USE OR APPLICATION-Exhortation to the people to hearken to God’s ambassadors 2/2

(3.) Consider how much the heart of God is engaged in the message his ambassadors bring.  When a prince sends an ambassador about a negotiation, the success of which he passionately desires, and from which he promiseth himself much honour, to be opposed in this must needs greatly provoke and en­rage him.  There is nothing that God sets his heart more upon than the exalting of Christ, and his grace through him, in the salvation of poor sinners.  This therefore is called ‘his counsel,’ Heb. 6:17; ‘the pleasure of the Lord,’ Isa. 53:10. Abraham’s servant knew how much his master desired a wife for his son and heir among his kindred, and therefore presseth Laban with this as the weightiest argument of all other, ‘If you will deal kindly and truly with my mas­ter, tell me; and it not, tell me;’ as if he had said, By this the truth of your love to my master will be seen.  So here.  If ye will indeed deal kindly with God, tell his ambassadors so, by your complying with them in that which he so affectionately desires.  This the Lord Jesus, when on earth, called ‘his Father's business,’ which must be done, whatever comes on it: ‘Wist ye not that I must be about my Father’s business?’ Luke 2:49.  He knew he had never come hither except for the despatch of this, and could not look his Father on the face, when he went back, except this was finished. Therefore, as this sped, and the work of the gospel made progress, or met with any stop, in the hearts of men, he mourned or rejoiced.  When it was rejected, we find him ‘grieved for the hardness of their hearts,’ Mark 3:5.  When his disciples make report how vic­toriously the chariot of the gospel ran, ‘in that hour,’ it is said, ‘he rejoiced in spirit,’ Luke 10:21.  When he was taking his leave of the world, his thoughts are at work how the gospel should be carried on, and the salvation of souls suffer no prejudice by his departure; he therefore empowers his apostles for the work: ‘All power is given me.  Go, preach the gospel to all na­tions.’  Yea, now in heaven he is waiting for the success of it, and listening how his servants speed in their errand.  Now, what a prodigious sin is it, by thy impenitency to withstand God in his main design!  Do you indeed deal kindly with our Master, whose embassy we bring?

           (4.) Consider the weight and importance of the message these ambassadors bring unto you.  It is not a slight, sleeveless errand we come about.  ‘I have set before thee this day life and good, and death and evil,’ Deut. 30:15.  ‘He that believeth not,...the wrath of God abideth on him,’ John 3:36.  We come not to en­tice you with the favour of an earthly prince, who may promise honours to‑day, and lose his own crown to-morrow.  We bait not our hook with the world’s treasures or pleasures; but bring you news of a heaven that shall as surely be yours as you are now on earth, if you accept of the offer.  We scare you not with the displeasure of a mortal man, ‘whose breath is in his nostrils;’ not with the momentary torment of a rack or gibbet, which continue hardly long enough to be felt; but with the never-dying wrath of the ever-living God.  And what we either promise or threaten in God's name, he stands ready and resolved to perform. He ‘confirmeth the word of his servants, and per­formeth the counsel of his messengers;’ Isa. 44:26.

           (5.) Consider on what terms the gospel and its messengers stay among you.  There is a time when God calls his ambassadors home, and will treat no longer with a people; and that must needs be a sad day!  For, when they go, then judgments and plagues come.  If the treaty ends, it will not be long before the war begins.  ‘Elisha died,...and the bands of the Mo­abites invaded the land,’ II Kings 13:20.  The prophet once gone, then the enemy comes.  The angel plucks Lot out of Sodom, and how long had they fair weather after?  The Jews put away the gospel from them by their impenitency, which made the apostles ‘turn to the Gentiles,’ Acts 13:46.  But did they not thereby call for their own ruin and destruction, which presently came flying on the Roman eagle’s wings to them? They judged themselves unworthy of eternal life, and God thought them unworthy also to have a temporal.  If once God calls home his ambassadors, it is no easy matter to bring them back, and get the treaty, now broke up, set on foot again.  God can least endure, upon trial made of him, to be slighted in that which he makes account is one of the highest ways he can express his favour to a people.  Better no ambas­sadors had come, than to come and go re infectâ —without effecting what they came for.  They ‘shall know,’ saith God, ‘there hath been a prophet among them,’ Eze. 2:5; that is, they shall know it to their cost.  God will be paid for his ministers’ pains.  Now, min­isters die, or are removed from their people, and glad they are to be so rid of them; but they have not done with them till they have reckoned with God for them.

USE OR APPLICATION-Exhortation to the people to hearken to God’s ambassadors 1/2

            

                                                        

           Are ministers ambassadors?  This shows the gos­pel ministry to be an office peculiar to some, not a work common to all.  An ambassador we know is someone who hath his commission and credential let­ters from his prince to show for his employment.  It is not a man's skill in state affairs that makes him an ambassador, nor ability in the law that makes a man a magistrate, but their call to these places.  Neither do gifts make a man a minister, but his mission: ‘How can they preach except they be sent?’  The rules which the Spirit of God gives about the minister’s admission into his function were all to no purpose if it lay open to every man's own choice to make him a preacher.  ‘Lay hands suddenly on no man,’ I Tim. 5:22; that is, admit none to the ministry without good proof and trial.  But why should any be set apart for that which every one may do?  This leads to an exhortation, 1. To the people.  2. To the minister.

           Exhortation 1. To the people.  Be persuaded in the fear of God to hearken to the message these am­bassadors bring.  What mean you to do in the busi­ness they come to treat about?  Will you be friends with God or not?—take Christ by faith into your embraces, or resolve to have none of him?  We are but ambassadors; back again we must go to our Mas­ter that sends us, and give an account what comes of our negotiation.  Shall we go and say, Lord, we have been with the men thou sentest us unto; thy message was delivered by us according to our instructions; we told them fire and sword, ruin and damnation, would come upon them, if they did not at thy call repent and turn; we laid both life and death before them, and spared not to reveal ‘the whole counsel of God’ for their salvation; but they believed never a word we spake; we were to them as those that mocked, or told what we had dreamed in the night, and not the words of truth an faithfulness?  O God forbid that this should be the report which at their return they make to God of their negotiation!  But the more to affect you with the importance of their message, and your answer to it, consider these things following:

           (1.) Consider the wonderful love of God in send­ing you these ambassadors.  Is it not a prince that sends to one of his own rank, but a God to his rebel creature; against whom he might have sent, not an ambassador to treat, but an army of judgments to fight and destroy.  It is not against rebels that are en­trenched in some place of strength, or in the field with a force wherewith you are able to resist his power; but to his prisoners fettered and manacled —to you that have your traitorous head on the block. It is not any need he hath of your life that makes him desire your salvation.  A prince sometimes saves his rebellious subjects because he needs their hands to fight for him, and weakens himself by shedding their blood; but God can ruin you, and not wrong himself. If you perish, it is without his damage.  The Pharisees are said to reject ‘the counsel of God against themselves,’ Luke 7:30.  It is you that suffer, not God.

           (2.) Consider what an intolerable affront is given to the majesty of heaven by rejecting his offers of grace.  Princes’ requests are commands.  Who dare deny a king what he asks? and darest thou, a poor thimbleful of dust, stout it out against thy Maker?  It is charged upon no less than a king as an act of insufferable pride, that ‘he did...evil in the sight of the Lord his God, and humbled not himself before Jere­miah the prophet speaking from the mouth of the Lord,’ II Chr. 36:12. But what! must a king come down from his throne, and humble himself before a poor prophet that was his own subject.  God will not have him tremble and bow, not to Jeremiah, but to ‘Jere­miah...speaking from the mouth of the Lord.’  O, consider this, ye that think it childish and poor-spirited to weep at a sermon, to humble yourselves at the reproof of a minister!  Your carriage under the word preached declares what your thoughts of God himself are.  When Naash slighted David’s ambassa­dors, and abused them, the king took the scorn upon himself.  ‘I will publish the name of the Lord,’ saith Moses, ‘ascribe ye greatness unto our God,’ Deut. 32:3.  How should they ascribe greatness to God while Moses is preaching to them.  Surely he means by their humble attendance on, and ready obedience to, the word he delivered in God’s name.

Why God useth men, and not angels, as his ambassadors

           Third. But if God will use ambassadors, why does he not employ some glorious angels from heaven to bring his message, rather than weak and frail men?

           Answer (1). The apostle gives us the reason: ‘We have this treasure in earthen vessels, that the excel­lency of the power may be of God, and not of us,’ II Cor. 4:7; ¦< ÏFJD"6­\<T4H F6,b,F4<—in vessels of shell.  As the precious pearl is found in a shell, so this precious treasure of the gospel shall be found in frail men, that the excellency of the work may be of God. The more contemptible the instrument, the more glorious appears his divine power in using it for so high and noble an end.  To see a man wound another with a sword that is sharp and weighty would carry no wonder; but to wound him with a feather in his hand, this would speak it a miracle.  To see men fall down and tremble when an angel—a creature of such might and glory—is the speaker, is no great wonder; but to behold a Felix quivering on the bench, while a man, and he a poor prisoner at the bar, preacheth to his judge, this carries a double wonder.  First, that so poor a creature as Paul was, and in the condition of a prisoner, durst be so bold; and also, that so great a person as Felix was should be smitten with his words, as if some thunderbolt had struck him.  Who will not adore the power of a God in the weakness of the instrument?  Had God employed angels in this busi­ness, we should have been in danger of ascribing the efficacy of the work to the gifts and parts of the instrument, and of giving credit to the message for the messenger’s sake that is so honourable.  But now, God sending those that are weak creatures like our­selves, when anything is done by them, we are forced to say, ‘It is the Lord's doing,’ and not the instruments'.  What reason God had this way to pro­vide for the safe-guarding his own glory, we see by our proneness to idolize the gifts of men, where they are more eminent and radiant than in others.  What would we have done if angels had been the mes­sengers?  Truly, it would have been hard to have kept us from worshipping them, as we see John himself had done, if he had not been kept back by the angel’s seasonable caveat, Rev. 19:10.

           Answer (2). Ministers, being men, have an ad­vantage many ways above angels for the work.

           (a) As they are more nearly concerned in the message they bring than angels could have been; so that they cannot deceive others, without a wrong to their own salvation.  What greater argument for one’s care than his own interest?  Surely that pilot will look how he steers the ship that hath an adventure in the freight.

           (b) Their affections have a naturalness arising from the sense of those very temptations in them­selves which their brethren labour under.  This an angel could not have; and by this they are able to speak more feelingly to the condition of other men than an angel could do.  So that what man wants of the angels’ rhetoric is recompensed with his natural affection and sympathy flowing from experience.  He knows what a troubled conscience is in another, by having felt it throb in his own bosom; as God told his people, having been themselves sojourners in Egypt, ‘You know the heart of a stranger.’  And who will treat poor souls with more mercy than they who know they need it themselves?

           (c) The sufferings which ministers meet with for the gospel’s sake are of great advantage to their breth­ren.  Had angels been the ambassadors they could not have sealed to the truth of the doctrine they preached with their blood.  Paul’s bonds were famous at court and country also: ‘Many of the brethren,...waxing confident by my bonds, are much more bold to speak the word without fear,’ Php. 1:14.  Angels might have sounded the trumpet of the gospel with a shriller voice; but men alone have pitchers to break—I mean frail bodies—by suffering for the gospel, whereby the glory of its truths, like the lamp in Gideon’s soldier’s hand, shines forth upon the eyes of their greater enemies, to the confusion of their faces and amaze­ment of their hearts.

The duty of the ministry is set out by the title ‘ambassadors

2. Ministers of the gospel are by God designated ambassadors, to set out the duty of their office. Where there is honosthere is onus—places of honour are places of trust and service.  Many like well enough to hear of the minister’s dignity—with Diotrephes, they love pre-eminence—that would willingly be ex­cused the labour that attends it.  None have a greater trust deposited in their hands than the minister.  It is tremendum onus—a weight that made the apostle tremble under it: ‘I was among you,’ saith Paul, ‘with much fear and trembling.’ To them is ‘committed the word of reconciliation,’ II Cor. 5:19.  If the treaty of peace between God and sinners doth not speed, the ambassador is sure to be called to an account how he discharged his place.  But more of the minister’s duty as an ambassador afterwards.

Why God delivers his gospel by ambassadors from mankind

           Second. The second thing we propounded to give an account of was, why God would send ambassa­dors to his poor creature.  I answer,

1. Negatively.

           (1.) Not because he needs man’s good-will. Earthly princes’ affairs require they should hold a cor­respondence with their neighbours, therefore they send ambassadors to preserve peace or preserve amity.  But God can defend his crown without the help of allies.

           (2.) Not because he was bound to do it.  There is a law of nations, yea of nature, that obliges princes before they commence a war to offer peace.  But the great God cannot be bound, except he binds himself.  When Adam sinned, God was free, and might have chosen whether he would make a new league with man, or take vengeance on him for breaking his faith in the first.  But,

2. Affirmatively.  No other account can be given of this but the good-will and free-grace of God. When Christ, who is the prime Ambassador, landed first on earth, see what brought him hither, ‘Through the tender mercy of our God; whereby the dayspring from on high hath visited us,’ Luke 1:78.  Tender mercy indeed, for the life of man lay under God’s foot at his pure mercy.  He was no more bound to treat with his creature than a prince with a traitor legally con­demned.  Wherever God’s ambassadors come, they come on mercy's errand: ‘The Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people,’ II Chr. 36:15.

           Question. But if God will treat with his poor creatures, why doth he it by ambassadors, and not by himself immediately?

           Answer. This is the fruit of divine indulgence. Sin hath made the presence of God dreadful; man cannot now well bear it.  What a fright was Adam put into when he heard but the voice of God walking towards him in the garden, and not furiously rushing upon him?  The Jews had the trial of this; they soon had enough of God’s presence, and therefore came to Moses, saying, ‘Speak thou with us,...but let not God speak with us, lest we die,’ Ex. 20:19.

The double argument of Paul enforcing his request for the prayers of believers. ‘For which I am an ambassador in bonds.’ 5/5

      (b) Embassies for marriage.  To offer an alliance by marriage between one state and another, this is one great part of the minister’s embassage.  They are sent to let the world know what good-will the God of heaven bears to poor sinners; that he can be content to bestow his only Son and heir in marriage upon them, if they also upon treaty can like the match.  Nay more, both Father and Son desire it.  It is a match which God himself first thought on for his Son. It sprang from the counsel of his own will; and when this great intendment was transacted betwixt Father and Son—as it was before the foundation of the world—the Son declared his liking of it to his Father, yea, expressed the dear affection he bore to mankind; for then it was that he ‘rejoiced in the inhabitable parts of the earth, and his delights were with the sons of men.’  In pursuance of this, ‘when the fulness of time was come,’ he took his progress from heaven to earth, that by marrying our nature he might also enter a near alliance with the persons of believers.  This is the match God's ambassadors come to negotiate with you.  The Scriptures are their credential letters, that confirm, under God’s own handwriting and seal, the truth of all they offer in his name.  There you have the picture of his heavenly Prince they woo your af­fections for drawn to the life in his glory, love, and loveliness, that, by knowing him, you may the better take liking to his person; there are the rich bracelets of the promises, which his messengers are in his name to deliver to those willing souls that shall entertain the motion, and declare their consent to take him for their Lord and husband; yea, they have authority to pronounce the contract, and to promise in Christ’s name marriage, which at the great day he will perform unto them: ‘I have espoused you to one husband, that I may present you as a chaste virgin to Christ,’ II Cor. 11:2.  Stand here and adore, ye children of men, this low stoop of divine majesty!  O that ever it should enter into the heart of the great God to match his Son unto his creature, and that not of the noblest house among them! for ‘he took not upon him the nature of angels,’ but of mankind, not in its primitive state, but when it was lapsed and degraded of its primitive glory.  For a high-born prince to take a poor damsel out of the beggar's row, is a thing that yet the world hath not been acquainted with.  But to take one from the meanest cottage were not so strange as to take her from the jail or bar, where she is condemned for treason against his royal person.  Yet this is the very case—the Lord offers to lift up the head of his rebel creature out of prison, where it lies under a sentence of death for horrid treason against his crown and dig­nity, to take it into his bed and bosom.  Truly I know not at which most to wonder; whether at the mercy of God in making love to us, or our pride and folly that are so coy hardly persuaded to entertain the motion. Though Abigail confessed herself unworthy to be David’s wife, yet she was too wise to stand in her own light, by letting slip such an opportunity for her pre­ferment as was not like again to occur; therefore it is said, ‘She made haste to go with David’s servants.’ But alas! how do we either broadly deny, or foolishly make excuse, and hold God’s messengers in suspense from day to day.

           (c) Embassies for commerce and trade.  Suppose a prince had in his kingdom rich commodities, with­out which his neighbour nation could not subsist, nor could find elsewhere; if this prince should send an ambassador to this people, and offer them a free trade, that they might come as oft as they pleased and take of the good things of his land, O how joyfully would such an embassy be embraced!  Man’s happi­ness on earth lies in a free trade and commerce with heaven.  This world is a barren beggarly place.  Noth­ing is here to be had that an immortal soul can live upon or find satisfaction from.  In heaven alone what it needs is to be found.  The food it must live on, the clothes it must wear, are both of the growth of this heavenly country.  Man’s first sin spoiled all his trade with heaven.  No sooner did Adam rebel, but a war was commenced, and all trade with him forbidden. Therefore, in our natural state, we are said to be ‘afar off,’ and ‘without God in the world.’  The sad effects of this loss are to be seen in the forlorn condition of man's soul, which was once was so gloriously arrayed with righteousness and holiness, but now shamefully naked—not having a rag to cover its shame withal.

           Now, God sends his ambassadors to offer peace, and with it liberty to return to its first communion with him: ‘Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.’  He invites all to turn merchants with heaven, ‘Come ye to the waters;’ by which phrase the gospel is compared to a port-town, or its quay-side, to which the crier calls people to repair, and buy commodities that are there landed.  Here it is that God sets forth the riches of his grace to view and sale ‘without money and without price.’  That must needs be a gainful trade which brings in rich treasure without much cost exported.  Here is all the riches of heaven to be had, and no money required for the pur­chase.  Can you hear of this pearl of price, and not turn merchants for it?  Or can your souls be main­tained by your peddling worldly trade?  O, why do ye spend your money for that which is not bread?  It is not necessary you should be rich in the world, but it is necessary you should have Christ and his grace.  In all your pains and travail for the things of this world, you are but merchant adventurers—it is a hazard you get them or lose your labour.  There is no certain rule and method can be learned for growing rich in the world.  There are some poor as well as rich of every trade; but, in this trade for Christ and his grace, there is an office erected to insure all your adventure.  His soul shall live that seeks the Lord; he that hungers after righteousness shall be satisfied.

The double argument of Paul enforcing his request for the prayers of believers. ‘For which I am an ambassador in bonds.’ 4/5

 Now, let us see what he expects at the sinner’s hand.  Not to purchase this his favour  with a ransom out of his own purse!  No, he empties his Son’s veins to pay that.  But he requires us, (a) To lay down the weapons of our rebellion—for he cannot in honour treat with us while we have that sword in our hand with which we have fought against him.  (b) To accept our pardon and peace at the hands of free grace; at­tributing the glory of it to the mere mercy of God as the moving, and Christ’s satisfactory obedience as the meritorious cause.  (c)That we shall swear fealty and allegiance to him for the future.  How reasonable these are, those that now reject them shall confess with infinite shame and horror for their folly, when Christ shall pack them to hell by his irrevocable sentence.

           [4.]  When in all this a prince is real in the offers of peace he makes, and gives full security for the per­formance of what he promiseth, this must needs make the ambassador that brings them still the more welcome.  Treaties of peace among men are too often used but as a handsome blind for war—they intend least what they pretend most.  But when an ambas­sador comes plenipotentiary, and enabled to give full security and satisfaction against all fears and jeal­ousies that may arise in the breasts of those he treats with, this gives a value to all the rest.  Now, the great God hath wonderfully condescended to satisfy the querulous hearts of poor sinners.  Guilt hath made man suspicious of God; his own unfaithfulness to God makes him jealous of God’s faithfulness unto him.  Could Satan make Eve so question the truth of God's promise?  He saith but, ‘Ye shall not surely die?’ and she is presently shaken out of her faith on her Maker to believe her destroyer.  O how easy then is it for him to nourish those suspicions which do nat­urally breed now in our unbelieving hearts!  How oft are we putting it to the question, Will God forgive so great, so many sins?  May I venture to believe?  Now God gives his ambassadors full instructions from his word to satisfy all the doubts and scruples which he injects, or which may arise from our own misgiving hearts.  Tota Scriptura hoc agit, saith Luther, ne dubitamus sed certò speremus—the whole Scripture drives at this, to satisfy our doubts, and assure our hopes in the mercy of God.  St. Paul hath a passage something like this, ‘Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope,’ Rom. 15:4.

           There are many expedients men use to satisfy the minds of those they deal with concerning the truth of their promises and certainty of their perform­ing them.  Sometimes they ratify them with their seal set to the writing.  Thus God gives the broad seal of the sacraments, and privy seal of his Spirit, to assure the believer he will perform all he hath promised in his word.  Sometimes witnesses are called in for further security of the conveyance.  Thus in the pur­chase Jeremiah made of his kinsman’s field, he took witnesses to the bargain, Jer. 32:10. See witnesses both in heaven and earth, ready to vouch the truth of what God promiseth, and all agree in their verdict, I John 5:7, 8.  If all these will not do, then an oath is taken, and this useth to be ‘an end of controversies.’  To this also doth God graciously condescend.  Not that God’s promise needs the suretiship of his oath to make it surer—for it is as impossible God should lie when he promiseth as when he swears—but to make our faith stronger, which needs such supporters as these to stay and strengthen it; as is hinted in that sweet place, from which one flower the sincere believer may suck honey enough to live comfortably upon in the hardest longest winter of affliction that can befall him: ‘Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation,’ &c., Heb. 6:17, 18.   Now, the greater the security God enables his am­bassadors to offer poor sinners for the salvation they preach in his name, the more prodigiously provoking is their unbelief and impenitency who reject it.  When Titus Vespasian came into Jerusalem, and saw the unspeakable miseries which the besieged had endured from those three sore plagues, sword, pestilence, and famine, that had so long raged among them, it is said that he broke out into these words, ‘I am not guilty of all this blood which hath been shed, nor of the miseries this people have endured; that by their obstinacy have brought it upon their own heads.’  O how much more may the ambassadors of Christ wash their hands over the heads of impenitent sinners, to whom they have so oft offered pardon and peace in God's name, but they would not hearken, and say, ‘We are free from your blood; it is your own obstinacy and desperate impenitency hath undone your pre­cious souls.  Would you have accepted life at the hands of mercy, you should not have been cut off by the sword of his justice.’

     

The double argument of Paul enforcing his request for the prayers of believers. ‘For which I am an ambassador in bonds.’ 3/5

           [2.] When such a puissant prince sends his am­bassadors for peace to a people that have already felt the impressions of his power, and are pining under the bleeding miseries which their war with him has brought upon them, O how would they run to open their city gates to his ambassador!—as willingly surely as Noah opened the window to receive the dove that brought the olive‑branch after that dismal flood.  This is the deplored state which the ministry of the gospel finds mankind involved in.  What a forlorn condition hath our war with heaven brought us into! Do we not feel the arrows of divine vengeance sticking in our very hearts and consciences?  The curse of God cleav­ing to every faculty of our souls and member of our bodies?  Are not all the creatures in arms against us? and doth not hell from beneath open its devouring mouth upon us, ready to swallow us in everlasting destruction?  And yet we are so stout that we can find no lodging in our town for his ambassadors, but a prison? no entertainment to the offers of peace they make, but contempt and scorn?

           [3.] When the terms of peace he brings are hon­ourable.  Gold, we say, may be bought too dear, and so may the peace of one state with another; as when Nahash the Ammonite offered peace to the men of Jabesh‑Gilead, but upon condition that they should have ‘every one his right eye thrust out, to lay it as a reproach on Israel,’ and therefore was rejected with just indignation; they resolving rather to die with hon­our than live with shame.  It is the custom among many of this world’s princes to make their demands according to the length of their sword.  When their power is great it is hard to have peace on easy terms. Now this, one would think, should make the min­isters of the gospel and their message infinitely wel­come to poor sinners, that, though they come from the great God that may make his own demands—for who may say to God, ‘What doest thou?’—and might not only require the eye out of your head, but force the very heart out of your body; yet offers peace on such gracious terms, that we could not possibly have framed them so to our own advantage, had we been left to draw them, as he of his own free grace is pleased to propound them; there being nothing in the whole instrument of peace provided for himself, besides the securing of his own glory in our salvation. See, a little, what he offers to poor sinners, and what he requires of them again.  He offers to seal an act of oblivion, wherein all wrongs done to his crown and dignity in the time of our hostility against him shall be forgiven and forgotten.  So runs the promise, ‘He will forgive them their iniquities, and remember them no more.’  He will not only forgive what is past, but receive our persons into favour for the future.  A prince may save a malefactor's life, but forever banish his person from court.  But God promiseth access into his presence.  ‘By whom also we have access by faith into this grace (or favour) wherein we stand,’ Rom. 5:2.  Yea, he promiseth to restore the sinner to all that by his rebellion was forfeited.  Treason taints the blood, degrades from honour, and confiscates the estate; God offers to take off the whole curse which befell the sinner for his rebellion, and restores him to his primitive dignity.  He ‘gives them power to be­come his children,’ John 1:12, and, as his children, makes them his heirs, and that not to a Cabul here below only, but to heaven itself, an inheritance in light beyond all expression glorious; for godliness hath both the promise of this life and that which is to come.

          

The double argument of Paul enforcing his request for the prayers of believers. ‘For which I am an ambassador in bonds.’ 2/5

 (1.) In the greatness of the Prince from whom they come.  Ambassadors have their respect according to the rank of their master that sends them; the greater the prince, the more honourable is his mes­senger.  Now, the ministers of the gospel come from the great God, who is ‘King of kings and Lord of lords’—by whom they reign and of whom they hold all their principalities.  This is their Master in whose name they come.  Therefore Moses, when he was to deliver his message to Israel, bids them ‘ascribe great­ness to that God’ whose name and will he was to publish, Deut. 32:3.  The potentates of the world have found to their cost how deeply God takes himself concerned in the affronts that are done to his serv­ants.  What brought Israel's flourishing kingdom to ruin but their mocking his messengers and misusing his prophets?  Then ‘the wrath of God arose against his people, till there was no remedy,’ II Chr. 36:16.  We cannot despise the messenger and honour his master that sends him, Luke 10:16.  Few are so bold as to say with that proud king, ‘Who is the Lord, that I should obey his voice?’ Ex. 5:2.  But too many dare say, Who is the minister, that I should obey his message? —repent at his summons, tremble at the words he delivers? forgetting, alas! they have God’s authority for what they say; and so, by a slanting blow, they hit God himself in contemning his ambassador.

           (2.) In the greatness of the Person whose place the minister supplies.  Ministers are but deputy am­bassadors; Christ himself had the first patent; called therefore ‘the Messenger of the covenant,’ Mal. 3:1; and ‘the Apostle...of our profession,’ Heb. 3:1.  From him the ministers receive their authority: ‘All power is given unto me,...Go ye therefore, and teach all nations,’ Matt. 28:18.  So, II Cor. 5:20, ‘We pray you in Christ’s stead, be ye reconciled to God.’  As if the apostle had said, We do but deliver that message which Christ should and would have done had he not been called to heaven about the affairs of his church; and therefore hath left us as his deputies to carry out that ministry which himself began when he was here below.  Now, what an honour is it for a poor creature to stand up in Christ’s room and bring that message to poor sinners which was first committed unto him?

           (3.) In the excellency of the message they bring. There are three kinds of embassies in the world which make way for their honourable entertainment that are the messengers to bring them to any state—embassies for peace, embassies for marriage, and embassies for trade.

           (a) Embassies for peace.  Beautiful are their feet, and honoured are their persons, that bring glad ti­dings of peace along with them; especially four things concur in their embassage, which will all be found in the minister’s negotiation.

           [1.] When an ambassador comes from some puissant prince whose power is formidable and arm­ies irresistible.  An ambassador from such a prince, to a people naked and unarmed, for peace and amity, O how welcome is his approach! Such a king we come from.  He offers not peace because he cannot main­tain a war or stands in need of our friendship.  Sin­ners need his favour, but he fears not their hostility. Never could they yet shoot any of their arrows so high as heaven, but all have come down upon their own heads.  What can he that spits against the wind, but look to have it blown back upon his own face? and he that fights with God, but expect to have his weapons beat back to his own head?  Worldly princes treat when they cannot fight.  Think not so of the great God.  His instruments of death are ready.  No place where he hath not his armed troops able to fetch in his proudest enemies.  No creature so little but con­tains an army in it big enough to tame the proudest king in the world.  The worm under Herod’s foot, at God’s command, shall seize on him and eat out his heart. O with what fear and trembling should the ambassadors of this God be received!  When Samuel the prophet came to Bethlehem, ‘the elders of the town trembled at his coming, and said, Comest thou peaceably?’ I Sam. 16:4.

The double argument of Paul enforcing his request for the prayers of believers. ‘For which I am an ambassador in bonds.’ 1/5

           We are at length got to the last general head in the words—the double argument with which the apostle backs his request, the more effectually to provoke them to the remembrance of him in their prayers.  First. Taken from his office—‘for which I am an ambas­sador.’  Second. From his present af­flicted state—‘an ambassador in bonds.’

An argument for Paul’s request, taken from his office.

           First argument. Paul enforces his request for his people’s prayers by an argument taken from his office.  Ambassadors being messengers of state, sent by princes abroad about great affairs of their king­dom, it behoves all good subjects to wish them good speed and success in their embassy.  Upon this ac­count, Paul, being sent from the great God in embas­sage as the apostle of the Gentiles, desires the church’s prayers for a happy success to the message he brings.

           Note.  Ministers of the gospel are God’s ambas­sadors.  The apostle doth not monopolize this title, as if none were so beside himself; for elsewhere he reads others in the commission, ‘We are ambassadors for Christ,’ II Cor. 5:20—that is, we apostles who are now upon the place, and in the employment of the gospel, and such also as shall be despatched after us to the end of the world upon the same errand.  The author­ity of the apostles’ extraordinary commission, and that which ordinary ministers after them have, is the same for substance, only they had their mission im­mediately from Christ’s mouth, and were ecumenical; whereas ordinary ministers receive it from the church by an authority derived from Christ, and are fixed to their particular orbs, and are to lie as ambassadors legier in some one place whither they are sent.  In handling this point we shall inquire into these three particulars.  First. Why ministers are called ambassa­dors.  Second. Why God would send ambassadors to his poor creature.  Third. Why he useth weak men and not glorious angels, to be his ambassadors in this negotiation.

Why ministers are called ambassadors. 

           First. Let us inquire why ministers are called ambassadors: and that is, 1. To set out the dignity of their function.  2. To set out the duty of their func­tion.

The dignity of the ministry is expressed by the title ‘ambassadors.’

1. Ministers of the gospel are by God designated ambassadors, to set out the dignity of their office. God by this title would procure and honourable esteem of the ministers’ calling in the hearts of all those to whom they are sent.  This is more necessary to the good success of their message than is generally thought.  I know very well that what ministers speak on this subject, they are thought in it to be rather kind to themselves, than friends to the gospel.  Men are prone to interpret it as a fruit of their pride, and an affectation they have of some outward grandeur and worldly pomp which they design to gain by such a magnificent title.  The apostle himself was sensible of this, and therefore, when he had called for that respect which was due to the minister’s function —‘Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God’—he gives a caveat, that they would ‘judge nothing before the time, until the Lord come,’ I Cor. 4:1, 5. Then it shall be known from what spirit it is that we ministers magnify our office, and have been acted by in our function; and also by what spirit they are moved who vilify and despise both it and our persons for our calling's sake.  Now the dignity of gospel ambassadors will appear in three things.

          

The minister is to declare the gospel with boldness 4/4

5.     Consider, if thou beest not now bold for Christ in thy ministry, thou canst not be bold before Christ at his judgment-bar.  He that is afraid to speak for Christ will certainly be ashamed to look on his face then.  ‘We must all appear before the judgment seat of Christ,’ &c., II Cor. 5:10.  Now what use doth Paul make of this solemn meditation?  ‘Knowing therefore the terror of the Lord, we persuade men,’ ver. 11. It is no wisdom to provoke the judge by flat­tering the prisoner.  A serious thought of that day, as we are going to preach, would make us shut all base fear out of the pulpit.  It is a very small thing to be judged by man now for our boldness, but dismal to be condemned by Christ for our cowardice.  This is man’s judgment-day, as Paul calls it, I Cor. 4:3.  Every one dares tax the preacher, and pass his sentence up­on him, if he please not his itching ear; but Christ will have his judgment-day also, to judge them that now take upon them to judge others, and his sentence will easily reverse theirs.  Yea, even those that now condemn thy freedom thy freedom to reprove would be the first to accuse thee for thy sinful silence.  The wicked servant, who likes the remissness of his mas­ter’s government—whereby he may play his ungodly pranks without control—cries out of him at the gal­lows, and is oft heard there to lay both his sin, and sad catastrophe of his life to which it brings him, at his master's door; saying, ‘If he had reproved me, the magistrate had not condemned me; if he had done his duty, the hangman had not now been to do his office.’ Thus may some at the last day accuse their cowardly ministers, and say, ‘If they had told them their danger, they had not run into it; if they had been bold to reprove their sin, they had not been so impudent to live in the practice of it, which now hath brought them to everlasting shame and misery.’

6. Consider how bold Christ was in his ministry. His very enemies were forced to give him this testi­mony, ‘We know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly,’ Luke 20:21.  He spared not the proudest of them, but to their head reproved them, and denounced the judgment of God against them.  When in the midst of his enemies, he was not daunted with their high looks or furious threats, but owned that very truth which they made his capital crime, Matt. 27:11; John 18:37.  Hence Paul saith of him that ‘before Pontius Pilate witnessed a good confes­sion,’ I Tim. 6:13; and useth this as the most powerful argument to conjure Timothy to be faithful in his ministry.  What greater incentive to valour can the soldier have, than to see his general before him stand with undaunted courage where the bullets fly thick­est?  Such valiant captains do not use to breed white-livered soldiers.  It is impossible we should be das­tardly if instructed by him and acted with his spirit. When the high-priest and elders ‘saw the boldness of Peter and John’—who were convented before them —they soon knew where they had got this heroic resolved spirit; for it is said, ‘they took knowledge of them, that they had been with Jesus,’ Acts 4:13.
7. Pray and beg prayers, for this holy boldness. Thus did the apostles come by it.  Their natural bold­ness was not the product of any natural greatness of spirit they had above others.  You see what stout soldiers they were in themselves by their poor-spirited behaviour at Christ’s attachment, when they all ran away in a fright, and left him to shift for himself.  No; this boldness was the child of prayer; it was not bred in them, but granted from heaven unto them at their humble suit. See them praying hard for it: ‘Now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word,’ Acts 4:29.  Mark, they do not pray against suf­fering, but for ‘boldness’to preach, whatever it may cost them.  They desire not to be excused the battle, but to be armed with courage to stand in it.  They had rather be lift above the fear of suffering, than have an immunity from suffering.  Let God but give them boldness to do their duty, and stand to their tackling, and they have enough.  Now see how soon God sets his fiat to their prayers: ‘And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness,’ ver. 31.  There is the grace they desired, dropped into their bosom, in a farther measure than ever they had it.  If the soldier hath a desire to fight for his prince, no doubt he may have arms for asking.  If this be thy sincere request, God will not deny it.  See them also sending others to God upon this errand for them, Col. 4:3, and here in the text.  Certainly people cannot de­sire that of God for their minister which both he and they need more.  It is a difficult duty to them, but necessary for you.  He cannot be a faithful minister that dares not deliver all his message. When Mauritius the emperor had inquired of Phocas’ dis­position, he said, si timidus est, homicida est—if he be timorous, he is a murderer.  He that fears his people’s faces is the man that is most like to murder their souls; so that you pray for yourselves, while you endeavour to pray down this gift upon your minister.