you, and that your joy might be full." See also at the conclusion of his whole discourse, chap. xyi. 33. "These things have I spoken unto you, that in me ye might have peace, In the world ye shall have tribulation: But be of good cheer, I have overcome the world." Christ was not afraid of speaking too plainly and positively to them; he did not desire to hold them in the least suspense. And he concluded that last discourse of his with a prayer in their presence, wherein he speaks positively to his Father of those eleven disciples, as having all of them savingly known him, and believed in him, and received and kept his word; and that they were not of the world; and that for their sakes he sanctified himself; and that his will was, that they should be with him in his glory; and tells his Father, that he spake those things in his prayer, to the end, that his joy might be fulfilled in them, ver. 13, By these things it is evident, that it is agreeable to Christ's designs, and the contrived ordering and disposition Christ makes of things in his church, that there should be sufficient and abundant provision made, that his saints might have full assurance of their future glory.

The Apostle Paul, through all his epistles speaks in an assured strain; ever speaking positively of his special relation to Christ, his Lord, and Master, and Redeemer, and his interest in, and expectation of the future reward. It would be endless to take notice of all places that might be enumerated: I shall mention but three or four, Gal. ii. 20. "Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me," Phil. i. 21. « For me to live is Christ, and to die is gain," 2 Tim. i. 12. "I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day," 2 Tim. iv. 7, 8. “ I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness which the Lord, the righteous judge, will give me at that day.

And the nature of the covenant of grace, and God's declared ends in the appointment and constitution of things in that

covenant, do plainly shew it to be God's design to make ample provision for the saints having an assured hope of eternal life, while living here upon earth. For so are all things ordered and contrived in that covenant, that every thing might be made sure on God's part. "The covenant is ordered in all things and sure :" The promises are most full, and very often repeated, and various ways exhibited ; and there are many witnesses, and many seals; and God has confirmed his promises with an oath. And God's declared design in all this, is, that the heirs of the promises might have an undoubting hope and full joy, in an assurance of their future glory. Heb. vi. 17, 18. "Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold on the hope set before us." But all this would be in vain, to any such purpose, as the saints' strong consolation, and hope of their obtaining future glory, if their interest in those sure promises in ordinary cases was not ascertainable. For God's promises and oaths, let them be as sure as they will, cannot give strong hope and comfort to any particular person, any further than he can know that those promises are made to him. And in vain is provision made in Jesus Christ, that believers might be perfect as pertaining to the conscience, as is signified, Heb. ix. 9, if assurance of freedom from the guilt of sin is not attainable.

It further appears that assurance is not only attainable in some very extraordinary cases, but that all Christians are directed to give all diligence to make their calling and election sure, and are told how they may do it, 2 Pet. i. 5.....8. And it is spoken of as a thing very unbecoming Christians, and an argument of something very blameable in them, not to know whether Christ be in them or no, 2 Cor. xiii. 5. "Know ye

not your own selves, how that Jesus Christ is in you, except ye be reprobates?" And it is implied that it is an argument. of a very blameable negligence in Christians, if they practice Christianity after such a manner as to remain uncertain of

the reward, in that 1 Cor. ix. 26. "I therefore so run, as not uncertainly." And to add no more, it is manifest, that Christians' knowing their interest in the saving benefits of Christianity is a thing ordinarily attainable, because the Apostles tell us by what means Christians (and not only apostles and martyrs) were wont to know this, I Cor. ii. 12. "Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God." And 1 John ii. 3. "And hereby we do know that we know him, if we keep his commandments." And ver. 5. "Hereby know we that we are in him." Chap. iii. 14. "We know that we have passed from death unto life, because we love the brethren," ver. 19. "Hereby we know that we are of the truth, and shall assure our hearts before him." ver. 24. "Hereby we know that he abideth in us, by the Spirit which he hath given us." So Chap. iv. 13, and Chap. v. 2, and ver. 19.

Therefore it must needs be very unreasonable to determine, that persons are hypocrites, and their affections wrong, because they seem to be out of doubt of their own salvation, and the affections they are the subjects of seem to banish all fears of hell.

On the other hand, it is no sufficient reason to determine that men are saints, and their affections gracious, because the affections they have are attended with an exceeding confidence that their state is good, and their affections divine.* Nothing

* "O professor, look carefully to your foundation : "Be not high minded, but fear." You have, it may be, done and suffered many things in and for religion; you have excellent gifts and sweet comforts; a warm zeal for God, and high confidence of your integrity: All this may be right, for ought that I, or (it may be) you know: But yet, it is possible it may be false. You have sometimes judged yourselves, and pronounced yourselves upright; but remember your final sentence is not yet pronounced by your Judge. And what if God weigh you over again, in his more equal balance, and should say, Mene Tekel, "Thou art weighed in the balance, and art found wanting ?" What a confounded man wilt thou be, under such a sentence! Quæ splendent in conspectu hominis, sordent in conspectu judicis; things that are highly esteemed of men, are an abomination in the sight of God: He seeth not as man seeth. Thy heart may be false, and thou not know it: Yea, it may be false, and

can be certainly argued from their confidence, how great and strong soever it seems to be. If we see a man that boldly calls God his Father, and commonly speaks in the most bold, familiar, and appropriating language in prayer, "My Father, my dear Redeemer, my sweet Saviour, my Beloved," and the like; and it is a common thing for him to use the most confident expressions before men, about the goodness of his state; such as, "I know certainly that God is my Father; I know so surely as there is a God in heaven, that he is my God; I know I shall go to heaven, as well as if I were there; I know that God is now manifesting himself to my soul, and is now. smiling upon me ;" and seems to have done for ever with any inquiry or examination into his state, as a thing sufficiently known, and out of doubt, and to contemn all that so much ás intimate or suggest that there is some reason to doubt or fear whether all is right; such things are no signs at all that it is indeed so as he is confident it is.* Such an overbearing, high handed, and violent sort of confidence as this, so affecting to declare itself with a most glaring show in the sight of men, which is to be seen in many, has not the countenance of a true Christian assurance: It savors more of the spirit of the Pharisees, who never doubted but that they were saints, and the most eminent of saints, and were bold to go to God, and come up near to him, and lift up their eyes, and thank him for the great distinction he had made between them and

thou strongly confident of its integrity." Flavel's Touchstone of Sincerity, Chap. ii. Scct. 5.

"Some hypocrites are a great deal more confident than many saints." Stoddard's Discourse on the way to know sincerity and hypocrisy, p. 128.

"Doth the work of faith in some believers, bear upon its top branches, the full ripe fruits of a blessed assurance? Lo, what strong confidence, and high built persuasions, of an interest in God, have sometimes been found in unsanctified ones! Yea, so strong may this false assurance be, that they dare boldly venture to go to the judgment seat of God, and there defend it. Doth the Spirit of God fill the heart of the assured believer with joy unspeakable, and full of glory, giving him, through faith, a prelibation or foretaste of heaven itself, in those first fruits of it? How near to this comes what the Apostle supposes may be found in apostates !" Flavel's Husbandry spiritual ized, Chap. xii.

other men ; and when Christ intimated that they were blind and graceless, despised the suggestion, John ix. 40. "And some of the Pharisees which were with him, heard these words, and said unto him, Are we blind also?" If they had more of the spirit of the publican, with their confidence, who, in a sense of his exceeding unworthiness, stood afar off, and durst not so much as lift up his eyes to heaven, but smote on his breast, and cried out of himself as a sinner, their confidence would have more of the aspect of the confidence of one that humbly trusts and hopes in Christ, and has no confidence in himself.

If we do but consider what the hearts of natural men are, what principles they are under the dominion of, what blindness and deceit, what self flattery, self exaltation, and self confidence reign there, we need not at all wonder that their high opinion of themselves, and confidence of their happy circumstances, be as high and strong as mountains, and as violent as a tempest, when once conscience is blinded, and convictions killed, with false high affections, and those forementioned principles let loose, fed up and prompted by false joys and comforts, excited by some pleasing imaginations, impressed by Satan, transforming himself into an angel of light.

When once a hypocrite is thus established in a false hope, he has not those things to cause him to call his hope in question, that oftentimes are the occasion of the doubting of true saints; as, first, he has not that cautious spirit, that great sense of the vast importance of a sure foundation, and that dread of being deceived. The comforts of the true saints increase awakening and caution, and a lively sense how great a thing it is to appear before an infinitely holy, just and omnis. cient Judge. But false comforts put an end to these things and dreadfully stupify the mind. Secondly, The hypocrite has not the knowledge of his own blindness, and the deceitfulness of his own heart, and that mean opinion of his own understanding, that the true saint has. Those that are deluded with false discoveries and affections, are evermore highly conceited of their light and understanding. Thirdly, The