13. Gal. v. 5. Eph. iv. 4, 5. and Tit. i. 1, 2. The one is evidence of the other. Heb. xi. 1. The fact that we have faith is the testimony on which our hope rests. But the proof and the thing proven are entirely distinct. Hope then, and especially full assurance of hope, makes no part of saving faith.

Equally groundless is the opinion, that the change of heart which takes place on our exercising saving faith, is so evident, that we cannot experience this change without knowing it. Our charity must be very circumscribed if we do not believe this opinion to be contradicted by constant facts. We see multitudes of professors daily, who relate a good Christian experience, who talk and act, as if they lived in the constant exercise and enjoyment of religion, and who manifest as much constancy and faithfulness in the cause of Christ, as many who pretend to know that they are Christians; but who say nevertheless, that they are troubled with continual doubts and fears, whether they were ever born again. Must we, then, conclude, against all the evidence which they give us to the contrary, that they are yet in the gall of bitterness and bonds of iniquity? Can we be so uncharitable as to pronounce by far the greater portion of professors in the several Christian denominations to be self-deceivers or hypocrites, because they do not know that they are Christians?

I

If I mistake not, this opinion is contradicted by the experience of some of its own advocates. think I have known some that hold to this opinion, who, on meeting with a change of heart, doubted

for a while whether the change had taken place, but afterwards concluded that it really had; and who therefore believe their hearts were changed before they knew that they were changed. And if they were correct in this conclusion, their own experience shows them that they can be converted without certainly knowing it.

The change which takes place at the time when the sinner receives salvation, is, it is granted, a great change. But the manifestation of that change is not so sudden and striking in some as in others. However instantaneous the change in itself must be, in some cases it unfolds itself so gradually, that the subject of it is never able to state at what precise time it took place. In many instances, this change is preceded by comparatively little opposition and distress, and is followed by comparatively little joy and zeal. And this renders the change much less plain and palpable. And when the change is visible and striking, the renewed sinner may not be aware of the nature of it. He may know, indeed, that some change has taken place; and yet not know that it is that saving change which the Scriptures denominate regeneration. Of this change he can have no correct ideas before he experiences it; for it is one of those "things of the Spirit" that must be "spiritually discerned." 1 Cor. ii. 14. Every new born soul is astonished to find what vague and incorrect notions he had formed of the new birth. Nor are we to suppose that one whose conceptions of spiritual things have been hitherto so gross and erroneous, should invariably come into right apprehensions

of them at the very first moment that his spiritual sight is restored. No wonder if at the first look he "sees men as trees walking." Mark viii. 24. That when the change first takes place he should not fully understand it. Spiritual things are so subtle and complex, and the understanding even of the renewed sinner is so dull and beclouded, that it is no easy thing for him fully and immediately to comprehend them. Especially is it no easy thing for him so fully to understand the workings of his own heart, as absolutely to know that he does exercise saving faith with all its attendant graces. For "the heart is deceitful above all things, and desperately wicked: who can know it?" Jer. xvii. 9.

Moreover, the Scriptures tell us that all the Christian graces have their counterfeits: that there is not only a saving, living, active faith; but a dead, speculative faith, (James ii.)—that there is not only a 'godly sorrow which worketh repentance unto salvation;' but a 'sorrow of the world which worketh death,' (2 Cor. vii. 10.)-that there is not only a love which is evidence of a change of heart, (1 John iv. 7.) but a love which the unrenewed sinner often exercises, (Luke vi. 32.)—that there is not only a joy in the Holy Ghost,' and a 'joy of faith,' (Rom. xiv. 17.Phil. i. 25.)-but a joy of the self-deceived, stonyground hearers. Matt. xiii. 20, 21. The Scriptures tell us that many have been deceived in these respects, as was shown when speaking on the error of 'appropriating faith.' Yea, the Scriptures warn us against such deception. Is it any wise strange then, that the Christian should be

afraid when the Scriptures tell him there is so much danger?

In attempting to prove that all Christians must. know that they are Christians, it is said, "The state of sin and condemnation is called imprisonment, disease and death; while salvation is called release from imprisonment, restoration from sickness, yea, resurrection from the dead. And what! shall a man be delivered from a prison, from a dungeon, and not know it? Shall he be relieved from painful and wasting sickness, and not know it? Shall he even be raised from the dead, and not know it?" But these figures were used by inspiration to represent not how plain and perceptible is the evil of sin and the release from it; but how great and important they are. And many things may be very great, and yet not be very easily seen and understood. So it is em phatically with sin. Generally speaking, the more sin a man commits, the less he sees his sinfulness. When a man is in prison, or on a bed of pain, he knows it, he feels it; and when he is released from it, he readily feels and knows that he is released. But the bondage and disease of sin are not so perceptible. The ignorance of sinners re specting them is proverbial. Release from them must therefore partake in a measure of this obscurity. When released from the prison-house of sin, he knows not whether he has indeed escaped from it, or has only exchanged its inner ward for one of its outer apartments. Or the affair may appear so strange and mysterious to him, that like Peter, in his literal release from prison, he may suppose it all a vision, a dream.

In reasoning from the figurative expressions. used in Scripture, we must keep close to the object for which they were used by the sacred writers themselves. When the inspired penmen introduced a figure to express one quality of a subject, it is very unsafe for us to infer from the nature of the figure itself, that this subject possesses another and different quality. For instance, to express his majesty and glory, God is called a SUN; to express the greatness of his wrath, he is called a FIRE; and to express his wisdom and knowledge, he is called LIGHT. But how erroneous would it be to infer that because these are visible things, therefore God is a visible Being? To express his sovereignty, he is called a POTTER; to express his terrible majesty, he is called a LION; and to express the power and stability of his grace, he is called a ROCK. But how unsafe would it be to infer that because these are created and perishable things, God is not self-existent and eternal. So when release from imprisonment, restoration to health, and resurrection from death are used in Scripture to express the greatness of a change of heart, it is altogether unsafe to infer from them that this change is so plain and palpable, that none can experience such a change without certainly knowing it.

Some are accustomed to speak of a hope with no little contempt. They seem to think the professor who only hopes and does not know that he is a Christian, is a fair object for ridicule. But in God's word, it is considered in a far different light. The Scriptures tell us of a hope in God's mercy,'