who are not nory; and that some are holy, who yet hate their brethren; and that, thus, a discrimination was intended to be made between believing Christians and penitent ones, and between both these and such as are holy. The truth is every Christian does all these things. These several descriptions were given, partly to show us the whole nature of Christianity; partly to teach us all our duty; partly to show us, that all of it is indispensable; and partly to furnish us with useful and necessary evidence of our Christian character.

At the same time, all these conditional promises, and exhortations, are, and were intended to be, powerful means of the very perseverance, which is the principal subject of them. We are not constrained, or forced, to persevere; nor should we, on the other hand, persevere, were we wholly left to ourselves. Our persever ance is owing to two great causes: the influence of the Spirit of God on our hearts; and the various means furnished in the word, ordinances, and providence, of God, accompanied with the divine blessing upon the use of them. Among these means, the very condition, here suggested in so many impressive forms, is of high importance; and has contributed to the perseverance of Christians in holiness ever since the Scriptures were published. Although, therefore, all Christians actually thus persevere; yet it is not improbable, that without the aid of those passages of Scripture, here alluded to, multitudes might have fallen away. Christians have no other satisfactory knowledge of their Christianity, except their continuance in obedience. The earnest desire of possessing this knowledge on the one hand, and the fear of being found destitute of the Christian character on the other, cannot but serve as powerful motives, (motives too powerful, in my view, to be safely omitted in the Scriptural system) to produce in the Christian perseverance in holiness.

3dly. It is objected, that this doctrine naturally contributes to lessen the diligence of the Christian in his duty.

For an answer to this objection I must refer you to the observations, made in a former discourse on the same Objection to the doctrine of Justification by faith. In that discourse, the objection was applied to the doctrine now under consideration; and, if I mistake not, was satisfactorily obviated.

4thly. It is objected, that several passages of Scripture teach the contrary doctrine.

Among these is Heb. ii. 4-8, For it is impossible for those, who were once enlightened; and have tasted of the heavenly gift; and were made partakers of the Holy Ghost; and have tasted the good word of God, and the powers of the world to come; if they shall fall away, to renew them unto repentance: seeing they crucify to themselves the Son of God afresh, and put him to an open shame. For the earth, which drinketh in the rain that cometh upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth

blessing from God; but that, which beareth thorns and briers, is rejected; and is nigh unto cursing, whose end is to be burned.

It will be unnecessary for me to determine, here, who are the persons, meant by the Apostle in this passage. He himself has decided, that they are not Christians. Their character is fully expressed in the 8th verse, under the image of the earth, which beareth thorns and briers; while that of Christians is expressed in the 7th verse, under the image of the earth, which bringeth forth herbs, meet for them by whom it is dressed. These are here studiously contrasted. The character of the former is, therefore, exhibited by the Apostle as a direct contrast to that of Christians; who, it is to be remembered, are represented every where in the Scriptures as bringing forth good fruit. This passage, then, teaches nothing, opposed to the doctrine which I am endeavouring to support.

Secondly. It is not asserted by the Apostle, that those, of whom he speaks, ever actually fall away. The case is stated only in the form of a supposition, and he declares only, that, should they fall away, there is no possibility of renewing them unto repentance. Whether such persons do in fact fall away is, therefore, left un

certain.

Should it be thought, that the expressions in this passage amount to a description of Christianity; and that, therefore, Christians are meant in it: I answer; that neither of the expressions taken separately, nor all of them together, involve any necessary description of Christianity. It is true, that Christians sustain all these characteristics, except two; viz. partaking of the Holy Ghost, and the powers of the world to come: peλλovros auwvos, the future age, that is, the period of the Christian dispensation, thus denominated. These phrases indicate the miraculous powers, possessed by many Christians, when this passage was written, but never belonging to Christians as such. They, therefore, denote no part of Christianity. Judas possessed these characteristics. The remaining expressions are all indefinite; and as truly applicable to men, who, still continuing to be sinners, have enjoyed peculiar Christian advantages, as they can be to Christians. The whole drift of this passage, therefore, even when construed most favourably for those whom I oppose, is only ambiguously in favour of their doctrine; and is, in my view, decided against them by the Apostle himself. But it cannot be rationally believed, that a doctrine of this importance would, in opposition to so many clear, decisive declarations, have been left to expressions merely ambiguous.

Another passage, pleaded for the same purpose, is the declaration of Christ, John xvii. 12, Those whom thou gavest me I have kept, and none of them is lost, but the son of perdition. To discover the true meaning of this passage, we need only recur to other declarations of the same glorious Person. Many widows were in Israel in the days of Elias; but unto none of them was Elias

sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. The widow of Sarepta is here, by the very same phraseology, included among the widows of Israel; as Judas was included among those that were given to Christ. Yet we know, and this. passage declares, that she was not an Israelitish, but a Sidonian widow and we know, equally well, that Judas was never given to Christ, as a Christian.

Again; There were many lepers in Israel, in the time of Elisaus the prophet; and none of them were cleansed, saving Naaman, the Syrian. Naaman, the Syrian, was not an Israelitish leper; though, in the first apparent meaning of the passage, mentioned as such. Judas was not given to Christ, although apparently mentioned as thus given. The whole meaning of this phrase would be completely expressed thus: Those whom thou gavest me have I kept; and none of them is lost: but the son of perdition is lost.

That Judas was never given to Christ we know from his whole history, and the repeated declarations of his Master. This passage, therefore, has not even a remote reference to the subject in

debate.

Another passage of the same nature is that, 1 Tim. i. 19, Holding faith, and a good conscience; which some having put away, concerning faith, have made shipwreck. The meaning of this passage may be easily learned from a correct translation. Holding fast faith, faithfulness or fidelity, and a good conscience; which some, that is, some teachers, having cast away, concerning the faith, n

, that is, the doctrines of the Gospel, have made shipwreck. Generally, it may be observed, that the doctrine, against which I contend, is not supported in a single, unequivocal declaration of the Scriptures. I know of none, in which it is asserted in terms so favourable to it, as those which I have considered. Whatever is said concerning the apostacy of any Christian professors is decisively explained by St. John. They went out from us, but they were not of us: for, if they had been of us, they would have continued with us.

REMARKS.

1st. The faithfulness of God is highly conspicuous in the truths, which have been now discussed.

Christians provoke God daily; and awaken his anger against themselves more and more continually. By every sin, they persuade him, if I may be allowed the expression, to desert them, and to give them up to themselves. Still he preserves them from destruction. He has promised them life. He has established his covenant with them for an everlasting covenant; and it shall never be forgotten. On his Immutability their safety stands immoveable. In this manner is it exhibited by himself. For I, saith he, am JEHOVAH: Ichange not: therefore ye sons of Jacob are not consumed. This attribute is the seal, the certainty, of every promise: and

sooner shall heaven and earth pass away, than one jot or one tittle of that, which is promised, shall fail.

2dly. From these observations we learn, that the promises of the Gospel are absolutely necessary for the hope, and support, of Christians.

Christians, in their very best estate, possess such a character, as to say the most, furnishes a very feeble and distant hope of their perseverance in holiness, and their final success in obtaining salvation. In better language, if left to themselves, there is no rational hope, that they would ever arrive at the kingdom of heaven. If God did not preserve them, they would fall daily, certainly, and finally. Without the promises of God, prone as Christians are to backslide, they would feel no confidence in their own success; but would sink into despondency and despair. To preserve them from this despondency, and the ruin which would result from it, God has filled his Word with promises, which yield solid and sufficient support, consolation, hope, and joy. On these they rest safely, and cannot be moved.

3dly. We here learn, that the Christian life is a life far removed from gloom.

Many persons hearing often of the self-denial, repentance, and mortification of sin, connected with Christianity, have supposed a life of Religion to be only gloomy and discouraging; and have thus dreaded it, as destitute of all present enjoyment. In this opinion they have been confirmed by the sad countenances, demure behaviour, and cheerless lives, of some who have professed themselves Christians. All this, however, is remote from the true character of Religion. Real Christianity furnishes the fairest and most abundant enjoyment. It is delightful in itself; and, when not the immediate object of persecution, finds every where comforts, friends, and blessings. In God the Christian finds a sure, an everpresent, an everlasting friend; in Christ, a Saviour from sin and sorrow; in the divine promises, an indefeasible inheritance of unceasing and eternal good.

Let none, therefore, particularly let not those who are young, and who are easily deterred from approaching that, which wears a forbidding aspect, be hindered from becoming religious by any ap prehended gloominess in Religion, or any sorrowful deportment of those, who profess to be Christians. Christianity is but another name for joy. It can spread a smile even over this melancholy world, and fend delightful consolation to suffering and to sorrow. All its dictates, all its emotions, all its views, are cheerful, serene, and supporting. Here it is safe; hereafter it will triumph. Sin only is misery. Sinners, in this world, have a thousand sufferings, of which the good man is ignorant; and, in the world to come, will lie down in eternal sorrow.

SERMON LXXXVIII.

EVIDENCES OF REGENERATION.-WHAT ARE NOT EVIDENCES.

2 CORINTHIANS xiii. 5.—Examine yourselves whether ye be in the faith: prove your own selves; know ye not your own selves, how that Jesus Christ is in you except ye be reprobates?

HAVING, in a long series of discourses, considered the doctrine of Regeneration, its Antecedents, Attendants, and Consequents; I shall now proceed to another interesting subject of theology; viz. the Evidences of Regeneration.

In the text, the Apostle commands the Corinthian Christians to examine, and prove themselves; and states the purpose of this examination to be to determine whether they were in the faith. He then inquires of them, Know ye not your own selves, how that Jesus Christ is in you except ye be reprobates? in the original, except ye be adoxo, unapproved; unable to endure the trial of such an ex. amination. From this passage of Scripture it is plain, that it was the duty of the Corinthians to examine themselves concerning their Christian character; and that this examination was to be pursued by them so thoroughly, as to prove, so far as might be, whether they were, or were not, in the faith; whether Christ did, or did not, dwell in them by his Holy Spirit.

That, which was the duty of the Corinthians, is the duty of all other Christians. That, which is the duty of all Christians, it is the duty of every Minister to aid them in performing. To unfold the Evidences of Religion in the heart is, therefore, at times, the duty of every Minister; and, to learn them, that of every Christian. In attempting to perform this duty at the present time, I shall endeavour to point out,

1. Some of the Imaginary Evidences of Religion;

II. Some of its Real Evidences; and

III. Some of the Difficulties, which attend the application of the Real Evidences of Religion to ourselves.

I. I shall endeavour to point out some of the Imaginary Evidences of Religion.

By Imaginary Evidences I intend those, which are sometimes supposed to be proofs of its existence, but have this character through mistake only: evidences, which may be, and often are, found in the hearts, and lives, both of the saint and the sinner: things, on which it is dangerous to rely, because they do not evince, in any degree, either a holy or an unholy character. It will not be expected, that I should enter into a minute, and detailed, account of