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.

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. MARK XVI. 15, 16.

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.

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;Two other Diſcourſes beſides this, were preached to my own People, upon this 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.

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; Acts ii. 41. 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, 1 Cor. i. 13. 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—Gal, iii. 27. 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 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—Rom. xiii. 13. 14. 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. Luke xxiv. 46▪ 47. 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 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 PeterActs ii. 38. 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 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—Matt. xxviii. 19, 20. 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 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— Tit. ii. 11, and on. 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— John iii. 16. 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 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.

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 Heb. v. 9. 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—Rev. xxii. 14. 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.

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. Acts iii. 19. 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 againſt us. Matt. vi. 14, 15. 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.) James 2.24.26. 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 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, 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. JOHN VI. 44.

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?

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.

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

FIRST, What is to be underſtood in the text, by perſons coming to Chriſt.

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 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.—John v. 40. 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. Ver. 35. 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 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 Compare Jer. xxxi. 31. and on, with Heb. viii 8. and on. 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,—John 〈…〉 My doctrine is not mine, but his that ſent me. And again, John xiv. 2 • . 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, Act. xx 〈…〉 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 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. John v. 39, 40. 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, Context ver. 68, 69. 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 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, John x. 24, 25. 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, John xiv. 11. 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. John xv. 24. 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. —John xx. 30, 31. 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.

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—John xii. 32. 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 Luke xi. 13. he will give his holy Spirit to them that aſk him. So perſons are ſaid 1 Pet. i. 22. to purify their ſouls, in obeying the truth thro' the Spirit. Some are ſpoken of as 1 Theſ. v. 19. reſiſting the holy Ghoſt. And we are cautioned againſt Eph. iv. 30. 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 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, Hoſ. xi. 4. 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.

SECONDLY, We may infer—the great and awful danger, of perſons neglecting to endeavour a religious life, from an imagination, that if ever they are converted, and become real chriſtians, this muſt be by an irreſiſtible operation upon their ſouls.

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, 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. Acts iii. 19. 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? John v. 40. 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.

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 〈…〉

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.