Sermon 6

2 Peter 1:10. Therefore the rather, brethren, give all diligence to make your calling and election sure.

The doctrine I am yet upon is this.

That Christians ought to put forth a great deal of diligence to make this sure to their souls, that they are effectually called by Jesus Christ. In the prosecution of which, I have resolved one case of conscience, and am yet upon the second case; namely, what suggestions the Devil does use to keep men off from embracing the call of Jesus Christ: I have laid down and answered three already.

4. Now there is one suggestion more. When the Devil sees either of these will take place, then he comes in with a fourth, to dissuade men from embracing the call of Christ, and that is this: Why, says the Devil, if you will entertain the call of Christ, you will abridge yourselves of all the joy and comfort of your lives; you will never have merry days while you live upon earth. You see men that pretend to be converted, and do hear sermons, what lumpish and melancholy men they are, not so jocund and jolly as others are, that walk not so precisely; if you follow Christ, and his gospel, this will cashier all your merry days, and this will put you into a sad temper; all your jovial days are gone. Therefore to take off this aspersion, that the ways of Christ are sad and melancholy ways, which has been an aspersion that from age to age, and generation to generation, has been as a gin the Devil has used to keep men from Christianity. And I remember it is one of the greatest engines Antichrist uses to support and uphold his kingdom. The Papists, to deter men from Christianity, and the Protestant religion, they would hold their disciples in hand with this, that the spirit of a Calvinist is a sad and lumpish spirit, and therefore they would dissuade all nations from turning to their religion; and this the priests were to tell in all the churches of Rome, how sad and melancholy they were that turned to the Calvinist religion; and this did mightily stay the people from embracing the truth. And this aspersion has passed from hand to hand, and is many times prevalent upon the spirits of men that are of the true religion, that they must not be too forward in the practice of religion, fearing lest this should work melancholy and sad thoughts in them.

Now, to take off this, I shall only urge four or five heads briefly.

First, whereas you say, they are melancholy and sad that are called by Christ to a profession of his ways, I would answer thus, that they of all people in the world have most cause of mirth and gladness, and they are the most truly joyful people in the world. That they have most cause of rejoicing is apparent. When the disciples came triumphing that they could cast out devils, heal the diseased, and work miracles: O but says Christ, Rejoice not in this, but rejoice that your names are written in the book of life (Luke 10:20). As much as if Christ should say, All the endowments and extraordinary gifts of the Spirit, they are no such grounds of joy, if you had them all; but here is your joy, and cause of rejoicing, that your names are written in the book of life; that you are in Christ, and your souls shall be saved. And so Paul tells us (Philippians 4:4), Rejoice in the Lord always, again I say rejoice. The Apostle would not speak it to them with a single command, but doubtless his expression, to show, that they that are people that have their sins pardoned; that have their souls reconciled; that have a title to glory, whose names are written in the book of life; these of all men in the world have most cause of joy and gladness. And they have not only most cause, but they do most truly rejoice, and have more real joy in their hearts in one day, than the wicked can have all their lives (1 Peter 1:8). They rejoice with joy unspeakable and full of glory. What joy you have in the world, the tongue is able to speak of it, but the tongue is not able to speak of that inward joy that godly men have in their hearts, upon the apprehension of the interest they have in Jesus Christ (Psalm 4:6). Lord lift you up the light of your countenance. And you shall put more gladness in my heart. Proverbs 14:13. A good conscience is a continual feast. Men are never more merry, than when they are at a feast; godly men, they carry clear consciences about them, and that makes them as joyous and pleasant, as if they were always at a great and sumptuous feast. Indeed this is true, they do not rejoice with such exorbitancies of joy as wicked men do. Wicked men rejoice in sin, that they cannot do; wicked men rejoice in their lusts, in their drunkenness, and their adulteries, and ways of sin, that godly men dare not do. Such a rejoicing as this, is the foundation of sorrow: this rejoicing (like the Prodigal) in a riotous course of living, is the foundation of sorrow, and will meet with you, when you are to die.

Secondly, grant this should be true; yet consider, that this sorrow that godly people have, it is such a sorrow, that they shall have no cause to repent thereof, but it is a foundation of future joy to them (2 Corinthians 7:9-10). I rejoice (says the Apostle) in that I have made you sorrowful. What, rejoice to see them a sad people? Yes, for the sorrow I made you sorrowful with, was a sorrow never to be repented of, you will never repent of that sorrow; and therefore Paul would do it, because it was a sorrow, never to be sorrowed for; no, it is not such a sorrow as is not to be repented of, but it is a sorrow that lays a foundation to a great deal of future joy. They that sow in tears, shall reap in joy. But now all the joy of wicked men, is a joy to be repented of. They must repent of all their jovial bouts, and repent of all their merry pastimes, this will be sadness to their remembrance; whereas the sorrow of the godly is never to be sorrowed for.

Thirdly, it is true, it may be they are sorrowful, but they are sorrowful for sin, which you have cause to be that are uncalled, as well as they, and more. Now if a godly man be sorrowful for sin, this will never prejudice him. Indeed, worldly sorrow brings forth death, says the Apostle, but godly sorrow brings forth salvation never to be repented of.

Fourthly, it may be they are sorrowful, but how is it? They are not sorrowful because they are good, but they are sorrowful because they are so bad. It is not profession makes them sorrowful, but it is because they can profess Christ no better, and profess him no more zealously — this is their sorrow. And this sorrow should be in all of us, that we can serve God no better, and bring God no more glory.

Fifthly, they are sorrowful, but not for themselves, but for you. They are not sorry because they are good, but because you are so bad. They are sorry because of your sins, because they see you an uncalled man still, and they see you drunk, and see you profane, and see you dishonor God, and damn your soul — and this makes them more sad than they would be. Lot, his righteous soul was vexed within him, for the wickedness of the Sodomites (2 Peter 2:8). And Jeremiah, his eyes ran down with tears, for the iniquity of the people he lived among. And so Paul, I told you before, and now tell you weeping — there are wicked livers among you, that walk not according to the truth (Philippians 3:17-18). Paul did not weep because he was miserable, but because he saw so many wicked and abominable in their lives. So David (Psalm 119:136): Mine eyes run down with water, because men keep not your law. Ezekiel 9:4.

And lastly, though you see some men sad and melancholy, yet think not ill of the ways of God, because this way of all others does most invite to joy and gladness in the Lord. Rejoice evermore, and again I say, rejoice (Philippians 4:4). And John 16: These things I speak, says Christ, that your joy might be full. In the profession and following of Christ, it is the intention of Christ to give you more joy than ever you had before. There is no such cause therefore to entertain a prejudice by the Devil's temptation against the ways of Jesus Christ, when he calls you to profess his gospel. And thus much be spoken to the second case of conscience in reference to wicked men.

There is a third case touching men uncalled, and that is, what delusions does the Devil deceive hypocrites by, to make them nourish presumptuous persuasions that they are effectually called when they are not? And I entreat you, give me your attention a little in the dispatch of this material question. I shall only lay down four delusions, by which the Devil deceives many.

1. The Devil may delude men by this, because they do delight to hear the word preached — therefore the Devil would egg on this persuasion, surely your delighting to hear the word, and your following of sermons, this must needs be an evidence of your effectual calling. And here the Devil would misapply Scripture, as John 8:47: He that hears not my words, says Christ, is not of God; he that is of God, hears my words. Now, here the Devil would misapply this Scripture, and tell you — you that hear God's word, and delight to hear sermons, this can be no other than an infallible evidence of your effectual calling.

Now, I beseech you to follow me in the taking off this delusion, and showing you in what cases this will prove but a broken reed to you. And I shall show you that in five cases, hearing the word of God with delight is no evidence of effectual calling, but may be a mere delusion of Satan.

1. If your hearing the word be but a bare hearing, and not a hearing with practice — if you have not practice joined with what you hear — then your thus hearing the word with delight is no evidence of your effectual calling. Ezekiel 33:31: They come before you as my people come, you are to them as a very lovely song of one that has a pleasant voice, as one that can play well upon an instrument of music. Here the Lord sets forth with what delight they heard Ezekiel preach. They heard him as a man that had a very lovely voice, and they heard him as a man that played upon an instrument of music — much delight they took in hearing. Yet, says God, they hear your words, but do them not. Beloved, though you take as much delight in hearing a sermon as to hear the most melodious music a skilled hand can make, yet if you barely hear with delight, not joining practice with your hearing, this is no evidence of effectual calling. Hence it is James says (James 1:21): Be not hearers of the word only, but doers also, lest you deceive your own souls. Implying that you will deceive your souls about effectual calling if you only hear, and do not do. This was the fault of the stony ground (Matthew 13:20).

2. If your hearing be a partial hearing: I mean thus; if you hear, and will hear but part of the word, or leave but some part of your sins by hearing; will pick and choose both whom you will hear, and what you will hear; in that case, your hearing with delight can be no evidence of your effectual calling. If it be a partial hearing, as first, that you will hear some part, and will not hear other; to hear the promising part, and not the commanding part; to hear with delight the commanding part, and not hear the threatening part of the word: in this case, thus hearing will be no evidence of your call. Mark 6:20 says of Herod that he heard John the Baptist gladly, and did many things: there was his partial hearing — he heard him with joy in many things, but he would not do all. Now, if you ask, wherein was Herod's failing? Herod heard the word with gladness; yet this was no evidence of his effectual calling. Wherein did he fail? Why mark, compare this Scripture with Luke 3:18-20. Herod, it is true, he heard John the Baptist gladly, while he preached of ordinary matter; but when John came to reprove him of his sins, and told him he was an adulterer, then he could not endure to hear John preach. Verse 18: many things in his exhortation did John preach to the people, but Herod the tetrarch being reproved by John, for Herodias his brother Philip's wife, and for all the evils Herod had done, he added yet this above all, to shut up John in prison. He would hear John no more then: mark how the Scriptures point out a wicked man — Herod heard John gladly, when he preached of comfortable and general matter; but when John came to reproving matter, and convincing matter, then he would hear him no more; but added this sin to the rest, to shut up John in prison. So that to be a partial hearer, gladly to hear some part of the word, but not all, can be no evidence of effectual calling. So those in Isaiah discovered this temper (Isaiah 30:10): prophesy to us smooth things, prophesy deceits. There were many men who could delight to hear smooth and comfortable preaching, but they could not endure to hear a true denunciation of God's judgments against them for their sins. They love to hear some part of God's will, not all; the promising part, not the reproving part: this is no evidence of effectual calling. Ezekiel 13:17-18: there were some lying prophetesses that did preach, but what did they do? They sowed pillows under men's elbows; and the Lord charges them for it, that they did hunt after their souls. To preach smooth doctrines, and plausible comfortable doctrines, is but to sow pillows, and hunt after men's souls. Now, many men love to be smoothed up, and flattered in their sins; whereas to be a partial hearer is no sign of your effectual calling.

3. Hearing the word with delight, is no evidence of your effectual calling, in case this be a fickle and inconstant hearing. To delight to hear the word, because the word comes in request, because there is no danger in hearing; this wicked men may delight to do, when yet if times of persecution should arise, they would be fickle, and leave off their hearing. Matthew 13:20-21 says of the stony ground, that the seed that fell among stones, are they that receive the word with joy (there is their delight to hear) but not having deep root, in times of persecution fell away. Here the Scripture anatomizes a man, that he may hear the word with joy sometimes, when the current of the times runs for religion, when the word comes in fashion among a people; but if persecution should attend the word, and a prison attend hearing, you would then see how their delights would flag in hearing the word: and in this case you may delight to hear the word, yet it be no evidence of your effectual calling.

4. In case your hearing be a selfish hearing: as now, many men may hear the word with delight — why? Because they may get profit by hearing, and praise and vainglory by hearing the word, and this may make them wonderfully delight to hear. Luke 12:1 records that there was an innumerable company who went to hear Jesus Christ, insomuch that the crowd was so great, that one trod upon another to hear him: yet Christ says of them in John 6:26, they come to hear me preach, but not for the word I teach, or the miracles I do, but for the loaves they ate. It was not love to Christ's person, or his ministry, but only because they saw Christ with a few fish feed so many men — seeing this miracle made them frequent the ministry and word of Jesus Christ. Many men may hear the word, when selfish advantage accompanies hearing, to get more trading, to be better thought of among their neighbors; this is a selfish hearing, and in this case you may hear, yet not be effectually called. There is a phrase in Hosea 7:14: they cried to me, and they howled upon their beds, and they assembled themselves for corn and wine. Here was a people, that assembled together at the ordinances of God; but what was their end? There was a dearth and famine likely to come, and here they would use duties to be a means to prevent a famine, and get corn and wine together. Here was a selfish end, and thus men may hear, yet have no evidence of their effectual calling.

5. If your hearing be a divided hearing, and your delight a divided delight, this can be no argument of your call. As thus: a man may delight to hear, yet if that man divide and share his delights, partly to sin, and partly to the Word, this can be no evidence of his effectual calling. In the place before quoted (Hosea 7), they assembled together, and howled upon their beds, yet they sinned against me, says the Lord. There they divided their delight — they would serve God in his worship, yet they would sin against him. So those in Isaiah 58:3, 6, 7: they took delight in drawing near to God, yet in the day of their fast, found pleasure in sin. Now, to have a divided love, to delight in sin as well as in ordinances, this can be no argument of effectual calling; and your hearing the word in these five cases is but a mere delusion. But on the contrary, if your hearing be not a bare hearing, but with your delight in hearing you join practice; if it be not a partial hearing, but the commanding and reproving part as welcome as any other; if it be such a hearing as is not selfish, such a hearing in which you aim more at God's glory than your own advantage — if these be the qualifications, then your delight in hearing the Word is an evidence of your effectual calling.

Indeed, but you will urge further: though this be not an argument of our effectual calling, yet we can go one step higher; we do not only delight to hear the word, but we love the godly who are effectually called to grace and glory; and if we love them, we hope it is an argument that we also are called. And they urge that Scripture for it: we know that we are translated from death to life, if we love the brethren (1 John 3:14).

Now, to speak to this: I answer, it is clear in Scripture that every kind of love to the people of God is no argument of effectual calling, but there may be a feigned and a counterfeit love, as well as any other grace. Hence the Apostle presses (Romans 12:9): let your love be without dissimulation; implying that men may dissemble their love as well as any grace else. 1 John 3:18: let us not love in word and in tongue only, but in deed and in truth. So 1 Peter 1:22: let there be unfeigned love to the brethren, intimating that there may be a feigned and false love. So that every kind of love is no evidence of effectual calling. And this I shall make out by this demonstration: because there are several acts or expressions of love that men who are not effectually called may show to godly men. Now if a man uncalled may show many expressions and acts of love to a man converted, then mere showing love to a godly man is no argument of your effectual calling. I shall reduce what I have to say to six heads, as follows.

1. A man may be frequently in the company of godly men, yet not be effectually called; and so Demas was a companion with Paul in the gospel, yet he was not called, but embraced the world, and fell away.

2. They may speak well of the people of God. And this John tells us (1 John 3:18): let us not love in word, or in tongue. This loving in word and tongue was to speak well of a godly man — this a wicked man may do.

3. They may write letters of commendation on behalf of a godly man. And so you read of Pilate's wife, which the Scripture gives as no evidence of her conversion (Matthew 27:19): she wrote a letter to her husband in the morning before he was to arraign Christ, and told him, have nothing to do with the blood of this just man. Here you see she wrote on behalf of a good man, of Jesus Christ. And so we read of Claudius Lysias, that he wrote a letter on behalf of Paul to Felix the Governor — here were great acts of love, yet these are no evidence of their effectual calling.

4. They may think nothing too much to give to good men, yet not be called. And so did the Galatians, whose calling Paul questions (Galatians 4:15): they would pull out their own eyes, and not think them too dear for Paul; yet at length how cold they did grow, and count Paul their enemy for telling them the truth.

5. They may express such love that in times of danger they may take care of the safety of godly men. So in Acts 23:27, Claudius Lysias, when he heard Paul was in danger of his life, came with an army of men to rescue him, that they should not take away his life from him; and yet Claudius Lysias lived and died a heathen, for all that Scripture mentions.

Lastly, they may relieve the necessities of the godly, yet not be effectually called. Now here are high expressions of love, yet it is evident all these may be where calling is not.

But now it is true, in some cases love to the people of God may prove a good evidence of one's effectual call — to wit, if it has these four qualifications.

1. If you love the people of God under this notion, because they are godly, it is an evidence of your effectual call — because there is good in them, more than because you receive good from them. Hence John tells us that wicked men may love a godly man because they receive good from him. 2 John 1: to the elect lady, whom I love in the truth, for the truth's sake dwelling in her. John did not love the lady because she was a lady, or because she was a goodly woman, but for the truth's sake that dwelt in her. Whereas wicked men love a godly man, but not as godly, not under that notion. Therefore you shall see the difference between John's love to a godly person, and Claudius Lysias, a man unconverted. Acts 23:27: Claudius Lysias tells you there that Paul was in danger of his life, and with an army he rescued him. Now why did he do so? Did he love Paul because Paul was a godly man? No — mark the next words: with an army I rescued him, because it was told me he was a Roman. He loved Paul for his nationality, not for his conversion; had he loved Paul as Paul, Paul as a Christian, this would be an argument of grace; but to love Paul as a Roman, because of country and nation, this was no evidence of his call. So in Matthew 5:46-47: if you love those who love you, what reward do you have? Do not even the tax collectors do the same? So you see a wide difference between the love of a godly man and of a wicked man.

2. To measure your love to them by their graces, that you love that man most that has most grace — that is an argument of effectual calling, because it is grace in the man, and nothing else you love.

3. If your love be universal to all that are godly, of whatever sort or condition they be, this is an evidence of your effectual calling; for then it is evident that grace, as grace, is the object of your love.

Lastly, to love a man so as to carry compassion in your breasts toward him, to have a sympathizing heart with him in his sufferings (1 Peter 3:8) — suffer one with another, love as brothers. This shows your love to be true, when it has pity and compassion to attend it.

I pass now to a third delusion, which indeed is a main delusion, and has deceived many, especially those that profess the Gospel, to make them believe they are effectually called, when they are not. And that is, because they discern a change in their conversation, that they are not the same men they were in days past; and by this the Devil props up this persuasion, that surely they must needs be effectually called, and he alleges Scripture for it (1 Corinthians 6:9-11): "Such were some of you, but you are washed," etc. Now this being so universal a delusion among most men in the world — that if they have hopes of heaven, it is upon this ground, that they are not the same now they were in times past — I shall therefore enlarge myself a little in speaking of this particular, and shall lay down six or seven particulars wherein I shall show that this ground, taken in general, is no infallible evidence of a man's effectual calling.

First, because there are many gradual changes which do not come up to, or amount to, a saving change or alteration of the heart of man. As there is a change from a pagan to a Christian, so was Julian changed, yet a man never called by Jesus Christ. Then there is a change from a persecutor to be a countenancer of religion; so we read Valerius Maximinus was changed, who was the vilest persecutor of all men in his time, and the hand of God lying so sore upon him for that sin that his very bowels rotted within him, and the very worms crept out of them, and in horror of conscience he cried out to his nobles about him, persuading them by his example to take heed never to persecute the Christians more. Now both these were great changes, and yet they are but gradual changes, that leave men abundantly short of those saving changes that God works in them that are effectually called. Thirdly, there is a change from profaneness to profession, and yet this is a step below a saving change. Fourthly, there is a step from profession into sincerity, into a real possession of Jesus Christ. Now those three steps fall short of a saving change, and therefore every change of life does not argue a man to be effectually called, because there are many gradual changes that do not amount to so high a pitch as this — to be savingly changed.

Secondly, there may be a change in the life when there is no change in the nature, or in the heart (Matthew 23): they may wash the outside of the cup, when within it is full of pollution. The life may be changed, the external acts and course may be changed, when the heart may not be changed, and the nature the same still.

Thirdly, there may be a great change in a man's life, proceeding not from a change in their nature, but from the times wherein they live: the times are changed, therefore they are changed; the times do not favor superstition, therefore they will not show their superstitious hearts; the times countenance not profaneness, therefore they will not be profane. Beloved, a change in a man's life may flow many times from a change of the times wherein they live, and yet this change is no argument of a heart change, or of effectual calling by Jesus Christ.

Fourthly, a change in your life may proceed from a change in your sin, not from a change in your heart. As thus: a man may be a drunkard, may be an adulterer, may be a profane liver in times past, and may change these sins for other sins. He may change his drunkenness into covetousness, and be a covetous worldling. He may change his adultery for idolatry, and be a superstitious man. He may change profaneness into hypocrisy, and be a hypocritical man. He may change his loose practice into a loose judgment, and be an erroneous man. Now this is no change of the heart, but only a change of the sin; you have not the same sins you had, but you have other sins in place of them; and men may thus have a change in their life flowing from a change in their sin, yet it is no argument of effectual calling. Jeremiah 2:36: "Why do you go about so much to change your way?" The people of Israel would always be changing — now they would be for God, presently for Baal; now for God's true worship, presently for false worship; they would be ever changing their sin, but never leaving it, only changing their old sins for other sorts of sins. And so there are many men nowadays changed: they are turned from malice, and have come to be professors; it may be they have not so gross sins now as in times past; in times past they would oppose religion, and now they profess it; though they have left their opposition, they have some sin more eminent than that. Many men have been loose in practice, they have changed that to be loose in judgment; this is no change of heart all this while. So take this for a truth: there may be a change in the life, when the heart remains unchanged still.

Fifthly, there may be a change in men's lives, arising from a change in the occasions to sin, and not from a change in the heart. Consider this: a lion that will go rampaging and roaring up and down, devouring his prey when he is at large — yet put this lion in a den, and there he is quiet, and will offer no hurt. Now the lion is a lion still, and has his ravenous disposition still, only he has not so fair an occasion to show his rage. It is thus with men — many men lack [reconstructed: occasions] and opportunities to show their wickedness, and the evil of their natures, and therefore do not discover them. What is the reason many a man was a drunkard before, and is not so now? It may be that drunkenness has brought beggary, and now he has not money to sit upon an ale-bench. What is the reason a man was an adulterer before, and is not so now? It may be he has spent his stock, and spent his strength upon whores, and now he has neither strength nor purse to follow after them. It is no thanks to you, if God takes away your occasions of sinning: men may be thus changed, yet have no change in the heart at all.

Sixthly, many men may change their lives because they come into better company — perhaps their company is better than in times past, and this may work in them a change in their lives. As we read of Joash, all the while he was in Jehojada's company, he was a well-ordered man in his life; but when he was dead, and he came to have wicked men about him, then he showed the wickedness of his heart (2 Kings 12:2).

7. Lastly, every change is not an evidence of effectual calling, because there may be a change in the life proceeding from a wrong principle, and tending to a wrong end. As thus, a man may change his life from a wrong principle — what is that? I will name two wrong principles of a change in unconverted men.

First, men may change their lives because of some present outward affliction that lies upon them in this life — their afflictions may enforce them to change their ways, and not be so bad as in former days. In Jonah 1:5, when they were in a storm in the ship, every man went and prayed to his God. What a change was here? Yet the change was only because of the danger — they were in danger of death, and therefore they grew religious. Every man, when a danger and affliction lies upon him, will betake himself to God, and be a better-minded man. And so Pharaoh, when God sent ten sore plagues upon him, the plagues did enforce Pharaoh to confess his sin, and beg of Moses to pray for him; and yet this change in Pharaoh was only because of the present affliction that lay upon him which worked this change. In Jeremiah 22:23: "Oh inhabitants of Lebanon, how gracious will you be when your pangs come upon you?" When pangs and afflictions were upon them, then they would be a gracious people. There is many a man who will change his life when God brings pangs, and death, and sickness upon him — these are forced ways that God takes, to make a wicked and stout-hearted wretch change his life. In Isaiah 16:12, it is said there: when Moab is weary, Moab will come to my Sanctuary and pray. What a change was here in Moab? Moab, an idolatrous company, that hated God's people, and were enemies to all goodness — yet when they were weary, and God's hand lay heavy upon them, then they would pray (Ezekiel 24:12). So that you see clearly, though men do change their lives, yet if this change flows only from a present affliction they lie under — that God's hand upon them does even force them to change their course — this is no argument of a saving change, and so by consequence no evidence of your effectual calling.

Secondly, men may change their course from this principle also: because of that horror of conscience that seizes on them, in the apprehension of hell, and the wrath of God. From this principle a heathen may change his course. It is noted by one upon that place in Peter: "It happens to them, as the dog that turns to his vomit, etc." Upon those words he has this note — that the dog in vomiting carries resemblance to a wicked man leaving his sin. Now, says the author, the dog when he vomits, it is by reason of some qualm and pang that is in his stomach, and when he has that pang, he will disgorge himself, and ease himself by vomit — not as if he loathed his meat, but if he could free himself from those pangs, he would gladly have the meat in his body to nourish him. Thus a wicked man may disgorge and vomit up his sins, and leave his sins — but why? It is not because he hates his sins; no, he would keep them as a sweet morsel under his tongue. But it is because those sins cause horror and trouble of conscience — he cannot deceive, nor can he follow his lusts, but conscience will follow him. Now if you change your sin only to stop conscience's mouth, and muzzle conscience, this is no argument of effectual calling.

Fourthly, men are tempted by the devil to nourish presumptuous persuasions that they are effectually called when they are not, because they are falsely accused and reproached by the men of this world. Now they think: I should never be falsely accused and reproached by wicked men, if I were not called by my God.

Now to address this briefly, I answer: every reproach from wicked men can be no argument of an effectual call from God, because men may be reproached upon a twofold ground. There are some men who suffer as Christians, and some as evildoers — we may suffer either for Christ's sake, or for our own sakes. The distinction is laid down in 1 Peter 4:15-17: "Let none of you suffer as a murderer, as an evildoer, as a thief, as a busybody in other men's matters; but if any man suffer as a Christian, let him not be ashamed." So that some men may be punished for their own evils they have done, and so suffer no more than they have deserved; but other men suffer for their profession, because they profess Jesus Christ. Now to suffer because of your evil doings, this can be no evidence; but to suffer for Christ, merely for professing his name, this is an argument of effectual calling. Therefore Christ pronounces those blessed in Matthew 5:11: "Blessed are you when men shall revile you, and speak evil of you for my sake." This is an evidence of your effectual calling by Jesus Christ.