Remains, Part 2 · Section 2
2 THES. 2.14.
Whereunto he called you by our Goſpel to the obtaining of the glory of the Lord Jeſus Chriſt.
I Have ſpoken already of the prepatory work that goes before Effectual Calling, the next thing I am to ſpeake of, is the parts of Effectual Calling,Two parts of effectual calling. and they are two.
Firſt, the offering of Chriſt and his merits,1. Offering of Chriſt the objective propounding of Chriſt and his benefits; when Chriſt comes and offers himſelf to a man in the Goſpel, he came to his own, John 1.11. but his own received him not, he came and offered himſelf to them, I am the way, the truth and the light, I am the Meſſias, and the Saviour of the world, and I have eternal life, and here I am, take me, and all with me; this is the firſt thing in Effectual Calling, the objective propounding of Chriſt to a man.
The ſecond thing is the receiving of Chriſt,2. The receiving of Chriſt. not only the offering of Chriſt to a man, for ſo he offers himſelf to thoſe that are not of God, even to all, but in Effectual Calling, as there is an offer on Gods ſide, ſo there is a reflection on Gods ſide; as many as received him, &c. John 1.12. they received him, theſe two now make up Effectual Calling, the offering of Chriſt and the receiving of him, when Chriſt calls a man to him, and he anſwers to his call; thus you ſee the parts of Effectual Calling.
Firſt to ſpeak of the firſt, the objective propounding of Chriſt and all the things of Chriſt to a man, and this hath two degrees like the morning light that hath two parts, the dawning of the day, and the Sunnes ariſing;Two parts or degrees of offering Chriſt. 1. General. ſo there are two parts in this objective propounding of Chriſt to the ſoul; the firſt is that general propounding of him to every creature; now the ſoul thinks what to every creature, then it is propounded to me as well as to any body elſe; but the effectualneſs of this call is, that it breeds the ſeeds of grace in a man, it breeds ſaving deſires, and ſaving longings, and ſaving, and kindly mournings for the want of this ſweet good; when it ſees ſuch an excellent good, and a poſſibility of it, and that it is propounded to every creature, then the ſoule thinks I may be one as well as any body elſe, and ſo the ſoul longs after it.
The ſecond thing is the perſonal propounding of this to thoſe that have theſe ſeeds of Grace; the firſt was general, to one as well as to another,2. Perſonal. but now this is to this mans perſon rather then to any body elſe; and now the ſoul begins to think ſeriouſly this propoſition is to me, this tender is to me; I hunger, and thirſt, and long, and therefore this belongs to me, and the effectualneſſe of this call is to make the ſoul come to Chriſt, and caſt himſelfe upon him by faith, theſe are the parts of propounding of Chriſt, and both theſe are twofold; the firſt is the external part of it by the Word,2. Both, 1. External. 2. Internal. the other the internal part of it by the Spirit. Now we are to ſpeak of the firſt of theſe, how the Word works this general call, and for this I have choſen this text; Whereunto he hath called you by our Goſpel, &c. For the coherence of theſe words in the former verſes, the Apoſtle had told the Theſſalonians of a woful falling away that ſhould he among all viſible Churches in the whole world almoſt, that there ſhould be a general defection, unleſſe of Gods Elect, and they ſhould have fearful declinings, and he ſheweth that the power of the Devil and his inſtruments ſhould be the cauſe of this falling away, he ſhould come with ſtrong deluſions, and then the juſt cauſe why God doth ſuffer the Devil and his imps to bring this about, that all they might be damned that had pleaſure in unrighteouſneſſe; the Lord would have them damned, and this made the Lord ſuffer the Devil to work Apoſtacy, and declining to them. Now this is a fearful thing, and therefore in the next place he comes to comfort the Th…ſſalonians, for they for their part, the godly amongſt them need not to be diſmayed for fear of falling away, as if they ſhould not hold out, but he would have them encouraged that they ſhall ſtand out for ever, and he comforts them by two Arguments: Firſt, by Gods predeſtination of them to life from all eternity, God hath choſen you to Salvation from the beginning; and then he laies down the meanes God had appointed for the attaining this ſalvation, and that was through Sanctification in the Spirit, as who ſhould ſay, 'tis true, there ſhall be ſuch a falling away, but you that are godly need not be dejected, for God hath choſen you from all eternity, and therefore will ſanctifie you, and keep you through his mighty power unto ſalvation, that you ſhall not fall away. The ſecond Argument is their Effectual Calling, that is in the text, Whereunto he hath called you by our Goſpel, &c. as who ſhould ſay, the Lord hath given you a pledge that you ſhall never fall away finally, for it is plaine that God hath choſen you, and he hath given a pledge of his Election, for he hath called you, therefore be of good cheare. Well then in the words of the text you may conſider theſe four things.
Firſt, Effectual Calling, he called you.
Secondly, the meanes whereby he hath wrought this in you, namely, the Goſpel.
Thirdly, the tearme whereunto he called them, noted in this word hereunto, which if you look into the former verſe was unto Salvation.
Fourthly, what this ſalvation is, it is a moſt admirable incomparable thing, no tongue is able to ſpeak it; Oh ſaith he, It is to the attaining of the glory of the Lord Jeſus Chriſt, the very ſame glory that the Lord Jeſus Chriſt was advanced to, you have part and communion therein. Now three of theſe points I lay aſide, the point that ſerves our turn is the ſecond, he called you by our Goſpell.
Doct. The Goſpel or general tender of grace, …s that by which God calls men home.That the thing that calls Gods people home, it is the General tender of grace, indifferently to any man without exception, whoſoever will have it, that is, the Goſpel. When Chriſt ſhould call Nicodemus, after he had convinced him of his blindneſſe, and curſed eſtate; and made him ſee he was a fool in all the things of God; now he gives him a call, and how doth he call him? it was even this general tender, John 3.14, 15. As Moſes lifted up the Serpent in the Wilderneſſe, ſo muſt the Son of man be lifted up, that whoſoever believeth in him, ſhould not periſh, but have eternal life: As who ſhould ſay, I bring an indifferent doctrine, I propound it to all creatures, and thou maiſt have a part in it as well as any other; Whoſoever believes ſhall not periſh, if thou haſt a heart to believe and come unto me, thou ſhalt not periſh, but have ſalvation. So when our Saviour ſent his Diſciples to call his Elect throughout the world, mark what directions he gave them, he calls people with a general call, Whoſoever will, let him take of the water life; whoſoever hath a mind to be ſaved, to know God, and have Communion with him, and be united to him; whoſoever hath a minde to theſe things, tell him I am for him, he proclaimes it over the whole world, tell every creature in the whole world, He that believeth, and is baptized ſhall be ſaved; here is no exception put in, but preach the Goſpel to every creature; tell every creature what I have done for the ſins of the world; and how I have opened the Kingdome to whomſoever will enter; thus God calls his people, his Miniſters go up and down and tell them they may have pardon, and grace, and righteouſneſſe for nothing, come and buy without money, though you cannot give a farthing token for it, but be poor, and miſerable, and curſed creatures; Come, here it is, wine, and milk, and bread, and all without money, you ſhall have it for taking and carrying away, ſo Rev. 22.7. Whoſoever will, let him take of the water of life freely; it is a quicunquae vult, there is none exempted, if any man will he may be ſaved, if he have a will, a minde, a heart to it, he may have ſalvation.
Now here be three things I would ſhew unto you; firſt, what this general tender is, whereby God effectually calls his people. Secondly, why it is by a general tender. Thirdly, the uſes.
Firſt,1. What is this general tender of Chriſt. what is this general tender of Chriſt and grace to every creature that hath a minde to it? and it is this, that Chriſt is the only alſufficient meanes to make a man happy; that whereas he is out with his Maker, he alone can ſet him in again; though he be under a thouſand miſeries in this life, and under a thouſand eternal miſeries in the life to come; there is in Chriſt an alſufficiency to make a man happy, God is the fountaine of all goodneſſe, and till his goodneſſe is opened in Chrſt Jeſus, this is that ſame general thing, as Paul ſaith, 1 Cor 1.23, 24. We preach Chriſt crucified unto thoſe that are called the power and wiſdome of God; as who ſhould ſay, this is the thing we go up and down every where preaching, that Chriſt was crucified for the ſinnes of the world, and hath power to ſave any man that comes to him; it was the wiſdome of God, he found out this meanes; it was an impoſſibility in the wiſdome of men and Angels, how man ſhould be ſaved, the Wiſdome of God hath found out the Lord Jeſus Chriſt to be the meanes, and he is the power of God to ſave any man that believes, and whereſoever we come we preach this Doctrine. So again you may ſee, Heb. 7.24, 25. This man hath an unchangable Prieſthood, for he is able to ſave to the utmoſt all thoſe that come unto him, &c. As who ſhould ſay, he is a publick Saviour, he is not onelyonly able to ſave theſe and theſe, but all that come unto him, he is able to ſave them to the utmoſt; whoſoever you are, though you be never ſo wretched, and reprobate to every good work, though never ſo foule, and all the nitre in the world cannot cleanſe you, never ſo ſtubborne and all the meanes and Ordinances you have enjoyed have not tamed you: why, yet here is a Saviour for you, he is able to ſave you to the utmoſt, though you be never ſo out with God; and though God be never ſo much diſpleaſed with your ſinful courſes, and all the Angels and all the world cannot take away Gods wrath from you, yet he is able to ſave you to the utmoſt if you will come unto him; This is the tender of the Goſpel delivered to every man. Now in the next place I will ſhew you the reaſons why God calls people home by a general tender in this faſhion
Firſt, becauſe this is the ſureſt ground of faith;Reaſ. 1. This the ſureſt ground of faith ſuppoſe a ſoul that is effectually called ſhall afterwards feare and queſtion, and by what warrant do I hope to be ſaved by Chriſt? and by what warrant do I look to be heard for Chriſts ſake? and how is it that I lay hold upon ſuch promiſes, and caſt my ſelf upon ſuch things in the Goſpel? upon what acquaintance do I preſume that the Lord Jeſus will ſee you aſſiſted in all my wayes, and helped in all eſtates and conditions, and ſave my ſoul when I die? Why? ſaith he, I have a good warrant, for I ſee in Scripture that Chriſt is tendered to all, and wh…ſo… ver believes ſhall not periſh but have everlaſting life, and whoſoever will have him, may. I could not tell indeed I was elected before I heard the Sermon, but I heard that any man might have Chriſt that would, and I am ſure I would have him, and I finde in Scripture that he came to ſave that which is loſt, and I am ſure I am a loſt creature, and if he came to ſave that which is loſt, I have warrant to believe. This is that which grounded Saint Paul, this generall offer, This (ſaith he) is a faithful ſaying, worthy to be received of all men, that Chriſt died for ſinners, whereof I am chief, 1 Tim. 1.15. As who ſhould ſay▪ here is the thing, this is that which comforts me, and ſtaies my ſoul; I ſee that Jeſus Chriſt came into the world to ſave ſinners, and I ſee it is a faithful ſaying, and worthy of all men to be received, all men whoſoever have a heart may receive it, and I am ſure then he came to ſave me, and this is my hold, I have no other hold but this. But now if a man were called by any other call but this, a man could have no ground for his calling; if the Scripture ſhould ſay they only are called that are elected, he would have no ground for his call.
Secondly,2. This is the beſt anſwer to Satan. becauſe this is the beſt anſwer to Satan, many times a man will be put to heavy ſtraits, and will have much ado to anſwer Satan; ſometimes a man will be under uncertainty, ſometimes under want of feeling and ſenſe, ſometimes under horror of conſcience; and a mans ſins may come to a mans view, and feares may ſtep up in the ſoul; then Satan comes, how look you to be ſaved? you are a wretch, you have a ſtiffe faith indeed! What believe, and no ſenſe and feeling? ſuch a horrible wretch, and ſuch a guilty conſcience, and you believe? What have you to ſhew? Is any one promiſe in the Bible to ſuch a one as you that are ſo foul and filthy, and cannot pray, nor do any thing? you ſee God caſts you off, where is any promiſe for you to hang upon? Yes, I can believe for all this, becauſe the Goſpel is not tendered to ſenſe, and feeling, and ſuch and ſuch things, but to every one that would have Chriſt, and I would have Chriſt, and ſo much the more eager is my heart to have him, the more I am troubled and caſt down, the more I would have Chriſt and grace; here is my hold, this is the thing, the ſure Word of Faith, it is called the Word of Faith, Rom. 10.8. Now you know the Word of God is true, whether a man believe or no; and now when faith comes in, it layes hold upon that general Word; the thing is true, ſo that if any man comes and believes, though I never found it before, I believed it, yet now I may hang upon it; and there is nothing in the world will put off Satan more then this, he will ſay, you have Chriſt; how can you have him? you are proud, aye but I would be humbled; you are dead, 'tis true, but that is my grief and mourning; I would be quickened, and therefore would have Chriſt that I may be ſo, and ſo; here he hangs upon the general tender of Chriſt.
Thirdly,3. Becauſe this is that which is true before all acts of man. becauſe this is that ſame ſimple Scripture that is ſimply true in it ſelf before all acts in man; a man cannot be effectually called by any truth, but that which is true in it ſelf before all acts in man; now what truth can effectually call a man before any act of grace in man, but only the general tenders of the Goſpel? theſe are the truths that are ſimply true in themſelves. Before any thing is done upon man, it may be true that God hath elected me, but it is not a Scripture truth before ſomething be done in me, the Scripture doth not ſay ſimply in it ſelf that I am elected before ſome grace be put forth in me; if I have grace put forth already in me, then I may ſay, that God did ſpecially intend it to me, and did elect me in Chriſt before all worlds; but now theſe truths cannot call a man, becauſe before effectual calling nothing is done in a man, therefore thoſe truths that ſuppoſe any thing in a man, cannot be calling truths; the firſt truths that a man is effectually called unto, a man hath no more to ſhew for it, then any man elſe in the world; therefore it muſt be meerly the truths of the Goſpel in themſelves, what Chriſt did, and ſo forth.
As for example, theſe be the calling truths, Behold, the Lamb of God that taketh away the ſins of the world, Joh. 1.29. God ſo loved the world, that whoſoever believeth in him ſhall not periſh, but have eternal life, John 3.16. and Mat. 18.11. The Sonne of man came to ſave that which is loſt; but theſe truths concerning this mans election, that God doth love him, and hear him, and accept of him; theſe are not Scripture truths in themſelves, but when a man is called then they come in; now a man may ſee that he is elected, and accepted of God; but theſe truths can never effectually call a man, becauſe effectual calling is the firſt thing that is done in a man, and this work finds nothing in a man more then in any other, and therefore it muſt needs be a general tender.
Fourthly, becauſe this is only that which every man is bound to believe,4. This only that which every man is bound to beleeve. it is that only which a man is called unto; God when he doth effectually call his people▪ doth call them to do nothing, but that which is every mans duty to do; he calls them to believe in the Lord Jeſus Chriſt, which is one mans duy as well as another; as Chriſt when he went to preach every where up and down, ſaith he, Repent and believe the Goſpel; as who ſhould ſay, it is every one of your duties to repent, and believe the Goſpel, it is the very ſame truth, that believed, ſaveth Gods people, and not believed, damneth the reprobates, as Mark 16.16. He that beleeves ſhall be ſaved, and he that beleeves not ſhall be damned; as who ſhould ſay, both is the ſame truth that is propounded to this man that is ſaved, and that man that is damned, therefore they muſt be the general truths of the Goſpel; particular truths do not bind every man to believe, it is not every mans duty to believe that he is elected, that he hath intended his Son Chriſt for him, rather then any other; God binds not every man to beleeve this, but he binds every man to believe that God is the eternal good of a man, and this is to be had by coming unto Chriſt; when a man can believe this, and caſt himſelf upon it, this is true and ſaving faith, when this draws a man to God, and pulls him out of his ſins, and this is the reaſon that the Apoſtle ſaith, 1 John 3.23. This is the Commandment of God, that ye beleeve in his Son Jeſus Chriſt; ſo that you ſee this is clear, that it is the general tender of the Goſpel that cals Gods people home to God: whatſoever a man be, an old ſinner, a young ſinner, a groſſe ſinner, be he what he will, if his heart ſtoop that he would have Chriſt, and all Chriſt, he ſhall not periſh, but have everlaſting life.
Obj. But you may ſay, faith is onelyonly of Gods Elect; how then can Miniſters tender ſuch a proffer as this, whereas Chriſt is only given to the Elect?
I anſwer, it is true, that the Elect, when all comes to all, they only get it, yet it is ſeriouſly tendred to all; we had never heard of Election and reprobation, but only becauſe of this, becauſe that when the Goſpel is preached, we ſee that ſome receive it, and ſome receive it not; now thus you come to ſee election and reprobation, for when a man comes to receive the call, we ſee that that man is elected, becauſe no man takes Chriſt but by grace, every man would ſtand out and refuſe Chriſt; but when we ſee a man takes Chriſt, then we ſee he is elected; and when we ſee another man doth not take Chriſt, we ſee then that man is left to himſelf, and hath a wretched heart, and reprobate minde, and God lets him have it ſtill; as he will have his ſins, ſo God lets him have them ſtill; yet notwithſtanding this is very true, that Chriſt is propounded to all, and this the reaſon why our Saviour Chriſt ſaith, Mat. 20.16. Many are called, but few are choſen, the meaning is, many are called, but few there are that do anſwer this call, there are few that have grace to do it; the moſt part of the world will rather have their luſts then Chriſt, and therefore there are but few, becauſe God hath choſen but few.
Now the reaſon why the tender of the Goſpel muſt be delivered without any reſtraint to election; is,The tender of the Goſpel muſt be without reſtraint to election.
Firſt,1. Otherwiſe the elect would have no ground for their faith. becauſe if there were not ſuch a proffer without exception to any that will have Chriſt, then the Elect ſhould have no ground for their faith; a man cannot ſee he is elected till after he hath faith; no man hath faith and repentance at his firſt effectual call; now how ſhall a man have any ground for his faith when the Goſpel is propounded onelyonly to the Elect? every man will be at a ſtand, I know not whether I be elected or no; I am as fair for hell, as any for ought I know; I have ſins to damn me, but no election, as far as I know; you preach Sermons all your life time, I can beleeve none, becauſe you preach only to the Elect; ſo the children of God can have no ground for their faith, becauſe there is no particular place of Scripture that bindes a man to beleeve his election, therefore it muſt be a general proffer of the Goſpel propounded to every man; John 6.35. there ſaith Chriſt, He that will come unto me, I will in no wiſe caſt off; there you ſee it is general, any man that will come to Chriſt, whether Elect of God no matter, Miniſters ſhould not ſtand demurring and queſtioning, I know not whether theſe be Elect or no, do you deliver the Goſpel, and afterwards it will appear who are elected, and who not, by their receiving or not receiving the Goſpel, leave you that to me; preach you how men may be happy, and what a miſerable eſtate they are in, but if they will come out of their ſinnes they may receive the pardon of them; tell them, that whoſoever comes to me ſhall in no wiſe be caſt out, be they what the will.
Secondly,2. Becauſe in reference to men, calling is before election. becauſe though election be firſt in Gods order, he doth▪firſt Elect a man before he calls him, yet with the Elect, with Gods own people it is clean contrary; firſt, they muſt be effectually called before they can have any inkling of their election in the point of knowing of it, therefore 2 Pet. 1.10. the Apoſtle ſaith, give all diligence to make your calling and election ſure; firſt, make your calling ſure, elſe you can have no inkling of your election; now when this is ſure, you may be ſure of your election; before the point of effectual calling there muſt be no talking of election, either in the Miniſter that preacheth, or people that hear; this election is a thing in Gods own boſom, which comes after the receiving or rejecting the Goſpel, the one will reveal election, the other reprobation.
Thirdly,3. Becauſe there is a difference between men and devils. becauſe there is a difference between men and devils, there is no poſſibility for devils, though they would never ſo faine, to be ſaved, for Chriſt took not upon him the nature of Angels, Heb. 2.16. he did not meddle with them, therefore now we cannot ſay to them, if ye beleeve, you ſhall be ſaved, becauſe there is poſſibility for them, though they would never ſo faine; but there is a poſſibility for all men to be ſaved, if they would believe, there is ſufficiency of merits in Chriſt, and it was intended to the ſonnes of men, to as many as would have it, though indeed all men would have none of him, if they were left to themſelves; yet notwithſtanding the Goſpel is offered to all, every man might have him, but that he will not have him.
But there be two Objections againſt this doctrine.
1. Becauſe this ſeems to be the contrary to the doctrine of many godly and religious Divines heretofore, who ſeem to ſay, that the Goſpel is only for the Elects ſake; it is the doctrine of many Divines, if I knew who were elected, and who were not, I would not deliver it to them; this is a dangerous doctrine, yet the ground of the doctrine is true, that the Goſpel is properly beſtowed upon the Elect, To us a child is born, to us a child is given; that is, to the Elect, but yet this is not contradictory to that which I now deliver; I deny not that Chriſt is given intentionally to Gods Elect upon beleeving, yet he is tendred to others to, and intended too, upon that condition; God cannot mock people, and make as though they might have eternal life, and cannot have it though never ſo faine; it is not ſo, but God deales ſeriouſly with people, for every man ſhall have Chriſt that hath a true and ſincere heart; now it is true, this heart is only given of God, becauſe otherwiſe a man is ſtubborn and ſtiff-necked, and will not give over his ſins, and deny himſelf, but will rather have his own courſes then Chriſt, though he may have eternal life by him, yet the propoſition of the Goſpel is general to every man that will believe, and will have Chriſt; and this is neceſſary, and this is the very ſelf-ſame doctrine that all Divines have preached heretofore, only it is delivered otherwiſe, and the reaſon why there is a neceſſity of delivering it thus, is, becauſe this is the form of preaching ſet down in the Scripture, and this is the way to fiſh out Gods Elect, and the beſt way to ſettle their mindes, and eſtabliſh their conſciences, and this is the beſt way to feel and groap in Congregations who are of God: Wilt thou have Chriſt and eternal life, and be delivered from thy ſinnes? thou mayeſt then have the pardon of thy ſinnes, and the favour of God; now if a man be of God he will hear us, if he be not, he will not hear us; this is the way Scripture ſets down, as you may ſee, John 1.11. He came to his own, and his own received him not; Chriſt came and offered himſelf to his own, he calls all his own people, the very reprobates are his own in reſpect of the offer, but in reſpect of receiving it; ſo the Elect onelyonly are his own, ver. 12. To as many as received him, he gave power to be the Sonnes of God. So Acts 8.37. The Eunuch would faine have Chriſt by baptiſme; what hinders me but I may be baptized? let me enter into Covenant with Chriſt; what ſhould let me? Mark what Philip ſaith, if thou beleeveſt, thou mayeſt, could he tell whether he were Elect or no? no, but he feels him with the general tender of the Goſpel; what lets me? he ſaith, nothing lets thee if thou canſt beleeve, he could not tell whether he were elected or no; but ſaith he, if thou canſt beleeve with all thy heart, thou mayeſt have Chriſt and all the benefits of the Covenant of grace, if thou haſt a heart and minde unto it, thou mayeſt have it, and after he profeſſed he had, he baptized him. So Paul dealt with the Jaylor, Acts 16.30, 31. when Paul ſaw the Jaylor ready to ſtab himſelf; how could he tell whether he were elected or no? yea, when he cried out, What ſhall I do to be ſaved? he might ſpeak out of horror and conſcience: how did Paul know that he was elected? but he feels him with the general tender, beleeve in the Lord Jeſus Chriſt (ſaith he) and thou mayeſt be ſaved, whatſoever thou art; he doth not ſtand upon his election, but beleeve in Chriſt and his Goſpel, and believe eternal life is in him, and reſt upon him for it, let this be a means to pull thee out of thy ſins, and to ſeek after righteouſneſſe and communion with him; if thou haſt faith thou ſhalt be ſaved.
Obj. The ſecond Objection is this, that this doctrine ſeems to favour our adverſaries, our adverſaries ſay, that Chriſt died for one as well as for another; and the Goſpel is to be propounded to one as well as to another; and it is as much for one as for another; now if we ſay ſo too, we ſhake hands with them.
Anſw. 1. I anſwer, Firſt there is a great deal of difference between that which the Pelagians ſpeak concerning this thing, they ſay that Chriſt intended his death no more to one then to another; no more to Abraham then Pharaoh; no more to Peter then Judas; look what minde God bare to one à parte ante, he bare as good a minde towards the other; now this we peremptorily deny, and it is an horrible blaſpheming of the grace of God towards his people, for he will have one rather then another, Acts 13.48. as many as was ordained to eternal life beleeved; as who ſhould ſay, as many as God had choſen, they took Chriſt and none elſe, God did intend Chriſt to them eſpecially, more then to the reſt, he gave them a heart, and let the reſt go on in the ſtubbornneſſe of their hearts.
Secondly, they ſay, that Chriſt came to bring nothing but a poſſibility of ſalvation into the world; now that any man is ſaved, is through the ability of a mans will, that one man will be ſaved, another will not; this man will beleeve in Chriſt, another will not; This we peremptorily deny too, for this is to blaſpheme the Lord Jeſus Chriſt to ſay ſo; for 'tis true, Chriſt hath wrought a poſſibility for others, they might have been ſaved, but would not; the rebellion of their hearts damned them, their unbelief ſent them to hell; but yet he firſt brought an actuality of Salvation for ſome, for he had his name for this; Mat. 1.21. Thou ſhalt call his name Jeſus, for he ſhall ſave his people from their ſinnes; nay, the Father and he did indent one with another, that he dying upon the croſſe ſhould ſee his ſeed, Eſay 53.10.
Thirdly, they ſay that Chriſt might have died and none have been ſaved, which is an horrible impiety for a man once to ſpeak, whereas certainly Chriſts death could never have been fruſtrated; if Chriſt did die for his people, he will ſave them, the gates of hell ſhall not prevaile againſt them, he will gather up all that do belong to his election.
Laſtly, the adverſaries ſay, that as there is a generality in the offer, ſo there is an univerſality in the grace; now this we deny too, that there is an univerſal grace, God gives more mercy to his own people then to others, to you it is given, (ſaith Chriſt, &c.) Mat. 13.10, 11. ſo to you it is given, ſaith the Apoſtle, not only to beleeve in him, but to die for him, Phil. 1.29. ſo that God gives more grace to his people then to others, he gives onelyonly common grace to the wicked; 'tis true, God is not wanting to the wicked, God will ever be aforehand with them, and they ſhall have more then they make uſe of; now wicked men the Lord leaves them without excuſe, for they ſtick not at an impoſſibility, but at a will, they will not come in that they might be ſaved; they will not do that which God hath put into the power of their hands to do; God gives them knowledge, and they will not practiſe it; God ſhews them their ſinnes, and they will not leave their ſins; may be God makes them leave their ſinnes, and then they return to them againe; it may be God makes them that they never return to their ſins again, but then they take up onelyonly a kinde of forme, and there they ſtick and go no further, thus they ſtick at the will, they will not have the Goſpel upon Chriſts termes.
The firſt uſe of the point is this,Uſe 1. For the comfort and encouragement of Beleevers. it is a great comfort and encouragement to the faith of all Gods people; what an excellent and ſure word is this, when they ſhall finde that they have ſuch an excellent warrant to lay hold upon Chriſt, when he is ſo publickly tendred in the Scripture; there is a common ſalvation in Jeſus Chriſt, Jude 3. Chriſt hath made it to be common for any man that will have it upon the tearms thereof, it is as common as Adam was, As in Adam all died, ſo in Chriſt ſhall all be made alive, 1 Cor. 15.22. not as though all men ſimply ſhall be made alive, for all men poſſibly are not alive, as all men poſſibly are not dead in Adam, for there might be millions of men after the world is ended, but only thoſe that are in the loynes of Adam; all men that came out of the loyns of Adam ſhall die, ſo all they that ever are in the loyns of Chriſt (as all they are) that will have him, they ſhall be made alive; it is as general as Adam, as many as were in the loyns of Adam, and lived and died ſo, ſhall die; ſo all that are in the loyns of Chriſt, and have a will to come to Chriſt, ſhall be ſaved, for it is the will that carrieth all the ſoul; when a man will do or ſuffer any thing for Chriſt, whatſoever ſin Chriſt will have him leave, he will leave it, whatſoever duty Chriſt will have him take up, he will aſſume it, he will break through all hindrances, and uſe all means, he will have it; the righteouſneſſe of Chriſt is for every one that will have it, I will have it ſaith the ſoul, therefore it belongs to me; the Goſpel of ſalvation is tendred to every one that hath a minde to it; I have a mind to it upon the Goſpels tearms, and therefore it belongs to me.
The ſecond uſe is of confutation,Uſe 2. For confutation. to confute thoſe that deſire faith by the full aſſurance of the pardon of a mans ſins, and the ſalvation of his ſoul; this is a dangerous doctrine, and condemns the half of the generation of God; nay, all of them at one time or other, you ſee how the Goſpel calls a man to believe, concerning juſtification and ſalvation, it calls to beleeve in the record of his Son, that he is the Lamb of God, that takes away the ſins of the world, that he is eternal life; that he is the way, the truth, and the light, that he is the hope of glory; that he is the way of coming to God the Father; now when a man hath this faith in a lively manner, and this pulls a man out of the world, & draws him to Chriſt; this is the true faith, this is the faith of the Goſpel; faith is not defined by aſſurance in Scripture, but by beleeving in Chriſt, John 3.18. by truſting upon Chriſt, Epheſ. 1.12. by reſting upon God, 2 Chr. …4.11. by relying upon God, 2 Chr. 19.8. by adhering and cleaving to God in Chriſt, Acts 11.23. this is true faith, when a man relies upon God, when he believes this ſame bleſſed record, and throws himſelf and caſts himſelf upon it, and will obey God; I may ſay to you all that have this faith, as the Prophet Eſay ſaith to ſuch as you are, Who is there among you that feareth the Lord, and obeyeth the voice of his ſervants, though he ſit in darkneſſe, and ſeeth no light, yet let him reſt upon the Lord, and ſtay himſelf upon the God of his ſalvation? Eſay 50.10. as who ſhould ſay, though you be in the dark, and have no light, no aſſurance, no ſenſe and feeling, no inkling of Gods mercy; though you be in darkneſs and know not where you are, yet if you have a heart to fear God, and obey the voice of his ſervants, and hearken to the tender of the Goſpel, truſt in the Lord your God, relie upon him for all want of ſenſe and feeling, for all darkneſſe, for all want of light in you, for all want of comfort, and ſtay your ſouls that way, yet truſt in the name of the Lord, relie upon him for all his mercies, though you be at this paſſe.
Object. Object.But the ſoul will ſay, I am afraid I have nothing, I have no intereſt in Chriſt, but what of that?
Anſw. Anſw.If thou be never ſo much afraid, mark what David ſaith, Pſalme 56.3. What time I am afraid, I will truſt in thee; as who ſhould ſay, though I be in the middeſt of fears and doubts, and terrors of conſcience, what time this fear comes upon me, I will caſt my ſelf upon thee; ſo that this is that which the ſoul is to do that beleeves the tender of the Goſpel, and this draws him, and works upon him, it is not a dead faith, but an operative faith, it pulls him, and draws him to Chriſt; he muſt have Chriſt, and he muſt have righteouſneſſe; is there ſuch a faith? then relie upon God; though thy fears come upon thee, yet urge thy ſelf to truſt in God.
Obj. Object.And againe it may be objected, I have hardly any hope that ever I ſhal have the pardon of my ſins, that ever God will hear my prayers, and accept my duties and performances. What of that? if thou haſt this faith?
Anſw. Anſw.Mark how it was with Abrahams faith, when God told him he ſhould have a ſonne, though it were above hope, beſides hope, againſt hope, yet he believes in hope; ſo though thou haſt hardly any hope, yet above hope, believe under hope, and though thou art put beſides all hope, and art even ready to be at the brink of deſpaire; yet through thy ſelf upon God, if I periſh, I periſh; go on in the ways of God, and ſeek after the ways of Jeſus Chriſt, and reſt upon him from day to day, and ſtrive to draw neerer to him, to have communion with him, and though thou beeſt put beſides hope, yet believe under hope.
Obj. Object.Again, it may be objected again, if I have any faith, it is ſuch a weak faith, that I can hardly perceive it is any at al, God will never receive me ſurely?
Anſw. Anſw.I anſwer, it is not the ſtrength of faith that juſtifies, but it is faith that juſtifies; the plaiſter may heal the wound, though the hand be weak that lays it on; faith is the hand that lays hold on Chriſt, and Chriſt is the plaiſter that is applied to the ſoul; now though the hand be never ſo weak, yet it will do the deed as well as a ſtronger; ſo it was with the Father of the child that came to Chriſt, he could hardly ſee he had any faith; he could not ſimply deny he had faith, but Lord, ſaith he, I believe, help my unbelief; he cried and ſpake with tears; he ſaw ſuch a deal of unbelief, that the tears trickled down her cheeks, Matthew 9.24. yet notwithing, that faith got mercy from Chriſt: Mark what Chriſt ſaith, Mat. 18.10. Take heed that ye deſpiſe not one of theſe little ones; if Chriſt will not have his little ones deſpiſed of men, then certainly he will not deſpiſe them himſelfe.
Object. Object.But you will ſay weak faith will ſave indeed, but I queſtion whether I have any faith or no, therefore how can I lay hold, and embrace this ſame mercy then?
Anſw. Anſw.I anſwer, though thou beeſt put to this at any time, do as the ſervants of God have done, (for it may be the caſe of the very ſervants of God, yea of the beſt of Gods ſervants;) now you may ſee what they do in ſuch a caſe, how they run to God, and pray to him, Pſalme 61.2. When my heart is overwhelmed, lead me to the rock that is higher then I. The Prophet Davids heart ſometimes was overwhelemed, but he now went to the rock Chriſt, when I am in this caſe (ſaith he) lead me to the rock, ſhew me Chriſt, guide me to him, ſet me upon him.
Object. Object.But then it may be objected, I cannot pray; if I could pray, it were ſomething, but I can hardly pray; I go to pray, and when I am down upon my knees, I can ſay nothing; this may be the caſe of Gods choiſeſt ſervants, Romans 8.26. Paul puts himſelf into the number, We know not what to pray as we ought; we know not what to ſpeak as we ſhould; but yet God hath appointed his Spirit to help us in ſuch a caſe, though Hezekiah, Eſay 38.14. could not ſpeak a word, but chatter like a Crane or Swallow, and mourne as a dove; yet he had experience that God heard him at that time. So Pſalme 77.4. The Prophet there confeſſeth he was in this caſe, that he could not pray, I am ſo diſtreſſed ſaith he, that I cannot ſpeak; he meanes, to God; and it ſeemes he found by experience, that he could not pray, nor tell how to poure out a requeſt to God, he was was even ſtopped and ſtifled in his prayer, yet in the firſt verſe he could ſpeak it that God heard him for all this: Well then, here you ſee is the ground of the faith of any poore ſoul, though he have not any aſſurance, yet if he hath this faith to relie and reſt upon God; if the Goſpel calls him, and he comes at this gracious tender; if he caſts himſelf upon this, and this draws him to Chriſt; and if he love God, and labour to pleaſe him, and obey him, and throw away all whatſoever diſpleaſeth him; if this makes him heavenly minded, and long after the knowledge of God, and the revelation of it, this deads his heart to worldly things, and makes him ſpiritual; if it be thus, this is true and ſaving faith, and not dead faith.
Ʋſe. 3. For encouragement to all that are withoutThis is encouragement to thoſe that are without. How many are there among you, that are yet in your ſinnes, and were never yet brought home to Chriſt? Conſider what an excellent invitation here for you; the Goſpel is ſent to every Creature under Heaven, as you may ſee, Col. 1.23. You may have Chriſt if you have a will; you may have righteouſneſſe, if you have a will to it; you may have redemption, if you have a wil to it; you may be delivered from ſin and Satan, if you have a will to it; you may have the favour of God, if you have a will to it; you may have Chriſt, if you will have all Chriſt; he will come to you, and will receive you, as you may ſee an excellent place for this, 1 Cor. 6.11. The Apoſtle there ſaith, that drunkards and adulterers, and covetous perſons ſhall never inherit the Kingdome of God; ſuch were ſome of you, but you are juſtified in the Name of Chriſt; as who ſhould ſay, there is no limitation in the Goſpel of God, as none in the tender of it, ſo none in the execution of it; for all you were drunkards, and prophane, and covetous, yet you have found mercy with God by entertaining of this; this methinks ſhould envite people, and draw people to come to Chriſt: whoſoever, hath a minde not to periſh, not to go in a hard heart, not to be worldly▪ and without God in the world; here Chriſt doth envite them all to come, Matthew 22.9. Go into the high-wayes (ſaith Chriſt) and whomſoever you finde, bid them to the Marriage; God knows who we may finde here at Church to day; may be ſome of you are drunkards; ſome enemies to God, ſome hardned in your luſts, ſome relapſed and fallen back into your carnal courſes after profeſſion of Religion; ſome mockers and deſpiſers; God knows whom we finde, we are bid to go into the high-wayes, and bid all we finde; therefore in the Name of Chriſt let me ſpeak to you; come to Chriſt, will you let your ſinnes damne you, rather then receive Chriſt to ſave you? think of this, and if you will but follow Chriſt in all his Ordinances, He hath ſhewed thee O man what the Lord requires of thee, that thou ſhouldeſt be humbled, and ſee what a wretched creature thou art; that thou ſhouldeſt ſee what is amiſſe in thy ſoule, and uſe all courſes to reforme thy ſelfe, he hath ſhewed thee how he would have thee pray; what company he would have thee keep; what kinde of carriage he would have thee uſe, he hath ſhewed thee, O man, what he hath required; haſt thou a heart now to come to Chriſt? he can help thee to all this, and though thou haſt not power to do all this, yet if thou haſt but a heart to do it, to walk aright, and …live aright, and ſpend thy dayes well in this world: Though thou canſt do none of all theſe things, if though haſt but an heart to do them, and doſt beleeve that eternal life is in Chriſt, and this draws thee to Chriſt▪ if thou doeſt but beleeve that in him is acceptance with God, and he can bring thee to God for pardon and peace, and hope and glory; if thou doeſt beleeve this, and the faith of this doth draw thee to come unto God; I tell thee all thy ſinnes ſhall not damne thee, never a one of thy ſinnes ſhall riſe up in judgement againſt thee; whatſoever thy conſcience; whatſoever the devil hath againſt thee; whatſoever feares, terrours, diſcouragements are upon thee, they ſhall never withhold thee from eternal life; do but come to Chriſt and lay hold upon him, and here he offers himſelf unto thee; thou art not excepted or excluded, unleſſe thou exclude thy ſelfe; If thou beleeve not, thou ſhalt be damned; but whoſoever beleeves, ſhall not periſh, but have everlaſting life.
Ʋſe 4. In the laſt place, this is for uſe to thoſe that are obſtinate,Uſe 4. For terrour to the obſtinate. namely, to be as hell fire, and the flames of Tophet, in their ſoules and conſciences: You have heard the tender of Chriſt, that ſalvation is in Chriſt and none other: What a miſerable taking are you then in, that will not have him; if we ſhould carry the Goſpel up and down into any place, would not every one make it welcome? If we ſhould carry it into Innes and Taverns, and amongſt the baſeſt wretches in the Countrey, would they not ſay, we will have Chriſt? a man would think ſo, as God ſaith, Matthew 21.37. Certainly they will reverence my Sonne, not as if God were deceived in his expectation, but he ſpeaks of the probability of the thing, in all reaſon one would think, if they may have eternal life, and Gods good will and pleaſure toward them, that they may have acquittance from all damnation, that they may be happy for ever; certainly they will receive my Sonne gladly, they will take him and receive him in all reaſon, one would think it were ſo; but we ſee it is otherwiſe, they will not take up Chriſt and abandon their own courſes, they will be vaine, they will be company keepers, they will be worldly, and will neglect the beſt things; they will have their pleaſures, and they will have their fopperies and fooleries, they will not have Chriſt; there be many things in Chriſt, that every man would have, the very devils in hell would have it, namely, to be redeemed from hell; to have ſome peace in their conſciences, but the Regiment of Chriſt, the dominion of Chriſt to have all Chriſt, this they will not; this therefore is no comfort to ſtubborne ſinners, but hell and damnation is the portion of all that refuſe him, Ezechiel 34.16. See what the Lord there ſaith, I will deſtroy the fat and the ſtrong, and feed them with judgement; you that have fat hearts, and ſtrong; your hearts are ſtrong, and your conſciences are ſtrong, and all our Sermons are not able to make you ſhake; thoſe that are fat and ſtrong, ſaith the Lord, I will feed them with judgements, none of the mercies and comforts of the Goſpel belong to ſuch.
And aſſure your ſelves, if you care not for Chriſt, Chriſt cares as little for you; as the Prophet ſpeaks, Eſay 49.5. Though Iſrael be not gathered, I ſhall have glory in his eyes; ſo though you be not called and brought home, though you be not ſaved, I ſhall have glory, ſaith Chriſt, I ſhall be known to all eternity to be a Saviour, to be a Prince, to be the glory of the world; I ſhall be glorious in heaven and in earth, and in hell to all the world, to all eternity; Though Iſrael be not gathered; if you be obſtinate and will have your ſinnes, take them and periſh with them, I ſhall never rue your abſence in heaven, therefore Chriſt is at a point; if you will have him, here he is; if you will not, aſſure your ſelves you ſhall die in your ſinnes; except you beleeve in him you ſhall die in your ſins.