the reason why many Professors are unsatisfied about their sincerity though they have a pretty good conversation are conscientious affectionate zealous yet they are full of fears they are often perplexed and don 't know what to make of themselves it seems to them that their walk is pretty much according to rule but they do not know that ever they did perform any act of saving grace they can't answer to such questions Lovest thou me Joh. 21.17 Or dost thâ—â— believe on the Son of God Joh. 9.35 this does create a deal of perplexity to them and they are afraid what will become of themselves after alâ— their profession And there are three sorts oâ— them 1. Some Professors never did see any act oâ— grace in themselves they never had any and therefore could not see any they have had affection but no love sorrow but not godly sorrow encouragement but no faith There be many Professors that are utterly destitute of gracious carriages they have the resemblance of them buâ— they never had any exercise of grace they are spiritually dead and never did perform any act oâ— spiritual life thus it was with Saul Doeg Achitophel Judas and Demas they were only the pictureâ— of Saints and imitated the actions of Spiritual Life but did not perform them an evil tree can't bring forth good fruit men can't gather grapes of thorns or figs of thistles Mat. 7.16 18 they can't see acts of grace men cannot see that which is not 2. Some Professors never did certainly know that they have performed any act of saving grace they have discovered the workings of grace some times in themselves but not so plainly as to be able to speak roundly up to it as Peter did Lord thou knowest all things thou knowest that I love thee Joh. 21.17 they understand that there is a great deal that does resemble grace that is not grace and so they doubt whether it be of the right kind they know that there is a temporary faith Luk. 8.13 some believe for a time and then fall away and there may be strong desires and delight where there is no sincere love here may be great pangs of affection without any uprightness and the acts of grace were not so clear as some others do speak of hence they are not fully satisfied as when one sees a man at a great distance he is at some loss whether it be a man 3. Some have certainly seen the workings of grace but through temptations since they have lost the certainty of that knowledge at the time they knew they did believe in Christ and that they loved God and could say as David Psalm 116.1 I love the Lord and as Psal 46.1 The Lord is my strength and refuge but afterwards they have not so full and clear a remembrance of it and God brings them into affliction and unbelief prevails and now they are suspicious that they were mistaken besides God don't hear their prayers they have sought him many a time for such such a mercy and he has denied them at last besides they find a dead heart corruption strong and have had no such plain working of Grace a pretty while accordingly they are full of fears whether they are not mistaken they say if there were no deceit in it how comes it to be so and so with me USE II. Others cannot be certain of a mans sincerity from his Conversation if others see men carry well they presently say they are good men 〈◊〉 but they don't know it from thence there iâ— indeed ground enough for Charity but not for Assurance for whatever mens Conversation be if they don't see the actings of Grace they can not be assured that the man is a Godly man It is not good to depend upon the judgment oâ— others for they do not know whether a man be sincere or not All the external acts of Charity Piety Justice and Sobriety may be performed by a man that has no Grace Prudence and Conscience may produce them all and one that has no Grace may carry as well in the eye of the world as he that has it Peter does but suppose Silvanus to be faithful 1 Pet. 5.12 Consider 1. The inward actings of Grace are invisible to others A man may look into his own heart and see the actings and workings that are there but he can't look into the hearts of others men can't tell what actings there be â—n their understandings and wills men can't â—ee when they act nor what they act nor what they act upon nor how they act men can't â—ell whether they chuse or refuse Jer. 17.9 The heart is deceitful above all things who can know it 2. Men cannot by words or actions make the actings of grace so visible to others that they can distinguish them if a man talke graciously and walk graciously he can't make another certain that he does so another that sees the external action can't certainly distinguish it from a formal action if he satisfy another yet he can't assure another that it is 〈◊〉 gracious action a man may speak like an Angel yet not have charity he may give all his goods to feed the poor and his body to be buried and yet not have charity 1 Cor. 3.1 2 13. USE III. Of Warning That you be not confident of your sincerity from your walk without the certain knowledge that you have performed any act of saving grace some men will be confident that they are in a good estate though they do not know that ever they believed in Christ or have exercised any true love to God all that they have to say for themselves is that they have a consciencious caâ— to do their duty and are many times affected iâ— a religious way and hope they do trust in Chriâ—â— and make the glory of God their end and the find affection to the people of God but this yoâ— may be sure of you can't conclude your sinceritâ— from your walk unless you know that you havâ— performed some act or acts of saving grace 〈◊〉 you do know that then you have reason to conclude your walk to be holy where there is on act of saving grace there will be more there 〈◊〉 the principle but without this you cannot conclude it Consider 1. If you be sincere this confidence 〈◊〉 meer flattery good men sometimes think the are good upon such foundations as will not hold as because God does the things that they havâ— prayed for because he smiles upon then in his Providence because others think they arâ— Saints so this is one way of flattery if you be upâ—â— right yet you can't tell it from your walk if you do not know that you exercise grace for ought any thing that you know your life is a life oâ— hypocrisy men may do all that you know you do and yet be hypocrites your walk can't be evidential to you if you do not see the acts oâ— grace your confidence is presumption men must go upon a
sure bottom 2 Cor. 13.5 Examinâ—â— your selves prove your own selves this flattering â—eep that you are fallen into does you much hurt his makes you neglect a good confidence and â—xposes you to live a careless life without any â—â—eat matter of the life of religion 2. If you be not sincere it may prove your â—hine some men that take notice of their conâ—cientiousness do conclude themselves godly â—hen they are ungodly and fall short of a principle of grace they are destitute of faith and â—â—ve Joh. 5.42 I know you that you have not the â—â—ve of God in you but because they imagine that â—hey are sincere they rest in their present attainments Joh. 9.41 because you say we see therefore â—our sin remaineth when they are stirred up to â—et sincerity they hope they have it already they â—ope others will take the warning and that their children will hearken but they think themselves â—re out of danger counsels and warnings are â—ost upon them they bless themselves in their present estate they think their disease is cured and so give over the use of means they think â—hey are provided for Eternity and so they are â—t rest they are under some endeavours to get â—nore knowledge and more grace but not to be Converted hence this work is neglected when once they have taken up such a conceit that they â—re godly they have got their deaths wound if â—nercy do not prevent they live carelesly and when they come to dye they will be shut out of the Kingdom of God there will be no rooâ—â— for them in heaven Mat. 25.12 Depart from inâ—â— I know you not Isa 50.11 all you that kindle a fiâ—â— and compass your selves about with sparks walk 〈◊〉 the light of your fire and in the sparks which you haâ—â— kindled this shall ye have of mine hand ye shall down in sorrow USE IV. Of Direction To Saints how to get the knowledge of your sincerity by getting such visibâ—â— actings of grace that you may know them ceâ—â—tainly to be the acts of saving grace it is a greâ—â— exercise to some Saints whether they be sinceâ—â— Saints they labour in it for many years and oâ—â— Minister gives signs and they try themselves 〈◊〉 them and another gives signs and they try themselves by them and sometimes they think thâ— see the signs of Saints and sometimes the sign of hypocrites and they don't know what 〈◊〉 make of themselves the best way is to get suâ— exercise of grace that you may know it to 〈◊〉 grace don't let grace lie in a withering condiâ—â— on let it flourish that it may act visibly thâ— you may certainly know it your walk withoâ—â— this will never clear up your good condition Consider 1. There is good use of sign provided they be true signs warranted by â—â—ght interpretation of the Scripture though â—â—any signs that men give are very fallible it if the signs be good there is very good â—e to be made of them though a man may â—k signs of signs endlessly yet they are of â—â—od advantage to beget a probable knowledge 〈◊〉 a mans good estate many persons are inâ—uraged and supported by them 1 Joh. 3.14 â—â—ereby we know that we are passed from death 〈◊〉 life because we love the brethren and they â—e a further confirmation to those that have â—â—d Assurances of their sincerity when they â—â—d Scripture signs falling in with those evidences which they have formerly received they â—â—e further established thereby 2. But the visible actings of Grace will â—â—isfy all sorts of Christians We may distinguish Christians into two sorts some are persons 〈◊〉 great understanding and knowledge they â—â—ve a deep insight into those ways of deceit â—â—d hypocrisy that the heart is subject to â—â—d they are apt to be puzled with questions â—â—d doubts that fly over the heads of others â—â—ey are afraid of such deceits as other men â—â—n't suspect but when they have plain visible â—â—â—rkings of Grace that they know to be Grace â—â—is fully satisfyes them Thou knowest that I â—â—e thee Joh. 21.17 Others are weak and ignorant and can't give many signs of true Grace nor distinctly take them up when they are laid down yet when they plainly see the visible actings of saving Grace the thing is puâ— beyond question A weak woman is as weâ— satisfyed that she loves her child as the wisefâ— man in the land though she can't make a largâ— discourse upon it nor prove it by infallible signâ— because she seels her love so it is in this case 3. Though the visible actings of Grace may be counterfeited yet they that have them may know that they have them There is nothing but may be counterfeited men may counterfeit themselves to be great men and holy men Golâ— and Silver and Jewels may be counterfeited So these visible actings of Grace men may have very strong affections where there is no love or godly sorrow Matt. 8.19 Master I will follow thee whither soever thou goest 1 Sam. 24. 16. Saul lift up his voice and wept Men may say Hosanna to day and Crucify to morrow Yet those that have the visible acting of Grace know it He that dreams thinks he is awake but he that is awake knows he is awake though there be counterfeits yet the â—â—ible actings may be known at the time 4. If men have such visible actings of Grace but now and then they will be of great use to them as long as they live though they may be after that Exposed to great Temptations yet these actings of Grace that they have â—een will be stay to them they will worâ— an abiding hope in the heart they will often have occasion to call to mind the years of the right hand of the most high and their Song in the night If a man should live many year after he will not forget this Psal 63.2 That I may see thy power and glory so as I have seen thee in the Sanctuary If he has great Temptations from deadness and from Gods with drawings this will come to mind and so he will have hope and the more such acts are repeated the more advantage he is under to have a settled Assurance of his sincerity FINIS
THE TRYAL OF Assurance Set forth in a SERMON Preached at Boston upon a Lecture day July 7th 1698. By Solomon Stoddard Pastor of the Church in Northampton 2 Pet. 1.10 Brethren give diligence to make your Calling and Election sure BOSTON in NEW-ENGLAND Printed by B. Green and J. Allen. Sold 〈…〉 The TRYAL of Assurance John 21.17 Simon son of Jonas lovest thou Me THE falls of the People of God 〈◊〉 darken their sincerity they are as 〈◊〉 Cloud covering their uprightness thâ—â— do make their sincerity questionabâ—â— unto others some that take notice of their faâ—â— are ready to suspect and others are ready to deâ—â— their sincerity standers by are apt to impuâ—â— their falls to their Hypocrisy and the reigninâ— power of sin as if they had now proveâ— themselves to be Hypocrites They are readâ— to say of them as David said of Doeg Lo thâ— is the man that made not God his trust And thâ—â— â—â—â—s make their sincerity questionable to themâ—â—â—ves if they have seen something of uprightâ—â—ss in themselves before now they fear they â—â—re mistaken they think if there had been â—â—y Grace that would have preserved them â—â—â—m falling their falls wound their Consciences â—â—d disturb their Peace They think if God â—â—d loved them he would not have suffered â—â—â—m to fall into such sin it seems to them 〈◊〉 be the fruit of Gods hatred they are apt 〈◊〉 think that their sins have turned away the â—â—â—rt of God from them and that he cannot â—ight in them they think moreover that if â—â—â—y had loved God they could not have been â—â—â—wn to sin so against him Satan is wont to 〈◊〉 prove their falls unto their discouragement â—â—d raises such mists that day is turned into night 〈◊〉 to them Upon this occasion Christ puts this â—â—estion to Peter the Disciples might be unsaâ—â—fyed with him because of his fall and he â—â—ight be dissatisfyed with himself but hereby â—hrist is leading of him into the Examination 〈◊〉 his own sincerity You may conceive Christs â—â—eaning thus Peter you have made a Profession many years but in the time of my affliction â—â—ou shamefully denied me you formerly professed â—â—at you would dye with me before you would â—â—ny me but as soon as the Temptation came â—â—u presently denyed me and as if it were â—â—t enough to do it once you did it a second and a third time and as if plain denying 〈◊〉 not been enough you did it with Cursing 〈◊〉 Swearing is there any love in your heart uâ—â— me you shewed some affection but now 〈◊〉 throwing your self into the Sea but is it 〈◊〉 love have I your heart am I the object 〈◊〉 your love you professed more love than other Disciples but do you indeed love me DOCTRINE If a man do's not certainly know that he performed one act of Saving Grace he can be certain of his Sincerity from his Walk The Tryal of sincerity is a great and weight work Ministers had need be careful in givâ—â— Rules of Tryal and People had need be careâ—â— in applying Rules of Tryal the Doctrine 〈◊〉 propounded to prevent mistakes in this matâ—â— Godly men are described in the Scripture to 〈◊〉 men that walk in the law of the Lord men 〈◊〉 walk not after the flesh but after the Spirit but 〈◊〉 is impossible for any man to evidence his sinceâ—â— from hence unless he certainly knows that 〈◊〉 has performed some act or acts of saving Graâ—â— A man may have a probable knowledge of 〈◊〉 sincerity though he do not certainly know 〈◊〉 he has performed any act of saving Grace 〈◊〉 this is all that he can attain to by his walk 〈◊〉 〈◊〉 do not know that he has performed any one 〈◊〉 of saving Grace There be many acts of â—â—ing Grace as to believe in Christ to love â—â—d and Christ to hate sin to make the Glory 〈◊〉 God one's end and if a man don 't certainly â—â—ow any such thing by himself he will never â—â—â—able from his walk to prove himself to be â—â—aint If a thing shine like fire in the night 〈◊〉 you cannot know it to be fire from thence â—â—ess you see in it some property of fire If a â—â—â—ng acts as if it had life yet you cannot know 〈◊〉 thence that it has life unless you know â—â—â—e action to be a Vital action You cannot â—â—ow that a man do's miracles unless you know â—â—â—e one action to be miraculous So here In order to the clearing of this I shall first â—â—â—mise three things 1. They that walk in a way of holiness are â—â—cere all that walk in a way of obedience are 〈◊〉 right Walking in Gods ways is the Character 〈◊〉 a Saint Psal 119.1 Blessed are the undefiled in 〈◊〉 way who walk in the law of the Lord. An holy 〈◊〉 is a certain sign of a holy heart A life of obedience shows a principal of Grace they that live â—â—ife of humility love and faith are real Saints â—â—y are such indeed as they do profess themselves 〈◊〉 be though they have many infirmities and corruptions yet they are sincere Saints An holy life â—â—â—ore than any Hypocrite can attain unto he may counterfeit Holiness and have the image 〈◊〉 it but falls utterly short of an holy life an hoâ—â— life is a life of sincerity and flows from a principle of sincerity other principles may make a maâ—â— live a moral and religious life Prudence Priâ—â—â— and slavish fear may produce much out ward coâ—â—â— formity and many inward affections but onâ—â— a principle of Grace can inable a man to live 〈◊〉 holy life all that live holily are regenerate meâ—â— Eph. 2.10 Created in Christ Jesus unto good worâ—â— 2. They that walk in a way of unholiness aâ—â— not sincere they that lead an unholy life aâ—â— not upright a principle of Grace will keep 〈◊〉 man from ways of sin 1 Joh. 3.9 He that 〈◊〉 born of God doth not commit sin for his seed remainâ—â— in him and he cannot sin because he is born of Goâ—â—â— he has so much fear that he can't live a life 〈◊〉 sin he hates sin so that he cannot live a life 〈◊〉 sin Some that are sincere have a less degree of sincerity than others but the least degree 〈◊〉 sincerity will preserve a man from an unholy liâ—â— Psal 18.23 I was also upright before him and I kâ—â—â— my self from mine iniquity An unholy life she 〈◊〉 the reigning power of sin Joh. 8.34 He that coâ—â—â— mitteth sin is the servant of sin They that are seâ—â—ing any Lust are not serving of the Lord if mâ—â—â— make great pretensions of sincerity yet lead unhâ—â—â— lives there is no sincerity in them if they haâ—â—â— great affections and hopes yet they have no â—â—â—cerity they profess one thing and practise another If men serve their Pride or their Coveteousness or their Voluptuousness they are not sincere â—â—ey are utterly destitute of a principle of Grace 〈◊〉 they have shews of Grace yet they are but Hyâ—â—crites and will be damned
at the last day Luke 13.27 Depart from me all ye workers of â—â—iquity 3. Many men seem to themselves to walk in a â—â—ay of Holiness yet don't certainly know that â—â—er they did perform an act of saving grace â—â—ough all that make an high profession don't â—â—em to themselves to lead an holy life yet aâ—â—ndance of them do they are consciencious of 〈◊〉 their ways have many religious affections â—â—â—urn for sin rejoyce in Sabbaths are thankâ—â—â— for mercies are afflicted under the Tokens 〈◊〉 Gods Anger are desirous of the Conversion 〈◊〉 others it seems to them that they live in â—â—ne degree as Saints of old did they think they â—â—lk holily yet many of these persons don 't cerâ—â—â—nly know that ever they did perform one act 〈◊〉 saving grace several of them never did perâ—â—m one act of saving grace therefore they canâ—â—â— know that they have and some that have â—â—e it are in the dark about it they are under â—â—bts and uncertainties about it the Question 〈◊〉 Whether such persons can know from their â—â—lk that they are sincere This the Doctrine â—â—s deny and it may thus be cleared up Argument 1. It is the acting of Grace thaâ— makes and shews the Walk to be holy it is noâ—â— the orderliness of mens walk that shews it to beâ—â— holy nor the affectionateness of mens hearts iâ—â—â— Religion that shews their walk to be holy noâ—â— the long continuance of good carriages nor 〈◊〉 good behaviour in a day of temptation nor 〈◊〉 savoury spirit these things may all be yet the 〈◊〉 walk not be holy if there be the acting of love 〈◊〉 faith and repentance then the walk is holy buâ—â— all that men do is done in hypocrisy if there bâ—â— not the acting of grace if there be no grace iâ—â— their prayers in their fastings in their discourses all is in hypocrisy conscienciousness don't prove their walk to be sincere the young man in the Gospel was conscientious Mat. 19.20 all these things have I done from my youth Zeal don't prove it a man may be zealous yet not upright Rom. 10.2 they be the actings of grace that make and shew the walk to be holy if it be not a life of faith and love it is not a holy life Gal. 2.20 the life that I live in the flesh I live by the faith of the Son of God therefore he that don't know that he has performed an act of grace can't know that he has an holy walk he that don't know that he has that which is the life of an holy walk and essential to it can't know that his walk is holy 2. It is harder to know an holy walk than one act of grace it is harder for any man to discern that he leads an holy life then that he performs a gracious act for an holy life does consist of many gracious actions and it is harder to discern that a man has done many then that he has done one it is harder to find out many profitable herbs in the field than one harder to discern many trains of Wheat among the Chaff than one it is harder to find many Evidences of a good Estate than one to the discerning of many acts of trace there is required more observation and examination then to the discerning of one act of grace if it be difficult to find one it will be more difficult to find two ten an hundred therefore he that don't know that he has performed one act of grace does not know that he leads an holy life I may allude to that Jer. 12.5 if thou hast run with the foot men and they have wearied thee how wilt thou contend with horses 3. If the holiness of mens actions can't be discerned severally it can't be discerned in conjunction if a man looks upon his actions severally and cannot say that this or that or any one was an holy action he cannot say concerning any action that it was an act of saving faith or saving love how can he when he looks upon his carriages together say they are holy if there be no one action that he can say is sincere how can he say that his walk is sincere if a man sees an heap of corn how can he say it is an heap of wheat when he does not know that there is one grain of wheat there the sincerity of his walk depends upon the sincerity of particular actions and if that be hidden from him how can he say his walk is sincere if for ought he knows every prayer and duty be done in hypocrisy then for ought he knows his whole life is a life of hypocrisy if he can instance in no action that is certainly otherwise it may be so for ought that he knows if he can't answer to this question Joh. 21.17 Lovest thou me or to that Joh. 9.35 dost thou believe on the Son of God or some such like he cannot tell that he lives an holy life therefore such a man can't prove his sincerity from his walk No walk can be evidential but what is made up of acts of grace therefore if he sees none he can have no evidence from his walk 4. If there be no act of grace there is no sincerity therefore if he sees no act of grace he sees no sincerity when there is no act of grace there is no principle of grace though a man walk in print yet there is no sincerity many carry themselves very fairly but if there be no grace there is no uprightness in them Joh. 5.42 I know you that you have not the love of God in you it is all counterfeit walk they are like men upon the Stage that personate other kind of men so these men walk like Saints and talk like Saints but if there be no act of grace they are no Saints they want that which does constitute a Saint therefore if a man do not know any act of grace in himself he can't know himself to be a Saint though he walk like an Angel 5. The multiplication of such acts as are common to Saints and hypocrites don't shew him to are sincere prayer is common to Saints and hypocrites Psal 78.34 When he slew them then they tought him they returned and enquired early after God therefore if a man do this a thousand times it don't prove him to be a Saint so morality is common to Saints and hypocrites Mat. 19.20 and if a man carries morally twenty years together it don't shew him to be a Saint so zeal so delight in Sabbaths if an hypocrite may do these things then the multiplication of them and walking in such a way is no evidence that which is common let it be multiplied never so often don't become saving multiply cyphers and they make no number therefore there can be no evidence of a good estate from a mans walk unless he knew some act of grace if he can't discern some act of saving grace he must be at a loss about his sincerity USE I. See