Spiritual Refining, Religious treatise · Section 12 · Sermon 116
SERMON CXVI.
The Nature, Poſsibility, Duty and Means of the Aſſurance of ones Effectual Calling.
2 PET. …. 10.
Wherefore the rather (Brethren) give diligence to make your Calling and Election ſure.
THe Apoſtle at the fifth verſe, mentioneth a chain of graces, which every Chriſtian muſt keep linked together: They are like ſo many flowers to make up a Garland that every believer is to wear; and to this purpoſe he ſuggeſts divers arguments. The firſt is, that then they will not be barren in the knowledge of Chriſt: Chriſtianity without theſe graces is like the figtre… without fruit, it deſerveth a perpetuall curſe from Chriſt. Look not to leaves or bloſſoms, but to fruit. Secondly, He that hath the title of a Beleever, but wants theſe graces, he is blinde, and cannot ſee afar off. foreign, ſome derive it from foreign Mouls, or earth-mice, that can ſee nothing, though in the open light: Others from ſhutting the eye, and ſo purblinde men are ſaid foreign, who ſee things that are near, but not afar off. Though ſome ſay foreign is not luſcioſus, but foreign. Thus wicked men have knowledge about the objects that are preſent to ſenſe, but the matters of faith, which are more remote, they cannot diſcern. Now here may ſeem a contradiction by the Apoſtle, He is blinde and cannot ſee afar off: For if he be blinde he cannot ſee, neither near or afar off. Some therefore make theſe later words a correction to the former, He is blinde, at leaſt he cannot ſee things that are afar; if he be not blinde, he hath a dimme ſight. But without any ſtraying, we may thus interpret the Apoſtle, He is blinde, viz. abſolutely in reſpect of heavenly things, and although he can ſee thoſe objects that are obvious to ſenſe, viz. all earthly things, yet he hath no perceiving about heavenly things. And indeed its very ſad to conſider how many are eagle-eyed in the matters of the world, and very blinde moles in heavenly things. The third argument is from the ingratitude ſuch men are guilty of: They have forgotten they were purged from their old ſins; when they undertook the profeſſion of faith in Chriſt, and were baptized, there was Sacramentally, at leaſt, a cleanſing from their former waies of wickedneſſe. Now it would be high ingratitude for any not to preſerve themſelves from ſuch defilements ſtill. Laſtly, Here is another argument for abounding in all grace, which is laid down by way of exhortation: There cannot be any aſſurance had of our calling or elect on, unleſs we are fruitfull in theſe graces. This ſhould greatly awaken, for it behoveth us above all things in the world to have ſome comfortable knowledge how it ſtands between God and our ſouls.
In the words then conſider the duty injoyned, and the way how to accompliſh it. The duty injoyned is to make your calling and election ſure. Calling, viz. the graces of God we are called to in this life, juſtification, adoption, and union with Chriſt, as alſo regeneration and ſanctification of our natures, and election that is the baſis or the foundation of our calling. But how may we make theſe things ſure? not in themſelves, for the purpoſe of God ſtands firm in its own ſelf. The foundation of the Lord ſtands ſure, ſaith the Apoſtle, 2 Tim. 2. 19. And the gifts or calling of God are without repentance, Rom. 11. 29. But ſure in reſpect of our ſelves, that we may be upon good grounds confirmed in our own hearts, that we are ſuch whom God hath called or choſen. So that the holy Ghoſt doth here blame all thoſe who put their comforts and hopes upon a venture; who maintain doubts and uncertainties in their own ſouls, about their eternal condition, that will not ſeek out for comfortable evidences herein. 2. You have the manner how this glorious priviledge may be attained, by giving diligence: and the rather by giving diligence; which words do imply, that unleſs we ſet our main thoughts and ſtrength about this matter; unleſſe we carefully ſet our ſouls to diſtinguiſh between true and falſe, we ſhall never be perſwaded upon good grounds. This text is much vexed in the controverſie between Papiſts and Proteſtants: The Papiſts denying this certainty (unleſs ſome few) and the Proteſtants pleading ſtrongly for it. And this text ſeems to be an impregnable place for aſſurance.
That its not only poſſible, but a duty in Chriſtians, to indeavour after an aſſurance Obſerv.of their effectuall calling and election.
They are not to bring an ill report, as they did about Canaan, ſuch Giants and difficulties were in the way, that it could never be conquered; ſo this aſſurance or certainty can never be had, it will breed preſumption, and eat out all humility and godly fear. It is not my intent to enter into the controverſall part, I ſhall only lay down ſome materiall particulars; and then ſhew you what are thoſe things that may beget this aſſurance, thoſe effects that do neceſſarily argue ſuch cauſes. And the rather, becauſe formerly I treated more largely about the nature of it.
To clear the doctrine conſider, Firſt, That when we ſay a believer may and Some particulars to clear the doctrine. 1.ought to be aſſured of his calling and election, we do not mean as if of his own ſelf he could have this divine perſwaſion. For then many of Gods own children would never have lain in ſuch uncomfortable deſertions and dark dungeons as they have done, having no light; crying out, they have no certainty, no aſſurance, oh they cannot believe, they cannot finde any comfort, but their hearts are like a barren heath, or a black hell! They cannot, I ſay, of themſelves come to this ſure perſwaſion, but it is the gift of the Spirit of God, Rom. 8. 16. The Spirit it ſelf beareth witneſſe with our spirit that we are the ſons of God. So that Divines uſe to ſay, this certainty lieth in a practicall ſyllogiſme, thus, Whoſoever believeth, repenteth, is heavenly minded, is tender about all ſin, Theſe are called and elected; But I do ſo, ſaith the gracious heart, inlightned and inabled by Gods Spirit, Therefore I am called and elected. Now this Aſſumption, I do ſo, the heart being blinde or deceitfull, could never truly make, without the help of Gods Spirit. Hence it is called the Spirit of Adoption ſent into our hearts, whereby we cry Abbafather. Oh then, till Gods Spirit thus Evangelizeth, as it were, and puts a filiall frame in us, we are afraid of God, our thoughts are ſlaviſh and deſpairing, and we deſire to hide our ſelves from him; but this Spirit of Adoption caſteth out all tormenting fears, and doth inlighten the minde, that we may ſee the good things God hath wrought in us. Hence is that exhortation, not to grieve the Spirit of God, becauſe it ſealeth us to the day of redemption, Epheſ. 4. 30. So then, as it is with the colours that are the object of the ſight, though they be never ſo good, and viſible, yet if there be no light, the eye cannot ſee them: Thus it is here; though there be never ſuch excellent graces, and though God hath wrought a wonderfull change in thee, yet thou art not able to ſee it, till the Spirit of God inable thee.
Secondly, You are to know, the ſoul of a man being a rational and ſpirituall ſubſtance, 2.duplicate page duplicate page hath two kinde of acts. There are firſt the direct acts of the ſoul, whereby it is carried out immediatly and directly to ſome object. And there are ſecondly reflex acts, whereby the ſoul conſiders and takes notice of what acts it doth. It's as if the eye were turned inward to ſee it ſelf. The Apoſtle John expreſſeth it fully, We know that we know, 1 John 2. 3. So that when we believe in God, that is a direct act of the ſoul; when we repent of ſin, becauſe God is diſhonoured, that is a direct act; but when we know that we do believe, and that we do repent, this is a reflex act: Now whether this certainty or aſſurance be a certainty of faith, or of ſenſe, or rather mixed of both, I ſhall not diſpute: To be ſure, it is more then thoſe probable conjectures and meer humane certainty which the Papiſts plead for.
Thirdly, I ſay, This aſſurance is a priviledge may be had, and it is our ſin if we breath not after it, or do any thing that may juſtly fill our hearts with doubts and diffidence. 3.Yet it is not of abſolute neceſſity to ſalvation: Its not a neceſſary effect of our calling and election at all times, as heat is an inſeparable effect of fire, and light of the ſun. We ſee David and Chriſt himſelf in ſuch ſpiritual deſertions, though there was unbelief in David, but not any ſin in Chriſt. Faith of adherence is many times where this faith of evidence is not. Although therefore it be our great ſin to do thoſe things which may grieve the ſpirit of God, and chaſe away our aſſurance; yet many times the people of God may walk without this comfortable perſwaſion: Yea they may be greatly aſſaulted, as if God had caſt them offfor ever. They may be as Pauls fellow-paſſengers in the Ship, who had ſeen no ſun for many daies together. Let not therefore any argue they are not called, not elected, becauſe this is not yet made ſure to them; for many times God works the greateſt certainty out of the moſt perplexing doubts, and the ſhakings of the ſoul make the root faſter.
Fourthly; Neither yet is this aſſurance the Apoſtle preſſeth us unto, ſuch as admits of no doubts, no temptations or oppoſitions by Satan. No, as he cried out, Lord 4.I believe, help my unbelief, ſo, Lord I am aſſured, yet give me more certainty. When Nathan told David his ſins were done away, yet he ſtill praieth for pardon, Pſal. 51. becauſe guilt and doubts in his ſoul were ready to obſcure and darken his faith: And therefore the Apoſtle John, 1 John 3. cals this aſſurance, perſwading of the heart: That doth excellently imply the heart ſenſible of ſin, is full of arguments and cavils, bringeth many ſtrong contradictions againſt the promiſe. Hence the great word that is uſed often to comfort, foreign, is alſo for exhortation, becauſe to the grieved and troubled heart for ſin, comfort will not be received but by frequent exhortation. That opinion therefore of having ſuch an aſſurance as to have no doubt, is much to be ſuſpected, as not being of the Spirit of God. For the fleſh luſteth againſt the ſpirit, in all the actions of it. And the devil doth diligently aſſault our comfort and aſſurance. If therefore it be of God, if it be ſpirituall and heavenly, it cannot be but that the heart of a man, and the devil will oppoſe it; preſumption indeed being a ſin of a mans ſelf-flattering heart meets with no contradiction; ſo true is that ſaying of a ſolid Divine, Nulli ſunt magis desperati, quam qui minus ſunt desperantes, None are more deſperate, then thoſe that are leaſt deſpairing, viz. in their own ſelves, though not of the grace of God.
Laſtly, Howſoever in practicall divinity it be diſputed, whether there be not an aſſurance by the immediate teſtimony of the Spirit, viz. whether the Spirit of 5.God doth not by immediate revelation perſwade the ſoul of its good condition and intereſt in God; yet I ſhall not touch upon that, but only ſpeak to that mediate aſſurance, viz. which the Spirit of God works, by the arguing from the effects to the cauſe, from the fruits of grace to the root, and this is not ſubject to ſuch dangerous deluſions, as the former is: for this goeth upon a ſure ground, the fruits of mortification, and vivification; and the Apoſtle plainly meaneth this aſſurance, viz. by adding one grace to another, and by abounding in the fruits of holineſſe, ſo they ſhall make their calling and election ſure.
In the next place let us conſider what are thoſe effects of grace, which if a man walk in, he may be partaker of this priviledge: not but that God by his abſolute ſoveraignty, and for holy ends, may leave the moſt exact and circumſpect Chriſtians in darkneſſe, without any light; as it was in Job: And the Prophet intimateth, Who is among you that ſeareth God, and hath no light, walking in darkneſs? Iſa. 50. 10. One that feareth God, and is precious to God, may walk in darkneſſe, having no light, and all that he can do is to ſtay his ſoul on God by a meer act of recumbency, not of any aſſurance at all. This God may do; but yet there are particular waies, which if walked in, God may give thee this white ſtone, as it is called, Revel. 2. 17. Thou ſhalt walk as one acquitted from thy ſin, and no man can tell what it is thou feeleſt, but thy ſelf only.
And firſt, We muſt give all diligence and heed to the obtaining of this priviledge. Effects of grace, by having which a Saint may obtain Aſſurance. 1.We muſt make it our buſineſſe, it muſt be importunately begged for in praier. Thus the text, The rather give all diligence; neglect not this, whatſoever thou paſſeſt by. Now it is no wonder that naturall men they look on it as a matter not to be regarded; becauſe they have never been wounded with ſin, they have alwaies had a ſelf-fulneſs, a ſelf-righteouſneſs, and by this means have not breathed and thirſted after this aſſurance; Qui nil dubitat, nil diſcit; he that never doubts will never learn: And ſo he that hath not been in the depths of Gods diſpleaſure for ſin, he that hath not felt his frowns and his anger, he never comes to think, oh what a bleſſed and happy thing it is to be truly aſſured of the grace of God! that I am ſuch an one to whom the Covenant of grace belongs! a childe to whom the bread of the promiſe appertaineth, and not a dog! Hence therefore it is that men ſit down without this priviledge, they do not look at it as a great mercy; they do not prize it above all other things; and therefore they do not, becauſe they were never ſenſible of the want of it. They never lay wounded with ſin, they never were amazed at the hypocriſie and unſoundneſs of their hearts; They never felt themſelves dropping as it were into hell; and hereupon they give no diligence for this aſſurance. You ſee in earthly things, how carefull men are to make all their bargains ſure; in all purchaſes to make their evidences ſure: Poor men think they are undone, if they loſe their evidences about an earthly inheritance, and never think themſelves miſerable, though they have no true ground or evidence for their ſpirituall condition.
Secondly, The way to obtain this aſſurance is a fruitfull, fervent and active walking in all the waies of holineſſe. If theſe things be in you and abound, ſaith the Apoſtle. 2.The ſparks that are ready to go out, do hardly evidence there is any fire. We doubt of life when we feel ſcarce any breath; and thus it is here; The more remiſs, and negligent, and lazy thou art in the waies of godlineſſe, the leſſe certainty muſt needs be in thee: And the reaſon is plain; for if graces exerciſed be the ſign or ſeal, then the more theſe appear, the more thriving and flouriſhing they are, the ſurer teſtimonies there will be of thy calling and election. When the Church was lazy and negligent, ſhe loſt the comfortable preſence and injoyment of Chriſt. The ſtanding pools, and ſluggiſh waters, they beget the croking frogs: And thus he who prayeth, as if he praied not; believeth, as if he believed not; this man takes the way to have wounds and blows; and all manner of tormenting fears in his heart. Though grace exerciſed be not the cauſe or merit of thy ſalvation, yet it is an infallible ſign of thy ſalvation; As the Rainbow is not a cauſe but a ſign that God will never drown the world. Hence Paul argueth from his fervency in grace to aſſurance, I have fought a good fight; henceforth is laid up for me a crown of glory, 2 Tim. 49, 10. I have fought a good fight: Chriſtianity was a real combate with ſin; with the world, and all oppoſition; and he had not been idle or cowardly, but alwaies upon his watch, and therefore he had this comfortable perſwaſion. So that nothing will darken thy ſoul, more then dull, lazy and negligent walking. When thou abateſt or decaieſt in thy graces, theſe tend to make a ſad diviſion between God and thy ſoul.
Thirdly, Another way to preſerve or obtain this aſſurance, is, humility and meekneſſe, going out of our ſelves, avoiding all preſumption, all ſelf-righteouſneſſe. 3.Thus the Apoſtle, Work out your ſalvation with fear and trembling, Phil. 2. 12. That is, with exceeding great humility and debaſement of your ſelves. So that true aſſurance is ſo far from nouriſhing carnall preſumption and ſinfull confidence, that it is built upon the clean contrary, holy fear and trembling; for although they be aſſured of grace in them, yet they do not truſt in this grace. Theſe two things differ as much as heaven and hell. Paul who was ſo highly aſſured that nothing could ſeparate him from the love of God, Rom. 8. And ſpeaking of Chriſt, he ſaith, Who loved me, and gave himſelf for me, Gal. 3. yet this Paul would not be found in his own righteouſneſſe, but in that of Chriſts by faith. So then the godly rejoyce to ſee ſuch teſtimonies and arguments of grace in themſelves, but they put no confidence in them: They repent with an holy fear and trembling: They pray, they hear with an holy fear and trembling.
Fourthly, This aſſurance is obtained and preſerved by a tender watchfulneſſe againſt all known ſin. For it being ſin only that ſeparates between God and the ſoul, 4.this only raiſeth up the great gulf; therefore all witting and willing allowing of this, is a direct deſtroier of all aſſurance: And herein this holy certainty is expreſly diſtinguiſhed from all carnall preſumption, which makes a man have confidence and boldneſſe, though in the conſtant cuſtom of all groſſe and foul ſins. They can live in all uncleanneſſe, in all luſts of the fleſh, in all contempt and neglect of God and his worſhip, and yet have as vehement perſwaſions that their hearts are good, and that Chriſt will ſave them, as if they committed no ſuch ſin; oh therefore that way might be made for Chriſt by throwing away all ſuch dangerous concluſions! If I regard iniquity in my heart, the Lord will not hear me, ſaith David. And the Apoſtle ſaith expreſly, If our hearts condemn us not, we have boldneſſe with God, 1 John 3. There is no mans heart, but it condemneth him for many defects, and ſeverall failings; but he ſpeaks of a condemning for the willing practice of known ſins. No marvell then, if thou complaineſt thou haſt no aſſurance, thou haſt no certainty; for as long as there are theſe deſperate venturings upon ſin, it cannot be but continuall quakings ſhould be upon thee. If Cain carry about with him guilt in his conſcience, no wonder if he fear every thing will deſtroy him. David could have no peace in his bones, while any ſin lay unconfeſſed and unforſaken.
Fifthly, Another way to obtain this is, To take heed of grieving the Spirit of God or quenching the motions of it. For ſeeing it's the Spirit of God that 5.witneſſeth, and it is the Spirit that ſealeth, If we would have aſſurance, we are to nouriſh it, to do nothing that may reſiſt and repell it. His office is to comfort and to bring gladneſſe into the heart. Now if thou either by rebelling againſt the motions of it, or by deſpairing thoughts, reject this Comforter; thou takeſt the ready way to make thy ſelf an undone man. Know then that as you are to hearken to Gods Spirit convincing of ſin, and ſanctifying the nature, ſo alſo ſealing and witneſſing unto them the love of God. Though the Spirit of God moved upon the waters at firſt, and ſtill doth on godly ſorrow, yet not on ſorrow unbelieving, deſpairing, and accompanied with hard thoughts of him.
Sixtly, If thou wouldſt attain to this aſſurance, Acquaint thy ſelf well with the Covenant of the Gospel, with the precious promiſes revealed there, with the gracious 6.condeſcentions of Gods love in Chriſt. Many of the children of God are kept in a doubtfull and perplexed eſtate, becauſe they conſider not the riches of Chriſts grace revealed in the Goſpel; They judge unbelief and doubting even a kinde of a duty, and that to do otherwiſe were arrogance. As Luther ſaid, His ſoul hated that word Repent all the while he was a Papiſt, becauſe he thought there was nothing in it, but bitter ſorrow and terror about ſin; whereas when he underſtood the Evangelical nature of it, and that it was to be accompanied with faith … Chriſt; and that nothing was more acceptable unto God, then believing in him, and to have good thoughts of him as a father; then the word he did run from, as Moſes from the ſerpent, he took up and imbraced.
Uſe of ſevere Reproof, of that horrible, prophane, and ſupine negligence of Uſe.moſt men in this point: Who giveth all diligence to make their calling and ſalvation ſure in their own conſciences? who doth not put it upon a venture? who doth not truſt all upon miſerable uncertainties? They that in matters of eſtate by the Law, or in matters of their health by phyſick, will be ſure to go upon good ground: In the matters of Religion they never enquire, they never ſeek to ſearch out things; Oh we would think, that Religion and a godly fear ſhould make thee of no reſt in thy bones, till thou knoweſt in what condition thy ſoul ſtands in towards God: Haſt thou never heard, That the heart is deceitful above all things; it will tell thee, thou doeſt repent, when thou doeſt not; that thou loveſt God, when thou doeſt not; And wilt thou ſtill put off all to this, If I be ſaved, I be ſaved, if damned, I am damned.