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 peoplet; 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. * Rom. xiv. 1; Matth. xiv. 31, and xvii. 20. “No man can say that Jesus 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 unbe lievers. 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 faitht." The true faith is faint and 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 rest upon a slender hope; but a con * 1 Cor. xii. 3; Phil. iii. 8. † James ii. 17. Ephes. iv. 13. science 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 fol lows 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 he has but little experi * Matth. viii. 25, and xiv. 30. ence; though his eyes are opened, his sight is not yet confirmed, nor his spiritual senses exercised. ر Farther: Though he is sincerely convinced of his need of a Saviour, there is still much of a legal bias, and a principle of self-righteousness in his heart, which, so far from being removed, is not yet discovered to himself; and while he thinks he looks to Christ alone, he is looking in himself for qualifications to recommend him, and afraid to draw near with confidence, because he cannot find them. These things discourage his hopes, and demonstrate his faith to be but weak. But the strongest and most lively assurance that we can conceive attainable in the present life, is wrought and maintained by the very same principles which have so faint an influence in the infancy of faith. Let us hear the great champion St. Paul, in the close of an exemplary, laborious life, giving an account to a dear and intimate friend of the hope that was in him. He had been honoured and distinguished for grace, gifts, and usefulness, in a peculiar manner; he had laboured more abundantly than all the Apostles; he had fully preached the Gospel, and gathered churches throughout a very large part of the Roman empire*:, his first call was extraordinary, by the Lord's appearing to him in glory; and some of his succeeding experiences had been no less singular, for he had been caught up into the third heavenst: finally, his suffering for the Gospel had been as great and remarkable as his services. But when he expresses his assurance of support and salvation, he says not a syllable of these things, but rests the whole upon such points as are common to him with all believers: "I know * 1 Cor. xv. 10; Rom. xv. 19. † 2 Cor. xii. 2. whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day*." We see there St. Paul's assurance was founded on, first, A knowledge of Jesus Christ, the object of his faith: secondly, A consciousness of transactions which had passed between him and his Saviour; he had committed something to him,-that was, his soul, with all its interests: thirdly, A persuasion of his ability, willingness, and faithfulness, to secure and preserve what he had taken charge of. And these are the very same principles which are necessary to the first act of weak faith; only here they exert themselves with their proper power efficacy. From hence, and III. Assurance is equally open to all believers. -It is not the exclusive privilege of great services or sufferings; it is not confined to ministers, martyrs, or apostles; but it is a prize set before all who love our Lord Jesus Christ in sincerity, being no other than the growth and establishment of that faith which they have already received. The reasons why all who believe are not happy in this assurance of hope, are to be sought, not in the will of God, who has made abundant provision for our comfort, but in the perverseness, ignorance, and misapprehensions of our own hearts, and from inattention to his revealed word. We are not straitened in him, but in ourselves. It is not easy to enumerate the many ways in which our depravity works to keep this good thing from us. A few of the principal are these. 1. Insincerty. Where grace is really implanted by the Holy Spirit, it will surely prevail at length, and subdue the whole soul to the obedience of * 2 Tim. i. 12. |