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reconciliation between God and man he effected as Mediator. By faith the Christian lays hold of it, and in his obedience ensures the blessing. And not only is peace, but joy in God, joy in the Holy Ghost, the privilege of the faithful, and humble, and obedient disciple, who in the midst of all his trials, though his heart is often in heaviness through manifold temptations, yet when faith is lively and strong, can rejoice in the Lord, yea, he will rejoice, triumphing over all that oppresses him through the power of Christ's grace. Such is the excellency of this power of God in the earthen vessels of his people that they can testify, that though troubled on every side, they are not distressed ; though perplexed, they are not in despair ; though cast down, they are not destroyed.' Such is the virtue of this power, that they who are endued with it persevere and hold on their way even unto the end ; their lamps of spiritual life and heavenly love, like those of the wise virgins, being constantly supplied with the oil of Divine grace, never go out, but shine brighter and brighter unto the perfect day: “ Kept by the power of God through faith unto salvation," they know whose they are, because they know whom they are serving---not divers lusts and pleasures, not the god of this world, nor the vanities of this world.
They have put off the old man with his corrupt deeds and deceitful lusts ; and have put on the new man, which, after God, is created in righteousness and true holiness. Therefore, their peace with God passeth all understanding, and they have a spiritual joy within which delights their souls, and relieves the toils and weariness of their heavenward journey through a wilderness of sin and sorrow. This joy arises from the knowledge they have of God in Christ;
the mercy, the love, the fidelity, the longsuffering, and experienced excellence of his covenant goodness towards them, in accordance with the promises of his Word ; accompanied with a firm trust and ever-growing conviction, not taken up at hazard, but founded on the Holy Spirit's work and witness in their souls, that they are of the number of those whom God hath chosen in Christ for salvation; and this sweet assurance, so far from occasioning them to relax their efforts for the great reward, causes them to redouble their exertions, and to strive to abonnd in every Christian grace and virtue, and to give all diligence to make their calling and election sure.
Lastly, let me request you to turn to the 1st chapter of the 1st Epistle to the Thessalonians, and notice what manner of commendation St. Paul gave to the Christians in Thessalonica ; and may God grant us all grace to aspire after such a character.
“We give thanks to God always for you all, making mention of you in our prayers ; Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; Knowing, brethren beloved, your election of God. For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance."
NOTE.—“We conclude with Professor Blunt's emphatic protest against the fustian which often passes for eloquence, the fruit of a miserable wish to shine, miserable in any man, most miserable in a minister of Christ, in the exercise of his office. With persons like these, as Baxter forcibly puts it, pride goes with them into their study, chooses their subject, and more often still, their language and ornaments. When pride has made the sermon, it ascends with them into the pulpit, and regulates their delivery. The sermon ended, pri de goes home with them, and makes them more eager to know whether they were almired, than whether they have turned sinners from the error of their ways. The preachers of this degraded class are happily few in our Church, and are chiefly located in great towns, where alone the imposture can meet with the reward it seeks. To shame those who can thus turn godliness into a trade, and to open the eyes of their dupes, would be alınost equally hopeless, but let the young minister, who is ambitious in his sermons, rather from error in judgment than corruption of mind, remember in whose name and for what purpose he speaks, and he will rejoice infinitely more when he sees reason to believe that he has made oue con vert, than when he has made a church full of admirers."- Quarterly Review, Oct, 1857.
DELIVERED ON SABBATH MORNING, MARCH 7TH, 1858, BY TIIE
“No man can come to me, except the Father which hath sent me draw him.—John vi. 44.
“Coming to Christ” is a very common phrase in Holy Scripture. It is used to express those acts of the soul wherein, leaving at once our self-righteousness, and our sins, we fly unto the Lord Jesus Christ, and receive his righteousness to be our covering, and his blood to be our atonement. Coming to Christ, then, embraces in it repentance, self-negation, and faith in the Lord Jesus Christ, and it sums within itself all those things which are the necessary attendants of these great states of heart, such as the belief of the truth, earnestness of prayer to God, the submission of the soul to the precepts of God's gospel, and all those things which accompany the dawn of salvation in the soul. Coming to Christ is just the one essential thing for a sinner's salvation. He that cometh not to Christ, do what he may, or think what he may, is yet in “ the gall of bitterness and in the bonds of iniquity.”. Coming to Christ is the very first effect of regeneration. No sooner is the soul quickened than it at once discovers its lost estate, is horrified thereat, looks out for a refuge, and believing Christ to be a suitable one, flies to him and reposes in him. Where there is not this coming to Christ, it is certain that there is as yet no quickening: where there is no quickening, the soul is dead in trespasses and sins, and being dead it cannot enter into the kingdom of heaven. We have before us now an announcement very startling, some say very obnoxious. Coming to Christ, though described by some people as being the very easiest thing in all the world, is in our text declared to be a thing utterly and entirely impossible to any man, unless the Father shall draw him to Christ. It shall be our business, then, to enlarge upon this declaration. We doubt not that it will always be offensive to carnal nature, but, nevertheless, the offending of human nature is sometimes the first step towards bringing it to bow itself before God. And if this be the effect of a painful process, we can forget the pain and rejoice in the glorious consequences.
I shall endeavour this morning, first of all, to notice man's inability, wherein it consists. Secondly, the Father's drawings—what these are, and how they are exerted upon the soul. And then I shall conclude by noticing a sweet consolation which may be derived from this seemingly barren and terrible text.
1. First, then, MAN'S INABILITY. The text says, "No man can come to me, except the Father which hath sent me draw him.” Wherein does this inability lie?
First, it does not lie in any physical defect. If in coming to Christ, moving the body or walking with the feet should be of any assistance, certainly man has all physical power to come to Christ in that sense. I remember to have heard a very foolish Antinomian declare, that he did not believe any man had the power to walk to the house of God unless the Father drew him. Now the man was plainly foolish, because he must have seen that as long as a man was alive and had legs, it was as easy for him to walk to the house of God as to the house of Satan. If coming to Christ includes the utterance of a prayer, man has no physical defect in that respect, if he be not dumb, he can say a prayer as easily as he can utter blasphemy. It is as easy for a man to sing one of the songs of Zion as to sing a profane and libidinous No. 182.
Penny Pulpit, No. 2,923.
song. There is no lack of physical power in coming to Christ. All that can be wanted with regard to the bodily strength man most assuredly has, and any part of salvation which consists in that is totally and entirely in the power of man without any assistance from the Spirit of God. Nor, again, does this inability lie in any mental lack. I can believe this Bible to be true just as easily as I can believe any other book to be true. So far as bel eving on Christ is an act of the mind, I am just as able to believe on Christ as I am able to believe on anybody else. Let his statement be but true, it is idle to tell me I cannot believe it. I can believe the statement that Christ makes as well as I can believe the statement of any other person. There is no deficiency of faculty in the mind : it is as capable of appreciating as a mere mental act the guilt of sin, as it is of appreciating the guilt of assassination. It is just as possible for me to exercise the mental idea of seeking God, as it is to exercise the thought of ambition. I have all the mental strength and power that can possibly be needed, so far as mental power is needed in salvation at all. Nay, there is not any man so ignorant that he can plead a lack of intellect as an excuse for rejecting the gospel. The defect, then, does not lie either in the body, or, what we are bound to call, speaking theologically, the mind. It is not any lack or deficiency there, although it is the vitiation of the mind, the corruption or the ruin of it, which, after all, is the very essence of man's inability.
Permit me to show you wherein this inability of man really does lie. It lies deep in his nature. Through the fall, and through our own sin, the nature of man has become so debased, and depraved, and corrupt, that it is impossible for him to come to Christ without the assistance of God the Holy Spirit. Now, in trying to exhibit how the nature of man thus renders him unable to come to Christ, you must allow me just to take this figure. You see a sheep; how willingly it feeds upon the herbage! You never knew a sheep sigh after carrion; it could not live on lion's food. Now bring me a wolf; and you ask me whether a wolf cannot eat grass, whether it cannot be just as docile and as domesticated as the sheep. I answer, no; because its nature is contrary thereunto. You say, “ Well, it has ears and legs; can it not hear the shepherd's voice, and follow him whithersoever he leadeth it?” I answer, certainly; there is no physical cause why it cannot do so, but its nature forbids, and therefore I say it cannot do so. Can it not be tamed? cannot its ferocity be removed ? Probably it may so far be subdued that it may become apparently tame; but there will always be a marked distinction between it and the sheep, because there is a distinction in nature. Now, the reason why man cannot come to Christ, is not because he cannot come, so far as his body or his mere power of mind is concerned, but because his nature is so corrupt that he has neither the will nor the power to come to Christ unless drawn by the Spirit. But let me give you a better illustration. You see a mother with her babe in her arms. You put a knife into her hand, and tell her to stab that babe to the heart. She replies, and very truthfully, “I cannot.” Now, so far as her bodily power is concerned, she can, if she pleases; there is the knife, and there is the child. The child cannot resist, and she has quite sufficient strength in her hand immediately to stab it to its heart. But she is quite correct when she says she cannot do it.' As a. mere act of the mind, it is quite possible she might think of such a thing as killing the child, and yet she says she cannot think of such a thing; and she does not say falsely, for her nature as a mother forbids her doing a thing from which her soul revolts. Simply because she is that child's parent she feels she cannot kill it. It is even so with a sinner. Coming to Christ is 80 obnoxious to human nature that, although, so far as physical and mental forces are concerned, (and these have but a very narrow sphere in salvation) men could come if they would: it is strictly correct to say that they cannot and will not unless the Father who hath sent Christ doth draw them. Let us enter a little more deeply into the subject, and try to show you wherein this inability of man consists, in its more minute particulars.
1. First, it lies in the obstinacy of the human will. “Oh!" saith the Arminian, “men may be saved if they will." We reply, “My dear sir, we all believe that; but it is just the if they will that is the difficulty. We assert that no man mai come to Christ unless he be drawn; nay, we do not assert it, but Christ himself declares it-Ye will not come unto me that ye might have life;' and as long as that •ye will not come 'stands on record in Holy Scripture, we shall not be brought to believe in any doctrine of the freedom of the human will." It is strange how people, when talking about free-will, talk of things which they do not at all under
stand. “Now," says one, “I believe men can be saved if they will.” My dear sir, that is not the question at all. The question is, are men ever found naturally willing to submit to the humbling terms of the gospel of Christ? We declare, upon Scriptural authority, that the human will is so desperately set on mischief, so depraved, and so inclined to everything that is evil, and so disinclined to everything that is good, that without the powerful, supernatural, irresistible influence of the Holy Spirit, no human will will ever be constrained towards Christ. You reply, that men sometimes are willing, without the help of the Holy Spirit. I answer-Did you ever meet with any person who was? Scores and hundreds, nay, thousands of Christians have I conversed with, of different opinions, young and old, but it has never been my lot to meet with one who could affirm that he came to Christ of himself, without being drawn. The universal contession of all true believers is this—“I know that unless Jesus Christ had sought me when a stranger wandering from the fold of God, I would to this very hour have been wandering far from him, at a distance from him, and loving that distance well.” With common consent, all believers affirm the truth, that men will not come to Christ till the Father who hath sent Christ doth draw them.
2. Again, not only is the will obstinate, but the understanding is darkened. Of that we have abundant Scriptural proof. I am not now making mere assertions, but stating doctrines authoritatively taught in the Holy Scriptures, and known in the conscience of every Christian man--that the understanding of man is so dark, that he cannot by any means understand the things of God until his understanding has been opened. Man is by nature blind within. The cross of Christ, so laden with glories, and glittering with attractions, never attracts him, because he is blind and cannot sec its beauties. Talk to him of the wonders of the creation, show to him the many-coloured arch that spans the sky, let him behold the glories of a landscape, he is well able to see all these things; but talk to him of the wonders of the covenant of grace, speak to him of the security of the believer in Christ, tell him of the beauties of the person of the Redeemer, he is quite deaf to all your description; you are as one that playeth a goodly tune, it is true; but he regards not, he is deaf, he has no comprehension. Or, to return to the verse which we so specially marked in our reading, “The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them because they are spiritually discerned;" and inasmuch as he is a natural man, it is not in his power to discern the things of God. • Well,” says one, “ I think I have arrived at a very tolerable judgment in matters of theology; I think I understand almost every point.”. True, that you may do in the letter of it; but in the spirit of it, in the true reception thereof into the soul, and in the actual understanding of it, it is impossible for you to liave attained, unless you have been drawn by the Spirit. For as long as that Scripture stands true, that carnal men cannot receive spiritual things, it must be true that you have not received them, unless you have been renewed and made a spiritual man in Christ Jesus. The will, then, and the understanding, are two great doors, both blocked up against our coming to Christ, and until these are opened by the sweet influences of the Divine Spirit, they must be for ever closed to anything like coming to Christ.
3. Again, the affections, which constitute a very great part of man, are depraved. Man, as he is, before he receives the grace of God, loves anything and everything above spiritual things. If ye want proof of this, look around you. There needs no monument to the depravity of the human affections. Cast your eyes everywhere—there is not a street, nor a house, nay, nor a heart, which doth not bear upon it sad evidence of this dreadful truth. Why is it that men are not found on the Sabbath Day universally flocking to the house of God? Why are we not more constantly found reading our Bibles? How is it that prayer is a duty almost universally neglected ? Why is it that Christ Jesus is so little beloved? Why are even his professed followers so cold in their affections to him? Whence arise these things? Assuredly, dear brethren, we can trace them to no other source than this, the corruption and vitiation of the affections. We love that which we ought to hate, and we hate that which we ought to love. It is but human nature, fallen human nature, that man should love this present life better than the life to come. It is but the effect of the fall, that man should love sin better than righteousness, and the ways of this world better than the ways of God. And again, we repeat it, until these affections be renewed, and turned into a fresh channel by the gracious drawings of the Father, it is not possible for any man to love the Lord Jesus Christ.
4. Yet once more--conscience, too, has been overpowered by the fall. I believe there is no more egregious mistake made by divines, than when they tell people that conscience is the vicegerent of God within the soul, and that it is one of those powers which retains its ancient dignity, and stands erect amidst the fall of its compeers. My brethren, when man fell in the garden, manhood fell entirely; there was not one single pillar in the temple of manhood that stood erect. It is true, conscience was not destroyed. The pillar was not shattered; it fell, and it fell in one piece, and there it lies along, the mightiest remnant of God's once perfect work in man. But that conscience is fallen, I am sure,
Look at men. Who among them is the possessor of a “good conscience toward God," but the regenerated man? Do you imagine that if men's consciences always spoke loudly and clearly to them, they would live in the daily commission of acts, which are as opposed to the right as darkness to light? No, beloved; conscience can tell me that I am a sinner, but conscience cannot make me feel that I am one. Conscience may tell me that such-and-such a thing is wrong, but how wrong it is conscience itself does not know. Did any man's conscience, unenlightened by the Spirit, ever tell him that his sins deserved damnation? Or if conscience did do that, did it ever lead any man to feel an abhorrence of sin as sin? In fact, did conscience ever bring a man to such a self-renunciation, that he did totally abhor himself and all his works and come to Christ? No, conscience, although it is not dead, is ruined, its power is impaired, it hath not that clearness of eye and that strength of hand, and that thunder of voice, which it had before the fall; but hath ceased to a great degree, to exert its supremacy in the town of Mansoul.' Then, beloved, it becomes necessary for this very reason, because conscience is depraved, that the Holy Spirit should step in, to show us our need of a Saviour, and draw us to the Lord Jesus Christ.
“Still,” says one, “as far as you have hitherto gone, it appears to me that you consider that the reason why men do not come to Christ is that they will not, rather than they cannot." True, most true. I believe the greatest reason of man's inability is the obstinacy of his will. That once overcome, I think the great stone is rolled away from the sepulchre, and the hardest part of the battle is already won. But allow me to go a little further. My text does not say, “ No man will come,” but it says, “ No man can come.” Now, many interpreters believe that the can here, is but a strong expression conveying no more meaning than the word will. I feel assured that this is not correct. There is in man, not only unwillingness to be saved, but there is a spiritual powerlessness to come to Christ; and this I will prove to every Christian at any rate. Beloved, I speak to you who have already been quickened by the divine grace, does not your experience teach you that there are times when you have a will to serve God, and yet have not the power ? Have you not sometimes been obliged to say that you have wished to believe, but you have had to pray, “Lord, help mine unbelief ? Because, although willing enough to receive God's testimony, your own earnal nature was too strong for you, and you felt you needed supernatural help. Are you able to go into your room at any hour you choose, and to fall upon your knees and say, "Now, it is my will that I should be very earnest in prayer, and that I should draw near unto God ?” I ask, do you find your power equal to your will ? You could say, even at the bar of God himself, that you are sure you are not mistaken in your willingness; you are willing to be wrapt up in devotion, it is your will that your soul should not wander from a pure contemplation of the Lord Jesus Christ, but you find that you cannot do that, even when you are willing, without the help of the Spirit. Now, if the quickened child of God finds a spiritual inability, how much more the sinner who is dead in trespasses and sin? If even the advanced Christian, after thirty, or forty years, finds himself sometimes willing and yet powerless—if such be his experience,-does it not seem more than likely that the poor sinner who has not yet believed, should find a need of strength as well as a want of will?
But, again, there is another argument. If the sinner has strength to come to Christ, I should like to know how we are to understand those continual descriptions of the sinner's state which we meet with in God's holy Word? Now, a sinner is said to be dead in trespasses and sins. Will you affirm that death implies nothing more than the absence of a will ? Surely a corpse is quite as unable as unwilling. Or again, do not all men see that there is a distinction between wil and power: might not that corpse be sufficiently quickened to get a will, and yet be so powerless that it could not lift as much as its hand or foot? Have we never seen case.