QUEST. LXXXI. Are all true believers, at all times, assured of their present being in the estate of grace; and that they shall be saved?
ANSW. Assurance of grace and salvation not being of the essence of faith, true believers may wait long before they obtain it; and after the enjoyment thereof, may have it weakened and intermitted through manifold distempers, sins, temptations, and desertions; yet are they never left without such a presence and support of the Spirit of God, as keeps them from sinking into utter despair.
Having considered some believers as favoured with assurance of their being in a state of grace, we are, in this answer, led to speak of others who are destitute of it. And the general method in which it may be considered, is,
I. That there is something supposed, namely, that assurance of grace and salvation is not of the essence of saving faith.
II. Some things are inferred from this supposition, namely,
1. That true believers may wait long before they obtain assurance. And,
2. That after the enjoyment thereof it may be weakened and intermitted; the reasons whereof are assigned, viz. bodily distempers, sins, temptations, and divine desertions; yet it is farther added, that they are never left without the support of the Spirit of God; whereby they are kept from sinking into utter despair.
I. As to the thing supposed in this answer, viz. that assurance of grace and salvation is not of the essence of faith. There are many who, in other respects, explain the nature of faith, in such a way as is unexceptionable, who, notwithstanding, assert that assurance is of the essence thereof; in which we cannot but think they express themselves very unwarily, at least, they ought to have more clearly discovered what they mean by faith, and what by assurance, being of the essence of faith; if they mean that no one has saving faith but he who has an assurance of his own salvation; they not only assert what is contrary to the experience of many believers, but lay a stumbling-block in the way of weak Christians, who will be induced from hence to conclude, that because they cannot tell whether they are true believers or no, therefore they are destitute of saving faith; upon which account it is necessary for us to enquire how far this supposition is to be allowed of, and in what respect denied.
It is certain, that there are many excellent divines, in our own and foreign nations, who have defined faith by assurance; which they have supposed so essential to it, that without it no one can be reckoned a believer. It may be they might be inclined thus to express themselves by the sense in which they understood several texts of scripture, in which assurance seems to be considered as a necessary ingredient in faith; as it is said, Let us draw near with a true heart, in full assurance of faith, Heb. x. 22. and when the apostle speaks of assurance, as a privilege that belonged to the church to which he wrote, We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens, 2 Cor. v. 1. and elsewhere, he so far blames their not knowing themselves, or being destitute of this assurance, that he will hardly allow them to have any faith, who were without it; Know ye not your ownselves, how that Jesus, Christ is in you, except ye be reprobates, chap. xiii. 5. From such like expressions as these, they who plead for assurance being of the essence of faith, are ready to conclude, that they who are destitute of it, can hardly be called believers.
But, that this matter may be set in a true light, we must distinguish between assurance of the object, viz. the great and important doctrines of the gospel, being of the essence of faith; and assurance of our interest in Christ being so. The former of these we will not deny; for no one can come to Christ, who is not assured that he will receive him, nor trust in him till he is fully assured that he is able to save him: but the latter we must take leave to deny; for if no one is a believer but he that knows himself to be so, then he that doubts of his salvation, must be concluded to be no believer; which is certainly a very discouraging doctrine to weak Christians. And also, when we lose the comfortable persuasion we once had, of our interest in Christ, we are bound to question all our former experiences, and to determine ourselves to be in a state of unregeneracy, which is, in effect to deny to give God the glory of that powerful work which was formerly wrought in us, which we then thought to be a work of grace.
If they, indeed, mean by assurance, being of the essence of faith, that an assurance of our interest in Christ is essential to the highest or most comfortable acts of faith, designing thereby to put us upon pressing after it, if we have not attained to it; and that hereby God is very much glorified, and a foundation laid for our offering praise to him, for the experience we have had of his grace, which a doubting Christian cannot be said to do; we have nothing to say against it. Or, if they should assert, that doubting is no ingredient in faith, nor a commendable excellency in a Christian; this we do not deny. All that we are contending for is, that there may be a direct act of faith, or a faith of reliance, in those who are destitute of assurance that they are in a state of grace; which is the thing supposed in this answer, when it is said, that assurance is not of the essence of faith. That this may be better understood, and we be led into the sense of those scriptures that describe believers as having assurance, such as those but now mentioned, and others to the like purpose, let it be considered, that there are many scriptures, in which believers are said to have such an assurance, as only respects the objects of faith, viz. the person, offices, and glory of Christ, the truth of the gospel, and the promises thereof; which we do not deny to be of the essence of faith. Thus, when the apostle prays for the church, That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ, Col. ii. 2. and when elsewhere he says, Our gospel came to you in much assurance, 1 Thess, i. 5. and when he exhorts persons to draw near to God, with a true heart, in full assurance of faith, Heb. x. 22. it is probable, that he means in these, and several other scriptures of the like import, no more than an assurance of the object of faith. And as for that scripture but now mentioned, in 2 Cor. xiii. 5. where he seems to assert, that all who are destitute of this privilege are reprobates; some understand the word, which we translate reprobates, as only signifying injudicious Christians; and if so, this is not inconsistent with the character of believers: but others, with an equal degree of probability, render it disapproved;[107] and so the meaning is, that if you know not your ownselves, to wit, that Christ is in you, you are greatly to be blamed, or disapproved; especially because this proceeds from your neglect of the duty of self-examination; by which means you have no proof of Christ’s being in you, who are so ready to demand a proof of his speaking in his ministers, as in verse 3. Therefore it does not appear from this text, that every one who endeavours to know that he is in a state of grace, by diligent self-examination, but cannot conclude that he is so, must be determined to be destitute of faith; which would necessarily follow from our asserting that assurance of our interest in Christ, is of the essence of saving faith.
There are other scriptures which speak of assurance as a distinguishing character of Christians in general; which are usually brought to prove, that assurance is of the essence of faith, viz. 2 Cor. v. 1. We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens; and, 1 John v. 19. we know that we are of God: and in several places in the New Testament, in which the apostle addresses his discourse to whole churches, as having assurance, as well as the grace of faith: thus the apostle Peter, 1 Pet. i. 8, 9. speaks of them as loving Christ, believing in him, rejoicing with joy unspeakable and full of glory, and receiving the end of their faith, even the salvation of their soul; which could hardly be said of them, if they were destitute of assurance of their own salvation. All that I would infer from these and such-like scriptures is, that it seems probable that assurance was a privilege more commonly experienced in that age of the church than it is in our day; and there may be two reasons assigned for this,
(1.) Because the change that passed upon them, when they were converted, was so apparent, that it was hardly possible for it not to be discerned. They turned from dead idols, and the practice of the vilest abominations, to serve the living God; which two extremes are so opposite, that their being brought from one to the other could not but be remarked by, and consequently more visible to themselves, than if it had been otherwise; but,
(2.) That which may be assigned as the principal reason of this is, because the church was called, at this time, to bear a public testimony to the gospel, by enduring persecutions of various kinds; and some of them were to resist unto blood. Therefore, that God might prepare them for these sufferings, and that he might encourage others to embrace the faith of the gospel, which was then in its infant state, he was pleased to favour them with this great privilege. And it may be hereafter, if God should call the church to endure like trials, he may in mercy grant them a greater degree of assurance than is ordinarily experienced.
Nevertheless, it may be questioned; whether those scriptures which speak of assurance, as though it were a privilege common to the whole church, are not to be understood as applicable to the greater part of them, rather than to every individual believer among them. For though the apostle, in one of the scriptures before-mentioned, considers the church at Corinth, as enjoying this privilege, and concluding that it should go well with them in another world, when this earthly tabernacle was dissolved; yet he speaks of some of them, in the same epistle, as not knowing their ownselves, how that Jesus Christ was in them. And the apostle John, notwithstanding what he says to the church, We knew that we are of God, in 1 John v. 19. which argues that many of them had assurance, plainly intimates that all had it not, from what he says, ver. 13. These things have I written unto you, that believe on the name of the Son of God, that ye may know that ye have eternal life: and though in another scripture, but now mentioned, the apostle Peter speaks to the church to which he writes, as having joy unspeakable and full of glory consequent upon their faith, which argues that they had assurance; yet he exhorts others of them to give diligence to make their calling and election sure, 2 Pet. i. 10. these therefore are supposed, at that time, not to have it: from all which it may be concluded, that assurance of grace and salvation, is not of the essence of saving faith; which is the thing supposed in this answer.[108]
II. We proceed to consider those things that are inferred from this supposition, viz.
1. That a believer may wait long before he attains it: this appears from what is matter of daily experience and observation. The sovereignty of God discovers itself herein, as much as it does when he makes the ordinances effectual to salvation, in giving converting grace unto those who attend upon them. Some are called early to be made partakers of that salvation that is in Christ, others late. The same may be said with respect to God’s giving assurance. Some are favoured with this privilege soon after, or when first they believe; others are like those whom the apostle speaks of, who, through fear of death, are all their life-time subject to bondage, Heb. ii. 15. Many have often enquired into the state of their souls, that cannot discern any marks or evidences of grace in themselves; whose conversation is such, that others cannot but conclude them to be true believers; their spirits are deprest, doubts and fears prevail, and tend to make their lives very uncomfortable; they wait and pray for the evidence and sense of God’s love to them, but cannot immediately find it: this the Psalmist speaks of, either in his own person, or thereby represents the case of many who had the truth of grace, but not the assurance thereof, when he says, O Lord God of my salvation, I have cried day and night before thee; I am afflicted and ready to die from my youth up; while I suffer thy terrors I am distracted, Psal. lxxxviii. compared with the xv. God suffers it to be thus with them for wise ends. Hereby he lets them know, that assurance of his love is a special gift and work of the Spirit; without which they remain destitute of it, and cannot take comfort, either from their former or present experiences.
2. They who once enjoyed assurance, may have it weakened and intermitted; whether it may be entirely lost will be considered under a following head, when we speak concerning the supports that believers have, and how far they are kept hereby from sinking into utter despair: it is one thing to fall from the truth of grace, another thing to lose the comfortable sense thereof. The joy of faith may be suspended, when the acts and habits of faith remain firm and unshaken. The brightest morning may afterwards be followed with clouds and tempests; even so our clearest discoveries of our interest in the love of God may be followed with the withdrawment of the light of his countenance, and we be left under many discouraging circumstances concerning our state, having lost the assurance we once had.
If it be inquired, what reason may be assigned for this? I answer, that it must, in a great measure, be resolved into the sovereignty of God, who will bring his people which way he pleases, to heaven; and may take those comforts which had their first rise from himself; and, at the same time, none must say, why dost thou thus? However, we may observe some particular reasons, which the providence of God points out to us, to which we may in other respects, ascribe our want of assurance; and these may be reduced to four heads, particularly mentioned in this answer.
(1.) It is sometimes occasioned by manifold distempers, or bodily diseases: the soul and body are so closely joined to, and dependant on each other, that the one can hardly suffer without the other. Hence it is that bodily distempers affect the mind, excite and give disturbance to the passions; which is a great addition to the uneasiness that ensues hereupon. When the spirits are deprest, and we are under the prevalency of a melancholy disposition, we are oftentimes inclined to think that we are not in a state of grace; and though we were before this disposed to comfort others in like cases, we are at this time unable to take the least encouragement ourselves. All things look black and dismal; our former hope is reckoned no other than delusive, and we brought to the very brink of despair. And it may be observed, that these sad and melancholy apprehensions concerning our state, increase or abate, as the distemper that gives occasion thereunto more or less prevails.
Now that we may be able to determine whether our want of assurance proceeds from some natural cause or bodily distemper, we must enquire; whether, before this, we have endeavoured to walk in all good conscience in the sight of God? to hate every false way, and make religion the great business of life, so that we cannot assign any reigning sin as the cause of our present desponding frame? And also, whether we have been diligent in performing the duty of self-examination, and have been sensible that we stood in need of the Spirit’s witness with ours, in order to our arriving to a comfortable persuasion that we are in a state of grace? And if, as the result of these enquiries, we cannot see any cause leading to this dejection of spirit, but the unavoidable infirmities, which we are daily liable to, then we may probably conclude, that it arises from a distemper of body. And, in order to our determining this matter, we must farther inquire; whether some afflictive providence has not had an influence upon us, to bring us into a melancholy temper? and whether this does not appear in what relates to our secular, as well as our spiritual concerns? and if this be the case, though it be very afflictive, it is not attended with that guilt as it would be, had it been occasioned by some presumptuous sin; and there are other medicines to be used when it arises from this cause, besides those which are of a spiritual nature, that are contained in the gospel; but what they are, it is not our business, in this place, to determine.
(2.) There are many sins which are the occasion of a person’s being destitute of assurance. As all the troubles of life are brought upon us by sin; so are all our doubts and fears, arising from the want of a comfortable sense of, or interest in, the love of God. It pleases God, in the method of his providence, thus to deal with his people, that he may humble them for presumptuous sins; more especially those that are committed against light and conviction of conscience, that he may bring to remembrance their sins of omission, or neglect to exercise those graces in which the life of faith consists, that hereby they may feel the effect of their stupidity, indifferency, and carnal security, or their engaging in religious duties, in their own strength, without dependence on the Spirit and grace of God, or a due sense of their inability to perform any duty in a right way. Or, sometimes, as has been before observed, they want assurance, because they do not examine themselves, which is God’s ordinance for the attaining this privilege; or, if they do, they neglect to give that glory to the Holy Spirit which is due to him, by depending on his enlightening influence, whereby they may arrive to a comfortable persuasion of their interest in Christ.
(3.) Assurance is oftentimes weakened and intermitted through manifold temptations. Satan is very active in this matter, and shews his enmity against the interest of Christ in the souls of his people, as much as lies in his power, with this intent, that though it is impossible for him to ruin the soul, by rooting out that grace that is implanted in it; yet he may disturb its peace, and weaken its assurance, and, if not prevented, hurry it into despair. In this case the general design of his temptations is to represent God as a sin-revenging Judge, a consuming fire, and to present to our view, the threatenings whereby his wrath is revealed against sinners; and to endeavour to set aside the promises of the gospel, from which alone relief may be had.
Moreover, he puts us upon considering sin, not only as heinously aggravated, (which may, for the most part be done with justice) but also as altogether unpardonable; and, at the same time pretends to insinuate to us that we are not elected, or that Christ did not die for us; and therefore, what he has done and suffered will not redound to our advantage. Now there is apparently the hand of Satan in this matter; inasmuch as he attempts, by false methods of reasoning, to persuade us that we are not in a state of grace, or that God is an enemy to us; and therefore our condition is desperate; in which he uses the arts of the old serpent, that he may deceive us by drawing conclusions against ourselves from false premises, e. g. because we daily experience the internal workings of corrupt nature, which inclines us to many sins, both of omission and commission; therefore there is no room for us to expect mercy and forgiveness from God. And from our barrenness and unprofitableness under the means of grace, our improvements not being proportioned to the obligations we have been laid under. Or because we have had great reason to charge ourselves with many declensions and backslidings, which afford matter for deep humiliation, and should put us upon sincere repentance, he endeavours to persuade us that we are altogether destitute of special grace. And whenever we are unprepared or indisposed for the right performance of holy duties, and our affections are not suitably raised, but grow stupid, remiss, and careless therein; he puts us upon concluding that it is a vain thing for us to draw nigh to God, and that he has utterly rejected, both our persons and services. Or, if we are not favoured with immediate returns of prayer, and sensible communion with God therein; he tempts us to infer, that we shall never obtain the blessing we are pressing after; and therefore we may as well lay aside this duty, and say, why should I wait on the Lord any longer? And if by this method he cannot discourage us from engaging in holy duties, he sometimes injects blasphemous thoughts or unbecoming conceptions of the divine Majesty, which fills the soul with the greatest grief and uneasiness, that hereby he might give us occasion to conclude that we sin in persisting therein; and by all these temptations he endeavours to plunge us into the depths of despair.
As to what concerns the purpose of God relating to the event of things: when we are led to determine that we are not elected, this is alleged without sufficient ground, and therein he deceives us, by pursuing the same false methods of reasoning, and puts us upon presuming to enter into those secret things which do not belong to us, because we deserve to be cast off by him for our sins, instead of giving diligence to make our calling and election sure. It is one thing not to be able to conclude that we are elected; and another thing to say that we are not so: the former of these is the consequence of our present doubts and desponding apprehensions concerning our state; the latter is plainly a temptation of Satan: this we are often subject to, when we have lost that assurance of our interest in Christ that we once enjoyed,
(4.) A believer’s want of assurance is, for the most part, attended with, and arises from divine desertion; not that we are to suppose that God will cast off his people, whom he has foreknown, effectually called and preserved hitherto, so as to forsake them utterly; for that is inconsistent with his everlasting love, and the promises of the covenant of grace, which respect their salvation. But that which we understand by divine desertions, is God’s withdrawing his comforting presence, and withholding the witness of his Spirit to the work of grace in the soul, from whence arises those doubts and fears which attend the want thereof; as God says to his people, For a small moment have I forsaken thee; but with great mercies will I gather thee, Isa. liv. 7. In this respect they are destitute of God’s comforting presence; though at the same time they may be favoured with his supporting presence, and those powerful influences which are necessary to maintain the work of grace; which, at present, appears to be very weak and languishing.
And this leads us to consider the last thing mentioned in this answer, viz. That though they are thus described, they are not left without such a presence and support of the Spirit of God, as keeps them from sinking into utter despair. This observation ought to be explained and considered, with certain limitations, lest while on the one hand, we assert that which affords matter of encouragement to believers, when they have some degree of hope, we should, on the other hand, throw discouragements in the way of others, who will be apt to imagine, when they are ready to sink into despair, that this is wholly inconsistent with any direct act of faith. I dare not say that no believer was ever so far deserted as to be left to despair of his interest in Christ: inasmuch as scripture and daily experience give us instances of some, whose conversation in many respects discovers them to have had the truth of grace; whom God has been pleased for wise ends, to leave to the terror of their own thoughts, and they have remained for some time, in the depths of despair; and others have gone out of the world under a cloud, concerning whom there has been ground to hope their state was safe. Therefore it is somewhat difficult to determine what is meant in this answer, by a believer’s being kept from sinking into utter despair: if the meaning is, that they have the supports of the Spirit of God, so as to be kept from relapsing into a state of unregeneracy, in their despairing condition, that may be easily accounted for; or, if we are to understand by it, that believers are not generally given up to the greatest degree of despair; especially such as is inconsistent with the exercise of any grace, that is not to be denied. But I would rather say, that though a believer may have despairing apprehensions concerning his state, and the guilt of sin lie upon him like a great weight, so as to depress his spirits, yet he shall not sink into endless misery; for though darkness may continue for a night, light and joy shall come in the morning; and accordingly we may consider,
[1.] That though there are many who are far from having assurance, yet they are at some times, favoured with a small glimmering of hope, which keeps them from utter despair.
[2.] If they are in deep despair, yet they are not so far left as not to desire grace, though they conclude themselves to be destitute of it, or not to lament the loss of those comforts, and their being unable to exercise those graces which once they thought themselves possessed of.
[3.] A believer, when in a despairing way, is notwithstanding enabled, by a direct act of faith, to give up himself to Christ, though he cannot see his interest in him, and so, long for those experiences and comforts which he once enjoyed; and when he is at the worst, he can say with Job, Though he slay me, yet will I trust in him, Job xiii. 15.
[4.] In this case a person has generally such a degree of the presence of God, as that he is enabled to justify him in all his dealings with him, and lay the blame of all the troubles that he is under, on himself; and this is attended with shame and confusion of face, self-abhorrence, and godly sorrow.
[5.] Despairing believers have, notwithstanding, such a presence of God with them, as keeps them from abandoning his interest, or running, with sinners, into all excess of riot, which would give occasion to others to conclude that they never had the truth of grace.
From what has been said concerning true believers being destitute of assurance, and yet having some degree of the presence of God with them at the same time, we may infer,
1st, That this is not inconsistent with what has been said concerning a believer’s perseverance in grace; yet it must be considered with this limitation, that though the truth of grace shall not be lost, yet the comforts and evidences thereof may, and often are.
2dly, This should put us upon circumspect walking and watchfulness against presumptuous sins, which, as has been before observed, are often the occasion of the loss of assurance; and also on the exercise of a faith of reliance on Christ, for the maintaining the acts of grace, as well as restoring the comforts thereof.
3dly, This should instruct believers what to do when destitute of this privilege of assurance. We have observed that this is attended with divine desertion, which is generally occasioned by sins committed. Therefore let us say with Job, Shew me wherefore thou contendest with me, chap. x. 2. let me know what are those secret sins by which I have provoked thee to leave me destitute of thy comforting presence; enable me to be affected with, humbled for, and unfeignedly repent of them; and exercise that faith in Christ which may be a means of my recovering that hope or assurance which I am, at present, destitute of.
4thly, What has been said concerning a believer’s being destitute of assurance, should put us upon sympathizing with those who are in a despairing way, and using endeavours to administer comfort to them, rather than censure them, or conclude them to be in an unregenerate state; as Job’s friends did him, because the hand of God had touched him, and he was destitute of his comforting presence.
5thly, From what has been said concerning that degree of the presence of God which believers enjoy, which has a tendency to keep them from utter despair, at least, from sinking into perdition, how disconsolate soever their case may be at present; we may be induced to admire the goodness and faithfulness of God in his dealings with his people, who will not lay more on them than he will enable them to bear; though they are comfortless and hopeless, yet they shall not be destroyed; and, in the end, they shall be satisfied with God’s loving kindness; and when the clouds are all dispersed, they shall have a bright and glorious day in his immediate presence, where there is fulness of joy, and at his right hand where there are pleasures for evermore, Psal. xvi. 11.