cannot rationally feel assured of their good estate, but have the utmost reason to fear respecting it. The memory of no past experience will be sufficient to banish doubts and fears in such a case, and keep alive a holy and Christian assurance in its clearness and strength. Past experience is indeed of great use and influence, to support and enliven the hope of the Christian-provided it be accompanied with the present exercise of holy affections. A remembrance of having frequently experienced the same gracious exercises, may well confirm the Christian, with respect to the genuineness of the present. But when there is no present, sensible exercise of faith, love, and repentance-and the Christian has only a bare recollection of something which at present is wholly unfelt in the heart, he has but a weak ground of hope.

The present and lively exercise of grace, therefore, is necessary to a present assurance of hope.

Therefore, we see plainly the way, in which a constant, well grounded, and full assurance of hope is to be obtained. It is by the exercise of vital religion -by maintaining a close walk with God. There is no other way. People frequently enquire how they may know that they have an interest in Christ, or obtain assurance of salvation?

It would sometimes seem, should we look to outward appearances, that they were desirous of obtaining assurance in some easier way, than by leading a religious life, and maintaining holy affections. But no easier way is possible-and if persons build assurance on any other ground, it is but a vain presumption; they may as well think of being saved without religion, as of having a rational assurance without it.

Lastly, as a life of religion is necessary, so are great diligence and exertion; and they are proper to be urged upon Christians, as they are in the text, which is an exhortation to give diligence to the

full assurance of hope: i. e. to obtain those things which shall afford assurance, agreeably to the direction of St. Peter: "Giving all diligence-add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off; and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give all diligence, to make your calling and election sure; for if ye do these things ye shall never fall. For so an

entrance

shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ."

IMPROVEMENT.

1. This subject will help us to make a proper distinction between the assurance of hope, and the assurance of faith; which seem by many to have been confounded, and used in a sense different from the apostle. A few observations will shew the respects in which they differ, and help to give the true meaning and import of each.

(1.) The assurance of faith respects the reality and nature of the truths revealed in the word of God, especially the testimony of God respecting his Son, and the nature of his salvation, as suited to the necessities of the sinner, and worthy of all acceptation. The assurance of hope respects a personal interest in Christ, and the prospect of enjoying those spiritual blessings which he communicates to his friends. The language of the assurance of faith, so far as it respects a Saviour, or salvation, is this: "The divine testimony is true-I may approach unto God in

Dd

Christ-he is able and willing to save, and will in no case cast out those that come unto him." The language of the assurance of hope is: "I have already been to Christ, in the exercise of a saving faith-I know in whom I have believed, and in believing am made an actual partaker of his salvation."

(2.) The assurance of faith is essential to the being of a Christian-it precedes hope, and is the foundation of it. Whereas the assurance of hope is not essential to a person's being a Christian. True saving faith, which has a degree of assurance with respect to divine things, may be exercised, where there is a total uncertainty in the mind, with respect to ever personally obtaining salvation.

(3.) No prior obedience is necessary to the assurance of faith; but Christian diligence is necessary to the assurance of hope, and it must be preceded by, or built upon a holy faith and obedience.

We have always ground for the assurance of faith, and are always bound to exercise it. Not to possess it in any degree, is to be blind and stupid to the reality and excellence of divine things, and practically makes God a liar; which is the essence of sin, and criminality. But we are not always bound to exercise immediately the full assurance of hope. We ought to doubt our interest in Christ, so long as we see not full evidence of it still, we are to blame every moment we are destitute of the full assurance of hope-but our blame or sin consists in not having better evidence-in not exercising such faith, love, and repentance, as would give satisfactory evidence of our interest in Christ. But I trust sufficient has been said to shew the difference between the assurance of faith and of hope, and the true import of each and to rectify any erroneous ideas which we may have had respecting them.

2. We learn, from this subject, the criminal blindness and error of those who build on assurance of

hope-upon dreams, visions, or imaginary voices, whispering or suggesting to them that their peace is made with God, or applying directly to themselves particular passages of scripture, as "Be of good cheer thy sins are forgiven thee." We can be no farther rationally assured, than we find evidence of our election of God. The only evidence of election is ef fectual calling, and the only evidence of effectual calling is a spiritual life-the fruits of the spirit in the exercise of faith, love, and repentance, and whatsoever is implied in these.

3. We learn, that merely for persons to profess that they have the full assurance of hope, is, in the minds of others, no decisive evidence either for or against them. It is not a decisive evidence in favor -because it may not be well founded, it may be a vain presumption. Nor is it, in itself, any evidence against a person, because we have shewn from scripture, that it is attainable, and often has been attained, and ought to be, by all. Nevertheless, the manner in which a profession of full assurance is made, may be a strong evidence against a person. When a person is frequent and bold in speaking of the goodness of his state, his great attainments, &c. and seems to have done with all further self-examination and trial, as of no further use and when, at the same time, others see many things in him, which they suppose give him occasion to doubt, it is then a very strong evidence of a vain confidence and delu

sion.

4. We learn, from the subject, that there may be different degrees of assurance. Saving faith, whereever it exists, "is the substance of things hoped for, and the evidence of things not seen;" it is, in its nature assured, in proportion to the degree of its actings; and the Christian hope, though it does not always, and necessarily accompany the actings of

faith, never, in degree of assurance, rises above the degree of faith.

5. Suffer me, my Christian brethren, to exhort you to persevering diligence to attain the full assurance of hope, and to maintain it unto the end. For motives consider that it is attainable-that it is a commanded duty, and a most reasonable service-that, in the exercise of it, you will have uspeakable comfort and joy-that it will be for the glory of God, as it will imply and exhibit supreme delight in him, and a recumbency of soul upon him, as an all sufficient por tion. If you exercise the full assurance of hope, your light will shine, and others, seeing your good conversation, will be led to glorify your Father, who is in heaven. Be exhorted then, "to shew diligence to the full assurance of hope unto the end. Add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity."

To conclude, let those who are in a state of sin and impenitence-be exhorted to attend to this subject those who have never yet hearkened to the endearing and free call of the gospel, and who do not pretend to have the comfort of a Christian hope, nor the communion and enjoyment of God in the world. Oh, that the souls of such would awake, and attend their situation !

If, my hearers, final perseverance in a life of faith and holiness be necessary to salvation, then certainly to begin to persevere is necessary. If perseverance in faith and holiness be necessary to salvation-then certainly perseverance in impenitence will end in your fearful destruction.

Why then, sinners, are you not awake, and engag ed, and exerting yourselves as much for your souls, as for the things of this world?