which the generality do not possess. On the other hand, others, from the circumstances of life in which Providence hath placed them, with families to provide for, advance in holiness better in the more active duties of religion; yet, not laying aside altogether private retirement, study, and meditation upon the word of God, and closet prayer. That the "full assurance of hope," or the "knowledge," that God is "ours" may be attained, notwithstanding the pressing cares and duties of provision of a family, is evident from Scripture; in that, it is said, Gen. v. 22, "Enoch walked with God, after he begat Methuselah three hundred years, and begat sons and daughters;" and who attained so eminent piety, that it is written, "And Enoch walked with God; and he was not, for God took him." Ver. 24. Let not any then who are so circumstanced, be discouraged or deterred from striving after the "full assurance of hope," but labour diligently on for the attainment of it. The pious Baxter, whose active life and labours are above all praise, says, "The fullest peace is found in the way of the fullest labours." On the other hand, the pious, holy, and contemplative Scougal writes: "the end of our lives, and consequently our happiness, consists in the contemplation of divine mysteries." And, again, "contemplation of the divine perfections doth most highly advance the spirit, and blesseth it with solid satisfaction." We cannot however let this subdivision pass without pressing upon you one special work of love, more calculated than any other, to advance you in the divine life, and enable you to advance to the highest degree of assurance

of hope and knowledge; namely, a diligent attendance at the table of the Lord. It is here the soul renews her covenant with God, which she entered into upon her conversion, or day of her espousals to Christ. It is here, at the table of the Lord, and in presence of his people, the soul makes an unreserved surrender of itself to God, to be wholly his, and at his disposal; and, Christ strengthening, to be the Lord's for ever. Here it realizes its covenant with God, its personal interest in the promises, its election by grace. Here the soul realizes the "full assurance of hope," and in all humility says, I know, and am fully persuaded, that God is my covenant God and Father in Christ Jesus; that He hath prepared for me, and not only for me, but for all his redeemed people, "an inheritance incorruptible, and undefiled, and that fadeth not away;" unto which inheritance the Lord will, in due time, bring me, "When He shall come to be glorified in his saints, and to be admired in all them that believe." 2 Thess. i. 10.

(2.) Faith.

We come now to our next most important subdivision, namely, "faith." Perhaps there is no Christian grace more spoken of in Scripture than that of faith, it being the instrumental cause of salvation, without which we cannot be saved. And you will observe, that St. John connects the "full assurance of hope," or "knowledge" that God is "ours," with faith. "These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God." 1 John v. 13-iv. 16. But observe, it is

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not every kind of faith that brings a full assurance of hope;" but, specially, a faith that works by "love." It is evident the faith the Apostle has in view of ancient believers, is not a general, but a special faith; having respect to the promise of God in Christ made to Adam-a faith that has respect to the covenant of love and mercy of God in his dear Son; which David said, was all his salvation, and all his desire-2 Sam. xxiii. 5-and must therefore be a faith which worketh by "love," since its origin is love, since it springs from God the fountain of love, and flows onwards in works and labours of love. Moreover, we become one with Christ by faith, proving the reality of our union by a faith, which works by love, or that abounds in works and labours of love; specially, love to the brethren, or ministering to the saints. Beloved, your title to heaven, the fellowship of the Spirit, your persevering diligence unto the end, your victory over the world, your full establishment in grace, are all deposited in Christ your loving head, and are all "yours" by a living "faith" in Him, without whom you can do nothing; but, by whose grace, you can do all things, and so attain to the full persuasion of your personal interest in the promises; and that God is 'yours," your covenant God and Father in Christ Jesus, his dear Son. Faith, therefore, is the substratum, or support, or foundation of this blessed hope, that keeps it in lively exercise, and preserves it unto the end;" faith, I say, that works by love, or is diligently exercised in works and labours of love, which prove it to be a divine faith, and, "the gift of God." Eph. ii. 8. Nor can love

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itself exist without faith; for, says St. Peter, "Whom having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory." 1 Pet. i. 8. So closely connected are these heavenly graces of the Spirit, and so entirely dependent each upon the other.

(3.) Patience.

Now, as both the diligence and faith required to "a full assurance of hope," is a diligence and faith that work by love, so is this of patience; for, you will observe, the Apostle says, μакроovμia, not VπоμεVη. The former meaning longsuffering, springing from love; the latter patience, springing from faith-paкpolvμia, denoting a meek and submissive spirit, "that endureth all things," "not easily provoked," "not weary in well doing," but full of compassion towards all men. 2 Tim. iii. 10: whereas, voμεvn denotes a bearing up under persecutions and trials, and great troubles, with holy constancy and courage, and with unshaken confidence in the power, support, and strength of God. Heb. x. 35, 36. This we say generally. Both significations are given in James v. 7 and 8, and 10 and 11. The grace of patience, as it respects our present condition in this world, is a most necessary, valuable, and important grace. Yea, St. James places it on an equality with perfect love; yea, love itself would fail and grow weary in well doing, and slacken in holy works and labours, did not patience sustain and support it. Therefore, says the Apostle: "Let patience have her perfect work, that ye may be perfect and entire, wanting nothing. James i. 4. And Paul, in our

every

text: "We desire that one of you do shew the same diligence, to the full assurance of hope, unto the end, that ye be not slothful, but followers of them who through faith and patience inherit the promises;" namely, followers of ancient believers, specially of Abraham, who, after he had patiently endured, obtained the promise, that is, of eternal inheritance. So likewise, beloved, we must labour on in patience, faith, and hope, if we desire to inherit the promise, nor expect any intermission of our labours, for that is meant, when St. Paul says, "the full assurance of hope unto the end." There is no end of this diligence except with our lives; no intermission to our works and labours of love till called to enter into rest. So doing, dear brethren, we shall not fail to arrive at the "full assurance of hope." So desirable is this blessing, that the Apostle prays for the Colossians: "that their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ, in whom are hid all the treasures of wisdom and knowledge." Coloss. ii. 2.

seek this know

In conclusion, dear brethren, ledge, desire and pray for it, nor cease your endeavours until you attain it. Do not wait for more favourable circumstances, which may never come. Do not wait till you arrive at any point in attainments and grace. Do not think that it is not to be obtained till you are perfect, but seek it now, under present circumstances, whatever they may be; only see you love God, only see you can say with the fallen but risen Peter, "Lord, Thou

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