IV. We are now to consider the means by which assurance is to be attained, viz. not by extraordinary revelation, but by faith, founded on the promises of God. As to the former of these, we have already considered, that assurance may be attained without extraordinary revelation, as has been experienced by some in this present dispensation of the gospel, in which extraordinary revelation is ceased. And, indeed, it may be observed, in the account the scripture gives of this privilege, that it does not appear, that when extraordinary revelation was granted to many, in the first age of the gospel, that the design thereof was to lead men into the knowledge of their own state, so as that they should attain assurance of their interest in Christ, and right to eternal life that way. The main design of inspiration was to qualify ministers in an extraordinary way to preach the gospel, as the necessity of affairs seemed then to require it; it was also necessary for the imparting some doctrines; which could not otherwise be known: And, inasmuch as it was an extraordinary dispensation of divine providence, it was an expedient to give conviction to the world, concerning the truth of the christian religion, since God hereby was pleased to converse in an immediate way with men, and testified by this, the great regard he had to his church, and answered the great ends of inspiration, in propagating that religion which was then to be set up in the world. But we do not find that the work of grace was ordinarily wrought, or carried on this way; nor was it God’s instituted means, without which they could not attain assurance, which the saints’ arrived to, in that age of extraordinary inspiration, the same way as we are to expect to attain it. It is true, God has occasionally intimated, by immediate revelation, that he would save some particular persons, and that their names were written in the book of life, Phil. iv. 3. but this was a special and extraordinary instance of divine condescension, that some should be described by name, in scripture, who had obtained this privilege; though it is not designed hereby that others should expect to attain it this way; and therefore it will be hard to prove that the apostle Paul, and others whom he speaks of, who were assured of their salvation, though they received the knowledge of other things by inspiration, were led into the knowledge of their own state in such a way, much less may we expect to attain assurance by extraordinary revelation. And this leads us to consider the ordinary means whereby we may attain it, which is, in this answer, said to be, by faith, grounded on the truth of God’s promises, and the Spirit’s testimony, whereby we are enabled to discern in ourselves those graces which accompany salvation; accordingly we must consider,
1. That in order to our arriving to a comfortable persuasion that we shall be saved, there must be promises of life and salvation revealed, which are contained in the gospel; these are remotely necessary thereunto; for without a promise of salvation we can have no hope of it; but notwithstanding these promises are contained therein, yet many are destitute of it.
2. It is also necessary, in order to our attaining assurance, that there should be some marks and evidences revealed in the word of God, as a rule for persons to try themselves by, in order to their knowing that they are in a state of grace. Now we may say concerning this, as well as the former, to wit, the promises of salvation recorded, that though it be necessary to assurance; yet it is only an objective means for our attaining it, inasmuch as we are hereby led to see what graces experienced, or duties performed by us, have the promise of salvation annexed to them; and therefore let me add,
3. That it is necessary that we should discern in ourselves those marks and evidences of grace to which the promise of salvation is annexed; otherwise we have no right to lay claim to it; accordingly it is our duty to look into ourselves, and observe what marks of grace we have, from whence we may, by the Spirit’s testimony with ours, discern ourselves to be in a state of grace; which leads us to consider,
(1.) That in order to our attaining assurance, we must exercise the duty of self-examination.
(2.) What we may truly call a mark or evidence of grace, whereby we may discern that we are in a state of salvation.
(3.) Notwithstanding this we are to depend on, hope, and pray for, the testimony of the Spirit with our spirits, that we are the children of God, and that these evidences are found in us.
(1.) In order to our attaining assurance, it is necessary that we exercise the duty of self-examination, which is God’s ordinance for this end. And in order hereunto, let it be considered,
[1.] That it is certainly a duty and privilege for us to know ourselves, not only what we do, but what we are; for without this, whatever knowledge we may have of other things, we are chargeable with great ignorance in a matter of the highest importance; neither can we be sufficiently humble for those sins we commit, or thankful for the mercies we receive. If we reckon it an advantage to know what is done in the world, and are very inquisitive into the affairs of others, it is much more necessary and reasonable for us to endeavour to know what more immediately relates to ourselves; or if we are very desirous to know those things that concern our natural or civil affairs in the world; whether we are in prosperous or adverse circumstances therein, ought we not much more to enquire, how matters stand with us, as to what concerns a better world?
[2.] We cannot know the state of our souls, without impartial self-examination. This is evident from the nature of the thing. As enquiry is the means for our attaining knowledge; so looking into ourselves is a means of attaining self-acquaintance.