any evangelical duty, till he can see his name written in the book of life, must not begin to believe till he be in heaven. The surer course is to follow Scripture; to encourage every comfortable hope of ourselves, to use the means, apprehend the mercies, and then to be confident of the benefits of Christ's suffering. To make our election SURE is to read it in ourselves; by knowing that we believe, to resolve that we are elected. We know that we have passed from death unto life, because we love the brethren. And thus it is with faith: for they are inseparable graces. God's secret and his covenant (which is the same as his decree) are said, by the Psalmist, to be with them that fear him: that is, their very fear of God is an evidence to them that they are his elect, with whom he has entered into covenant. Our faith is the best criterion by which to form a judgment of God's decree concerning us. If we believe, God has elected us. It is impossible that any true faith should be refused on pretence that the person was destined to destruction: and even if it were possible; yet would I hope that God's decrees (though they were as absolute as some would have them) should sooner be softened into mercy, than that the mercy which was purchased by his Son should ever fail to any that believe. The immutability of the laws of the Medes and Persians is nothing when compared with the covenant, that Whosoever believeth

in HIM should not perish, but have everlasting life.

Wherefore, in brief, let us attend to the means, and let what will, or can, come of the end. Christ is offered as a Saviour to every soul here present. Accept of him, and thou art passed from death to life. There is no more required of thee but to receive him. If thou art truly possessed of him, he will justify, he will humble, he will sanctify thee.

SERMON XVI.

FROM SANDERSON *.

PART I.

PSALM XIX. 13.

ACCORDING TO THE BIBLE TRANSLATION.

Keep back thy servant from presumptuous sins. Let them not have dominion over me. Then shall I be upright, and I shall be innocent from the great transgression.

WHEN a man, relying either upon his own strength, or upon God's assisting him, undertakes to do something of HIMSELF; at the same time, not having in himself (by the usual course of nature, and the common aid which God affords to the actions of his creatures in the ordinary ways of his providence) sufficient strength to go through with it-or ex

Robert Sanderson, Bishop of Lincoln, was born 1587, and died 1663.

pects to receive some extraordinary assistance from the mercy or the power of God, without having any sufficient ground (either from the general promises contained in the Scriptures, or by a particular and immediate revelation) to believe that God will so assist him therein-this is PRESUMPTION.

All, therefore, who over-value themselves, or, out of an overweening conceit of their own abilities, attempt things beyond their power; all who persuade themselves that they can persist in a holy course without a continual supply of grace; or who think they can continue in their sins as long as they choose, and then repent of them, and forsake them at their leisure; or who doubt not but that they are able by their own strength to stand out against any temptation; all these, I say, by relying too much upon themselves, are guilty of the sin

PRESUMPTION.

Of this we have a remarkable example in the Apostle Peter; who, in the great confidence of his own strength, could not believe his Master (though he knew him to be the God of truth) when he foretold that he would forsake him; but still protested, Though all men should be offended because of thee, yet will I never be offended.

He that repenteth truly of his former sins, presuming on God's mercy for their forgiveness; or that walketh uprightly in the ways of his calling, presuming on God's power for his protection therein; sinneth not in so presuming. But whosoever trusteth to the mercy, or to the power of

God, without the warrant of a promise, presumeth farther than he hath cause. And though he may flatter himself, and call it by some better name, as faith, or hope, or affiance in God; yet in truth it is no better than a groundless and a wicked presumption. Such was the presumption of those sons of Sceva, who took upon them (but to their shame and sorrow) to call (over them which had evil spirits) the name of the Lord Jesus, in a form of adjuration; when they had no warrant from God to that effect. And all those, who, pursuing an evil course of life, still hope they shall find mercy at the hour of death; all those who throw themselves into unnecessary dangers and temptations, with the expectation that God should manifest his extraordinary power in their preservation ; all those who promise to themselves the end without applying themselves to the means that God hath appointed; (as to have learning without study, or wealth without industry) inasmuch as they presume upon God's help without sufficient warrant, are guilty of the sin of PRESUMPTION.

The distribution of sins into sins of ignorance, of infirmity, and of presumption, is usual, useful, and perhaps sufficiently complete. The ground of the distinction is laid in the soul of man; in which there are three distinct and primary faculties from which all actions flow-the understanding, the will, and the sensual appetite or affections. If nothing were amiss in any of these, all our actions