Effectual Calling and Election 2, Sermon 13
SERMON XIII.
2 PETER 1.10.
Wherefore the rather, Brethren, give all diligence to make your Calling and Election ſure.
IN the proſecution of this ſubject, you may remember, the laſt Doctrine I drew forth was this, That Chriſtians ſhould put forth a great deale of diligence to make this ſure to their ſoules, that they are eternally elected by God the Father. In the handling of which, I have ſhewn you, 1. what election is. 2. That the people of God may make ſure their own election, though done from all eternity.
I come now to ſhew you, how the people of God may be aſſured in their own hearts that they are eternally elected. And here, to compaſſe this knowledge or aſſurance of our election, I doe not onelyonly carry it ſo farre as the Papiſts doe, that ſay, you may have a perſwaſion, which they call, fides conjecturalis, a conjecturall faith, or hope you may be ſaved; but will not come up ſo farre as the words of my Text, to be ſure of it. Now ſhould a man uſe no more then the words of the Text, in that it is preſſed as a command, it is an argument it may be made ſure to a mans own ſelfe. For no man is bound to an impoſſible thing; Nemo tenetur ad impoſſibile.and in that it is a thing required, to be aſſured of our election, the Scripture would never oblige our obedience to that which is impoſſible in it ſelfe. I doe not drive ſo farre onelyonly, but further. What ſhould an elect man doe to be certainly perſwaded that he is eternally elected by God to obtain life and ſalvation. I am now handling a doctrine to be trembled at, while you are attending to it. And in the reſolving of this query, you muſt take this rule; that you cannot get aſſumnce by aſcending into Gods decree, but by deſcending into your own hearts, ſearching them by the word, whether thoſe ſaving effects, which God doth work in an elect perſon, be wrought in your ſoules or no…: and that is the way to come to a ſure and certain knowledge of your election. The knowledge of your election is not attainable by aſcending into Gods decree; for who hath made you his Counſellors. Nor is it enjoyned you by way of Revelation. That is an unſure ground, and you may runne into Enthuſiaſme, as well as perſwaſion about your election. It is not done by Revelation, neither againſt nor without the word. What ever teſtimony there is, if it come not from the word, you may ſuſpect it to be a deluſion. Now the ſafeſt way, (though I know much cried down) for you to goe by, in ſearching whether you are in the number of Gods elect, is to ſearch into your own hearts, whether thoſe things be wrought in you, which are wrought in thoſe whom God hath elected to life and ſalvation. And here I ſhall content my ſelfe with the naming of ſix ſaving effects.
Firſt, every man that is elected, ſooner or latter, ſhall be effectually called, and ſavingly converted by the power of the word. This the Apoſtle laies down, 1 Theſ. 1.4, 5. Knowing brethren, beloved, your election of God. How ſhould this be known? Verſ. 5. For our word came not to you in word onelyonly, but in power, and in the holy Ghoſt: that is, our Goſpel did not come in word onelyonly, to affect your eares, and reſt there; but our word came with power, being backt with the operation of the Spirit, for your converſion. This work all men that are elected, ſooner or latter muſt come under, to have the power of the word come with authority upon Conſcience, for his effectuall calling. So Rom. 8.30. Whom he predeſtinated, whom he appointed to life, them he called. And therefore, Beloved, who ever you are, if you live and die without having the power of the Word to paſſe upon your ſoule, for your effectuall Calling, you may lay your hearts under this Concluſion, that you are not elected by God to obtaine life and ſalvation. For, Whom he hath predeſtinated, them he calls.
Secondly, a man that is elected by God to life, ſooner or latter God will ſanctifie him by renewing and regenerating grace: And this is onelyonly different from the former in degree; for calling is ſanctification begun. Now when God elects a man, he doth not onelyonly begin the work of grace, but he carries it on in a courſe of ſanctification. And of this you read 2 Theſ. 2.12, 13. We are bold to give thanks to God alwaies for you, beloved of the Lord, becauſe God hath from the beginning choſen you to ſalvation, through ſanctification of the Spirit, and beliefe of the truth. If God hath from the beginning choſen a man to ſalvation, the Lord doth it through ſanctification; not for ſanctification, as the Papiſts ſay, or for faith forſeen, but it is through it, as a means whereby we are brought to ſalvation; ſanctification ſhall runne through your lives, as water through a channel. So, 1 Pet. 1.2. They that are elected according to the foreknowledge of God the Father, by Chriſt, through ſanctification. So 2 Tim. 2.21. And therefore beloved, if men live and die, and have not the power of ſanctifying grace upon their hearts and conſciences, and working in their lives, doubtleſſe thoſe men are not elected; becauſe this you ſee clearly, that at one time or other God will work this in ſuch men. Jude 4.
Thirdly, men elected by God to life and ſalvation ſhall ſooner or latter be brought into a ſtate of believing, Acts 13.48. As many as were ordained to eternall life believed. No man that is ordained to eternall life, but ſhall be brought to a believing eſtate. And therefore men living and dying in a ſtate of unbeliefe, are not elected. Hence you read, Tit. 1.1. it is called, the faith of Gods elect; implying, that all that are elected, before they die ſhall have faith; and none ſhall have faith, but onelyonly they; and therefore in a peculiar manner called the faith of Gods elect, appropriated onelyonly to them.
Fourthly, That man that is elected, ſooner, or latter before he dies, God will work in his heart a ſpeciall delight in, and an intire love to the word preached. This you have expreſſed, John 8.47. He that is of God, heareth Gods word; therefore ye are not of God, becauſe you heare not his words. To be of God, that is, to belong to God by election. Now, he that is of God, God will in time make him heare his Word with delight and love; but he that takes no delight therein, is not elected of God. 1 John 4.5, 6.
Fifthly, The Lord will ſooner or latter work in the heart of an elect man, love to the people of God, and compaſſion to thoſe who are not the elect and choſen ones of God, Col. 3.12. Put on as the elect of God, bowels of mercy and loving kindneſs. The Apoſtle there by the manner of phraſe doth ſeem to intimate thus much, Put on as the elect of God, &c. As if it were a thing ordained to, and inſeparable from an elect man, after his effectuall calling, that he ſhould have bowels of mercy towards thoſe that are not called, and that he ſhould have loving kindneſſe towards thoſe that are called. For a man that is once elected, and hath the execution of that decree in effectuall calling, it is proper to him to have bowels of mercy.
Sixtly, God will ſooner or latter work an elect man into a new courſe of living, and of obedience, from what he had in times paſt. 1 Pet. 1.2. You are elected according to the foreknowledge of God through ſanctification to obedience; that though you were diſobedient before, ſerving divers luſts, yet God, if he hath choſen you, will bring you into a courſe of obedience, Rom. 8.29. He hath predeſtinated us. What to doe? that we might be conformable to the image of his Sonne. God intends, that that perſon whom he chooſeth to life, ſhould be conformable to Jeſus Chriſt, and that he ſhall live another manner of life then before; that though he hath formerly been ſubject to ſinne and Satan, yet then he ſhall walk in waies of obedience to Jeſus Chriſt.
Thus having briefly finiſht theſe heads, I have onelyonly foure or five cautions to lay down, to bound what hath been ſaid within the limits of truth. As,
Firſt, Take notice, that theſe ſix effects doe not extend to children who die while they are children, but to men and women that are grown to yeers. A child that cannot act reaſon, as he is a child, cannot have any of theſe particulars wrought in him, at leaſt in that way and manner men of yeeres have. A child, as it is an infant, hath not converſion in that way a man hath, though it hath ſomewhat equivalent to it; as ſomewhat like ſanctification, and ſomewhat like that faith men of yeeres have; but what that is, and how wrought, man cannot determine. In preſſing of this therefore, I ſay, it doth not extend to children who die in their infancy, but onelyonly to men come to yeeres of diſcretion, if they live and die without the having of theſe ſix effects, they may conclude, they cannot be elected.
Secondly, that the want of theſe ſix particulars for a time, is no Argument of a mans non-election: for before converſion (which is Gods firſt dealing with a ſinner) an elect man may be as vile, and as bad as any wicked man alive. As the Apoſtle Paul tels us, Titus 3.3. In times paſt we were alſo diſobedient, and ſerved divers luſts, and lived in pleaſure and exceſſe, &c. So 1 Tim. 1.12. So that the want of this for a time, is no argument of a mans non-election, for then it would follow, a man unconverted is no elect man, which would croſſe the whole tenour of Scripture: But a man living and dying without theſe, doth not belong to the election of grace.
Thirdly, I doe not preſſe the having of theſe effects actually, if you have them habitually. My meaning is this: A man may be elected, and yet may not act any thing anſwerable to effectuall calling, nor act with any delight and love to the word, nor act any thing in a way of ſanctification; yet, if you have theſe habitually, in the habit of them, theſe may be teſtimonies or evidences of election.
Fourthly, I doe not preſſe the having of theſe effects ſenſibly to be an evidence of election, if ſo be you have them really. There are many men have theſe really, when they have them not in their own apprehenſion.
Fifthly, I doe not preſſe the having of theſe effects gradually, ſo you have them ſincerely. My meaning is this, that a man may be elected; yea, and he may not onelyonly be choſen in Gods eternall decree, but the execution of that decree may be paſſed upon him, that he may be effectually called, and yet he may not have all theſe ſix effects in a great meaſure, in the higheſt degree, yet he may have them ſincerely, and ſo be a pledge to his own heart of his eternall election.
And thus having finiſhed this third Query, I come now to enter upon another, depending upon the former; which indeed is a very dreadfull ſubject, and a point to be trembled at, while it is handling, and that is this: what probable gueſſe may be given of a man, that he is not within the compaſſe of Gods election? This is a very high point, and muſt be handled with a great deale of ſeriouſneſſe, and ſadneſſe; it being a point concerning the ſalvation or damnation of all the men upon earth. And therfore I would intreat you to look about you. Gods decrees they are in Heaven, and it is onelyonly a reall work of grace upon your hearts on earth, that can give you evidence that thoſe decrees are for good to you. As good wrought is an evidence of Gods purpoſe to ſave you; ſo the contrary work may be an evidence of Gods purpoſe never to ſave you, but of leaving you without the compaſſe of his eternall election. There can be nothing laid down abſolutely and certainly, yet there may be many probable gueſſes given of the men that are not within the compaſſe of Gods election: Of which I ſhall name but ſix or ſeven ſorts. And I wiſh to God, that none of you that are before the Lord this day, have your names written in this black book, leſt you have juſt cauſe to feare your names are not written in the booke of life.
Firſt, That man that fals back from a courſe of profeſſion to a courſe of prophaneneſſe, without timely returning; the Scripture gives a ſhrewd gueſſe of ſuch a man, that he is not within the compaſſe of Gods purpoſe to ſave. I doe not ſay, every backſliding, and every decaying affection, but a totall and finall relapſe; when a man falls, and riſeth not againe; when a man runs from God, and returns not again; the Scripture gives a gueſſe at him, that he is not within the compaſſe of Gods election. Heb. 10.38, 39. If any man draw back, my ſoule ſhall have no pleaſure in him. Interpreters obſerve, that in theſe words there is a figure, wherein there is leſſe expreſſed, then is intended, My ſoule ſhall have no pleaſure in him. It is as much as if God ſhould have ſaid, My ſoule ſhall hate, or I will exceedingly hate him. But we are not of them that draw back to perdition; but of them that believe, to the ſaving of their ſoules: which words clearly import, that men that draw back without returning, they draw back to perdition, to damnation; but we are not of them, ſaith the Apoſtle. And here then, beloved, doth this word fall upon any man before God this day? Haſt thou left a courſe of ſtrictneſſe, and fallen into a courſe of prophaneneſſe and looſeneſſe? Haſt thou fallen from thy God, and never thinkeſt of a returning? I ſhall not cenſure thee now, but if thou liveſt and dieſt in this eſtate, it is an undoubted argument, thou art not within the compaſſe of Gods decree to ſave.
Secondly, Men that doe make the mercies and goodneſſe of God as arguments to embolden them the more in ſinne, ſuch men are not likely to be the perſons whom God hath elected to life and glory. In the Epiſtle of Jude, v. 4. It is ſpoken there of men, that turned the grace of God into wantonneſſe. And what ſaith the Apoſtle of them, they are men that are ordained of old to condemnation. The Scripture there makes it the badge of a man ordained of old to condemnation, when he ſhal perſiſt in this ſinfull temper, to turn Gods grace into laſciviouſneſſe; that is, to take arguments from the grace, and mercy and goodneſſe of God, to walk in waies of ſinne. And therefore look to it, and with your hearts bewaile it, all you that are apt to abuſe doctrines of grace; and becauſe God is good, you will be evil; becauſe God is mercifull, therefore you will be ſinful; if you die in this temper, the Scripture declares, that you are the men ordained of old to condemnation.
Thirdly, a man that doth walk in a courſe of ſinne, wilfully, with malice, and knowingly againſt conſcience, and obſtinately without reluctancy; and perſiſt in this, and live and die thus, that man is not within the compaſſe of Gods election. There is a phraſe, Pſal. 59.5. Be not mercifull, O Lord, unto wicked tranſgreſſors. It is in ſome tranſlations, Be not mercifull to them that ſinne of wicked malice, or of malicious wickedneſſe. Now there is this rule which Divines give; that thoſe prayers which were made by David, they are rather Prophecies of what ſhould be, then meere prayers that this might be. As David prayed againſt the Jewes, Pſal. 69.22. that their table might be a ſnare to them, and that they ſhould alway bow down under their burden: which was a prophecie, and they did ſo. And ſo he prayes here, that God would not be mercifull to men that ſinne of wicked malice; which is as much as a prophecie, that God will not be mercifull to men that ſinne of malicious wickedneſſe. And therefore, beloved, all you that ſo live, and reſolve you will die, and haply doe die; who ſinne obſtinately, that, let God command what he can, you will do what you pleaſe; let the Miniſter ſay what he will, you will doe as you liſt; that ſinne againſt knowledge, and againſt conſcience, and without any reluctancy, reſolve to live and die in a courſe of ſinne: the Lord be mercifull to ſuch perſons; for certainly there muſt be no Bible, if ſuch men fall within the compaſſe of Gods election.
Fourthly, That man that by living under the powerfull Miniſtry of the Word, is more hard in heart, and worſe in life; if a man grows thus, it is an argument, he is not within the purpoſe of Gods election. Matth. 13.14, 15. By hearing, you ſhall heare, but not underſtand; by ſeeing, you ſhall ſee, but not perceive; this peoples heart is waxed groſſe, their eares dull in hearing, their eyes ſhut, leſt at any time they ſhould ſee with their eyes, heare with their eares, underſtand with their hearts, and be converted, and I ſhould ſave them. Here is the judgement God laies upon ſuch ſinners, that they ſhall have eyes, and not ſee, they ſhall be ignorant, their hearts ſhall waxe groſſe, they ſhall be uncapable of taking any impreſſion of the word upon them. And what's the end of all this? leſt they ſhould be converted, and I ſhould ſave them; implying, that if God lets you that live under the Miniſtry, to have dark eyes, and hard hearts, it is an argument God hath no intent to ſave you, and therefore his purpoſe is to condemne you. So John 12.40. He hath blinded their eyes, and hardned their hearts, leſt they ſhould ſee with their eyes, and underſtand with their hearts and be converted. Here it is laid down as an act of Gods, that God did harden their hearts, and God did blind their eyes, leſt they ſhould be converted; Implying, that if men doe live and die, in this temper, that they have lived yeere after yeere under a powerfull Miniſtry, and yet they grow more blind in judgement, and more profane in life, and more hard in heart, after 20, 30, 40 yeeres hearing, then they were before; that the word doth but draw out their wickedneſſe, and makes them more prophane, and more to oppoſe godlineſſe; the Lord have mercy upon ſuch ſoules, for certainly if God leave you thus, it is an argument he never intends to ſave you; for the Lord doth thus with ſuch, that they might not be ſaved. There is a paſſage Rom. 11.7. Iſrael hath not obtained that which he ſeeks for, but the election hath obtained, and the reſt were hardned. By election is meant the elected, (the Abſtract put for the Concrete.) As often in Scripture, Circumciſion put for Circumciſed; and ſo here, Election put for elected, The elected have obtained it: what did they obtaine? they obtained ſalvation and glory; but the reſt, that were not elected, they were hardned. The Lord there makes it the badge of them that are not elected, that they are a blinded people, and a hardned people. Intimating, that men that are not elected, they ſhall live under the word, yet ſhall be blind in mind, ſhall be hard in heart, ſhall be wicked in life, and the Miniſtry of the word ſhall never reforme them. And if any of you be ſuch, O that the Lord would make you tremble this day, tremble leſt you are not in Gods thoughts, to doe you any good another day.
Fifthly, when God doth give up men to ſtrong deluſions, not onelyonly to believe lies themſelves, but to teach lies to ſeduce others, when the Lord leaves men to live and die in that eſtate, the Scripture makes it an argument of them that are not choſen by God to life and glory. You ſhall read therefore in that great deluſion of Antichriſt, 2 Theſ. 2.10, 11, 12. God gave them up to ſtrong deluſions, to believe lies, that all might be damned, that believe not the truth? It is made a brand of damnation, when God ſhall give them over to believe lies. Though a godly man may die in a corrupt opinion, for every errour is not a badge of damnation; but errours that are fundamentall, that ſtrike at the foundation of Religion, wherein men runne ſo far, as never to repent of their errour; that, the Scripture makes the badge of a man, whoſe ſoule is in a world of danger. Read that Text, 2 Pet. 2.1, 2, 3. There were falſe Prophets among the people, like as there ſhall be falſe Teachers among you. And who are they? verſ. 2. They ſhall deny the Lord that bought them, they ſhall bring in damnable hereſies. (Every errour is not a hereſie,) but theſe men ſhall bring in damnable hereſies, and many ſhall follow their pernicious waies. Now what is their cenſure? whoſe judgement now of a long time lingers not, and their damnation ſlumbers not. Their damnation was not aſleep, but for a long time damnation did attend them, and they were in danger of it. So that, beloved, it is great danger for men to be patrons of errour, eſpecially when they are groſſe and palpable; and when in Scripture language they may be called damnable hereſies. It is an argument, if men live and die thus, that they are not within the purpoſe of Gods Counſell to doe them good.
Sixthly, Men that live and die in a continuall ſpurning and oppoſition againſt the Goſpell, and word of God powerfully preached, it is a dreadfull ſigne they are not within the compaſſe of Gods election. 1 John 4, 5, 6. You are not of God, for you heare not his words. So John. 12. He that heareth the word, is of God, but you heare not his word, therefore you are not of God. Therefore you belong not to him. But more pregnant to this purpoſe, is that place, Acts 13.46, 47, 48. It was neceſſary the word of the Lord ſhould firſt have been ſpoken to you, but ſeeing you put it from you, and judge your ſelves unworthy of everlaſting life, lo, we turn to the Gentiles. Now compare this with Verſ. 48. And when the Gentiles heard this, they were glad, and glorified the word of the Lord, and as many as were ordained to eternall life, believed. The oppoſition lies thus: As many as God purpoſed to ſave, they glorified God for his word, and they rejoyced, and were glad in his word: but thoſe that were not decreed to ſalvation, they put off from them the word of the Lord, they ſpurned at it, and oppoſed it, and could not indure the word of the Lord. Therefore the Text ſaith, The Jewes ſtirred up the devout and honourable women, and they raiſed up perſecution againſt Paul and Barnabas, and expelled them out of their coaſt. It was ſaid to Amaziah, 2 Chro. 25.16. By this I know, that the Lord hath purpoſed to deſtroy thee, becauſe thou haſt not hearkned to my counſell. Thus you ſee, the Scripture makes it the badge of a man, that doth not fall within the compaſſe of Gods election, to bring him to life and glory, to live and die in oppoſition to the word of God.
Sevently, and this we may ſpeake more confidently and poſitively, that that man is not within the compaſſe of Gods election, who ſinnes the ſinne againſt the holy Ghoſt, Matth. 12.32. He ſhall neither be forgiven in this life, nor in the life to come. This is an unpardonable ſinne, 1 John 5.16. Now I know there are many men, who confine this ſinne onelyonly to the Phariſees, as if they onelyonly were guilty of it. There are others, that ſay this ſinne is ſeldome committed; and ſo many Divines ſpeak favourably of it: but, Beloved, I am perſwaded, this ſinne is oftner committed, then moſt men in the world dream of; and many men are plunged into this ſinne, that think well of their own ſoules. The ſinne againſt the holy Ghoſt, is onelyonly this.
It is a wilfull and deliberate act in a profeſſor of Religion, whereby he doth not onelyonly fall from his profeſſion; but he runnes into a courſe of ſinne knowingly, againſt conſcience; obſtinately, againſt counſell; and maliciouſly, againſt Jeſus Chriſt. This is briefly a deſcription of this ſinne. Now I am perſwaded there are many in the world that have profeſſed Religion, that are, if not in this ſinne, yet at the very next doore to it. And if a man be gone thus farre, this is called in Scripture, a ſinne unto death; a ſinne, which if a man fall into, he may be ſure he ſhall be damned. And thus I have in briefe given you an account of theſe ſeven particulars, whereby every man may give a gueſſe in his own thoughts, whether he be within the purpoſe of Gods election to ſalvation, or no.
I have now, from this ſad Doctrine, onelyonly a few comfortable poſitions to lay down, and ſo conclude. As,
1. That though theſe particulars may give you a gueſſe of thoſe that are not within the compaſſe of Gods election, yet no man is bound to make this ſure to himſelfe, that he is not elected. You are bound to make your election ſure, but you are not bound to make your reprobation ſure. For theſe heads I have given out, not to make any godly man queſtion his election, but to ſtartle wicked men, who live quite contrary, and oppoſite to the elect of God.
2. That a man may come very nigh to the worſt of theſe ſins, and yet may be an elect man. We were (ſaith Paul) ſometimes diſobedient, deceived, and ſerved divers luſts. Titus 3.3. And Epheſ. 2.2. In times paſt you walked according to the courſe of the world, according to the power of the Prince of the aire, who worketh mightily in the children of diſobedience. In times paſt you were children of wrath, as well as others. In times paſt before calling, you may come very neere to theſe evils, yet be within the compaſſe of Gods election, provided you doe not live and die in thoſe evils. For if ſo, there is no hope of mercy.
3. That for men to queſtion their election, meerly becauſe they doe not finde the ſaving effects of election in their hearts and lives, is rather an argument of their being, then of their not being elected. Becauſe men not elected, they never look after their election, to make it ſure, they will truſt all upon the mercy of God, and grace of God, and never look after holineſſe; ſin never troubles them, profaneneſſe never grieves them, want of holineſſe perplexes not them. The queſtioning therefore of your election ariſing from the evils of your converſation, is rather a ſigne that God hath choſen you to life and glory.
4. Election it runnes often times to thoſe, that are the worſt ſort of men in the world. Election runnes to them that have been worſt in their lives, before they were called. And thereby God magnifies the riches of his grace. Election paſſeth by civill honeſt men, and ingenious tempered men, and commonly runs to men, that have been ſcandalous, looſe, Atheiſticall, profane livers, before they were called. Matth. 21.31. Whores and Harlots ſhall come to Heaven before you. Manaſſeh, that was a cruell murderer, and Idolater, yet election ran to him. Mary Magdalen, a common ſtrumpet, out of whom Chriſt caſt ſeven Divels, yet election ran to her. Rahab, a Harlot; Paul, a perſecuter, a blaſphemer, a man injurious to the Saints; yet Acts 9.15. He was a choſen veſſell unto God, and obtained mercy. God, to magnifie the riches of his free grace, lets election run to the worſt of men that are in the world. And this ſhould be great comfort to you; though you have been drunkards, and though you have been Sabbath breakers and adulterers, and though you have been profane, yet if you can but now cloſe in with Jeſus Chriſt, and looke after heaven, if you can but now mourn over your condition, and repent of your former failings, and come in to Jeſus Chriſt; Election hath runne unto men as bad as you, and though you may be now men profane in your lives, yet you may be objects of Gods election.