Spiritual Refining, Religious treatise · Section 12 · Sermon 119
SERMON CXIX.
Sheweth in how many reſpects wicked men (before their effectual Calling) are afar off from God, and conſequently miſerable.
ACTS 2.
For the Promiſe is unto you and your children, and to all that are afar off, even as many as the Lord our God ſhall call.
THe later part of this Text will continue further new matter unto us, while we treat of this Divine Vocation: and to bring you to the coherence of it, You may take notice of two great and ſtrange wonders recorded in the Chapter: The firſt is, That admirable Apparition of the holy Ghoſt in fiery cloven Tongues upon the heads of the Apoſtles: Wherein take notice of the time when this was, In the day of Pentecoſt; on this time the Law was given on Mount Sinai by Moſes; and now the Goſpel is to be preached to the whole world.
2. Conſider the Manner of this Apparition, it was with a ruſhing mighty winde; this did denote the great efficacy and mighty power of the Spirit in the Word preached.
The ſecond way was of Tongues, to ſhew the gifts that God would beſtow upon the Apoſtles, and fiery Tongues to ſignifie the light, and the heat, and the purifying vertue that would be in the Word preached, and cloven Tongues, becauſe they would divide the Word aright to every hearer. Thus as once diverſity of Tongues was a judgement, and by it Babel was built; ſo here, divers Tongues are a mercy, and by it the ſpiritual Jeruſalem is built.
In the next place you have the Efficacy of this Apparition demonſtrated in the Apoſtle Peters Sermon. And
Firſt, He confirmeth this wonderful work of God by a Prophecie out of Joel, wherein God promiſed To pour out his Spirit (that denoteth abundance) on their ſons and daughters, their men-ſervants and maid-ſervants, the meaneſt and moſt contemptible, contrary to that wicked ſaying of the Rabbins, Spiritus Sanctus non cadit ſuper animum pauperis; And after the Apoſtle Peter had doctrinally inſtructed them about Chriſt, and practically convinced them of their particular ſinne in crucifying of him (for Singularia ſunt quae pungunt) you have the wonderful and ſavoury effect upon the hearers, deſcribed in two things:
1. Their remorſe and trouble of conſcience for ſinne, They were pricked in heart, as a man that is ſtabbed at the heart with a dagger: This ought to be the fruit of all our Sermons, to ſend you away grieved and troubled, wounded at the very heart. The tears of the hearers are the praiſes of the Preacher.
2. Their deſire and enquiry, What ſhall we do that we may be ſaved, then is our Miniſtery bleſſed, when it puts you upon theſe ſerious Queſtions. When you go home, What ſhall I do to be ſaved? I am out of the way, my ſinne is diſcovered, this Sermon hath told me of all the evil that ever I did: Oh what ſhall I do to be ſaved! Now that which is the ſecond wonder in this Chapter is, The Number of thoſe Perſons that were converted at this time: its ſaid, ver. 41. That they were about three thouſand. Here is one to be admired more then the Heathen Orpheus, that could make beaſts follow him, and tame their natures; for ignorant and prophane enemies, even a great multitude imbrace Chriſt. Here is Peter catching of men, as once he did fiſh, and the net is ſo full, that it is ready to break.
In the next place, You have Peters Advice and Councel, directing them into the way of Salvation; wherein conſider a two-fold duty; 1. Repent. 2. Be baptized, with the Object, Into the name of Chriſt; This doth not exclude the other perſons.
3. You have a two-fold encouragement; 1. From the benefit ſealed in Baptiſm, Remiſſion of ſins. 2. A gracious Effect God would vouchſife to them, Ye ſhall receive the holy Ghoſt. And my Text is brought in as a reaſon, why they ſhould repent and be baptized, and hope for remiſſion of ſins, For the Promiſe is to you, &c.
Which words are diligently to be opened, becauſe of ſome late Queſtions ariſing about Infant-Baptiſm, that are ſtarted hence. In them you may obſerve, The mercy ſpoken of or publiſhed, The Promiſe. 2. The Subject, and that is in a three-fold enumeration, To you, viz. the Jews to whom then he preached. 2. Their Children. 3. To thoſe that are afar off, foreign. Some underſtand it of place afar off from the Countrey of Judea; Some of the time to come, becauſe its foreign, To the generations that are to come. To be ſure its meant of the Gentiles, who in other places are ſaid To be afar off. And therefore you have this explained in the laſt expreſſion, Even as many as God ſhall call.
Now firſt let us conſider, What is meant by the Promiſe. Thoſe that would elude this place ſo pregnant for baptizing of Infants of believers, becauſe the promiſe is made to them, ſay, Its meant of extraordinary gifts, ſuch as thoſe miraculous gifts ſpoken of. But this is very abſurd, becauſe 1 Cor. 14. all that did believe had not thoſe extraordinary gifts, All did not ſpeak with tongues, all had not the gift of healings.
2. Its againſt experience, for if the promiſe of theſe extraordinary gifts be made to believers, then why have they not all extraordinary gifts that thus expound it? Why do they not ſpeak in the Hebrew and Greek tongues? And
3. Verſ. 16. The promiſe of theſe extraordinary gifts is ſaid to be fulfilled at that time, and therefore not to be expected at any other time. By the promiſe therefore which ſometimes is in the ſingular, and ſometimes in the plural number, becauſe of the many good and ſpiritual things promiſed therein, we are to underſtand the Covenant of grace, wherein God promiſeth to be the God of believers, and their ſeed; for that which was made to Abraham, ſetting aſide ſome perſonal priviledges, is made to every believer. Now in this Covenant is contained Pardon of ſinne, and all other mercies, which Baptiſm ſealeth; and that this is the meaning, is plain, Chap. 3. 25. Ye are the children of the Prophets, and of the Covenant God made with our fathers; So the promiſe here, is that gracious Covenant of God, whereby he offers grace to thoſe that do accept it; now thoſe that accept it are ſuch as are inwardly ſanctified, and theſe have the inward Covenant as well as the outward adminiſtration of it. But ſecondly, Others do only outwardly accept of it, and profeſſe their obedience to it, are not inwardly regenerated, and theſe onelyonly have the external Covenant, and a right to Church-priviledges, being deſtitute of the ſaving benefit by them: So that this promiſe of grace in the outward offer of it, as alſo in the Church-priviledges, are diſpenſed to ſuch, who ſometimes have an external profeſſion onelyonly, but are without the inward efficacy of it.
The ſecond ſubject is Their Children: Here we ſee God taking parents into Covenant, takes alſo the ſeed, and upon this one main ground Infant-Baptiſm is faſtned: So that though children be not expreſly named in the command to baptize, yet they are in the promiſe accompanying the precept, and that may put it out of all doubt.
I choſe this verſe for the later part, containing the Subjects enumerated, viz. Thoſe that are afarre off, even as many as God ſhall call. From whence obſerve,
Firſt, That all men till called by God, are afar off from him.Obſerv.
This expreſſion doth contain the dreadful and woful eſtate of all men by nature, They are afar off from God. As Abraham ſaid to Dives, There was a great gulf between them two; ſo there is a remote diſtance between God and all men till called, Epheſ. 2. 13. Ye who were ſometimes afar off, ſaith the Apoſtle ſpeaking of the Gentiles; and ſo verſ. 17. Thus the Prodigal that took his ſtock to ſpend it upon ſinne, and the luſts of the fleſh, he is ſaid To go into a far countrey. Now when we ſay, All men till God call are afar off, you will eaſily underſtand that we ſpeak not of Gods omnipreſence, for that is impoſſible, none can be far off God in that ſenſe. Whether can I go from thy preſence, ſaith David; If I would take the wings of the morning, or go into the depths, or dig into hell, I cannot go from thee, Pſal. 139. 7. Now in this ſenſe, God is near even every wicked man, but we ſpeak of Gods gracious preſence and demonſtration of his loving favour, in which ſenſe its ſaid, That Cain was caſt out of Gods preſence.
But to open this more particularly, let us ſhew in how many particulars they In how many reſpects wicked men are afarre off from God. 1.are thus elongated, or made afar off from God. And
Firſt, In regard of the knowledge of God in a true and ſaving way. They are as little children, in utero ignorantiae, as Tertullian expreſſed it, no more apprehenſive in a right manner of God, then the children in the dark womb are perceiving of the things of reaſon. Therefore Epheſ. 2. part of this diſtance from God is in that they were foreign, without God in the world. Athens that was the eye of Graecia, yet that could ſee no better, then to dedicate an Altar To the unknown god; Hence the Apoſtle ſpeaking of the Heathens, ſaid, They did feel or grope in the dark after God, Acts 17. 27. Even as the Egyptians in their thick darkneſs, or the Sodomites ſtricken with blindeneſs did; and therefore Gods willing of men to be ſaved, is declared in this, That he would have all men come to the knowledge of the truth; and generally the Nations of the world are deſcribed by this, That they know not God. Its true, Rom. 1. the Apoſtle ſpeaks of foreign, ſomething that by nature may be known of God, ſome ſparks, ſome embers, but this is ſo corrupted, ſo confuſe, ſo imperfect, that it groſly miſtakes like that blinde man recovering a little ſight, that ſaw men like trees: Oh then, if to be a corporally blinde man be ſo heavy a miſery, that ſuch cried to our Saviour, Lord that we might receive our ſight! How much rather may we cry out to have the eyes of our eyes opened, who are wandring far from God! For although theſe that are here ſaid to be farre off are Heathens and Gentiles, yet even Chriſtians by birth are alſo farre off from God, till they have this ſpiritual eye-ſalve; and therefore in two reſpects men may be ſaid to be far off from God: Firſt, both in reſpect of inward grace, and the outward means of ſalvation: and thus all the Heatheniſh part of the world is afar off God: Or ſecondly, in reſpect of the inward grace only: When men do enjoy the outward means of ſalvation, and in this ſenſe by their duties are ſaid To draw nigh God, but in reſpect of any ſaving work of grace, are as farre off as Heathens and Pagans: and this is the condition, as is to be feared, of many thouſands, They are nigh God in reſpect of the Chriſtian faith they profeſs in reſpect of the Duties and Ordinances they exerciſe themſelves in, but in reſpect of their affections and heart, ſo they are at as great diſtance from God and his holy waies, as Heathen and Publicans. This diſtinction muſt be attended unto, that we do not vainly deceive our ſelves, as the Jews did, with The temple of the Lord, the temple of the Lord.
Secondly, They are afar off in respect of Gods speciall and gracious love to juſtifie 2.their perſons, to pardon their ſins. This alſo is urged Epheſ. 2. He preached peace to them that were afar off; Peace, ſo then there was war and enmity before between God and them. And thus they may be ſaid to be without God, both actively and paſſively; actively as before, having no knowledge or love of God; and paſſively, God hath no approving knowledge or love of them. Thus are we till God cals us, in a ſtate of Gods diſpleaſure; as Abſalom caſt out from Davids preſence. His anger is towards us all the day long: And if the terrour of a King be like the roaring of a lion; what are the frowns and diſpleaſures of the King of Kings! Oh that people were wiſe to conſider, what they are by nature, under what heavy diſpleaſure they are! Doth the Scripture bid us agree with a man that is an adverſary quickly in the way, leſt he deliver us to the Judge; what reaſon then is it, to agree with God our adverſary ſpeedily, who hath ſuch ſpiritual and eternal torments to ſcourge us with, that no man can have? Do not thou pleaſe thy ſelf then with theſe thoughts, that thou haſt free acceſſe to the preſence and into the favour of great ones on earth; for if thou art farre off from God, if he regard thee not, if his diſpleaſure be towards thee, thou art in the ſtate of gall and wormwood.
Thirdly, We are by nature afar off from Chriſt the Mediator between God and 3.man. And this indeed is the foundation of all calamity; for as in Chriſt we are bleſſed with all heavenly bleſſings, ſo without him we are curſed with all ſpirituall and temporall curſes. You ſpeak the ſumme and abſtract of all miſery, when you ſay a people are without Chriſt. This alſo is mentioned Epheſ. 2. as part of that diſtance from God. For ſuch is the contrariety between God and man, God an holy and pure God, man a wretched and corrupt enemy to him, that here could never be any reconciliation but by Chriſt. We ſee how farre off the Apoſtate Angels are caſt from God, never to be reconciled, and all becauſe Chriſt took not their nature upon him: And thus men without Chriſt, for the preſent, have no way of acceſſe to God; for why? Should they come in their own names? alas! they are ſinners, they are adverſaries unto God, who then muſt ſpeak for them? who will plead for them? And conſider, that not only the heathens and Pagans in the remote places of the world may be without Chriſt; but even many of thoſe who have the title of Chriſtians, and profeſſe obedience to him, may yet be without him in a ſaving manner. Will not Chriſt ſay to many who did propheſie and caſt out devils in his name, I know you not? So then Chriſt may not know many within the Church, many that call on his name. Oh be afraid leſt this truth ſhould be verified of any of you; that though you be near Chriſt in words, in prayer, in profeſſion, yet wholly without Chriſt in reſpect of any gracious effects. Now what is it, to have riches and honours, and to be without Chriſt? To have the great things of the world, and to have no portion in him? When God promiſed great earthly mercies to Abraham, oh ſaith he, I go childleſſe; that troubled him; what was all that wealth, if he had no childe? And thus; although God give thee all externall happineſſe, and the deſires of thy heart; yet ſay, behold I am without Chriſt ſtill, and what will all theſe things avail me.
Fourthly, Such as are afar off, They have no hope. They are an hopeleſſe people; 4.which way ſoever they look, every thing curſeth and condemneth them; and no marvell, for, if without the promiſe, they have not the ground of hope, and if without Chriſt, the object of hope. And this alſo is added in the forementioned place, Epheſ. 2. Without hope. Now you know the Heathens faigned, that when all things were gone, yet hope was in the bottom of Pandoraes box; implying, though we be invironed with calamities, yet as long as there is hope, the heart will not break. When Cain and Judas thought there was no hope (though that was their ſin) then they began to feel an hell burning in their conſcience. And indeed what is that which makes the fire of hell burn ſeven times hotter then it would, but that there is no hope there? Hence hope is compared to an Anchor, Heb. 6. 19. implying that a man without hope, is like a Ship without an Anchor in the midſt of the raging ſea, and tempeſtuous waves. Thus not only the Gentiles, but Chriſtians alſo are afar off from hope, till ſanctified. Now when we ſay, They are without hope, the meaning is not, as if God might not ſhew mercy to them, for how many times doth he call thoſe his people, that were not his people; but in reſpect of any viſible humane help, no created power can ſave them: They are like little Iſaac, bound to be ſacrificed, and the hand lifted up to give the mortall blow; and then God comes in wonderfully, and provideth a Ram in his room to be ſacrificed. Lay it then home to your hearts, you that are afar off in reſpect of ſaving grace, though not the outward means of it; you are a people of no hope, no true ſolid hope. Indeed you have a preſumption, you have an hope that is a dream, a falſe imagination, and that will periſh like the blaze of ſtraw; but it is not a lively hope, for that property the Scripture giveth the hope of a godly man, It is a lively hope, 1 Pet. 2. 3. ſuch as is not overcome by death. The righteous hath hope in his death. If therefore thou wouldſt deſcend into a ſerious examination of this matter, thou wilt ſee thy ſelf for the preſent an hopeleſs man. Thou haſt no ground to hope upon; there is no promiſe to draw out thy hope; What ſhould be like a two edged ſword at thy heart, if this be not? This carnall hope of thine will not indure, will not laſt, ſeek out for a better hope.
Fifthly, Such are afar off in reſpect of their love of God, and an univerſal conſtant obedience to his holy will. As God loveth not them, ſo neither do they love God. 5.As God is not gracious in his promiſes to them, ſo neither are they obedient to his precepts. God is not only afar off from them, but they alſo are afar off from God; hating and hated of God. As Paul, Rom. 4. deſcribing all men by nature, ſaith, they are all turned out of the way, and the way of God they have not known. Neither is this alſo true only of the Heathens, who are in every ſenſe afar off, but alſo of all thoſe, who within the outward means of grace, yet have their hearts ſet contrary to God. Doth not God of old complain of ſuch, that did draw nigh him with their lips, but their hearts were far from him, Iſa. 29. 13? And doth not the ſame complaint ſtill hold, that men draw nigh him, when their affections and lives are wholly oppoſite to God? And thus we may ſay of all thoſe, who draw nigh to God in religious duties, but in their hearts and lives are wholly contrary to him; they are afar off; they are at a great diſtance from God and his grace. Chriſt ſaw a young man, and becauſe he anſwered ſome queſtions in a diſcreet manner, he told him he was not far from the Kingdom of heaven; oh but when we ſee the prophaneneſſe, the ungodlineſſe of moſt mens lives, we have cauſe to ſay, They are far from the Kingdom of God, or they are not farre from the Kingdom of darkneſſe. Oh then conſider, you who live diſſolutely, and in the accompliſhment of the luſts of your fleſh, you are wholly out of the way; and to the faſter you run, ſtill the further off you are from happineſſe. You may fancie impoſſibilities, and think of making heaven and earth meet together; for this you do, all the while you judge that this life and way of yours is conſiſtent with true peace and felicity.
Uſe firſt, What cauſe of thankfulneſſe we have, who live under the means of grace; for God hath brought us many degrees nearer to him, then when once we Uſe.were the children of Heathens. The time hath been, when this very Iland was wholly without God and Chriſt; the Goſpel was not preached unto us, we lay like a barren heath, and a curſed wilderneſſe, forſaken, and no notice taken of us by God. But ſince the Goſpel hath been preached, God hath drawn near to us, and we to him: Oh! but for all this, we may be as far off from ſaving Graces as Heathens, if our lives be no better, if our converſations be no more Chriſtiannized: Thoſe places to whom the Sun draweth nearer, are warmer then the remote, cold parts, where ice and cold is: Thus it ſhould be with us, where the Sun of Righteouſneſs hath appeared, there ſhould be heat and zeal for God, there ſhould be meltings and mournings for ſin, there ſhould be a ſeparating from all droſs, and every evil way: Coler ſeparat hetrogenea; whereas froſt and cold hath faſtened many heterogenous things together, heat that ſeparates them: And thus the heat of the Goſpel ſhould ſeparate us from our former luſts, and from our by-paſt iniquities: and know this, he that is far off from God, he cannot but be near to the Devil and Hell: Thus the Epheſians that were without God, they were under the power of Satan, and in the ſtate of darkneſs: why then doeſt thou not tremble and fear thy condition? the farther that thou art going from God every day, the nearer thou art to hell: Your life is a motion, you are always a going, every action is a ſtep; now if it be ſinful, it is from God, and towards hell: What though thou findeſt the way pleaſant? though there be many delights and temptations in the way: Per fallacia bona itur ad vera mala, per fallacia mala itur ad vera bona, Through ſeeming good and pleaſant things, we come to real miſery.