portant on this account then, that we give diligence to make our calling and election sure.'

III. It is important, because it prevents our present pain, and promotes, our present enjoyment. In all things, suspense and doubt are painful; and they are distressing in proportion to the amount of interest supposed to be involved. How painful must they be then, where the infinite and eternal interest of the soul is rightly apprehended, and is found to be in uncertainty. If uncertainty respecting a small amount of property will create such anxiety and pain, what should be felt when in doubt respecting the soul, for whose loss the world could not compensate? If a trial at law, involving character or interest, excite so much anxiety, and if uncertainty respecting its decision should cause so much pain; what agony should be felt when in doubt, how the 'Judge of quick and dead' will decide at last on our character and destiny? whether he will say, "Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:" or whether he will say, "Depart ye cursed, into everlasting fire, prepared for the devil and his angels." But such is the distressing uncertainty which hangs over the prospect of him who has not made his calling and election sure.' He knows not whether he is on the way to heaven, or on the way to hell; and in consequence of this doubt, how much painful anxiety might he endure. But all this distress the attainment of assurance will prevent. They who are assured of their salvation, are freed from such fearful solicitude.

Nor is this all: assurance not only prevents much pain, but produces much pleasure. There is an indescribable delight in contemplating our safety in the midst of surrounding dangers. What, then, must be the satisfaction of contemplating perfect safety from the gathering storm of divine indignation. Still greater is the delight in contemplating our escape from danger that once threatened us. We gaze upon the danger and the escape with wonder, with gratitude and joy. What unspeakable satisfaction must he then feel, who sees himself to be safe from the yawning gulf which lately was "moved from beneath to meet him at his coming."

There is, moreover, a very great satisfaction derived from the anticipation of good to come. This satisfaction will be great in proportion to the confidence with which we hope for this good; and the full assurance of hope is the highest confidence.This satisfaction will be great, too, in proportion to the supposed value of the good in expectance; and the object of the Christian's hope is infinite, eternal. He, therefore, who has the full assurance of a glorious immortality, has anticipations most joyous and delightful. As, then, the full assurance of hope prevents so much painful anxiety, and so much promotes the Christian's enjoyment, how important that we strive to attain it.

IV. It is important, because the want of it prevents, and the possession of it promotes, our faithfulness in duty. It is the want of assurance that keeps many Christians from making a public profession of religion, coming to the table of the Lord, and devoting their children to God in baptism.

True, it is not necessary that they have assurance before they proceed to these duties. If they have but a prevailing comfortable hope, they should not delay. But many there are who do delay, because they have yet some doubts respecting their spiritual state. It is, therefore, important that they should remove their doubts: these doubts are sinful in themselves. And if they keep them from professing religion, they have a double sinfulness. How important, then, that these doubts should be removed! To doubt is one sin; to neglect owning Christ before men, is another sin. The first should be removed, that the other may be prevented.

Doubts respecting our spiritual state, tend to chill our holy affections, and to paralyze the spiritual energies of our souls. How often does an occasional cloud of darkness keep the saint from his closet, from the prayer meeting, or from the religious conference! How often does it keep him from warning his fellow sinuers to flee from the wrath to come; and from encouraging and comforting his fellow saint? Who can tell, then, how much a constant uncertainty respecting his state, retards him in the duties which he does perform; and from how many duties it effectually withholds. him? Under the influence of this uncertainty, in gratitude, his heart faints; in praise, his voice faulters. In fine, this uncertainty spreads a deadening influence over all his affections and conduct. Satan undoubtedly plies his temptations most furiously, with those Christians who have the least hope. What Christian has not observed that when he was in the most darkness, he was most assaulted

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with "the fiery darts of the wicked." At such times Satan strives, and often with too much success, to convince the Christian, that it is of no use for him to be so strict in duty; nay, that as he is not a Christian, all such strictness in him is nothing but hypocrisy. Hence it is, that we see those Christians most slack in duty, who doubt most respecting their spiritual state.

Uncertainty respecting his spiritual state, will keep him from faithfulness in duty, not only by influencing his feelings and resolutions, but also by occupying his attention. While occupied with his doubts, he cannot be occupied with duty. While dwelling on his darkness and fears, he cannot be breathing forth those holy and devout affections, nor be employed in those holy duties which God has cominanded. This will check his faithfulness, especially in the duty of seeking the prosperity of Zion, and the salvation of sinners. Who will engage heartily and constantly in this important duty, while doubting whether he has any part or lot in this matter?' It is important, then, that our calling and election be made sure, so that when we are discharging our duty, our minds need not be called away to the inquiry, whether we have any share in the saving grace of God.

But while doubt tends to hinder our faithfulness, hope, on the contrary, tends to promote it. And the stronger the hope, the more powerful its influence. Consequently, other things being equal, the more hope we have, the more faithful we shall be. How powerful, then, must be the exciting influence of a full assurance of hope?

Some speak as if they thought that assurance would lead to unfaithfulness in duty. They insinuate, that if a man knew he was safe, he would rest satisfied with his attainments, and thus grow slack in duty. But they confound assurance of hope, with perfection in duty. Yet they are perfectly distinct nor are they inseparable attendants. He who has an assured hope of heaven, will, nevertheless, feel, that he comes far short of duty. Nor will he feel any more contented with his imperfection in duty, because he is certain of salvation. No, he will be less so. The more hope he has of heaven, the more he will hunger and thirst after righteousness.' Such is the very tendency of saving grace. And if a man should be contented with his attainments in holiness, merely because he felt confident of salvation, this very circumstance would be sufficient proof, that his confidence was presumption, and that his soul was a stranger to the grace of God.

That the full assurance of hope promotes faithfulness in duty, we learn from the word of God.Said the apostle, 1 John iii. 2, 3, "But we know that when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him, purifyeth himself, even as he is pure." Here is not only hope, but the full asɛurance of hope. "We know," says the apostle.We know we shall see God in heaven; and that we shall be like him, perfectly holy.' Here, then, is the highest assurance of salvation. Here, too, we are told what is the tendency of this assurance. "He that hath this hope," that is, this assured ex