Effectual Calling and Election 2, Sermon 6
SERMON VI.
2 Pet. 1.10.
Wherefore the rather, Brethren, give all diligence to make your Calling and Election ſure.
THe Doctrine I am yet upon, is this. That Chriſtians ought to put forth a great deal of diligence, to make this ſure to their ſouls, that they are effectually called by Jeſus Chriſt. In the proſecution of which, I have reſolved one caſe of conſcience, and am yet upon the ſecond caſe; namely, what ſuggeſtions the Devil doth uſe to keep men off from imbracing the call of Jeſus Chriſt: I have laid down and anſwered three already.
4. Now there is one ſuggeſtion more; when the Devil ſees neither of theſe wil take place, then he comes in with a fourth, to diſſwade men from imbracing the call of Chriſt; and that is this, Why, ſaith the Devil, if you will entertain the call of Chriſt, you will abridge your ſelves of all the joy and comfort of your lives; you will never have merry daies while you live upon earth. You ſee men, that pretend to be converted, and do hear Sermons, what lumpiſh and melancholy men they are, not ſo jocund and jolly as others are, that walk not ſo preciſely; if you follow Chriſt, and his Goſpel, this wil caſheer all your merry daies, and this wil put you into a ſad temper; all your jovial daies are gone. Therefore to take off this aſperſion, that the wais of Chriſt are ſad and melancholy waies; which hath been an aſperſion that from age to age, & generation to generation, hath been as a Gin the Devil hath uſed to keep men from Chriſtianity. And I remember, it is one of the great Engines Antichriſt uſeth to ſupport and uphold his Kingdome. The Papiſts, to deter men from Chriſtianity, and the Proteſtant Religion, they would hold their Diſciples in hand with this, that the ſpirit of a Calviniſt, is a ſad and lumpiſh ſpirit; and therefore they would diſſwade all Nations from turning to their Religion; and this the Prieſts were to tel in all the Churches of Rome, how ſad and melancholy they were, that turned to the Calviniſts Religion; and this did mightily ſtay the people from imbracing the truth. And this aſperſion hath paſſed from hand to hand, and is many times prevalent upon the ſpirits of men that are of the true Religion, that they muſt not be too forward in the practice of Religion, fearing leſt this ſhould work melancholy and ſad thoughts in them.
Now to take off this, I ſhal onelyonly urge four or five heads briefly.
Firſt, Whereas you ſay, they are melancholy and ſad, that are called by Chriſt to a profeſſion of his waies; I would anſwer thus, That they of all people in the world, have moſt cauſe of mirth and gladnes, and they are the moſt truly joyful people in the world. That they have moſt cauſe of rejoycing is apparent: When the Diſciples came triumphing that they could caſt out Devils, heal the diſeaſed, and work Miracles: O, but ſaith Chriſt, Rejoyce not in this, but rejoyce that your names are written in the book of Life, Luke 10.20. As much as if Chriſt ſhould ſay, All the indowments and extraordinary gifts of the Spirit, they are no ſuch grounds of joy, if you had them all; but here is your joy, and cauſe of rejoycing, that your names are written in the book of Life; that you are in Chriſt, and your ſouls ſhal be ſaved. And ſo Paul tels us, Phil. 4.4. Rejoyce in the Lord alwaies, again I ſay, rejoyce. The Apoſtle would not ſpeak it to them with a ſingle command, but doubles his expreſſion, to ſhew, that they that are people that have their ſins pardoned, that have their ſouls reconciled, that have a Title to glory, whoſe names are written in the book of Life; theſe of all men in the world, have moſt cauſe of joy and gladneſs. And they have not onelyonly moſt cauſe, but they do moſt truly rejoyce, and have more real joy in their hearts in one day, then the wicked can have all their lives, 1 Pet. 1.8. They rejoyce with joy unſpeakable and full of glory. What joy you have in the world, the tongue is able to ſpeak of it, but the tongue is not able to ſpeak of that inward joy that godly men have in their hearts, upon the apprehenſion of the intereſt they have in Jeſus Chriſt, Pſal. 4.6. Lord lift thou up the light of thy countenance. And Thou ſhalt put more gladneſs in mine heart, &c. Prov. 14.13. A good conſcience is a continual feaſt. Men are never more merrie, then when they are at a feaſt; godly men, they carry clear conſciences about them, and that makes them as ioyous and pleaſant, as if they were alwaies at a great and ſumptuous feaſt. Indeed this is true, they do not rejoyce with ſuch exorbitancies of joy as wicked men do. Wicked men rejoyce in ſin, that they cannot do; wicked men rejoyce in their luſts, in their drunkenneſs, and their adulteries, and waies of ſin, that godly men dare not do. Such a rejoycing as this, is the foundation of ſorrow: This rejoycing (like the Prodigal) in a riotous courſe of living, is the foundation of ſorrow, and wil meet with you, when you are to die.
Secondly, Grant this ſhould be true; yet conſider, that this ſorrow that godly people have, it is ſuch a ſorrow, that they ſhal have no cauſe to repent thereof, but it is a foundation of future joy to them, 2 Cor. 7.9, 10. I rejoyce (ſaith the Apoſtle) in that I have made you ſorrowful. What, rejoyce to ſee them a ſad people? Yes, for the ſorrow I made you ſorrowful with, was a ſorrow never to be repented of, you wil never repent of that ſorrow; and therefore Paul would do it, Pſal. 126.becauſe it was a ſorrow, never to be ſorrowed for; nay, it is not only ſuch a ſorrow as is not to be repented of, but it is a ſorrow that laies a foundation to a great deal of future joy, They that ſow in tears, ſhall reap in joy. But now all the joy of wicked men is a joy, to be repented of. They muſt repent of all their jovial bouts, and repent of all their merrie paſtimes, this wil be ſadneſs to their remembrance; wheras the ſorrow of the godly is ne'er to be ſorrow'd for.
Thirdly, It is true, it may be they are ſorrowful, but they are ſorrowful for ſin, which you have cauſe to be that are uncalled, as wel as they, and more: Now if a godly man be ſorrowful for ſin, this wil never prejudice him. Indeed, Worldly ſorrow brings forth death, ſaith the Apoſtle, but godly ſorrow brings forth ſalvation never to be repented of.
Fourthly, It may be they are ſorrowful, but how is it? They are not ſorrowful becauſe they are good, but they are ſorrowful becauſe they are ſo bad. It is not profeſſion makes them ſorrowful, but it is becauſe they can profeſs Chriſt no better, and profeſs him no more zealouſly, this is their ſorrow; and this ſorrow ſhould be in all of us, that we can ſerve God no better, and bring God no more glory.
Fifthly, They are ſorrowful, but it is not for themſelves, but for thee; they are not ſorry becauſe they are good, but becauſe thou art ſo bad; they are ſorry becauſe of thy ſins, becauſe they ſee thee an uncalled man ſtil, and they ſee thee drunk, and ſee thee profane, and ſee thee diſhonour God, and damn thy ſoul; and this makes them more ſad then they would be. Lot, his righteous ſoul was vext within him, for the wickedneſſe of the Sodomites; 2 Pet. 2.8. And Jeremiah, his eyes run down with tears, for the iniquity of the people he lived amongſt. And ſo Paul, I told you before, and now tell you weeping; there are wicked livers among you, that walk not according to the truth. Phil. 3.17, 18. Paul did not weep, becauſe he was miſerable; but becauſe he ſaw ſo many wicked, and abominable in their lives. So David, Pſal. 119.136. Mine eyes run down with water, becauſe men keep not thy Law. Ezek. 9.4.
And laſtly, Though you ſee ſome men ſad and melancholy, yet think not ill of the waies of God; becauſe, this way of all other, doth moſt invite to joy and gladneſs in the Lord. Rejoyce evermore, and again I ſay, rejoyce, Phil. 4.4. And John 16. Theſe things I ſpeak, ſaith Chriſt, that your joy might be full. In the profeſſion and following of Chriſt, it is the intendment of Chriſt to give you more joy, then ever you had before; there is no ſuch cauſe therefore to entertain a prejudice by the Divels temptation againſt the waies of Jeſus Chriſt, when he cals you to profeſſe his Goſpel. And thus much be ſpoken to the ſecond caſe of conſcience in reference to wicked men.
There is a third caſe touching men uncalled, and that is, What deluſions doth the Divell deceive hypocrites by, to make them nouriſh preſumptuous perſwaſions that they are effectually called when they are not? And I intreat you, give me your attentions a little in the diſpatch of this material queſtion. I ſhall only lay down four Deluſions, whereby the Divel deceives many.
Deluſ. 1. The Divel may delude men by this, becauſe they do delight to hear the word preacht, therefore the Divel would egg on this perſwaſion, ſurely your delighting to hear the word, and your following of Sermons, this muſt needs be an evidence of your effectual calling. And here the Divel would miſapply Scripture, as John 8.47. He that heareth not my words, ſaith Chriſt, is not of God; he that is of God, heareth my words. Now, here th… Divel would miſapply this Scripture, and tel you, you that hear Gods word, and delight to hear Sermons, this can be no other then an infallible evidence of your effectual calling.
Now, I beſeech you to follow me in the taking off this deluſion, and ſhewing you wherein, and in what caſes, this wil prove but a broken reed unto you. And I ſhall ſhew you that in five caſes, hearing the word of God with delight, is no evidence of effectual calling, but may be a meer deluſion of Satan. As
1. If your hearing the word, be but a bare hearing, and not a hearing with practice; if you have not practice joyned with what you hear, and know, your thus hearing the word with delight, is no evidence of your effectual calling. Ezek. 33.31. They come before thee as my people cometh, thou art unto them as a very lovely ſong of one that hath a pleaſant voyce, as one that can play well upon an inſtrument of muſick. Here the Lord ſets forth with what delight they heard Ezekiel preach; they heard him as a man that had a very lovely voice, and they heard him as a man that plaied upon an Inſtrument of Muſick; much delight they took in hearing. Yet, ſaith God, they hear thy words, but do them not. Beloved, though you take as much delight in hearing a Sermon, as to hear the moſt melodious muſick a cunning hand can make; yet if you barely hear with delight, not joyning practice with your hearing; this is no evidence of effectual calling. Hence it is James ſaith, James 1.21. Be not hearers of the word only, but doers alſo, leſt you deceive your own ſouls. Implying, that you wil deceive your ſouls about effectual calling, if you only hear, and do not do. This was the fault of the ſtonie ground, Matth. 13.20.
2. If your hearing be a partial hearing: I mean thus; if you hear, and wil hear but part of the word, or leave but ſome part of your ſins by hearing, wil pick and chuſe both whom you wil hear, and what you wil hear; in that caſe, your hearing with delight can be no evidence of your effectual calling. If it be a partial hearing, as firſt, that you wil hear ſome part, and wil not hear the other; to hear the promiſing part, and not the commanding part; to hear with delight the commanding part, and not hear the threatning part of the word: in this caſe, thus hearing, wil be no evidence of your cal. Mark 6.20. Herod, it is ſaid of him, he heard John Baptiſt gladly, and did many things: There was his partial hearing: he heard him with joy in many things, but he would not do all. Now, if you aske, wherein was Herods failing? Herod heard the word with gladneſs; yet this was no evidence of his effectual calling. Wherein did he fail, Why mark, compare this Scripture with Luke 3.18.19, 20 Herod, it is true, he heard John Baptiſt gladly, while he preached of ordinarie matter; but when John came to reprove him of his ſins, and told him he was an Adulterer, then he could not endure to hear John preach, ver. 18. Many things in his exhortation did John preach to the people, but Herod the Tetrarch being reproved by John, for Herodias his brother Philips wife, and for all the evils Herod had done, he added yet this above all, to ſhut up John in priſon. He would hear John no more then: Mark how the Scripture points out a wicked man; Herod heard John gladly, when he preached of comfortable and general matter; but when John came to reproving matter, and convincing matter, then he would hear him no more; but added this ſinne to the reſt, to ſhut up John in priſon. So that to be a partial hearer, gladly to hear ſome part of the word, but not all, can be no evidence of effectual calling. So thoſe in Iſaiah diſcovered this temper, Iſa. 30.10. Propheſie to us ſmooth things, propheſie deceits. There were manymen could delight to hear ſmooth and comfortable preaching, but they could not endure to hear a true denunciation of Gods judgments againſt them for their ſinnes. They love to hear ſome part of Gods wil, not all; the promiſing part, not the reproving part; this is no evidence of effectual calling. Ezek. 13.17, 18. There were ſome lying Propheteſſes that did preach, but what did they do? They ſowed pillows under mens elbows; and the Lord charges them for it, that they did hunt after their ſouls. To preach ſmooth Doctrines, and plauſible comfortable doctrines, is but to ſow pillows, and hunt after mens ſouls. Now, many men love to be ſmoothed up, and flattered in their ſins; whereas to be a partial hearer, is no ſign of your effectual calling.
3. Hearing the word with delight, is no evidence of your effectual calling, in caſe this be a fickle, and unconſtant hearing. To delight to hear the word, becauſe the word comes in requeſt, becauſe there is no danger in hearing; this wicked men may delight to do, when yet if times of perſecution ſhould ariſe, they would be fickle, and leave off their hearing. Matth. 13.20, 21. It is ſaid of the ſtonie ground, that the ſeed that fell among stones, are they that receive the word with joy; (there is their delight to hear) but not having deep root, in times of perſecution fell away. Here the Scripture Anatomizeth a man, that he may hear the word with joy ſometimes, when the current of the times run for Religion, when the word comes in faſhion among a people, but if perſecution ſhould attend the word, and a priſon attend hearing, you would then ſee how flag their delights would be in hearing the word: and in this caſe, you may delight to hear the word, yet be no evidence of your effectual calling.
4. In caſe your hearing be a ſelfiſh hearing: As now, many men may hear the word with delight; why? Becauſe, they may get profit by hearing, and praiſe and vain glory by hearing the word; and this may make them wonderfully delight to hear. Luke 12.1. There was an innumerable companie went to hear Jeſus Chriſt, in ſo much the croud was ſo great, that one trod upon another to hear him; yet Chriſt ſaith of them, John 6.26. They come to hear me preach, but not for the word I teach, or the miracles I do; but for the loaves they eat of. It was not love to Chriſts perſon, or his miniſtrie, but only becauſe they ſaw Chriſt with a few fiſhes …o feed ſo many men, they ſeeing of this miracle, this made them frequent the Miniſtrie and word of Jeſus Chriſt. Many men may hear the word, when ſelfiſh advantage accompanies hearing, to get more trading, to be better thought of among their neighbours; this is a ſelfiſh hearing, and in this caſe you may hear, yet not be effectually called. There is a phraſe in Hoſea 7.14. They cried unto me, and they howled upon their beds, and they aſſembled themſelves for corn and wine. Here was a people, that aſſembled together at the ordinances of God; but what was their end? there was a dearth and famine likely to come; and here they would uſe duties to be a means to prevent a famine, and get corn and wine together. Here was a ſelfiſh end, and thus men may hear, yet have no evidence of their effectual call.
5. If your hearing be a divided hearing, and your delight a divided delight, this can be no Argument of your call. As thus, A man may delight to hear, yet if that man divide and ſhare his delights, partly to ſin, and partly to the Word, this can be no evidence of his effectual calling. In the place before quoted, Hoſ. 7. They aſſembled together, and howled upon their beds, yet they ſin againſt me, ſaith the Lord. There they divided their delights, they would ſerve God in his Worſhip, yet they would ſin againſt him. So thoſe, Iſa. 58.3, 6, 7. They took delight in drawing near to God, yet in the day of their faſt, found pleaſure in ſin. Now, to have a divided love, to delight in ſin, as wel as in Ordinances, this can be no Argument of effectual calling; and your hearing the Word in theſe five caſes, is but a meer deluſion. But on the contrary, if your hearing be not a bare hearing, but with your delight in hearing, you joyn practice; If it be not a partial hearing, but the commanding and reproving part as welcome as any other; If it be ſuch a hearing as is not ſelfiſh, Such a hearing, in which you aim more at Gods glory then your own advantage; if theſe be the qualifications, then your delight in hearing the Word, is an evidence of your effectual calling.
Deluſ. Yea, but you will urge farther, Though this be not an Argument of our effectual calling, yet we can go one ſtep higher; We do not onelyonly delight to hear the Word, but we love the godly who are effectually called to grace and glory; and if we love them, we hope it is an Argument that we alſo are called: and they urge that Scripture for it, We know that we are tranſlated from death to life, if we love the Brethren., 1 Ioh. 3.14.
Now, to ſpeak to this: I anſwer, It is clear in Scripture, that every kind of love to the people of God, is no Argument of effectual calling; but there may be a fained, and a counterfeit love, as wel as any other grace. Hence the Apoſtle preſſes, Rom. 12.9. Let your love be without diſſimulation; importing, that men may diſſemble their love, as wel as any grace elſe. 1 John 3.18. Let us not love in word and in tongue onelyonly, but in deed and in truth. So 1 Pet. 1.22. Let there be unfained love to the Brethren: intimating, that there may be a fained and falſe love. So that every kind of love, is no evidence of effectual calling. And this I ſhal make out by this demonſtration; Becauſe there are ſeveral acts or expreſſions of love, that men who are not effectually called, may ſhew to godly men. Now if a man uncalled, may ſhew many expreſſions and acts of love to a man converted; then meer ſhewing love to a godly man, is no Argument of your effectual calling. I ſhal reduce what I have to ſay, unto ſix Heads: As
1. A man may be frequently in the companie of godlie men, yet not be effectually called; and ſo Demas was a companion with Paul in the Goſpel; yet he not called, but imbraced the world, and fel away.
2. They may ſpeak wel of the people of God. And this John tels us, 1 John 3.18. Let us not love in word, or in tongue. This loving in word and tongue, was to ſpeak wel of a godlie man; this a wicked man may do.
3. They may write Letters of commendation in the behalf of a godlie man. And ſo you read of Pilat's Wife, which the Scripture gives as no evidence of her Converſion, Mat. 27.19. She wrote a Letter to her Husband in the morning before he was to arraign Chriſt, and told him, Have nothing to do with the blood of that juſt man. Here you ſee, ſhe wrote in the behalf of a good man, of Jeſus Chriſt. And ſo we read of Claudius Lyſias, that he wrote a Letter in the behalf of Paul to Felix the Governor; here were great acts of love, yet theſe no evidence of their effectual calling. Nay,
4. They may think nothing too much to give to good men, yet not be called. And ſo did the Galathians, whoſe calling Paul queſtions, Gal. 4.15. They would pull out their own eyes, and not think them too dear for Paul: Yet at length how cold did they grow, and count Paul their enemy, for telling them the truth?
5. They may expreſs ſuch love, that in times of danger they may take care of the ſafetie of godlie men, ſo Acts 23.27. Claudius Lyſias, when he heard Paul was in danger of his life, he came with an Armie of men to reſcue him, that they ſhould not take away his life from him; and yet Claudius Lyſias lived and died a Heathen, for ought the Scripture mentions.
Laſtly, They may relieve the neceſſities of the godlie, yet not be effectually called. Now here are high expreſſions of love, yet it is evident, all theſe may be, where calling is not.
But now its true, in ſome caſes love to the people of God, may prove a good evidence of ones effectual call; to wit, if it have theſe four qualifications.
1. If you love the people of God under this notion, becauſe godlie, it is an evidence of your effectual call; becauſe there is good in them, more then becauſe you receive good from them. Hence it is, John tels us, wicked men may love a godlie man, becauſe they have good from him. 2 John 1. To the elect Lady, whom I love in the truth, for the truths ſake dwelling in her. John did not love the Ladie, becauſe ſhe was a Ladie, or becauſe ſhe was a goodlie woman, but for the truths ſake that dwelt in her. Whereas wicked men, they love a godlie man, but not as godlie, under that notion. Therefore you ſhal ſee the difference between Johns love to a godlie perſon, and Claudius Lyſias a man unconverted. Acts 23.27. Claudius Lyſias tels you there, that Paul was in danger of his life, and with an Army I reſcued him. Now why was it he did ſo? did he love Paul becauſe a godlie man? no, for mark the next words; With an Army I reſcued him, becauſe it was told me he was a Roman. He loved Paul for his Nation, not for his converſion: had he loved Paul as Paul, Paul as a Chriſtian, this were an Argument of grace; but to love Paul as a Roman, becauſe of Country and Nation ſake, this was no evidence of his call. So Mat. 5.46, 47. If ye love them that love you, what reward have you? do not even the Publicans ſo? So that you ſee a wide difference between the love of a godlie man, and of a wicked man.
2. To meaſure your love to them by their graces, that you love that man moſt, that hath moſt grace, thats an Argument of effectual calling; becauſe it is grace in the man, and nothing elſe you love.
3. If your love be univerſal to all that are godly, of what ſort or condition ſoever they be, this is an evidence of your effectual calling; for then 't is evident, that grace, as grace, is the object of your love.
Laſtly, To love a man ſo, as to carry compaſſion in your breſts towards him, to have a ſympathizing heart with him in his ſufferings, 1 Pet. 3.8. Sufferone with another, love as Brethren. This ſhewes your love to be true, when it hath pity and compaſſion to attend it.
Deluſ. I paſs now to a third deluſion, which indeed is a main delufion, and hath deceived many, ſpecially thoſe that profeſs the Goſpel, to make them believe they are effectually called, when they are not. And that is, becauſe they diſcern a change in their converſation, that they are not the ſame men they were in days paſt; and hereby the Divel props up this perſwaſion, that ſurely they muſt needs be effectually called, and he alledges Scripture for it, 1 Cor. 6.9, 10, 11. Such were ſome of you, but yee are waſhed, &c. Now this being ſo univerſall a deluſion among moſt men in the world, that if they have hopes of Heaven, it is upon this ground, that they are not the ſame now they were in times paſt. I ſhall therefore a little inlarge my ſelfe in ſpeaking of this particular and ſhall lay downe ſix or ſeven particulars, wherein I ſhall ſhew, that this ground taken in generall, is no infallible evidence of a mans effectuall calling.
Firſt, Becauſe there are many graduall changes, which do not come up, or amount to a ſaving change or alteration of the heart of man. As there is a change from a Pagan to a Chriſtian, ſo was Julian chang'd, yet a man never called by Jeſus Chriſt. Then there is a change from a perſecuter to be a countenancer of Religion, ſo we read Valerius Maximinus was changed, who was the vileſt perſecuter of all men in his time, and the hand of God lying ſo ſore upon him for that ſin, that his very bowels rotted within him, and the very worms crept out of them, and in horror of conſcience he cryed out to his Nobles about him, perſwading them by his example, to take heed never to perſecute the Chriſtians more. Now both theſe were great changes, and yet they are but graduall changes, that leave men abundantly ſhort of thoſe ſaving changes that God works in them that are effectually called. Thirdly, There is a change from prophaneneſſe to profeſſion, and yet this is a ſtep below a ſaving change. Fourthly there is a ſtep from profeſſion into ſincerity, into a reall poſſeſſion of Jeſus Chriſt. Now thoſe three ſteps they fall ſhort of a ſaving change, and therefore every change of life doth not argue a man to be effectually called, becauſe there are many graduall changes that do not amount to ſo high a pitch as this, to be ſavingly changed.
Secondly, There may be a change in the life, when there is no change in the nature, or in the heart, Mat. 23. they may waſh the out ſide of the Cup, when within it is full of pollution. The life may be changed, the externall acts and courſe may be changed, when the heart may not be changed, and the nature the ſame ſtill.
Thirdly, There may be a great change in a mans life, proceeding, not from a change in their nature but from the times wherein they live: the times are changed, therefore they are changed; the times do not favour ſuperſtition, therefore they will not ſhew their ſuperſtitious hearts, the times countenance not profaneneſs, therefore they will not be profane. Beloved, a change in a mans life may flow many times from a change of the times wherein they live, and yet this change, no Argument of a heart change, or of effectual calling by Jeſus Chriſt.
Fourthly, A change in your life, may proceed from a change in your ſin not from a change in your heart: as thus, A man may be a Drunkard, may be an Adulterer, may be a profane liver in times paſt, and may change theſe ſins for other ſins. He may change his Drunkenneſs into Covetouſneſs, and be a covetous Worldling. He may change his Adultery for Idolatry, and be a ſuperſtitious man. He may change Profaneneſs into Hypocriſie, and be an Hypocritical man. He may change his looſe practice into a looſe judgment, and be an erroneous man. Now this is no change of the heart, but onelyonly a change of the ſin; you have not the ſame ſins you had, but you have other ſins in place of them; and men may thus have a change in their life, flowing from a change in their ſin, yet no argument of effectual calling. Jer. 2.36. Why gaddeſt thou ſo much to change thy way? The people of Iſrael, they would be alwaies changing, now they would be for God, anon for Baal; now for Gods true Worſhip, anon for falſe Worſhip; they would be ever changing their ſin, but never leaving it; onelyonly change their old ſins for other ſort of ſins. And ſo there are many men now adaies changed, they are turned from Malignitie, and are come to be Profeſſors; it may be they have not ſo groſs ſins now, as in times paſt; in times paſt they would oppoſe Religion, and now they profeſs it; though they have left their oppoſition, they have ſome ſin more eminent then that. Many men have been looſe in practice, they have changed that, to be looſe in judgment; this is no change of heart all this while: ſo that, take this for a truth, there may be a change in the life, when the heart remains unchanged ſtill.
Fifthly, There may be a change in mens lives, ariſing from a change in the occaſions to ſin, and not from a change in the heart: As now, A Lion that will go ramping and roaring up and down, devouring his prey when he is at large; yet put this Lion in a Den, there he is quiet, and will offer no hurt: now the Lion is a Lion ſtill, and hath his ravenous diſpoſition ſtill, only he hath not ſo fair an occaſion to ſhew his rage. It is thus with men, many men want occaſions and opportunities to ſhew their wickedneſs, and the evil of their natures, and therefore do not diſcover them: What's the reaſon many a man was a drunkard before, and is not ſo now? It may be drunkenneſs hath brought beggery, and now he hath not money to ſit upon an Ale-bench. What's the reaſon a man was an adulterer before, and is not ſo now? It may be he hath ſpent his ſtock, and ſpent his ſtrength upon Whores, and now he hath neither ſtrength nor purſe to ſo low after them. It is no thanks to you, if God take away your occaſions of ſinning: men may be thus changed, yet have no change in the heart at all.
Sixtly, Many men may change their lives, becauſe they come into better companie, haply their companie is better then in times paſt; and this may work in them a change in their lives. 2 Kin. 12.2.As we read of Joaſh, all the while he was in Jehojada's companie, he was a wel ordered man in his life; but when he was dead, and he came to have wicked men about him, then he ſhewed the wickedneſſe of his heart.
7. Laſtly, Everie change is not an evidence of effectual calling, becauſe there may be a change in the life, proceeding from a wrong principle, and tending to a wrong end: As thus, a man may change his life from a wrong principle; what's that? I will name two wrong principles of a change in unconverted men. As
Firſt, Men may change their lives, becauſe of ſome preſent outward affliction, that lies upon them in this life; their afflictions may inforce them to change their waies, and not be ſo bad as in former daies, Jonah 1.5. when they were in a ſtorm in the ſhip, every man went and prayed to his God. What a change was here? yet the change was onelyonly becauſe of the danger, they were in danger of death, and therefore they grew religious: Every man when a danger and affliction lies upon him, that will make him betake himſelf to God and be a better minded man. And ſo Pharaoh, when God ſent ten ſore plagues upon him, the plagues did inforce Pharaoh to confeſs his ſin, and beg of Moſes to pray for him; and yet this change in Pharaoh was onelyonly becauſe of the preſent affliction that lay upon him, which wrought this change, Jer. 22.23. Oh Inhabitants of Lebanon, how gracious wilt thou be, when thy pangs ſhall come upon thee? When pangs and afflictions were upon them, then they would be a gracious people. There is many a man will change his life, when God brings pangs, and death, and ſickneſs upon him; theſe are forc'd waies that God takes, to make a wicked and ſtout-hearted wretch change his life, Iſa. 16.12. Its ſaid there, When Moab is weary, Moab will come to my Sanctuary and pray. What a change was here in Moab? Moab, an Idolatrous company, that hated Gods people, and were enemies to all goodneſs; yet when they were weary, and Gods hand lay heavie upon them, then they would pray, Ezek. 24.12. So that you ſee clearly, though men do change their lives, yet if this change flow onelyonly from a preſent affliction they lie under, that Gods hand upon them doth even force them to change their courſe, this is no argument of a ſaving change, and ſo by conſequence no evidence of your effectual calling.
Secondly, Men may change their courſe from this Principle alſo, Becauſe of that horror of conſcience that ſeizeth upon them, in the apprehenſion of hell, and the wrath of God; and from this Principle, a Heathen may change his courſe. It is noted by one upon that place in Peter, It happens unto them, as the Dog that turns to his vomit, &c. Upon thoſe words he hath this note; That the Dog in vomiting, carries reſemblance to a wicked man leaving his ſin. Now ſaith this Author, The Dog when he vomits, it is by reaſon of ſome qualm and pang that is in his ſtomack, and when he hath that pang, he will diſgorge himſelf, and eaſe himſelf by vomit; not as if he loathed his meat, but if he could free himſelf from thoſe pangs, he would fain have the meat in his body to nouriſh him. Thus a wicked man, he may diſgorge and vomit up his ſins, and leave his ſins, but why? it is not becauſe he hates his ſins, no, he would keep them as a ſweet morſel under his tongue; but it is becauſe thoſe ſins cauſe horror and trouble of conſcience, he cannot deceive, nor he cannot follow his luſts, but conſcience will follow him. Now if thou change thy ſin, onelyonly to ſtop conſciences mouth, and muzzle conſcience, this is no argument of effectual calling.
Deluſ. Fourthly, men are tempted by the Divel to nouriſh preſumptuous perſwaſions, that they are effectually called when they are not; becauſe they are miſcalled and reproached by the men of this world. Now think they, I ſhould never be miſcalled, and reproached by wicked men, if I were not called by my God.
Now to take off this briefly, I anſwer: Every reproach from wicked men, can be no argument of an effectual call from God; becauſe men may be miſcalled upon a twofold ground: There are ſome men ſuffer as Chriſtians, and ſome as evil-doers; we may ſuffer either for Chriſts ſake, or for our own ſakes: The diſtinction is laid down 1 Pet. 4.15, 16, 17. Let none of you ſuffer as a Murtherer, as an evil doer, as a Theef, as a Buſie body in other mens matters; but if any man ſuffer as a Chriſtian let him not be aſhamed. So that ſome men may be puniſhed for their own evils they have done, and ſo ſuffer no more then they have deſerved; but other men ſuffer for their profeſſion, becauſe they profeſs Jeſus Chriſt. Now to ſuffer becauſe of your evil doings, this can be no evidence; but to ſuffer for Chriſt, meerly for profeſſing his Name; this is an argument of effectual calling. Therefore Chriſt pronounceth thoſe bleſſed, Matth. 5.11. Bleſſed are you when men ſhall revile you, and ſpeak evil of you for my ſake: This is an evidence of your effectual calling by Jeſus Chriſt.