I. Concerning the nature of assurance, and how far persons may be said
to be infallibly assured of their salvation. Assurance is opposed to
doubting; which is inconsistent therewith; so that he who has attained
this privilege, is carried above all those doubts and fears respecting
the truth of grace, and his interest in the love of God, which others
are exposed to, whereby their lives are rendered very uncomfortable: It
may also be considered as containing in it something more than our being
enabled to hope that we are in a state of grace; for though that affords
relief against despair, yet it falls short of assurance, which is
sometimes called _a full assurance of hope_, Heb. vi. 11. and it
certainly contains a great deal more than a probability, or a
conjectural persuasion relating to this matter; which is the only thing
that some will allow to be attainable by believers, especially they who
deny the doctrine of the saints’ perseverance, and lay the greatest
stress of man’s salvation on his own free-will, rather than the
efficacious grace of God. All that they will own as to this matter is,
that persons may be in a hopeful way to salvation, and that it is
probable they may attain it at last. But they cannot be fully assured
that they shall, unless they were assured concerning their perseverance,
which, they suppose, no one can be; because the carrying on of the work
of grace depends on the free-will of man, as well as the first beginning
of it; and according to their notion of liberty, as has been before
observed under another answer[104], _viz._ that he who acts freely may
act the contrary; and consequently, since every thing that is done in
the carrying on of the work of grace, is done freely; no one can be
assured that this work shall not miscarry; therefore none can attain
assurance; this is what some assert, but we deny. And it is observed in
this answer, that believers may not only attain assurance that they are
in a state of grace, and shall persevere therein unto salvation, but
that they may be infallibly assured hereof, which is the highest degree
of assurance. How far this is attainable by believers, may be the
subject of our farther inquiry.
It is a matter of dispute among some, whether assurance admits of any
degrees, or whether a person can be said to be more or less assured of a
thing? or whether that which does not amount to the highest degree of
certainty, may be called assurance? This is denied, by some, for this
reason; because assurance is the highest and strongest assent that can
be given to the truth of any proposition; accordingly the least defect
of evidence on which it is supposed to be founded, leaves the mind in a
proportionable degree of doubt, as to the truth of it; in which case
there may be a probability, but not an assurance. If this method of
explaining the meaning of the word be true, then it is beyond dispute,
that they who have attained assurance of their being in a state of
grace, may be said to be infallibly assured thereof: Whether this be the
sense of that expression in this answer, I will not pretend to
determine; neither shall I enter any farther into this dispute, which
amounts to little more than what concerns the propriety or impropriety
of the sense of the word _assurance_. All that I shall add concerning
it, is, that according to our common mode of speaking it is reckoned no
absurdity for a person to say he is sure of a thing, though it be
possible for him to have greater evidence of the truth thereof, and
consequently a greater degree of assurance. Thus the assurance that
arises from the possession of a thing cannot but be greater than that
which attends the bare expectation of it: Therefore whatever be the
sense of that infallible assurance, which is here spoken of; we cannot
suppose that there is any degree of assurance attainable in this life,
concerning the happiness of the saints in heaven, equal to that which
they have who are actually possessed of that blessedness; to suppose
this would be to confound earth and heaven together, or expectation with
actual fruition.
As to what relates to our assurance thereof, there is another matter of
dispute among some, which I am not desirous to enter into; namely,
whether it is possible for a believer to be as sure that he shall be
saved, as he is that he exists, or that he is a sinner, and so stands in
need of salvation? or whether it is possible for a person to be as sure
that he shall be saved, as he is sure of that truth which is matter of
pure revelation, viz. that he, that believes shall be saved? or whether
it is possible for a person to be as sure that he has the truth of
grace, as he may be that he performs any actions, whether natural or
religious; such as speaking, praying, reading, hearing, &c. or whether
we may be as sure that we have a principle of grace, as we are that we
put forth such actions, as seem to proceed from that principle, when
engaged in the performance of some religious duties? If any are disposed
to defend the possibility of our attaining assurance in so great a
degree as this, as what they think to be the meaning of what some
divines have asserted, agreeably to what is contained in this answer,
that a believer may be infallibly assured of his salvation, I will not
enter the list with them; though I very much question whether it will
not be a matter of too great difficulty for them to support their
argument, without the least appearance of exception to it.
Nevertheless, (that I may not extenuate or deny the privileges which
some saints have been favoured with, who have been, as it were, in the
suburbs of heaven, and not only had a prelibation, but a kind of
sensation, of the enjoyments thereof, and expressed as full an assurance
as though they had been actually in heaven); it cannot be denied that
this, in various instances, has amounted, as near as possible, to an
assurance of infallibility; and that such a degree of assurance has been
attained, by some believers, both in former and later ages, will be
proved under a following head, which, I am apt to think, is what is
intended in this answer, by the possibility of a believer’s being
infallibly assured of salvation. But let it be considered, that these
are uncommon instances, in which the Spirit of God, by his immediate
testimony, has favoured them with, as to this matter, which are not to
be reckoned as a standard, whereby we may judge of that assurance which
God’s children desire, and sometimes enjoy, which falls short of it:
Therefore, when God is pleased to give a believer such a degree of
assurance, as carries him above all his doubts and fears, with respect
to his being in a state of grace, and fills him with those joys which
arise from hence, that are unspeakable, and full of glory; this is that
assurance which we are now to consider, which, in this answer is called
an infallible assurance; whether it be more or less properly so called,
we have nothing farther to add; but shall proceed,
II. To prove that this privilege is attainable in this present life; and
that it may appear to be so, let it be considered,
1. That if the knowledge of other things which are of less importance,
be attainable, then certainly it is possible for us to attain that which
is of the greatest importance. This argument is founded on the goodness
of God; if he has given us sufficient means to lead us into the
knowledge of other things, which respect our comfort and happiness in
this world; has he left us altogether destitute of those means whereby
we may conclude, that it shall go well with us in a better? God has
sometimes been pleased to favour his people with some intimations
concerning the blessings of common providence, which they might expect
for their encouragement, under the trials and difficulties which they
were to meet with in the world; and our Saviour encourages his disciples
to expect, that notwithstanding their present destitute circumstances,
as to outward things; yet their _Father_, who _knows that they had need
of them_, would supply their wants; and therefore they had no reason to
be over-solicitous in _taking thought what they should eat and drink,
and wherewithal they should be clothed_, Matt. vi. 31, 32. and if God,
that he may encourage the faith of his people, gives them assurance that
_no temptation shall befal them, but what is common to men_; or, that
they shall not be pressed down, so as to sink and despair of help from
him, under the burdens and difficulties that, in the course of his
providence, he lays on them; I say, if God is pleased to give such
intimations to his people, with respect to their condition in this
world, that they may be assured that it shall go well with them, as to
many things that concern their outward circumstances therein; may we not
conclude from hence, that the assurance of those things that concern
their everlasting salvation may be attained? or, if the promises that
respect the one may be depended on so as to afford relief against all
doubts and fears that may arise from our present circumstances in the
world; may we not, with as good reason, suppose, that the promises which
respect the other, to wit, the carrying on and perfecting the work of
grace, afford equal matter of encouragement; and consequently, that the
one is as much to be depended on, as the other; so that as the apostle
says, they who have fled for refuge, to lay hold on the hope set before
them, may have strong consolation arising from thence, Heb. vi. 18.
_Objec._ It will be objected to this, that the promises that respect
outward blessings are not always fulfilled, and therefore we cannot be
assured concerning our future condition, as to outward circumstances in
the world; though godliness, as the apostle says, hath the promise of
the world that now is, as well as that which is to come. This appears
from the uncommon instances of affliction, that the best men often meet
with, which others are exempted from. Therefore the promises which
respect the carrying on and completing the work of grace, will not
afford that assurance of salvation which we suppose a believer may
attain to, as founded thereon.
_Answ._ In answer to this it may be replied, that the promises of
outward blessings are always fulfilled, either in kind or value.
Sometimes the destitute state of believers, as to the good things of
this life, is abundantly compensated with those spiritual blessings,
which are, at present, bestowed on, or reserved for them hereafter; and
therefore, if their condition in the world be attended with little else
but affliction, they have no reason to say that they are disappointed;
for while they are denied the lesser, they have the greater blessings
instead thereof, so that their assurance of the accomplishment of the
promises of outward blessings, must be understood with this limitation:
but as to spiritual blessings, which God has promised to his people,
there is no foundation for any distinction of their being made good in
kind or in value; if the promise of eternal life be not made good
according to the letter of it, it cannot be, in any sense, said to be
accomplished: therefore, since God gives his people these promises as a
foundation of hope, we may conclude from thence, that the assurance of
believers, relating to their salvation, is as much to be depended on as
the assurance they have, founded on the promises of God, concerning any
blessings which may tend to support them in their present condition in
the world.
2. That assurance of justification, sanctification and salvation, may be
attained in this life, is farther evident from the obligations which
persons are under to pray for these privileges, and to bless God for the
experience which they have of the one, and the ground which they have to
expect the other. That it is our duty to pray for them is no less
certain than that we stand in need of them; this therefore being taken
for granted, it may be inferred from hence, that there is some way by
which we may know that our prayers are answered, the contrary to which
would be a very discouraging consideration; neither could the experience
hereof be alleged as a motive to the performance of the duty of prayer,
as the Psalmist says, _O thou that hearest prayer, unto thee shall all
flesh come_, Psal. lxv. 2. Nor could any believer have the least reason
to say as he does elsewhere, _Verily God hath heard me, he hath attended
to the voice of my prayer_, Psal. lxvi. 19. And the apostle says, that
_if we ask any thing according to his will, he heareth us_, 1 John v.
14, 15. and this is said in the following words, to be known by us, we
know that we have the petitions that we desired of him; therefore it
follows, that we may know from the exercise of faith in prayer, for the
forgiveness of sin, that our iniquities are forgiven; the same may be
said concerning the subject-matter of our prayer for all other blessings
that accompany salvation; and consequently it is possible for us to know
whether God has granted us these blessings or no.
But if it be replied to this, that it is not absolutely necessary that
an humble suppliant should have any intimations given him, that his
petition shall be granted; or that it would be a very unbecoming thing
for such an one to say, that he will not ask for a favour, if he be not
sure before-hand that it will he bestowed.
To this it may be answered, That we are not only to pray for saving
blessings, but to praise God for our experience thereof; as it is said,
_Whoso offereth praise glorifieth me_, Psal. l. 23. and _praise is
comely for the upright_, Psal. xxxiii. 1. Now this supposes that we know
that God has bestowed the blessings we prayed for upon us. If the
Psalmist calls upon his soul to _bless the Lord for forgiving_ him _all
his iniquities_, Psal. ciii. 2, 3. we must suppose that there was some
method by which he attained the assurance of the blessing which he
praises God for; which leads us to consider,
3. That some have attained this privilege, therefore it is not
impossible for others to attain it. That some have been assured of their
salvation, is evident from the account we have thereof in several
scriptures, Thus the apostle tells the church he writes to, _God hath
not appointed us to wrath, but to obtain salvation_, 1 Thes. v. 7. and
he says concerning himself, _I know whom I have believed, and I am
persuaded that he is able to keep that which I have committed unto him,
against that day_, 2 Tim. i. 12.
_Objec._ To this it is objected, that though it is true, some persons of
old, have experienced this privilege, yet it does not follow from hence
that we have any ground to expect it; since they attained it by
extraordinary revelation, in that age in which they were favoured with
the spirit of inspiration, whereby they arrived to the knowledge of
things future, even such as it was impossible for them otherwise to have
known, at least, they could not without these extraordinary intimations,
have arrived to any more than a probable conjecture concerning this
matter; and this is not denied by those who oppose the doctrine of
assurance: whereas, to pretend to more than this, is to suppose that we
have it by extraordinary inspiration, which, at present, can be reckoned
no other than enthusiasm.
_Answ._ To this it may be replied, That though God does not give the
church, at present, the least ground to expect extraordinary intimations
concerning their interest in spiritual and saving blessings, as he
formerly did; yet we must not conclude that there is no method whereby
they may attain the assurance hereof in a common and ordinary way, by
the internal testimony of the Spirit; which, as will farther appear
under a following head, differs very much from enthusiasm; since it is
attended with, and founded on those evidences which God has given hereof
in scripture, which they, in a way of self-examination, are enabled to
apprehend in themselves. That this may appear, let it be considered,
(1.) That there never was any privilege conferred upon the church by
extraordinary revelation, while that dispensation was continued therein,
but the same, or some other which is equivalent thereunto, is still
conferred in an ordinary way, provided it be absolutely necessary for
the advancing the glory of God, and their edification and consolation in
Christ. If this were not true, the church could hardly subsist, much
less would the present dispensation of the covenant of grace excel the
other which the church was under in former ages, as to those spiritual
privileges which they have ground to expect. It is, I think, allowed by
all, that the gospel-dispensation, not only in the beginning thereof,
when extraordinary gifts were conferred, but in its continuance, now
they are ceased, excels that which went before it, with respect to the
spiritual privileges which are conferred therein. Now if God was pleased
formerly to converse with men in an extraordinary way, and thereby give
them an intimation of things relating to their salvation, but, at
present, withholds not only the way and manner of revealing this to
them, but the blessings conveyed thereby; then it will follow, that the
church is in a worse state than it was before; or else it must be
supposed that these privileges are not absolutely necessary to enable
them to glorify God, which they do by offering praise to him, and to
their attaining that peace and joy which they are given to expect in a
way of believing; but if the church were destitute of this privilege, it
would be in a very unhappy state, and retain nothing that could
compensate the loss of those extraordinary gifts that are now ceased.
They who insist on this objection, and charge the doctrine of assurance
as what savours of enthusiasm, are obliged, by their own method of
reasoning, to apply the same objection to the doctrine of internal,
special, efficacious grace, which we have, under a foregoing
answer,[105] proved to be the work of the Spirit; and if these internal
works are confined to the extraordinary dispensation of the Spirit, then
the church is at present as much destitute of sanctification as it is of
assurance. Therefore we must conclude, that one no more savours of
enthusiasm than the other; or that we have ground to hope for assurance
of salvation, though not in an extraordinary way, as much as the saints
did in former ages.
(2.) Our Saviour has promised his people the Spirit to perform what is
necessary for the carrying on the work of grace in all ages, even when
extraordinary gifts should cease: accordingly he says, _The Comforter,
which is the Holy Ghost, whom the Father will send in my name, he shall
teach you all things, and bring all things to your remembrance,
whatsoever I have said unto you_, John xiv. 26. And elsewhere it is
said, _Ye have an unction from the Holy One, and ye know all things_, 1
John ii. 20. And to this privilege of assurance, it is said, _We have
received not the spirit of the world, but the Spirit which is of God,
that we might know the things that are freely given to us of God_, 1
Cor. ii. 12. And there are many other promises of the Spirit, which
though they had their accomplishment, as to what respects the conferring
extraordinary gifts, in the first age of the church; yet they have a
farther accomplishment in what the Spirit was to bestow on the church in
the following ages thereof, though in an ordinary way. This seems very
evident from scripture; inasmuch as the fruits of the Spirit are said to
appear in the exercise of those graces which believers have in all ages,
who never had extraordinary gifts: thus it is said, _The fruit of the
Spirit, is love, joy, peace, long-suffering, gentleness, goodness,
faith, meekness, temperance_, Gal. v. 22, 23. Now if these graces be
produced by the Spirit, as they are called his fruits, and the exercise
thereof be not confined to any particular age of the church, then we
must suppose that the Spirit’s energy extends itself to all ages.
Again, believers are said, to be _led by the Spirit_, Rom. viii. 14. and
this is assigned as an evidence of their being _the sons of God_; and,
on the other hand, it is said, _If any man have not the spirit of
Christ, he is none of his_, ver. 9. from whence we may conclude, that
there was, in the apostles’ days, an effusion of the Spirit, common to
all believers, besides that which was conferred in an extraordinary way,
on those who were favoured with the gift of inspiration; otherwise, the
having the Spirit would not have been considered as a privilege
belonging only to believers, and being destitute of it, an argument of a
person’s not belonging to Christ. As for the extraordinary dispensation
of the Holy Ghost, it was not inseparably connected with salvation; for
many had it who were Christians only in name, and had nothing more than
a form of godliness; and on the other hand, many true believers brought
forth those fruits which proceeded from the Spirit, in an ordinary way,
who had not these extraordinary gifts conferred on them. Moreover the
apostle speaks of believers _through the Spirit mortifying the deeds of
the body_, Rom. viii. 13. Now if the work of mortification be incumbent
on believers in all ages, then the influences of the Spirit, enabling
hereunto, may be expected in all ages. Now to apply this to our present
argument; the Spirit’s bearing witness with our spirit, that we are the
children of God, which is the foundation of that assurance which we are
pleading for, is, together with the other fruits and effects of the
Spirit but now mentioned, a privilege which believers, as such, are
given to desire and hope for, and stand in as much need of as those who
had this or other privileges conferred on them in an extraordinary way,
in the first age of the gospel-church.
And to all this we might add, that the extraordinary gifts of the Spirit
at that time, were conferred on particular persons, and not on whole
churches; but assurance is considered, by the apostle, as a privilege
conferred on the church to which he writes, that is, the greatest part
of them, from whence the denomination is taken; upon which account, the
apostle speaking to the believing Corinthians, says, _We know that if
our earthy house of this tabernacle were dissolved, we have a building
of God, an house not made with hands, eternal in the heavens_, 2 Cor. v.
1. by which he does not only intend himself and other ministers, but the
generality of believers, at that time, who are described as walking by
faith: and there are many other things said concerning them in the
foregoing and following verses; which makes it sufficiently evident,
that the apostle intends more than himself and other ministers, when he
speaks of their having assurance, since many had it who were not made
partakers of extraordinary gifts. Therefore we must not conclude that
the church has, at present, no ground to expect this privilege, so that
they are liable to the charge of enthusiasm if they do. But that this
objection may farther appear not to be sufficient to overthrow the
argument we are maintaining, we may appeal to the experience of many
believers in this present age, who pretend not to extraordinary
revelation; and therefore let it be considered,
(3.) That many, in later ages, since extraordinary revelation has
ceased, have attained this privilege, and consequently it is now
attainable. To deny this would be to offend against the generation of
God’s people, of whom many have given their testimony to this truth, who
have declared what a comfortable sense they have had of their interest
in Christ, and the sensible impressions they have enjoyed of his love
shed abroad in their hearts, whereby they have had, as it were, a
prelibation of the heavenly blessedness; and this has been attended with
the most powerful influence of the Spirit of God enabling them to
exercise those graces which have been agreeable to these comfortable
experiences, whereby they have been carried through, and enabled to
surmount the greatest difficulties which have attended them in this
life. And many have been supported and comforted therewith, at the
approach of death, in which respect the sting thereof has been taken
away, and they have expressed themselves with a kind of triumph over it,
in the apostle’s words, _O death, where is thy sting? O grave, where is
thy victory?_ 1 Cor. xv. 55.
That some have been favoured with this invaluable privilege is
undeniable; the account we have in the history of the lives and deaths
of many, who have been burning and shining lights in their generation,
puts it out of all doubt. And if this were not sufficient, we might
appeal to the experience of many now living, since there is scarce any
age or place in which the gospel comes with power, but we have some
instances of the Spirit’s testimony to his own work, whereby it comes,
with much assurance, a comfortable sense of God’s love, peace of
conscience, and joy in the Holy Ghost, which is the first-fruits and
earnest of eternal life. But since this will be particularly insisted on
under a following answer[106], and farther proofs given hereof; we may,
at present, take it for granted, that many have been assured of their
being in a state of grace, who have not made the least pretension, to
inspiration; and to charge them with enthusiasm, or a vain ungrounded
delusion, is to cast a reflection on the best of men, as well as on one
of the highest privileges which we can enjoy in this world.
I am sensible that it will be objected to this, that though some have
indeed expressed such a degree of assurance, yet this will only afford
conviction to those that have it, who are best judges of their own
experience, and the evidence whereon it is founded; but this is not a
sufficient proof to us, with respect to whom it is only matter of
report: And it may be said, on the other hand, that it is possible they
might be mistaken who have been so sure of their own salvation.
But to this it may be replied, that it is very unreasonable to suppose
that all have been mistaken or deluded, who have declared that they have
been favoured with this blessing; charity will hardly admit of such a
supposition; and if there be no possibility of attaining this assurance,
they must all have been deceived, who have concluded that they had it.
Moreover, this privilege has been attained, not only by a few persons,
and these the more credulous part of mankind, or by such who have not
been able to assign any marks or evidences tending to support it; but
many believers have experienced it, who, at the same time, have been far
from discovering any weakness of judgment, or disposition to
unwarrantable credulity; yea, they have enjoyed it at such a time when
they have been most sensible of the deceitfulness of their own hearts,
and could not but own that there was a peculiar hand of God herein; and
the same persons, when destitute of the Spirit’s testimony, have
acknowledged themselves to have used their utmost endeavours to attain
it, but in vain.
As to the conviction which this will afford to us who are destitute
hereof; that though we suppose it true to a demonstration, to those who
have it, as being matter of sensation to them, it is only matter of
report to us; which we are no farther bound to believe than we can
depend on the credibility of their evidence, who have declared that they
have experienced it. To this it may be replied, that if there be such a
thing as certainty founded on report, which to deny, would be the
greatest degree of scepticism; and if this has been transmitted to us,
by a great number of those who cannot be charged with any thing that
looks like a disposition to deceive either themselves or others; then we
are bound to believe, from their own testimony, that there is such an
assurance to be attained by those who pretend not to receive it by
extraordinary inspiration from the Spirit of God. This leads us,
III. To consider the character of the persons to whom this privilege
belongs. Accordingly they are described in this answer, as such who
truly believe in Christ, and endeavour to walk in all good conscience
before him: these only have ground to expect this privilege. It is an
assurance of our having the truth of grace that we are considering;
which supposes a person truly to believe in Christ; and accordingly it
is distinguished from that unwarrantable presumption whereby many
persuade themselves that they shall be saved, though they be not
sanctified. It is not _the hope of the hypocrite_ we are speaking of,
which, as it is said, shall _perish_, and be _cut off; whose trust shall
be as the spider’s web_, which shall be swept away with the besom of
destruction, and be like the _giving up of the ghost_, which shall end
in everlasting despair, Job viii. 13, 14. and chap. xi. 20. but it is a
well-grounded hope, such as is accompanied with, and supported by the
life of faith; so that we are first enabled to act grace, and then to
discern the truth thereof in our own souls, and accordingly reap the
comfortable fruits and effects that attend this assurance; as the
apostle prays in the behalf of the believing Romans, that _the God of
hope would fill them with all joy and peace in believing_, Rom. xv. 13.
So that an unbeliever has no right to this privilege, and, indeed, from
the nature of the thing, it is preposterous for a person to be assured
of that, which in itself has no reality, as the apostle says, _If a man
think himself to be something when he is nothing, he deceiveth himself_,
Gal. vi. 3. And if faith be necessary to assurance, then it follows, as
it is farther observed in this answer, that they who have attained this
privilege, walk in all good conscience before God; whereby the sincerity
of their faith is evinced: Thus the apostle says, _Our rejoicing is
this, the testimony of our conscience, that in simplicity and godly
sincerity, not with fleshly wisdom, but by the grace of God, we have had
our conversation in the world_, 2 Cor. i. 12.
IV. We are now to consider the means by which assurance is to be
attained, _viz._ not by extraordinary revelation, but by faith, founded
on the promises of God. As to the former of these, we have already
considered, that assurance may be attained without extraordinary
revelation, as has been experienced by some in this present dispensation
of the gospel, in which extraordinary revelation is ceased. And, indeed,
it may be observed, in the account the scripture gives of this
privilege, that it does not appear, that when extraordinary revelation
was granted to many, in the first age of the gospel, that the design
thereof was to lead men into the knowledge of their own state, so as
that they should attain assurance of their interest in Christ, and right
to eternal life that way. The main design of inspiration was to qualify
ministers in an extraordinary way to preach the gospel, as the necessity
of affairs seemed then to require it; it was also necessary for the
imparting some doctrines; which could not otherwise be known: And,
inasmuch as it was an extraordinary dispensation of divine providence,
it was an expedient to give conviction to the world, concerning the
truth of the christian religion, since God hereby was pleased to
converse in an immediate way with men, and testified by this, the great
regard he had to his church, and answered the great ends of inspiration,
in propagating that religion which was then to be set up in the world.
But we do not find that the work of grace was ordinarily wrought, or
carried on this way; nor was it God’s instituted means, without which
they could not attain assurance, which the saints’ arrived to, in that
age of extraordinary inspiration, the same way as we are to expect to
attain it. It is true, God has occasionally intimated, by immediate
revelation, that he would save some particular persons, and that their
_names were written in the book of life_, Phil. iv. 3. but this was a
special and extraordinary instance of divine condescension, that some
should be described by name, in scripture, who had obtained this
privilege; though it is not designed hereby that others should expect to
attain it this way; and therefore it will be hard to prove that the
apostle Paul, and others whom he speaks of, who were assured of their
salvation, though they received the knowledge of other things by
inspiration, were led into the knowledge of their own state in such a
way, much less may we expect to attain assurance by extraordinary
revelation. And this leads us to consider the ordinary means whereby we
may attain it, which is, in this answer, said to be, by faith, grounded
on the truth of God’s promises, and the Spirit’s testimony, whereby we
are enabled to discern in ourselves those graces which accompany
salvation; accordingly we must consider,
1. That in order to our arriving to a comfortable persuasion that we
shall be saved, there must be promises of life and salvation revealed,
which are contained in the gospel; these are remotely necessary
thereunto; for without a promise of salvation we can have no hope of it;
but notwithstanding these promises are contained therein, yet many are
destitute of it.
2. It is also necessary, in order to our attaining assurance, that there
should be some marks and evidences revealed in the word of God, as a
rule for persons to try themselves by, in order to their knowing that
they are in a state of grace. Now we may say concerning this, as well as
the former, to wit, the promises of salvation recorded, that though it
be necessary to assurance; yet it is only an objective means for our
attaining it, inasmuch as we are hereby led to see what graces
experienced, or duties performed by us, have the promise of salvation
annexed to them; and therefore let me add,
3. That it is necessary that we should discern in ourselves those marks
and evidences of grace to which the promise of salvation is annexed;
otherwise we have no right to lay claim to it; accordingly it is our
duty to look into ourselves, and observe what marks of grace we have,
from whence we may, by the Spirit’s testimony with ours, discern
ourselves to be in a state of grace; which leads us to consider,
(1.) That in order to our attaining assurance, we must exercise the duty
of self-examination.
(2.) What we may truly call a mark or evidence of grace, whereby we may
discern that we are in a state of salvation.
(3.) Notwithstanding this we are to depend on, hope, and pray for, the
testimony of the Spirit with our spirits, that we are the children of
God, and that these evidences are found in us.
(1.) In order to our attaining assurance, it is necessary that we
exercise the duty of self-examination, which is God’s ordinance for this
end. And in order hereunto, let it be considered,
[1.] That it is certainly a duty and privilege for us to know ourselves,
not only what we do, but what we are; for without this, whatever
knowledge we may have of other things, we are chargeable with great
ignorance in a matter of the highest importance; neither can we be
sufficiently humble for those sins we commit, or thankful for the
mercies we receive. If we reckon it an advantage to know what is done in
the world, and are very inquisitive into the affairs of others, it is
much more necessary and reasonable for us to endeavour to know what more
immediately relates to ourselves; or if we are very desirous to know
those things that concern our natural or civil affairs in the world;
whether we are in prosperous or adverse circumstances therein, ought we
not much more to enquire, how matters stand with us, as to what concerns
a better world?
[2.] We cannot know the state of our souls, without impartial
self-examination. This is evident from the nature of the thing. As
enquiry is the means for our attaining knowledge; so looking into
ourselves is a means of attaining self-acquaintance.
[3.] Self-examination is a duty founded on a divine command, and an
ordinance appointed for our attaining the knowledge of our state. Thus
the apostle says, _Examine yourselves, whether ye be in the faith; prove
your ownselves_, 2 Cor. xiii. 5. and whatever duty God has commanded us
to engage in, as expecting any spiritual privilege to attend it, that is
properly an ordinance for the attaining that privilege; and if so, then
it is an argument to enforce the performance of that duty. Having
therefore proved self-examination to be a christian’s duty, we shall now
consider how it ought to be performed. And here let it be observed, that
as it is God’s ordinance, we are to have a due regard to his presence,
and consider him as an heart searching God, and depend on his
assistance, without which it cannot be performed to any great advantage;
but more particularly,
_1st_, We are to engage in this duty deliberately. It cannot well be
performed while we are in an hurry of business. As every thing is
beautiful in its seasons, so time ought to be redeemed, and we to retire
from the world, to apply ourselves to this as well as other secret
duties, and the rather, because a rash and hasty judgment concerning any
thing, is generally faulty, and must be reckoned an argument of weakness
in him that passes it, and it will be much more so when the thing to be
determined is of such vast importance.
_2dly_, It ought to be done frequently; not like those things which are
to be performed but once in our lives, or only upon some extraordinary
occasions, but often, at least, so often, that no presumptuous sin may
be committed, nor any extraordinary judgment inflicted on us, or mercy
vouchsafed to us, without a due observation thereof, in order to our
improving them aright to the glory of God, and our own edification:
Nevertheless, we cannot exactly determine what relates to the frequency
of this duty, any more than we can prescribe to those who are in a way
of trade and business in the world, how often they are to cast up their
accounts, and set their books in order, that they may judge whether they
go forward or backward in the world: Notwithstanding, as the neglect
hereof has been detrimental to many, as to their worldly affairs; so the
neglect of self-examination has been often found an hindrance to our
comfortable procedure in our christian course: However, so far as we may
advise concerning the frequency of this duty, it would redound much to
the glory of God and our own advantage, if, at the close of every day,
we would call to mind the experiences we have had, and observe the frame
of spirit with which we have engaged in all the business thereof. This
the Psalmist advises when he says, _Commune with your own heart upon
your bed, and be still_, Psal. iv. 4.
Moreover, it is adviseable for us to perform this duty whenever we
engage in other solemn stated religious duties, whether public or
private, that we may know what matter we have for prayer, or praise,
what help we want from God, against the prevalency of corruption or
temptation, or what answers of prayer we have received from him, or what
success we have had under any ordinance, in which we have engaged, as
well as what the present frame of our spirit is, when drawing nigh to
God in any holy duty.
_3dly_, It ought to be performed with great diligence, inasmuch as it is
no easy matter to arrive to such a knowledge of ourselves, and the
secret working of our hearts and affections, in what respects things
divine and heavenly, or to discern the truth of grace, so as not to
mistake that for a saving work, which has only the external shew of
godliness, without the power of it; this requires great diligence and
industry to know: Accordingly the Psalmist, in speaking concerning the
performance of this duty, says, _I commune with mine own heart, and my
spirit made diligent search_, Psal. lxxvii. 6. The thing to be enquired
into is not barely, whether we are sinners in general, or exposed to
many miseries in this life, as the consequence thereof? for this is
sufficiently evident by daily experience. But we are to endeavour after
a more particular knowledge of ourselves, and accordingly are to
enquire; whether sin hath dominion over us to such a degree, so that all
the powers and faculties of our souls are enslaved thereby, and we
commit sin in such a way, as denominates us, as our Saviour expresses
it, _servants of sin_? John viii. 34. or, whether sin be loathed and
abhorred, avoided and repented of? and as to our state, we are to
enquire; whether we have ground to conclude that we are justified, and
thereby delivered from the guilt of sin, and the condemning sentence of
the law? or, whether we remain in a state of condemnation, and the wrath
of God abideth on us? We must enquire, whether the work of grace be
really begun, so that we are effectually called, and enabled to put
forth spiritual actions from a renewed nature? and whether this work is
going forward or declining? what is the strength or weakness of our
faith? Also we are to enquire, what is the general tenor of our actions?
whether the ends we design in all religious duties are right and
warrantable? whether our improvement in grace bears any proportion to
the means we are favoured with?
Moreover, we are to examine ourselves; whether we perform all those
relative duties that are incumbent on us, so as to glorify God in our
conversation with men, whereby we endeavour to do good to, and receive
good from them, and accordingly improve our talents to the glory of God,
from whom we received them? These and such like things are to be
enquired into, which will be more immediately subservient to the
attaining this privilege of assurance.
_4thly_, Self-examination ought to be performed with the greatest
impartiality. Conscience, which is to act the part of a judge and a
witness, must be faithful in its dictates and determinations, it being a
matter of the greatest importance; and therefore, in passing a judgment
on our state, we must proceed according to the rules of strict justice,
not denying, on the one hand, what we have received from God, or
resolutely concluding against ourselves, that there is no hope, when
there are many things that afford matter of peace and comfort to us;
nor, on the other hand, are we to think ourselves something when we are
nothing.
Therefore some are obliged to conclude, as the result of this enquiry,
into their state, that they are unregenerate and destitute of the saving
grace of God. This sentence persons are obliged to pass on themselves,
who are grossly ignorant, not sensible of the plague of their own
hearts, and altogether unacquainted with the way of salvation by Jesus
Christ, or the method prescribed in the gospel, for the sinner’s
justification or freedom from the guilt of sin, in a fiducial
application of Christ’s righteousness, which is the only means conducive
thereunto; and who know not what is included in evangelical repentance;
how sin is to be mortified, and what it is to depend on Christ in the
execution of his offices of prophet, priest, and king, at least, if they
have not such a degree of the knowledge of these things, though they
cannot fully and clearly describe them, as may influence their practice,
and excite those graces, which all true converts are enabled to
exercise, they have ground to conclude that they are in a state of
unregeneracy. And to this we may add, that a person must conclude
against himself, that he is destitute of the grace of God, if he allows
himself in the omission of known duties, or the commission of known
sins, and is content with a form of godliness, without the power
thereof, or values and esteems the praise of men more than of God; such
must conclude that their hearts are not right with him.
_5thly_, We must examine ourselves concerning our state, with a
resolution, by the grace of God, to make a right improvement of that
judgment which we are bound to pass on ourselves. And therefore, if we
apprehend that we are in a state of unregeneracy, we are not to sink
into despair; but to wait on God in all his appointed means and
ordinances, in order to our obtaining the first grace, that, by the
powerful influences of the Spirit, there may be such a true change
wrought in us, that we may have ground to hope better things concerning
ourselves, even things which accompany salvation. And if we find that we
have experienced the grace of God in truth, we may be disposed to give
him all the glory; to exercise a continued dependence on him, for what
is still lacking to complete the work, and as we have received Christ
Jesus the Lord to walk in him.
_6thly_, This duty must be performed with judgment; and accordingly we
are to compare our hearts and actions with the rule which is prescribed
in the word of God, whereby we may know whether we have those marks and
evidences of grace, from whence we may conclude, that we have a good
foundation to build on, and that our hope is such, as shall never make
ashamed; which leads us to consider,
(2.) What we may truly call a mark or evidence of grace, whereby we may
discern that we are in a state of salvation. In order to our
understanding this, we must consider,
1. That every thing, which is a mark or evidence of a thing, must be
more known than that which is designed to be evinced thereby. The sign
must always be more known than the thing signified by it; inasmuch as it
is a means of our knowing that which we are at present in doubt about.
As when the finger is placed in a cross-road, to direct the traveller
which way he is to take.
2. A mark or evidence of a thing must contain some essential property of
that which it is designed to evince: thus the inferring consequences
from premises is an essential property belonging to every intelligent
creature, and to none else; therefore it is a mark or evidence thereof;
so to design the best end, and use those means that are conducive
thereunto, is an essential property of a wise man, and consequently a
mark or evidence of wisdom. And, on the other hand, there are some
things, which are not essential properties, but accidental, as an
healthful constitution is to man, or a particular action, that has some
appearance of wisdom and goodness, but not all the necessary ingredients
thereof, to a wise or good man.
Now to apply these rules to our present purpose, in determining what we
may call marks or evidences of grace. With respect to the former of
them, _viz._ that a mark must be more known than the thing that is
evinced thereby; we may conclude, that eternal election, or the Spirit’s
implanting a principle of grace in regeneration, cannot be said to be
marks or evidences of sanctification, since these are less known than
the thing designed to be evinced thereby.
And as to the other rule, _viz._ that a mark must contain an essential
property of that which it evinces: it follows from hence, that our
engaging in holy duties, without the exercise of grace therein; or our
extending charity to the poor, when it does not proceed from faith or
love to God, &c. is no certain evidence of the truth of grace, since a
person may perform these duties and yet be destitute hereof; whereas,
that which is essential to a thing, is inseparable from it. Thus
concerning marks of grace in general; which I could not but think
necessary to premise, inasmuch as some have entertained prejudices
against all marks of grace, and seem to assert, that a believer is not
to judge of his state thereby; than which, nothing seems more absurd. If
they who are thus prejudiced against them, have nothing to say in
defence thereof, but that some assign those things to be marks of grace
which are not so, and thereby lead themselves and others, into mistakes
about them; what has been premised concerning the nature of a mark, or
evidence, may, in some measure, fence against this prejudice, as well as
prepare our way for what may be said concerning them. Therefore we
shall, _First_, consider those things which can hardly be reckoned marks
of grace; and, _Secondly_, what marks we may judge of ourselves by.
_First_, As to the former of these, what are not to be reckoned marks of
grace.
1. We are not to conclude that a person is in a state of grace, barely
because he has a strong impression on his own spirit that he is so;
since that is accidental, and not essential to grace, and many are
mistaken with respect to this matter. It is not to be doubted, but they
whom our Saviour represents as saying, _Lord, Lord, have we not
prophesied in thy name, and in thy name have cast out devils, and in thy
name done many wonderful works_, Matt. vii. 2. had a strong persuasion
founded on this evidence, that they were in a state of grace, till they
found themselves mistaken, when he commanded them to _depart from him_?
Nothing is more obvious than that many presume they are something when
they are nothing; and, indeed, a persuasion that a person is in a state
of grace, barely because he cannot think otherwise of himself, the thing
being impressed on his spirit, without any other evidence, lays such an
one too open to the charge of enthusiasm.
2. An external profession of religion, discovered in the performance of
several holy duties, is no certain sign of the truth of grace; for this
many make who are not effectually called. Of such as these Christ
speaks, when he says, _Many are called, but few are chosen_, Matt. xx.
16. And to this we may add, that persons may have some degree of raised
affections, when attending on the ordinances, some sudden flashes of
joy, when they hear of the privileges of believers, both in this and a
better world; though their conversation be not agreeable to their
confident and presumptuous expectation thereof. And, on the other hand,
some have their fears very much awakened under the ordinances, as the
subject of their meditations has a tendency thereunto; others have such
a degree of sorrow, that it gives vent to itself in a flood of tears; as
Esau is said to have _sought the blessing with tears_, Heb. xii. 17. but
yet there is something else wanting to evince the truth of grace. I do
not deny but that it is a great blessing to have raised affections in
holy duties; but when this is only in particular instances, and they are
principally excited by some external motives or circumstances attending
the ordinance they are engaged in; and when the impressions made on
them, wear off as soon as the ordinance is over, in this case we can
hardly determine a person to be in a state of grace hereby. The
affections, indeed, are warmed in holy duties; but this is like an iron
heated in the fire, which, when taken out, soon grows cold again; and
not like that natural heat that remains in the body of man, which is an
abiding sign of life.
But since this subject is to be treated on with the utmost caution,
inasmuch as many are apt to conclude, that they have no grace, because
they have no raised affections, in holy duties, as well as others
presume they have grace merely because they are affected therein, let it
be farther considered; that when we speak of raised affections, not
being a certain mark of grace, we consider them as being destitute of
those other evidences, which contain some essential properties of grace:
the affections are often raised by insignificant sounds, or by the tone
of the voice, when there is nothing in the matter delivered, that is
adapted to excite any grace, the judgment is not informed thereby, nor
the will persuaded to embrace Christ, as offered in the gospel. There
may be transports of joy in hearing the word, when, at the same time,
corrupt nature retains its opposition to the spirituality thereof. A
person may conceive the greatest pleasure in an ungrounded hope of
heaven, as a state of freedom from the miseries of this life, when he
has no savour or relish of that holiness which is its glory, in which
respect his conversation is not in heaven; and he may be very much
terrified with the wrath of God, and the punishment of sin in hell;
when, at the same time, there is not a due sense of the vile and odious
nature of sin, or an abhorrence of it: such instances of raised
affections we intend when we speak of them as no marks or evidences of
the truth of grace. But, on the other hand, when, together with raised
affections, there is the exercise of suitable graces, and the impression
thereof remains, when their fervency is abated or lost, this is a good
sign of grace; whereas, when they are not accompanied with the exercise
of any grace, they afford no mark or evidence of the truth thereof.
Now that we may not be mistaken as to this matter, let us enquire, not
only what it is that has a tendency to raise the affections; but whether
our understandings are rightly informed in the doctrines of the gospel,
and our wills choose and embrace what is revealed therein. And if we
find it a difficult matter for our affections to be raised in holy
duties, let us farther enquire, whether this may not proceed from our
natural constitution? and if the passions are not easily moved with any
other things in the common affairs of life; we have then no reason to
conclude that our being destitute hereof in the exercise of holy duties,
is a sign that we have not the truth of grace, especially if Christ and
divine things are the objects of our settled choice, and our hearts are
fixed trusting in him.
3. The performance of those moral duties, which are materially good, is
no certain sign of the truth of grace; I do not say that this is not
necessary; for when we speak of a mark of grace, as containing in it
what is essential thereunto, we distinguish between that which is a
necessary pre-requisite, without which, none can have grace; and that
which is an essential ingredient in it. Where there is no morality,
there is certainly no grace; but if there be nothing more than this,
there is an essential ingredient wanting, by which this matter must be
determined. A person may abstain from gross enormities, such as murder,
adultery, theft, reviling, extortion, covetousness, &c. and, in many
respects, perform the contrary duties, and yet be destitute of faith in
Christ. The Pharisee, whom our Saviour mentions in the gospel, had as
much to say on this subject as any one; yet his heart was not right with
God; nor was his boasting hereof approved of by Christ. There are
multitudes who perform many religious duties, when it comports with
their secular interests; they adhere to Christ in a time of prosperity;
but in a time of adversity they fall from him; and then, that which
seemed to be most excellent in them is lost, and then they appear to be,
what they always were, destitute of the truth of grace. We now proceed
to consider,
_Secondly_, What are those marks by which persons may safely conclude
themselves to be in a state of grace. In order to our determining this
matter, we must consider what are the true and genuine effects of faith,
which we find mentioned in scripture, namely, those other graces that
accompany or flow from it; as when it is said to _work by love_, Gal. v.
6. or as we are hereby enabled to _overcome the world_, 1 John v. 4. or
to despise the honours, riches, and pleasures thereof; especially when
standing in competition with Christ; or our hearts are thereby drawn
aside from him: this effect it produced in Moses, when he _refused to be
called the son of Pharaoh’s daughter, choosing rather to suffer
affliction with the people of God, than to enjoy the pleasures of sin
for a season, esteeming the reproach of Christ greater riches than the
treasures in Egypt_, Heb. xi. 24-26. and in others, who _confessed that
they were strangers and pilgrims on the earth_, ver. 13, 16. who
_desired a better country_, that is, _an heavenly_; whose _conversation
was in heaven_, Phil. iii. 10. Moreover, we are to enquire whether it
has a tendency to _purify the heart_, Acts xv. 9. and so puts us upon
abhorring, flying from, watching, and striving against every thing that
tends to corrupt and defile the soul! and whether it tends to excite us
to universal obedience, which is called _the obedience of faith_, Rom.
xvi. 26. and a carefulness to _maintain good works_, Tit. iii. 6. which
proceed from, and are evidences of the truth of it? as the apostle says,
_Shew me thy faith without thy works, and I will shew thee my faith by
my works_, James ii. 18. or, as our Saviour says, _The tree is known by
his fruit_. But that we may more particularly judge of the truth of
grace by the marks and evidences thereof, we must consider its beginning
and progress, or with what frame of spirit we first embraced and closed
with Christ; and what our conversation has been since that time.
1. As to the former of these, to wit, our judging of the truth of grace
by the first beginning thereof. Here we are to enquire, what were the
motives and inducements that inclined us to accept of Christ? Did we
first see ourselves lost and undone, as sinful, fallen creatures; and
were we determined hereupon to have recourse to him for salvation, as
the only refuge we could betake ourselves to? Did we first consider
ourselves as guilty; and did this guilt set very uneasy upon us; and in
order to the removal of it, did we betake ourselves to Christ for
forgiveness? and did we consider ourselves as weak and unable to do what
is good, and so apply ourselves to him for strength against indwelling
sin, and victory over the temptations which prevailed against us?
Moreover, let us enquire, whether it was only a slavish fear and dread
of the wrath of God, and the punishment of sin in hell, that gave the
first turn to our thoughts and affections, so as to put us on altering
our course of life? or, whether, besides this, we saw the evil of sin
arising from its intrinsic nature, and its opposition to the holiness of
God; and was this attended with shame and self-abhorrence? and, at the
same time, did we see the excellency and loveliness of Christ? was he
_precious_ to us _as he is to them that believe_? 1 Pet. ii. 7.
Again, let us farther enquire, what were the workings of our spirits
when we first closed with Christ? did we do this with judgment, duly
weighing what he demands of us in a way of duty, as well as what we are
encouraged to expect from him? were we made willing to accept of him in
all his offices, and to have respect to all his commandments? were we
earnestly desirous to have communion with him here, as well as to be
glorified with him hereafter? were we content to submit to the cross of
Christ, to bear his reproach, and to count this preferable to all the
glories of the world? were we willing to be conformed to an humbled
suffering Jesus, and to take our lot with his servants, though they may
be reckoned the refuse and off-scouring of all things? And let us
farther enquire; whether we did this with reliance on his assistance, as
being sensible of the treachery and deceitfulness of our own hearts, and
our utter inability to do what is good, without the aids of his grace?
did we accordingly give up ourselves to him in hope of obtaining help
from him, in order to the right discharge of every duty? did we reckon
ourselves nothing, and Christ to be all in all, that all our springs are
in him? This was a good beginning of the work of grace, which will
prepare the way for this grace of assurance, which we are now
considering.
_Obj._ Some will object against what has been said concerning our
enquiring into, or being able to discern the first acts of faith, or
that frame of spirit wherewith we then closed with Christ, that they
know not the time of their conversion, if ever they were converted; they
cannot remember or determine what was the particular ordinance or
providence, that gave them the first conviction of sin, and of their
need of Christ, and induced them to close with him; much less can they
tell what were the workings of their hearts at such a time: It is
impossible for them to trace the footsteps of providence, so as to point
out the way and manner in which this work was at first begun in their
souls. This therefore is not to be laid down as a mark or evidence of
grace, which so few can make use of.
_Answ._ I am not insensible that this is the case of the greatest number
of believers. There are very few, who, like the apostle Paul, can tell
the time and place of their conversion, and every circumstance leading
to it; or like those converts, who, when the gospel was first preached
by Peter, _were pricked in their heart, and said unto Peter, and to the
rest of the apostles, Men and brethren, what shall we do?_ Acts ii. 37.
or like the jailor, who broke forth into an affectionate enquiry, not
much unlike to it; _Sirs, what must I do to be saved?_ chap. xvi. 30.
though the ordinance leading to it was of a different nature. Sometimes,
the way of the Spirit of God in the soul at first, is so discernable,
that it cannot but be observed by them who are brought into a state of
grace; but others know nothing of this, especially they who have not run
into all excess of riot, and been stopped in their course on a sudden,
by the grace of God; in whom the change made in conversion, was real,
though it could not, from the nature of the thing be so plainly
discerned in all its circumstances. Some have been regenerate from the
womb; others have had a great degree of restraining grace, and been
trained up in the knowledge of the doctrines of the gospel from their
very childhood, and retain the impressions of a religious education;
these cannot so easily discern the first beginnings of the work of grace
in their souls; yet they may, and ought to enquire, whether ever they
found, in the course of their lives, such a frame of spirit as has been
before described, which believers have when the work of grace is first
begun, and it is not very material for them to be able to discern
whether these were the first actings of grace or no? The main thing to
be determined is; whether they have ground to conclude, that ever they
experienced the grace of God in truth? In this case, the most that some
can say concerning themselves, is as the blind man says in the gospel,
when the Pharisees were inquisitive about the restoring his sight, and
the way and manner in which this was done; this is all that I know
concerning myself, that _whereas I was blind, now I see_, John ix. 25.
so the true convert says; whereas I was once dead in trespasses and
sins, I am now alive, and enabled to put forth living and spiritual
actions, to the glory of God. This evidence will give as much ground to
conclude that they are in a state of grace, as though they were able to
determine when they were first brought into it.
2. We may judge of the truth of grace by the method in which it has been
carried on, whether we are able to determine the way and manner in which
it was first begun, or no, as a farther evidence of the truth thereof.
Sanctification is a progressive work; therefore it is not enough for us
to set our faces heaven-ward; but we must make advances towards it, and
be found in the daily exercise of grace, in order to our concluding that
we are in a state of grace. A believer must not only set out in the
right way, but he must hold on therein; he must live by faith if he
would conclude that the work of faith is begun in truth. It is not
sufficient to call upon God, or implore help from him, when under some
distressing providences, and afterwards to grow remiss in, or lay aside
this duty; but it must be our constant work. A true christian is
distinguished from an hypocrite, in that it is said, concerning the
latter, _Will he delight himself in the Almighty? will he always call
upon God?_ Job xxvii. 20. denoting that a true believer will do so. He
is either habitually or actually inclined to it; and that in such a way
as is attended with the daily exercise of those graces, which are the
fruits and effects of faith, whereby he may conclude that he is in a
state of grace. Thus far we have considered those marks or evidences of
grace, which, in order to our attaining assurance, we must be able to
discern in ourselves. But inasmuch as a believer may understand what are
the marks of grace contained in scripture, and, at the same time,
enquire into the state of his soul, to know whether he can apprehend in
himself any evidences of the truth of grace; and not be able to arrive
to a satisfaction as to this matter, so as to have his doubts and fears
removed; let it be considered,
3. That he must depend on, hope, and pray for the testimony of the
Spirit, with his spirit, that he is a child of God. It will be a
difficult matter for us to conclude that we have the truth of grace,
till the Spirit is pleased to shine on his own work; which, when he
does, all things will appear clear and bright to us, though before this
we might walk in darkness, and have no light. In speaking concerning the
inward testimony of the Spirit (which is necessary to enable a believer
to discern in himself the marks of grace, on which his assurance of
salvation is founded) let it be premised; that as it is a branch of the
Spirit’s divine glory, by his internal influence, to deal with the
hearts of his people; so he does this various ways, according to the
various faculties of the soul, which are the subjects thereof;
particularly, when by his power, he renews the will, and causes it to
act those graces which are the effects of his divine power; then he is
said to sanctify a believer. But when he deals with the understanding
and conscience, enabling us to discern the truth of the work of grace,
that we may take the comfort of it, then he is described, in scripture,
as a witness hereunto, or as witnessing with our spirits, that we are in
a state of grace, the consequence of which is, that _the eyes of_ our
_understanding being enlightened_, we _may know what is the hope of his
calling_, Eph. i. 18. accordingly he gives us to discern that he has
called us by his grace; and, as the result thereof, granted us a hope of
eternal life.
This is a privilege plainly mentioned in scripture; and we must not
suppose that none had it but those who had extraordinary revelation,
since it is so necessary to a believer’s attaining that peace and joy
which the church, in this present dispensation, is certainly not less
possessed of, than it was in former ages. And that the Spirit gives his
testimony to the work of grace in the souls of believers, though
extraordinary revelation be ceased, is evident from what is matter of
daily experience; since there are many instances of those who have used
their utmost endeavours in examining themselves, to know whether they
had any marks of grace, who have not been able to discern any, though
they have been thought to be sincere believers by others, till, on a
sudden, light has broke forth out of darkness, and their evidences for
eternal life cleared up, so that all their doubts have been removed; and
this they could not but attribute to a divine hand, inasmuch as before
this they could meditate nothing but terror to themselves; and, in this
case, what the apostle prays for, with respect to the church, _That the
God of hope would fill them with all joy and peace in believing, that
they might abound in hope, through the power of the Holy Ghost_, Rom.
xv. 13. is experienced by them: And on this account they are said, to be
_sealed with that Holy Spirit of promise_, Eph. i. 13. whereby their
hope is established, and that is now confirmed to them by this means,
which they were before in perplexity about; so that we have as much
ground to conclude that the Spirit is the author of assurance in
believers, as we have that he is the author of sanctification.
But that this doctrine may not appear liable to the charge of
enthusiasm, let it be farther considered, that the Spirit never gives
his testimony to the truth of grace in any, in whom he has not first
wrought it; for that would be, as it were, a setting his seal to a
blank. And to this we may add, that he, at the same time, excites the
lively exercise of grace, whereby they are enabled to discern that it is
true and genuine; so that their assurance, though it be not without some
internal, impressive influences, which they are favoured with; yet it is
not wholly dependent on them: Therefore, if you demand a reason of the
hope that is in them, though they ascribe the glory hereof to the Holy
Spirit, as enabling them to discern the truth of grace; yet they are
able to prove their ownselves, after having examined themselves, whether
they are in the faith, by discovering their evidences of the faith of
God’s elect; which argues that their assurance is no delusion.
Footnote 104:
_See Quest._ lxvii: _Pag. 15 ante._
Footnote 105:
_See page 54, 55, ante._
Footnote 106:
_See Quest._ lxxxiii.
Quest. LXXXI.
QUEST. LXXXI. _Are all true believers, at all times, assured of
their present being in the estate of grace; and that they shall be
saved?_
ANSW. Assurance of grace and salvation not being of the essence of
faith, true believers may wait long before they obtain it; and after
the enjoyment thereof, may have it weakened and intermitted through
manifold distempers, sins, temptations, and desertions; yet are they
never left without such a presence and support of the Spirit of God,
as keeps them from sinking into utter despair.
Having considered some believers as favoured with assurance of their
being in a state of grace, we are, in this answer, led to speak of
others who are destitute of it. And the general method in which it may
be considered, is,
I. That there is something supposed, namely, that assurance of grace and
salvation is not of the essence of saving faith.