18.2 Section III, IV

Section III.–This infallible assurance doth not so belong to the essence of faith but that a true believer may wait long and conflict with many difficulties before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of everyone to give all diligence to make his calling and election sure; that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance: so far is it from inclining men to looseness. Section IV.–True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it; by falling into some special sin, which woundeth the conscience, and grievth the Spirit; by some sudden or vehement temptation; by God’s withdrawing the light of his countenance and suffering even such as fear him to walk in darkness and to have no light: yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty, out of which, by the operation of the Spirit, this assurance may in due time be revived, and by the which, in the meantime, they are supported from utter despair.

Exposition That the assurance that one is in a gracious state does not lifelong to the essence of faith, requires no proof. This assurance arises from the perception of the fruits and evidences of faith; and it is manifest that faith must exist before its evidences can be discerned. All faith is founded on testimony; but there is no testimony in the Scriptures declaring to any man that he is in a state of grace; this, therefore, cannot be object of faith. This kind of assurance, as has been already shown; is ordinarily obtained by reflection, or lay a process of reasoning. But, although the assurance described in this chapter is not essential to faith, yet there is an assurance which belongs to the essence of faith, and this our Confession recognises in the chapter which treats of saving faith. It makes the principal acts of saving faith to confiiSt in `’ accepting, receiving, and resting " on Christ for salvation; and it is impossible for one to rest on Christ for salvation without believing or trusting that he shall be saved by him. Whoever rests upon a person for doing a certain tl~ing in his favour, must have a persuasion’ or assurance, that he will do that thing for him. Indeed, assurance is so essential to faith, that without it there can be no faith, humau or divine. To believe a report, i8 to be persuaded or assured off the truth of the report; to believe a promise, is to be persuaded or assured that the promiser will do as he has said. In like manner, to believe in Christ for salvation, is to be persuaded or assured that we shall be saved through the grace of our Lord Jesus Christ. That assurance which is essential to faith, is generally termed the a~ranoe of faith; and the assurance of grace and salv~iatermed tie ~~ranae of send By BQme the former -is called an objective, and the latter a subjective assurance. There is a marked distinction between them; the former having for its object the faithfulness of God in the gospel testimony; whereas the latter has for its object the existence of a gracious work in the soul. The former arises from a single view of what is contained in the Word of God; the latter, from a combined view of his Word without us and of his work within us. The former id an assurance that God is presently giving Christ, with his salvation to us, in the free offer and -promise of the gospel; the latter is an assurance that Christ and his salvation are already ours in real possession and enjoyment. That is inseparable from saving faith; this is both separable, and often actually separated, from the exercise of true faith.

There are tom extremes in reference to this subject, which ought to be avoided. The one is, that there is no assurance in the direct act of faith, and that assurance can only be derived from the marks and evidences of a gracious state; the other is, that the assurance of personal salvation is so essential to saving faith, that no one can be a genuine believer who has any doubts of his own salvation. We apprehend, on the one hand, that while the assurance which arises from marks and evidences of a gracious state does not belong to the essence of faith, yet there is an assurance in the direct act of faith, founded upon nothing about the person himself, but solely upon the Word of God; and, on the other hand, that though there is an assurance essential to faith, yet the be]ievermaybe often perplexed-with doubts and fearsconcerning his personal salvation, because there is still much unbelief, and other corruptions, remaining in him, and these frequently prevail against him.

It will be sufficient briefly to state the other truths contained in these sections.

1. As the assurance of their gracious state is attainable by believers, in the due use of ordinary means, so it is their duty to give diligence, and use their utmost endeavours to obtain it. This is incumbent upon them by the command of God, and it is necessary to their own comfort, though not to their safety.

2. This assurance is not the attainment of all believers; and, after it has been enjoyed, it may be weakened, and even lost for a season. It is liable to be shaken by bodily infirmity, by their own negligence, by temptation, by that visitation of God which the Scriptures call his hiding his face from his people, and by occasional transgression.

3. Although believers may forfeit their assurance, yet they are never entirely destitute of gracious habits and dispositions, nor left to sink into utter despair; and their assurance may, by the operation of the Spirit, be in due time revived.

4. This assurance, instead of encouraging believers to indulge in sin, excites them to the vigorous pursuit of holiness. Such as boast of their assurance, and yet can deliberately practise known sin, are only vain pretenders. True assurance cannot be attained or preserved without close walking with God in all his commandments and ordinances blameless. We must judge of the tendency of the assurance of salvation by what the apostles of our Lord have said concerning it; and they uniformly improve it as a motive to holiness.–Rom. xiii. 11-14; 1 Cor. xv. 58; 1 John iii. 2, 3.