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?