2 PET. […]. 10.
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 figtree 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. […], some derive it from […] Mouls, or earth-mice, that can see nothing, though in the open light: Others from shutting the eye, and so purblinde men are said […], who see things that are near, but not afar off. Though some say […] is not lusciosus, but […]. 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.
Observ. That its not only possible, but a duty in Christians, to indeavour after an assurance 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 and1 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.