I am, however, free to confess to you, that, through the pride and unbelief remaining in my heart, and the power of Satan's temptations, there are seasons when I find no small perplexity and evil reasonings upon this high point: but it is so absolutely essential to my peace, that I cannot part with it; for I cannot give it up, without giving up all hope of salvation on the one hand, and giving up the Bible, as an unmeaning, contradictory fable, on the other: and, through mercy, for the most part, when I am in my right mind, I am as fully persuaded of this truth as I am of my own existence; but from the exercises I have had about it, I have learned to subscribe to the Apostle's declaration, that “no man can say that Jesus Christ is Lord, but by the Holy Ghost." I am well satisfied it will not be a burden to me at the hour of death, nor be laid to my charge at the day of judgment, that I have thought too highly of Jesus, expected too much from him myself, or laboured too much in commending and setting him forth to others, as the Alpha and Omega, the true God and eternal life. On the contrary, alas! alas! my guilt and grief are, that my thoughts of him are so faint, so infrequent, and my commendations of him so lamentably cold and disproportionate to what they ought to be.

I know not whose letters are rapturous, but I wish mine were more so: not that I am a friend to ungrounded sallies of imagination, flights of animal passions, or heat without light. But it would be amazing to me, were I not aware of human depravity (of which I consider this as one of the most striking proofs), that they who have any good hope of an interest in the Gospel salvation, do not find their hearts (as Dr. Watts expresses it) all on fire; and that their very looks

do not express a transport of admiration, gratitude, and love, when they consider from what misery they are redeemed, to what happiness they are called, and what a price was paid for their souls. I wish to be more like the Apostle Paul in this respect, who, though he often forms and compounds new words, seems at a loss for any that could suitably describe the emotions of his heart. But I am persuaded you would not object to the just fervours of Scriptural devotion. But this holy flame can seldom be found unsullied in the present life. The temper, constitution, and infirmities of individuals will mix more or less with what they say or do. Allowances must be made for such things in the present state of infirmity; for who can hope to be perfectly free from them? If the heart is right with God, and sincerely affected with the wonders of redeeming love, our gracious High Priest, who knows our weakness, pities and pardons what is amiss, accepts our poor efforts, and gradually teaches us to discern and avoid what is blameable. The work of grace, in its first stages, I sometimes compare to the lighting of a fire, where for a while there is abundance of smoke, but it burns clearer and clearer. There is often, both in letters and books, what might

be very well omitted; but if a love to God and souls be the leading principle, I pass as gentle censure upon the rest as I can, and apply to some eccentric expressions, what Mr. Prior somewhere says of our civil dissensions in this land of liberty,

A bad effect, but from a noble cause.

I am, &c.

LETTER II.

My dear Madam,

February 16, 1776.

Ir gave me great comfort to find, that what I

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wrote concerning the divine character of Jesus, as God manifest in the flesh, met with your approbation. This doctrine is, in my view, the great foundation-stone upon which all true religion is built but, alas! in the present day, it is the stumbling stone and rock of offence, upon which too many, fondly presuming upon their own wisdom, fall and are broken. I am so far from wondering that any should doubt of it, that I am firmly persuaded none can truly believe it, however plainly set forth in Scripture, unless it be revealed to them from Heaven; or, in the Apostle's words, that " no one can call Jesus Christ Lord, but by the Holy Ghost." I believe there are many who think they believe it, because they have taken it for granted, and never attentively considered the difficulties with which it is attended in the eye of fallen reason. Judging by natural light, it seems impossible to believe that the title of the true God and eternal life should properly belong to that despised Man who hung dead upon the cross, exposed to the insults of his cruel enemies. I know nothing that can obviate the objections the reasoning mind is ready to form against it, but a real conviction of the sinfulness of sin, and the state of a sinner as exposed to the curse of the Holy Law, and destitute of every plea and hope in himself. Then the necessity of a Redeemer, and the necessity of this Redeemer's being Almighty, is seen and felt, with an evidence which bears down all opposition; for neither the efficacy of his atonement and intercession, nor his sufficiency to guide, save, protect, and feed those who trust in him, can be conceived of without it. When the eyes of the understanding are opened, the soul made acquainted with and attentive to its own state and wants, he that runs may read this truth, not in a few detached texts

of a dubious import, and liable to be twisted and tortured by the arts of criticism, but as interwoven in the very frame and texture of the Bible, and written, as with a sun-beam, throughout the principal parts both of the Old and New Testament. If Christ be the shepherd and the husband of his people under the Gospel, and if his coming into the world did not abridge those who feared God of the privileges they were entitled to before his appearance, it follows, by undeniable consequence," that he is God over all blessed for ever. For David tell us, that his shepherd was Jehovah; and the husband of the Old Testament church was the Maker and God of the whole earth, the Holy One of Israel, whose name is the Lord of Hosts; Psal. xxiii. 1; Is. liv. 8. with xlvii. 4. I agree with you, Madam, that among the many attempts which have been made to prove and illustrate the Scripture-doctrine, that the Father, the Word, and the Holy Spirit, are one God, there have been many injudicious, unwarrantable things advanced, which have perplexed instead of instructing, and of which the enemies of the truth have known how to make their advantage. However, there have been tracts upon these sublime subjects which have been written with judgment and an unction, and I believe attended with a blessing. I seem to prefer Mr. Jones's book on the Trinity to any I have seen, because he does little more than state some of the Scripture evidence for it, and draws his inferences briefly and plainly; though even he has admitted a few texts, which may perhaps be thought not quite full to the point; and he has certainly omitted several of the most express and strongest testimonies. The best and happiest proof of all, that this doctrine is true in itself and true to us, is the experience of its effects. They

who know His name will put their trust in Him : they who are rightly impressed with His astonishing condescension and love, in emptying himself, and submitting to the death of the cross for our sakes, will find themselves under a sweet constraint to love him again, and will feel a little of that emotion of heart which the Apostle expresses in that lively passage, Gal. vi. 14. The knowledge of Christ crucified (like Ithuriel's spear) removes the false appearances by which we have been too long cheated, and shews us the men and the things, the spirit, customs, and maxims of the world, in their just light. Were I perfectly master of myself and my subject, I would never adduce any text in proof of a doctrine or assertion from the pulpit, which was not direct and conclusive; because if a text is pressed into an argument to which it has no proper relation, it rather encumbers than supports it, and raises a suspicion that the cause is weak, and better testimonies in its favour cannot be obtained. Some misapplications of this kind have been so long in use, that they pass pretty current, though, if brought to the assay, they would be found not quite sterling : but I endeavour to avoid them to the best of my judgment. Thus, for instance, I have often heard, Rom. xiv. 23; "whatsoever is not of faith is sin," quoted to prove, that without a principle of saving faith we can perform nothing acceptable to God; whereas it seems clear from the context, that faith is there used in another sense, and signifies a firm persuasion of mind respecting the lawfulness of the action. However, I doubt not but the proposition in itself is strictly true in the other sense, if considered detached from the connection in which it stands; but I should rather choose to prove it from other passages, where it is directly affirmed, as Heb. xi. 6; Matth. xii. 33. In such