selves to belong unto Christ. This they did on some grounds that were satisfactory to themselves. They were also accepted by others as such, and that judging according to rule, and as they ought. And yet, after all, they were either discovered to be hypocrites, or declared themselves apostates. Now, these kind of signs must extend so far, as there is nothing whereby union with Christ may be evidenced, nothing that is required according to rule thereunto, but there must be something in those who are thus deceived, and do deceive, that shall make an appearance and resemblance thereof. They must have power Sureßstas, 2 Tim. iii. 5. a complete delineation of holiness upon them, or they can have no pretence unto any such plea. They must be able to give an account of a work of conviction, humiliation, illumination, conversion, and of closing with Christ, as also of affections some way suitable unto such a work. If they 'utterly fail herein, however any out of darkness and self-love may flatter and deceive themselves, yet others have a rule to judge them by. But this now we have in daily experience, as there was the same also from the first preaching of the gospel. Men may give such an account of the work of grace of God in them, as themselves may believe to be saving, and such as others who have reason to be concerned in them, may rest in and approve. In this apprehension, they may walk in a course of profession many days, it may be all their days, and yet at last be found utter strangers from Christ. But yet this happens not from the nature of the thing itself, as though our union with Christ in this life were absolutely indiscernible, or at least attended with such darkness, and inextricable difficulties, as that it is impossible to make a true and undeceiving judgment thereof; but mistakes herein proceed from the blindness of the minds of men, and the deceitfulness of sin, with some secret inclination to rest in self, or sin that is in them. And these are such effectual causes of self-deceivings in this matter, that the Scripture abounds in commands and cautions for our utmost diligence in our search and inquiry, whether we are made partakers of Christ or not, or whether his Spirit dwell in us or not; which argue both the difficulty of attaining an assured confidence herein, as also the danger of our being mistaken, and yet the certainty of a good issue upon the diligent and regular use of means to that purpose. For,

Secondly, There may be certain and undeceiving evidences of a present participation of Christ; or, which is all one, men may have a certainty sufficient at present to support and comfort them in their obedience, and which in the issue will neither fail them, nor make them ashamed, that they are partakers of Christ. And this in our passage must necessarily be briefly confirmed. We speak of them who are really believers, who have received

saving faith as a gift from God. Now faith is ελπιζομενων ὑποστα σις, πραγματων ελεγχος 8 βλεπομένων, Heb. xi. 1. It is that which gives subsistence unto the things believed in our minds, and is such an argument of them as will not deceive. There is nothing can possibly give the mind a more undeceiving assurance, than that which causeth its object to subsist in it, which unites the mind and the truth believed in one subsistence. This faith doth in spiritual things. Hence our apostle ascribes unto it, as its effect, παρρησιαν και προσαγωγήν εν πεποιθησει, Eph. iii. 12. ' a grounded boldness with a confident trust,' which are the highest expressions of the mind's assurance. And if this be not enough, he asserts a googia, as that which it may be regularly improved into, Heb. vi. 11. ch. x. 22. that is, such a persuasion as fills the mind with all the assurance that the nature of it is capable of. For as a ship can have no impression from the wind, farther than it is able to receive in its sails, no more are we capable of any impression of the certainty of divine truths, or things believed, other than the nature of our minds can admit of; which is, that there must still be an allowance of some doubts and fears, by reason of its own imperfection. But if the expressions before used may fail us, it is evident, that we can be certain of nothing; no, not of this, that we are certain of nothing. For they are expressions of the highest certainty and assurance, that the mind of man is capable of. It is then in the nature of faith itself, rightly exercised and improved, to evidence this matter unto our souls. Again, The Holy Ghost himself, who neither can deceive nor be deceived, gives peculiar testimony to our sonship or adoption, which is a consequent of our union with Christ; for none have any power to become the sons of God, but such as are united unto him, John i. 12. This testimony is asserted, Rom. viii. 15, 16. “Ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirits, that we are the children of God." And wherein soever this testimony doth consist, or by what means soever it be granted unto us, concerning which I shall not here dispute, it is a testimony sure and infallible in itself, and bringing assurance to the mind to which it is granted, sealing unto it its sonship, adoption and union. And when the Holy Spirit giveth this new name of a son of God unto any believer, he knows it, though others understand it not, Rev. ii. 17. For he makes his own testimony evident unto us, without which his care and love towards us would be lost, and the end of our peace and comfort be frustrated. Hence we are said to "receive the Spirit of God, that we may know the things which are freely given unto us of God," I Cor. ii. 12. It is the Spirit of God, whereby the good things mentioned are bestowed on us, and wrought in us; but this is but part of his

work and office towards us: he doth moreover distinctly satisfy and assure us, that we are indeed made partakers of those good things.

Moreover, we have in this matter the examples of those who have gone before us in the faith, proposed unto our imitation, and for our consolation. They had that evidence and assurance of an interest in Christ, which we insist upon. So our apostledeclares in the name of all believers, Rom. viii, 38, 39. "I am persuaded," saith he," that nothing shall separate us from the love of God which is in Christ Jesus our Lord." And the rejoicing, yea triumphant manner wherein he expresseth this his persuasion, manifests his full satisfaction in, the truth which he proposed. And so the apostle John, tells us,, that, we both per-. ceive the love of God towards us, and that we know that we are passed from death, to life, 1 John iii. 14. 16, both which depend on our union with Christ, and which, by them, is madeevident and sure unto us; see Psal. xxiii. 6. Hereon is founded that great command, that we should give diligence to make our calling and election sure, 2 Pet. i. 10. that is, unto our own souls; for in themselves they are unalterable. And if this, in, the use of means, may not be effected, there were no room left for this precept or exhortation.

This is also confirmed unto us from, the nature and use of the sacraments, which I know not what they think of, who deny this truth, In the one of them, God sets, his, seal, unto our initiation into Christ. For it is, as circumcision was of old, the seal of the righteousness of faith, Rom, iv. 11, which, as I have shewed, we obtain not, but by a participation of Christ, and initiation into him. And therefore is there required in us the restipulation of a good conscience, to answer the testimony of God, therein, 1. Pet. iii, 21. The other expressly confirms, our participation of Christ, and our interest in the pardon of sins through his blood, being appointed of God as the way whereby mutually is testified his grace unto us, and our faith in him; see 1 Cor. x. 16, 17. And if we may not, if we ought not to rest assured of what God testifies unto us, and sets his seal unto, it cannot, but be our duty sometimes to make God a liar, for so we do when we believe not his testimony, 1, John v. 10. But to prevent any hesitation in this matter, he hath not left this under a bare testimony, but hath also confirmed, it by his oath; and that to this end, that we might have strong consplation, which, without an undeceiving assurance, we cannot obtain, Heb. vi, 17, 18. It is therefore certain that there may, be, and there are, infallible evidences of a present participation of Christ. But yet observe farther; that,

Thirdly, No grace, no sign or mark, will any longer or any farther be an evidence or testimony in this matter, but only as

the soul is effectually influenced unto perseverance thereby.—If any grace whatever once lose its efficacy in or upon the soul, unto all such acts of obedience as are required unto constancy and persistency in our profession, it loseth all its evidencing power as to our present state and condition. For instance, faith, as unto the nature of it, and as unto its main effect of our adherence unto Christ, may abide in us, when yet, by reason of the power of temptation, or prevalency of corruptions, it may not act effectually unto spiritual experience, for the constant performance of all such duties as are required unto our persistency in Christ in a due manner, nor as unto such an abstinence from all sin, as is required thereunto. But when it doth so fail, it can no longer evidence our union with Christ, but the soul wherein it is, will be left unto many disquietments and uncertainties. It is faith only that is effectual by love and in universal obedience, and only as it is so, will give in this evidence. Although therefore perseverance is not of the essence of faith, but it is a grace superadded thereunto, yet the evidencing power of faith in this case, is taken from its efficacy towards that end, namely, as it is experimentally subservient unto the power of God to preserve us unto salvation. Hence, before the completing of our perseverance, which is not to be before the full end of our course, it is the principal evidence of our union with Christ, in the ways and means whereby itself is continued and preserved.

Fourthly, Perseverance is an evidence of union, in that it is an effect of it; and there is a good demonstration of a cause from its proper and peculiar effect. Where an effect is produced that cannot be wrought but by such a cause, it is declared and manifested thereby; as even the magicians concluded from the miracles of Moses, that the finger of God was in them. Now, our constancy and perseverance, as I have shewed, are an effect of our union with Christ, and from no other original can they be educed. And this doth most eminently appear in the time and case of trials and oppositions, such as was the season and condition that the Hebrews were under at present. When a believer shall consider what difficulties, distresses, and spiritual dangers he hath passed through, and been delivered from, or hath prevailed against, and withal that he hath in himself no power, strength or wisdom, that should procure for him such a success, but rather that on the contrary he hath been often ready to faint, and to let go the beginning of his confidence, it will lead him to a discovery of those secret springs of supplies that he hath been made partaker of, which are nothing but this union with Christ, and participation of him. Besides, this perseverance is the due issue and exsurgency of grace constantly exercised, with an improvement and growth thereby. And all VOL. IV.

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growth in grace, in what kind soever it be, is an emanation from this one foundation of our union with Christ, which is therefore manifested thereby.

Fifthly, This also may be added: Whatever profession hath by any been made, whatever fruits of it have been brought forth, whatever continuance in it there hath been, if it fail totally, it is a sufficient evidence that those who have made it, were never partakers of Christ. So our apostle having declared, that some of great name and note had apostatized and fallen off from the gospel, adds, that yet the foundation of God standeth sure, that God knoweth who are his, 2 Tim. ii. 17-19. manifesting that those who did so, notwithstanding their profession and eminency therein, were never yet owned of God as his in Christ. And another apostle tells us, that those who went out from them, by a defection from the faith, were in truth none of them, or really united unto Christ with them, 1 John ii. 19. And where there are partial decays in faith and profession, it gives great ground of suspicion and jealousy, that the root of bitterness is yet remaining in the heart, and that Christ was never formed in it. Let not men therefore please themselves in their present attainments and condition, unless they find that they are thriving, growing, passing on towards perfection, which is the best evidence of their union with Christ.

The

Obs. III. Persistency in our subsistence in Christ unto the end, is a matter of great endeavour and diligence, and that unto all believers. This is plainly included in the expression here used by the apostle, ιανπερ την ὑποστασιν βεβαίαν κατασχωμεν. words denote our utmost endeavour to hold it fast, and to keep it firm and stedfast. Shaken it will be, opposed it will be, kept it, will not, it cannot be, without our utmost diligence and endeavour. It is true our persistency in Christ doth not, as to the issue and event, depend absolutely on our own diligence. The unalterableness of our union with Christ, on the account of the faithfulness of the covenant of grace, is that which doth, and shall eventually secure it. But yet our own diligent endeavour is such an indispensable means for that end, as that without it, it will not be brought about. For it is necessary to the continuance of our subsistency in Christ, both necessitate præcepti, as that which God hath commanded us to make use of for that end; and necessitate medii, as it is in the order and relation of spiritual things one to another, ordained of God to effect it. For our persisting in our subsistence in Christ, is the emergency and effect of our acting grace unto that purpose. Diligence and endeavours in this matter, are like Paul's mariners, when he was shipwrecked at Melita. God had before-hand given him the lives of all that sailed with him in the ship, Acts xxvii. 24. and he "believed that it should be even as God had told him," ver. 25. So now the pre