and faith." Yet whenever a lingering soul is languishing to pluck and eat of these precious fruits, some ignorant troubler of Isarel is ever at hand to say, "touch not! taste not! until thou canst discover some inward token of thy right to this blessed privilege." But should any feeble Christian read this, and " have an ear to hear, let him hear," that it is "to him that overcometh, that the Lord Jesus will give to eat of the tree of life." Rev. ii. 7. And " who is he that overcometh, but he that believeth that Jesus is the Son of God?" 1 John, v. 5. If, therefore," thou believest with thine heart," thou mayst take and eat freely of "all manner of pleasant fruits, new and old, which the Lord of the garden hath laid up for his beloved." Cant. vii. 13. “He that believeth hath the witness in himself," even that very power of believing, which is the gift of God. How is it, then, that many "who seem to be somewhat" would invalidate this witness, by directing the Israel of God to a minute examination of the loathsome bites made by the fiery serpents in the wilderness, instead of exhorting them to keep their eyes steadfastly fixed upon the brazen serpent, and not being moved therefrom, which was lifted up, that they might look thereon and be healed. Is it not " making those sad whom the Lord hath not made sad?" Is it not "taking away gladness and joy out of a plentiful field," in which only" shouting for the summerfruits and for the harvest should be heard?" For alas! in such self-examinations no encouraging symptoms are to be discovered; because," the whole head is sick, and the whole heart faint; from the sole of the foot even unto the head there is no soundness." The disheartened souls turn from the cheerless scrutiny in distress, and are driven to exclaim, "our hope is lost, we are cut off for our parts;" it would not be thus with us, if we were indeed members of Christ's mystical body. But are they therefore not of the body? Surely every truly experienced Christian will be ready to say with St. Paul, "I would they were even cut off that trouble you."

Another very prevalent error, which deters many of the " precious sons of Zion" from "drawing water with joy out of the wells of salvation," is an unscriptural application of certain scriptures of the Old Testament, which are either circumstantial, typical, or prophetical, and not of any private interpretation. The book of Psalms, for example, is continually quoted as if written to set forth individual internal experience; whereas, it is expressly declared, that David, with other holy men of old, wrote of Christ, "even of him who is Alpha and Omega, the beginning and the ending," and the testimony of whose finished work of love and mercy constitutes the very spirit of all prophecy; but whilst, as a commentator sarcastically observes, 66 every fool sanctified in his own opinion fancies he has abundance of instances in the Psalms which suit every case that befals him," " they that are unlearned and unstable" will continue to "wrest them, as they do the other scriptures," to the destruction of their own peace of mind; and will never find rest to their souls, whilst they believe that every one who is truly awakened can experimentally say, "Behold, before God, I lie not," in applying to his own personal experience such passages as the following," All thy billows are gone over me." Ps. xlii. 7. "Thine arrows stick fast in me, and thine hand presseth me sore." Ps.xxxviii. 2.4.6. "The sorrows

of death compassed me, and the pains of hell got hold upon me," Ps. cxvi. 3, 4." While I suffer thy terrors, I am distracted; thy fierce wrath goeth over me; thy terrors have cut me off." Ps. lxxxviii. 15, 16. These, and such like bitter wailings refer originally to the Psalmist's temporal circumstances primarily, and in a spiritual sense could properly be uttered only by that "Man of Sorrows," who "bore our griefs, was wounded for our transgressions," and " by whose stripes we are healed." Since "without controversy," were one single billow of the wrath of God to pass over any sinner on earth, or one arrow of his quiver to enter into his veins, his hope must perish for ever. Who does not perceive then, that the passages are most comfortable to the humble believer in Christ, who sees all fulfilled for him in the sufferings of his Lord, that he may enjoy peace and not sadness?

A similar misapplication obtains with respect to the book of Job, in consequence of which a sinner is forbidden to expect that " quietness and assurance for ever," which is declared to be" the effect of righteousness," unless he be previously brought to curse the day of his birth, as Job did, and like him to "speak in the anguish of his spirit;" and to complain in the bitterness of his soul, "I am a burden to myself." "My soul is weary of life." "O that thou wouldest hide me in the grave!" for "the terrors of God do set themselves in array against me.” "Behold he breaketh me with a tempest, and multiplieth my wounds without cause." Job, ix. 17. A strain of lamentation which appears very ill-suited to the truly awakened sinner who already" abhors himself," and desires to glory only in the Lord; but which would be the natural language of one who was righteous in his own eyes." Job, xxxii. 1. And who " added rebellion to his sin," and "multiplied his words against God." Job, xxxiv. 37. As Job did when he exclaimed," "I am clean and without transgression." Job, xxxiii. 9. "Let me be weighed in an even balance, that God may know mine integrity." Job, xxxi. 6. For which presumptuous attempt to" justify himself rather than God, the wrath of Elihu was kindled against him." Job, xxxii. 2. And Jehovah himself rebuked him out of the whirlwind. Again, we find this sufferer of old complaining, that when he said " my bed shall comfort me, my couch shall ease my complaint, then the Lord scared him with dreams and terrified him through visions;" from which and similar texts many, ignorant of God's word, who "except they see signs and wonders will not believe," are induced to expect, that God should speak to them also," in dreams and visions of the night;" but without presuming to "limit the Holy One of Israel," who acts as a Sovereign in all ages, it may be well to observe, that, although " in times past God spake in divers manners to the Fathers, yet in these last days he speaketh to us by his Son ;" and generally by him only, through the medium of his written word. Let the newly converted Christian, therefore, who, as a new born babe, is desiring the sincere milk of the word, that he may grow thereby, be admonished to beware of "seeking a sign, lest no sign be given him." Let him rather pray for grace to receive the kingdom of God as a little child, sitting like Mary at the feet of Jesus, and deriving comfort and encouragement from every generous word that proceedeth out of his mouth who speaketh as never man spake, and whose words are pleasant words, as an honey-comb, sweet

to the soul, and health to the bones. But, alas! it is against this child-like simplicity of faith, that the fiery darts of the wicked one are ever most insidiously directed. No sooner is a sinner converted tò Christ, than Satan, aware that in " quietness and confidence would be his strength," Isa. xxx. 15, endeavours by his agents to graft upon the newly enlightened conscience, a thousand perplexing fears and doubts of his having truly repented and being worthy to come to Jesus; and "putting darkness for light and light for darkness," he gives the name of humility to a feeling which in the sight of Him who "seeth not as man seeth" is nothing better than unbelief. For it was this very humility, " falsely so called," that hindred the children of Israel from "going up at once to possess the land," and that caused Moses, and afterwards Jeremiah, to plead their unfitness for the work to which the Lord had appointed them; whereby "his anger was kindled against them;' as it was also against many others whose names the time would fail to record. These, however, are depths of Satan," known only to those who by reason of use have their senses exercised to discern both good and evil," and as it was in the days of our Lord's ministry on earth," even so it is now whenever any of his people are embolden to cry out, "have mercy on us, O Lord, thou Son of David;” the multitude is ever ready to “rebuke them that they should hold their peace;" but happy are they if they have grace "to cry out the more,' until their Lord turn and say unto them, "what will ye that I shall do unto you?" shewing himself very gracious to them at the voice of their cry and fulfilling all their petitions. Should it be objected, that this cannot be the invariable result of every application made to him for spiritual blessings, it may be answered that it is written for the encouragement of the converted," whosoever will let him take of the water of life freely ;' and again, "I am the door, by me if any man enter he shall be saved." Hence it is manifested that when these pretended mourners are excluded, it is because they have been seeking admittance in some way of their own; thinking to recommend themselves either by inward evidences or wretched experiences, or some other " garment spotted by the flesh," which, however "highly esteemed among men, is an abomination in the sight of God," and can never purchase that inestimable treasure, which "cannot be gotten for gold," and yet it is freely and unconditionally vouchsafed" to him that hath no money," but who hath "learned what that meaneth, I will have mercy and not sacrifice, for I am not come to call the righteous but sinners to repentance." If any are still "slow of heart to believe" our Lord's encouraging assurance, that "whosoever cometh unto me shall be in nowise cast out," let them be exhorted to search the scriptures daily, to see whether among the countless multitudes who came to him for the cure of bodily diseases, which typified those of the soul, any were ever rejected. Have we not line upon line to bear witness, that he "healed them all," and that it was done unto them "according to their faith," not according to the state of their diseases? The gospels, moreover, abound with instances of prompt and joyful obedience to the call of Jesus; each one to whom he said, "follow me; instantly arose, left all, and followed him.” Weread of no intermediate state of doubt and hesitation between receiv

ing and obeying the command. In the 8th chapter of the Acts of the Apostles we are told, that the eunuch to whom Philip had "preached Jesus" went on his way rejoicing; as did the jailor spoken of in the 16th chap. ; and in numerous other passages of the same book, we are given to understand, that multitudes, upon the very first hearing of the word, received it "gladly, joyfully, and with all readiness of mind." When, therefore, we hear of many in the present day who are said to be kept for years in a bondage more cruel than that in which they were by nature, a sort of earthly purgatory, even whilst sedulously attending upon the preaching of the gospel, and panting after the glorious liberty of it "as the hart panted after the water-brooks;" it may be well inquired, whether "those that have the rule over them" are not preaching some other gospel" than that which St. Paul preached, and have lifted up some "other Jesus" than that merciful and gracious Saviour who was lifted " up from the earth to draw all men unto him ;" who never "broke the bruised seed nor quenched the smoking flax," and who will "keep them in perfect peace whose minds are staid on him." It were not uncharitable to suppose, that such teachers either wilfully or ignorantly cause the Lord's people to err, let us rather hope that through ignorance they do it. But since no human opinions are infallible, "to whom should we go" for the purpose of ascertaining the mind of the Spirit in this matter, but to him who hath "the words of eternal life." Let them, therefore, be intreated to refer, candidly and in simplicity, to the 4th chap. of St. Luke, where they may read, and through Divine grace may be led to imitate, those "good words and comfortable words," which the "great Shepherd of the sheep" opened his commission with on earth, saying, "The Spirit of the Lord is upon me, he hath anointed me to preach the Gospel (glad tidings) to the poor, to heal the broken hearted (not to probe their wounds) to proclaim deliverance to the captives, (not a more galling bondage), to preach the acceptable year of the Lord." Such is the gracious proclamation of him who came "not to condemn the world, but that the world through him might be saved." O, then, that the Lord's sheep would hear his voice only! O, that they would flee from schismatical leaders, whose doctrines are calculated to bring them into bondage, and some of whom would forbid their coming to the Shepherd, because they follow not with them, that is, not their unscriptural way of ordinances and what they call inward experiences. But would the good Shepherd himself thus repulse them? Would he not rather, in the gentle encouraging accents and pity, have said, “suffer them to come unto me and forbid them not?" Would he not have " gathered these lambs in his arms, and carried them in his bosom," saying, "fear not little flock, it is your Father's good pleasure to give you the kingdom." "Let not your heart be troubled; it is I, be not afraid; for my yoke is easy and my burden is light." Were such a mode of address adopted by Christ's true ministers, it cannot surely be doubted that all the true sheep of his fold, who will not "follow strangers," would know the "voice of the good Shepherd," who "gave his life for the sheep and would immediately and joyfully follow him; believing and being sure that he would "guide their feet into the way of peace, and feed them with " pastures in high

places," even upon the mountains of Zion, where the Lord hath commanded the blessing, even life for evermore.

From all this it appears, then, that when a person is truly converted to God by the Holy Ghost, his soul is spiritually united to Christ, their marriage union has been consummated, the soul apprehends the efficacy of Christ's blood for pardon, the absolute perfection of his obedience for justification, and the prevalency of his successful intercession for our present peace, preservation, and happiness here, and to secure our admission into glory hereafter. That these individuals see and feel themselves to be sinners it is true, but this is not antecedent to faith and conversion, but consequent thereupon. Hence, those persons do greatly err who assert, that it is necessary there should be a previous work of soul misery before the heart is prepared to receive Christ. Such a notion is not discoverable in the whole book of God; for that which subdues a man's stubborn heart is not wrath but love; and that love the everlasting compassion of God the Father, as seen in the living, dying, rising again, and interceding mercy of his beloved Son; and all this revealed, applied, appropriated, lodged in, and made known, savingly, to the soul in conversion; and by which, as by an instrument in the hand of the Spirit, our new birth is wonderously accomplished. Here, then, you will perceive that our knowledge of darkness is by the communication of light, of slavery by freedom, of sin by pardon, of weakness by strength, of self by the Saviour, of damnation by salvation; and that light, freedom, pardon, strength, Saviour, and salvation do all come in the reception of Christ, and are consequences of being born again; all which curses we had before, but being blind and dead we saw and felt them not; but now, being alive in the Lord Jesus Christ, we both see and feel them, but having their perfect remedy they are thus deprived of their distracting and destroying consequences. "Stand fast, therefore, in the liberty wherewith Christ has made us free, and be not entangled again with the yoke of bondage." Gal. v. 1.

BISHOP JEWELL ON THE DOCTRINE OF ELECTION. "God hath chosen you from the beginning. His election is sure for ever. The Lord knoweth who are his. You shall not be deceived with the power and subtilty of antichrist. You shall not fall from grace. You shall not perish. This is the comfort which abideth with the faithful, when they behold the fall of the wicked; when they see them forsake the truth, and delight in fables; when they see them return to their vomit, and wallow again in the mire. When we see these things in others, we must say, alas! they are examples for me, and lamentable examples. Let him that thinketh he standeth, take heed that he fall not. But God hath loved me and chosen me to salvation. His mercy shall go before me, and his mercy shall follow in me. His mercy shall guide my feet, and stay me from falling. If I stay by myself, I stay by nothing; I must needs come to the ground. He hath loved me; he hath chosen me; he will keep me. Neither the example, nor the company of others,