DIRECTION X.

DIRECTION X.

That we may be prepared by the comforts of the gospel to perform sincerely the duties of the law, we must get some assurance, uf our salvation, in that very faith whereby Christ himself is i’eccivecTultcrnnr hearts: therefore, we must endeavour” to believe un Christ conlidently, persuading and assuring ourselves, in the act of believing, that God freely giveth to us an interest in Chrisj: and his salvation, according to his gracious promise;

‘EXPLICATION. \

It is evident, that those comforts of the gospel, that ore necessary to a holy practice, cannot be truly received without some assurance ol our interest in Christ and his salvation; for some of these comforts consist in a good persuasion of our reconciliation with God, and

jof our future heavenly happiness, and of strength both tt) will and to do that which is acceptable to God through Christ; jis hath been before shewed. Hence it will clearly fallow, that this assurance is very necessary, to enable us for the practice of holiness, as those comforts that must go before the duties of the law, in order of

;»ature, as the cause goeth before the effect, though not

“in any distance of time. My present work is, to shew ‘-vhat this assurance is, that is so necessary unto holl

. ness, and which I have here asserted we must act, in that very faith whereby we receive Christ himself into our hearts, even in justifying saving faith.

This doctrine seemeth strange to many that profess themselves protestants of late days ; whereas it was formerly highly owned by the chief protestants whom God

.made use of to restore the purity of the gospel, and to

‘maintain it against the papist for many years. They commonly taught, that «* faith was a persuasion or con- _ itdence of our own salvation by Christ;’* and that we

• must be sure to apply Christ to ourselves in believing. And this doctrine was one of the great engines whereby they prevailed to overthrow the popish superstition, v herccsL’ doubtfulness of salvation is out- of -the pxincipal pillars. But many of the successors of those protestants have deserted them, and left their writings to be shamefully insulted by the papists. And this innovation hath been of longer standing amongst us, than several other parts of our new divinity, and maintained by those that profess to abhor that corrupt doctrine which the papists have built upon such principles. Modem divines may think they stand upon the shoulders of their predecessors, whose labours they enjoy, and that they can see farther than they, as the schoolmen might have like thoughts of the ancient fathers ; but, for ‘all this, they may not be able to see so far, if the eyesof their predecessors were better enlightened by the Spirit of God, to understand the mystery of the gospel. And why may we not judge that it is so in the present case?

The eyes of men, in these late years, have been blinded in this point of assurance., by many false imaginations. They think, because salvation is not promised to us absolutely, but upon condition of believing on Christ for it j therefore we must first believe directly on Christ for our salvation, and, after that,‘we. must reflect in our minds upon our faith, and examine it by several marks and signs, especially by the fruit of sincere obedience ; and if, upon this examination, we find out certainly, that it is true saving faith, then, and not before, we may believe assuredly, that uie in particular shall be saved. On this account, they say that our salvation is by the direct, and our assurance by the reflex. act of faith; and that many have true faith, and shall be saved, that never have any assurance of their salvation, as long as they live in this*-world. They find, by scripture and experience, that many precious saints of God are frequently troubled with doublings whether they shall be saved, and whether their faith and obedience be sincere, so that they cannot see assurance in themselves; therefore they conclude, that assurance must not be accounted absalutdy necessary to justifying faith and salvation, lest we should make the hearts of doubting saints sad, and drive rixem to despair.

They account that former protestants were guilty of a manifest absurdity, in making “assurance to be of the nature and definition of saving faith because all that hear the gospel are bound to saving faith, and yet they are not bound absolutely to believe that they themselves shall be saved; for then many of them would be bound to believe that which is not declared in the gospel concerning them in particular; yea, that which is a plain lie, because the gospel sheweth, that many of those that arc called, are not chosen to salvation, but perish for ever, Mat. xx. 16. No wonder if the appearance of so great an absurdity move many to imagine, that ” sav-. ing faith is a trusting or resting on Christ as the only sufficient means of salvation, without any assurance; or, that it is a desiring and venturing to trust or rely on him, in a mere state of suspense and uncertainty concerning our salvation, or with a probable opinion or conjectural hope of it at best.” . /?v$&|L

Another objection against this doctrine of assurance, is, that ” it destroyeth self-examination; bringing forth the evil fruits of pride and arrogancy, as if they knew their places in heaven already, before , the day of judgment: causeth carelessness of duty, carnal security, all manner of licentiousness.” And this maketh them commend doubtfulness- of our salvation, as necessary to maintain in us humility, religious fears, watchfulness, much st arching and trying our spiritual state and ways, diligence in good works, and all devotion.

Against all these contrary imaginations, I shall endeavour to maintain this ancient protestant doctrine of assurance, which I have expressed in the Direction. And first, I shall lay down some observations for the right understanding of it, which will be sufficient to turn the edge of the strongest objections that can be made V.gainst it. ’ ’/ , * if.

1. Observe diligently, that tha assurance directed unto, is not a: persuasion that we have already received Christ and his salvation, or that we have been already brought uito a state of grace j but only, that ” God is pleased graciously to give Christ and his salvation unto us, and to bring us into a state of sin and death until this present time :” so that this doctrine doth not at all tend to breed presumption in wicked and unregenerate men, that their state is good already; but only encourageth them to come to Christ confidently for a good state. I acknowledge that we may, yea, many must be taught to doubt whether their present state be good; and that it is humility so to do; and that we must find , out the certainty and sincerity of our faith and obedience by self-examination, before we can have as -wellgrounded assurance that we are in a state of grace and salvation already; and that such an assurance belongeth to that which is called the reflex act of faith, (if any act of faith can he made of it, it being a spiritual sense of feeling of what is in myself) and is not of the essence of that faith whereby we are justified and saved; and that many precious saints are without it, and subject to many doubts that are contrary to it; so that they may not know at all that it shall go well with them at the day of judgment; and that it may be sometimes intermitted, if not wholly lost after it is gotten; and that wc should strive to walk holily, that we may attain to it, because it is very useful to our growth and increase in faith, and in all holiness.

Most protestants among us, when they speak or write of assurance, mean only that which is by reflection. And I have said enough briefly to shew, that what I assert, is consistent with the doctrine which is commonly received concerning it, and destructive to none of the good fruits of it; therefore not guilty of those evils that some falsely charge it with. This kind of assurance which I speak of, answereth not the question, whether I am already in a state of grace and salvation ? There is another great question that the soul must answer, that it may get into a state of grace, whether God be graciously pleased now to bestow Christ and his salvation upon me, though I have been hitherto a very wicked creature? Wc must be sure to resolve this question com

flood. And how^ can a ‘persuasion of salvation, in a way of holiness, breed slothfulness in duty, carelessness,’ and licentiousness? It doth rather mightily allure, and * stir us up to be always abounding in the work of the Lord, forasmuch as we know, that our labour §hall not’ be in vain in the Lord,” 1 Cor. xv. S8i

They that are persuaded of the free grace of God toward them in Christ, are not,, indeed, solicitous about earning their salvation by their own legal works. And Sat;rtfis ready to suggest to them, that this is S sinful rarelessness, and tendeth to licentiousness. Bat they thrit-w^ll’-believe this false suggestion of Satan, shew plainly that they do not yet know what it is to serve God in’ love., and that they are held in, to all their obedience, by the bit and bridle of slavish fear, “as the horse and mule, that have no understanding,” Psal. xxxii. 9; ,’

3. Beware of thinking so highly of this assurance, as if it wtm’iriconsisteut with any doubting in the same soul. A great reason why many protestants have receded from the doctrine of their ancestors in this point, is, because they think there can be no trite assurance of salvation in any that are not troubled with doubtings, as they find many be, whom they cannot but own as true believers, and precious saints of God. True, indeed,’ this assurance must be contrary jto doubtings in the nature of .‘it;’ and so, if it be perfect, in the highest degree, it would exclude aH doubting out of the soul; and it doth now exclude it in some degree. ’ But, is there not jtesh, as well as spirit, in the best saints on earth? Gal.* v; 17. Is there not ’ a law in their memb’efcs’ warring against the law of their minds?” Rom. “v\h 23. May not, one that truly bclieveth, say, ” Lord,’ help my unbelief?‘” Mark x. 24. Can any on earth say,’ they have received anygrace in the highest deg’iiee, and that they are xuholly free from.the contrary corruption f”1 Why then1 -should we think, thai assurance cannot6e true, etfcepf it be perfect, and free the’soul from alf* doublings? TheaposHe^ccqrits it a great blessing to

the Thessalonians, that they had much assurance; mating, that some true assurance might be in a It gree, 1 Thess. i. 5. Peter had some good assuram Christ’s help, when he walked on the water at Christ’s command, and yet he had some doubtfulness hvhim, as his fears shewed, when he saw the wind boisterous. He had some faith contrary to doubting, though it were but little, as Christ’s words to him shew: “O thou of little faith, wherefore didst thou doubt?” Matth. xiv. 29, 30, 31. It is strange, if the flesh and the Devil shall never oppose a true assurance, and assault it with doubtings? A believer may be sometimes so overwhelmed with doubtings, that he may not be able to perceive an assurance in himself. He is so far from knowing his place in heaven already (as some scoffingly object) that he will say, that he knoweth not any assurance that he hath of being there, and needeth diligent self-examination to find it out. Yet, if at that time he can blame his soul for doubting, ” why art thou cai down, O my soul? and, why art thou disquieted in me hope thou in God; for I shall yet praise him,” Pi xlii. 11. If he condemn his doubtings, as sinful, say with himself, ” this is my infirmity,” Psal. 1 10. these doubtings are of the flesh, and of the if he still endeavour to call God Father, and complain to him, Uiat he doubteth whether he be his Father, and pray that God will give him the assurance of his fatherly love, which he is not sensible of, and dispel those fears and doubtings ; I say, that such a one hath some true assurance, though he must strive to grow to a higher degree: for, if he were not persuaded of the truth of the love of God towards him, he could not rationally condemn his fears and doubts concerning it as sinful; neither could he rationally pray to’ God as his Father, or that God would assure him of that love that he doth not think it to be true.

Do but grant that it is the nature of saving faith, 1 »resist and struggle with slavish fears of wr:

•work it out in ourselves by the assistance of the Spirit of God, and thereby we bring our own thoughts -into captivity to the obedience of Christ. Kone but God can justly require of us this kind of assurance, because he only “calleth those things that are not, as though they were,” Rom. iv. 17. He only can give existence to thiugs that yet are not, and make a thing to be true, on our believing it, that was not true before. He only can make good that promise, “what things soever ye desire, when you pray, believe that ye receive them, and ye shall have them,” Mark xi. 24. “AVho is he »hat saith, and it cometh to pass, when the Lord commandeth it not?” Lam. iii. 37* Therefore, this fahh is due to God only, and greatly redoundeth to his glory., Mcn«vill often require a believing something like it j is, when one says, “I will forgive your offence, and be your friend, if I can find that you believe it, and that you take me for a friend.” But their fallible word is, not sufficient ground to make us persuade ourselves absolutely, that we shall have their promised favour. The faith, of miracles gives us some light in this matter. Christ assured them on whom they were wrought, and who had power given them of working them, that the miracles should be wrought, if they believed without doubting of the event, Mark xi. 22,23. And there is a reason for this resemblance; because the end of ■working miracles, was, to confirm the doctrine of the gospel of salvation by faith in Christ’s name, as thescriptures clearly shew j and, indeed, the salvation of a sinner is a very great miracle. It is re ported rthat wizards do often require those that come to them, that they should believe they shall obtain what they desire of them, or at least that they are able to fulfil their il*1’ sire; whereby the devil, the master of those wizards, .sheweth himself, to be Cod’s ape, and that he wouldfain have that honour and glory ascribed to himself that is due to God alone. «••■:<•‘3,

Having thus explained the natvre of that assurance which 1 have directed unto, I shall now produce several arguments, to prove, that “there is, and must necessarily be, such an assurance or persuasion of salvation in saving faith itself.

1. This assurance of salvation is implied in the description before given of that faith whereby we receive Christ and his salvation, into our hearts. I described faith to be a grace of the Spirit, whereby ” we heartily believe the gospel, and also believe on Christ, as he is revealed and freely promised to us therein, for all his salvation.” And I shewed, in the explanatipn, that believing on Christ is the same with resting, leaning, staying ourselves on Christ, or God through Christ, for our salvation. It irtay be, some will like that description the better, because faith was there described by terms that are ordinarily used, even by those thafdeny the necessity of assurance ; but these ordinary terms do sufficiently include assurance in the nature of faith, and they cannot stand without it. And this sheweth, that many hold the doctrine of assurance implicitly, and prafess it, though they think the contrary. Believing on Christ for salvation, as freely promised to us, must needs include a dependance on Christ, with a- persua-1 sion that salvation shall be freely given, as it is freely promised to us. Believing with a divine faith, grounded on the infallible truth of the promise, if it did not, in some measure, exclude a mere suspense and wavering opinion or conjecture, were not worthy to be so called. Some may be so absurd as to say, that faith is only a believing, that we shall be saved by Christ, if we perform such conditions as he requireth : and then indeed, it will leave us where it found us, as to any certainty of salvation, until those conditions be performed.

But I have already prevented such an absurdity, by shewing, that this believing on Christ is, itself, not only the condition of our salvation, but also the instrument whereby we actually receive it. Believing, being the proper act of faith, must needs have the same contraries to it: as staggering, Rom. iv. 20; ■wavering, Heb. x. 23 a’oulting, Mat. xiv. 31: fear, Mark v. 56. These contraries do much illustrate the nature of faith j unci do shew, that believing must have some confidence in i:, else it would have doubting in the very nature of it; lor what man, that understandeth the preciousness of his immortal soul, and his danger of lasing it, can ever avoid fear, doubting, and trouble of heart, by any believing, whereby he doth not at all assure himself of his salvation? The other terms of trusting and resting on Jesus Christ, &c. whereby faith is often described by orthodox teachers, must include assurance of salvation, because they signify the same thing with beliesitlg on Christ.

The soul must have its sufficient support, to bear it up against oppressing fears, troubles, cares, despair, that it may thus trust and rest. The right manner of trusting and hoping in the Lord is, by assuring ourselves, against all fears and doubtings, that ” the Lord is our God, and he is become our salvation. I trusted on thee, 0 Lord: I said thou art my God,” Psal. xxxi. 14. “The Lord is my rock, and my fortress, and my deliverer; nay God, my strength, in whom I will trust,” Psal. xviii. 2, “Behold God is my salvation; I will trust and not be afraid,” Isa. xii. 2. “O my soul, hope thou in God, who is the health of my countenance, and my God,’ Psal. xlji. 11. True hope is grounded in God only, that he ivtll bless usy thaLhe may be an ” anchor for the sovd, sure and stedfast, Ileb. vi. 17, 18, 19. If you trust, rely, and stay yourselves on Christ, or hope in him, without assuring yourselves at all of salvation by him, you make no better use of him, than if he were a broken reed: and, if you would stay yourselves on the Lord, you must look upon him as your God; as the prophet teacheth, ” let him trust on the name of the Lord, and stay upon his God,” Isa. 1. 10. If you will rest in the Lord, you must believe that he dealeth bountifully with you, Psal. cxvi. 7; or else, for ought you know, you may make your bed in hell. And you will shew litde regard of Christ, and of your soul, if you dare to rest under the wrath of God, without any persuasion of a sure interest in Chpst. People may please them must be full, at least in the true and proper nature of it, in opposition to mere doubting and uncertainty, though we are further to labour for that which if full in the highest degree of perfection. And the same faith whereby we are exhorted to draw near unto (rod, and whereby the just liveth, is, a little after, ch. xi. 1. affirmed to be ” the substance of things hoped for, and the evidence of things not seen.” Why should saving faith have these high titles and attributes given to it, if it did not •contain in it a sure persuasion of the great things in our salvation hoped for, making them to be evident to the eyes of our mind, as if they were already present in their substance, though yet not visible to our bodily eyesi:*.

That faith whereby we are made partakers of Christ, an’» to be Christ’s house, must be worthy to be called confidence, and accompanied with rejoicing hope ; ” whose house we are, if we hold fast the confidence, and re* joicing of the hope firm unto the end,” lleb. iii. 6, 14. What is confidence concerning any thing, but trusting concerning it, with a firm persuasion of- the truth of it? .If we have only a strong opinion concerning a thing, ■without any absolute certainty, we use to say, that we are not altogether confident of it. The faith whereby we are justified, must be in a measure like to the lakh ■whereby ” Abraham, against hope, believed in hope, that his seed should certainly be multiplied according to the promise of God ; though by reason of the dead-, ness of his owu body, and of Sarah’s womb,” he could have no evidence from his qualifications to assure hiro*self of it: but all appearances were rather te the contrary; as the apostle teacheth clearly, Rom. iv. 18, 19> 23, 24. As absolutely as this promise was, thus made to Abraham, yet it M as not to be fulfilled without this assurance of faith; and, by the like faith, the free pro→ raises of salvation by Christ, will be absolutely fulfilled to us. 4 ’■’ ‘it&0i£fo

The apostle James expresslvrequireth,that we should ask good things of God in faith, nothing- doubling’}, Avhica includeth assurance manifestly; and he tella us

I

plainly, that without it a man ought not to think that he shall receivetmy thing- of the Lord. Thereforerwe may firmly conclude, that without it we shall not receive the salvation of Christ, Jam. i. 6, 7. And that which the apostle James requireth us not to doubt of, is the obtaining the things that we ask; as we may learn from an instruction, to the same purpose, given to us by Christ himself; ” what things soever ye desire, when ye pray, believe ye receive them, and ye shall have them,” Mark xi. 24. ,v

More places of scripture might be alleged to the same purpose: but these are sufficient to evince, that we are to assure ourselves in our salvation in faith itself, or else we are not likely to enjoy it; and that it is not humility,,

• but rather proud disobedience, to live in a state of more suspense and doubtfulness concerning owr salvation; and .that this assurance must be in the direct act of faith whereby we are justified and saved. For, as for that which is called the reflex cwt of faith, it is a certain truth, and generally owned, that it is not absolutely necessary to salvation to any; and that it is sinful and pernicious to many to believe, that they are already entered into a state of grace and salvation. , ■ 3. God giveth us sufficient^ ground in, scripture to come to Christ with confident faith, at the very first; trusting assuredly that Christ and his salvation shall be given to us, without any failing and delay, however vile and sinful our condition hath been hitherto. The scripture speaketh to the vilest sinners in such a manner as if it were framed on purpose to beget assurance of salvation in them immediately, Acts ii. 39. and iii. 26. This promise is universal, that ” whoever believeth on Christ, shall not be ashamed,” without making a difference betyveen Jew and Greek, Rom. x. 11, 12. And this promise is confirmed by the blood of Christ, who was given for the world, and lifted up upon the cross

ior this very end, that ” whosoever believeth on him sjiould not perish, but have everlasting life,” John iii. l<*t.15t 10. His invitation is free to, any; ” if any man thirst, let him come unto me and drink;” and this drink” is promised to every one that believeth, John vii. 37, 39. The command of believing is propounded, not only in general, but in particular; and the promise of salvation upon believing, is also applied personally, and that to such as have been hitherto in a state of sin and wrath; as to the wicked, persecuting, self-murdering jailer, Acts xvi. 31. “Believe on the Lord Jesus, and thou shalt be saved, and thine house.” God commanded them that walked together in sin hitherto to call him’ their own Father, in their very first returning, Jer. iii. 4. So, Hos. ii. 25. “God will say, thou art my people; and they will say, thou art my God;” confidendy averring their personal interest in him. God hath joined confidence and salvation inseparably together; *’ in returning and rest ye shall be saved; in quietness and in confidence shall be your strength,” Isa. xxx. 15.

What a poor slender use and improvement do many make of these discoveries of the rich grace of God towards sinners, who say, that if we see that we have performed the condition of believing, then we may take Christ confidently as our own. They skip over the first principal use they ought to make of them. The very performance of the condition is, to take Christ as our own immediately, and to eat and drink him, by believing confidently on him for our salvation. If an honest rich man say to a poor woman, * I promise to be thy husband, if thou wilt have me; say but the wo~* * I am thine:” may she not presently answer conf “thou art my husband, and I claim thee for my hu band:” and should she not rather say so, than say, ” I believe not what thou sayest?” If an honest man say, “do but take this gift, and it is your own; do but eat and drink, and you are freely welcome:” may 1 11 take the gift, and eat and drink at first, without any & ther ado, and with assurance ” that it is mine*freely If I do it doubtingly, I disparage the honesty and cr of the donor, as if he were not a man of his won1 like manner, if fearing to be too confident, lest we s

believe a lie, we should come to Christ doubtingly, and in mere suspense, whether we should be freely entertained, after all God’s free invitations and promises, should we not disparage the faithfulness of Cod? And should we not be guilty of making God a liar? As the apostle John teachcth, because of our not believing the record which God hath given of his Son : ” And this is the record, that God hath given us eternal life ; and this life is in his Son,” 1 John v. 10, 11.

And what if the salvation promised, be not absolutely intended for all to *whom the gospel cometh? It is enough, that God giveth us his faithful word, that they that believe shall have it, and none else ; and hath absolutely intended to fulfil his word that none shall find it to be a lid to them, and hath joined believing and salvation inseparably together. On this ground God may justly cause the promise of this salvation to be published to all, and mav justly require all to believe on him assuredly for their own salvation, that so it may appear whether they will give him the glory of his truth : and if they will not, he may justly reject them, and punish them severely for dishonouring him by their unbelief. In this case, we must not look to the secret decrees of Hod, but to his revealed promises and commands. Thus God promised to the Israelites in the wilderness, that he would give them the land of Canaan, and would fight for them against their enemies; and required them not to fear or be discouraged, that so the promise might be fulfilled to them; yet God never absolutely decreed or intended, that those Israelites should enter in; as the event did quickly manifest, Deut. i. 20, 21, 29, 30. Yet, were they not bound, in this case, to trust confidently in God, to give him victory over their enemies, and to give them the possession of the land? had they not sufficient ground for such a faith ? was it not just with God to consume them in the wilderness for their unbelief? u Let us therefore fear, lest a promise being made of entering into this everlasting rest through Christ, we should come short of it, and fall after the same example of unbelief,” Heb. iv. 1,11.

wrdi such psalms, though thev were true believers, if all the assurance of the love of God must-altogether depend upon the certain knowledge of the sincerity of their own hearts. • *- -■•

We have a great cloud of witnesses together out of the whole history of the Old Testament, iteb. xi. who did,: and suffered, and obtained great things by faith; whose examples are produced on purpose that we fol-, low them in believing, to ” the saving of our souls,” Heb. x. 39. And, if we consider these examples particularly, we shall find, that many of them do evidently guide us to such a saving faith as hath an assurance of the effect contained in the nature of it. I confess we read several times of the fears and doublings of the saints under the Old Testament; but we read also how they themselves condemned them as contrary to faith, as in the Psalms; Psal. xlii. 11. xxxi. 22. and lxxvii. {% ‘The most mournful psalm in scripture begins

with an expression of some assurance, Psal. Ixxxviii. 1. And we mav note, that the doublings that we meet with of the saints of old, were commonly occasioned by some extraordinary affliction, or some heinous transgression; not by common failings, or the common original depravation of nature, or the uncertainty of their election, or any thought that it is humility to doubt, and that they were not really bound to be confident of God’s salvation, because then many might be bound to believe a lie; It is hard to find any of these occasions of doubting under the Old Testament, though they are grown so rife among us now under the New Testament, vvf Jh-the time of the apostles, we may well expect that the assurance of faith grew higher, because the salvation of Christ was revealed, and the Spirit of adoption poured forth plentifully, and the church made free from its former bondage under the terrifying legal covenant. Paul could prove to primitive christians, by appeals to their own experience, that they were the ” children and heirs of God, because- they had not received the Spirit of bondage again to fear, but the Spirit of adoption, whereby they cry, Abba, Father,” Rom. v’rii. 15. “The Spirit itself beareth witness with our spirits,” [or, bearing our spirits witness,] as the Syriac and vulgar Latin render it, and as the like Greek phrase is rendered, Rom. ix.~ 1. ” that we are the children of God; and if children, then heirs,” Rom. viii- 15, 16, 17. Gal. iv. 6. And the apostle tells the Ephesians, that after they believed, ” they were sealed with the Holy Spirit, which was the earnest of their inheritance,” Eph. i. 13,14; i. e. they were sealed from the same time that they believed: for the original \yords are in the same tense. If this witness, seal and earnest of the Spirit had not bee n ordinary to believers, it would not have been sufficient to prove, that they were the children of God; and such manner of arguing might have driven some to despair, that wanted this witness, seal and earnest. •

Let us inquire now, whether the Spirit beareth witness that we are the children of God, and enables us to cry, Abba, Father, by the direct act, or by that which they call the reflex act of faith? For wt must not think that it is done by an enthusiasm, without any ordinary means; nor can we reasonably imagine, that no true believers can call God Father, by the guidance of the Spirit, but only those few that are so sure of their own sincerity, that by reflecting upon it, they can ground an act of faith concerning their own interest in Christ; no, surely. Therefore we may judge rather, that the Spirit worketh this in us, by giving us saving faith itself, by the direct act of which all true believers are enabled to trust assuredly on Christ for the enjoyment of the adoption of children, and all his salvation according to the free promise of God : and to call God, Father, without reflecting on any good qualifications in themselves; • for the Spirit is received by the direct act of faith, Gal. iii. 2; and so he is the Spirit of adoption, and comfort, to all that receive him. They that assert, that the Spirit witnesseth our adoption, only by assuring us of the sincerity of our faith, love, and other gracious qualifications, and by the reflex act of faith, do teach also commonly, that you must again try, whether the Spirit thus witnessing* be the Spirit of truth, or of delusion, by searching narrowly, whether our inward. grace be sincere or counterfeit: so that hereby the testimony of the Spirit is rendered so hard to be discerned, that it standeth us in no stead; but all our assurance is made at last to depend upon our own certain knowledge of our own sincerity… • v

There are several other evidences to shew, that believers generally were persuaded of the salvation in the apostles time. They loved and waited for the coming of Christ to judge the world, 1 Cor. i. 7. 2 Tim. iv. 8. They loved all the saints for the hope that was laid up for them in heaven, Col. i. 3, 4, 5. The Corinthians, that were very carnal, and but babes in Christ, we*^ •persuaded that they should judge the world, and angels, and that their bodies were members of Christ, and the temples of the Holy Ghost, 1 Cor, vi. 2, 3,,15,19. The very first coming of the gospel to the Thessalonians, was ” in the Holy Ghost, and much assurance ;” so that ”• they received it in much affliction, with joy of the Holy Ghost;” when as yet they had no considerable time to get assurance, by reflecting on their good qualifications, 1 Thess. i. 5, G. Likewise, the believing Hebrews, when they were illuminated at the>r Conversion, ” took joyfully the spoiling of their goods, knowing that they had in heaven a better and. an enduring substance; and this was their confidence, which they were not to cast off, because the just liveth by faith.” And therefore it appeareth, that this confidence belongeth necessarily to justifying saving faith, Heb. x. 34> US, 38.

Now, let those that allege the examples or experience of many modern christians, to disprove-Air that I have asserted, consider well whether these are fit to be laid in the balance against all the scripture examples and experience that I have produced out of the Old and New Testament. I confess, that assurance of salvation is more rarely professed by christians in these times than formerly: and we may thank some teachers for if, that have deserted the doctrine of former protestants in this point, and vented against it several errors, such as have been already named; and now would take advantage to confirm the truth of their doctrine from those doubtings in christians, that have been chiefly occasioned by it. But, however, the nature of saving faith is still the same. And I assert, that, in these days, as * well as formerly, it always hath in it some assurance of rj salvation by Christ, which doth and will appear, at least ■ in resisting and condemning all doubtings, and praying against them, and endeavouring to trust assuredly, and to call God, Father; except in extraordinary desertions, ( by which our case must not be tried. We are not to trust to the judgment of many concerning themselves. They will judge falsely, that they have no assurance at all, because they know not yet, by marks and signs, that they are in a state of grace alreadv, or because they think that there is no assurance when there are many doubtings, and because it is so weak, and so much oppressed with doubting, that it can hardly be discerned, as life in a fainting fit. But, if their judgments be better informed, they may be brought to discern some as(surance in themselves. We are also to take heed of mistaking those for true believers,- that are not so, and of judging this point by their experiences; which is a vulgar- error. The blind charity of some moveth them to take all for true believers who are full of doubts and troubles concerning their salvation, though it may be they only are convinced of sin, and brought t6 some zeal of God that is not according to the knowledge of the way of salvation by Christ; and they think it duty to comfort such ignorant persons, by persuading them, that their state is good, and their faith right, though they have no assurance of salvation. Thus they are brought; to judge falsely concerning the nature of faith, out of their blind charity to such as are yet in ignorance and unbelief; and, instead of comforting such, they rather take the direct way to harden them in their naturalman honestly receive any one as her husband, without being assured that he is fully willing to be her husband? The same may be said concerning the several parts of Christ’s salvation,” which are to be received by faith. It is evident, that we do not aright receive the benefit of remission of siiis, for the purging of our consciences from that guilt that lieth upon them, unless we had an assured persuasion of God’s forgiving them. We do not actually receive into our hearts, our reconciliation with God, and adoption of children, and the title to an t-verlasting inheritance, until we can assure ourselves, that God is graciously pleased to be our God and Father, and to take us to be his children arid heirs. We do not-actually receive any sufficient strength to encourage our hearts to holiness in all difficulties, until we can stedfastly believe, that God is with us, and will not fail nor forsake us. I

Hence then we may firmly conclude, that whosoever seeketh to be saved by faith, and doth not seek to have assurance or confidence of his own salvation, doth but deceive himself, and” delude his soul with a mere fancy instead of saving faith, and doth in effect, seek to be saved in his corrupt natural state, without receiving, and laying actual hold of the Lord Jesus Christ and his salvation.

6. It is also a great and necessary office of saving faith, to purify the heart, and to enable us to live and walk in the practice of all holy duties, by the-grace of Christ, and by Christ himself living in us, as hath been shewed before; which office faith is not able to perform, except some assurance of our own interest in Christy and his salvation, be comprehended in the nature of it. If we would live to God, not to ourselves, but by Christ living in us, according to Paul’s example, we must be able to assure ourselves as he did, ” Christ loved me, and gave himself for me,” Gal. ii. 20. We are taught, that, ” if we live in the Spirit, we should walk in the Spirit,” Gal. v. 25. It would be high presumption if we’should endeavour to walk above our natural strength and power by the Spirit, before we have made sure of our living by the Spirit. I have shewed, that we can* not make use of the comfortable bench ts of ihe saving grace of Christ, whereby the “gospel dotli engage and encourage us to a holy practice, except we have so^e confidence of our own interest in those saving benefits* If we do not assuredly believe, that we are dead to sin, and alive to God through Christ, and risen with Christ, and not under the law, but under grace, and members of Christ’s body, the temple of his Spirit, the dear children of God, it would be hypocrisy to serve God upon, the account of such privileges as if we reckoned ourselves to be partakers of them. He that thinks he should doubt of his salvation, is not a fit disciple for this manner of doctrine; and he may reply to the preachers of the gospel, if you would bring me to holiness, you must make use of other more effectual arguments; for I cannot practise upon these principles, because I have not faith enough to believe, that I have any interest in them. Some arguments taken from the justice and wrath of God against sinners, and his mercy towards those that perform the condition of sincere obedience, would work more powerfully upon me. O what a miserable worthless kind of saving faith is this, that cannot fit a believer to practise in a gospel manner, upon the most pure and powerful principles of gra.ee, but rather leaveth him to work upon legal principles, which can never bring him to’serve God acceptably out of lore! And as such a faith faileth wholly in the right manner of obeying, upon gospel principles, so it faileth also in the very matter of some great duties, which are of such a nature, that they incluue assurance of God’s love in the right performance of them; such are those great duties of peace with God ; rejoicing in the Lord always; hope that makedi not ashamed; owning the Lord as our God and our Saviour ; praying to him as our Father in heaven ; offering up body and soul as an acceptable sacrifice to him; casting all our cares of body and soul upon him: contentment and hearty

thanksgiving in every condition; making our boast i« the Lord; triumphing in his praise; rejoicing in tribulation; putting on Christ in our baptism; receiving Christ’s body as broken for us, and his bloody shed f or usin the Lord’s Supper; committing our souls willingly to God as our Redeemer, when he shall be pleased to call for us; loving Christ’s second appearance, and looking for it as that blessed hope. “When we fall into any sudden doubting whether we are in a state of grace already ; when we are called to any present undertaking, to partake of the Lord’s Supper, or any duty that requires assurance to the right performance of it, we must relieve ourselves, by trusting confidently in Christ for the present gift of his salvation, or else we shall be driven to omit the duty, or not to perform it rightly o,r sincerely. Can we judge ourselves already in a state of grace, by the reflex act of faith, if we do not find, that we perform these duties, at least several pf them, sincerely ; or, if we do not find, that we have such a holy faith as doth fully enable, or incline us to the performance of them? And can we be thus enabled and inclined; by’any faith that is without some true assurance of our salvation? Therefore, 1 conclude, that we must necessarily have some assurance of our salvation in the direct act of faith, whereby we are justified, sanctified and saved, before we can, upon any good ground, asSure ourselves, that we are already in a state of grace, by that which we call the reflex act.

Give me sucn a saving faith as will produce such fruits as these. No other faith will work by love; and therefore will not avail to salvation in Christ, Gal. v. 6. The apostle James putteth thee upon shewing thy faith by thy works,” James ii. 18. And in this trial, this faith of assurance cometh off with high praise and honour. When God called his people to work outward miracles by it, all things have been possible to them ; and it hath frequently brought forth such works of righteousness, as may be deservedly esteemed great spiritual miracles. From hence hath proceeded that heroic fortitude of the people of God, whereby their absolute obedience to God hath shined forth in doing and suffering those great things which are recorded in the holy scriptures, and in the histories of the church. And, if we be ever called to the fiery trial, a& protestants formerly were, we shall find their doctrine of assurance will encourage us in suffering for the sake.of Christ.

7. The contrary doctrine, which excludeth assurance of the nature of saving faith, bringeth forth many evil

fruits. It tendeth to bereave our souls of all assurance of our salvation, and solid comfort, which is the life of religion, by placing them after sincere universal obedience ; whereas, if we have them not first, we can never attain to this obedience, nor to any assurance that dependeth on it, as hath been proved. And this, as far as it prevails, makes us subject to continual doubtings concerning our salvation, and to tormenting fears of wrath, which casteth out true love to God, and can produce no better than slavish hypocritical service. It is one of the principal pillars whereby manifold superstitions in popery are supported, as their monkish orders, their satisfactions for sin, by works of penance, bodily

.macerations, whippings, pilgrimages,indulgences, trusting on the merit of saints, &c. When once men have lost the knowledge of the right way to assure themselves of salvation, they Will catch at any straw, to avoid .drowning in the gulph of despair.

There is no way to administer any solid comfort to the wounded spirits of those that see themselves void of all holiness, under the wrath and curse of God, dead in sin, not able so much as to think a good thought. You do but increase their terror and anguish, if you

: -tell them, they must first get faith and obedience; and, when they find they have done that, they may persuade themselves, that God will receive them into his grace and favour. Alas ! they know that they cannot believe Bor obey, except God assist them with his grace and favour. And what if they be even at the point of death, and struggling with death’s pangs, so that they have no time or leisure to get good qualifications, and examine the goodness qf them. You must have a more speedy way to comfort such, by-discovering to them the free promise of salvation to the worst of sinners by faith in Christ, and by exhorting them to apply those promises, and trust on Christ confidendy for remission of sin’s, holiness, and glory: assuring them also, that God will help them to believe sincerely on Christ, if they desire it with all their hearts; and that it is their duty to believe, because God commands it.

Several other evils are occasioned by the same doctrine. Men are unwilling to know the worst of themselves, and prone to think their qualifications better than they are, that they may avoid despair.’ Others please and content themselves without any assurance of their interest in Christ, because they think that-, it is not necessary to salvation, and that but few attain to it: and in this they shew little love to Christ, or to their own souls. Some foster doubtings of salvation as signs of humility, though they will hypocritically complain of them. Many spend their time in poring upon their own hearts, to find out some evidence of their interest in Christ, when they should rather be employed in receiving Christ and walking in him,-by a confident faith.

Some are troubled with doubts whether they should call God, Father, and what apprehensions they should have of him in prayer; and are offended at ministers, that, in their public prayers, use any expressions, that the people cannpt join in; as when they do own God as their God and Father, and Christ as their Saviour: and upon the same account they are offended at the public singing of many of David’s Psalms; and avoid partaking of the Lord’s Supper,, because they are not satisfied about their interest in Christ. - *

Though true believers have some assurance of salvation on saving faith itself, yet it is much weakened in many by this contrary doctrine, assaulted with many doubtings; and then other good qualifications must needs be low and weak together with it, and so obscure, that it is very hard to discernthem. How hard a thing then will it be for true believers to assure themselves, by the certain knowledge of their own sincerity, that they are in a state of grace already, which some say is the only assurance of faith? Some prescribe such marks and signs to distinguish sincerity from hypocrisy, that believers cannot sufficiently try themselves by them, except they have more knowledge and experience than ordinary.

Thus many believers walk heavily in the bitterness of their souls,” conflicting with fears and doubtings all their days. And this is the cause that they have so little courage and fervency of spirit in the ways of God, and that they so much mind earthly things, and are so afraid of sufferings and death ; and if they get assurance by the reficx act of faith, they often soon lose it again by sins and temptations. The way to avoid these evils, is to get your assurance., and to maintain it, and renew it upon all occasions by the direct act of faith, by trustin g- assuredly ” on the name of the Lord, and staying yourself upon your God, when you walk in darkness, and see no’ light,” in any of your own qualifications, Isa. 1. 10. 1 doubt not but the experience of choice christians will bear witness to this truth.