Book 1, Chapter 6: Assurance of Salvation

Of the second maine Question touching assurance of saluation.

II. Question. How a man may be in conscience assured, of his owne saluation?

Before I come to the Question it selfe, this conclusion is to be laid downe as a mayne Ground; That Election, vocation, faith, adoption, justification, sanctification, and eternal glorification, are never separated in the saluation of any man, but like inseparable companions, go hand in hand; so as he that can be assured of one of them, may infallibly conclude in his owne heart, that he has and shall have interest in all the other in his due time. This is plaine by the words of Saint Paul (Romans 8:30): "Whome he predestinate, them also he called; whome he called, them also he iustified; whome he iustified, them also he glorified." In which place, the Apostle compares the causes of saluation, to a chaine of many linkes, whereof every one is so coupled to the other, that he which taketh hold of the highest, must needes carrie all the rest with him. Againe, among these linkes Faith is one, a principall grace of God, whereby man is ingrafted into Christ, and thereby becomes one with Christ, and Christ one with him (Ephesians 3:17). Now whoever is by faith united to Christ, the same is elected, called, justified, and sanctified. The reason is manifest. For in a chaine, the two extremes, are knit togither, by the middle linkes; and in the order of causes of happinesse and saluation, faith has a middle place, and by it has the child of God assured hold of his election, and effectuall vocation, and consequently of his glorification in the kingdome of heauen. To this purpose says Saint John (c. 3. v. 36): "He that beleeueth in the Sonne, has euerlasting life." And (c. 5. v. 24): "He that beleeues in him that sent me, has euerlasting life, and shall not come into condemnation, but has passed from death to life." This is the Ground.

Now for answer to the Question, diverse places of Scripture are to be skanned; wherein this case of conscience is fully answered and resolved.

Sect. 1.

The first place is (Romans 8:16): "And the Spirit of God testifieth together with our spirits, that we are the sonnes of God." In these words are two testimonies of our adoption set downe. The first is the Spirit of God dwelling in us, and testifying to us, that we are God's children. But some will happily demaund, How God's Spirit gives witnesse, seeing now there are no revelations? Answ. Extraordinary revelations are ceased; and yet the Holy Ghost in and by the word, revealeth some things to men: for which cause he is called truly the Spirit of Revelation (Ephesians 3:5). Againe, the Holy Ghost gives testimonie, by applying the promise of remission of sinnes, and life everlasting by Christ, particularly to the heart of man, when the same is generally propounded, in the Ministerie of the word. And because many are readie presumptuously to say, they are the children of God, when they are not, and that they have the witnesse of God's Spirit; when in truth they want it: therefore we are to put a difference between this carnall conceit, and the true testimonie of the Spirit. Now there be two things whereby they may be discerned one from the other. The first is, by the meanes. For the true testimonie of the Holy Ghost, is wrought ordinarily by the preaching, reading, and meditation of the word of God; as also by praier, and the right use of the Sacraments. But the presumptuous testimonie, ariseth in the heart, and is framed in the braine, out of the use of these meanes; or though in the use, yet with want of the blessing of God concurring with the meanes. The second is, by the effects, and fruits of the Spirit. For it stirrs up the heart, to praier and invocation of the name of God (Zach. 12:10), yes it causeth a man to crie and call earnestly to God, in the time of distresse, with a sense and feeling of his owne miseries; and with deepe sighes and groanes, which cannot be uttered, to craue mercie and grace at his hands, as of a louing father (Romans 8:26). Thus did Moses crie to heauen in his heart, when he was in distresse at the red sea (Exodus 14:15). And this gift of praier, is an unfallible testimonie of God's Spirit; which cannot stand with carnall presumption.

The second testimonie of our adoption, is our Spirit, that is, our conscience sanctified and renewed by the Holy Ghost. And this also is knowne and discerned; first, by the greefe of the heart for offending God, called Godly sorrow (1 Corinthians 7:10); secondly, by a resolute purpose of the heart, and endeauour of the whole man, in all things to obey God; thirdly, by sauouring the things of the Spirit (Romans 8:5), that is, by doing the workes of the Spirit, with ioy and chearefulnesse of heart, as in the presence of God, and as his children and seruants.

Now 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 us. We knowe it sufficiently to be true, and not painted fire, if there be heate, though there be no flame.

Put the case againe, that the testimonie of the Spirit be wanting, and our sanctification be vncertaine to us, 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 beginne to hate sinne. Fourthly, to grieue so oft as we fal and offend God. Fiftly, to auoid the occasions of sinne. Sixtly, to endeauour to doe our dutie, and to vse good meanes. Seuenthly, to desire to sinne no more. And lastly, to pray to God for his grace. Where these and the like motions are, there is the Spirit of God, from where they proceed: and sanctification is begun. 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 demanded, what must be done, if both be wanting? Answ. Men must not dispaire, but vse good meanes, and in time they shall be assured.

Sect. 2.

The second place is, the 15th Psalm. In the first verse whereof, this question is propounded, namely, Who of all the members of the Church, shall have his habitation in heaven? The answer is made in the verses following: and in the second verse, he sets down three general notes of the said person. One is, to walk uprightly in sincerity, approving his heart and life to God: the second is, to deal justly in all his doings: the third is, for speech, to speak the truth from the heart, without guile or flattery. And because we are easily deceived in general sins, in the 3rd, 4th, and 5th verses, there are set down seven more evident and sensible notes of sincerity, justice and truth. One is in speech, not to take up or carry abroad false reports and slanders. The second is, in our dealings not to do wrong to our neighbor, more than to ourselves. The third is in our company, to contemn wicked persons worthy to be contemned. The fourth is in our estimation we have of others, and that is, to honor them that fear God. The fifth is in our words, to swear and not to change: that is, to make conscience of our word and promise, especially if it be confirmed by oath. The sixth is in taking of gain, not to give money to usury; that is, not to take increase for bare lending, but to lend freely to the poor. The last is, to give testimony without bribery or partiality. In the fifth verse, is added a reason of the answer: he that in his endeavor does all these things, shall never be moved, that is, cut off from the Church as a hypocrite.

Sect. 3.

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 salvation. 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 or fellowship with God in Christ, may be undoubtedly assured of his salvation. This conclusion is propounded (1 John 1:3-4), where the Apostle tells the Church, that the end of the preaching of the Gospel to them was, that they might have fellowship, not only mutually among themselves, but also with God the Father, and with his Son Jesus Christ. And further, that having 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 from there reap, matter of true joy and sound comfort, to their souls and consciences. Now whereas it might be haply demanded by some believers, how they should come to this assurance? Saint John answers in this Epistle, that the certainty thereof may be gathered by four infallible notes. The first is remission of sins. For though God be in himself, most holy and pure, and no mortal man, being unclean and polluted by sin, can have fellowship with him: yet God has showed his mercy, to those that believe in him, and has accepted of the blood of Jesus Christ his Son, whereby they are cleansed from all their corruptions (v. 7). If here it be asked, how this pardon and forgiveness may be known? It is answered, by two signs. One is humble and hearty confession of our sins to God; for so says the Apostle, If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all iniquity (v. 9). The other is the pacified conscience; for being justified by faith we have peace with God: and If our heart condemn us not: that is if our conscience in respect of sin does not accuse us, then have we boldness towards God (1 John 3:21). The second note of fellowship with God, is the sanctifying Spirit, whereby we are renewed in holiness and righteousness: Hereby we know that he abides in us, even by the Spirit which he has given us (1 John 3:24). The third is, holiness and uprightness of heart and life. To this end the Apostle says, If we say that we have fellowship with him, and walk in darkness, we lie and do not truly: but if we walk in the light, as he is in the light, we have fellowship one with another, &c. (1 John 1:6-7). The fourth is, perseverance in the knowledge and obedience of the Gospel. So the same Apostle exhorts the Church: Let therefore abide in you that same doctrine concerning Christ, which you have heard from the beginning. If that which you have heard from the beginning, remain in you, that is, if you believe and obey it; you also shall continue in the same, and in the Father (1 John 2:24).

The second Ground, He that is the adopted son of God, shall undoubtedly be saved. This point the Apostle plainly declares, when he says: Beloved, now are we the sons of God. — And we know, that is, we are undoubtedly assured by faith, that when Christ shall appear in glory, we shall be like to 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 Saint Paul, where he says, When Christ which is our life shall appear, then shall we also appear with him in glory. And again, If we be sons, we are also heirs, even the heirs of God, and heirs annexed with Christ, if so be that we suffer with him, that we may also be glorified with him. Now put the case, that the conscience of the believer, will not rest in this, but desires to be further resolved, touching the certainty of his adoption? Then I answer, that he must have recourse to the signs, whereby a son of God may be discerned from a child of the devil: and these are principally three. First is, truly to believe in the name of the Son of God: for those that have God for their father, are made the sons of God, by faith in Jesus Christ. And this faith shows itself 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 to our souls, if we keep his commandments. No, further, He that says, I know him, and keeps not his commandments, is a liar, and the truth is not in him (chap. 2:3, 4). The second sign is, a hearty desire, and earnest endeavour to be cleansed of his corruptions. Every son of God that has this hope, purifies himself, even as Christ is pure (chap. 3:3). The third is, the love of a Christian, because he is a Christian: for hereby says the Apostle, are the children of God known from the children of the devil: because the sons of Satan do hate their brethren, (as Cain did his brother Abel) even for the good works which they do. On the other side, God's adopted sons, may hereby know themselves to be translated from death to life, because they love the brethren (Chap. 3:10, 11, 12, &c.).

The third Ground. They that are assured, of the love of God to them in particular, may also be certainly assured of their own salvation. This doctrine follows necessarily upon the Apostle's words (chap. 4:9). For those whom God has loved from all eternity, to them he has manifested his love, by sending his only begotten Son into the world, that they might live through him eternally. But how may a man be assured of God's special love and favour? The same Apostle answers, by two notes; the first is the love of our brethren, and that according to God's commandment, wherein it is commanded; that he that loves God, should love his brother also (4:21). And if any man say, I love God, and hate his brother, he is a liar. For how can he that loves not his brother, whom he has seen, love God whom he has not seen? (4:20). Now that a man deceive not himself in the love of his brother, Saint John gives three rules; one, that Christian brotherly love, should not be, for outward respects or considerations, but principally; because they are the sons of God, and members of Christ: every 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 only, but inward in the heart. Let us not love in word or in tongue only, but in deed and in truth (3:18). Lastly, that it be not only in time of prosperity, but when he stands in most need of our love. For whoever has this world's good, and sees his brother have need, and shuts up the bowels of compassion from him, how dwells the love of God in him? (3:17). The second note of God's love to us is, our love of God. For those whom God loves in Christ, to them he gives his grace, to love him again. And this loving of him again, is an evident token of that love, wherewith he loves them. So says the Apostle, We love him because he loved us first (4:19). If it be demanded, how a man may be assured that he loves God? the answer is, he may know it by two things; first, by his conformity to him in holiness. The child that loves his father, will be willing to tread in the steps of his father, and so in like manner, he that loves God, will endeavour even as he is, so to be in this world (4:17). But how is that? not in equality and perfection, but in similitude and conformity, striving to be holy, as he is holy, and endeavouring to do his will in all things. Secondly, by the weaning of his affection from the things of this world, yes, from all pleasures and delights of this present life, so far forth, as they are severed from the fear, and love of God, Love not this world, nor the things that are in the world: if any man love this world, the love of the Father is not in him (2:15).

Sect. 4.

The Fourth place, is in the second of Timothy, 2:19. The foundation of God remaineth sure, and has this seal, The Lord knoweth who are his, and let every one that calleth upon the name of the Lord, depart from iniquity. In these words, Paul goes about to cut off an offence, 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 confirm them against this offence, he says; The foundation of God, that is, the decree of God's election, stands firm 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 standeth fast, though all the building be shaken. Secondly he says, that election has the seal of God, and therefore may not be changed; because things which are sealed, are thereby made sure and authentic. Now this seal has two parts: the first concerns God, in that every man's salvation is written in the book of life, and God knoweth who are his. And because it might be said, God indeed knows who shall be saved, but what is that to us? we know not so much of ourselves. Therefore Saint Paul to answer this, sets down a second part of this seal, which concerns man, and is imprinted in his heart and conscience; which also has two branches: the gift of invocation, and a watchful care, to make conscience of all and every sin, in these words, And let every one that calleth upon the name of the Lord, depart from iniquity. Whereby he signifieth, that those that can call upon God, and give him thanks for his benefits, and withal, in their lives make conscience of sin, have the seal of God's election imprinted in their hearts, and may assure themselves they are the Lord's.

Sect. 5.

A Fifth place of scripture, touching this question is, 2 Peter 1:10. Give all diligence to make your election sure, for if you do these things you shall never fall. Which words contain two parts: First, an exhortation, to make our election sure, not with God, for with him both it, and all other things are unchangeable; but to ourselves, in our own hearts and consciences. Secondly, the means whereby to come to this assurance, that is, by doing the things before named, in the 5th, 6th, and 7th verses; and that is nothing else, but to practise the virtues of the moral law, there set down, which I will briefly show what they are, as they lie in the text.

To faith, add virtue] by faith, he meaneth true religion, and that gift of God, whereby we put our trust and confidence in Christ. By virtue, he meaneth no special virtue, but (as I take it) an honest and upright life before men, shining in the virtues and works of the moral law. By knowledge, he means a gift of God, whereby a man may judge, how to carry himself warily, and uprightly before men. By temperance, is understood a gift of God, whereby we keep a moderation of our natural appetite, especially about meat, drink, and attire. By patience, is meant a virtue, whereby we moderate our sorrow, in enduring affliction. Godliness, is another virtue, whereby we worship God, in the duties of the first table. Brotherly kindness, is also that virtue, whereby we embrace the Church of God, and the members thereof with the bowels of love. And in the last place, love, is that virtue, whereby we are well affected to all men, even to our enemies. Now having made a rehearsal of these virtues: in the tenth verse he says, If you do these things you shall never fall, that is to say, If you exercise yourselves in these things, you may hereby be well assured and persuaded, of your election and salvation.