perceived that all his practical divinity was viewed by me only as a set of crude notions; his views of Christ little better than conjecture; his faith only as moral suasion; and his piety superficial, and was not this the naked truth? Whenever or wherever there is saving knowledge, is it not deep, practical, experimental? it is not a notional, much less a dead or dormant principle, lying within a man's breast, but is associated with spiritual life and action.

I endeavoured to illustrate what I meant by the history of Job, "I have heard of thee," said he, "by the hearing of the ear, but now mine eye seeth thee," &c. All previous knowledge of God, when there is not experience of his pardoning love, is as by the hearing of the ear. It is by the report

of others, and by the hearing of the outward ear, and not by inward persuasion and conviction of the heart. It is only when Christ's grace and spirit work a change in the soul that the eye of faith sees his worth and excellency, and the renewed soul derives spiritual health and healing from him.

A third instance I met with, was that of a person self-ignorant, self-deluded, and spiritually blinded beyond what you can imagine he seemed to have no knowledge either of sin or of a Saviour.

Epaphras.-Yet if you read the description given of an unawakened sinner in Ephesians ii., your wonder will cease.

Philemon.-Yet how much more wonderful in its effects, and transforming in its nature, is the

true grace of God! It causes a man not merely to differ from his former self, but from all around him likewise. (1 Cor. iv. 7.)

Epaphras.-And hence the essential difference between a child of God and one who is dead in sin; both have natural, but one has only spiritual and supernatural senses. Natural men do at best but reflect themselves; their natural eye sees other men's faces, but not their own; their ear takes in other men's woes, but they cannot distinguish their own until the eyes of their understandings are enlightened. We are all born stone blind; we have no self-distinguishing properties within us; whereas, the spiritual senses of the spiritual man always look inward; and hence, one fruitful cause of their knowledge of themselves and of their Saviour.

Philemon. With many others also I held converse. Indeed, I tried to bear my testimony against the flood of sin and irreligion which is fast overflowing our decayed, and almost worn out world. And though I opened out to many the dying love of Christ, in the pardon and redemption of sinners, yet, such was the profaneness of some, and the desperate wickedness of others, that it seemed to some as a mere fable; to others, as an idle tale. Oh, how I prayed that the Lord would pour out his Spirit from on high, that all unclean spirits might pass out of the land.

But the people that tried me most were those who refused all spiritual discourse whatsoever. Every other conversation found acceptance and a hearty welcome; but as for the Bible and its

sacred contents, it was a proscribed book. And yet, would you believe it, many of these people are regular attendants at church on the Lord'sday; nay, they appear in the assembly of the saints, I am told; they are great sticklers for hearing, but inwardly they despise the gospel, out of whose mouth soever it comes, or by whomsoever it is uttered.

I might now touch on other instances of my ill success, differing in kind, varying in degree, but I prefer rather leaving to the Lord those people whom I tried to instruct, but tried in vain.

Epaphras.-But had we not better defer the remainder of this conversation to another day, when we shall hope to resume it. In the mean time be not discouraged, but ever keep in the path of duty, and leave consequences with God ; and then, though Israel be not gathered, yet shall you be of the number of those who shall be glorious in the eyes of the Lord. (Isaiah xlix. 5.)

SECTION XVII.

RESOLVING DIFFICULTIES.

PHILEMON.-EPAPHRAS.

Philemon.It is an old saying, " that he who would go to heaven must travel close by hell's gates," and assuredly when any sinner is made deeply and sensibly alive to his danger through the Spirit's teaching, or when afterwards he shall have fallen into any gross sin wilfully, and grieved the Spirit of God-if his conscience is made raw by the fire of divine wrath, it will be found most difficult indeed to comfort him; such an one ofttimes feels so keenly remorse of mind, the burden of sin, or his base ingratitude, that nothing short of grace that is omnipotent, can rescue him from despair.

Epaphras. Such persons, however, should alway remember, that they are only drinking the cup of misery which they have mixed for themselves (Gal. vi. 7, 8.) if any child of God takes a course of sinning wilfully, the Lord will, sooner or later, as sure as he is alive, take a course of punishing, enough at least to chastise and to humble him for his sin, and to mortify it likewise : indeed the nearer any Christian has lived to the Lord previously, if he stumble in his walk afterwards, he shall have the rod of fatherly correction laid the more heavily upon him on that very account the heaviness of his subsequent cross

proceeds from the greatness of God's love: God always hates sin most, when it comes nearest him: " you only of all the families of the earth," "have I known, therefore I will punish you for all your iniquities." (Amos iii. 2.)

says he,

Philemon. But what a consolatory reflection, that even the sins and manifold infirmities of believers are viewed rather as the chastisements of a tender Father, than as the rebukes and punishments of an angry Judge!

Epaphras.-God deals with his spiritual fami ly always in rich mercy: whenever he sees occasion to chasten them, it is always in measure;' not to cast them off finally, or to destroy them, but to do them good.

Philemon. And this view of the family of God by adoption and grace is very blessed; for though a child of God may be permitted to fall far towards hell, he never falls into it: the cause of his preservation lies not in himself, but in the faithfulness and immutability of God; and his immortality is secured not by any thing he has done or left undone; eternal endurance is in the nature of gospel seed, not in himself.

Epaphras.-But though this be a scriptural doctrine, and most comforting in itself, it offers no encouragement whatever to a sinful course; if, however, any member of the family of God takes occasion to sin "that grace may abound,” cannot the Lord make him feel his error, and smart under the severity of his discipline? cannot he make his sin infinitely more bitter to him in its fruit, than ever it was sweet in its enjoyment? cannot he fill his inmost soul with diverse dis