Sermons Volume 2, Romans 8 · Sermon 38
SERMON XXXVIII.
ROM. VIII.28.
— to them that love God—
NOW we come to the Character and Notification of the persons to whom this great Priviledg doth belong. First, their carriage towards God, To them that love God.
Doct. The Elect are specified by this character, That they love God. Here I shall shew you,
1. What is love to God.
2. Why this is made the evidence of our interest.
1. What is love to God. Love in the general is the complacency of the will in that which is apprehended to be good: The object is good, and love is a complacency in it: The object must be good, for evil is the object of our displicency and aversation, and apprehended as good; for otherwise we may turn from good, as evil to us; now love to God is the complacency of the will in God, as apprehended to be good. And therefore we must consider,
1. The object.
2. The Act.
3. The Properties.
1. The object. We consider God as good; there is a double motive in the object to excite us to love God, Because he is good, and doth good, Psal. 119.68. from his nature, and from his work.
1. The excellency of his nature, he is good: There is a threefold goodness in God.
1. His essential goodness, which is the infinite perfection of his Nature.
2. His moral goodness and holiness, which is the infinite perfection of his Will.
3. His beneficial goodness, which is the infinite propension that is in him to do good to the creature. All these are the object of our love.
1. His essential goodness should make him amiable to us; partly, because the glorious perfections of his nature, are the object of our esteem, and esteem is the ground of love: We affect what we prize and value, or else we do not really esteem, prize and value it; and partly, because they are the object of our praise; now we praise God for his excellencies, to increase our love to him, and delight in him; otherwise our praise is but an empty complement; and partly, because the Angels and blessed Spirits do admire, and adore God, for the excellencies of his nature, not only for the benefits they have received by him, but as he is an infinite and eternal Being, of glorious and incomprehensible Majesty; they are represented as crying out, Isa. 6.3. Holy, holy, holy, Lord God of Hosts! Now God must in some measure be served on earth, as he is in Heaven; Surely we should not speak, or think, or worship the infinite eternal God, without some act of love, holy delight and pleasure, Ps. 14.71. Praise ye the Lord for it is good, to sing praises to our God, for it is pleasant, and praise is comely; so Psal. 95.1. Come let us sing unto the Lord, let us make a joyful noise to the rock of our salvation, (and all this is the acting of love) for the Lord is a great God, and a great King above all gods, (there are the motives) Psal. 5.10. Let them that love thy name be joyful in thee. So that you see 'tis a great duty to delight our selves in Gods essential perfections.
2. His moral goodness, or his righteousness and holiness. Surely this is an amiable thing, and therefore the object of our delectation. I prove it thus, First, If holiness be lovely and pleasant in the creature, why not in God? In the Saints, Holiness doth attract our love, Psal. 16.3. My delight is in the saints, the excellent ones of the earth, and Psal. 15.4. In whose eyes a vile person is contemned, but he honoureth them that fear the Lord. We are to love Saints as Saints, reduplicative, why not God as Holy and Righteous? We are to love the law of God, as it is pure, Psal. 119.140. Therefore we are to love God, a copy of whose Holiness the Law is; the same reason that doth enforce the one, doth enforce the other. Secondly, I argue, We are to imitate his Holiness and Righteousness, therefore we are to love and delight in it, Eph. 5.1. Be ye followers of God▪ as dear children; and 2 Cor. 3.18. But we all with open face, beholding as in a glass, the glory of the Lord, are changed into the same image from glory to glory. Now love begetteth likeness; 'tis the greatest demonstration of Gods love to us, to make us like himself; and the greatest expression of our love to God, to desire it, to endeavour after it, to value and prize it as our happiness, see Psal. 17.15. As for me I will behold thy face in righteousness, I shall be satisfied, when I awake with thy likeness.
3. His beneficial goodness or benignity, Psal. 100.5. For the Lord is good; for his mercy is everlasting. Therefore all his Saints should love him; we are first led to the Lord by our own interest, and the benefits we have, or may have by him, Psal. 86.5. Thou Lord art good, ready to forgive, and plenteous in mercy, unto all that calt upon thee. This doth first attract the heart of guilty sinners to seek after God, but afterwards we look upon him as a lovely object in himself; while we look upon benignity as a moral perfection in God, without the fruits which flow thence to us, 'tis an engaging thing; as 'twas observed heretofore, that Cesar's vertues were more amiable than Cato's vertues▪ Cesar's Vertues were Clemency, Affability, Liberality; Cato's vertues, rigid Justice and Fidelity in his dealings; both were amiable, but the one more taking than the other. There is somewhat a like observation, Rom. 5.7. Scarcely for a righteous man would one die, but for a good man one would even dare to die. By the righteous man is meant one of a severe and rigid innocency; by a good man, a man bountiful and useful. To apply it; Gods benignity is a thing amiable, tho it be considered but as an Attribute in God, not exercised and acted on us; because this most suiteth the necessities of the indigent and faln creature; therefore the Scripture doth much insist upon it, to move us to return and seek reconciliation with him.
2. He doth good, or hath been good to us.
1. As in Creation, He made us out of nothing, after his own image; We must remember him as a Creator, so as to consider the obligations which lye upon us, to love, please and serve him, Eccles. 12.1. Remember thy Creator in the days of thy youth. All that we are and have, we have it from God, and for God.
2. In redemption; Where we have the greatest representation of the goodness of God, 1 John 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be a propiliation for our sins. 'Tis the signal instance; and Rom. 5.8. Herein God commended his love, that while we were yet sinners, Christ died for the ungodly. The fullest discovery.
3. In the mercies of daily providence, Deut. 30.10. Thou shalt love the Lord thy God; for he is thy life, and the length of thy days. Especially in his tender care about his people, Psal. 31.33. O love the Lord, all ye his Saints, for the Lord preserveth his Saints; and plentifully rewardeth the proud doer. His hearing prayer is one instance, Psal. 116.1. I will love the Lord, because he hath heard my voice and my supplications.
4. In the rewards of the other world, which are provided, especially for them that love him, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither hath …ntred into the heart of man, the things, which God hath prepared for them that love him; and 1 John 3.1, …. Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God. Behold now we are the sons of God, and it doth not appear what we shall be: but we know, that when he shall appear, we shall be like him, for we shall see him as he is. Thus God is an object of our love.
2. The act. 'Tis the complacency and well-pleasedness of the soul in God, as an all-sufficient Portion. This implieth,
1. A desire or earnest seeking after God in the highest way of enjoyment we are capable of here; and so those mercies are most valued, which are nearest to himself, and shew us most of God, and do least detain us from him, his favour and image; or to mention but one, his sanctifying grace and spirir; and therefore his saints are described to be those that hunger and thirst after righteousness, Matth. 5.6. They earnestly desire to be like God in purity and holiness, and his sanctifying spirit is the surest pledg of Gods love, Rom. 5.5. Because the love of God is shed abroad in our hearts by the holy spirit given us; and doth most help us to love him again, Rom. 8.15. And have received the spirit of adopton, whereby we cry, Abba Father. Other gifts that conduce to please the flesh, may keep us from him, as wealth, honour and pleasures; but saving grace, as it cometh from God, so it carryeth us to him.
2. A delight in him; so far as they enjoy God, they delight in him, Psal. 4.6, 7. Lord lift up the light of thy countenance upon us, thou hast put gladness in my heart, more than in the time when their corn and wine increased. His favour is life, his displeasure as death to their soul. Thou didst hide thy face, and I was troubled, Psal. 30.7. They look upon God reconciled as the best friend, and God displeased as the most dreadful Adversary.
3. 'Tis their comfort and solace, that they shall more perfectly see him, and be like him in the other world, to which they are tending; when they shall behold their glorified Redeemer, and their own nature united to the Godhead, and their persons admitted into the nearest intuition and fruition of God they are capable of, and live in the fullest love to him, and delight in him, Rom. 5.2. We rejoice in hope of the glory of God.
4. They are so satisfied with this, that their great business is to please God, and be … with him, 2 Cor. 5.9. Wherefore we labour, that whether present or absent, we may be accepted with him.
3. The properties of this love.
1. 'Tis not a speculative but a practical love. Some please themselves with fancies, and airy Religion, that consists in lofty strains of devotion, and fellow-like familiarity with God; but the true love is seen in obedience, John 14.15. If ye love me, keep my commandments; and 1 John 5 3. For this is the love of God, that we keep his commandments. Our love is a love of duty, we have such a deep sense of the Majesty of God, such an esteem of his favour, that we dare not hazzard it by doing any thing which may be a breach of our duty; or a grief to his spirit, or a dishonour to his name.
2. 'Tis not a transient, but a fixed love: Not a pang of zeal for the present, but a radicated inclination towards God, or a deep impression left upon the heart, which disposeth it to seek his glory, and do his will; the bent of the mind is to God and Heaven: They do not chuse him for their portion only, but cleave to him; all their desire and endeavour, is to please, glorifie, and enjoy God. Some have good inclinations, but they are as unstable as water, being divided between God and the world, Jam. 1.8. But these allow no rival and competitor with God in the soul, Psal. 73.25. Whom have I in heaven but thee? and there is none on earth that I desire besides thee.
3. 'Tis not a cold, but a fervent love. We are not to love God after any sort, remisly, coldly, but with the greatest vigor and intention of affection; so it runneth, Matth. 22.37. Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy might. Many words are heaped together to increase the sence, that our love may be a growing love, quickned and heightned to a further degree.
1. 'Tis God that is loved, not the creature. Thou shalt love thy neighbour as thy self, but God with all thy heart; in a moral consideration there are three beings, God, Neighbour, Self. There is a law, that you should love God, and a law that you should love your neighbour; but where is the positive law, that you should love your selves? Turn over the Scriptures, and you will find nothing of this: There are Laws to restrain self-love, none to excite it; in this we need no Teacher; there is something in our bosomes to prompt us to love our selves, therefore 'tis rather supposed than enforced. Pauls adverbs are emphatical, Titus 2.12. That we should live soberly, righteously, and godly. What is it to live godly, but to esteem, love, reverence, and serve God, with all our heart, and all our strength; and to live justly as to our neighbour? What is it but to love our neighbour as our self? What ye would that men should do unto you, do ye the same to them. What is it to live soberly as to our selves? but that our self-love should be moderated, that we should abstain from all unlawful and superfluous pleasures, and use the lawful ones sparingly, as meat, drink, cloathing, recreation; unless we would have our souls choaked or snared. Self-love hath so filled the hearts of men, that there is no room, or little room left for the love of God, or our neighbour; but yet there is a measure set, how we should love our neighbour, but we cannot over-love God; there all the heart, all the soul, all the might, 'Tis modus sine modo, mensura sine mensura, & terminus…sine termino; here no excess or hyperbole hath any place.
2. The nature of the object loved. God is infinitely and eternally good, therefore we must love God without any exceptions and restrictions; as the object of love is goodness, so the measure of the goodness, is the measure of the love; a greater good must be loved more, and a lesser good must be loved less. Somewhat besides God, may be good, but 'tis finite and limited; the Creature is a particular good, and our love to it is a particular limited love: God only is a sea of goodness without banks, and without bottom; therefore our love to God is not limitted by the object, but the narrowness of the faculty. God in this life is seen darkly, and so also loved; for our love doth not exceed our knowledge; that's our defect: God deserveth more.
3. God is loved, ut finis, as the last end; and all other things, ut media ad finem. Now common reason will tell us, that the end is desired without measure; and the means in a certain respect and proportion to the end. As for instance, when you are sick, you send for the physitian, the end is health; the medicaments and prescriptions are the means▪ the end you intend absolutely, but the means you would have used in a just measure, and with respect to the end. Fasting is prescribed in measure, and blood-letting in measure; the potions neither too bitter, nor too strong; nor in too great quantity: you do not fear to be made too well, or too healthy, or too strong; this is your end. A man that giveth up himself to a scholars life, his end is learning, he doth not fear to be too learned; yet too much reading is a weariness to the flesh, and dulleth the mind; there is a greater largeness about the end, than about the means. Now God is the chief good, and so the last end. Therefore all the heart, and all the soul, and all the mind: Surely not a cold, but an high and strong love is due to him.
4. Because of the wonder of his love towards us: The highest Angel doth not love God with such a love, as he loveth the meanest saints; and shall we love him coldly, and faintly, who hath loved us at so high a rate? I will not speak of his love which he shewed us in creation, when as yet we had no being; he made us after his own image, and lords of the visible world, with bodies so exactly contrived, and souls endowed with such excellent faculties. But I will speak of the wonders of his love in our redemption, that when we were enemies, he sent his son to die for us. I urge this, I press this; this is enough for my purpose; God so loved the world, so much above the conception, or thought of men and Angels, that his Son came in the similitude of sinful flesh, and dyed for us. Now as one fire kindleth another, so should this love beget a like love in us. We love him, because he loved us first, 1 John 4.19.
4. I need scarce add, that it must be a superlative love, that God must be loved above all other things; above the creature, above our selves; not to be respected as an inferior good, nor meerly as equal unto any; but above all; or else we do not at all love him; we cannot love him so much, as he deserveth to be loved: for so God only loveth himself: we cannot love him so much as the glorified Saints and Angels love him, for we are not yet perfect: we do not love him as some eminent Saints in flesh, because we it may be are novices, or because of our negligence; but we must love him more than any other thing is loved; we must love him above all, and all in and for God, or else we are not sincere, Matth. 10.37. He that loveth Father or Mother more than me, is not worthy of me. Some have a partial half-love to God, when they have a greater love to other things; then Religion will be an underling, and Gods interest least minded, if any thing be nearer and dearer to us than God; and the advantages we expect from men, are preferred before the conscience of our duty to him, we cannot be upright and faithful to Christ.
2. Why is this made the evidence of our interest in this priviledge? Why those that love God, rather than those that believe in him? especially since faith is the immediate fruit of effectual calling?
I answer. 1. The Apostle speaketh of the children of God; and children will love their father; What more natural? What more kindly? They are regenerated and sanctified by the spirit for this end, Gal. 4.6. Because ye are sons, God hath sent forth the Spirit of his son into your hearts, crying, Abba, Father. An heart inclined to God, cannot keep away from him.
2. Of children that belong to the gospel-dispensation. Now they that love God, are the only Gospel Christians, being deeply possessed with that love which God hath shewed to us in Christ, 1 John 4.19. We love him, because he loved us first. Now we see greater reasons of loving God, and are taught a more perfect way of loving God. We know God more, and feel more, and tast more of his love, Luke 7.47. Wherefore I say unto thee, her sins which are many, are forgiven, for she loved much; but to whom little is forgiven, the same loveth little.
3. This gospel estate we enter into by faith. Now faith is such a believing of Gods love to us in Christ, as giveth us a lively sense of it in our souls. 'Tis not a bare apprehension, an hearsay-knowledge, but a tast that we have by faith, 1 John 4.16. And we have known, and believed the love that God hath to us. And 1 Pet. 2.3. If so be ye have tasted that the Lord is gracious. Whatever of the love of God faith apprehendeth, and feeleth, begetteth love again; Gal. 5.6. Knowledge, and Faith, and Hope, are but the bellows to keep in this holy fire, to work our hearts to love God.
4. This faith is the fruit of effectual calling, which is a great expression of Gods love to us, who were so unworthy, 2 Tim. 1.9. and passing by thousands and ten thousands who were all as good as we, and we as deep in the common pollution as they; and in outward respects were far better, and more considerable; great, wise, and learned. 1 Cor. 1.26. Ye see your calling, brethren, that not many wise men after the flesh, not many noble, are called. And called us to such dignity, and honour, and blessedness, 1. Pet. 3.9. Knowing that ye are thereunto called, that ye should inherit a blessing. 1 Thes. 2.12. That ye would walk worthy of God, who hath called us to his kingdom and glory. 'Twas not our will, nor our worth that moved him, but his own love; Now this love calleth fo… love again: God loveth first, best, and most; but yet we should love as we can, love to our utmost; that which was begun in love on Gods part, should be accompanied with love on ours.
5. This effectual calling is the fruit of Gods eternal purpose, which he purposed in himself, to save us by Christ. Vocation is actual election, the first eruption and breaking out of his eternal purpose; For as God distinguished us from others, who lay in the same polluted mass of mankind, by the purpose of his grace before time; so he actually calleth us out from others in time, to be a people to himself: therefore vocation is called election, John 15.19. Now in Gods free election, we have the clearest view of his love, and our great obligations to God.
And therefore what should more excite our love and gratitude? this was ancient love before we or the world had a being; 'twas the design God travelled with, from all eternity; And who are we, that the thoughts of God should be taken up about us so long ago? 'Tis love purposed and designed; his heart is set upon it to do us good; 'twas not a thing of chance, but fore-layed, and fore-ordained. If one doth us a kindness that lieth in his way, and when opportunity doth fairly invite him, he is friendly to us; but when he studieth to do us good, 'tis more obliging: This is a feast long in preparing… to make all things ready for our acceptance, therefore this calleth for love.
6. This purpose is followed with his watchful and powerful providence, guiding and ordering all things, that it may not miscarry and lose its effect; which is as great and sensible an argument of the love of God, as can be propounded to us. Job. 7.17, 18. What is man that thou shouldest magnifie him? and that thou shouldest set thine heart upon him, and that thou shouldest visit him every morning, and try him every moment? If a Prince should form the manners of a beggars child, and watch him at every turn, it would be a great condescention: When others are spilt on the great Common of the world by a looser providence, they are a peculiar people, who have a special interest in his love and care, and his charge. Now the Scripture delighteth to suit qualifications and priviledges, Psal. 31.14. I trusted in thee, O Lord: I said, thou art my God. Isa. 58.13, 14. If tho… turn away thy foot from the sabbath, from doing thy pleasure on my holy day, and call the sabbath a delight, the holy of the Lord, honourable, and shalt honour him; not doing thine own ways, not finding thine own pleasure, not speaking thine own words; Then shalt thou delight thy self in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy Father: for the mouth of the Lord hath spoken it. Psal. 91.1. He that dwelleth in the secret place of the Most High, shall abide under the shadow of the Almighty. So here, Gods love expressed in his mindfulness and vigilancy over our affairs, should excite our love to him again; and our love will be highly recompenced by his care and mindfulness of us.
7. These Believers and called ones, are considered as afflicted, and his purpose is to arm them against the bitterness of the cross. Nothing so fit for this use, as love; if we did love God, the burden of afflictions would be light and easie to be born, because 'tis from God it cometh, John 18.11. Love is the fittest grace to bring the heart to submit to God. Love God once, and nothing that he saith or doth, will be unacceptable to you; his commands will not be grievous, nor his providences grievous; our desires will be after him, when his hand is most smart and heavy upon us; and when sense representeth him as an enemy, yet we cannot keep off from him. Isa. 26.8. In the way of thy judgments, O Lord, we have waited for thee: the desire of our soul is unto thee, and to the remembrance of thy name.
8. Not only with ordinary afflictions, but troubles for their fidelity to Christ; love will indure much for God, as well as receive much from him. James 1.12. Blessed is the man that indureth temptations: for when he is tryed, he shall receive the crown of life, which he hath promised to them that love him. Mark, 'tis not said to them that fear him, or trust in him, but them that love him; because 'tis love that maketh us hold out in temptations, love that ingageth us to zeal and constancy, that overcometh all difficulties and oppositions, for Gods sake. Nihil est, quod non tolerat, qui perfecta diligit; he that loveth much, will suffer much. He cordially adhereth to God with courage and resolution of mind, and is not daunted with sufferings. Cant. 8.7. Many waters cannot quench love, neither can the floods drown it; if a man would give all the substance of his house for love, it would utterly be contemned. Love is not bribed nor quenched; where love prevaileth upon the heart, we shall esteem nothing too much, or too dear to be parted with for Gods sake. As in these troubles, Gods love is best known and discovered to us; so our love to God is best known and discovered also; the more we love God, the more sensible do we find it, and are perswaded that all things shall work together for good; your title is clearer, experience greater. 1 Cor. 8.3. If any man love God, the same is known of him; That is, owned by him in the course of his providence. If we are sanctified to God, all things would be sanctified to us: 'Tis otherwise with hypocrites; if God indow them with gifts, they prove a snare to them; but if you love God above all, count his favour your happiness, and make pleasing of God your constant work, and resolve to obey him at the dearest rates; you will soon find this testimony of Gods love, then all the influences of his eternal love and grace shall be made out to you; and his external providence doth help you on in the way to Heaven; for a man that loveth God as his chief good, shall never be a loser by him.
9. This is a sure and sensible note of effectual calling; for as sincere faith, is the immediate fruit of it; so true faith cannot be severed from love: This is that which maketh us saints indeed; but without it, whatever gifts and parts we have, whatever knowledge, and utterance, we are nothing. 1 Cor. 13.1, 2, 3. There may be many convictions, and purposes, and wishes, and good meanings, in those who are yet but under a common work; but till there be a thorough fixed bent of heart towards God, as our last end, and chief good, we have not a sure evidence of grace, or that our calling home to God is accomplished. Many a thought there is of the goodness of God, the necessity of a Saviour, the love of Christ, and the joys of Heaven; yet after all this, the heart may be unrenewed, and unsanctified, till this addictedness and devotedness to God; for 'tis not every wish, or minding of Christ, but an hearty sincere affection, which is required of us as to our title, Eph. 6.24. Grace be with all them that love our Lord Jesus Christ in sincerity; not for a time, not with an uneffectual love, or upon some foreign motives, but have this habitual love, which constituteth the new heart. Well then, this is a sure mark of one that hath interest in the love of God, and one of those marks which is best known to the person that hath it; for love to Christ cannot be well hidden, but will be easily discerned.
USE. To inform us, That these are for the present excepted out of this priviledge, that do not sincerely love God, and love him above all.
They are of two sorts.
1. Some have a weak and imperfect motion of their wills; a wish, a faint desire to please God in all, and above all things; but being overcome by their own lusts, they do not simply and absolutely desire it, and had rather please their fleshly lusts, than please God, at least the event doth so declare it; you give God nothing, if you do not give him all the heart; we are so to love God, and seek his glory, and do his will, when 'tis cross to our carnal interest; his favour must be valued as our happiness, and the pleasing of …im made our greatest work; and for his sake we must be content to s…ffer any thing tho never so hard, and difficult, and contrary to our nature: Let not such s…y, they l…ve God, that cannot deny a lust for him; nor will not for his sake venture the loss of any thing that is dear to them, either goods, or liberty, or favour of men, or preferment, or credit. Pilate was loath to venture the Jews displeasure; the Gaderenes would part with Christ rather than their swine. Surely if we put the love of God to hazard upon light occasions, we do not love him, nor count his favour our supream happiness.
2. Others have a deliberate resolution, and seem for the present absolutely and seriously to please God in all things, and keep his commandments; but they do not verifie it in their conversations; Their purposes and resolutions are not dissembled for the present, but yet soon changed; they neither keep the commandments of God, nor study to please him; there is a moral sincerity in them, but not a supernatural sincerity. Wherein differ they? The moral sincerity is a dictate of conscience, but the supernatural sincerity is a fruit of heart-changing grace. What shall we do then? Beg such an heart of God, Deut. 5.29. Oh that there were such an heart within them, that they would fear me, and keep my commandments always. God sheweth what we should do; convinced conscience sheweth what purposes and resolutions we should make; but a converted heart is only able to keep them. That must be sought of God, and all good means must be used, that these purposes that we conceive to be sincere▪ may be found to be so: And God will not fail the striving and indeavouring soul, that seeketh to persevere in its holy will and purpose to obey and please God; but by internal grace, and external providence, will help us onward in our course to Heaven. But if we depend upon our purposes and resolutions, made in solemn duties, with a clear conscience, and with a deliberate and seemingly resolved will, without those subsequent indeavours which evidence they come from a renewed heart, alas they will soon come to nothing.
2. VSE, To exhort us to the love of God. The more you love him, your title is the clearer, experience greater, hopes of eternal life stronger.
1. Consider these two things; God is lovely in himself, and hath love us.
1. That God is lovely in himself, because of his Wisdom, and Greatness, as well as because of his Benignity. We are, or may be soon perswaded, that we ought to love him as the fountain of all goodness; but the other Attributes should attract, and draw our hearts also. I shall add this argument to all the rest; Whatever ingageth us to adhere to God as an all-sufficient portion, that is certainly a motive of our love; for love is nothing else but a delightful adhesion to God; Now his infinitely glorious essence, dominion and power, ingage us to adhere to him: Therefore we must press you to consider the excellency of his nature, evidenced in the absolute dominion of his providence, and holiness of his laws. We would have you consider neither, with the exclusion of the other, nor his greatness without his goodness; nor his benignity and goodness, without his greatness; neither of both without his holiness; all maketh our love more strong and regular.
2. He hath loved us, in what he hath done already, in what he hath prepared for us.
1. In what he hath done already in Christ, which sheweth that God is love, John 3.16. God so loved the world, that he gave his only begotten son. 1 John 4▪10. Herein is love, not that we loved God, but he loved us, and sent his Son to be a propitiation for our sins.
2. In what he will do; he hath greater benefits to give us, than what he hath already given. James. 2.5. God hath chosen the poor of the world, rich in faith, and heirs of a kingdom, which he hath promised to them that love him; not to learned rich benefactors, but to them that love him, and are willing to do and suffer any thing for his sake. 1 Pet. 2.9. But ye are a chosen generation, a royal Priesthood, an holy nation, a peculiar people; that you should shew forth the praise of him who hath called you out of darkness into his marvellous light.
2. That love runneth a wasting on the creature; That is ruitions and destructive. This conduces to our good; if we suffer loss here, 'twill be recompenced by a greater benefit.
I come now to the last clause, who are called according to purpose.
Doctrine. The effectually called, are those that love God▪ and are beloved by him.
Let me speak,
1. Of the several kinds of calling.
2. The properties of effectual calling.
3. The ends of it.
1. Let us distinguish the several kinds of calling,
1. There is a twofold calling, proper and improper; First, the improper call is the general and common invitation of all men in the world, by the works of Creation and Providence; by all which God inviteth men to seek after him. The work of Creation, Acts 17.27. all Gods works have a tongue, and a voice proclaiming, and crying up an infinite, and eternal power, who is the fountain of our being and happiness. So Rom. 1.20. The invisible things of God, from the creation of the world, are clearly seen, being understood from the things which are made. Psal. 19.1. The Heavens declare the glory of God, and the Firmament sheweth his handy-work. No man can look seriously upon the works of Creation, but this thought will arise in his mind, That all this was made by a powerful, wise, and good God; he telleth us verse the 3d. There is no speech, and language, where their voice is not heard; Though it be not an articulate, yet it is a very intelligible voice. They in effect speak to every Nation in their own language, that there is an eternal God, who must be sought after, and worshipped, and served. And as the works of Creation, so the works of Providence, whether for good or evil; Good, Acts 14.17. Nevertheless, he left not himself without witness, in that he did good. The comfortable passages of providence, are a pregnant, full, and clear testimony, that the government of the world is in the hands of a good God. So afflictive providences; some of Gods works have a louder and more distinct voice than others, Micha 6.9. The Lords voice cryeth unto the city, and the man of wisdom shall see thy name; hear ye the rod, and who hath appointed it. Or if you suppose that concerneth the Church, take Rom. 1.18. For the wrath of God is revealed from Heaven against all ungodliness, and unrighteousness of men. God doth discipline and instruct the world by his judgments, that he is holy, just, and true; Gods works speak to us, only we must take heed of a deaf ear; nonattentiveness to Gods providence, made way for the prevalency of Atheism and Idolatry in the world. There are two propositions, that if well minded, and improved, would preserve a lively remembrance of God in the hearts of men; That all good cometh from God, James 1.17. Every good and perfect gift is from above, and cometh down from the Father of lights. And all evil from God, Amos 3.6. Shall there be evil in a city, and the Lord hath not done it? And that any notable effect in either kind, is a sign and witness of an invisible power. If men would not look upon all things that befall them as meer chances, they could not sleep so securely in their sins; but God would have a greater testimony in every mans bosom, that he hath a care of human affairs, and is a rewarder of such as please him, and an avenger of such as do offend him. The question about this improper calling is, What is the use of it, or whether it be sufficient to salvation.
1. Though the works of Creation and providence reveal a God, yet these natural Apostles, Sun, Moon, and Stars, say nothing of Christ; and there is salvation in no other, Acts 4.12. They did teach the world, That there is a God, and that this God must be served, and will be terrible to those that serve him not: And possibly that God was placable, or willing to be appeased, because of the continuance of the Creation, and the manifold mercies we lost or forfeited by our Apostacy and defection from him: The Apostle saith, 'tis an invitation to repentance, Rom. 2.4. Yet the knowledge of Jesus Christ the Son of God, and of Redemption purchased to lost sinners through him, is a mystery which the greatest wits in the world could not understand, but by Gods revealing it in his word.
2. The use of this call to those that have no other, but barely it, is to leave men without excuse, Rom. 1.20. And that it might prevail to work some restraint of sin, and to promote some external reformation in the world, for the good of mankind, Rom. 2.14.
3. Those who have a louder call in the word▪ are the more obliged to regard this call and invitation by the works of Gods creation and providence. The call by the word is more perfect, and more pressing, and suited more to work upon our thoughts, the object being more clearly and fully propounded to us; yet this latter call is not privative, but accumulative; it doth not n…ll the duty of the former call, or make it wholly useless to us, but helps us to interpret it the better; and we need all helps. Faith doth not withdraw it self from natural knowledge, and make it useless to us; though we are to exercise our selves in the law of God day and night, yet we must not overlook the works of Creation and Providence; and whilest we study his word, neglect Gods works; for they are a confimation of our faith, and a great occasional help to our love, as appeareth by the instructions which the holy men of God gather thence; witness David his night-meditation, Psal. 8. Thy moon and thy stars; And his morning-meditation, Psal. 19. The Heavens declare the glory of God. The glories of God which we read of in the word, are visible in the Creation; and though David preferreth the book of Scripture, yet he doth not lay aside the book of Nature. We must use the world as a glass, wherein to see the glory of God; he hath not the heart of a man in him, who is not stricken with admiration at the sight of these things; the glory of the heavenly bodies, and the wonderful variety of all creatures; and besides, there is none so good, but he needeth the mercy and direction of God, to invite him to a more frequent remembrance of him: How happy are they that have such a God for their God? How miserable they that make him their Judg and Avenger?
2. The proper calling, is the voice of God in the word of his grace, inviting sinners to Christ. This is called his distinctly calling, Eph. 1.18. That ye may know what is the hope of his calling; And the high calling of God in Jesus Christ, Phil. 3.14. And again, That our God would count you worthy of his calling. 2 Thes. 1.11. And explained, 1 Cor. 1.9. Faithful is he which hath called you into the fellowship of his Son Jesus Christ our Lord. Now this is a more close and full discovery of God, than is to be found elsewhere; God calleth and inviteth some by the creatures only, others by his grace in Christ.
But this being calling most properly taken, Why is it not vouchsafed to all? I answer.
1. God is not obliged to send the gospel to any; 'Tis his free dispensation, Rom. 11.35. Or who hath first given to him, and it shall be recompenced to him again? God doth not send the Gospel by necessity of nature, or any pre-obligation on the creatures part, but meerly of his own grace, which worketh most freely, and sendeth it where it pleaseth him.
2. All have more knowledge of God by nature, than they make good use of, Rom. 1.21. When they knew God, they glorified him not as God. And till men improve a lower dispensation, why should they be trusted with an higher? If a vessel will not hold water, you will not trust wine, or any more precious liquor in it.
2. Gods gracious invitation of lost sinners to Christ, which properly is his calling them; is either external, or internal; external by the word, internal by his Spirit.
1. External, by the commands and promises of the word, requiring such duties from them, and assuring them of such blessings upon obedience, Thus Wisdoms Maidens are sent forth to invite guests to her palace, Prov. 4.2. And the kings servants to call them to the marriage feast. Matth. 22.9. And so far they prevail in their message▪ that many present themselves; God would not leave us to a book, but hath appointed a living Ministry, 2 Cor. 6.10.
2. Internal, not only by the word, but by his Spirit, and the checks of their own conscience, which is a nearer approach of his grace and power to us. By the motions of his Spirit; How else could it be said, Gen. 6.3. My Spirit shall not always strive with man. And Acts 7.51. Ye do always resist the Holy Ghost. And also by their consciences, sollic… ting them to the performance of their duty, and challenging them for the neglect of it; 'Tis natural duty, Rom. 2.14, 15. The Gentiles do by nature the things contained in the law; these having not the law, are a law to themselves; which shew the works of the law written in their hearts; their consciences also bearing witness, and their thoughts in the mean while, accusing or excusing one another. And for acceptance of the Gospel-Covenant, 1 John 3.20, 21. If our hearts condemn us, God is greater than our heart, and knoweth all things; If our heart condemn us not, then have we con…idence towards God.
3. This external and internal calling, may be ineffectual, or effectual. 1. The ineffectual call, consists in the bare tender and offer of grace, but is not entertained; God may knock at the door of the heart, that doth not open to him; knock by the word, knock by the motions of the Spirit, and checks of conscience; so, many are called, but few are chosen, Matth. 22.14. There is not the fruit of election, nor are these the called according to purpose.
2. The effectual call, is, when God changeth the heart, and bringeth it home to himself by Jesus Christ; we are not only invited to Christ, but come to him by the strength and power of his own grace, John 6.44. No man can come to me▪ except the Father which hath sent me, draw him. When we yeild to the call, as Paul who was extraordinarily called, saith, Acts 26.19. I was not disobedient to the heavenly vision; we have his consent and resignation recorded, Acts 9.6. Lord, what wilt thou have me to do? He yeildeth up the keys of his heart, that Christ may come and take possession. In an ordinary call, 2 Cor. 8.5. They first gave themselves to the Lord: 'Tis in other places expressed, by our receiving or imbracing Christ, John 1.12. both are implyed; our thankful accepting of Christ, and our giving up our selves to him; they both go together, and where the one is, the other is also. In every Covenant, there is ratio dati, & accepti, something given, and something required: Christ and his benefits, and what we have, are and do, both are an answer to Gods call.
2. The properties of effectual calling.
1. 'Tis an holy calling, 2 Tim. 1.9. Who hath called us with an holy calling? And 'tis also an Heavenly calling, Heb. 3.1. Partakers of the heavenly calling, because we are called to duties and priviledges, these must not be severed; some are forward to the priviledges of the calling, but backward to the duties thereof: A good Christian must mind both, the priviledges to take him off from the false happiness, and the duties that he may return to his obedience to God; the one is the way and means to come to the other; for 'tis said, he hath called us to glory and virtue, 2 Pet. 1.3. Meaning by glory, eternal life▪ and by virtue, grace and holiness; in the way that God offereth it, we embrace it; we heartily consent to seek after eternal glory in the way of faith, and holiness, and so by it the heart is turned by Christ, from the creature to God, from sin to holiness.
3. The ends of effectual calling, both on Gods part and the creatures. 1. On Gods part, That God may shew his wisdom, power, and goodness.
1. His wisdom is seen, partly in the way and means that God taketh to convert sinners to himself. There is a sweet contemperation and mixture of wisdom and power; there is no violence offered to the will of the creatures, nor the liberty of second causes taken away, and yet the effect is obtained. The proposal of good to the understanding and will, by the secret power of the Lords grace, is made effectual; and at the same time we are taught and drawn, John 6.44, 45. No man can come to me, except the Father which hath sent me, draw him; as it is written in the Prophets, They shall all be taught of God; every man therefore that hath heard, and learned of the Father, cometh to me. There is opening blind eyes, and turning an hard heart, Acts 26.18. He worketh strongly like himself, sweetly with respect to us, that he may not oppress the liberty of our faculties; and the Convert at the same time, is made willing by his own choice, and effectually cured by Gods grace; so that Christ cometh conqueringly into the heart, and yet not by force, but by consent: We are transformed; but so, as we prove what the good and acceptable will of the Lord is, Rom. 12.2. The power of God, and the liberty of man, do sweetly consist together; and we have at the same time, a new heart, and a free spirit; and the powerful efficacy of his grace doth not destroy the consent and good liking of the sinner: The will is moved, and also changed, and renewed. In the perswasive and moral way of working, God taketh the most likely course to gain the heart of man, discovering himself to us as a God of kindness, and mercy, ready to pardon and forgive, Psal. 130.4. But there is forgiveness with thee, that thou mayest be feared. For guilty creatures would stand aloof off from a condemning God: no, God hath laid the foundation of the offer of his grace, in the highest demonstration of his love, and goodness, that ever could come into the ears of man to hear, or could enter into the heart of man to conceive, viz. in giving his Son to dye for a sinful world, 2 Cor. 5.19, 20. To wit, that God was in Christ, reconciling the world to himself, not imputing their trespasses unto them, and hath committed unto us the word of reconciliation: now then we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christs stead, be ye reconciled to God. And not only in the offers of pardon, but eternal life and blessedness, so infinitely beyond the false happiness that our carnal self-love inclineth us unto, that 'tis a shame and disgrace to our reason, to think that these things are worthy to be compared, in any serious debate; or that all the pleasures, and honours, and profits we dote upon, should come in competition with that blessed immortality, and life which is brought to light in the Gospel, 2 Tim. 1.10. And powerful grace goeth along with all this, to make it effectual, partly, in the time of conversion, taking us in our month, and that season which is fittest for the glory of his grace; some are called in the morning, some at noon, some in the evening of their age, as Matth. 20.3, 4, 5, 6. &c. some were hired to go into the vineyard at the third, some the ninth, some the eleventh hour. That any believe in Christ at all, is mercy; that some believe in him sooner, some later, is the Lords wise ordering; He that is called betimes, may consider Gods goodness, which broke out so early, before he longer provoked him, and contracted an habit of evil customs, and that God instructed him betimes to take heed of sin, and spending his fresh and flowry youth in the service of the Devil; whereas, otherwise lost days, and months, and years, would have been a perpetual grief to him. He that is called at the latter end of his days, having so many sins upon him, may be quickned to glorifie God, that he would not refuse him at last, nor despise him for all his rebellions, nor remember against him the sins of his youth: That a long and an old enemy should be taken into favour. God knoweth how best to gain upon every heart; and partly, in the means and occasions which God useth to convert us; 'tis many times dispensed in a contrary way to human expectation: Paul when pursuing the people of God, some when scoffing and mocking, at least when they dreamt of no such matter. But of that hereafter.
2. In this effectual calling, God sheweth forth his love and grace.
1. That the rise of all was his elective love: None are in time effectually called, but those that before all time were chosen to life; for it is said here, called according to purpose. From all eternity he had a purpose to be thus gracious to us; those that were in the corrupt mass of mankind, are distinguished from others in his eternal purpose before the foundations of the world, and were in time called out from others; and vocation is but election broken out, therefore called election. Trace the stream till you find the Well-head, and you will discern, that you can ascribe your calling to nothing else, but even so father, because it pleased thee, Matth. 11.26. God before time elected us, in the fulness of time Christ gave a ransom to provoked justice for us; and in due time the effects of Gods eternal love, and Christs purchase, are applied; and so we come to have a right to the blessedness we were chosen unto, and was purchased for us. Oh admire this grace!
2. God needed us not; he had an only Son to delight in, Prov. 8.31. Millions of Angels to serve him, Dan. 7.10. What loss would it be to him, if the world of mankind had been destroyed? Acts 17.25. God is not worshipped with mens hands, as if he needed any thing. No, to the fulness of his happiness, nothing can be added.
3. He was highly provoked and offended by us, for we had cast off the mercies of our Creation, and from his Creatures were become his Rebels; and then in due time Christ died for the ungodly, Rom. 5.6. and upon his death and propitiation is the offer grounded, sinners are called to repentance, Matth. 9.13.
4. Great was our misery we fell into by reason of sin, Eph. 2.3. Children of wrath; indeed we were sensless of our misery, careless of our remedy, loath to come out of that wretched estate into which we had plunged our selves, John 3.19. And this is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds were evil. Oh what mercy was this! that God had such pity and compassion upon us, when we had none upon our selves! how freely then did he love us? How powerful did he work upon us? calling and conquering, ruling and over ruling all matters, wherein we were concerned, that he might convert us to himself?
5. That he should call us who were so inconsiderable, when others were left to perish in sins, 1 Cor. 1.26. Ye see your calling, brethren, how that not many wise men after the flesh, are called. When so many were passed by, who are before us in outward respects, learned, great, and wise, and God shewed mercy to us; we were as deep in the common pollution as they, and for many natural abilities and perfections, came far short of them; surely, this is meerly the love and good pleasure of God!
6. This calling bringeth us into such an estate, as intituleth us to the peculiar and special protection of God. We are his charge, that he may guide all things about us for his own glory, and our good. This is intimated in the text. When once you believe Gods offers, and yield he…rty obedience to them, you are a peculiar people: Why? Because called out of darkness into his marvellous light. 1 Pet. 2.9. All his creatures are the work of his hands, and under the disposal of his Providence; but you have a special propriety, and peculiar interest in his love and care, whom he will maintain, and never forsake.
7. By this calling you are interessed in his kingdom and glory to be had hereafter: For 'tis said, 1 Pet. 3.9 You are called to inherit a blessing. That is, a blessedness, which consists in the clear vision, and full fruition of God. Surely they that were naturally under the curse, should be more apprehensive of this great priviledg.
3. 'Tis an act of Power, Rom. 4.1 … Even God, who quickneth the dead, and calleth those things which be not, as tho they were. God only can work so great a change by his creating power, which spake all things out of nothing. Certainly, he that can do what he will both in Heaven and in Earth, Psal. 135.3. can subdue the heart of man when he peaseth: The will of man, tho never so deeply engaged in a course of sin and wickedness, cannot resist it, but yieldeth to it, Psal. 110.3. They shall be a willing people in the day of thy power. Of graceless they become gracious; of unwilling, willing; and God sheweth more power in this, than in other his works; for here is a principle of resistance; as to break a skittish Horse, is more than to role a stone.
2. The ends with respect to man. 'Tis a great mercy; this external, internal, and effectual calling, take it all together.
1. It giveth us notice of the remedy provided for us, by the propitiaton of Christ, and the covenant founded thereupon. Light is come into the world, John 3.19. A sure way to direct us to true happiness; without it the world had been a dark dungeon, wherein guilty Malefactors are for a while permitted to live.
2. This calling bringeth home this grace to us, and layeth it at our doors, and leaves it upon our choices; if we will accept it, well and good, Acts 13.26. To you is the word of salvation sent. What say you to it? God hath sent a gracious message to you in particular, Will you accept or refuse? And Acts 3.20. And he shall send Jesus Christ, which before was preached unto you. It doth excite us in particular, to look after the remedy of our lapsed estate.
3. This calling is our warrant, plea, and claim, which giveth us leave to apply these priviledges, if we consent to the duties required; as the Apostle saith of an office, so 'tis true of the dignity of being Christians, which is a spiritual Priesthood, Heb. 5.4. And no man taketh this honour upon himself, but he that is called of God, as was Aaron. For a man to take or receive to himself, honour and priviledg, which doth not belong to him, is usurpation, which will succeed ill with him; but by calling we have Gods consent; or as those, Matth. 20.7. Why stand ye here idle all the day? No man hath hired us. Before we can with any tolerable satisfaction to conscience assume such great priviledges, we must produce our warrant: 'Twas incouragement to the blind man to come near to Christ, Arise, the Master calleth thee, Mark 10.49. The same hath the trembling sinner, The Master calleth thee, and wilt thou draw back?
4. The internal effectual call giveth us an heart to come to Christ; For the power of God disposeth us to accept of his offer; and not only encourageth, but inclineth us to come to him, for his calling is sanctifying, and changing the heart, Rom. 9.25. I will call them my people, which were not my people. That is, make them to be so.
1. VSE, Hearken to this calling.
1. From the benefit: Doth God call thee to thy loss? or do thee any wrong, when he disturbeth thy sleep in sin, and invites thee to partake of the riches of his Grace in Christ? No, he calls thee to the greatest happiness thou art capable of, 2 Thes. 2.14. He hath called you by our gospel to the obtaining of the glory of our Lord Jesus Christ. God seeketh to advance you to the greatest honour can be put upon mankind: 'Tis a blessed estate, 1 Pet. 5.10. He hath called you to his eternal glory by Jesus Christ. That, glorious happiness for ever.
2. The great misery, if we refuse this call. None of those that were bidden, shall tast of my Supper, Luke 14.24. They are not only excluded from happiness, but are under extream wrath and misery, Prov. 24, 25, 26. Because I have called, and ye refused, I have stretched out my hand, and no man regarded, but ye have set at nought all my counsel, and would none of my reproof, I will also laugh at your calamity, I will mock when your fear cometh.
2. USE is, To press you to make your calling and election sure, 2 Pet. 1.10. It cannot be more sure than it is in its self, but it may be more sure to us. This may be known by these signs, … cation can be imagined either in God, or out of God; not in God, nothing can fall out but what God foresaw at first; nor can be frustrated for any defect of power, for he is Almighty; Angels, Devils, and Men, being subject to him, as the supreme and universal Lord.
4. This grace is brought about in a way most convenient for the honour of God, and the good of the creature; in a way of Faith and Holiness; Faith, John 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth on him, should not perish, but have everlasting life. Holiness, Eph. 1.4. According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. Now faith is his gift, Eph. 2.8. We are saved by grace through faith, and that not of our selves, it is the gift of God. And Holiness is wrought in us by the spirit of Sanctification, and that with a respect to his election, 2 Thes. 2.13. He hath chosen you to salvation through the sanctification of the spirit, and belief of the truth. God did not chuse us, because he did foresee that we should be believers, or would be holy, but that we might believe, and might be holy; he could not foresee any faith or holiness in us, but what was the fruit of his own grace and elective love to us, all is still according to his purpose and grace which was given us in Christ before the world began: Faith and holiness is the way and means of bringing about his purpose, not the foreseen cause and reason, or the end; the fruit of it, not the motive to induce God to shew us mercy.
5. To promote this faith and holiness, and to preserve them 'till their glorified estate, Gods Providence about them is very remarkable.
1. He contriveth means to bring them into the world. Many of their Parent may be wicked and deserve to be cut off for their sins, but because there is a blessing in some of the Clusters, they are not destroyed. Many times a slip may be taken from an ill stock, and grafted into the Tree of Life; tho the Grace of the Covenant runneth most kindly in the channel of the Covenant; How much more shall these which be the natural branches be grafted into their own Olive-tree, Rom. 11.24. But yet God will shew the liberty of his counsels, and chuse some out of families very opposite to his wayes; and therefore many wicked men are spared, that they may be a means to bring into the world those that afterwards shall believe; Ahaz is let alone to beget Hezekiah, and a wicked Ammon, Josiah; and there was one in the house of Jeroboam, who made Israel to sin, one child only, in whom was found some good thing towards the Lord God of Israel, 1 Kings 14.13. a godly young man, that had in his heart the true seeds of Religion.
2. When they are born, God hath a special care of them, that they may not dye in their unregenerate condition; from the womb the decree beginneth to take place and be put in act, Gal. 1.15. It pleased God, who separated me from my mothers womb, and called me by his grace. Jer. 1 5. When thou camest out of the womb, I knew thee. He took special notice, that that child was a vessel of mercy, and to be employed for his glory, and used for such and such purposes, as he had designed them unto; to fit them with such a constitution of body and mind, as might best serve for that use; if a man would trace the progress of Providence, he would plainly see that God still hath been pursuing his choice; and that that antecedent love, which is the fountain of all our mercies, is it which rocked you in your cradles, suckled you at your Mothers breast, trained you up, and took care of your non-age, visited you with his early mercies, disposed of several Providences for your safety and preservation; 'tis said, in Heaven we shall know as we are known, 1 Cor. 13.12. compare, Gal. 4.9. But now after that ye have known God, or rather are known of God. Then we shall understand how many several circumstances concurred to bring us home to God, and how the goodness of God hath gone along with you from time to time, to preserve you till the time of Grace was come, rescued you in eminent dangers, when the thred of your life was likely to be fretted asunder.
3. The dispensation of means, and the directing of means to such a place and people, where and among whom the course of your life fell. Not only the Doctrine, but the journeys of the Apostles were ordered by the Spirit, Acts 16.7. They assayed to go into Bythinia, but the spirit suffered them not, Acts 13.26. To you is this word of salvation sent. Not brought by us, but sent by God; not only in regard of his institution, but providential direction; certainly there is a special Providence goeth along with ordinances, and they are ordered and directed with respect to Gods elective love; he sendeth, furnis…eth, continueth able instruments, Acts 18.10. I am with thee, and no man shall let on thee to hurt thee, for I have much people in this city. Wherever God lighteth a candle, he hath some lost groat to seek: He had much people belonging to his election in Corinth; God doth not say, because there are much people; though it is good casting out the net where there is store of fish; but I have much people; he understandeth not the Corinthians, which were converted already: so there were few or none at that time in Corinth, but to be converted; they were Gods people, elected, and redeemed by him, though as yet wallowing in their sins. Therefore the first moving-cause of all this business, was the election of God, or his purpose to call them; the persons never thought of seeking means for themselves, and have not an heart to entertain them for a long time; but God is at work for their good, when they intended no good to themselves. We read of saints in Nero's houshold, Phil. 4.22. Who would look for saints in the family of so bloody a persecutor? yet the Gospel could find its way thither, and seize on some of his menial servants; for God had strange ways and methods to convert those that belong to his grace; I cannot say to them, but to some others, Christ was made known to them by Pauls defence, 2 Tim. 4.17. Notwithstanding the Lord stood with me, and strengthened me, that by me the preaching might be fully known, and that all the Gentiles might hear.
4. In blessing the means, quite besides the purpose and intention of the parties that receive benefit by them as appeareth by the circumstances of their conversion, and first acceptance of Christ; many times they come where they may hear of God, and Christ, with careless and flight spirits, or drop in by chance, as Pauls Infidel, 1 Cor. 15.24, 25. There cometh in one that believeth not. How many do thus stumble upon grace, unawares to themselves, not minding or desiring any such matter, but God directeth a serious word that pierceth into their very hearts; sometimes God calleth them, when opposing and persecuting, as Paul, Acts 9. Vergerius. Many when they came to scoff, have felt the mighty power and Majesty of God in his ordinances; and what begun with scoffing, ended in a more serious work, Isa. 57.18. He went on frowardly in the way of his own heart: I have seen his ways, and I will heal him. The officers that came to attack Christ, John 7.46. said, Never man spake like this man. Sometimes men have been loath to come, drawn with much importunity, against their inclination, and prejudices, John 1.46. Can any good come out of Nazareth, saith Nathaniel to Philip? come and see; and there he met with Christ. The Galileans were a ruder part of the Jews, a gross and blockish sort of people; it was generally conceived, no Prophet was of that Country, where Jonah was; thus Nathaniel held off out of a prejudicate opinion. Many of these things which come as it were by chance to us, and without our foresight, are well foreseen, and wisely ordered by God; As Augustine was carried besides his purpose, that Gods purpose might come to pass in the conversion of Firnias a Manichee.
5. In suiting all his dealings with them, so after conversion, that they may be kept blameless to his heavenly Kingdom, John 10.3. Christ calleth his sheep by name, knoweth all his flock particularly, taketh notice of all their persons and conditions, hath a special affection to them, and care of them; so Psal. 1.6. The Lord knoweth the way of the righteous, knoweth their necessities, straits, hopes, burdens, and temptations. His business in Heaven, is to order his providence for their good, 2 Chron. 16.9. sometimes giveth seasonable correction, Psal. 119.75. I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me. 1 Pet. 1.6. Now for a season (if need be) ye are in heaviness; sometimes to lessen the affliction, or remove it, Psal. 125.3. For the rod of the wicked shall not rest upon the lot of the righteous, lest the righteous put forth their hands to iniquity. And 1 Cor. 10.13. But God is faithful, who will not suffer you to be tempted above that you are able, but will also with the temptation make a way to escape, that ye may be able to bear it. God considereth who needeth chastning, and who needeth protection and deliverance. Thus I have stated it.
2. I shall give you an argument or two to confirm it.
1. That there is a difference between man and man, is plain and obvious to sense; some are good and holy, others are naught and wicked; some understand the Gospel, others are ignorant of it; some scoff, others believe; some have a dead faith, others a lively and deep sense of the world to come, and make preparation accordingly: ask the reason of this difference, whence is it? you will say their choice and inclination; some chuse the better part, others abandon themselves to their Iusts and bruitish satisfactions: true. But whence cometh this different choice and inclination? Experience sheweth us, that man from his infancy and childhood, is very corrupt, and more inclinable to evil than to good; to things earthly, than Heavenly; carnal, than spiritual: and you may as well expect to gather grapes from thorns, and figs from thistles, as that man of his own accord should become good and holy; and that we should be able to bring our own hearts to love God, and delight in God, Job 14.4. Who can bring a clean thing out of an unclean? not one. Well then, since all are not good, but some are, whence cometh the difference? Is it from a better temper and constitution of body? That is a benefit and gift of God, but this is not the whole cause; many besot brave wits, and spoil an excellent temper and constitution of body, by their intemperance and incontinency; and on the other side, many of crabbed and depraved tempers, master their natural inclination by grace; and God doth often chuse beams and rafters for the Sanctuary, of the most crooked timber. Is it education, and setting their inclinations right from their infancy? 'Tis, I confess, a great advantage, to be brought up in the nurture and information of the Lord, in a course of vertue and religion, Prov. 22.6. Train up a child in the way that he should go, and when he is old he will not depart from it. The first infusions stick by us, and conduce, if not to conversion, yet to conviction; but many wrest themselves out of the arms of the best education, and turn the back upon all those godly counsels and instructions which are instilled into them. Is it the ordinances and means of grace? these certainly have great force and efficacy this way; God knoweth what keys will fit the wards of the lock; if any thing, the Doctrine of the Gospel will do it. But they have not all believed, Rom. 10.16. For Isaiah saith, Who hath believed our report? We see the same seed that thriveth in the good and honest heart, is lost in high-way, stony, thorny ground; the difference is not in seed, but soil, whatever means and helps you can imagine, all is nothing, till God puts a new heart into us. Is it a good temper and disposition of mind, so that grace is represented to us congruously, so that it findeth us fitly prepared? Certainly seasons should not be over-slipped; but yet this is not the adequate cause of conversion, that some believe, others not, because we are so happy to find them in a disposition of mind to obey the word; we see that many that come with an ill disposition and temper of soul to hear the word of God, yet God taketh them by the heart; people should bring a prepared mind, free from distractions and prejudices; but that is not all that is necessary: we are to use the means, but the success is from God, who will take his own time; Christians when they think themselves best prepared, find not that efficacy in the word they could desire.
2. All good is of God, 1 Cor. 4.7. Who maketh thee to differ? And what hast thou, that thou hast not received? And Jer. 24.7. I will give them a heart to know me. 'Tis his grace maketh the difference, Matth. 13.11. 'Tis given you to know the mystery of the kingdom of Heaven, but to them it is not given. The cause of putting a difference between the one and the other, is in the will of God the giver: The advantages in the means, of better temper, better ministry; somewhat there is in that, Acts 14.1. They so spake, that a great multitude of Jews and Greeks believed; all this is to be imputed to Gods external providence; one way of preaching may be more apt to convert souls than another; a dart headed, and feathered, and sent out of a strong bow, will pierce deeper, than falling of its own weight; pure solid Doctrine, rationally enforced, is more likely to do the deed: But yet the thorough cause of the difference is internal grace, changing the heart, and powerfully inclining it to God, Acts 11.21. The hand of the Lord was with them, and a great number believed, and turned to the Lord. 'Tis Gods mighty power maketh the difference.
3. Whatever God doth in time, he purposed to do before all time; for God doth nothing rashly, and by chance, but all by counsel and predestination, 'tis according to his purpose, especially in mans salvation; nothing is done, but what he decreed to be done, even the least circumstance, time, means, and occasion, 'tis all according to purpose, not of yesterday, but from all eternity. Acts 9.11. Gods sending Ananias to Paul; and was not that foreknown and determined?
VSE. Is to press us to admire grace. Nothing moved God to let out his love upon us, but his free, eternal, distinguishing love; nothing keepeth the heart so right with God, as a due sense of his free grace and love; for the glory of his grace was the great thing God aimed at, in all his dealings with us, Eph. 1.6, 12. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved; That we should be to the praise of his glory, who first trusted in Christ. Rom. 9.23. And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory. This is the study of the saints, Eph. 3.18, 19. May be able with all saints, to comprehend what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge. 'Tis the great excitement to duty, 2 Cor. 5.14. The love of Christ constraineth us. Rom. 12.1. I beseech you by the mercies of God. 1 John 4.19. Titus 2.11, 12. It breedeth a good spirit, if love is at the bottom of all our duties.
2. We have the truest view of our obligations to God, in his elective love; aulcius est ipso fonte. Nothing will so much excite our love and gratitude, as to consider,
1. That God All sufficient, who needeth nothing, should chuse us. He might have possessed himself, if he had never created any thing without himself; if you remove all Creatures from him, you detract nothing from God; if you add all to him, you increase nothing in God; 'Tis the Creatures indigent condition, that maketh him go without his own compass for the happiness of his being; man cannot be happy in loving himself, nor be satisfied in his own intrinsick perfections, therefore seeketh supplies from abroad; but Gods happiness is to love himself, and delight in himself.
2. That when God would look abroad among the Creatures, he would chuse us whom he found in the polluted mass of mankind, and make us objects of his grace; and when he came to call us, found us intangled in other sins, as Abraham the father of the faithful, an Idolater, Joshua 24.2. every one that looketh into himself, will find they were in temper to chuse any thing, rather than Christ, unless the Lord had prevented us by his goodness, and turned our crooked wills; and if we consider, why we taken, and others left, Jer. 3.14. I will take you one of a city, and two of a family. And lastly, if we consider this powerful prosecution of his eternal purpose, This certainly will excite our love and gratitude.