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and therefore the only fign of fanctification is holinefs; and the only mark of grace is to obey from the heart the word of God: and therefore they err, not knowing the Scriptures, who from this or the like paffages imagine, that the Spirit ever gives, or was ever defigned to give, inward affurance or certainty to men of their final state.

Hence likewise it is certain, that fome go too far on the other fide, by denying that any man may know himself to be in a state of grace: for all the children of God are in a ftate of grace; and the evidence of the Spirit of God and our own fpirit may make us certain, where they concur, as they ought to do, that we are the children of God. If our hearts condemn us not, then have we confidence towards God: which is St. John's rule, and comprehends both the evidences in the text; for our heart judges both of our inward and outward obedience: and therefore, where our hearts condemn us not, we have the evidence of both fpirits, the end of which is confidence.

But, laftly, this certainty does not extend to our future and final falvation: for to be in a state of grace is to be heir of falvation: but an heir may be defeated, if by any after-act he incapacitates himself to inherit. In a word, a state of grace may be loft; he that is the child of God may cease to be the child of God: and therefore being certain and confident that you are now in a ftate of grace cannot make you certain of your falvation; but you must still work out your falvation with fear and trembling. This we may learn from our Apostle's own arguing here: The Spirit itself beareth witness with our

Spirit, that we are the children of God. The confequence of this is, if children, then heirs, ver. 17. But now are we heirs through hope, he tells us in another place; and at the twenty-fourth verfe of this chapter, we are faved by hope: but hope that is feen is not hope. Certainty fhuts out hope: and, fince being children makes us only heirs through hope, it is plain, being certain that we are now the children of God can give us no abfolute certainty of our falvation : and therefore it is great prefumption to talk of fecurity. Our certainty reaches to our prefent condition, which is enough to keep our minds easy and contented. Other certainty than this might make us remifs: this may encourage us to run with patience the race that is before us, and to labour in the Lord, knowing that our labour shall not be in vain.

DISCOURSE IX.

JOHN XX. 30, 31.

And many other figns truly did Jefus in the prefence of his difciples, which are not written in this book. But these are written, that ye might believe that Jefus is the Chrift, the Son of God; and that believing ye might have life through his name.

THESE words ftand towards the close of St. John's Gospel, and are by fome thought to be the laft of his own writing. They give us an account of the nature of his Gofpel, and of his end and defign in publishing it to the world. The Apoftle does not pretend his Gospel to be a perfect and complete narrative of all that our Lord did whilst he converfed among men, not even of all the miracles and wonders which he wrought in confirmation of his doctrine: Many other figns truly did Jefus,which are not written in this book. He adds farther, that the figns omitted in his account were done in the prefence of his difciples, and were, confequently, of as good authority as thofe related by himself. This was but a neceffary piece of caution; for St. John wrote his Gospel late, towards the end of his life, after the Apostles and difciples of Chrift had fpread the Gospel far and near, and had both by

preaching and writing published the great works and figns done by their Mafter. To prevent therefore the suspicions which fome might be apt to entertain of their teachers, when they found the great evidences infifted on by them not mentioned by St. John, who, being the laft writer of the Apostles, would naturally, for that reason, be supposed to be the most accurate; he declares that he had not recounted all the figns done by Jefus, but that there were many others, which, having been wrought in the presence of the disciples, might very well be taught and published by them, though omitted by himself.

But why does St. John, speaking of the miracles of Jesus, take notice only that they were done in the prefence of the difciples? whereas in truth they were done in the face of the fun, in the moft open and public manner, in the fight of friends and foes; which is fo advantageous a circumftance, and which adds fo much to the credibility of the figns, that it ought ever to be remembered. St. John knew this very well, having in the course of his Gospel often taken notice of this very thing: particularly in the ftory of Lazarus he tells us, that many Jews were with Martha and Mary to comfort them concerning their brother, who followed Jefus to the grave, and faw Lazarus come forth to life upon his call: many of which, fays St. John, ch. xi. 45, 46. having feen the things which Jefus did, believed on him: but fome of them went their ways to the Pharifees, and told them what things Jefus had done. But the reason why this is not infifted on in the text is, that it was not to St. John's purpose: he is there speaking of the au

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