Question 2
THe next general Question touching man as he is a Christian is, How a man may be in conscience assured, of his own saluation?
For answer to this Question, divers places of scripture are to be skanned; wherein this case of conscience, is fully answered and resolued.
The first place is Rom. 8. 16. And the spirit of God testifies together with our spirits, that we are the sonnes of God. In these words are two testimonies of our adoption set downe; the Spirit of God dwelling in vs, & testifying unto vs, that we are Gods children: and our Spirit, that is, our conscience, sanctified and renewed by the holy Ghost.
Here put the case, that the testimonie of the spirit be wanting: then I answer, that the other testimonie, the sanctification of the heart, will suffice to assure vs. VVe know it sufficiently to be true, and not painted fire, if there be heare, though there be no flame.
Put the case againe, that the testimonie of the spirit be wanting, and our sanctification be uncertaine unto vs, how then may we be assured? The answer is, that we must then have recourse to the first beginnings, and motions of sanctification, which are these. First, to feele our inward corruptions. Secondly, to be displeased with our selues for them. Thirdly, to begin to hate sin. Fourthly, to grieue so oft as we fall and offend God. Fiftly, to auoid the occasions of sin. Sixtly, to endeauour to doe our dutie, and to use good meanes. Seuenthly, to desire to sin no more. And lastly, to pray to God for his grace. Where these and the like motions are, there is the spirit of God, whence they proceede: and sanctification is begunne. One apple is sufficient to manifest the life of the tree, and one good and constant motion of grace, is sufficient to manifest sanctification. Againe, it may be demaunded, what must be done, if both be wanting? Answ. Men must not dispaire, but use good meanes, and in time they shall be assured.
The Second place is, the 15. Psalme. In the first verse whereof, this question is propounded, namely, VVho of all the menbers of the Church, shall have his habitation in heaven? The answer is made in the verses following: and in the second verse, he sets downe three general notes of the said person. One is, to walke vprightly in sinceritie, approving his heart and life to God: the second is, to deale justly in all his doings: the third is for speech, to speake the truth from the heart; without guile or flatterie. And because we are easily deceived in general signes, in the 3, 4, and 5. verses, there are set downe seauen more euident and sensible notes of sinceritie, justice and trueth. One is in speech, not to take vp or carrie abroad, false reports and slanders. The second is, in our dealings not to doe wrong to our neighbor, more then to our selues. The third is in our company, to contemne wicked persons worthy to be contemned. The fourth is in our estimation we have of others, & that is, to honor then that feare God. The fift is in our wordes, to sweare and not to change: that is, to make conscience of our word and promise, especially if it be confirmed by oath. The sixt is in taking of gaine, not to give money to vsurie, that is, not to take increase for bare lending, and to lend freely to the poore. The last is, to give testimonie without briberie or partialitie. In the fift verse, is added a reason of the answer: he that in his endeavor doeth all these things, shall never be moved, that is, cut off fron the Church as an hypocrite.
The Third place of scripture, is the first Epistle of John: the principal scope whereof, is to give a full resolution to the conscience of man, touching the certainty of his saluation. And the principal grounds of assurance, which are there laid down, may be reduced to three heads.
The first is this. He that has communion orfellowship with God in Christ, may be undoubtedly assured of his saluation. This conclusion is propounded, Chap. 1. v. 3. 4. Where the Apostle tels the Church, that the end of the preaching of the Gospel unto them was, that they might have fellowship, not onely mutually among themselues, but also with God the father, and with his Son Jesus Christ. And further, that hauing both knowledge, and assurance of this heavenly communion, to be begun in this life, and perfected in the life to come, their joy might be full. that is, they might thence reape, matter of true joy and sound comfort, unto their souls and consciences. Now whereas it might be haply demaunded by some believers, how they should come to this assurance? S. John answers in this Epistle, that the certainty thereof may be gathered by foure infallible notes. The first is Remission of sins. For though God be in himselfe, most holy and pure, and no mortall man, being uncleane & polluted by sin, can have fellowship with him: yet God has showed his mercy, to those that beleue in him, and has accepted of the blood of Jesus Christ his sonne, whereby they are clensed from all their corruptions, v. 7. If here it be asked, how this pardon and forgiuenes may be known? It is answered, by two signes. one is Hunble & heartie Confession of our sins unto god; for so says the Apostle, If we confess our sins, he is faithfull and just to forgiue vs our sins, and to clense vs from all iniquitie, v. 9. The other is the pacified Conscience; for being justified by faith we have peacewith God: and, If our heart condemne vs not: that is, if our conscience in respect of sin does not accuse vs, then have we boldnesse towards God, Chap. 3. v. 21. The second note of fellowship with God, is the sanctifying Spirit, whereby we are renewed in holines and righteousnes: Hereby we know that he abideth in vs, even by the Spirit which he has given vs, Chap. 3. v. 24. The third is, holines & vprightnes of heart & life. To this end the Apostle says, If we say that we have fellowship with him, and walke in darknes, we lie & doe not truely: but if we walke in the light, as he is in the light, we have fellowship one with another, &c. Chap. 1. 6. 7. The fourth is, perseuerance in the knowledge and obedience of the Gospel. So the same Apostle exhorteth the Church: Let therfore abide in you that same doctrine concerning Christ, which ye have heard from the beginning. If that which ye have heard from the beginning, remaine in you, that is, if ye believe and obey it; you also shall continue in the same, and in the father. Chap. 2. 24.
The second Ground. He that is the adopted sonne of God, shall undoubtedly be saved. This point the Apostle plainely declareth, when he says: Beloved now are we the sonnes of God.—And we know, that is, we are undoubtedly assured by faith, that when Christ shal appeare in glory, we shal be like unto him, for we shall see him as he is. That the latter part of these words, is thus to be expounded, I gather out of Chap. 2. 28. as also by comparing this text with that of S. Paul, where he says, When Christ which isour life shall appeare, then shall we also appeare with him in glory. And againe, If we be sonnes, we are also heires, even the heires of God, andheires annexed with Christ, if so be that we suffer with him, that we may also be glorified with him. Nowe put the case, that the conscience of the believer, will not rest in this, but desires to be further resolued, touching the certainetie of his adoption? Then I answer, that he must have recourse unto the signes, whereby a sonne of God may be discerned from a child of the devil: and these are principally three. First is, truely to believe in the name of the sonne of God: for those that have God for their father, are made the sonnes of God, by faith in Jesus Christ. And this faith shewes it selfe by obedience. For hereby we are sure that we know Christ, that is, that we believe in him, and apply him with all his benefits unto our souls, If we keepe his commandements. Nay further, He that saies, I know him, and keepes not his commandements, is a liar, and the trueth is not in him, chap. 2, 3, 4. The second signe is, a heartie desire, and earnest endeavor to be clensed of his corruptions. Euery sonne of God that has this hope, purifieth himselfe, even as Christ is pure, chap. 3. vers. 3. The third is, the loue of a Christian, because he is a Christian: for hereby saies the Apostle, are the children of God known from the children of the devil: because the sonnes of Satan doe hate their brethren, (as Cain did his brother Abel) even for the good works which they doe. On the other side, Gods adopted sonnes, may hereby know themselues to be translated from death to life, because they loue the brethren, Chap. 3. 10, 11, 12, &c.
The third Ground. They that are assured, of the loue of God to them in particular, may also be certainely assured of their own saluation. This doctrine followes necessarily upon the Apostles words, chap. 4. v. 9. For those whome God has loved from all eternitie, to them he has manifested his loue, by sending his onely begotten sonne into the world, that they might live through him eternally. But howe may a man be assured of Gods special loue and favor? The same Apostle answers, by two notes; The first is the loue of our brethren: and that according to Gods commandement, wherein it is commanded, that he that loues God, should loue his brother also 4. 21. Andif any man say, I loue God, and hate his brother, be is a liar. For howe can he that loves not his brother, whome he has seene, loue God whome he has not seene? 4. 20. Nowe that a man deceive not himselfe in the loue of his brother; Saint John giues three rules: One, that Christian brotherly loue, should not be, for outward respects or considerations, but principally, because they are the sonnes of God, and members of Christ: Euery one that loves him which did beget: that is god the father, loves him also which is begotten of him. 5. 1. Another is, that it must not be outward, in show onely, but inward in the heart. Let vs not loue in word or in tongue onely, but in deede and in trueth. 3. 18. Lastly, that it be not onely in time of prosperitie, but vvhen hee stands in most neede of our loue. For whoever has this worlds good, and sees his brother have neede, and shutteth vp the bovvels of compassion from him, howe dvvelieth the loueof god in him? 3. 17. The second note of Gods loue unto vs is, our loue of god. For those whome God loves in Christ, to them hee giues his grace, to loue him againe: And this loving of him againe, is an euident token of that loue, wherewith he loves them. So says the Apostle, We loue him, because hee loved vs first, 4. 19. If it be demaunded, howe a man may be assured that he loves God? the answer is, hee may know it by two things; first by his conformitie to him in holinesse. The child that loues his father, will be willing to tread in the steppes of his father: and so in like manner, he that loves God, will endeavor even as hee is, so to be in this world. 4. 17. But howe is that? not in equalitie and perfection, but in similitude and conformitie, striuing to be holy, as he is holy, and endeavoring to doe his will in all things. Secondly, by the vveaning of his affection from the things of this world, yea from all pleasures and delights of this present life, so farre forth, as they are seuered from the feare, and loue of God, Loue not this vvorld, nor the things that are in the world: if any man loue this world, the loue of the father is not in him. 2. 15.
The Fourth place, is in the second of Timothie, 2. 19. The foundation of God remains sure, and has this seale, The Lord knows who are his, and let euery one that calleth upon the name of the Lord, depart from iniquitie. In these wordes, Paul goeth about to cut off an ofsence, which the Church might take, by reason of the fall of Hymenaeus and Philetus, who seemed to be pillars, and principal men in the Church. And to confirme them against this offense, he says; The foundation of God, that is, the decree of Gods election, stands firme and sure: so as those which are elected of God, shall never fall away, as these two have done. And this he declares by a double similitude; First of all he says, the election of God, is like the foundation of an house, which stands fast, though all the building be shaken. Secondly he says, that election has the seale of God, and therefore may not be changed; because things which are sealed, are thereby made sure and authenticall. Nowe this seale has two parts: the first concerns God, in that euery mans saluation is written in the booke of life, and God knows who are his. And because it might be said, God indeede knowes who shall be saved, but what is that to vs? we know not so much of our selues. Therfore Saint Paul to answer this, sets downe a second part of this seale, which concerns man, and is imprinted in his heart and conscience; which also has two branches the gift of invocation, and a watchfull care, to make conscience of all & euery sin, in these words, And let euery one that calleth upon the name of the Lord, depart from iniquitie. VVhereby he signifieth, that those that can call upon God, & give him thanks for his benefits, and withall, in their liues make conscience of sin, have the seale of Gods election imprinted in their hearts, and may assure themselues they are the Lords.
A Fift place of scripture, touching this question is, 2. Pet. 1. 10. Give all diligence to make your election sure, for if you doe these things, you shall never fall. Which words containe two parts: first, an Exhortation, to make our election sure, not with God, for with him all things are knowne, but to ourselues, in our own hearts and consciences. Secondly, the Meanes whereby to come to this assurance, that is, by doing the things before named, in the 5, 6, and 7. verses; & that is nothing else, but to practise the vertues of the moral law, there set downe, which I will briefly shewe what they are, as they lie in the text.
To faith, adde vertue] by faith he meaneth true religion, and that gift of God, whereby we put our trust and confidence in Christ. By vertue, he meaneth no special vertue, but (as I take it) an honest and vpright life before men, shining in the vertues and works of the moral law. By knowledge, he meanes a gift of God, whereby a man may judge, how to carrie himselfe warily, and vprightly before men. By temperance, is understood a gift of God, whereby we keepe a moderation of our natural appetite, especially about meate, drinke, and attire. By Patience, is meant a vertue, whereby we moderate our sorrowe, in induring affliction. Godlines is another vertue, whereby we worship God, in the duties of the first table. Brotherly kindnesse, is also that vertue, whereby we imbrace the Church of God, & the members thereof with the bowels of loue. And in the last place, Loue, is that vertue, wherby we are well affected to all men, even to our enemies. Now hauing made a rehearsall of these vertues: in the tenth verse he says, If ye doe these things, ye shall never fall, that is to say, If ye exercise your selues in these things, you may hereby be well assured and perswaded, of your election and saluation.
The next general question concerning a person as a Christian is: how may a person be assured in conscience of his own salvation?
To answer this question, several passages of Scripture are to be examined, in which this case of conscience is fully answered and resolved.
The first passage is Romans 8:16. The Spirit of God testifies together with our spirits that we are the sons of God. In these words two testimonies of our adoption are set forth: the Spirit of God dwelling in us and testifying to us that we are God's children; and our spirit — that is, our conscience, sanctified and renewed by the Holy Spirit.
Suppose the testimony of the Spirit is absent: I answer that the other testimony — the sanctification of the heart — will suffice to assure us. We know sufficiently that a fire is real, not painted, if there is heat even without a flame.
Suppose again that both the testimony of the Spirit and our certainty about our own sanctification are absent: how then may we be assured? The answer is that we must then turn to the first beginnings and stirrings of sanctification, which are these. First, to feel our inward corruptions. Second, to be displeased with ourselves for them. Third, to begin to hate sin. Fourth, to grieve each time we fall and offend God. Fifth, to avoid the occasions of sin. Sixth, to endeavor to do our duty and to use good means. Seventh, to desire to sin no more. And lastly, to pray to God for His grace. Where these and similar stirrings are present, the Spirit of God is there — for they proceed from Him — and sanctification has begun. One apple is enough to show that a tree is alive, and one good and consistent movement of grace is enough to show that sanctification is real. Again, it may be asked: what must be done if both are absent? Answer: people must not despair, but use good means, and in time they will be assured.
The second passage is Psalm 15. In the first verse, the question is raised: who among all the members of the church will dwell in heaven? The answer is given in the verses that follow. In the second verse, three general marks of such a person are set down. One is to walk uprightly in sincerity, approving his heart and life before God. The second is to deal justly in all his doings. The third is, in speech, to speak the truth from the heart, without guile or flattery. Because we are easily deceived by general signs, in verses three, four, and five, seven more specific and recognizable marks of sincerity, justice, and truth are set down. One is in speech: not to take up or spread false reports and slanders. The second is in dealings: not to do wrong to our neighbor any more than to ourselves. The third is in company: to condemn those who are worthy to be condemned as wicked. The fourth is in the esteem we have of others: to honor those who fear God. The fifth is in our words: to swear and not change — that is, to make conscience of our word and promise, especially when confirmed by oath. The sixth is in taking money: not to lend at interest — that is, not to take increase for bare lending — and to lend freely to the poor. The last is to give testimony without bribery or partiality. In the fifth verse a reason is added for the answer: the person who endeavors to do all these things will never be moved — that is, never be cut off from the church as a hypocrite.
The third Scripture passage is the first epistle of John, whose principal aim is to give a full resolution to the conscience regarding the certainty of salvation. The main grounds of assurance set forth there may be reduced to three heads.
The first is this. The person who has communion or fellowship with God in Christ may be undoubtedly assured of his salvation. This conclusion is set forth in chapter 1, verses 3-4, where the apostle tells the church that the aim of his preaching the Gospel to them was that they might have fellowship not only with one another but also with God the Father and with His Son Jesus Christ (1 John 5:11). And further, that by having both knowledge and assurance of this heavenly communion — begun in this life and to be perfected in the life to come — their joy might be full, that is, they might from this draw true joy and sound comfort for their souls and consciences. Now where a believer might ask how to come to this assurance, John answers in this epistle that certainty of it may be gathered from four infallible marks. The first is the forgiveness of sins. For though God is in Himself most holy and pure, and no mortal person — being unclean and polluted by sin — can have fellowship with Him, yet God has shown His mercy to those who believe in Him and has accepted the blood of Jesus Christ His Son, by which they are cleansed from all their corruptions (verse 7). If it is asked how this pardon and forgiveness may be known, it is answered by two signs. One is humble and heartfelt confession of our sins to God — for as the apostle says: if we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all iniquity (verse 9). The other is the pacified conscience. For being justified by faith, we have peace with God (Romans 5:1). And, if our heart does not condemn us — that is, if our conscience does not accuse us in respect of sin — then we have confidence toward God (chapter 3, verse 21). The second mark of fellowship with God is the sanctifying Spirit, by which we are renewed in holiness and righteousness: Hereby we know that He abides in us, by the Spirit which He has given us (chapter 3, verse 24). The third is holiness and uprightness of heart and life. To this end the apostle says: if we say we have fellowship with Him and walk in darkness, we lie and do not live by the truth. But if we walk in the light, as He is in the light, we have fellowship with one another, and so forth (chapter 1, verses 6-7). The fourth is perseverance in the knowledge and obedience of the Gospel. So the same apostle exhorts the church: Let that teaching about Christ which you heard from the beginning remain in you. If what you heard from the beginning remains in you — that is, if you believe and obey it — you also shall continue in the Son and in the Father (chapter 2, verse 24).
The second ground. The person who is an adopted son of God will undoubtedly be saved. The apostle makes this plain when he says: Beloved, now are we the sons of God (chapter 3, verse 2). And we know — that is, we are undoubtedly assured by faith — that when Christ shall appear in glory, we shall be like Him, for we shall see Him as He is. I gather that the latter part of these words is to be understood this way from chapter 2, verse 28, and also by comparing this text with Paul's words: when Christ, who is our life, shall appear, then shall we also appear with Him in glory (Colossians 3:4). And again: if we are sons, we are also heirs — heirs of God and co-heirs with Christ — if indeed we suffer with Him so that we may also be glorified with Him (Romans 8:17). Now suppose a believer's conscience will not rest in this, but wants to be further resolved regarding the certainty of his adoption? Then I answer that he must look to the signs by which a son of God may be distinguished from a child of the devil. These are principally three. The first is to truly believe in the name of the Son of God, for those who have God as their Father are made sons of God through faith in Jesus Christ (Galatians 3:26). And this faith shows itself through obedience. For we know that we know Christ — that is, that we believe in Him and apply Him with all His benefits to our souls — if we keep His commandments. Indeed, the person who says I know Him and does not keep His commandments is a liar, and the truth is not in him (chapter 2, verses 3-4). The second sign is a heartfelt desire and earnest effort to be cleansed from corruptions. Everyone who is a son of God and has this hope purifies himself, even as Christ is pure (chapter 3, verse 3). The third is love for a Christian because he is a Christian and a child of God. For by this, says the apostle, are the children of God known from the children of the devil: the sons of Satan hate their brethren — as Cain hated his brother Abel — precisely for the good works they do. On the other side, God's adopted sons may know themselves to have been translated from death to life by this: because they love the brethren (chapter 3, verses 10-12, and following).
The third ground. Those who are assured of God's special love for them in particular may also be certainly assured of their own salvation. This doctrine follows necessarily from the apostle's words in chapter 4, verse 9. For those whom God has loved from all eternity, He has shown His love to them by sending His only begotten Son into the world, that they might live through Him eternally. But how may a person be assured of God's special love and favor? The same apostle answers with two marks. The first is love of our brethren — according to God's commandment that the one who loves God should also love his brother (chapter 4, verse 21). And if anyone says I love God but hates his brother, he is a liar. For how can the one who does not love his brother, whom he has seen, love God, whom he has not seen? (chapter 4, verse 20). Now that a person not deceive himself in his love of his brother, John gives three rules. One: Christian brotherly love must not be based on outward considerations but principally on this — that they are sons of God and members of Christ: Everyone who loves the Father loves the one begotten by Him (chapter 5, verse 1). Another: it must not be outward, in show only, but inward and in the heart. Let us not love in word or in tongue only, but in deed and in truth (chapter 3, verse 18). Lastly, it must not be only in times of prosperity, but especially when he stands in greatest need of our love. For whoever has this world's goods and sees his brother in need, and closes his heart against him, how does the love of God abide in him? (chapter 3, verse 17). The second mark of God's love for us is our love of God. For those whom God loves in Christ, He gives grace to love Him in return. And this loving of Him in return is clear evidence of the love with which He loves them. So says the apostle: we love Him because He first loved us (chapter 4, verse 19). If it is asked how a person may be assured that he loves God, the answer is that he may know it by two things. First, by his conformity to God in holiness. The child who loves his father will be willing to follow in his father's footsteps. In the same way, the one who loves God will endeavor, as He is, so to be in this world (chapter 4, verse 17). But how so? Not in equality and perfection, but in likeness and conformity — striving to be holy as He is holy, and endeavoring to do His will in all things. Second, by the weaning of his affection from the things of this world — yes, from all pleasures and delights of this present life, insofar as they are separated from the fear and love of God: Do not love the world nor the things in the world; if anyone loves the world, the love of the Father is not in him (chapter 2, verse 15).
A fifth passage of Scripture on this question is 2 Timothy 2:19. The foundation of God stands firm, having this seal: the Lord knows those who are His, and let everyone who names the name of the Lord depart from iniquity. In these words, Paul seeks to remove an offense that the church might take from the fall of Hymenaeus and Philetus, who had appeared to be pillars and principal figures in the church. To strengthen the church against this offense, he says: the foundation of God — that is, the decree of God's election — stands firm and sure, so that those elected by God will never fall away as these two have done. He declares this through a double comparison. First, he says the election of God is like the foundation of a house, which stands firm even when the whole building is shaken. Second, he says that election has the seal of God and therefore cannot be changed, since things that are sealed are made certain and authoritative. Now this seal has two parts. The first concerns God: every person's salvation is written in the book of life, and God knows who are His. But it might be asked: God knows who will be saved — but what does that mean for us, who do not know this about ourselves? Therefore Paul sets down a second part of this seal — one that concerns the person and is imprinted on his heart and conscience. This also has two branches: the gift of prayer, and a watchful care to make conscience of every sin. These are expressed in the words, Let everyone who names the name of the Lord depart from iniquity. By this Paul indicates that those who can call upon God and give Him thanks for His benefits — and who in their lives also make conscience of sin — have the seal of God's election imprinted in their hearts and may assure themselves that they are the Lord's.
A fifth passage of Scripture on this question is 2 Peter 1:10. Be diligent to make your calling and election sure, for if you practice these things, you will never stumble. These words contain two parts. First, an exhortation to make our election sure — not with God, for all things are known to Him, but to ourselves, in our own hearts and consciences. Second, the means by which to come to this assurance: namely, by practicing the virtues named in verses 5, 6, and 7. I will briefly show what these are as they appear in the text.
To your faith, add virtue. By faith he means true religion and that gift of God by which we put our trust and confidence in Christ. By virtue he means not any single virtue, but — as I take it — an honest and upright life before others, shown in the virtues and works of the moral law. By knowledge he means a gift of God by which a person may judge how to conduct himself wisely and uprightly before others. By self-control is meant a gift of God by which we keep a moderation of our natural appetites, especially regarding food, drink, and clothing. By patience is meant a virtue by which we moderate our grief in enduring affliction. Godliness is another virtue by which we worship God in the duties of the first table. Brotherly kindness is also a virtue by which we embrace the church of God and its members with the warmth of love. And finally, love is the virtue by which we are well disposed toward all people, even our enemies. Having listed these virtues, in the tenth verse he says: if you practice these things, you will never stumble — that is, if you exercise yourselves in these things, you may thereby be well assured and persuaded of your election and salvation.
