Jeremias 31:3

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GRACIOUS INFLUENCES THE FRUIT OF ELECTING LOVE

Jeremias 31:3. The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love; therefore with loving-kindness have I drawn thee.

THERE is a most glorious connexion subsisting between the Lord and his people: He is their God, even “the God of all the families of Israel;” and they are his people, devoted altogether to his service. He is the God of every individual, as much as if no other object of his love existed in the whole creation besides; and they are his exclusively, and without reserve. But here two questions arise: How are they brought into this connexion with him? and, From whence does this exalted privilege arise? Our text enables us to answer these questions; and we will answer them in their order.

I. How are God’s people brought into this glorious connexion with him?

Our text informs us, that we are “drawn” to it by the Father himself. We shall therefore answer this first question by shewing,

1. How he draws them—

[The term “drawing” is supposed to import somewhat of a force that is inconsistent with the free agency of man: and, were that idea just, we should be found among the first that would oppose such a doctrine as unscriptural and absurd. But the drawings of God’s Spirit do not in the least interfere with the liberty of human actions. The drawing of which our text speaks, is “with the cords of a man, and with the bands of love [Note: Oséias 11:4.]:” it is through the medium of the understanding, the will, and the affections: the understanding, as enlightened with divine truth; the will, as determined by sound judgment; and the affections, as engaged by the excellence of those things which the will is bent to follow. True it is, that we cannot precisely declare the manner in which the operations of the Holy Spirit influence the soul; for we do not even know honour own spirit acts upon the body: but we know infallibly, that God does influence the minds of men; not however by making them to act contrary to their will, but by milking them “willing in the day of his power [Note: Salmos 110:3.].”]

2. That their connexion with him is altogether owing to his influence—

[If the most express declarations of Scripture can determine any thing, the point in hand is established beyond a doubt: for our blessed Lord says, that “no man,” whatever his quality or talents, “can come to him,” in the exercise of true faith, “unless the Father draw him [Note: João 6:44.].” This testimony is decisive. But the truth of the point established by it is no less clear, from the representation which the Scriptures give us of the work which is wrought on the minds of all who are truly brought to God. It is called “a creation [Note: Efésios 2:10.],” which we all know to be the work of God; and a resurrection from the dead, which is equally beyond any finite power to effect [Note: Efésios 2:1. with 1:19, 20.]. Whatever may be supposed to have effected the good work within us, it is expressly excluded, that God may have all the glory [Note: João 1:13.Romanos 11:16.]. If it be said, that such difficulties exist only in more abandoned characters, we answer, that the Apostles themselves put themselves, in this respect, on a level with the vilest of mankind [Note: Efésios 2:3.Tito 3:3.]: and thereby fully confirm the testimony of our Lord above cited.]

The next question that arises is,

II.

To what must this exalted mercy be traced?

Is it any peculiar fitness in this or that man, which occasions God to single him out as an object to be drawn by him; or is the mercy vouchsafed by God to whomsoever he will, according to his own sovereign will and pleasure? We cannot hesitate to declare, that the whole salvation, from first to last, is purely of grace.

[St. Paul himself was constrained to say, “By the grace of God I am what I am:” and, of course, every one else must do the same. But we cannot but have observed, on many occasions, how indignantly the natural man revolts from this doctrine. We do not doubt the sovereignty of God in rescuing man from destruction rather than the fallen angels; or in making the Jews his peculiar people, in preference to all others upon earth; or in selecting Isaac and Jacob whilst he rejected Ishmael and Esau: nor can we doubt that we ourselves, as enjoying the light of revelation, are objects of his sovereign choice, when we see far the greater part of mankind involved in midnight darkness: and yet we cannot endure the doctrine, when applied to the more immediate communication of God’s mercy to our souls. But to God’s everlasting love is our salvation ascribed in our text; and to that alone can it with truth or propriety ever be ascribed: “I have loved thee with an everlasting love; therefore with loving-kindness have I drawn thee.”]

Now this is the plain doctrine of Scripture—
[God does not lore us because we first loved him; but “we love him because he first loved us [Note: 1 João 4:19.].” It was thus also with the Apostles themselves: “Ye have not chosen me, but I have chosen you, and ordained you that you should go and bring forth fruit, and that your fruit should remain [Note: João 15:16.].” To us the terms, Election and Predestination, almost sound like blasphemy: but the Apostles did not view them in this light: they considered every blessing we enjoy as the fruit of God’s electing love, and of his sovereign will predestinating us from all eternity to the enjoyment of it [Note: See Efésios 1:3 and 2 Tessalonicenses 2:13.] — — — They are particularly careful to exclude all works of ours from forming a ground of God’s electing love, lest we should boast as having in some degree merited his favour [Note: 2 Timóteo 1:9.]. The whole tenour of the Scriptures shews, that “God hath compassion on whom he will have compassion [Note: Romanos 9:15.];” and that his people are “a remnant according to the election of grace [Note: Romanos 11:5.].”]

And in relation to this subject God is peculiarly jealous—
[How strongly did he guard his people of old against imagining that his distinguishing favour to them was founded in any superior goodness of theirs [Note: Deuteronômio 7:7.]! In like manner he puts it to us; “Who made thee to differ? and What hast thou which thou hast not received? and, If thou hast received it, why dost thou glory as if thou hadst not received it [Note: 1 Coríntios 4:7.]?” The whole of his Gospel is purposely designed to cut off all ground of glorying from man, that God alone may be glorified in all things through Jesus Christ [Note: Romanos 3:27. Efésios 2:8. 1 Coríntios 1:28.]

Address—
1.

To those who cannot receive this doctrine—

[Would it not be well to search and examine what is the real foundation of your objections to it? Nothing can be more clear, than that the doctrine of Divine influences pervades the Holy Scriptures, and that these influences are constantly represented as imparted to men according to God’s sovereign will and pleasure: yet the generality of men reject those doctrines merely because they cannot explain all the difficulties involved in them. But does the denial of these doctrines involve no difficulties? Yes indeed, and incomparably greater: nor is there a single doctrine, even of natural religion, and much more of that which is revealed, that has not some difficulty attached to it. But the truth is, that our proud hearts do not like to be so stripped of all goodness, or to be made so entirely dependent on God. Here is the root of the whole controversy: and, when once the soul is humbled in the dust before God, we shall readily receive God’s declarations without gainsaying, and thankfully accept his mercy as a free unmerited gift.
But it is not wise for persons who are mere novices in religion to be disputing about abstract doctrines: it were better far to seek after God according to the light they have. All must acknowledge, that they ought to take God as their God, and to give themselves to him as his people. Let me then urge you to do this with your whole hearts: and we have no fear but that, if once you be enabled to do this, you will say, “Not unto me, O Lord, not unto me, but unto thy name he the praise.”]

2. To those who profess to have the experience of it in their own souls—

[Have you been “drawn” by divine grace? and have you a good hope that you are of the number of God’s elect? Then remember for what end he has drawn you, and for what end he has chosen you: it has been to make you “a holy and a peculiar people to himself.” Has he chosen you? it is “that you should be holy [Note: Efésios 1:4.].” Has he predestinated you? it is “to be conformed to the image of his Son [Note: Romanos 8:29.].” Has he created you anew? it is “unto good works, which God hath before ordained that you should walk in them [Note: Efésios 2:10.].” Hence God makes the consideration of his electing love a motive and a reason for following after holiness of heart and life: “The Lord had a delight in thy fathers to love them; and he chose their seed after them, even you above all people, as it is this day. Circumcise therefore the foreskin of your heart, and be no more stiff-necked [Note: Deuteronômio 10:15.].” O, beg of him that you may be enabled thus to improve the blessings he has conferred upon you. This will best “put to silence the ignorance of foolish men,” who imagine that the doctrines of grace are subversive of morality, and that the honour which you give to God is only a cloak for idleness and sin. For this end alone are the drawings of God’s Spirit desirable, namely, to make you more holy, more spiritual, more heavenly than any person without those influences can be. Say then, with the Church of old, “Draw me, and I will run after thee [Note: Cântico dos Cânticos 1:4.];” and prove, by the steadiness of your heavenly course, that you do not pray in vain, and that God does not bestow upon you his grace in vain.]

3. To those who desire to embrace and feel it—

[Many there are who wish to submit to the revealed will of God, and yet never can contemplate his sovereignty without a fear and dread arising in their souls: but this is occasioned by their looking only on the dark side of the question, and thinking what must become of them if they are not elect: they contemplate sovereignty in connexion only with justice, and not in connexion with love and mercy. If they turned their thoughts more to his everlasting love, they would soon feel its attractive and constraining influence. We do not say that terror is not often made use of by God to awaken men; but it is by “loving-kindness that he draws” them into sweet communion with himself. Think then generally of his love to man, in providing redemption for him when he had passed by the fallen angels without any such gracious provision for their restoration to his favour: from thence proceed to think more particularly of his love to you, in having sent you the tidings of his salvation, and in having given you a desire to possess an interest in it; and you will then soon find a sweet confidence springing up in your souls: you will look to him as a Father; you will regard him as a Friend; you will feel encouragement to cast yourselves upon him, and pleasure in giving up yourselves to his service. Seek only to know how much he has loved you, and you will soon be constrained to love him, and to delight yourselves in him.]