Spiritual Refining, Religious treatise · Section 12 · Sermon 111
SERMON CXI.
Of Election and Reprobation, and of the Fewneſs and Properties of thoſe that are choſen; Anſwering the Objections of men, and clearing the Justice of God.
MAT. 22. 14.
For many are called, but few are choſen.
I Have diſpatched the former Propoſition, Many are called, and now come to the adverſative, or exceptive Propoſition, But few are choſen, foreign; though this Greek word may ſometimes be taken as an adjective, ſignifying as much as excellent, choice and precious; yet it is here a Participle, and doth not ſo much denote any inward dignity and excellency, as an external act of God, ſelecting and chooſing ſome to eternal life, and leaving others; thus the word is uſed very plainly againſt the Arminian gloſſe, that would have it be an Adjective, Mark 13. 20. foreign for the Elects ſake, whom he hath choſen; So that this word doth ſignifie an extrinſecal favour and priviledge of God, who doth all things according to his own will; why of theſe called, God chooſeth one and not another, Noli Scrutari, ſaid Auguſtine, do not curiouſly pry; and again Quaerat doctiorem, ſed caveat ne inveniat praeſumptiorem. We cannot tell the reaſon why of thoſe many called, ſome have grace given them to obey, and others remain in their obſtinacy. And as we cannot tell why this man, and not another; ſo neither why few, and not many. For as the glory of a King is in the multitude of his Subjects; ſo we would, think, the glory of God would lie in the multitude of thoſe that are ſaved, but we ſee the peremptory aſſertion in the Text, Few are choſen.
That of thoſe many who are called, and enjoy the priviledges of grace, few are choſen Obſerv.to eternal life.
Thus Chriſt called his people A little flock, Luk. 12. 32. Fear not little flock; As the number of precious ſtones is few to the pibble and gravel ones that lie in the fields; and as the weeds are farre more then the flowers; ſo its here: In the Church of God there are more that are droſſe then gold, more that are ſtubble for hell fire, then prepared perſons for glory.
Now let's open this Doctrine; And
Firſt, This truth about the paucity of thoſe that are elected, may be handled either ſinfully or profitably; ſinfully, as when it is treated on onelyonly to ſatisfie curioſity, and to keep up a meer barren ſpeculative diſpute. Thus that man was exerciſed, who came to our Saviour, and asked him, Whether there were few that ſhould be ſaved? Luk. 13. 23. Therefore our Saviour did not directly anſwer to the Queſtion, becauſe he would not nouriſh that ſinful humour in man. This point then of Election but of a remnant and few of mankinde, is not to be agitated in a verbal and contentious way, but in a ſaving way, to make us tremble, and to ſet us upon a more diligent and cloſe ſtriving with God in prayer and all other duties. Hence our Saviour though he would not encourage that Queſtioniſt in a way of curioſity, yet he did indirectly anſwer it, by bidding the ſame perſon, Strive to enter in at the ſtrait gate, for broad was the way that did lead to death; but narrow was the way that did lead to eternal life, and few enter therein; So then this Doctrine, if any other, ſhould produce ſobriety, holy fear and trembling. For what prayer, agonies, conflicts ſhould this work in every hearer?
Secondly, Conſider the aggravation of the Doctrine, Many are called and few 2.are choſen, even of thoſe that are called; and therefore, as you heard, it is an inference made from the man who came to the feaſt, ſate down with all boldneſs, and yet becauſe he had no wedding garment, was wholly excluded; and this indeed makes the conſideration of this point more terrible and ſharp; for had it been ſaid, Of all the men in the world, there are but a few that are elected to eternal glory, this would not have ſtruck ſo much trembling; for who would not have thought it very probable, that thoſe who are within the Church, thoſe that are within the Ark, none of them ſhould periſh? But this ſhould wound at the very heart, that even of thoſe who have called Lord, Lord, who have propheſied, wrought miracles, enjoyed the Ordinances, that an handful of theſe ſhould be ſaved: Oh the depths of the counſel of God! How can man ſit and hear theſe things, and not be dar…ed into the very heart? As they cried out when Chriſt ſaid, One of you ſhall betray me, Is it I Lord? Is it I Lord? And thus now when the Scripture ſpeaks, Many of you perſons called ſhall be damned, Is not every one to ſay, Is it I Lord? Is it I Lord?
Thirdly, That notwithſtanding few are elected comparatively to thoſe that are left 3.by God; yet if you take the number of the elect abſolutely in themſelves, ſo there is a great number of them. Hence many are ſaid to come and ſit down with Abraham, Matth. 8. 11. in the kingdom of Heaven; and the ſpiritual ſeed that is given unto Chriſt, is very great, compared to the dew of the morning, Pſal. 110. Hence in the Revelation you reade of many thouſands ſealed in every Tribe. It hath been a conceit of ſome of the Ancients, that ſo many ſhall be repaired out of man-kinde, as will make up the number of the Angels that fell. Their opinion is, That for the many Angels that fell, there ſhall riſe up ſo many men in their room, and God will have that number compleated; but here is no ground for this out of the Scripture; We may truly ſay, that howſoever it be a few in reſpect of others, yet it is an All abſolutely conſidered in themſelves; and therefore they are ſometimes called the world, and all men, as ſome Divines do expound thoſe places.
Fourthly, The powerful and effectual preaching of this Doctrine, is no juſt ground 4. The Doctrine of Reprobation no ground of deſpair to any.of deſpair to any. None can rationally conclude, Becauſe there are ſo few that ſhall be ſaved, therefore its likely I ſhall be damned, I have no hopes. Oh if this be true, then farewell all comfort and all joy, would I had never been made a man, &c! The beaſts of the field, and the birds of the air are happier. But this is gathering poyſon out of a ſweet herb; for howſoever this be true, yet no man in his particular may conclude himſelf a reprobate; for theſe Reaſons:
Firſt, God layeth it as a duty upon every one to repent and to believe, to come to him, 1.and he ſhall have reſt to his ſoul. If then it be thy duty to believe, to repent, what doſt thou trouble thy ſelf about thy election or reprobation? The way to make this Election ſure to thee, is by giving all heed and diligence unto every work of grace: If then thou believeſt, thou repenteſt, this may be a ſure teſtimony unto thee of thy everlaſting glory; ſo then notwithſtanding this truth, Few are choſen, yet thoſe things are likewiſe true, Whoſoever ſhall believe, whoſoever ſhall repent, ſhall be ſaved; And Whoſoever comes unto Chriſt he will in no wiſe caſt out. Therefore this election of God doth not infringe thoſe univerſal promiſes and invitations that the Scripture holds out. Neither may a man thus query, Am I elected or reprobated? But, Is it my duty to repent or not? Is it my duty to draw nigh unto God or not? And therefore you may obſerve, That thoſe who hold Abſolute Election, can go as farre in adminiſtring comfort to any troubled ſinner, as thoſe that hold Univerſal Grace or Redemption; for no Arminian dare ſay, God will ſave thee whether thou believe and repent or not, that is all one; but thou muſt believe and repent, then mercy is prepared for thee; and thus univerſally can and may the Orthodox ſay.
Secondly, This is no ground of deſpair, becauſe no man can know his reprobation. 2.No man can ever truly ſay, I know I am not choſen, I know I am not elected. Its true, ſome have ſaid ſo in temptations, ſome have cried out ſo in the horror of conſcience that hath been upon them; but as Peter in a transfiguration ſpake he knew not what; ſo theſe in a black and ſad temptation. Secret things belong unto God, revealed things unto us: God keeps that book of mens names that are eternally left by him in his own cuſtody: Even as the day of Judgement, the time of it, is kept ſecret. Its true indeed, There may be a certain knowledge of our Election, not as it is in the fountain and decree of God, but by the ſure and bleſſed effects thereof, which the Scripture doth abundantly witneſſe; and there is great uſe of ſuch neceſſity, becauſe hereby God hath the greater praiſe and glory; and a man is more imboldened and encouraged in all the afflictions that do accompany the profeſſion of Chriſt. See how Paul doth triumph over all by the ſenſe of this love comforting his heart. But now if a man ſhould know he were reprobated in this life, it would breed in him all deſperate obſtinacy to commit all wickedneſſe with all delight, and he would take himſelf diſobliged from all the duties commanded, that he was not bound to repent or believe, or to pray, no more then the already damned in hell.
Thirdly, Therefore this cannot breed deſpair, becauſe if there be any ſoul broken 3.for ſinne, troubled under the guilt of it, we Miniſters of the Goſpel have a Commiſſion to preach peace and pardon to ſuch a ſoul. Oh then there is no cauſe thou ſhouldſt bewail thy reprobate condition, that God had no thoughts of thee, but rather thy hard and ſtony heart, that will not relent, that will not grieve, that will not hunger and thirſt after Chriſt. For let us meet with ſuch a ſoul, as the body of that man of Jericho, wounded with ſin, and we muſt pour oil into it. We dare not keep comfort from any one who diſcovers unfeigned ſigns of repentance; yea if need be, we may in particular abſolve, and acquit in the name of the Lord, ſuch a ſinner from his ſins, and the Lord he will confirm it, Whoſe ſins ye looſe on earth, ſhall be looſed in Heaven, Matth. 18. Oh then that we had ſuch occaſions, as to adminiſter this balme of Gilead! Oh that we could meet with ſuch perſons, and we would ſay, Be of good comfort, thy ſinnes are forgiven thee.
Fourthly, It cannot be any ground of deſpair, for there is more poſſibility of thy 4.Salvation, by Gods abſolute Election, then by Univerſal Grace or Redemption, as the Authors of that Doctrine maintain it; So that if a man were put to chooſe which Doctrine he would have, as putting him into the greater poſſibility of ſalvation, he would rationally chooſe the former way. For by an Abſolute Election ſome are ſure to be ſaved, but by the Doctrine of thoſe univerſaliſts, notwithſtanding Univerſal Grace, and Chriſts dying for all, not one man may be ſaved; God may loſe all the glory of his mercy, and Chriſt all the fruit of his ſufferings, and a mans ſalvation is hereby made the more unlikely, in that they have not been able to inſtance of any one Heathen amongſt many thouſands that improved his naturals ſo well, as to have Grace given him.
Fifthly, This few number that are ſaid to be choſen, are ſo preciſely determined 5.and ordained by God, that it can neither be leſſened or multiplied. When the Apoſtle had ſpoken of the fall of ſome eminent perſons, he addeth, Nevertheleſſe the foundation of God ſtandeth ſure, 2 Tim. 2. 19. having this title, The Lord knoweth who are his: So that if the daies of a mans life are numbred with God, that there cannot be one day taken from them, or added to them; much more muſt this hold in that ſoveraign and glorious decree. Inſomuch that it is falſe Doctrine to ſay to any man, If thou art not predeſtinated, pray thou maieſt be; for this is Gods eternal purpoſe before the foundations of the world were laid, and are farre ſtronger then thoſe Decrees of the Medes and Perſians, which were ſo immutable that they could not be changed; and ſuch a prayer would be as if we would intreat God to create the world. There is none of theſe choſen ones ſhall ever be caſt away as a reprobate, None of the bones of Chriſt were broken, much leſſe will he loſe any of his living members; The love of God is unchangeably placed upon his people, and thoſe that are his Ammi, his people, in this ſenſe have this mercy, he will never ſay to them, Loammi, you are not my people.
Sixthly, Theſe that are thus choſen by God, of his meer good will and gracious 6.pleaſure, God findes not any thing in one called perſon more then another that ſhould diſtinguiſh them. Paul ſaid, Who hath made thee to differ from another? 1 Cor. 4. 7. And indeed if in theſe earthly mercies, its God that gives ſome riches, and not another; ſome wealth, and not another; ſome health, and not another; How much rather then is it God, that gives one grace to repent, and not another; one a broken and a contrite heart, and not another? Thus alwaies in the Scripture, you ſhall finde that repentance is Gods gift. To believe and underſtand the myſtery of the Goſpel, is given to one and not to another. Thoſe then that are thus choſen, are to be raviſhed with the conſideration of free Grace, that God out of his good pleaſure ſhould make ſuch a large difference between him and others that it may be have been leſſe ſinners, and have leſſe diſhonoured God then he hath done. How thankful muſt the Iſraelite needs have been to ſee the deſtroying Angel paſſe by his houſe, and ſtrike at the next Aegyptian houſe to him! How much more then are the godly to rejoyce, who have the ſtroak of eternal damnation paſſing by them, but falling heavily upon others!
And if you object, ſaying, All is of Gods meer pleaſure, and its wholly of God, Object.that one is left, and another is taken; then a mans damnation and deſtruction is wholly to be imputed unto God; then a man is no more in fault; for who hath reſiſted his will?
To this we anſwer: That howſoever it be Gods Soveraign good pleaſure to Anſw.chooſe ſome and not others, yet a mans damnation is wholly of himſelf in reſpect of the meritorious cauſe; for no man is damned preciſely, becauſe God hath not choſen him, becauſe he is not elected, but becauſe he is a ſinner, and doth wilfully refuſe the means of grace offered: inſomuch that there is no ſinner, but he doth as willingly and readily ſinne with as much choice and delight, as if he were not at all left by God; and therefore the Scripture doth wholly attribute a mans deſtruction to his own ſelf: Let no man think then to evade Gods Juſtice under this pretence. No, God will be juſtified, and every man will be found to be a ſinner. Neither may this be thought injuſtice in God, for if he had not ſaved one man, none could have blamed him; we ſee he did not ſpare one of the Apoſtate Angels; Thus alſo might he have done with all man-kinde. Let us therefore admire the goodneſſe of God that chooſeth any to eternal life.
But a ſecond Objection, which cavillers uſe to make, is, If God hath thus Object.choſen ſome, and left others, then all our labours and endeavours after Godlineſſe, are in vain; Why ſhould I pray? Should I ſeek after God, all may be in vain?
To this the Anſwer is eaſie: Thou muſt live by the revealed will of God, not Anſw.by the ſecret: Now Gods revealed will cals for ſuch duties, commands ſuch graces of every one. What is Gods ſecret will none can tell thee, but in the Word he hath ſhewed thee, O man, what thou art to do: Do not thou then cavil, and argue againſt thy Duty? But hear what the Scripture ſaith, Tremble under what God doth require of thee, thou art ſure the neglect of theſe Duties will be unto thee an evident token of perdition. Neither do the Orthodox aſſert ſuch an Abſolute Decree as doth oppoſe ordered means, but Conditions ſuſpended upon the uncertain will of man. We ſee the Scripture poſitively aſſerting ſuch an Election of God before the foundations of the world: we ſee it alſo as poſitive and peremptory in commands for the uſe of the means. Therefore theſe two things may ſtand together: Let not then the difficulty of reconciling them make thee deny either; and if upon prayer and ſtudy thou canſt not pitch on a way for their concord (for ſeveral learned men differ herein, ſome going one way, ſome another) do then rather ſubmit thy underſtanding, then preſumptuouſly deny the truth, as thou doeſt in the matter of the Trinity; and this counſel, about a point very near it, not all one with this, doth Cajetan the ſubtil Schoolman give.
And thus much for Explication: The ground why of many called, few are Signs that but but few are ſaved.choſen à priori, is, as you heard, Gods will, Who doth in Heaven and Earth what pleaſeth him. Paul in the ninth of the Romans hath ſo fully determined this, that its a wonder any have had the fore-head to riſe up and diſpute againſt it; We rather are to admire the mercy of God, that a few are choſen, rather then to diſpute why not more, or all. The Church in her temporal affliction did bleſſe God for the remnant that was ſaved; and we are much more to praiſe God for any that are elected to eternal life.
And then the ground à Posteriori, or which is rather a ſign that few are ſaved, may be evidenced by conſidering the lives of thoſe that are called, View then and judge by the Scripture, and you muſt then conclude few are choſen. For out of the number of thoſe that are called outwardly, Take
Firſt, All ignorant Perſons; and then you remove a great number. That no groſſely ignorant perſon, living and dying ſo, is choſen, appeareth plainly, Becauſe God would have men come to the knowledge of the truth, and ſo to be ſaved, 1 Tim. 2. 4. And converſion is an enlightning of the minde; its the giving of a man a ſpiritual underſtanding; They are a people of no underſtanding, therfore he that made them will not ſave them, Iſa. 23. 11. So then, we are to bid all ignorant people, Stand you by, you are not of the choſen ones by any outward ſign. As yet you are in a damnable condition: Oh pray that God would open your blinde eyes!
Secondly, From thoſe that are called. Take away the prophane and ungodly man in his life, and then the number is ſtill leſſe and leſſe. Are not the ignorant and the prophane men the greater part of called perſons? But now if any man be a vicious and ungodly perſon, he muſt alſo ſtand aloof off: Here are no ſigns of thy Election, as yet; yea there are the Plague-tokens for the preſent of Gods eternal diſpleaſure.
Thirdly, There is a third ſort to be taken away, and that is, Of thoſe indeed who live a civil and unblameable life, unſpotted from all ſinne and wickedneſſe, but yet have never felt within themſelves the mighty power of God renewing their natures. What a ſmall number by this time will that of the choſen perſons be, when thoſe that live in a fair and ingenuous way, but never taſted the good word of God upon their hearts, are alſo bid to depart, here is no comfort for them.
Laſtly, Yet once more take away all thoſe, who have the common gifts and graces of Gods Spirit, who have ſome inward workings of illumination, and joy, and ſorrow in their hearts; but yet becauſe they do not dig deep enough, and want root, are therefore carried no further then hypocrites and reprobates: Such there are, and our Saviour doth often give his Diſciples warning, leſt they go no further then theſe. Now then put all theſe together, The Ignorant Perſon, The Prophane, The Civil, and the Temporary Believer, and take the reſt, and you will ſay, Oh how few are choſen!
Uſe of Examination. Try your ſelves under this truth, Hath Chriſt ſpoken it Uſe.once and twice? It will prove true, That though Many are called, yet few are choſen: Oh then ſearch, and again ſearch and try your wayes! Oh enquire, whether thou art in the number of thoſe choſen ones or no! for the thing may be known. The Scripture gives many characters of thoſe that are thus choſen, Do thou then fall upon this ſtudy. Oh do not hear and hear, but fall preſently upon the work! The ſigns are theſe:
Firſt, Thoſe that are choſen to glory, they are likewiſe choſen to grace here. Election will in due time have its effectual vocation. If God appoint thee to eternal life, he doth here in this world appoint thee to a gracious and heavenly life. As thy glory and happineſſe is a choice mercy, ſo are thy thoughts, thy actions choiſe actions. Is thy whole converſation ſelected and removed from ſinne and filthineſſe. This is a ſure argument, No Sanctification no Election, No choice Grace no choice Glory. Thou art to be a precious jewel here, ere God will make thee up at that great day.
Secondly, Thoſe that are choſen, they have the Spirit of God beſtowed on them: He is the fruit of this Election, and a three-fold work the Spirit of God puts forth in them: Its
1. A Spirit of Prayer, Rom. 8. which teacheth us how to pray, and what to pray; which makes our hearts full of conflicts and ſpiritual agonies in prayer. Thy earneſt, effectual prayers demonſtrate thy Election.
2. Its the Spirit of Adoption, enabling us to call God Father: This is a comfortable fruit in thoſe that are choſen; They have a Filial and Evangelical frame of heart. They have a godly boldneſſe and confidence in Gods love.
3. Its a witneſſing and ſealing Spirit to them, it aſſures and ſeals unto them the love and favour of God, and by the Spirits aſſiſtance they come to be thus perſwaded. Alas, they have no ſuch certainty of themſelves, as the choiſeſt colours cannot be ſeen without the benefit of the light.
Thirdly, Thoſe that are thus choſen, they have a heavenly delight and excellent joy in drawing nigh to God; His Ordinances are excellent, his Word is excellent, his Sabbaths are a delight. They prize thoſe things more then the worldly man his treaſure, the voluptuous man his pleaſures.
Laſtly, They that are thus choſen, they walk with an holy fear and trembling. Their heavenly joy and aſſurance doth not degenerate into preſumption or neglect of the means. No, Paul beats down his body, that he may not become a reprobate; and he giveth this general rule, Work out your Salvation with fear and trembling. Theſe are the fruits of Election, not as if all that were choſen had them at all times, or altogether, or in a perfect manner, but with much conflict and imperfection.