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of professed christians, than to the strength of their own arguments, or even zealous efforts to promote the desperate cause.

Some individuals who now preach the gospel, have declared, that after they had received serious impressions, they were long prejudiced by these things, and could not receive the doctrines of grace exactly as proposed, even by those of reputation among the evangelical people with whom they were acquainted. This has

occasioned many doubts and delays, and exposed them to divers temptations; till a nearer view of the subject convinced them, that the opinions to which they objected had no foundation in Scripture, and were not in reality connected with the doctrines in question.

It would probably be found, upon careful enquiry, that this consideration has not its due weight among us. In conversation one with another, we speak of the reception with which our sentiments meet among our friends and favourers, and the good supposed to be done: but do not enough consider what impression is made on occasional hearers, or readers, who are strangers to our system, or prejudiced against it. Perhaps, in some instances, thousands are rendered more determined in their aversion to the gospel, by the reverberated and enhanced report of some crude and unscriptural tenet, or some light and ludicrous expression, which injudicious friends most extravagantly applauded, and fancied very useful.

It has been above observed, that when respectable persons adopt unscriptural sentiments, or use terms fairly capable of an ill construction, men of another character will go still further. They will leave the general doctrine unexplained and unguarded, or explain it in the worst sense: they will draw their own conclusions, and make their own use of it; and thus propagate a spurious gospel, by the authority of reputable names. In the mean time sensible and discerning men, who dislike the doctrines of grace, but take merely a distant and exterior view of the heterogenous multitude, which, in one form or other, profess them, have their prejudices

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exceedingly increased, and even justified to their own consciences, by the wild and extravagant sentiments thus disseminated in the 'church. And, as if this were only a small matter, too many, alas, both of teachers and disciples, fairly reduce their principles to practice! In domestick life, or in the intercourse of society, individuals of this sort disgust numbers by their religious cant, their extravagant notions, and their palpable violation of all established rules of moral and relative duty. Hence scandals and prejudices are multiplied and riveted; and the opposers of the gospel, some erroneously, others maliciously, charge all these absurdities and iniquities on the whole body of those, who zealously contend for evangelical truth?

The fatal consequences of these things absolutely baffle all the powers of calculation. "Woe be to the "world because of offences: for it must needs be that "offences come; but woe unto that man by whom the "offence cometh!!" This solemn warning of our Saviour and Judge should render us very circumspect, and careful to keep at a distance from every word and action, which may thus stumble and offend observers, and help to rivet the chains of darkness on an unbelieving world. On the other hand nothing can more powerfully tend to prevent or counteract these évils, than clear and explicit instructions concerning the nature of salvation, of faith, and of holiness; and making it evidently appear, that while we preach the doctrines of free grace, we abhor both antinomian principles and practices, and that our instructions are incompatible with all these hateful abuses, and can by no rules of fair interpretation be possibly made to bear such a construction.

III. The holy nature of saving faith is thus earnestly contended for, in order to encourage weak and trembling believers. The author is well aware, that numbers will be startled at the very mention of this reason; as it is the ground on which they proceed in stating the subject in a widely different manner; but he is confident, that on an impartial investigation it will be found universally true, that the scriptural method of preventing self

deception, and of protesting against every abuse of the gospel, is also the most effectual way of comforting the broken in heart; except as previous mistakes and prejudices render them regardless of these instructions. The greater part of the doubts and fears, to which the humble and upright are liable, do not arise from apprehensions that Christ is either unable or unwilling to save the true believer, in any case whatever; but from a suspicion that they themselves are not true believers. They read in the Scriptures, (whether they hear it from their pastors or not,) that numbers deceive themselves; that Satan transformed into an angel of light deceives multitudes; that many deceivers are gone forth into the world; and that "if it were possible they would deceive

the very elect." They see many turn aside whom they have looked up to, as far more advanced in religion than themselves; they are conscious of very much amiss in their hearts and in their best duties; they do not exactly know what those " things are which accom 66 pany salvation," or the nature of that "holiness with"out which no man shall see the Lord." From these combined causes, they are frequently led to expect such grounds of personal confidence, as are unattainable, or to prize those which are of no value when attained; while they overlook that state of the heart, and those experi→ ences which are infallible evidences of their reconciliation to God. Persons of this character, whatever doctrine they may read or hear, or however imperfect their views may be, cannot rest satisfied without some specialevidence, that their faith and hope essentially differ from the dead faith and presumption of self-deceivers; or without explicitly understanding in what that difference consists. Unless, therefore, they be clearly instructed in these points, they scarcely ever arrive at stable peace and permanent satisfaction as to the event. Hence it often happens, that almost their whole lives are occupied in fruitless endeavours to rise superior to their anxious fears, and in using one recipe after another to keep up a confidence of safety, without knowing on what to rest it. Thus all their earnestness is diverted into a wrong channel; and, though possessed of real love to.

God and man, they have little heart to improve their talents in active services, through ceaseless perplexity about their personal safety.

There is indeed a description of professors of the gospel, who, by the help of a hard heart and an unfeeling conscience, easily buoy up themselves into a confidence that all is well, and dream sweetly on the very brink of destruction. But whatever we may say or do, such as know the worth of their souls, and the import of the word ETERNITY, with the manifold danger of fatal delusion in this infinitely momentous concern, will be cautious and suspicious even to excess; and this will be the case in proportion as their views are defective or erroneous, and the opinions of those they revere are wavering and undecided, as to the proper ground of hope and assurance. For, let it here be observed, that we extremely mistake or mis-state the matter; if we do not clearly and explicitly distinguish between the warrant of faith, and the ground of assured hope; between the encouragement given to the vilest to come unto Christ for salvation, and the subsequent full and authorized satisfaction, that they have come in a right manner. To the former nothing but the word of truth is needful; but the sanctification, seal, and witness of the Holy Spirit with their spirits, according to the word of Truth, are indispensably requisite to the latter.

Holiness primarily signifies conformity to the holy image and law of God: but if we duly advert to the circumstances of a fallen creature under a dispensation of mercy, and the peculiar nature of the gospel, we shall evidently perceive, that the beginnings of holiness in a regenerate soul must assume in some respects a different aspect, from the holiness of a creature that never sinned. Young converts and discouraged believers should, therefore, be taught especially to look for the evidences of their acceptance, in those holy dispositions which more directly belong to their situation. A broken and contrite heart, humiliation and sorrow for sin, with hatred and dread of it; willing renunciation of every kind of self-confidence and self-preference; cordial approbation of the humbling holy method of salvation proposed in

the gospel; earnest desires after an interest in the atonement and righteousness of Christ; diligence in the means of grace; susceptibility of keen distress from fear of coming short of this blessing; suitable dispositions and affections towards the Saviour, his people, cause, ordinances, and precepts; tenderness of conscience, manifested in willing obedience, and ingenuous grief and shame, on account of the defect, and defilements of their obedience; these, I say, are the peculiar exercises of holiness, to which the attention of such persons should be directed in self-examination. Were our hearers constantly and clearly taught, that the human heart, when left to itself, is altogether proud, carnal, enmity to God and his law, and disposed to hate, despise, or make a licentious use of, his gospel; and that the unregenerate can only have a selfish unholy religion, in one form or other; and were the holy nature of salvation, and of genuine faith, fully explained, and distinguished from unscriptural views of them: the upright and humble would perceive some degree of holiness in their lowest depressions and most discouraging experiences, when they reviewed them in a calmer season by the light of divine truth. Thus their sighs and tears for past sins; their dread of relapsing into the evils in which they once lived without remorse; their painful and persevering, though often unsuccessful, opposition to violent temptations, and corrupt propensities strengthened by long bad habits; and their anxious dread lest the Saviour should reject them, or Satan deceive them, (about which they were once wholly unconcerned,) would be conclusive proofs that a blessed change had passed upon their souls. They would then clearly perceive, that every acting of real faith in Christ, every sincere desire after the complete salvation of the gospel, is above nature, and contrary to nature, in its present fallen condition. By degrees they would learn to distinguish the precious from the vile in their own experiences and affections; and to judge of gold and alloy by the essential qualities of each, and not by the size or glitter of the mass. They would find a measure of that " holiness without which no man "shall see the Lord," in their consciousness of heartily

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