SALVATION MADE SU RE,
OR,
AN ATTEMPT TO SHOW
THAT ALL CHRISTIANS DO NOT OBTAIN THE FULL ASSURANCE OF HOPE
THAT ALL CHRISTIANS CAN OBTAIN IT; THE WAY TO OBTAIN
IT  AND THE IMPORTANCE OF OBTAINING IT.WITH
AN APPENDIX,
CONTAINING
SOME REMARKS ON THE NATURE OF SPIRITUAL DARKNESS
TOGETHER WITH SOME DIRECTIONS TO THOSE WHO
ARE LABORING UNDER IT.
BY
REV. WILLIAIM BACON.
SEVENTH EDITION.
AUBURN:
WILLIAM  J. MOSES.
1856.




PREFACE  TO  THE  SEVENTH  EDITION.
It is now thirty years since this little volume was first
published. Fornier editions of it were recommended by
Rev. Doctors Matthew, L. R. Perrine, formerly Professor
in the Thaological Seminary at Auburn, N. Y.; Henry R.
Weed, of Wheeling, Va.; and President Thomas J. Briggs,
of Cincinnati, Ohio; and the Author has had the satisfaction
of learning from many, that they had been happily relieved
from their doubts and distresses, by perusing it. But for
reasons, the relation of which would pain the writer more
than it would profit his readers, the book has been for several
years out of print; and it is now reprinted at the earnest
request of many. The errors which are opposed in the
first and second chapters may not be as prevalent now as
when the book was written; but it is believed that the
matter contained in the third and fourth chapters, and the
Appendix, is as needful as ever. Again, therefore, the little
book is sent forth, with prayer for its usefulness.




PRZEFACE.
BrEFORE my entrance into the ministry of the Gospel, I
was called by a particular providence of God, to search out
non-professing Christians. My observations while thus occutpied, convinced mne that such an employment was not a
little needed, and might be not a little useful to the cause of
Christ. And early in my ministry I was called to labour as
a missionary, in places where no churches were organized.
This led me again to hunt up hidden saints. In this employment my former impressions were much confirmed.  And
by all my subsequent observations I have been more and
more convinced, that there are more non-professing Christians in our several congregations, than is generally suppoed; and that the duty of searching them  out is very much
neglected by those who have the care of souls. Now the
most of these persons keep firom professing religion through
fear that they are not Christians. They therefore need assistance to obtain  a good hope.  But it has appeared
to me, that many who labour for the spiritual welfare
of their fellow men, have thought themselves bound to aid
them in every other concern, except that of gaining evidence of their own salvation: or rather that their only duty
in this respect, was to guard inquirers against ill-founded
hopes: and that if any would have i' a good hope through
grace," they must find their way to it through all possible difficulties, unaided by the instructions of others. Nay I fear
that in some instances they have acted from the mistaken
notion, that the only way to keep inquirers firom afalse hope,
is to increase the difficlltyv of gaining a genuine one.
In refusing to assist others in obtaining "a good hope
through grace," these persons are probably actuated by a
fear lest they shall encourage those to hope who have no
ground to hope. Anti in general it would be unsafe to tell a
man they believed him a Chrijtian, even if they had good




PREFACE.
evidence. But this is not necessary. All they have to do
is to tell him what are evidences of grace and what are not;
and then leave him to judge for himself whether, he has these
evidences or not. They may assure him with the utmost confidence, that if he have such and such exercises of heart lihe
is a Christian, and do it with the utmost safety; for at the
same time, they can guard him against deception by cautionlug him not to think he has these evidences when he has
them not.
On this subject I was once perplexed. I dared not to give
instruction lest I should give dangerous encouragement.
But upon farther consideration, I concluded that it was safe
to tell the truth: and since then, I have never feared to tell
the inquirer what were Scripture evidences of saving grace,
and to urge him no longer to disbelieve them to oe such
Nay, I hesitate not to insist, that he shall either believe himself a Christian, or conclude that he has none of those exercises of heart which the Scriptures declare to be evidences ol
saving grace. And yet I find room enough for caution. I
tell him the heart is deceitful: that the great danger lies in
thinking he has these exercises while he has them inot. And
such is the course which I have endeavoured to take in the
following work.
Observation has also taught me, that by far the greater
part of hoping and professing Christians are trouble(d with
many doubts and fears: and that these their doubts and
ears are not only a great affliction to themselves; but (by
checking their growth in grace, and preventing their activity in
religion) they are a great detriment to the cause of Christ.
Theirs is, then, a case which detnands attention: and yet,
so far as my observations have extended; it is a case whieh
has hitherto been very much neglected by those who should
watch fbr souls.
And so far as I have been able to ascertain the causes of
the doubts and fears which perplex Christians, they have




PREFACE.                        V
been mostly occasioned by ignorance or error, respecting
the real evidences of a saving change of heart: or, from the
mistaken notion, that they must of necessity remain in this
uncertainty; by which opinion they have been discouraged
fiom  striving "to  make their calling and election sure."
Their case calls loudly, therefore, for instruction on this important subject.
The present is an age of peculiar exertion, light and prosperity in the cause of Christ. Unusual exertions are made
to carry the Gospel to the heathen. Many classes of sinners in Christian lands hitherto neglected, are now receiving
special attention from the people of God. Numerous new
ways of doing good have been devised. Every department
of the church seems to have additional attention paid to it.
Almost every doctrine and duty is illustrated with greater
clearness, and urged with greater force. And by the special
outpourings of his Spirit, God is giving signal success to these
exertions: thus rapidly extending and perfecting his church.
But while all this is done, the subject of the Christian's hope
is comparatively neglected. And yet the extension of the
Redeemer's kingdom, by bringing more to be concerned in
it, has given this subject additional importance.
These considerations led me to think that somethling like
what is here attempted, was greatly needed. Much, it is
true, may be done by the Pastor in his public and private
instructions. But it will be impossible for him to time his
instructions to the occasional doubts and fears of his parishloners; nor can their difficulties be so well removed by public
instruction from the pulpit, as from perusing a treatise on the
subject in the closet. In some instances the pastor might afford them  instruction in conversation. But this would be
such a tax upon his time, as must keep hinm from other important duties of his office. How much better would it be for
him, and for them, if he could cite them to a treatise on the
subject, in which they could find all the instruction that they
1~




VT                    PREFACE.
needed. They could then sit down at leisure for alternate
instruction and self-examination.
On the subject of' the Full Assurance of Hope,' much, it
Is true, has hitherto been written. But it has been published
generally in connexion with other subjects; and in works too
dear to be generally purchased, and too voluminous to be
generally read. To meet the exigence of the case there
needs a separate work on the subject, so cheap that all can
buy it, so concise that all can read it, This demand is intended to be met in the present work. I pretend not so
much to teach what is new, as to select, arrange in a judicious
order, and thus embody in one work, what others have previously published. Many thoughts, however, which I have
not seen in other authors, I have ventured to insert; and
hope they may not be useless to the reader.
The subject of'Spiritual Darkness' is very seldom treated
on, either from the pulpit or the press; and yet there occasionally occur some most distressing cases of it. It therefore demands attention.  And it was this consideration
which led to the Remarks and Directions contained in the
Appendix. I appended them to the treatise on the Full Assurance of Hope, because the subjects are somewhat related;
and because it was not expedient to publish them in a separate work.
In this little work, usefulness not literary merit, has been
my aim. I have riot written for the learned and refined,
nuch less for the fastidious: but for plain, unlettered and
honest inquirers after the evidences of saving grace. To
them, I have therefore endeavoured to accommodate my language and style. My studied simplicity and plainness may
seem to many the result of faulty negligence. But I only
regret that I have not been more simple and plain.
With these prefatory remarks, this little work is committed to the public with more solicitude for its usefulness than
for its reputation.




INTRODUCTZION
The subject upon which it is proposed to treat in the following pages, is of the utmost importance to every individual. Every individual should therefore give it his first and
chief attention. As the reader sits down then, to the perusal of this work, let him reflect that the subject of it involves
his highest interest; and therefore demands his most prayerful and earnest attention: that however imperfectly the
work itself may be executed, it still is of no little importance
to him, because of the momentous concern of which it
treats. Imperfect as this work may be, a candid and prayerful
perusal of it might lead some fearful and desponding saint to a
cheerful and animating assurance of eternal life. It might
also convince some self-deceived sinner, that while he has
been so confident that he stood firm on the Rock of ages, he
has been ready to sink amidst the billows of the wrath of God.
And thus it might be the means of leading him to seek and to
obtain deliverance from hell, and admission into heaven.
Let the reader sit down to this work, then, with deep interest
and fervent praver.
For the successful investigation of any subject, it is important that we have a clear and definite idea what that subject
is. And as many have somewhat vague and indistinct ideas
of the one before us, it may not be amiss to give it a brief
explanation.
Our subject is, SALVATION MADE SURE. What then is
Salvation? and what is it to make that salvation sure? In
its most extensive import, Salvation signifies deliverance
from danger. But in a gospel sense, it signifies deliverance
from the practice and punishment of sin: from the practice
of it by sanctification; and from the punishment of it by justification. Sanctification is a progressive work. It isbegun
in regeneration, and is not completed until death. But jus



viii                 INTRODUCTION.
tification is an instantaneous and a perfect work. By this
act of God's grace, the sinner is at once set free from all the
punishment of sin.
But gospel salvation includes something more than deliverance from sin and its punishment. It confers a consequent
gracious claim to eternal happiness. It not only delivers
from hell, but conducts to heaven. Justification admits the
sinner to heaven. Sanctification prepares him for its duties
and enjoyments. This salvation is granted to the sinner for
the sake of that atonement which Christ has made for sin in
"his obedience unto death." It is offered-to the sinner on
condition, that he exercises a certain kind offaith, called in
Scripture; "faith in Christ," "faith in his blood," "the faith
which worketh by love," and "the faith of God's elect." This
faith has its seat in the heart, and not in the understanding
merely.  "With the heart man believeth unto righteousness." Rom. x. 10. Faith is not a notion of the mind, but a
temper and action of the soul. It is an earnest and confiding application of the heart to God for salvation through the
atonement of Christ. This prepares us for our next inquiry.
What is it then, to make this salvation sure?  It is made
sure infact and in event, by the exercise of the faith above
described. For it is the promise of "God who cannot lie,"
that "He that believeth-shall be saved."  If, then, the sinner but exercises this faith, he cannot fail of salvation. The
thing in itself is perfectly sure, even though'the sinner himself may not be aware of it.
But it is not this abstract and absolute certainty of salvation, this "objective assurance," as Flavel calls it, concerning which we propose to treat. But it is that certainty which
is apprehended and felt by the believing sinner himself, called
by the same author, "subjective or personal assurance." To
make his salvation sure in this seinse, he must not only exercise saving faith, but gain assurance that he has exercised it.
This assurance is founded on certain evidences. To make




INTRODUCTION.                    ix
our salvation sure, then, is to gain full and sufficient evidence
that we have saving faith.
The assurance of salvation now under consideration, is
called in Scripture, "the full assurance of hope." Heb. vi. 11.
Many confound this with "the full assurance offaith," spoken
of in Heb. x. 22. Hence they often (speak of "the faith of
assurance."  But the one is very different from the other.
"Full assurance offaLith" is an undoubting belief of what God
has revealed in his word, especially perhaps what he has
promised in the Gospel. "The full assurance of hope" is an
entire confidence that we have complied with the condition
on which salvation is offered, and that we shall therefore assuredly be saved. The former is general, having regard to
all that God has revealed i the latter is particular and personal, having regard only to our own salvation. Faith goes
before hope. Faith, that is, saving faith, is the foundation
on which hope rests; for we hope we shall be saved, because
we have previously exercised this particular faith. The assurance of the one, then, must be very different fiom the assurance of the other.
Some confound'assurance of hope" with perfection in
holiness: insisting that they are the same, or at least that
the one implies the other. But they are altogether different
in their natures; nor have they scarcely any relation with
each other. It is true, the more faithfiul we are-in duty, the
more evidence there is that we shall be saved. But all this
evidence may not be seen by us. And the assurance is not
measured by the amount of evidence existing, but by the
amount of evidence discovered. The degree of our assurance does not depend entirely on the degree of our faithfilness in duty. It depends also, on our faithfulness in selfexamination. Perfection in duty, then, is no way necessary
to the full assurance of hope.
What is now to be said on the subject of malting our salvation sure, is upon the supposition that the doctrine of Saint's




X                     INTRODUCTION.
Perseverance is true. If, however, any reader doubts this
doctrine, lhe can regard what is said as relating, not to the evidence that we shall finally be saved, but to the evidence that
we have been born again.
Many insist that the full assurance of hope is necessarily
attained by all real Christians; that no man can possibly be
born again without this assurance. Others go to the opposite
extreme. and insist that none can have it. The sentiment to
be maintained, is the one that lies between these two extremes. It is not true that Christians must necessarily know
that they are Christians. Neither is it true that none can
know that they are Christians. It is true that although many
real Christians do not have the full assurance of hope, yet it
is possible for all of them to have it.
It is proposed to show in this work,
I. That the opinion that all Christians must of necessity
have the full assurance of hope, is fatlse and dangerous.
But,
II. That all Christians may and ought to gain this full assurance of hope.
III. How it is to be obtained. And
IV. That it is vastly important that it should be obtained




SALVATION MADE SURE.
CHAPTER I.
THE OPINION THAT ALL SAINTS MUST OF NECESSITY HAVE
FULL ASSURANCE OF HOPE, SHOWN TO BE
FALSE AND DANGEROUS.
OF those who hold this error there are two classes.  Tile one insist that saving faith consists in
believing Christ is ours, that he died with a view
to save us in particular, and consequently that we
shall assuredly receive the benefit of his death in
the pardon of our sins, the sanctification of our
natures, and thle final salvation of our souls.  The
other class though they do not consider assurance
of salvation as making any part of saving faith,
insist nevertheless that it is inseparable from it:
that is, they. insist that the change of heart which
takes place at the time of receiving salvation by
faithl, is so great and perceptible that none can experience it without knowing  it.   That saving
faith consists'in believing Christ is ours, and
that we shall therefore assuredly be saved,' is most
evidently false; for it amounts to this:'we shall
be saved, because we believe we shall be saved' —'we  are Christians for  we think  we are
Christians.'   And if it be true that believing
ourselves Christians makes us Christians, then
there is no such thing as self-deception in regard to
salvation.  But how  many do we see, who are altocgether confident that they are real saints, while
they give evidence to all around that they "have
neither part nor lot in this matter.'"  Nay, how




12        All do not obtain Assurance.
often do the Scriptures speak of persons as having
false hopes,'thinking they stand, while ready to
fall,' (1 Cor. x. 12.)-'thinking themselves something  while they are  nothinrg,'  thus deceiving
themselves, (Gal. vi. 3.) — conling in to the wedding witllout a wedding garment,' (Matt. xxii. 11,
12.)-'having a religion which is vain,' (James
i. 26.)-'coming and crying at last,' "'Lord, Lord,
hlave we not prophesied in thy  name? and in thy
name lave cast out devils; and in thy name done'-any wonderful iworks;" but to whom Christ will say
-'i never knew you, depart from me, ye that work
iniquity." AIatt. vii. 22, 23.  What but self-deceivers were the five foolish virgins of whom
Christ spoke? And what but self-deceivers were
tihe stony-ground hearers, who received the word
with joy; but who endured but for a time, because they had not the root of grace in their hearts?
Matt. xiii. 20, 21.  But none oftthese things could
be, if believing Christ ours, made him ours.
Thlere is no intinmation in Scripture that this appropriating.faith, as it is called, is saving faith.
It was not believil, Christ to be hlis, that secured
to Peter tlhe divine benediction.  Maltt. xvi. 1518.  Nor was it this which  qualified the eunuch
for Christian baptism. Acts viii. 37.  Faith is, indeed, the receiving of' Christ, John i. 12.-Col. ii.
6.  B3lt it is not a belief that we have received
bhim.  Muiclh less is it a belief that lie died for us,
in a hligher sense thlan for all mankind.
Faithl  and hope are essentially  distinct from
each other.  Hence they  are spoken of in Scripture, as things of different import.  See 1 Cor. xiii.




All do not obtain Assurance.           13
l3. Gal. v. 5. Eph. iv. 4, 5. and Tit. i. 1, 2.
Thle one is evidence of the other. IHeb. xi. 1.  The
fact that we have faith is the testimony on wllich
our hope rests.  But the prof and the t/iingproven are entirely distinct. Hope thenl, and especialIv filll assurance of hope, inakes tio part of saving
flith.
Equally  groundless is the  opinion, that the
change of heart which takes place on our exercising
saving faith. is so evident, that we cannot experience this change without knowing it.  Our charity must be very circumscribed if we do not believe
this opinion to be coutradicted by constant facts.
We see multitudes of professors daily, who relate a
good Christian experience, who tall  and act, as if
they lived in the constant exercise and enijoyment
of religion, and whio manlifest as nlmich constancy
and faitlfulness in tile cause of Christ, as many
wlho pretend  to  know  that they are (.llristians;
but who say nevertheless, that they are troubled
with  continlual  doubts and  fears, whether they
were ever born again.  TMust we, then, conclude,
against all tile evidence whichl they give us to the
contrary, that they are yet in the gall of bitterness
and bonds of iliquity? Can we be so uncharitable
as to pronounce by fihr the greater portion of professors ill the several Christian denominations to be
self-deceivers or hypocrites, because they do not
know, that they are Christians?
It' I mistake not, this opitnion is contradicted by
the experience of some of its own advocates.  I
think I!have known some that hold to this opinion,
who, on meeting with a change of heart, doubted
2




14       All do not obtain Assurance.
for a -while whether the change had taken place,
but afterwards concluded that it really had; and
who thlerefore believe their hearts were changed before they knew that they were changed. And if they
were correct in this conclusion, their own experience
shows them that they can be converted without certainly knowing it.
The change which takes place at the time when
the sinnler receives salvation, is, it is granted, a
great change.   But the nianifestation  of that
change is not so sudden arid striking in some as in
others.  However instantaneous the changoe in itself must be, in some cases it unfolds itself so gradually, tlhat the subject of it is never able to state at
what precise timne it took place. XIn many instances, this change is preceded by comparatively little
opposition and distress, and is followed by comparatively little joy and zeal. And this renders
the change much less plain and palpable.  And
when the change is visible and striking, the renewed sinner may not be aware of the nature of it.
He may know, indeed, that some change lhas taken
place; and yet not know  that it is that saving
chanlge whllich the Scriptures denomillate regenera.
tion,  Of this cliazlge lie can have no correct ideas
before lie experiences it; for it is one of those''tlings of thie Spirit" thlat inmst be "'spirittally
discerned."  1 Cor. ii. 14.  Every niew born soul
is astonished to find what vagle and incorrect nlotions lhe had formed of the new birth.  Nor are we
to suppose that one whose conceptions of spiritual
things have been hlitherto so gross and erroneous,
should invariably come into right apprehensions




All do not obtain Assurance.         15
of them at the very first moment that his spiritual
sight is restored. No wonder if at the first look
he "sees men as trees walking." Mark viii. 24.
That when the change first takes place he should
not fully understand it.  Spiritual things are so
subtle and complex, and the understanding even of
the renewed sinner is so dull and beclouded, that it
is no easy thing for him fully and immediately to
comlprehend them.  Especially is it no easy thing
for him so fillly to understand the workings of his
own heart, as absolutely to know that he does exercise saving faith with all its attendant graces.
For'"the heart is deceitful above all things, and desperately wicked: who can know it?" Jer. xvii. 9.
AMoreover, the Scriptures tell us that all the
Christian graces have their counterfeits: that there
is not only a saving, living, active faith; but a
dead, speculative faith, (James ii.)-that there is
not only a'godly sorrow which worketh repentance unto salvation;' but a'sorrow of the world
which worketh  death,' (2 Cor. vii. 10.)-that
there is not only a love which is evidence of a
change of heart, (1 John iv. 7.) but a love which
the unrenewed sinner often exercises, (Luke vi.
32.)-that there is not only a'joy in the Holy
Ghost,' and a'joy of faith,' (Rom. xiv.. 17.Phil. i. 25.) —but ajoy of the self-deceived, stonyground hearers. Matt. xiii. 20, 21.  The Scriptures tell us that many have been deceived in these
respects, as was shown when speaking on the error of'appropriating faith.'   Yea, the Scriptures warn us against such tdeception.  Is it any
wise strange then, that the Christian should be




16       All do not obtain Assurance.
afraid when the Scriptures tell himn there is so
much danger?
In attempting to prove that all Christians must
know that they are Christians, it is-said, "The
state of sin and condemnation is called imprisonment, disease and death; while salvation is called
release from imprisonment, restoration from  sickness, yea, resurrection  from  the dead.   And
what! shall a man be delivered from a prison,
from a dungeon, and not know it? Shall he be
relieved from painful and wasting sickness, and
not know it? Shall lie even  be raised from the
dead, and not know it?" But these figures were
used by inspiration to represent not hlow plain
andperceptible is the evil of sin and the release
firom it; but how great and important they are.
And many things may be very great, and yet not
be very easily seen and understood.  So it is emplhatically  with  sin.  Generally  speaking, the
more sin a man commits, the less he sees his sinfillness.  When a man is in prison, or on a bed of
pain, he knows it, he feels it; and when he is released from it, he readily feels and knows that lie is
released.  But the bondage and disease of sin are
not so perceptible.  The ignorance of sinners re —
specting them is proverbial. Release from them must
therefore partake in a measure of this obscurity.
When released from  the prison-house of sin, he
knows not whether he has indeed escaped from it,
or has only exchanged its inner ward for one of
its outer apartments.  Or the affair may appear
so strange and mysterious to him, that like Peter,
in his literal release from prison, he may suppose
it all a vision, a dream.




All do not obtain Assurance.          17
In  reasoning from  the figurative expressions
used in Scripture, we must keep close to the object
for which they were used by the sacred writers
themselves.  Whlen tile inspired penmen introduced a figure to express one quality of a subject, it
is very unsafe for us to infer from  the nature of
the figure itself, that this subject possesses another
and different quality.  For instance, to express
his majesty and glory, God is called a SUN; to
express the greatness of his wrath, he is called a
FIR:E; and to express his wisdom and knowledge,
lhe is called IMIGitMT.  But how  erroneous would
it be to infer thlat because these are visible things,
therefore God is a visible Being? To express his
sovereignty, he is called a POTTE R; to express his
terrible majesty, he is called a LION; and to express
tihe power and stability of his grace, he is called a
ROCK.  Bnut how  unsafe would it be to infer that
because these are created and p:erishable things,
God is not self-existent and eternal.  So when
release from imprisontent, restoration to health,
and resurrection frion death are used in Scripture
to express the greatness of a change of heart, it is
altogether unsafe to  infer fi-omi  them  that this
change is so plain and palpable, that none can experiellce suich a clange without certainly knowing it.
Some are accustomed to speak of a hope with
no little contempt.  They seem to think the pro.
lessor who only hopes and does not know that lhe
is a Christian, is a fair object for ridicule.  But in
God's word, it is considered in a far different light.
The Scriptures tell us of'a hope in God's mercy,'
2*




18       All do not obtain Assuranea.
(Ps. xxxiii. 18.)-'a hope in God,' (Ps. xxxix. 7.)
—'a hope in Christ,'  [1  Cor. xv.  19.] —-'a
hope of salvation,' [1 Thess. v. 8.] —'a good
hope through grace,' [2 Thess. ii. 16.]-'a hope
of eternal life,' [Tit. i. 2.]-'a lively hope.' 1 Pet.
i. 3.  And a multitude of other expressions mnilit
be quoted, to show that a hope of salvation is no
contemptible thing, at least in the view of inspiration.   Indeed, the apostle exhorts believers to'hope to the end for the grace that is to be brought
unto theni at the revelation of Jesus Christ."   I
Pet. i. 13.  And the Psalmist, sensible of his lack
of this grace, reproves himself for it, andl exhorts
himself to the exercise of more hope;  saying,
t"Why art thou cast downl, 0 my soul? and whvy
art thou disquieted within me? Hope thou in God;
for I shall yet praise him  for the help of his countenance." Ps. xlii. 5.
The declaration of the apostle in Roin. xiv. 23,
passes very currently among many as a proof that
all Christians must know that they are Christians.
The declaration is, "He that doubteth is damned.'
Doubteth what? Not whether he is a Christian
as these persons suppose.  Look to the chapter
containing this passage, and you will see the apos
le is speaking of the eating of certain meats: and
the doubt of which he speaks is in relation to the
propriety of eating them.  It has, therefore, no
relation to our hope of salvation.  Besides, the
apostle does not declare a Inmn damned in consideration of his doubting, but of his eating.  He
says, "He that doubteth is damned if he eat."
Furthermore, "doubt," according to the original,




All do not obtafin Assurance.        19
may mean to distinguish, or put a difference, that
is between different kinds of meats. And this
passage probably has allusion to certain meats that
were forbidden in the  Ceremonial law.   The
meaning of the passage would then be,'He who
thinks that the same distinction between clean and
unclean meats, which the ceremonial law points
out, ought still to be observed, " is damned;" [that
is, is condemned, is to blame for eating those
kinds of meats which that law forbade.'] This passage, then, has not the least relation to our knowing that we. are Christians.
There are several passages of Scripture, it is
true, which prove that saints of old did have the
fiull assurance of hope.  But they prove not that
all saints possessed it. On1 the contrary, it appears that some did not have it, hout "through
fear of death were all their lifetime subject to bondage." Heb. ii. 15. Nor do thlese passages prove
that even those, who had filll assurance, invariably
possessed it from the very moment when they passed from (ieath unto life.  On the contrary, it seems
that even Paul, %iwho, at the close of his ministry,
{'ould say, "I have filnished my course, I have kept
the faith; henceforth there is laid up for me a
crown of righteousness which the Lord, the righteous Judge, shall give mne ill that (lay," [2 Tim.
iv. 7, 8.]- even this same apostle was at a previous season, afraid'lest after preaching to others
he hlimself should be a castaway.' 1 Cor. ix. 27.
These passages are then far from  proving that all
s:iints lust know from  the very moment in which
ii t;dkes place, that they have niet with a saving




20        All do not obtain Ass uranec.
change.  They prove, indeed, that assurance is at.
tainable and will therefore  be considered in their
proper place.  But on the present point they have
no bearing.
The opinion that Christians cannot but know
that they have inet with a change of heart, appears
most evidently fallse, from  the circnimstance  that
tlhe Scriptures reprove saints for not knowing it.
If no saint could help knowing it, iioie could remain ignorant of it; consequently none could be
subject to reproof for ldelinquency.  But as some
were subject to reproof of this kind, some could
and did Fail of knowing tlhat they had passed forom
death unto life.  Whien James and John proposed
to call down fire from  heaven upon the inhabitants
of a certain  Sanmaritan village; because they did
not receive Cihrist with proper hospitality,'lihe
turned  and rebliked then-, and said; ye know not
what manner oi spirit ye are of." Luke ix. 55.
it will not be doubted byv the reader thlat these disciples were real saints; aind yet they were rebuked
for not knowing whlat mariner of spirit they were
of.  It ray be said, indeed, that the spirit of which
Christ spoke, was the temper by whichl they were
actuated in the single concern of calling down fire
upon these villagers.  But t!his was a mistake in
relation to the heart.  And if they could be mistaken in this case, they might in otllers.  They
evidently supposed themselves actuated by a very
great and laudable zeal for Christ in this affair;
and yet they were mistalien in the moral character
of that zeal.  Their zeal was sinful, while they
thought it holy. And if they could be thus mis



All do not obtain Assurance.             21
taken with regard  to  their zeal in  this instance,
might they not be mistaken in relation to all their
zeal, —supposing  they had true Christian zeal for
God, wllile tlJev  had  that'zeal of God which is
not according  to knlowledo-e?' Roin. x. 2.  And
it' they migh;it be mistaken in relation to their zeal,
might they not be uiistakei  in relation to faithsupposillg it was a saving, whlile it was onlly a
dead faith? So also in relation to lhumility, love,
joy, and every otller Cllristian  if;ectioll.  And if
it was possible for thlese disciples to be tllus (eceived, it is possiblie for otllers also.  It is not true,
then, that all Clhristians IiIust infallibly know that
they are Christians.
Again, said  tile  apostle  to  the  Corinthians,
"Know  ye not your own1 selves, how  that Jesus
Christ is in you, except ye be reprobates?" 2 Cor.
xiii. 5.  T'o  lave'Jesus Cllrist ill us,' is to have'Christ ftrlmed in  us;' thlat is to be regenerated.
Reprobates are tlJose t!hat are not acccptcd; that
is, those whion G(od does not own as his saints.
Tile apostle alsks tile Corinlthians in this passage,
tllen, il tiley  did  not know  whether thley were
Christians or not? Alnd this question is not an inquiry but a reproof;-and  this reproof was given
not to sinners, but to saints; for the epistle which
contains it, was written "unto  the church of God
which is at Corintlh, with all the saints which are in
all Achaia." 1 cl. 1 v.  Saints, then, are reproved
for not having fiill assurance of hope.  But they
would not be reproved by an inspired apostle, if
they were not destitute of it.  All saints, there
fore, do not have the full assurance of hope.




22       All do not obtain Assurance.
This opinion is proven false by the fact that thle
Scriptures call upon Christians to exert themselves
to obtain the full assurance of hope.  Says the apostle, [Gal. vi. 3, 4.] "For if a man think himself to be something, when he is nothing, he deceiveth himself.  But let every man prove his own
work, and then shall he have rejoicing in himself alone and not in another."
Evidently, to be'something,' means to have
grace, or to be a Christian;-and to be'nothing,'
means to have no grace, or to be a sinner.  Here,
then, the apostle suggests to the Galatians the
danger of being deceived in respect to their own
salvation.   And  against this danger lie warns
them, when  he tells them  to'prove their own
works.'  He tells them  to prove their own works,
that they may not think  themselves something
while they are nothing,-to prove these works to
know  whether they are the works of a Christian or of a sinner.  And proof, as used in Scripture, signifies an exertion to gain evidence.  Here,
then, the apostle calls on the saints at Galatia,
to make some exertion to gain the fill assurance
of hope.  But this he would not have done, if
no saint could be destitute of this assurance.
Says the same apostle, [2 Cor. xiii. 5.]'Examine yourselves whether ye be in the faith: prove
your own selves.'  Here the apostle calls on the
Corinthian Christians to examine, to see whether they had saving faith.  But examination is
wholly unnecessary if saints cannot help knowing that they have faith.  He calls on them  to
prove, that is, to gain proof to themselves that




All ldo not obtain Assurance.        23
they had faith. But this exertion is altogether useless, if none can have faith without knowing it.
Says another apostle (2 Pet. i. 10.) " Wherefore
the rather, brethren, give diligence to make your
calling and election sure."   This is spoken to
brethren in Cllrist, that is, Christians.  " Calling,'
means no less than effectual calling, or regeneration.   Election must mean no less than  being
" chosen unto salvation."   Christians, then, are
here called upon to make their regeneration and
salvation sure.  And this is not a command to be
regenerated and to receive salvation, for, being
Christians, this must have been done already.  It
mutst be no less than a command to make it sure,
that this had been done; in other words, to gain
the full assurance of hope.  But this command
would not have been given, if they could not have
been Christians without this assurance.
And in the epistle to the Hebrews, it is said" And we desire that every one of you do show the
same diligence to the full assurance of hope unto the
end."  Heb. vi. 11.  This was spoken, not to sinners, but to those who did "things which accompany salvation," as may be seen from its connexion
with the foregoing verses.  Here, then, Christians
are required to use diligence for the purpose of ohbtaining fill assurance of hope.  But this diligence
would be perfectly needless, if a man could not be
a Christian without assuredly knowing it.  All
Christians, therefore, do not infallibly know  that
they are Christians. How fuill is the evidence, then,
that the opinion now considered, is an erroneous
one.




24       All do not obtain Assurance.
We have now done with the falseness of this
sentiment; but we have yet to consider its HURTFUL AND  DANGEROUS TENDENCY.
Error in religion is always more or less hurtfill,
either in preventing good, or ill promnoting evil.We are safe only in the truth.  It is through the
belief of the truth that saints are chosen to salvation. 2 Thess. ii. 13.  It is tile truth that makes
us free from conidemnation. John viii. 32.  And it
is through the truth that we are sanctified.   John
xvii. 17.  The more truth we embrace inl our sentiments, the more spiritual good we shall probably
secure.  In other words, tihe more error we enmbrace, the less spiritual good we shall probably
secure.  All error must be constantly, though perhaps imperceptibly, preventing good and promoting evil; particularly in hiniderinzg our growth in
grace.  But many of tile evil effects of the error
in question are very perceptible.  Some of them
let us now consider.
It keeps men from  seeking assurance of hope
In the only way in which it is to be obtained.It is to be obtained by a faithful inquiry into the
evidences of a saving change of heart, in order to
ascertain what those evidences are, and whether
those evidences are found in our own hearts and
lives. But while men believe that saving faith consists in believing that Christ is ours, instead of examining themselves to see whether they have the
Christian graces, they will be all the time striving
for this supposed'appropriating faith.'  Or, supposing that they have this faith already, they will
despise all attention to those graces which afford




All do not obtain Assurance.           25
the only real foundation for the full assurance of
hope.  Or, should they believe that none can be
Christians without certainly knowing it, instead of
searching for the only real evidences of a change
of heart, they will be idly waiting and longing for
sonce more mIarvellous change than they have experienced or ought to expect; or for some strange
and indescribable manifestation  to force them  to
the irresistible and  undoubtinlg  persuasion, that
they have been born again.   Or, wrapping themselves up in the presumptuous belief that they have
this irresistible certainty, that t hey are Christians,
tley too will despise all attention to the real evidences of a cllange of heart.  Tthus it is, that this
erroneous opiinion keeps those who embrace it from
seeking the tiill assurance of hope in the only way
in which it is to be obtained. It is more directly on
this account that the error needed to be exposed in
this work.  It was also necessary, perhaps, to prepare some readers to profit by the two following
chapters.
Other evil effects there are, resulting from this
erroneous opinion: evil effects whichl, though they
have no direct bearing on the perusal of this work,
are still so dangerous that they oughlt here to be
nciticed.  One is nearly allied to the foregoing.It is the effect which it has upon religious teacllers.
If those whlo are employed to instruct others in'" the
things of the kingdonm," believe that faith consists
in believing that Christ died for us in particular,
and that we shall assuredly be saved; or if they
believe that the change of heart is of such a nature,
that we cannot experience it without certainly know13




26       All do not obtain Assurance.
ing it, they will not warn others against self-deception.  But how needful such warnings are, we
see from the frequency -with which they occur ill
the word of God; and from the many whom we
hear expressing assurances of salvation, but who
give evidence, nevertheless, that they are strangers
to vital godliness.  How dangerous it is for religious teachers to withhold these warnings, we see
from the need there is of having them administered,
and from the confidence which many people put in
their spiritual guides.  If they hear no warning
fiom them  to beware of self-deceptioln, they will
conclude their teachers hlave no doubt of their good
estate; and this will lull them into deeper and
deadlier confidence respecting their supposed safe
estate.  Nor is there any calculating what an ex.
tensive and fatal influence would result from  neglect of these needed warnings.
But this error is especially hurtful, as it leads to
dangerous presumption on the one hand, and to
needless and distressing despondency on the other.
It leads to presumption.  If any should be persuaded that saving faith consists merely in believing that Christ died for ius in particular; in other
words, that all we have to do, in order to secure our
salvation, is to believe that God intends to save us,
they will be in danger of working themselves up into
this presumptuous hope.  For all men are constitutionally inclined to believe what they wish  to
have true.   And they who are most insensible of
the corruption and deceitfulness of their own hearts,
and are most unhumbled in view of their corruption-they who are most impenitent and most self



All do not obtain Assurance.           27
righteous, will find it most easy to believe without
evidence, that they are accepted of God'rhere
are many people of a warm, hasty, and rash temperament, that are always ready to adopt what is proposed to therm, without muchl caution or evidence.
Anld others there are, who are so self-conlceited and
self-imnportant, as to believe almost any thing that
is in their favour.   And if these should drink in
the opinion that saving faith -onsisted inl believing
Christ is ours, how easily could they work themselves up into this presumptuous belief.   Such
seems to have beeni t!he native temperament of the
stony-ground hearers spoken of by Cilrist; and
suchl the event withl tlhem.  " He that received thle
seed into stony places, the same is lie tlhat heareth
the word, atnd anon with joy receiveth it; yet hath
he not root in himself, but dureth for a whvile: for
when tribulation or persecution ariseth because of
the word, by and by lie is offendled." Matt. xiii. 20,
21.  In short, tile belief that apno7rolriating Jfith
is saving faith, has a tendency to give those the
most confidence of salvation who have the least
right to it.  A-nd when such a presumptuous hope
has gained a place in their hearts, there is a fearfil
probability tllat it will lead them (lown to final
wrath.  When we consider how eagerly the selfish
heart of man clings to a welcome deception; when
we consider how much there is in a profession of
religion, and in the good opinion in which many
self-deceivers stand with mankind, to foster such a
delusive hope; and when we consider how seldom
such a hope is finally rejected, we cannot but tremble for those who hope they are Christians while




28        All do not obtain Assurance.
they remanill the children  of wrath.   Ho"w pernicious, thlen, is the sentiment that saving faith consists ill beiievin,r Cl1hrist is ours.
From tle opillioll,'that all wh11o experience a saving changle otf heart, Ilnust assuredly know it,' the like
evil efiects arise; thollugh llnot perflaps so directly,
or to tile sae extenlit.  SuchI as iold1 to this opiliion are very li;ble to be the dilpes of delusion.Supposing that tlhey  mst i ey   ave some marvellous
and supernatural Inanl)iftstation of thlis change, they
will  Ile liable to imagine tilat what they lhave expected. lias arrive(l.  What is looked after and longed for, thle inlterested inmalinaltionll is very apt to
present.  And( S;tall, tlih;t arch deceiver, will eagerly seize on thle opportunity thus afforded, to
present to thlem the tfital delusion.   And thus the
supposed1 appearanlee of Clirist, or of an angeltihe recollection of a comfrorting passage of Scriptture —the circutnstance tlhat suchl   a passage was the
first that nmet their eye on opening tile Bible —the
supposition that they }have hleard a voice pronouncing their  sins forgiven-nay,'even a  pleasant
dream, affords them all the groundsll   they wish, for
a full knoleldge of their saving clhange.  Or, suppose they look for their evidences' in the exercises
of the heart.  Tlhey expect, nevertheless, that these
exercises will be so clear, that they cannot mistake
in thein.  This keeps them firom suspecting self-deception, and will tlhereby expose them  the more to
it.  It will keep them  fiom  the fear of counterfeit
graces, aud thus expose them  the more to delusion
by them.   All those professors of religion, who
believe a man cannot be a Christian without know



All do not obtain Assurance.          29
ing it, must, to be consistent, say, that firom  the
timne of their regeneration they have absolutely
known that they were Christians.  But if it is not
true ilnat' all Christians must necessarily i-now they
are Christians,' we have reason to fear, that many
of those who profess to know thenmselves Christians
are deceived.   Thleir deception, then, has most
probablv  grown out of this erroneous opinion.How pernicious, therefore, must this opinion be.
This error leads, on the other hanld, to needless
and distressing despondency.  While native corr-uption fosters self-ignorance, self-conceit, pride,
and arrogance; grace produces self-acquaintance
alld humnilitv, and thence self-distrust.  And when,
by regenerating grace, men are brought to " know
every o0ne the plague of his own heart," and to
know that this heart is " deceitful above all things;"
and when deeply humbled at the sight of it, they
are very distrustful of themselves. N]ay, many newborn souls are jealous, anid suspicious of themselves
even to excess.  Nowv, with such a temper of mind,
how difficult will it be for them to believe at once
and without doubt, that they are the objects of
God's approving love and saving grace.  And if
such are made to believe, that saving faith consists
in their believing that God loves them, and designs
to save them-Christ is theirs, and thlat therefore
they shall assuredly be saved, how will they be distressed, because they cannot have this full and undoubting confidence in the favour of God?  With
their deep sense of guilt and unworthiness, how
difficult will it be for them to exercise this'appropriating faith;' yet in proportion to their sense of
3*




30       All do not obtain Assurance,
guilt and unworthiness, will be their desire of salvation.  How  paiilful, then, will be their persuasion that they cannot exercise the faith by which
alone they can be saved?
Equal distress will it give theIn, to believe that
they cannot be Christians without knowing it.They will say within themselves, "I cannot be a
Christian, for I do not know that what I have experienced is a saving change of heart.  I must look
for sotnething more wonderful and striking than
any thing that I have experienced."   This is not
uncommon language; especially with those whose
conversion is not so clear and striking as that of
others.  The writer has often heard it; and probably many of his readers have heard it also; and
heard it too, from those who manifest, botli by conversation and conduct, that they are the regenera
ted followers of Christ.  There are many " who
despise the day of small things."  They are looking for something great, something that will be so
plain an evidence that they can no longer doubt
their regeneration- and they do so, because they
suppose that they can have no evidence, but certain, irresistible evidence.  And thus they go on
in painful despondency for monthls, perhlaps for
years.
How  much painful despondency is then occasioned by a belief of this erroneous opinion: despondency not only of this but needless.  Needless, because, if they did. not believe that saving
faith consisted in a vague, indescribable, yet bold
and unhesitating confidence, that they should be
saved; nor yet that a change of heart was of such




All do not obtain Assurance.         31
a nature, that none could have it without knowing
it; but believed on the contrary, that the question
whether they are Christians or not,'rests onl the
nature of the exercises of their own hearts;' and
that these exercises needed to be examinled, and
carefully examined, before they call know whether
they are Christians:- -Were such their belief, instead of sitting down heartless and hopeless, they
would proceed to self-examination; and self-examination, if thorough, would soon lead to a joyful
and assured hope that they had passed from death
unto life.
I must hope that the reader is now convinced, that
the opinion that saints nust of necessity know they
are saints, is FALSE, is HURTFUL, and DANGER-.
oUs; and that he is therefore guarded against its
pernicious effects.  I would hope too, that he is
prepared for the inquiries, whether the full Assurance of Hope is Attainable? and, How it is to be
obtained? To these inquiries let us then proceed.




CHAPTER II.
FULL ASSURANCE OF HOPE SHOWN TO BE ATTAINABLE.
THE question whether it be possible for saints to
gain a Full Assurance that they are in a state of
salvation, has long been a matter of dispute.  It
was one point of controversy in the great Reformation.  The possibility of attaining to this Assu.
rance, the Papists denied; and the Reformers asserted and supported it.  [See Calvin's Institutes,
Book iii. Chap. 2.]
In later times too, and even down to the present
day, it has been a subject of dispute. The grounds
of the controversy, however, are considerably different from that occupied in the Reformation. Ti:e
Papists resting their expectations of salvation on
their own works, denied that Assurance was possible, because it was not possible for a man to know
that lhe should do good works enough to secure
salvation.  The Reformers, resting their expectations of salvation on the grace of God received by
faith in Christ, affirmed that this assurance was
possible, because God was unchanging in his designs and promises of grace.  But the point now
in question is,' whether we can know that we have
secured this unchlanging grace of God?' Whether
we hlave that faith on condition, of which God promises salvation?  Whether we are those silnts
wlhom, in his unchanging purpose, God desi&-ns to
save?
The possibility of gaining the Full Assurance of
Hope, is asserted in the Ecclesiastic Standards of




All may obtain Assurance.           33
most denominations, who are considered Calvinistic. It makes a part of the 6" Larger Catechism,"
adopted by that noted 4 Assembly of Divines," who
met at Westminister, in the year 1643; as will appear fiom the following quotations.
" Question 80.-Can true believers be infallibly
assured that they are in the estate of grace, and
that they shall persevere therein unto salvation 
" Answer. —Such as truly believe in Christ, and
endeavour to walk in all good conscience before
him, may, without extraordinary revelation, by
faith grounded upon the truth of God's promises,
and by the Spirit enabling then] to discern in themselves those graces to which the promises of life
are made, anld bearing witness with their spirits
that they are the children of God, be infallibly assured, thlat they are in the estate of grace, and
shall persevere therein unto salvation.
" Quest. 81. —Are all true believers at all times
assured of their present being in the estate of grace,
and that they shall be saved?
" Ans.-Assurance of grace and salvation not
being of the essence of faith, true believers may
wait long before they obtain it; and after the enjoyment thereof, may have it weakened and intermitted, through manifold distempers, sins, temptat;ols, and desertions: yet are they never left without such a presence and support of the Spirit of
God, as keeps them fiom sinking into utter despair."
This Catechism is adopted by several Protestant
churches, and this doctrine makes, therefore, one
article in their several Creeds.  Such is especially




34        All may obtain Assurance.
the b ase With Congregationalists and Presbyterianm
on both sides of the Atlantic. Several theologians
of these denominations, (Flavel, Baxter, Saurin,
Ridglev, Brooks, Edwards, Hervey, Buck, Hopkins, Dwight, and others,) have written in support
of this doctrine.  THE CONFESSION OF FAITH OF
tH' PRESBYTERIAN CHURCH, besides including
the'Larger Catechism' alluded to above, has a
Separate chapter, entitled " OF THE ASSURANCE
OF GRACE AND SALVATION," including what is
said in the Catechism on the subject, with considerable dilations.
My object in making the foregoing remarks, has
been to show the reader that this is no new docttfine; lest that prejudice which pronounces every
thing to be visionary which appears to be new,
should keep him from duly weighing the arguments
which I am about to present. And I have been
the more particular, because, so far as my observation has extended, those who doubt the doctrine
here maintained belong to those denominations
whose standards and standard writers I have just
mentioned.
But why have these persons so far departed from
the old land-marks?' It is owing in part, I apt
Drehend, to ignorance.  Those ecclesiastic standards that assert the possibility of gaining full assurance of hope, and those writings which prove and
illustrate it, are not read by Christians in general.
And though they often read of it in the word ot
God, they do not apprehend it.  But it is owing
mote I think to prejudice, and a misguided fear of
nthkzsiatstic delusion. They have often heard pro



All may obtain Assurance.         35
fessors of another denomination speak contemptuously of a " hope," insisting that' we must know
that we are Christians, else we are yet in our sins;'
or they have heard many boast that they knew they
were Christians, while they gave others little evidence of piety; and thus they have been led to
think much on the danger of presumption, and the
difficulty of obtaining certain evidence of a change
of heart.  Being thus excessively afraid of presumption, and not discriminating between the opinion that' the saint must know his spiritual state,'
and the opinion that'he may know it;' they have
gone over to the opposite, and no less erroneous
extreme, of supposing that' he could not know his
spiritual state.'
Such was once the ignorance and prejudice of
the author.  Such also was the erroneous opinion
to which they led him. And when, by a consultation of the word of God, he was led to the belief
that saints could gain the full assurance of hope, he
was not aware that this sentiment was to be found
in the standards of so great a portion of professing
Christians. Nor was it till after lie had even progressed considerably in the present work, that he
found so many able pens had been employed in
support of this sentiment.
Freed friom the influence which ignorance and
prejudice are wont to exert against this doctrine,
let us candidly consider the proofs on which this
doctrine rests.
1. The full assurance of hope is attainable, because it would be derogatory to God's grace to suppose that he would offer us salvation in a way so




36        All may obtain Assurance.
intricate, so difficult to be understood, that we could
notpossibly know whether we were in possession oJ
it or not.  God offers us salvation on condition
that we exercise a certain kind of faith in Christ.This faith we can exercise: and this faith if we do
exercise, God assuredly will save us. If, then, we
cannot be sure of salvation, it is because we cannot
know that we have this faith.  But does this look
like the dealings of a God of infinite condescension
and grace? Shall we suppose that he who has provided salvation for us at infinite expense, and who
has made such various and vast preparations for
putting us in possession of this salvation, should,
after all, offer it to us in no other way than one in
which we could not possibly know whether we had
secured it or not? Shall we suppose that a Being
of infinite majesty would trifle thus with his creatures in a concern of such infinite moment?
Besides, faith is not only an offered privilege,
but a commanded duty.  God commanlds us to exercise saving faith. [See John vi. 28, 29. 1 John,
iii. 23.]  Neglect to exercise this faith, is therefore
considered a sinl; yea, the heinous sin of making
God a liar.  I John, v. 10.  But where is the justice of condemning us for neglecting this duty, if
we cannot ascertain whether we neglect or perform it?
The same may bfe said of all the Christian graces, such as love of complacency to God and to his
people, repentance, resignation, humility, and many others.  If we knew that we exercised these graces, we should know that we were Christians, consequently that we had the unfailing promise of sal



All may obtain Assurance.           37
vation. If, then, we cannot know that we shall be
saved, in other words, if we cannot know that we
are Christians, it is because we cannot know that
we exercise these Christian graces.  Yet we shall
be condemned for the want of them.  But where,
I ask again, is thejustice of condemning us for not
exercising these graces, when we cannot ascertain
whether we exercise them or not?
Do the Scriptures declare the way of salvation
so blind, that none who travel in it can know whether they are in it or out of it? No; far from it.In foretelling the Christian dispensation, said Isaiah, xxxv. 8, "' And a highway shall be there, and
a way, and it shall be called, The way of holiness;
the unclean shall not pass over it, but it shall be
for those: the way-faring men, though fools, shall
not err therein."
2. The fill assurance of hope is attainable, because holy affections are directly opposite in their
nature to sinful ones. The doctrine of Total Depravity being true, the sinner has no holy exercises.
If, then, we have any holy exercises, we are Christians. And holy exercises are so different, so entirely opposite to sinful ones, that we surely Inay
distinguish  between them; consequently we can
know whether we hiave those that are holy or not.
What! is it not possible for US to know whether the
feelings we exercise towards God are love or hatred? whether we love or hate his service? whether
in regard to his commands and dealings we are
resigned or rebellious? whether meditation on his
character is pleasant or painful? Can we not possibly know whether we hate or love the nature of
4




38         All may obtain Assurance.
sin? whether we hate or love the nature of holiness? whether we like or dislike the Christian on
account of his piety? Can we not know whether
religion at large, is welcome or unwelcome to us?
In a word, are sin and holiness so much alike, that
after the utmost scrutiny, we cannot distinguish the
one from the other?
It is true there are both genuine and counterfeit
affections; and that we are in danger of mistaking
the one for the other.  It is true the deceitfulness
of the heart makes it the more difficult to discriminate between them.  But though somewhat difficult, it is far from being impossible. Still, the one
kind of affections is holy, and the other is sinfiul. —
Still, then, they are distinct and opposite in their
natures; and therefore they can be discriminated.
In other words, we can know  which kind of affections we exercise, consequently we can know wlether we are Christians or not.
3. The fitll assurance of hope is attainable, because it was obtained by saints of old. Ancient saints
gave thanks to God for pardoning mercy. This
fact is found on so many pages of divine inspiration, that no individual passages need be quoted in
proof of it.  But these saints would not have given
thanks thus publicly for what they did not feel fully
assured that they had received.  Ancient saints
must then have had this assurance of Ilope.  But
we moreover hear from  them the very language of
assurance.
Said Job, " I know that my Redeemer liveth,
and that he shall stand at the latter day upon the
earth: And though after my skin worms destroy




All may obtain Assurance,         39
this body, yet in my flesh shall I see God: whom
I shall see tbr myself, and mine eyes shall behold,
and not another."  Job xix. 25-27.
Said the Psalmist, "As for me, I will behold thy
face in righteousness; I shall be satisfied when I
awake with thy likeness."  Ps. xvii. 15.  " Thou
shalt guide me with thy counsel, and afterward rn
ceive me to glory." —" My flesh and my heart faileth; but God is the strength of my heart, and my
portion for ever." Ps. lxxiii. 24, 26.
Said Paul, " I know whom I have believed, and
am persuaded that he is able to keep that which I
have committed unto him against that day." 2 Tim.
i. 12.  " I have fought a good fight, T have finished my course, I have kept the faith: henceforth
there is laid up for me a crown of righteousness!
which the Lord, the righteous Judge, shall give me
at that day." 2 Tim. iv. 7, 8.'" I know that this
shall turn to my salvation."-" To me to Jive is
Christ, and to die is gain."-" I am  in a strait
betwixt two, having a desire to depart, and to be
with Christ, which is far better." Phil. i. 19,21, 23
See also Rom. viii. 38, 39.
Here, then, is the language of the full assurance
of hope. These men having written by divine inspiration, what they record of themselves must be
true. These men attained assurance. Assurance
is then attainable.
Bat here it may be said,' Those ancient saints
who made these confident assertions, knew by divine 2Xevelation, that they were saints. They, then,
who are not divinely inspired, cannot know whether they are saints or not.' To this I reply.




40        All may obtain Assurance.
In the first place, they that were inspired of old,
did not have every thing revealed to themn.  They
had revealed to thenl those things only which were
necessary to advance the cause of religion.  And
it'was no more necessary for the advancement of
religion, that this should be revealed to saints then,
than that it should be revealed to them now.  Nor
is there any intimation in Scripture that it was revealed to men of old, that they should be saved.Neither does the fact, that they possessed miraculous gifts, afford any certain evidence that they
were saints, and therefore would be saved.  For
many who were not saints were endued with such
gifts.  The Egyptian magicians wrought miracles.,
(Ex. vii. 11, 22; and viii. 7.)  Balaam  prophei.
sied, (Num. xxiv. 1-9.)  So did Caiaphas, (John
xi. 51.)  And yet these men were far fiom being in
the way of salvation.
But in the second place, although these men did
know by inspiration that they were subjects of saving grace, we still have sufficienlt proof to the point.
We have proof that other ancients gained the full
assurance of hope, and gained it without the aid of
direct and personal revelation. The apostles spoke
not only of themselves, as having assurance, but of
others also; others who were not inspired.
Said Paul to the Corinthian converts, " We
know, that if our earthly house of this tabernacle
were dissolved, we have a building of God a
house not made with hands, eternal in the heavens."
2 Cor. v. 1.  Here the apostle is not speaking of
himself merely, but also of Corinthian saints, if not
Christians in general.  " We know," that is, him



All may obtain Assurance.        41
self and other Christians.  "We know," not we
hope. We know that we have a building, not that
a building is prepared for such as happen at last to
be found in the faith.
Said John,'" We know that we have passed from
death unto life because we love the brethren." 1
John, iii. 14. Here the apostle is speaking not
only of himself, but also of those to whom he wrote.
He therefore asserts, that not only he who was inspired, but they who were not inspired, had assurance of having passed from deatll unto life. To
the same amount does he speak in another place.He says, "We know that we are of God, and the
whole world lieth ill wickedness.  And we know
that the Son of God is come, and hath given us an
understanding, that we may know him that is true,
and we are in him that is true, even in his Son Jesus Christ." I John, v. 19, 20. "' And hereby we
know that we are of the truth, and shall assure our
hearts before him."-" Hereby we know that he
abideth in us by the Spirit which he hath given us."
I John, iii. 19, 24.
Here, then, we have full testimony that not only
inspired men, but common Chlristians, attained in
the apostles' days, to the full assurance of hope. But
if they could attain to it in the apostles' days, they
can attain to it now: for they have no less light
now, thlan was enjoyed in the age of the apostles.
Nay, they have all that was then enjoyed, and much
more.  Besides, the epistles from which we have
been quoting, were not intended to be confined in
their application.and authority to the age in which
they were written.  They were intended for the
d4




42        All may obtain Assurance.
rIse of the church in all succeeding ages. Consequently the passages which we have just been quoting fions thlern, are applicable to the present day.
And what is said in these passages of assurance of
hope, is said in intimate connexion with certain duties which are as binding now as they were in the
apostles' days. If then the apostles spoke judiciously in these passages, the full assurance of hope can
still be obtained.
4. The full assurance of hope is attainable, because God commands us to obtain it. It would be
urnjust in God to command us to do what we have
not power to do.  As then lie is "' a God of truth
and without iniquity," as " just and right is he,"
never does he require us to perform impossibilities.
What he commands therefore, we can perform.If, then he commands us to attain the full assurance
of hope, we can attain it.  And that he does command it, we learn from the following passages of
his holy word.
4 Examine yourselves, whether ye be in the
faith: prove your own selves.  Know ye not your
own selves how that Jesus Christ is in you, except
ye be reprobates?" 2 Cor. xiii. 5. The object of
examination is knowledge.  When, therefore, we
are commanded to' examine ourselves whether we
be in the faith,' we are virtually commanded to
know whether we are in the faith; that is, we are
commanded to know whether we are Christians.But this passage goes fairther.  " Prove your own
selves;" that is, make such a fifll examination as
shall fully discover your spiritual state.  But fully
to discover our state, is to know ttMat state.  Hence
in the continuation of the same subject it is said.




All may obtain Assurance.          4$
"Know ye not your own selves, how that Jesus
Christ is in you, except ye be reprobates?" By
considering the general drift of this passage, we
shall find it a continuity of repeated, though varied
commn;nds, to know whether *we are Christians.
"If 11 a man think himself to be something when he
is nothinlg, he deceiveth himself.   But let every
man prove his own work, and then shall he have
rejoicing in himself alone, and not in another."
Gal. vi. 3, 4.  The meaning of the first clause of
this passage is evidently this:' If a man think himself a Christian when he is not, he deceiveth himself.'  And the second clause is an evident caution
not to be thus deceived. " But let every man prove
his own work."  Let him not be deceived-let him
not be uncertain; on the contrary, let him' prove,'
let him fully ascertain, whether he is a Christian or
not. "L et him prove his own work;" that is, let
him examine the nature of the supposed work ot
grace in his heart, to gain sure evidence whether it
is indeed a work of grace.  Or, let him  ascertain
the true moral character of hIis daily conduct, to
gain full evidence whether he is a Christian or not.
For the apostle tells us, "Every one that doeth
righteousness is born of God." 1 John, ii. 29.  If,
then, we prove that our own work is righteousness,
is right ill motive as well as in form, we prove ourselves Christians.  Here, then, is a command to
gain the full assurance of hope.
" And we desire that every one of you do show
the same diligence to the full assurance of hope.'
Heb. vi. 11.  As " holy men of God spake as they
were moved by the Holy Ghost," this' desire' was
prompted and uttered by inspiration. It is there



44        All may obtain Assurance.
fore an expression of the will of God. It is, then,
his command.  He commands us to " give diligence to the full assurance of hope;" that is, to
use such a diligence as will result in this assurance.
"VWherefore the rather, brethren, give diligence
to make your calling and election sure." 2 Pet. i.
10.  The'" calling" here mentioned, cannot mtlean
a'common call,' or the general invitations of the
Gospel; for none need use "diligence," to make it
" sure," that he has such a call. It must, therefore,
mean what theologians denominate Effectual calling, and which is spoken of in Rom. viii. 30; 2
Thess. ii. 14; and 2 Tim. i. 9.  It includes no
less than that renewing influence of the Spirit by
which the sinner is brought to accept salvation. —
The command, then, to make our "' calling" sure,
is no less than a command to make it sure that we
have accepted salvation.   " Election"  is God's
"' choosing us to eternal life through the sanctification of the Spirit and belief of the truth." 2 Thess.
ii. 13. Now, in order to blring this part of the passage to bear on our subject, we do not need to settle the much agitated questions, when the elect were
chosen, whether  "bc fore the foundation of the
world," or at the time of their accepting salvation?
Neither, on what account they were chosen? whether
"according to the good pleasure of his will?" or
on account of their good works either done or foreseen? For in either case, nothing makes our election sure to us, but the assurance that we have been
born again.  The command to make our calling
and election sure, is no less than a command to gaill
a fill assurance of hope.  How ample is the proof,
thel), that the full assurance of hope is attainable.




CHAPTER fIZ.
SHOWING HOW THE FULL ASSURANCE OF HOPE IS TO BE
OBT AINEI).
MANY seem to suppose that hope is' entirely involuntary: that whatever degree of it we have,
whether a fuill assurance or the lowest degree of it,
it must be produced in us without any resolution or
exertion of our own: consequently, that we have
no endeavours to make for the,purpose of obtaining
it; but have only to sit down and quietly wait, till
God see fit to give it to us.  Very different, however, is the account which the Scriptures give us of
it.  They tell us we have something to do in obtaining it; that we have much to do; yea, that we
must be "diligent."  Their directions are, " Give
diligence to make your calling and election sure."
2 Pet. i. 10. And "YWe desire that every one of
you do show the same diligence to the fuill assurance of hope unto the end." Heb. vi. 11.  Hope,
yea, the fill assurance of hope, is an exercise of the
nnderstanding, and of the understanding alone.It is the judgmnent which the mind makes up concerning our own spiritual state: a judgment resting on certain evidences.  Consequently it requires
the exertion of thie understanding to search out these
evidences, and to make up the judgment upon thenm.
The Scriptures do indeed tell us that, "6 The Spirit itself beareth witness with our spirit, that we
are the children of God," Rom. viii. 16: that saints
are " sealed with the holy Spirit of promise, which
is the earnest (or pledge) of their inheritance," Eph




46     The way of obtaining Assurarnce.
i. 13, 14: and that God "hath sealed his saints,
and given the earnest of the Spirit in their hearts."
2 Cor. i. 22. But these declarations of Scripture
do not teach, as some suppose, that hope, or even
assurance of hope, is produced by the immediate
operations of the Spirit, and that therefore there is
no need of exertions on the part of saints to obtain
or to increase their hope.  All the influence of the
Spirit on man, is in perfect harmony with his free
agency, and in no wise does it supersede the necessity of means.  On the contrary, the object of the
Spirit's operations is to give eficacy to means.But in the production of hope its operations are not
so direct as in the production of love, faith, and
other Christian graces.  Though the Spirit prodnces these graces by the use of means, it produces
them by a direct agency.  But in the production
of hope, its agency is indirect.  It promotes hope
by increasing the several Christian graces, thus
rendering them more perceptible and plain, so that
the understanding can the more easily examine
them, and thereby gain the better evidence of a
saving change.   The Spirit, moreover, fits the
mind to examine these graces with the more candour and earnestness.  But let the Spirit operate
ever so much upon the heart, and produce ever so
many evidences of grace, still the understanding
must contemplate them and make up its judgment
upon them, or no hope is produced. Hope depends ultimately, then, upon the exertion of the understanding.
Thus we see, that the vigorous exertion of the
mental powers is necessary for attaining the full




DTe way of obtaining Assurance.    47
assurance of hope. We are next to inquire how the
understanding is to be exerted?  As assurance depends on certain evidences, the mind, to attain this
assurance, must be exerted in inquiring,
1. What are evidences of a saving change of
heart? and
2. Whether we have these evidences?
Thus our subject resolves itself into two parts.
We will attend to them in their order.
PART I.
Wthat are evidences of a saving chlange of heart?
ALL real C)hristians are heirs of salvation. This
truth is so often declared in God's word, and so
generally known and believed, that it needs no
proof. Whatever proves a man a Christian, proves,
then, that lhe will be saved.  Hence that change of
heart which makes a man a Christian, we call a
saving change.
We shall, therefore, use the terms evidences of a
saving change of heart, evidences of Christianity,
evidences of grace, and evidences of salvation, g4c.
to mean the same thing.
Many things are supposed to be evidences of saving grace, which furnish but doubtful evidence, if
any evidence at all.  And as many are led astray
by these supposed evidences, some of whoam we
fear are led down to final perdition, and as others
are kept long in doubt and distress, who have a
right to hope and rejoice in the saving grace of
God, it is needful that we consider these doubtful
or spurious ones, before we proceed to examine
those which are certain and genuine.




48     The way of obtaining Assurance.
There is a wonderful proneness in us to take the
particular feelings and conduct of supposed Christians, as the only evidences of grace.  MAany seem
to suppose that they must have just the same feelings, and the same shades, extent and degree of feelings, which others speak of having, else they cannot
be Christians.  Whereas the fact, that these Christians have these affections, is no proof that other
Christians have them.  Much less is it a proof that
all who have them are Christians; and all who are
destitute of them are not Christians.  The apostle
tells us, that if we' measure ourselves by ourselves,
and compare ourselves among ourselves, we are not
wise.' 2 Cor. x. 12.  We must not take saints for
our standard.  We must take the word of God.In saints there are many evil as well as good things;
and we cannot tell which of them are evidences of
grace, unless the word of God informs us.  To
this " sure word of prophecy," and this alone, we
must therefore " take heed."
There are several things which are supposed to
be evidences while they are not, each of which ought
to have a separate attention.
I. The great distress which a person may endure
in conviction, is no evidence of a saving change of
heart. Although this distress produces involuntary outcries. loss of strength, and even swooning,
it furnishes no such evidence.  "As these emotions
may be, and often are, excited by natural as well
as Evangelical causes: so when thus excited, they
nmay exist in any supposable degree. The agonies
and transports, the agitations of body and of mind,
prove, indeed, the intensity of the feelings experi



The way of obtaining Assurance.        49.aced; but they do not in the least degree, exhibit
either their nature or their cause; and cannot,
therefore, be safely relied on as evidences of religion."*
Nothing is evidence of a change of heart that
takes place before that change.  And as this distress does take place before conversion, it is plainly no evidence.  This is quite evidenlt from constant fact.  Aany who have once been under most
agonizing conviction of sin, have been known to
go back into stupidity, yea, to fulfil the Scriptures,
the returning' spirit taking to itself seven other spirits more wicked than itself; so that their last state
is much worse than the first.'
2. Sudden and great joy is no evidence. Let
two persons have equal distress in conviction: let
one of them be really forgiven and renewed, while
the other is deluded into a false hope, and probably
both would equally rejoice.  Or, rather, the one
that is deceived may have the most joy, for the other may be weighed down with such a sense of guilt
and unworthiness, as will greatly check his joy:
while the other will have nothing of the kind to
restrain him.  And grace produces self-distrust.The one that has met with a real change of heart,
will therefore be more afraid of self-deception than
the other; and will thereby be nmore restrained from
joy than the other.  Great joy is then no evidence
of regeneration.  It may be the "joy of faith;'
but it may also be the selfish, unsanctified joy of
the stony-ground hearers, who " anon with joy received the word," but who " had no root" of grace
in their hearts. Matt. xiii. 6.
* Dwight.             6




540    The way of obtaining Assurance.
$. The fact, that alarming, or comfortingpas.sa.
ges of Scripture come suddenly and unexpectedly
to our minds, is no evidence.  It is supposed by
many, that when passages of Scripture are thus
suggested to the mind, God must have done it by
his immediate and miraculous agency. But if God
should awaken the sinner by thus suggesting to
him some alarming passage, this would furnish no
evidence that conviction thus produced, would be
folowed by saving conversion. But it is doubtful
whether God does bring these passages to the sinner's mind by this iimmediate agency.  However
suddenly and powerfully these Scripture declarations may have come to his mind, they probably
came in the common course of second causes. —
They come to the mind by recollection; recollection awakened by the association of ideas, just as
the greater portion, if not all our recollections, are
awakened.
The same may be said of comforting passages.However mysteriously they may seem to have
been suggested, it may be accounted for on philosophic principles.  Some assert that in the time of
their conviction and supposed conversion, they had
such comforting passages of Scripture come to their
minds, as they had never before read or heard. In
this assertion they are doubtless not dishonest, but
mistaken.  They undoubtedly had read or heard
these passages, but had entirely forgotten them;
and when they come again to the mind, they do not
remember any circumstances vwhich attended them,
when they previously read or he;ard tieri.  IiHel'e
they appear like newu ideas, aind not like those




The way of obtaining Assuriance.      51
which had formerly been contemplated. The reason that they do not recollect that they had read
or heard these passages, is, when they did formerly
read or hear them, they made very little impression
on their minds; or it is so long since, that the impression is very much lost.
But it may be asked' if these passages are so far
gone from the memory, how happens it that they
are ever recalled?' It is owing to the new tone of
mind. What accords with our tone of mind we
most readily recollect. The musician, for instance,
if sad, will most readily strike into a mournful air;
if cheerful, into one more gay and lively. And this
he will often do, without reflecting that he had previously learned the tune which he is now playing:
nay, when he recovers firom the revery, it may be
very difficult for him to call to recollection even the
iiame of the tune on which he has just been employed. Now, the tone of mind which these persons have when such passages occur to the mind,
is new, is vivid, arnd corresponds more with the nature of these comforting declarations of Holy Writ,,hlan any tone which they ever before felt.  No
wonder, thein, that these long forgotten passages
should be called to remembrance.  And no wonder
that, in such a high state of feeling, when tile mind
is so nluch occupied and interested with many importallt things, they cannot recollect that they had
fbirmerlv read or heard these passages.
But if such portions of Scripture never had been
read or heard by them, and if' therefore they must
have come to their minds through some super-human agency, it does not necessarily follow, that




52     The way of obtaining Assurance.
God suggested them by direct miraculous power.
They may have been suggested by Satan, 1" transforming himself into an angel of light." 2 Cor. xi.
14. We should therefore 4" believe not every spirit,
but try the spirits whether they are of God."  1
John, iv. 1.
4. The fact that the Saviour or an angel of ligh
has appeared to us, or an audible voice seems to
have spoken to us pronouncing our sins forgiven, is
no evidence. In all this also may Satan have transformed himself into an angel of light to deceive us.
But there is no need of attributing these things to
satanic influence.  They may all be accounted for
on natural principles.  All these appearances are
probably nothing more than what, in the pl)ilosophy of mind, is called Ideal Presence. When we
are so occupied in thought about absent objects, as
to give them the exclusive attention of the mind,
those objects appear to be really present.  This
appearance of the absent objects is called ideal, in
distinction from  real presence; and always takes
place when we imagine that we see some strange
sights.  It ever occurs  when we think we see
some super-human beings.  These beings are not
really present, but we are so fiull of the thought of
them, that they appear to be present.  No wonder,
then, when persons are deeply concerned about
their salvation, and are poring over it with undivided attention, Christ or angels should seem to be
present; for the One is the Author of salvation, and
the others are his messengers of mercy.  If, then,
these beings should thus appear to us, the fact
would be no proof that we had passed from death




The way of obtaining Assurance.    53
unto life.  This appearance might happen to the
sinner as well as to the saint.
And if these beings may in this way appear to
our sight, they may in the same way appear to our
hearing.  On the same principle of ideal presence,;Christ or an angel may seem to speak with all audible voice, pronouncing oulr sins forgiven, while
all is mere imagination.  Neither then does this
furnish any proof of a saving change of heart.
5. The fact that uwe have had remarkable dreams
and apparent visions, is no evidence.  For aught
we know, all this also may be effected through the
influence of Satan transforming himself into an angel of' light.  If permitted, he would as readily
suggest thoughts to deceive us when asleep as when
awake.  Here too, we should' try the spirits whether they are of God.'  God used once to speak to
man in dreams; and I will not say that in some
rare instances he does not speak thus to them still.
Yet, [how are we to know whether our dreams come
from God or fi'rom Satan?
But those remarkable dreams which are related
with so much wonder, which are so confidently
rested upon as of divine production, and therefore
as firinistling fill evidence of a saving change, may
all be fairly accounted for on the natural principles
whicll comnmonly prevail in dreaming.  Aletapliysicians tell us tlhat our dreams are influenced by our
hlabits, our emplo(yments, and our prevailing temper of mind.  Bhat we need not go to the learned
fi)r this inti)lmation.  We call learn it fiom (laily
experience and observation.  For how common is
it for us to dream about those things which make
5*




54     The way of obtaining Assurance.
up our daily employment? especially if we are
deeply concerned about them. How common is it
for our dreams to vary according to the temper or
tone of our minds?  If in a happy frame of mind
when awake, the dreams in succeeding sleep will
generally be pleasant.  If the previous tone be sorrowfilJ, the succeeding dreams will be unpleasant.
If exposed to danger on the previous day, we shall
be subject to alarms in the dreams of the night.No wonder, then, that after we have been in deep
distress for fear of damnation, and our minds exerted to their utmost tension in seeking salvation, no
wonder that we have some strange dreams in relation to spiritual things. And God can renew our
hearts, and awaken in us all the holy affections of
the new man, while we are asleep.  Yea, I for one,
anm constrained to believe, that he sometimes actually does so. And whether the new heart be given
in sleep or immediately preceding it, no wonder
that in our dreams, our thoughts and feelings should
be of altogether a different nature from what we
ever had before.  Pleasant dreams, then, may be
the result of regeneration. But they may also result from other things.  The self-deceived, who
think they are born again, while they are not, may
have equal joy when awake; and this may lead to
dreams equally strange and delightful with those
which are had by the really regenerate. Nay, such
dreams may be had by such as have no previous
hope that they have been born again.  Great distress of mind may lead them to dream of great distress, such as exposure on a dangerous precipice,
and falling from it; or confinement in a dark or




The way of obtaining Assurance.    55
fiery prison.  And nothing would be more natural
after dreaming of these things, than to dream also
of deliverance from them.  Indeed, I believe that
most generally when we dream  of exposure, we
dream also of deliverance. How rash and dangerous would it be, tlien, to take a dream of deliver
ance for sufficient evidence of deliverance from the
wrath to come?  Dreams then are no evideane
either for or against the security of our salvation.
6. Zeal in the cause of religion is no evidence.
Every one must have somne' zeal of God,' or he
cannot be a Christian. But all zeal in good things
is not Christian zeal.  The Jews had a "zeal of
God," but it was " not according to knowledge."
Rom. x. 2. We may think we " contend earneatly for the faith," while we are only contending
about the faith, contending only for mastery. We
may thinki ourselves "zealous of good works,"
when we are only zealous for a party. We may
contend ever so earnestly for orthodoxy, and yet
have no right motives in doing so. And zeal is not
characterized by the subject on which it is employed, but by the motives by which it is prompted.We may be actuated by the sheerest selfishness in
our most earnest endeavours to build up the interests of religion. Neither is zeal characterized by
its intensity, or degree. We may have all the zeal
of a Jehu, and yet be as destitute of piety as he. —
Yea, we may have such zeal as would lead us to
" give our body to be burned," and yet be destitute
of that " charity" or love,, without which. our seal
will  profit us nothing.' 1 Cor. xiii. 3.




56     The way of obtaining Assurance.
7. Great exactness in the external duties of religion, is, in itself, no evidence.  We may have all
"the form of godliness," and not have " the power" of it.  How exact were ihe Scribes aud Pharisees: yet Christ said, i" Except your righteousness
shall exceed the righteousness of: the Scribes and
Pharisees, ye shall in no case enter into tile kingdom of heaven." Matt. v. 20.  Many modern formalists are very strict in the outward duties of religion, who, nevertheless, are living very profligate
lives. And if the strictness of Scribes, Pharisees,
and formalists, in their outward duties, is no evidence of their having saving grace, then our strictness in the same things is no evidence that we have
saving grace. We may be led to such exactness by
education and habit, by example, and by a desire
to conform to those around us.  We may be led to
it because we think such attention to externals will
procure us salvation, and therefore we dare not neglect them. Or like the Scribes and Pha:risees, we
may do it for the sake of being distinguished among
our fellow men for our superior piety. Among all
these, there may be no holy motives. And as motives give actions their moral character, in that
strictness to which these motives prompt, there is
no real piety.  Ever so great strictness in the externals of religion is no proof then of internal piety.
8. Great exactness in the discharge of moral duties, is no evidence. It is true that where religion
does exist, it will promote morality. But persons
may be outwardly and strictly moral without religion. There are various selfish and sinfill motives
which may, nay, which often do influence men to




The way of obtaining Assurance.    57
moral duties.  They may therefore attend to these
duties without any saving grace in their hearts.Many are very strict in their outward observance
of the second table of the law, who neglect the first
table altogether.  Nay, the Deist who makes a
mock of Christianlity, is often very strict in moral
duties: and is the more so, because morality is all
the religion which he believes in; and therefore he
wishes to display it as much as he can, that lie may
gain adherents and applause.
But this point is settled by d(ivine inspiration.We are informed (Mark x.)that the young man who
came to Christ, inquiring what good thing he must
do to have eternal life, had observed the several duties of morality.  Yet Christ told him, " one thing
thou lackest." That'one thing' was saving grace.
Outward morality is then no evidence of salvation.
9. The fact that we know the exact time when
our supposed conversion took place, is no evidence.
We often hear people speak of the precise moment
when God pardoned their sins and renewed their
hearts.  And they evidently speak of knowing the
exact time as if it were a matter of great importance; nay, as if it were the highest evidence of the
reality of their conversion.  We know the exact
time when we experienced certain new and strange
sensations! What does this prove? It proves this,
and this only-that we know the exact time when
we were either converted or deceived: it proves that
we had some new religious feelings, either genuine
or spurious.  But which of the alternatives it does
not decide.  This is self-evident, and needs no lurther argument.




58     The way of obtaining Assurance.
As the before mentioned things are not evidences
that we are Christians; so on the other hand, the
want of them is no evidence that we are not Christians.
The fact that we have not had very distressing
conviction of sin, is no evidence that we are not
born again.  In the antecedents of conversion,
" there are diversities of operations, but the same
Spirit."  There is every variety both in the mode
and degree of convictions. There is no calculating how deep a sense of sin, or how great a fear of
wrath, we must have in order to be born again.Many of the most faithful saints have had but comparatively slight distress for fear of final wrath.  It
is no uncommon thing for the new-born soul for a
long time to reject a hope of salvation, because' he
has not yet been sufficiently convicted.'  It is important, therefore, to consider, that while on the
one hand we may have ever so distressing cotiviction, and yet go back into stupidity: on the other
hand, though we have ever so little fear of punishment, we may repent and believe; and if we do
repent and believe, we are subjects of a saving
change of heart.
That we have never had very great and sudden
joy, and very wonderful manifestations in divine
things, is no evidence against us.  As there are
various operations of the Spirit before conversion,
so there are equally various ones after it. No
two can be found who had exercises in conversion
alike, either in degree or circumstances. If we
consult the experience of real Christians, we shall
find that but a small portion of them had very sud



The way of obtaining Assurance.       59
den and high rapture at the time of conversion.There are tnanv faithfill and devout saints who have
never known any thing about those sudden transports of which some speak.  Shall we on this account refuse them a place among the righteous?The Scriptures no where speak of this sudden
and great joy as the necessary attendant of a change
of heart. Nor when they give us account of certain conversions, do they say any thing of this wonderful joy. By what authority, then, do we declare
either that we or others cannot be Christians without it?
The same may be said of the sudden suggestion
of alarming or comforting passages of Scripture,
of voices, of the appearance of super-human beings,
and of remarkable dreams and visions.  They are
what very few Christians have ever had.  Why
then should we expect them? Especially, why
should we think we cannot be Christians without
them? The Scriptures do not tell us that these precede conversion; nor do they tell us of a single
instance of conversion, (t'he apostle Paul's excepted,) in which any of these things happened.
The want of great zeal and exactness in religion,
and of great strictness in moral duties, is no conclusive evidence that we are not Christians.  It is,
inldeed, the duty of Christians to be very zealous in
religion, and to be very punctual in religious and
moral duties.  But they are none of them as zealons and exact as tiley ought to be. And who can
tell how much they may be wanting in these respects, and yet be Christians? They may not have
their attention directed to these things immediately




60     The way of obtaining Assurance.
after conversion, being at first completely occupied
with other things.  And after they have once been
zealous and faithful, they may grow very cold and
negligent.  This coldness and negligence do, indeed, darken evidelnce, but they do not destroy it.
Some attenltion there must be to outward duty to
God andl man, or there is no religion.  But to how
great an amount, the Scriptures do not inform  us.
The fact then that we have not a certain degree of
zeal ill religion, or of strictness in religious and
moral duties, filrnishes no certain evidence that we
are not Christians.
And the fact that we know not the exact time.when our change of heart took place, is no evidence
that it has not taken place.  Inquire into the experience of the most faithfill Christialls, and you will
find many of them can form no judgment of the
precise time when they passed from death unto life.
The change, though great and instantaneous, is
with many so imperceptible as not at once to be
apprehended.  It needs some time to unfold itself.
And to some, it unfolds itself so gradually, that
thley are unable to ascertain the very point when the
clhange toolk place.  But if the change has taken
place, what matters it if we cannot tell when it took
place?  And if we have sufficient evidence that we
have experienced a real saving change of heart,
why should we doubt it, because we do not know
its date?  If we saw the sun actually risen, what
folly to doubt its being up because we did not see it
at the moment of its rising. And when we have evidenice that we have saving grace in exercise, it is
equally foolish to doubt it, because we do not know




The way of obtaining Assurance.    61
when its exercise began. Yet how many are needlessly distressing themselves with the fear that they
have never been born again, because they know not
the exact time when their change took place.
In our inquiry, then,'whether we are Chris-.
tians?' we are to lay tile things above named entirely out of the account.  We are to have no regard at all to tile degree of distress which we had
in conviction, nor the degree of joy which we had
in conversion.  We are not to consider whether
God has mysteriously suggested certain portions of
his word to our minds; whether we have heard a
voice from some invisible being; seen any strange
sights; or had any remarkable dreams.  Nor are
we to measure the intensity of our zeal, or the extent of our punctuality in the outward duties of
religion and morality.  But we are to proceed in
our inquiries just as if these things had nothing
to do with our conversion and salvation.
Having now considered those things which many
suppose to be evidences of grace, but which are not
evidences, we come next to consider what are evidences.  And as regeneration is the entrance into
a state of salvation, it may be expected that I describe that change, with its attendant symptoms.But the object of this treatise, is not so much to aid
the young convert in the attainment of a hope, as to
aid all saints to attain full assurance of hope. And
as with many who are destitute of this assurance,
the day of their conversion has long since gone past,
they have forgotten many of the symptoms which
attended it.  A description of regeneration, with its
common attendants, would do themn little good. —
6




62     The way of obtaining Assurance.
Nay, it would do the young convert but little good.
For in the first place, the attendant symptoms of
regeneration are very various.  No two cases can
be found which are very much alike; and many
cases are widely different. And where so vast a
variety obtains, it would be difficult to point out all
those different'combinations which happen in so
many difiereut cases.  And it would be still more
difficult for the young convert to find a combination to suit his own case so nearly as to fuirnish
sufficient evidence that he has passed from death
unto life.
In the next place, much of that high and ardent
feeling which is generally experienced immediately
after conversion, is mere animal fervor.  With
those holy affections which grace has awakened in
the new-born soul, there is mingled many a high
emotion which nothing but novelty excited. The
sudden transition from a prospect of endless misery
to that of eternal blessedness, awakens the highest
degree of joyful wonder and surprise. Many new
emotions which are supposed to be prompted by
grace, are excited by nothing but the new condition in which the soul is now placed.
It is very generally supposed, that the day of our
conversion is the best time to examine the grounds
of our hope.  And I believe many with whom that
day is long past, attempt to call it to remembrance,
as if they thought a recollection of what they then
felt, was the best way of examining their hope.But this is far from being true.  The best time to
examine our spiritual state, is when those emotions
which adventitious circumstances had awakened,




The way of obtaining Assurance.         63
have somewhat subsided, and when little is left of a
gracious appearance but what grace itself has excited.* It is true that at such a time we have not
that assistance of contrast, which we lhad near the
time of conversion; but this is more than overbalanced by the circumstances just nanled.
For these reasons, I shall confine myself to those
evidences of grace which obtain with the Christian
in every stage of his spiritual life.  These evidences are none other than the holy exercises of the
new heart. Of these I shall consider those only
which are the most essential, and the most easily
understood. They are LOVE, RESIGNATION, HUMILITY, HATRED OF SIN, and  DELIGHT IN HoLINESS.
I. LOVE.-As this grace has its several branches, each of which forms a separate and sufficient
proof of regeneration, as it is the fountain from
which many, if not all the other graces flow, as so
many different streams; and as it is a grace concerning which we are most liable to be deceived, we
shall need to examine it at considerable length.
The apostle tells us "Love is of God, and every
one that loveth is born of God, and knoweth God."
1 John, iv. 7. Love, then, is evidence of conversion, and therefore of salvation. But all men exercise the passion of love, yet all are not Christians.
The love here spoken of; must then be of a particular moral quality. It must be a holy love in dis*NOTE.-The young convert, however, should not delay his selfexamination, till the effects of novelty subside; for he is bound to
know his state immediately: and before these effects of novelty subside, death may overtake him.




64      The way of obtaining Assurance.
tinction fiom natural love. Its nature therefore demands our special attention.  Alid to ascertain its
nature, we must consider separately its kinds and
its objects.
Its kinds are three, viz.: Love of benevolence,
love of complacency, and love of gratitude.
Love of benevolence, is good will. It is a desire for the welfare of its object; a desire which
prompts to acts of kindness, where such kindness
can be exercised.
Love of complacency, is a delight in, and an
approbation of;, moral conduct and character.  It
is love of moral excellence.  Or, rather, it is attachment to a being because lie possesses such excellenee.
Love of gratitude, is the affection which we feel
towards a being for the kindness or good will which
he has shown to us.  gratitude is not gladness at
the receiving of a benefit, as many suppose.  It is
felt not toward the gift, but toward the giver.  It
is regard for the benevolence of the beneftctor, not
for the benefit which we derive friom  the benefaction.  And where the person perceives that the
kindness was not showvn liom benevolent, but fi'om
selfish, sinful ends, though he may have joy in the
benefit, yet strictly speaking, he can have no gratitude.  So on the other hand, if we see a man truly
desirous to do us a favour, but is not able, we may
feel a real gratitude for his good %will, while we receive no benefit fiom  it.  Gratitude is, then, altogether another thing from gladness on account of a
favour received.
The objects of holy love are three, viz.: GOD,
saints, and sinners.




The way of obtaining Assurance.    65
To God all these three kinds of love are exercised. To the notion that saints exercise the love of
benevolence to God, some have objected. They
say, this cannot be, because God cannot be profited by his creatures.  But can we not desire to have
that done which we cannot aid in accomplishing?
Can we not show our good wishes where we cannot put forth any profiting exertions? Surely we
can. But this is benevolence. And are not the
glory of God, and the good of his kingdom, desirable?  If the finite happiness or man is desirable, is
not the happiness, that is, the blessedness of God,
vastly more desirable? We exercise benevolence
to God, then, in good wishes. And can we not in
good works also? Said Christ, "Herein is my Father glorified, that ye bear much fruit." John xv. 8.
Can we not then strive to live holy, that we may
thereby glorify God?
The love of good will is, then, exercised toward
God. And this branch of love is one of the most
striking evidences of a change of heart.  For the
unrenewed sinner has no desire to have God's will
done, to have his glory advanced, or the good of
his kingdom promoted. The tenor of his feelings
and conduct is in direct opposition to these things.
He opposes God's will, is constantly and earnestly
engaged in the work of mischief to the cause of religion; and if left to himself with sufficient power,
he would rob God of his glory and tear him from
his throne.  And when completely turned about in
all these respects, how nanifest the evidence of a
saving change.
6*




66     The way of obtaining Assurance.
But this branch of love has its counterfeits.  I
is important, therefore, that there should be some
test by which it may be tried.  And such a test I
think we have. True love of benevolence toward
God, will lead a man to obedience, for the purpose
of pleasing God, of advancing his kingdom and
glory. To try our love, we must therefore inquire
whether it leads us to corresponding endeavours to
obey God. I say not is attended with these endeavours, for attendant obedience may be prompted by selfish, sinful niotives, in which case it affords
no evidence that our love is genuine.  It is only
when our love to God leads us to desire and thus
to endeavour to serve God, that we have any reason to think that we have genuine love of benevo.
lence toward God.
The love of complacency is confessedly exercised
towards God. And it undoubtedly is this kind o
love which the Scriptures generally intend, where
they promise salvation to those who love God." God keepeth covenant and mercy for them that
love him." Neh. i. 5.  "Delight thyself in the
Lord, and he shall give thee the desire of thline
heart." Ps. xxxvii. 4.  " The Lord preserveth all
them that love him." Ps. cxlv. 20.  " All tlhings
work together for good to therl that love God."
Rom. viii. 28. "Eye hath not seenl, nor eart heard,
neither have entered into the heart of man, the
things which God has prepared fer them that love
hlim."1 Cor. ii. 9.  " Heirs of the kingdomv'whicl
le hath promised them that love him." James ii. 5.
HIere, then, is full testimony that love of complacency toward God, is evidence of salvation.




The way of obtaining Assurance.        67
But many are apt to think that they have this
love, while they have it not; and thus they are
exposed to fatal delusion.  Its nature needs, therefore, to be particularly pointed out.
Love of complacency to God, is a love to his
whole moral character.  This character is made up
of his several moral attributes or perfections.  If
then, we leave part of these attributes out of the
consideration, we do not consider his whole character. So to exercise a love of complacency to only
a part of his perfections, is not to approve of his
whole moral character-is not to approve of his
real character.  And here it is, that persons are
most apt to be deceived.  They love only his attri-.
butes of benevolence grace, compassion, and forbearance.  But as these are not all the essential
attributes that make up his character, in loving
these only, they do not love the true God, but a
figment of their own formation.  The true God is
not only forbearing, compassionate, good and gracious; but he is holy, righteous, and sovereign.To have that love of complacency to himt} which is
evidence of regeneration, we must approve of his
holiness; that is, of his freedom fi'om sin, and his
abhorrence of it-we must approve of his rig/hteousness or justice, as displayed in the condemnation
and eternal punishment of tile finally imrpenitentwe must approve of his sovereignty as exercised in
" working all thlings after the counsel of his own
will," and overruling all things for the advancement
of his own glory.  If we love those attributes only
which we apprehend to be exercised in doing us
good; we love him merely because lie loves us.



68     The way of obtaining Assurance.
And says Christ, " If ye love them which love you,
what thank have ye? for sinners also love those that
love them." Luke vi. 32. Here, then, it is important to discriminate.
The love of gratitude is exercised toward God.
This is looked upon by some with no little suspicion.  They consider it to be a selfish affection,
and are therefore reluctant to admit it as a holy
one.  But this arises from their misapprehension of
its nature; apprehending it to be ajoy ill the benefit received, while it is no other than esteem for the
giver, esteem for the good will which prompted to
the kindness experienced.   It is, hlowever, to be
feared that many do not distinguish between them,
and thus are dangerously deceived.  But if we do
plainly discern that what we feel is real gratitude to
God, we gain thereby a real evidence of a saving
change of heart: for this is an affection of which
the unrenewed sinner is represented in Scripture to
be destitute.  [See Luke vi. 35; Rom. i. 21; 2
Tim. iii. 2.]  But the saint is frequently said to
exercise it.  Said John, "We love God, because
he first loved us." 1 John, iv. 19.  And the Revelator tells us that the final song of the redeemed
will be, "' Thou art worthy-for thou wast slain,
and hast redeemed us to God by thy blood." Rev.
v. 9.  Here, then, gratitude is declared by ifnspiration to be the appropriate exercise of saints on earth
and in heaven.  And is not the saving grace of
God which we have experienced, worthy of our gratitude?  Should we not act a very unchristian part
if we did not exercise it?  On the other hatnd, if
we do exercise this affection, do we not discharge




The way of obtaining Assurance.    69
an important Christian duty?  Must we not therefore be Christians?
Still, however, this kind of evidence is to be rested on with great caution.  For there is vast danger of mistaking a selfish gladness at the gift, for
gratitude to the Giver.  Probably, too, there is an
emotion somewhat similar to gratitude: an emotion
which arises naturally, instinctively, involuntarily
in the heart, on the reception of a favour: an enmotion which being involuntary, has no moral character: an emotion which, however, is liable to contribute to much moral evil; because it is that kind
of feeling on which all indirect bribery is founded.
It is important, then, not only that we distinguish
between gladness and gratitude, but that we discern whether the emotion which we call gratitude,
is voluntary or involuntary: whether we are led to
the exercise of this affection by a sense of duty;
whether we lament that we have so little, and strive
to have more of it: or whether our affection is a
mere animal and instinctive feeling, unattended
with any sense of obligation?  And a faithful inquiry df this kiind will save us from fatal error.
Toward CHRISTIANS are these three kinds of
love exercised.  Love to the saints is what is so
often spoken of in Scripture under the denomination of' brotherly love,' or' love of the brethren.'
It affords the highest proof of a change of heart."We know that we have passed from  death unto
life, because we love the brethren." 1 John, iii. 14.
And said Christ, " By this shall all men know that
ye are my disciples, if ye have love one to another."
John xiii. 35.  Love to the brethren can be more




70     The way of obtaining Assurance.
easily examined and understood, than love to God.
The being of God is so incomprehensible, and his
attributes so various, and so difficult to be understood, that it is not so easy a task to ascertain wlhether we do actually love him.  But the character
of Christians is more easily comprehended.  It is,
therefore, less difficult to examine the nature of our
love to them.  But even this is not without its difficulties and dangers.  Here also we need caution.
Love of benevolence is most especially to be exercised toward Christians. Said David, "My goodness extendeth not to thee, but to the saints that are
in the earth." Ps. xvi. 2, 3. And says the apostle, " As we have therefore opportunity, let us do
good unto all men, especially unto them who are of
the household of faith." Gal. vi. 10. And this individual branch of love to Christians, is full evidence of grace.  For the sinner never has this love
to the saint.  Said Christ to his followers, " But
because ye are not of the world, but I have chosen
you out of thile world, therefore the world hateth
you."  John xv. 19.  That sinners have a deep
rooted dislike to saints, is proven also by universal
observation and experience.  And it is evident that
the sinner feels no kindness toward an object that
he hates.  It is not, however, contended that the
sinner does the saint no kind acts; but that these
acts are not the offspring of any kind feelings, at
least any benevolent feelings.  The motives that
niove him to this kindness are some way selfish.Here then is the difficulty.  It is to ascertain the
motive which prompts us to kind acts toward the
saints. If we know that they are the offspring of




The way of obtaining Assurance.    71
real good will to them, we may rest assured that
" we have passed front death unto life."
Love of complacency toward Christians, demands
more attention.  It is perhaps the most important
test of regeneration.  Its nature, therefore, should
be more thoroughly examined. Many mistake this
love for a certain respect and reverence for the
Christian.  But this affection of theirs keeps them
at a distance from the Christian, while a real love
of complacency would draw them nigh to him. It
is attended with no desire to be like him, while real
love of complacency is a delight in the holy affections and holy duties which make up the Christian
character; and is therefore attended with a desire
to possess those things, and thus to follow him as
he follows Christ.
Many again may suppose they love the Christian, because the saints with whom they associate,
are possessed of interesting intellectual endowments,
or of an amiable temper, or engaging manners, or
some other charms which nature confers.  But all
these a person nlay have, and not be a Christian.
Love to a person for these natural endowments, is
not then the love of grace, but the love of nature's
most amiable and interesting forms.  Whereas the
real love of complacency toward Christians, is a
love to Christian character. It is a love of God's
own image as seen in the face of his children. It
is a love to this image, wherever it is found, whether in the ignorant or the learned, in the rich or
the poor, in the comely or the deformed. And the
way to test it, is to inquire whether we love the
Christian truly for his piety: and whether we should




"M72   The way of obtaining Assurance.
still love him, although we saw him never so much
degraded in his temporal estate.
The love of gratitude, as exercised toward saints,
is not a very distinguishing evidence of regeneration; and will therefore need no particular attention.
Toward SINNERS, only two kinds of holy love
can be exercised: the love of benevolence, and the
love of gratitude. There is nothing in the moral
character of the sinner which ought to meet with
the love of complacency.  " Every imagination of
the thoughts of his heart is only evil continually."
Gen. vi. 5. To exercise love of complacency toward such a character, would be very wicked; and
would be a strong proof that we were not Christians.  The language of true piety in relation to
the character of the wicked, is,  "Do not I hate
them, 0 Lord, that hate thee? I hate them with
perfect hatred." Ps. cxxxix. 21, 22. But while we
dislike his conduct, we should earnestly desire the
sinner's welfare.
The love of benevolence is then exercised by the
saint toward the sinner.  It is but that love to our
neighbours which is commanded in the moral law;
and which includes all the duties which we owe to
our neighbours. Matt. xxii. 37-40. Rom. xiii. 16.
This love is an evidence of salvation, for none
but the saint ever exercises it.  The sinner may
suppose that he exercises it, because he does the
acts of kindness.  But his acts of kindness are
prompted by other feelirgs than those of good will.
They are prompted by the motives of mere selfishness.  He never desires the prosperity of his fel



The way of obtaining Assurance.       73
low men, in itself considered. But just so soon as
grace enters the heart, this love is begun.
Yet this love becomes a prominent evidence of
grace only when it extends to all mankind, and
when exercised in relation to their salvation.  The
sinner thinks only of those who are within his own
circle or neighbourhood; at most, of those in his
own country. And because interest has led him to
anxiety or exertion for their good, in order the better to secure his own, he thinks he exercises toward
them  the love of benevolence.  But the moment
this sinner becomes a saint, he sends his views
abroad to the whole human family. He feels for
them all, even for his enemies, a disinterested good
will, which lie felt before for none. And all the
sinner's anxiety about his fellow sinners, is for their
temporal good. But just so soon as he becomes a
saint, he awakes to a deep concern for the mighty
interest of their souls.  He longs for their salvation. This love is therefore an evidence of a saving change of heart. Especially is it so, when it is
exercised in not only Jbfivivng enemies, but in earnestly supplicating their salvation and forgiveness
from God.
Love of gratitude may -be exercised toward sin.
ners.  But as it has no characteristic which makes
it a prominent evidence of a new heart, it demands
no separate attention here.
II. RESIGNATION.-This is the submitting of
our will to the will of God.  It is what was expressed by Christ when lihe said to his Father, " Not
as I will, but as thou wilt." Matt. xxvi. 39. It consists not in listless indifference respecting God's
7




74      The way of obtaining Assurance.
dealings with us.  Christ uttered the foregoing
expression of submission in relation to his approaching sufferings on the cross: sufferings, the prospect of which was then filling him with appalling
agony. Nor is resignation a willingness to submit
to those of God's dealings which are in themselves
desirable. In such dealings, there is no room for
the exercise of this grace.
Resignation has respect both to the present and
the future.  In relation to present, it is often called
submiseion, and is what the apostle enjoins when he
says, " Submit yourselves therefore to God." Jaines
iv. 7. In relation to future, it is confidence, and is
what is so often enjoined in Scripture under the
denomination of trust in God.  Resignation is the
surrender of ourselves, both body and soul to God,
to have him order all our destiny both for the present and the fiuture, both for time and eternity.  It
is a willingness to have him command of us what
services le pleases, to lay upon us what sufferings
in life he pleases, and appoint us what final destiny
he pleases.
Resignation is not a necessary or constrained
submission. It is not a yielding to the will of God
because ate cannot resist it.  But it is a deliberate
choice to have God order our interest, rather than
to order it ourselves: a choice produced by the
consideration that God knows what is best; will
choose what is best, and is able to do what is best:
what is best, if not for us, at least for the general
good. It is a confidence in the wisdom, goodness,
and power of God.  It is an entire surrender.  It
makes no secret reservations, but gives up all.  It




The way of obtaining Assurance.      75
is a cheerful surrender. It is attended with a degree of satisfaction at the thought of being entirely
at God's disposal.
Resignation furnishes one of the clearest eviden.
ces of a new heart.  The unrenewed sinner is not
resigned but rebellious. The apostle tells us, "The
carnal mind is enmity against God; for it is not
subject to the law of God, neither indeed can be."
Rom. viii. 7. None will cheerfully submit to the
direction and disposal of one to whom they have no
love, and in whom they have no confidence. Es.
pecially will they not submit thus to one against
whom they feel a positive enmity. Yet such an enmity the sinner has toward God. While, then, he
has this enmity of the carnal mind toward God, he
will exercise none of that deliberate, entire and
cheerful submission which has here been described.
The moment, then, that he does exercise it, his
heart of enmity is gone-he has a new heart-he is
a Christian.
Resignation is the highest testimony of our approbation of God's will; as it requires us to give
up our own will, and to deny ourselves those things
which appear to be for our own welfare.
Resignation is evidence of a saving change of
heart, because it is one ingredient in saving faith.
I mean a reliance on the moral excellence of God's
character. He then that is resigned to God's sovereign will, must evidently exercise a saving reliance
on his grace.  And many are the promises which
are made to those who have such confidence in
God.  " The Lord redeemeth the soul of his ser.vants: and none of them that trust in him shall be




76     The way of obtaining Assurance.
desolate." Ps. xxxiv. 22.  "Blessed is the man
that maketh the Lord his trust." Ps. xl. 4.  See
also Ps. cxxv. l; Prov. xvi. 20; Isaiah xxvi. 3;
Jeremiah xvii. 7.
III. HUMILITY.-This is lowliness of mind.It consists in a willingness to take our proper
place, the place that belongs to us.  It is an apprehension that we are nothing in comparison with
God; and that we have nothing to boast of in comparison with our fellow men. It is a sense of our
frailty, our inability, of our entire dependence upon God for every good thing. Especially is it a
deep sense of our unworthiness on account of our
sins. It is the opposite of pride, arrogance, and
ambition. Humility manifests itself in patience under sufferings, because they are no more than we
deserve; and in meekness, forbearance and forgiveness under injuries, because we have sinned,
and our offended Saviour has forborne with us, has
forgiven us, and commands us to follow his example. It manifests itself in a proper modesty before
our superiors, a moderation befobre our equals, and
a condescension to inferiors.  It manifests itself
in an unaspiring contenitment in the place which
God allots to us, and a readiness to ascribe all the
good we enjoy to the unmerited goodness of God.
Such humility must be proof of a change of
heart; for the natural heart is proud and self-dependent.  Hence infidels have arrayed themselves
against this virtue, declaring it to be the extremity
of meanness.  This grace, then, is not of nature's
growth.  Wherever it is found, therefore, it must
have been imnplanted by the saving grace of God.




The way of obtaining Assurance.        77
Moreover, the Scriptures virtually declare that
humility is an evidence of grace.  " For thus saith
the high and lofty One that inhabiteth eternity,
whose name is Holy, I dwell in the high and holy
place, with him also that is of a contrite and humble
spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." Isaiah lvii. 15.
The Scriptures assure us that " God shall save the
humble person."  Job xxii. 29.  That "he resisteth the proud, and giveth grace to the humble,"
(1 Pet. v. 5.)-that " lie that shall humble himself,
shall be exalted," (Matt. xxiii. 12.) —that "whosoever shall humble himself as this little child, the
same is greatest in the kingdom of heaven." Matt.
xviii. 4.  But none are heirs to these beatitudes
but the children of God.  Humility, then, is an
evidence of saving conlversion.
But if we would not deceive ourselves, we must
consider that humility is not an external appearanice, but an internal grace.  It consists not in the
shape of a bonnet, the cut of a coat, or the colour
and quality of our clothing.  It is true that humility will make us more indifferent about the appearance of our dress.  But on the other hand, a very
plain dress may cover a very proud heart.
Humility does not consist in thinking ourselves
worse than we are.  This is merely an error in
judgment.   Neither does it consist in thinking
worse of ourselves than of others.  It is true that a
man under a deep sense of his vileness and guilt,
will see more of himself than of others, and will
therefore be led to think himself worse than others.
But in this case, his humility is to be measured by
7 *




78      The way of obtaining Assurance.
his view, not of his relative, but of his positive
abasement.  Much less does humility consist in declaring ourselves to be worse than others.  It is
true that many are influenced by humility to make
this declaration, and to make it honestly, when they
are thought to be insincere.  But it may be made
out of mere hypocrisy. Least of all does humility
consist in speaking of ourselves in terms of reproach
and contempt. Deep humility will prompt us, it is
true, to the language of self-loathing.  But this
same language may be used out of mere atfectation; nay, out of a most pitiful desire to call forth
the praise of others.  It is the humility of the heart
only that evinces a new heart.
IV. HATRED OF SIN.-By this, I mean a dislike to sin on account of its ugly and odious nature,
and of its deforming and defiling effects.  It is a
dislike to sin wherever it is seen, whether in others
or ourselves.  It is a dislike to sinful feelings and
desires, as well as to sinful conversation and conduct. It is a hatred to it not merely for its mis-.
chievous effects, but for its intrinsic odiousness.  It
will lead to sorrow  for the past, and to reformation
for the future.
That this affection is full testimony of a saving
change of heart, is evident from  the r;ct, that the
unregenerate love sin.  The sinner " drinketh in
iniquity like water."  Job xv. 16.  "Wickedness
is sweet in his mouth, he hides it under his tongue,
he spares it and forsakes it not, but keeps it still
within  his mouth." Job xx. 12, 13.  If this heart
which naturally loves sin, now  hates it, this heart
must have been changed by the saving grace ofGod.




The way of obtaining Assurance.       79
Beside, this hatred of sin is the very foundation of
all evangelical repentance.  This repentance is a
sorrow for the sins that we have heretofore committed, because those sins are hateful.  The reason
that the unregenerate do not repent of sin, is, they
love it. The reason that the regenerate do repent
of sin, is, they hate it.  In other words, hatred to
sin leads to repentance.  This hatred of sin, then,
must be full evidence of a change of heart.  Every
passage of Holy Writ which promises salvation to
repentance, promises it by consequence to hatred
of sin.
But there is danger of thinking we have this
Christian grace, while we are utter strangers to it.
Hatred to sin is often mistaken for dread of its punishment.  Yet the one is altogether different from
the other.  The one is like aversion to the taste of
a certain substance —the other is like a love fobr its
taste, but a dread of its poisonous quality.  Both
will lead us to forsake sinll: but while the one leads
us to do it, because the sin is displeasing to the God
whom we love; the other causes us to do it, out of
fear to God, whose wrath we dread, but to whose
moral character wMe have no love.  The one leads
to cheerful, the other to reluctant reformation. —The one produces a hearty, earnest desire after holiness in itself considered; the other, a desire for
holiness for the sake of the happiness to which it
leads; and it is generally attended with a secret
desire that this happiness might be obtained without being holy.
V. DELIGHT IN HOLINESS.-This is a twin
grace with hatred of sin, and springs from the same




U80    The way of obtaining Assurance.
temper of heart.  While the temper of the heart is
the same, objects of opposite moral characters must
excite opposite moral affections.  Sin and holiness
being opposite, the same heart which contemplates
the one with dislike and pain, contemplates the other with complacency and delight.  That love of
complacency, heretofore considered, is a constituent part of this delight in holiness; for the saint
loves God, because his attributes and dealings are
holy.  And he loves Christians, because their characters and conduct are holy.  But delight in holiness extends much farther.  The saint loves the
worship of God because it is holy; and the word
of God because it is holy.  And for the same reason, he " delights in the law of God after the inward
man."  He will approve of all the commands and
all the penalties of that law.  He will feel that it is
right for God to require constant and perfect obedience from  all mankind.  And he will feel, that
in faiilirng to render this continual and complete
obedience, he justly deserves the eternal displeasure
and curse of God.  Nay, he will not only acquiesce in the precepts and penalties of this law; but
he will take a satisfaction in doing the duties which
it enjoins.  He finds that "in keeping the conimrands of God, there is great reward."  He mourns
thl:t he serves God so little; and he earnestly desires to serve him better.  In a word, he "hungers
and thirsts after righteousness."
But this grace has also its counterfeits, against
which the reader should take heed.  This genuine
grace is what is so often called " the love of holiness for holiness' sake."   The spurious kind may




The way of obtaining Assurance.    81
called (if it be not a solecism,) " the love of holiness for happiness' sake."  The one is a delight
in the nature of holiness.  The other is only a desire to gain the profits of holiness. He who has
the former, wishes to be holy, even although it
would make him no more happy in this or the coming world.  He who has only the latter, would
have no desire to be holy, if he did not hope to be
made happy by it.  And all the while that he is
wishing to be holy, he secretly wishes he could he
happy without it. And after all, in holiness itself
he has no delight. A man may think he delights
in the word of God, while in fact he has no love at
all for it.  He mistakes delight for interest.  He
reads the word of God with interest, it is true; but
it is only for the sake of gaining some advantage
from it.  He feels only an anxiety to learn the way
of life, or to obtain some object not so laudable.And all the time he has no love to the truth which
this word of God contains, and no relish for the duties which this word commands.  He has no enjoyment while he reads; or, if enjoyment he has, it
arises firom the expectation of private advantage
from the perusal.
So of the worship of God.  A man may think
he talies delight in secret prayer, or in attending
public worship: whereas, he only rejoices in the
hope that by attention to such services, he shall
gain the favorr of God, and finally be saved. In
the worship itself he has no satisfaction; and if it
were not for the expected advantage, he would forsake it at once.  He attends to it (as a patient does
to a disagreeable medicine,) for the sake of future




82     The way of obtaining Assurance.
advantage from it. But genuine delight in worship, is a relish for the sacred service.  It is like
the pleasure which is felt while taking a medicine
which is not only salutary to the system, but pleasant to the taste.
So, also, respecting all other duties. A man
may think that he takes delight in obeying the law;of God, while all his eagerness, and promptitude,
and satisfaction, arises not out of the pleasant nature of the service, but out of an expectation of advantage from it. He does it perhaps to be seen of
men, and is gladdened by receiving this desired reward. Or, he does it to lay God under obligation
to bless and save him; and the expectation of this
good, gives him satisfaction while he attends to the
tedious service.  But genuine delight in God's
service, arises from a consideration of the reasonableness and fitness of this service; from love to the
Being to whom it is due, and a desire, therefore,
to please him; and from that new and peculiar
temper of the heart by which this service becomes
agreeable.  Consequently, this delight in God's
service may be found, and doubtless is found, where
there is no expectation of personal profit from attention to it.
If it needs to be proved that delight in holiness
is an unfailing evidence of a saving change of heart,
it will be sufficient to remark, 1st. The unregenerate have no delight in holiness: that on the contrary, they have a deep rooted aversion to it, "Because the carnal mind is enmity against God; for
it is not subject to the law of God, neither indeed
can be." Rom. viii. 7.  Consequently, he who




The way of obtaining Assurance.       83
ioes and delights in holiness, must have been born
again.  2d. As religion has its seat in the heart,
love of holiness is holiness itself, being holiness of
heart. 3d. As hatred of sin, and delight in holiness, both arise from the same temper of heart, if
the former is evidence of grace, (and we have just
seen that it is,) then the other is evidence also.And for this reason, they both evince the same state
of heart. And 4th. Hatred of holiness disqualifies
us for Heaven; while delight in holiness is the very thing that fits us for the enjoyments of that blessed state.
But. if it were necessary to furnish proof from
Scripture, that delight in holiness is evidence of
salvation, a great proportion of that blessed volume
might be brought to bear upon the point.  But
two passages are all that need now be quoted.~ "Blessed is the man that feareth the Lord, that
delighteth greatly in his commandments." Ps. cxii.
1.'Great peace have they which love thy law,
and nothing shall offend them." Ps. cxix. 165.To " delight in the commandments," and to " love
God's law," evidently signifies to delight in the holiness which.they enjoin.  And the blessings pronouniced in these verses, upon such as have this
delight are no less than salvation.
Every real saint will have all the above mentioned affections.  Yet, generally speaking, all of
them will not be equally strong and constant. In
some saints, one affection will be superior; in




84     The way of obtaining Assurance.
others, another affection will be superior.  And
each one, generally, has his prevailing grace —his
ruling passion.  Hence, that variety of character
which prevails among Christians who have, on the
whole, an equal attainment in grace. This variety in relation to these Christian affections, is sometimes owing to natural dispositions, sometimes to
providential circumstances, and sometimes to the
sovereignty of that Spirit which " divideth to every
man severally as he will." 1 Cor. xii. 11. In some
cases perhaps, some of these graces are scarcely
perceptible; while others are very clearly discerned.  Some may be very sensible of love to the
brethren, while they are quite at a loss to know
whether they have real love to God. Others again
may be very sensible of delight in reading the word
of God, who are quite at a loss whether they have
genuine delight in secret prayer.  Some may be
very sensible that they hate sin, who are not so
sensible that they "hunger and thirst after righteousness."  Some may feel at times a fuill resignation to God's will, who are not so fully satisfied
that they love all his perfections.  And so it may
be respecting other Christian affections.  Yet, if a
person has one of these affections, le has all of them.
But some of them may be so faint in their exercise,
as not to be very easily perceived.  If, then, a person knows that he has any one of these affections,
he may know that he has passed from death unto
life.
The reader may think it strange that I say nothing of outward obedience as evidence of saving
grace. It is granted that' the keeping of God's




The way of obtaining Assurance.       85
commandments,' and' the bringing forth of good
fruit,' are mentioned in Scripture as evidences of
saving grace.  1 John ii. 3-5; Matt. vii. 16-21.
But mere outward obedience, without right motives,
and without a right temper of heart, is not keeping
God's commands.  All his commands are summed
lup ill love.'" Jesus saith unlto hlim, Thou shalt
love the Lord thy God with all thy heart, and with
all thy soul, and with all thy mind.  This is tile
first and great commandment.  And the second is
like unto it, Thou shalt love thy neighlbour as thyself.  On these two commandments hang all the
law and the prophets." Mlatt. xxii. 37-40.  All
the duties, then, which the law and the prophets
enjoin, require love. The commands of God, then,
have regard to the heart.  It is the temper of the
heart with which an action is performed, that gives
that action its moral character.  A man lnay be as
strict in outward obedience as the Pharisees were,
and at the same time be as hypocritical, and thus as
far from righteousness, as they.  "Except your
righteousness shall exceed the righteousness of the
Scribes and Pharisees, ye shall in no case enter into the kingdom  of Heaven." Matt. v. 20.  Mere
outward good works, cannot be that " keeping of
the commandments," that " bringing forth of good
fruits," which the Scriptures declare to be evidence
of a saving change of heart.
But although outward good works are not of
themselves, evidence of saving grace, they are not
to be overlooked in the inquiry respecting our spiritual state.  Although we have not considered
outward obedience as sufficient evidence of a change
8




86     The way of obtaining Assurance.
of heart, we have mentioned as such evidence several affections which lead to good works, and which
will not fail to produce.them.  We have mentioned love, that love on which'" all the law and the
prophets hang;" Matt. xxii. 37-40: that love
which is'tllthe fulfilling of the law,' Rom. xiii. 10:
that love by which " faith worketh," Gal. v. 6.Love prompts to spontaneous obedience. We have
mentioned hatred of sin. And surely he who hates
sin, will abstain from outward acts of sin; consequently will discharge outward duties.  And his
abstinence from transgression, and consequently
hlis faithfulness in duty, will be just in proportion
of his hatred of sin.  We have mentioned delight
in holiness: and he who takes delight in holy duties, will most assuredly discharge them.
He, then, who pays no external obedience to the
commandls of God, has none of these internal affections. And here, then, is one of the benefits of
outward obedience.  It is a test by which to try
our aflections.  " Show me thy faith without thy
works, and I will show thee my faith by my works."
James ii. 18.  If our supposed religious affections
do not lead us to external obedience, they are not
those holy affections which are evidence of a change
of heart.  Outward obedience there may be without regeneration; but regeneration there cannot
be without such obedience. 6" Wo unto you, Scribes
and Pharisees, hypocrites! for ye make clean the
outside of the cup and of the platter, but within they
are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and
the platter, that the outside of them may be clean




The way of obtaining Assurance.    87
also." Matt. xxiii. 25, 26.  If a man have holy affections, he will have holy conduct. If he be inwardly holy, he will be outwardly holy. Or, to
come nearer to the language of Christ,'if the inside be clean, the outside will be clean also.' Not
that every Christian will be perfectly upright in all
his conduct; but that he will be upright in it in
proportion to his internal piety.
PART II.:
HAVING attended to the first inquiry, viz. What
are evidences of a saving change of heart? we come
now to the second inquiry, viz.
Whether we have these evidences?
And here we are entering on the most difficult
part of our subject. Hitherto we have been following the unerring guidance of the word of God.But now we have nothing to secure us firom error,
but our own perception and judgment. We are
not now inquiring, What saith the word of God?
but we are inquiring, Whether those holy affections
of which the word of God speaks, have any place
in our hearts?  Our inquiry is not into the meaning of the Bible, but into the feelings of our own
bosoms.
A calm and dispassionate state of mind, is the
best suited to pursuing an intricate and difficult inquiry.  But in this inquiry, difficult and intricate
as it is, there is much to agitate and.confiuse the
mind.  The vast importance of the inquiry has no
small tendency to create this confusion.  Earnest
wishes on the one hand to find these favourable




88     The way of obtaining Assurance.
evidences, and strong fears on the other hand, lest
we be found destitute, tend to that state of mind
which is least suited to success.
And these desires have no small tendency to
warp our judgment. We are very apt to believe
that true which we wish to have true.  " Passion
has a tendency to magnify its object." Our desire
to find evidence in our favor has a tendency to
swell that evidence in our view, beyond its real extent. The mind naturally dwells more on pleasant
than on unpleasant objects. It is therefore inclined to dwell more on evidencesfor than against
us: the relative consequence is, to magnify the
former and diminish the latter.
On the other hand, ourfears sometimes prevail,
and consequently warp our judgment. Knowing
that nothing is so fatal as an unfounded hope of
salvation, we are almost afraid to take a filll look
at the favourable side, lest our deceitful hearts should
draw us into presumption. We hardly dare think
favourably of our case, even when evidence is favourable.  And some are constitutionally cautious
and fearful. And they are the more apt to give
way to this distrustful disposition, because they see
a natural and prevailing rashness in others, leading
them, it is to be feared, to an unfounded and fatal
hope of salvation.  This self-distrust, though much
safer than self-confidence, is yet very hurtful; as it
keeps them from hoping, when it is their duty and
benefit to hope.
But, other difficulties there are; difficulties growing out of those very affections which are the only
evidence of grace.  They arise firom the short du



The way of obtaining Assurance.         89
ration, the fh}intness and mixture of the affections.
Their short duration makes it difticult.  Holy affections, especially when intense, are gellerally of
short continuance.  And during their continuance,
the minld is not so much at leisure as at other times.
It is so occupied as to spewnd very little or no time
in examining these affections during their existence.
And the recollections of them is much fainter than
the original impressioln.  When, therefore, we call
them to remelbranlce for the purpose of examining
their nature, it is always at disadvantage.
Their faintness makes it difficult.  Many have
but faint holy exercises.  And it is difficult to scan
with accuracy, what are so dimly perceived; espepecially to ascertain whether they are genuine or
spurious affections.  Even if they should continue
long enough, and the minld had leisure enough for
the examitnation, it would be diffictult.   But it is
still more difficult to examine them by recollectioln.
With many, these affections are so faint that they
are led to think they have none at all.
Their mixture makes it dificult.  The'mixture
of these holy affections with tunholy ones, is what
generally renders it most difficult to ascertain their
nature.  As no Christians are perfect, all of them
have a mixture of good and evil affections.  And
the difference between the more perfect and imperfect saints, consists ill the different proportions of
their good and bad exercises.  And as the movements of the mind are inconceivably rapid, the transition from the good to the bad is very rapid also.
Nay, most of the volitions of the mind may be
-prompted by a variety of motives, some good, some
8 *




90      The way of obtaining Assurance.
bad.  This makes it extremely difficult to discrimiinate our exercises.  When a great proportion of
the motives which lead to a volition or action are
good, we are apt to thlink them all good, and therefore, that such a volition or action is perfectly holy.
When a great proportion of them  are evil, we are
apt to think them all bad, and therefore, tlhat such
a volition or action is perfiectly void of holiness.No wonder, then, that when piety is low, we should
very rnuch doubt whether we have any piety at all.
Such, then, being the difficulties in the way of
knowing our own exercises, and therefore, of obtaining the full assurance of hope, it must require
no ordinary degree of diligence.  The Scriptures
accordingly command us to 6" show the same diligence to the full assurance of hope unto the end."
Heb. vi. 11.  And to "give diligence to make our
calling and election sure." 2 Pet. i. 10.
It is hoped, however, that many of the difficulties in the vway ofobtaining assurance of hope, may
be prevented by attending to the following directions and remarks.
1. Keep it in view that the heart by nature is
TOTALLY IEPRAVED.  The total depravity of the
heart should always be our starting point, whenever we would inquire for evidence of saving grace.
The doctrine of total depravity being true, the line
of division between the sinner and the saint, is
drawn between no holiness and the lowest degree
of holiness.  For if the sinner has by nature no holiness, when thle least and lowest degree of holiness
can be found in him, lie is no longer a sinner, but
a saint.  The small degree of holiness in himl, must




The way of obtaining Assurance.       91
have been implanted there by regenerating grace.
Regeneration is the beginning of holiness in the
soul.  He, then, who has the lowest degree of holy
exercise, must be a Christian.
If we suppose the line of division to be drawn
any where else than between no holiness and tile
lowest degree of holiness, all is uncertainlty and
confusion.  If we suppose it to be drawn between
some lesser and larger degree of holiness, we must
for ever be subject to doubts where it lies; for the
Scriptures no where tell us how many degrees of
holiness are necessary to constitute us Christians.
And if they did, it would be impossible for us to
measure those degrees, so as to ascertain with confidence whether we had the requisite number.
But if we suppose the line to be drawn between
no holiness and the lowest degree of holiness, all
will be definite and plain.  Thlen to be a Christian,
is not to be destitute of all holy affections.  Then,
if in the midst of our numerous sinful exercises, we
can find any that are holy, we have the adequate
evidence that we have passed from death unto life;
for if we had not been born again, no such holy
affections could be found in our heart.
The position, that the least degree of holiness
furnishes evidence of a saving change of heart, is
supported by all those passages of Scripture which
prove the doctrine of total depravity.  Gen vi. 5.
" And God saw that the wickedness of man was
great in the earth, and that every imagination of
the thoughts of his heart was only evil continually."
Such is the testimony of God concerning the
wicked.  The imaginations of the thoughts of the




92    7T'he way of obtaining Assurance.
heart, signify "' the workings of the fancy, the contrivances of the understanding, the purposes, desires, and affections of the whole soul."  If, then,
in the sinner "every" one of these is " evil," evil
only, or without mixture of good, and evil continzually, without cessation, it follows that if any man
have the least degree of holiness, he has ceased to
be a sinner.  The least degree of holinless is therefore full evidence that he is born again.
John v. 42, (said Christ to the unregenerate Jews,)
~" But 1 know you, that ye have not the love of God
in vou."  Sinners, then, have no love to God; it
follows, therefore, that if a man have the least degree of this love, he is a Christian.   That is, the
least degree of love to God, is evidence of a change
of heart.
Rom. vii. 18, "' But I know that in me, that is,
in my flesh, dwelleth no good tlhing."  By theflesh,
the apostle evidently ineans the unsanctified nature,
as did Christ when he said, " That which is born of
the flesh, is flesh." John iii. 6.  Men in an unsanctified state, have no moral goodness in them.
They then that possess any goodness or holiness,
are not' ill the flesh," but in, the spirit.  That is,
they are born again.  The least degree of holiness, then, is evidence of regeneration.
Rom. viii. 7, 8. " Because the carnal mind is
enmity against God; for it is not subject to the
law of God, neither indeed can be.  So, then, they
that are in the flesh cannot please God."  " The
carnal mind," evidently meais the unrenewed heart.
If, then, the unrenewed heart is absolute enmity to
God, it can have no love to him. It follows, then,




The way of obtaining Assurance.        93
that the heart which exercises any love to him, is
no longer a carnal heart; but a spiritual, a regenerated heart.  This unregenerate heart is moreover " not subject to the law of God."  The heart,
then, that exercises any submission and obedience
to God mnust be a regenerated heart.  " They that
are in the flesh cannot please God."  That is, they
that are unregenerate cannot please God.  But
God is pleased with holiness.  The unregenerate
have then no holiness.  If, therefore, a man has
the least degree of holiness, he is no longer in the
flesh, but is born of God.  It follows, thlen, that
tlhe least degree of love to God, or submission to
his will, nay, the least degree of holiness of any
kind, is adequate evidence of a saving change of
Iheart.  We have here recited but a small portion
of the passages that prove the total depravity of the
natural heart.  But even these are abundantly sufficient to show that doctrine to be true; and, consequently, that the lowest degree of holy exercise
is evidence of a change of heart.
Other passages prove this position more directly.
I John iv. 7. " Every one that loveth is born of
God."  Not every one that has a certabn degree of
love, but' every one that loveth;" that is, every
one that has any love, "' is born of God."  For if a
man has any. love at all, it may of a truth be said
of him,' he loveth.'  It therefore follows, on the
authority of this text, that he is born of God.  If,
on the contrary, a man may have love and yet not
be born of God, because he has not love enough,
this passage would not be true; for it says, "'Every
one that loveth is born of God:" whereas, (accord



94     The way of obtaining Assurance.
ing to this notion,) some that love are not born of
him. because they love not enough.  The meaning
of this passage must then be, that if a man have any
degree of real holy love to God, to his people, to
his word and worship, that man is born again.The same is proven by 1 John iii. 14. " We know
that we have passed from death unto life, because
we love the brethren."  No degree of love is here
specified. If we have any affection at all for Christians, "we love the brethren;" and therefore may
"' know that we have passed from death unto life."
The lowest degree of genuine love to Christians,
because they are Christians, is sufficient evidence
of a change of heart.
The promises and denunciations of the gospel
prove the same thing.  The gospel promises salvation on condition of the least degree of repcibtance
and faith.  Its promise to repentance is, 1"thepent
-so iniquity shall not be your ruin." Ezek. xviii.
30.  And he that has the least degree of godly
sorrow for sin, repents.  Its promise to faith is,
S" Believe on the Lord Jesus Christ, and thou slhalt
be saved." Acts xvi. 31. And he that has the
least degree of faith in Christ, believes in him. If,
then, the least degree of penitence and faith were
not evidences of saving grace, these passages would
not be true.
The gospel threatens wrath upon those only who
have no holy exercises.  Its denunciation in relation to faith is, " He that believeth not shall be
damned." Mark xvi. 16.  " Believeth not," that
is, hath no faith; for i' a man have the smallest
degree of faith in Christ, it cannot in truth be said




The way of obtaining, Assurance.      95
of him, that he believeth not.  He cannot, then, be
exposed to this denunciation of wrath.  On the
contrary, if he have any faith, it must be said of
him he believeth; and therefore he comes under the
promise, " he that believeth shall be saved."  The
same may be said in relation to repentance: the
gospel denunciation is, " Except ye repent, ye shall
all likewise perish." Luke xiii. 3.  If a man has
any degree of genuine godly sorrow for sin, it cannot be said in truth of him that lie does not repent;
it must be affirmed of him  that he does repent:
consequently, he comes under the gospel promise,
that " iniquity shall not be his ruin."  The lowest
degree of faith and repentance, then, is full evidence of saving grace in the heart.  In the inquiry, therefore, after evidences of salvation, it should
always be kept in view, that the unrenewed heart is
totally depraved-that if the heart be not renewed
by saving grace, there is no moral good in it; consequently, if any good can be found in it, that heart
has been regenerated.
2. Look principally to the nature, and not to the
number or strength of the heart's exercises.  It is
the quality, and not the quantity of our affections,
wihich decides the question respecting our spiritual
state.  We should therefore fear, not that we have
not enough religious affections, but that we have
not those of the right kind.  If our exercises are
spurious, though we have ever so many, and ever
so strong ones, we are none the better.  But if they
are genuine, be they ever so faint and few, still we
are safe; for they are full evidence of a saving
change of heart.  As the unregenerate have no




98'The way of obtaining Assurance.
holiness, the inquiry is, whether in our hearts holiness is begun; not how far it has progressed.This beginning is regeneration. And be it ever so
small, still it is a beginning.
Some of my readers may think that I have here
opened a wide door f9r the entrance of self-deception.  As the unregenerate are apt to think they
have some moral goodness in them, it may be
thought that the foregoing remarks wili have a tendency to encourage them  in a false hope.  But
shall the truth be suppressed, lest some should' wrest it unto their own destruction?"  If it be
true, that the lowest degree of holy exercises of
heart, is full proof of a saving change, then it ought
to be known, and believed: and to hold up an op-.
posite idea would be wrong.  God authorises no
suppression of tile truth, nor publication of falsehood in relation to religion, out of supposed expediency. Nor does the truth have any tendency to
mislead. And as the position here taken has been
proven to be the truth, it ought not to be objected
to, because it will lead to self-deception.
But I apprehend that some do suppress this truth
out of expediency. When they describe the holy
affections, it is as they are in their fullest and most
perfect exercise.  When they describe the Christian, it is a saint of very great attainments in holiness.  In pointing out the evidences of a change
of heart, they seem to be telling what a Christian
ought to be, to meet the full acceptance of God,
not what he must be, to have promise of saving
grace.  And they seem  to set the standard thus
high, in order to keep all from hoping who have




The way of obtaining Assurance.    97
not very high attainments in religion: to keep those
who have but few and faint holy exercises, from believing that they have passed from death unto life.
They seem to ainl at making it more difficult to
obtain a hope in Christ, lest some should hope who
have no right to hope. But this is not the guard
which they should set up against self-deception;
for it is not the guard of truth.  It is not a suitable
guard, moreover, because it keeps many real saints
from hoping in the Lord. There are very many
real Christians, whose affections are very low; indeed, there are very few whose affections come up
to this high standard; consequently, they will be
kept down in doubt and darkness.  This setting
the standard thus high, will do more to keep the
Christian from the hope which he ought to have,
than it will to keep the sinner from the hope which
he ought not to have. From some cause or other,
among those who are led to inquire whether they
have met with a saving change, there prevails a
very general opinion, that holy affections must be
quite strong and ardent, or we are still in the way
of sin and condemnation.  And probably it is this
wrong maxim, principally, which keeps so many
Christians from a cheering hope in the mercy of
the Lord.  And those writers who set the standard
thus high, confirm this wrong maxim, and increase
the evil that results from it. While the trembling
and doubting Christian should be the special object of their kind and consoling attention, they are
confirming his doubts, and increasing his distress.
Nor is this the most effectual guard against a
false hope.  It does not give the sinner a true test
9




98     The way of obtaining Assurance.
of moral character.  Consequently, all examinations by it are lost. The danger of self-deception
lies not, in not having a sufficient quantity of exercises; but in not having exercises of a right kind.
And the examination should be directed to the place
where the danger lies; not to the place where it
does not lie.  To keep the sinner from self-deception, then, he must be made to look to the nature,
instead of the degree of his affections. And his
examinations, if thorough and candid, will terminate in a knowledge of his spiritual state.  There
is something definite in the inquiry, whether he
have any holy affections or not?  But the inquiry, whether he have enough holy affections to constitute him a Christian, is perfectly indefinite.Even it' it were true, that a considerable strength
and ardour of affection, were necessary to prove a
change of heart, still, the question would be very
indefinite, because the precise degree necessary, is
not known. And even if the Scriptures did specify
how much of every kind of Christian affections must
be felt, to secure salvation, we should find it very
difficult to measure our own, so as to know whether
we came up to the standard or not.  It is evident,
then, that to know whether we have passed from
death unto life, or not, we must look to the nature,
rather than to the strength and number of our religions affections.  And it is also evident, that if we
confine ourselves to the nature of these affections,
we shall avoid a vast deal of that difficulty which
seems to lie in the way of the fill assurance of hope.
3. To obviate the difficulty arising from the
SHORT DURATION of religious exercises, consider




The way of obtaining Assurance.         99
the GENERAL TENOUR of them.  For instance, as
it is difficult to investigate a single transient emotion of love to God, we should consider our love to
him  in gencral.  We should seize on a course or
succession of these emotions, as we recollect them
to have risen in our minds during a given time.A number of them combined, will assume a complexion and character, which we can more closely
discern, and more accurately discriminate.  So of
our love to the saints; so of our hatred to sin; so
of our hungering and thirsting after righteousness;
so of our resignation; and so of all ontr other religious affect.ions.  If the heart puts forth these affections at one time, it will continue to put them
forth, thougllh with longer or shorter intervals.And although  many of the individual emotions can
not be called to recollection, yet enough of them
can, to form an aggregate for examination: as
when viewing a distant landscape, a single separate
habitation scarcely can be seen; whereas, a collection of thenm together, in a village, is easily discerrned.  And one transient affection can be more easily coun terfeited,than a continued train of them': so
that in two respects, it is safer to examine each affection in the aggregate.  And if a large number
of affections of one kind, afford more evidence of
salvation than a few of them, still higher will be
the evidence derived friom a consideration of all the
gracious affections together.
4. To obviate the difticulty a/rising from the
faintness of religious exercises, strive to have stronger ones.  Every one should have that ardent, vigorous love to God, that he cannot but know that he




100    The way of obtaining Assurance.
loves him; and therefore, that he is born of him. —
He should feel such delight in the character and
company of saints, as to know that he "loves the
brethren," and therefore, is " passed from death
unto life."   He should have such a deep, godly
sorrow for sin, as shall make it evident that he has
the repentance which is unto salvation.  He should
have such entire, cheerful, and constant submission
to God's will, as cannot leave it doubtful whether
he has resignation.  And he should have that hungering and thirsting after holiness, which will render it evident that he delights in holiness. Such
full exercises all can have, and ought to have. And
if they did but have them, their nature would be
evident. They would at once appear to be the offspring of nothing less than regenerating grace.
5. To obviate the dificulty arisingfrom the MIxTURE of holy with unholy qffections, take special
care to distinguish between them, and consider
them apart. Try to separate the good from the bad,
and consider the nature of the good ones by themselves. And let your inquiry be, not how many
evil affections you have? but whether you have any
good affections mingled with your evil ones? For
if in the multitude of vour affections, the most of
which are unholy, you can find any that are holy,
these will filrnish the adequate evidence that you
are born again.' But I show unto you a more excellent way.'It is to lessen the proportion of evil affections, and
increase the proportion of those that are holy.This, also, we can do, and ought to do.  And if
there were a less proportion of evil affections nin



The way of obtaining Assurance.    101
gled with our good ones, how much easier would
it be to examine them; and thus gain assurance
that we "have passed from death unto life."
From the foregoing remarks on the short duration, faintness, and mixture of our affections, it must
be evident, that faithfulness in duty, is of great
service in obtaining the full assurance of hope.  If
we were more faithful, our holy exercises would be
more frequent, consequently their aggregate would
be much greater; and would therefore, be the easier to examine, and afford the fuller proof of a saving change of heart. If we were more faithful, our
religious affections would also be much more full
and ardent; consequently, their moral character
would be more prominent; and on this account also, they would be more easily examined, and afford
the fuller proof of an interest in the saving grace
of God.  If we were more faithful too, the proportion of our holy, above our un-holy affections,
would also be much greater; and would, therefore,
present more plain and convincing testimony that
we had passed from death unto life.
That faithfulness in duty will increase our holy
exercises, is evident.  Even the discharge of outward duties, will have this tendency.  It is evident
that while we are engaged in divine worship, we
shall have a different current of thoughts and feelings, from what we should, if we were then employed in our worldly affairs. Our thoughts and affections will generally be in conformity to our present
employment.  The more, then, we are employed
in holy duties, the more holy contemplations and
affections shall we have.
9*




102    The way of obtaining Assurance.
But faithfulness in duty, has regard, not only to
the external conduct, but to the internal workings
of the soul. To be faithful in duty, we must watch
over the heart, guard it from evil thoughts and affections, and strive to excite it to those that are
holy.  " We should keep our hearts with all diligence, knowing that out of them may be the issues
of life." Prov. iv. 23.  Nor will such watchfilness
be in vain.  It will secure much more holiness of
heart.  And thus it will do much to obviate the
difficulty arising froin the short duration and the
mixture of our affections.
But such faithfulness in duty, will increase not
only the number, but the strength of our holy affections.  And thus it will obviate the difficulty
arising from the faintness of our exercises.  It will
be found firom experience, that the more constant
and strict we are in any duty, the more delight we
have in it; and of course, the more perfect are our
affections while discharging it.  He that improves
his five talents, gains other five talents. Matt. xxv.
16.  Christians " purify their souls by obeying the
truth." 1 Pet. i. 22. The more faithful they are,
then, in obedience, the more pure they will become:
that is, the stronger and more numerous will be
their holy affiections.
And faithfulness in duty, secures the influence of
the Spirit.' The more fruit of godliness we bear,
the more will God purge us by his Spirit, that we
may bring forth still more fruit.' John xv. 2. He
that improved his five talents, not only gained five
more, but had still another given him, that he might
6"have abundance."  Matt. xxv. 29.  While un



The way of obtaining Assurance.    103
faithfulness tends on the other hand to quench the
influence of the Spirit, and to grieve him away:
and on this account we are cautioned against neglect of duty. It is plain, then, that the more faithful we are in duty, the more of the Spirit's influence
we shall enjoy; and therefore the more easy it will
be for us to ascertain, whether we are born again.
There is yet another respect in which faithfhlness
in duty renders it more easy for us to know our
spiritual state. It gives us a better opportunity to
see whether our hearts " really relish the holy duties of religion." The more constantly we attend
to secret prayer, the more opportunities we have to
judge whether we really love these devotions of the
closet.  The more strictly we attend on the public
worship of God, the more we can see whether we
delight in the duties of his house; and therefore,
the better we can judge, whether we have a temper
of heart that wmold delight in the worship that is
paid by saints in light. The more we do to advance tile cause of Christ, and to save the souls of
sinners, tile better we can judge whether we do
these things out of selfish motives, or out of love to
Christ and benevolence to man.  In short, the
more we engage in the things of religion, the better we can lljudge whether we have a love for holiness; and, therefore, whether we have passed ifom
death unto life.
The more then we are in doubt respecting our
spiritual state, the more faithful on this account we
ought to be in duty. But those who are doubting,
are apt to reason to the reverse of this. They are
apt to think there is not so much need of their being




104    The way of obtaining Assurance.
faithful, as there would be, if they knew they were
Christians.  They say within themselves, " If 1
knew I were a Christian, I should not dare to omit
this and that duty.  But since I have very little
evidence that I am a real saint, it is not so important for me to be so very strict in my conduct." —
And Satan takes opportunity, fiom this their state
of mind, to insinuate to them, that as they are not
Christians, it is all hypocrisy for them to be so attentive to religious duties. Thus by their own false
reasoning, and by the temptations of Satan, they
are seduced into greater looseness of life, and thus
are carried into greater and greater darkness and
doubt.  Whereas, if they did but strictly attend to
every Christian duty, they would soon be rejoicing
in " a good hope through grace."
These directions to faithfulness in duty, accord
with those given by the apostle Peter on this subject.  He says, "' And besides this, 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 diligence to
make your calling and election sure: for if ye do
these things, ye shall never fall." 2 Pet. i. 5-10.
A bare look at the continued and intimate connex



The way of obtaining Ass.urance.    105
ion of this whole passage, will convince us, that the
apostle here urges us to make our calling and election sure, by adding to our faith, virtue, knowledge, temperance, patience, godliness, brotherly
kindness, and charity.  The amount of it is, he
urges us to the falithfull discharge of the whole
round of Christian duties, as the means of attaining
the full assurance of hope.
If the foregoing directions were strictly followed,
much of the difficulty in the way of obtaining a
hope of salvation, would be thereby prevented.But to the attainment of the full assurance of hope,
two things more are necessary. They are promptness and perseverance. It is the want of these things
which keeps so many Christians in doubt, respecting their spiritual state.  They are irresolute, and
dilatory in regard to self-examination; or if for a
time they pursue the examination with promptness,
they do not persevere till they perfect it.  If Christians were to manifest as much want of promptness
and perseverance in their temporal, as in their spiritual concerns, they would become the butt of ridicule and reproach.  But they do not.  If any
doubt arises respecting their title to their farms,
they are all eagerness in searching the records, and
n looking up testimony in the case. They delay
not a day, lest death should deprive them of their
necessary testimony.  But while their title to a' heavenly inheritance' is in vast uncertainty, they
delay to search into it; or if they do at all examine
their title, it is with as little earnestness and constancy, as if this inheritance were of little or no
importance.   But this inheritance, according to




106     The way of obtaining Assurance.
the Saviour's valuation, is of more importance than
all the treasures on earth.  How much more anxious should we, then, be respecting it; and how
much more prompt and persevering should we be
to secure this, than a title to an earthly possession?
It is important, that our self-examination should
be attended to without delay.  If we put it off today, to-morrow death may meet us unprepared;
or some other incident may intervene to prevent
our attention to it hereafter.  And that dilatory
spirit which leads us to delay it to-day, will be just
as apt to lead us to delay it to-morrow.
It is important that the examination should be
attended to with earnestness and vigour.  A faint
and fluctuating attention to it, will leave the matter
in as much uncertainty as ever.
It is important that the examination should be
constant and persevering, until we ascertain whether we are Christians or not.  If the examination
be broken off by firequent and long interruptions,
all the labour is lost.  What was done at one time
is mostly, if not wholly forgotten, after such interruptions; and the whole ground of inquiry needs
again to be gone over. How should we conduct,
if we were at a loss whether a certain and valuable
treasure were in our possession or not?  Should
we only cast such a careless look about the house,
when accidentally passing over it, as would leave
us in almost as much uncertainty as ever respecting
it?  And after that should we go about other concerns, till we had entirely forgotten in what parts
of the house we had looked for it? No, at such folly we should either laugh or frown.  But such is




Tlhe way of obtaining Assurance.    107
the conduct of many respecting their evidences of
grace.  When they examine themselves, they do it
so carelessly, that they are scarcely the wiser for the
search.  They moreover examine but a small portion of the ground at once; and the work is so long
interrupted, that when they begin the work again,
they have forgotten what portion was before examined.  And so perhaps the same portion is often
examined, while the rest are not examined at all.How much greater the folly of conducting thus in
spiritual, thaa in temporal concerns.
If inquiring whether we possessed some precious
treasure or not, we should search not only every
apartment of our house, but every trunk and drawer in it; and we should make the search so thorough, that when we left each apartment, we should
know whether the treasure were in it; and thus go
through our whole habitation, nor rest till we knew
whether this treasure were ours.  With how much
greater promptitude and perseverance, should we
search then every apartment of the soul, to see if
we can find in it' the pearl of great price.' For
instance, we should examine our love in all its various features, to ascertain whether it be genuine or
spurious, then our humility, then our resignation;
and so on, examining all our affections, one by one.
And we should be careful to examine them so thoroughly, that we should not need to repeat the
examination.  We should continue our research
without interruption, till we have gone through
with every affection which has any relation to saving grace.  Self-examination should not be left to
fill up a leisure hour.  We should make a business




108     The way of obtaining Assaurance.
of it.  We should make it ourfirst concern, and
feel that whatever else may be neglected, this must
not.  Let the self deceived sinner attend thus to
the work, and he will finld himself 1" in the gall of
bitterness, and bonds of iniquity."  Let the doubtilg saint attend to it thus, and hie will AT'rAIN T1iE
FULL ASSURANCE OF HOPE.




CHAPTER IV.
SHOWLNG THE IMPORTANCE OF OBTAINING THE FULL ASSURANCE OF HOPE.
THE full assurance of hope, though a possible,
is yet a rare attainment. Milany think they have it,
while it is to be feared they have nothing but presumption. They are confident that they are Christians, while they are " in the gall of bitterness, and
bonds of iniquity." And perhaps there are not a
few real Christians, who are confident of salvation,
but whose confidence is not founded on the real and
only evidences of grace.  They have only stumbled on a right conclusion respecting their state.They have guessed with confidence, and have happened to guess right.  But probably, by far the
greater part of Christians are in muctl doubt respecting their spiritual condition.  Alany believing
that full assurance is not attainable, have not attempted to reach it. And others who have believed it attainable, have failed from other causes.Some fail because they mistake in relation to what
are evidences of grace. They suppose some things
necessary to a state of grace, which are not necessary; and because they have them not, they remain
in doubt: or, they have not distinctly learned what
are evidences of grace; and therefore, though they
have holy affections, they do not consider them as
proof of their gracious state.  Others, again, who
have sufficient information respecting what the evidences are, neglect self-examination, and thus remain in doubt. Others, again, who know the pro10




110 The importance of obtaining Assurance.
per evidences, and who are not entirely deficient in
self-examination, fail through the faintness and mixture of their exercises.  They neither practice that
faithfulness which would obviate these difficulties,
nor search with sufficient diligence to discriminate
the nature of their faint and mixed affections. We
have said, the best way to obviate these difficulties, is to be very faithfill in duty. Few are thus
faithful; and through a want of this faithfulness,
many, very many, fail of the full assurance of hope.
Some have peculiar temptations to encounter; and
others are of a gloomy and doubting temperament.
And these things often contribute to their failure of
this desirable attainnlent.
As, then, so many Christians fail of obtaining
assurance of hope, they need to be excited to it.Those readers who have been discouraged from attempting to attain it, by the opinion that all their
attempts would be unavailing, have had their discouragements removed, we hope, by perusing the
foregoing pages.  But they, and others, will need
additional excitement.  This excitement it is proposed now to present, by showing the importance
of attaining the full assurance of hope.
It is important to attain this assurance,
I. Because God requires us to have it.   As we
have seen under the fourth proof, that the full assurance of fhith is attainable, God frequently commands it.  By the mouth of the apostle Paul, he
says: " Examine yourselves whether ye be in the
faith: prove your owsn selves.  Know ye not, your
own selves, how that Jesus Christ is in you, except
ye be reprobates? 2 Cur. xiii. 5.  Again he says,




The importance of obtaining Assurance.  111' And we desire that every one of you do show the
same diligence unto the full assurance of hope."Heb. vi. 11. And by the mouth of another apostle he says, 6" Give diligence to make your calling
and election sure." 2 Pet. i. 10.  God, then, commands us to have the assurance of hope; and what
he commands us, we shoull do without gainsaying,
whether we have any particular benefit arising from
it or not.  It is enough that God has commanded
it. Our province in such cases, is implicit obedience; and were there no other reason for attaining the filll assurance of hope, this would be sufficient.  The command of God looks down every
objection, and makes it of the utmost importance
that the filll assurance of hope should be attained.
But it is important that it should be attained,
1I. Because our endeavours will secure us against
self-deception; consequently, (against the danger of
eternalperdition.  All who do not know that they
are Christians, do not know but they are yet c" in
the gall of bitterness, and bonds of iniquity."  We
have reason to believe, from what the Scriptures
say on the subject, that many who hope they are
saints, are still in sin, and thus as much exposed as
ever to the eternal wrath of God. While, therefore,
we have not assurance of our salvation, how much
reason we have to fear, that'while we think we
stand, we are ready to fall;' that we have only' the
lamp of profession without the oil of grace;' that
we have'gone to the wedding without the wedding garment;' that though we' eat and drink in
Christ's presence, nay, though we teach and prophecy in his name, and even cast out devils,' never



112  The importance of obtairing Assurance.
theless, he will at length say to us, "I never knew
you."   What more dangerous state then, can a
mlan be in, than to hope be is a Christian while he
is yet in his sins?  He believes himself on the way
to hleaven, while passing rapidly down to hell. —
While this delusive hope continues, lie is in far
greater danger than careless sinners.  They feel
that their state is unsafe.  There is hope, therefore,
that the warnings of the gospel will awaken themn;
at least, that tile approach of danger will alarm
them.  But what will alarm him who hopes he has
made his peace with God already? But while we
leave hope, and yet not the full assurance of hope,
we know not but this is our condition.  We know
not but that we have just enough of this delusive
hope, to keep us along in self-security, till the day
of grace is gone for ever.  The frail raft may be
just strong enough to bear a man along, where the
water is shallow and still; and where, therefore, if
it failed him, lhe might easily escape to tile shore.
But if it reaches the current and the depth of the
stream, it will be speedily torn asunder, and leave
him  to perish without remedy.  All it avails him,
is to bear him into perdition].  So this uncertain
hope may be barely suliicient to buoy us up in seeming safety, until we reach the current of death, and
then abanldon us to final despair.  But from all
this danger, a faithful attempt to obtain the full assutrance of hope, would effectually deliver us. If
silners, the attempt would show us our real condition of exposure to the wrath of God; and probably arouse us to escape friom it. If saints, it would
show us that our salvation was secure. How irn



Thile importance of obtaining Assurance.  113
portant on this account then, that we'give diligence to make our calling and election sure.'
II[. 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 tile 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
muich 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, in.to 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 wav 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 fireed from such fearful solicitude.
10 




114  The importance of obtaining Assurance.
Nor is this all: assurance not onlyprevents mucts
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 diville indignation. Still greater is tile 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 theln feel, who sees himself to
be safe fromn 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
fill 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 painfiul 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.




The importance of obtaining Assurance.  115
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 sinfiul 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 firom the religious conference!  How often does it keep him
from warning his fellow sinners to flee from the
wrath to come; lland 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;
an(l fiom  how many duties it effectually withholds
hiin?  Under the influence of this uncertainty, in
gratitude, his heart faints; in praise, his voice faulters.  I1i fine, this unriertainty spreads a deadening
influence over all his affections and conduct. And
Satan undoubtedly plies his temlptations most fuiriously, 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




116  The importance of obtaining Assurance.
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 ihim  to be so strict in duty; nay, that as he is
not a Christian, all such strictness in himn is nothing
but hypocrisy.  Hence it is, that we see those
Christians most slack in duty, who doubt nmost respecting their spiritual state.
Uncertainty respecting his spiritual state, will
keep him from f aro itihfulness 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 commanded.  This will check his faithfllness,
especially in thie duty of seeking the prosperity ot
Z,!otr, 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 faithfiul we shall be.
How powerfiul, then, must be the exciting influence
of a full assurance of hope?




The importance of obtaining Assurance.  117
Some speak as if they thought that assurance
would lead to unfaithfulness in dutv. 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 fill assurance of hope promotes faithfulness in duty, we learn from the word of Goc.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 fill asEuratice 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 hlath this hope," that is, this assured ex



118  The importance of obtaining Assurance.
pectation of seeing God, and being like him in
heaven; " he that hath this hope, purifieth himself,
even as he is pure."  Assurance leads to progressive sanctification.
Peter calls this hope " lively;" 1 Pet. i. 3.That is, a living, active hope, because it prompts
to activity, in the service of God.  And if the degree of it, which is usually attained in this life, will
prompt to obedience, much more will the full assurance of it do so.
In our spiritual warfare, the Scriptures tell its to
put on for a ihelinet,? " the hope of salvation."  1
Thess. v. 8.  But why should hope make -a part
of our spiritual armour? Plainly, because hope inspires courage.  It prevents our shrinking fro;n
duty, through fear.  It fires us forwvard in the conflict, by the assurance tlhat we shall come off "conquerors, and more than conquerors, through Christ
that bhath loved us."  From  the Scriptures, tlien,
it isevident that assurance leads to faithfullless.The same is evident from the nature of hope itself.
We have seen that the want of it, discourages the
Christian, exposes him to temptation, and in several ways leads him to be lax in duty.  The possession of it, must, therefore, hiave all opposite influence.  It must lead to faithfulness ill duty.  The
apostle tells us, that the goodness of God leads to
repentance: that is, a view  of his kindness and
mercy toward us, will excite in us a sorrow for
our transgressions of his law.  And the more hope
we have of salvation, the deeper sense we shall
have of the goodness of God; consequently, the
more repentance we shall exercise over our past




T'he importance of obtaining Assurance.  119
iniquities; and thence, tile more we shall be kept
from repeating them.  Hope in God's mercy, excites gratitude and love to hin).  And these will
inevitably prompt to holy obedience.  And they
will be ilvariably attended by other holy affections,
wlhich will also excite to duty.  Hope in the final
grace of God, will, moreover, promote our confidence ill God; consequently, will lead to a holy
fortitude and courage ill his service.  The more
hope we have, then, the more ardent and constant
will be our holy affections, and the more faithful
shall we be in the way of duty.
And what is the testimony of observation and
experience on tile subject?  It coincides with the
declarations of Scripture, and the conclusions of
reason.  Facts declare, that those who have the
fullest well groulnided hope of salvation, ordinarily
render the most faithful obedience unto God.
Thus the want of assurance prevents, and the
possession of it, promotes our faithfulness in vital
and practical godliness.  And in this way, assurance produces a threefold benefit.  It glorifies
God; it benefits ourselves; and conduces to the
salvation of sinners.
It gloriJies God. It encourages saints to confess Christ before men, in a public profession of
religion; and thlus God is glorified.  It awakens
saints to more thanksgiving; and thus God is glorified. 4" Whoso offerethi praise, glorifieth me,"
said God, by the Psalmist. It leads saints to wnore
strict obedience to the divine commands; and thu.s
God is more plrticularly glorified.   Said Christ,
" Herein is my Fathe.r glorified, that ye bear much




120  The importance of obtaining Assurance.
fruit." And when saints are faithful in duty, their
fellow-saints rejoice, and praise God for it; and
even the wicked are constrained to confess it " manifest, that their deeds are wrought in God:" and
thus it causes others to glorify God.  Hence, says
Christ, " Let your light so shine before men, that
they may see your good works, and glorify your
Father which is in heaven."
Full assurance of hope, by leading to faithfillness in duty, benefits ourselves.  "Godliness is
profitable unto all things."   " Godliness is great
gain."  The mote vital and practical godliness we
have, then, the greater our gain.   The gains of
godliness, have respect both to the present and the
coming world.  The Psalmist tells us, that " IN
keeping the commands of God, there is great reward."   Holy affections, are delightful affections.
Holy duties, give great enjoyment.  We shall be
happy then, in proportion to the amount of our fervour in holy affections, and our faithfulness in holy
obedience.   And here is an enjoyment arising
friomnassurance,- distinct from that arising from the
contemplation of our safety in the midst of surrounding dangers, and the anticipation of future
felicity; as mentioned in our third reason, why it
is important that the full assuranc of hope should
be attained.
And'from what Scripture says, of the different
degrees of reward among the righteous, we have
considerable reason to conclude, that they are rewarded hereafter, according to their faithfulness in
this life. In proportion to their faithfulness, but
tnotfor it. And if so, while the full assurance of




The importance of ootatning Assurance.  121
hope, is promoting our faithfulness here, it greatly
increases our happiness hereafter.
Full assurance of hope, promotes the salvation
of sinners.  Sinners, seeing our doubts and fears
respecting our salvation, suppose if they should
seek it, they must remain in the same uncertainty,
respecting their spiritual state; and thus they are
discouraged from striving to attain eternal life.While, if we had assurance of salvation, they would
conclude that if they sought salvation, they also
would know whether they had passed from death
unto life: and therefore they would be encouraged to strive and attain it by repentance and faiths
Doubts, respecting our spiritual state, keep us
bacik from warning the wicked to flee from the
wrath which is to come.  Whereas, the full assurance of hope, will encourage us to warn them the
more faiithfully.  And the more they are warned,
the more reason we have to hope they will be saved.  But assurance of hope, has a general tendency to invigorate piety. And the more zeal we have
in the cause of Christ, the more in various ways,
shall we be excited to promote the salvation of sinners.  Especially, the more shall we pray for their
salvation.
And assurance prompts, we have seen, to more
zeal and diligence in duty.  And the more faithful
sinners see us to be, the more will they be constrained to believe there is a reality in religion;
and thus the more will their conscience urge them
to obtain it.  Hence, said Christ, 4" Let your light
so shine before men, that they may see your good
works, and glorify your Father who is in heaven."
li




122  The importance of obtaining Assurance.
Since, then, God commands us to have the full
assurance of'hope; since this assurance secures us
against the fatal danger of a false hope; since it
prevents much present pain, and produces much
present enjoyment; since the want of it, keeps the
saint back from many important duties; and since
by prompting to faithfulness in duty, it so much
promotes the glory of God, our own spiritual welfare, and sinners' salvation, how important that
this assurance should be attained.  MIay G(id give
full efficacy to these motives.  Through their influence, may the reader be led to " make his calling
and election sure."
THE END.




CONTAINING
SOME REMARKS ON THE NATURE
OF
SPIRITUAvL DARXN2ESS,
TOGETHER WITH SOME
WHO ARE LABOURING UNDER IT.
WHEN the saint is first brought " from darkness
unto light," (if his exercises are clear,) he imagines
that his trials and troubles, are forever over. Coutemplating the awful misery from which he has escaped, and contrasting it with the infinite blessedness which he has just won, he is overwhelmed with
adoration, gratitude, and joy. Completely occupied for a while with these things, he is unmindful
of the remains of corruption, which still have a place
in his heart. Indeed, while by his new, happy condition, his heart is called forth in such vigorous
holy exercises, this corruption seems to relent; or
rather, to lie dormant in the soul.  In this state, he
confidently supposes, that his conflict with sin and
sorrow, is done.  He expects that the same cheering sunshine will beam with unclouded brightness
on his soul; that the fire of divine love will always
burn with the same glowing strength; and that he




124                Appendzx.
shall always have the same fervent zeal, to glorify
his God and Redeemer.  Tell him  that clouds
and darkness often overspread tile Christian sky,
that coldness and lauguor often invade his soul;
tell him of' the mnuch corruption which remains in
tile renovated hleart, and of the painful warfare
which lie lias to wage with sin tl-lrough life, and he
believes not what you say, or he knows not what
you mean. But wvlat lie could not believe, or could
not understand firom the declarations of others, as
it too often happens, lie is soon brought to know
from his own sad experience.  Soon his love langulishes, his zeal flags, evil thoughts and affections
arise in his soul; consequently, his mind is overclouded with thick and painful darkness.  Lucid
intervals again return, and dark seasons again succeed them.  And he conltinues for a while, rising
and relapsing, hoping and fearing.  At first he
supposes perhaps that no others ever experience
such trials; but on inquiry he finds, " There hath
no temptation taken him, but such as is common
to man."  I Cor. x. 13.  He finds, that generally
the Christian's day is made tip of alternate sunshine
and shade.  He finds, that-:tlie Christian's path
leads not only over many a Pisgah, from  whose
summit he views the promised land; but that it
leads also through many dreary vallies, in which
his heavenward prospect is almost intercepted.
Such is the experience of Christians generally,
but not invariably.  Nor is it ever necessary.Some Christians have continual and'increasing
light and conifort, and have never experienced this
darkness and distress of which we have been speak



Appendix.                  125
ing. The Scriptures declare the "paih of thejust"
to be "as the shining light, that shinelth more and
more unto the perfect day." Prov. ivslS.  Thle
Scriptures require a constant increase of Christian
graces, censure such as fail of it, and commneind
such as do grow  in grace.  It is not necessary,
then, for the young convert to grow cold and stupid. -On tile contrary, he ought to grow more ardent and faithful, and thereby, more happy in the
Lord.
Yet, many experienced Christians suppose, because this darkness has befallen them, and many of
their fellow saints, it must befall every saint. They,
therefore, think it necessary to warn the young
convert, that lie must endure it. And by this means
they often occasion a great deal of needless, distressing and hurtful discouragement to him.  It is
to be feared, that by this means, many a young
convert has been discouraged into that darkness,
from which he might else have escaped. He should
be told indeed that he is in danger of sucl darkness; but not that he must of, necessity endure it.
On the contrary, he should be told that it is not
necessary; that by due faithfiuilless, he may and
ought to avoid it.  And it is especially irnportant,
that the young convert should be particularly faithfill, to secure himself from relapsing into sin and
distress; for, if for a while he habituates himself to
faithfulness in duty, he will acquire a kind of spiritual stability, which renders it less probable that
he will afterwards slide into stupidity, and thereby,
into spiritual darkness.
But saints are subject to spiritual darkness in
11 #




126                 Appendix.
every stage of their Christian course.   They are
subject to it after ever so long a course of faithfulness and enjoyment.  And sometimes the darkness
endured  y- the faithful saint, is long and distressing.
And it is this darkness, it is the darkness peculiar
to those who have for a considerable time enjoyed
the light of God's countenance, that I now propose
to consider.
Spiritual darkness is somewhat allied to backsliding, though essentially distinct firom it.  Darkness is generally occasioned by backsliding.  But
the one is not generally in proportion to tile other.
A. very small departure from  duty, may sometimes
occasion the saint a vast deal of spiritual distress.While in other cases, the saint may wander far, and
yet have little or no concern respecting his departure.
Spiritual darkness, is spiritual distress.   And
this distress is occasioned  by several things.Much of it is occasioned by desertion, or the withdrawment of the influence of tile holy Comforter,
and the interruption of communion with God. In
prospect of this, the saint cries out, " Cast me not
fi'om  thy presence, and take not thy holy Spirit
from me." Ps. Ii. II.  And when God no lon-ger
communes with him firom off the mercy-seat, lie
says, " O that I might come, even to his seat." —
Job xxiii. 3.
Much of this distress is also occasioned by doubts
and fears.  Generally when the saint is much depressed, the clouds that hang around hini obscure
his evidences of grace, bring hinm to doubt, if not
to despair. And any fear respecting our salvation,




Appendix.                  127
may well occasion a painful anxiety.   Much of it
is also occasioned by the loss of that joy which was
experienced in the full exercise of godliness; together with self-reproach for neglect of duty: all of
which are sufficient to cause the utmost distress.
Much of this distress, is occasioned by what is
generally called hardness of heart.   The ternm
would seem to indicate a state of insensibility, and
therefore, of frieedom from distress.  And yet, it is
a painful hardness of heart; it is a distressing in-..
sensibility.   The sultjects of it, generally tliink
themselves void of feelings, and write bitter things
against themselves on account of it.  But still their
hearts are feeling most exquisitely. What is called
hardness of heart, is not want of feelings; but want
of those particular feelings, which are enjoyed
when religion prospers in the soul.  The heart is
insensible to those considerations which used to
wake it into glowing holy exercises.  Yet, this
heart may, at the same time, be deeply distressed
on this account.
Hardness of heart is mysterious, as well as apparently paradoxical.  In this state of heart, saints
find they cannot approach unto God with the same
delight and ardour as before; yet, cannot see why.
They are not alive to dllty as before; and yet cannot see why.'iWhy this deathlike languor is brooding over them, seems most unaccountable.
At such times, too, they are hlarrassed with what
is called unbelief.  They can neither appropriate
nor appreciate the promises as in times past. Yet,
they believe these promises to be true and precious.
But they do not feel their truth and preciousness.




128               Ap}pendix.
But why they cannot, is unaccountable. This perplexes or distresses them; and they cry out, "Lord,
I believe; help thou mine unbelief."  Mark ix. 24.
Sometimes, spiritual darkness is attended with
violent temptations. Satan suggests to saints
such blasphemous thoughts, and such wicked purposes, as are abhorrent to them.  And fearing, lest
these wicked thoughts are the workings of their
own hearts, they are filled with anguish on account
of them.  Bunyan says of his pilgrim, as he passed through the valley of the shadow of death,  "I
took notice that now poor Christian was so confounded, that he did not know his own voice; and
thus I perceived it; just when he was come over
against the mouth of the burning pit, one of the
wicked ones got behind him, and stepped up softly
to him, and whisperingly suggested many grievous
blasphemies to him, which he verily thought had
proceeded from  his own mind.  This put Cllristian more to it than any thing that he met with
before, even to think that lie should now blaspheme
him that he loved so much before; yet, if he could
have helped it, he would not have done it: but he
had not the discretion either to stop his ears, or to
know from whence those blasphemies caume."
And in spiritual darkness, there is a loss of that
enjoyment which is-felt in the full exercise of love,
gratitude, zeal, and other holy affections.  This
loss occasions painful regret.  In this darkness,
there is a hungering and thirsting after righteousness, which for the time, is not satisfied.  This,
also, is painful.  In this darkness, saints feel deeply condemned for their want of ardent love to God,




Appendzx.                 129
trust in his dealings, and zeal in his cause.  And
all these things combined, make it a most distressing state.
Spiritual darkness has doubtless its benefits.  It
leads the saint to a fiuller acquaintance with himself,
and with the devices of Satan; causes him to feel
his own weakness more fully; to see his need of continual assistance of grace; to look for it more constantly, and to prize it more highly.  It serves to
test his faith, and show hini whether it be genuine.
It serves also, to purify and strengthen it.  Hence,
says the apostle, "s Wherein ye greatly rejoice,
though now for a season, (if need be,) ye are in
heaviness through manifold temptations: that the
trial of your faith being much more precious than
of gold that perisheth, though it be tried with fire,
might be found unto praise, and honour, and glory, at the appearing of Jesus Christ." 1 Pet. i. 6,
7.  And says another apostle,  " My brethren,
count it all joy when ye fhll into divers temptations; knowing this, that the trying of your faith
worketh patience.  But let patience have her perfect work, that ye may be perfect and entire, wanting nothing." James i. 2-4.  And spiritual darkness is an affliction.  But numerous are the promises of Scripture, that afflictions shall work together
for the good of the afflicted saint.  Nay, he has
promises, that it shall work out for him, " a far
more exceeding and eternal weight of glory."  2
Cor. iv. 17.
Still, however, in itself considered, this darkness
is an evil to be dreaded and avoided. Instead of
running into it, we should pray, " Lead us not into




130               Appendix.
temptation, but deliver us from evil." And whenever we are afflicted with such darkness, we should
strive to escape from it as soon as possible.
But God alone, call grant the needed deliverance.  The saint in darkness, should therefore cry
out to God, like the Psalmist, "1 have gone astray
like a lost sheep; seek thy servant; for I do not
forget thy commandments." Ps. cxix. 176.  And
when he is restored to the light, he must say,
" Thanks be to God, wlho giveth us the victory
through our Lord Jesus Christ." I Cor. xv. 57.
Sometimes the manifestation is sudden and powerful. Although a heavy and impervious gloom
has long settled around the saint, the cloud is at
once dispelled, and the sun of righteousness shines
suddenly, and in full effulgence, onl his soul.  But
generally, the light returns by slow degrees, Bike
the dawning of the morning light, or the gradual
melting away of the clouds, that have long enveloped the sky. Yet, let the light come as it may,
it is evidently the result of divine and sovereign
mercy.
But, although relief from this darkness comes
from God's sovereign grace, still there is something,
yea, much to be done, by him who would receive
it.  It is with this, as with saving grace.  Salvation comes from God only. Yet, the sinner is to
seek it in certain ways of God's appointment.  So,
there are certain things which saints in darkness
are to do, as the means of obtaining the sovereign
relief which God alone can give.  Indeed, God
never brings the saint out of darkness, till he brings
him out of that stupid and negligent state that has




Appendix.                 131
caused his darkness. To do this, he often employs
means upon him; and most frequently, does he
bring him back by some temporal affliction, such
as the loss of property, loss of friends, sickness,
disappointments, or other sore calamities.  And
the distress of spiritual darkness, is itself an affliction, and is evidently intended to rouse up the saint
from his lukewarm or backslidden state.  It is not
to be expected, then, that his darkness will disperse,
so long as he remains inactive.  He has something
then to do, before he can reasonably expect that
light will arise to him.
DIRECTIONS TO SAINTS IN SPIRITUAL DARKNESS.
1. Consider the nature of your mental depression.  All dejection of mind, is not spiritual darkness.  The unregenerate have their melancholy
hours. And the same causes will produce the like
effects upon the Christian.  When the melancholy
emotions produced by these natural causes have
place in the mind of a Christian, they come in contact with religion, and thereby assume a religious
hue.  Yet, properly they make no part of spiritual
darkness.  It is important, therefore, to learn the
nature of your affections, that if they are of this
kind, you may lay them out of your account.  If
you find that all your distress is of this kind, your
inquiry " how you shall escape from spiritual darkness," should be at an end.  You have no such
darkness to escape. It is nothing but a depression of animal spirits.




132                Appendix.
But it may be, that along with this heaviness of
animal feelings, you have other affections, which
constitute real spiritual darkness.  And if this is
the case, it is especially necessary that you discrinlinate your feelings, to know which are animal,
and which are spiritual; that you withdraw your
attention from the former, as making no part of
your inquiry, and fasten your mind entirely on the
latter.
If your darkness is attended (as it generally is)
with doubts whether you have been born again, inquire whether your distress is that of the awakened
sinner, or that of the deserted saint.  If you have
distinct recollection of your conviction and conversion, consider whether your present distress is like
that which you  endured before your supposed
change of heart took place.  If it be like the pains
of conviction, you have but little reason to hope
yourself a Christian.  If it be entirely different,
you may be encouraged.  But inquire, farther,
whether sin and holiness appear to you now, as
they did before you thought you passed fionm death
unto life? whether your distress is dread of punishment, or grief at sin? whether it is occasioned by
a dread of God's future approach in judgment, or
by his hiding firo4n you the lresent light of his
countenance? whether you fear his presence, or
really desire it?  For, if the former of these alternatives be true, your case looks dark indeed. But
if, on the contrary, you find sin and holiness look
different friom what they did before conversion; if
you find it is the guilt of the one, and the want of
the other, that grieve you; that you are distressed




Appendix.                 133
more by the fact, that God withdraws the light of
his countenance from you, than by the fear that he
will finally draw nigh unto you to judgment; that
instead of dreading, you desire his presence; then
you may comfort yourselves with a cheering hope,
that you have' passed from death unto life.'
If your darkness is attended with what are called
hardness of heart, and unbelief, consider whether
this darkness be welcome? If it be, you may well
fear, lest you are yet' in the gall of bitterness, and
bonds of iniquity.'  But if, on the contrary, this
hardness of heart is grievous and distressing to you,
this fact is a cheering evidence that you have experienced a saving change of heart.  This distress is
but a godly sorrow for sin, shaped by your present
circumstances.  And in all your efforts to overcome this hardness of heart, you are but sustaining
that Christian warfare, which none but the Christian ever wages.  Inquire, then, whether there be
not a conflict within, of which the apostle speaks,
when he says, " For the flesh lusteth against the
spirit, and the spirit against the flesh; and these
are contrary, one to the other; so that ye cannot
do the things that ye would," Gal. v. 17, and which
he tells us, in the 7th chapter of Romalns, he himself has felt.  " For the good that I would, I do
not: but the evil which 1 would not, that I do.-I
find then a law, that when I would do good, evil is
present with me. For I delight in the law of God,
after the inward man: but I see another law in my
members, warring against the law of my mind, and
bringing me into captivity to the law of sin, which
is in my members." And under the burden of this
12




134               Appendix.
conflict, do you not cry out with him, " 0 wretched man that I am! who shall deliver me firom the
body of this death?"
You complain of your want of love to Christ. —
But would you desire it, if you had never had a
taste of it?  You are distressed that you have no
sweet communion with your God.  Yet, what but
grace has given you a relish for this communion?
You complain that you are shut up in darkness —
But would this be distressing to you, if you had
never seen the light? You complain that you have
no feelings.  But have you not very distressing
feelings? And although they are not the feelings
of the Christian in the fiull and vigorous exercises
of grace, are they not still such feelings as the unregenerate never experience?
If then, these are the feelings that distress you,
instead of being evidences against you, they furnish proof in favour of your saving change of heart.
Instead, then, of giving way to your despondency,
like the Psalmist you should chide it, saying,"i Why art thou cast down, O my soul? and why
art thou disquieted within me? hope thou in God;
for I shall yet praise him for the help of his countenance."  Ps. xlii. 5.  Call to recollection the
promise of God, that though " weeping may endure for a night, joy cometh in the morning." Ps.
xxx. 5. Obey the encouraging call of God:  "Who
is among you that feareth the Lord, that obeyeth
the voice of his Servant, that walketh in darkness,
and hath no light? let him trust ill the name of the
Lord, and stay upon his God." Isa. L. 10. And
resolve with the prophet, 1"Although the fig-tree




Appendix.                135
shall not blossom, neither shall fruit be in the vines;
the labour of the olive shall fail, and the fields shall
yield no meat; the flocks shall be cut off from the
fold, and there shall be no herd in the stalls: vet I
will rejoice in the Lord, I will joy in the God of
mv salvation." Hab. iii. 17, 18.
But spiritual darkness is often attended with
fierce and foul temptations.  And in the obscurity
and commotion which takes place in the soul under
the influence of this deep darkness, and of these
powerful temptations, the saint often mistakes these
awful insinuations of Satan, for the feelings and
purposes of his own heart: and thus he brings
upon himself a vast burden of groundless fear,
and needless anguish. He thinks that if he were
a Christian, he could not have such impious and
blasphemous thoughts arise in his mind. He is,
therefore, led not only into doubt, but also to the
borders of despair. If such is your situation, consider whether these awful thoughts, which find
their way into your mind, are welcome to your
heart; or whether you view themi with grief and
abhorrence?  If the former, you have reason to
be alarmed. But if the latter, there is nothing in
your case that should lead you to doubts and fears.
On the contrary, your abhorrence of these wicked
thoughts, is a proof that you are a subject of saving
grace.  If you were an unrenewed sinner, these
foul thoughts would not be displeasing to you; or
if any pain should be occasioned by them, it would
be dread of their punishment, not hatred to their
nature.  It can be nothing but grace, then, that
makes you look on these temptations with grief




136                Appendix.
and horror.  Instead of supposing that you suffer
what others do not, you should consider, that all
saints suffer the same kind, and many suffer to the
same degree of temptations.  And instead of yielding  through despair of overcoming them, you
should be encouraged by the word of God to expect assistance.  He says, "There hath no temptation taken you, but such as is common to mail: but
God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape; that ye may be
able to bear it." 1 Cor. x. 13.
2. Consider the cause of your darkness.  While
the cause continues, the effect will continue.  You
cannot, therefore, expect that your darkness will be
removed, until that is removed which produces it.
It is on this account important, that you search out
the cause.
Some people are constitutionally gloomy. They
are prone to look on the dark side of every thing;
consequently, on the dark side of their spiritual
concerns.  With such, native temperarment is the
cause, either in part or in full.  And if you find
this the case with you, you must make proper allowance for that temperament, and guard against
its future influence.
Ill health is often a cause of this darkness.  It
aggravates the gloomy temperament, where it is
native; and produces it for a time, in those in
whom  it is not constitutional.   Disease in the
nerves, has especially this tendency. The hypochondria is generally supposed to exist in few forms,
and those in such extreme degrees, as to render




Appendix.                 137
those cases very clear and striking; but it assumes
a multiplicity of forms, and exists in a multiplicity
of different degrees.  It has influence on more
minds, therefore, and to a greater extent, than is
generally supposed. Probably, by far the greater
part who labour under religious melancholy, are
more or less affected by this disease.   Persons
afflicted with it, are very hard to be convinced of
it.  The nature of the disease is such, that the
more they are afflicted by it, and therefore the more
discoverable it is to another, the less are they convinced of it.  But it is very important that they
should be convinced of it; so that they may be
comforted at finding their distress is not occasioned
by the frown of God on their sins, but by the influence of disease on the mind; that they may muster
fortitude to bear up against this influence.  And
especially is it important, in order that, by attention to their health, they may remove the cause
of it.
But such persons are very unwilling to ascribe
their darkness to the state of their health.  They
are afraid they shall ascribe to disease what arises
from depravity; and thus call that their calamity,
which is their sin.  But where this darkness doea
arise from disease, it should be seen and resisted.
And by refusing to do so, such persons are in danger of doing injury to themselves, and thus of cominitting no little sin.
But there are other approximate causes of spiritual darkness; and neglect of duty is generally the
principal one.  Often this heaviness of soul is first
occasioned by the neglect of some individual duty12*




138                Appendixc.
In such case, the most effectual way to regain
the light, is to return to that particular duty. —
Greater attention to other duties, is not the thing
necessary.  If the neglect of family prayer was the
cause of darkness, a greater attention to secret
prayer will not answer.  In this case, family prayer is the subject of denland and refusal between
God and the depressed saints.  For neglect of this
he withdrew the light of his countenance; nor can
they reasonably expect he will return it, until the
point is yielded by their discharge of this duty. The
same may be said of every other duty, the neglect
of which, and every sin the commission of which,
has caused the darkness of the soul.  The most
probable place where the lost comfort will be found,
is the very place in which it was lost.  To that
place, then, it is important to repair. If you have
lost your spiritual light, you must go back to that
state of faithfulness, where you last einjoyed it.  If
you lost it by running into a particular sin, that
sin must be forsaken; if by engaging in a certain
employment, that employment must be relinquished; if by frequenting certain company, that company must be shunned; if by indulging in. certain
amusements, those anmusements must be forsaken,
would you enjoy again the light of God's countelallnce.
But we shall have occasion to speak more of the
cause of darkness, in other places.
3. Look back on past experience, and consider
what were your exercises at the times when you
thought you enjoyed spiritual light.  I am aware,
that this measure is condemned by many. They




Appendix.                139
say,' We can have no evidence of grace, but from
present experience.'  But in my opinion, this contradicts Scripture, common sense, and experience.
Said Jeremiah, Lam. iii. 21, " This 1 recall to my
mind, therefore I have hope."  Here, if I rightly
understand the connexion of the passage, the prophet declares, that in times of darkness, he called
to mind his past experience; and this gave him
hope.  But, be this as it may, in many places in
Scripture, we can gather from the scope of what
saints have said in darkness, that they looked back
to past experience. See Job xxix. Ps. xxxviii. 42
-51; especially, lxiii. 2.  See also Heb. x. 32,
and Rev. ii. 5.-iii. 3.  It is contrary to common
sense. How much of our knowledge is recollected
knowledge.  The mathematician knows that the
three angles of a triangle, are equal to two right
angles; though he cannot at once glance over the
whole process by which that proposition is demonstrated: he knows it, because he fully recollects
that he saw the demonstration, and assuredly knew
it to be correct.  So of many other propositions.
Indeed, if we could not know things by recollection, it would be impossible to progress in any science whatever.  We can, then, know a truth, by a
recollection that we have seen it proven. We can
know, therefore, that we are Christians, by calling
to mind our former affections-affections which are
sure evidences of grace.  And this accords to the
experience and practice of saints in general; nay,
I will venture to say, it accords with the experience
and practice, even of those who object to looking
back on past exercises.  How do they make up




140                   Appendix.
their judgment respecting their state? Is it from
what they now feel? or what they have felt in general, since they passed  from  death unto life?Generally speaking, we must judge of our exercises after they are gone, or not at all. We see then,
that this sentiment is contrary to Scripture, common sense, and experience.
It is true, we should advert to experience long
past, with much caution; for we may have been mistaken in these affections, at the time that we had
them; and now that they are passed by, we shall
be still more liable to misjudge- respecting them.We should not place much reliance on them, unless we pretty clearly recollect, what was their
distinctive  nature.   Present holy exercises are,
therefore, the  most satisfactory.   But sometimes
the saint is in such a state of mind, by reason of
temptations and darkness, that he sees no present
exercises to support his hope; and if he may not
look to the past, it would seem  that he must sink
into despair.  In such a condition, it is his privilege and duty, to turn his attention from  the present to the past.  Especially ought this to be done
by those who are verging to despair. They stand
most in need of it: and they will be least in danger
of being led astray by means of it.*
4. Engage much in religious meditation.   In
that coldness in religion., which generally precedes
I" I have read of one who was kept from destroying himself, being much
tempted by Satan thereunto, by remembering that there was a time when
he solemnly set himself in prayer and self-examination before the Lord,
and made a diligent inquiry into his spiritual condition; and in the close of
that work, it was evidenced to him that his heart was upright with God:
and this kegpt him from laying violent hands on iimself."-Brooks on as
surance.




Ayperdi/x.                141
spiritual darkness, and in some of this darkness
itself, there is a great wandering of the thoughts
froim  God.  This want of meditation on divine
things, is one cause, then, of spiritual darkness.This cause should therefore be removed.
But attention to religious meditation, does more
than to remove this cause of spiritual darkness.  It
exerts a direct and positive agency in removing the
darkness itself.  Our thoughts naturally enkindle
our feelings. " While I was musing, the fire burnied." Ps. xxxix. 3.  Attempts to turn the thoughts
into a devotional channel, tend to stir up devout
affections. Meditation excites to duty. "I thought
on my ways, and turned mry feet unto thy testimonies. Ps. cxix. 59.  And it is evident, that when
we put forth ardent holy exercises, and faithfilly
discharge our outward duties, there will- be an end
to our spiritual darkness.
If your darkness is clearly occasioned by stupidity or neglect of duty, think much on the guilt of
your course.  What ingratitude to the Giver of
your mercies! What rash contempt of his infinite
majesty!  Tllink nuch on the contempt you show
to his grace, and to the enjoyment to be had in
faithfuilly serving hiim.  Meditate much on the misery of your present state; how cheerless it is; and
how very important it is tllhat you escape from it.
If you are not sufficiently alive to your lamentable
situation, these meditations will serve to arouse
you.
But sometimes the saint is overborne and discouraged by his doubts and fears. If this be your
case, you should turn your attention away from the




142                Appendix.
dark spots in the picture, and meditate on those
things which are best calculated to inspire hope.Indeed, if the heart is sunken very low in despondency, it is sometimes advisable to turn the attention away from self altogether; and resolve to seek
God's glory, and the welfare of Zion, let what will
become of us.  Could the saint in darkness come
to this resolution, he would not keep it long, before the light would return.
5. Converse freely 7with pious and experienced
friends, respecting your state.  It is hurtful to the
interests of Zion, to be continually proclaiming our
coldness and distress.  Especially, to do it as we
fear many do, out of mock humility.  It is particularly hurtful, to speak of them in common social
meetings; as it strikes a chill upon all saints who
hear it.  It has a tendency to discourage others,
and to damp their ardour in the cause of Christ.
If, then, you are in darkness, take heed how vou
injure others, by speaking of it.  But in your private interviews with your minister, or pious friends,
you may safely streak of your case.
Great good often results from a disclosure of the
feelings under darkness.  Many a one has lost a
great portion of his burden, at the very moment
that he began to break his mind to his frienlds.We are so constituted by our benevolent Creator,
that exoressin-g our sorrows, tends to relieve us.And so it ofteni happens in a remarkable nmanner,
respecting the darkness and distress of the saint.By conversing witli his pious firiends on his feelings,
he insensibly grows animated, and encouraged
even by his own conversation, much more is he




Appendix.                 143
encouraged by their soothing and animating exhortations: by these friends, too, he is taught what
to do to escape from his darkness, and effecually
excited to make the needful efforts.   And by conversing with these friends, he excites their earnest,
probably, their effectual prayers, for his relief.
But many saints in darkness, are very unwilling
to let their condition be known to their fellow
saints. Either, they have such foul temptations that
they are afraid to tell them to others, or they are
borne down with that sullen, silent gloom, which
inclines the afflicted to keep all their trouble to
themselves.  And yet these are the ones whose
free conversation on the exercises of their mind,
will do the most good.  Tempted saints are apt to
suppose that other saints experience no such trials.
But by malking them known to their brethren, they
find that these are no uncommon trials, among the
followers of Christ.  Their brethren tell them they
have felt the same.  They tell them, " There hath
no temptation taken you, but such as is common to
man; but God is faithful, who will not suffer you
to be tempted, above that ye are able; but will,
with the temptation, also make a way to escape,
that ye may be able to bear it." 1 Cor. x. 13.And no means are so apt to dispel the clouds of
silent, sullen grief, as conversing freely on the
subject.  In spiritual darkness, fail not, then, to
consult your pious friends, respecting your spiritu.al sorrows.
6. Read with great attention such books as relate to spiritual darkness.  Many books that treat
on experimental religion, especially such as treat




144                Appendi-T.
on the evidences of grace, may be read with great
profit. But the book which should have your chief
attention, is the word of God.  Read it not occasionally, and with long intervals, but read it constantly: read it not in a hurried and careless manner; but with an earnest endeavour to understand
its meaning; especially, to understand what it says
in relation to the trials and distresses of the saints.
But spend not your time in poring over the diliicult and mysterious doctrines.  Important as these
doctrines are in thenmselves, and much as you ought
to study them, this is not your time for it.  It' in
your heaviness of spirit, you attempt to study upon
them, your distress will probably increase.  And
the understanding of these abstruse doctrines, is
not necessary to your salvation, much less to your
deliverance from  spiritual darkness.  And while
thus distressed, your minds are in a state most un —
suited to the investigation of what is " hard to be
understood."  In consulting the word of God, you
should therefore turn from  these doctrines to the
direct precepts of God's law, to his offers of salvation, and to the evidences of saving grace.  But
the devotional parts of Scripture, are still better
suited to your condition; for they are better suited
to awake those devotional feelings, whiich you more
especially need, in order to dispel tile darkness that
surrounds you.  Tile Psalms are peculiarly suited
to your case.  They are -not only devotional, but
in many places, are very expressive of the various
feelings of saints in darkness, and point them to
their duty in respect to it.  This is somewhat the
case with Isaiah, Jeremiah, Lamentations, and




Appendix.                 145
some of the minor prophets.  The same may be
said of John. xiv. Romans vii. 1 Peter i. Heb. xii.
and indeed many other portions of the New Testament, which point out the trials and troubles that
saints endure.  Whenever you read the Scriptures
promiscuously, or by course, be continually looking out for some portions, that have a bearing on
your case; and when you find them, read them repeatedly, and with peculiar endeavours to gain
their fiull meaning; and make a proper improvement of them.
7. Keep as much as possiblefirom worldly concerns and temptations.  These are often the cause
of the saint's darkness.  It often happens, that by
overwhelming himself in worldly cares, associating
with wicked companions; following worldly pleasures; engaging in employments, or going to places, which expose to temptation; he is led away
from duty, and filially away from  light and comfort.  In such cases, the first thing is, to remove
the cause; wliich is, to forsake these worldly cares,
or these exposures to temptation.
But if the darkness were not occasioned by these
things, still it is important to keep away from them;
for they have no small influence in preventing the
light of the Sun of righteousness from returning to
the soul.  Many that are in deep darkness, would
probably rise at once to those vigorous affections,
and that faithful obedience, which secure hope and
comfort in the Lord, if they were not kept down by
incumbering cares, embarrassing connexions, or
other exposures to strong temptations.  If their
condition in life is such, that they cannot free
13




146               Appendix.
themselves from  these things, we may hope that
God will extend them special relief. But if, while
they might free themselves from these cares, and
might forsake these occasions of temptations, they
neglect to do so, their prospect looks dark indeed.
It is true, they might rise, notwithstanding all these
burdens; yet there is little hope that they will.But if they would at once break away from them,
they might find the way to the light of God's countenance, with far less difficulty.  And this act of
self-denial, in tearing away from them, would meet
the favour of God, and call down upon them the
enlightening influence of the Spirit of God.
If, then, you wish deliverance from your darkness, be careful not to be burdened or perplexed
with worldly cares. Be very careful not to undertake to do more in a given time, than you can
easily perform; for it will crowd off your attention from holy things, while striving to accomplish
it.  And if you fail to accomplish it, the failure
will vex you, and thus carry you still farther from
God.
If you must have cares, be careful not to be perplexed with them.  Let them not disturb and ruffle your mind.  Keep it continually in mind, that
these cares are of immensely less importance than
the concerns of the soul.  And be especially careful, not to let your desire of gain engross your attention; for remember, " They that will be rich,
fall into temptation and a snare, and into many
foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money, is
the root of all evil: which, while some coveted af



Appendix.                 147
ter, they have erred from the faith, and pierced
themselves through with many sorrows." 1 Tim. vi.
9, 10.
8. Be very constant and exact in outward duties.
And to this, I would call your special attention.
Neglect of outward duties, is almost invariably the
principal cause of spiritual darkness.  It is, therefore, of vast importance, by returning to obedience,
to remove this cause.  And this return to obedience, will not only remove the cause of darkness;
but will have a direct and positive influence, in recalling light and comfort. Obedience is calculated
to quicken the saint in his Christian course; and
thus to animate and comfort him. And obedience
secures tile favour of God; and thus ensures that
grace which gives light and peace. The light of
Heaven always shines on the narrow path of righteousness.  Said Christ, "He that followeth me,"
[that is, in the way of faithful obedience,] " shall
not walk in darkness, but shall have the light of
life." S(. John viii. 12.
Yet when the Christian gets into darkness, he
generally grows more negligent in outward duties.
At such times, his zeal, love, faith, patience, and
other graces, are generally very faint.  This renders outward duties painful, and inclines him to
neglect them.  And through the influence of Satali's devices, he is led to think he ought to neglect
them.  He is led to think that outward duties,
done with such faint affections as he has, must be
vain formalities, which God abhors; and therefore,
he had better omit than perform them. Nay, as
in this state of darkness, it is doubtful whether he




148                Appendix.
is a Christian, he is led to think it will be nothing
but hypocrisy for'him  to attempt doing outward
good works.
But such a course of reasoning, is very incorrect
and dangerous. Why should he neglect his outward duties?  For fear of heartless formality?What is that formality which God condemns? It
is doing outward duties with a design to satisfy the
claims of God with the mere external performance.
But the outward obedience of the saint in darkness,
is not of this nature.  So far is he from attempting
to satisfy God with it, that he is dissatisfied with it
himself. He mourns that his outward obedience is
not attended with its correspondent and ardent affections.  Outward duties, performed in such circumstances, instead of being offensive formality, is
the practice of self-denial; and is the waging of
that spiritual warfare which God commands.  It
must, therefbre, be acceptable to him.  Especially,
must it be less offensive to him, than the utter neglect of duty. What! Would God be more displeased with him for trying to do his duty, than
for utterly neglecting it? These very outward duties are commanded.  They are right in themselves.  They ought, therefore, to be done.  No
want of corresponding affections of the heart are
any excuse for omitting them.  Because the heart
is not right in its feelings, is that any reason why
the hand should not be right in its doings? Outward obedience is the duty of the saint, just as
much when he is in darkness, as when he is in the
light. And it is a poor servant that will work only
when the sun shines. It is a poor soldier that will




Appendix.                149
fight only when he sees the position and strength of
the enemy, and has assurance of victory.
Equally vain is it to neglect outward obedience
for fear of hypocrisy. Can that be hypocrisy which
the saint performs in this state of mind? When he
tries to do his duty, and on finding he comes short
of it, acknowledges it, and mourns over it, will God
frown upon him for hypocrisy?  Will he not rather frown upon him because he directly refuses to
do what is directly commanded, and what is evidently due from him to his Maker? Instead of
refusing to discharge outward duties, because lihe
is in darkness, be should rather resolve to do all in
his power for the glory of God, whether he be
saved or lost.
But our subject leads us to consider, not so much
what is right, as what is profitable to you in darkness. In regard to your interest, why should you
neglect outward obedience? This will give you
no relief.  On the contrary, it will tend to increase
your distress. Are you cold and stupid now? If
you leave off outwuard duties, you will be still more
so. Low as you now are, the outward obedience to
which you have attended has kept you from sinking still lower.  No, instead of omitting it, you
should be more constant and strict than ever in it.
In a time of spiritual darkness, instead of being
more lax, you need to be much more punctual than
ever.  For outward obedience has influence upon
the internal exercises.  Neglect of it, chills the
heart.  Faithful attention to it, serves to warm and
invigorate the heart.  If, then, for a while you will
be very constant and:strict in every outward duty,
13*




150               Appendix.
you will find a change in your feelings.  Your
light and enjoyment will soon return.
Here lies your chief difficulty, in relation to spiritual darkness. Just so soon as you get away into darkness, just so soon you grow lax in outward
duties; and the farther you get into the dark, the
more you neglect these duties. And thus, by your
own conduct, you thicken the gloom.  Whereas,
did you keep on in the constant, undeviating course
of outward obedience, there would be little to fear.
Your distress would be light, and not of long continuance.  You should meet a season of darkness,
just as a traveller meets a heavy squall of snow: You
should get your course before the darkness comes
on: and in the darkness you should keep on in that
course, though like the traveller, you scarcely see
where you are treading. When the cloud is gone
by. and the light is returned, you will find that,
like the traveller, you have all the while been making progress; that you lhave come out of the
cloud the sooner on that account; and that on the
same account, you are farther advanced in your
Christian course.  In all your darkness, then, be
very precise in the discharge of outward duties.Be very cautious how Satan tempts you away from
it. He is very anxious to do so, because punctual
discharge of duty most effectually secures you
against darkness and distress; while neglect of it,
is obedience to him, promotes his cause, and leads
you to that deep darkness which he would have
yolt endure.
But there is one outward duty which probably
you will be more tempted to neglect than all others.




Appendix.                15 1
That is, coining to the sacrament of the Lord's supper. You will be liable to think that as you are so
cold in religion, if not wholly destitute of it, you
have no right to approach the table of the Lord;
and thus you will be apt to keep back.  But consider, that though you have no right to come in a
wrong state of mind, you have no right to stay
away.  The commemoration of a Saviour's death,
is a duty; a duty which you have no right to neglect. It is, moreover, a duty which you have vowed to God, and promised to your brethren to perform. You are, therefore, under double obligation
to attend to it.  If, then, you withdraw from  so
important a duty, you must expect God will manifest his displeasure at you in the greater desertion
and darkness.
The Lord's supper is an ordinance more particularly designed for the comfort of saints.  It is an
ordinance in which God more frequently sheds peculiar light upon his people.  To neglect this ordinance, is more directly provoking God to keep you
in darkness.  If, then, you are in great heaviness,
it is more especially necessary that you attend on
this sacred ordinance.  Many a one has gone with
great discouragement and darkness to it; but while
receiving the tokens of a Saviour's love, have received peculiar light and comfort.  " Go and do
likewise," that you may receive the same relief.
Lastly, Be much at the throne of grace.  This
is, indeed, an outward duty, and might have been
considered under the foregoing head.  But it is so
important, that it deserves a separate attention.Neglect of prayer, is often the principal cause of




15i2              Appendix.
darkness. Sometimes it is the neglect of family
prayer, but more firequently the neglect of secret
prayer, that occasions it.  This cause must be remnoved, by returning to the neglected duties.  To
continue neglecting prayer, will be to continue
causing darkness.  If you return not to the throne
of grace, then you must expect the gloom to thicken.
But prayer not only prevents greater darkness,
but promotes spiritual light.  The discharge of
duty in general, has a tendency to wake up the
heart to more energy.  But the duty of prayer has
much the most powerful tendency. In prayer, you
confess your sins, and seek the pardon of them. —
This has a tendency to awake you to penitence for
them.  In prayer, you recount your sorrows; and
this has a tendency to awake you to more earnest
desire and vigorous exertions for deliverance:And in prayer, you acknowledge your obligations
to God; and this will have a tendency to awake a
more earnest desire to discharge them.
We are, moreover, taught to pray for deliverance from darkness, and to expect that deliverance,
in answer to our prayers.  Said the Psalmist, "I:have gone astray like a lost sheep: seek thy servant, for I do not forget thy commandments." Ps.
cxix. 176.  If ever you are delivered firom your
darkness, your deliverance must be effected by
God's sovereign grace; and that grace is given in
answer to prayer.
But prayer is a duty which the saint in darkness
finds very difficult to perform.   Generally his
thoughts wander, and it is difficult to confine them
to prayer: his affections are languid, and it is diffi



Appendix.                 1 55
cult to arouse them  to devotion.  This inclines
him to neglect it.  This, and Satan's temptations,
lead him to think he may as well not pray at all, as
pray ill so cold and formal a manner. But so sure
as he gives way to these things, he sinks into deeper darkness.  You must strive, therefore, to control these mental wanderings; you must strive to
rouse up these drowsy affections.  This you can
do: Resolution and energy will soon accomplish
it, and rentider prayer again easy and delightful.-.And when this is done, the darkness is gone.  It
is important, therefore, that you pray more in darkness, than in times of light and comfort.  You
should especially be cautious at no time to neglect
it through discouragement.  You may find relief
(as many others have) when you least expect it.And if ever you find it, probably it will be at the
throne of grace. Say not you have no spirit of
prayer, and therefore it will be of no use to attempt
to pray; for the mercy-seat is the very place to
find the spirit.
As prayer is so effectual in recalling the light of
God's countenance, it is very important that you
make vigorous exertions to rouse yourselves up to
it. The more vigorous these exertions are, the
more efficacious they will be; and tile more speedily will the object be accomplished.  It is, therefore, expedient that you set apart a day of fasting,
humiliation and prayer.  And it would be better
still, to go into the closet, resolved not to come out
of it till you had obtained light and comfort. Such
a resolution put into faithful execution, would never fail to dispel the clouds of spiritual darkness.



154              Appendix.
The truth of this has often been proved by experience; and this should encourage you to 6" Go and
do likewise."
You will see, then, that when you are in spiritual darkness, instead of sitting down in indolent
discouragement, you should be up and active.You see, that instead of waiting in disobedient
dleness for God to come and scatter the cloud that
surrounds you, you should make diligent, and vigorous, and persevering exertions to rush from the
midst of it. You see that you need to bestow
much attention on the nature and cause of your
darkness; you need to look back on your past experience; you need to engage much in religious
meditations; you need to converse much with pious
friends respecting your case; you need to read
much on the subject; you need to be very cautious
to keep from worldly care and temptations; you
need to be very constant and exact in outward duties, and especially to be much in prayer.
I would add, that what you do should be done
quickly, and resolutely, and perseveringly.  The
longer you delay to arise, the deeper will your
darkness become; the greater will be your reluctance to employ the necessary means to dispel it,
and the more obstinate will your difficulty become.
The sooner you arise, the sooner will you obtain
relief, and the less effort you will have to make
for obtaining it. What you do, do resolutely. By
a half determination, and a faint and fickle endeavour, you will effect nothing.  To succeed, you
must be firm in your determination, and vigorous
in your endeavours to obtain relief.  What you




Appendix                  155
do, do perseveringly. If you give back after striving for a while, you lose all you have done;
when, perhaps, but a little longer continuance
would have brought success. Never think of relaxing your exertions, till you are in the filll enjoynlent of the light of God's countenance.
HAVING said so much for the purpose of assist.
ing the saint to escape from spiritual darkness, it
seems proper before closing the subject, to say a
few words for his direction after he has escaped.And this seems the more necessary, because he will
still be liable to run into darkness again.
When once you have been delivered from  this
darkness, you will be liable to think you shall never be in danger of wandering into it again; and
this very persuasion is what will most expose you
to it. Keep it, then, in mind, that there is danger;
and therefore that you need to be on guard against
it.  Remember, too, how painful this darkness has
been to you; and let the recollection set you on the
more faithful watchfulness.  Consider, too, how
much easier it is to get into darkness, than to get out
again.  Tlhe former is all the way down hill; and
you slide into it by your own weight: nay, you
need exertion to keep from doing so.  But the latter is all up hill, steep and difficult, and requires
most laborious exertions to regain your standing.
It is much easier to keep out, than to get out of
this distressing state.




156                 Appendix.
It will not-be expedient here, to enumerate the
several means wlhich should be employed for keeping the soul from spiritual darkness.  It may be
said with few exceptions, that those means which
restore the light, are the best lor retaining it.  In
other words, whatever keeps us in the vigorous exercise of holy affections, and the faithfill discharge
of Christian duty, will secure us against spiritual
darkness.  God grant that the reader and the writer may be constantly faithful in duty, and thus
secure the continued light of the Sun of righteousness.