sufferings and sorrows; in their cold charity; or, in their conceit of not being so bad as their neighbours.

Or, perhaps, they trust to the general mercy of God, without any knowledge of the purity of his Law or the strictness of his JUSTICE.

Such deluded souls think their sins are not so great or so numerous as the sins of others: and that their services to God and man are sufficiently meritorious to avert the displeasure and procure the favour of God. Others pretend to faith, which consists in a persuasion of the goodness of their hearts, the merit of their duties and sufferings; and that God is too merciful to punish such as themselves.

The importance of the question appears with still greater force, if we consider the manner in which many treat the answer to it, contained in "the Scriptures of truth." Man is justified solely by the righteousness of Christ, placed to the believing sinner's account, by the sovereign grace of God. This proves 66 a stone of stumbling," and to such, "Christ is dead in vain."

Instead of believing in Christ for righteousness, one thinks this method too cheap and too easily attained. A second imagines the plan too difficult to be accomplished, because the blessing is so great, and he is so unworthy and so ill deserving.

A third adds his own works to the righteousness of Christ, and seeks his justification neither by grace alone nor works alone; but by the merit of Christ, to make up the deficiency of his own.Thus, ignorance, pride and unbelief exalt the sinner and degrade

the Saviour.

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But, a fourth imputes the righteousness of Christ to himself,presumes on his own safety, calls this presumption, faith, and holds fast the delusion, in pride, contempt of others, and complacency in in himself.

The justification of a believer in Jesus Christ is quite distinct from, and independent of his knowledge of it.

Every believer is justified, that is, pardoned, and accepted, as righteous and entitled to eternal life: but every believer does not possess peace with God, in the same degree, by actual enjoyment of it. Genuine faith may be weak, encounter great difficulties from temptation, obscure dispensations, the evils of the heart,-a weak capacity, a partial ministry,-want of means, and association with those who are "unskilful in the word of righteousness." Little faith, doubts and fears.

One who is strong in faith is not only justified, but has rich peace with God. He differs from the weak believer, not in the completeness of his pardon, justification, acceptance and a title to heaven; but in his degree of faith, and his actual enjoyment of his privilege. Faith in both is "alike precious" in its nature and tendency, and both are equally entitled to salvation. Like two children

equally entitled to an estate, one may be ignorant of his titledeeds and the other well acquainted with them; or like two criminals receiving authorized information of the king's pardon: one may believe the testimony with humility joy, and gratitude; the other may doubt its truth, fear it is delusion, and, although equally safe, enjoy, for some time, neither his pardon, food or rest.

No. XLIII.-LOVE OF GOD.

Love of God is the great command, and the love of man is like it, in greatness, being the greatest duty of one man to another. It is called the great command from its object, God!—Its order,it is before all others; it is a root of all moral excellences.

Great in its nature, Love;-as the sun to the stars. It comprehends all duties; and is the scope of all the precepts. in duration.

Its hindrances are sinful self love. 2 Tim. iii. 1, 2. The world, 1 John, ii. 15. Of sin, Psm. xcvii. 10. In lawful things lies our greatest danger.

Eminent examples of loving God, we have in Abraham, (Gen. xxii.) Moses, and Paul, and especially in Jesus.

There are different degrees of love to God, and various motives for loving him; as for his kindness to us. Psa. xxxi. 23; a spiritual affection excited by temporal blessings. And when we use our reputation and influence,-our property, our time and comforts for God, it is expressive of true love. Perfect love flames in heaven; on earth we love "but in part." It is however a permanent affection; unlike repentance, adapted only to a state of imperfection, it lives and grows in heaven, and never fails. 1 Cor. xiii. 8. It is a vigorous affection; "love is strong as death." What can stand before it? It unites us to its object, I John, iv. 16, and produces a harmony in judgment, will and conduct. Affection produces union, communion, familiarity, and a kind interpretation of the divine providence.

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Love of God should be sincere and cordial, Eph. vi. 24. dicious, Ps. xvi. 7, ardent, pure, active, unlimited. Such a love unites and subjects the heart to God-it imitates God, and uses all in subordination to him.

No. XLIV.-LOVE OF SELF AND OTHERS.

Sinful self-love is the source of evils, personal, domestic, ecclesiastical, and civil. As a creature, a man should love himself, his body; Eph. v. 29;-his soul; Prov. viii. 36;—2 John, ver. 8. All divine commands and thanksgivings imply this duty. Love God as thyself, Ps. xix. 11; Deut. xxx. 19. We should love our

neighbour as ourselves; this is manifested in our way of judging ourselves—we do not unjustly condemn self.

Thus in Censuring, we do not censure ourselves for doing our duty, as Jer. xviii. 18; nor by false reports, Tit. ii. 3; malicious statement of truth, Ps. Ixiv. 6; making a fault greater than it is; speaking of it with indifference or pleasure. We desire good to ourselves—we endeavour it.

In what manner should we love our neighbour as ourself? In a holy manner, Ps. xcvii. 10; Rom. xii. 9; Ps. ci. 3. Orderly, the soul first, Deut. iv. 9; so our neighbour, 3 John, 2; Jam. v. 19, 20. It is a great thing! It promotes improvement in happiness, 1 John, i. 3; unfeignedly, 1 John, ii.; Rom. xii. 9-fervently, 1 Pet. i. 22; tenderly, Eph. iv. 29, 32; by sympathy, Rom. xii. 15, Neh. 4; Forgiveness, Gal. vi. 1; Succour, Job, xxx. 25; 1 Thess. ii. 8; Isa. Iviii. 10. To love others as, or like, ourselves, requires resemblance, not equality, Mat. xxv. 9; Luke, iii. 11. This love is regulated by the character and condition of its object, Ps. xvi. 3. Saints should be loved with complacency, others as moral, with approbation, Mark, x. 21. Benevolently, all men, Gal. vi. 10; Mat. xxv. 34, 36. Relatives, 1 Tim. v. 8. Pitifully, Luke, vi. 35; Acts, xiv. 17; Rom. ii. 4; xii. 21.

What a man's love is, that the man is; and where his love is there the man is, Mat. vi. 21. If its object be absent, love desires it-if present, it delights in it-if in danger, it excites fear-if opposed, it is angry-if lost, it mourns-if attainable, it hopes.

No. XLV.-LOVE OF THE World.

All worldly goods, sensible, civil or mental, so far as they are fuel to lust, are unlawful, 1 John, ii. 15. It soon appears when the world is our element;—it is too eagerly pursued, Eccles. iv. 8; it makes us vain-glorious;—and produces "pride of life." This is the weight, the centre of gravity, Heb. xii. 1. It bends the heart, as Israel's, to its idols, Hos. xi. 7, as the sensualist's to his pleasures; the avaricious to his money; the ambitious to his honour. Love unites the heart to the world, incorporates the world with the heart, Hos. iv. 7. It subdues the heart to its sovereignty.

It is full of cares,

It engrosses the thoughts, time, and exertions. concerns for the world, Mat. xiii. 22. It "minds" it with solicitude, earnestness and delight. They savour the world, Phil. iii. 19. They are greedy after it, Luke, xii. 15. It regulates their joys and sorrows, fears and hopes, Luke, xviii. 23.

Love of the world, is inconsistent with the love of God, Mat. vi. 24. No man can serve, though he may have two masters; or be at their disposal, as in these times and countries. The world demands supreme attention to its interests, that religion should not

interfere with it-to rest in it, (1 Cor. vii. 31,) use, not abuse. To seek our own reputation in it; to be great and not to be scrupulous about small sins-Like a luxuriant vine, Hos. x. 1. What fruit? Idolatrous love, as verse 2.-It confides in the world, Mark, x. 24.; Ps. lii. 7.

It idolizes the world, Eph. v. 5.; Col. iii. 5. Pleasures, honours, riches, creatures, become gods! It alienates the heart from God, Jam. iv. 4. It seeks to the world, as to a friend, Jam. iv. 4. Makes religion subservient to it, Ezk. xxxiii. 31; John, v. 44. Is productive of all kinds of sin, 1 Tim. vi. 9.; it gives temptation all its force, blinds the mind, and excites "foolish lusts."-It stifles conviction, as in Balaam, 2 Pet. ii. 15. It polutes and deadens the soul. Hence quarrels, Jam. iv. 1. Ends in apostacy, Gen. xix. 26. Judas, Demas. Sometimes leads to infidelity, Mark iv, 18, 19. Yet it feeds pride, 1 Tim. vi. 17. Yet how transient, 1 Cor. vii. 31.

No. XLVI.-ASSURANCE.

Assurance in this world is imperfect, we know but in part, yet our certainty may be real, not mere conjecture. It is supported by strong evidence, though not always perceived. It is stronger than diffidence, and prevails against distracting fears and doubts.

When accompanied by its proper fruits, it is true assurance, such as that peace of mind which is the feast of a good conscience, Phil. iv. 7; holy joy, Gal. v. 22; power over temptations; victory over the world, 1 John v. 4; enlargedness of heart in the love of God, 2 Cor. v. 14; delight in his ways, Ps. xl. 8; ready obedience to his will, joyful patience under the cross, Job i. 22; humble freedom in prayer, Heb. iv. 16; Gal. iv. 6; dependance on God, in different conditions, Ps. lxii. 8; a reconciliation to death, from a desire to be with Christ and like him, Phil. i. 23.

This assurance bears different names. A sure persuasion, Rom. viii. 38. Knowledge, 1 John i. 5. A substantial prepossession of heaven, Heb. xi. 1. Fullness of assurance, Heb. vi. 11; x. 22; 1 Thes. i. 5. Assurance of faith, as being its effect.

If salvation were by works, and not of grace, grace free and promised, our assurance would be impossible. Every thing necessary for salvation and assurance is revealed, fully; nothing is wanting; clearly, the lowest capacity may understand it; evidently, by fullest proof; and designedly, for this end, Rom. xv. 4; 1 John v. 12; John xv. 11; Heb. vi. 11.

A good man is qualified to judge of his own conversion. 1 John iii. 19, 20; v. 10; Rom. viii. 16; 2 Cor. i. 12. He is as capable of knowing his character as a wicked man, Prov. xiv. 14; Rev. ii. 17.

It is not mentioned as if attained by extraordinary revelations, but fair reasoning, 1 John ii. 3; iii. 19; 1 Thes. i. 3.

It is a christian duty to seek assurance of his salvation, from divine authority, Heb. vi. 11; 2 Pet. i. 10. Search the scriptures, our ways and hearts. Diligence is a necessary means, Phil. ii. 13. As in natural things, we do not cavil, but easily understand how God's blessing on the hand of the diligent maketh rich, Prov. x. 22. So in spiritual riches, Col. ii. 2. We may be sure, and more sure of it. The promises were sure before Christ came; but more (evidently) so afterwards, Rom. xv. 8. Eminent growth confirms us, 2 Pet. i. Add to your grace a "full assurance of knowledge," of those truths upon which assurance is built, both in scripture and the heart,-a clear and distinct acknowledgment of these things.

"Full assurance of faith;" full assent to the gospel,-consent to its promises and commands;-dependance upon its grace, for full experience of the obedience of faith, Heb. x. 22.

"Full assurance of hope." Hope's anchor in a believer holds by the threefold cord of testimony, sense, and reason.

The reasons of our hope, and a conclusion built on these grounds that we shall be saved.

The advantages of assurance are many and great. Bellarmine, a popish writer, says "doubting promotes humility; and assurance, carelessness." This is an error. One advantage of assurance is more complete victory over remaining sin: as the Israelites, conquered by assurances of victory over their enemies. With this assurance they exchanged despondency for lively and persevering exertions, for deliverance from Egypt. Confidence of interest in the grace and righteousness of Christ, arms the soul against guilt and sin. The tendency of grace is to destroy sin, Tit. ii. 11. Mary knowing her sins forgiven, loved much. It shields us from worldly influences in its allurements. Moses knew the greatness of the reward and his title to it, Heb. xi. 26, 27. The frowns of the world, too, lose their fatal effects, Heb. x. 34. It gives victory over the fear of death. So Simeon, Luke ii. 29; Paul, 2 Cor. v. 1.

Real christians must finally persevere to glory: 1. Because God's purposes are unchangeable, Rom. xi. 29; viii. 29, 30. His purpose stands" stedfast, 1 Sam. xv. 19. He has strength to ac complish his decrees.

2. Divine knowledge, 2 Tim. ii. 19.

3. The Covenant, Jer. xxxii. 40; John x. 27; 1 Cor. i. 8, 9; Jer. iii. 1.

4. The Promise to Christ. Isa. liii. 10. Satisfied, not even with their being brought to the birth, but to glory, Heb. ii. 10; John xvii. 6, 12.

5. The intercession of Christ, John xi. 42; xvii. 9, for the