The Success of the Ministry of the Gospel, 2
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Nay, the evangelist speaks in yet more forcible terms, when speaking of the unbelief of the Jews, who were witnesses of Christ's convictive miracles and discourses; therefore they could not believe, because that Isaiah said—he has "blinded their eyes, and hardened their hearts," John 12:39, 40. And in the same strain Paul speaks: "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. It does not, therefore, depend on man's desire or effort—but on God's mercy." Romans 9:16, etc.
These passages are so opposite to the prevailing thinking of the age, that they are dangerous weapons to meddle with; and it is well they are the very words of Scripture, otherwise we would be charged with blasphemy for mentioning the truth contained in them!
We must indeed be cautious that we do not infer from the Scriptures any such horrid doctrine as this: that men are compelled to sin, and pushed on to ruin, by a necessitating decree, or the resist-less impulse of Providence; or that, though they were disposed to turn to God, they are judicially kept back and hindered by the divine hand. This would be contrary to the whole current of Scripture, which charges the sin and ruin of sinners upon themselves. But these passages mean, that God denies to obstinate sinners those influences of his grace which are necessary to convert them, and which, if communicated, would have subdued their utmost obstinacy; and that in consequence of this denial, they will rush on in sin and irreclaimable impenitence, and perish! But yet that God, in denying them his grace, does not act merely as an arbitrary sovereign—but as a just judge, punishing them for their sin in abusing the blessings he has bestowed upon them, by judicially withdrawing the aids of his grace, and withholding farther influences. And surely he may punish obstinate sinners with privative as well as positive punishment! He may as justly withhold or withdraw forfeited blessings, as inflict positive misery. This we all own he may do with respect to temporal blessings, he may justly deny them to such as have forfeited them; and why he may not exercise the same sovereignty and justice with regard to spiritual blessings, is hard to say.
His hardening the heart, blinding the eyes, etc., of sinners, signify his withdrawing the influences of grace which they have abused, his withholding those additional influences which might irresistibly subdue their obstinacy, and his allowing them to fall into circumstances of temptation. These passages do but strongly and emphatically express thus much: thus much they may mean, without casting any injurious reflections upon God; and less than this they cannot mean—or they would have no meaning at all.
From the whole, then, we find that the doctrine of the reality and necessity of divine influences to render the administrations of the gospel effectual for saving purposes, is a doctrine clearly taught in the sacred oracles. This will receive additional confirmation if we find it agreeable to matter of experience; which leads me to observe,
3. That the different success of the same means of grace in different periods of the church, sufficiently shows the necessity of gracious assistances to render them efficacious. The various states of the church in various ages, are but commentariesupon the sacred pages, and accomplishments of Scripture truths.
Now we find that religion has flourished or declined, not so much according to external means—as according to the degree of divine influence. Alas! what could Noah, that zealous preacher of righteousness, do, during the one hundred and twenty years of his ministry? He might warn, he might persuade, he might weep over a secure world in vain; as they would rush upon destruction before his eyes! And he could only persuade his own family; and even among them there was a cursed Ham.
How little could Moses, the favourite messenger and intimate of God, prevail to make his people dutiful? Alas! after all the astonishing wonders he wrought before their eyes, they continued obstinate and rebellious; for the Lord had not given them a heart to understand, etc., Deut 29:4. This Moses mentions, as what was beyond his power, and could be effected by Omnipotence only.
What small success had that zealous prophet Elijah, the eloquent Isaiah, or that tender-hearted, mourning, weeping prophetJeremiah! Surely, many feeble servants of Christ, in all respects inferior to them, have been crowned with more extensive success! Nay, when the Son of God descended from heaven, a divine teacher to the world, who spoke as never man spoke, who carried omnipotence along with him to attest his doctrine by the most astonishing miracles—how few, during his life, were brought seriously to regard his doctrine? He was pleased to defer the remarkable effusion of his Spirit until his return to his native heaven. And when it was poured out, what a glorious alteration followed! then Peter, a poor fisherman, is the happy instrument of converting three thousand with one short sermon; which is more, perhaps, than his divine Master had done by a hundred sermons!
Then, in spite of the united opposition of earth and hell, the humble doctrines of the cross triumphed over the nations, and subdued millions to the obedience of faith. Then the doctrines of Jesus, who was crucified at Jerusalem like an infamous malefactor, between two thieves, became the mighty, all-conquering weapons, through God, to demolish the strongholds of Satan. 2 Corinthians 2:4.
And whence this strange alteration? It was from the more abundant effusion of the Spirit upon the minds of men; upon their minds, I say, for, as to the external evidences from miracles, prophecies, etc., they were sufficiently clear before this happy season. But there was not the same degree of internal illumination by the Spirit.
It is often intimated by Christ, in his last discourses with his disciples, that the Holy Spirit was not yet given; and hence it was that he and they laboured so much in vain. But upon his ascension, he performed the promise he had so often repeated, and sent the Spirit both upon them and their hearers; and then the aspect of affairs was happily altered; then the Word had free course, and was glorified. Then the world was convinced of sin, of righteousness, and of judgement!
This point might be illustrated farther, by a history of the various periods of the church, from the apostolic age to the present time; but it would be too tedious; and what has been offered is sufficient to convince us that it is not by power, nor by might—but by the Spirit of the Lord Almighty, that the interests of true religion are carried on. Zech. 4:6. Especially if we add,
4. Our own experience and observation, which furnish us with many instances in which this great truth has been exemplified.
Our observation furnishes us with such instances as these:
Sometimes a minister, who is a great bible scholar, a masterly reasoner, and an accomplished orator, and withal, sincerely engaged for the conversion of sinners—labors in vain, and all his excellent discourses seem to have no effect! While another plain minister, of much inferior accomplishments, is the successful instrument of turning many to righteousness. This cannot be accounted for without ascribing the distinction to the peculiar concurrence of divine grace; for if it depended upon the instruments, it would be quite the reverse!
Sometimes a clear, convicting, and withal, solemn and warm discourse, has no effect; while, at another time, the same doctrines, given by the same minister, delivered in a weak, incoherent manner, have strange efficacy and reach the heart!
Sometimes the mere reading of a plain sermon has been the means of awakening careless sinners; when, at other times, the most solemn and argumentative preaching has been in vain.
Sometimes we have seen a number of sinners thoroughly awakened, and brought to seek the Lord in earnest; while another number, under the very same sermon, and who seemed as open to conviction as the former, or perhaps more so—have remained secure and thoughtless as usual.
And whence could these differences arise—but from special grace?
We have seen people struck to the heart with those doctrines which they had heard an hundred times before, without any effect! And indeed there is something in the manner of people being affected with the Word, which shows that the impression is not made by the Word itself, or by any other power, than divine. The truths that make such deep impressions upon their hearts, are no new discoveries; they are the old common repeated truths of the gospel, which they had heard before a thousand times; and the manner in which they are represented by the minister, may not be clearer than usual. But, to their surprise, these familiar doctrines flash upon them as new discoveries; they appear to them in a quite different light, as though they had never heard them before! And they reach the conscience, and pierce the heart with such amazing energy, that the sinner is cast into a consternation at his own former stupidity, that he never had such apprehensions of things before. He was accustomed to regard the Word as an idle tale, or a pleasing song—but now he finds it living and powerful, etc.; the secrets of his heart are laid open by it, and he is obliged to own that God is with it of a truth.
Thus a believer also discerns the doctrines of the gospel in a quite different light at one time than at another: he sees new glories in them. Hence one sermon leaves him cold and hard-hearted, while another, no better in itself, sets him all on fire! Hence also, one receives advantage from a discourse, which had no effect upon another: and from this proceeds the difference in judgement about the excellency of sermons, which we may observe among Christians. Every one forms a judgement according to his own sensations, and not according to the discourse in itself. And indeed when we hear an exercised Christian expatiate in praise of a discourse, it is a happy sign that it came with special grace and power to him.
Many such instances as these familiarly occur in the sphere of our observation; which prove, by matters of fact, that the success of the gospel depends upon the influence of divine grace. But we need not look about us to observe others. Turn your eyes inward upon what has passed in your own minds, and you shall find, that your own experience proves the same thing!
Have you not found that the very same Scripture truths have very different effects upon you at different times? Those truths, which at one time leave you dull and sleepy—at other times quicken all your powers to the most vigorous exercise! Do you not return from the house of God at different times—in very different frames, though the service there has been substantially the same? At one time you sweat and agonize under a sense of guilt, and make many resolutions to change your course of life; and at another time, there is a stupid insensibility within, and you have no concern at all for spiritual realities.
Some indeed have lain so long under the rays of the Sun of Righteousness, that they are hardened like clay, and hardly susceptible of any deep impressions at any time, after they have murdered their conscience, and silenced all its first remonstrance's. These may go on serene and placid, until the flames of hell give them sensation! And this is most likely to be their doom; though it is not impossible but that this gospel, this stale, neglected gospel, which now makes no impression on their stony hearts—may yet be endowed with almighty power to break them into the tenderest contrition!
I pray God this may be the happy outcome. I pray God, oh sinner, that you may yet fall under the resist-less energy of those crucial truths which now appear but trifles to you.
But until people are thus become armoured against the gospel, they generally feel a variety of dispositions under the ministry of it—and this variety is to be principally ascribed to the various degrees of divine influence upon them at different seasons.
And you, saints, you also experience a like vicissitude. Sometimes, oh how divinely sweet, oh how nourishing is the sincere milk of the Word! How does the Word enlighten, quicken, and comfort you! How exactly it suits your very case! Yet at other times it is tasteless; it is a dead letter, and has no effect upon you! At times a single verse seems almighty, and carries all before it: and you experimentally feel it to be the Word of God. At other times you perceive only your feeble fellow-mortal speaking to you, and all his words are but feeble breath; as different from the former as chaff from wheat. See Jer. 23:28, 29.
Your own memories can supply my deficiency under this head, by recollecting such instances as these perhaps during your whole life; and the time urges me to make some remarks upon what has been said. These are so numerous and copious, that though I had them principally in view, and chose this subject for the sake of them, yet I can but superficially touch upon them.
Hence we learn,
1. How essential and important, the doctrine of divine influence is to the church of God. The very life, and the whole success of the gospel depends upon it! And since this necessarily supposes the utter depravity and spiritual impotence of human nature in its fallen state, that doctrine also must be frequently and plainly inculcated.
Alas! the great defect of the system of theology too fashionable in our days, and one great cause of the languishing state of religion in our age, and of the prevalence of vice and impiety! Since it has been the mode to compliment mankind as able to dosomething very considerable in religion, religion has died away. Since it has been the fashion to press a reformation of men's lives, without inculcating the absolute necessity of divine grace to renew their nature—there is hardly such a thing as a thorough conversion to be seen; but mankind are evidently growing worse and worse.
Since men think they can do something, and scorn to be wholly dependent on divine grace—the Lord, as it were, looks on and allows them to make the experiment; and, alas! it is likely to be a costly experiment to multitudes. God withholds his influence in just displeasure, and lets them try what mighty things the boasted powers of degenerate nature can do without it! And hence, alas! they lie all secure and asleep in sin together! Sermons are preached; the house of God is frequented; the ordinances of the gospel administered; yet vice is triumphant; carnal security almost universal; and so few are earnestly seeking after God. Thus, alas! This spiritual deadness will continue, until ministers and people are brought to the dust before God, to acknowledge theirown weakness—and entire dependence upon him. Therefore, hence we learn,
2. That when we enjoy the ministrations of the gospel in the greatest purity and plenty, we should not place our trust upon them—but wholly depend on the influence of divine grace for the success. We are apt to think, if we had but such a ministeramong us—how much good would be done! It is true, that faithful and accomplished ministers are singular blessings to the places where they labour, because it is by their instrumentality that the Lord is accustomed to work: but still let us remember, that even aPaul or an Apollo's are nothing, unless the Lord gives the increase.
One text of Scripture, one verse, will do more execution, when enforced by divine energy, than all the labours of the ablest ministers upon earth without it! For this divine energy therefore let us look; for this let us cry, "Cursed is the one who trusts in man, who depends on flesh for his strength and whose heart turns away from the LORD!" When we depend upon the instruments, we provoke the Spirit of God to leave us! If we are fond of taking ministers in his stead, we shall make the trial, until both they and we wither away for lack of divine influences. This provokes the blessed Spirit to blast the gifts of his ministers, to allow them to fall into sin, or to remove them out of the way—when they are set up as his rivals—that their idolaters may see they are but men. This provokes him to leave the hearers fruitless under the best cultivations, until experience sadly convinces them that they can do nothing without him! Therefore let not ministers trust in their own abilities—nor people in their labours; but all must trust only in the Lord.
That we should ascribe all the success of the gospel to God alone, and not sacrilegiously divide the honour of it between him and the instruments of it, or between him and ourselves, the ministers of Christ are ready to answer you, in the language of Peter. "If we are being called to account today for an act of kindness shown to a cripple and are asked how he was healed, then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed!" Acts 4:9, 10. Why do you look so earnestly upon us—as if by our own power or holiness we have done this? chapter 3:12. It was a very shocking compliment to them—to be accounted the authors of your faith.
Good ministers love to be humble, to be in their proper sphere, and would have God to have all the glory, as the great efficient cause; and when we ascribe the work of God to the instrument, we provoke him to withdraw his influence, that we may be convinced of the mistake.
Let us also take care that we do not assume the honour of the work to ourselves. Alas! we had no hand in it—but opposed it with all our might; and, therefore, "Not to us, O LORD, not to us—but to your name be the glory, because of your love and faithfulness!" Psalm 115:1. The Lord has done great things for us in this place, for which we are glad. One can name one person, and another another person, as his spiritual father, or the helper of his faith; but still remember, these only planted or watered; but it was God who gave the increase; and therefore to him alone ascribe the praise for his own work!
3. Hence also we may learn, where we should look for grace to render the gospel successful among us. Let us look up to God. Saints, apply to him for his influences to quicken your graces, and animate you in your Christian course. Sinners, cry to him for his grace to renew your nature and regenerate you. Not all the men, nor all the means upon earth, can be of any service to you—without God! Carefully attend upon the gospel, and all its institutions; but still be sensible, that these alone will not do; more is necessary; even the supernatural agency of divine grace!
How dangerous a thing it is to grieve the Spirit, and cause him to withdraw! In that cursed moment when a sinner has quenched the Spirit—all the means of grace become useless to him. Our salvation depends entirely upon the divine agency; and therefore to forfeit this, is to cut ourselves off from all hope! Let us then indulge every good motion, entertain every solemn thought, cherish every pious resolution, and so, as it were, invite the blessed agent to accomplish his work, instead of provoking him to leave us! Alas! how natural is it for mankind to resist him! how averse are they to receive his motions, and submit to his operations! And are not some of you guilty in this respect?
4. We observe that whatever excellent outward means and privileges a church enjoys, it is in a most miserable condition, if the Lord has withdrawn his influences from it. And whether this is too much our own condition, I leave you to judge. Some of you, I doubt not, are even now, flourishing in the courts of the Lord, and feel the dews of heaven upon you—when others are withering around you! But in general, it is evident that a contagious lukewarmness and carnal security have spread themselves among us. Matters would not be thus still and quiet, if there was any considerable number of sinners among us anxiously seeking after salvation. The violence of their concern would constrain them to unbosom themselves to their minister, and to Christians around them. Our public assemblies would not wear so stupid and unconcerned an aspect, were they generally pricked to the heart by the Spirit!
And what is the cause of this declension? Why, the Lord denies the increase; the Lord withholds his influence. This complaint has become fashionable among us, and often upon our lips; but, please consider what you say when you utter this complaint. And is the Lord indeed withdrawn from us? Then all is gone! Then saints will languish, and sinners may perish! And there is no remedy! We may indeed have preaching, sacraments, societies, etc.—but, alas! what will all these avail—if God denies the increase? They will not save one soul; nay they will but aggravate our condemnation!
Let sinners take the alarm, and consider how sad their case is, who have outlived the season of remarkable divine influences! The harvest is past, the summer is ended—and you are not saved! And what do you think will become of you? How poor a chance, if I may so speak, have you for life, when the Spirit is thus restrained! You hardly know one careless sinner, in the compass of your knowledge, that has been made seriously pious, within these two or three years. If men were pressing into the kingdom of heaven, you might be helped forward, as it were, in the crowd; but now all lies as a dead weight against you; and is it not time for you to cry mightily to God—that he would pour out his Spirit upon you?
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