rence of a life of fin, viz. exercises of real holiness, dispofing to work out his own falvation with fear and trembling. The hypocrite, who has no true grace, may be fo deluded as to think and prefume he is a real Chriftian, and abuse the doctrine of the certain falvation of all who are once Christians, to indulge in fin, because he has really no love to holiness, and prefers a life of fin to the life of a Chriftian. But it is inconfiftent to suppose that a real Chriftian fhould have or think he has evidence that he is a Chriftian, while he is in a carelefs frame, and loves the pleasure of fin rather than God and holiness.

The fcripture afferts that affurance of being a Chriftian, and of falvation, is to be attained and maintained in no other way but the exercise of holiness, and great care and diligence in living a holy life. The apoftle John fays, "My little children, let us not love in word, neither in tongue, but in deed and in truth. And hereby we know that we are of the truth, and fhall affure our hearts before him:" [ John, iii. 18, 19.] The apostle Peter exhorts profeffing Chriftians to take care to live and abound in the exercife of every Christian grace, in order to have and maintain an affurance of their real Chriftianity; and concludes with these words: "Wherefore the rather, brethren, give diligence to make your calling and election fure: for if ye do thefe things ye fhall never fall :" [2 Pet. i. 5—10.] This is the fcriptural way of affurance; and they who think they have an affurance that they are Chriftians in any other way, and from fome other propofed evidence, are prefuming, and deceiving themselves to their own deftruction.

And it must be further obferved, that it is not only inconfiftent with the character of a true Chriftian at any time to prefer a neglect of religion and a living in allowed fin, to a holy life, if the former were as fure a way to falvation as the latter; fo that an affurance that he fhall be faved will be no inducement to him to live a carclefs, finful life: but it is yet a greater inconfiftency and contradiction to fuppofe a Chriftian, in that

ftrong

ftrong and lively exercife of grace, and love of holiness, which always attends a true affurance that he is a Chrif tian, and fhall be faved, fhould then and for that reafon prefer a life of fin to a holy life, and from this affurance be led into fin. This is impoffible; and directly the reverfe is certain, viz. that fuch an affurance is not only accompanied by a strong defire and engagedness to live a holy life, as without this there can be no real affurance, as has been fhown; but the affurance itfelf will greatly add to the ftrength of defire and engagednefs to live a holy life, to the honour of God, and for his own comfort, were it not neceffary in order to be faved.

There are not only thefe inconfiftencies in the objection, but the objector fuppofes that the true Chriftian is wholly felfish and mercenary in all he does, and is always difpofed to prefer a life in fin to a holy life, if he may be as fure of his own falvation by living in fin, as by the contrary. Therefore, having no true love to God and regard for his honour, nor any delight in the law of God, or love of holinefs for its own fake; if he can obtain a promise that he shall be faved, he will have no motive to ferve God, or have any concern for his character and glory; but will choofe to live a life of enmity to God, by ferving himself and his own lufts. It is certain there never was, and never will be, fuch a real Chriftian, though thousands have with the objector fuppofed it, and are hoping for heaven by living in the exercife of a felfish religion, which is abomination in the fight of God, and will certainly lead them to deftruc

tion.

The doctrine of the certain perfeverance of all real Christians in a life of holiness to falvation, fecured to them in the covenant of grace, is a comfortable and pleafing doctrine to the true Chriftian. He knows his own infufficiency, and absolute and constant dependence on God for all holy exercifes and conduct; and that if God fhould leave him to himself, he should fall into fin and ruin. And when he finds a promise in the covenant of grace, that all true Chriftians fhall be kept by the power

power of God, through faith, unto falvation, and that where he has begun a good work in men he will carry it on to the day of complete redemption, he lays faft hold of it, as the only ground of hope that he fhall perfevere unto falvation, and would not be without it for a thoufand worlds. But the felf-confident hypocrite, who never knew his own heart, but thinks he can ftand in his own ftrength, and diftinguish himself from others who have the fame affiftance which he has, and by his own exertions embrace the gospel and live a holy life, in which he himself, not God, determines whether he fhall be faved or not, by his own independent obedience, or by the abuse of the affiftance he has; to fuch this doctrine is most difpleafing, and they will oppofe it with all their might; because it takes away their god in which they truft, their own felves, and makes their falvation altogether dependent on God, from first to laft. For the fame reason they oppofe the doctrines of the divine decrees and of election, as these represent men as wholly dependent on God, efpecially for falvation, as according to this he determines who fhall be faved, and who shall not, independent of man, according to his own pleasure. This is the only reafon that can be juftly affigned for their displeasure at these doctrines, and their oppofition to them. And if perfons of this character do not truft in man, and rely on an arm of flesh, even themselves, and that in a matter of the greateft importance and magnitude, infinitely more fo than their own existence, or any other of their concerns, it will be difficult, yea, impoffible, to conceive what is meant by trufting in man. How is it poffible then that they should escape the awful curfe pronounced by God? Thus faith the Lord, curfed be the man that trufteth in man, and maketh flesh his arm:" [Jer. xvii. 5.]

7. It is objected, that thefe doctrines, of man's entire dependence on God in doing any thing towards his own falvation, of election, and the certain perfeverance of all true Chriftians, if they be true, had better not be preached, fince they will not be understood by people

in general, and are very offenfive to many, by which they are prejudiced against religion; and by many who believe them, are abused to very bad purposes; and, on the whole, do much more hurt than good.

Anfwer. This objection is really against the Bible itfelf; and particularly against the text we are confidering, in which thefe doctrines are all either expreffed or implied, as has been fhown. Therefore the whole Bible, and more especially our text, are to be adduced as containing a complete anfwer.

If thefe doctrines are not to be preached, inculcated or mentioned, why are they contained in the Bible? Why has God published them to the world? If the preaching of these doctrines tends to do hurt, then their being published in the Bible, which is to be read by all, has an evil tendency. They who make this objection, who are not a few, would drop it immediately, if they have any proper regard for the Bible, as it is levelled against divine revelation, and the Author of it.

If thefe doctrines be not understood by any preachers or hearers, this must be their own fault; for nothing is revealed which may not be underfood, fo far as it is revealed, by the honeft, attentive reader of the Bible, in the affiduous ufe of all the helps in his reach. And if they be not understood, the fault must be in the hearer or the preacher, or perhaps in both.

That thefe doctrines are improved to increase the prejudices of many against religion, and are abufed by others to evil purposes, is no reason why they should not be taught, explained and vindicated; fince this is an equal reason why none of the important truths of the Bible should be taught; for there is no truth in divine revelation which is not liable to abuse, and has not been abused by men, to their own hurt. It is no new thing for men to pervert the writings of infpiration to their own deftruction. Shall they therefore be laid afide, and not studied and inculcated? Let the objector judge.

Let

Let who will think these truths to be of little confequence, and not fuitable to be maintained and preached, or doubt or difbelieve them, or abuse them to the worst purpofes; yet they remain highly important and ufeful. They have been found to be fo, by thoufands and millions. And the heart of every true Chriftian is formed upon them, or agreeable to them, whatever his fpeculations may be. And there is no other way to heaven than that which is marked out in our text. This leads to the next head of improvement.

Sermon XIV.

Phil, ii. 12, 13. Work out your own falvation with fear and trembling for it is God who worketh in you, both to will and to do, of his good pleasure.

III.HIS fubject is to be improved in a ufe of Ex

THIS

AMINATION.

This is the most important and ufeful part of the fubject to which we have attended. The text, as it has been confidered and opened, and vindicated from objections, points out the only way to heaven, and exhibits the true character of every real Chriftian; and teaches with what views, exercises and efforts he muft work out his own falvation. But all this will be in vain to us, if we do not apply it to ourselves, and in this light examine and try ourselves, whether we be real Chriftians, according to this defcription of a Chriftian, and walking in the narrow way to heaven.

They who are fincerely defirous to know their own state and character, and to determine from the best evidence whether they be real Chriftians' or not, may be affifted in this most important inquiry, by attending to the following particulars.

1. Have you ever been convinced, and have you a clear, conftant and growing conviction, of your utter infufficiency