Spirit. Should we admit, that an unconverted person is not a proper subject of ministerial exhortation, because he has no power in himself to comply, the just consequence of this position would perhaps extend too far, even to prove the impropriety of all exhortation universally for when we invite the weary and heavyladen to come to Jesus, that they may find rest; when we call upon backsliders to remember from whence they are fallen, to "repent, and to do their first works;” yea, when we exhort believers to "walk worthy of "God, who has called them to his kingdom and glory;" in each of these cases we press them to acts for which they have no inherent power of their own; and unless the Lord, the Spirit, is pleased to apply the word to their hearts, we do but speak into the air; and our endeavours can have no more effect in these instances, than if we were to say to a dead body, "Arise, and "walk." For an exertion of divine power is no less necessary to the healing of a wounded conscience, than to the breaking of a hard heart; and only he who has begun the good work of grace, is able either to revive or to maintain it.

Though sinners are destitute of spiritual life, they are not therefore mere machines. They have a power to do many things, which they may be called upon to exert. They are capable of considering their ways; they know they are mortal; and the bulk of them are persuaded in their consciences, that after death there is an appointed judgement: they are not under an inevitable necessity of living in known and gross sins; that they do so, is not for want of power, but for want of will. The most profane swearer can refrain from his oaths, while in the presence of a person whom he fears, and to whom he knows it would be displeasing. Let a

drunkard see poison put into his liquor, and it may stand by him untasted from morning to night. And many would be deterred from sins to which they are greatly addicted, by the presence of a child, though they have no fear of God before their eyes. They have a power likewise of attending upon the means of grace; and though the Lord only can give them true faith and evangelical repentance, there seems no impropriety to invite them, upon the ground of the Gospel-promises, to seek to him who is exalted to bestow these blessings, and who is able to do that for them which they cannot do for themselves; and who has said, "Him that cometh unto me, I will in nowise cast out." Perhaps it will not be easily proved, that entreaties, arguments, warnings, formed upon these general principles, which are in the main agreeable and adequate to the remaining light of natural conscience, are at all inconsistent with those doctrines which ascribe the whole of a sinner's salvation, from first to last, to the free sovereign grace of God.

We should undoubtedly endeavour to maintain a consistency in our preaching; but unless we keep the plan and manner of the Scripture constantly in view, and attend to every part of it, a design of consistency may fetter our sentiments, and greatly preclude our usefulness. We need not wish to be more consistent than the inspired writers, nor be afraid of speaking as they have spoken before us. We may easily perplex ourselves and our hearers, by nice reasonings on the nature of human liberty, and the divine agency on the hearts of men; but such disquisitions are better avoided. We shall, perhaps, never have full satisfaction on these subjects, till we arrive in the world of light. In the mean time, the path of duty, the good old way, lies

plain before us. If, when you are in the pulpit, the Lord favours you with a lively sense of the greatness of the trust, and the worth of the souls committed to your charge, and fills your heart with his constraining love, many little curious distinctions, which amused you at other times, will be forgotten. Your soul will go forth with your words; and while your bowels yearn over poor sinners, you will not hesitate a moment; whether you ought to warn them of their danger or not. That great champion of free grace, Dr. Owen, has a very solemn address to sinners; the running title to which is, "Ex"hortations unto believing." It is in his exposition of the 130th Psalm, from p. 242. to 247. Lond. edit. 1609, which I recommend to your attentive consideration. I am, &c.

LETTER VIII.

On the inward Witness to the Ground and Reality of Faith.

Sir,

I READILY offer you my thoughts on 1 John v. 10. "He that believeth on the Son of God, hath the wit"ness in himself;" though, perhaps, you will think I am writing a sermon, rather than a letter. If we believe in the Son of God, whatever trials we may meet with in the present life, our best concerns are safe, and our happiness is sure. If we do not, whatever else we have, or seem to have, we are in a state of condemnation; and, living and dying so, must perish. Thousands, it is to be feared, persuade themselves that they are believers, though they cannot stand the test of Scripture. And there are many real believers, who, through the prevalence of remaining unbelief, and the

temptations of Satan, form hard conclusions against themselves, though the Scripture speaks peace to them. But how does this correspond with the passage before us, which asserts universally," He that believeth, hath "the witness in himself?" for can a man have the witness in himself, and yet not know it? It may be answered, the evidence, in its own nature, is sufficient and infallible; but we are very apt, when we would form a judgement of ourselves, to superadd rules and marks of trial, which are not given us (for that purpose) in the Bible. That the word and Spirit of God do witness for his children, is a point in which many are agreed, who are far from being agreed as to the nature and manner of that witness. It is, therefore, very desirable, rightly to understand the evidence by which we are to judge whether we are believers or not.

The importance and truth of the Gospel-salvation is witnessed to in heaven, by "the Father, the Word, and "the Spirit." It is witnessed to on earth, by "the

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Spirit, the water, and the blood," ver. 7, 8. The Spirit, in ver. 8. (I apprehend) denotes a divine light in the understanding, communicated by the Spirit of God, enabling the soul to perceive and approve the truth. The water seems to intend the powerful influence of this knowledge and light in the work of sanctification. And the blood, the application of the blood of Jesus to the conscience, relieving it from guilt and fear, and imparting a peace which passes all understanding." And he that believeth hath this united testimony of the Spirit, the water, and the blood, not by hearsay only, but in himself. According to the mea

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sure of his faith (for faith has various degrees), he has a living proof that the witness is true, by the effects. wrought in his own heart.

These things, which God has joined together, are too often attempted to be separated. Attempts of this kind have been a principal source and cause of most of the dangerous errors and mistakes which are to be found amongst professors of religion. Some say much concerning the Spirit; and lay claim to an inward light, whereby they think they know the things of God. Others lay great stress upon the water; maintaining a regular conversation, abstaining from the defilements of the world, and aiming at a mastery over their natural desires and tempers; but neither the one nor the other appear to be duly sensible of the value of the blood of atonement, as the sole ground of their acceptance, and the spring of their life and strength. Others, again, are all for the blood; can speak much of Jesus, and his blood and righteousness; though it does not appear that they are truly, spiritually enlightened to perceive the beauty and harmony of Gospel-truths, or that they pay a due regard to that "holiness without which no man can see the Lord." But Jesus came, not by water only, or by blood only, but by water and blood; and the Spirit bears witness to both, because the Spirit is truth. The water alone affords but a cold starched form of godliness, destitute of that enlivening power which is derived from a knowledge of the preciousness of Jesus, as the Lamb that was slain. And if any talk of the blood without the water, they do but turn the grace of God into licentiousness: so, likewise, to pretend to the Spirit, and at the same time to have low thoughts of Jesus, is a delusion and vanity; for the true Spirit testifies and takes of his glory, and presents it to the soul. But the real believer receives the united testimony, and has the witness in himself that he does so.

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To have the witness in ourselves, is to have the