Spiritual Refining, Religious treatise · Section 1 · Sermon 6
SERMON VI.
Shewing the Difference between true Aſſurance and Preſumption.
2 COR. 13. 5.
Examine your ſelves, &c.
IN the next place we are to conſider, What are the Characteriſtical Differences between Aſſurance and Preſumption? You have heard it to be the greateſt deluſion and madneſs that can be, to have a falſe perſwaſion of our eſtate, as if ſound and godly, when its the contrary; and yet the greateſt part of Chriſtians are delivered up to ſuch a carnal confidence, and are like that mad Athenian who thought all the Ships on the Sea were his. How many are there, who when they hear the exact Diſcoveries that are made of Grace, whereby they may evidently conclude, That they are for the preſent ſhut out of this Kingdom, do yet bleſſe themſelves, as if all were well with them! It is therefore worth the while to ranſack ſuch falſe Evidences, to diſcover between Droſſe and Gold, Honey and Gall, what is of the Fleſh and what is of the Spirit.
In the firſt place, We may finde a vaſt Difference in the efficient cauſe or principle The difference between true Aſſurance and Preſumption. 1. In the cauſe.that is procreant of the one and the other. And although cauſes are like the root under the ground, not ſo viſible, yet they make much to the differencing of things. Aſſurance is a Fruit, whoſe Root is in Heaven, the Spirit of God in a two-fold act, Enlightening or Revealing, and Adopting or Corroborating the heart with Filiall Evangelical Affections; but carnal preſumption is a ruſh that groweth in the pudled mire of our own hearts; There being theſe internal cauſes that give life and breath to it.
Firſt, An ignorance with an unexperienced apprehenſion of the depth of ſinne, and Internal cauſes of preſumption 1.danger thereby. They have never yet with Paul found the Law alive, and themſelves dead; They have not ſeen the great abominations of their Nature; The foulneſs of ſinne, the purity of the Law, the exactneſs of Gods juſtice; and for want of theſe Diſcoveries and Apprehenſions, they come quickly to be perſwaded that every thing is well with them; This was Pauls caſe, he was alive before theſe thoughts came into him, he had great confidence in himſelf; and generally this was the ſtate of the Phariſees who juſtified themſelves, and the Jews who truſted in their own righteouſneſs, not that there was any ground for them ſo to do, but only they were blinde and ignorant, not knowing themſelves, as thoſe of Laodicea, who thought themſelves rich and full, when they were poor and miſerable: So that the preſumption of unregenerate men ariſeth from the ſtupidity and blindeneſs in them; whereas the godly Aſſurance is wrought out of a gracious Illumination about the heighth, depth and breadth of ſinne, with a tender affection about the weight and burden of it. Art thou then one who preſumeſt of the love of God, and reſteſt in the goodneſs of thy heart? know, that if thou wert acquainted with all the wounds ſinne hath made upon thee, if thy eyes were opened to perceive the filthineſs and vileneſs of thy nature and wayes, thou wouldſt ſit like Job upon the dunghill, abhorring and loathing thy ſelf.
Secondly, Another internal cauſe is ſelf-love; that is, the Ivy which cleaveth 2.ſo cloſe unto us, till it hath devoured our ſubſtance; by this means we flatter our ſelves, making everything to be good within us, and to be God, whereas it's altogether fleſhly and carnal. The wiſe-man obſerveth it, That every mans wayes are clean in his own eyes, but God pondereth the heart. Quiſquis ſe excuſat ſibi, accuſat Deo, Whoſoever doth excuſe and acquit himſelf to himſelf, doth accuſe himſelf to God. This was alſo the epidemical diſeaſe of the Jews, what Prophet could perſwade them their hearts were not right with God? Who could bring them out of love with themſelves? Art thou therefore fully perſwaded of thy good eſtate? Doſt thou bleſſe God for thy good heart and affections? Whence is the ground of this? Is it not from ſelf-flattery and a carnal love to thy ſelf? If thou wert diligent and obſerving of thy ſelf, this would be found indeed the real ground of all thy carnal confidence; Whereas a godly Aſſurance ariſeth from an utter diſplicency, and loathing of our ſelves.
A ſecond vaſt Difference is, From the Motives and Grounds. The godly Aſſurance II. In the motives and grounds.is from and through the word of God; That which is the means of our Regeneration, is alſo of our Aſſurance, That we through the Scriptures might have comfort, ſaith the Apoſtle, 2 Cor. 1. whereas a vain preſumption comes from baſe and unworthy motives, As
1. A meer naturall light and judgement about the ſtate of Regeneration and 1.Grace; but (as you heard) Aſſurance comes by the light of the Spirit ſhining in Gods word, and the works of Grace in our hearts can be no more diſcerned by a natural light, then the ſenſitive part can apprehend the actings and workings of reaſon, or the natural faculty of the Will have power to do that which is ſupernaturally good. We ſee a clear inſtance in Nicodemus, how blockiſh was he about the work of Regeneration? Now this is the Motive of moſt mens Aſſurance, their groſs miſtake about the work of Grace what it is. Do not the moſt of men think this Godlineſs conſiſtent with frequent and conſtant Practices of Impieties and daily neglect of holy Duties? How many ſay, They have a good heart, notwithſtanding their bad tongues and lives? But if they are not ſo groſſe as to be deluded herein, Do not many take a fair, civil and moral Converſation, void of ſcandal, to be the Scripture-godlineſs, and becauſe they are ſo, though they have no more, are therefore perſwaded of their ſanctified condition? Nay, a mans miſtake may yet go farre higher, viz. when they take thoſe workings of Gods Spirit which are but for a ſeaſon, or are in ſome imperfect and ſhort Degrees, being without root in the ſoul, for the peculiar ſaving work of Grace, which is in the truly regenerated only. Now how eaſie is to be deceived one of theſe wayes, and with the fooliſh Virgins Matth. 25. to die confidently, and boldly go to meet the Bridegroom, when yet they want oil? See therefore if the Motive of thy Aſſurance be not an abſolute miſtake about the nature of ſanctifying Grace.
2. The Motive of a godly Aſſurance is not from any Worth, Merit or Perfection 2.we deem in our ſelves, but only from the Truth and Sincerity of Grace, with many defects that are waſhed away by Christs bloud. Hence Paul, Though he knew nothing by himſelf, yet he was not thereby justified. Therefore the Popiſh deſcription of their Hope making it to ariſe partly from the merits of Chriſt, and partly from their own merits, is bold Preſumption. We do not defend ſuch an Aſſurance as ſhall ariſe from a full and perfect Obedience unto Gods Law; (nay we have an Aſſurance, ſuch an Obedience cannot be in this life) but only a certain perſwaſion of the uprightneſſe of our hearts in the wayes of God. Now the Popiſh Arguments, they militate againſt Aſſurance chiefly upon this ground, Becauſe none can ſay, he hath a clean heart, and that in many things we offend. Theſe places argue indeed ſtrongly againſt a perfection in this life, but not againſt a gracious Aſſurance.
3. A carnal Preſumption ariſeth many times from the outward comforts and plenty 3.they enjoy. They look upon their Riches, Children, Honours, as ſo many Teſtimonies of Gods Love to them, and Arguments of the Reward of their Obedience. Becauſe the Scripture hath many temporal Promiſes unto thoſe that walk in Gods waies, they finding themſelves bleſſed with ſuch advantages, do thencefrom infer their Piety. But the Scripture gives many Antidotes againſt this tumor and ſwelling, telling us that ſuch ſtand in ſlippery places, yea that theſe things may become a ſnare unto them, encreaſing both their ſinne and torment. Quandoque divitae dantur ad poenam, ſaid Auguſtin, as Solomon obſerved, Riches, for the hurt of the owners. That place in Eccleſiaſtes, No man knoweth love, or hatred by theſe things below, doth not, as the Papiſts would have it, prove no Aſſurance at all, but no Aſſurance by outward mercies and favours, Dives received his good things in this life, and Lazarus evil things; but a genuine Aſſurance that is moſt powerfull and operative in all outward diſtreſſes and miſeries. You ſee it in David by ſome of his Pſalms, how confident in God, when all outward things did witneſſe the contrary! Thus Hezekiah when under the ſtroke of death, is ſupported with the truth of Grace in his ſoul: but all carnal confidence vaniſheth in time of diſtreſſe, they then rage and rave, not knowing what to do; See then what it is that beareth up thy heart, that keeps up thy Spirit: Is it thy Wealth, thy Eſtate? Alas, how are theſe things beſtowed many times upon thoſe whom God hates, if theſe go to happineſs then Chriſt was not happy, who became poor that we might be rich? It was well obſerved by Auguſtin, That God giveth Riches ſometimes to wicked men, that we may not think they are good in themſelves; and ſometimes he giveth them to godly men, that we may not think them evil in themſelves. God may give thee theſe things, and not Chriſt, but if he giveth us Chriſt, how ſhall he not with him give us all things elſe?
The third Difference is In reſpect of the Manner and Method the Spirit of God III. In the manner and method of Gods working Aſſurance.doth uſually work Aſſurance. For although The winde bloweth where it liſt, and Gods waies are many times diverſified unto his people, yet commonly as Face anſwereth face, ſo do the hearts of Gods people one another; Inſomuch that what is Communis ſenſus fidelium, though it be not like Scripture, yet is of grave and ſerious Authority, now in theſe wayes the people of God come to have Aſſurance,
1. By a deep and ſerious Humiliation for ſin, and feeling the burden of it. Matth. 1.11. ſuch only are promiſed to finde reſt in their ſouls; Chriſt did not aſſure Mary Magdalen Her ſins were forgiven, till ſhe wept much for them. We do not limit this to any time or degree of Humiliation, but unto the truth of it. Come we then to a man who is confident of all things, as well with him; Oh, But what travails hath thy ſoul had before the joy of ſuch a man-childe born unto thee. Rom. 8. The Spirit of God, is a ſpirit of bondage, before it is a ſpirit of Adoption. And this very particular is enough to ſhake the foundations of many mens buildings. What deep digging was there in thy heart before this ſuperſtruction? I know this true and ſafe practical Divinity is rejected by ſome upſtart flaſhie ſpirits, who turn Religion into Notions and Opinions. But Paul Rom. 7. and Chap. 8. doth fully deſcribe ſuch a progreſſe and method upon himſelf; firſt, The diſcovery of ſin by the Law, whereby he judged himſelf miſerable and out of meaſure ſinfull, and then the apprehenſion of Chriſts Grace upon this. This Aſſurance will not grow upon an heart not ploughed up. The Needle muſt pierce the heart before this ſilk can follow.
2. Another Method whereby God worketh Aſſurance, is by conflicts of doubts, and 2.oppoſition of unbelief. For ſeeing that Aſſurance is a fruit of Gods Spirit, and doubting a working of the fleſh, it cannot be but the Apoſtles ru… muſt be made good, The fleſh luſteth againſt the Spirit, and the Spirit againſt the fleſh. I like not the Aſſurance that never doubted; it is like the temper of that man, who ſaid, All theſe have I kept from my youth. It cannot be thought that ſo great and ſpiritual a mercy ſhould be brought into thy ſoul, and thy heart not be in many commotions. Apprehenſions of Grace in us, accompanied with ſenſe and feeling of our imperfections are alwaies good ſymptoms, as in that man, Lord, I believe (there was his Aſſurance of Grace in him) help my unbelief, There was a perceiving of his defects. As David hath ſometimes the Sunſhine of Gods favour, and it's clear with him; ſo at other times he is in the dark, and much wavering.
3. God worketh Aſſurance out of the vehement and fiery aſſaults of Satan. As 3.Chriſt himſelf eſcaped not his Arrows; ſo neither do his members. Wo to that man whoſe peace the Devil doth not diſquiet. The ſtrong one who is the Devil kept all things in quiet, till Chriſt the ſtronger come. As the Baſilisk hateth the very picture of a man; ſo doth the Devil oppoſe the reſemblance of Chriſt. Think therefore that vain Preſumption, and not godly Aſſurance, which is not oppoſed by hell it ſelf. It is an Aegyptian, not an Iſraelite, if Pharaoh do not oppreſſe him.
A fourth real Difference is In the Effects of godly Aſſurance, whereby it doth as IIII. In the effects of godly Aſſurance. 1.much out ſtrip Preſumption as light doth darkneſſe.
1. This godly Aſſurance is diligent in the uſe of the means, carefull to perform all Duties, and in the neglect of theſe it either periſheth, or is much weakned, Give all diligence (ſaith the Apoſtle) to make your calling and election ſure, 2 Pet. 1. 10. So that where Diligence, and all Diligence is not uſed, there is no Aſſurance. This is the Oil which keeps the Lamp burning; in earneſt Prayer, holy uſe of Sacraments, walking univerſally in all Gods wayes, is this godly certainty maintained; whereas carnal confidence is big, and ſwelling even in the neglect, yea prophane contempt of the means. A man that doth not pray, that polluteth himſelf with daily ſins, yet he is throughly perſwaded of his happineſs. As therefore in the ordinary paſſages of Gods Providence, he is rightly judged a preſumer who will perſwade himſelf of life, when yet he will neither eat or drink, be aſſured of wealth and riches, when yet he will uſe no Diligence: ſuch an arrogant ſottiſhneſs is in a ſpiritual preſumer.
2. Godly Aſſurance the more it is, the more doth it inflame the heart with love to 2.God. It is like the burning Glaſſe that by the reflection of the Sun-beams doth cauſe a fire to be kindled within, as we told you of David and Paul; and none do ſo highly bleſſe God and praiſe him, as thoſe that have this Aſſurance: but carnal preſumption worketh into a love of the creature, or comforts he enjoyes, and careth the leſſe for God. As the Adultereſſe the more confident ſhe is of her husbands love, the more bold and impudent ſhe is to abuſe it. The Spirit of Adoption giving a filial Diſpoſition, and Aſſurance of a Fathers love doth much melt a filial frame of heart; but if love be ſhewed to a ſervile ſlaviſh ſpirit, it makes more haughty and lofty. Conſider therefore how thy Aſſurance worketh in thee, doth it put out all love to ſin and the world? Doth it kill inordinate affections to things below, and raiſe up thy heart to God, delighting and rejoycing in him? This is a comfortable demonſtration of good Aſſurance.
3. Godly Aſſurance is potent and able to keep up the heart under all diſcouragements 3.and deſolations. Thus David in that ſad exigence, Encouraged himſelf in the Lord his God. This Certainty of our Propriety and Intereſt in God, is an Ark to the ſoul in the midſt of many waters; whereas take any carnal confident man, his heart becomes like a ſtone within him, when all carnal hopes fail. And this is a precious ſymptome, ſee in the midſt of theſe confuſions thou liveſt in, when Heaven and Earth ſeem to be mingled together, What makes thee rejoyce and to lift up thy head with gladneſs? Is it that Knowledge thou haſt of God to be thy God? Is it thoſe pledges and pawns in thy ſoul of his eternal love and goodneſs unto thee? This is ſomething. But alas, as the hypocrites joy, ſo his confidence will quickly periſh. It is not a Star fixed in the Orb made of quinteſſential matter, but a blazing Star compoſed of ſlimy materials, which will quickly conſume and vaniſh away. True Adamant (ſaith Origen Hom. 3. in Jer.) is tried by this, if it can endure the hammer, if under the hammer above, and the anvil below, it continue more obdurate, then it is true metal: So it is with true Aſſurance, it abideth though billows and waves come upon it. So that troubles will diſcern the truth of thy Graces and Comforts, ſooner then any thing elſe. Hence Cameron obſerveth, That Mercies are never called Temptations in the Scripture, but Afflictions, becauſe it is ſo difficult to be deprived of that we deſire.
Fifthly, We may finde a palpable Difference in the Companions or Concomitants of V. In the companions or concomitants of it 1.it. As
1. It's accompanied with holy fear and trembling, for as Gods Word doth not contradict it ſelf, when in ſome places it cals upon us to make our Calling ſure, and in other places to work out our Salvation with fear and trembling; So neither may theſe two Graces contradict one another, as they are in the ſubject. So then, they who are aſſured, though they rejoyce, yet they rejoyce with trembling. Thoſe who are aſſured they ſhall ſtand, yet take heed leſt they fall. As a man that looketh down from ſome place where Battlements are, though while he holds on them, he knoweth he cannot fall, yet when he looks to the ground, that is ſo deep below him, he cannot but fear he ſhould fall; ſo that at the ſame time he hath both an Aſſurance of not falling, and a fear of falling, though not from the ſame conſiderations. Thus it is with the people of God, whereas carnal preſumption excludeth all kinde of fear, obſtructeth all diligence.
2. A ſecond Companion is Humility and lowlineſſe of minde. For the greater mercies 2.God beſtoweth upon his people, the lowlier they are in their own eyes, as the Virgin Mary witneſſeth in her Song, and David in Gods kindneſs to him, whereas in carnal preſumption, the more confidence, the more pride in our ſelves, and deſpiſing of others. How might we prove that a Phariſee had not Aſſurance of Grace in him, but vain-confidence; by this, viz. that he deſpiſed other men as ſinners to him? And this may make us juſtly doubt, whether many that ſpeak of immediate Revelations and Aſſurances they have from Gods Spirit, be not in a proud deluſion, by contemning others as low, and not acquainted with the Spirit of God. For if there be ſuch a danger even in godly men, when lifted up to great priviledges, as in Paul, Wrapt up into the third Heavens, of becoming proud, that Paul is aſſaulted with buffetings of Satan, to keep him low, and he repeats it twice 2 Cor. 12. 7. Leſt I ſhould be lifted up above meaſure, in the beginning of the verſe; and again, Leſt I ſhould be lifted up, in the end of the verſe. Hierom compareth this Temptation of Satan exerciſing Paul in the midſt of his Revelations, to the Boy that was a Monitor, who cried aloud to him that rode in triumph, Mementote eſſe hominem, Remember thy ſelf to be a man. If, I ſay, there be ſuch danger even in godly men, when they have the real works of Gods Spirit, what cauſe is there of pride in corrupted men, who have only puff-paſte deluſions of Satan? When therefore thy perſwaſion of Gods love to thee, raiſeth up lofty mountains in thy ſoul, thou lookeſt upon thy ſelf in heaven, while others grovel upon the ground, thou deemeſt thy ſelf to be as much above other Chriſtians, as an Angel is above a Worm; then fear this, coming from the devil tranſforming himſelf into an Angel of light.
Laſtly, It differeth in the contrary or oppoſite which will deſtroy it. Aſſurance being VI. In reſpect of its oppoſite.wrought by Gods Spirit, is only interrupted by ſin. Grieve not the Spirit of God, by which ye are ſealed. So that even corrupt and idle communication, even little ſins (as the world judgeth) may greatly diſturb our certainty: But carnal preſumption is not weakned through ſinne, only outward troubles or horrours of conſcience vanquiſh that. As the Caſuiſts give a difference between melancholy, and trouble of conſcience for ſinne; Melancholy is removed by bodily remedies, merry company, variety of imploiment; but trouble of conſcience can onelyonly be taken away by comforts out of the Scripture. Though Cain travailed and builded Cities, yet that could not free him from that trembling guilt within him. Thus it is on the contrary, Peace in the holy Ghoſt wrought by Aſſurance, is only excluded by ſinne or lukewarmneſſe in holy Duties: but ſinfull confidence abideth the ſame, till it be ſhaken, or removed by ſome outward troubles.