I shall open the phrase more fully in the next clause.
The points of doctrine are these : —
1. Observe, in the business of salvation Christ would deal with us not by angels, but by men given him out of the world, that is the description of the apostles and doctors of the church in the text. * To us he hath committed the word of reconciliation.' God could teach us without pastors, and manifest himself unto us by inward and secret illapses into the heart ; but he useth the ministry of men, and that not out of indigence, but indulgence ; not for any efficacy in the preacher, but for congruence to the hearer, as a means most agreeable to our frail state. There is mercy in this appointment.
[1.] It is most for the glory of God. God's honour cometh freely from us when the instruments are vile and despicable. We are apt to sacrifice to the next hand. Acts xiv., they brought oxen and garlands to sacrifice to Paul and Barnabas. 2 Cor. iv. 7, ' We have this trea- sure in earthen vessels, that the excellency of the power may be of God, and not of us.' These are most apt to rival God, as children thank the tailor.
[2.] It trieth our obedience. We look for extraordinary miracles and ways of revelation ; God would see if we can love truth for truth's sake, rather than for the teacher's sake, and take it from the meanest hand. It is not lulio, but ivhat is delivered. Foolish man would give laws to God. Christ impersonateth our thoughts : Luke xvi. 30, 'If one went to them from the dead, they will believe.' Had Christ come in person, spake to us in an audible voice, or sent an angel, they would believe.' Foolish thoughts ! God trieth you by Moses and the prophets. It is a deceit to think if we had more glorious means it would be otherwise with us. Christ came in disguise : John i. 11, ' He came unto his own, and his own received him not;' and the word is brought to us in earthen vessels. It is merited by God-man, it is dispensed by the power of God by man.
[3.] It is the most rational way. He doth not rule us with a rod of ii'on, by mere power and majesty, but draweth us by the cords of a man, by counsels and exhortations. He dealeth with us by those Avith whom we have ordinary converse, ' as a man with his friend,' Exod. xxxiii. 11. What should sinners do if God should come and thunder to them in majesty and glory? Exod. xx. 19, ' Let not the Lord speak to us.' He veileth it under the cloud of human weakness. There is no conversing with the terribleness of majesty but by inter- mediate persons. Men speak to us that have a feeling of our infirmi-
iQu. "word"?— Ed.
VeR. 6.] SERMONS UPON JOHN XVII. 197
ties. Prophets are oiioLorraOeh, ' Men of like passions with ourselves/ James v. 17. If angels should teach ns, we would think the precepts too strict for men. Men know how to speak to us by speaking from the heart to the heart : Prov. xxvii. 19, ' As face answereth face in a glass, so doth the heart of man to man,' There may be lesser differences in regard of complexion and constitution, but they know the general nature of man.
[4] It is the surest way. If men deceive us, they deceive them- selves ; we have experience of their fidelity in other things, and they confirm it by their own practice. They are subjected to the law of the same duties and necessities, sometimes seal the truth with their blood.
[5.] It is a comfortable way. Paul, a great sinner before conver- sion, Peter, a great instance of the infirmities and falls of the saints, yet, from their own experience of the power and comfort of the gospel, preach it to us. Well, then, scorn not God's institution, but admire the wisdom of it. We are bound to submit, though we could see nothing but folly : 1 Cor. i. 21, ' It pleased God by the foolishness of preaching to save them that believe.'
2. Observe, again, it is a special privilege to be chosen to privileges of grace when others are passed by : ' Given me out of the world.'
[1.] There is a world of others, and they are left to themselves. Christ hath not the tithe of mankind : Jer. iii. 14, ' One of a city, and two of a tribe.' Christ doth not take them by dozens or hundreds, but by ones and twos. Grace falls on few. Christ seeketh out the elect, if but one in a town.
[2.] They were as eligible as we, only we were singled out by mere grace. The lot might have fallen upon them as well as upon you ; thousands in the world were as eligible : Ezek. xviii. 4, ' Behold all souls are mine ; as the soul of the father, so also the soul of the son is mine." All were made by the same God out of the same mass of nothing : he is equally judge of all ; all had sinned. Thy soul was as polluted as theirs, as liable to God's judgment, as deep in the same condemnation ; yet such was his good-will and pleasure, to single us out. This is the glory of his grace, miserahor cujus misertus fiiero: Mai. i. 2, 3, ' Was not Esau Jacob's brother ? saith the Lord, yet I loved Jacob, and I hated Esau.' Though all men be equal in them- selves, yet mercy can make a distinction. The best reason is God's good pleasure. Well, then, apply this,