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THE MANNER IN WHICH GOD DRAWS HIS PEOPLE
THE doctrine of Divine influences is generally considered as enthusiastic and absurd. But though we grant that there is much in it which is above our comprehension, there is nothing in it that is contrary to reason. We know not how mind operates upon matter, when we move any of the members of our body: but does any one, on this account, question the influence of volition upon our motions? So, though there be much in Divine influences that is inexplicable, we affirm, that to them must be ascribed all the good which we do. In fact, we have, in the deliverance of Israel out of Egypt, a very striking illustration of the way in which the Spirit of God operates upon the souls of men. In reference to that event God says, “I drew them with cords of a man, with bands of love [Note: Compare ver. 1. with the text.]:” and the same may be said of all who are delivered from the infinitely sorer bondage of sin and Satan.
Let us then consider,
I. How God drew his people out of Egypt—
They were not of themselves seeking deliverance. On the contrary, when Moses interposed for them by slaying one of their oppressors, and proceeded to encourage in them a hope of yet further deliverance, “they thrust him from them, saying, Who made thee a ruler and a judge over us?” But when God’s time was fully come, “he drew them,” as we are told, “by the cords of a man, and by bands of love”—
[He made them to feel their sore bondage, and to cry so bitterly by reason of it, that God himself was afflicted by their afflictions. He then sent them a Saviour, even Moses, whom he commissioned and qualified to effect their deliverance. By him he displayed his almighty power; and in ten successive plagues inflicted upon Egypt, (from all of which they were exempt,) he shewed them, that, under the guidance of Moses, they might safely go forth from Egypt, and cast off the yoke of their oppressors. Thus he drew them by such considerations as are proper to influence a rational being: for it is impossible for a man under the pressure of grievous affliction not to desire relief, and gladly to avail himself of such aid as promises to be effectual: He drew them, I say, “with cords of a man.”
Further, God put himself at the head of them, and undertook to be their guide: and, when their danger became so imminent, that they were reduced to utter despair, he opened the sea before them, and led them through on dry ground, and overwhelmed all their enemies in the waves, which had just before been a wall for the protection of his chosen people. Here “he drew them with the bands of love,” as he did afterwards in all their journeys, supplying by miracle their every want, and manifesting his glory to them, and giving them a written revelation of his will and taking them for his own peculiar people above all the people upon the face of the whole earth. To them also he held forth the prospect of an inheritance. even of a land flowing with milk and honey. where they should enjoy such peace and plenty and happiness. as were unknown to the whole world besides.
Now these distinguishing favours were well calculated to bind them to him in such love and gratitude. that nothing should ever be able to draw them from him. or to damp their ardour in his service.
True indeed these means did not produce their full effect upon that generation. all of whom perished in the wilderness. excepting two. What addresses itself to our senses only. is but transient in its operation on the mind; whereas the things which are seen by faith are always present and abidingly influential and uniformly effectual. In this respect. therefore. the parallel between God’s dealings with the Jews and with us will not hold good. But still the manner in which God drew them serves as “a shadow of good things to come.” and affords to us a striking illustration of the way in which he will draw his people to himself under the better dispensation which we are privileged to enjoy.]
To elucidate this. I will shew.
II. How he will draw us at this day—
We need his influences as much as ever his ancient people did—
[No man ever comes to God by any power of his own. Our blessed Lord expressly says. “No man cometh unto me. except the Father who hath sent me draw him [Note: Joh_6:44.].” In fact. we have not in ourselves a power to do a good act [Note: Joh_15:5.]. or speak a good word [Note: Mat_12:34.]. or think a good thoughts [Note: 2Co_3:5.]. “Our sufficiency for every thing is of God alone;” “nor without him can we either will or do any one thing that is pleasing in his sight [Note: Php_2:13.]. If any man could have exerted such a power. it would have been the Apostle Paul. But he confesses. “By the grace of God I am what I am;” and. when constrained to speak of his labours, he recalls. as it were. his words. and. with holy jealousy for God’s honour. adds. “yet not I. but the grace of God which was with me [Note: 1Co_15:10.].” If any man think he can renew and sanctify his own soul. let him make the effort; and his own experience shall attest all that the Scriptures have spoken.]
And how is it that God will work in us?—
[He will draw us, even as he did them, by rational considerations, and by gracious influences, or, as my text expresses it, “by the cords of a man, and by the bands of love”
When first God begins a work of grace upon the soul, he shews to a man his fallen state, and his utter incapacity to save himself. Then He makes known to him the Lord Jesus, who has died for the redemption of a ruined world, and shews to him, that through that adorable Saviour he may obtain a deliverance from all guilt and misery, and be made a partaker of everlasting happiness and glory. Now the question necessarily arises in his mind, ‘Shall I persist in ray wickedness? Shall I pour contempt upon these offers of mercy? Shall I plunge my soul into irremediable and endless perdition? No: This were to act more stupidly than the beasts, and to forfeit all title to the rationality of man.’ Thus is he drawn in the first instance by “the cords of a man.” But in his further progress he experiences the still more influential drawings of God’s love, which, as “bands,” constrain him to surrender up himself a willing captive to his God. The Holy Spirit, whose office it is to “glorify Christ, takes of the things that are Christ’s, and shews them to the believing soul [Note: Joh_16:14.],” and thus makes “Christ more precious to him” than ten thousand worlds [Note: 1Pe_2:7.]. In time he enables the soul to “comprehend the height, and depth, and length, and breadth of that love of Christ which passeth knowledge [Note: Eph_3:18.];” and by witnessing with the soul that it is an object of God’s love, he enables it with boldness and with confidence to address him by the endearing name of Father [Note: Rom_8:15-16.], and to assure itself of an everlasting participation of his kingdom and glory. With such bands cast around him, the Believer is drawn to God in a way of holy obedience, and can “defy all the hosts of hell itself ever to separate him from his love [Note: Rom_8:35-39.].” The abiding feeling of his heart from henceforth is, “The love of Christ constraineth me, because I thus judge; that, if one died for all, then were all dead; and that he died for all, that they who live should not henceforth live unto themselves, but unto him who died for them and rose again [Note: 2Co_5:14-15.].”]
Observe from hence,
1. What reason unconverted men have to blush and be ashamed—
[They will take occasion from the doctrine of Divine influences to justify themselves, saying, ‘If God do not draw me, how can I go to him?’ But I ask. Have not the cords of a man been spread around you, yea, and the bands of redeeming love also, and you have burst all these bands asunder, and cast all these cords from you? Do you not know that heaven and hell are before you? and are you acting the part of rational beings, whilst you take no care to flee from the wrath to come, and to lay hold on eternal life? And have you never heard of what Christ has done and suffered for you, and felt too the influences of his Holy Spirit calling you to repentance? Yet have you not ungratefully slighted all the love of Christ, and wickedly resisted the Holy Ghost? Tell me, then, whether such conduct do not call for the deepest humiliation before God? Verily, you may vindicate yourselves, as you will, now; but you shall stand self-condemned at the judgment-seat of Christ.]
2. What reason believers have to bless and adore their God—
[Though the unbeliever must ascribe to himself alone the misery to which he is hastening, you owe to God and to his sovereign grace all the blessedness which you enjoy. Had not God of his infinite mercy drawn you, you had no more turned to him, than Satan himself has done [Note: Joh_6:44.]. In the view of all the good that you either possess or hope for, you must say, “He that hath wrought us to the self-same thing is God [Note: 2Co_5:5.].” Give him then the glory due unto his name — — — and look to him for a continuance of his grace, that his work may be carried on and perfected in your souls. Beg of him to fasten his bands yet more firmly about you, that nothing either within or without may break them. And endeavour at all times to yield to his attractive influences, and to comply with the first intimations of his will. And, if you be treated with contempt for this by an ungodly world, comfort yourselves with the reflection, that you are acting the part of rational beings; and that the more closely you are drawn to God in this world, the more intimately you will enjoy him to all eternity in the world to come.]