Spiritual Refining, Religious treatise · Section 12 · Sermon 99
SERMON XCIX.
The Nature of Vocation opened in reſpect of the Efficient and Inſtrumental Cauſes of it.
ROM. 8. 30.
Moreover whom he did predeſtinate, them he alſo called, &c.
WE have conſidered the Work of Grace under ſeveral eminent Titles that the Scripture giveth to it. The next I ſhall pitch upon, is, Vocation or Calling; for Converſion is often notified by this term. And this Text will afford a juſt occaſion to treat of it. To underſtand the Text, let us conſider the divine and admirable Connexion of this verſe with the precedent Matter at the 28th verſe. The Apoſtle after other Conſolations adminiſtred to afflicted believers, he giveth them this ſoveraign Cordial, All things work together for good to them that are called according to Gods purpoſe. This promiſe or faithful ſaying is enough to bear up the heart of any troubled believer, for what can he deſire more? If this will not ſatisfie, what can? Though thy adverſities, temptations are called evils in reſpect of ſenſe, yet in reſpect of thy ſpiritual advantage, ſo they are good adverſities, they are good evils without any contradiction; and ſee how emphatical every word is. We know, not only Paul, but all the godly by their experience, and wiſe comparing of things together, come to know this. This is ſuch a truth, that no Chriſtian ſhould be ignorant of; And then All things; he doth not ſay Some, but all things; not only proſperity, not only ſpiritual mercies, but even all miſeries and afflictions whatſoever, yea ſins themſelves by Gods goodneſſe being repented of, make them more wary and humble; as fire driveth out pain by fire: and then they work together; though this or that particular affliction of it ſelf may ſeem to make thee worſe, to cauſe thy Sunne to goe many degrees backwards, yet all together promote thy good; They do that in a Conſtell…tion, which a ſimple aſpect would not do. So that this true and faithful ſaying if imbraced by all acceptation of believing, is enough to make a man in a continual transfiguration. Such a beleever may truly ſay, Soul, take thy ſpiritual eaſe, for …ere is much ſpiritual good treaſured up for thee; but this bread is only given to children; This pearl is not caſt to dogs and ſwine; for in the next place we are told who they are, to whom this priviledge belongs, and they are ſet out,
1. By their Duty or Grace, They love God.
2. By Gods mercy vouchſafed to them, They are called according to his purpoſe. Whereupon the Apoſtle makes a golden chain of all the cauſes of Salvation, inſeparably linked together, that none may be taken away one from another. It was a ſaying that A man might ſooner wreſt Hercules his Club out of his hand, then divide one of Homers verſes from another, the matter was ſo dependant and connexed together; but certainly all theſe cauſes are ſo divinely joyned together, that none can part them. And the firſt Round in this Chain is Gods fore-knowledge, or rather Gods fore-acknowledging; For by fore-knowledge is not meant any preſcience or previſion of ſuch as would uſe their free-will and natural power well. No, that to repugneth the whole currant of the Scripture, which makes all good works the fruit and effect of Predeſtination, not the motive or cauſe of it, otherwiſe it would be Poſtdeſtination, rather then Predeſtination; but to fore-know is as much as to approve of, and to love, according to that rule, Words ſignifying acts of the underſtanding, are many times put for the concomitant and ſubſequent affections and effects thereof. Thus the ſimple word To know, is many times put for approbation, care and love. Thus Pſal. 1. The Lord knoweth the way of the righteous. John 10. I know my Sheep; and the compound to fore-know alſo is uſed in this ſenſe, Rom. 11. God hath not cast away the people whom he for…-knew, i. e. did approve and love. So 1 Pet. 1. 2. Elect according to the fore-knowledge of God; And ſo it is applied to Chriſt verſ. 20. in that Chapter. Upon this fore-knowledge ſucceeds Predeſtination, and theſe are acts of God from all eternity; and from theſe as the fountain, ſtreams the firſt effect in time, and that is Calling, Whom he hath predeſtinated he hath called.
There is a twofold calling, one External only, conſiſting in the tender and offer A two-fold Calling.of grace, inviting of men to come in; in which ſenſe our Saviour ſaid, Many are called, but few are choſen. The other internal and efficacious alſo, when God with the outward offer changeth the heart, making it to imbrace Chriſt; and in this ſenſe it is ſaid here Called; upon this follow two further benefits, Juſtified and Glorified. It is not my purpoſe to inſiſt on them, nor to diſpute the order, Whether Calling or Juſtification precede; or, Whether Sanctification be included in this word Calling. Theſe things are not within my compaſſe; onelyonly take notice of this, That the phraſe in the Preterperfect Tenſe, He hath justified, doth not imply a Juſtification from all eternity, no more then that we are called and glorified from eternity; but the Apoſtle ſpeaks in the paſt time, either to ſhew the certainty of it; or elſe becauſe we are glorified already in Chriſt our Head, and have the ſure pledges of it in this life; or elſe becauſe he had begun in that Tenſe when he ſpake of Predeſtination, and could uſe no other, he continued the ſame expreſſion in the other priviledges.
The Text thus opened, I come to that particular benefit I intend, viz. Called; and for the ſence of the word, you muſt know it ſignifies to have a being and exiſtence, yet ſuch, as that it is celebrated and publickly taken notice of. Bleſſed are the Peacemakers, for they ſhall be called the ſons of God; Matth. 5. 9. And, behold what love he hath ſhewn, that we ſhould be called the ſons of God, 1 Joh. 3. 1. And we read of a three-fold Calling;
Firſt, That external and civil condition of life which a man lives in; in which ſenſe every one is bid to continue in the calling he is called unto, 1 Cor 7. 20.
Secondly, For any ſpiritual function or office in the Church. Thus the Apoſtleſhip is often ſtiled a Calling.
And laſtly, for that grace of God whereby he cals us out of the ſtate of ignorance, Paganiſm and prophaneneſſe, to a ſtate of truth, godlineſſe and glory; which is either meerly external, vouchſafed even to hypocrites and reprobates, or internal, beſtowed on the godly only; and this the Apoſtle meaneth in the Text. From whence obſerve,
That whom God hath predeſtinated from all eternity, and will glorifie in the world Obſerv.to come, he doth in this life powerfully call out of their ſins and ignorance.
As they are regenerated, or converted, ſo they are a called people: I ſhall firſt treat of this powerful calling which the godly onelyonly have: And to conſider this diſtinctly, let us open the nature of it:
1. In reſpect of the efficient cauſe.Effectual Vocation opened. 1. In the efficient cauſe God. 1.
2. The inſtrumental.
3. The nature of it.
4. The terms from whence we are called, and to which we are called.
And for the efficient Cauſe, God is he that calleth us with this powerfull lively calling: and herein conſider,
Firſt, The omnipotent power and ſtrength of God, who by his word can make ſuch a wonderful change; He doth but call, and man who is naturally ſuch an enemy and adverſary to what is good, doth preſently become a friend; ſo that the Scripture expreſſing this work of converſion, doth therein allude to Gods Creation at firſt, when by his Word all things were made, he ſaid, Let there be light, and there was light; Verba Dei ſunt opera, ſaid Luther, Gods words are works; this made the Apoſtle ſay, He calleth thoſe things that are not, as if they were, 1 Cor. 1. Gods call gives a ready being to thoſe things that had no exiſtency at all before. So that herein is declared the ſoveraign power of God; God at the firſt Creation called for thoſe things to appear which lay in the dark womb of nothing, and they preſently came out; Even as if a Maſter ſhould give a call to his ſervant who ſtands in the next room ready to receive his commands. Behold then and admire at the great power of God, who hath made this wonderfull change on thee. Chriſt did no ſooner call from Heaven to Paul, but he preſently anſwers, Lord, what wilt thou have me to do? So that Gods call even to the deaf is not in vain, becauſe at the ſame time he giveth ears to hear. Oh then let the godly conſider, How comes grace, any godly affections or deſires to be in thy heart? It had been impoſſible for ſuch things to lodge in thy ſoul, had not God given this mighty call, ſaying, Let there be faith, repentance, godly ſorrow; and preſently there is.
Secondly, Take notice of the full ſufficiency and happineſſe of God, who thus cals 2.thee to communion with him. It is not for any want or indigency, that day by day he thus cals and invites thee to come in: No, God is bleſſed, and all-ſufficient: had he not created Angels, or the viſible world, he had been gloriouſly happy in the enjoying of himſelf, but yet out of his goodneſs he is willing to invite and call in men, that they alſo may be made happy; Chriſt in his Parable expreſſed this, when he ſent out his ſervants to invite men unto the feaſt, and when they refuſed then he ſent for the lame and blinde, Luk. 14. 21. ſuch as he could have no need of, but they did exceedingly need him; and ſo there is no day that God ſends us his ſervants to invite you to this ſpiritual feaſt, but this conſideration ſhould wound thee and make thee aſhamed: Oh why doth God thus call me? Why am I thus invited? Is not God happy and glorious enough? though I periſh and be damned in my ſins? What is man, Lord, and the ſonne of man that thou ſhouldſt be thus mindfull of him? as if God could not be a God, a happy, bleſſed God, unleſs thou alſo wert brought into happineſs.
Thirdly, In Gods calling of us, conſider the freeneſſe of his grace, and the abſoluteneſſe of his purpoſe and good pleaſure therein. He cals ſome, and leaves others; yea the farre greater part of mankinde, and thoſe who have the greateſt pomp and glory in this world, on whom the eyes of the world are moſt open. Thus the Apoſtle, Not many noble, not many wiſe hath God called, 1 Cor. 1. 28. but the poor and deſpicable things of the world hath God choſen. Indeed God partly by his Word to ſome, and partly by the works of Creation to others, hath left every man without excuſe; he hath given to all men pregnant witneſſes of his goodneſſe, wiſdom and power, that they might ſeek after him; but this is not the call of grace that is the fruit of Election; for that takes effect and cannot be totally and finally reſiſted; Thou therefore who haſt been thus called, cry out, Oh the depths and unſearchable riches of Gods mercy! There are two in a bed, one is called the other is left: Two in a family, one is taken and the other left. As in Pauls Converſion, when there was a voice from Heaven, Paul heard diſtinctly, but his companions did not; ſo in the ſame Sermon, which is Gods call, one heareth it diſtinctly, receiveth the power of it in his heart, knoweth the experimental meaning of it; but others hear only a general ſound, they underſtand nothing of it. Certainly this freeneſs of Gods grace in calling thee and not others, who happily have not been ſuch ſinners as thou haſt been, never committed ſuch foul abominations as thou haſt done; that hath not called others of better parts, abilities and greater wiſdom, who thereby if converted, might have brought more glory and honour to God then thou ever art likely to doe. This free arbitrary grace (I ſay) of which a man can give no reaſon in the world but his own good pleaſure, may juſtly fill thy heart with all aſtoniſhment and raviſhing amazements. This is the myſtery of Gods grace that thou ſhouldſt alwaies be contemplating and beholding, Oh Lord! Why am I called and not another? Why doth the Word of God come home to my ſoul, and others feel and underſtand nothing at all? It was a great favour of God to little Samuel, 1 Sam. 3. 9. when God called him twice or thrice, and did reveal his will to him, and took no notice of Eli the Prieſt and Judge in Iſrael. Oh hath not the Lord done as wonderfully in viſiting thy ſoul, calling unto thee often, when thoſe of greater parts, and greater pomp, and glory are paſſed by?
Fourthly, This Call of God it doth alwayes ſpeed. There is a preſent hearing and obedience in thoſe that are thus called. Indeed there is an outward calling, and many who are ſo called do ſinfully and wickedly reject it, and of ſuch, few are ſaved comparatively; but of thoſe who are called according to his purpoſe, as the Apoſtle here ſpeaketh, there God giveth a ready ear, a ready heart; that they ſtand up preſently and ſay, Behold I come to do thy will; My ears haſt thou opened; Thy Law is written within my heart: So that however for a long time thou maieſt not either underſtand this Call of God, as little Samuel did not, but give a little liſtning, and then lie down to ſleep again; after that a ſecond time to give a little liſtning, and then lie down to ſleep again; ſo thou have ſome affections and deſires, then preſently they give over, and thou goeſt to thy luſts and thy ſins again, then God a ſecond, a third, yea many a time, who knoweth how often, gives thee further calling, and that makes thee more ſtartle and more awakened, but thou doeſt again return to thy old luſts, thy old follies, thy old diſtempers, yet at laſt God takes away all that blindeneſſe and wilfulneſſe which is upon thee, and makes thee readily and fully give up thy ſelf to obey him.
Laſtly, This Call of God is very various in reſpect of the time when it is vouchſafed to them: Some are called in their infancy, ſome in their youth, ſome in their old-age; even as in the Parable, Matth. 20. ſome were hired in to worke in the Vineyard at the ninth, others at the eleventh hour; not that this ſhould make a man procraſtinate and put off his converſion to God; for by the 12th hour in that Parable, is not meant the later days of a mans life, but the later days of the world; The Jews they were called at the 9th hour, the Gentiles they were called at the 12th, yet God giveth the ſame Heaven to both, that is the proper meaning of that Parable. Indeed we have an inſtance of one, and but of one called at the end of his days, the Thief on the Croſſe, of whom Auſtins obſervation is obvious; There is one, that none ſhould deſpair, thinking it impoſſible for him to be converted, who hath put off this work till death hath arreſted him: and yet it is but one, that none may preſume: Of many men that have poiſoned themſelves it may be one doth recover, but this would be no encouragement to thee to ſwallow down poiſon: How many dreadfull and ſad examples maiſt thou ſee and hear of thoſe who as they lived wickedly, ſo died as deſperately? Howſoever therefore Gods calling be various, to ſome ſooner, to ſome later, yet happy are they who are called out of ſinne betimes in their younger years, they have leſſe wounded their conſciences, diſhonoured God, and they have the longer time to do him ſervice, and the beſt ſervice: Oh how happy is it when the daies of thy youth have been filled with the ſtrength and power of God! Oh therefore that the younger ſort of people, would expect and look after this call of God! Do not think its for old men ready to drop in the grave, for them only to repent, and to leave off their ſins, but you muſt enjoy the pleaſures and luſts of youth: Oh Remember thy Creator in the dayes of thy youth! When God cals thee in thy tender years, thou wilt not then make thoſe ſad ſhipwracks of thy ſoul, as others doe.
In the next place conſider, The inſtrument of Gods Call, and that is the preaching 11. In the inſtrument. Gods word.of the Word. You may ſay, Where doth God call, and when doth he call, we have no immediate voice from Heaven ſpeaking to us, How then can this be? The anſwer is, God cals you by the Miniſters, we are Embaſſadors coming in his name to you; ſo that you who refuſe them ſpeaking the word of God, you refuſe God himſelf calling to you. They are the voice of God crying, Prepare ye a way for the Lord; ſo that every Sabbath-day God cals you by the Miniſters, and you that think that if you ſhould have an immediate voice from Heaven calling to you, then you would obey and ſubmit; know you would not do it, if you refuſe the word of God delivered to you by the Miniſtry: Our Saviour ſaid, That they who would not believe Moſes, nor the Prophets, neither would if one ſhould riſe from the dead, and come unto them, Luk. 16. 29. It is neither our calling or ſpeaking, but Chriſt by us that you refuſe and contemn; and how great and farre your judgement will be who neglect this great ſalvation, the Scripture bids every man think within himſelf, Heb. 2. 3. Indeed there are many things have a voice to call us beſides the Word; The Heavens and all the creatures are ſo many tongues calling unto us; The rod of affliction, that hath a voice, The creatures afflictions.and we are commanded to hear what that ſpeaks; but the preaching of the word that is the powerfull voice, and the immediate motions and inſpirations of the Spirit accompanying it, theſe give life and quickning in ſpeaking: That as God hath a voice of the Trumpet and the Archangel, to raiſe men from the dead; ſo he hath alſo of the Word, to raiſe men out of their ſecurity in ſinning. Thus you have the efficient and inſtrumental cauſe of Gods calling. Many practicall Uſes may be made of this: As
Firſt, To magnifie and adore the love of God to mankinde, that doth vouchſafe Uſe.ſuch a gracious and merciful call to man fallen. This is more then he hath done to the Apoſtate Angels, Heb. 2. 16. To which of them hath he appointed a word of Miniſtery and Reconciliation? not only the Prieſt and the Levite, but even the good Samaritan hath paſſed by theſe, and taken no notice of them: yea come we to man, Is there not farre the greater number of mankinde, that though they have a witneſs enough to condemn them, yet have not the external offer and call of God? The name of Chriſt and faith hath not ſounded within their coaſts; yea come we cloſer ſtill, How many thouſands and thouſands are there who have the outward call, but are wholly deſtitute of the inward call? Now if God paſs by ſo many thouſands of Angels, and ten thouſands of men, and give thee this inward call, May not this fill thy heart with hot burning love to God? Canſt thou contain thy ſelf? As a wicked tongue, ſet on fire from hell, doth alſo ſet the whole creation on fire; ſo thy tongue ſet on fire with this heavenly love, ſhould make thee cry out to all creatures, To bleſs God for his mercy. David had his heart thus burning within him, when he calls upon the whole creation, and every creature by name to praiſe God. The Queen of Sheba fainted to hear the wiſdom, and behold all the glory of Solomon; how much rather may thy heart ſink within thee, through admiration of Gods love in this particular!
Uſe 2. Of terrror to thoſe who willfully reſiſt the outward call of God. Uſe 2.God ſpeaks once, twice, yea many times, and thou heareſt not; Oh conſider, that if thou calleſt thy ſervant again, and again, if yet he will not come, thou preſently judgeſt it diſobedience and rebellion; How then ſhall God account of thee otherwiſe? Again, remember this time of Gods gracious calling is very uncertain; this may be the laſt day, the laſt hour: To day, if ye will hear, harden not your hearts; you have put off many days already, tremble exceedingly, leſt this day of grace be ſetting in a black diſmal night. Laſtly, conſider, now God calls you, and you hear not; the day of death, and other miſeries will be coming on thee, when thou wilt call on God, and he will mete thy own meaſure to thee: See Proverbs 1. and the latter end; then thou wilt call to God, to Chriſt, to Angels, to Saints; And none will hear.