chapter v
. verse 13. _These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God._
_A._ This does not prove, that they did not know they had eternal life, any more than that they did not believe. His plain meaning is, “I have written unto you, that you may be the more established in the faith.” Therefore it does not follow from hence, that they had not this assurance: but only, that there are degrees therein.
_Q._ 6. But were not the _Thessalonians_ true believers? Yet they had not this assurance: they had only a _good hope_. _2 Thessalonians_ ii. 16.
_A._ The text you refer to, runs thus: _Now our_ Lord Jesus Christ _himself, and_ God, _even our Father, which hath loved us, and given us everlasting consolation and good hope through grace: comfort your hearts and establish you, in every good word and work_. This _good hope_ does not exclude, but necessarily implies a strong assurance of the love of God.
_Q._ 7. But does not St. _Paul_ say even of himself, _1 Corinthians_ iv. 4. _I know nothing by myself; yet am I not hereby justified_?
_A._ He does not say of himself here, that he was not justified: or, that he did not know it: but only, that though he had a conscience void of offence, yet this did not justify him before God. And must not every believer say the same? This therefore is wide of the point.
_Q._ 8. But does he not disclaim any such assurance in those words, _1 Corinthians_ i. 3. _I was with you in weakness and in fear, and in much trembling_.
_A._ By no means. For these words do not imply any fear either of death or hell. They express only a deep sense of his utter insufficiency for the great work wherein he was engaged.
_Q._ 9. However, does he not exclude Christians in general from such an assurance, when he bids them _work out_ their _salvation with fear and trembling_? _Philippians_ ii. 12.
_A._ No more than from love; which is always joined with filial fear and reverential trembling.
And the same answer is applicable to all those texts which exhort a believer to fear.
_Q._ 10. But does not matter of fact prove, that justifying faith does not necessarily imply assurance? For can you believe that such a person as _J. A._ or _E. V._ who have so much integrity, zeal, and fear of God, and walk so unblameably in all things, is void of justifying faith? Can you suppose such as these to be under the wrath and under the curse of God? Especially if you add to this, that they are continually longing, striving, praying for the assurance which they have not?
_A._ This contains the very strength of the cause: and inclines us to think, that some of these may be exempt cases. But however that be, we answer:
1. It is dangerous to ground a general doctrine on a few particular experiments.
2. Men may have many good tempers, and a blameless life (speaking in a loose sense), by nature and habit, with preventing grace; and yet not have faith and the love of God.
3. It is scarce possible for us to know all the circumstances relating to such persons, so as to judge certainly concerning them.
4. But this we know, If Christ is not revealed in them, they are not yet Christian believers.
_Q._ 11. But what will become of them then, suppose they die in this state?
_A._ That is a supposition not to be made.
They cannot die in this state. They must go backward or forward. If they continue to seek, they will surely find righteousness, and peace, and joy in the Holy Ghost. We are confirmed in this belief by the many instances we have seen, of such as these finding peace at the last hour. And it is not impossible, but others may then be made partakers of like precious faith, and yet go hence without giving any outward proof of the change which God hath wrought.
Conversation the Fifth.
WEDNESDAY, 17.
_Q._ 1. HOW much is allowed by our brethren who differ from us, with regard to entire sanctification?
_A._ They grant, 1. That every one must be entirely sanctified, in the article of death:
2. That till then, a believer daily grows in grace, comes nearer and nearer to perfection:
3. That we ought to be continually pressing after this and to exhort all others so to do.
_Q._ 2. What do we allow them?
_A._ We grant, 1. That many of those who have died in the faith, yea, the greater part of those we have known, were not sanctified throughout, not made perfect in love, till a little before death:
2. That the term, “sanctified,” is continually applied by St. _Paul_, to all that were justified, were true believers:
3. That by this term alone, he rarely (if ever) means, saved from all sin:
4. That consequently, it is not proper to use it in this sense, without adding the word “wholly, entirely,” or the like:
5. That the inspired writers almost continually speak of or to those who are justified; but very rarely, either of or to those, who were wholly sanctified:
6. That consequently, it behoves us to speak in public almost continually of the state of justification: but more rarely, in full and explicit terms, concerning entire sanctification.
_Q._ 3. What then is the point wherein we divide?
_A._ It is this: Whether we should expect to be saved from all sin, before the article of death?
_Q._ 4. Is there any clear scripture _promise_ of this? That God will save us from _all_ sin?
_A._ There is. _Psalm_ cxxx. 8. _He shall redeem Israel from_ all _his sins_.
This is more largely exprest in the prophesy of _Ezekiel_: _Then will I sprinkle clean water upon you, and you shall be clean; from_ all _your filthiness and from_ all _your idols will I cleanse you――I will also save you from_ all _your uncleannesses_,