Sermon 16

2 Peter 1:10. Therefore, brethren, be all the more diligent 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 eternally called by God to life and salvation. In the prosecution of which doctrine, I have gone over several particulars, and have now only one query more to satisfy about election, and then to wind up this doctrine, in laying down some explanatory propositions, very conducive to illustrate this doctrine of election. And the query to be resolved is this.

What are those delusions of the devil whereby he nourishes presumptuous persuasions in the minds of men, that they are elected by God, when they are not? And to answer this, I shall reduce all I have to say under these three heads.

First, the devil persuades wicked men that they are elected upon this ground: because they do not break forth into such gross and scandalous enormities in their lives, as many men that live about them do; and therefore the devil bolsters them up in this: surely if you were not elected, you would be as bad as any, and as vile and exorbitant as any. Now seeing God keeps you in, that you act not such things in your lives as other men do, this may be a comfortable evidence to you that you are in the number of God's elect ones. And this delusion deceives thousands of people, especially moralized and civilized men; they run hoodwinked to hell, nourishing hopes of life and salvation, and never feel the contrary, till they come to death and hell. I shall declare this to be a delusion, in laying down four or five particulars.

First, that there are many men mentioned in Scripture not to have been within the compass of God's election, who yet were men of very blameless and honest lives, not blemished with any gross and scandalous evils. Read Luke 18:11-14, of the Pharisee. He tells you he thanks God he was no extortioner, no adulterer, no covetous person, no drunkard, nor was he as wicked as the publican was. Here you see a man that spoke vauntingly and truly, that he was not a man that broke out into those miscarriages other men did; yet what was this man? An elect vessel? No. Read verse 14, and the text tells you the publican went away justified rather than the other; the Pharisee, though he was free from scandalous and gross enormities in his life, yet he was not a justified man, and so by consequence not an elect man. You read of hypocrites, Matthew 23, that cleansed the outside of the cup and of the platter — that is, cleansed their conversations, and cleansed the outward man of gross scandals — and yet within were full of filth; and Christ tells us they were hypocrites, that should have their portion in hell. And should you view over historians that write of the Scribes and Pharisees, and strict men among the Jews, they will tell you what wonderfully holy-lived men they were; they were often in duties, fasted twice a week, prayed every day in the corners of the streets; none so strict as they in observing the Sabbath; would go veiled, lest they should be ensnared by lascivious objects; and yet these very men so wonderfully strict and cautious were men that had no drop of grace in them at all. Though they were a people thus well dressed in their lives, yet the Scripture tells us of them that prostitutes and harlots should go to heaven before them. This therefore is the first: that many men have had their lives free from gross scandals, and yet were men that were not elected by God to life and salvation.

Secondly, that a man's conversation may be free from scandalous sins, yet if this freedom from scandals proceeds from a wrong principle, it may be in a person not elected. As I will make it appear. There may be a freedom from gross sins proceeding from a threefold principle, and yet a man be in a state of damnation and of reprobation. As first, there may be a freedom from scandals proceeding from religious education; secondly, from a natural disposition; and thirdly, from the power of restraining grace. First, there may be a freedom from gross sins proceeding from the power of education. So the young man in the Gospel (Matthew 19:18-20), when Christ told him what the law was — you shall not commit adultery, you shall not steal, you shall love your neighbor as yourself, you shall do no murder, you shall not bear false witness, etc. — says the young man, all these have I kept from my youth. He was a Pharisee, and his parents strict in their course of living, and brought him up so from his youth; and yet this man was no elect man (verse 22). Secondly, a man may be free from scandalous sins, arising from an ingenious natural disposition. A man's disposition may sometimes be utterly averse to some sins. Plutarch, a heathen, could say this: I had rather it were said there were no such man as Plutarch in the world, than to say that Plutarch was unchaste, Plutarch was a drunkard, or Plutarch was a swearer. A man's natural temper may sometimes be free from gross sins, and yet he not an elect person for all this. And then thirdly, a man may be free from gross sins as proceeding from the power of restraining grace (Genesis 20:6): I also withheld Abimelech from sinning against me. He was a heathen and a wicked man, and yet God, by the power of restraining grace, did keep Abimelech from running into that exorbitant course of sinning against him. So that if a man be free from gross sins, and yet proceeding from false principles, a man may not be an elect man for all this. Unless your freedom from sin proceed from a renewed nature, from a sanctified heart, and from the saving operation of the Holy Spirit; unless it comes from these principles, your freedom from gross sins can be no pledge to your souls that you are elected by God to life.

Thirdly, that a man having a good life, free from scandalous sins, if he have not a good heart, that is no argument of a man that is within the compass of God's election (Romans 2:28-29). He is not a Jew, which is one outwardly; nor is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly, and circumcision is of the heart, whose praise is not of men, but of God. Intimating, that he is not a Christian; he is not an elect Jew, that was one outwardly; that is, that was conformable to the rites and customs of the Jews; but he was one that was one inwardly, that had his sins mortified, his nature changed, and his heart cleansed — he was an elect Jew. So that to have a holy life, if a man have not a holy heart, is no sign that a man is within the compass of God's election.

Fourthly, God in electing men to life, does pass by moral and civil honest men, that trust and depend upon their own righteousness and strict living, rather than any sort of men in the world. Matthew 21:31, 33 says Christ, John Baptist preached the Gospel of repentance, but you believed not, but Publicans and harlots believed. Those Pharisees that did depend upon their own righteousness, and their own goodness, Christ did not call them, Christ did not own them, God made them not the objects of his election. Hence it is said (Matthew 9:13), Christ came not to call the righteous, but sinners to repentance: that is, men depending upon their own righteousness, and their own parts, they are left out by Christ, as if he came not for them; but Christ came to call sinners, that see their sin, and were vile in their own eyes, Christ came to call such. Again,

2. The second delusion, whereby the devil makes men think they are elected by God, is drawn from their external vocation; that they are not only civilized and moralized ones, but they find the power of the word to call them; and upon this vocation they bottom the hopes of their election. And they have Scripture for it (Romans 8:30): Whom God predestines he calls. Now God has called them by the word, and they have found the word come with power upon their conscience, to reform the evils of their life. And the power of vocation they deem higher — as indeed it is — than the power of education, or natural temper; and therefore, think they, I having vocation, this is an evidence to me of my election. To this delusion I shall only say two things, by way of answer.

First, it is true indeed, the Scripture says, all whom God predestines, he calls; but the Scripture does not say, that all whom he calls, he predestines. No man that God appoints to life, but before he dies, God will call him by the word; but God does not say anywhere, that those whom he calls, them he did predestinate to life.

Secondly, many men are outwardly called by the word into a profession of Christ, when they are not eternally elected by God to salvation. Matthew 22:14: Many are called, but few are chosen. Many are called, but all those that are externally called by the word, are not chosen, nor all ordained to life. A man may be called from ignorance to knowledge, yet not elected (Hebrews 6:4). After they were enlightened, and had tasted the word of God, and the power of the world to come, yet they fell away. A man may be called from profaneness to profession, from the world into the Church, as Simon Magus was, yet not elected, but remain in the gall of bitterness, and bond of iniquity.

Thirdly, a third delusion whereby men are deceived by the Devil, to think they are elected, when they are not, is this. If they cannot plead their education, and moral manner of living, or if they cannot plead their vocation, their last plea is, the mercy of God, they hope God is a merciful God, and God made them not all to damn them; they are God's creatures, made by him, and God that made them, will save them; and hereupon they fasten their hopes, that they are in the number of God's elect ones. This is a strong delusion, especially among ignorant people. And to this I answer in two particulars.

First, when as men say, God is a merciful God, therefore they hope they are elected, I answer: It is true, God is a merciful God, yet God is as just as merciful; he is mercifully just, and justly merciful; his mercy cannot intrench upon his justice, nor shall his justice intrench upon his mercy; one attribute shall not clash with another; he is no more merciful than he is just, nor is he more just than he is merciful.

Secondly, though God be a merciful God, yet God's saving mercy is not so large as to extend to all creatures that live, that he has made. You read (Isaiah 27:11): This is a people of no understanding, therefore he that made them will not have mercy upon them, and he that formed them will show them no favor. Here you see the Prophet tells them, that that God that made them, will damn them, and that God that formed them, that God will show them no favor. So that God's mercy extends not so far, as to reach to all the works of his hands; for if so, the devils might claim salvation as well as man; for God made them when they were glorious angels, as well as man: and therefore, if all the works of God's hands should plead for salvation, they might as well come within the compass of God's election as wicked men do.

And thus you see in these several Sermons, I have finished the Doctrines of Effectual Vocation, and Eternal Election. I will now a little illustrate the point, by laying down ten Propositions, which will serve to clear the Doctrine of Election in many points about it, and so conclude.

First, that all men are not the objects of God's election, or of God's choice. And this proposition does confute the opinion of Origen. Origen was of this mind, that all mankind should be saved, nay, the very devils themselves, they should all be saved by Christ. A most groundless and unheard of opinion; for all men are not elected to salvation. Jude tells us in his Epistle, there were some of old ordained to condemnation; and if so, surely they could not fall within the compass of God's election. 1 Thessalonians 5:9: There are some ordained to wrath; but we are not among them, says the Apostle, but we are ordained to obtain salvation by Jesus Christ. All are not objects of God's election to life.

Secondly, that the fewest sort of men and women that God has made are the objects of his election. God in his own counsel has elected to life and salvation the fewest sort of men and women in the world. And this is a very dreadful point. Many are called, but few are chosen (Matthew 22:14). A remnant, according to the election of grace (Romans 11:5). And here in pursuing this head, I shall lay down two things under this proposition: First, that there are but few rich men chosen by God to life and salvation. Secondly, there are but few civil honest men chosen by God to life and salvation. There are but few rich men that fall within the compass of God's purpose to save (1 Corinthians 1:26). Not many mighty (he does not say, not any; but not many mighty), not many noble, not many great ones of the world are chosen. You read in Matthew 19:24 that it is as easy for a camel to go through a needle's eye as for a rich man to enter into the Kingdom of God. As easy for a camel — it is not meant in this sense, as some expound it, that there was a gate in Jerusalem called the Needle's Eye, a little and low gate, which their camels being laden could not go through, and therefore they must unload the burden, and the camel stoop before they could enter. Some think Christ's speech had relation to that. Beza says that instead of the Greek word for a camel, they read a word for a cable, which, if untwisted, may be put through the eye of a needle, but the knot is not untied, but cut by this exposition. But the words were a proverbial speech among the Jews, who had this proverb among them, that when anyone spoke things either unlikely or improbable, they would say, "This can be as easily done as a camel can go through a needle's eye." And Christ, alluding to this proverb, says that rich men who dote upon their riches, and cleave to their wealth, and rather part with heaven and Christ and soul and all than part with their riches — Christ makes it an impossible thing for such rich men to come into heaven. As I once told what Buchanan said, lying upon his deathbed in a message to King James: "I am going to that place, where few kings come." And beloved, the speech is true, for not many wise, not many mighty, not many noble has the Lord chosen. Secondly, few civil honest men do fall within the compass of God's choice to save. Moral men, that trust upon their civility and moral honesty and plain dealing — few or none of these come to heaven. Tax collectors and prostitutes shall come to heaven before you (Matthew 21:32). Prostitutes and harlots believe in me, when you do not, says Christ.

Thirdly, that though God in his own counsel has determined, or made choice of but the fewest number of men and women to life and salvation, yet this does no way infringe upon the mercy of God. This does no way lessen or impeach the mercy of God. Men may think, as if surely God had cast off all bowels, and cast off all mercy. What? God make such a world of men as he has done, and save but a few of these? Man might think, as if God were a hard master, that delighted in the destruction of man, that had forgotten to be gracious — such a hard charge will they be apt to lay upon God. But now, beloved, that God has elected so few a number to life, this does no way impeach the mercy of God. And this I make appear thus: because God was bound to save none at all; therefore you cannot challenge God either with unmercifulness or unfaithfulness, if he should save none. It was a mere act of his bounty and good will, that he would save any. Nay, secondly, there is that in man, in the best of men, that might justly provoke God not to save any; and therefore, if God save any, it is of grace. And this is a certain rule, that God does show more mercy in saving one than he would have done rigor of justice, had he damned all. As may be made plain by this comparison: suppose forty men guilty of rebellion were arraigned for their lives, and were condemned to die by the law; if the prince pardon four of these forty, he shows more mercy in pardoning the four than he does rigor of justice in condemning the forty. Why? Because the fact deserved death in all alike. So it is with God: every man upon earth deserves death and damnation; and if God culls out any of the mass of mankind to save them, he shows more mercy than he had done rigorous justice, should he have destroyed all, because he is bound to save none at all.

Fourthly, God in electing a certain number to life, does it without foresight of any good works which he saw would be in them. Indeed the Papists and Arminians join their strength to maintain this — God, say they, foresaw men would believe in Christ, and would be holy in their lives, and therefore God did choose them to life. This you may remember I spent some time in overthrowing formerly, and therefore pass it over now — namely, that God did not choose men to life with reference to any good works he foresaw in them. This indeed is an undoubted truth: all men whom God did elect to life, he foresaw they would have good works in them; but God's foreseeing of this was not the cause for which he did elect them. No, the motive was his own will, according to the pleasure of his own grace (Romans 9:11), and a remnant are saved according to the election of grace (Romans 11:5), for if it were of works, grace is no more grace. Were election upon foresight of good works, then it would follow that infants dying in infancy were not within the compass of God's election, because an infant so dying could not perform any good works, and so their case would be most miserable. Besides, we are not justified by actual works, therefore not elected upon works foreseen (Romans 3:24), for there is the like reason of these two.

Fifthly, that God's election is so free, that in choosing and electing men to life and salvation, he does not do it for the sake of Jesus Christ himself. Understand this well, that in it you might both give Christ his due, and God the Father his due: for mistake me not. God does save none but by Christ, but God did elect men without reference to Jesus Christ as the motive of election, merely according to the purpose of his own will. All modern and latter divines lay down this for a truth, that it was the mere pleasure, and good will of God to man, that was the motive of God's electing us, and not Christ. Christ could not be the cause, because he was the effect. Now what is the effect cannot be the cause. God's love in electing mankind did produce Jesus Christ to be the means of our salvation, and of bringing about God's election; therefore he being the effect of election cannot be the cause. The cause of election was eternal, but the merits of Christ were not so. Again, Christ was elected himself (1 Peter 1:20). He was preordained of God before the world was. Now he that was elected himself could not be the cause of our election. Besides, the elect are said to be given to Christ to be saved (John 17:2); therefore he was not the cause of our election. It is true, the Scripture tells us (Ephesians 1:4) we are elected in Christ, that is, we are elected in Christ as a common person. God first chose Christ, and then believers in Christ, as members of his body. But God elects no man for Christ's sake, but man is chosen merely of God's bounty, without reference to Jesus Christ. And here divines say, God's love in electing man to life was as free, as if Christ had never died; and it was so free, that man was not beholden to Christ for his election; and yet Christ's sufferings were so full, as if men were not bound to God for their election. Thus they are pleased to express it. And the reason why the Scripture speaks thus, that we are only chosen in Christ, not for Christ, is to give God the Father his due in electing men to life: that God did it merely of his own grace, and [reconstructed: therein] God's love and favor is apparent to all the world, that he did elect man without Christ, as the motive of his election: and yet Jesus Christ being come into the world, he carries on our salvation, and he is the cause of it; though he was not the cause of God's first thoughts, in electing man to life.

Sixthly, all men that are elected by God to life and salvation shall sooner or later before they die be called into a state of conversion, and believing (Romans 8:30). Whom he did predestinate, them he also called: and (Acts 13:48) as many as were ordained to eternal life believed. So that God the Father, in ordaining man to life, has ordained this also, that before they die, they shall be a converted and believing people, and therefore men remaining unconverted, uncalled, unbelieving, they are not the objects of God's election.

Seventhly, that God in choosing or electing men to life, does let his election run ordinarily to the meanest, and to the worst sort of men in the world, [reconstructed: men] that have least natural endowments, least moral excellencies, least worldly gallantry; ordinarily election runs that way. God has chosen the poor things of this world, and things despised, and things that are not has he chosen (1 Corinthians 1:27; James 2:5). Has not God chosen the poor of this world to be rich in faith? Ordinarily the Lord chooses poor and mean men, that have no natural or moral excellencies. Hence it was that when Christ left the learned Pharisees, and doctors among the Jews, the ignorant and poor people, they flocked after Jesus Christ; they looked after Jesus Christ, when the rich and great men of the world had no share in him.

Eighthly, that a man may be an elect child of God, and yet not express the fruit of his election in many years here in the world, and this is a very comfortable point. An instance you have of this in Paul. It is observable of Paul, the Scripture tells us he was a chosen vessel (Acts 9:15), and yet Paul lived many years before the fruit of his election appeared in him. Some historians say Paul lived 37, the least say 30 years, before the fruit of election appeared in him, for he was converted the very year after Christ's death; and all the while before, he did express fruit that was seemingly repugnant to an elect estate, as if a man could not be an elect vessel, that was so vile as he: he was a blasphemer, a persecutor, injurious to the Church, [reconstructed: hauled] men to prison, mad with rage against the professors of Jesus Christ. Nay, he was a man that had a hand in putting Stephen the first martyr to death. So long he lived in a course of iniquity, for 30 years together, and yet this man was an elect vessel then. So the thief upon the Cross, an elect child of God, yet did not express the fruit of his election in repentance and conversion, until the last hour of his life. So that I say a man may be an elect child of God, and yet not express the fruit of his election in his life for many years.

Ninthly, that God for the great love he bears to his elect that are in the world, lets reprobates and wicked men enjoy many mercies and outward deliverances, for their sakes (Mark 13:19-20). There shall be tribulation, says Christ, such as was not from the beginning of the world, nor shall be the end thereof: but for the elect's sake those days shall be shortened. For his elect's sake, God did mitigate, did shorten, God did take away that trouble from them. So (Isaiah 1:9) had not God left us a small remnant, we had been like Sodom, indeed like to Gomorrah. Had not God left a handful of his elect and godly men among them, all the rest had been destroyed. So (Isaiah 65:8) and the Lord said, destroy not the people, for a blessing is among them. That is, my people is among them, and my elect is among them, therefore destroy them not. God did not destroy the nation of the Jews, because God had his own people mixed among them. Lo, (Job 22:30) and this conclusion administers matter of thankfulness, to all men upon earth, to make you bless God, that he keeps his people alive among you, for it is for the elect's sake you have all the outward blessings and mercies you do enjoy.

Tenthly and lastly, take in this conclusion: That this world shall continue no longer than till the number of God's elect be accomplished; when God has accomplished, and brought in to Christ the number of his elect; the world shall not stand one minute longer after this work is done. God does but uphold the world, till the full numbers of Jews and Gentiles be come in. If the number were filled, Jesus Christ would surrender up the Kingdom to his Father. The heavens should gather together like a scroll, and the elements should melt with fervent heat, and this world should come to a dissolution. It is the elect in the world, that keep up the world, that it does not fall about our ears. And thus having spent these 16 sermons touching man's effectual calling, and eternal election, I have now brought all to a conclusion. And I earnestly entreat you, let it be your work, to put forth your diligence to make this sure to your own souls, that you are effectually called, and that you are eternally elected to obtain life and salvation by Jesus Christ.

Finis.