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?

[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.