Fourthly, This certainty of grace is a strong and mighty buckler against all those violent assaules and temptations, that the devil useth to exercise the godly with. His⁴ temptations are, That they are hypocrites, that all the calamities which fall upon them are because God is not reconciled with them, that they seek themselves and not the glory of God. Now there is no such brazen wall to repell all his darts, as the testimony and knowledge of the truth of grace in our hearts. This was the aqua vitae, that kept up Job. You know what fiery temptations he had, God seemed to be against him; godly friends judged him an hypocrite: The devil he assaults him; he saith, Doth Job serve God for nought? God hedgeth him in, and giveth him outward prosperity; no wonder then if Job serve God, Job 1. These are strong tempestuous windes, able to tear up the root of the strongest oak; but yet he stands like an immoveable root; and all because of that integrity and sincerity which he knew to be in himself; he knew his aims and ends to be pure, he knew he served God for Gods sake. As this is of great consequence to defend against the devils accusations, so also against the calumnies and false clamours of the devils instruments. As the devil is […], The accusér, so all wicked men do diabolize; they charge the generation of the godly for hypocrites, for dissemblers, for painted sepulchres; but the knowledge of their own uprightnesse, and the graces of God in their soul, do abundantly fortifie them; whereas this is terrible to have other men condemning us, and God also, and our own consciences condemning us.

Fifthly, This certainty is a speciall means to breed contentation of minde, and a⁵ thankfull, chearfull heart in every condition. As we told you, David in that great exigency of his, incouraged himself in his God: and in his Psalms, that the Lord was his portion, and his inheritance: Now this could not be known, unlesse he also were certain of his godlinesse; for God is not the portion or inheritance of wicked men. And upon this it is, that he saith, God had put more joy into his heart, then they have, when wine and oil increaseth, Psal. 4. If therefore thou wouldst have that happinesse on earth, true contentation of spirit, it must be from the knowledge of thy grace, and sense of Gods love in Christ, when thou canst say, Soul, take thy spiritual ease and heavenly quiet, for here are many good things stored up for thee: This is to be a godly Dives indeed, a Dives in soul, and to fare deliciously, in a spiritual sense, every day.

Lastly, This certainty of grace is a sure and speciall antidote against death in all⁶ the fears of it. This makes the King of terrors, a King of all consolations: For seeing that by grace we are the members of Christ, death hath no more sting on us, then on Christ our head. And therefore the godly may in Christ triumph, O death where is thy sting, O grave where is thy victory! 1 Cor. 15. 55. These serpents may be handled, because their stings are out. Let them howl and roar out at the approach of death, who know not whether God be their friend, or enemy, or rather may know he is their enemy; who have just cause to doubt, whether they are going to hell or heaven: Oh to such, the very name and thought of death and judgement, must be full of amazement and terror: But to those who are in a holy manner perswaded of their interest in Christ, that perceive the sure evidences of Gods grace in them; they may lift up their heads for their redemption draweth nigh: And indeed this should much incite you, to seek after such a support at death. Hezekiah upon the sentence of death passed on him, supported himself with this, 2 King. 20. 3. And what wilt thou do, when the hour of death approaches: here is no longer the comfort of thy riches, wife and children to be injoyed; here is no longer the company of thy friends and acquaintance to be retained. Oh then! when thou art to be sure no longer of any earthly comfort, would it not be better then a world to thee to be sure of heavenly comforts? Oh that you would be wise for your latter end. Do something that may stand you in stead, when you are dying men, gasping at the last. Drowning men use to catch hold on any thing. Oh dying and drowning men should be sure of a fast hold to lean upon; These are the advantages.⁷

But the godly heart may inquire, How shall I know this holy certainty and perswasion by Gods Spirit, from my own perswasion, from the self-flattery that is in me? Are there not thousands of people that call darkness light, and bitter sweet? that conclude the truth and goodnesse of their heart in all respects towards God. It’s true it cannot be denied but that there are such foolish dreamers, who dream of their fulnesse when they are indeed empty; yet to a searching eye they may be quickly distinguished.

For first, Holy certainty is kept up in all exercises of grace, and constant tender avoiding of all known sin: but presumption will agree with the practice of all these. He is confident of Gods love, of his own good heart; yet a notorious beast, a constant swearer, a constant liar, unjust in his dealing, lustfull and voluptuous in his life. Oh these must needs be horse-beetles that can live in such dung; not Christs doves who delight in neat and sweet places. What? thou hope in God? thou trust thou hast a good heart and a good conscience when so much wickednesse is in thy life! This is impudent presumption, and Gods eies are purer then to accept or love such. Doth a man then think he hath grace in his heart, how carefull is he to practise all good known duties, and to avoid all known sin.

Secondly, Presumption is unwilling to be searched and tried. It flieth from the light, it cannot abide the touchstone; but this holy certainty loveth a deep search.⁸ It is here as between the Heretique and the Orthodox man; Heretiques they are lucifugae Scripturarum, as Tertull, said, The bats and owls that fly from the light. The thief hates the light, saith our Saviour, John. 2. 20. But the true doctrine, that desireth to be tried and dived into. Then thus, where a true knowledge of grace is, that man crieth with David, Prove me, Lord, examine and try if there be any false way, Psal. 26. 2. But where presumption is, that would not have a cracked title, or a forged evidence brought before the Judge.

Thirdly, Presumption beareth up a mans heart, till a man come to some great and extraordinary calamities, and then this bubble vanisheth away. Its not truly rooted,⁹ and so will not abide a violent storm. They fall from presumption into despair. But see how Job and David can go through the hardest brunts; though they be under many briars, yet these innocent sheep lose not their wooll. Dross will melt in the fire, but gold will be the more refined. The winde makes chaff fly away, but leaveth the corn more purified. The righteous hath hope in his death, Prov. 14. 32. then when the presumptuous mans hope doth most wither many times.

Fourthly, Presumption is not opposed nor assaulted by the devil. Satan doth not tempt and labour to drive people out of it, but nourisheth them in it. But out of¹⁰ this holy certainty, the devils main scope is to drive them. You see he was not afraid to shoot out his fiery dart even at Christ himself, upon this, Whether he was the Son of God. And his stratagem was to make Job think, and condemn himself for an hypocrite. So that godly assurance is much opposed, both by the devil and the unbelieving heart of man; its hardly obtained, and hardly retained. But of presumption we may say, as Isaac did of his sons counterfeit venison, how comest thou by it so quickly my son? How come you to be confident thus quickly, thus easily? This man-childe is born, and your soul hath not been in travell and pangs: this is not Gods way.

Fifthly, It is the sure character of presumption, that it divideth the means and the end. It hopes for such priviledges, though it never do the duties: Now this is¹¹ not assurance, but a presumptuous delusion, whereas you see this text is, To give all diligence to make your calling sure. Presumption is like that charity James speaks of, that giveth good words, bids the party go home and be warmed and cloathed, but doth not give any thing; and in this presumption most men live: They hope for that end, the means whereof they are never conversant in. Should they tempt God about their naturall life (they will not eat and drink and think to live) all men would say it were horrible presumption: but though they do it palpably about supernaturall life (they will neither repent or forsake sin, or live holily) and yet hope Christ will be their Saviour. Though they do thus, yet men see not their own folly and madnesse therein.

Sixthly, Presumption is but a self-deceiving, false logick that a man deceiveth himself with. Whereas you heard this certainty is a knowledge wrought by Gods¹² Spirit in us. The Apostle James saith, If any man seem to be religious and bridle not his tongue, […], he makes a false syllogisme, James 1. 26. He takes non causa, procausa; and indeed all presumption is nothing but a false syllogisme; a man takes that for a cause which is not a cause: or else it is an ignoration of the proper state of the question, that it is to be indeed godly, how much goeth to the nature of it.

Seventhly, The presumptuous man is full of haughty arrogance and proud preferring¹³ of himself, contemning and undervaluing others. Thus that Pharisee, Lord I thank thee that I am not as other men, &c. Whereas true assurance is accompanied with deep humility, and a pitifull respect to others, praying and mourning for others; Oh that their eies were opened; Oh that they were inriched with the grace of God, as they are. Humility and self-emptinesse is an inseparable effect of godly assurance, and of precious esteem with God. Minimum de se sensisse, tam magnum est quam maximas res fecisse, The lowest love, and the least thoughts of our selves, is as great, as to have done the greatest and most excellent things.

In the next place it may be questioned, What that godly person should do,¹⁴ who hath not this assurance; though grace be in him, he knoweth it not, yea he thinketh the clean contrary. Even as Luke 24. 16. When Jesus after his resurrection appeared to the disciples, though he drew nigh to them, and talked to them, yet saith the text, Their eies were holden, that they did not know him. So it is with many a gracious heart, Christ is spiritually in the soul, grace is present, yet he cannot feel this. Though the sun of righteousnesse be in his heart, yet he walketh in darknesse.

Now to such an one we say, Let him walk in a faith of adherence and dependance when he hath none of these evidences. This the Scripture cals trusting, relling, leaning and staying of the soul upon God. David in many Psalms hath only this plank to stand upon in the great Ocean: For this you must know, though assurance be a duty, and to be pressed after, yet it is not the faith that justifieth. Thou maiest belong to God, and have an interest in the promise, though thou feel no evidences of it. Who is he that feareth God, walking in darknesse and hath no light, let him stay himself upon God? Isa. 50. 10. So then, if thou findest thy soul like a parched heath; thou goest bowed down, thinking thy self a withered branch, a dried tree; consider what is thy duty, what doth God require of thee? even a depending and waiting on him. And this dependance of faith is far more noble then the assurance of faith.

For first, In assurance, there I go on in holy duties, and love of God, because¹⁵ of the sensible sweetnesse and delight that I have; but in dependance there I trust in God, when I have no sense or feeling: So then, as it is a greater act of love to God, when I love him though he afflicts me, though he blesseth me with no outward mercies; so it is a greater act of obedience to wait and depend on God, when I feel my own unworthinesse and load of sin, then when the goodnesse of my heart is cleared up unto me.

Secondly, To depend and wait on God, though darknesse be in thy soul, argueth¹⁶ thy faith more firm and strong. As when the woman of Canaan would not give over, though Christ called her dog, yet this made her faith to appear great faith. It was an high expression in Iob, Though he kill me I will trust in him. Do not then give over thy constancy in holy duties, be not discouraged in waiting, on God for assurance, for he will at last cause the sun to arise, and the dark night to fly away.

And thus I shall conclude this text, still pressing you to be upon more sure and certain terms about your souls, then many are. God bid Hezekiah set his house in order before he died: Oh do thou set thy soul in order, cast up all thy spirituall accounts. It is a wofull thing when thou art dying, then to cry out, Oh I know not what to do, live I must not, dy I dare not; every thing is in disorder, there is nothing sure about my soul. What do you think my beloved brethren? Are not these things the greatest reason in the world we perswade you to? How unexcusable will ye be? when will ye go away and say, It is true indeed, we should be upon sure terms, It is an happy thing to be so, but the world, that hinders me, my lusts they hinder me. I tell you the consideration of these things have so affected men heretofore, that they have gone and lived in cells, and holds of the earth; they have shut themselves up in woods and wildernesses, that they might attend to this great matter the salvation of their souls. This indeed was their blinde zeal and indiscreet forwardness, but it will certainly at the day of Judgement rise up and condemn thy jollity, thy carnall security in a sinfull way.

Footnotes

1. The advantages that the godly have by Assurance. 1. ↩

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7. How to know true certainty which is wrought by the Spirit, from the false perswasions of a mans own heart. 1. ↩

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14. What a godly person should do that wants Assurance. ↩

15. The dependance of faith more noble then Assurance 1. ↩

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