who possess them, into two classes, not only entirely distinct, but directly opposite to each other: so opposite, that the one class is styled in them, the friends, and the other the enemies, of God. Further, they present to us various means of judging, by which we are directed, as well as encouraged and enabled, to try, and estimate, our own religious character. The subject is, also, so spoken of in the Scriptures, as naturally to lead us into the conclusion, that these different characters may be distinctly known; and that it is our duty so to act, as, upon the whole, to form satisfactory views concerning our moral condition. Finally; the Writers of the New Testament, and indeed of the Old also, speak of themselves, as knowing their own piety; and of others, as able to know theirs."

To these observations I answer, in the first place, that holiness and sin are, in themselves, thus clearly distinguishable. Angels cannot but know, that they are holy; and fiends that they are sinful.

Secondly; This difference is sufficiently marked in the Scriptures. If we saw holiness in ourselves, exactly as it is exhibited in the Scriptures; that is, unmixed; we should certainly know ourselves to be holy.

Thirdly; Holy and Sinful men, are just as different from each other, as they are represented in the Scriptures; but this does not enable us to determine which they are.

Fourthly; The means, furnished us, in the Scriptures, of judging concerning our religious character, are, undoubtedly, the best which the nature of our circumstances will admit; and such, as, if correctly applied to ourselves, and known to be thus applied, would undoubtedly decide this great point in a satisfactory manner. Still, this does not infer, that it usually will, or can, be thus decided.

Fifthly; We are undoubtedly required, in the Scriptures, to examine ourselves; and the performance of this duty, while it is indispensable on our part, unquestionably may be, and is of great importance to us; although we may not, as a consequence of it, become possessed of the Faith of Assurance.

Sixthly; The Writers in the Old and New Testament did, in many instances, certainly know, that they were holy; but they were inspired. It will not therefore follow, that others, who are uninspired, will, of course, possess the same knowledge of their

own state.

Seventhly; The Scriptural Writers very extensively use the words know, and knowledge, not in the sense of absolute science, but to denote, belief, persuasion, a strong hope, &c.: in the same manner, as these terms are used in common speech. We cannot, therefore, certainly conclude, from the use of these terms with respect to this subject, that the divine writers expected those, to whom they wrote, generally to possess the faith of Assurance.

Finally; It is our duty to possess this faith. It is also our duty to be perfect. Yet St. John says of himself, and all other Christians, If we say, that we have no sin, we deceive ourselves, and the truth is not in us. As therefore, notwithstanding this duty, no man is perfect; so, notwithstanding the duty of obtaining the faith of Assurance, few persons may actually possess it.

The real difficulty is chiefly passed by, in all the observations, made above; and lies in applying the Scriptural evidences of holiness to our own particular cases. This subject, I shall now attempt to examine in several particulars.

The difficulties, which attend the application of these evidences to ourselves, arise from various sources. Among them, the following will be found to possess a very serious influence.

1st. The vast importance of the case.

A case of great moment is, at all times, apt strongly to agitate our minds. Men, deeply interested by any concern, are, therefore, considered as less capable of discerning clearly, and judging justly, than the same men, when dispassionate. As this is the subject even of proverbial declaration, it cannot need proof. The case in hand is of infinite moment to each individual. Whenever he brings it to view, he is prone to feel a degree, and often not a small one, of anxiety. It is therefore seen, together with the evidences which attend it, by the mind, through the medium of disturbed feelings. Earnest wishes to find satisfaction, on the one hand, and strong apprehensions, lest it should not be found, on the other, naturally disorder that calm temperament, which is so necessary to clear investigation, and satisfactory conclusions. In this state, the mind is prone to be unsatisfied with its own investigation; fears, that it has not acted impartially; suspects, that it has not viewed the evidence, possessed by it, in a just light; and, when its judgments are favourable to itself, is prone to tremble, lest they have been too favourable, and the result of biassed inclinations, rather than of clear discernment. A presumptuous decision in its favour it perfectly well knows to be full of danger; and is ready to think almost every favourable judgment presumptuous. In this situation, all such judgments are apt to be regarded with a general suspicion; and the mind chooses rather to continue unsatisfied, and to undergo the distresses of anxiety and alarm, than to hazard the danger of ill-founded conclusions in its own favour. Most Christians are, I believe, so strongly convinced, that a state of anxiety will contribute to make them alive, and awake, to the danger of backsliding, to quicken them in their duty, and to secure them from carelessness and sloth; and that, therefore, it will have a happy influence toward rendering them safe; as willingly to judge too unfavourably, rather than too favourably, of their own religious character. An unfavourable judgment, they know, does not render the character itself any worse; but only deprives them of the consolation, which, with more favourable views of it, they might

enjoy while the contrary opinion might naturally slacken them in their duty; and, perhaps, prevent them finally from obtaining salvation.

2dly. Another source of difficulties is found in the Peculiar Natural Character of those, who are employed in this investigation.

Some of these persons are naturally inclined to hope; others to fear some to cheerfulness; others to melancholy. Some are rash others are cautious. Some are ignorant: others are well informed. But the evidences, which establish, or should establish, a favourable judgment of our Christian character, are, in substance, always the same. As applied to persons of these different characters, they must, however, be seen in very different lights; because, although Religion is the same thing, yet so much of the peculiar natural character of the man remains, after he has become religious, as to render him a very different man from every other religious man. Paul and John were both eminently religious. Their religion was the same thing; but the men were widely different from each other. If Christians, so eminent, and excellent, could differ in this manner; how much more different from each other must be ordinary Christians! How much more must the natural traits of character remain in them: particularly, such as, in a greater or less degree, are sinful! The whole object, therefore, presented to the judgment of the individual, must differ, and often greatly, in different cases.

For example; one person becomes the subject of piety after a wise, careful, religious education; early and uninterrupted habits of conscientiousness; in the possession of a naturally sweet and amiable temper; in an original and regular course of filial duty, fraternal kindness, and exemplary conduct to those around him; and in the midst of a life, generally commendable and lovely. Another, scarcely educated at all, possessed of a rough, gross, and violent disposition; and shamefully vicious from early life, is sanctified in the midst of scandalous indulgencies, and rank habits of sin.

It is perfectly obvious, that these two persons will differ mightily from each other in the visible degree of that change of conduct, which flows from their Religion. The former will perhaps be scarcely changed at all even to an observing eye: for he has heretofore done, and in a certain sense loved to do, in many particulars, the very things, which Religion requires, and to which it prompts: and thus the tenour of his life will seem to those around him much the same, after, as before, his Conversion. The latter, sanctified in the same degree, will, it is plain, change almost the whole course of his conduct; and assume a life, entirely new, and directly opposite to that which he led before.

Nor will the difference be small in the internal state of these individuals. The sanctified affections, and purposes, of the former will, in many instances, so blend themselves with those, which he

Finally; It is our duty to possess this faith. It to be perfect. Yet St. John says of himself, and a tians, If we say, that we have no sin, we deceive ou truth is not in us. As therefore, notwithstandin man is perfect; so, notwithstanding the duty of ob of Assurance, few persons may actually possess i The real difficulty is chiefly passed by, in all made above; and lies in applying the Scriptural ness to our own particular cases. This subject, I s to examine in several particulars.

The difficulties, which attend the application of to ourselves, arise from various sources. Amon lowing will be found to possess a very serious in 1st. The vast importance of the case.

A case of great moment is, at all times, apt s our minds. Men, deeply interested by any co fore, considered as less capable of discerning cle justly, than the same men, when dispassionate. ject even of proverbial declaration, it cannot n case in hand is of infinite moment to each indivi he brings it to view, he is prone to feel a degree small one, of anxiety. It is therefore seen, toge dences which attend it, by the mind, through the turbed feelings. Earnest wishes to find satisfac hand, and strong apprehensions, lest it should not other, naturally disorder that calm temperament, w sary to clear investigation, and satisfactory conc state, the mind is prone to be unsatisfied with its o fears, that it has not acted impartially; suspects viewed the evidence, possessed by it, in a just ligl judgments are favourable to itself, is prone to tr have been too favourable, and the result of bias rather than of clear discernment. A presumptuc favour it perfectly well knows to be full of danger think almost every favourable judgment presun situation, all such judgments are apt to be regard suspicion; and the mind chooses rather to con and to undergo the distresses of anxiety and alar the danger of ill-founded conclusions in its ow Christians are, I believe, so strongly convinced, anxiety will contribute to make them alive, and a ger of backsliding, to quicken them in their duty them from carelessness and sloth; and that, ther a happy influence toward rendering them safe; as too unfavourably, rather than too favourably, of t character. An unfavourable judgment, they kn der the character itself any worse; but only dep consolation, which, with more favourable views

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, his Spirit, his Law, his Gospel, is Children. Why does he love s; their nature is agreeable to the 5; they are useful, and therefore ese reasons he is bound to love the objects with this affection, it mes impossible, for him to detererely natural, wholly Evangelical, ercises a love to God, but may be loves the character of God, conres the divine perfections for what iod, because he regards him as a n his perfections, because he conrating, to promote his present and cult for most persons to determine, d form of this glorious Being, if it was their Enemy.

9

hristian to distinguish his natural s a man, he will always continue ding Evangelical ones, which he ust, evidently, be more difficult ever had any other beside natural are not Evangelical. When he ts, in what manner shall he debecause he believes him reconcilin the divine perfections; it will is only because he supposes them fare. When he loves the Scrip> perceive, that it is only because he good sense, which they conthey have on mankind; and the onsiders them as speaking to himit will often be beyond his power ise of their natural amiableness of their manners; their friendship, heir general usefulness to others,

educated at all possessed of a meg adition; and shamefully vous from a sanite midst of scandalous indulgence, and rak de Especs obvious, that these two persons will differ might each other in the visible degree of that change of condic

hows from their Religion. The former will perhaps ocations. This may arise from adly changed at all even to an observing eye: for he has ber om a sense of the wisdom, the the very things, which Religion requires, and to which it pro obtaining the peculiar evidence, dine, and in a certain sense loved to do, in many particula is spirit. He is kind to enemies. ad thus the tenour of his life will seem to those around him by this exercise of Christian be

same, after, as before, his Conversion. The latter, sale

nobleness of forgiveness; or from

in the same degree, will, it is plain, change almost the forgiven.

course of his conduct; and assume a life, entirely new, and by opposite to that which he led before.

No will the difference be small in the internal states dals. The sanctified affections, and purposes many instances, so blend themselves with

thought through all the objects of at similar difficulties attend them