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I. IS THE ATTAINMENT OF THIS MORAL CERTAINTY AS TO OUR CALLING AND ELECTION REALLY POSSIBLE? We hesitate not for a moment to answer the question in the affirmative. If the object to which this exhortation unquestionably points be altogether beyond our reach, how are we to account for the importance thus manifestly attached to it? The prophet Isaiah (Isaiah 32:17), speaking of the happy consequences of the outpouring of the Spirit, expressly declares that "the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever." St. John also (1 John 3:19) — "Hereby we know that we are of the truth, and shall assure our hearts before Him." St. Paul likewise (Hebrews 6:12) thus addresses the Jewish converts, "We desire that every one of you do show the same diligence to the full assurance of hope unto the end." Nor is the attainableness of this personal assurance, or moral certainty as to our calling and election, less clearly proved by the evidence of fact and experience.

II. DOES THE ATTAINMENT OF THIS MORAL CERTAINTY, AS TO OUR CALLING AND ELECTION, BELONG ESSENTIALLY TO A STATE OF GRACE? While on the one hand it has been confidently asserted that assurance as to our personal interest in the blessings of Christ's purchase bears presumption on its very face, not a few have confidently maintained that this assurance of salvation is of the very essence of faith, or, in other words, that without it we can have neither part nor lot in the redemption of the gospel. That this opinion is erroneous appears evident, we apprehend.

1. It is contrary to the nature of the Christian life. Still exposed to temptation, and not unfrequently overpowered for a time by its assaults, the progress of the genuine believer is ever chequered by the visitation of fear, of despondency, and of sorrow, as well as of the opposite emotions of hope, and confidence, and joy. Nay, indeed, such oppressive feelings are often necessary; they are subservient to his present advancement in his spiritual course and his final triumph over his spiritual foes.

2. While the doctrine, against which we are now contending, is thus in obvious contrariety to the nature of the Christian life, it is also, at the same time, very manifestly inconsistent with the general bearing of Scripture statement and exhortation. Nothing is more apparent in God's holy Word than the encouragement that is there given even to those whose state of ,mind and of heart is just the very opposite to everything like security or confidence. The broken heart, the poor in spirit, are blessed.

3. But not only does the contrariety of the doctrine, against which we are contending, to the nature of the Christian life, and its inconsistency also with the general hearing of Scripture statement and exhortation thus clearly demonstrate its fallacy: the consequences likewise to which it naturally leads are sufficient to convince every candid inquirer that it is at the same time most pernicious and dangerous.

III. How is THIS ASSURANCE OR MORAL CERTAINTY, IN REGARD TO OUR CALLING AND ELECTION, REALLY TO BE SECURED? The apostle, turning our attention to the virtues and graces of the Christian life, very distinctly points to the exercises of such virtues as the source of the assurance here more immediately referred to. Nor does this conclusion rest upon the language of the Apostle Peter alone. Our Lord Himself, exposing the false confidence of the Pharisees, expressly declares to them that the sincerity of the Christian's faith, and consequently his spiritual safety, is to be discovered by its effects. "Either," says He, "make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit."

(John Thomson.)

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KJV: Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:

WEB: Therefore, brothers, be more diligent to make your calling and election sure. For if you do these things, you will never stumble.