Mr. Tucker's TWO SERMONS ON THE Gospel Condition of Salvation, AND THE Nature and Necessity of the Father's drawing such as come unto Christ.
The two following SERMONS, ONE, ON THE Gospel Condition of Salvation; AND THE OTHER, On the Nature and Necessity of the Father's drawing such as come unto Christ, WERE PREACHED TO THE First Congregational Church and Society IN NEWBURY-PORT, April 9. 1769. And are now published at the Desire of many of the Hearers, To whom they are INSCRIBED.
By JOHN TUCKER, A. M. Pastor of the First Church in NEWBURY.
BOSTON, NEW-ENGLAND: Printed by T. and J. FLEET, for BULKELEY EMERSON in Newbury-Port, 1769.
SERMON I. The Gospel Condition of Salvation.
AND he said unto them, go ye into all the World, and preach the Gospel to every Creature.
HE that believeth and is baptized shall be saved; but he that believeth not shall be damned.
SALVATION being a matter of the greatest importance to men, it certainly concerns them to be well satisfied (if such satisfaction can be obtained) what is the condition of their being saved; or what are the terms on which forgiveness of sin, and eternal life, are offered to them by Jesus Christ.
And altho' some have differed greatly about these, yet, such difference, cannot, I apprehend, be justly owing to any obscurity, respecting this affair, in the word of God, but must have had its rise from other causes.
It cannot be justly supposed, but that the infinitely wise and good God, would make a matter of such general concernment, and of such high importance to every one, so clear and plain, as that the weak and less intelligent, as well as others, should be able, with due attention and care, to form a proper judgment, and not be liable to any fatal mistakes.
[Page 6]And our blessed Saviour, in the words I have now read (which contain a solemn charge to his apostles, who were to be the first publishers and preachers of the Gospel) has declared in the plainest manner; and in a manner, as I conceive, perfectly agreeable to the general tenor of the Gospel, what is the condition of salvation; —what are the qualifications required of every one, who enjoys the Gospel, necessary to their being saved:—of which qualifications, being the real subjects, they shall undoubtedly obtain happiness; but without which, they cannot rationally hope for this, but may expect to perish in their sins.
Several things worthy of special notice, might be justly considered from the text;† but what I design, in the present discourse is, to set before you, in as plain and intelligible a manner as I can, the condition of salvation, as this is here pointed out to us. And this I take to be A BELIEF OF THE GOSPEL, with A PROFESSED and PRACTICAL REGARD to IT.
—Preach the Gospel to every creature. He that believeth —beliveth what? The Gospel which is preached to him —He that believeth (THIS) and is baptized, shall be saved.—And, that hereby is intended, not only "a belief of the Gospel," but also "a professed and practical regard to it," will appear with sufficient evidence, by considering
FIRST, the design and intention of Baptism, as to believers. And,
SECONDLY, by comparing several of the Evangelists together, respecting the subject in the text.
FIRST. Let us consider the design and intention of christain Baptism, as to believers.
And it seems manifest, from the scripture account of Baptism, that one main intention of adult persons submiting to that rite, was an open, public profession, or declaration of their faith in Christ, or his Gospel: —their professedly receiving him for their divine master & lord, and declaring themselves his disciples and followers.
[Page 7]As a public sign, it was equivalent to their making, with their mouth, and openly before the world, a profession of the christain religion;—of their belief of its doctrines;—of their repenting of, and renouncing their sins;—of their resolutions to live agreeable to the sacred rules of the Gospel; and, in that way, to seek salvation by Jesus Christ. In a word; it was their visible, and public admission into the christian church.
Agreeably we are thus informed, that upon Peter's preaching the Gospel to a great multitude—They that gladly received his word were baptized; and the same day there were added unto them, i. e. to the disciples,— to the church of Christ, about three thousand souls; * concerning whom it immediately follows, that—they continued steadfastly in the apostles doctrine, and fellowship, and in breaking of bread, and in prayers. Thus, by submiting to that sacred rite, they became professedly the disciples of Christ, and joined in communion and fellowship with the apostles.
And that persons baptism was thus, by an apt and proper sign, their profession of christanity and of their discipleship to Jesus, seems evident from Paul's words, where he reproves the Corinthians for their divisions; and saying, one and another, † I am of Paul, and I of Apollos, &c. Is Christ divided? (says he) was Paul crucified for you? or were ye baptized in the name of Paul? They were baptized in the name of Christ; not of Paul, nor Apollos, nor Cephas; and ought therefore to have called themselves only after him. Their baptism, in his name, was a profession of their faith in him, as crucified for them, and of their being his disciples and followers.
To the like purpose are these words of the same apostle to the Galatians—‡ As many of you as have been baptized into Christ, have put on Christ. i. e. ye have professedly put on his religion:—ye have declared yourselves his disciples, and engaged to live according to his doctrines. For, that the phrase, putting on Christ, is significative of persons submission, and obedience to him, as [Page 8] their divine master and lord;—of their mortifying their corrupt lusts, and living in all holiness, according to the Gospel, appears from the apostle's exhortation in another place—* Let us walk honestly as in the day; (says he) not in rioting and drunkenness; not in chambering and wantonness; not in strife and envying: But put ye on the Lord Jesus Christ, and make no provision for the flesh to fulfill the lusts thereof.
When it is said therefore in the text, He that believeth and is baptized shall be saved, by this we are not to understand simply, a belief of the Gospel, and submiting to the rite of Baptism, but such a firm and operative belief of its doctrines, as leads a person readily and openly to declare himself a disciple of Jesus Christ,—professedly to repent of, and to forsake his former sins, and to devote himself to the practice of religion and godliness, as taught and enjoined upon him by the Son of God.
So much as this, seems to be fairly included in the text; and to be there meant, by a person's believing and being baptized, as necessary to his being saved. And that this practical regard to the Gospel is included in the condition of salvation, will farther appear, if now,
SECONDLY, We compare several of the Evangelists together, with respect to this point.
Mark, as we have already taken notice, represents Christ, when committing a solemn charge to his Apostles, as the preachers of his Gospel, as declaring this to be the condition of salvation, viz. A belief of the Gospel, with Baptism.—He that believeth and is baptized, shall be saved. Luke speaks of this matter thus. † And said unto them (i.e. Christ said to his Apostles) Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name, among all nations beginning at Jerusalem. But, it cannot be justly supposed but that these two Evangelists, when speaking of the same time, and treating of the same subject, meant to say, in substance, the same thing; or to point out one [Page 9] and the same way to happiness. For altho' Mark speaks of Faith and Baptism as the condition of salvation; and Luke expressly mentions neither of these, but speaks only of Repentance and Remission of Sins, as to be preached in Christ's name among all nations, yet it is not at all necessary to suppose, but that they are perfectly agreed, in giving the sense and intention of our Saviour's words to them, and in pointing out the way to happiness by him.
For, Repentance, as produced by the Gospel, necessarily supposes faith, and every other qualification of the real Christian. No man, under the Gospel, and as moved and influenced by it, truly repents of his sins, without believing the Gospel: Repentance is necessarily connected with this Faith, as it proceeds from it.
And he that, upon believing the Gospel, truly repents of his sins, will readily comply with whatever the Gospel requires of him: Because repentance, as it implies real sorrow for his past sins, so it supposes he is now resolved upon a better life:—As it implies his being really grieved for all past disobedience to God, so it supposes him to be now determined upon a ready and universal obedience to his will, so far as he is acquainted with it: this is essential to the nature of true repentance.
The true penitent then, under the Gospel, is the real Christian:— One who is disposed to comply with whatever he sees, and is convinced the Gospel requires of him. Baptism therefore, as a rite of divine institution, he will readily submit to, as a declaration of his faith in Jesus Christ,—of his choice of him, under the character of a Saviour; and in acknowledgment of his being his disciple, and determined to live according to his sacred laws. Agreeably, to the convinced Jews, when they enquired of Peter* what they should do (i. e. to be saved) he said— repent ye and be baptized every one of you, in the name of Jesus Christ for the remission of sins. He that sincerely repents, will be ready to be baptized, i. e. he will be willing to make profession of the religion of Jesus Christ; —to appear as one of his disciples, and will aim at living [Page 10] agreeable to the holy rules and precepts of the Gospel. And he that does this, will obtain the remission of his sins, and eternal life.
To believe the Gospel therefore, and to be baptized, in Mark, which is there made the condition of a person's being saved, must mean the same with repentance, in Luke, which is there the condition of the same blessedness; i. e. of the remission of sins, and so, of a person's being in favor with God, and an heir to happiness through Christ: Or these qualifications, as the condition of salvation, mutually imply each other. So that these two Evangelists, when declaring the mind of our blessed Saviour, point out one and the same way to happiness, viz. such a belief of the Gospel as is productive of, and attended with, a sincere and hearty disposition to obey it in all things. Matthew's account of this matter is somewhat different from both these. He represents Christ's charge to his Apostles in this manner—† Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghost: teaching them to observe all things whatsoever I have commanded you.
But here we have the same Condition of Salvation; or the same qualifications, as before, are required in the subjects of it. For, a belief of the Gospel is manifestly here supposed, otherwise it would be absurd to imagine persons would be baptized. But then, besides their being taught,—their believing the gospel, and being baptized, they were to observe all things whatsoever Christ had commanded. i. e. to yield a ready and universal obedience to the Gospel. This must imply repentance, as well as faith;—a forsaking of all former sins, and a careful and consciencious discharge of all christain duties. Upon the whole therefore, we may justly conclude, as I said at first, that the condition of salvation by Jesus Christ is this,—"A belief of the gospel, with a professed and practical regard to it."
And this, we shall find, if we properly attend to the Gospel, is agreeable to the whole tenor of it. However [Page 11] some particular passages, taken abstractedly, may seem to point out another way to heaven; and have been sometimes misimproved, and abused to bad purposes in religion, yet the Gospel, viewed in the whole of it, and as containing one consistent, harmonious scheme of Religion, abundantly declares this to be the condition of salvation by Jesus Christ, agreeable to those passages from St. Paul, who well understood the Gospel, and who speaks of it under the character of the Grace of God— ‡ The Grace of God that bringeth Salvation, hath appeared to all men. Teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world; looking for the blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ: who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works.
Improvement.
WHAT has been offered upon the present subject may be of important use to us in several respects. It shews us FIRST, that to believe in Christ, and to believe the Gospel, must mean the same thing; because both are represented, in different places, as the condition of salvation.
To believe the Gospel is thus represented in my text; and to believe in Christ, is often mentioned, in this manner, elsewhere. Thus saith our Saviour himself— ‖ God so loved the world, that he gave his only begotten Son, that whosoever believeth IN HIM should not perish, but have everlasting life.
And what is it to believe in Christ, but to believe the gospel account of him?—that he is the Son of God? —that he is the Saviour of the world, &c. He that believes in Jesus Christ, as the Gospel reveals and represents him, must be supposed to believe in him under the character of a Saviour;—to receive his doctrines as divine truths;—to trust in him, as the great sacrifice of [Page 12] atonement for sin; and to submit himself to the government of his sacred laws. Without this, a man is not a true believer in Christ; or what Faith soever he may have, it will be of no advantage, as to the important purpose of Salvation.
And is not this the character of him who believeth the Gospel?—I mean, in a saving sense. He believeth, and is baptized: i. e. openly professeth the christian religion;—acknowledges Jesus Christ for his Lord and Redeemer;—owns himself his disciple, and aims at living agreeable to his divine instructions and precepts.
So that, he who believes the Gospel, or who believes in Jesus Christ, so as to be saved, is no other than the real Christian, who pays an hearty, practical regard to the Gospel. He who does this will undoubtedly be saved.
Groundless therefore, and to no purpose, unless to darken religion, and perplex the minds of Christians, seems to be what has been sometimes said about Faith as justifying and saving: As that the particular act of faith which justifies, has main respect to Christ, in his priestly office; or that it is a laying hold on Christ's righteousness; or a relying upon his merits, &c. Or again, That saving Faith is a person's believing that Christ died for him in particular; and that his own sins are forgiven for Christ's sake, and the like.
For, no one act of faith justifies more than another, any farther than it has a religious or moral influence on the temper and life of the believer;—any farther than it leads him to repent of his sins, and engages him in a practical regard to the Gospel. He who has this faith, or whose faith has this effect upon him, will, according to the Gospel scheme, have his sins forgiven, be justified and saved. Not, indeed, on account of any particular act of faith, or any thing else, in himself, meritoriously considered (for pardon and salvation are of free, unmerited grace) but being thus qualified, God, of his rich and abundant mercy, through Jesus Christ, will, according to the Gospel, forgive his sins, and grant him eternal life.
[Page 13]And how strongly soever any man may be persuaded that Christ died for them in particular, and that their own sins are forgiven for his sake, if they have not a faith that purifies their hearts and lives from sin, and engages their obedience to the Gospel, they are, undoubtedly, in their hopes of happiness, deceiving themselves with vain and groundless imaginations.
SECONDDY. By what has been offered upon the present subject, we may determine what we must always understand by the words, faith or believing, when mentioned in scripture, as the condition of salvation. Hereby we are not to understand merely, or simply, a belief of the Gospel; but such a belief of it;—such a firm persuasion of the truth and importance of the doctrines contained in it, as proves influencial on the temper and life, and engages the believer's practical regard to whatever the Gospel requires.
It is true; faith and works, or faith and obedience, are, in their nature, clearly and sufficiently distinguished from each other: and they are often spoken of by way of distinction from one another in the Gospel. But then, as both these are manifestly included in the Condition of salvation, it is obvious, that when one of them, only, is mentioned, as such condition, the other must be supposed to attend it, or be included in it.
Thus, when it was said, that * Christ is the author of eternal salvation to all them that obey him; by those that obey him, we must understand those who believe as well as obey the gospel; for, such obedience is the fruit and effect of faith, and cannot be supposed without it. So again; it is written—† Blessed are they that do his commandments, that they may have right to the tree of life, &c. These must necessarily be supposed to believe in Christ, or to believe the Gospel, as a Revelation from God, as such faith is the very principle of this obedience to divine commandments.
[Page 14]And, on the other hand; when faith only or believing is spoken of as the condition, or grand requisite to salvation, such faith is to be understood in a large sense;— as the principle of good works; or as virtually including in it, obedience to the Gospel.
It is a faith, which, agreeable to what we have heard, involves with it, repentance of sin;—a ready profession of the christian religion, and a practical regard to whatever Christ has commanded.
Needless therefore, and without any just foundation, seems to be the distinction which some have made,—that, tho' obedience is necessary to prove a man's faith to be true and genuine; and necessary to his being finally saved, yet faith alone justifies, and puts him in favor with God. For, that faith which is sufficient to justify, must, I conceive, if continued in, be sufficient to save any man. For, what is his being justified, but his having his sins forgiven;—his being judicially acquitted of guilt, and so delivered from an obligation to punishment? And if a man is thus forgiven;—if his guilt is removed, and he is delivered from an obligation to punishment;—if he has a faith which entitles him to these privileges, or blessings, will it not, if continued in, be sufficient to save him? Will God condemn any whom he does not look upon as guilty; and punish any whom he forgives, and frees from obligation to punishment? It should seem therefore, either that a man may be saved as well as justified, without obedience to the Gospel, or else that the faith by which he is justified, must virtually include such obedience in it.
But it is plain from the word of God, that repentance, and other acts of obedience to the Gospel, are as really a condition, or are a part of the condition of persons being forgiven, or justified, as faith itself is. * Repent ye—and be converted that your sins may be blotted out—Is it not manifest from this, that without repentance and conversion their sins would not be blotted out? So likewise as to our obeying the Gospel in forgiving such as trespass [Page 15] against us. ‡ If ye forgive men their trespasses, your heavenly Father will forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
Upon the whole then, we may justly conclude, that faith or believing, as the condition of salvation, comprehends the whole of religion. Not faith, simply considered, but faith with its proper effects and fruits;—as producing repentance, and a good life. And this is agreeable to those passages from St. James (who, it may be presumed, was no more of an Arminian, or of any other kind of heretick, than any man may safely be.) * Ye see then, how that by works a man is justified and not by faith only— For as the body without the spirit is dead, so faith without works is dead also. Let it be our concern that we have this faith which is influencial and operative; and productive of that sincere and universal obedience to the Gospel, which is necessary to compleat the christain's character, and to give a title to salvation thro' Jesus Christ.
THIRDLY. The subject we have been upon, deserves the particular and serious consideration of all those, who neglect a personal, public profession of the christian religion, and a practical regard to the whole of it.
Baptism, in a state of infancy, seems, by no means, to come up to the intention of Baptism in the text. The Gospel was preached to the adult, or to those who were come to the exercise of reason; and not to infants who were incapable of understanding, and believing it. These, i. e. the adult, upon their believing, were baptized; which was a public profession of the christian religion, or of their being the disciples of Christ.
Infants, we suppose to have been, and no doubt were, baptized by the Apostles: But then, their Baptism was not in consequence of their having believed, and so a personal declaration of their faith and discipleship: But they were baptized as the children of believers;—their Baptism, under the Gospel, succeeding in the place of circumcsiion, under the jewish dispensation. It was therefore no personal act of their's,—neither is it now. I [Page 16] cannot see therefore how such as continue in their infant state, as to Baptism, can satify themselves that they come up to what the Gospel requires of them, as the condition of their being saved.
True; They do not deny, or renounce their Baptism. But this seems far from being sufficient, to their sustaining the proper and compleat character of christians; and indulging a well-grounded hope of salvation. In order to this, it seems necessary, that they should do something, equivalent, in the intention of it, to their submitting to Baptism, as their own personal act: i. e. that they should personally and publickly recognize and own their Baptism, and acknowledge themselves the disciples of Jesus Christ, by an open profession of his religion, and a practical regard to whatever he has commanded.
While they neglect this, and, in consequence hereof, neglect another special and express ordinance of the Gospel, viz. that of the Lord's Supper, how do they appear as Christ's disciples?—How do they do whatsoever Christ has commanded them? And if they do not so much as aim at this;—if they knowingly neglect what the Gospel plainly requires of them, how can they satisfy themselves, that they comply with the condition of salvation?
I would recommend these things to the serious consideration of all such as they more especially concern; I mean, to all such as neglect a public profession of religion, and coming to the Lord's table. I am far from a disposition to upbraid any of their faults; but you will suffer me to say, in a spirit of love, that this is verily a fault, and a defect in your christian character, much to be lamented. Let me beseech you to think seriously of these things;—to consider and realize what the Gospel requires of you;—what is your duty, and what your interest.
Whenever you enter soberly into religion's views and meditations, with respect to yourselves (which I hope you, at least, sometimes do) this defect in your character, [Page 17] as christians,—as the disciples of Jesus Christ, must certainly give you great uneasiness. Will you not then, aim at having this uneasiness removed, and obtaining some good hope of salvation, by endeavouring to get over all difficulties and discouragements, and to stand perfect and compleat in all the will of God? This I heartily wish for you, that you may so own and confess Christ now before men, as that hereafter he may confess and own you before his Father which is in heaven.
TO CONCLUDE. Let us all be concerned to study the Gospel more, and to regard and practice the duties of it better. The more we acquaint ourselves with this divine scheme of religion, the more excellent, and important it will appear to us:—the more free from perplexing difficulties;—the more clear and intelligible;—a doctrine according to godliness;—a scheme of religion worthy of God to teach, and of us to receive, to believe, and practice.
And, O, let us see to it, that we do not satisfy and content ourselves, with any thing short of what we are convinced the Gospel requires of us, in order to our being saved. This is an affair of infinite consequence, and justly claims the deep concern of every one. And if on clear and sufficient grounds, we are persuaded we have the qualifications and character of Christ's true disciples, then may we safely, and to our unspeakable comfort, trust in him, as our Redeemer and Saviour, and, thro' him, hope for the mercy of God, and for eternal life.
SERMON II. The Father's drawing, necessary to our coming unto Christ.
NO man can come to me, except the Father which hath sent me draw him.—
IF we consider men as rational and moral agents, these two things appear to me absolutely necessary to their receiving the doctrines, and embracing the religion of the Gospel; and to the propriety of their being addressed by the ministers of Christ, in the great affair of their salvation:—One is, that they are able to understand what the Gospel teaches; and the other,—that with such divine aid and assistance, as they may hope for and depend upon, if they are not criminally wanting to themselves, they are capable of doing what the Gospel requires, as the condition of their happiness.
If they understand not what the Gospel teaches, it can be, while this is the case, of no manner of use to them: And, admitting they understand, yet if they believe themselves incapable (all things considered) of doing what the Gospel requires, it comes to much the same.
For, if a man is ever so fully assured, as to the condition of salvation, yet▪ if he is persuaded, at the same time, that the performing this condition, is wholly out of his power, it is much the same to him, as if he knew nothing of such condition. Why should he be solicitous, or concern himself in the matter, if he believes he can do nothing that will turn to any account?
[Page 19]And it seems not materially to alter the case, for a man to believe he may be saved, if he believes, at the same time, that, if he is saved, this must be by his having the condition of salvation wrought in him, or by his being qualified for happiness, thro' the irresistible operation of a foreign cause, which is not at all within his reach; and under whose operation and influence, he is to be merely passive.
Under such a persuasion, what room, or ground is there for rational concern, or the least attempt towards any religious exertion? To be sure, a man, thus persuaded, can have nothing at all to do; and ought not, as a rational being, to think of doing any thing; and for these plain reasons,—because he really believes he can do nothing; and because, if any thing is done in him, and for him, he believes it will be by a cause, or agent, whose operation he can neither help forward, nor resist.—If this foreign active cause is to operate upon him, it will do so, and nothing, from him, can hinder it;—if it is not to operate, he can do nothing to engage, or procure its operation.
Sentiments of this kind, being obviously inconsistent with moral agency in men, and destructive of all rational concern, and endeavours to obtain salvation, it becomes us, I conceive, to consider well, whether they have any just foundation in the word of God, from whence we pretend to collect our religious opinions.
To enquire whether they have any foundation in reason, would be to offer an affront to the reason of mankind, as they appear. at first view, to be irrational and absurd. But they claim, I mean, some claim for them, sufficient suffrage from sacred Scripture; and reason must submit to Revelation. But a concern for the honor of God,—of religion, and for our own happiness, may well lead us to enquire, whether passages of Scripture, which are supposed to teach▪ and support such sentiments, may not be fairly and justly understood, in a sense more honorary to the Deity;— more agreeable to the general tenor of his word, and more favourable to the interest of religion, and the happiness of men.
[Page 20]An opinion of the nature and complexion of those I have hinted at, is supposed to be taught in those words of our blessed Saviour I have now read.
No man can come to me, except the Father which hath sent me draw him.
By the Father's drawing here is supposed to be meant, an inward, irresistible operation, or influence of the Spirit of God upon the soul, whereby a sinner is drawn to Christ; i. e. brought to believe in him so as to be saved. Without this irresistible operation, or influence, all other means of grace and salvation, it is supposed, will avail nothing: And with this, I should think, there could be no occasion for any thing else. But,
That we may enter into the true meaning of the text, and receive and entertain those religious sentiments it may fairly and justly teach us, it may be proper to consider particularly,
- FIRST, What is to be understood by persons comcoming to Christ.
- SECONDLY, What—by the Father's drawing such as come to him: from whence it may appear,
- THIRDLY, How no man can come to Christ, unless drawn by the Father; and what is to be understood by this. Let us consider
And by this, I apprehend, is intended their believing on him, as the divinely constituted and appointed Saviour: —their receiving his doctrines as the truth of God, and heartily embracing that religion which he taught;— their coming to him as his disciples, and submitting themselves to the rule and government of his sacred laws. For, by this coming to him must be understood their complying with the condition of salvation by him. Thus the 40th verse seems to be parallel or similar to the text. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may [Page 21] have everlasting life, and I will raise him up at the last day. And in the text. No man can come unto me, except the Father which hath sent me draw him, and I will raise him up at the last day. In another place Christ thus blames the unbelieving Jews.—* Ye will not come unto me that ye might have life. There it is manifest, that by their coming to him, was intended their complying with the condition of salvation; or doing what was necessary in order to their obtaining eternal life. i. e. their believing in him, and receiving him as the Saviour.
But what may put the matter beyond doubt, that coming to Christ, in the text, means the same with believing in him, is his using these as equivalent terms in another part of the context. † And Jesus said unto them. I am the bread of Life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. By this then, we are to understand persons believing in Christ, as the promised Messiah and Saviour:—their receiving him as the Son of God:—their receiving his doctrines as divine truths, and entering heartily upon that religious and godly life which he taught:—For this, and nothing short of this, is represented as the condition of salvation by him.
Let us now consider, ‘SECONDLY, What may be understood by the Father's drawing such as come to Christ.’
And by this, I conceive, may be meant, in general, his offering to their minds proper instruction, evidence, and motives, to persuade and prevail with them to believe in Christ, and receive him for their Saviour. That this is the meaning of the text, may appear from what immediately follows, by way of explication and support of it. It is written in the Prophets, and they shall be all taught of God. Every man therefore that hath learned of the Father, cometh unto me. But how should men be taught of God? How should they hear and learn of the Father, concerning Christ, so as to come to him? Undoubtedly [Page 22] by that revelation he has made, especially by his Son; and by that evidence he has given, that he is the true Messiah and Saviour.
And lest the Jews, to whom Christ now addressed himself, should imagine, that he spake of persons being immediately taught of God, as by some secret impression or operation upon their minds, he directly added,— Not that any man hath seen the Father, save he which is of God (meaning himself) he hath seen the Father. Plainly intimatiing, that the manner in which God taught men, was by his Son, whom he sent into the world for this end;—to declare his mind and will; and to shew them the way to life and happiness. For it ought farther to be observed, that the prophecy refered to by our Saviour, manifestly related to the * Gospel; — to the time when God would send forth his Son, as a glorious light into the world; to teach men the knowledge of the truth, and to shew them the way of Salvation.
By God's drawing such as come to Christ, or believe in him, we may understand therefore,
First, his instructing and enlightning their minds by the truths of the Gospel;—by the doctrines revealed, and published by his Son.
For, Christ came into the world by appointment and commission from the Father; and acted in his ministry, by authority from him. Hence he said,—† My doctrine is not mine, but his that sent me. And again, ‡ The word which you hear, is not mine, but the Father's which sent me.
And there appears a manifest propriety, both of sense and language, in saying "the Father draws men to Christ by the doctrines which he taught." In like manner St. Paul speaks of false teachers, ‖ who should speak perverse things to draw away disciples after them: i. e. to induce men to believe and confide in them as their instructors and guides, and to become their followers.
The doctrines which Christ taught in his Father's name, evidently tended to lead men to him;—to prevail [Page 23] on them to believe in him, and to become his disciples, in as much as they pointed him out, agreeable to many ancient prophecies and predictions, as the true Messiah, and Saviour;—as they set before them the purest and best religion in the world, and strongly recommended it to their faith and practice:—as they taught men the true and only way to forgiveness and favor with God, and set before them a most powerful motive, to lead and engage them to embrace his religion, the hope,—the high and important hope, of eternal life and blessedness.
Doctrines of this nature, were directly and excellently fitted to draw men to Christ;—to persuade and prevail with them to believe in him, and to become his disciples and followers. And accordingly Christ blamed the Jews, for their infidelity, and refusing to come to him, when they had those scriptures in their hands, which testified of him. * Search the scriptures; for in them ye think ye have eternal life, and they are they which testify of me. And ye will not come unto me that ye might have life.
Peter and his brethren acted a different part, being convinced and persuaded that Christ was sent from God, and taught the way to life and blessedness. Thus, when some forsook him, † Jesus said, will ye also go away? Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life, and we believe and are sure that thou art the Christ, the Son of the living God. The doctrines which he taught had a prevailing influence upon them: convinced hereby that he was the Christ,— the promised Saviour, they were drawn and engaged to him, and would not forsake him like others. He had the words of eternal life; to whom then should they go, but to him, for so great a blessing?
But again, ‘Secondly, God may be considered as drawing such as come to Christ, by the many miracles Christ wrought in his name, as evidence of his divine mission.’
Though the doctrines Christ delivered were, from the nature of them, a clear and good evidence, that he was a [Page 24] teacher sent from God, yet they were not the only, nor the most powerful proof of his divine mission, and that he was, indeed, the Son of God, and the Saviour of the world: And accordingly, he more generally, and constantly appealed to the works which he did,—to the miracles which he wrought, as evidence of this. Thus, to the Jews who said to him, * if thou be the Christ, tell us plainly. He answered,—I have told you, and ye believed not: the works that I do, in my Father's name, they bear witness of me. So again, † Believe me, that I am in the Father, and the Father in me: or else believe me for the very work's sake. And upon this ground he thus blamed the Jews for not believing in him. ‡ If I had not done among them the works, which none other man did, they had not had sin (i. e. they would not have been blame worthy for not believing in him) but now (says he) they have both seen and hated, both me and my Father. i. e. They had seen the manifest power of God, and the strongest evidence of Christ's divine mission, in the miracles which he wrought, and yet believed not in him; and were therefore inexcusable.
And the Apostle John tells us, that the very end of committing an account of his miracles to writing, was this, that men might believe in him, as the Son of God. —‖ Many other signs truly did Jesus, in the presence of his disciples, which are not witten in this book; but these are written, that ye might believe that Jesus is the Christ, and that believing ye might have life thro' his name.
Now, by all this it appears, with what propriety God may be considered as drawing men to Christ, by the miracles which he wrought. These served, not only to awaken and engage their attention to his doctrine, but directly and powerfully to convince them, that he was, as he declared himself to be, the Son of God;—that he was sent into the world by the Father;—that God was with him;—that he owned him in what he did; and that his doctrines were the truths of God.
[Page 25]What more powerful arguments could have been made use of by a gracious God, to draw men to Christ? i. e. to convince and satisfy them that he was the Saviour? and to prevail with them to believe in him, as such? And agreeably Christ said—* And, I, if I be lifted up from the Earth, will draw all men unto me. His meaning seems to be, that by the manner of his suffering and death, and the wonderful things that would attend his passion;—by his resurrection, and ascention into heaven, whereby he would be fully demonstrated to be the Son of God; and by the descent of the Holy Ghost, in consequence hereof, which would confirm his doctrines by signs and wonders,—that by these things, enough would be done, to prevail with all men to believe in him:—not that all men would be actually drawn to him; for the event shewed otherwise. But once more, ‘Thirdly, God may be considered as drawing such as come to Christ, by the agency and influences of his holy Spirit, accompanying the external means of religion.’
For altho' an irresistible operation or influence upon the soul, in the business of religion, seems not to be a doctrine of the Gospel; and is manifestly inconsistent with, or destructive of, moral agency in men (for so far as our actions are the effect of a foreign cause, irresistibly urging, and impelling us, so far these acts are necessary and unavoidable, and, as moral agents, we have no concern in them: Nay, we are not agents, properly speaking, in a moral sense, or in any other; but merely passive machines, acted upon, all whose motions are necessary, like those of a clock or a watch, which are forced by springs or weights.) But altho', I say, an irresistible operation or influence, be not supposed, in the business of religion, yet we have sufficient reason from the word of God, to believe that he aids and assists persons by his holy Spirit. We are directed to ask this of him, and are asssured by our Saviour, that † he will give his holy Spirit to them that ask him. So persons are said ‡ to purify their souls, in obeying the truth thro' the Spirit. [Page 26] Some are spoken of as § resisting the holy Ghost. And we are cautioned against ‖ quenching, and grieving the holy Spirit of God. From all which it may be justly concluded, that God accompanies the external means of religion, with the influence of his Spirit; and is ready, thereby, to assist them in working out their salvation.
How the Spirit of God acts, in this affair, may be difficult for us to conceive, tho', doubtless, God deals with men, in this, as in all other things, in a manner agreeable to that nature he has given them:—that the influences of his Spirit do not suspend, or destroy the free use and exercise of their intellectual and rational powers, but assist them in their proper operation;—perhaps, by bringing things to remembrance, whereby they have a repeated and fresh idea of them;—by fixing their attention to subjects of a religious nature and tendency, and causing these to appear before them, in a clear and strong light; —and by impressing things upon their minds, whereby they may be more sensible of their just weight, and importance, and thereby, assisting them in forming religious purposes, resolutions, and the like.
But, in whatever way, or manner God aids and assists persons, by his Spirit, in the business of religion, so far as he does this, he may be properly considered, as hereby, drawing such as come to Christ; or that believe in him, and embrace his religion. His agency in this, concurs with the other advantages, he has put into their hands, to convince and satisfy them, that Jesus is the Christ—the Son of God; and to persuade and prevail with them to receive his doctrines, and to become his disciples and followers.
And now, upon what has been offered, we may easily see, and understand, ‘THIRDLY, How no man can come unto Christ, unless the Father draw him.’
No man will,—no man can, come unto Christ, in the sense of the text; i. e. believe in him,—receive him for his Saviour, and become his disciple, unless he be convinced, by the miracles which he wrought, or by other [Page 27] arguments, of his divine mission;—that he is the Son of God, and the Saviour of Sinners. No man will thus come unto him, unless taught, and instructed, by the Gospel, who, and what he is;—what is the nature of his religion; what the condition of Salvation by him, and hath the proper motives & encouragements, to become a Christian, thereby set before him. Nor, may we suppose any will thus come to Christ, without the aid and assistance of God's holy Spirit, whereby they may be enabled to overcome the power of Sin;—to resist temptation to it;—to subdue and mortify their Corruptions;—cordially to receive and entertain the doctrines and precepts of the Gospel; and to purify their Souls in obeying the truth.
To be thus drawn of the Father, i. e. to be favoured by God, with these advantages for religion, it is obvious, is necessary to any man's coming to Christ, i. e. to his believing in him, and becoming a real christian. Not that we are to conclude from hence, that all who are thus drawn of the Father, or thus favoured with religious advantages, will, in a saving sense, come to Christ. These advantages may be sufficient for that end, and yet they maybe abused, and men may perish notwithstanding.
Some, through unreasonable prejudices, or other bad causes, may remain unconvinced, as many of the Jews were, of our Saviour's divine mission and character;— they may obstinately contradict and blaspheme the truth, as some of them did; and like them, resist the holy Ghost;—grieve the Spirit of God;—quench its influences; and go on, and perish in their sins. As Christ said, if he were lifted up, he would draw all men unto him; intimating that his passion, and resurrection from the dead, and other wonderful things, attending, and consequent thereupon, would be sufficient to prove he was the Son of God; and to induce all men to believe in him, as such; and yet multitudes were not prevailed with, hereby, to come unto him; so these advantages for religion;—persons being thus drawn of the Father, may be sufficient for their coming to Christ, and yet many, through their own fault;—through their own non-improvement or abuse of these advantages, may, nevertheless, miss of salvation.
Improvement.
UPON what has been offered upon the present subject, we may justly remark, ‘FIRST, The great favor and kindness of God to us, in the advantages for religion we enjoy.’
God says, in reference to his goodness to the children of Israel, in delivering them from their Egyptian bondage, and in other benefits and blessings conferred upon them, * I drew them with the cords of a man, and with the bands of love. i. e. He did every thing for them, that was proper to work upon their ingenuity, as men, and to draw them to himself;—to engage them to love and serve him, though many of them were rebellious and wicked. But how much greater things has God done for us, to draw us to himself by Jesus Christ? He has now sent his own Son into the world, to die as a sacrifice of atonement for our sins:—He has sent him to reveal to us the riches of his grace towards sinners;—to teach us our duty, and to shew us the way to happiness.— He has set before us sufficient evidence, that Christ is the Saviour of sinners; and placed, in our view, the strongest motives, to induce us to believe in him, and to seek salvation by him. And, in addition to all this, he is ready to assist us by his holy and good Spirit, in the important work of religion; and in securing our future —our highest, and everlasting happiness. Surely, we ought to consider, and to be sensible,—gratefully sensible, of the loving-kindness of God to us in this, and to be concerned, every one of us, that we receive not his grace in vain.
How strange soever such a sentiment as this may appear to any, yet it, not only has been, but, it may be feared, it is still the opinion of some: And from hence, [Page 29] it may be supposed, they continue easy and quiet, in a disobedient and wicked life. For (poor unhappy souls!) what should they do?—or to what purpose think of bestirring themselves? Conversion, they believe, is not at all within their own power, or reach:—They can neither help it forward, nor hinder it:—They had e'en as good, therefore, be easy and quiet, as not.—If they are to be saved, they shall be converted, after a while, by an irresistible operation.
How dangerous may be the influence of such an opinion as this! How fatal the consequence! How directly does it tend to sooth and quiet the sinner's soul, and to lead him on to eternal ruin!
If this opinion is supposed to be the truth, how absurd must it be, for ministers of the Gospel, to address themselves to sinners, and urge them to repentance, and an holy life? They might as well preach to the trees in the forrest, or to the stones in the street, and urge them to virtue and goodness.
Supposing this opinion to be the truth, with what reason or propriety could Peter speak to the wicked Jews, as he did. † Repent ye—and be converted, that your sins may be blotted out. If he believed they could repent of their wickedness, and turn from it, his address to them, was, indeed, perfectly rational: But, if he supposed this, not at all in their power, could any thing, then, be more impertinent, and unreasonable, than this exhortation? What was it, but to exhort and urge them to a thing, which he supposed to be impossible to them?
And why did our Saviour blame those Jews for not coming to him? ‡ And ye will not come unto me, that ye might have life. Their not coming to him, is certainly represented as their fault: but could they be to blame for this, if they were wholly unable to come? What better excuse could be made for their not coming, than their utter inability? No authority,—I mean, no just authority, human or divine, can require absolute impossibilities, and charge blame for non-performance. The very supposition is inconsistent with reason and equity, and directly destroys itself.
[Page 30]The many exhortations therefore, to Sinners, we meet with in the word of God, to repent;—to turn from their evil ways;—to come unto Jesus Christ, &c. And their being reproved and blamed for their neglect hereof, plainly supposes, that their complying with such exhortations, must be in their own power, all things considered.
Suffer me, therefore, my friends, to caution you against such an opinion, as that I have been taking notice of;—an opinion so inconsistent with scripture and reason, and so manifestly dangerous to the soul. And, ‘FINALLY, Let all such as have hitherto neglected a life of religion, be now persuaded, with a serious concern for their everlasting welfare, diligently to improve their religious advantages.’
Consider often the worth of salvation, and let your minds dwell on the important subject. Consider what a gracious God has done for you, to make you happy. Attend to the evidence he has offered you, that Jesus is the Christ, the Son of God;—the appointed Saviour of sinners,—and as this evidence arises particularly from his miraculous operations; think often what they were, and that no man could do them, except God were with him.
Study much the holy Gospel;—that divine revelation God has made to you by this his Son:—Consider its doctrines and precepts, as delivering to you the mind of God. Consider what it requires of you as the way to pardon;—to life, and blessedness, and be concerned to comply with all its divine injunctions.
Often call to mind the great motives and encouragements to a religious life, which are exhibited in the Gospel, and seriously reflect on the end and design thereof, as to you:—Consider, that by all these things, God is drawing of you, as it were, with the cords of a man, and with the bands of love;—that they are all designed to persuade, and prevail with you to come to Christ;—to [...] his doctrines:—to embrace [...]
[Page 31]And fail not, with seriousness, and unremiting ardor of soul, to implore the aid and assistance of God's holy Spirit. O! address yourselves to the business of religion, as an affair of immediate, and of the greatest importance to you.
Let not this be still delayed, by any one of you, upon the dangerous supposition, that God must still do something, more extraordinary, in you, and for you, if you enter into the way of life.—God has done, and is ready to do, what is sufficient for this end, if you are not criminally wanting to yourselves.—He is now drawing of you by that divine testimony he has given of his Son:— He is drawing of you by that Gospel he sent him to publish to the world:—By its doctrines and precepts;— by all its promises, and threatnings, and by the offered aid and assistance of his holy and good Spirit.
What is wanting then, but your own concurrence, with these means of salvation?—What, but your own zealous and resolute endeavours, to forsake the ways of sin—to yield youselves the willing servants of Jesus Christ, and to walk according to his Gospel?
O, see therefore, that you now exert yourselves, in a manner becoming the high importance of the business before you; and give not the gracious and compassionate Saviour occasion to complain of any of you, as he once did of the obstinate Jews,—Ye will not come unto me that ye might have life.