and vain pursuits of the present evil world, and to engage the grateful exertion of every faculty and power in the service of God, is generally expressed by the word Assurance. But though the word is in frequent use, the thing itself has been, and still is, a subject of much dispute and controversy amongst professors of the Gospel. Many, not being conscious of such a cheering persuasion in themselves, and too hasty in supposing their attainments inust be a standard to others, have ventured to deny the possibility of such an assurance, and treated every claim to it as visionary and enthusiastic. On the other hand, some have maintained the opposite extreme, and held assurance so essential to faith, that without it no person has a Scriptural warrant even to hope that a work of grace is begun in his heart. This sentiment, especially when asserted by persons of undoubted character for gifts, graces, and usefulness, has greatly startled and discouraged weak and feeble-minded souls, and been too often an occasion of adding to the distress of those who rather ought to have been comforted.

Great differences of judgment have likewise obtained concerning the means whereby, the manner in which, and the persons to whom, this assurance is communicated, supposing it attainable. It is not needful to insist on particulars. Perhaps, the best way to prevent or remove mistakes, is to propose the truth simply; which, so far as it takes place, will necessarily prevent the entertainment of error. I only mention in general, that there is a variety of sentiments on this point, and the most of them supported by respectable names, in order to caution you against paying too great a deference to human authority, and to urge you to praise God for your Bibles, and to be diligent in the perusal of

them. If you search the Scriptures, and pray for the Spirit, you may arrive to a clear satisfaction for yourselves, no less than if all the learned were of one mind, and all of your side.

There were some who "We know that we are

My text assures us, that this assurance was possessed. in the first ages of the church. could say, without hesitation, "of God;" and though they are an apostle's words, he uses them not exclusively as an apostle, but generally as a believer. The greatest part of the chapter, and indeed of the epistle, shows that he considers those to whom he was writing, as partakers with him in the common privileges of Christians. So likewise St. Paul joins the believing Corinthians with himself, when he says, "We know that if our earthly house of this ta"bernacle were dissolved, we have a building of God, "an house not made with hands, eternal in the hea"vens*." And elsewhere he takes it for granted, that they, (some of them at least,) had this assurance, and presses them to a lively discharge of duty upon that consideration: "Forasmuch as ye know that your la"bour is not in vain in the Lordt.'

And we need make no scruple of affirming, from the fullest evidence, that this precious privilege was not confined, or designed by God to be so, to the first ages of the Gospel. There have been in all periods of the church, where the word and ordinances of Christ have been faithfully administered, many who could say, "We "know that we are of God:" and we trust there are more than a few who can say so, and give a solid Scriptural evidence of the hope that is in them, even in this degenerate day. But because arguments from facts, which

must depend upon persons' testimony in their own cases, are not allowed to be fully conclusive; and because the greater part of those who, we hope, sincerely love the Lord Jesus, live far below their just right and privilege, and are perplexed with doubts and fears, which dishonour their profession, weaken their hands, and make their lives uncomfortable; I shall endeavour at this time to state and explain the nature of assurance, to prove that it is attainable, to point out the means by which we are to expect it, and to take notice of the hindrances which keep so many who are interested in the Gospel-salvation from enjoying their privilege, and make them unwilling or afraid to say, "We know that "we are of God." What I have to offer on these particulars, will occur under one or other of the following propositions.

I. Assurance is not essential to the being of faith. It is a strong faith; but we read likewise of a weak faith, little faith, faith like a grain of mustard seed*. True saving faith in Jesus Christ is only distinguishable by its different degrees; but in every degree, and in every subject it is universally of the same kind, and produces, (according to its degree,) the same uniform effects. It purifies the heart from the love and practice of sin; it works by love to the Lord Jesus Christ, his ordinances, ways, and peoplef; and it enables the professor to overcome the world, to stand fast against its frowns, and to resist the more pleasing, but not less dangerous influence of its smiles. Each of these effects is beyond the power, and contrary to the inclination, of the natural man. "No man can say, that Jesus

*Rom. xiv. 1.; Matth. xiv. 31. and xvii. 20.

† Acts xv. 9.; Gal. v. 6.; 1 John v. 4.

"Christ is the Lord*," that is, can give him the honour due to his name, renounce every other hope of salvation, "and count all things but loss and dung that he << may win Christ, but by the Holy Ghost." Yet thus far many have undoubtedly attained, who have not assurance; but while they give sufficient evidence by their conduct that they have received precious faith in their hearts, they go mourning all the day long, and almost pass sentence against themselves as unbelievers. Now, what these mourners want, in order to their establishment and assurance, is not some new principle which they have not yet received, but only a stronger degree of that faith which they already possess. Some good writers speak of faith of reliance, faith of adherence, faith of assurance, 'direct and reflex acts of faith, &c.; but these are not Scriptural modes of expression, nor do they appear to me to throw light upon the subject, but rather to increase the perplexity of plain people, who are apt to imagine these are so many different kinds of faith. The Scripture mentions only two kinds,

a living and a dead faith t." The true faith is faint and weak in its beginnings, like the life of a new-born infant; but it is growing up to maturity, and shall increase with the increase of God, "unto a perfect man, "unto the measure of the stature of the fulness of "Christ." From hence it follows,

II. The grounds and principles of faith and assurance are exactly the same. The first and lowest act of saving faith necessarily includes three things.

1. An apprehension of the sufficiency and authority of Christ to save. Men that live in their sins will

* 1 Cor. xii. 3.; Phil. iii. 8. James ii. 17. Ephes. iv. 13.

rest upon a slender hope; but a conscience truly awakened must have sure grounds to go upon, and, without the discovery of such a Saviour as is revealed in the Gospel, would sink into despair. It is afraid of being deceived, and is so far enlightened that it cannot be easily imposed upon; a sense of the sinfulness of sin, an impression of the majesty of God, will not suffer it to rest in any thing short of a perfect atonement and a perfect righteousness. But when the eyes of the mind are opened, and Jesus is seen as revealed by the word and Spirit of God, all scruples of this sort are silenced, and the soul perceives and feels that he is fully equal to the mighty undertaking.

2. An application to him. This of course follows a persuasion of his ability to save; for who will sit down and perish when there is a possibility of relief? There is, perhaps, a great questioning of Christ's willingness; but still, since there is a peradventure, a sense of distress on the one hand, and a view of his power and grace on the other, will extort a cry, "Lord save me or I perish*.”

3. From hence there arises a hope in his mercy, which is fainter or stronger, according as the knowledge of Jesus is more or less distinct, and the surrender unto him more or less simple and unreserved; and therefore, in general, it is very faint at first; for the knowledge of Christ in a measure depends upon our knowledge of the Scriptures, which testify of him, and on the proofs we have had of his wisdom, grace, and love to ourselves; but the young convert, in whom the seed of faith is but lately sown, has but little acquaintance with the word; for he has but just begun to know the value of it; and

Matth. viii. 25. and xiv. 30.