Sermon 7

(2 Peter 1:10) Therefore the rather, brethren, give all diligence to make your Calling and Election sure.

The doctrine I am yet upon, drawn from these words, is this, that Christians should 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 gone over many particulars, and resolved some cases of conscience in reference to wicked men. I am now at this time to dispatch some cases of conscience more, touching them that are effectually called by Jesus Christ: As

1. Whether men that are effectually called by Christ into a state of grace, and hope of glory, may in this life attain to an infallible and firm assurance of their own effectual calling?

2. If it be found that it is attainable in this life, then what is the reason that many Christians who are effectually called, do so much suspect and doubt their own calling; and walk so sadly for want of their assurance?

3. What must be done that so you may make it sure to your own souls, that you are effectually called by Jesus Christ.

First, whether it be attainable in this life, that men who are effectually called by Christ, may have a firm and infallible assurance of their own call? And in resolution of this I shall briefly free it from two extremes, both of which are untrue about this query.

The first is that of the Papists, who utterly deny any such thing as assurance about a man's Calling, Justification, or Election by God, and they hold all their followers in suspense, affirming that the most a man can have is a conjectural faith, an hope or conjecture that he shall be saved. And hence it is, that in that Popish Council of Trent they made this Canon, that if any man does say, that he is bound of faith to believe that he is certainly in the number of God's called ones, or justified ones, or elect ones, let him be Anathema, let him be accursed. That man that would so much as take this assurance to himself, they would hold that man accursed. And the reason why they do it, is, because they hold another error, to wit, falling from grace; which they could not maintain, did they not hold this also: This is the first extreme.

Another extreme is of the Lutherans; they being opposite to the Papists in this point of assurance, to confute them who deny all assurance, they run into this extreme, to hold that assurance is of the nature of faith, and whoever has faith, has assurance. But this is another extreme, and an uncomfortable doctrine for doubting Christians, were it true. Therefore to keep this truth in the middle between two extremes, I shall lay down this position by way of answer: that though sometimes persons effectually called, may be without a particular assurance of their own call, yet this assurance is attainable by Christians in this life; and Christians may be assured of their own effectual calling. And this I shall prove by four mediums.

First, because the Apostle enjoins it here in my text, Give diligence to make your Calling and Election sure. Now this is a rule in divinity, no man is bound to do a thing impossible, and therefore in that we are commanded and bound to do it, it is clear that it is possible, and may be made sure.

Secondly, because it is the office of the Spirit of Jesus Christ to work this particular assurance in the hearts of those that are effectually called, that they are in the state of grace, and shall be brought to glory. (1 Corinthians 2:12) We have received not the Spirit of this world, but the Spirit which is of God, that we might know the things that are freely given us of God. (1 John 5:10) He that believes, he has a witness in himself; a witness to his own soul that he does believe. (Ephesians 1:13-14) There the Spirit is called a Seal; you are sealed by the Spirit of promise; and verse 14 it is called the earnest of our inheritance. Now a seal, and earnest, is to give more assurance to a promise; and here the Spirit of God is given to believers as a seal, and earnest-penny, that as they have the first fruits in grace, they shall have their harvest in glory. (1 John 4:13) Hereby we know we dwell in him, and he in us, because he has given us his Spirit. It is the office of the Spirit of Jesus Christ to assure our hearts in this particular. (Romans 8:16) The Spirit itself bears witness with our spirits, that we are the children of God.

Thirdly, particular servants of God in Scripture, that have been partakers of this mercy, they have had this firm assurance of their effectual calling. I shall instance in three. First in Paul, and the Scripture tells us of him, that he had a clear evidence of his effectual calling (Galatians 2:20): I live, yet not I, but Christ that lives in me, who loved me, and gave himself for me. There he had a particular assurance that Christ loved him, and gave himself for him. (2 Timothy 1:12) I know whom I have believed, and I am persuaded also, that what I have committed to him, he will keep till the last day. (2 Timothy 4:8) I have fought a good fight, I have finished my course, I have kept the faith, henceforth there is a Crown laid up for me. Indeed, not only Paul, but Job also (Job 19:25): I know that my Redeemer lives, and I shall stand up before him at the last day. He knew Jesus Christ was his Redeemer. And so David also says, You are my God, and I will praise you (Psalm 118:28). (Psalm 23:6) Surely the goodness and mercy of God shall follow me all the days of my life. So that put these together: God commands it, it is the Spirit's office to work assurance in the heart, and particular servants of God have had this assurance, therefore why may it not be obtained? But if you say, these were not ordinary servants of God, these were servants of a higher rank and form; but may ordinary weak Christians know this also? Yes. Therefore,

Fourthly, not only particular saints have had this, but the people of God in general; they have declared in Scripture that they have enjoyed this particular assurance of their effectual calling, and safety of their condition by Christ. Instance in a few. Doubtless you are our Father (Isaiah 63:16). They made no doubt of it, they were so persuaded they feared it not. Surely shall one say, In the Lord have I righteousness and strength (Isaiah 45:24). Surely: a word of confidence, they were assured they had righteousness for their justification in Christ Jesus. So (2 Corinthians 5:1): We know, that if our earthly tabernacle be dissolved, we have a building of God eternal in the heavens. They knew that when they died, they should see God in heaven; not only Paul, but other godly Christians with him. So (Hebrews 10:34): You know in yourselves, that God has provided for you a better and more enduring substance. They were assured within themselves, that when they should die, or lose their estates here, God had provided for them a more enduring substance. So (1 John 3:19): Hereby we know that we are of the truth, and shall assure our hearts before God. So (1 John 3:14): We know we are translated from death to life, etc. So that what can be more clearly proved than this, that this assurance is to be attained in this life: because God commands it, it is the Spirit's office to work it, particular Christians have had it; and the people of God in general they have enjoyed and professed this temper.

Is it so then that assurance is attainable in this life? Then how much too blame are our adversaries the Papists, who hold their followers in suspense, that they must live without the assurance of their own estate, that their souls must hang in fears and doubts all their days, that the most they can have is only a conjecture: Oh into what a gulf of discomforts do they plunge them! Beloved, the Lord in the Book of Deuteronomy, chapter 29, did pronounce it as a curse, that their lives should hang in suspense, it is a greater curse that men's souls should hang in suspense, that men shall not know whether they shall be saved or damned, it is a hell on this side hell; and therefore they are much to be blamed, that hold their followers in hand with a perhaps they shall be saved, perhaps not; when the Scripture is so clear in this thing.

Secondly, let not the thoughts either of the impossibility or the difficulty of attaining this assurance, discourage you from looking after it. It is not impossible, though it is difficult indeed; and the difficulty should be so far from discouraging you, that it should quicken your endeavors, to make your calling and election sure.

Thirdly, seeing assurance is attainable in this life, enquire into the cause why you who are effectually called, have not attained this assurance before now. And this puts me upon handling of the second case of conscience, seeing this assurance is attainable, therefore:

Secondly, what is the reason that many Christians who are called effectually by Jesus Christ, do live in many doubts and fears about their effectual calling?

In answer to this I shall lay down these three particulars, that the doubts that do arise in Christians about their calling they flow from this threefold fountain.

Either first from some seeming defect they apprehend in the manner of their calling.

Secondly, some seeming defect they apprehend to be in the means of their calling.

Thirdly, some seeming defects they apprehend in the effects of their calling; and these three grounds are the rise from where many Christians effectually called, do doubt of their call, and are not assured of it.

First, it does arise from some seeming defect they apprehend to be in the manner of their calling: they say, I am not called in such a manner as I see others are. As thus: think they, I see other men when they are converted, that their humiliations are great, I see that they have horror of conscience, that they are wrought upon by the terrors of the law, that they are exceedingly humbled before God: now for my part, I never found this manner of God's working in my soul, I never found that I could see my sins clearly, or could be humbled for them greatly; I never found those humiliations and legal terrors which I hear many men talk of, and this makes me doubt whether I am effectually called or no. Now to take off this, I shall only speak three things by way of answer.

First, that it is true; God does proceed after this manner with some, yet God is not tied and confined to one and the same way of working with all. What if he come to you in a calm, when he comes to others in a tempest, if God come to you in a more peaceable and quiet way? What if God does not pierce your heart, as he did those 3000 in the Acts, if he kindly open your heart like Lydia's without noise? God is not to be tied to one and the same way in converting all. As it is said (John 3:8): The wind blows where it wishes, so how it wishes also.

Secondly, you have no cause to doubt for this; because it is God's usual manner to proceed after this way only with such men who have been loose in their lives, who have been obstinate in their wills, who have been very scandalous in their way of life before their conversion and call. But it is not God's usual way to work thus upon Christians who have been religiously brought up from their youth; it is not God's way to plunge them into such a pit of horror, and plunge them into such a depth of fears, who have been of a fair and noble and moral life before their call. As you know it is with carpenters, they give more blows to knotty timber than they will do to smooth and tender wood; thus does God when he meets with a knotty sinner, a wretched stout-hearted sinner — God must give many blows by humiliation, before he will be humbled, before he can bring him to be a serviceable piece in God's building. Whereas Christians of a mild and softer temper, they shall have fewer blows, and shall not have the terrors of God stick so fast in their hearts, as others shall. Here you read that phrase (Hosea 6:5): says the Lord, I will hew them by my Prophets, etc. God does hew some men, hew them with judgments, and hew them with terror. Yet others that are not so loose as they: I taught Ephraim to go, I led Ephraim by the arms, and I drew him with cords of a man, and with the bands of love (Hosea 11:4). God, you see, would hack and hew some men with terror and wrath, but others he would draw with love, and the cords of a man. Now suppose God has not hacked and hewed you with judgments — if God melts you with loving kindness, and if God gains upon your soul with mercy, and with love and grace, you must not blame God, you must not confine God; for this is God's way of working sometimes, as well as by wrath. God works upon some with wrath; he will allure others with loving kindness; so that you have no cause or ground of fear that you are not effectually called, because you apprehend some defects in the manner of your call. Because it is God's usual way to plunge them in most humiliation and most terror who have been most wickedly lived before their call, and so ordinarily with men religiously trained up from their youth.

Thirdly, God, when he goes to call a sinner to conversion, looks upon the temper of those that are to be called, and God sees some men of a rugged temper, that their tempers will not be won but by wrath, and by fire, and by hell, and by judgment. And so it is likely Felix was — his temper was such that nothing could convert him but wrath and judgment to come, terrible doctrines. Some are of this temper, that nothing but wrath and hellfire can work upon them. As children — there are some that are of such soft and tender tempers that the shaking of a rod may do them good; there are other children who, if a man should whip them every day, they would never leave their childish tricks. It is so with sinners: God sees some of a more tender and soft temper, that love will gain upon them; others are of a rugged disposition, that nothing but wrath can frighten them. Now God, in the dispensations of his grace, observes their temper, and if he sees love will gain more upon them than wrath will do, he will take that course; but if God sees nothing but wrath, and fire, and horror will do it, then he will work that way. This you read in the Epistle of Jude (verse 22-23): on some, says the Holy Ghost, have compassion, making a difference; but others save with fear, pulling them out of the fire. The meaning is this: there are some that you must show tenderness and compassion to in calling and working upon them — they are of a tender temper; but others there are that you must save with fear, that is, preach terrible sermons to them, and frighten them with hellfire and judgment to come. For God does observe the different tempers in men, and accordingly proceeds in different ways of administration in working upon them. Now it may be, you who thus complain never had these terrors in your soul, and yet are effectually called — it may be God saw your temper more to be won by kindness, and more gained upon in a way of love, and therefore worked upon you this way. God is not bound to one way; and therefore we may justly count them blameworthy who preach only free grace and God's love, and so tie God to one method. And they are too blame on the other side likewise, if there be any such, that preach only terror and wrath; for God observes the temper of men's dispositions, some to be knotty and some soft, and accordingly proceeds in his way of working with them. This ground therefore for your doubts is insufficient.

Secondly, a second ground that makes men doubt of their effectual calling is upon the apprehension of some seeming defect that may be in the means of their calling. As thus: they think, I have read in the Word that it does please God to use preaching as the ordinary means to call and convert sinners to Christ. It pleased God by preaching to save them that believe. I read this also, that faith comes by hearing. Now many a poor soul has this that troubles his conscience and troubles his spirit: but alas, I find a defect in this means. For my part, I cannot say I was converted by hearing a sermon; that which did work upon me was some other means. One of these three: either I was converted, says one, by living in a godly family, among good Christians, seeing their example — that first gained upon me. Or, says another, I was gained upon by reading a chapter in the Bible, or in some good book, and that first worked upon me. Or, says a third, it may be if it was the Word, it was the Word preached by a wicked man, that is now turned either erroneous in judgment, or profane in practice, and this occasions a great deal of suspicion. The Word preached by the mouth of a godly minister is God's ordinary way, but I was altogether out of this way, and therefore this does make him suspect the truth of his effectual calling. Now, beloved, I beseech you lend me your thoughts a little, for I would eagerly make this doctrine as comfortable to every called one as I can. I shall speak of all these in order, and show you that suppose either of these have been the means of your calling, yet you have no reason to doubt of your effectual calling.

First you suspect your call, because the means has been, you say, not by hearing a sermon, or the word preached, but by living among good Christians, and seeing their example and their living — you came by this means to love the ways of God; and this was the first means that converted you. Beloved, I doubt not but I speak to a great many that cannot say a sermon ever converted them, but only that they were gained to God's ways, to embrace the truth, this way. Now what shall I say to such men as these? Why, I would say thus much: that though the Lord did not use his word preached, the ordinary means of converting souls, in calling you, yet God is not tied and bound up to his word preached, but he may use other means to convert your soul.

Secondly, and more particularly, that living among good people, and seeing their example both in life and worship, we find in Scripture to be a very efficacious means oftentimes to convince, sometimes to convert; and if you can find out this in Scripture, you may have abundance of comfort. It has been a means oftentimes to convince (1 Peter 3:16): They shall be ashamed to speak evil of you, while they behold your conversation in Christ. When they shall see that you live in Christ, and walk according to Christ, they shall be ashamed — ashamed of what they have done, and what they have spoken; it shall convince them. So (1 Peter 2:15). And the Apostle when he speaks of the orderly and regular managing the worship of God (1 Corinthians 14:23-25): If there comes an unbeliever among you, and he sees your order, says he, he shall fall down in the midst of you, he shall be convinced, and shall say, Of a truth God is among you. Seeing this, says the Apostle, godly men holy in their lives, and holy in their worship — though he be an unbeliever, he shall fall down and say, Of a truth God is among you: that is, by way of conviction. Indeed, further, sometimes God does bless the gracious lives and blameless example of Christians to be a means to convert some, when the Gospel cannot do it; and you would think this very comfortable, could it be made good. I would commend but one text of Scripture to you, to prove what a blessing it is to live in a good family, where either husband or wife, or any one in the family is godly (1 Peter 3:1): Wives be subject to your husbands — what then? That your husbands that are not won by the word, may be won without the word, while they behold the conversation of their wives. A notable text — there were many wicked husbands that all the sermons they heard would not convert them; yet the Apostle tells them that if the wife did live a godly and holy life, their lives sometimes should be more efficacious to convert their husbands than the word should be. And this, Beloved, does clearly take off this first plea of yours — that because you were converted by example, and by living among good Christians, and seeing their walkings, this gained upon you; this is no cause of discouragement, because sometimes, I say, the Lord does bless examples of gracious lives, to make them win and gain upon men that are brought home to Jesus Christ.

Secondly, they go yet further — there is another poor soul brought home to Jesus Christ, and what does he say? I do misdoubt the means of my call, for a sermon never wrought upon me; the first thing of all that ever gained upon me was the reading of some chapters in the Bible, or some other holy man's book, and that made me first to hate sin, and love the ways of God, and look after his word for my salvation. And here I doubt not but many Christians have found the word read to be the first means of gaining upon their hearts. And therefore to take off this likewise, I shall speak two or three things in way of answer.

First, that God is not tied to any means, but can work with the most humble means to bring home people to Jesus Christ. If Peter's conversion was by a cock — a cock crowing, and a look of Christ's eye — why may not Christ use the Scriptures read to be a means of a man's call? If from stones God can raise up children to Abraham, why cannot God do it by the word also, to make the word read a means in his own hands to effect it? God, who can do all things with nothing, without means, can bring to pass great things by weak means.

Secondly, and more particularly, that though ordinarily preaching and hearing of the word preached be ordained by God, and crowned by him chiefly to be a means instrumental to convert souls, yet God sometimes has blessed the reading of the word to be a means of converting souls likewise. Yet, Beloved, I would not do as the Prelates did, who would fain have brought in reading to jostle out preaching. Preaching is the more noble work, and must be highest in our thoughts; yet if God will go out in an unusual way, who can control him? If God will do it by a chapter read, when not by a sermon preached, who can resist God? If he will show his power by weaker means, who shall oppose it? God sometimes honors the reading of the word, to give encouragement to reading, to be a means of some men's call. I have read of Saint Augustine that he was converted, not by hearing a sermon, but by opening the Bible and reading that place (Romans 13:13): Let us walk honestly as in the day time, not in rioting and drunkenness, not in chambering and wantonness; and the reading of this verse wrought upon him. I have read of Cyprian that he was converted by reading the prophecy of Jonah, hearing of God's mercy to save such a wicked people, and of God's mercy to Jonah, when he was in so pettish a mood as to be angry with God. I have known likewise another famous minister, that going by a bookbinder's shop, he was converted by reading a sermon of repentance that cost but two pence; and has been a famous minister since for the conversion of many hundreds to Jesus Christ. Junius was converted by reading the first of John; so the Eunuch was converted by reading (Isaiah 53:7). Beloved, God is not bound to any one way in saving man; he that wrought upon Augustine by a verse reading, and upon another by a sermon, he can do so by you. Reading is an ordinance of God, and God is not bound up, but may use that as a means of your effectual call likewise.

Thirdly, indeed but, says another doubting soul, perhaps I was never wrought upon, neither by seeing godly people among whom I lived, and observing their example, nor was I wrought upon by reading good books. But I was first wrought upon by hearing such a minister, that I now see has run into error; or a minister that is grown loose in his practice (perhaps in these present times gone to join with the enemy against the Kingdom) and become a vile liver. And the minister being bad that wrought upon me, makes me question whether the work is not an unsound and bad work also, and this perplexes many a Christian likewise. To which I answer briefly.

First, that suppose the minister were bad that wrought upon you, yet the badness of the minister is no just ground of making us suspect our calling. For then we should never be sure of our call. A man may be sure of his own conversion, though a man may not be sure of the conversion of him by whose means he was called.

Secondly, again it is clear in Scripture, God may use ministers that are wicked themselves to convert others. The ministers of the seven churches of Asia — doubtless some of them were bad men. Paul tells you (1 Corinthians 9:17), I keep under my body, lest when I preach to others, I myself may be a castaway. Intimating, that a man may preach to others, and may be a means to save others, and yet not be saved himself. So (1 Corinthians 13:1), ministers in this case may be as cooks are. A cook may dress many a dish, and let them go through his hands to furnish a large and stately table, yet of all these dishes himself hardly taste one. So ministers, they may dress many a dish for their hearers, yet they not taste of this spiritual food themselves. As in the building of the ark, there were many men who built Noah's ark to save others, that were drowned themselves. So many men may build an ark by preaching the Word, and the ways of God to save other men's souls, when they may be drowned themselves. Hence it is the Scripture tells us of stars that fell from heaven — many ministers, that seemed godly ministers, like stars in their generation, yet they fell, and became wicked and loose. And I remember Doctor Pembleton, a famous minister in the days of Queen Mary, and a man whose ministry had converted many Christians, yet at length he himself turned to be a Papist. Now these Christians did never doubt or suspect their conversion, because the man that converted them was a bad man. They might be good people, though he was a bad minister. So that this is no ground in the world; though I confess it is not ordinary, that God makes wicked men means of conversion, but God ordinarily crowns the Word most in the mouth of a godly minister, yet sometimes I say, God may use a means to convert souls. And I would give you these reasons to prove, that a wicked man may convert souls, and that God ties not conversion to a godly minister. Because first, the efficacy of the Word does not depend upon men, but upon Jesus Christ; and Christ may make use of whom he pleases.

Secondly, if only a good man could convert, then this would follow, that we could be as well sure of another man's conversion, as we are of our own; which is a thing most untrue. For if only a godly man could convert, then if I were sure of my own conversion, I were as well sure of his conversion that wrought upon me also; which cannot be. So that clearly this should lay no block in your way because you discern the minister that wrought upon you to be no good man, seeing conversion is not tied only to a godly minister.

Thirdly, a third ground from where doubts arise in called ones, is from some seeming defects they apprehend to be in the accompaniments that accompany, or in the effects that should follow effectual calling: and this makes them fear, that surely they are not effectually called. I will name to you three or four.

First, says a doubting Christian, I do hear in Scripture what effects will follow, and what will accompany a man effectually called, and I find them not wrought in my soul. As now first, I apprehend that when a man is effectually called, he shall be enabled by God to call upon him in prayer. I find in Scripture (1 Corinthians 1:2) that all that are called to be saints, they shall call upon the Lord in every place. But alas, woe is me, I do not find this in my soul. I find I have a dull, dead, listless, unpraying heart all the days of my life; and therefore I doubt whether I am effectually called or no. Now to this I shall lay down three things for answer.

First, perhaps you judge that you are not enabled to pray, because you lack expressions in prayer, though you have affections. Now if you judge your inability to pray, because you lack expressions only, you judge amiss, because prayer is to be judged by the affections, not by the expressions. Expressions are but the breath of nature; a natural voluble tongue may tumble out expressions. Whereas affections in prayer, they are the breath and fruit of the Holy Spirit. Therefore do not judge you cannot pray, because you have not such fluent expressions as others use, for the very essence of a prayer lies in the heart. And therefore it is said, when the Spirit of God teaches men to pray, it teaches them not only in expressions, but with sighs and groans that cannot be uttered (Romans 8:26). When the Spirit moves the heart, and makes you sigh out your requests, and sorrow out your supplications, you pray best of all.

Secondly, you that judge your inability to pray, and therefore think you are not called, because you cannot call upon God, I would say this to you: That the best of God's children have found a great difference in their spirits in reference to paying duties; the best of God's children do not always pray alike. Sometimes the affections of godly men are as swift in prayer, as the chariots of Aminadab; at other times they drive as heavily as Pharaoh's chariots when the wheels were off. Sometimes the people of God are burning in their affections, hot as fire; at other times they are frozen in their affections, cold as ice. None of God's people are in their carriage always alike towards God in prayer. It is the speech of Asaph (Psalm 77:4), O Lord, my spirit is overwhelmed within me, I am sore troubled, I cannot speak. The man was so troubled, he could not speak, yet Asaph spoke these words with his mouth; but the meaning is, though Asaph was a godly man, yet he was so overwhelmed with trouble, he could not speak to God, he could not call upon God with that inward vigor of spirit. Though you may sometimes call upon God with affection, yet when trouble rests upon you, your heart may be out of frame.

Thirdly, many times God's people are subject to a state of desertion, and abatements in their spiritual affections, and then they are out of a praying vein; when you lose affections, the wheels of prayer are knocked off. Many times it falls out with God's people, that they are even brought into a languishing and low condition, they are in such a swoon as if they had neither a principle, nor the actings of spiritual life. Strengthen that which remains, says the Holy Spirit (Revelation 3:2); that is ready to die. Godly people may be a dying people, and then the tongue fails, when it is a dying. The people of God may be in a dying condition; though they never die wholly in grace, yet they may be so weakened in their spirits, that they cannot pour out their requests to God as in accustomed times. Jehoshaphat walked in the first ways of David his father (2 Chronicles 17:3), implying that David's first ways were better than his last. So many men may have their first ways good, yet sometimes in the end before they die, they may have much failing, and deadness of spirit upon them.

Fourthly, if a man does but mourn, that he cannot call upon God, God looks upon that as calling upon him. If you can but sigh out your requests, and mourn that you cannot mourn, and pray that you might pray; the Lord hears your prayer. This is the most melodious music you can make in the ears of God. Therefore David says (Psalm 6:8), The Lord has heard the voice of my weeping: there is a voice in tears, as well as in words. If the Lord see you to weep over your own straitness, and mourn over your own deadness, the Lord looks upon this with a more pleasing eye, than if you could pour out the enlargements of your tongue, with most fluent and voluble expressions.