True Christians have the means of assuring themselves that they are in a state of grace, and shall obtain eternal life -There are certain principles to be understood and admitted in all accurate examinations of our own religious state-Some practical directions are suggested by this subject.

In making these assertions, brethren, I lay the plan of this discourse before you. I entreat your attention to every part of the discussion; and I hope, through divine aid, that I shall be enabled to make this interesting subject plain to every capacity.

The

I. True Christians have the means of assurance. truth of this assertion is sufficiently obvious from the text; for if the attainment were impossible, there could be no propriety in pointing it out as within our reach: on the contrary, the inspired writer refers to the means, and affirms that both he and others have succeeded in the use of them-" Hereby we know that we are of the truth." Other parts of scripture also attest this doctrine; reasoning from the nature of the case makes the opposite opinion appear to be absurd; and facts are on record to show that many have been in possession of the assurance of their personal salvation.

1. Let us examine the text, and explain its meaning. We are of the truth. The "truth" spoken of is religious truth -the true religion. There are, it is granted, many other sorts of truth; but this alone is the subject of consideration in the case before us. Truth, in the abstract, signifies an agreement between any object and our idea of it. is a truth in every art and science. There is a truth in the art of rising in the world; a certain choice of means, a certain dexterous application of circumstances, a certain promptitude at seizing an opportunity. In like manner, there is a truth in the sciences. A mathematician racks his invention, spends whole nights and days, suspends the most lawful pleasures, and the most natural inclinations, to find the solution of a problem in a relation of figures, in a combination of numbers."* This is not the truth of which the apostle John writes to Christians. He treats of Christian truth. He refers to that truth which is originally in the eternal God, which is revealed in the Lord Jesus Christ, which is applied to the mind of man by the Holy Ghost, and which is experienced in the renewed hearts of the children of adoption. He treats of that religion which is agreeable in doctrine, in ordinances, in sentiment, and in conversation to the word of God. Of this he spake, when he said, I have no greater joy than to hear that my children walk in truth. 'To be' of this truth, is to be in fact believers in it, professors of it, and subjects of its experimental power-to be truly religious. To know that we are of the truth is to know that we are Christians. It is to be assured that we are ourselves personally pious-that we are regenerated, that we have faith, that we are saints. Thus, we shall assure our hearts before him. This additional assertion corroborates our interpretation of the former. Christians, who know that they are true Christians, are persuaded of the fact. Their hearts are confident upon the subject. Even before God, that cannot be imposed upon by human pretensions, they are free from doubt, and assert without hesitation what they absolutely know to be true. It is not a faint hope; it is not a mere conjecture: it is not even a strong probability. It is consciousness, it is knowledge, it is assurance of heart before the Lord.

This assurance of "being of the truth" is the same with "the assurance of grace and salvation."* It is the certain knowledge we have of the reality of our piety, of our having an actual interest at the time in the grace of our Lord Jesus Christ. It is a conviction by evidence-hereby we know that we are of the truth. Whereby, will you ask, do we attain to this knowledge, to such assurance? The question is reasonable. It has been anticipated; and the reply is given, by inspiration of the Almighty, in the context. "Hereby we know," by the exercise of gracious affections. Of our own mental operations we are conscious. There are mental exercises, truly and peculiarly spiritual, gracious, holy. We are conscious of these exercises; and hence our knowledge and assurance. We have the witness within us. Evangelical affection is our evidence. Love of holiness, verses 7 and 10: Love of the brethren, verse 14: the love of God, verse 17: Hereby we kuow that we are of the truth. This love is sincere, ardent, and active in beneficence. Let us not love in word, neither in tongue; but in deed and in truth. When we know that we have true holiness, we know that we have a saving interest in Christ. Sanctification is the only satisfactory evidence of personal religion; it is the only true evidence of our assurance of heart before God, that we are in a state of grace. Hereby, the Spirit himself beareth witness with our spirits that we are the children of God. It is the work of the Holy Spirit bearing witness; it is the work within us * Westminster Confession of Faith, chap. xviii.

of which our own spirits are conscious: and both the spirit of man and the Spirit of God bear testimony together to assure our hearts before him. It is evident, therefore, from the text, that assurance of salvation is attainable in this life.

The doctrine of assurance of personal salvation does not depend entirely for its support upon this part of divine revelation. Other portions of the sacred volume may readily be. cited in its support. Cold and comfortless is the creed which excludes this principle, by casting the mantle of uncertainty over all the religious exercises of the children of men. It is a happy consideration for the benevolent mind, that however prevalent this gloomy faith, which never warrants the full assurance of the hope of salvation, it is not scriptural. therefore so run, not as uncertainly; so fight we, not as one that beateth the air.

Let us accordingly proceed,

We

2. To prove from other parts of scripture, that assurance of salvation is attainable in the present world.

Did the title to heavenly felicity depend upon our own merit, it could never be infallibly secured; because that merit is confessedly incomplete, and demonstrably inadequateBy the deeds of the law no flesh shall be justified. Did even our belief in the perpetuity of grace in the soul, depend upon our good opinion of human resolution and strength, we never could "make our calling and election sure:" for human resolution and created strength are certainly liable to change and decay; and besides, an experiment has already been made upon the stability of the creature in the case of man and angels, in the case of Adam and of Lucifer, and, in both, it has failed. We are not, therefore, surprised that those who build their hope on their own personal virtue, however acquired, should also hold the opinion that assurance is not attainable, and that regenerate men may "fall away" into eternal perdition. These ideas are not only consistent with their other ideas; but are absolutely inseparable from the legal scheme of justification, although utterly inconsistent with evangelical doctrine. They, therefore, who depena upon unchangeable goodness and almighty mercy for their salvation, require only a declaration from God, that certain qualities being once possessed shall always be possessed, and that heavenly enjoyment shall at last be the portion of all who in fact possess these qualities.

Declarations plain and positive to this amount are given freely in the word of God: and those sanctified men, who

are conscious that they possess themselves those spiritual qualities which are specified in such declarations, must thereby assure their hearts before the Lord. To this very end, the Redeemer opened his mouth, and taught them, saying, "Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God."*

These benedictions were pronounced, by the Lord of righteousness, upon his disciples; the beatitudes belong exclusively to actual saints. To them only could he say with truth, "Rejoice and be exceeding glad; for great is your reward in heaven. Ye are the salt of the earth. Ye are the light of the world." To them, of course, he gives assurance of happiness everlasting. And is not that attainable which Christ himself bestows?

The first ministers of the New Testament, directed by the Holy Spirit, urge affectionately upon Christians the duty of exercising the assurance of salvation, and so recommend it as a gracious attainment in the church of God. The apostle Peter may be introduced as speaking for all his associates. "Brethren, give 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."‡

* It will not be denied, by any one, that the BLESSINGS pronounced in the memorable sermon on the mount, all imply everlasting life. The character described in each declaration certainly includes spiritual life, or true religion; and the promise as certainly includes happiness in heaven. On this account the persons described are already ady happy or blessed. They have that life and that holiness, which shall be certainly made perfect. The word employed so often and appropriately by our Saviour, conveys this idea: It is μακαριοι, “from μα or μη, not, and κηρ, fate or death; intimating that such persons were endued with immortality." CLARKE'S NOTES.

The different shades of Christian character are brought to view; an appropriate promise is made to each; and since every one of them belongs to vital godliness, they are all pronounced blessed, μακαριοι-exempted from the second death.

† Matt. v. 12-14.

#2 Pet. i. 10, 11. Give diligence to make sure, your calling and election-Strive to obtain certain certain knowledge of the fact. You have the means of verifying it, in your sanctification. The tree is known by its fruit. This is undoubtedly the import of the words ποιέσθαι βέβαιαν. The exhortation is addressed to them that have obtained precious faith through the righteousness of God our Saviour. They are directed to go on making higher attainments in all things that pertain to life and godliness; and they are informed that by so doing they shall not fall, but have a certain admission into the everlasting kingdom of God in heaven. Progress in sanctification makes it not only apparent, but sure, that they who give such diligence are called effectually by divine grace, and of course confirms the fact of their predestination or election to eternal happiness: for whom he did predestinate, them he also called; whom he called, them he also justified; whom he justified, them he also glorified. This direction is of the same nature with the exhortation of the apostle Paul to the Hebrews, chap. vi. 11. And we desire that every one of you do show the same diligence to the full assurance of hope unto the end: And either of them renders it sufficiently manifest that the Christian religion supplies believers with the means of assuring their own hearts of their present piety and future safety.

3. The contrary opinion leads to absurdity.

There is no truth more frequently or more clearly revealed in the book of God, than that believers shall certainly be made perfect and happy in heaven. On this subject, the most positive assertions are used by him who cannot lieHe that believeth shall be saved: believe in the Lord Jesus Christ and thou shalt be saved: I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live; And whosoever liveth and believeth in me shall never die. It is manifestly the design of such express assertions, to convey to the intelligent mind, a certain assurance that the believer shall enjoy salvation; and, therefore, the doctrine which denies the possibility of reaching to such assurance must appear absurd. If it be not a fact that every true believer shall be saved, why should it be so often, why should it be once affirmed? and if it be impossible, with and without divine aid, to ascertain true faith, it is entirely useless to engage in self-examination, or to invite us to draw near to God with a true heart and in full assurance. The Christian religion contains in itself no absurdities; and we are compelled Make firm or certain confirm it to your satisfaction. The fact of their effectual calling was already certain; for they had precious faith: their election was certain independently of any act of their own. Indeed, both their calling and election were of the grace of God, and not dependent on their sanctification; but their sanctification confirmed and verified the fact to themselves. It gave them assurance of eternal life.