Wherefore the

temptations are nearly so. same manifestation of the everlasting love of God to the soul, which produced in old time such excellent fruits, such unshaken attachment to God, would work in a similar manner at present. And it is upon this account that I conclude we must enjoy now, as fully -as the saints of old did, assurance of the love of God towards us, in order to make us "followers of them who through faith and patience inherit the promises." Since it seems a thing absolutely impossible that such Christians should love and delight to obey God, who think they honour him and commend their own modesty, by denying the knowledge of salvation till the judgment day, or the hour of death; like those who were always confident that to be absent from the body would prove an immediate translation into the presence of the Lord.

Further, it is necessary, that there should be some invaluable privilege appropriated to upright Christians, designed as a means, not only of engaging more strongly their affec, tions to the Lord, but of detecting and con fronting false professors of the Christian faith. This decisive touch-stone is the knowledge of salvation. Talk only of an uncertain hope of going to heaven through the mercy of God,

and you will find no one without it. From. natural instinct, the basest of men flatter themselves they shall escape the wrath to come; and conclude they know as much about their future allotment, as any body else does concerning themselves. Wherefore they remain easy and presumptuous, in gross darkness to the last.

But from the doctrine of this prophecy, such self-deceivers may be confronted. Their presumption may be overthrown, by proving that the faithful enjoy at present an inestimable privilege, to which they are utter strangers. Propound the knowledge of salvation, built on oaths, and promises, and blood, promised to every member of Christ, which they all enjoy, or seek diligently to obtain; immediately the hypocrisy of false professors stands detected, because they are convinced in their own consciences, that this precious gift from heaven belongs not to them. Hence they must confess themselves to be what they are, or deny, against plain scripture evidence, that our heavenly Father is thus bountiful to his children. Wherefore in all the resentment which envious self-interest can excite, they blaspheme the knowledge of salvation, unable to bear the sight it gives them, of their own poverty and misery, as

Cain was to endure the divine favour mani fested to his righteous brother, full of faith.

I add further; it is perfectly rational to conclude, that different motives to obey God predominate in the different states, through which we must pass in our way to heaven. Fear of wrath, like the rod to little children, is of great use, in alarming conscience, in working by the principle of self preservation upon captive sinners to cry mightily for deliverance. Yet much more excellent principles afterwards actuate the faithful, becausewhat proceeds only from servile fear, and mercenary self-love, all mankind despise. How much more then must God reject it as refuse? Yet so long as we live uncertain whether we shall be saved, higher motives to obey God can scarcely take place in our breasts: because if the weight of eternal things is duly felt, but the issue remains in absolute suspense, we must fear more than love; dread more the punishment of sin than hate its properties; obey more in order to gain eternal life, than from delight in God, or his commandments. And is not this to be very mean, and selfish, and mercenary ; that is, unholy to the last? No services whatsoever, springing from such base principles can honour either the law or the lawgiver

In the midst of all we can do, with these views, we only resemble the monkey, who refrains from breaking the china for fear of the whip, or is in very good humour for the sake of the nuts!

But this reproach has no place, when we have received by faith, the promise, covenant, and oath of God, "that we shall serve him "all the days of our life, in holiness and righteousness before him." Obedience in this case springs from gratitude and true nobility of mind. It is obedience, in quality the same as that which angels pay, obedience to the perfect law of liberty. The will of God is done on earth, as it is done in heaven," not for any advantage to be gained, but because the Lord is "worthy to receive glory, and honour, and power. Worthy is the Lamb that was slain, for he hath redeemed us to God with his blood."

These are some of the solid reasons why we believe that upright Christians may know that they shall certainly be saved. The charge therefore of wild enthusiasm, so audaciously published by many modern divines against the full assurance of faith, proves a charge derogatory in the highest degree to the goodness of God, towards his church; it is injurious to the cause of holiness; contradicts

repeated declarations of scripture; and robs the faithful of the noblest motives to obey their God.

CHAP. XXIII.

A FURTHER DEFENCE OF THE FULL ASSURANCE OF FAITH.

THE reproach cast upon the church of Christ, as guilty of wild enthusiasm, in maintaining the knowledge of salvation, has been proved groundless. No less so is the charge of spiritual pride: for there is no pride in being absolutely certain of what God has been pleased to bestow. Is it pride in us to maintain, that we are greatly distinguished in the place of our nativity above slaves, Jews, Turks, and Idolators? And why may we not possess, and know we do so, spiritual as well as temporal privileges, without self-exaltation ?

Besides, all who believe, have already received in Christ himself, an infinitely richer gift than everlasting salvation. If it be no pride therefore in his church, to be certain he hath died for them, it can be none in them to affirm, that they shall be saved through his death: because the favour of being