for the accommodation of human life been obtained? Has not that Providence, which continually watches over the life of man, prevented human skill and industry in giving the first hint of these? I have been told, that the polar direction of the magnet obtruded itself on the first discoverer, when he was in quest of no such thing, being occupied in some very different inquiry. Do we not owe our knowledge of the salutary virtue of the Jesuit's bark, and many other medicines, to the Divine Providence preventing human sagacity? Has not the chymist been often surprised with useful discoveries when at his wit's end, and when he thought all his labour and expense lost?

If, then, it evidently appears, by the frequent and remarkable escapes and deliverances of unwary men, by the daily preservation of all, and the many unexpected comforts provided for their lives that God hath not left him without witness, even in the common course of nature, must we not think, that, in the distribution of supernatural favours, it well becomes Divine grace to appear in a distinguished manner? There it is meet that the arm of the Lord should be revealed. Accordingly, Jesus said to Nicodemus, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit." No man can account for his being privileged with the knowledge of the simple truth, while he observes many of quicker understanding than himself remaining in their opposition to it. But he can give a very good account of what comforts him. He has in readiness a solid and sober reason to give for his hope; even as he who has providentially been surprised with some valuable discovery in any branch of art, cannot tell why he was the first discoverer, but he can give a good reason for his subsequent practice founded upon it, as having a clear notion of what has been discovered to him.

Paul, in his Epistle to the Romans, toward the close of chap. x, informs us how faith comes. He tells us, It comes by hearing, and hearing by the word of God. He then leads us to observe, what in fact took place among Jews and Gentiles, as to the belief of the gospel, that many of the latter, who were living in the grossest ignorance of God, readily came to the knowledge of it; while the bulk of the former, notwithstanding their many and great advantages, continued in their opposition. As many questions might arise in the minds of men about the surprising event, the Apostle prevents, and silences them, by the only answer that could

be given to them. He examines if any reason or excuse for the unbelief of the Jews, could be drawn from their labouring under any disadvantage or incapacity in comparison with others; and if, on the other hand, there was any favourable symptom in the case of the Gentiles, that promised the gospel any better reception among them. So he moves the following question on the case of the Jews, who obeyed not, so did not believe the truth: But I say, have they not heard? In answer to this he maintains, that the sacred oracles, compared to the heavenly luminaries, had extended their influence to all parts of the earth where the Jews were dispersed: Yes, verily, their sound went into all the earth, and their words unto the end of the world.

But, then, some men may reap not benefit from what they hear, by reason of their being more unlearned or more dull of apprehension than others. Accordingly, the next question runs thus, But I say, Did not Israel know? To this a twofold answer is given, the one from Moses, and the other from Isaiah. In the first the Spirit of prophecy intimates, that, in sacred learning, the Jews would far excel the Gentiles, who, in comparison with them, are described as having no wisdom, and as unworthy to be accounted a people; yet declares, that these fools would obtain the right hand of them as to the true knowledge of God, and access to his favour, and so provoke them to jealousy. In the second it is declared, that this knowledge, with its attendant blessings, would be bestowed on them that were no way in quest of it. The two answers run thus: First, Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people." Though the Jews then eagerly studied the Scriptures, and had all the knowledge of them that the utmost of human zeal and sagacity could lead them to, yet all their knowledge only prompted them the more to gainsay and disobey the great scope and end of the law and the prophets.'

*

* The like may be seen in our own time. I shall just point at a recent instance. In a late Harmony of the Four Gospels, we can easily see the abilities of the commentator, and of the critic: but at the same time we find all these abilities employed to hide from our eyes the grand purpose for which the four gospels were written; to set aside the grand peculiarity of the Divine grace, by insinuating suppositions and deceitful glosses on the facts and sayings wherein that grace most eminently

The design of the passage is plainly to show, that faith comes not by any human endeavours, or the use of any means, even under the greatest advantages that men can enjoy, but of that same sovereign good pleasure which provided the grand thing believed. Paul himself, while, with great heaviness of heart, he declares the rejection of his brethren who believed not, and considers them as anathematized, or accursed from Christ, is far from glorying over any of them. For in the bosom of the sentence wherein he bewails them, he declares, that had be been left to his own former wish and choice,† he had remained in that dreadful condition wherein he now perceives them to be. All his former zeal and knowledge served to attach him to what he saw his brethren now with regret persisting in.

As the Christian teachers, for the most part, differ from the Jewish only in style, so the directions given by both have the same effect on the mind of the hearer; for it is much the same whether he be prompted to exert acts of faith, or do the works of the law, in order to justification. The very nature of his exercise in either case must serve greatly to disaffect his mind to the saving truth, which shows that all his endeavours can only serve to aggravate his guilt.

Still it must be said, that faith comes by hearing, and hearing by the word of God. This is the only mean which God makes use of for making men wise unto salvation. And his sovereignty appears not a little in the conveyance of his word to nations and particular persons. The gospel is called papropion idiots kaipois, a testimony exhibited in his own times.

shines. I have already given an instance of the author's manner of treating the facts, in a former quotation concerning the thief on the cross. For his manner of treating the sayings, see how he comments on Matt. chap. xi, near the close, particularly this saying, Thou hast hid these things from the wise and prudent, and hast revealed them unto babes; and this other, Come unto me, all ye that labour, &c.

* Rom. ix, 3 Ηυχομεν γαρ αυτος εγω αναθεμα ειναι апо του Χριςου : For I myself was wishing to be an anathema from Christ. Let these words be read as a parenthesis, and then Paul's lamentation over the Jews will run easily thus: I hare great sorrow, and continual heaviness in my heart, ( ) for my brethern, my kinsman according to the flesh. Thus Paul, in the bosom of his lamentation, gives the reason of it, viz. That he beheld with sorrow his kinsman anathematized from Christ: for the reason of his sorrow is no where else intimated in the passage. And he intimates it in such a manner, as to show that he is glorying over them;-that he was as deeply guilty as any of them ;-and that it was in no respect owing to his wish or choice, that he was now happily delivered from that dismal condition wherein he with sorrow beholds them involved.

Now it shines in one region, and leaves another in darkness: then it takes its residence in the latter, and forsakes the former ; and thus takes its course through all nations in different ages, as the lightning shining from under one part of heaven to the other. Wherever God purposes to save men of any nation, thither he sends his gospel in his proper time. Paul and Silas essayed to go into Bithynia, but the Spirit suffered them not. And they were directed by a heavenly vision to go into Macedonia, where the word of the Lord had free course and was glorified. Paul met with great opposition when he came to Corinth, but the Lord encouraged him to continue there: For (said he) I have much people in this city.

In Christian countries, the people are generally taught to make the same use of the Scripture as the bulk of the Jews did; that is, to learn how they may work the works of God in order to justification. Yet it is a great blessing to mankind to have the Scripture among them. By means of it, God will bring to the knowledge of the truth all whom he intends to save, in spite of all the arts of the teachers. And when any diligent votary of the popular doctrine, is overcome by the evidence of the sacred truth, he will find himself, like Paul, happily delivered from that path wherein his former zealous wish and choice led him to walk.

I would be far from refusing even to the popular preachers themselves, what they so much grudge to others, the benefit of the one instance of an hardened sinner's finding mercy at last for I know no sinners more hardened, none greater destroyers of mankind than they. Now, let us suppose, that one of these, after having spent half a century in perverting the gospel to the ruin of himself and his hearers, is busily employed in studying, for the usual entertainment of his audience, to accommodate some part of the gospel to his favourite scheme. The text proves too hard for him. He is difficulted. -He is perplexed.-He sweats in vain.-It will not do.The glory and excellency of the work of Christ, which he had been all his life labouring to throw a veil over, arises in his view in full opposition to all the heartwork he had been preaching up. He is ashamed and confounded, yet filled with wonder at the glorious exchange.-He comes forth to his congregation, acquaints them in the fulness of his heart, That he and they had hitherto been walking in the broad way to destruction, the blind leading the blind, &c. What must be the effect? No less than such a revolution as happened in the synagogue of Nazareth. Yea, if the laws and

manners of the country allowed, I dare say the devout people would tear him in pieces, if they did not conclude he had gone distracted.

I shall close this letter with observing, that though the intricacies of error be endless, yet nothing is more simple than the gospel; and its simplicity is one great reason why it is so much despised.

I am, &c.

POSTSCRIPT.

THAT We may have the fewer points to attend to in the next letter, I would here subjoin, by way of postscript to this, some reflections on the assurance or appropriation said to be essential to saving faith.

While various terms and distinctions are coined by popular preachers on this subject, great neglect is shown to a very plain and obvious distinction, which Paul makes betwixt the assurance of faith, and the assurance of hope.

The expression used by the Apostle is plerophory. Our translators render it sometimes assurance, and sometimes full assurance. I am content with either; but would incline to use a single expression, as our translators have found themselves obliged to do in 1 Thess. i, 5; where, to avoid the impropriety of saying much full assurance, they have contented themselves with saying much assurance. At any rate, the Apostle's expression is plainly opposed to all doubting; yet that assurance may be deemed greatest which has the greatest trials to withstand.

There is this remarkable difference betwixt the assurance of faith and the assurance of hope, that when men first become possessed of the former, they obtain it without their using any endeavours in search of it; for it comes to them unsent for, as it did to the Thessalonians; whereas, the assurance of hope is enjoyed only by those who give all diligence to obtain it.

The first of these was called for in a man's first profession of the faith, upon his first hearing the gospel, in order to his being acknowledged for a Christian. So Philip said to the Eunuch desiring baptism, "If thou believest with all thine heart, thou mayst." To which the Eunuch answered, “ I believe that Jesus Christ is the Son of God." This same

assurance was professed by the apostles. For when Jesus called upon them to profess their faith, they said, "We believe, and are sure, that thou art the Christ, the Son of the