powerful conviction, which will not admit the least doubt; an evidence which, like that I have of my own existence, I cannot call in question without contradicting all my senses. And though my

case was in some respects uncommon, yet something like it is known by one and another every day: and I have myself conversed with many, who, after a course of years spent in defending Deistical principles, or indulging libertine practices, when they have thought themselves confirmed in their schemes by the cool assent of what they then deemed Impartial Reason, have been like me brought to glory in the cross of Christ, and to live by that faith which they had before slighted and opposed. By these instances, I know that nothing is too hard for the Almighty. The same power which humbled me, can undoubtedly bring down the most haughty infidel upon earth. And as I likewise knew, that, to shew his power, he is often pleased to make use of weak instruments, I am encouraged, notwithstanding the apparent difficulty of succeeding, to warn those over whom friendship or affection gives me any influence, of the evil and the danger of a course of life formed upon the prevailing maxims of the world. So far as I neglect this, I am unfaithful in my professions both to God and man.

I shall not at present trouble you in an argumentative way. If by dint of reasoning I could effect some change in your notions, my arguments, unless applied by a Superior Power, would still leave your heart unchanged and untouched. A man may give his assent to the Gospel, and be able to defend it against others, and yet not have his own spirit truly influenced by it. This thought I shall leave with you, that if your scheme be not

true to a demonstration, it must necessarily be false; for the issue is too important to make a doubt on the dangerous side tolerable. If the Christian could possibly be mistaken, he is still upon equal terms with those who pronounce him to be so; but if the Deist be wrong (that is, if we are in the right), the consequence to him must be unavoidable and intolerable. This, you will say, is a trite argument: I own it; but, beaten as it is, it will never be worn out or answered.

Permit me to remind you, that the points in debate between us are already settled in themselves, and that our talking cannot alter or affect the nature of things; for they will be as they are, whatever apprehensions we may form of them: and remember likewise, that we must all, each one for himself, experience on which side the truth lies. I used a wrong word when I spoke of your recovery; my dear friend, look upon it only as a reprieve; for you carry the sentence of death about with you still; and unless you should be cut off (which God of his merey forbid!) by a sudden stroke, you will as surely lie upon a death-bed, as you have been now raised from a bed of sickAnd remember likewise (how can I bear to write it!) that, should you neglect my admonitions, they will, notwithstanding, have an effect upon you, though not such an effect as I could wish they will render you more inexcusable. I have delivered my own soul by faithfully warning you but if you will not examine the matter with that seriousness it calls for; if you will not look up to God, the former of your body, and the preserver of your spirit, for direction and assistance how to please him; if you will have your reading and conversation only on one side of the

ness.

question; if you determine to let afflictions and dangers, mercies and deliverances, all pass without reflection and improvement; if you will spend your life as though you thought you were sent into the world only to eat, sleep, and play, and, after a course of years, be extinguished like the snuff of a candle;-why, then, you must abide the consequences. But assuredly, sooner or later, God will meet you. My hearty daily prayer is, that it may be in a way of mercy, and that you may be added to the number of the trophies of his invincible grace.

I am, &c.

LETTER XXXVII.

Some Points of Christian Experience considered.

Dear Sir,

To a Friend.

I TRUST the difference of our sentiments, since. we are agreed in the one thing needful, will no more interrupt our union and fellowship, than the difference of our features, or the tone of our voices. I wish you to believe that I would be no advocate for carelessness or formality. I hope my conscience bears me witness, that, besides trusting in the letter of the Scripture, I likewise desire an increase of that inward and comfortable sense of Divine things in which I believe you are happy; and that I wish not only to be a subject of the kingdom of Jesus, but likewise to have that kingdom powerfully set up in my heart, which consists of righteousness, peace, and joy in the Holy Ghost. Indeed, I see not how these can be distinguished, or what ground I could have to think myself a subject of his kingdom, unless I earnestly

desired to have that kingdom in all its branches and blessings flourishing in my soul. I do not know that I live in the neglect of any means appointed of God for my growth in these blessings, or willingly allow myself in what is inconsistent with them; I think my heart is habitually in the pursuit of them, and that there is seldom an hour in any day when lively communion with my God, in Christ, is not present to my view as the chief good. To this purpose, through grace, I can venture to express myself to man, though still it is true, when I come before the Lord, notwithstanding the diligence and circumspection I would aim at, I see myself a poor inconsistent creature, that my strength is perfect weakness, and all I have is sin. I confess I am afraid of fixing the criterion of a work of grace too high, lest the mourners in Zion should be discouraged; because I find it is the will of God that such should not be discouraged, but comforted; and because it appears to me, that the Scriptural marks have respect rather to desires, if real, than to attainments, or at least to those attainments which are often possessed by persons who are kept very short of sensible comforts: Matth. v. 3-9; Luke xviii. 12, 13; 1 Pet. ii. 7.

The points between you and me seem chiefly the following: 1. When may a person be properly denominated a believer? 2. What are the proper evidences and necessary concomitants of a lively thriving frame of spirit? 3. Whether such a degree of faithfulness to light received, as is consistent with the remnant of a depraved nature in our present state, will certainly and always preserve our souls from declensions and winter seasons? 4. Whether that gracious humility, which arises

from a due sense of our own vileness, and of the riches of Divine grace, be ordinarily attainable without some mortifying experience of the deceitfulness and desperate wickedness of our own hearts? A few lines upon each of these particulars, will, I think, take in the chief parts of your letter.

I. We differ something with respect to what constitutes a believer. I own nothing has surprised me more, in the course of our friendly debate, than your supposing that a person should date his conversion and his commencing a believer, from the time of his receiving the Gospel truths with that clearness and power as to produce in him an abiding assurance. The Apostle, in Eph. i. 13, makes a plain distinction between believing and being sealed with the Holy Spirit of promise. By the experience and observation of many years, I have been more and more persuaded, that to represent assurance as being of the essence of faith, is not agreeable to the Scripture, which in many places either expressly asserts, or strongly intimates, the contrary: John i. 50, and xx. 29; Rom. x. 9; 1 John v. 1. Whoever is not a believer, must be an unbeliever; there can be no medium. Either there are many believers who have not assurance, or else there are many unbelievers who love the Lord Jesus, hate sin, are poor in spirit, and adorn the doctrine of the Gospel by their temper and conversation: and I doubt not but those who now have assurance, had, before they attained it, a something which wrought by love, and overcame the world. I know no principle capable of these effects but faith, which, though at first it be like a grain of mustard-seed, is the seed of God: though it be faint, it is genuine, as the dawning light is of the