shed abroad in my heart through the Holy Ghost that was given unto me, even that perfect love which casteth out fear; and the Spirit itself bore witness with my spirit that I was a child of God.

"For some time after these sensible manifestations of God's love were withdrawn, my mind was composed and my hope lively; but I had still, at seasons, secret misgivings and many doubts as to the reality of my conversion, which put me seriously to examine my state, whether the Scripture marks of a work of grace were really to be found in me or not; and in these examinations I had great help from those excellent books, Guthrie's Trial of a Saving Interest in Christ, and Palmer's Gospel New Creature. Add to this, that being now in London, I had there the opportunity of hearing that faithful minister of Christ, the Rev. Mr. Romaine, whose discourses were so exactly descriptive of, and adapted to, my own experience, that they afforded me a good confirmation that I was indeed passed from death unto life, and from the power of Satan unto God.

"During my stay in London, it pleased God to make me acquainted with many of his people, to whom my heart was immediately knit with the closest affection; yea, so great was my love to all those, in whom I discerned the Divine image of the Lord Jesus, that the yearnings of Joseph's heart towards his breth-. ren will but very faintly express it. Be they who or what they would, high or low, rich or poor, ignorant or learned, it mattered not; if I had reason to believe they were born of God and made partakers of a divine nature, they were equally dear to me; my heart was open to receive them without reserve, and I enjoyed the sweetest fellowship and communion with them, whilst all other company was insipid and irksome.

"For about two years after this, I was, in a good measure, relieved from those piercing terrors and that deep distress with which I was before overwhelmed. This, you will say, was living upon frames and experiences, more than upon the exceeding great and precious promises made to returning sinners in Christ

Jesus. It is true it was so, and of this God soon con vinced me; for I now began to doubt whether these great comforts I had set so high a value upon, might not be all delusion, or proceed from the workings of my own spirit; and if so, my case was just as bad as ever. My day of grace might still be past, and nothing yet remain for me but a fearful looking for of judgment and fiery indignation.'

"This was in April, 1759, soon after my return from London into Shropshire, where I had not been long before I wrote to Mr. Fletcher, giving him an account of my state. After this it pleased the Lord to remove my burthen, and to exchange these sharp terrors of the spirit of bondage, for the sweet reviving comforts of the spirit of adoption, showing me the rich treasures of Gospel promises, and that they, and not my own frames, were to be the ground of my hope and my stay in every time of need. Since this time, I may say with Bishop Cowper, that my soul has never experienced the like extremity of terror; and though I have had many ups and downs, many grievous temptations and sharp conflicts, much aridity of soul, deadness, and strong corruptions to fight against, yet have I always found the Lord to be a very present help in trouble; his grace has been sufficient for me in every hour of need, and I doubt not but all his dealings with me, however thwarting to my own ideas of what was fit and meet for me, have some way or other been subservient to my spiritual interest, since his most sure promise is that all things work together for good, to them that love God and are the called according to his purpose."

CHAPTER X.

Imperfect sanctification.-The spiritual warfare.

Ir may be difficult to account for the fact, that when the power of God was as sufficient to make the sin

ner perfect, in the new creation, as to implant a principle of spiritual life, he should have left the work imperfect; and that this imperfection, according to our views of Scripture, and of the fact as made known by experience, should continue through the whole period of human life, to whatever extent it may be protracted. Some, indeed, seem to suppose, that the remainders of sin in believers are seated in the body, and therefore as long as this sinful body continues, this inbred corruption will manifest itself, more or less. This opinion seems to have been imbibed, at a very early period of the history of the church, and was probably derived from the Platonic philosophy, which considers matter to be the origin of evil. From this view of the seat of indwelling sin, men, in all ages, who entertained it, have been led to lay great stress on fasting and other bodily austerities, by which the body was enfeebled and emaciated. But, the principle assumed being false, all that is built upon it must be false likewise. The body, though infected with the pollution of sin, through its connexion with the soul, is not, and cannot be the source of iniquity. Mere matter, however curiously organized and animated, is, apart from the soul, no moral agent, and therefore not susceptible of moral qualities. Sin must nave its origin and seat in the free rational soul; and the appetites and passions, which have their seat in the body, partake of the nature of sin, by their excess and irregularity, and by their cravings, often influence the will to choose that which is not good, or is not the best. Still, however, the body is a great clog to the soul, and the appetites and passions, which are seated in the body, being very urgent in their cravings for gratification, greatly disturb the exercises of piety, and sometimes prevail against the higher principles which by grace have been implanted. As the body is also subject to various diseases, these, on account of the close connexion between the soul and body, mightily affect the mind, and often create a great hinderance to devotion, and the exercises of piety.

Where two opposite principles exist in the same

soul, there must be a perpetual conflict between them, until "the weaker dies." But as the "old man," though crucified, never becomes extinct in this life, this warfare between the flesh and the spirit never ceases until death. As these opposite moral principles operate through the same natural faculties and affections, it is a matter of course, that as the one gains strength, the other must be proportionably weakened; and experience teaches that the most effectual way to subdue the power of sin, is, to cherish and exercise the principle of holiness. But, if the love of God grows cold, or declines in vigour, then the motions of sin become more lively, and the stirring of inbred corruption is sensibly experienced. Just then, in the same proportion, will the principle of evil be diminished, as the principle of grace is strengthened. Every victory, over any particular lust, weakens its power; and by a steady growth in grace, such advantage is obtained over inbred sin, that the advanced Christian maintains the mastery over it, and is not subject to those violent struggles which were undergone when this warfare commenced. Young Christians, however, are often greatly deceived by the appearance of the death of sin, when it only sleeps, or deceitfully hides itself, waiting for a more favourable opportunity to exert itself anew. When such an one experiences, in some favoured moment, the love of God shed abroad in his heart, sin appears to be dead, and those lusts which warred against the soul, to be extinguished; but when these lively feelings have passed away, and carnal objects begin again to entice, the latent principle of iniquity shows itself; and often that Christian who had fondly hoped that the enemy was slain and the victory won, and in consequence, ceased to watch and pray, is suddenly assailed and overcome by the deceitfulness of sin. Christians are more injured in this warfare, by the insidious and secret influence of their enemies lulling them into the sleep of carnal security, than by all their open and violent assaults. No duty is more necessary, in maintaining this conflict, than watchfulness. Unceasing

vigilance is indispensable. "Watch and pray that ye enter not into temptation,”—" and what I say unto you, I say unto all, Watch." Lawful pursuits are more frequently a snare than those which are manifestly sinful. It is a duty "to provide things honest in the sight of all men," but while this object is industriously pursued, the love of the world gradually gains ground. The possession of wealth is viewed as important. Eternal things are out of view, or viewed as at a great distance, and the impression from them is faint. Worldly entanglements and embarrassments are experienced; the spiritual life is weakened. A sickly state commences, and a sad declension ensues. Alas! for the Christian now. Where is the burning zeal with which he commenced his course? Where now are the comforts of religion, with which he was so entirely satisfied, that the world was viewed as an empty bauble? Where now is his spirit of prayer, which made this duty his delight? Where his love of the Bible, which drew him aside often from worldly business to peruse its sacred instructions? O! what a change! Reader, it is, perhaps, thy own case. art the man" who hast thus fallen, and left thy first love. "Repent, therefore, and do the first works," lest some heavy judgment fall upon thee. God holds a rod for his own children, and when the warnings and exhortations of the word, and the secret whispers of the Spirit are neglected, some painful providence is sent-some calamity, which has so much natural connexion with the sin, as to indicate that it is intended as a chastisement for it. These strokes are often very cutting and severe, but they must be so to render them effectual. "No chastening for the present, seemeth to be joyous, but grievous, nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." Our heavenly Father afflicteth not willingly, but "for our profit, that we might be partakers of his holiness." The followers of Dr. Hawker, in England, who are ultra Calvinists, entertain the opinion, that the law in our members" is not, in the least, affected

"Thou