A Minister being visited by a Gen­tleman of his Congregation, their Conversation turn'd upon the re­ligious Appearances, which are at present such Matter of Speculati­on and Discourse.—This Conference having prov'd so very serviceable to that Gentleman, it is hop'd that if communicated to the World, it mayn't fail of some Usefulness to others also, in these Times of general Debates, and searchings of Heart, about the Way of Salva­tion. I shall therefore endeavour as faithfully [Page 2] as I can, to set the Substance of that Conver­sation in View, with its happy Effects; repre­senting the Persons concerned under the bor­rowed Names of Theophilus and Epinetus.

The DIALOGUE proceeded in the follow­ing Manner.

You have doubtless heard the joyful Tidings from several Parts of the Country, of the great Revival of Religion, of the numerous Convictions and (as we hope) saving Conversions to God, among Persons of all Ages and Characters, as well as most dif­ferent moral Qualifications. You can't but have heard of the serious and awful Concern among Multitudes of every Sort, about the Salvation of their Souls; how Ministers have been quicken'd and revived; secure and sensu­al Persons awaken'd; Formalists and Self­Deceivers detected and undeceived; Sincere Christians comforted and strengthned; and how even out of the Mouths of Babes and suck­ings Christ has perfected Praise.—I hope you will join with me in adoring and magnifying the Name of God, for this wonderful Display of his Power and Grace.

‘I am afraid either to speak or think any Thing that may be derogatory to the free Grace of God; or that may re­flect [Page 3] any Dishonour to his blessed Spirit: And yet I can't but acknowledge, that many of the late Appearances are Matter of Stumbling to me; and very dissonant to the Apprehensions I have hitherto enter­tain'd of Religion.—I am therefore glad you have introduced this Discourse, that I may have Opportunity to propose my Diffi­culties; and that you may obviate them; and give me Satisfaction, if you can.’

I shall chearfully endeavour ac­cording to my Capacity, to consider and an­swer your Objections, if you'l be pleas'd to propose them separately; and to lay aside all Prejudices against the Truth and the Evidences of it, that may be laid before you.—This last Condition I have the greater Reason to insist upon, because your eternal Interest does imme­diately depend upon it; and a Love to your own Soul should divest you of all Prepossessi­ons, in an Affair of such infinite Impor­tance.

‘I acknowledge, Sir, that your Conditions are just and reasonable. And I hope my Conduct will convince you, that I am not willing to lose my Soul, by a te­nacious Adherence to my own Sentiments, a fond Opinion of my present Safety; or a wrangling Humour and Disposition.—I [Page 4] shall therefore endeavour modestly to pro­pose my Objections; and impartially to at­tend to your Answers.’

Be pleased then to propose your first Objection, that it may be distinctly con­sider'd.

‘I first object against those FRIGHTS and TERRORS, that so com­monly abound, not only among ourselves, but in several Parts of the Country.—Can it be suppos'd, that a merciful God should take Pleasure in the melancholly Dejecti­ons, Soul-Distresses, and desponding Fears of his Creatures?—I must confess, I have a very different Idea of the divine Na­ture.’

No, Sir, it can't be supposed, that God takes Pleasure in the Misery of any of his Creatures, as such. But it must be sup­pos'd agreeable to the divine Goodness, to de­liver his reasonable Creatures from their Mi­sery, in a Method agreeable to their rational Nature. And that this is applicable to the Case before us, may perhaps appear evident to you, if you'l be pleased to answer me to a few Questions.—And I first enquire, Whether we are not all of us, whilst unconverted [Page 5] sinful and guilty Creatures in the Sight of God?

‘Most certainly! Both Jew and Gentle are all under in; and the while World are become guilty before God.’

I [...]nquire again, Whether all that remain in this State of Sin and Guilt, are not under a Sentence of Condemnation by the Law of God?

‘This must also be granted: He that believeth not, is condemned already; and the Wrath of God abideth on him.’

Is not every Unbeliever liable every Moment, to have this Sentence of Con­demnation executed upon his Soul?

‘That cannot be deny'd. For we know not at what Hour the Son of Man will come, whether at Evening, at Midnight, at Cock-crowing, or in the Morning.’

Is it possible for any Man to be easy and secure under a sensible Impression, that he is an Enemy to God, an Heir of Hell and Damnation; and that he may be, for ought he knows, before to morrow Morning [Page 6] among Devils and damned Spirits, in the Lake that burns with Fire and Brimstone?

‘But has not every one a Re­fuge to fly to? Is not Jesus Christ freely offer'd in the Gospel?’

'Tis certainly impossible to have too high Apprehensions of the Riches of Gos­pel-Grace, of the Wonders of redeeming Love, or of the Readiness of the Lord Jesus Christ to save the worst of Sinners, upon Gospel-Terms.—But I must yet enquire of you, what those Terms and Conditions are, upon which the Lord Jesus Christ and his saving Benefits are so freely offered in the Gospel?

‘The blessed Saviour freely of­fers himself and his glorious Salvation to all, who will believe in him and live to him.’

But do all Men believe in Christ; and live to him?

‘No! All Men have not Faith.’

Has any Man a natural Power to believe in the Lord Jesus Christ; and [Page 7] thereby to obtain an Interest in him and his offer'd Salvation?

‘No! our Lord himself assures us, that no Man can come unto him, except the Father draw him.’

Does God the Father actually draw every Man on Christ, give them a lively Faith in him; and a Title to his Salvation; or has he any where promised that he will do so?

‘No! he has hidden these Things from the Wife and Prudent; and reveal­ed them unto Babes.—To some it is given to know the Mysteries of the Kingdom of God: but to others it is not given.’

This then is the Case of a con­viced Sinner. He has a sensible View, that he is by Nature a Child of Wrath, that he is guilty of numberless Sine both of Omission and Commission, that he is by the Law of God sentenced to eternal Condemnation; and lia­ble every Moment to have the dreadful Sen­tence executed upon him, to his everlasting Ruin.—He has hitherto withstood the Offers of Salvation in the Gospel, which dreadfully aggravates his Guilt and Misery.—He finds himself uncapable to comply with the graci­ous [Page 8] Proposals of Salvation by Jesus Christ; and has therefore no Claim to the Comforts of them. Though God can, if he pleases, give him this Power, he has not Security that God ever will.—He knows that if he dies in his present State, he has nothing before him but a fearful Expectation of fiery Indignation, which shall consume him. And whether he shall ever obtain a saving Change, is to him dreadfully uncertain. He may die suddenly in his Guilt and Pollution. He may return (as many o­thers have done) like a Dog to his Vomit, to final Security and Impenitence; or he may deceive himself with a false Hope; and be found too late with a Lie in his right Hand.—In a Word, He has utmost Certainty of a most dreadful Damnation, if he dies in his present Condition; and at the best but an Uncertainty, whether he shall escape the eternal Wrath of an angry God. And now judge you, whether a reasonable Being can possibly avoid a distressing Concern, upon a realizing Apprehension of such an amazing State of Guilt and Danger.

‘I confess my self something surprized with this Representation of the Case:—You have set it in such a Light as I never before saw it.—It will be dreadful indeed, if it should prove my own Case,—But yet I can't apprehend how Convictions and Terrors are any Way conducive to a [Page 9] Recovery from this State and Condition be it ever so difficult and dangerous.—Faith in Christ is the only Remedy; and what more opposite to Faith than these de­sponding Fears?’

The Lord grant that you and I may take Head to ourselves, that our Hearts hen't deceiv'd and not cry Peace to our Souls, when God says there is no Peace for us! It certainly concerns us solemnly to consider an Affair of such vast Importance.—I would therefore desire you to tell me, what you un­derstand by that Faith in Jesus Christ, which you mention as the only Remedy for a guilty condemned Sinner.

‘I understand Faith in Jesus Christ to be a receiving him, and resting upon him alone for Salvation, as he is of­fered to us in the Gospel.’

Well now, Can any Man receive the Lord Jesus Christ upon Gospel-Terms, while he prefers the World, his Lusts, and sensual Gratifications before him?

‘No! if any Man come to Christ; and hate not his Father and Mother, and Wife, and Children, and Brethren and [Page 10] Sisters; yea, and his own Life also, he cannot be his Disciple.’

Do you think that the gospeli­zed World in general have such a Value for Jesus Christ, as to prefer an Interest in him to their most darling Lusts, their dearest Rela­tions; and even to their own Lives?

‘No! The contrary to this is most visible, in the Multitudes that go on in their sensual Pursuits; and will not come unto Christ, that they might have Life.’

What do you think is the Rea­son, that no Means will prevail upon these sensual Worldlings, to consider the Interests of their immortal Souls; or to set any suitable Value by a precious Saviour?

‘I know of no Reason, but their blockish Stupidity.’

That is, they have no feeling Sense of their Sin and Danger; and therefore no active Desire of a Deliverance from it. They have no lively Apprehension of their Ne­cessity of an Interest in Christ; and therefore no proper Sollicitude to obtain it.—They are in Love with their Lusts and Idols; which must be more embitter'd to 'em, before they can be [Page 11] willing to part with them.—Their earnal Mind is Enmity to God and Godliness; and they cannot submit to the Yoke to Christ, un­til the Yoke of Sin and Satan more sensibly galls their Necks; and appears an intolerable Burden to 'em.—Their sensual Pleasures and Gratifications appear more desirable and de­lightful to 'em, than an Interest in Christ and a Life of Holiness and Piety. They cannot therefore help but choose them, as preferable to the Salvation proposed in the Gospel, until an awaken'd Conscience discovers to them their Misery and Folly, makes them feel themselves perishing with Hunger; and thereby puts 'em upon a proper Concern about returning to their Father's House.

‘Don't every Body know the Danger of a sinful Life; and the Misery of a Christless State, without these Convic­tions and Awakenings, Frights and Sur­prizes.’

They who are brought up under Gospel-Light, have a doctrinal Knowledge of these Things: but no felling sensible Impres­sion of them. We see in Fact, how many Persons of Knowledge and Capacity there be, who have all their Lives had the great Things of their eternal Peace inculcated upon them in the Ministry of the Gospel, who yet live and [Page 12] die as if they had no Souls to be saved of dam­ned, no future Retribution or eternal World before them. We see in Fact, that among those who have a sufficient speculative Know­ledge of the Doctrines of the Gospel, the Drun­kard follows his Cups, and the Adulterer his wanton and unclean Lusts; though they can't but acknowledge, that these are the Paths of Destruction and Death. But then on the con­trary, how many Instances (through the great Goodness of God) have we lately seen, of a thorough Reformation of these sinful Courses, of an earnest Enquiry after an Interest in Christ, of an hearty Acceptance of an offer'd Savi­our; and of a holy and religious Life, among those, who by strong Convictions have been brought to a sensible Impression of the great Concerns of an eternal World!—In short, it is impossible to be otherwise, but that the se­cure Sinner must indulge his Lusts while they remain so pleasant to him, and he feels no Danger in their Gratification; and that he most reject a tendred Saviour, whilst he does not realize his own perishing Circumstances and want of Salvation.—And on the other Hand, It is impossible to be otherwise, but that a convinced Sinner must be in earnest enquiring after the Way of Salvation, while he feels his Danger, Misery, and Necessity of an Interest in Christ.

‘Do you then suppose that none are brought to believe in Christ, with­out such previous Convictions and awakning Concern as you speak of?’

Awaken'd Sinners pass through very different Degrees of Conviction, prepara­tory to their Faith in Christ.—But I cannot see how any Person that is arrived to an Age of rational Consideration and Choice, can re­ceive the Lord Jesus Christ upon Gospel­Terms, till he is at least brought to some sen­sible Apprehension of the Misery of his present State, and of his absolute Necessity of a Savi­our.—Be you (Sir) yourself Judge in this Case.—Can any Man be in earnest enquiring after a Saviour from a State of Sin, Guilt and Misery, which he is insensible of?

That's a plain Contradiction.

Can any Man in earnest flee from Dangers, which the neither sees nor fears?

No! that's manifestly incon­sistent.

Can any Man be willing to ac­cept of Christ upon his own Terms; and to forsake all for him, while he sees not Necessity of [Page 14] an Interest in him; but prefers his Lusts and Idols before him?

‘This likewise in a manifest Con­tradiction.’

Can any Man receive Christ for his Lord, while he is chearfully and delight­fully living in the Service of Sin, Satan, and the World?

‘No certainly! No Servant can serve two Masters, who have direct con­trary Commands.’

Well then by your own Con­cession, it is necessary from the Nature of Things, that preparatory to an actual Recepti­on of Christ, a Sinner must have some impres­sed Sense, that he is in a State of Sin, Guilt and Misery; and that he is in Danger of the Wrath to come. He must have such a Disco­very of the Evil and deadly Nature of his Sins, as will cause him to prefer an Interest in Christ and the great Salvation, to his most darling Lusts and Idols; and chuse the Service of Christ, before the Service of Sin, Satan and the World. And what Inducement can such a Person possibly have, to give this Preference to the Service of Christ, but either Love to him or Fear of Danger? Love to Christ he can­not [Page 15] have. For that is the Consequence of Faith; and can never go before it. This must therefore be the Product of Fear, of such Fear as is effective of this wonderful Change in the Frame and Disposition of the Soul.—And now having thus allow'd the Premises, can you deny the Conclusion, that such Degrees of Convic­tion as will excite a proper Sollicitude about Deliverance from deserved Wrath, are a neces­sary Preparation to a Reception of Christ by Faith?

‘I don't see what Answer can be given to the Evidence you have offered upon this Head.’

If we consider this Case in ano­ther View, you will find the same Conclusion follow.—A saving Faith, according to your own Description, does as well imply a depending upon Christ for Salvation, as receiving him upon Gospel-Terms; and can any Man be brought to this without previous Convictions of his lost and undone State? I would here also take Liberty to ask you a few Questions, to which I only desire a considerate and candid Answer.—And I would first enquire, whether the most careless and secure of our Gospel-Sinners could be so easy and quiet as they appear to be if they expected to live and die in their present State of Sin and Guilt?

‘No! They can't but know that they are at present in the Paths of Death and Hell. And Sinners in Zion would be afraid, Fearfulness would surprize the Hy­pocrite, if they really expected to dwell with devouring Fire; and to inhabit everlasting Burnings.’

By what do you suppose they or­dinarily quiet their Consciences, in such a State as this?

By Purposes of future Repen­tance and Reformation.

And is it not a Contradiction, to depend principally, if not wholly, upon Pur­poses of future Repentance and Reformati­on; and yet to rest upon Christ alone for Salvation.

It seems so.

Could these Persons possibly quiet their Consciences with these good Purposes, if they did not suppose themselves capable to ful­fil them; or at least, if they did not expect by their Duties to obtain that Capacity?

No! I think not.

It is therefore evident, that a se­cure World cannot possibly rest upon Christ alone for Salvation, while their Security itself suppo­ses that they are depending upon their own Capacity to exercise, or at least to obtain the Grace they hope for; & consequently that they must be brought out of that Security, before they can savingly believe in Jesus Christ: Or in other Words, that Convictions must proceed their Conversion to God.—But I go on to enquire, By what Means Sinners usually quiet their Consciences, when they upbraid them for particular Sins, either of Omission or Commis­sion; or set the Gilt and Danger of their State before their Eyes?—You are sensible that there is nothing more common, than for Persons to wear off such Lashes of Consci­ence; and return again to former Calmness and Serenity of Mind. And how do you sup­pose this is done?

‘You expect, I see, that I should now relate my own Experiences in this Case. For I can't but be a Stranger to the Operations of other Men's Minds. I will therefore inform you something of the Exercise of my own Soul, in the Case which you propose.—Though (I thank God) I have been kept from gross Enormities; and have had a good Reputation for Religion a­mong Men; yet I frequently feel the Ac­cusations [Page 18] of Conscience, both for the Neg­lect, or careless Performance of Duty; and for the many sinful Imperfections of my Life. These awaken me to Resolutions through God's Grace, that I will be more diligent and conscientious in the Performance of Duty, that I will maintain a more watch­ful and careful Regard to my Heart and Life, that they may be regulated according to the Gospel of Christ: and I can't but hope that God will for Christ's sake, ac­cept my Duty and Repentance; and not impute my Sin to me’

What you represent as your own Case, is common to Multitudes besides your self. And indeed Sir, I should be guilty of greatest Unfaithfulness, if I did not tell you, that all this is far short of any good Evidence of a State of Safety.—In your Purposes and Endeavours to reform and regulate your Duties and Conver­sation, you do well: but while you raise your Hope of Acceptance with God upon this Foun­dation, you are building upon a Quick-Sand. You expect your Duties and Repentance will be accepted for Christ's sake before you clear it up to your self, that you are interested in Christ, and have a Claim to his Intercession. Has Christ purchased for you the Power to alone for your Sins by your Duties, your good Re­solutions and Reformations; or is this agree­able [Page 19] to your Description of Faith? Are En­deavours to pacify an offended God by your Performances, consistent with your resting upon Christ alone for Salvation?—It is plain from this Account of your Case, that instead of de­pending upon what Christ has done and suffer­ed for you, your Dependance is upon what you do, or intend to do for him.—You are by Nature dead in Trespasses and Sins; and how can your Duties and good Purposes revive you?—You owe ten Thousand Talents to divine Justice; and will your Resolutions of future Obedience pay the Debt?—You have (if Christless) no Title to Salvation; and will you purchase the eternal Inheritance with your own Performances?—Allow me to proceed as before; and ask you a few Questions upon this Case of yours, as you have represented it.—Have you ever sensibly felt the Sinfulness of your Nature, the Hardness of your Heart; and your natural Enmity to God and God­liness?

‘Truly Sir, though I ben't ignorant of this, I date not say that I have had a sensible and feeling Impressi­on of it.’

How then can you depend upon Christ for Salvation, when you have no feeling Sense of your want of a Saviour; nor what [Page 20] that Salvation is you are to depend upon him for.—Permit me yet to enquire, Have you had a sensible Apprehension of your just Desert of God's Wrath; and of your utter Unworthi­ness that he should ever bestow Mercy upon you? Or to use St. Paul's Expression, has the Law come with such Power, that Sin has received and you died?

‘I have always known this to be Truth, that I am by Nature in a State of Guilt; and altogether unworthy of God's Mercy.’

So do the very worst of Men; and even the Devils themselves.—But if you have no more than a doctrinal Knowlege of this, How can you depend upon Christ alone for Salvation, when you han't so much as felt that you are not already safe? How can you depend upon Christ to save you from the Wrath to come, when you have no realizing Appre­hension of your being expos'd to that tremen­dous Wrath? What Sort of Salvation can such a Person depend upon Christ for?—I must yet take Leave further to enquire of you, whether you have ever been feelingly sensible that your highest Attainments in Religion are not only Loss, as being imperfect and unequal to the Demands of Justice; but Dung (a pol­luted Thing) through the Sinfulness that at­tends [Page 21] them; and the Guilt thereby contract­ed?—You are sensible from whose Experi­ence I take this Enquiry. And have you ever been able to say as St. Paul did in this Case?

I cannot say that I have.

How then have you won Christ, been found in him, and depended only upon the Righteousness which is of God by Faith, while you yet have no your own Righteousness which if of the Law; and have never yet realized to your self the infinite Defects of all you are and can do? O Sir, if you had a just View of the best Duties, and the best Frames and Purposes that you could ever boast of you would be deeply sensible, that the Defect and Sinfulness that accompany them, might justly condemn both you and them.—Bear with me once more; if I proceed to enquire, Have you given up all Hopes and Expectations of obtaining a Victory over your Corruptions, of obtaining a more spiritual Habit and Dispositi­on of Soul; and a more acceptable Perfor­mance of religious Duty; or even any good Qualification whatsoever, by your most earnest and active Endeavours, until you are united to Christ; and derive all gracious Supplies from him?—Has this View of your Impotence brought you in a Way of most diligent Duty, to lie at God's Foot as a guilty helpless Sin­ner, [Page 22] that have no Claim to Mercy, resolving never to rest until you are interested in him, and are thereby renewed in the Spirit of your Mind?—Let your Conscience impartially an­swer to these Enquiries. For you may assure yourself, that it is impossible, from the Nature of Things, to depend upon Christ for Salvation; and at the same Time to maintain a reserv'd Expectation of obtaining gracious Qualificati­ons by your own Endeavours. This, in other Words, is to depend only upon Christ; while you depend partly upon yourself for Santifi­cation. And yet it is equally impossible to de­pend upon Christ at all, in any other Way than a Course of diligent Duty. For by neglect­ing this, you practically reject him and his offered Salvation.

‘You seem, Sir, to have forgot the Subject we were upon.—How does all this prove the Necessity of those Soul-Di­stresses, of which we were discoursing?’

No Sir, I have not forgot the Subject of our Discourse, I will now leave it to you to judge, whether it is possible for any Man to be seelingly sensible of the Sinfulness of his Nature, and the Enmity of his Heart to God, of his utter Unworthiness of God's Fa­vour, of the infinite Defects and even of the Guilt and Pollution of his highest Attainments [Page 23] in Religion, whilst Christless; and of his own Impotence and utter Inability to help himself, or ever make his Case better by any Power of his own; and yet under a Sense of all this Misery, to remain secure and easy.—Judge you, whether it be not absolutely necessary, that this View must put any reasonable Being under Distress, proportionable to the Impres­sion of these Things upon his Mind; or whe­ther it does not appear from what has been said, to be an Inconsistency, for any Man to believe in Christ, before he has had some sensible Im­prestion of these Things.

‘What Necessity is there of such a Sensibility of these Things, as you speak of? Is it not sufficient, that we know 'em and act accordingly?’

Have we not to do with an om­niscient God, a God that searcheth the Hearts and the Reins, a God that demandeth our Hearts; and requireth Truth in our inward Parts? And can our Hearts be in those Things, which we have no Impression of? Be not deceived, God won't be mockt with lifeless Pretences. He will bring us indeed (and not in Speculation only) to lie at his Foot and bow to his Sovereignty, before he will reveal his Son in us. He will bring us sensibly and not doc­trinally only, to see our own jost and undone [Page 24] State, to renounce our own Confidences; and to fly to Christ for Refuge.—If we have but a national and not real Humiliation and Faith, we must likewise obtain but a notional and not real Salvation.

‘You have (I confess) given me rational Evidence of a Sort of natural Necessity of Convictions and spiritual Di­stresses, preparatory toour receiving of Christ by Faith.—But how does it appear, these Convictions are the Operations of the Spirit of God; or that they are any more than the mere Exercise of our natural Passions?’

I do no suppose, that the Spirit God does in this Case put any new Appe­tites [Page 25] or Passions into our Souls; but that he quickens and actuates our natural Passions, to a rational and proper Exercise.—And that this, is his Work, that these Convictions are produ­ced by his Almighty Energy, is manifest from many Considerations; and especially from this that our Lord Jesus Christ has promised to send the Comforter for that very End, that he may reprove or convince the World of Sin, of Righ­teousness; and of Judgment. John xvi. 8.

‘Don't you think, that any Man may be close Meditation upon the amazing Terrors of God's Law, and Application of them to himself, raise these distressing Ap­prehensions in his own Mind?’

It is an evident Observation, that the secure World in general will not closely meditate upon their Danger. They will not be perswaded by any Attempt of their Mini­sters or godly Friends, to realize their Misery and Danger; and to renounce their Lusts. They will not be awaken'd by the most pow­erful Preaching; not by the most terrible Dis­pensation, of Providence, till God takes the Work into his own Hands; and then the slightest Means are made effectual, the Alarm is at one raised and continued in the Soul of the most secure and abundon'd Sinner.—It is further observable, that if such Sinners do force [Page 26] themselves upon some Consideration; and do thereby prick their Consciences; and awaken some Resolutions of Reformation; their good Purposes are (like the Principle from whence they flow) but unsteady, transient and short­liv'd. They fall again before the next Temp­tation; and then perhaps will have a new Concern revived. Thus they repent and sin; and sin and repent.—Thus Multitudes go on, and will go on, against the Dictates of their Reason and Conscience, until they have a new and more powerful Impression, than they can raise meerly by their own Consideration. And does not this make it evident, that this Work is from the Spirit of God, when it procures such an effectual and lasting Change, as no Purpose, Promise, Resolution, or Endeavour flowing [...] the more Power of Nature, could ever procure?

‘How shall we distinguish be­ween meer rational Convictions; and those which (as you suppose) proceed from the Spirit of God?’

Temporary Convictions may proceed f [...]om the Spirit of God. Sinners may quench the Spirit, and so provoke him to with­draw his Inf [...]uences. But we may be certain that those Convictions are from him, that are powerful and lasting, that imbitter the Sinner's [Page 27] Lusts to him, that put him upon a most earnest and active Care about his eternal Interests, that empty him of his self-Sufficiency; and cause him with Diligence to fly for Refuge to the Hope set before him.—From whence should these pro­ceed, but from the blessed Spirit of God? They are not the Productions of Nature; for that is Enmity against God. And there never was one Instance yet seen, of any Man's producing these Effects by the Power of his own good Purposes or Resolutions, as I have observ'd be­fore.—They do not proceed from the Devil; for he is not such an Enemy to his own In­terest, as thus to drive Men from his Service into the Kingdom of God's dear Son.—The Change often appears powerful and wonderful; and therefore must proceed from a powerful and wonderful Agent.

‘We often see Men wearing off the greatest Impressions; and returning again to Sensuality: which is a Prejudice a­gainst this Doctrine.’

It is no just Cause of Prejudice. For though Men may quench the Spirit, and provoke him to withdraw, as I observed be­fore: Yet how many are there in whom we see a wonderful, sanctifying, and listing Change, who are and continue to be New Creatures in all spiritual Respects? And does not the [Page 28] Greatness and Duration of this Change, fully declare the glorious Author?

‘How come it to pass, that we hear so much of these Things of late which former Times and Ages knew so little about?’

This Question makes Way for two further Evidences, that the Spirit of God is the glorious Author of this Work. First, I must inform you, that the Fact in quite con­trary to your Supposal.—Read all the most fa­mous Authors upon practical Godliness, from the Beginning of the Reformation; and you'l find that they teach the same Doctrines which I have now insisted on.—Read the Narratives of particular Conversions, not only in the Scrip­tures; but in all the proceeding Ages of the Church, and in all the most distant Countreys and Nations; and you'll find that the Work has always been carried on in Men's Hearts, in a Method substantially the same with what I have described, by the same Progress of Convictions and Humiliations.—And how could this pos­sibly be, unless it proceeded from the same bles­sed Author? For there could be no Conspi­racy, Collusion, or Endeavours of Imitation, in Persons so far removed from, and so unac­quainted with one another.—And Secondly whence is it that we hear of so much of these [Page 29] Things now, but from the more plentiful Effu­sion of the blessed Spirit?—Whence is it that this blessed Work has spread so extensively, far and near, among young and old; and there are so many crying out under the Burden of their Sins; and so earnestly enquiring after the Way of Salvation?—Is not human Nature the same now that it used to be?—Whence is it that the Ordinances, that were before but as a dead Letter, do now make such a lively Im­pression? Certainly this is the Lord's Doing; and it is marvellous in our Eyes.

‘How do we know that these Convictions are any Thing more, than the natural Effects of those pungent and terri­sying Addresses, from some warm and zeal­ous Ministers, which we lately hear of?’

I readily allow, that a short tem­porary Surprize may be this Way excited; but then this Effect could last no longer than the Cause operates. This only could never pro­duce a real effectual lasting Change.—I also allow, that God deals with Mankind as with reasonable Creatures: and when he designs this Change in the Hearts of any, he will provide and bless some suitable Means to effect it. If he saw us, it will be in the Way of his own appointing.—But can you yourself imagine, that the most pungent Address of any Teacher [Page 30] under Heaven, can in a natural Way produce those Effects that are frequently seen among us?—Consider I beseech you, the natural State of carnal Men. They are dead in Trespasses and Sins. And can a plain Discourse of the most zealous Preacher, how pungent soever, awaken these dead Men to such a lively lasting Concern about their Souls, that they can rest no more until they find Rest in Christ?—They are blind and ignorant, they have no just Appre­hensions of their own deplorable Condition; of the way of salvation provided for 'em ;or of the glorious Excellency of an offer'd Saviour. And will this enlighten their Minds, to a lively View of, and acquaintance with the Things of their everlasting Peace?—They are proud and self-righteous. And will this lay 'em in the Dust, and bring them to renounce all their own Attainments, Duties, false Hopes, and Refuges?—They have a natural Enmity and Opposition to this Change. And will this so suddenly conquer their Aversation to a Life of Godliness, their Love to their Lusts, Ease and Security, their natural rooted Inclinations to sensual Pursuits; and their habitual Custom in Sin?—Will this cause 'em to lay aside all their Prejudices, beloved Lusts, fleshly In­terests and Endearments?—They have strong and mighty Opposition to conquer. And will this overcome all the Craft and Power of Sa­tan? Will it constrain them to forsake all [Page 31] their Pleasures, worldly Pursuits, merry Com­pany, and alluring Expectations; for their pre­sent melancholy, fearful, pensive Life? Will it fortify them against all the Persuasions of their carnal Acquaintance, against the Banter and Reproach of their old Companions; and against the Doubts and Misgivings of their own unbelieving Hearts? Could any of the Ora­tors of Greece or Rome produce such Effects as these upon their Hearers?—If this be a na­tural Effect, what's the Reason that it was produced no sooner, upon those who have heard so many Scores of Sermons, as pungent and awakening as that which at last prov'd success­ful? And what is the Reason that it has not a like Effect upon others, naturally as capable of Impression; and as well prepared to receive it, as those who are thus suddenly, throughly, and powerfully awaken'd? In a Word, The Apo­stle himself assures us, that the Excellency of the Power is of God and not of Man; and that neither is he that planteth any Thing; nor he that watereth: but God that giveth the Increase. Let who will oppose the Work, or deny to God the Honour of it, I shall be awfully care­ful not to ascribe that to poor Worms, which is manisestly (as the Apostle speaks) the Work­ing of God's mighty Power.

‘Though I can't reply to the Evidence you have given, that this Work [Page 32] is indeed from the Agency of the Spirit of God: Yet it still remains a great Diffi­culty in the Way of this, that we hear No­thing of the extraordinary Progress of Con­victions, and of what you call Conversions to God, but only under the Ministry of those warm Preachers, who directly calcu­late their Addresses to awaken the Passions of their Hearers; and to put them into Frights and Surprizes.’

Your Intelligence has been very defective; or else your Prejudice against these. Things has call'd off your Attention, from some of the most surprizing Instances of God's Power and Grace, that have been heard of since Apostolick Times.—If you reflect upon the first Fruits of this extraordinary and mighty. Work of God's special Grace, in the Concer­sions in Hampshire Country (Massachusetts-Bay) where of there is so judicious a Narrative pub­lish'd to the World, it will be a sufficient An­swer to this Objection. Don't you know and don't we all know, that the Ministers there under whose Instrumentality that Work was carried on, are calm, sedate, and judicious Men, unto whom the greatest Adversaries of this wonderful Work of God could never pre­tend to impute the least Tincture of Enthusi­asm or irregular Heat? And if we overlook all the other astonishing Instances of this Na­ture; [Page 33] and attend to the last refreshing Ac­counts we have of the like general Progress of converting Grace, at York, Portsmouth, and o­ther Places to the Eastward of Boston, ^† does it not appear, that no natural Cause has had the least Hand in making a Difference between these Places and others?—The Ministers there are some of our grave solid rational Men, and yet the powerful Energy of the Spirit of God, has been as remarkably manifested there as any where else.—Every Objection is there­fore now fully silenced; and give me Leave to say, you must be obstinately blind, or ac­knowledge that this is the Finger of God.—O take Heed, when God is in this extraordinary Manner manifesting himself to us, when the Lord Jesus Christ is in these wonderful Works reveal'd from Heaven amongst us, that you ben't found fighting against God.—Beware less that come upon you, which is spoken of in the Prophets, Behold, ye Despisers! and wonder and perish. My Friend, Beware lest you reject the Counsel of God against your self!

‘Methinks if these Convictions were so necessary as you suppose, we should have more Examples of 'em; and more Di­rections about 'em in Scripture, than I can at Present remember.’

Don't you remember, how there were three Thousand at once pricked in their Heart from St. Peter's Preaching; and driven by their Distress to that Enquiry, Men and Brethren, what shall we do? Don't you re­member the Conversion of Soul and of the Jailor; and their Trembling and Astonish­ment under a Sense of their Sin and Guilt?—Don't you remember that it is promis'd, that when God pours cut his Spirit upon us, we shall remember our own evil Ways, and our Doings that were not good; and shall loath ourselves in our own Sight, for our Iniquities and Abomina­tion? (Ezek. xxxvi. 31.)—Don't you re­member, that our Lord Pronounces those bles­sed, that are poor in Spirit, that mourn, that hunger and thirst after Righteousness; and that weep? (Matth. v. 3. Luke vi. 21.)—Don't you remember, that an awakening Sense of our Guilt and Unworthiness is recommended to us, in the Story of the Publican? (Luke xviii. 13.)—Don't you remember the Parable of the Prodigal Son, who was brought to see himself perishing with Hunge, before he tho't of returning to his Father's House; and brought to approach his Father's Presence with a most humbling Apprehension, that he had finned a­gainst Heaven and in his Sight; and was no More worthy to be called his Son? (Luke xv.)—Don't you remember, that Sinners are ex­horted to break up their fallow Ground, Jer.iv. 3. [Page 35] to rent their Hearts and not their Garments, and turn unto the Lord their God, (Joel ii. 13.) to awake out of their Sleep and arise from the dead, that Christ may give them Light? (Eph. v. 14.) Don't you remember what Carefulness was wrought in the Corinthians, what cleaning of themselves, what Indignation, what Fear, what vehement Desire, what Zeal, what Re­venge? (2 Cor. vii. 11.)—You certainly can't forget what I but just now shewed you, that our blessed Saviour promis'd to send the Com­forter to this very End, that he should convince the World of sin; nor can you forget that our Lord came, not to call the Righteous; but Sinners to Repentance. (Matth. ix. 13.)—But the Time would fail me, should I enter upon a particular Detail of the many Passages of scripture, to the same Purpose.—What has been said is suf­ficient to convince you, that the Scriptures are not so silent in this Case, as you seem to insi­nuate. And it concerns you and I to take Care, that our Hurt is not healed slightly; and that we don't say Peace Peace, when there is no Peace, according to that Jer. viii. 11.

‘Well, Sir, I must confess that I have had no Experience of these Things; and am therefore afraid I have hitherto built my Hopes upon the Sand!’

The Lord make these your Fears introductory to a more sure Foundation of solid Hope and lasting Comfort.

‘If Convictions, according to your Representation of them, are allow'd to be a necessary Preparation to Conver­sion, I am yet uncapable to account for some wonderful Things that I have lately heard of.’

What Things do you refer to?

‘One Thing is the CRYING OUT of considerable Numbers at a Time, under a real or pretended Fright, whereby the Congregation is put into Confusion, the Minister's Voice drow'd; and every one's Mind call'd off from their Devotions, to at­tend to these Exclamations.—These Things [Page 37] I have several Times seen my self; and I confess, they are and cannot but be Matter of stumbling to me.’

Don't you think Persons may have such sudden and powerful Impressions of their Guilt and Danger made upon their Minds, that they cannot restain from these outward and audible Expressions of their inward Agony and Distress?

‘This may possibly be the Case with some; but I can't think you'll pretend, that all these OUT-CRIES are of divine Ori­ginal.—I have known some of those that have been noted and famous for repeated Ex­clamations in Publick, whose future Con­versations have not given the best Evidence in their Favour.’

And have you known none of those that have thus openly express'd their dis­tressing Concern, who by their future Conduct have manifested a lasting Change, both in their Hearts and Lives?

‘I must acknowledge, that there are a considerable Number, of whom I am obliged to make that charitable Conclusion: A Number that I am personally acquainted with, who were before careless, secure and [Page 38] even profligate Persons, but from the Time of these publick Exclamations, have refor­med their former sensual Lives; and appear to be serious, devout, and truly religious.’

This then must make It evident, that their Convictions are from the SPIRIT of Grace, for the Reasons I have before assign'd; if their inordinate Passion be allow'd to flow from their own Infirmity.

But what shall we say so those others, of whom I spake before?

According to what Light I at present have in this Affair, from what Obser­vations I have my self had Opportunity to make when I was lately abroad, and from what Informations I have had about these Things, I have been ready to come into the following Conclusions.—I first take it for granted, that the Power and Grace of God have remarkably appeared, upon some of these Occasions. The sanctifying and abiding Effects of some of these convictions do loudly and manifestly declare, that they proceed from God himself.—Yet I can't help but conclude, that there has been a great deal of human Infirmity sometimes disco­ver'd in this Case. Perhaps some of those who have thus openly proclaim'd their Distress, might have put a greater Restraint upon their [Page 39] passions, if they had with the utmost Care and Pains endeavour'd it.—Nay, I have been in­form'd, that some have supposed it their Duty thus openly to give Vent to the Agonies of their Mind, rest they should quench the Spirit of God.—And if some of our Ministers have given too much Encouragement to these Exclamati­ons, this Circumstance of the Work (on that Supposition) won't appear so wonderful.—And it may besides, probably have happen'd that some who have (through the Influence of the Spirit) been so deeply affected with a Sense of their Sin and Misery, that they really could not r [...]frain these publick Exclamations, have thereby so alarm'd the softer passion [...] [...] [...]any others, as to excite them (from a [...] ­pathy) to break forth in like Cries [...], though they have had no other speci [...] ­ons upon their Minds. I think, [...] something of this Kind my self. [...] be wonderful, if such as these [...] themselves to be but stony Ground- [...] And if any should be so prodigiousl [...] as to counterseit these Degrees of [...] from meer Ostentation, and a Desire to be [...] religious, as they find others have been for the same Reason, this also wou'd add to this Kind of Appearances. But Charity hopeth all Things.

‘This Representation of the Case doth (I confess) appear to be just and satisfactory.’

You must then allow, that none of these unusual Appearances are any just Pre­judice against the Necessity of Convictions, preparatory to our saving Conversion.

‘That's true; but there are other Appearances, that have been no less surprizing; and are more of a stum­bling-Block to me, than those already men­tion'd.’

What do you mean?

‘When I was at—while Mr.—was preaching, I saw some of the Hear­ers first TREMBLE, like paralitick Persons, or rather like Persons shaken with a violent Ague; and then some of 'em fell upon the Ground in a SWOON, and lay for some Time under considerable convulsive Motions.—These raise strange Idea's in my Mind.’

I have not seen any of these Things my self: and am not therefore so ca­pable to form a Judgment about them. It may be safest for you and I to suspend our Judg­ment [Page 41] of 'em, till we see what Fruits and Con­sequences appear.—On the one Hand, God can (if he pleaseth) make as powerful Impres­sions upon Men's Minds by his Spirit, as he did upon Paul's by a Light from Heaven, that shall suddenly and forceably cast 'em to the Ground.—But on the other Hand, as this has not been his usual Dispensation, I don't know that we have any Warrant to expect such Things; not to conclude from these Agitations, separately consider'd, that they necessarily are, or are not, the Consequences of the Operations of God's Holy Spirit.—Sudden and great Surprizes may produce strange Effects upon the animal OEco­nomy; whether with, or without any due Im­pressions of Sin. But (as I have shewn you be­fore) a bare Surprize will never raise Sinners from their State of spiritual Death; and pro­cure a sanctifying Change in their Hearts and Lives. If this therefore be the Consequence of these unusual Appearances, give GOD the Glory; for the Work is certainly from Him. If the Excess of Term and Passion be allowed to flow from human Infirmity; yet the Change it self in its whole Progress, whether consider'd as preparatory or saving, can proceed from Nothing else (as I have before prov'd to you) but from thus Working of almighty Power whereby God [...] even to subdue all Things to himself.—But when on the contrary, we may safely suspect this to be no more than a natural [Page 42] Surprize, or at most but a temporary Conviction when there is no lasting good Effect thereby produced.

‘I don't know what to say to these Things. For my Part I don't un­derstand 'em.’

But can't you leave these Things to God and Time to discover; and in the mean while make it your earnest and Solemn Business to obtain those gracious Qualifications, that you are certain you must obtain, or perish forever?

‘The Lord give me a Heart to comply with your Advice. I'm sure, it is high Time to look about me; and will may Destruction from God be a Terror to me, if I han't yet taken the first Step to­wards Salvation, as I am awfully afraid that I have not.’

It is indeed of infinite Importance for every one to see to it, that their Hope for Eternity is well-founded; and to be now in Earnest striving to enter in at the strait Gate, while the Day of Visitation lasts. And in Or­der to this, it is of great Concern, that the Mind be wholly freed from all Prejudicies against the Methods of converting Grace.

‘That the present Conference may have that happy Effect upon my Mind, as to remove all the Prejudices that I have heretofore entertain'd, and give me a just View and Apprehension of Things, I shall take the Freedom to propose some further Difficulties, from these late Appearances, which I don't know how to solve; hoping for the Continuance of your friendly As­sistance.’

I shall rejoice in being any Way serviceable to your best Interests. Be pleased therefore to propose your Difficulties.

‘I can't understand those exces­sive JOYS, which many of our late Converts manifest in a very extraordinary Way and Manner.—Some seem to be acted with the most rapturous Exults; while others under the same comfortable and delightful Appre­hensions, fall into a Syncope, and faint away, remaining for some Time under a Prostration of bodily Strength.’

Can a weary and heavy-laden Sin­ner possibly do otherwise than rejoice, upon his obtaining good EVIDENCES of an Interest in Christ and the Favour of God; and thereby his Freedom from the dreadful Burthen of Guilt, and amazing Apprehensions of the [Page 44] Wrath of God, with which his Soul was so greatly oppressed? Don't the Apostle accord­ingly tell us, that being justified by Faith, we have Peace with God,—and rejoice in Hope of the Glory of God?

‘But the Text you mention, speaks nothing of those extatick Joys, which have lately been so much talked of.’

If that Text does not speak of such extraordinary Joy, there be many other Texts of Scripture that do particularly speak of this also. Such as that, (1 Pet. i. 8.) In whom believing, ye rejoice with Joy unspeakable, and full of Glory. And that, (Eph. i. 13, 14.) After that ye believed, ye were sealed with that holy Spirit of Promise, which is the Earnest of your Inheritance.—You certainly can't have seen or heard of any Thing of this Kind, supe­rior to JOY UNSPEAKABLE and full of GLORY. And it is equally certain from the Nature of Things, that Nothing can exceed the EARNEST, first Fruits, or Foretasts of the future INHERITANCE.—you must therefore acknowledge, that the Scriptures do speak of Joys as eminent both for Kind and Degree, as any of those Instances can be, which you refer to.

‘How then does it come to pass, that we have heard nothing of this Kind heretofore? Were there no Christians in the World till n [...]w?’

This Question is founded upon a false and mistaken Supposition.—These Joys have been experienced by very many of the Chril­dren of God, in all Ages and Dispensations of the Church. And I have met with former In­stances of this Kind more eminent and remar­kable, than any of a late Date, that I have heard of.—It must indeed be supposed that in this happy Time of a more general Effusion of the blessed Spirit, Instances of this Kind will be more numerous; and these Experiences more freely spoken of.

‘Then you suppose these Joys to proceed from the immediate Influences of the Spirit of God.’

Be pleased to read Rom. viii. 15, 16. and try whether you yourself can dare to think otherwise, than that it is the Spirit of Adop­tion, whereby Believers can so joyfully cry Abba Father; and that this proceeds from the Wit­ness of the Spirit himself with our Spirits, that we are the Children of God.

‘It seems to me an invincible Objection against this, that some have expe­rienced these self-same rapturous Joys, whose future Conversations have not exhibited the Fruits of the Spirit; and have been very far from Evidences of their good State.—Can it be supposed, that the Spirit of God will witness to the Adoption of proud, disho­nest, and worldly Persons?’

How do you know that those have experienced the same Kind of Comfort, the self-same Joys that others speak of?—These Joys of the Holy Ghost are certainly incommu­nicable to any who han't themselves had the Experience of them; or as the Apostle expres­seth it, they are unspeakable. They are a new Name written, which none can know, but they that have it.—Some Persons, alas, may (from animal Impressions, or from diabolical Delusi­ons) imagine that they have these Sealings of the Spirit; and be lull'd asleep in their Carnality and Security, by this vain Dream.—In this Way the Devil plays a sure Game; and, no Doubt, often transforms himself into an Angel of Light, to this End, that he may keep People secure, by an imaginary Experience of a State of Safety. He never acts more like a Devil; no is he in any Shape more to be feared, than in this plausible Disguise.

‘How then shall we distinguish the Sealings of the blessed Spirit, from animal Impressions, or diabolical Delu­sions?’

Though I have told you before, that these divine Experiences are incommunicable, inexpressible to those who are Strangers to them, yet there may be a certain and safe Distinction made between the one and the other, by these following Rules.

First, False and delusive Joys never do, but the unspeakable Joy and Comfort of Believers always does, flow from good Evidences of a jus­tified State.—The Spirit of God never does set his Seal to a Blank; nor cause Persons to re­joice, they don't know why, or for what.—They therefore, who depend upon their Joys, as the only Evidence of a justified State, are al­ways deceived: But they whose Rejoicing flows from good Evidences of a justified State, are never deceived.—In those who are Christi­ans indeed, this is the Order. They are first justified by Faith, and have Peace with God; and thence rejoice in Hope of his Glory.—Should I congratulate you upon your Accession to the Government of this Province, it might fill you with sudden Joy, from your imaginary Pro­motion: But as this Rejoicing had no Foun­dation, it must quickly end in Disappointment [Page 48] and Vexation. But should I bring you the King's Letters Patent, vesting you with that Dignity, your Joy would be rational and grounded. The Application of this to the pre­sent Case is easy and familiar. And then Again.—

‘Pardon me, Sir, if I take Li­berty to interrupt you, that I may (before you proceed further) enquire whether this Distinction of yours (which I acknowledge to be most just and scriptural) don't necessa­rily conclude against most of those sudden transporting Joys, of which we are treating. For how can these flow from good Eviden­ces of a justified State, which are such quick Transitions from greatest Darkness and Distress?’

Don't you think, that the Spirit of God can make a quick Discovery of Jesus Christ, to the most dark and distressed Soul; and enable him to give a speedy, hearty, and sensible Consent to the Gospel-Offer?—Sup­pose the Case to be (as it frequently is) that a Person is at least under a most uncomfortable Suspence with Respect to his State. He sees many dark Symptoms upon his Soul; and is filled with awful Jealousy of the Event; if not under greatest Agony from a dreadful Expecta­tion of eternal Misery. In the Time of this [Page 49] thick Darkness, the Spirit of God shines with a surprizing Light into the Soul, discovers the Fulness and Sufficiency of Christ, and his Rea­diness and Willingness to save all that come to him, enables the poor trembling Soul heartily and willingly to accept this precious Saviour up­on his own Terms; and to feel that he does so. By this Means he finds Joy and Peace in Believing.—Now, in this Case, his Rejoicing is founded upon the most sensible Evidence of a true Faith in Christ; though perhaps there may be but little or no discernable Distance of Time, between his acting Faith in Christ, and this ravishing Fruit of it. The Continuance or Renewal of this Joy in Believes is in like Manner accompany'd with such Outgoings of the Soul to Christ, and such a shedding abroad of the Love of God in their Hearts, as carries its own Evidence with it.—They have Reason to rejoice, or else it would be a fallacious and absurd Joy.

‘This Explanation of the Case, removes the Difficulty beyond my Expec­tations.—You'll now be pleased to pro­ceed, to give the other Distinctions, you were about to propose, between the Soul­deluding Joy of the Hypocrite, and these Sealings of God's holy Spirit.’

I would (Secondly) observe, that the Joy of the Hypocrite tends to exalt his Spi­rit, and life him up with a high Opinion of himself; it causes him like the Pharisees of old, to think himself righteous and to desoise others: But the Joy of the true Believer does always exceedingly humble his Soul, and lay him low, under a deep Sense of his Vileness and Unwor­thiness. It fills him with admiring, & adoring Thoughts of the wonderful distinguishing Grace of God, to such a guilty and polluted Creature as he is. And

Thirdly, The Joy of the Hypocrite tends to Security; and to more Negligence, slothful­ness, and Formality in Duty: But the Joy of the true Believer has an animating and quickning Influence upon him, in all the Duties of a reli­gious Life. It causes him to heartily love, and diligently attend all the Ordinances of God; and to mount up with Wings as the Eagle, it run and not be weary, to walk and not saint.

Fourthly, The Joy of the Hypocrite leaves him under the Dominion of his Lusts, more careless of his Heart and Life, more bold and confident in the Commission of Sin, from an Apprehension of the Safety of his State: But on the contrary, the Joy of the true Be­liever causeth him to loath himself for all his Iniquities and Abominations; and from a Prin­ciple [Page 51] of Love to God, to be more careful to approve himself to him; and more fearful of offending him.—In a Word, These ravishing and transporting Influences of the blessed Spirit, are always a happy Source of habitual Spiritual­Mindedness, of Holiness towards God, and Righteousness towards Men. For the Fruit of the Spirit is in all Goodness, and Righteousness, and Truth.

‘Are we not in great Dan­ger of Mistake, in the Application of these Rules?’

I see no great Danger of Mistake by those, who will seriously and impartially at­tend to 'em.—For, on the one Hand, Can the Devil himself delude any Soul by good E­vidences of a justified State, and by the Exer­cise of a lively Faith? Or will he endeavour by these transporting Comforts, to make any Man walk humbly with his God, to quicken him in his spiritual Walk, to embitter his Sins to him; and make him more watchful over his Heart and Life; and more spiritual and heavenly in his whole Conversation? This cannot be. Such Joys therefore must always be acknowledged to be the Fruits of Gods blessed Spirit; and the Manifestation of his Love to the Soul.—And, on the other Hand, It is impossible that the Spirit of God should [Page 52] delude Men with false, groundless, or unrea­sonable Comfort and Joy; or lead them by his divine Influences to Pride, Self-Opinion, and Vanity of Mind; and to Hypocrisy and Formality, Boldness and Security in Sin. This Joy therefore, however rapturcus and extatic can be no other than a dangerous and fatal Delusion.

‘I can't but acknowledge, that you have given a just and reasonable Solu­tion of my Difficulties in this Case; and yet these Things are what I have no sensi­ble Apprehension of. But alas! that is what you can't help me to. You have convinced me, that Nothing but the pow­erful Influences of the blessed Spirit of God can beget a saving Change in me, or give me the Comforts of it, if I had it. And how should I except to know any Thing about this Joy and Comfort, when I am a­fraid I know nothing else a I ought to know; and have yet laid no Foundation for Rejoicing!—However, since we have begun upon these Subjects, I will take Li­berty to be further troublesome to you, in proposing one or two more of the Difficul­ties, I have had on my Mind from the late Appearances, if your Patience will hold out.’

Indeed, Sir, there is no resting with Safety in such a State, as you apprehend your own to be.—Certain it is, that you are either a Child of God, or his Enemy; either an Heir of Heaven, or of Hell; either in a converted State, or upon the Borders of eternal Destruction. You can't be insensible, that this is not a trifling Affair: but that it infi­nitely concerns you to see to it, that you be not too late ashamed of your Hope.—I tho't it my Duty to use this Freedom with you: and I hope you will accept it (as I am sure it's design'd) for an Act of Kindness and Friendship.—As for the other Difficulties you speak of, I hope your proposing them won't be unserviceable to either of us; and I shall therefore be heartily willing to con­tribute what I can towards their removal.

‘I confess there is something else of greater Importance for me, than to be finding Fault with other Men's Conduct. But I have Grounds to hope from what I've already experienced, that this Conference may serve to make my own Path more plain before me: and therefore I shall pro­ceed to inform you, that I can't understand the new Method, of discoursing about reli­gious EXPERIENCES, in all Company, and [Page 54] upon all Occasions, so very freely and com­monly.’

I hope you are not against Men's improving their Opportunities together in con­versing upon religious Subjects, and in Endea­vours to assist and quicken one another in the Way to the Kingdom of God.—They that fear the Lord, speak often one to another, and God keeps a Book of Remembrance; and they shall be his, in the Day when he binds up his Jewels.

‘There may sometimes be Oc­casion for such Discourse, when Christians meet together.—But do you suppose, that Religion should always be the turning Point of Conversation?’

I acknowledge we may be call'd by Business, or out of Civility to others, and some­times meerly for the Diversion of our own Minds, to discourse upon other Subjects.—But as Religion is infinitely the most important Concern, so it should certainly be most upon our Hearts; and then it would also be most upon our Lips. For, out of the Abundance of the Heart, the Mouth speaketh. And it is in­deed the Scandal of Professors, that they spend away their social Opportunities in worldly, vain, trifling Discourse, as if they came into the World for no other End, but meerly to [Page 55] amuse themselves and one another.—But would they duly consider, that for every idle Word they speak, they must give an Account in the Day of Judgement, they would be more care­ful to follow that Advice (Eph. iv. 29.) to have their Communication such as it good for the Use of Edifying, that it may minister Grace unto the Hearers. And that Advice (Col. iv. 6.) Let your Speech he alway with Grace, season'd with Salt.—It is most evident from the Impor­tance of religious Concerns, from the infinite Value of our own Souls and the Souls of our Neighbours, as well as from the plain Direc­tions of the Word of God, that we should improve our Occasions of conversing together ordinarily and chiefly in religious Discourse.

‘What if we fall into the Com­pany of such, to whom this Discourse would be most burthensome and disagree­able?’

The Apostle's Exhortation (Heb. iii. 13.) is a sufficient Answer to that Questi­on: Exhort one another daily, while it is called to Day, left any of you he hardened through the Deceitfulness of Sin.—The more irreligious any Person is, the more should his perishing Soul be pitied; and the more Need has he to be a­waken'd, and excited to flee from the Wrath to come.—There may indeed he some open, [Page 56] abandon'd, and profane Scossers at Religion; to whom our Lord's Direction is applicable, in Matth. vii. 6. Give no that which is holy unto Dogs; neither cast ye your Pearls before Swine. But then, they should be notoriously such, be­fore we give over our charitable Attempts for their Recovery.

‘The Lord forgive me the hor­rible Mispense of all my past Opportunities in Society! Perhaps you have purposely gone aside from the Case I proposed, that you might reprove me for sinning away so much Time, in idle impertinent Conversation: And I must own, there was good Reason for it.—But what I desired your Observa­tions upon, was the Practice of many of our new Converts, who are for discoursing of their own Experiences and Attainments in Religion, and examining others, upon al­most every Occasion of Conversation.’

You'll acknowledge [...]t there may be Occasions to communicate [...] religi­ous Experiences one to another; and that it is at least sometimes a Duty to do so.—The Scriptures seem to require this of us. We should comfort them which are in any Trouble, with the Comfort, wherewith we our selves are comforted of God. 2 Cor. i. 4.—We should comfort our selves together, and edify one another.

[Page 57] 1. Thess. v. II.—On some we should have Compassion, making a Difference; and others we should save with Fear. Jude 22, 23.

‘I doubt not, but that there are proper Occasions for these Things. But don't it too much favour of Ostentation, to be so commonly speaking of our own reli­gious Attainments, as tho' we were recom­mending ourselves for Examples and Patterns to others?’

There is (I confess) great Dan­ger, not only of apparent, but of real Ostenta­tion, and spiritual Pride, by making our chri­stian Experience the ordinary Topic of Con­versation.—Christians themselves have unhap­py Remains of Vanity and Pride in their Hearts, which are too apt to be elated, and blown up by every Representation of their own Excel­lencies. For which Reason they should be very cautious of pouring Oil upon that Fire, which is so apt of it self to blaze.—They are also under the strict and curious Inspection of the carnal World, who are always ready to take Occasion of Prejudice, from every imaginary Appearance of Pride, or Self Exaltation. This should therefore excite their Caution, left they bring Reproach upon the Operations of God's Holy Spirit; and cause the good Ways of the Lord to be evil spoken of.—And what [Page 58] is as much to be fear'd as either of the Things now mention'd, is the Danger of tempting and prompting some Pretenders in Religion, to ex­ceed the Truth, in the Narrative of their At­tainments, and to recommend themselves to their Company, by speaking of Experiences which they have never had, when these are made the common Subject of Discourse.

‘What then are the proper Oc­casions for communicating our spiritual Ex­periences to one another?’

When Persons are in Darkness and Distress about their State, it is needful that they should make their Case known, to their Minister, or some faithful experienced Chris­tian, that they may obtain that Assistance, Comfort, or Counsel, which their Condition requires. For how can we comfort those in Trouble (as directed, in forecited 2 Cor. i. 4.) if they don't make their Trouble known?—When a convinced Offender is so distressed with the Burden of some particular Sin, or with some particular Darkness and Difficulty relating to his Conduct, that he can find no Means to case his Mind, or quiet his Conscience, he should in this Case also make his Difficulty known; and seek Direction from his Minister, or some faithful Friend, that his wounded [Page 59] Conscience may be safely healed, Here that Rule takes Place, Jam. v. 16. Confess your Faults one to another; and pray one for ano­ther.—Moreover, when imparting our Experiences, whether we be apply'd to, or not may be likely to alleviate the Agonies of any wounded and distressed Souls, it is then proper to let such know, how we our selves have conflicted with the like Darkness, Trials, or Temptations; and to endeavour to comfort our selves together, and help them (if possible) to the same Comforts wherewith we have been comforted of God, according to the forecited 1. Thess. v. 11. and 2 Cor. 1. 4.—Further-more, when by conversing with any, we find them building their Hope upon a false Founda­tion, it may be seasonable to let 'em know how we our selves have formerly been under the same dangerous Deceit; and how by the Power of divine Grace, our Feet have been pluck'd out of the fatal Snare. This is a likely Means to save them by Flar, pulling them out of the Fire, according to that in Jude 23. This is the Course the Apostle took, to de­tect the Self-Deceivers, Phil. 3. 4, &c.—I may also add, that intimate Christian Friends may profitably improve Occasions to assist, comfort, and quicken one another, by mutual Communications of religious Experience. For as Iron sharpneth Iron, so may a Man this Way sharpen the Countenance of his Friend. Prov. [Page 60] xxxvii. 17.—Upon the whole, I think that an ordinary and common Discoursing of our spi­ritual Experiences, except upon such Occasions as I have mention'd, is not so likely to promote the Interests of Religion; at least without the utmost Guard against those Indiscretions, which to too frequent the familiar Practice of it may tend to betray us into.

‘I can't but highly approve what you have said upon this Subject: but there is one Thing you have not yet spoken to; and that is a Claim to EXA­MINE and ADMONISHES all they meet with that some Men seem to pretend to. I would be glad to hear what Rules and Directions you think proper in that Case also.’

You have now impos'd upon me a very difficult Task: It is here scarcely pos­sible to suit Directions to every particular Case.

‘Are we then, in this Case under no Rule for our Guidance?’

We are under the general Rule of Charity to our Neighbour; and as to the particular Application of that Rule, Wisdom is profitable to direct. And these following Me­thods may be observ'd.—We should always [Page 61] enter upon Discourses of this Nature, in the most tender, kind and obliging Manner possible, that we may insinuate ourselves into the As­sections, and not ruffle the Passions of those with whom we converse. Thus did our LORD himself by the seven Churches of Asia, as you may see in his Epistles to them.—We should endeavour to describe the Danger, and to detect the Sins and Delusions of some Men, in a more general and distant Manner, without spe­cial Application to them; when we have Rea­son to conclude, that they would not bear per­sonal Examination and Admonition. Thus we may without Offence, in the most strong and pointed Manner, address the Consciences of such Men as would be prejudiced and af­fronted by a personal Address. This Method (you know) the Apostle Paul took with Fe­lin; and lest his own Conscience to make the Application. Acts xxiv. 25. We should like­wist take Care, not too bluntly and abruptly, without a proper Introduction; nor unseasona­bly, in the Midst of Conversation or Business; much less imperiously, in a Way of Challenge Or Demand, to examine any Man as to his re­ligious Experiences, lest we bring Contempt upon our selves and our Profession.—But yet it is doubtless our Duty upon proper Occasions, in a kind affectionate Manner, to discourse our Neighbour upon his religious State and At­tainments, so that the Rule be therein attend­ed [Page 62] Rom. xv. 2. Let every one of us please his Neighbour, for his Good, to Edification.

‘If I don't too much intrude upon your Time and Patience, I would still propose one of my principal Objections a­gainst the Conduct of many of our late Converts, which has prov'd a special Mat­ter of Prejudice and Stumbling to me.’

Be pleased, Sir, to speak freely without Compliment or Restraint. I am yet ready to contribute what I can to your Sa­tisfaction.

‘What I refer to, is that JUDGING and CENSURING Spirit, which so much obtains among us. I can't see how these can be (as they pretend) converted Persons, and Christians indeed; who so openly and avowedly judge their Brethren; and set at Nought their Brethren.’

Hold, Sir; Wherein thou jud [...]est another, thou condemnest thy self; for thou that judgest, dost the same Thing.—You are com­plaining of others for Censoriousness; and in the same Breath, you censure and judge them as un­converted Person, or in other Words, for meer Hypocrites. Don't you know who has directed to first cast the Beam out of thine own Eye, that [Page 63] thou mayst see clearly to cast the Mote out of thy Brother's Eye?

‘Sit, I accept your Reproof and heartily thank you for it. I see that the Fault is no both Sides, by which these Distances and Alienations of Mind are kept up among Professors of Religion.—But though I have carried my Censure too far, even till I have fallen into the same Fault myself; yet you must nevertheless own, that this judging and censuring Spirit is what the Scriptures every where condemn.’

There is nothing more certain, than that the Scriptures do repeatedly and in the strongest Terms condemn our judging and censuring one another.—It may therefore be proper to consider what that Sin is, which the Scriptures so often testify against. In Order to which I would enquire of you, whether you think it an unlawful Judging & Censoriousness, to determine of a visibly loose, scandalous and profligate Person, that he is in an unconverted State; and as such, an Heir of Destruction and Death?

‘No! That's a clear Case: The Unrighteous shall not inherit the Kingdom of God; and the Tree is known by its Fruits.’

Is it sinful Censoriousness, to con­clude, that such who are open Despisers of vital Piety; and Neglecters of God's Worship, who don't pray in their Families, or attend publick Ordinances; who visibly abhor all re­ligious Conversation, and oppose all that promote it, are yet in a carnal State?

‘Some Parts of this Question do (I confess) most sensible affect me: You have brought the Matter home to my own Case. But though I thereby condemn my self, I think this also must be answer'd in the Negative. For God is a Rewarder of none but those, who diligently seek him: and they who for sake him (much more they who despise him) will be cast off for ever.’

May we not lawfully judge such Men to be insincere and in an unconverted State, who rest in an outward Profession, in their moral Honesty, or religious Duties, with­out any Experience of a regencrating Change, or of a lively Faith in Christ?

‘It is doubtless true, that there be such who have a Name to live, when they are dead; and have a Form of Godliness, with­out the Power. And it can be no Censori­ousness to determine of such as these, in ge­neral, that they are Hypocrites and in a [Page 65] carnal State.—But what Business have we to make the Application to particular Per­sons? Can we judge Men's Hearts; or know what are, or are not, the secret Transactions between God and their Souls?’

Suppose I were discoursing with any Man about his religious Experiences and Attainments; and found good Reason to con­clude, that he rested in a meer Form of Godli­ness, and was thereby in Danger of eternal Per­dition; Don't Charity and Compassion to his precious Soul oblige me to tell him my Fears, with the Reasons of them, that I may (if pos­sible) prevent his perishing, with a Lie in his right Hand?—To give you a more sensible Apprehension of what I mean: Suppose from the Account you have given of your self in the present Conversation, I have Reason to con­clude, that you are yet a Stranger to the Power of Godliness, am I not obliged in Duty to God and Faithfulness to you, to set your Danger before you?

‘I believe both these Que­stion should be answer'd in the Assir­mative.’

Well then, there may be Oc­casion to represent to particular Persons our Fears of their resting in a meer Form of God-liness. [Page 66] —And pardon me, Sir, if out of a ten­der Regard to your eternal Interest, I am obli­ged, to tell you that I can't but think the Oc­casion is now before me. I am awfully afraid, from your utter Unacquaintedness with the Methods of divine Grace in a Sinner's Conver­sion, that you have never yet experienced that Change, which you certainly must experience, or never enter the Kingdom of Heaven.—This, Sir, is the greatest Kindness to you that I am at present capable of; and I hope, you will accept it accordingly.

‘Sir, you surprize me. Tho' my Conscience was before laying the same Charge against me, your faithful Dealing (for which I heartily thank you) has re­vived and quickned its Accusations; and my Mind is grown very uneasy, that I am not so fit for further Discourse.—But it mayn't be unserviceable to me, to hear your particular Sentiments upon the present Sub­ject. It may perhaps further remove those sinful Prejudices, that I am sensible I have entertain'd.—As you have already shewn who are not guilty or finfully judging one another: Be pleas'd also to shew what this Sin is, which the Scriptures so much con­demn, and who may be said to be guilty of it.’

The Lord grant, that your pre­sent Concern may end in well-grounded Com­fort and Peace!—As for my Sentiments upon the Subject under Consideration, I shall offer them in the following Particulars.

1. There is no Doubt to be made but that there has be'n uttely a Fault among us, in the Censoriousness and reproachful Aspersions, that have be'n so commonly observ'd and complain'd of, in so many Parts of the Country: Nor can it be doubted by any that have read the New Testament, that this is a very great Sin, de­structive of christian Charity, injurious to our Neighbour's Reputation, productive of Divisi­ons and Animosities; and of Prejudices in Men's Minds against the Professor, and even the Profession of vital Piety: And therefore very provoking unto God.—But then it con­cerns us, that we our selves may avoid this Sin, which we so justly condemn in others, chari­tably to conclude, that some of these act with good Views, though upon mistaken Principles; and that they have a Zeal for God therein, tho' it be not according to Knowledge.

2. They who adventure to censure the State of such, who are of a regular and blameless Conversation, Friends to a religious Life, and careful Observers of the Ordinances of God, without any special Acquaintane with their [Page 68] religious Experiences, are guilty of this Sin. Who art thou that judgest another Man's Ser­vant? to his own Master he standeth or fal­leth. Rom. xiv. 4. Judge Nothing before the Time, until the Lord come, who both will bring to Light the hidden Things of Darkness; and will make manifest the Counsels of the Heart. 1 Cor. iv. v.

3. They who publish and proclaim abroad their Fears and Apprehensions, of regular and blameless Professors, that they are but Formalists and Hypocrites, though they may suppose they have good Grounds for their Fears, are notwith­standing guilty of that judging, which the Scrip­ture condemns. For they hereby set at Nought their Brother, contrary to Rom. xiv. 10. And speak evil of their Brother; and judge their Brother, and thereby speak Evil of the Law, and judge the Law; they are therefore not Do­ing of the Law, but Judges. Jam. iv. 11.—These Apprehensions, if such we have, should either be concealed in our own Breasts; or else (if we have Opportunity for it) privately, cha­ritably, and affectionately communicated only to the Person concern'd, for his best Good and Advantage.

4. They who with Rigour, Roughness and Asperity, in dealing with any Persons of a re­gular Conversation, do admonish them of their [Page 69] Formality; and they who in a positive, haughty Manner determine their present State and future Danger; these are likewise guilty of this Sin, For herein also they are not Doers of the Law, but Judges; and hereby they put a Stumbling Block and Occasion to fall, in their Brother's Way, contrary to Rom. xiv. 13. They here­by irritate Men's Passions, prejudice them a­gainst the Persons and Profession of their Ad­monishers: and inflame the Enmity of their carnal Mind to the Power of Godliness?

5. When Men run into these Methods of judging those Ministers of the Gospel, who are visibly well-qualified for the Ministry, and have visibly conducted themselves well in the Dis­charge of their sacred Trust, they, they are more ag­gravatedly guilty of this Sin; by prejudicing People against their Ministers; and thereby making them flight the Ordinances of the Gos­pel, to the great Danger of their precious Souls. This is to do direct Violence to that Admoni­tion, 1 Tim. v. 19. Against an Elder receive no an Accusation, but before two or three Wit­nesses; and to that Exhortation, Phil. ii. 29. Hold such in Reputation.—Upon the whole, they who have been guilty in any of these In­stances, have great Reason for a particular and deep Repentance; and for a solemn Care to reform their future Conduct. For, whatever Thoughts they may now entertain, they must [Page 70] quickly stand before that Judge, who will let the World see the Honour he puts upon Word; and the Regard he expects from all who profess his Name, to the Rules which he has given them.—Thus, Sir, I have endea­voured according to my Capacity, to answer your Demands in this Instances also.—Are there any other Difficulties before you, which you desire should be consider'd?

‘I should be something gratified by hearing your Opinion of the Practice which has very much obtain'd of late, of positively determining the Conversion of par­ticular Person's and even of declaring to their Faces, that they are in a converted and safe Estates; though perhaps in some of those Instances, there has been but a very short Time to observe this great Change.—These Things have stumbled me. But I'm afraid, whether I han't been acted more by Prejudice, than by a proper Concern for the Interests of Religion, in my Opposition to 'em.’

You must own, that these Ope­rations of the blessed Spirit, whereof we have been discoursing, are in their own Nature sensible Impressions; which may be discerned by those who are the happy Subjects of 'em. They therefore, who have had a convincing and hum­bling [Page 71] Sense of their Sin, Guilt and Impoten­cy; who have been thereby driven to Despain of Help from any Refuges of their own; who in this their Extremity, have had a Discovery of the Sufficiency and Willingness of the Lord Jesus Christ to save them; and have betaken themselves for Refuge to this Hope set before them; such may be capable to exhibit in some Measure these their Experiences, with the Com­forts which flow from them, to others; and thereby give good Reason to hope, that the Power of God's special Grace has indeed passed upon their Souls.—And if in any late Instan­ces, this Change has appeared very sudden and surprizing, there is the clearer Evidence of the almighty Efficiency, by which it is wrought; and the greater Resemblance of the first Con­versions in the Christian Church.

‘Do you then suppose it pro­per in this Case, to inform such Persons, in strong and positive Terms, that they are now converted to God, and become Heirs of eter­nal Glory; and to publish and proclaim the same Thing abroad to the World?’

Man can look no further than to the outward Appearance; the Lord only looketh on the Heart. We are not therefore to assume the divine Prerogative, by pretending to any certainty, even in the most comfortable and [Page 72] promising Appearances of thi [...] Kind.—They who have made the highest [...] this Way, have met with Instances enough to confute and shame their Confidence; and to humble them for their own Claim to any Thing of an exact Spirit of Discerning.—It is enough for us to go as far in this Case, as the Apostles themselves did ordinarily pretend to; and to say as in 1 Pet. v. 12. By Sylvanus, a faithful Bro­ther, as I suppose.—Besides, this confident determining his State may prove very mis­chievous to the supposed Convert. Our mis­taking his Case, and yet positively decreeing in his Favour, may lull him asleep in a dange­rous Security: And he will find but little Cause to thank us for our Confidence, when all his Expectations are eternally cut off.

‘O Sir, you don't know with what Force your last Words struck my Mind. ETERNAL Disappointment! O ETERNITY! Who can dwell with ever­lasting Burnings!—Dear Sir, Can you ad­vise a poor self­deceiving Hypocrite how I shall escape the dreadful, the eternal Conse­quences of my Self-Deceit! O what a Dream, what a Delirium have I been in, to except Salvation by Christ without an Interest in him!’

You know, Sir, what advice the Apostle gave to one, who was in the like Case as you seem to be now in: Believe in the Lord Jesus Christ; and thou shall be saved.

‘But you have already convin­ced me, that this is not in my Power; this depends upon the sovereign Agency of the Spirit of God, of that blessed Spirit, whose Operations I have opposed and slighted; and he may justly now reject me; and leave me forever, under the Guilt of my innume­rable Sins; as I have so long withstood, and upon every Occasion spoke against his divine Influences.—It's certain, I can't help my self; and I'm afraid he'll now leave me in my Distress, to call upon him and receive no [Page 74] Answer, to seek him early and never find him.’

I rejoice to see you despairing of all Help in your self: but take Heed, that you don't despair of the infinite Mercy of God; and of the infinite Merit and Compassion of the glorious REDEEMER.—Go to God in Prayer: labour sensibly to acknowledge the Sin of you Nature; and the Sins of you Practice, with their special Aggravations. Lament be­fore him this particular Sin, that seems to fasten upon your Conscience at this Time.—Ac­knowledge your Guilt and Desert of his Wrath; acknowledge your Impotence and utter Inabi­lity to help you self; and that you lie at his Mercy. Cast yourself at his Foot; and be­seech him, with importanate Ardour of Soul, that he will draw you to Christ.—And endea­vour to look to Jesus Christ, as a Saviour suf­ficient for you, how numerous, how great, and aggravated soever you Sins are; and how dark and difficult soever you Case is, or can be. And hold on in this Way, whatever you Success appear to be.

‘I'm an old Man, an old Sin­ner, and Despiser of Mercy. I'm afraid it is too late.’

It is indeed too late to rest any longer in your Security, or to put off the Con­cerns of your Soul, and reject the Offers of Mercy and more. But blessed be God! Be­hold, now is the accepted Time! behold, now is the Day of Salvation!—God has waited long upon you; and has not taken the Forfeiture at your Hands; but is by your present Con­cern giving you a happy Evidence, that your Day of Grace is not yet past.—O therefore now fly for Refuge to take hold of the Hope that is set before you. There is yet Hope in Israel as concerning this Things.

‘If I am saved, it will be one of the greatest Displays of Divine Grace, that ever was known.—Well! I will lie at the Footstool of God's infinite Mercy: if I must perish, I will perish there!’

A good Conclusion! If the Lord assist you to keep this Resolution, your Case will be very hopeful.

‘Sir, I heartily thank you for all your Kindness and Faithfulness to me: And intreat your Prayers for a poor guilty worthless Wretch.—It is now grown late; and I must (tho' with Reluctance) bid you Farewel.’

Sir, a good Night to you!—It is my Duty to pray for you, that God would carry on his Work in your Heart, enable you to bring your weary and heavy-laden Soul to Christ; and not leave you to wear off these Im­pressions, until you find Rest in him. May the God of all Grace shew you his Mercy, and visit you with his Salvation!

Amen! Amen!

THE Second Conference.

THE next Day after the Conversation be­fore recited, the Minister having Occa­sion of a long Journey, was about a Month absent from Home. And the first Day after his Return, he was again visited by the same Gentleman, who with a chearful Countenance addressed him in the following Manner.

‘Sir, you are welcome Home, I am heartily glad to see you.—I had al­ways a great Value for you; but much greater now than ever before. I can now more feelingly say, How beautiful are the Feet of them that preach the Gospel of Peace; and bring glad Tidings of good Things!’

Sir, I rejoice to see you. As you have been very, much upon my Mind since your last Visit, I have earnestly long'd to know the Effect of that Concern, which you the ex­press'd, about your eternal Interests.

‘If I ben't again deceiving my self, God has been wonderfully gracious to one of the greatest of Sinners. And not­withstanding my long Abuse of Mercy, and Opposition to the Operations of his blessed Spirit,—’

‘Notwithstanding (I say) my enormous Guilt, a merciful God has, I hope, even in my old Age, made some Manifestations of his Love in Jesus Christ to my Soul.’

If you have indeed experienced a saving Change, you are laid under the highest Obligations of Gratitude to the special, distin­guishing, and sovereign Mercy of God; and have Reason eternally to magnify and praise the Riches of that Grace, by which you are accepted in the Beloved.—Will you be pleased to favour me with a general Narrative of the Methods, by which you were brought to this comfortable Conclusion?

‘I left you last with a Sort of a Resolution, that I would lie at the Foot­stool of God's Mercy; and determin'd, if I must perish, to perish there. And accord­ingly I retired to my Closet as soon as I came home; and attempted to pour out my dis­tressed Soul to God. But alas! my Mind was Nothing but Horror and Distress. The Sins of my past Life, even from my earliest Youth, were set in Order before my Eyes. I could not look to God, but as to a provoked Judge. The Idea's of eternal Destruction seem'd to interrupt every Con­fession of Sin, and every Petition for Mer­cy; and in short, the whole Performance was meer Medly of Distraction and Con­sasion: Insomuch that the small Glearn of Comfort, which flow'd from the fore­mention'd Resolution, was now quite lost. For what Hope could I entertain from [Page 80] such Lip-Service to an Omniscient God!—I retired to my Bed; and there lay tossing to and fro, until the Dawning of the Day.—I spend the following Day in Fasting and Prayer, with but little better Success.—I examin'd my Conduct towards Men, in all the Dealings of my Life, as particularly as I could; and resolv'd upon Restitution to all whom I and wrong'd, in every Instance that I could remember. But this Bed also was too short for me to stretch my self upon.—I saw that these Things, though necessa­ry Duties, would never appease the Divine Justice, and atone for my Sins; nor pur­chase the Favour of God.—I sometimes endeavour'd to comfort myself with Resolu­tions of a more strict and watchful Life: and sometimes endeavour'd to look to the Lord Jesus Christ for Salvation; but was sensible, that I could not act Faith in him.—I spent a great Part of my Time for the first Fortnight, in Acts of Devotion; and yet found my Heart as hard as a Stone. I could excite no Affection or Passion, but Fear, in any of my Approaches unto God.—I was now ready to conclude my Case hopeless: that I was lest of God; and that my Day of Grace was past.—In this Ex­termity I retired to my Closet; and was en­abled, with a more feeling Sense, to con­fess my utter Unworthiness of Mercy; and [Page 81] was filled with Admiration at the Pati­ence of God towards me, that I was yet out of Hell. I saw that I could not help my self; and did not deserve, that God should help me. I concluded the Duty with a Sort of Resignation of my self into his Hands. I ac­knowledged, that I lay at his Mercy; is he would grant me an Interest in Christ and his Salvation, it would be to the eternal Glory of his great Name: But he would be most just, if he should cast me off forever. I resolved to leave the Case with him, how­ever he would be pleased to deal with me. And this something eased my Mind; and put me into a more calm and quiet Frame.’

You speak of a Calm in your Mind, that follow'd this Submission. Did you now conclude your self in a safe State?

‘No, Sir, but my Hopes were something revived; and my Desires after CHRIST were more than proportional to my Hopes.—O (thought I) that I could but obtain an Interest in CHRIST! How much is an Interest in him to be prefer'd to all the World! I could not then envy the Magnificence or Grandeur of the great Men of the World.—I saw this World to be what it is, Bubble, a Nothing, when compar'd to an Interest in Christ.’

And how did you at last ob­tain Satisfaction in that important Point?

‘After some Days spent in such ardent Desires after an [...] in Christ, accompany'd with [...] as I was capable of, [...] to read Luk. Vii. 41, 42. There was a certain Creditor, which had two Debtors: the one owed Five hundred Pence, the other fifty; when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most.—This gave me a surprizing View of the Freeness of redeeming Love; and the Readiness of our blessed Saviour to par­don and save all such Sinners that come to him, without Distinction or Difference, the greatest as well as the smallest.—With what a full and convincing Light, and with what inexpressible Satisfaction, could I now be­hold, that there was Safety for my poor guilty trembling Soul in Christ!—I tho't if I had a thousand Souls, I could venture them all with him. Tho' my Sins were ever so many and great, he would frank­ly forgive them all. The Efficacy of his Blood was sufficient for any Sinner under Heaven; and therefore sufficient for me.—I found my self joyfully willing to accept this Saviour upon any Terms; to do, be, or bear whatever he call'd and enable me to. [Page 83] —These delightful Operations of my Mind stopt the Progress of my reading for some considerable Time. At length I un­dertook to read the remaining Part of the Chapter, and when I came to the 48th Verse, And be said unto her, Thy Sins are forgiven, a powerful Impression accompany'd the reading those Words, as if they had been spoken to me in Person.—How did this fill me with Wonder and Joy! Whence this astonishing Mercy to so vile a Wretch! O how in me has the Lord Jesus Christ shew'd forth all Long-suffering, for a Pat­tern to them that should hereafter believe on him!—But I can't describe to you the ra­vishing Satisfaction of the Remainder of that Day, and the whole succeeding Night.—Since that Time, my joyful Views of the Love of God are sensibly remitted: but my Comfort remains; and I still find such Delight and Enlargement in all the Du­ties of Religion, as I never experienced be­fore.—This is a brief and imperfect Repre­sentation of my Case; and I desire you would deal freely and impartially with me, in giving me your Opinion of it.’

My Opinion will stand you in but little Stead.—If you had a Certificate from all the Ministers in the World, it would not be [Page 84] accepted at the Bar of your final Judge. Or if they all decree you a Hypocrite; and the Lord Jesus Christ accepts and approves you in the great Day, you will be safe enough.—I will can't however but hope, that I have Cause to join with you in praising God for this Work of Grace, which he has wrought in your Soul. May the succeeding Fruits of the blessed Spirit convince us both, that our Hopes are well grounded. If it be indeed a saving Change, (as I hope it is) it will have a happy and abi­ding Effect upon your Heart and Life; by which your Hope and Comfort may be further confirmed.—I am glad to find you so chear­fully and delightfully trusting your Soul in your Redeemer's Hands. But remember, that you are not always to expect Sun-shine and fair Weather. You must prepare for a Storm; and resolve through Grace, that whatever Temptations or Corruptions you may encoun­ter, you will yet keep your Heart fixed, trusting in the Lord.—Have you met with no Rub in your Way, since your first Comfort?

‘Yes, Sir, I sell into Company the last Night, with a Gentleman who ve­hemently exclaims against our Ministers, and the Doctrines they teach; which put me into some little Confusion. But I chose to avoid any Disputation with him; and [Page 85] urged him to meet me here to Day, which he promised to do; and I expect him every Minute.’

I suppose this may be the Gen­tleman you referred to, in your Discourse just now.

‘Yes, Sir, He is come to let you know the Objections he has against your Ministry, and the Doctrines you teach.’

‘Upon this Gentleman's Request, I promis'd the last Night, that I would make the same Objections to your, [...] that I then made to him against you [Page 86] (and other carnal Ministers, who are leading poor Souls blindfold in the Way of Darkness and Misery) upon Condition that you will patiently hear what I have to say.’

Sir, If I am as you represent me, a carnal Minister, who am leading Sinners in the Way of Destruction, it is high Time I should hear, and good Reason I should pati­ently hear my Danger; and chearfully submit to be led out of it. I shall therefore attend in the Character of a Learner, to what In­structions you are pleased to give me.

‘You shew your legal Spi­rit, by teaching Sinners the Necessity of Preparations for their coming to Christ; and not directing them to come immediate­ly, without Delay.’

Be pleased to give me some par­ticular Directions, that I may know how to conduct my self for the future.—And I first desire you would tell me what you mean by coming to Christ?

‘I mean, receiving him by Faith.’

Should we direct Sinners to come to Christ, and receive him by Faith, before [Page 87] they understand the Way and Terms of Salva­tion, propos'd in the Gospel?

‘No! you should instruct them in these Things; and then exhort them to come to Christ. For how can they be­lieve in him, of whom they have not heard.’

What should we exhort them to come to Christ for?

‘To save them from the [...] Sin and Misery.’

Should we exhort them to come to Christ to save them from their Sin an [...] Misery, without any Sense that they are sinful and miserable?

‘That's impossible; and a Contradiction.’

Should we direct them to come to Christ, and receive him, with an Apprehen­sion and Expectation that they can save them­selves; and have no Need of a special Interest in the Redeemer?

‘No! you should teach them their Necessity of an Interest in Christ; and exhort them to come immediately.’

Should we teach them to come immediately to Christ, and to receive him by Faith without any Desires of an Interest in him?

‘We should come to him for Desires to receive and trust him.’

We should then teach Men, to come to Christ against their Wills: and to be­lieve in Christ, that he may make them willing to believe in him!—Should we teach Men to bring their own Righteousness with them, when they come to Christ? and to expect Salvation from him for their own sake, for their Duties, their good Purposes, or Performances?

‘You had'nt Need (I dare say) to teach 'em any more legal Doctrines then you do. This Legality of yours, is what I am now finding Fault with.’

Should we teach Men to come to Christ, and to receive him, before they see any Safety in so doing, and while they dare not venture their Souls in his Hands?

‘Why do you ask such Que­stions! You know, that receiving Christ by Faith implies trusting in him, and depending upon him.’

Here then are fix different Pre­paratives, which you acknowledge necessary to our receiving Christ by Faith. By your own Concessions, a Sinner must first under­stand the Way and Terms of Salvation.—He must be sensible of his sinful and miserable State.—He must see his Impotency and Necessity of an Interest in Christ.—He must have such De­sires of an Interest in Christ, as will make him willing to accept him upon his own Terms.—He must renounce all other Hopes and Confidences.—And he must see such Safety in believing in Christ, as will enable him readily to ven­ture his eternal Interests in his Hands.—Now then, what Doctrines do we teach, but what you yourself are forc'd to allow necessary to be taught? We are as earnest with Sinners to believe immediately in Christ, as you can be: and therefore admonish them to cry earnestly to God that he would remove all Hindrances out of the Way; and enlighten, persuade and enable them to believe, that they may be saved.—We exhort them to look to Christ immedi­ately; but not with their Eyes shut.—We call upon 'em to give Christ immediate Entertain­ment in their Souls: but we advise them, in Order to it, to get the Doors of their Hearts open'd which are barr'd against him; that so be may come in and sup with them, and they with him. We call upon them to use all op­pointed Means, to awake out of their Sleep, and [Page 90] arise from the Dead, that Christ may give them Light.

‘Poor deluded Soul! I see you han't been taught of God.’

Though you find me unteachable in this Point, be pleas'd to proceed in your In­structions; and see if you can't find better Success hereafter.

‘You teach, that Men may be true Believers, and yet not know that they have saving Faith: And on the contrary that they may have a joyful Persuasion they are interested in Christ; and yet be Un­believers. Thus you give Men Hopes of Sal­vation, who want the very Essence of saving Faith; and would throw uncomfortable Scruples into the Minds of those, unto whom God speaks Peace.’

Then you suppose, Manifestation or a Persuasion of our justified State, belongs to the Essence of a saving Faith.

‘Most certainly! Can Men believe, and not know it? Is not Faith an Exercise of the Mind? And can any Man be ignorant of the Operation of his own Mind?—Can any Man believe in and de­pend [Page 91] upon the Lord Jesus Christ, as his Saviour, and not be persuaded of the Truth and Certainty of it? Or will the Spirit of God ever give Men this joyful Persuasion when there is Nothing in it?’

Does not Faith in Jesus Christ consist in our receiving him upon Gospel-Terms?

‘Receiving Christ is certainly (as I told you before) the Scripture-Defini­tion of saving Faith. To as many as received him, to them gave he Power to become the Children of God, even to them that believe on his Name. John i. 12.’

Which is first in Order? Our Act, in receiving the Lord Jesus Christ; or the Evidence, that we have received him?

‘It's certain, that there can be no Evidence of an airy Nothing. The Act must needs preceed the Evidence of the Act. That can't be evidently true, which is not really true at all.—But what do you mean by this Question?’

Doth it not then follow, that we must have Faith before we know, or have Evidence, that we believe in Christ; since we cannot know we have that, which in Fact we [Page 92] have not? and consequently, that Manifesta­tion is not of the Essence of Faith?

‘There is but a very short Distance of Time between our receiving Christ, and the Evidence that we have re­ceived him.’

Suppose that there were but a Minute's Distance.—If true Faith can exit one single Moment, without Manifestation, it may for the same Reason exit a thousand.—If Persuasion of our good Estate be necessary and essential to true Faith, then it cannot exist one Minute without it. If this be not essen­tially necessary to true Faith, it may (tho' I don't think it ordinarily does) exit always without it.—I don't see how this comes short of Demonstration: You must certainly fall under the Power of Conviction.

‘Demonstration! It is nothing but a Quibble. I see no Force in it to con­vince—’

Let me then enquire further into this Matter.—Do you suppose, that all true Believers always have the Manifestations of God's Love, and clear Evidences of an Interest in Christ?

‘No! They may be under Desertions. God may hide his Face, and they may be troubled. There may be such, who fear the Lord and obey the Voice of his Servant, who yet walk in Darkness and see no Light. But they have then no Faith in Exercise.’

Are there not such as have had those Evidences and Manifestations, which we are speaking of, who are afterwards, the greatest Part of their Lives, in Darkness and Doubt about their State?

‘This is notoriously true; but how comes it to be so, but from such Teachers as you are; and from such Doc­trines as you teach?’

However it comes to pass, you allow it to be Fact. And what Class must we rank these in, while in these dark and doubting Frames? Are they Believers, or Unbelievers?

‘I have told you before, they are Believers, under Desertion. They have the Habit of Faith; but are under a Sus­pension of the Exercise of it.’

Suppose they should die. in this dark and doubting Frame, what would their eternal State be?

‘That's clear: When he jus­tifies, them he also glorifies.’

The Sum of your present In­struction then is this. That there may be true Believers, who (while such) may want the very Essence of a saving Faith—They may, the greatest Part of their Lives, have the Habit of Faith without the Exercise of it; and be all this while wholly destitute of what is absolutely necessary to the very Being of true Faith.—They may die in this State, true Believers, without the Essence of Faith; and be eternally glorifi­ed.—Don't you think it high Time, that a ear­nal Ministry and an ignorant World should be enlightned by such Instructions as these!

Well now, if you please, consider the other Part of your Charge against the carnal Ministry you complain of; and see whether we are so guilty as you suppose, by preaching that Men may have a joyful Persuasion that they are interested in CHRIST; and yet be Unbelievers.—I would then enquire, Whether we must conclude such a Persuasion to be a saving Faith, if it should puff a Man up with Pride and Va­nity of Mind; and cause him, like the Phari­sees, to think himself righteous, and to despise o­thers; or like those in the Prophet, to say, Stand by the self; come not nigh me; for I am holier than thou?

‘Than can't be. But if it were supposed, all that can be inferred from it, is, that they have Imperfection accompa­nying their Faith.’

That this can be, is too evident from unquestionable Fact, open to every Body's Observation.—And you are to remember, that I am not enquiring, whether these Persons have true Faith: but whether this Persuasion of an Interest in Christ be essential to a true Faith. If so, this Pride and Vanity does not only ac­company their Faith, but is the Effect and Fruit of it. It directly slows from what you call sav­ing Faith, as the immediate Cause of its Pro­duction.—Suppose this Persuasion be put a Part of the Description of saving Faith; yet, accor­ding to you, it necessarily belongs to the De­scription; and is of the Essence of Faith: and thence it follows, that it is Faith it self (what belongs to its Nature and Essence) that is the immediate Cause of Haughtiness and Pride.—But I forget that I am the Learner. What if some Persons, who have this Persuasion, should live sinful sensual and scandalous Lives; are they notwithstanding true Believers?

‘They won't live such Lives; they will love Holiness. But if they did live as you suppose, they being interested in the Redemption of Christ, can't fail of Sal­vation.’

The World has had too many Evi­dences, that Men may entertain this comforting and delightful Persuasion of an Interest in Christ and yet live most profligate and abandon'd Lives.—Was not this the Case of the Ranters, Mug­gletonians, Seekers, Familists, &c? There are many now living amongst us, who han't forgot the mad Freaks of the infamous CASE and BANKS, with their Followers. And who could have a stronger Persuasion of an Interest in Christ, than they had? How did they fre­quently go about the Streets in a Sort of Rup­ture, crying JOY, JOY!—Was this their joy­ful Satisfaction, and Persuasion of their Interest in Christ, a true Faith, or not?

‘Poor Man! You have had no Experience what this satisfactory and joy­ful Persuasion of an Interest in Christ means: Or else you would not have imagin'd this People to be capable of it.’

Be pleas'd then to give me some further Information about it.—Is our receiving Christ, and our personal Persuasion of an In­terest in him, the same Thing? Or are they not?

‘I can't say, they are altoge­ther the same Thing. For, the receiving a Gift, and knowing that I do receive it, are [Page 97] two different Things; tho' they accompany one another, and can't be separated.’

Is it not possible for a Man to deceive himself, by a strong Persuasion of his having received the Lord Jesus Christ by Faith, when in Reality he has not? May he not think himself Something, when he is Nothing?—Did not Judas, did not the five foolish Virgins, and the Church of Laodicca, deceive them­selves?—And won't all that live and die in such Self-Deceit, necessarily perish?

"This can't be deny'd."

The Sum then of the present In­struction you give me, is this: That the Per­suasion, which you say is essential to a true saving Faith, may be productive of Pride and Vanity of Mind; & may consist with a scanda­lous and profligate Life:—That it is not the same Thing with receiving Christ, or with saving Faith; but may, and sometimes does deceive Men to their eternal Destruction: And yet that all who have this Persuasion, are actually inter­sted in the Redemption of Christ; and can't fail of eternal Salvation.—This, it seems, is the Doctrine you would direct us to teach to our People.

‘I think, Sir, you have suf­ficiently exposed this Gentleman's Opinion. You would now oblige me, if you would give us your own Thoughts upon the Subject under Consideration.’

I acknowledge the Truth of what he says, that Faith is the Exercise of the Mind; and that every Man may know the Operations of his own Mind: But it does now follow from thence, that every Man must know whether he be, or be not a true Believer.—Tho' we cannot but be conscious to the Actings of our Minds, and feel them operate: yet we may not certainly know what is the exact Quality of those Opera­tions; and whether our Faith be saving and true, or not.—The Believer may sensibly feel such Exercises of Mind, as look very much like true Faith: And yet through the Darkness of his Understanding, the Prevalence of Tempta­tion, or Fear of Presumption, he may be awful­ly jealous, that this is but a counterfeit Grace, which may leave him expos'd to Disappointment and Confusion. Alas, it's to be fear'd that Thousands deceive themselves in this most con­cerning Case, by taking the Resemblance for the Reality: and hence we may well dread being cheated by meer Appearances.

It must also be acknowledged, that clear dis­tinct and satisfying Evidence of the Exercise of Faith is not only attainable: but is what has [Page 99] been actually attain'd by many of the Children of God, to their unspeakable Consolation; and is what should and will be earnestly pressed af­ter by every true Believer. He that can content himself without Assurance, does thereby evidence that he has hitherto rested short of true Faith. A true Believer can't willingly be at a dreadful Uncertainty, what his eternal State is like to be: but will give Diligence to make his Calling and Elections sure.—Manifestation is absolutely ne­cessary to the Comfort, though it be not neces­sary to the Safety of a Child of God. It's ne­cessary to the Joy of Faith, though not to the Being of Faith. But this notwithstanding, it must be remembred, that it is our Acceptance of Christ (and not our Persuasion that we have re­ceived him) which given us the Power, the Pri­vilege, to become the Children of God. Joh. i. 12.—It is Christ's Righteousness, and not our Evidence of an Interest in it, that is the Matter of our Justification before God. We are justi­fied freely by his Grace, through the Redemp­tion that is in Jesus Christ. Rom. iii. 23.—Accordingly, our Safety is founded upon our trusting in Christ, and committing our Souls to him; and not upon the Satisfaction we have in our Minds about it. Eph. i. 12. That we should be to the Praise of his Glory, who first trusted in Christ. 2 Tim. i. 12. He is able to keep that which I have committed to him against that Day. Whence it follows, that the Joy [Page 100] and Peace, which is commonly found, first or last, in a greater or lesser Degree, in all true Believers, in not Faith in Jesus Christ: But a Fruit or Consequence of Faith and the Disco­very of it to their own Consciences. AFTER thay ye believed, ye were sealed with that Holy Spirit of Promise. Eph. i. 13.

What a dreadful Train of Consequences will follow from the Supposition, that Faith consists in a satisfactory Persuasion of our good Estate! IF so, Then our Justification must depend upon our Frames; and be as mutable as our Comfort. For how often soever we want this Persuasion, we are Unbelievers; and while such, in a State of Condemnation. Joh. iii. 18.—IF so, then tempted, deserted, or melan­cholly Believers can have no possible Means of Comfort or Relief. Those who walk in Dark­ness and see no Light, can no Ways be encou­raged to trust in the Lord, and to stay themselves upon their God; as directed in Isa. I. 10.—IF so, the most secure and presumptuous Self­Flatterers are in the safest State: And how then can that be true, that he who thinketh him­self something, when he is nothing, deceiveth him­self! Gal. vi. 3.—IF so, the Church of La­odicca was in the Exercise of a true Faith, when she said, I am rich and increased with Goods; and have Need of Nothing. Rev. iii. 17.—IF so, there can be no Occasion for the Apostle's Exhortation, 2 Cor. xiii. 5. Examine yourselves [Page 101] whether ye be in the Faith. For we can be al­ways certain, whether we have a satisfying Per­suasion of our own good Estate, or not. Nor is there any Occasion to give Diligence to make our Calling and Election sure; as we are exhorted 2 Pet. i. 10. For what Diligence can be want­ing, to know what is the settled and satisfying Persuasion of our own Minds?—In fine, IF so, there is no Means left to detect confident Self-Deceivers, or to recover bold presumptuous Sinners out of their dangerous Soul-destroying Mistakes. Insomuch that I don't know what Doctrine can have a directer Tendency to the Destruction of Multitudes of poor Sinners, than this has.

‘These Consequences shew the Darkness of your own Mind.’

Well! What further Instructions have you to give, that may enlighten my dark Mind?

‘You are so rooted in your Prejudices and erroneous Principles, that it will be to no Purpose to talk to you any longer.’

‘Be pleas'd then for my Sake to proceed, according to the Promise you made me the last Night.’

‘One of those legal Doctrines, which I then did, and still do object against, is, That Men are put upon evidencing their Justification by their Sanctification. This is like lighting up a Candle to see the Sun. By this they are looking to their own Attainments, and not to Christ's Righteousness, for Hopes of Salvation.’

Don't you acknowledge, that a Life of Holiness is absolutely necessary to Salva­tion; and that without Holiness no Man can see the Lord?

‘I told you before, that Belie­vers will be holy.’

Don't it therefore follow from thence, that those who will not be holy, are not true Belivers?—Do you yourself suppose that any Man may justly esteem himself a Child of God, while he lives in the Service of Sin and Satan?

‘God won't impute Sin to his Children. He has laid upon CHRIST the Ini­quities of us all; and he won't lay 'em upon them too.’

I thought that the Lord Jesus Christ had not come to save Men in their Sins; [Page 103] but to redeem them from all Iniquity, and to pu­rify to himself a peculiar People, zealous of good Works: And consequently, that none have their Iniquities laid upon Christ but those whom he saves from the Power and Dominion, as well as the Guilt and Punishment of Sin.—Pray, Sir, answer me directly.—Can any Man have this Hope in Christ, that doth not purify himself, even as he is pure? And on the contrary Shall not the pure in Heart certainly see God; and he that order his Conversation aright, partake of his Salvation?

‘I acknowledge, that those are the very Words of the Scripture: but you don't understand them; you wrest the Scriptures.’

Is it not certainly true, that be who doth Righteousness, is Righteous, even as he is Righteous? And on the contrary, is it not also true, that he who sinneth, hath not seen him, neither known him? And that he who committeth Sin, is of the Devil?

‘I acknowledge, that this also is Scripture-Language.’

Don't the Scriptures make the committing, or the not committing Sin, the distin­guishing [Page 104] Mark, by which the Children of God are manifest, and the Children of the Devil?

"It does, I confess.

Well, Is there any other Evidence, that would give us a comfortable Claim to the Character of God's Children, if this were wanting?

‘Yes; if this should be want­ing, the Witness of God's Spirit with our Spi­rits, that we are his Children, is a better Evidence in our Favour than this.’

Which Way shall we know, that we have the Witness of God's Spirit; and are not deceived, as many Pretenders to it have certain­ly been?

‘He that believeth on the Son of God, hath the Witness in himself. He feels it, he knows it.’

So said the Ranters, Mug­gletonians, and Familists before mention'd. But both they and you must excuse me from believ­ing, that the Spirit of God witnesseth with your Spirits, contrary to his Witness in his Word.—Where he is a witnessing Spirit, he is also a [Page 105] sanctifying Spirit.—They who live in the Spirit, do also walk in the Spirit. Gal. v. 25.

‘Thus blind Men may un­dertake to judge of Colours, as you ad­venture to speak Evil of Things you under­stand not.’

Shall we then sum up your In­structions upon this Subject?—You can't deny but that the Scriptures make Holiness absolute­ly necessary to Salvation; that no one can have this Hope, who don't purify himself, as Christ is pure; that every one hath this Hope, that doth thus purify himself; that he who doth Righteousness is righteous; and that they who live in Sin, have not seen him, neither known him; and that this is the Light, by which the Children of God are manifest, and the Chil­dren of the Devil.—You can't but acknow­ledge that all this is the very Word of God.—And yet you will hold, that we must not evi­dence our Justification, by that which God himself has told us is a sure Mark and Evidence of it; and without which he has assured us, that we are not in a justified State. We must not make it manifest to our selves whose Children we are, by that which God himself has told us, is the proper Manifestation of it.—And what is the Reason why we must not try ourselves by this Rule? Because this [Page 106] were ‘to light up a Candle to see the Sun. We may have a better and clearer Evidence.’ What, without this I An Evi­dence, that may consist with a Course of Sin­ning! And may with the greatest Assurance be pretended to, by Men of most profligate and abandon'd Lives! Let these but impute their presumptuous Confidence to the Spirit of God, and call it his witnessing with their Spi­rits; and their State is safe!—You tell us indeed, that they who have this Witness, will not sin; But what if they should?—I con­clude, you will answer with a famous Rabbi of the present Day, "That we must not mind Sin any more than a Fly."—What Sort of Doctrines are these! I hope our People are better instructed by their carnal Ministers (as you are pleased to stigmatize us) than to receive such carnal, such dangerous and mischievous Principles as these are.

‘Poor Soul! I pity you and your deluded Followers: But I see it is to no Purpose to talk any more with you; and therefore must bid you Fare­wel.’

I hope, Sir, you won't go away disgusted. I have disign'd no personal Incivi­lity or Disrespect, in any Thing I have said.— [Page 107] But if you are resolute to go, I heartily wish you well.

‘I see, he is ruffled: He's gone away in a Pet. But though he's gone, I hope you will for my Sake more particularly clear up the Subject before us; and shew how far we may depend upon internal Manifestation of the Love of God, as an Evidence of our Safety; and how far we ought to look to our Sanctification for the Comfort of a justified State.’

You may remember, I said some­thing to this in our former Conference. To which I will now add;—It is doubtless true, that the Believer may in such a feeling and sensible Manner exercise Faith in Christ, he may have such a clear Discovery of his Suffici­ency, so heartily comply with the Gospel­Call, so firmly depend upon the Promise; and have all this so clearly manifested to himself by the Spirit of God, that he can at that Time no more doubt of it, than of any other Operations of his own Mind.—But then it must be remembred, that these sensible Im­pressions are but transient Things. He may lose them: and if the Spirit of God withdraw his comforting Influences, he certainly will lose them; and not so much as retain a lively Idea of the transporting Comforts, which he [Page 108] then had, And what shall he do now? Whither shall he betake himself for Support?—He remembers indeed, that he has had Comfort and Joy: But this Prop is now knockt from under him. He goes forward, but it is not there: And backward, but he can­not perceive it.—Besides, Many have pretend­ed to the same Experience, and to the same Assurance that he has formerly had, who are evidently Self-Deceivers. And how shall he know that he is not himself likewise in a most dangerous Mistake, but by the Fruit of the Spirit, in his Heart and Life?—These there­fore must be consider'd, as the Ordinary and standing Evidences in his Favour.

If he maintains an habitual Course of vital and true Holiness, he thereby clears up his Interest in CHRIST. For from his only, the Head of Influences, this Sanctifying Change in the Man must proceed. If he has not a Principle of Holiness in his Heart, and is not careful to be practically holy in his Life and Conversation, he can't belong to Christ, or be his Disciple; He can have no Interest in Christ. For Christ come to save his People from their Sins.—And if we yet further consi­der this Case; how many true Believers are there, who may never have experienced such clear, Lavishing, and unquestionable Manifesta­tions of the Love of God to their Souls? And [Page 109] which Way possibly can such evidence their Justification, but by their Sanctification? They sometimes doubt whether their Faith (taken under an abstract Examination) be sincere, and genuine: But they may perhaps find beyond Doubt their Sorrow for and Hatred of all Sin, their Love to Holiness, and their unfeigned Endeavours of Conformity to God in all Things. They find the purifying Effects of Faith. By this therefore, they may safely con­clude their State good. They may safely con­clude themselves to be in Christ Jesus, because old Things are passed away; and all Things are become new in them.—In find, Sanctification is in it self a good Evidence for us: But where that is wanting, we can have none at all.

‘I must acknowledge, Sir, you have set this Matter in a clear and convinc­ing Light.—Oh! What wild Schemes this Gentleman entertains!—We had several other such Doctrines taught us, in Conversa­tion with him the last Night. Particularly, that we are justified from Eternity; that the Law is not a Rule of Life for Belie­vers; that God sees no Sin in his Children, how imperfect soever; and the like.’

The Lord graciously prevent the spreading of such dangerous Contagion.—What! Justified before we had a Being! Pardon'd, before we had sinned! Acquitted from Guilt, before we were guilty! Why not sanctified and glorified too from Eterni­ty? Is it not true of all who believe not, that they are condemned already? Are they justi­fied from Eternity; and yet condemned for their Unbelief?—What, the Law not a Rule of Life to Believers! Have they then no Rule to walk by! Are they under no Obligations to Obedience? Nay, are they not even under greater Obligations, from the special Love of God manifested to them? Do we then make void the Law by Faith? God forbid! Yea, we establish the Law.—What, does God see no Sin in his Children! Are we not expresly told that the Thing which David did, displeased the Lord? 2. Sam. xi. 27. Don't Believers fin against greater Obligations? And are not therefore their Sins especially displeasing to God? Alas, what dreadful Work would those strange Doctrines make in the World, if Men should be generally acted and influenced by them? The Lord deliver us from such loose and dangerous Principles!

‘A good Petition!—And now, Sir, I heartily thank you for your renew'd Pains with me, and Kindness to me.—I hope [Page 111] I shall have Occasion to praise God to all Eternity, for my Acquaintance and Con­versation with you.—The Lord requite to you this Work and Labour of Love!’

May God be with you, my Friend! And grant you continued Experi­ence of the sanctifying, quickning, and com­forting Influences of his blessed Spirit; that you may go on your Way rejoicing, may glorify God on Earth, and at last enter into the Joy of you LORD, in the heavenly World.

‘I thank you, dear Sir, for these your friendly Wishes: And beg the Favour of a daily Remembrance in your Intercessions at the Throne of Grace.—Sir, I wish you a good Night.’

God forbid, that I should sin a­gainst the Lord in ceasing to pray for you! I also desire your Prayers for me.—My Love to all at Home.