the Lord, so walk ye in him; rooted, built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world and not after Christ." Again he says to them, "Be not carried about with divers and strange doctrines; for it is a good thing that the heart be established with grace." Peter, having spoken of the perverters of Scripture, says to Christians, "Beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your steadfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." Paul said, "I know in whom I have believed," and every Christian ought to be able to say the same.

5. If the exercises of grace are an infallible evidence to Christians themselves of their gracious state, then none, who are destitute of grace, can have the least evidence that they are in a state of grace. There are no marks or signs of grace that can give any evidence to them, that they have experienced a saving change. Their hearts are full of evil, and if they would examine them critically and impartially, they would know them to be full of evil, and totally destitute of every holy or gracious affection; which is an infallible evidence of their being dead in trespasses and sins. And this evidence is sufficient to destroy all the evidence in their favor, arising from what they deem the marks and signs of grace. Infallible evidence always destroys all merely apparent and fallible evidence. Sinners have no more right to doubt whether they are in a state of nature, than saints have, to doubt whether they are in a state of grace. Though their marks and signs of grace be good evidence to others, to believe that they are real Christians, yet they are no evidence at all to themselves, of being in a state of grace; because they have an internal, infallible evidence, in their own hearts, that they are without holiness, and have never passed from spiritual death to spiritual life. Their error is a common one, and arises from the supposition, that the marks or signs of grace are as good evidence of a good estate to persons themselves, as to others. Whereas they are no evidence at all to persons themselves. Hence,

6. What are called the marks and signs of grace, are only the

proper evidence, by which we ought to judge of the Christian character of others. Some professors of religion give higher, and some give lower, marks or signs of their being really what they profess to be; and we ought to judge more or less favorably of them, according to the greater or less signs of grace they exhibit. Some may exhibit such great evidence of their sincerity as to exclude all doubts from our minds about it; and some may exhibit only the more equivocal evidence of their sincerity, which may admit of doubts. But, as all external signs are fallible, we ought to judge with candor, and not think, or speak too uncharitably of those who profess to be sincere. This is a duty inculcated upon all; and all ought to be very careful to observe it.

7. It appears, from what has been said, that, though saints cannot give infallible evidence to the world and to one another, that they have the grace of God in truth, yet they ought to give credible evidence to all, that they have experienced a saving change. This they may do, by publicly professing religion, and walking agreeably to it. They are required to walk in wisdom towards them that are without, and to shine as lights in the world, with so much clearness and lustre, as to lead others to glorify their Father which is in heaven. They may exhibit so many and clear marks of grace, as to carry conviction that they are the sincere friends of Christ, and engaged to promote his cause and the salvation of those whom the Father has given him. And this conviction cannot fail of making those who are without God and without hope in the world, realize their danger, and their duty to flee from the wrath to come.

Finally, this subject calls upon all the professors of religion to examine themselves and prepare to come to the table of Christ. The apostle enjoined this duty of self-examination upon the primitive Christians, and his injunction is still binding on the professors of godliness. They ought to examine themselves previously to coming to the table of the Lord. And the point upon which they are to examine themselves is not merely, whether they have marks and signs of grace and have exhibited them to others, but whether they know that God abideth in them, by the spirit which he has given them. If they are worthy to eat the bread and drink the cup of the Lord, they have this infallible evidence of their worthiness in him; and for this

evidence of their worthiness, they are to examine their hearts; and they must find it, in order to determine that they are prepared to unite with the friends of Christ, in commemorating his death. If they have this evidence, they may discover it, and come humbly and joyfully to the most solemn ordinance ever appointed. But if they have not this evidence within them, they cannot discover it, nor come acceptably to the communion table; but they may discover, that they are still in the gall of bitterness and bonds of iniquity.

Now let me ask, Are you willing to examine, and meet the result? The question is a trying one, for an unwillingness to examine bodes ill. But still you must examine, and not neglect it. And may God grant, that you may examine and judge impartially, according to truth. Commune with your own hearts, and make diligent search.

SERMON LXXX.

THE FULL ASSURANCE OF HOPE..

PREACHED APRIL 30, 1826.

And we desire that every one of you do show the same diligence to the full assurance of hope to the end.-Hebrews 6: 11.

THESE words stand immediately connected with the preceding verses; in which the apostle shows the danger of Christians' becoming apostates and falling away. "It is impossible," says he, "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 again 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 oft 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. But, beloved, we are persuaded better things of you, and things which accompany salvation, though we thus speak. For God is not unrighteous to forget your work and labor of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister." The apostle immediately adds, "And we desire that every one of you do show the same diligence to the full assurance of hope to the end." This was as much as to say, "Do you live in the continued exercise and

expression of that pure benevolence and brotherly love which you have already manifested, and you shall never apostatize from the faith, nor fall from grace, nor be finally cast away." Both the letter and spirit of the text suggest this plain truth to our present consideration:·

That Christians ought to give diligence to obtain the full assurance of hope. I shall,

I. Consider, what we are to understand by the full assurance of hope.

II. Show that Christians may obtain the full assurance of hope. And,

III. Show why they ought to give diligence to obtain it.

I. We are to consider what is to be understood by the full assurance of hope. By this, we are to understand something more than the full assurance of faith. Men may have the full assurance of faith, while they are destitute of the full assurance of hope. The full assurance of faith means no more than a full assurance of the existence of the objects of faith. Men may believe the existence of God, the inspiration of the Scriptures, and a future state of rewards and punishments; while they have no hope of escaping future misery, and of enjoying future happiness. But the assurance of hope implies a firm and well-founded expectation of escaping the wrath to come and of obtaining eternal life. It is such an assurance of being in a state of grace and favor with God, as excludes doubts and fears. It is that moral certainty which arises from a clear perception of an agreement between the affections of the heart and the terms of the gospel. The gospel requires certain exercises of love, repentance, faith, and submission, as the terms or conditions upon which the promise of pardon and acceptance in the sight of God is made through the atonement of Christ. This clear perception of the agreement between the holy affections of the heart and the promise of eternal life, gives the true Christian the highest moral certainty that he is a subject of grace and heir of heaven; and this moral certainty excludes all painful or doubtful fears of deception. The moral certainty, which real Christians may have of their good estate, is called the full assurance of hope, rather than of certain knowledge, of their future happiness, because this moral certainty respects future and invisible objects. The apostle says, no man hopes for that which he

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