Effectual Calling and Election 2, Sermon 4
SERMON IV.
2 PET. 1.10.
Wherefore the rather, Brethren, give all diligence to make your Calling and Election ſure.
IN the proſecution of theſe words, the Doctrine I drew from the firſt particular dutie injoyned, was 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 handling of which, I have gone over ſeveral particulars: I now come to laie down ſome Propoſitions or Concluſions about Effectuall calling, and I ſhall name twenty in all.
Firſt, Ten ſad Concluſions to all thoſe men who are not effectually called.
Secondly, Ten conſolatorie Concluſions to all thoſe men that are effectually called by Jeſus Chriſt; and mixing Concluſions procuring terror to the wicked, with ſuch as procure comfort to the godly; one tempered with the other may do good to both. I begin with the firſt,
1. The firſt ſad Concluſion I ſhal lay down is this; That there are many men in the world, that are called outwardly by the word unto a profeſſion of Chriſt, that are not called effectually by the ſpirit to a poſſeſſion of Chriſt. My meaning is this; There are many men have the word of God working much upon them, to the changing of their lives, altering their courſe, and new moulding of them into an external profeſſion; that yet notwithſtanding all this never had ſaving grace wrought upon their hearts, which is effectual calling: Many are called, but few are choſen, ſaith Chriſt, Matth. 20.16. And this is a dreadful Concluſion to all you that are profeſſors, that have not a ſaving work upon your hearts; to you that flock unto the miniſtry of the word, yet are not called thereby.
2. That they who are called outwardly by the preaching of the word to a profeſſion of Chriſt, and yet not called inwardly by the ſpirit, they ſhall endure greater damnation, and greater torments in hell, then thoſe that never heard a word of Jeſus Chriſt. Matth. 8 12. Many ſhall come ſaith Chriſt, from the Eaſt and from the Weſt, and ſhal ſit down with Abraham, Iſaak, and Jacob, in the Kingdome of Heaven: and what then? but the children of the Kingdome ſhall be caſt out into utter darkneſſe, where ſhall be weeping, and wailing, and gnaſhing of Teeth. Now, who are meant here by the children of the kingdome? not thoſe that have heaven prepared for them; but the profeſſing Jewes, who are called the children of the kingdome, becauſe they enjoyed a greater, and clearer, and fuller meaſure of the things of God, which ſhewed them the way to the kingdome of heaven, then other men did. And when Chriſt cals them the children of the kingdome, he cals the heathen the children of the world. Now, many of the children of the kingdome ſhall be caſt into utter darkneſſe: If there be any more diſmal place then other, it ſhall be for the children of the kingdome; thoſe that have been as it were nurſed up under Gods elbow by ordinances; the children of the kingdome, they ſhall have a more diſmal portion, and diſmal room in hell then other men ſhall have, that never enjoyed the ordinances of Jeſus Chriſt. And O what a ſad word is this to you that live where ordinances do moſt abound, that you may be called the children of the kingdome, and yet you to be thruſt into utter darkneſſe!
3. That there are many men, who are only called outwardly into a bare profeſſion, that do harbour and nouriſh preſumptuous perſwaſions in their own hearts, that they are effectually called by Jeſus Chriſt; when they never had any ſaving work of grace upon their hearts. This I ſpake of ſome weeks agoe, from John. 8.41. The Jewes had ſtrong perſwaſions, they had Abraham for their father; and when Chriſt beats them off from that, they went higher and ſaid, we have God to our father; and yet verſe 44. Chriſt tels them, they were of their Father the Divell. And Beloved, you may alſo be deceived, in harbouring ſtrong perſwaſions that you are called effectually, when you are only call'd outwardly.
4. That they that are conceited in the opinion of their own goodneſſe, without ſeeing their want and neceſſitie of Jeſus Chriſt; are of all ſorts of people in the world moſt unlikely to be effectually called by Jeſus Chriſt. This I urge from Matt. 9.13. I came not, ſaith Chriſt, to call the righteous, &c. Mark, who are they? that is, Chriſt came not to call the Phariſees, who were righteous in their own eyes, and who had a ſelfe conceitedneſſe that things went well with them; and ſaw no need of a Mediator, and Interceſſor, and Redeemer; I came not to call the righteous: Jeſus Chriſt excludes that ſort of men from being called by him; men that are ſelf opinionated, and have a conceit of their own goodneſs, without any want of Jeſus Chriſt. Wherefore all you that think you have a ſtrong faith towards God ever ſince you were born, that think you live honeſtly among your neighbours, pay every man his due, and therefore ſee no need of Chriſt all your daies; the Lord ſhew you merciemercy; you are more unlikly to be called then any men in the world. Matth. 21.31. There is a parable of a man that had two ſons, hee bid both work in the vineyard; one ſon ſaid he would not work, he was obſtinate; the other ſon ſaid he would work, but did not, and ſo was worſe then his word. Now theſe two ſons, they are the emblem of two ſorts of men within the pale of the Church; ſome are profane and obſtinate men, and they anſwer as the firſt ſon, and ſay, they wil not work: the ſecond are profeſſing men, men that make a good profeſſion, but do not anſwer their profeſſion in their practice. Now marke; Whether of theſe twain will the father accept? and they ſaid unto him, the firſt, the moſt obſtinate; that ſaid, he would not go, but went. Verily, ſaith Chriſt, ſo I ſay unto you, Publicans and Harlots ſhall go into heaven before you. Mark, how Chriſt applies the parable from their own mouths; you that are Phariſees, that are righteous and honeſt in your own eyes, I wil ſooner call whores, and harlots, and the worſt of men, then I wil call you. Publicans and Harlots; Publicans, they were the worſt ſort of men that were, they were ſitting at the receipt of cuſtome, their calling expoſing them to a great deal of extortion and briberie, yet theſe men ſhould go to heaven before others that made a glorious profeſſion of Jeſus Chriſt. Again,
5. A fifth ſad Concluſion is this, That when others are effectually called before your faces, and yet you remain uncalled, this ſhould greatly aggravate your ſin and condemnation; when (I ſay) you ſhall ſee others that live (haply) in the ſame houſe with you, that hear in the ſame congregation, that ſit in the ſame ſeat with you; when you ſhall hear theſe effectually called, and you remain uncalled; this ſhall greatly increaſe your ſin & damnation. Mat. 21.32. John came to you in the way of righteouſneſſe, and you beleeved him not; (that is, they were not called by his Miniſtry) what then? but the Publicans and Harlots believed: what then? and you, when you had ſeen it, repented not afterwards that you might believe: Mark how Chriſt argues, he urges, that thoſe men that heard the ſame Sermons that the other men did heare, they were converted; ſaith he, you ſee whores and harlots converted, (alluding to Mary Magdalen, and others) you ſee theſe, and yet you repent not, and yet you beleeve not: now you ſee one, then another; and yet when you ſee this, you repent not that you might beleeve. Beloved, This is a ſad concluſion to you, that ſhall ſee others converted, when you that haply lie in the ſame bed, ſit at the ſame board, and hear the ſame Sermons in the ſame Congregation; yet they ſhall be converted and called, and you not: this will greatly increaſe your ſin and condemnation.
6. That whoever God intends effectually to call, it is Gods ordinary way to call them by the Miniſtry of his word. 2 Theſ. 2.13, 14. Its ſaid there, that they were called through the Sanctification of the Spirit, and belief of the truth, to obtain eternall glory by Jeſus Chriſt: they were called by belief of the truth, that is, by believing the word preacht, and loving the word preacht; faith comes by hearing: faith is the firſt grace in a Chriſtians Call, and that comes by hearing. Rom. 10.17. ſo Acts 26.17, 18. When Chriſt would call and convert the Gentiles, he doth it not immediately, but he uſeth the Miniſtry of Paul: God thou, teach the Gentiles, and bring them from darkneſſe to light, and from the power of Satan unto God. God doth it ſtill by the preaching of his word. Now this is a ſad word to three ſorts of men. Firſt, its a ſad word to them that never ſat under the powerfull preaching of the word, they are out of Gods ordinarie way of being ſaved.
2. It is a ſad word to thoſe that may enjoy the word, and yet ſlight it; they alſo are not likely to be called.
3. Its a ſad word to thoſe that leave the ordinarie way of Gods calling by the preaching of the word, and truſt to raptures, revelations, inſpirations, and extraordinary means for God to call them by: alas, they alſo are out of Gods ordinarie way of calling, for God ordinarily takes this way to call a ſoul by the preaching of his word. Luke 15.22. When the Prodigal was effectually called home to his father, his father did not preſently comfort him himſelf, but he ſends his ſervants, and ſaid, Go, take the beſt robe, and put it upon my Sonne; This ſon is a ſinner, the father is God Almightie, the ſervants are the miniſters; now God doth not his work by himſelf, but he leaves it to his Miniſters; and they ſhall put on the ring and the garment; they ſhall be the inſtruments by the Miniſtrie of the word to work grace in the heart. Hence 'tis that 1 Cor 1.12. Some are blamed that ſhould ſay, I am of Paul, and I of Apollo and I of Chriſt; Why, are men blamed for ſaying they are for Chriſt? Is that blame worthy, to cry up Chriſt? No: the fault is not ſimply in advancing Chriſt, but the fault was this, ſo to cry up Chriſt, as to crie down duties, and crie down the uſe of Miniſters, and the uſe of ordinances, and therein they were to blame; becauſe Chriſt would not immediately by revelations and raptures call any, but leaves the converſion and call of a ſinner, to the ordinary way of preaching the word: and therefore a ſad word it is to all out of Gods way of calling, that either have not the word, or if they have it, never care to enjoy it.
7. That if men continue long under the enjoyment of the word, and are not effectually called by it, they are likely never to be called. I would commend to you that place to prove this, in Luke 13.6, 7. where Chriſt tels you of a fig tree, he ſtayed three years looking for fruit, and he found none; the husbandman prayed to ſpare it one yeare longer, and if it did not bear fruit then, he ſhould cut it down, and caſt it into the fire. Now, this fig tree were the profeſſing Jewes, who lay ſome competent time under the Miniſtrie of Chriſt, and of his Apoſtles; and this fig-tree, if it were ſpared but one year, and brought not forth fruit, then it ſhould be cut down: and Chriſt did ſo, it ſeems he curſt it, and ſaid, never fruit grow more upon this tree. Now, you would ask what the meaning of all this is? Why, Beloved, a fig-tree, if it beareth not fruit within four yeares after it is planted, it is likely never to bring forth fruit: And here the parable comes home thus far, that if after ſome competencie of time, in which in all likelihood, men may have ſome ſparkes wrought in them by the miniſtrie of the word; if after all this they are not converted, the curſe of the fig-tree is like to fall upon that mans heart; never let word do that man good more, and never let grace grow in that mans heart more; let never fruit grow more upon that tree; this the Parable holds forth, that if you live under the enjoyment of the word long, and are not converted, it is an argument you ſhall not be called. And this is a heart-cutting conſideration to all ancient men, that have out-lived many Miniſters, and have ſeen their Miniſters laid in the Grave; their Miniſters have ſpent their ſtrength, and waſted their lungs in preaching to them; and yet they are as profane as ever, and as looſe as ever, and as regardleſs of God and grace as ever; truely, you are in a very ſad caſe if it be thus with you, you are likely never to be called by Jeſus Chriſt.
8. That God in the diſpenſations of his grace, doth not ordinarily let effectual calling run to the richer ſort of men in the world; Surgunt indocti & rapiunt coelum; & nos cum doctri nis noſtris detrudimur in Geh…nnam.but rather to the pooreſt ſorts and ranks of men that are. I remember Auſtin in one of his books hath this ſaying, Unlearned men, they ſnatch away heaven from us that are great Scholars: and truely, as it was in his time, ſo it is now: Men that are great Scholars, that underſtand Scripture, know languages; they are turned into hel, when unlearned and poor men, they get heaven. God hath choſen the poor of this world to be rich in faith. In all the diſpenſations of his grace; (though he cals ſome rich men, it is true, to carrie on the work, and countenance his people; yet) Gods effectuall calling doth not ſo commonly come among rich men, as the poor of the world: the poor, ſaith Chriſt, receive the Goſpel; the learned Scribes, and Doctors amongſt the Jewes, and the rich Phariſees, they did all ſpurn at Jeſus Chriſt; when the poor and ignorant people that knew not the law, they followed him. 1 Cor. 1 26. Not many wiſe, not many noble, not many mighty are called; but God hath choſen the poor things of this world, and things that are deſpiſed, yea, and things that are not, to bring to nought things that are. Here you ſee plainly this Concluſion proved, that Gods effectuall calling doth not ordinarily and commonly run among the greater ſort of men in the world; but it runs among the poorer ſort of men, they ordinarily give beſt entertainment to the Goſpel. And the reaſon of this is, 1. To magnifie the riches of his grace; if Chriſt ſhould call rich men only, and chiefly; many would think, it was only mens riches, and mens honour did move Chriſt to call them: Now, Chriſt to vindicate and magnifie his grace, he will call poor deſpicable wretches, that one would think, there ſhould be nothing in the eye of reaſon or ſenſe, why God ſhould caſt an eye of favour upon them.
2. To magnifie and manifeſt his power, that he will preſerve a companie of poor contemptible people, among ſo many enemies, ſo potent, and ſo wealthie, that they ſhall never be able to overthrow them.
3. Becauſe, rich men lie under more temptations againſt effectuall calling, then poor men do. Rich men thinke, ſhould I be called to be a Profeſſor, I may loſe my riches, endanger my eſtate, and eclipſe my honour; and theſe are great temptations to rich men to hinder their calling. Therefore you read Mark 10.22. of the young man; that when Chriſt called him, it is ſaid, he went away ſorrowfull, for he had great poſſeſſions; and would not follow Chriſt, who had not a houſe wherein to put his head. Many men for fear of loſing their eſtates, they lie under this ſore temptation, to hinder them from being called: And then alſo for their honour; men may think they ſhall eclipſe their honor, ſhould they profeſs a courſe of Religion, Gal. 2.2. I preacht publikely among the ordinarie ſort, ſaith Paul, but I preach privately to men of reputation, l…ſt I ſhould run in vair. As much as if he ſhould ſay, men of qualitie and of repute, they would not own Chriſt publickly, they were affraid they ſhould loſe their honour and credit; therfore Paul was enforc'd to indulge them ſo far, as to preach privately to them; hence Nicodemus a great man came to Jeſus by night.
9. If you are only externally called to a profeſſion of Chriſt, and not called internally to a poſſeſſion of him; at one time or other before you die, God will diſcover the hypocrifie of your hearts, and the unſoundneſs of your Call. There are many men who now are called; a man cannot diſcern whether they be effectually called or no; but in likelihood before you die, you will diſcover ſomewhat or other that may give juſt ground of ſuſpicion, you are not ſavingly called; either by falling into ſome error in Judgment, or running into ſome ſcandalous ſin, or the like.
Laſtly, If God hath not, or intends not effectually to call thee, thou maieſt take this for an undeniable truth, God neither intends to juſtifie thee, nor to ſave thee: whom he cals, them he juſtifies, and none elſe; and whom he juſtifies, them he glorifies, and none elſe: So that Juſtification and Glorification depends upon calling; Rom. 8.30. And thus I have done with theſe ten ſad Concluſions.
I ſhall now change my diſcourſe, and turn my ſpeech to a ſecond ſort of men; and to them I ſhall lay down ten conſolatory Concluſions, for the comfort of you that are the called of Jeſus Chriſt. And here, before I lay theſe down, I ſhall firſt ſhew you what need there is that Miniſters ſhould preach comfortably to you that are effectually called. Becauſe firſt, after you are called effectually, you are more expoſed to meet with perſecutions from men. Secondly, Temptations from the Divel. Thirdly, The ſtronger ſtrugling of Corruptions from within, then ever you were before; therefore you had need of comfort.
1. I ſay, After calling you are more expoſed to meet with perſecutions from men, then ever you were before. Heb. 10.32, 33. Call to remembrance the former daies, in which after you were illuminated, you endured a ſore fight of affliction, partly by being reproached, and made a gazing ſtock &c. They endured nothing before, but after they were inlightned, they endured a great fight of Affliction: had not you therefore need of comfort?
2. After Calling, you are more expoſed to temptations from the Divel, then ever you were before. The Divel, when he finds all things at peace, he lets men alone; but when he finds a man coming out of his clutches to be called, then Satan troubles and aſſaults him. 1 Pet. 5.8, 10. Your Adverſarie the Divel goes about like a roaring Lion, ſeeking whom he may devour. Theſe were they that the God of grace had called to eternall glory. Yet theſe were they that the Divel rageth ſo againſt; Had not you therfore need of comfort, becauſe you are expoſed to more Temptations from the Divel?
And 3ly, You are to meet with more ſtrong and vigorous workings of inward Corruptions in your own hearts; as Paul, before his calling was not troubled with his Corruptions, ſinne never troubled him; the powerful and vigorous workings of his luſts never wearied him; but when the command came, then ſin revived: When the power of the word came with Authoritie upon his Conſcience, then he ſaw ſinne to revive and get ſtrength upon him. Beloved, I would appeal to any of you, whom God hath called to grace and glory, whether before you were called, you ever found ſinne ſo ſtrong as after, and ever found the workings of your inward corruptions ſo violent as after? and therefore upon theſe three grounds, you have need that comfort ſhould be preached unto you.
I now paſſe to the Concluſions, which I ſhall lay down for the comfort of all them that are effectually called.
1. That Jeſus Chriſt doth effectually call a poor ſinner, before that ſinner doth look after Jeſus Chriſt. Should God intail heaven upon this condition, that you that had been firſt in the tranſgreſſion, ſhould be firſt in ſeeking reconciliation, we ſhould never have the difference ended betwixt God and us; but behold, here is mercy, and here is a ground of Comfort, that though we are the firſt in the tranſgreſſion; Chriſt is the firſt in ſu…ng out Reconciliation: Jeſus Chriſt d…th effectually call poor ſinners, before they either call or look after Jeſus Chriſt at all. Iſa. 65.1. I am ſought of them that asked not for me, I am found of them that ſought me not; I ſaid, Behold me, Behold me, to a Nation that was not called by my name. Here you ſee, Jeſus Chriſt goeth out firſt to call thee, before thou goeſt out to call him. And O what comfort is this? Chriſt doth not ſtay till thou look after a Chriſt; but Chriſt caſts an eye upon thee before thou look after him. We read of Matthew the Publican, that while he was looking after his money at the receipt of cuſtome, at that time Jeſus Chriſt was looking after his ſoul. We read of the Diſciples of Chriſt, whilſt they were mending their nets, and looking after their fiſh, Jeſus Chriſt takes this occaſion with the Hook of the Goſpel to catch them. We read of Paul, that whilſt he was breathing out perſecution againſt the Church of God, and raging with malice againſt the Saints of God; at that time he was even called to be a Saint: So that this is very comfortable. God doth firſt look after a ſinner in his effectual calling, before a ſinner looks out after Chriſt. God doth firſt look after thee, inlightning thee by a Sermon, and ſeizing upon thy conſcience by a command, before thou look after him.
2. That Jeſus Chriſt hath effectually called thee, when he hath left many thouſands in the world, of better parts, and better diſpoſitions, more naturall good, and leſs evill in them then thou haſt in thy ſelf; and yet he hath rejected them and called thee. Jeſus Chriſt hath many times rejected a patient heathen, when he hath called thee, who art of a paſſionate and rigid diſpoſition. Jeſus Chriſt hath left many a curious wit, and pregnant Scholar, and many of ſingular parts that had they grace to manage them, they might bring God much glory; and it may be he hath called thee, a poor ignorant ſottiſh creature. Jeſus Chriſt (it may be) hath rejected many that have had leſs ſinne, then thou haſt in thee. Jeſus Chriſt did reject many an honeſt heathen, when he would call Mary Magdalen, that had ſeven Divels in her; Chriſt rejected Simon Magus, and rejected Agrippa, a half turned Chriſtian; and rejected Herod, who heard John Baptiſt gladly; and rejected Felix, that trembled at a Sermon; and rejected Ahab, that humbled his ſoul before God; when it may be, he hath called thee, that never hadſt ſuch workings in thy heart as theſe men had: and O what ground of comfort is here?
3. God in calling thy ſoul, and bringing thee into a ſtate of grace, he doth it freely for his own names ſake; when there was nothing in thee to move him to call thee; when there was much in thee to provoke him never to call thee; yet his own grace compelled him, and his own mercy ingaged him to cal thee. 1 Tim. 2.9. We are called according to the purpoſe of his own grace, not according to our own works.
4. That they who are moſt ſenfible of their own vileneſs, and ſee the moſt want and neceſſity of Jeſus Chriſt; they of all people are moſt likely to be called by him. When Chriſt rejects civil honeſt men, and ſelf conceited men, and morally good men, and they are no way likely to be called; yet thoſe men that are ſenſible of their wickedneſſe, and ſee their want of Jeſus Chriſt, they are of all men moſt likely to be called. Matth. 9.13. I came not to call the righteous, but whom? but ſinners to repentance. All men are ſinners, but he means ſuch as ſee their ſin, and ſee their need of Chriſt to pardon and ſubdue ſin in them; for ſo the words import: The whole need not a Phyſician, but they that are ſick: They that are ſick of ſin and ſee their infirmities, they are moſt likely to be called by Jeſus Chriſt. And therefore this is moſt comfortable to you, all you that are drooping Chriſtians, that hang down your heads under the ſenſe of ſin, that ſee ſin to be exceeding ſinful; this is the end for which Chriſt came into the world, to call you to glory.
5. That a man may be elected by God from all eternity, and yet he may live a long time in a courſe of ſin, before he call him, and yet before he dies, he ſhall be called. John 10.16. I laie down my life for my ſheep; and other ſheep I have, which are not of this fold, them alſo I muſt bring, and they ſhall hear my voice, and there ſhall be one fold under one ſhepherd, &c. The meaning is this; Chriſt told them, his converted ones were his ſheep; and theſe are not all; but I have others that are not converted, yet I will convert them, and bring them to the ſame fold alſo. So that Chriſt hath his ſheep among them that are not yet converted and called; and though many times you you may go a long time in a courſe of ſin, yet before you die, you ſhall be effectually called, and brought home to the ſheepfold of Ieſus Chriſt.
6. A man may be effectually called, when in his own apprehenſion, he cannot find any real and ſound evidence of his vocation. This that Phraſe in Peter imports, 2 Pet. 1.11. Whoſo doth not theſe things, is blind and cannot ſee afar off. It is ſpoken of a godly man, of a man that hath his election ſure, but doth not adde grace to grace to make his calling ſure, that man is purblind and cannot ſee afar off; that is, cannot ſee as far as heaven, that his name is written there; cannot have clear and ſtrong comfort of his belonging to God. Many a godly man, may be effectually called, and yet that man a purblind man, not able to behold as with open face the evidence of his effectuall calling.
7. A man may have a grounded aſſurance that he is effectually called, and yet neither know the time when, nor the manner how, nor the inſtrument by whom he was called. And this is a very comfortable Concluſion. There are ſome that preſs converſion ſo high, that if a man cannot tell the time when, or the manner how, or the Sermon by which he was called, they ſay that he is not yet converted; this is too rigid a Doctrine; and the Scripture makes more for the confirmation of this, that a man may have a grounded aſſurance of his effectuall calling, when he neither knows the time, nor the manner, nor the inſtrument, by which he was called. Mark. 4.27. And he ſaid, ſo is the Kingdome of God, as if a man ſhould caſt ſeed into the ground, and ſhould ſleep, and riſe night and day, and the ſeed ſhould ſpring up and grow he knows not how. The ſeed here ſown, is the work of grace; for ſo is the Kingdom of God, ſaith Chriſt: and here this ſeed ſprings up; the man cannot tell haply the day he ſowed it, nor how he ſcattered it; yet this ſeed ſprings up he knows not how. So a man may have the ſeed of grace ſown in his heart, which is effectuall calling, and yet it grows up he knows not how, nor when he was called. So John 9. (I only allude to it) 19, 20. It is ſpoken there of the man that was healed by Jeſus Chriſt; the blind Sonne, that had his eyes opened by Jeſus Chriſt: What ſay his Parents? We know this is our ſon, and that he was born blind; but by what means he now ſeeth we know not, nor who opened his eyes. Beloved, So I may ſay of a poor ſinner; a poor ſinner is like this blind ſonne, we know we are born blind, neither knowing God nor our ſelves. We know, if we are converted, we now ſee, but how this was done, or by whom this was done, man cannot ſo exactly determine.
But now, this Concluſion doth not hold true in all caſes, if a man have been a profane liver; then it is impoſſible in an ordinarie way, that that man ſhould be effectually called, but he muſt know the time when he is called: but for others that from their childhood have been brought up in a godly familie, and from their child-hood to their dying day, did never break out into any ſcandalous ſinne; theſe men cannot give an account either when, or by whom they were called, and yet their calling may be effectuall: and therfore that is too rigid a Doctrine, to preſs ſuch heights Qualifications before converſion; for God hath different wayes and degrees of working, though all are not obvious to our eye.
8. That they who are called by Chriſt, they ſhall be kept by Chriſt, that they do not fall from their Call, but be brought to the ſtate of glory, and that's another comfortable concluſion: you are not called by Chriſt, and ſo left to your ſelves and the wide world, as Adam was. Adam was called by God to a ſtate of bleſſedneſſe, but he was left to ſtand by his own ſtrength, but you are not ſo: You are not only called by Chriſt, but you are kept by Chriſt, that you ſhall not fall from grace, being once called to it. Jude ver. 1. Jude the ſervant of Chriſt, to them that are ſanctified by God the Father, preſerved in Chriſt and called. Here then is your comfort, that you are not called by Chriſt, and left to your ſelves; but you are preſerv'd by Chriſt, and called and kept in a ſtate of grace, till you ſhall come to glory. So 1 Theſ. 5.24. Faithfull is he that called you, who alſo will doe it: that is, bring you to that glorie which you are called unto.
9. When Chriſt hath an intent to call a poor ſinner, neither their Poverty, nor their impiety ſhal hinder the cal of Jeſus Chriſt. Not your Povertie; God hath choſen the poor of this world, to be rich in faith, and heirs of a kingdome. Jam. 2. Not your impiety; poor Chriſtians think, Oh, I am ſo vile, and ſo ſinful, and profane, that I fear Chriſt will not cal me: Why, this ſhall not hinder; Mary Magdalen a Harlot, poſſeſſed with ſeven Divels, yet called; Manaſſeh a bloodſucker, that made the ſtreets of Jeruſalem run down with blood, yet called; Paul a perſecuter, a blaſphemer, a man mad with rage againſt the Church of God, yet he obtained mercy; and why? that he might be an example to them that after ſhould be called. So that here is your comfort, when Jeſus Chriſt hath an intent to call you, neither your Poverty, nor your Impietie ſhall withſtand his call, nor turn the thoughts of his mercy from you.
10. That though no man can prie into the decrees of God about election, and reprobation, yet if you can make good your effectual vocation, you may be ſure of your election and of your glorification. Though no man, I ſay, can enter into the boſome of God, to know his ſecret decrees, yet if you can find upon good & Scripture grounds, that you are effectually called, you may be ſure you are eternally elected, & ſhall hereafter live in glorie. Rō. 8.28. Whom he predeſtinates, them he cals, whom he cals, them he juſtifles, and whom he juſtifies, them he will glorifie. And therefore comfort your hearts in theſe conſolatorie Concluſions about effectuall calling.