Spiritual Refining, Religious treatise · Section 12 · Sermon 120s
SERMON CXX.
That not all mankinde are called with a ſaving call; How abſurd it is to hold, That the Works of God, the Sun, Moon and Stars, &c. may ſo call Men; And Gods Juſtice cleared in that point, ſtirring up all to behold the ſeverity and goodneſs of the Lord.
ACTS. 2. 39.
For the promiſe is unto you, and to your children, and to all that are afar off, even as many as the Lord our God ſhall call.
VVE have handled the third kinde of perſons enumerated in this Text; viz. Thoſe that are afar off. The next thing in order to be conſidered, Is the further deſcription of thoſe that are afar off, which is by way of reſtriction and limitation, As many as God ſhall call; wherein obſerve, 1. The limitation of the number, As many as God ſhall call: You ſee its not an univerſal, its not to all that are afar off, but onelyonly to thoſe whom God ſhall call unto him. 2. There is the benefit or priviledge God vouchſafeth, deſcribed; 1. From the nature of it, Call. 2. From the efficient cauſe, The Lord our God ſhall call; the Greek word is with the propoſition, foreign, ſhall call unto him, which doth partly denote, the great diſtance that all men by nature are from him; and partly, the mighty power and ſtrength of God, whoſe word onelyonly can make ſuch a change. Chriſt from heaven ſaid, Saul, Saul, why perſecuteſt thou me, and his Blackamoor skin, yea, heart, was preſently made white and clean: Chriſt did by a word onelyonly call Matthew the Publican from his place of gain and profit, and he preſently leaveth all and followeth him: Thus as he ſaid to Chriſt, Lord, if thou ſay but the word, my ſervant ſhall live: So its here; Lord, if thou ſpeak but the word, the mountains will melt like wax, iron ſwim, the rivers of Jordan run backward, the hills skip like lambs; that is, the lives, the thoughts, the purpoſes of men will be wholly altered and changed; its but Gods call, and that will make the deaf to hear, and the fooliſh to underſtand: And partly this doth imply, the meer good will and pleaſure of God, it reſolveth all into his grace: Here is no goodneſs, no worth in theſe men that are afar off, moving God, but, As many as God ſhall call: The utmoſt into which all is reſolved is God will have mercy, on whom he will have mercy. I ſhall at this time pitch on the reſtriction or limitation of the ſubject, Not all that are afar off, onelyonly ſuch whom God ſhall call: And from thence obſerve,
That not all of mankinde, but ſome onelyonly doth God call, with a ſaving call.Obſerv.
The Apoſtle plainly makes a difference of theſe that are thus afar off, and this onelyonly to come from God; ſome are ſo afar off, that they never hear the voyce of God in the word calling them to repent, and believe in Chriſt: Others again have ſalvation brought unto their houſe; and if thou ask, why God calls ſuch, and not others? Noli Scrutari, do not curiouſly pry in this myſtery, Gods ways are juſt, even when they are hidden to us: Too much gazing on this Sun, may quickly blinde us.
To open and clear this point, conſider,
Firſt, That there is a general and common invitation, even of all in the world by I. Conſiderations opening the point.God; and there is Aſpecial gracious one: The former invitation is by the creatures, by the works of God; and as the Pſalmiſt ſaith, There is nothing hid from the heat of the Sun, Pſal. 19. That doth penetrate one way or other to every ſublunary thing: So its true of this invitation and call, none is denyed it, none are ſo afar off, but that God thus calls: Now indeed, this is not properly, and in the Scripture ſenſe a calling, I do not remember that the Scripture any where makes the works of Creation and Providence, as a calling of men, unleſs in a very large ſenſe; as the heavens are ſaid, to declare the glory of God, And the rod of God, or his judgements (though that be ſpoken of his judgements on the Church) are ſaid to have a voice. Now that God by the works of his Creation and Providence in the world, doth teach and convince men, and ſo in that general way call men, is plain, Rom. 1. where the creatures made by God, are ſaid to declare thoſe inviſible properties of Gods wiſdom, power and goodneſs. Thus Divines ſpeak of a twofold School God hath, the School of the Creatures, and the School of Grace by the Goſpel: And though the books in the firſt School, viz. Of the Creatures, be very dark, and in characters hardly legible, yet God did puniſh and chaſtiſe men with very ſore and heavy judgements, yea, ſpiritual judgements, the worſt of all, Rom. 1. becauſe they did not learn this leſſon, and were not proficients in that School: So then, the whole world, in the excellent harmony of it, doth neceſſarily teach a God: Even Tully doth by an excellent ſimilitude demonſtrate this: If (ſaith he) you ſhould ſee a Book conſiſting of many letters, and all thoſe exactly ſet together and orderly, ſo as to make up a compleat ſenſe; no man will ſay, Thoſe letters and words put themſelves together, or that they came together by chance: So it is with the world, This great book, the excellent compoſition and harmony of all things, do fully declare that theſe things did not make themſelves, or that they came accidently together, but a great God diſpoſed them by his wiſdom and power. This invitation Paul conſiders of in his Sermon at Athens, Acts 17. …7. That they ſhould ſeek the Lord, if haply they might feel after him, and finde him. Now there have been ſome of old, yea, and many in theſe days, that would ſtretch theſe Texts too far, as if the invitation by the creatures, were immediately ſaving, or that men might obtain ſalvation by looking into theſe: They have not been afraid to ſay, That How abſ… … is to affirm, that by the works of God, the Sun, Moon and Stare, &c. Man may be effectually called. 1.by the Sun and Stars we may come to be effectually called, as well as by the Apoſtles, and the preaching of the Goſpel: But how ſenſeleſſe and abſurd is this? For
Firſt, This invitation and call by the creatures, doth not, nor cannot reveal any thing of Chriſt, the onelyonly cauſe of ſalvation: Without Chriſt there is no Salvation; Now how is it poſſible by the Creatures, in a natural way of diſcourſe, that ever we ſhould come to know or believe in a Chriſt? The Doctrine about him is ſtill called a myſtery, and the revelation of it hath been more or leſſe clear, as God hath pleaſed to diſpenſe it: The very Angels did not know it, till revealed to them. Indeed, by the Creatures we may prove a Godhead, but to prove a Chriſt God and man, cannot be known by any Natural way of Argument.
Secondly, The call by the creatures is not ſaving, becauſe it diſcovers not the way 2.of Salvation, no more then the cauſe; viz. Faith: As Chriſt is wholly a Supernatural object, and by revelation, ſo is faith the way to come to him, the hand to lay hold on him, onelyonly by revelation: And therefore the Heathens, they looked onelyonly for reaſon; the Goſpel way was a fooliſhneſs to them, the Chriſtians were called Credentes, Believers, by way of ſcorn; yea, learned men obſerve the very phraſes, foreign and foreign are ſuch phraſes that no humane Greek Authors ever uſed: So that not onelyonly the thing it ſelf, but the very words to expreſs it, are altogether ſtrange; where then there is no Chriſt, nor no faith, there muſt neceſſarily be no call to ſalvation.
Thirdly, This call could not be ſaving, for the furtheſt and utmoſt effect it had 3.upon men, was onelyonly outwardly to reform their lives: It reſtrained many from groſs ſins, and kept them in the exerciſes of temperance and juſtice, and ſuch Moral vertues; which though named vertues by Ariſtotle, yet the Fathers did upon Scripture-grounds call them vices and ſplendida peccata, gliſtring ſins; for ſo indeed all that Piety and Morality which is out of the Church of God, is a Sodom apple, fair to the eye, and inwardly nothing but aſhes; for there is no true Sanctification, no true and right principles of holineſs, but within the Church of God. As typically every veſſel was unclean, that was not in the Temple, and ſanctified thereby. The heathens much boaſt of one Palaemon, a prophane beaſtly man, that came to hear Socrates at his Lectures, with a purpoſe to ſcoff and deride him, but went away wholly changed in his minde, and made ſober; but what is this one external change, to thoſe many thouſands and thouſands of changes which have been made both internally and externally by the word preached? But you may ſay, To what purpoſe is this call of God by the Creatures, and the work of his providence, if it be not to ſalvation? Yes, it is much every way:
Firſt, Hereby even all men are made inexcuſable: As the Apoſtle urgeth, God 1. To what uſe and purpoſe is the call by Gods works and providencehad not left them without a witneſs or teſtimony, giving rain and plentiful ſeaſons: Thus becauſe men did not glorifie God according to what the creatures might have taught them, they are given up to vile affections: Men therefore are made inexcuſable by this way; they cannot ſay, God hath left them without any conviction or manifeſtation of himſelf: No, the creatures they call, all the works of Gods juſtice and Gods mercy, they call; and then conſcience, which is implanted in every man, the dictates and reaſonings thereof, they alſo call: Thus there will be enough to clear God, and to ſtop every mans mouth.
Secondly, Gods purpoſe in theſe calls, is to reſtrain ſin, and to draw men on 2.further then they do: There is no man that hath no more then this remote and confuſe call, that doth what he may do, and can do; He doth not improve, no, not that natural ſtrength that is in him: (I do not ſay) to ſpiritual good things; for ſo he hath no natural ſtrength: but to ſuch objects as by nature he might: He willfully runneth himſelf in the committing of ſins, againſt his conſcience and knowledge; he doth with delight and joy, tumble himſelf in the mire and filth of ſin: Now God calleth by theſe natural ways, to curb and reſtrain him, to put a bound to theſe waves: For if there were not theſe general convictions, no Societies, no Commonwealths could conſiſt.
In the third place, take notice of a twofold ſaving calling; The one is onelyonly external, 4.and ſaving in reſpect of the ability and ſufficiency; the other is ſaving effectually, and in reſpect of the event. Now when the Apoſtle ſaith in the Text, As many as God ſhall call, it comprehends both; thoſe that are called effectually, as well as outwardly: they have not onelyonly the outward adminiſtration of the promiſe, and the priviledges thereof, but all the inward profit thereof; on the other ſide, thoſe that have onelyonly the outward call, they have onelyonly external priviledges: And as Iſmael had many gifts from Abraham, but not the inheritance; ſo have theſe many favors and priviledges from God, both for themſelves, and their poſterity, but none of the inheritance it ſelf. Now you may underſtand the Doctrine of both theſe calls, Not all of mankinde are called with ſo much as an outward call, and of thoſe that are called with an outward all, not many, but few are called with an inward call; according to that Text, Many are called, but few are choſen: So then, behold the wiſe and dreadful ways of God herein; not the greateſt, but the leaſt part of mankinde are called with this outward invitation; and of thoſe who enjoy this outward invitation, not the greateſt, but the leaſt part partake of the inward power and efficacy thereof.
Thirdly, That God doth not call all men with this ſaving gracious call, will III. That God doth not effectually call all men, proved.evidently de facto appear, if you conſider the ways of God, even ſince there was a Church, till now. In the beginning Gods call was onelyonly among ſome few, ſo in Noah, and afterwards to Abraham, and ſo to his poſterity; and although we read of ſome ſtrangers, and a few Proſelytes, yet they were but as gleanings, to thoſe thouſands and thouſands that never heard of God: And in the time of the Jewiſh Church, God there ſeemed to incloſe his vineyard; among them onelyonly was he know, Salvation was of the Jews, they were the children to whom meat did belong: So that no man can ſay, God did then hold out the Scepter of his grace to other Nations. Well, if we deſcend to Chriſts time, we muſt confeſs the partition wall was broken down; all nations then might be made clean: Peters ſheet of beaſts, clean and unclean, taught him that; but yet even ſince the preaching of the Goſpel, there are many nations of the world where Chriſt and the Goſpel have never been preached; indeed their voice is ſaid to ſound over the whole world, Rom. 10. becauſe its not forbidden to be preached to all men, as heretofore; yet many remote corners of the world have not enjoyed the beams of this Sun: That as they ſay, the vertue of the Sun doth ſcarce ever come to ſome parts, but it is always winter, and moſt part night; ſo it is with many nations in the world, and the Jews who once were the children, now ſeem to be the dogs: The Apoſtle doth at large conſider, Gods goodneſs to the Gentiles, and ſeverity to the Jews, the natural branches, Rom. 11. Its here with them, as it was with Gideons fleece and the floor, one while the dew was on the fleece, and the floor was dry; then the dew was on the floor, and the fleece was dry: Thus it is here, One while the Jews was a pleaſant garden, and the Gentiles a wilderneſs; now the Gentiles a garden, and the Jews a wilderneſs; and if you ask, why is it thus: Its not for reaſon to diſpute, but faite to adore: Iſta mulier taceat, Let this woman, this reaſon, hold her peace in Gods Church.
Fourthly, Its no injuſtice in God, though he do not give this univerſal call of grace to all men: For this hath been the ſtumbling block at which many have IV. God cleared from injuſtice.fallen: How can God (ſay they) be proclaimed ſo merciful, an ocean of all honey, in whom is no gall? how can he be ſo compaſſionate, and full of tender bowels, yet not give the greateſt part of mankinde ſo much as a ſaving call outwardly; eſpecially how are all thoſe Texts made true, God would have all men to be ſaved; and, I delight not in the death of a ſinner, but that rather he ſhould be converted and live; eſpecially this may ſerve to take off all fault and blame from man, and to lay it wholly upon God, as if they would have readily come to God, but God would not invite them. To remove this ſtone:
Firſt, Conſider, That if we could not ſatisfie the reaſon and diſputes of men 1.in this divine diſpenſation, yet if the Scripture be clear and peremptory in this point, we muſt all ſtop our mouthes, and not gainſay: Doth not the Apoſtle, Rom. 9. expreſly bring theſe carnal reaſonings? Who hath reſiſted his will? and why then doth he finde fault? But ſee how he rebukes this unrulineſs in man; Who art thou, O man, that diſputeſt against God? If then Scripture and exporience ſaith thus much, we muſt conclude, Gods ways are juſt, though hidden to us: Even ſo Father, for ſo it pleaſed then, ſaid Chriſt, Mat. 11. upon the conſideration of Gods revealing things to babes and children, but hiding of them the wiſe men of the world: The Doctrine of the Trinity, of Chriſts Incarnation, are they not tranſcendently above our reaſon, though not contrary to it? Prorſus credibile quia impoſſibile, ſaid Tertullian: And thus all the great things of God, cannot be perceived by us: Quicquid de Deo dici poteſt eo ipſo indignum eſt, quic dici poteſt, & periculoſum eſt de Deo, etiam vera dicere, ſaid the Ancients.
But Secondly, Even reaſon inforced out of Scripture, may ſatisfie us in many 2.things; for its no injuſtice in God, if he had not called any men in the world with a gracious call; for ſeeing man by his fall had broken the Covenant with God, all things became forfeited into his hand; he was not bound to ſet up man with a new ſtock, after his firſt breaking; and this is evidently manifeſt, if you compare this with Gods dealing and diſpenſation to the Apoſtate Angels; they fell from their habitation, and what became of them? they all are chained up in darkneſs, reſerved for eternal torments: Now this judgement is executed upon all, God did not ſpare one of them; to none of them was it ſaid, Believe and repent for the remiſſion of ſins: See here, it was no injuſtice in God to damn all the Apoſtate Angels, and then it could not be injuſtice to damn all Apoſtate men: This certainly may quiet thy heart.
Thirdly, There can be no injuſtice, where all that is done, is done wholly 3.out of grace, and meer favor. Injuſtice is, where a debt is denied, not where a favor is beſtowed; now the Scripture attributes this call of God, to whomſoever it is, wholly to the grace of God: Why then art thou murmuring if God call no more? rather admire the grace of God that he calls any; Is thy eye evil, becauſe God is good to ſave? The Devil he thinks God is gracious too much, and calls too many; he is tormented with malice, becauſe ſo many eſcape out of his Jaws.
Fourthly, Although God doth not call every man with this immediate call of grace, yet no man is damned meerly becauſe he wants this: The Apoſtle 4.ſaith, That thoſe that are without the Law, viz. Written and revealed to them, ſhall be judged without the Law: And thus thoſe that are without the Goſpel, that have not the means of grace, they ſhall not be judged becauſe they did not believe in Chriſt, becauſe they did not ſubmit to him, but becauſe they did not walk in the practice of thoſe things they did know: Thus becauſe the Heathens did not glorifie God, according to the knowledge they had of him, therefore they are condemned, Rom. 1. Infidelity, meerly negative, doth not damn: He that believeth not, the anger of God abideth on him; viz. Where the word is preached and rejected, ſo that God doth not reap where he ſoweth not.
Fifthly, God is not unjuſt, no not to thoſe that are afar off, becauſe none 5.among them have done what they might do, in a natural and moral way: for although no man hath power in a gracious manner, to any ſpiritual good thing, yet they may reſtrain from the outward actings of many groſs ſins: The very light of nature would teach a man to abhor many things, which yet the Heathens committed; ſo that God hath a juſt controverſie with them, and will be cleared when he judgeth the world.
Sixthly, Though God do not call all men, and thereby they are wholly impotent, 6.and unable to any good; yet they do not ſin ſo much, becauſe they want power, as becauſe they have a willing delight in it; and this indeed doth mainly remove all objections; for its not a mans impotency, ſo much as his wilful conſent to ſin, that damneth him: his non poſſe, is in ſome ſenſe, his non velle. Bernard ſaith well of mans neceſſity that is now brought upon him to ſin; the neceſſity doth not take away the voluntarineſs of it, nor the voluntarineſs the neceſſity: There is no man can ſay, O Lord, I had a will, I was very ready to come to thee, but thou didſt not give me power: No, the will in every man is the grand enemy and adverſary unto Chriſt in all his ways: Damnation is to man, becauſe unwilling, not becauſe unable.
Uſe of Exhortation, Come and behold the ſeverity and goodneſs of God, as Paul in the like caſe; the ſeverity of God, in that he paſſeth over ſo many perſons and nations in the world; and his goodneſs, in that he draweth nigh to you; you are in the Land of Goſhen, when others are in Egyptian darkneſs: This hath amazed and aſtoniſhed all the wiſeſt men in the world, they have not been able to know what to ſay at this difference God makes; yea, many times God doth not vouchſafe the offer of grace to ſuch a people, who in all probability would be more affected with it, and giveth it to ſuch who refuſe and reject it: How unſearchable is his wiſdom, and his ways paſt finding out! Doth not our Saviour tell the men of Capernaum, that had the wonderful means of grace, Mat. 11. 31. If thoſe things had been done in Tyre and Sidon (two Heatheniſh places) they would have repented in duſt, in aſhes? Its thought, true repentance and converſion is not here meant; but palpable and ſenſible demonſtrations they would have made of ſome ſorrow and humiliation; and therefore Chriſt threatens to take away the Kingdom of heaven from the Jews; viz. The Goſpel, and give it to a nation bringing forth fruit better then they: Oh conſider then, whether the very Heathens and Pagans would not give more reſpect, and ſhew more joy at the word preached then thou doeſt: Take heed, for there are none further off grace, then thoſe that have been called, and yet reject it: There is more hopes of thoſe to whom the Goſpel was never rendered; for thoſe heavy judgements of an eye blinded, an heart hardened, do onelyonly belong to thoſe that have refuſed this word of life: Then ſuch are onelyonly fatted to deſtruction, who have been fed in theſe pleaſant paſtures of the Ordinances.
FINIS.
REader, if notwithſtanding all the care that hath been uſed in the printing of this book, thou meet with ſome faults, as thou wilt (for no book, if but a quarter ſo big as this, can be printed without) I pray impute it not to the Reverend Author, but to the Printer.
Tho. Underhill.