science render him far more aware of his sinfulness, and far more grieved for it, than he formerly was. Self-dissatisfaction must be essential to the holiness of an imperfect creature: nay, the more he is enlightened and renewed, the more he delights in God and communes with him, and the more he loves and longs after holiness, the lower will he sink in humility of heart, and at last deem his humiliation, all things considered, lamentably defective. This was the case with St. Paul. While he was unquestionably one of the most eminent believers on earth, he deemed himself "less than the least of all saints:" yet he never intimated a doubt but that he was a saint; and, had he been interrogated on the subject, would probably have considered his present lowly view of himself, contrasted with his former self-exaltation and self-complacency, when a persecuting Pharisee, as a most decisive evidence that he was "in Christ a new creature: so that old things were passed away, and behold! all things were become new."

If self-abasement, hungering and thirsting after righteousness, constant application to Christ, with believing reliance and earnest desire, for all the blessings of his new covenant, from unfeigned consciousness of our entire indigence and unworthiness, be not considered as real holiness; it must follow, that the more humble we become, the less we shall be able to rejoice in God: except we close our eyes to all those passages in the Scripture, which declare a new creation to good works, a spiritual mind, and the fruits of the Spirit, to be essential to a state of acceptance with God. For in that case, increasing humility would render us less capable of discerning, and less disposed to consider, these distinguishing effects of special grace: and how could we give God the glory of having made us to differ, if we could not, without pride, perceive that we were actually made to differ? But if we admit that the things above considered, constitute an important part of holiness, and are inseparably connected with all the rest; then indeed the life of faith will carry its own evidence along with it; except in seasons of peculiar darkness and temptation, when we cannot ascertain the real nature of our own desires and experiences. And at these times we should come as sinners on the warrant of the general invitations, which after a while will again clear up our special interest in the promises made to believers.

If these things be not attended to, unestablished Christians, when exhorted to" examine themselves whether they be in the faith," are exceedingly perplexed, and scarcely know how to set about it: and this perplexity is frequently increased by an indeterminate way of speaking concerning the sins of believers, which prevails both in books and sermons. The language of the sacred oracles, concerning the daring rebellions of the Israelites, who like nominal Christians, were too generally mere formalists, is often accommodated, without much precision, to the lamented sins of true believers; and even unfeigned humility leads some excellent persons to mention their own experience in terms which may be misunderstood by carnal persons, (who wish to conclude that there is no essential difference betwixt themselves and pious Christians,) to mean habitual and allowed transgression.-And thus, while "workers of iniquity" are emboldened in the confident hope of salvation, notwithstanding their wilful and unrepented crimes; discouraged and tempted believers are led to think themselves like Ahab, or Judas, or other reprobates mentioned in the Scripture; because, in some one particular, they seem to discern a faint similitude between a part of their conduct, and that of these hypocrites and apostates in ancient times.

No doubt the holiness of a real believer includes a disposition to love and delight in the whole law of God, to hate and forsake all sin, to practise all good works, and to aspire in all respects unto more perfect conformity to the divine image and no supposed humiliation, experience, or reliance on the Saviour, can prove any one a true Christian, who allows himself in known sin, or habitually neglects known duty. Yet the exercises of heart, above insisted on, are undoubtedly holiness in its root and seminal principle: and if weak and wavering believers were instructed to find the evidences of their

safety, and the pledges of their felicity, in those things about which they are most conversant, and from which their distresses commonly arise; they would more speedily be brought to establishment. When this was done, they would have more leisure, composure, and encouragement, to study and practise all other duties, to "crucify," still further," the flesh with its affections and lusts," to cultivate all those holy tempers in which they had been most defective, and to improve their talents to the glory of God and the benefit of mankind.

Even in "giving all diligence to add to our faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity ;"-in order to "make our calling and election sure;" it is of great importance to know the nature and value of those things which we have already received: and in all the subsequent experience of the most assured believer, his habitual judgment, affections, and state of mind, relative to Christ and his salvation, must concur with every other evidence, to pre· serve his confidence unwavering, that "he has passed from death unto life.” It is, therefore, in all respects of the greatest moment, to the real Christian's comfort, establishment, and fruitfulness, to possess a clear perception, that every acting of true faith implies a degree of genuine holiness, and evidences the sanctification of the Spirit unto obedience.

These are the principal reasons, on account of which the holy nature of saving faith has been so strenuously contended for: and they are abundantly sufficient, provided the truth of the doctrine has been scripturally established. I shall therefore now release my reader, by earnestly requesting him to bestow some time and pains, in acquiring a clear and ready understanding of the following distinctions, which seem to me of vast importance in these discussions,-viz. The distinction between a warrant to believe, and a disposition to believe; between a man's being spiritually alive and in part sanctified, and his knowing himself to be so; between the holy nature of faith, and the sinner's perception of that holiness, and taking encouragement from it in coming to Christ; between the promises absolutely made to true believers, and the invitations given to sinners, with those promises which imply exhortations and suppose a compliance with them; between a warrant to believe in Christ, and a confidence that we are believers; between the believer's consciousness of sanctification, used as an evidence that his faith is living and justifying, and a self-righteous dependence on something in ourselves as in a degree the meritorious ground of our accep tance; and finally, between faith and hope: the full assurance of faith, and the full assurance of hope.

I trust the serious inquirer will not deem these to be distinctions without a difference, or made in matters of small moment: and it appears to me, after many years assiduous and earnest investigation of this subject, more than any other in theology; that a want of due attention to these distinctions is a principal cause of that amazing diversity of opinion, and that unaccountable inconsistence and perplexity, which are observable in the conversation, sermons, and writings of many evangelical persons on this apparently plain and most important subject. But it will answer little purpose to run them over; or even to allow that the things distinguished are really distinct, and that the distinctions are important; unless they be, one by one, deeply considered, compared with Scripture, and either deliberately rejected, or thoroughly applied to practical uses.

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The last distinction mentioned, may perhaps require a little farther elucidation. Men clearly understanding the system of the gospel, the harmony and just proportion of its parts, and its tendency and design, may be said to possess "the full assurance of understanding." Col. ii. 2. When they cordially believe and embrace the gospel, they have faith; when this faith excludes all doubts concerning the truth of the gospel, and its sufficiency for every purpose for which it is given, and the eternal salvation of all real believers, they have the full assurance of faith. But they only possess hope, in

proportion as they are satisfied that they themselves are true believers: nor have they the full assurance of hope, so long as they have any doubt concerning their own salvation.-Assured faith is every man's duty, to whom the gospel is proposed with suitable evidence; and accordingly every one is exhorted thus to believe: Heb. x. 22. But assured hope must be obtained and preserved by holy diligence, and cannot be the proximate duty of the impenitent, or even of the negligent. When the apostle "stood in doubt" of the Galatians, and told them that he saw cause to do so; was it not their duty to stand in doubt of themselves? But was it likewise their duty to question the truth of the gospel; or the power and willingness of Christ to save all that come to him?— Certainly not.

The author having found much establishment in his own soul, even while passing through sharp conflicts and dark temptations, by attending to these distinctions; and having had the satisfaction of leading a considerable number of discouraged inquirers to establishment, and settled peace in the same way; cannot but earnestly recommend them to the candid attention of those who shall read this publication. He allows that a considerable measure of close thinking is requisite to obtain a clear and distinct view of such subjects: and that they are not much suited to the taste of a dissipated and superficial age, in which the church is not a little infected with the disease most epidemical in the world; and also that there are persons who are scarcely capable of such investigations. But for these very reasons it becomes the more incumbent on intelligent and better educated Christians, and especially on the pastors of the flock, to aim at proficiency in these studies. Clear ideas suggest perspicuous language: and the compact style of an argumentative discourse, when dilated in familiar conversation and constant instruction, may be rendered intelligible to plain people; at least the most useful part will thus make its way into the minds of those who cannot understand the discourse itself. Finally, truth is worth all the labour of digging out of the mine, though it be deep and they who havé leisure and ability should bestow pains to enrich their brethren as well as themselves; nor can the subject be better closed than with the following important passage: "My son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear unto wisdom, and apply thy heart to understanding; yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures: then shalt thou understand the fear of the Lord, and find the knowledge of God.— For the Lord giveth wisdom; out of his mouth cometh knowledge and understanding." Prov. ii. 1-6.

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