mount," and the like, shook your faith, You looked at men more than God, and so became weak, and like another man. Whereas, had you then had any to guide you according to the truth of God, had you then heard the doctrine which now you blame, you would never have fallen from your steadfastness; but have found, that in this sense also, the gifts and callings of God are without repentance.

55. Have you not another objection, nearly allied to this, namely, that we preach perfection? True; but what perfection? The term you cannot object to; because it is scriptural. All the difficulty is, to fix the meaning of it according to the word of God. And this we have done again and again, declaring to all the world, that Christian Perfection does not imply an exemption from ignorance or mistake, or infirmities, or temptations: but that it does imply, the being so crucified with Christ, as to be able to testify, "I live not, but Christ liveth in me," (Gal. ii. 23;) and hath "purified my heart by faith," (Acts xv. 9.) It does imply "the casting down every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.' It does imply, "the being holy, as he that called us is holy, in all manner of conversation," (2 Cor. x. 5. 1 Peter i. 15.) And, in a word, "the loving the Lord our God with all our heart, and serving him with all our strength.”

56. Now, is it possible for any who believe the Scripture, to deny one tittle of this? You cannot.---You dare not.You would not for the world.---You know it is the pure word of God.---And this is the whole of what we preach; this is the height and depth of what we (with St. Paul) call Perfection: a state of soul devoutly to be wished, by all who have tasted of the love of God. O pray for it without ceasing. It is the one thing you want. Come with boldness to the throne of grace, and be assured that when you ask this of God, you shall have the petition you ask of him. We know indeed that to man, to the natural man, this is impossible. But we know also, that as no work is impossible with God, so all things are possible to him that believeth,

57. For we are sayed by faith. But have you not heard this urged as another objection against us, that we preach salvation by faith alone? And does not St. Paul do the same thing? By grace, saith he, ye are saved, through faith. Can any words be more express? And elsewhere, Believe in the Lord Jesus, and thou shalt be saved, Acts xvi. 31. What we mean by this (if it has not been sufficiently explained already) is, that we are saved from our sins, only by a confidence in the love of God. As soon as we "behold what manner of love it is which the Father hath bestowed upon us, we love him (as the Apostle observes) because he first loved us." And then is that commandment written in our heart, that he who loveth God, should love his brother also: from which love of God and man, meekness, humbleness of mind, and all holy tempers, spring. Now these are the very essence of salvation, of Christian salvation from sin. And from these, outward salvation flows; that is, holiness of life and conversation. Well, and are not these things so? If you know in whom you have believed, you need no further witnesses.

58. But perhaps you doubt, whether that faith whereby we are thus saved, implies such a trust and confidence in God as we describe: "You cannot think faith implies assurance: an assurance of the love of God to our souls, of his being now reconciled to us, and having forgiven all our sins." And this we freely confess, that if number of voices be to decide the question, we must give it up at once; for you have on your side, not only some who desire to be Christians indeed, but all nominal Christians in every place, and the Romish church, one and all. Nay, these last are so vehement in your defence, that in the famed council of Trent, they have decreed, "If any man hold (fiduciam) trust, confidence, or assurance of pardon to be essential to faith, let him be accursed."

59. Thus does that council anathematize the Church of England. For she is convicted hereof, by her own confession. The very words in the Homily on Salvation are, "Even the devils believe, that Christ was born of a virgin :

that he wrought all kinds of miracles, declaring himself very God; that for our sakes he suffered a most painful death, to redeem us from death everlasting. These articles of our faith, the devils believe; and so they believe all that was written in the Old and New Testament. And yet for all this faith, they be but devils. They remain still in their damnable estate, lacking the very true, Christian faith." “The right and true Christian faith is, not only to believe the Holy Scriptures and the Articles of our faith are true, but also to have a sure trust and confidence to be saved from everlasting damnation through Christ." Or, (as it is expressed a little after,) "A sure trust and confidence which a man hath in God, that by the merits of Christ his sins are forgiven, and he reconciled to the favour of God.”

60. Indeed the Bishop of Rome saith, "If any man hold this, let him be Anathema Maran-atha." But it is to be hoped, Papal Anathemas do not move you. You are a member of the Church of England. Are you? Then the controversy is at an end. Then hear the Church.-"Faith is a sure trust which a man hath in God, that his sins are -forgiven." Or if you are not, whether you hear our Church or not, at least, hear the Scriptures. Hear believing Job, declaring his faith, "I know that my Redeemer liveth." Hear Thomas, (when having seen, he believed,) crying out, My Lord and my God. Hear St. Paul clearly describing the nature of his faith, "The life I now live, I live by faith in the Son of God, who loved me, and gave himself for me." Hear (to mention no more) all the believers who were with Paul when he wrote to the Colossians, bearing witness, "We give thanks unto the Father, who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: in whom we have redemption through his blood, even the forgiveness of sins," ch. i. ver. 12, 13, 14.

61. But what need have we of distant witnesses? You have a witness in your own breast. For am I not speaking to one that loves God? How came you then to love him at first? Was it not because you knew that he loved you?

Did you, could you love God at all, till you tasted and saw that he was gracious? That he was merciful to you a sinner? What avails then controversy or strife of words? Out of thy own mouth! You own, you had no love to God, till you were sensible of his love to you. And whatever expressions any sinner that loves God uses, to denote God's love to him, you will always, upon examination, find, that they directly or indirectly imply forgiveness. Pardoning love is still at the root of all. He who was offended is now reconciled. The new song which God puts in every mouth, is always to that effect, “O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away. Behold, God is my salvation. I will trust and not be afraid; for the Lord Jehovah is my strength and my song: he is also become my salvation," Isa. xii. 1, 2.

62. A confidence, then, in a pardoning God, is essential to true faith. The forgiveness of sins is one of the first of those unseen things, whereof faith is the evidence. And if you are sensible of this, will you quarrel with us concerning an indifferent circumstance of it? Will you think it an important objection that we assert, that this faith is usually given in a moment? First, let me intreat you to read over that authentic account of God's dealings with men, the Acts of the Apostles. In this treatise you will find, how he wrought from the beginning on those who received remission of sins by faith. And can you find one of these (except perhaps St. Paul) who did not receive it in a moment? But abundance you find of those who did, besides Cornelius and the three thousand. And to this also agrees the experience of those who now receive the heavenly gift. Three or four exceptions only have I found in the course of several years. But all the rest of those, who from time to time among us have believed in the Lord Jesus Christ, were, in a moment, brought from darkness to light, and from the power of Satan unto God.

63. And why should it seem a thing incredible to you, who have known the power of God unto salvation; (whether he hath wrought thus in your soul or not; "for there

are diversities of operations, but the same spirit,") that "the dead should hear the voice of the Son of God," and in that moment live? Thus he useth to act, to shew that when he willeth, to do is present with him. "Let there be light, (said God,) and there was light. He spake the word, and it was done. Thus the heavens and the earth were created, and all the hosts of them." And this manner of acting in the present case, highly suits both his power and love. There is therefore no hindrance on God's part; since as his Majesty is, so is his mercy. And whatever hindrance there is on the part of man, when God speaketh, it is gone. Only ask then, O sinner, and it shall be given thee, even the faith that brings salvation: and that, without any merit or good work of thine; for, "it is not of works, lest any man should boast." No; it is of grace, of grace alone. For "unto him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness."

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64. "But, by talking thus you encourage sinners;" I do encourage them-to repent: And do not you? Do not you know, how many heap sin upon sin, purely for want of such encouragement! Because they think "they can never be forgiven; there is no place for repentance left?" Does not your heart also bleed for them? What would you think too dear to part with? What would you not do? What would you not suffer, to bring one such sinner to repentance? Could not your love endure all things for them? 66 Yesif I believed it would do them good; if I had any hope they would ever be better." Why do you not believe it would do them good? Why have you not a hope that they will be better? Plainly, because you do not love them enough because you have not that charity, which not only endureth, but at the same time, believeth and hopeth all things.

65. But that you may see the whole strength of this objection, I will shew you without any disguise or reserve, how I encourage the very chief of sinners, my usual language to them runs thus: