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gered and shaken. The person that understands the nature of the gospel, and stands fast in the liberties of it, can look on himself as a transgressor of the law, a child of disobedience, a rebel against God, a guilty criminal, and an heir of hell, while, at the same time, he contemplates with pleasure and veneration the majesty of the Lord, the beauties of divine holiness, the terrors of his justice, and the dreadful solemnities of the judgment to come, together with its awful and certain consequences: and in the midst of all these humbling, alarming views of God and himself, he can "joy in God through Jesus Christ, by whom he doth now receive the atonement;" he sees a sufficient reason of cheerful dependence on Christ for the pardon of all his sins, for the supply of all his need, and for the complete salvation of his soul. In every condition he sees reason to "rejoice in the Lord always."

But how does the case stand with a person that misapprehends the nature, the liberties, and design of the gospel? He seeks to be under the law. He supposes some good endowment, if not some good deed, must complete his title to the comforts revealed to him in divine declarations. He is afraid to remember the holiness of God, the brightness of his glory, the sanctions of his law, and the solemnity of a future judgment. He dares not think on his sins, their nature, number, and aggravations. No view of God is tolerable to him, but that which presents him altogether merciful; and no sight of himself, but that which furnishes him with something good in his character. Hence his confidence is marred every way, because he is not established in the faith of

Christ, as the end of the law for his justification in the sight of God, and as the author of eternal salvation to him, a lost sinner. He does not consider the Son of God as a Saviour to him, the chief of sinners, and he does not attend to the faithful record published from the excellent glory" This is my beloved Son, in whom I am well pleased." No consciousness of any pre-eminence in holiness above the level of ungodly sinners and enemies, is required to establish any ground or warrant for our personal dependence on him whom God hath sent and sealed. Christ the Saviour is given to sinners as such, that, merely as sinners, they may receive him, and in him may have eternal life.

4. The degrees of a believer's confidence are greater or weaker, according to the measure of his attention to the character of a promising God. "When Abraham was ninety years old and nine, the Lord appeared to him, and said, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. And I will bless her, and give thee also a son of her: yea, I will bless her, and kings of people shall be of her." How did Abraham entertain this promise? Did he begin to confer with flesh and blood about it, saying, It is impossible, at least it is every way improbable, that a child shall be born to him that is an hundred years old, or that Sarah, who is ninety years old, shall bear? No: he "against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about an hun

dred years old, neither yet the deadness of Sarah's womb. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God and being fully persuaded, that what he had promised, he was able also to perform."

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But how different was the case with Sarah, when, in the tent-door, she heard the Lord say to Abraham, "I will certainly return unto thee according to the time of life; and, lo! Sarah thy wife shall have a son?" She "laughed within herself, saying, Shall I of a surety bear a child, which am old?" It is evident from the reproof which the Lord gave her, that she judged it impossible that the word of the Lord could stand and therefore he says, "Is any thing too hard for the Lord ?" As if he had said, Why should Sarah doubt, or even hesitate, concerning this matter? It is indeed impossible, according to the ordinary course of nature, that she should have a son by Abraham, in their old age; but the same Lord that blessed man, whom he created male and female, saying to them in the day he made them," Be fruitful and multiply,"—the same God, hath said that Sarah shall have a son. Is any thing, however much above the powers originally given to second causes, is any thing too hard for the Lord, who prescribed laws to all creation, and maintains these laws by the unremitted energy of his almighty providence? Weigh every discouraging appearance in an even balance, laying the power and faithfulness of a promising God in the opposite scale against every possible obstruction; and then judge, whether you ought to waver, to doubt, to disbelieve. Is any

thing too hard for the Lord, whose counsel shall stand,

and who will do all his pleasure? Hath he said, and will he not do? Hath he spoken, and will he not make it good? He doth according to his will in the army of heaven, and among the inhabitants of the earth."" This touching remonstrance removed every difficulty, confirmed her wavering mind, and established her in the faith of Jehovah's promise: for "through faith Sarah herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised."

In the example of these eminent persons, we may clearly see, how faith is strengthened or weakened by the attention or inattention believers give to the character of a promising God. When they have just apprehensions of his power, wisdom, grace, and faithfulness in his declarations, they are like mount Zion which cannot be removed; but when they consider any thing else, they "become weak, and like any other man."

5. The degrees of a believer's confidence are frequently affected by the temptations of Satan, who, 66 as a roaring lion, walketh about, seeking whom he may devour." When Peter thought the attachment of his soul to Christ was so firm and ardent, that he was ready to go with him both into prison and to death," the Lord said, Simon, Simon, Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not.” This disciple did not suspect any danger from all the legions of hell; and therefore experience must inform him more fully, that Christ is the glory of his strength and steadfastness in believing. When wheat is winnowed, the chaff is retained, and appears uppermost

in the sieve, while the good grain passeth through. The desire of Satan is, in like manner, to try and to weaken the faith of the people of God: and, alas! how successful are his temptations in accomplishing this cruel design against the children of light!

6. The prevalency of unbelief, carelessness, and conformity to the world, in its principles and manners, have a fatal influence upon the degeneracy of the faith and hope of the saints. Those that believe in God, and in his Son Jesus Christ, must be careful to maintain good works. "Faith worketh by love;" and he that hath the hope of the gospel, purifieth himself. "As the body without the spirit is dead, so faith without works is dead also." But the further consideration of this point, will naturally occur on the third section; and therefore I shall not anticipate what belongs more properly to that part of our subject.

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SECT. II. The nature and foundation of the full assurance of Faith explained.

"Between faith and the full assurance of faith, The one is the most exalted idea, where the other is but an inferior elevation; yet both are the rounds of the same ladder. I do not remember, that the sacred writer any where distinguishes between faith and assurance. Faith and confidence are joined in the epistle to the Ephesians. It is the opinion of the best critics, that the sense of the latter is included in the former. The critic's opinion is confirmed by the apostle's declaration: We have access with confidence through

the apostle makes a difference.

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