Secondly, You are to know, the soul of a man being a rational and spirituall substance,2 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, Lord4 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, […], 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 of5 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 feareth 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.6 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.7 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.8 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,9 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 that10 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 gracious11 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. Use of severe Reproof, of that horrible, prophane, and supine negligence of 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.