Expreffion more strongly denote an actual Appropriation? p. 322.

Ther. It is evident, that many holy People in former Ages, were not poffeffed of Afsurance.--Why then should my Afpafia fet up a Rule, ftricter and higher than those eminent Saints attained?

Alp. You fhould rather afk, Why have the Apoftles of our LORD, and the SPIRIT of our GOD, speaking in the Bible, set up this Rule? to which I might reply; because it is, of all Precepts, the most beneficial. Therefore, they have not so much set it up under the Notion of a strict Rule, as they have fet it forth under the Character of a choice Bleffifing (or an open Door, not for Ber lievers to come up to a certain Standard, but an open Door for Sinners to trust in the LORD immediately, and without waiting for any distinguishing Reason in themfelves.)

Your Complaint, when put into its proper Language, feems to run thus: "Why must we "be obliged to trust in CHRIST alone? Why "muft we be obliged to affure Ourfelves of Salva❝tion by HIM?"-- Whereas, instead of a Cømplaint, it fhould be Matter of Exultation; and we fhould rather exprefs Ourselves in this Manner; "Blefs the LORD, O my Soul, that a Sinner, "fuch a vile Sinner, fhould be allowed to take "CHRIST, and all his Salvation, as my own; " and thus to affure myself of Pardon, Holiness, "and Glory." p. 323.

Hear

Hear the Declaration of the Pfalmift; Bless the Lord, O my Soul, and all that is within me, bless his boly Name*. What is the Cause of this holy Transport, and devout Praise? Is it because GOD poffibly may, because HE probably will? No ; but because HE actually does forgive: Who forgiveth all thine Iniquities-Take Notice of Job's Belief, and Job's Support, amidst his unexampled Sufferings. I know that my REDEEMER liveth; not only that there is a Redeemer, but that he is, together with all his faving Benefits, mine. Which being a Truth so sweet and delightful, is expressed a second Time; Whom I shall fee for myselft, to my Advantage, and for my own Comfort.-They who lived before the Law, were perfwaded ‡ of the Promises; nay, they embraced them as their own. They who lived under the Law, could fay; As far as the Eaft is from the Weft, fo far hath he removed our Tranfgreffions from us.-St. Peter makes a Profeffion, which excludes all Doubting; I am a Witness of the Sufferings of CHRIST, and also a Partaker of the Glory that shall be revealed. St. Paul answers in the fame heroic Strain; I know whom I have believed; and I am perfwaded that neither Life nor Death, nor any Creature shall be able to Separate me from the Love of GOD, which is

* Pf. ciii. 1, 3. ↑ Job xix. 25, 27. Heb. xi. 13. § Atacaμero. ¶ Pf. ciii. 12.

in CHRIST JESUS my LORD *, with both which the Confeffion of Faith, recorded by St. Luke, is exactly correfpondent; We believe that, through the Grace of the LORD JESUS CHRIST, we shall be faved even as they †.

Ther. Was not this a Privilege peculiar to the Apostles?

Afp. By no Means. All Believers are Brethren, and have like precious Faith.-Hear how St. Peter exhorts all his People; Gird up the 'Loins of your Mind, and hope to the End: ‡ Or, as the Word fhould be tranflated, hope perfectly, hope affuredly, for the Grace that is to be brought unto you at the Revelation of JESUS CHRIST.-The Apoftle writing to his Hebrew Converts, encourages them all to hold faft the Confidence, and the rejoicing of the Hope firm unto the End §. From whence it is deducible, that a Trust amounting to Confidence, and the Joy which naturally results from fuch a Trust, were the common Portion of Chriftians. p. 325, 326, 327.

I know of no other justifying Faith but that which relates to the Gospel, and believes its Report ¶ -I don't remember that the facred Writer diftinguishes between Faith and Affurance. Isis and Пes are joined in the Epiftle to the Ephe

Rom. viii. 29. Heb. ii. 6.

fions.

+ Acts xv. 11, + 1 Pet. i. 13. Ifa. liii. 1.

fans. It is the Opinion of the best Critics, that the Senfe of the latter, is included in the former. The Critics Opinion is confirmed by the Apostle's Declaration, we have Accefs with Confidence through Faith*.

Ther. If you allow no Difference between Faith and Confidence, I am very fure, St. John puts a Difference between Babes, young Men and Fathers.

Afp. He does Theron, and fo would I.--Yet each speaks the fame Language.

Faith always fpeaks one and the fame uniform Language. Whether fhe lifps or stammers; whether whispers in faint Accents, or raises her fi Voice in a more marly Tone; this is still the unvaried Import of her Speech; GOD, even our own GOD, will give Us his Bleffing.---Can you forget how St. John addreffes even his little Chil dren? I write unto you, little Children, because your Sins are forgiven t. p. 328-332.

Ther. Will not this Account difcourage fome, and offend others?

Afp.---As for Offence; that cannot be given, and ought not to be taken, when all we advance is ftrictly conformable to the unnerring Oracles. Whereas, to qualify and attenuate the fcriptural Descriptions of Faith, in Complaisance to the unhappy Fluctuations which poffefs the Breafts of fome,---this fure, would be an Offence to GOD,

* Eph. iii, 12. + 1 John ii. 12.

an

an Injury to his Word, and detrimental to the Welfare of Souls.

With regard to Difcouragement, I cannot conceive, how this fhould enfue, from informing the poor Sinner, that he has a Right to apply CHRIST, and all CHRIST's Merits to himself; or from exhorting the poor Sinner to do this, without any Hefitation, and with a refolute De→ pendance. In this Case to doubt is to be discouraged; as much as you want Certainty, so much you want Confolation. Were we to enquire after the Cause of that Difquietude and Defpondency which are fo common among modern Profeffors, I am inclined to fufpect, we fhould find it lying hid in their wrong Apprehenfions both of CHRIST and of Faith. They look upon CHRIST as a rigorous and forbidding Monarch, who infists on Terms and Qualifications. They look upon Faith, as containing a Probability of Salvation through his Name.---In the earlier and better Days of the Church, they exercised a confident Reliance on JESUS ;—and were shewn a more direct Way to obtain this Affurance, than merely to fearch after their own renewed Qualities. P. 233.

up

Ther. Surely, Afpafio, in this Particular you differ not from me only, but from the Generality of the Orthodox.

Afp.