The Gospel Mystery of Sanctification, Direction 10
DIRECT. X.
That we may be prepared by the Comforts of the Goſpel to perform ſincerely the Duties of the Law, we muſt get ſome aſſurance of our Salvation in that very Faith whereby Chriſt himſelf is received into our Hearts; Therefore me muſt endeavoar to believe on Chriſt confidently, perſwading and aſſuring our ſelves in the Act of believing, that God freely giveth to us an Intereſt in Chriſt and his Salvation according to his gracious Promiſe.
EXPLICATION.
IT is evident that theſe Comforts of the Goſpel, that are neceſſary to an Holy Practice, cannot be truly received without ſome aſſurance of our Intereſt in Chriſt and his Salvation; for ſome of thoſe Comforts conſiſt in a good Perſwaſion of our reconciliation with God, and of our future Heavenly Happineſs, and of Strength both to will and to do that which is acceptable to God through Chriſt, as hath been before ſhewed: Hence it will clearly follow, that this aſſurance is very neceſſary to enable us for the Practice of Holineſs, as thoſe Comforts that muſt go before the Duties of the Law in order of nature, as the Cauſe goeth before the Effect, tho' not in any diſtance of time. My preſent work is to ſhew, what this aſſurance is that is ſo neceſſary unto Holineſs, and which I have here aſſerted, that we muſt act in that very Faith whereby we receive Chriſt himſelf into our Hearts, even in juſtifying ſaving Faith. This Doctrine ſeemeth ſtrange to many that profeſs themſelves Proteſtants a late days, whereas it was formerly highly owned by the chief Proteſtants whom God made uſe of to reſtore the Purity of the Goſpel, and to maintain it againſt the Papiſts for many Years, they commonly taught that Faith was a Perſwaſion or Conſidence of our own Salvation by Chriſt, and that we muſt be ſure to apply Chriſt and his Salvation to our ſelves in believing; And this Doctrine was one of the great Engines whereby they prevailed to overthrow the Popiſh Superſtition, whereto doubtfulneſs of Salvation is one of the principal Pillars. But many of the Succeſſors of thoſe Proteſtants have deſerted them, and left their Writings to be ſhamefully inſulted over by the Papiſts, and this innovation hath been of longer ſtanding amongſt us than ſeveral other parts of our new Divinity, and maintained by thoſe that profeſs to abhor that corrupt Doctrine which the Papiſt have built upon ſuch Principles. Modern Divines may think they ſtand upon the Shoulders of their Predeceſſors, whoſe Labours they enjoy, and that they can ſee farther than they, as the School-men might have like thoughts of the ancient Fathers; but for all this they may not be able to ſee ſo far, if the eyes of their Predeceſſors were better enlightned by the Spirit of God to underſtand the Myſtery of the Goſpel, and why may we not judge that it is ſo in the preſent Caſe? The Eyes of Men in theſe late Years have been blinded in this point of Aſſurance by many falſe Imaginations. They think that becauſe Salvation is not promiſed to us abſolutely, but upon condition of believing on Chriſt for it; therefore we muſt firſt believe directly on Chriſt for our Salvation, and after that we muſt reflect our Minds upon our Faith, and examine it by ſeveral Marks and Signs, eſpecially by the Fruit of ſincere Obedience; and if upon this examination we find out certainly that it is true ſaving Faith, then and not before we may believe aſſuredly that we in particular ſhall be ſaved: On this account they ſay that our Salvation is by the direct, and our aſſurance by the reflect act of Faith, and that many have true Faith, and ſhall be ſaved that never have any aſſurance of their Salvation as long as they live in this World, they find by Scripture and Experience, that many precious Saints of God are frequently troubled with doubtings, whither they ſhall be ſaved, and whither their Faith and Obedience be ſincere, ſo that they cannot ſee aſſurance in themſelves; therefore they conclude that Aſſurance muſt not be accounted abſolutely neceſſary to juſtifying Faith and Salvation, leſt we ſhould make the Hearts of doubting Saints ſad and drive them to deſpair. They account that former Proteſtants were guilty of a manifeſt Abſurdity, in making aſſurance to be of the Nature and Definition of Saving-Faith, becauſe all that hear the Goſpel are bound to Saving-Faith, and yet they are not bound abſolutely to believe that they themſelves ſhall be ſaved, for then many of them would be bound to believe that which is not declared in the Goſpel concerning them in particular, yea that which is a plain lye, becauſe the Goſpel ſheweth that many of thoſe that are called are not choſen to Salvation, and that periſh for ever, Mat. 20.16. No wonder if the appearance of ſo great an Abſurdity move many to imagine that Saving-Faith is a truſting or reſting on Chriſt as the only ſufficient means of Salvation without any aſſurance; or that it is a deſiring and venturing to truſt, or rely upon him in a mere State of Suſpence and Uncertainty concerning our Salvation, or with a probable Opinion or conjectural Hope of it at beſt.
Another Objection againſt this Doctrine of Aſſurance is, that it deſtroyeth Self-examination, bringeth forth the evil Fruits of Pride and Arrogancy, as if they knew their places in Heaven already before the Day of Judgment, cauſeth careleſneſs of Duty, carnal Security, all manner of Licentiouſneſs. And this maketh them commend doubtfulneſs of our Salvation, as neceſſary to maintain in us Humility, Religious Fear, Watchfulneſs, much ſearching and trying our ſpiritual State and Ways, diligence in good Works and all Deyotion.
Againſt all thoſe contrary Imaginations, I ſhall endeavour to maintain this ancient Proteſtant Doctrine of aſſurance, as I have expreſſed in the Direction; and firſt I ſhall lay down ſome Obſervations for the right underſtanding of it, which will be ſufficient to turn the edge of the ſtrongeſt Objections that can be made againſt it.
Firſt, Obſerve diligently that the Aſſurance directed unto, is not a Perſwaſion that we have already received Chriſt and his Salvation, or that we have been already brought in to a State of Grace, but only that God is pleaſed graciouſly to give Chriſt and his Salvation unto us, and to bring us into a State of Grace, though we have been altogether in a State of Sin and Death until this preſent time; ſo that this Doctrine doth not at all tend to breed Preſumption in wicked and unregenerate Men, that their ſtate is good already, but only encourageth them to come to Chriſt confidently for a good State. I acknowledge that we may, yea many muſt be taught to doubt whether their preſent State be good; and that it is Humility ſo to do, and that we muſt find out the Certainty and Sincerity of our Faith and Obedience by Self-examination, before we can have a well-grounded Aſſurance that we are in a State of Grace and Salvation already, and that ſuch an aſſurance belongeth to that which they call the reflect Act of Faith (if any act of Faith can be made of, it being ſpiritual Sence or feeling of what is in my ſelf) and is not of the Eſſence of that Faith whereby we are juſtified and ſaved, and that many precious Saints are without it, and ſubject to many Doubts that are contrary to it, ſo that they may not know at all that it ſhall go well with them at the Day of Judgment; and that it may be ſometimes intermitted, if not wholly loſt after it is gotten, and that we ſhould ſtrive to walk holily, that we may attain to it; becauſe it is very uſeful for our growth and increaſe in Faith, and in all Holineſs. Moſt Proteſtants amongſt us, when they ſpeak or write of Aſſurance, mean only, that which is by Reflection, and I have ſaid enough briefly, to ſhew that what I aſſert, is conſiſtent with the Doctrine which is commonly received concerning it, and deſtructive to none of the good Fruits of it, therefore not guilty of thoſe Evils that ſome falſly charge it with. This kind of Aſſurance which I ſpeak of, anſwereth not the Queſtion, Whither I am already in a ſtate of Grace and Salvation? There is another great Queſtion that the Soul muſt anſwer, that it may get into a ſtate of Grace. Whether God be graciouſly pleaſed now to beſtow Chriſt and his Salvation upon me, though I have been hitherto a very wicked Creature? We muſt be ſure to reſolve this Queſtion comfortably, by another kind of Aſſurance in the direct act of Faith, wherein we are to perſwade our ſelves without reflecting upon any good Qualifications in our ſelves: That God is ready graciouſly to receive us into the Arms of his ſaving Mercy in Chriſt, notwithſtanding all our former Wickedneſs, according to the gracious Promiſe, I will call them my people, which were not my people, and her beloved, which was not beloved, and it ſhall come to paſs, that in the place where it was ſaid unto them, Ye are not my people, there ſhall they be called the children of the living God, Rom. 9.25, 26.
Secondly, The Aſſurance directed unto, is not a Perſwaſion of our Salvation, whatever we do, or however we live and walk; but only in a limited way through meer Free-grace in Chriſt, by partaking of Holineſs as well as Forgiveneſs, and by walking in the way of Holineſs to the Enjoyment of the Glory of God. We ſhall not heartily deſire or endeavour to aſſure our ſelves of ſuch a Salvation as this, if we be not brought firſt to ſee our own Sinfulneſs, and Miſery, and to deſpair of our own Righteouſneſs and Strength, and to hunger and thirſt for the ſanctifying as well as juſtifying Grace of God in Chriſt, that ſo we may walk in the ways of Holineſs to the Enjoyment of Heavenly Glory. The Faith whereby we receive Chriſt muſt have in it not only a Perſwaſion of Happineſs, but theſe and the like good Qualifications that will make it a moſt holy Faith. Certainly an Aſſurance thus qualified will not beget any Pride in us, but rather Humility and ſelf-loathing, except any account it Pride to rejoyce and glory in Chriſt, when we have no Confidence in the Fleſh, Phil. 3.3. It will not deſtroy religious Fear, and breed carnal Security; but rather it will make us fear going aſide from Chriſt our only Reſuge and Security, and walking after the Fleſh. Noah had cauſe to enter into the Ark, and to abide there with Aſſurance of his Preſervation, yet he might well be afraid to venture out of the Ark, becauſe he was perſwaded that Continuance in the Ark was his only Safery from periſhing in the Flood. And how can a Perſwaſion of Salvation in a way of Holineſs, breed Sloathfulneſs in Duty, Careleſneſs and Licentiouſneſs? It doth rather mightily allure us and ſtir us up to be always abounding in the Work of the Lord, for as much as we know that our labour is not in vain in the Lord, 1 Cor. 15.5. They that are perſwaded of the Free-grace of God toward them in Chriſt, are not indeed ſollicitous about earning their Salvation by their own legal Works, and Satan is ready to ſuggeſt to them, that this is a ſinful Careleſneſs, and tendeth to Licenciouſneſs; but they that will believe this falſe Suggeſtion of Satan, ſhew plainly, that they do not yet know what it is to ſerve God in Love, and that they are held in to all their Obedience by the Bit and Bridle of ſlaviſh Fear, as the horſe and mule that have no underſtanding, Pſal. 32.9.
Thirdly, Beware of thinking ſo highly of this Aſſurance, as if it were inconſiſtent with any doubting in the ſame Soul. A great Reaſon why many Proteſtants have receded from the Doctrine of their Anceſtors in this Point, is becauſe they think, there can be no true Aſſurance of Salvation in any that are troubled with Doubtings, as they find many be, whom they cannot but own as true Believers and precious Saints of God. True indeed, this Aſſurance muſt be contrary to Doubtings in the nature of it, and ſo if it be perfect in the higheſt Degree it would exclude all Doubting out of the Soul, and it doth now exclude in ſome Degree. But is there not Fleſh as well as Spirit in the beſt Saints on Earth, Gal. 5.17. Is there not a law in their members warring againſt the law of their minds? Rom. 7.23. May not one that truly believeth, ſay, Lord, help my unbelief, Mark 9.24. Can any on Earth ſay, they have received any Grace in the higheſt Degree, and that they are wholly free from the contrary Corruption? Why then ſhould we think that Aſſurance cannot be true, except it be perfect, and free the Soul from all Doubtings? The Apoſtle accounts it a great Bleſſing to the Theſſalonians that they had much Aſſurance, intimating that ſome true Aſſurance might be in a leſs Degree, 1 Theſſ. 1.5. Peter had ſome good Aſſurance of Chriſt's Help when he walked on the Water at Chriſt's Command, and yet he had ſome Doubtfulneſs in him, as his Fear ſhewed when he ſaw the Wind boiſterous. He had ſome Faith contrary to doubting, though it were but little, as Chriſt's Words to him ſhew, O thou of little faith, wherefore didſt thou doubt? Matth. 14.29, 30, 31. It is ſtrange if the Fleſh and the Devil ſhould never oppoſe a true Aſſurance and aſſault it with Doubtings. A Believer may be ſometimes ſo overwhelmed with Doubtings, that he may not be able to perceive an Aſſurance in himſelf, he is ſo far from knowing his Place in Heaven already, (as ſome ſcoffingly object) that he will ſay that he knoweth not any Aſſurance that he hath of being there, and needeth diligent ſelf-examination to find it out; yet if at that time he can blame his Soul for doubting, Why art thou cast down, O my ſoul, why art thou diſquieted within me? hope thou in God for I ſhall yet praiſe him, Pſal. 42.11. If he can condemn his Doubtings as ſinful, and ſay with himſelf, This is mine infirmity Pſal. 77.10. Theſe Doubtings are of the Fleſh, and of the Devil; if he ſtill endeavour to call God Father, and complain to him that he doubteth whether he be his Father, and pray that God will give him the Aſſurance of his Fatherly Love which he is not ſenſible of, and diſpel thoſe Fears and Doubtings: I ſay that ſuch an one hath ſome true Aſſurance, though he muſt ſtrive to grow to a higher Degree; for if he were not perſwaded of the Truth of the Love of God towards him, he could not rationally condemn his Fears and Doubts concerning it as ſinful, neither could he rationally pray to God as his Father, or that God would aſſure him of that Love that he doth not think to be true.
Do but grant that it is the Nature of ſaving Faith, thus to reſiſt and ſtruggle with ſlaviſh Fears of Wrath, and doubting of our own Salvation, and you grant in effect, that there is, and muſt be ſomething of Aſſurance of our Salvation in Saving faith, whereby it reſiſteth Doubtings, and you are in effect of the ſame Judgment with me in the Aſſertion, however ſtrange my Expreſſions ſeem to you. If this that I have ſaid concerning our Imperfection in Aſſurance, as well as in other Graces, were well conſidered, this ancient Proteſtant Doctrine would be freed much from Prejudice, and gain more Eſteem among us.
Fourthly, In the laſt place, let it be well obſerved, that the Reaſon why we are to aſſure our ſelves in our Faith, that God freely giveth Chriſt and his Salvation to us particularly is, not becauſe it is a Truth before we believe it, but becauſe it becometh a certain Truth when we believe it, and becauſe it will never be true, except we do in ſome meaſure perſwade and aſſure our ſelves that it is ſo. We have no abſolute Promiſe or Declaration in Scripture, that God certainly will or doth, give Chriſt and his Salvation to any one of us in particular, neither do we know it to be true already by Scripture, or Senſe, or Reaſon, before we aſſure our ſelves abſolutely of it, yea, we are without Chriſt's Salvation at preſent in a ſtate of Sin and Miſery under the Curſe and Wrath of God. Only I ſhall prove that we are bound by the Command of God, thus to aſſure our ſelves, and the Scripture doth ſufficiently warrant us that we ſhall not deceive our ſelves in believing a Lie, but according to our Faith ſo it ſhall be to us, Matth. 9.29. This is a ſtrange kind of Aſſurance far different from other Ordinary kinds, and therefore no Wonder, if it be found weak and imperfect, and difficult to be obtained, and it be aſſaulted with many Doubtings. We are conſtrained to believe other things on the clear Evidence we have that they are true, and would remain true, whether we believe them or no, ſo that we cannot deny our Aſſent without rebelling againſt the Light of our Sences, Reaſon or Conſcience; but here our Aſſurance is not impreſſed on our Thoughts by any Evidence of the thing, but we muſt work it out in our ſelves by the Aſſiſtance of the Spirit of God, and thereby we bring our own Thoughts into Captivity to the Obedience of Chriſt. None but God can juſtly require of us this kind of Aſſurance, becauſe he only calleth thoſe things that are not as tho they were, Rom. 4.17. He only can give Exiſtence to things that yet are not, and make a thing to be true upon our believing it, that was not true before. He only can make good that Promiſe, What things ſoever ye deſire when ye pray, believe that ye receive them, and ye ſhall have them, Mark 11.24. Who is he that ſaith, and it cometh to paſs, when the Lord commandeth it not, Lament. 3.37. Therefore this Faith is due to God only, and greatly redowndeth to his Glory. Men will often require a Believing ſomething like it, as when one ſays, I will forgive your Offence and be your Friend, if I can find that you believe it, and that you take me for a Friend; but their fallible Word is not ſufficient ground to make us perſwade our ſelves abſolutely that we ſhall have their promiſed favour. The Faith of Miracles gives us ſome light in this matter; Chriſt aſſured them on whom they were wrought, and who had Power given them of working them, that the Miracles ſhould be wrought, if they believed without doubting of the Event, Mark 11. And there is a Reaſon for this Reſemblance becauſe the end of working Miracles was to confirm the Doctrine of the Goſpel of Salvation by Faith in Chriſt's Name, as the Scriptures clearly ſhew, and indeed the Salvation of a Sinner is a very great Miracle. It is reported that Wizards do often require thoſe that come to them that they ſhould believe that they ſhall obtain what they deſire of them, or at leaſt that they are able to fulfil their Deſires, whereby the Devil, the Maſter of thoſe Wizards ſheweth himſelf to be God's Ape, and that he would fain have that Honour and Glory aſcribed to himſelf that is due to God alone.
Having thus explained the Nature of that Aſſurance which I have directed unto, I ſhall now produce ſeveral Arguments to prove, that there is, and muſt neceſſarily be ſuch an Aſſurance or Perſwaſion of our Salvation in Saving-Faith it ſelf.
Firſt, This Aſſurance of Salvation is implyed in the Deſcription before given of that Faith whereby we receive Chriſt and his Salvation into our Hearts. I deſcribed Faith to be a Grace of the Spirit, whereby we heartily believe the Goſpel, and alſo believe on Chriſt as he is revealed and freely promiſed to us therein for all his Salvation, and I ſhewed in the Explanation, that believing on Chriſt, is the ſame with reſting, relying, leaning, ſtaying our ſelves on Chriſt, or God through Chriſt, for our Salvation. It may be ſome will like that Deſcription the better, becauſe Faith was there deſcribed by Terms that are ordinarily uſed, even by thoſe that deny the neceſſity of Aſſurance; but thoſe ordinary Terms do ſufficiently include Aſſurance in the nature of Faith, and they cannot ſtand without it, and this ſheweth that many hold the Doctrine of Aſſurance implicitly, and profeſs it, though they think the contrary. Believing on Chriſt for Salvation as freely promiſed to us, muſt needs include a Dependance on Chriſt with a Perſwaſion, that Salvation ſhall be freely given, as it is freely promiſed to us. Believing with a divine Faith grounded on the infallible Truth of the Free-promiſe, if it did not in ſome meaſure exclude a mere Suſpence and wavering Opinion or Conjecture, were not worthy to be ſo called. Some may be ſo abſurd as to ſay, that Faith is only a believing that we ſhall be ſaved by Chriſt if we perform ſuch Conditions as he requireth, and then indeed it will leave us where it found us as to any certainty of Salvation until thoſe Conditions be performed; but I have already prevented ſuch an Abſurdity, by ſhewing that this believing on Chriſt, is it ſelf not only the Condition of our Salvation, but alſo the Inſtrument whereby we actually receive it. Believing being the proper Act of Faith, muſt needs have the ſame contraries to it, as ſtaggering, Rom. 4.20. Wavering, Heb. 10.29. Doubting, Matth. 14.31. Fear, Mark 5.36. Theſe contraries do much illuſtrate the nature of Faith, and do ſhew that believing muſt have ſome Confidence in it, elſe it would have doubting in the very nature of it: for what Man that underſtandeth the Preciouſneſs of his immortal Soul, and his Danger of looſing it, can ever avoid Fear, Doubting and Trouble of Heart, by any believing whereby he doth not at all aſſure himſelf of his Salvation? The other Terms of truſting and reſting on Jeſus Chriſt, &c. whereby Faith is often deſcribed by orthodox Teachers, muſt include Aſſurance of Salvation, becauſe they ſignifie the ſame thing with believing on Chriſt; the Soul muſt have its ſufficient Support to beat it up againſt Oppreſſing Fears, Troubles, Cares, Deſpair, that it may thus truſt and reſt. The right manner of truſting and hoping in the Lord is by aſſuring our ſelves againſt all Fears and Doubtings, That the Lord is our God, and he is become our Salvation. I trusted on thee, O Lord, I ſaid thou art my God, Pſal. 31.14. The Lord is my rock, and my fortreſs, and my deliverer, my ſtrength, in whom I will trust, Pſal. 18.2. Behold, God is my ſalvation, I will trust and not be afraid, Iſa. 12.2. O my ſoul hope thou in God, who is the health of my countenance and my God, Pſal. 42.16. True hope is grounded on God only, that he will bleſs us, that it may be an anchor for the ſoul, ſure and ſtedfast, Heb. 6.17.18, 19. If you truſt, relie, and ſtay your ſelves on Chriſt, or hope in him, without aſſuring your ſelves at all of Salvation by him, you make no better uſe of him, than if he were a broken reed; and if you would ſtay your ſelves on the Lord, you muſt look on him as your God, as the Prophet teacheth, Let him trust in the name of the Lord, and ſtay upon his God, Iſai. 50. 10. If you will reſt in the Lord you muſt believe that he dealeth bountifully with you, Pſal. 116.7. or elſe for ought you know you make your Bed in Hell; and you will ſhew little regard of Chriſt and of your own Soul, if you dare to reſt under the Wrath of God without any Perſwaſion of a ſure Intereſt in Chriſt. People may pleaſe themſelves with ſuch a truſting or reſting, &c. when they are at eaſe, but in time of Temptation it vaniſheth away, and appeareth to be no true Faith, but is turned into Shame. The Soul that liveth in ſuch wavering and doubting concerning Salvation, doth not ſtay it ſelf nor reſt at all, but is like a Wave of the Sea driven with the Wind, and toſſed, he is a double minded man, unſtable in all his ways, Jam. 1.6. If you continue in meer Suſpence and Doubtfulneſs of Salvation by Chriſt; your Deſire to truſt, is but a lazy woulding without any fixed Reſolution, and you dare not yet venture to truſt on him ſtedfaſtly. If you call it only your deſire to truſt and relie on Jeſus Chriſt, I may anſwer that you cannot do thus much in a right manner except you deſire and venture to perſwade and aſſure your ſelves of your Salvation by Chriſt, notwithſtanding all the Cauſes that you have to doubt and fear the contrary. If it be objected that we may truſt on Chriſt only as a ſufficient means of Salvation, without any Aſſurance of the Effect. I ſhall acknowledge that the ſufficiency of God and Chriſt is a good ground for us to reſt on, but we muſt underſtand by it, not only a ſufficiency of Power, but alſo of Good-will and Mercy towards us: For what have we to do more with the Sufficiency of God's and Chriſt's Power than fallen Angels, without his Good-will towards us? and if this be truly believed, it will exclude Doubtfulneſs concerning your Salvation.
Secondly, Several places of Scripture declare poſitively and expreſly, that we are to be aſſured of our Salvation in that Faith, whereby we are juſtified and ſaved. I ſhall produce ſome Inſtances. We are exhorted, to draw near to God with full aſſurance of faith, Heb. 10.22. Many apply this Text to that which they call, the reflect Act of Faith, becauſe they imagine that all Aſſurance muſt needs be by Reflection; but the Words of the Text do clearly teach us to underſtand it of that Act of Faith, whereby we draw near to God, that is the direct Act, and it is that very Faith whereby the Juſt do live, even juſtifying, ſaving Faith, verſe 38. And this Aſſurance muſt be full, at leaſt in the true and proper Nature of it, in Oppoſition unto mere Doubtfulneſs and Uncertainty, though we are yet further to labour for that which is full in the higheſt Degree of Perfection. And the ſame Faith whereby we are exhorted to draw nigh unto God, and whereby the Juſt liveth, is a little after, Chap. 11.1. affirmed to be the ſubſtance of things hoped for, and the evidence of things not ſeen. Why ſhould ſaving Faith have theſe high Titles and Attributes given to it, if it did not contain in it a ſure Perſwaſion of the great things of our Salvation hoped for, which maketh them to be evident to the Eyes of our Mind, as if they were already preſent in their Subſtance, though yet not viſible to our bodily Eyes; that Faith whereby we are made Partakers of Chriſt, and to be Chriſt's Houſe, muſt be worthy to be called Confidence, and accompanied with reioycing Hope, Whoſe houſe are we if we hold fast the confidence and rejoycing of the hope, firm unto the end, Heb. 3.6.14. What is Confidence concerning any thing, but truſting concerning it with a firm Perſwaſion of the Truth of it? If we have only a ſtrong Opinion concerning a thing, without any abſolute certainty, we uſe to ſay that we are not altogether confident of it. The Faith whereby we are juſtified, muſt be in a meaſure like to the Faith whereby Abraham againſt Hope believed in Hope, that his Seed ſhould certainly; be multiplyed according to the Promiſe of God, though by reaſon of the Deadneſs of his own Body; and of Sarah's Womb, he could have no Evidence from his own Qualifications to aſſure himſelf of it, but all Appearances were rather to the contrary, as the Apoſtle teacheth clearly Rom. 4.18, 19, 23.24. As abſolute as this Promiſe was thus made Abraham, yet it was not to be fulfilled without this Aſſurance of Faith, and by the like Faith the free Promiſes of Salvation by Chriſt, will be abſolutely fulfilled to us. The Apoſtle James expreſly requireth that we ſhould ask good things of God in Faith, nothing doubting, which includeth Aſſurance manifeſtly; and he telleth us plainly, that without it a Man ought not to think that he ſhall receive any thing of the Lord; therefore we may firmly conclude, that without it we ſhall not receive the Salvation of Chriſt, James 1.6. 7. And that which the Apoſtle James requireth us not to doubt of is, the obtaining the things that we ask, as we may learn from an Inſtruction to the ſame purpoſe given to us by Chriſt himſelf, What things ſoever ye deſire when ye pray, believe that ye receive them, and ye ſhall have them, Mark 11.24. More places of Scripture might be alledged to the ſame purpoſe; but theſe are ſufficient to evince that we are bound to aſſure our ſelves of our Salvation in Faith it ſelf, or elſe we are never likely to enjoy it, and that it is not Humility, but rather proud Diſobedience to live in a ſtate of mere Suſpenſe and Doubtfulneſs concerning our Salvation; and that this Aſſurance muſt be in the direct Act of Faith whereby we are juſtified and ſaved: For as for that which is called the Reflect Act of Faith, it is a certain Truth and generally owned, that it is not abſolutely neceſſary to Salvation to any, and that it is ſinful and pernicious to many to believe that they are already entred into a ſtate of Grace and Salvation.
Thirdly, God giveth us ſufficient ground in Scripture to come to Chriſt with confident Faith, at the very firſt, truſting aſſuredly that Chriſt and his Salvation ſhall be given to us without any Failing and Delay, however vile and ſinful our Condition hath been hitherto. The Scripture ſpeaketh to the vileſt Sinners in ſuch a manner as if it were framed on purpoſe to beget Aſſurance of Salvation in them immediately, Acts 2.39. Chap. 3.26. This Promiſe is unverſal, That whoſoever believeth on Chriſt ſhall not be aſhamed, without making a Difference between Jew and Greek, Rom. 10.11, 12. And this Promiſe is confirmed by the Blood of Chriſt, who was given for the World, and lifted up upon the Croſs for this very end, that whoſoever believeth on him ſhould not periſh, but have everlaſting life, John 3.14, 15, 16. His Invitation is free to any, If any man thirst, let him come to me and drink, and this Drink is promiſed to every one that believeth, John 7.37. 39. The Command of believing is propounded not only in general, but in particular, and the Promiſe of Salvation upon believing, is alſo applyed perſonally, and that to ſuch as have been hitherto in a ſtate of Sin and Wrath; as to the wicked perſecuting ſelf-murdering Jaylor, Acts 16.31. Believe on the Lord Jeſus, and thou ſhalt be ſaved and thine houſe. God commanded them that walked altogether in Sin hitherto, to call him their own Father in their very firſt returning, Jer. 3.4. So Hoſ. 2.23. God ſaith, he will ſay, Thou art my people, and they ſhall ſay, Thou art my God, confidently averring their perſonal Intereſt in him. God hath joyned Confidence and Salvation inſeparably together, In returning and rest ye ſhall be ſaved, in quietneſs and in confidence ſhall be your ſtrength, Iſai. 30.15. What a poor ſlender Uſe and Improvement do many make of theſe Diſcoveries of the rich Grace of God towards Sinners, who ſay that if we ſee that we have performed the Condition of believing, then we may take Chriſt confidently as our own; they skip over the firſt and principal Uſe they ought to make of them; the very Performance of the Condition is to take Chriſt as our own immediately, and to eat him and drink him, by believing conſiently on him for our Salvation. If an honeſt rich Man ſay to a poor Woman, I promiſe to be thy Husband if thou wilt have me, ſay but the Word and I am thine; may not ſhe preſently anſwer confidently, Then thou art my Husband and I claim thee for my Husband; and ſhould ſhe not rather ſay ſo, then ſay, I believe not what thou ſayeſt. If an honeſt Man ſay, Do but take this Gift and it is your own, do but eat and drink and you are freely welcome, may not I take the Gift, and eat and drink at firſt without any further ado, and with Aſſurance that it is mine freely; if I do it doubtingly, I diſparage the Honeſty and Credit of the Donor, as if he were not a Man of his Word. In like manner, if, fearing to be too confident, leaſt we ſhould believe a lie, we ſhould come to Chriſt doubtingly, and in mere Suſpenſe, whether we ſhall be freely entertained after all Gods free Invitations and Promiſes, ſhould we not diſparage the Faithfulneſs of God? and ſhould we not be guilty of making God a Liar? as the Apoſtle John teacheth, becauſe of our not believing the Record which God gave of his Son, and this is the record that God hath given to us eternal life and this life is in his Son, 1 John 5.10, 11. And what if the Salvation promiſed be not abſolutely intended for all to whom the Goſpel cometh? it is enough that God giveth us his faithful Word, that they that believe, ſhall have it, and none elſe, and hath abſolutely intended to fulfill his Word, that none ſhall find it to be a lie to them, and hath joyned Believing and Salvation together inſeparably. On this ground God may juſtly cauſe the Promiſe of this Salvation to be publiſhed to all, and may juſtly require all to believe on him aſſuredly for their own Salvation, that ſo it may appear whether they will give him the Glory of his Truth, and if they will not, he may juſtly reject them, and puniſh them ſeverely for diſhonouring him by their Unbelief: in this Caſe we muſt not look to the ſecret Decrees of God, but to his revealed Promiſes and Command. Thus God promiſed to the Iſraelites in the Wilderneſs, that he would give them the Land of Canaan, and would fight for them againſt their Enemies, and required them not to fear or be diſcouraged, that ſo the Promiſe might be fulfilled to them, yet God never abſolutely decreed or intended that thoſe Iſraelites ſhould enter in, as the Event did quickly manifeſt, Deut. 1.20, 21, 29.30. Yet were they not bound in this caſe to truſt confidently in God to give them Victory over their Enemies, and to give them the Poſſeſſion of the Land? had they not ſufficient ground for ſuch a Faith? was it not juſt with God to conſume them in the Wilderneſs for their Unbelief? Let us therefore fear, leaſt a Promiſe being made of entring into this everlaſting Reſt through Chriſt, we ſhould come ſhort of it, and fall after the ſame Example of Unbelief, Heb. 4.1, 11.
Fourthly, The Profeſſors of true Godlineſs that we read of through the Scriptures of the Old and New Teſtament did commonly profeſs their Aſſurance and Perſwaſion of their Intereſt in God and his Salvation, and were directed by the word of God ſo to do, and true Saints had ſtill ſome true Aſſurance of it, and we have no cauſe to judge that this Aſſurance was grounded on the certainty of their own good Qualifications, but rather on the Promiſes of God by the direct. Act of Faith. We may judge of the ordinary Profeſſion of the Frame of Spirit that was in Saints, by ſome Inſtances. I ſhall begin with the Profeſſion that the Church made when it was very corrupt, at its firſt coming out of Egypt, when few of them could aſſure themſelves by their own good Qualifications that they were in a ſtate of Grace already, which many now imagine to be the only way of Aſſurance. Even in that corrupt Time the Children of Iſrael ſung that triuphant Song of Moſes, The Lord is my ſtrength and my ſong, and he is become my ſalvation, he is my God, &c. Exod. 15.2. Moſes taught them in this Song to aſſure themſelves of their own perſonal Intereſt in the Salvation, and he guided them to the Practice of their Duty, and they did not find fault with Moſes as ſome do with Miniſters in theſe Days, for putting them to expreſs more Confidence in their Song than they could find ground for in their Qualifications, but they applied themſelves to the exerciſe of their Faith agreeably to the Song, and doubtleſs this Faith was unfeigned in ſome ſew of them, though but feigned in others, for it is teſtified of them, that then they believed his Words they ſang his Praiſe, Pſal. 106.12. Several other Pſalms and Songs that were by divine Appointment in common Uſe under the Old Teſtament, are as clear an Evidence as we can deſire of that Aſſurance of Faith that was commonly profeſſed, and that People were generally bound to, under the Old Teſtament, as Pſal. 23. & 27. & 46. Many other Pſalms or Expreſſions in Pſalms might be alledged. The Spirits of few in compariſon, could have throughly complyed with ſuch Pſalms though they were true Believers, if all the Aſſurance of the Love of God muſt altogether depend upon the certain Knowledge of the ſincerity of their own Hearts. We have a great Cloud of Witneſſes gathered out of the whole Hiſtory of the Old Teſtament, Heb. 11. who did, and ſuffered, and obtained great things by Faith, whoſe Examples are produced on purpoſe that we may follow them in believing to the ſaving of our Souls, Heb. 10.39. And if we conſider theſe Examples particularly, we ſhall find that many of them do evidently guide us to ſuch a ſaving Faith, as hath an Aſſurance of the Effect contained in the nature of it. I confeſs we read ſeveral times of the Fears and Doubtings of the Saints under the Old Teſtament; but we read alſo how their Faith oppoſed ſuch Fears and Doubts, and how they themſelves condemned them as contrary to Faith, as in the Pſalms, Pſal. 42.11. Pſal. 31.22. & 77.7, 10. The moſt mournful Pſalm in Scripture begins with an Expreſſion of ſome Aſſurance, Pſal. 88.1. And we may note that the Doubtings that we meet with of the Saints of old, were commonly occaſioned by ſome Extraordinary Affliction, or ſome hainous Tranſgreſſion, not by common Failings, or the common Original Depravation of Nature, or the Uncertainty of their Election, or any Thought that it is Humility to doubt, and that they were not bound to be confident of Gods Salvation, becauſe then many might be bound to believe a Lie. It is hard to find any of theſe Occaſions of doubting under the Old Teſtament, though they are grown ſo riſe amongſt us now under the New Teſtament. In the time of the Apoſtles we may well expect that the Aſſurance of Faith grew higher, becauſe the Salvation of Chriſt was revealed, and the Spirit of Adoption poured forth plentifully, and the Church made free from its former Bondage under the terrifying Legal Covenant. Paul could prove to primitive Chriſtians, by Appeals to their own Experience, that they were the Children and Heirs of God, becauſe they had not received the Spirit of Bondage again to fear, but the Spirit of Adoption, whereby they cry, Abba, father, the Spirit it ſelf bearing witneſs with our ſpirits (or beareth our ſpirits witneſs as the Syriaok and vulgar Latin render it, and as the like Greek Phraſe is rendred, Rom. 9.1.) That we are the children of God, and if children, then heirs, Rom. 8.15, 16. Gal. 4.6. And the Apoſtle tells the Epheſians, that after they believed, they were ſealed with the Holy Spirit, which was the Earneſt of their Inheritance, Eph. 1.13, 14. i. e. They were ſealed from the ſame time that they believed, for the original Words are in the ſame Tenſe. If this Witneſs, Seal and Earneſt of the Spirit had not been Ordinary to Believers, it would not have been ſufficient to prove that they were the Children of God, and ſuch manner of arguing might have driven ſome to deſpair, that wanted this Witneſs, Seal and Earneſt. Let us enquire now whether the Spirit beareth witneſs that we are the Children of God, and enables us to cry Abba, Father, by the direct Act, or by that which they call the Reflect Act of Faith; for we muſt not think that it is done by an Enthuſiaſm, without any ordinary means; nor can we reaſonably imagine, that no true Believers can call God Father, by the Guidance of the Spirit, but only thoſe few that are ſo ſure of their own Sincerity, that by reflecting upon it, they can ground an Act of Faith concerning their own Intereſt in Chriſt; no ſurely, therefore we may judge rather that the Spirit worketh this in us by giving us ſaving Faith it ſelf, whereby all true Believers are enabled to truſt aſſuredly on Chriſt for the Enjoyment of the Adoption of Children and all his Salvation, according to the Free Promiſe of God, and to call God Father, without reflecting on any good Qualifications in our ſelves, and by the direct Act of it: For the Spirit is received by the direct Act of Faith, Gal. 3.2. And ſo he is the Spirit of Adoption, and Comfort to all that receive him. They that aſſert that the Spirit witneſſeth our Adoption, only by aſſuring us of the Sincerity of our Faith, Love, and other gracious Qualifications, and by the reflect Act of Faith, do teach alſo commonly, that you muſt again try whether the Spirit thus witneſſing, be the Spirit of Truth, or of Deluſion, by ſearching narrowly whether our inward Grace be ſincere or counterfeit, ſo that hereby the Teſtimony of the Spirit is rendred ſo hard to be diſcerned, that it ſtandeth us in no ſtead, but all our Aſſurance is made at laſt to depend on our own certain Knowledge of our own Sincerity. There are ſeveral other Evidences to ſhew, That Believers generally were perſwaded of their Salvation in the Apoſtles times, they loved and waited for the coming of Chriſt to judge the World, 1 Cor. 1.7. 2 Tim. 4.8. They loved all the Saints for the Hope that was laid up for them in Heaven, Col. 1.3, 4. The Corinthians that were very carnal, and but Babes in Chriſt, were perſwaded that they ſhould judge the World, and Angels, and that their Bodies were Members of Chriſt, and the Temples of the Holy Ghoſt, 1 Cor. 6.2, 3, 15, 19. The very firſt coming of the Goſpel to the Theſſalonians, was in the Holy Ghoſt, and much Aſſurance, ſo that they received it with much Affliction with Joy of the Holy Ghoſt, when as yet they had no Conſiderable time to get Aſſurance, by reflecting on their good Qualifications, 1 Theſſ. 1.5, 6. Likewiſe the believing Hebrews when they were illuminated at their firſt Converſion, took joyfully the ſpoiling of their Goods, knowing that they had in Heaven, a better and more enduring Subſtance, and this was their Confidence, which they were not to caſt off, becauſe the Juſt liveth by Faith, and therefore it appeareth that this Confidence belonged neceſſarily to juſtifying, ſaving Faith, Heb. 10, 32, 34, 35, 38. Now let thoſe that alledge the Examples or Experiences of many modern Chriſtians to diſprove all that I have aſſerted, and conſider well whether theſe are fit to be laid in the Ballance againſt all the Scripture Examples and Experiences that I have produced out of the Old and New Teſtament. I confeſs that Aſſurance of Salvation is more rarely profeſſed by Chriſtians in theſe times than formerly, and we may thank ſome Teachers for it, that have deſerted the Doctrine of former Proteſtants in this Point, and vented againſt it ſeveral Errors, ſuch as have been already named, and now would take Advantage to confirm the Truth of their Doctrines from thoſe Doubtings in Chriſtians, that have been chiefly occaſioned by it. But however the nature of ſaving Faith is ſtill the ſame, and I aſſert that in theſe Days as well as formerly, it always hath in it ſome Aſſurance of Salvation by Chriſt, which doth and will appear, at leaſt in reſiſting and condemning all Doubtings, and praying againſt them, and endeavouring to truſt aſſuredly, and to call God Father, except in extraordinary Deſertions, by which our Gaſe muſt not be tried. We are not to truſt the Judgment of many concerning themſelves, they will judge falſly, that they have no Aſſurance at all, becauſe they know not yet by Marks and Signs that they are in a ſtate of Grace already, or becauſe they think that there is no Aſſurance when there are many Doubtings, and becauſe it is ſo weak and ſo much oppreſſed with Doubting, that it can hardly be diſcerned, as Life in a fainting Fit; but if their Judgments be better informed, they may be brought to diſcern ſome Aſſurance in themſelves: We are alſo to take heed of miſtaking thoſe for true Believers that are not ſo, and of judging this Point by their Experiences, which is a vulgar Error. The blind Charity of ſome moveth them to take all for true Believers, which are full of Doubts and Troubles concerning their Salvation, though it may be they only be convinced of Sin, and brought to ſome Zeal of God that is not according to the Knowledge of the way of Salvation by Chriſt, and they think it Duty to comfort ſuch Ignorant Perſons, by perſwading of them that their ſtate is good, and their Faith right, though they have no Aſſurance of Salvation. Thus they are brought to judge falſly concerning the nature of Faith, out of their blind Charity to ſuch as are yet in Ignorance and Unbelief, and inſtead of comforting ſuch, they rather take the direct way to harden them in their natural ſtate, and to divert them from ſeeking Conſolation by Saving Faith in Chriſt, and to ruine their Souls for ever.
Fifthly, The chief Office of this Faith in its direct ſaving Act, is to receive Chriſt and his Salvation actually into our Hearts, as hath been proved, which Office cannot be rationally performed, except we do in ſome meaſure perſwade our Hearts, and aſſure our ſelves of the Enjoyment of him, as the Body receiveth things into it ſelf by the Hands and Mouth: So the Soul receiveth theſe things to it ſelf, and layeth actual Hold on them by the Faculty of the Will, making choice of them and embracing them in a way of preſent Enjoyment and Poſſeſſion, as it doth by the Faculty of the Underſtanding ſee and apprehend them; thus the Soul receiveth Comfort from outward things. As a righteous Perſon cannot receive inward Comfort from outward things, as from worldly Eſtate, Wife, Husband, Friends, &c. except it chuſe them as good and count them his own by a Right and Title. This is the only rational way whereby the Soul can actively lay hold on Chriſt, and take actual Poſſeſſion of him and his Salvation, as he is freely offered and promiſed to us in the Goſpel, by the Grace of Faith, which God hath appointed to be our great Inſtrument for the receiving of him, and cloſing with him. If we do not make choice of Chriſt as our only Salvation, and Happineſs, or if we be altogether in a ſlate of Suſpence, and doubting whether God will be pleaſed to give Chriſt to us or no, it is evident that our Souls are quite looſe from Chriſt, and have no Holdfaſt or Enjoyment of him. They do not ſo much as pretend to any actual receiving or laying hold or chooſing of him, neither are they fully ſatisfied that it is lawful for them ſo to do, but rather they are yet to ſeek whether they have any good Ground and Right to lay hold on him or no. Let any rational; Man judge, whether the Soul doth, or can put forth any ſufficient Act for the Reception and Enjoyment of Chriſt as our Saviour, Head, or Husband, while it is yet in Doubt, whether it be the Will of Chriſt to be joyned with us in ſuch a near Relation; can a Woman honeſtly receive any one as her Husband without being aſſured that he is fully willing to be her Huſband? The ſame may be ſaid concerning the ſeveral Parts of Chriſt's Salvation which are to be received by Faith. It is evident that we do not aright receive the Benefit of Remiſſion of Sins, for the purging of our Conſciences from that Guilt that lyeth upon them, unleſs we have an aſſured Perſwaſion of God's forgiving them; we do not actually receive into our Hearts our Reconciliation with God, and Adoption of Children, and the Title to an everlaſting Inheritance, until we can aſſure our ſelves that God is graciouſly pleaſed to be our God and Father, and take us to be his Children and Heirs. We do not actually receive any ſufficient Strength to encourage our Hearts to Holineſs in all Difficulties, until we can ſtedfaſtly believe that God is with us, and will not fail nor forſake us.
Hence then we may firmly conclude, that whoſo ſeeketh to be ſaved by Faith, and doth not ſeek to have Aſſurance or Confidence of his own Salvation doth but deceive himſelf, and delude his Soul with a mere Fanſie inſtead of ſaving Faith, and doth in effect ſeek to be ſaved in his corrupt Natural ſtate, without receiving and laying actual hold of the Lord Jeſus Chriſt and his Salvation.
Sixthly, It is alſo a great and neceſſary Office of Saving Faith, to purifie the Heart, and to enable us to live and walk in the Practice of all holy Duties, by the Grace of Chriſt, and by Chriſt himſelf living in us, as hath been ſhewed before, which Office Faith is not able to perform, except ſome Aſſurance of our own Intereſt in Chriſt and his Salvation be comprehended in the nature of it. If we would live to God, not our ſelves, but by Chriſt living in us, according to Paul ▪s Example, we muſt be able to aſſure our ſelves as he did, Chriſt loved me and gave himſelf for me, Gal. 2.20. We are taught, that if we live in the Spirit, we ſhall walk in the Spirit, Gal. 5.25. It would be high Preſumption if we ſhould endeavour to walk above our natural Strength and Power by the Spirit, before we have made ſure of our living by the Spirit. I have ſhewed that we cannot make Uſe of the comfortable Benefits of the Saving Grace of Chriſt, whereby the Goſpel doth engage and encourage us to an holy Practice, except we have ſome Confidence of our own Intereſt in thoſe ſaving Benefits. If we do not aſſuredly believe that we are dead to Sin, and alive to God through Chriſt, and riſen with Chriſt, and not under the Law, but under Grace, and Members of Chriſt's Body, the Temple of his Spirit, the dear Children of God, it would be Hypocriſie to ſerve God upon the Account of ſuch Priviledges as if we reckoned our ſelves to be Partakers of them; he that thinks he ſhould doubt of his Salvation is not a fit Diſciple for this manner of Doctrine, and he may reply to the Preachers of the Goſpel, if you would bring me to Holineſs, you muſt make Uſe of other more eſſectual Arguments, for I cannot practice upon theſe Principles, becauſe I have not Faith enough to believe that I have any Intereſt in them: ſome Arguments taken from the Juſtice and Wrath of God againſt Sinners, and his Mercy towards thoſe that perform the Condition of ſincere Obedience, would work more powerfully upon me. O what a miſerable worthleſs kind of ſaving Faith is this? that cannot fit a Believer to practice in a Goſpel manner upon the moſt pure and powerful Principles of Grace, but rather leaveth him to work upon Legal Principles, which can never bring him to ſerve God acceptably out of Love, and as ſuch a Faith faileth wholly in the right manner of obeying upon Goſpel Principles, ſo it faileth alſo in the very matter of ſome great Duties, which are of ſuch a nature that they include Aſſurance of God's Love in the right Performance of them, ſuch are thoſe great Duties of Peace with God, rejoycing in the Lord always, Hope that maketh not aſhamed, owning the Lord as our God and our Saviour, praying to him as our Father in Heaven, offering up Body and Soul as an acceptable Sacrifice to him, caſting all our Cares of Body and Soul upon him, Contentment and hearty Thankſgiving in every Condition, making our Boaſt in the Lord, triumphing in his Praiſe, rejoycing in Tribulation, putting on Chriſt in our Baptiſm, receiving Chriſt's Body as broken for us, and his Blood as ſhed for us in the Lord's Supper, committing our Souls willingly to God as our Redeemer when ever he ſhall be pleaſed to call for us, loving Chriſt's Second Appearance, and looking for it as that bleſſed Hope: when we fall into any ſudden Doubting whether we are in a ſtate of Grace already when we are called to any preſent Undertaking, as to partake of the Lord's Supper, or any Duty that requires Aſſurance, to the right Performance of chem; we muſt relieve our ſelves by truſting confidently in Chriſt for the preſent Gift of his Salvation, or elſe we ſhall be driven to omit the Duty, or not to perform it rightly or ſincerely; can we judge our ſelves already in a ſtate of Grace by the reflect Act of Faith, if we do not find that we perform theſe Duties, at leaſt ſeveral of them ſincerely, or if we do not find that we have ſuch a holy Faith as doth enable or incline us to the Performance of them? And can we be thus enabled and inclined by any Faith that is without ſome true Aſſurance of our Salvation? Therefore I conclude, that we muſt neceſſarily have ſome Aſſurance of our Salvation in the direct Act of Faith, whereby we are juſtified, ſanctified, and ſaved, before we can upon any good ground aſſure our ſelves that we are already in a ſtate of Salvation by that which they call the Reflect Act. Give me ſuch a ſaving Faith as will produce ſuch Fruits as theſe. No other Faith will work by Love, and therefore will not avail to Salvation in Chriſt, Gal. 5.6. The Apoſtle James putteth thee upon ſhewing thy Faith by thy Works, James 2.18. And in this Trial this Faith of Aſſurance cometh off with high Praiſe and Honour: When God calleth his People to work outward Miracles by it, all things have been poſſible to them, and it hath frequently brought forth ſuch Works of Righteouſneſs, as may be deſervedly eſteemed great Spiritual Miracles; from hence hath proceeded that Heroick Fortitude of the People of God, whereby their abſolute Obedience to God hath ſhined forth in doing and ſuffering thoſe great things which are recorded in the holy Scriptures and in the Hiſtories of the Church. And if we be ever called to the fiery Trial as Proteſtants formerly were, we ſhall find their Doctrine of Aſſurance, to encourage us in ſuffering for the ſake of Chriſt.
Seventhly, The contrary Doctrine which excludeth Aſſurance out of the Nature of Saving Faith bringeth forth many evil Fruits; it tendeth to bereave our Souls of all Aſſurance of our Salvation and ſolid Comfort which is the Life of Religion, by placing it after ſincere univerſal Obedience, whereas if we have them not firſt, we can never attain to this Obedience and to any Aſſurance that dependeth on it, as hath been proved, and this as far as it prevails makes us ſubject to continual Doubtings concerning our Salvation, and to tormenting Fears of Wrath, which caſteth out true Love to God, and can produce no better than ſlaviſh hypocritical Service. It is one of the principal Pillars whereby manifold Superſtitions in Popery are ſupported, as their Monkiſh Orders, their Satisfactions for Sin by Works, of Penance, Bodily Macerations, Whippings, Pilgrimages, Indulgences, truſting on the Merits of Saints, &c. When once Men have loſt the Knowledge of the right way to aſſure themſelves of Salvation, they will catch at any Straw to avoid Drowning in the Gulph of Deſpair.
There is no way to adminiſter any ſolid Comfort to the wounded Spirits of thoſe that ſee themſelves void of all Holineſs, under the Wrath and Curſe of God, dead in Sin, not able ſo much as to think a good Thought; you do but increaſe their Terror and Anguiſh if you tell them they muſt firſt get Faith and Obedience, and when they find they have done that, they may perſwade themſelves, that God will receive them into his Grace and Favour. Alaſs they know that they cannot believe nor obey, except God prevent them with his Grace and Favour, and what if they be even at the Point of Death, ſtrugling with Death's Pangs, ſo that they have no time or leiſure to get good Qualifications, and examine the Goodneſs of them, you muſt have a more ſpeedy way to comfort ſuch by diſcovering to them the Free-Promiſes of Salvation to the worſt of Sinners by Faith in Chriſt, and by exhorting them to apply thoſe Promiſes and truſt on Chriſt confidently for Remiſſion of Sins, Holineſs and Glory, aſſuring them alſo that God will help them to believe ſincerely on Chriſt, if they deſire it with all their Hearts, and that it is their Duty to believe, becauſe God commands it.
Several other Evils are occaſioned by the ſame Doctrine, Men are unwilling to know the worſt of themſelves, and prone to think their Qualifications better than they are, that they may avoid Deſpair; others pleaſe and content themſelves without any Aſſurance of their Intereſt in Chriſt, becauſe they think that is not neceſſary to Salvation, and that but few attain to it, and in this they ſhew little Love to Chriſt, or to their own Souls, ſome foſter Doubtings of Salvation as Signs of Humility, though they will hypocritically complain of them; many miſpend their time in poring upon their own Hearts, to find out ſome Evidence of their Intereſt in Chriſt, when they ſhould rather be imployed in receiving Chriſt, and walking in him by a confident Faith.
Some are troubled with Doubts whether they ſhould call God Father, and what Apprehenſions they ſhould have of him in Prayer, and are offended at Miniſters, that in their Publick Prayers uſe any Expreſſions that the People cannot joyn in, as if they do own God as their God and Father, and Chriſt as their Saviour; and upon the ſame Account they are offended at the Publick ſinging of many of David's Pſalms, and avoid partaking of the Lord's Supper, becauſe they are not ſatisfied about their Intereſt in Chriſt.
Though true Believers have ſome Aſſurance of Salvation in Saving Faith it ſelf, yet it is much weakned in many by this contrary Doctrine, and aſſaulted with many Doubtings, and then other good Qualifications muſt needs be low and weak together with it, and ſo obſcure that it is very hard to diſcern them; how hard a thing then will it be for true Believers to aſſure themſelves, by the certain Knowledge of their own Sincerity, that they are in a ſtate of Grace already, which is the only Aſſurance of Faith? Some preſcribe Marks and Signs to diſtinguiſh Sincerity from Hypocriſie, that Believers cannot ſufficiently try themſelves by them, except they have more Knowledge and Experience than Ordinary.
Thus many Believers walk heavily in the Bitterneſs of their Souls, conflicting with Fears and Doubtings all their Days, and this is the Cauſe that they have ſo little Courage and Fervency of Spirit in the ways of God, and that they ſo much mind earthly things, and are ſo afraid of Sufferings and Death. And if they get ſome Aſſurance by the Reflect Act of Faith, they often ſoon loſe it again by Sins and Temptations. The way to avoid theſe Evils is to get your Aſſurance, and to maintain it, and renew it upon all Occaſions by the direct Act of Faith, by truſting aſſuredly on the Name of the Lord, and ſtaying your ſelf upon your God, when you walk in Darkneſs and ſee no light in any of your own Qualifications, Iſa. 50.10. I doubt not but the Experience of many choice Chriſtians will bear witneſs to this Truth.