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to be deluded; for perhaps they are not in reality fuch good Chriftians, as we imagine; and if they are, yet it is not eafy to make a just comparifon between ourselves and them. We fee in them many imperfections, and hear them complain of many more, equal, we think, to any of which we are conscious. But we know not what peculiar temptations may attend thefe Chriftians, what deep humiliation they may feel, what strict vigilance they may exercise, and what a pious temper and virtuous conduct they in general maintain. Their life is hidden with Chrift in God, and but a fmall part of it is visible to us.

Or if we judge of our ftate by the convictions and terrors, which we have felt at particular times, and by the comforts and joys, which have enfued; these perhaps were but tranfient. There may be fenfible emotions of paffion, which much refemble the workings of the mind in true repentance, but fall effentially fhort of that important change, If our hope refts in any temporary experience, we may be deceived.

But the anointing, which the true believer receives, and which abides in him, the apoftle says, "is truth, and is no lie." If the Chriftian temper be formed and remain in us, we may from thence draw an evidence, which will not deceive us. True religion in the heart is not light and flighty, but folid and fubftantial. Whether we poffefs this religion, we muft judge by looking within us, by comparing ourfelves with the word of God, by attending to the general tenor of our conduct, by infpecting the motives which govern it, and by observing our tempers in the various changes and circumftances of life. If we find the gofpel temper, in all its relations, operating steadily in us, and perceive a godly forrow fpon

taneously rifing from our conscious failures in duty, and a humbleness of mind accompanying our known imperfections, then we have the best evidence, which, in the present ftate, we can have, that we have paffed from death to life. This is an evidence, which depends not on the opinion of others, but on our own experience-not on the occafional flow of affection, but on a permanent habit of holiness.

The apoftle adds, "As this anointing hath taught you, ye fhall abide in him," in Chrift, " that when he fhall appear, ye may not be ashamed before him at his coming."

The apoftle refers Chriftians to their past experience of the power of religion. "This anointing hath heretofore taught you. Seek comfort in the way, in which ye have found it already. You have received the gofpel, and, with it, the fanctifying influence of the Spirit. Thus you have gained additional evidence of the truth of the gofpel, and good hope of your title to eternal life. Why do you liften to thofe feducers, who would perfuade you to feek a confirmation of your faith and hope in another way? Is there a more excellent way? If the gofpel has been bleffed of God to your fanctification, then you know it is divine; for its efficacy on your hearts is God's testimony to its truth. If you have experienced God's fanctifying grace in your attendance on his inftitutions, then he has owned these inftitutions; and will you forfake these for others, which feducers would fubftitute in their place? Let this anointing abide, by which you have already been taught, and it will confirm what it has taught, and will teach you ftill more and more. You may complain of painful doubts concerning your state, and may long for higher comforts. But how did

you get the comforts which you have? Was it not by attending to the gofpel, and perceiving its fanctifying influence? Then feek the grace of God to fanctify you more and more. Thus your comfort will increase. Thus you will have confidence before Christ at his coming.'

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This is the tenor, and force of the apostle's argument. It is fimilar to that, which St. Paul ufes with the Galatians to convince them of their folly in turning from the grace of God unto another gofpel. This only would I learn of you; Received ye the spirit by the works of the law, or by the hearing of faith? Are ye fo foolish? Having begun in the Spirit, are ye made perfect in the flesh ?"

This argument may be applied to all, who under the pretence of greater comfort and better edification, forfake the adminiftration of ordinances in the places where God has met them by his grace.

There are many Chriftians, who really believe that in their regular attendance on the ordinances of divine worship, they have received the anointing of the Spirit; and hence they have gained a comfortable hope of their title to eternal life. But a wicked feducer tells them, "There are great errors among the Chriftians with whom you affemble; and you will find more purity of doctrine, and more of the power of godlinefs among us." Tempted by fuch infinuations, they change their focial connexion and their place of worship. Were I to fpeak with fuch Chriftians, on their change of relation, I fhould fay, "Confult your own experience. If you fincerely believe, that you have experienced the power of God's grace in the place, where you have fought it, why should you forfake this place to find the grace of God fome

where elfe? Why should you contemn the very means, which you think God has owned and blef fed to your fanctification and confolation? You think, as fome in John's time thought, that you can obtain greater comfort and improvement elfewhere; and you choose to make the experiment; but it is a rash and dangerous experiment. John's advice is this, "As the anointing hath taught you, abide in it. Thus when Chrift fhall appear, ye fhall have confidence, and fhall not be afhamed before him at his coming."

We see the way to obtain an evidence of our ti tle to eternal life. It is to feek the fanctification of the Spirit. And this we are to feek by a regular attendance on the means of fanctification, which God has provided for us. Chrift's prayer for his difciples was, "Sanctify them by thy truth: thy word is truth." It is by attending on the wordof truth, that we may hope to receive the fanctification of the Spirit. Chriftians are faid to be "begotten by the word of truth, and born of incorruptible feed, even of the word of God, which. liveth and abideth forever."

We perhaps hope, that we have received, what. the apoftle calls the anointing of the Spirit; but doubts reft on our minds. And what fhall we do? The apoftle's advice is, " Abide in this anointing; in this holy life which is begun, and feek greater measures of grace, Take no other methods to difpel your fears, and establish your hopes." This method is the moft fure, and will be fufficient. Other methods may be deceptive; this is truth and is no lie. The more you increase in the temper, and abound in the fruits of holiness, the brighter will be your evidence of a title to eternal life, and the ftronger will be your religious comforts. Whatever hopes you may obtain without

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the inward work of fanctification, they will fail you. Every kind of hope, which is different from, and unconnected with this, is vain and delufive. But in this there is no deception. It is probable indeed that many deceive themselves, in anfwering the queftion, whether they are the fubjects of this fanctification. But the evidence itself is fure. If there be an error, it arifes not from the nature of the evidence, but from the blindness of the mind in applying it. Examine yourfelves then, whether ye be in the faith; prove your own felves; for Chrift is in you except ye be reprobates. And if Chrift be in you, the body is dead with regard to fin; and the Spirit is life with regard to righteoufnefs; for to be carnally minded is death, but to be fpiritually minded is life and peace.

We who are minifters are taught, in what manner we should treat thofe, who apply to us for advice under spiritual doubts and fears. We are not to pronounce them in a converted ftate. This is affuming more than the apostles affumed. John intimates that feducers took this method to gain profelytes to their fect. The apostles were more cautious; for they pretended to no certain knowledge of men's hearts, and they used no inticing and flattering words to bring men under their influence. The proper way of treating fuch inquirers is that which our apoftle has exemplified; we are to explain the nature of religion, ftate the evidences of converfion, and direct men to examine their own hearts, and prove their own works. Thus we are to establish our own hopes; thus our hearers must establish theirs. It is by walking in the fear of God, that we walk in the comforts of the holy Ghoft. It is by abounding in the fruits of

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