Now, the question is, What did the apostles Peter and Paul mean when they so unreservedly preached the forgiveness of sins to those who listened to them? Did they really mean to convey to their hearers the idea that no one could be sure that he possessed this forgiveness of sins? When in the synagogue of Antioch, Paul said to his audience, "We declare unto you _glad tidings_," did he entertain the notion that no one could be sure that his sins were forgiven? How could the gospel ever be called "glad tidings" if its only effect were to leave the soul in doubt and anxiety? If indeed it be true that no one can enjoy the assurance of pardon, then the whole style of apostolic preaching should be reversed. We might then expect to find Paul saying to his hearers, Be it known unto you therefore, men and brethren, that no one can ever know, in this life, whether his sins are forgiven or not. Is there aught like this in the entire range of apostolic preaching and teaching? Do not the apostles everywhere set forth, in the fullest and clearest manner, remission of sins as the necessary result of believing in a crucified and risen Saviour? Is there the most remote hint of that which is so much insisted upon by some modern teachers, namely, that it is a dangerous presumption to believe in the full forgiveness of all our sins, and that it argues a pious and humble frame of soul to live in perpetual doubt? Is there no possibility of ever enjoying, in this world, the comfortable certainty of our eternal security in Christ? Can we not rely upon God's word, or commit our souls to the sacrifice of Christ? Can it be possible that the only effect of God's glad tidings is to leave the soul in hopeless perplexity? Christ has put away sin; but I cannot know it! God has spoken; but I cannot be sure! The Holy Ghost has come down; but I cannot rely upon His testimony! It is piety and humility to doubt God's word, to dishonor the atonement of Christ, and to refuse the faith of the heart to the record of the Holy Ghost! Alas! alas! if this is the gospel, then adieu to peace and joy in believing. If this is Christianity, then in vain has "the dayspring from on high visited us, to give the knowledge of salvation through the remission of our sins." (Luke i.) If no one can have this "knowledge of salvation," then to what end has it been given? And let my reader bear in mind that the question before us is not whether a person may not deceive himself and others. This would be at once conceded. Thousands, alas! have deceived themselves, and thousands more have deceived others; but is that any reason why I cannot possess the absolute certainty that what God has said is true, and that the work of Christ has availed to put away all my sins?