Effectual Calling and Election 2, Sermon 7
2 PET. 1.10.
Wherefore the rather, Brethren, Give all diligence to make your Calling and Election ſure.
THE Doctrine I am yet upon, drawn from theſe words, is this; That Chriſtians ſhould put forth a great deal of diligence to make this ſure to their ſoules, that they are effectually called by Jeſus Chriſt. In the proſecution of which, I have gone over many particulars, and reſolved ſome caſes of conſcience in reference to wicked men. I am now at this time to diſpatch ſome caſes of conſcience more, touching them that are effectually called by Jeſus Chriſt; As
1. Whether men that are effectually called by Chriſt into a ſtate of grace, and hope of glory, may in this life attain to an infallible and firm aſſurance of their own effectual calling?
2. If it be found that it is attainable in this life, then what is the reaſon that many Chriſtians who are effectually called, do ſo much ſuſpect and doubt their own calling, and walk ſo ſadly for want of their aſſurance?
3. What muſt be done that ſo you may make it ſure to your own ſoules, that you are effectually called by Jeſus Chriſt?
Firſt, whether it be attainable in this life, that men who are effectually called by Chriſt, may have a firm and infallible aſſurance of their own call? And in reſolution of this I ſhall briefly free it from two extreames, both of which are untrue about this Query.
The firſt is that of the Papiſts, who utterly deny any ſuch thing as aſſurance about a mans Calling, Juſtification, or Election by God, and they hold all their followers in ſuſpenſe, affirming that the moſt a man can have, is a conjectural faith; an hope or conjecture that he ſhall be ſaved. And hence it is, that in that Popiſh Councel of Trent, they made this Canon; Si quis dixerit hominem renatum teneri ex fide ad credendum ſe certò eſſe ex numero Praedeſtinatorum, anathema ſit. Seſſ. 6. Can 15.That if any man doth ſay, that he is bound of faith to believe that he is certainly in the number of Gods called ones, or juſtified ones, or elect ones, let him be Anathema, let him be accurſed. That man that would ſo much as take this aſſurance to himſelf, they would hold that man accurſed. And the reaſon why they do it, is, becauſe they hold another error, to wit, falling from grace; which they could not maintain, did they not hold this alſo; this is the firſt extream.
2. Another extream is of the Lutherans; they being oppoſite to the Papiſts in this point of aſſurance, to confute them who deny all aſſurance, they run into this extream, to hold that aſſurance is of the nature of faith, and whoever hath faith, hath aſſurance: but this is another extream, and an uncomfortable doctrine for doubting Chriſtians, were it true. Therefore to keep this truth in the middle betwixt two extreames, I ſhall lay down this poſition by way of Anſwer: That though ſometimes perſons effectually called, may be without a particular aſſurance of their own call, yet this aſſurance is attainable by Chriſtians in this life; and Chriſtians may be aſſured of their own effectual calling. And this I ſhall prove by four Mediums.
Firſt, Becauſe the Apoſtle injoynes it here in my Text, Give diligence to make your Calling and Election ſure. Now this is a rule in Divinity, No man is bound to do a thing impoſſible, and therefore in that we are commanded and bound to do it, it is clear that it is poſſible, and may be made ſure.
Secondly, Becauſe it is the office of the Spirit of Jeſus Chriſt, to work this particular aſſurance in the hearts of thoſe that are effectually called, that they are in the ſtate of grace, and ſhall be brought to glory. 1 Cor. 2.12. We have received not the ſpirit of this world, but the Spirit which is of God, that we might know the things that are freely given us of God. 1 John 5.10. He that believeth, he hath a witneſſe in himſelfe; a witneſſe to his own ſoul, that he doth believe. Eph. 1.13, 14. There the Spirit is called a Seal; you are ſealed by the Spirit of Promiſe; and verſe 14. It is called the earneſt of our inheritance. Now a ſeal, and earneſt, is to give more aſſurance to a Promiſe; and here the Spirit of God is given to Believers as a Seal, and earneſt-Penny, that as they have the firſt fruits in grace, they ſhall have their harveſt in glory. 1 John 4.13. Hereby we know we dwell in him, and he in us, becauſe he hath given us his Spirit. It is the office of the Spirit of Jeſus Chriſt to aſſure our hearts in this particular. Rom. 8.16. The Spirit it ſelf beareth witnes with our ſpirits, that we are the children of God.
Thirdly, Particular ſervants of God in Scripture, that have been partakers of this mercy, they have had this firm aſſurance of their effectual calling; I ſhall inſtance in three. Firſt in Paul, and the Scripture tells us of him, that he had a clear evidence of his effectual calling, Gal. 2.20. I live, yet not I, but Chriſt liveth in me, who loved me, and gave himſelf for me. There he had a particular aſſurance that Chriſt loved him, and gave himſelf for him. So 2 Tim. 1.12. I know whom I have believed, and I am perſwaded alſo, that what I have committed to him, he will keep till the laſt day. So 2 Tim. 4.8. I have fought a good fight, I have finiſhed my courſe, I have kept the faith, henceforth there is a Crown laid up for me. Nay not onelyonly Paul, but Job alſo, Job 19.25. I know that my Redeemer liveth, and I ſhall ſtand up before him at the last day: he knew Jeſus Chriſt was his Redeemer. And ſo David alſo ſaith, Thou art my God, and I will praiſe thee. Pſal. 118.28. and Pſal. 23.6. Surely the goodneſſe and merey of God ſhall follow me all the dayes of my life. So that put theſe together: God commands it, it is the ſpirits office to work aſſurance in the heart, and particular ſervants of God have had this aſſurance, therefore why may it not be obtained? But if you ſay, theſe were not ordinary ſervants of God, theſe were ſervants of a higher rank and form; but may ordinary weak Chriſtians know this alſo? Yes. Therefore,
Fourthly, Not only particular Saints have had this, but the people of God in General; they have declared in Scripture that they have injoyed this particular aſſurance of their effectual Calling and ſafety of their condition by Chriſt. Inſtance in a few. Iſa. 63.16. Doubtleſſe thou art our Father. They made no doubt of it, they were ſo perſwaded they feared it not. Iſa. 45.24. Surely ſhall one ſay, In the Lord have I righteouſneſſe and ſtrength. Surely: a word of confidence, they were aſſured they had righteouſneſſe for their juſtification in Chriſt Jeſus. So 2 Cor. 5.1. We know, that if our earthly Tabernacle be diſſolved, we have a building of God eternal in the heavens. They knew that when they died, they ſhould ſee God in heaven; not only Paul, but other godly Chriſtians with him. So Heb. 10.34. You know in your ſelves, that God hath provided for you a better and more induring ſubſtance. They were aſſured within themſelves, that when they ſhould die, or loſe their eſtates here, God had provided for them a more enduring ſubſtance. So 1 John 3.19. Hereby we know, that we are of the truth, and ſhall aſſure our hearts before God. So verſe 14. We know we are tranſlated from death to life, &c. So that what can be more clearly proved then this, that this aſſurance is to be attained in this life: becauſe God commands it, it is the ſpirits office to work it, particular Chriſtians have had it, and the people of God in general they have enjoyed and profeſt this Temper.
Ʋſe. Is it ſo then that aſſurance is attainable in this life? Then how much to blame are our adverſaries the Papiſts, who hold their followers in ſuſpenſe, that they muſt live without the aſſurance of their own eſtate, that their ſoules muſt hang in feares and doubts all their dayes, that the moſt they can have is only a conjecture; oh into what a gulph of diſcomforts do they plunge them. Beloved, the Lord in the Book of Deuteronomy, chap. 29. did pronounce it as a curſe, that their lives ſhould hang in ſuſpenſe; it's a greater curſe that mens ſouls ſhould hang in ſuſpenſe, that men ſhall not know whether they ſhall be ſaved or damned, it's a hell on this ſide hell; and therefore they are much to be blamed, that hold their followers in hand with a peradventure they ſhall be ſaved, peradventure not; when the Scripture is ſo clear in this thing.
Secondly, Let not the thoughts either of the impoſſibility or the difficulty of attaining this aſſurance, diſcourage you from looking after it. It is not impoſſible, though it is difficult indeed; and the difficulty ſhould be ſo farre from diſcouraging you, that it ſhould quicken your endeavours, to make your calling and election ſure.
Thirdly, Seeing aſſurance is attainable in this life, inquire into the cauſe why you who are effectually called, have not attained this aſſurance before now. And this puts me upon handling of the ſecond caſe of conſcience; ſeeing this aſſurance is attainable. Therefore
Anſw. Secondly, what is the reaſon that many Chriſtians who are called effectually by Jeſus Chriſt, do live in many doubts and feares about their effectual calling?
Doubt. In anſwer to this I ſhall lay down theſe three particulars, that the doubts that do ariſe in Chriſtians about their calling they flow from this threefold fountain.
Either firſt, from ſome ſeeming defect, they apprehend in the manner of their calling. Or
Secondly, ſome ſeeming defect they apprehend to be in the meanes of their calling. Or elſe
Thirdly, ſome ſeeming defects they apprehend in the effects of their calling; and theſe three grounds are the riſe from whence many Chriſtians effectually called, do doubt of their call, and are not aſſured of it.
Firſt, It doth ariſe from ſome ſeeming defect, they apprehend to be in the manner of their calling; They ſay I am not called in ſuch a manner as I ſee others are. As thus. Think they, I ſee other men when they are converted, that their humiliations are great, I ſee that they have horror of conſcience, that they are wrought upon by the terrors of the law, that they are exceedingly humbled before God; Now for my part, I never found this manner of Gods working in my ſoul, I never found that I could ſee my ſins clearly, or could be humbled for them greatly; I never found thoſe humiliations and legal Terrours which I hear many men talk of, and this makes me doubt, whether I am effectually called or no. Now to take off this, I ſhall onelyonly ſpeak three things by way of Anſwer.
Firſt, That it is true, God doth proceed after this manner with ſome, yet God is not tied and confined to one and the ſame way of working with all. What if he come to you in a calm, when he comes to others in a Tempeſt, if God come to you in a more peaceable and quiet way? What if God do not pierce your heart, as he did thoſe 3000. in the Acts, if he kindely open thy heart like Lidia's without noiſe? God is not to be tied to one and the ſame way in converting all. As 'tis ſaid, John 3.8. The winde bloweth where it liſteth, ſo how it liſteth alſo.
Secondly, You have no cauſe to doubt for this, becauſe it's Gods uſual manner to proceed after this way, only with ſuch men who have been looſe in their lives, who have been obſtinate in their wills, who have been very ſcandalous in converſation before their converſion and call. But it is not Gods uſual way to work thus upon Chriſtians, who have been religiouſly brought up from their youth; it is not Gods way to dowſe them into ſuch a pit of horror, and plunge them into ſuch a depth of fears, that have been of a fair and ingenuous and moral life before their call. As you know it is with Carpenters, they give more blowes to knotty Timber, then they will do to ſmooth and tender wood; thus doth God, when he meets with a knotty ſinner, a wretched ſtout-hearted ſinner, God muſt give him many blowes by humiliation, before he will be humbled, before he can bring him to be a ſerviceable piece in Gods building; whereas Chriſtians of a milde and ſofter temper, they ſhall have fewer blowes, and ſhall not have the terrors of God ſtick ſo faſt in their hearts, as others ſhall. Hence you read that phraſe, Hoſ. 6.5. Saith the Lord, I will hew them by my Prophets, &c. God doth hew ſome men, hew them with judgments, and hew them with terror: Yea, but others that are not ſo looſe as they; I taught Ephraim to go, I led Ephraim by the Armes, and I drew him with cords of a man, and with the bands of love, Hoſ. 11.4. God you ſee, would hack and hew ſome men with terror and wrath, but others he would draw with love, and the cords of a man. Now ſuppoſe God hath not hacked and hewed thee with judgements, if God melt thee with loving kindneſſe, and if God gain upon thy ſoul with mercy, and with love and grace, thou muſt not blame God, thou muſt not confine God; for this is Gods way of working ſometimes, as well as by wrath. God works upon ſome with wrath, he will allure others with loving kindneſſe; ſo that you have no cauſe or ground of fear, that you are not effectually called, becauſe you apprehend ſome defects in the manner of your call; becauſe it is Gods uſual way to plunge them in moſt humiliation, and moſt terrour, that have been moſt wicked liv'd men before their call, and not ſo ordinarily with men religiouſly trained up from their youth.
Thirdly, God, when he goes to call a ſinner to converſion, he looks upon the temper of thoſe that are to be called; and God ſees ſome men of a rugged Temper, that their Tempers will not be won, but by wrath, and by fire, and by hell, and by Judgement. And ſo it's like Felix was, his Temper was ſuch that nothing could convert him, but wrath and Judgement to come, Terrible Doctrines. Some are of this Temper, that nothing but wrath and hel-fire can work upon them. As children, there are ſome that are of ſuch ſoft, and tender Tempers, that the ſhaking of a rod may do them good; there are other children, if a man ſhould whip them every day, they would never leave their childiſh tricks: It is ſo with ſinners, God ſees ſome of a more tender and ſoft Temper that love will gain upon them; others are of a rugged diſpoſition, that nothing but wrath can affright them; Now God in the diſpenſations of his grace, he obſerves their Temper, and if he ſeeth love will gaine more upon them, then wrath will do, he will take that courſe; but if God ſee nothing but wrath, and fire, and horrour will do it, then he will work that way. This you read in the Epiſtle of Jude, ver. 22, 23. On ſome, ſaith the holy Ghoſt, have compaſſion, making a difference; but others ſave with fear, pulling them out of the fire. The meaning is this, There are ſome that you muſt ſhew tenderneſſe and compaſſion to, in calling and working upon them, they are of a tender Temper; but others there are that you muſt ſave with feare, that is, preach terrible Sermons to them, and fright them with hel-fire and Judgement to come. For God doth obſerve the different Tempers in men, and hereupon doth proceed in different wayes of Adminiſtration in working upon them. Now it may be, thou that doſt thus complaine, thou never hadſt theſe Terrors in thy ſoul, and yet art effectually called, it may be God ſaw thy Temper more to be won by kindneſſe, and more gained upon in a way of love, therefore wrought upon thee this way; God is not bound to one way: And therefore we may juſtly count them blame-worthy who preach onelyonly free grace, and Gods love, and ſo tie God to one Method; and they are to blame on the other ſide likewiſe (if there be any ſuch) that preach onelyonly Terror and wrath; for God obſerves the Temper of mens diſpoſitions, ſome to be knotty, and ſome ſoft, and accordingly proceeds in his way of working with them. This ground therefore for your doubts is inſufficient.
Secondly, A ſecond ground that makes men doubt of their effectual calling, is upon the apprehenſion of ſome ſeeming defect, that may be in the means of their calling. As thus; Think they, I have read in the Word, that it doth pleaſe God to uſe preaching as the ordinary means to call and convert ſinners to Chriſt. It pleaſed God by preaching to ſave them that believe, I read this alſo that faith comes by hearing, (Now many a poore ſoul hath this that gravels his conſcience, and troubles his ſpirit.) but alas, I finde a defect in this means. For my part I cannot ſay I was converted by hearing a Sermon, that which did work upon me was ſome other means. One of theſe three, either I was converted (ſaith one) by living in a godly family, among good Chriſtians, ſeeing their example; that firſt gained upon me; Or, ſaith another, I was gained upon by reading a Chapter in the Bible, or in ſome good book, and that firſt wrought upon me; Or, ſaith a third, It may be, if it was the Word, it was the Word preached by a wicked man, that is now turned either erroneous in judgement, or prophane in practice: and this occaſioneth a great deal of Jealouſie. The Word preacht by the mouth of a godly Miniſter is Gods ordinary way, but I was altogether out of this way, and therefore this doth make him ſuſpect the truth of his effectual calling. Now, Beloved, I beſeech you, lend me your thoughts a little for I would fain make this Doctrine as comfortable to every called one as I can. I ſhall ſpeak of all theſe in order, and ſhew you, that put caſe either of theſe have been the means of thy calling, yet thou haſt no reaſon to doubt of thine effectual calling.
Firſt, thou ſuſpecteſt thy call, becauſe the meanes hath been, ſayeſt thou, not by hearing a Sermon, or the Word preacht, but by living among good Chriſtians, and ſeeing their example and their living, thou cameſt by this meanes to love the wayes of God; and this was the firſt meanes that converted thee. Beloved, I doubt not, but I ſpeak to a great many, that cannot ſay a Sermon ever converted them, but onelyonly, that they were gained to Gods wayes, to imbrace the truth, this way: now what ſhall I ſay to ſuch men as theſe? why, I would ſay thus much; that though the Lord did not uſe his Word preached, the ordinary meanes of converting ſoules, in calling thee, yet God is not tied and bound up to his Word preacht, but he may uſe other meanes to convert thy ſoule.
Secondly, and more particularly, that living among good people, and ſeeing of their example both in life and worſhip, we finde in Scripture to be a very efficacious means oftentimes to convince, ſometimes to convert; and if you can finde out this in Scripture, you may have abundance of comfort. It hath been a meanes oftentimes to convince, 1 Pet. 3.16. They ſhall be aſhamed to ſpeak evill of you, while they behold your converſation in Chriſt. When they ſhall ſee that you live in Chriſt, and walk according to Chriſt, they ſhall be aſhamed; aſhamed of what they have done, and what they have ſpoken; it ſhall convince them. So 1 Pet. 2.15. And the Apoſtle when he ſpeaks of the orderly and regular managing the worſhip of God, 1 Cor. 14.24, 25. If there comes an unbeliever among you, & he ſees your order, (ſaith he) he ſhall fall down in the midſt of you, he ſhall be convinced, and ſhall ſay, Of a truth God is among you. Seeing this, (ſaith the Apoſtle) godly men holy in their lives, and holy in their worſhip, though he be an unbeliever, he ſhall fall down and ſay, Of a truth God is among you: that is, by way of conviction. Nay further, ſometimes God doth bleſſe the gracious lives, and blameleſſe example of Chriſtians to be a means to convert ſome, when the Goſpel cannot do it; and you would think this very comfortable, could it be made good. I would commend but one Text of Scripture to you, to prove what a bleſſing it is to live in a good family, where either husband or wife, or any one in the family is godly, 1 Pet. 3.1. Wives be ſubject to your husbands, what then? that your husbands who are not wonne by the Word, may be wonne without the Word, whileſt they behold the converſation of their wives. A notable text, There were many wicked Huſbands, that all the Sermons they heard would not convert them; yet the Apoſtle tells them, that if the wife did live a godly and holy life, their lives ſometimes ſhould be more efficacious to convert their Husbands, then the Word ſhould be. And this, Beloved, doth clearly take off this firſt plea of yours, that becauſe you were converted by example, and by living among good Chriſtians, and ſeeing their walkings, this gained upon you; this is no cauſe of diſcouragement, becauſe ſometimes, (I ſay) the Lord doth bleſſe examples of gracious lives, to make them winne and gain upon men that are brought home to Jeſus Chriſt.
Secondly, they go yet further, There is another poore ſoul brought home to Jeſus Chriſt, and what ſaith he? I do miſdoubt the means of my call, for a Sermon never wrought upon me, the firſt thing of all that ever gained upon me, it was the reading of ſome Chapters in the Bible, or ſome other holy mans book, and that made me firſt to hate ſin, and love the wayes of God, and look after his Word for my ſalvation. And here I doubt not but many Chriſtians have found the Word read, the firſt means of gaining upon their hearts. And therefore to take off this likewiſe, I ſhall ſpeak two or three things in way of Anſwer. As
Firſt, that God is not tied to any means, but can work with the meaneſt means to bring home people to Jeſus Chriſt. If Peters converſion was by a Cock; a Cock crowing, and a look of Chriſts eye, why may not Chriſt uſe the Scriptures read to be a means of a mans call? If from ſtones God can raiſe up children to Abraham, why cannot God do it by the Word alſo? to make the Word read a means in his own hands to effect it? God that can do all things with nothing, without means, can bring to paſſe great things by weak means.
Secondly, and more particularly, That though ordinarily preaching, and hearing of the Word preached be ordained by God, and crowned by him chiefly to be a means inſtrumental to convert ſouls, yet God ſometimes hath bleſsed the reading of the Word to be a means of converting ſouls likewiſe. Yet Beloved, I would not do as the Prelates did, who would fain have brought in reading to juſtle out preaching. Preaching is the more noble work, and muſt be higheſt in our thoughts, yet if God will go out in an unuſual way, who can controll him? If God will do it by a Chapter, read, when not by a Sermon preached, who can reſiſt God? if he will ſhew his power by weaker means. Who ſhall gainſay it? God ſometimes honours the reading of the Word, to give encouragement to reading, to be a means of ſome mens call. I have read of S. Auſtin that he was converted not by hearing a Sermon, but by opening the Bible, and reading that place. Rom 13.13. Let us walk honeſtly as in the day time, not in rioting and drunkenneſſe, not in chambering and wantonneſſe: and the reading of this verſe wrought upon him. I have read of Cyprian, that he was converted by reading the Prophecie of Jonas, hearing of Gods mercy to ſave ſuch a wicked people, and of Gods mercy to Jonas, when he was in ſo pettiſh a mood as to be angry with God. I have known likewiſe another famous Miniſter, that going by a Book-binders ſhop, he was converted by reading a Sermon of Repentance that coſt but two pence; & hath bin a famous Miniſter ſince for the converſion of many hundreds to Jeſus Chriſt. Junius was converted by reading the firſt of John; ſo the Eunuch was converted by reading Iſa. 53.7. Beloved, God is not bound up to any one way in ſaving man; He that wrought upon Auſtin by a verſe reading & upon another by a Sermon, he can do ſo by thee Reading is an ordinance of God, and God is not bound up, but may uſe that as ameans of thy effectual call likewiſe.
Thirdly, Yea but, ſaith another doubting ſoul, Peradventure I was never wrought upon, neither by ſeeing godly people among whom I lived, and obſerving their example, nor was I wrought upon by reading good books; but I was firſt wrought upon by hearing ſuch a Miniſter, that I now ſee is run into error; or a Miniſter that is grown looſe in his practice (happily in theſe preſent times gone to joyne with the enemy againſt the Kingdom,) and become a wicked and vile liver; and the Miniſter being bad that wrought upon me, makes me queſtion, whether the work be not an unſound and bad work alſo, and this gravels many a Chriſtian likewiſe. To which I anſwer briefly,
Firſt, That ſuppoſe the Miniſter were bad that wrought upon thee, yet the badneſſe of the Miniſter is no juſt ground of making us ſuſpect our calling. For then we ſhould never be ſure of our call. A man may be ſure of his own converſion, though a man may not be ſure of the converſion, of him by whoſe means he was called.
Secondly, Again it is clear in Scripture, God may uſe Miniſters that are wicked themſelves to convert others. The Miniſters of the ſeven Churches of Aſia, doubtleſſe ſome of them were bad men; Paul tells you, 1 Cor. 9.27. I keep under my body, leſt when I preach to others, I my ſelf may be a caſtaway. Intimating, that a man may preach to others, and may be a means to ſave others, and yet not be ſaved himſelf. So 1 Cor. 13.1. Miniſters in this caſe may be as Cooks are. A Cook may dreſſe many a diſh, and let them go through his hands to furniſh a large and ſtately Table, yet of all theſe diſhes himſelf hardly taſte one; So Miniſters, they may dreſſe many a diſh for their hearers, yet they not lick their fingers, or taſte of this ſpiritual food themſelves. As in the building of the Ark, there were many men built Noahs Ark, to ſave others, that were drowned themſelves; ſo many men may build an Ark by preaching the Word, and the wayes of God to ſave other mens ſoules, when they may be drowned themſelves. Hence it is the Scripture tells us of Starres that fell from Heaven; many Miniſters, that ſeemed godly Miniſters, like Starres in their Generation, yet they fell, and became wicked and looſe. And I remember Doctor Pembleton a famous Miniſter in the dayes of Queen Mary; and a man whoſe Miniſtry had converted many Chriſtians, yet at length he himſelf turned to be a Papiſt. Now theſe Chriſtians did never miſdoubt or ſuſpect their converſion, becauſe the man that converted them, was a bad man; They might be good people, though he was a bad Miniſter: ſo that this is no ground in the world; though I confeſſe it is not ordinary, that God makes wicked men meanes of converſion, but God ordinarily crowns the Word moſt in the mouth of a godly Miniſter, yet ſometimes I ſay, God may uſe a wicked man to be a means to convert ſoules. And I would give you theſe reaſons to prove, that a wicked man may convert ſoules, and that God ties not converſion onelyonly to a godly Miniſter. Becauſe firſt, the efficacy of the Word doth not depend upon man, but upon Jeſus Chriſt; and Chriſt may make uſe of whom he pleaſeth.
Secondly, If only a good man could convert, then this would follow, that we could be as well ſure of another mans converſion, as we are of our own; which is a thing moſt untrue. For if only a godly man could convert, then if I were ſure of my own converſion, I were as well ſure of his converſion that wrought upon me alſo; which cannot be, ſo that clearly this ſhould lay no block in your way, becauſe you diſcern the Miniſter that wrought upon you to be no good man, ſeeing converſion is not tied onelyonly to a godly Miniſter.
Thirdly, a third ground from whence doubts ariſe in called ones, is from ſome ſeeming defects they apprehend to be in the concomitants that accompany, or in the effects that ſhould follow effectual calling: and this makes them fear, that ſure they are not effectually called. I will name to you three or four.
Firſt, (ſaith a doubting Chriſtian) I do hear in Scripture what effects will follow, and what will accompany a man effectually called, and I find them not wrought in my ſoul. As now firſt. I apprehend that when a man is effectually called, he ſhall be inabled by God to call upon him in prayer: I finde in Scripture, 1 Cor. 1.2. That all that are called to be Saints, they ſhall call upon the Lord in every place; but alas, wo is me, I do not find this in my ſoul. I find I have a dull, dead, liſtleſſe, unpraying heart all the dayes of my life; and therefore I doubt whether I am effectually called or no. Now to this I ſhall lay down three things for anſwer.
Firſt, peradventure you judge that you are not enabled to pray, becauſe you want expreſſions in prayer, though you have affections. Now if you judge your inability to pray, becauſe you want expreſſions only, you judge amiſſe, becauſe prayer is to be judged by the affections, not by the expreſſions. Expreſſions they are but the breath of nature, a natural voluble tongue may tumble out expreſſions; whereas affections in prayer, they are the breath and fruit of the holy Spirit. Therefore do not judge you cannot pray, becauſe you have not ſuch fluent expreſſions as others uſe, for the very eſſence of a prayer lies in the heart, and therefore it is ſaid, when the Spirit of God teacheth men to pray, it teacheth them not only in expreſſions, but with ſighs and groans that cannot be uttered. Rom. 8.26. When the Spirit moves the heart, and makes you ſigh out your requeſts, and ſorrow out your ſupplications, you pray beſt of all.
Secondly, you that judge your inability to pray, and therefore think you are not called, becauſe you cannot call upon God, I would ſay this unto you: That the beſt of Gods children have found a great difference in their ſpirits in reference to praying duties; the beſt of Gods children do not alwayes pray alike. Sometimes the affections of godly men are as ſwift in prayer, as the Chariots of Aminadab; otherwhiles they drive as heavily as Pharaohs Chariots when the wheels were off. Sometime the people of God are burning in their affections, hot as fire; otherwhiles they are frozen in their affections, cold as ice. None of Gods people are in their carriage alwayes alike towards God in prayer. Pſal. 77.4. It is the ſpeech of Aſaph, O Lord, my ſpirit is overwhelmed within me, I am ſore troubled, I cannot ſpeak. The man was ſo troubled, he could not ſpeak, yet Aſaph ſpake theſe words with his mouth; but the meaning is, though Aſaph was a godly man, yet he was ſo overwhelmed with trouble, he could not ſpeak to God, he could not call upon God with that inward vigor of ſpirit. Though thou mayeſt ſometime call upon God with affection, yet when trouble reſts upon thee, thy heart may be out of frame.
Thirdly, many times Gods people are ſubject to a ſtate of deſertion, and abatements in their ſpiritual affections, and then they are out of a praying vein; when you looſe affections, the wheels of prayer are knocked off. Many times it falls out with Gods people, that they are even brought into a languiſhing and low condition, they are in ſuch a ſwoune as if they had neither a principle, nor the actings of ſpiritual life. Rev. 3. verſe 2. Strengthen that which remaines, ſaith the holy Ghoſt; that is ready to die. Godly people may bee a dying people, and then the tongue failes, when it is a dying: the people of God may be in a dying condition; though they never die wholly in grace, yet they may be ſo weakned in their ſpirits, that they cannot poure out their requeſts to God as in wonted time. 2 Chron. 17.3. Jehoſaphat he walked in the firſt wayes of David his father: implying that Davids firſt wayes were better then his laſt. So many men may have their firſt wayes good, yet ſometime in the end before they die, they may have much failing, and deadneſſe of ſpirit upon them.
Fourthly, If a man doth but mourn, that he cannot call upon God, God looks upon that as calling upon him. If you can but ſigh out your requeſts, and mourn that you cannot mourn, and pray that you might pray; the Lord hears your prayer. This is the moſt melodious muſick you can make in the eares of God. Therefore David ſaith, Pſal. 6.8. The Lord hath heard the voice of my weeping: There is a voice in Teares, as well as in Words. If the Lord ſee thee to weep over thine own ſtraitneſſe, and mourn over thine own deadneſſe, the Lord looks upon this with a more pleaſing eye, then if thou couldſt poure out the inlargements of thy tongue, with moſt fluent and voluble expreſſions.