The First Last, Chapter 2
CHAP. II. A firſt ſort of Reaſons, (viz. What may move God to call the Prophane, rather then the Formaliſts) Negatively, and Poſitively.
NOw it will be well worthy of our pains, to enquire into the Reaſon of this evident Truth; and thoſe may be two wayes conſidered.
1. Quoad Deum, in reference to God, what may move God rather to call Publicans and Harlots, &c. then Self-conceited Formaliſts?
2. Quoad media ſalutis, in reference to the means of Salvation: Why the Preaching of the Goſpel ſhould more frequently and kindly operate upon Publicans and Harlots, (ſeemingly the moſt uncapable ſubjects) then upon Morally Righteous, and ſeemingly holy perſons; who may ſeem more then halfhew'd and ſquared, even ready to be lai'd into the building of the Church?
Concerning the firſt ſort of Reaſons, it is not alwaies ſafe, I confeſs, to enquire into the ſecrets of the Almighty; I ſhall therefore endeavour according to the Apoſtles Rule, Rom. 12.3. foreign; To be wiſe unto ſobriety: Nor ſhall I enter any further into this Labyrinth then I am guided by the thread of Scripture; ſomething I ſhall hint negatively, and ſomething affirmatively.
I. Negatively: And firſt, It is not from any want of Power in God to make the means of Grace effectual to the Converſion of one as well as another, Gen. 18.14. Is any thing too hard for the Lord? Suppoſe the Converſion of a Formaliſt a work of more difficulty then of a Profane Sinner; yet to Infinite Power all things are alike feiſable; to Infinite Wiſdom all miſteries alike diſcernable, to Infinite Mercy all Sins alike Pardonable.
Nor, Secondly, is it to to be ſuppoſed, that there is more of merit in the one, then in the other, to induce God to call the one, and paſs by the other: Nay, if this might carry it, we ſhould rather imagine that the moral, formal perſon ſhould be called, and the profane caſt off: The former being (at leaſt in appearance) like Stone or Timber, almoſt prepared for the Building; the other like crooked, knotty Timber▪ or rugged Stones, which require abundance of pains in hewing and ſquaring, before they can be fitted for God's uſe: ſo that if merit, or that congruous, praevious diſpoſition which the Papiſts dream of, were any inducement to move God; then it's likely the Formaliſt, and civilly righteous Perſon, ſhould be the firſt in God's Eye; But the Truth is, God orders it otherwiſe, that it may appear, That it is not in him that willeth, nor in him that runneth, &c.
Rom. 9.10And then, Thirdly, Leaſt of all is it to be imagined, that God calleth the Publican, Harlot, or other Profane Sinner, as having any greater delight in them as ſuch: No ſurely, ſin is the ſole object of God's hatred; Hab. 1.13. He is of purer eyes then to behold iniquity. And for Publicans and Harlots, whom doth God more abhor? Jam. 5.1-5. Oppreſſion, and grinding the Faces of the Poor (which was the Publicans ſin) cries in Gods Ears. And Habbak. 2.11, 12. The Stone ſhall cry out of the Wall, &c. and for Harlots, ſee Heb. 13.4. Whoremongers and Adulterers God will judg; Far be it from us, to think that God therefore calleth ſuch, becauſe he takes complacency in them as ſuch: No, when they are called, they muſt come home by weeping Croſs; they muſt cleanſe their hands, and purifie their hearts, before they can have any Communion with the unſpotted Majeſty of Heaven. This Negatively.
2. Affirmatively, to make it evident to all the World, that he is no reſpecter of perſons; that there is nothing out of himſelf, which is the leaſt inducement to him to call one, or reject another. Particularly:
1. To depreſs Man's Merit, 1 Cor. 1.26-30. Not many wiſe men after the fleſh, &c. are called; but God hath choſen the fooliſh things of the World to confound the wiſe, &c. And why ſo? The reaſon is rendred, v. 29. That no fleſh ſhould glory in his preſence. God's deſign is, to exclude man's boaſting, Rom 3.27. Eph. 2.9. And what more effectual way to do it then this?
2. To exalt his own Mercy, (a neceſſary conſequent of the former) Man's Merit, and God's Mercy being like a pair of Scales or Buckets, as the one riſes, the other falls. This you ſee, Jer. 9.23. Rom. 9.15. Eph. 2.7. When thoſe are called, juſtified, ſanctified and ſaved, who were the vileſt and baſeſt of men, the greateſt of ſinners; and in the mean while, others of high Parts, moral Accompliſhments, of much ſeeming Sanctity, rejected. Oh, what admiring thoughts muſt ſuch needs have to all eternity, of the freeneſs of God's Mercy! See 1 Tim. 1.12,-16. This will fill their mouths with the High Praiſes of the moſt High God, and make them ſtrive to raiſe their hearts to the higheſt pitch of Thankfulneſs. Thus much for the Reaſons reſpecting God.