Chapter XV: Part 15

_Answ._ To this it may be replied, That though the apostle had as good ground to conclude that he had experienced the grace of God in truth, as any man, and was oftentimes favoured with a full assurance hereof; yet he did not attain this assurance by immediate revelation, so as he received those doctrines which he was to impart to the church as a rule of faith; for then it would have been impossible for him to have been mistaken as to this matter: and if this be supposed, then I would understand what he says concerning his being _a cast-away_, as denoting what would be the consequence of his _not keeping under his body_; but not implying hereby that corrupt nature should so far prevail, as that he should fall from a sanctified state. Now if he did not attain this assurance by immediate revelation, then he had it in the same way as others have, by making use of those marks and characters which are given of the truth of grace; and accordingly he argues, that though, at present, he thought himself to be in a sanctified state, from the same evidences that others conclude themselves to be so; yet if corrupt nature should prevail over him, which it would do, if he did not keep his body in subjection, or if he were guilty of those vile abominations which unregenerate persons are chargeable with, then it would appear, that this assurance was ill grounded, his hope of salvation delusive, and he no other than an hypocrite; and so, notwithstanding his having preached to others, he would be found, in the end, among them who were false professors, and accordingly rejected of God: therefore we may observe, that it is one thing for a person to exercise that caution, and use those means to prevent sin, which, if he should commit, would prove him an hypocrite; and another thing for one that is a true believer, to be suffered to commit those sins whereby he would apostatize from God, and so miss of salvation.

And this will serve to answer another objection that is usually brought against the doctrine we are maintaining, as though it were inconsistent with that holy fear which believers ought to have of falling, as an inducement to care and watchfulness in the discharge of their duty; as it is said in Prov. xxviii. 14. _Happy is the man that feareth always_; inasmuch as we must distinguish between that fear of caution, which is a preservative against sin, and includes a watchfulness over our actions, that we may not dishonour God thereby; and an unbelieving fear, that though we are in a state of grace, and are enabled to exercise that diligence and circumspection that becomes christians, yet we have no foundation whereon to set our foot, or ground to hope for salvation. Or, it is one thing to fear, lest we should, by giving way to sin, dishonour God, grieve his Spirit, and wound our own consciences, and do that which is a disgrace to the gospel, through the prevalency of corrupt nature, whereby we shall have ground to conclude that we thought ourselves something when we were nothing, deceiving our own souls; and another thing to fear that we shall perish and fall, though our hearts are right with God, and we have reason to expect that we shall be kept by his power, through faith, unto salvation.

We shall conclude this answer with some few inferences from what has been said, to prove the doctrine of the saints’ perseverance as contained therein. And,

1. Since we do not pretend to assert that all who make a profession of religion are assured that they shall never apostatize, but only true believers, let unbelievers take no encouragement from hence to conclude, that it shall be well with them in the end. Many are externally called who are not really sanctified; and presume that they shall be saved, though, without ground, inasmuch as they continue in impenitency and unbelief; such have no warrant to take comfort from the doctrine we have been maintaining.

2. We may, from what has been said, observe the difference between the security of a believer’s state, as his hope is fixed on the stability of the covenant, and the promises thereof, relating to his salvation, together with the Spirit’s witness, with ours, concerning our own sincerity; and that which we generally call carnal security, whereby a person thinks himself safe, or that all things shall go well with him, though he make provision for the flesh to fulfil the lusts thereof: This is an unwarrantable security in a state of unregeneracy, or licentiousness, which this doctrine does not in the least give countenance to.

3. From what has been said concerning the apostasy of some from that faith which they once made a profession of, we may infer; that it is only the grace of God experienced in truth, that will preserve us from turning aside from the faith of the gospel. The apostle speaks of some who, by embracing those doctrines that were subversive of the gospel, are _fallen from grace_, Gal. v. 4. that is, from the doctrines of grace; concerning whom he says, that _Christ profited them nothing_, or was _become of no effect to them_, chap. v. 2, 4. that is, the gospel, which contains a display of the glory of Christ, was of no saving advantage to them. All the sad instances we have of many, who are tossed to and fro with every wind of doctrine, and are made a prey to those that lie in wait to deceive, proceed from their being destitute of the grace of God, which would have a tendency to preserve them from turning aside from the faith of the gospel.

4. Let us be exhorted to be as diligent and watchful against the breakings forth of corruption, and endeavour to avoid all occasions of sin, as much as though perseverance in grace were to be ascribed to our own endeavours, or as though God had given us no ground to conclude that he would enable us to persevere; and yet, at the same time, depend on his assistance, without which this blessing cannot be attained, and hope in his mercy and faithfulness, and lay hold on the promises which he has given us, that it shall go well with us in the end, or that we shall have all joy and peace in believing.

5. Let us not only endeavour to persevere, but grow in grace; which two blessings are joined together; as it is said, _The righteous also shall hold on his way; and he that hath clean hands shall be stronger and stronger_, Job xvii. 9.

6. This doctrine has a great tendency to support and fortify believers, under the most adverse dispensations of providence, which, at any time, they are liable to; and to comfort them under all the assaults of their spiritual enemies; since though they may be suffered to discourage or give them interruption in the exercise of those graces which they have experienced, yet grace shall not be wholly extinguished. And sometimes, by the over-ruling providence of God, those things which in themselves have a tendency to weaken their faith, shall be ordered as a means to increase it; so that when they can do nothing in their own strength, they may be enabled, by depending on Christ, and receiving strength from him, to prevail against all the opposition they meet with, and come off _more than conquerors_, at last, _through him that loved them_, Rom. viii. 37.

Footnote 81:

_See Whitby’s discourse, &c._ _page 463._

Footnote 82:

_See Vol. I. Page 469._

Footnote 83:

_See Vol. I. page 481, and page 135-138._

Footnote 84:

_See Vol. II. page 170, 171._

Footnote 85:

_See Vol. I. page 477_, & albi passim.

Footnote 86:

_See Vol. I. page 437._

Footnote 87:

_See Page 11, 12, ante._

Footnote 88:

_See Vol. II. page 473-479. Quest._ lv.

Footnote 89:

_See Page 30, ante._

Footnote 90:

_The words are_ ου δυναται αμαρτανειν.

Footnote 91:

_See Whitby’s Discourse, &c. Page 67, 68, 463._

Footnote 92:

_See page 213, 214, ante._

Footnote 93:

_See several other scriptures, in which_ μη _is taken adversatively_,
Matt. xxiv. 35. Gal. i. 7. Rev. ix. 4.

Footnote 94:

_See Vol. II page 333-335._

Footnote 95:

_It is a known maxim in logic_, Suppositio nihil ponit in esse.

Footnote 96:

Εαν υποστειληται.

Footnote 97:

_It is certain, that the particles_ τις, אשר, _and others of the like
import, are often left out, and the defect thereof is to be supplied
in our translation: Thus it is in_ Job xxxiii. 27. _where the Hebrew
word, which might have been rendered_ and he shall say, _is better
rendered_ and if any say, &c. _and in_ Gen. xlviii. 2. _instead of_ he
told Jacob, _it is better rendered_ one told Jacob, _or_ somebody
_told him; and in_ Mark ii. 1. τις, _which is left out in the Greek
text, is supplied in the translation, in which we do not read it_
after days, _but_ after some days. _See Nold. Concord. Partic. Page
41, 42. in which several texts of scripture are produced to the same
purpose, and among the rest, this in_ Heb. x. 38. _which we are at
present considering as what ought to be rendered_ if any one draw
back. _In this and such like instances we may observe, that the verb
personal has an impersonal signification, or that which is properly
active is rendered passively; so_ Eccl. ix. 15. זמצא בה _is not
rendered_ and he found in it, &c. _but_ now there was found in it;
_many other instances of the like nature are to be observed in the
Hebrew text in the Old Testament; and sometimes this mode of speaking
is imitated by the Greek text in the New. I might also observe, with
respect to the scripture under our present consideration, that the
learned Grotius observes that_ τις _ought to be supplied, and
consequently the text ought to be rendered as it is in our
translation_, if any man draw back, _which he observes as what is
agreeable to the grammatical construction thereof, without any regard
to the doctrine we are maintaining, with respect to which, he is
otherwise minded_.

Footnote 98:

_To give countenance to this sense of the word_ impossible, _they
refer to some scriptures, in which it does not denote an absolute
impossibility of the thing, but only that if it comes to pass it will
be with much difficulty. Thus it is said_, Acts xx. 16. _that the
Apostle_ Paul hasted, if it were possible for him to be at _Jerusalem_
the day of Pentecost; _where his making haste argues that the thing
was not in itself impossible, but difficult. And_ Rom. xii. 18. _we
are exhorted_, if it be possible, as much as in us lieth, to live
peaceably with all men; _which shews that it is hard indeed so to do;
nevertheless, we are to use our utmost endeavours to do it, which does
not argue that the thing is in itself altogether impossible. And there
is another scripture they bring to justify this sense of the words in_
Matt. xix. 23-26. _in which our Saviour’s design is to shew the
difficulty of a rich man’s entering into the kingdom of heaven, which
he compares to a_ camel’s going through the eye of a needle; _by which
very few suppose, that the beast, so called, is intended, but a
cable-rope, which is sometimes called a_ camel; _thus the Syriack[99]
and Arabick versions translate the word_:

_And a learned writer observes, that the Jews, in a proverbial way,
express the difficulty of a thing by that of a cable-rope’s passing
through the eye of a needle, See Buxt. Lex. Talmud. Pane 1719. and
Bochart Hiero. Part. 1. Lib. 2. Cap. 3. And by_ needle _is not meant
that which is used in working, but an iron, through which a small rope
may be easily drawn; though it was very difficult to force a camel or
cable-rope through it; therefore they suppose our Saviour is not
speaking of a thing which is absolutely impossible, but exceeding
difficult; and this may be inferred from his reply to what the
disciples objected_, who then can be saved, _when he says_, with men
this is impossible, but with God all things are possible. _And to
apply this to the scripture under our present consideration, they
suppose that the apostle, when he speaks of the renewing of those
persons to repentance, does not intend that which is absolutely
impossible, but that it cannot be brought about but by the
extraordinary power of God, with whom all things are possible._

Footnote 99:

The ancient Syriac is ܠܓܡܠܐ the modern is the same word, which is
literally καμηλον _a camel_, not καμιλον _a cable_. This Eastern
proverb is now well established. Vide Campbell, Clarke, &c.

Footnote 100:

_We do not find the word used in that sense till the second century_,
_by Justin Martyr [Vid. ejusd. Dial. 2.] and Clemens Alexandrinus [in
Pædag. Lib. 1. cap. 6.] and therefore we are not altogether to take
our measures in explaining the sense of words, used in scripture, from
them, who sometimes mistake the sense of the doctrine, contained
therein. However, if we take the word in this sense, it does not
militate against our argument, since a person may be baptized, who is
not in a state of grace and salvation._

Footnote 101:

_See Pag. 124, 125 ante._

Footnote 102:

_See Pag. 122, 123 ante._

Footnote 103:

_There seems to be an hendyadis in the apostle’s mode of speaking. By
the heavenly gift we are to understand extraordinary gifts, which are
called the Holy Ghost elsewhere_, Acts xix. 2. _because they were from
the Holy Ghost as effects of his power, and wrought to confirm the
gospel dispensation, which is called the world to come_, Heb. ii. 6.
_and therefore they are styled the powers of the world to come_.

Quest. LXXX.

QUEST. LXXX. _Can true believers be infallibly assured that they are
in the estate of grace, and that they shall persevere therein unto
salvation?_

ANSW. Such as truly believe in Christ, and endeavour to walk in all
good conscience before him, may, without extraordinary revelation,
by faith grounded upon the truth of God’s promises, and by the
Spirit, enabling them to discern in themselves those graces to which
the promises of life are made, and bearing witness with their
spirits, that they are the children of God, be infallibly assured
that they are in a state of grace, and shall persevere therein unto
salvation.

Having before considered a believer as made partaker of those graces of the Holy Spirit that accompany salvation, whereby his state is rendered safe, and also that he shall not draw back unto perdition, but shall attain the end of his faith, even the salvation of his soul; it is necessary for the establishing of his comfort and joy, that he should know himself to be interested in this privilege. It is a great blessing to be redeemed by Christ, and sanctified by the Spirit; but it is a superadded privilege to know that we are so, or be assured that we are in a state of grace, which is the subject insisted on in this answer: In which we are led,

I. To speak something concerning the nature of assurance, and how far persons may be said to be infallibly assured of their salvation.

II. We shall endeavour to prove that this blessing is attainable in this life.

III. We shall consider the character of those to whom it belongs. And,

IV. The means whereby it may be attained.

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?