Effectual Calling and Election 2, Sermon 8
2 PET. 1.10.
Wherefore the rather, Brethren, Give all diligence to make your Calling and Election ſure.
THE Doctrine which 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 gone over many particulars, and anſwered ſome doubts, in reſerence to godly men who are effectually called. As firſt, in regard of ſome ſeeming defects they apprehend to be in the manner of their calling. Secondly, in the means of their calling. And thirdly, (which I am yet upon,) of ſome defects they apprehend about the concomitants that accompany thoſe that are effectually called, of which I have ſpoken onelyonly of one in particular, to wit, that they cannot call upon God in prayer; I now paſſe to the ſecond.
Secondly, They apprehend that thoſe that are effectually called, they have this to accompany their calling, that they are brought out of a ſtate of ignorance into a ſtate of knowledge, out of a ſtate of darkneſſe into a ſtate of light; hence they will urge this againſt themſelves, 1 Pet. 2.9. Ye are to ſhew forth the praiſes of him, who hath call'd you out of darkneſſe into his marvellous light. And Acts 26.18. He ſent forth his Word to call them from darkneſſe to light, and from the power of Satan unto God. Now ſaith the poor ſoul, Alas, I do not finde this concomitant to be in my heart, I do not finde this marvellous light the Scripture here ſpeaks of, 2 Cor. 4 6. Alas, my heart is like a dungeon of darkneſſe, and like a houſe that hath no inlets, no windows to let in the Sun-ſhine of the Goſpel upon it: and many times this gravelleth many a godly minde. Now to thoſe that make this doubt, I ſhall onelyonly ſpeak two or three things to take it off.
Firſt, to you that make this complaint, I would ſay this: that thoſe that know moſt, they know but little in the myſteries of Chriſt; as you are not perfect in other graces, ſo you are not here perfect in knowledg; You know but in part, 1 Cor. 13.9. therefore you have no need to be diſcouraged at this.
Secondly, and more particularly, you that complain of ignorance; though you are ignorant, and cannot finde that marvellous light ſhine in your ſouls, which you exſpect, yet if your ignorance have not theſe three ill qualities, you may reſt confident your ignorance will never prove a damning ſinne unto you, but it may be conſiſtent with your effectual calling; As
Firſt, If you ignorance be not a ſtubborne and wilfull ignorance. Secondly, If it be not a ſottiſh and brutiſh ignorance. And thirdly, If it be not a fundamental ignorance.
Firſt, If it be not a ſtubborne and wilfull ignorance. Though you are ignorant, yet if you are willing to learn, and know the wayes of God revealed in his Word, ſuch an ignorance will never damne you: But when ignorance comes to be wilful, that a man doth not know, and he will not learne; a man is an ignorant man yet he thinks he knows more then all the Preachers can tell him; this is a ſad ſigne you are not effectually called. Hence you read, Prov. 1.22. How long, ye ſimple ones, will you love ſimplicity, &c? Godly people may be in a ſtate of ignorance, but they love it not; therefore, 2 Pet. 3.5. the Scripture tells us of wicked men, that they are wilfully ignorant. So that if your ignorance have not this bad quality in it, to be a ſtubborne and wilfull ignorance, it may ſtand with your effectual calling.
Secondly, Provided that your ignorance be not a ſottiſh and brutiſh ignorance; that is, that you do not ſo lie clouded in a ſtate of darkneſſe, that you are uncapable to diſcerne the goodneſſe of the Word, and uncapable to apprebend any thing that is taught you; that you are not like thoſe, Jer. 4.22. My people have no underſtanding, they are a ſottiſh people, wiſe to do evil, but to do good they have no underſtanding. Many men are ignorant men, yet not ſo ſottiſhly ignorant, as not to be capable of learning; if you will teach him, he is willing to be inſtructed; but ſome men are ſo ignorant, they are not capable of learning; you may as well teach a block as them. Hence it is the Prophet complains, Eſa. 1.4. The Oxe knows his owner, and the Aſſe his Maſters Crib, but Iſrael knows not the Lord his God.
Thirdly, In caſe your ignorance be not a fundamental ignorance, I mean ſuch an ignorance, as not to know thoſe neceſſary and fundamental points in the Word, that muſt be known, if ever you be ſaved; as about Jeſus Chriſt and ſalvation, and juſtification by his blood, and faith in his Name, &c. though you may be ignorant about circumſtantials, yet if it be not in fundamentals, your ignorance may be conſiſtent with effectual calling. But now
Thirdly, If a godly man be ſatisfied in theſe two points, and thinks happily, I may have the firſt concomitant, to call upon God, and ſo evidence my effectual call; and then happily the ſecond may not be wanting in me, that I do not lie under the ſtate of a wilful ſottiſh & fundamental ignorance. But alas, ſaith he, I want a third concomitant that accompanies effectual calling, and that is; I finde in the Word, that they that are effectually called, they are brought into an Obediential frame of heart to all the wayes of God, that whatever God commands them to do, their hearts can readily obey, and this I finde, Rom. 1.5, 6. God hath called them by his grace unto the obedience of faith. Now alas, ſaith a poore ſoul. I finde a defect in this concomitant likewiſe, I cannot diſcerne that I am called to an obedience flowing from faith as its principle, I cannot finde this frame of heart to be in me, and therefore I doubt of my effectual calling This I ſhall labour to take off likewiſe.
Firſt, When I ſay that obedience is a concomitant that will accompany one effectually called, I do not ſay nor intend it of obedience in the actings of it, but of an obediential frame of ſpirit in the purpoſes of it. Many men may be effectually called, In praeparatione animi.when they may not alwayes live in the acting of obedience to Chriſt but every man effectually called hath an obedient frame of heart; that is, he hath purpoſes & intentions and reſolutions to obey God, though he cannot act what he would do; he hath obedience in the habit, and obedience in his purpoſes and reſolutions always attending him.
Secondly, you finde in Scripture, that the ſtrongeſt and ableſt Chriſtians who have done moſt for God, have ſometimes been very defective in the Actings of obedience, that they could not do what they would do for God. And therefore Paul complaines, Rom. 7. The good that we would do, we cannot do. Paul himſelf that was a pillar in Gods houſe, yet he tells you, he could not go out in thoſe Actings of obedience, which in his heart he would do; & therfore if you would willingly do more then you do, God accepts of the litle you do.
Thirdly, Though you cannot put forth many Actings of obedience to God; where there is readineſſe of minde and heart, God accepts the purpoſes of the minde for the Action it ſelf, 2 Cor. 8.12. Where there is a willing minde, it is accepted of God, as if the deed were done. And thus much be ſpoken to the ſecond caſe of conſcience, why men effectually called do ſo much doubt of their own call.
Doubt. 3 Thirdly, Seeing Chriſtians muſt put forth diligence in making their calling ſure; therefore now whereabouts muſt this diligence of ours be converſant? or into what Channel muſt our diligence run, that ſo we might be ſure of our effectual calling? This is a very material queſtion; and in reſolving of it, I ſhall anſwer it in theſe two generals.
Firſt, if you would get aſſurance of your effectual calling, you muſt put forth diligence to remove thoſe things that will hinder you in making ſure your calling. And
Secondly, uſe diligence to ſet upon the practice of thoſe duties that may further you in making this ſure, that you are effectually called.
Firſt, You muſt remove thoſe things which do much hinder you from being aſſured, and thoſe hinderances that are to be removed, I ſhall comprize under ſix heads; As
Firſt, you muſt uſe diligence to remove Melancholy from your Thoughts; This is a natural hinderance of aſſurance. Melancholy is a temper in man ariſing from a black blood running about the body, that doth naturally occaſion diſtruſt and fear in mens mindes; this temper being in the body, doth work much upon the diſpoſition of the ſoul. Now if your temper be Melancholy, and ſo diſpoſe you to diſtruſt and fear, this will be a great ſtop to your having of the joyes and comforts of the Lord in your hearts, in aſſurance of his love. It is a note Perkins hath upon Nebuchadnezzar, when he are graſſe like a beaſt; he writing upon that place thinks, that Nebuchadnezzar was in a deep Melancholy, and that did ſo poſſeſſe him, that he could not tell whether he was a man or a beaſt, though ſaith he, he did not eat graſſe, but his deep perplexity ſeazing upon him did make him think that he was from a man turned into a Beaſt. Beloved, Melancholy in a Chriſtian, it will make him think himſelf an Hypocrite, when he is a Saint; and therefore take heed of a Melancholy, lumpiſh and ſad temper; it is a very great hinderance to this grace of aſſurance. This I lay down only as a Natural remedy.
Secondly, A minde filled with worldly cares, and running into incumbring imployments in the world, this is a great hinderance of aſſurance. The cares of this life, Mat. 13.15. are compared to thornes. Now thornes they choake the ſeed, by drawing the juyce that is in the ſeed to themſelves, and ſo the corn doth not grow, where thornes ſpring. The cares of this life, they are like thornes in this, they are of an attractive power, to ſuck and draw the juyce of your ſpirits and comforts to themſelves, ſo that you cannot have the juyce of your ſpirits in gathering your evidences for heaven; the more incumbred you are in the world, the leſſe clear you will be touching the evidence of your everlaſting condition; The cares of this life, they pierce the ſoul through with many ſorrowes. Now when a man is pierced with many ſorrows, he is in a very unfit temper to be raiſed up in ſpiritual joy; the more you encumber your ſelves in the employments of this world, the leſs you wil be in the comforts of heaven. I remember it was the ſpeech of a Pope when he lay a dying, When I was a painful preaching Miniſter, then I had hopes of my ſalvation; when I came to be a Cardinal, I doubted of it: but when I came to be a Pope, I deſpaired of it; I was ſo entangled in the Affairs of this life: Beloved, ſo I may ſay to you, When you were but ordinary Chriſtians in the world, you were in a way to get aſſurance of your ſalvation, but ſince you have been taken up with the affaires of the world, it doth ſo diſtract your minde, that you can be in no compoſed temper to have any ſetledneſſe of heart about your everlaſting eſtate. It is the obſervation of Philoſophers, that the Sun is eclipſed by the interpoſition of the Moon, the Moon coming between the Sun and our ſight: Beloved, the Sun of your comforts comes to be eclipſed by the Moon, (which is made an Emblem of the world, Rev. 12.9.) Now if the Moon of the world comes between your comforts and you, it will miſerably darken and eclipſe your comforts to you. Nothing in the world doth ſo impede your comfort in aſſurance, as incumbring and carking cares about the things of this world.
Thirdly, Take heed you do not harbour the guilt of any one known ſin upon your conſcience. Keeping of ſin upon the conſcience, is a great impediment to your inward comforts. You will never be aſſured while you do thus; and therefore if ever you would have aſſurance, remove this. It is an obſervation of Mr Hilderſham upon Pſal. 51.12, 14. What doth David do, when he prayes for aſſurance? ſaying, Reſtore to me the joyes of thy ſalvation, eſtabliſh me with thy free Spirit; Reſtore my comforts, and my evidences to me. And what courſe doth he take? Read verſe 14. Deliver me from blood-guiltineſſe, O Lord. As much as if he ſhould ſay, All the while that ſin lay upon conſcience unrepented of, (as it did for nine monthes together) all that while David loſt the joyes of the Spirit, and loſt the comforts of Heaven; And therefore when he comes to renew his comforts, and reſtore his aſſurance, he doth with begging of God for aſſurance, beg of God alſo to deliver him from blood-guiltineſſe; as knowing, that if this ſin ſhould be upon conſcience unrepented of, and unpardoned, he ſhould never have the joyes of Gods Spirit reſtored. Beloved, you will never have aſſurance of your effectual calling, till your conſciences are freed from having ſin upon them with approbation. It is an obſervation that Ariſtotle hath about earth-quakes, that they are occaſioned by reaſon of winde got into the Caverns and hollow places of the earth; which having no place for vent again, it makes ruptures, and overturnes houſes and mountaines and all before it: Sin upon the conſcience unrepented of, is like winde in the earth, it will make a heart quake there, that there ſhall not be that calmneſſe, and quietneſſe, and ſetledneſſe of minde which there would be, were ſinne away. Hence we read, Eſa. 33.16. The ſinners in Sion are afraid, and fearfulneſſe hath ſurpriſed the Hypocrite, The ſinners are afraid; thoſe who had guilt upon them, their ſins bred terrour and ſeare; and hypocrites that are conſcious to themſelves of their own guilt, fearfulneſſe ſurprizeth them, but the upright and ſincere in heart were not ſo; To note that this is a great enemy to inward peace, and to aſſurance about your everlaſting eſtate, if ſo be you harbour ſin upon the conſcience unrepented of. And it is juſt with God it ſhould be ſo; becauſe if you keep ſin in your hearts, that will be ever jarring with heaven, it is juſt with God to be at oddes with you.
Fourthly, Avoid the caſting of your eye, in a way of dejection, upon others, who are more eminent in grace then you, and have got a precedencie of you in the wayes of godlineſſe. 'Tis true indeed, a man that is given to ſpiritual pride, and ſelfe-conceitedneſſe touching his own goodneſſe, it is fit that he ſhould look upon thoſe that have a precedencie before him in grace, the more to humble him: But for a man that lies under trouble of minde, and doubtings touching his everlaſting eſtate, that man ſhould not look upon others more eminent then he in grace, becauſe it will rather increaſe diſcomforts, then any way work aſſurance in you. If you look upon the glittering beames of the Sun ſhining in its full ſtrength, the more you look upon that orient and reſplendent body, the more it will dazle your eyes, that you can behold but dimly things upon the earth: It is ſo with Chriſtians; ſome Chriſtians they ſhine like ſo many Suns in the firmament, their graces do ſo ſhine and ſparkle, that if you look upon them, they will even dazle your eyes, and make you blinde, that you cannot ſee thoſe ſmall ſcantlings and ſparks of grace that are in your own hearts. In caſe therefore you would get aſſurance, avoid the caſting of your eye too much upon thoſe that have a precedencie in grace before you.
Fifthly, Take heed you make not ſenſe and feeling the Touchſtone to try your effectual calling by; ſenſe and feeling will deceive you in the matters of your calling. I may allude to that paſſage in the book of Geneſis: you know old Iſaac was dimme-ſighted, and by reaſon of his old age, he ran into a miſtake by feeling; He had Jacob by the hand, and by feeling thought it had been Eſau. Beloved, many of us are dimme-ſighted in our comforts, and in our graces, and if we truſt to feeling, we may be deceived as Iſaac was. You may think when you have Jacob by the hand, I mean grace in the heart, that it is but an Eſau, it is but a reprobate. Therefore take heed of making ſenſe and feeling the Touchſtone to try your calling by. A childe is born, yet knowes not that it is born; lives, yet knowes not that it lives; but thoſe about it do: ſo a Chriſtian may be born again, live the life of grace, and yet not be ſenſible of it.
Sixthly, Give diligence to remove this hinderance, to wit, Pride in your gifts, and dependance upon your graces. Pride and dependance, they are not onelyonly murderers of comforts, but they murder our graces alſo; and if God ſees you ſwell with pride, becauſe you abound in grace, he will ſoon prick that ſwelling bladder. It is the obſervation of a Modern Divine, that exaltings of ſpirit after aſſurance attained, it will inevitably expoſe a Chriſtian, either to great diſcomforts, or to great ſins. Hence the Scripture makes mention, that Pride of your gifts is not onelyonly an enemy to comfort, but an enemy to grace; not onelyonly an enemy to the comforts from grace, but to the very having of grace. Hab. 2.4. If a mans heart be exalted, his ſpirit is not upright within him. James 4.6. God reſiſts the proud, Job 40.7.and gives grace to the humble. So that pride is not onelyonly an enemy to your comforts, but to the very getting of grace likewiſe; when the branches of a vine grow luxuriant, they ſhall have the pruning hook. And thus you have the firſt ſort of helps laid down to you; In caſe you would get aſſurance, you muſt uſe diligence to avoid thoſe things that may be a hinderance to you in getting aſſurance of your call.
Secondly, A ſecond ſort of helps in caſe you would get aſſurance, is to uſe diligence in the practice of thoſe things that may be helps and furtherances to the obtaining of aſſurance about your effectual calling. And here I ſhall name onelyonly ſix or ſeven particulars
Firſt, Exalt arguments of faith againſt preſent feelings; If ſo be that you will once enter the liſts to diſpute with the devil, he will out-cavill you, and Non-plus you. The devil is a cunning Logician, and it is not ſafe, ſaith Dr Preſton, to argue with the devil; the devil will out-diſpute, and outargue you. It is a Chriſtians work to exalt arguments of Faith againſt preſent feelings. In caſe you would get aſſurance, you are to do as Abraham the father of the faithful did, when he was to believe a thing that ſenſe and reaſon would tell him ſhould never come to paſſe; It is ſaid of Abraham, Rom. 4.18, 19. That in hope he believed againſt hope. He would exalt faith againſt ſenſe. And how was it? God promiſed Abraham a childe; reaſon and ſenſe would have told Abraham, Abraham, thou art a hundred yeers old, thy wife ninety nine, her womb is barren, and it is not likely you ſhould have children; but Abraham would not argue thus, but would exalt arguments of faith, and apply Gods Promiſes, and Gods Word, exalting theſe; Abraham did believe in hope againſt hope. Beloved, ſo muſt you: though you ſay you have barren wombs, Grace is not likely to grow in you, and though you are old, and decrepit, & feeble Chriſtians, yet advance arguments of faith from Gods love, and from Gods power, and from Gods Providence, and Gods Promiſes, and that's the way to get your comforts clear and full. I may apply what Fox in his Acts and Monuments reports of a poor woman, that was called before Bonner, and the reſt in Queen Maries Reign that ſate in Judgement about her Religion; they ſee her, though a poor and ſilly woman, yet keep firm to her principles, and would not deny her Religion. At length Bonner ſent ſome learned Doctors to diſpute with her, and argue the caſe about ſome points ſhe held; they coming to ſee her, ſhe puts them off with this ſaying, Well, you are Scholars, and you come to diſpute; I muſt needs tell you, I cannot diſpute, but I can burn for my Religion. Beloved, I would have you anſwer the devil thus. If he comes to outwit and cavill with you about your comforts, ſay you cannot diſpute, but you can believe; you can lay your help on Jeſus Chriſt, upon one that is mighty, and exalt arguments of faith, and this will much ſtrengthen your comforts. Luke 8.42. There came a Ruler to Jeſus Chriſt, and beſought him for his daughter that lay a dying; and while he was telling Chriſt this, there came another meſſenger after, and told him, Thy daughter is dead, trouble the man no farther: what ſaith Chriſt hearing this? Fear not, onelyonly believe. As if he ſhould ſay, ſenſe and reaſon would have told him it were a needleſſe thing to beg of Chriſt for his daughter when ſhe was dead; but ſaith Chriſt, Do not ſtoop to ſenſe and reaſon, Fear not, onelyonly believe, and the work ſhall be done: So I ſay to you, Conſult not with fleſh and blood, but exalt arguments of faith againſt preſent feelings; and this is the way to get aſſurance of your comforts.
Secondly, Keep conſcience clear, that no ſin be harboured there, and you are in the way to get your comforts full. God, ſaith David, Pſal. 85.8. will ſpeak peace to his people, but they muſt not return unto folly. As if he ſhould ſay, though God doth ſpeak peace, and aſſure you of your pardon and ſalvation; yet if you return to ſin, God can tell how to break your peace, and turn his ſmiles into frowns and angry looks. Take heed of ſin, and keep your conſcience clear, and that's the way to have peace ſetled in your hearts. Job 11.14, 15. If iniquity be in thy hand, put it far away, and let not wickedneſſe dwell in thy Tabernacle. What followes? and then ſhalt thou lift up thy face before God without ſpot, thou ſhalt be ſtedfaſt, and ſhalt not fear. A ſtrange expreſſion, That if you will keep ſin far away, then you ſhall be ſtedfaſt before God, and not fear; that is, you ſhall not be expoſed to thoſe fears and doubts and anxieties which other men are expoſed to. Heb. 10.22. Let us draw near to God with an upright heart, in fall aſſurance of faith. Now what ſhall a man do to come to God in full aſſurance? Mark the next words, Draw nigh to God in full aſſurance of faith, having your hearts ſprinkled from an evill conſcience. Here is the way, if you are ſprinkled from an evill conſcience, you may be bold to come to God in full aſſurance. Whereas, alas, if thy conſcience tell thee, thou art a whoremaſter, and thou art a deceiver, and a liar, and looſe liver, thou canſt not come with full aſſurance; thou mayeſt come in preſumption indeed, but not with the aſſurance of faith: and therefore keep a conſcience clear from harbouring guilt upon it, and that's the way to have the heart ſull of joy.
Thirdly, be diligent in keeping company with the moſt godly experienced Chriſtians where you live, this is a very ſpecial way to increaſe your comforts. Ye read an excellent paſſage, 2 Corinth. 1.4. We are comforted of God, ſaith the Apoſtle, that we might comfort others with the comfort wherewith we are comforted of God. Godly Chriſtians they will comfort you with the ſame comforts wherewith they themſelves are comforted. If we are comforted, it is for your conſolation. Godly men if they have any inward comfort from God, they will impart their experiences to you, and tell you as David did, Pſal. 66.16. What God hath done for their ſoul. There is no way better then this, to keep in communion with godly and knowing Chriſtians. Maſter Bradford that famous Martyr who was in priſon about his profeſſion of Chriſt, the ſtory ſaith he lay a long time under trouble of minde, and horrour of conſcience, that he could not finde a real and clear evidence of his effectual calling: there came many men to him, and could not ſettle him. Yet a poore Weaver, an ancient and experienced Chriſtian, that did uſually accompany Maſter Bradford in priſon, by his frequent communion with this poore man, he got more inward comfort then ever he got all his life before. Beloved, this I ſpeak to you to make you the more to ſtudy the worth of godly ſociety, and the more you are converſant with Chriſtians that live in the enjoyment of the light of Gods countenance, and in the aſſurance of his favour all the day long, the more you are in the ready way to increaſe your comforts and aſſurance.
Fourthly, Submit thy ſelf to the approbation of others, and be willing to have them paſs a verdict upon thee. When thou art a ſleep or in a ſwoun, then thou canſt not tel thyſelf what thou doſt, but others muſt tell thee; So it may fall out with the godly; they may be in ſuch a ſpiritual ſwoun that the yare not fit judges of their own condition; in this caſe ſubmit to the judgement of others, they may ſee grace in thee when thou thy ſelf canſt not ſee it; ſo Maſter Throgmorton was comforted by the Teſtimony of a company of godly Miniſters.
Fifthly, Live in the daily improvement of grace, and that's the way to get aſſurance. And this meanes the holy Ghoſt layes down in the Chapter, out of which my text is taken, Adde grace to grace. And I remember that Beza upon this text doth write, that in the Greek Tranſlations, theſe words are put in, Give diligence by good works to make your calling ſure: whether it be ſo or no, I cannot affirm, but this I am ſure of, and the context will clearly prove it, that the way to make your calling ſure, is to adde grace to grace. For after the Apoſtle had ſpoken of adding grace to grace, he comes in with this, Give diligence to make your calling ſure: Implying, that the more you live in the Actings of grace, the more you ſhall live in the enjoyment of comforts. Eſa. 32.17. The works of righteouſneſſe ſhall be peace. Not the habit, but the work; if you act righteouſneſs, and live in the workings and thrivings in grace, this ſhall be peace, and the effect of it quietneſſe and aſſurance for ever. So John 16.24. The more you pray, the more you increaſe your joy. So that the more you live in the improvement of grace, the more likely way you are into get aſſurance.
Sixthly, If you would get aſſurance, ſpend more time in ſtrengthening your evidences for heaven, then in queſtioning of them. It is the great fault of many Chriſtians, they will ſpend much time in queſtioning and not in ſtrengthening their comforts. They will reaſon themſelves into unbeliefe, and ſay, Lord, why ſhould I believe? why ſhould I take hold of a promiſe? that am ſo unholy and ſo unmortified a creature? And ſo by this they reaſon themſelves to ſuch a paſſe, that they dare not lay hold upon Chriſt; whereas it ſhould be your work to reaſon your ſelves into Chriſt as much as you can. Labour to ſtrengthen your comforts; and reaſon thus, Why ſhould I not believe in Chriſt? Thus David did, Pſal. 42. Why art thou troubled O my ſoul, and why art thou caſt down within me. Is not the mercy of God more then ſin in the creature? Is not there free grace, where there is guilt. Are not there pardoning mercies, where condemnation is deſerved? you ſhould reaſon up your comforts rather then reaſon them down; and ſpend more time in ſtrengthening? then in queſtioning of them. You would count him a very unwiſe man, that hath a Leaſe of ſo much land, and he himſelfe ſhall create ſcruples and doubts, and ſhall uſe no means to make his title good: And truly many Chriſtians are as unwiſe for heaven; They have, as I may ſay, good bond and ſeal that God will bring them to heaven, and yet they will queſtion, and cavill themſelves into unbeliefe. Beloved, this ſhould not be, but you ought rather to ſtrengthen your comforts, then queſtion them.
Seventhly, Be diligent in the earneſt ſtudy of the Covenant of grace: Beloved, all a Chriſtians doubts ariſe from ignorance of the Covenant of grace. And here that I may ſpeak a little to it, I beſeech you follow me, ſtudy the Covenant of grace; which if you do, you ſhall diſcern five particular props in it to bear up your hearts againſt diſcomforts, and to ſtrengthen you in a way of aſſurance touching your effectual call.
Firſt, the Covenant of works it commands perfect obedience upon pain of damnation; but the Covenant of grace doth command and accept of imperfect obedience, if it be ſincere: there's your firſt prop.
Secondly, the Covenant of works is not contented with good deſires, unleſſe there be good deeds; the Covenant of grace accepts the good will and good deſires, when the deed is wanting, and is content with the will for the deed.
Thirdly, the Covenant of works doth require that you ſhould obey the will of God perfectly in your own perſon; the Covenant of grace requires onelyonly that you obey in the perſon of Chriſt; ſo Chriſt obeyes for you, it is accepted, though you do not.
Fourthly, the Covenant of works requires you to obey the whole will of God by your own ſtrength; the Covenant of grace accepts of it, though not our own ſtrength, but the ſtrength of Chriſt be put forth in doing any ſpiritual action.
Fifthly, the Covenant of works requires the performance of the condition, before it gives the Promiſe; As, Do this and live; you cannot live, ſaith the Covenant of works, without you do this: but the Covenant of grace, it firſt tenders the Promiſe, and then requires the condition: Bids you firſt take Chriſt, and firſt Believe, and then ſhew forth the effects of faith. Firſt, lay hold upon the promiſe, and then hold forth and practiſe the condition of that Promiſe. Firſt believe, and firſt take Chriſt, though thou art unworthy, and art a wretched creature, if after taking of him thou wilt be conſciencious to practiſe thoſe obligations this lies upon thee, and I will accept thee. Now would you lay theſe to your heart, to ſtudy that vaſt difference between the Covenant of works and the Covenant of grace, doubtleſſe theſe would be great props for your inward comforts.