Chapter 18: Of Assurance of Grace and Salvation

Question 1.

May they who truly believe in the Lord Jesus, and love him in sincerity, and endeavor to walk in all good conscience before him — may they (I say) be certainly assured in this life, that they are in the state of grace, and being enabled by the Spirit to know the things, which are freely given to them of God, may they without extraordinary revelation attain to that?

1 John 2:3; 1 John 3:14, 18, 19, 21, 24; 1 John 5:13; 1 Corinthians 2:12; Hebrews 6:11, 12; Ephesians 3:17, 18.

Well then, do not the Papists err, who maintain, that no man can be sure (namely sure by divine faith) of God's peculiar favor, towards himself, without extraordinary revelation?

Yes.

By what reasons are they confuted?

(1) Because, the Apostle commands us, saying, Brethren, give all diligence, to make your calling and election sure; for if you do these things, you shall never fall; for so an entrance shall be ministered to you abundantly, into the everlasting kingdom of our Lord, and Savior Jesus Christ (2 Peter 1:10, 11; Hebrews 6:11). (2) Because, the Apostle commands the Corinthians, to examine themselves, whether they be in the faith (2 Corinthians 13:5). (3) Because, the Scripture proposes, and sets forth, sure marks, and tokens, by which a believer, may be infallibly assured, that he is one of the number of Christ's sheep (John 10:4, 5, 27, 28), and that he is one of Christ's disciples (John 13:35). In fact, it is the scope, of the whole first Epistle of John to propose such sure marks to believers, whereby they may know, that they have life eternal (1 John 5:13). (4) Because, the true believer may be persuaded, that neither death, nor life, nor any other thing can separate him, from the love of Christ (Romans 8:38, 39), where the Apostle not only speaks of himself, but of them, to whom he writes. (5) Because, believers have received the Spirit of adoption, whereby they cry Abba Father, and he himself witnesses with their spirits, that they are the children of God (Romans 8:15, 16). (6) Because, believers have received not the Spirit of the world, but the Spirit which is of God, that they might know the things that are freely given to them of God (1 Corinthians 2:12).

Question 2.

Is this certainty, a bare conjectural, and probable persuasion grounded upon a fallible hope?

No.

But is it an infallible assurance of faith?

Yes (Hebrews 6:11, 19; Hebrews 6:17, 18).

Well then, do not the Papists, and Arminians err, who maintain, that the assurance of salvation, is only conjectural, or at the most, only probable, which has for its foundation, a failing, and fading faith?

Yes.

By what reasons are they confuted?

(1) Because, assurance is from the testimony of the Holy Spirit, witnessing with our spirits, that we are the children of God (Romans 8:16). (2) Because, this assurance is founded upon the promises of God, who cannot lie (Isaiah 54:10; John 3:36). (3) Because, believers are sealed with the Holy Spirit of promise, which is the earnest of their inheritance: but he that receives the earnest, not only has right to the possession, but knows assuredly, that he has that right, and shall be put in the actual possession thereof (Ephesians 1:13, 14). (4) Because, God willing more abundantly, to show to the heirs of promise, the immutability of his counsel, confirmed it by an oath, that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation (Hebrews 6:17, 18).

Question 3.

Is the infallible assurance of faith, founded upon the divine truth of the promises of salvation, and upon the inward evidence of those graces, to which these promises are made?

Hebrews 6:17, 18; 2 Peter 1:4, 5; 1 John 2 and 3 and 1 John 3:14; 2 Corinthians 1:12.

Well then, do not the Antinomians err, who maintain, that none ought, or can gather any comfort, or assurance of salvation from his own works of holiness; but that a believer ought to lean and rest upon the alone testimony of the Spirit, without any marks, or signs: from which testimony he may (say they) be fully assured of the remission of his sins, and of his own salvation?

Yes.

By what reasons are they confuted?

(1) From the example of the saints, who gathered their comfort from the fruits of faith, and works of holiness, as David did (Psalm 119:6), and as Paul did (2 Corinthians 1:12). (2) From the reckoning up of marks, which are held out in Scripture, by which believers may be known from unbelievers, as mutual love (John 13:35), observing and keeping his commandments (1 John 2:3), doing of righteousness (1 John 3:14), and loving the brothers. (3) Because, unless faith be proven by marks, true faith cannot be discerned from presumption; neither can assurance rightly founded, be discerned from a delusion of Satan (1 John 4:2). (4) Because, reason requires, that from the knowledge of the effect, we should come to the knowledge of the cause, according to that of Matthew 7:16. (5) Because, marks of grace have so much clearness in themselves, that they will even beget in others, a judgment according to charity concerning the election of others; therefore much more in those same very persons, who are able to discern, and know better their own hearts (1 Thessalonians 1:3, 4).

Question 4.

Does this infallible assurance belong to the essence of faith?

No.

May a true believer wait long and conflict with many difficulties, before he be partaker of it?

1 John 5:13; Isaiah 50:10; Mark 9:24; Psalm 88 throughout; Psalm 77, to verse 12.

Well then, do not the Antinomians err, who maintain, that the assurance of salvation, is faith itself? And that faith is nothing else, but the Echo of the soul, answering the Holy Spirit, my sins are forgiven me?

Yes.

By what reasons are they confuted?

(1) Because, the sealing of the Holy Spirit which is the earnest of our inheritance, is given to believers, after they have believed (Ephesians 1:13, 14). (2) Because, believers may sometimes not know, that they have eternal life (1 John 5:13), and he that fears the Lord, obeying the voice of his servant, may walk in darkness (Isaiah 50:10). (3) Because, if this assurance, which takes away all doubting, (as the Antinomians affirm) were of the essence of faith, there should not be any degrees of faith, which is contrary to (Mark 9:24; Matthew 8:10; Matthew 15:28). (4) Because, there are evident examples in Scripture, from the experience of the saints; as that of faithful Heman, who thus complained (Psalm 88), Why do you cast off my soul? why do you hide your face from me? And of faithful Asaph, under very sad exercise (Psalm 77, to verse 10).

Question 5.

Does this assurance of salvation incline men to looseness?

No. (1 John 2:1-2; Romans 8:1, 12; 1 John 3:2-3; 1 John 1:6-7; Romans 6:1-2; Titus 2:11-12, 14; 2 Corinthians 7:1)

Well then, do not the Papists err, who maintain that the doctrine of assurance of salvation is, of its own nature, hurtful to true piety, and inclines men to sin and wickedness?

Yes.

By what reasons are they confuted?

(1) Because the Apostle Peter argues the contrary way, and infers a far other conclusion; namely, because believers know they are redeemed by the precious blood of Christ, they ought to pass the time of their sojourning here in fear (1 Peter 1:17-19). (2) Because the Apostle Paul, who was certainly persuaded of his interest in Christ, rejects and abhors that conclusion with indignation and wrath (Romans 6:1-2). (3) Because, from the promise that God is the Father of believers, the Apostle exhorts the Corinthians, by consequence, to cleanse themselves from all filthiness of the flesh and spirit, and to perfect holiness in the fear of God (2 Corinthians 7:1). (4) Because they who are in Christ — to whom there is no condemnation, and are assured of it — walk not after the flesh, but after the Spirit (Romans 8:1, 12, 38-39). (5) Because a believer knowing God to be merciful concludes that God ought to be feared (Psalm 130:4). (6) Because whoever has that hope — namely that he shall see Christ, and be made like to him — purifies himself, as he is pure (1 John 3:3). (7) Because it is evident from the example of those who were persuaded of their salvation, who yet lived piously and holily: as Paul (Romans 8:38-39, compared with 2 Corinthians 1:12; Acts 24:16); next, we have the example of Abraham (Genesis 17:1, compared with Romans 4:18-20).

Quest: 6:

Are true believers, when they fall into some special sin which wounds the conscience, and grieves the Spirit, destitute of the seed of God, and life of faith?

No. (1 John 3:9; Luke 22:32)

Well then, do not the Quakers and others err, who maintain that true believers falling into some special sin can have nothing of the life of faith and seed of God in them?

Yes.

By what reasons are they confuted?

(1) Because whoever is born of God does not commit sin, for his seed remains in him, and he cannot sin, because he is born of God (1 John 3:9); for his seed remains in him — that is, does not totally perish, but abides from that point forward, working the fruits of regeneration once begun in them (Philippians 1:6). (2) Because, although Peter fell into that grievous sin of denying his Master three times, yet he still retained that seed of God, and life of faith, and love to Christ; because Christ had said to him, "I have prayed for you that your faith fail not" (Luke 22:32). The like may be said of David, and others of the saints of God, who by falling into some special sins have wounded the conscience and grieved the Holy Spirit.