from evidence. They who possess it cannot give a reason of the hope that is in them. They are not confident in proportion to their conscientiousness and activity in the service of God; but without any regard to it. They do not arrive at their confidence in consequence of deep self-examination, and prayer to God to search them; but without it. They do not maintain it by constant and daily watchfulness, tenderness, and diligent examination by the rules of the word to this they are averse; and they do not love that word which puts them upon it. They do not lose their confidence by slothfulness and sin.”

REASONS FOR INSISTING ON THE DISTINCTION BETWEEN THE ASSURANCE OF FAITH AND THE ASSURANCE OF HOPE.

:

(1.) "Because they are produced by very different evidence the neglect of observing which causes much confusion in the judgment, and much perplexity in the experience of true Christians, and is a great hindrance to their establishment; and leaves Satan an open door by which to enter to deceive others.

"All assurance, which is not egregiously enthusiastic and delusory, must arise from evidence seen and perceived by the mind. If there be no evidence that a proposition is true, or if the mind perceive none, any degree of assent, and much more all confidence respecting it must be irrational and absurd. A wise Christian believes nothing without evidence, or with confidence disproportioned to the evidence. Does he assuredly believe the Bible to be the word of God? His assurance arises from clearly perceiving the evidence, external and internal, that it is so-particularly the excellence and glory of its contents. Doth he believe any particular doctrine? He believes it because he perceives evidence of its being contained in the scriptures and, when on mature examination he is fully convinced that it is so, his objections are silenced, his doubts vanish, and he believes it with full assurance. In like manner, hath he the full assurance of hope? that is, doth he with full assurance believe himself a renewed man, and consequently in the way to heaven? He believes this on evidence clearly perceived. Having learned from God's word what that work on the mind is, in which conversion to God consists; and what are the desires, experiences, conflicts, and character of a true servant of God; on

a careful, daily examination of his own past and present character and experience, with many prayers to the Searcher of hearts to render him impartial in the solemn inquiry, and to lead him to a just conclusion; he perceives such an agreement between the two, as is evidence to him that he is the servant of God. Proportioned to the clearness with which he perceives this evidence is the degree of his confidence: and, when conscious integrity and lively actings of grace have put this matter beyond doubt, he is fully assured of it; has the full assurance of hope; and, if he be acquainted with the scriptural security which God has given that he will not forsake his people, he is fully assured of everlasting salvation.-He is certain that he is a Christian, though deeply abashed that his grace is so little, and his corruption so great; for full assurance of hope always, if scriptural, springs from consciousness of the reality of sanctification, though never from an apprehension of a large degree of it. The former is consistent with the profoundest humility: the latter, being a proud thought, is not apt to rise, much less to prevail in the heart of an assured Christian and, when it does, it clouds his evidence, and weakens his assurance.

"But sin of any sort, both by grieving the Holy Spirit, and by preventing the soul from perceiving the evidences of its conversion, always interrupts assurance, and introduces doubting in a truly gracious soul, which nothing can exclude, till deep repentance and lively actings of faith and grace have removed the obstacles, and the evidence being clearly perceived, assurance is restored. What then shall we say to that sort of full assurance which is avowedly without evidence, and against evidence-for an unholy life is stronger evidence against a man's conversion, than any story of experience can be for it? What can we say, but that it is gross enthusiasm and Satanical delusion? I deliberately judge; and thus I would avow my judgment, because the credit of the gospel and the interest of souls are at stake; otherwise I would not wish to offend. Only let the scriptures be searched to see whether these things be so or not."

So

DOUBTING.

(2.) "I insist on this distinction, because it makes it evident that doubting is not always unbelief, but often the contrary.

"For want of attending to the distinction which has been laid down, persons at the commencement of their religious course are hurried on to assurance, by being taught that doubting (of their own safe state) is unbelief and a great sin. Hence they try by all means to excite in their own minds a confidence of their safety; and, being impatient of uneasiness and uncertainty, they are in a great hurry to be delivered from their doubts, and comforted, by any means. This puts them off their guard, and gives Satan an opportunity of deluding many into false comfort and vain confidence. Being now very happy, there follows a wonderful flow of affections, all springing two often from self-love under the influence of delusion.* By and by these affections subside; and, having no abiding principle of divine life, those who had been the subjects of them become habitually dull, dead, and worldly. Now their hopes are shaken, and they have great difficulty to keep up their confidence; and all this is called struggling against unbelief and a legal spirit: and, though their consciences are not very tender in other things, yet in this point they are very conscientious. All doubting of their good estate they studiously shun; they strive to keep up their confidence; run from place to place to find something to comfort them; want ministers to soothe them; abuse the doctrine of the final perseverance of the saints-though they have no evidence of their being saints; and, in a word, having once been deluded, they must never be undeceived, but must live and die fighting against supposed 'unbelief'—with a lie in their right hands!-For the love of Christ and of souls, let all ministers guard against such a dreadful delusion!

"Now let what has been discoursed be impartially considered, and it will evidently appear that the doubting which the scripture condemns is not doubting our own good and safe state, but doubting whether what God hath spoken be true; whether he be able, faithful and willing to be as good as his word; to save true believers, and to provide for and preserve his people in dangers and difficulties. I would challenge any one to point out a single exception to this rule.-Unbelief makes God a liar; but to doubt whether I am a Christian or not does not do so; for

*The reader must by no means suppose it meant, that in all cases lively affections and great happiness in the early stages of religious profession are thus delusive: he must attend carefully to the particulars of the case here described.

God has no where declared that I am.-Nay he has declared that persons of such and such a character are ungodly, and the children of the devil: and, if I be of such a character, then, in proportion as I credit what God says, I shall not only doubt my good state, but be sure that I am no Christian; and, if I do not in such a case doubt my safety, I evidently do make God a liar; that is, treat him as such.-Again if he declares positively what is the character of all true believers, and I either am not conscious that this is my character, or never examined whether it is or not, and yet will not doubt of my good state, I make him a liar; for I will not believe his word.

"There is abundant evidence that the Bible is the word of God; and we cannot be unacquainted with it but through pride and sloth; and therefore to doubt of it is sinful. There is, further, abundant evidence that such and such truths are revealed in the Bible; and it is therefore criminal to doubt of them: there is abundant evidence that Christ is able, willing, faithful, to save all that come to him, and very sincere in his invitations; and therefore it is sinful unbelief for me to doubt his power or willingness to save me-in case I come aright to him. But, unless I am conscious of sincerity in repenting of and forsaking sin; casting myself on God's free mercy in Christ; renouncing the world; and giving myself up to the Lord, to serve him in righteousness and true holiness; I have no sufficient evidence that I am a true believer and so far is it from being sinful, in such circumstances, to doubt of my good state, that it is my bounden duty to do it; and in that uncertainty to examine myself whether I be in the faith,* and never to rest till I find evidence of my conversion to God; yea, and always to renew my doubting in proportion as this evidence disappears.

"It is true, when we are conscious of sincerity in these things, and yet indulge doubting because we are not perfect, this is a sinful unbelief; because it is a refusal to believe what God says, when he declares in his word that persons of such an experience, and affections, and character, are converted, and in the way to heaven; or it is fancying that there are some exceptions-that we ourselves are exceptions, though conscious of the things described, because there are other things opposing themselves, and

* 2 Cor. xiii. 5

preventing our doing as we would, the things which we would.

"In many ways our doubting may originate in unbelief, and so be a sin; and, at all times, it is our sin to be of such a character, and to live in such a way as to have cause to doubt: but to doubt of our Christian state when we have no evidence of it, but much evidence to the contrary, is so far right, and the only way to be brought right: and not to doubt, in such a case, is blind and carnal security, bold presumption in defiance of God's word, pernicious enthusiasm, and diabolical delusion. And all assurance of our conversion and safe state, which rises above the degree of evidence which exists for it, partakes of the same character, and produces a measure of the same consequences.

"Would to God these things were attended to in a manner proportioned to their importance to the credit of religion, the glory of God and the good of souls!??

5. FINAL. PERSEVERANCE,

Is the next doctrine deduced from the principles already laid down. There is nothing uncommon in the writer's way of arguing in support of this doctrine, but on the use and application of it he has. observations which deserve to be quoted.

"Not every work is that work of grace, which being begun, a faithful God stands engaged to perform it unto the day of Jesus Christ. A man may be reformed in his outward conduct; be proselyted to a new sect; be a convert to a new and orthodox system of doctrine; have convictions and alarms followed by comforts, in a regular order; be able to relate a very plausible experience with sincerity; make a credible profession; have high affections; be endued with valuable gifts for the edification of others; yea, preach like an apostle; speak with the tongues of men and of angels; work miracles; have a flaming zeal; abound in all outward duties; outstrip real Christians in all external appearances, and be more free from any thing offensive; and yet not be converted. This is plain from many examples of scripture. Nor can man upon earth, from any external evidence, absolutely pronounce another to be a converted person. This is the prerogative of a heartsearching God. Charity hopeth all things: and we ought to judge favourably, so far as is consistent with withdrawing