as a blind man, who pronounces the words blue or red, is from the ideas which those words raise in the mind of a person who can distinguish colours by his sight. And from hence we may infer the sovereignty, as well as the efficacy, of grace; since it is evident, not only that the objective light, the word of God, is not afforded universally to all men; but that those who enjoy the same outward means, have not all the same perceptions. There are many who stumblé in the noon-day, not for want of light, but for want of eyes; and they who now see were once blind even as others, and had neither power nor will to enlighten their own minds. It is a mercy, however, when people are so far sensible of their own blindness, as to be willing to wait for the manifestation of the Lord's power, in the ordinances of his own appointment. He came into the world, and he sends forth his Gospel, that those who see not may see; and when there is a desire raised in the heart for spiritual sight, it shall in his due time be answered.

From hence likewise we may observe the proper use and value of the preaching of the Gospel, which is the great instrument by which the Holy Spirit opens the blind eyes. Like the rod of Moses, it owes all its efficacy to the appointment and promise of God. Ministers cannot be too earnest in the discharge of their office; it behoves them to use all diligence to find out acceptable words, and to proclaim the whole counsel of God. Yet when they have done all, they have done nothing, unless their word is accompanied to the heart by the power and demonstration of the Spirit. Without this blessing, an apostle might labour in vain; but it shall be in a measure afforded to all who preach the truth in love, in simplicity, and in an humble dependence upon him who alone can give success. This in a

great measure puts all faithful ministers on a level, notwithstanding any seeming disparity in gifts and abilities. Those who have a lively and pathetic talent, may engage the ear, and raise the natural passions of their hearers; but they cannot reach the heart. The blessing may be rather expected to attend the humble than the voluble speaker.

We

Farther we may remark, that there is a difference in kind, between the highest attainments of nature, and the effects of grace in the lowest degree. Many are convinced, who are not truly enlightened; are afraid of the consequences of sin, though they never saw its evil; have a seeming desire of salvation, which is not founded upon a truly spiritual discovery of their own wretchedness, and the excellency of Jesus. These may, for a season, hear the word with joy, and walk in the way of professors; but we need not be surprised if they do not hold out, for they have no root. Though many such fall, the foundation of God still standeth sure. may confidently affirm, upon the warrant of Scripture, that they who, having for a while escaped the pollutions of the world, are again habitually entangled in them, or who, having been distressed upon the account of sin, can find relief in a self-righteous course, and stop short of Christ, "who is the end of the law for righteousness to every one that believeth;" we may affirm, that these, whatever profession they may have made, were never capable of receiving the beauty and glory of the Gospel-salvation. On the other hand, though, where the eyes are divinely enlightened, the soul's first views of itself and of the Gospel may be confused and indistinct, like him who saw men as it were trees walking: yet this light is like the dawn, which, though weak and

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faint at its first appearance, shineth more and more unto the perfect day. It is the work of God; and his work is perfect in kind, though progressive in the manner. He will not despise or forsake the day of small things. When he thus begins, he will make an end; and such persons, however feeble, poor, and worthless, in their own apprehensions, if they have obtained a glimpse of the Redeemer's glory, as he is made unto us, of God, wisdom, righteousness, sanctification, and redemption, so that his name is precious, and the desire of their hearts is towards him, have good, reason to hope and believe, as the wife of Manoah did in a similar case, that if the Lord had been pleased to kill them, he would not have showed them such things as these.

Once more: This spiritual sight and faculty is that which may be principally considered as inherent in a believer. He has no stock of grace, or comfort, or strength, in himself. He needs continual supplies; and if the Lord withdraws from him, he is as weak and unskilful, after he has been long engaged in the Christian warfare, as he was when he first entered upon it. The eye is of little present use in the dark; for it cannot see without light. But the return of light is no advantage to a blind man. A believer may be much in the dark; but his spiritual sight remains. Though the exercise of grace may be low, he knows himself, he knows the Lord, he knows the way of access to a throne of grace. His frames and feelings may alter; but he has received such a knowledge of the person and offices, the power and grace, of Jesus the Saviour, as cannot be taken from him; and he could withstand even an angel that should preach another gospel, because he has seen

the Lord. The paper constrains me to break off. May the Lord increase his light in your heart, and in the heart of, &c.

LETTER XXII.

On the Advantages of a State of Poverty.

My Dear Friend,

I CONFESS myself almost ashamed to write to you. You are pinched by poverty, suffer the want of many things; and your faith is often sharply tried, when you look at your family, and perhaps can hardly conceive how you shall be able to supply them with bread to the end of the week. The Lord has appointed me a different lot. I am favoured, not only with the necessaries, but with the comforts of life. Now I could easily give you plenty of good advice; I could tell you, it is your duty to be patient, and even thankful, in the lower state; that if you have bread and water, it is more than you deserve at the Lord's hands; and that, as you are out of hell, and made a partaker of the hope of the Gospel, you ought not to think any thing hard that you meet with in the way to heaven. If I should say thus, and say no more, you would not dispute the truth of my assertions; but, as coming from me, who lives at ease, to you, who are beset with difficulties, you might question their propriety, and think that I know but little of my own heart, and could feel but little for your distress. You would probably compare me to one who should think himself a mariner, because he had studied the art of navigation by the fire-side, though he had never seen the sea. Yet I hope, by my frequent converse with the

Lord's poor (for I live in the midst of an afflicted and poor people), I have made some observations, which, though not strictly the fruit of my own experience, may not be wholly unseasonable or unacceptable to you.

Whether the rich or the poor, who live without God in the world, are most to be pitied, is not easy to determine. It is a dreadful case to be miserable in both worlds; but yet the parade and seeming prosperity in which some live for a few years, will be no abatement, but rather a great aggravation, of their future torment, A madman is equally to be pitied, whether he is laid upon a bed of state or a bed of straw. Madness is in the heart of every unregenerate sinner; and the more he possesses of this world's goods, he is so much the more extensively mischievous. Poverty is so far a negative good to those who have no other restraint, that it confines the effects of the evil heart within narrower bounds, and the small circle of their immediate connexions; whereas the rich, who live under the power of sin, are unfaithful stewards of a larger trust, and by their pernicious influence are often instrumental in dif fusing profaneness and licentiousness through a country or a kingdom; besides the innumerable acts of oppres sion, and the ravages of war, which are perpetrated to gratify the insatiable demands of luxury, ambition, and pride. But to leave this, if we turn our eyes from the false maxims of the world, and weigh things in the balance of the sanctuary, I believe we shall find, that the believing poor, though they have many trials which call for our compassion, have some advantages above those of the Lord's people to whom he has given a larger share of the good things of the present life. Why else does the apostle say, "God has chosen the poor?" or why do we see, in fact, that so few of the rich, or wise,