"who hath power to destroy both body and soul, and to cast them into hell," deprecates his anger, and seeks his favour, being moved merely by a regard to his personal safety, might as well be occupied in securing some secular benefit-the principle of action being the same in both cases; and the only difference lying in the application of it. Such is the doctrine, as far as I understand it, that Mr. E. teaches in his "preliminary discourse."

ment:

I should wish Mr. E. to consider whether what he seems to regard as being a consideration of no value, does not in reality constitute an essential difference in the two cases. The transfer of the prudential principle from temporal to eternal things, is exactly the point pressed on a variety of occasions, by prophets, evangelists, and apostles. The following remonstrance is but a specimen of what may be found pervading the books of the Old and New Testa"Wherefore do ye spend your money for that which is not bread, and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness." Iaiah lv. 2. What is this but a transfer of the principle by which a human being is moved to seek his own good, from the pursuit of that which does not profit, to that which does? Is not the avoiding of what is injurious, and the pursuit of what is beneficial, a matter of rational and legitimate calculation? And is not the mistakes that men make in their estimate of things, the ground upon which they are continually addressed in the Scriptures, and the very point upon which correction is called for? But where do we find a hint, that, if a man has discovered what is really good, and aims at the possession of it, because it will satisfy him, he is pursuing a wrong course, and might as well continue a sensual, or an ambitious man? I do not recollect any thing of the kind in the Word of God.

I feel very reluctant to call the speculations of Mr. E. on this important subject, an unhallowed refinement: and yet, if I am able to understand his meaning, it has that appearance to me. It is something for which I can find no countenance in the Word of God; and if an awakened sinner were to take it into his calculation, I do not know what he would do. When the apostles on the day of Pentecost, charged the people with the murder of the Messiah, and that they were constrained to cry out, "men and brethren, what must we do ?" we cannot trace any symptom of a scruple on the part of the apostles, as to what might be the precise nature of the motive by which their hearers were actuated in the inquiry. They did not stop to examine whether or no, the fear of God's displeasure on account of the tremendous guilt incurred, might not have been the principal or even the only reason they had for wishing to have the interesting question resolved. The justice of the charge which they had brought against their countrymen was practically admitted, and a feeling of concern, arising from a persuasion of guilt, produced in their minds. This was what they had aimed at; and without delay, they proceed to relieve them from the apprehension that the crime, however

great, was unpardonable, by unfolding the gracious promise of God, as to forgiveness and salvation.

Where in the Word of God, do we find men reproved for seeking happiness? I cannot remember an instance of the kind. There is an abundance of passages in which we find the wrong direction condemned, which this natural propensity takes in order to its gratification; but in the propensity itself there neither is, nor car be anything wrong. A thirsty man is not condemned for seeking to have the painful feeling of which he is conscious, removed; but he is guilty of inexpressible folly, if he "forsakes the fountain of living waters, and hews out to himself cisterns, broken cisterns, which can hold no water;" and if, in spite of information and reproof, he persists in his folly, he cannot justly blame any one but himself for the consequences which must attend his perverse obstinacy. It is not then the principle of self love, that is condemned in Scripture, but the misdirection of the principle. It is quite consistent with the law of creation, that a human being should desire and seek his own happiness; but it is a palpable infringement of that law, when he does not seek his happiness in God.

All this appears to me so evident, that I sometimes think I must misunderstand Mr. E. and that he does not really mean to say anything in contravention of it; but his language is apparently very explicit, and he is not a man who cannot give a clear expression to his sentiments. I must therefore conclude that Mr. E. does intend to convey to his readers, the doctrine which I am controverting in this letter. In the correctness of which conclusion I am the more ready to acquiesce, because of the connection between the view given of this subject, and that of other subjects brought forward by Mr. E. in which he professes to correct some opinions generally received. But on this point I propose to enlarge in a future letter if it should please God; and should you think proper to insert the present communication, I shall send my next to you as the last with which I mean to trouble you on the present subject. With many thanks for past indulgence, I am, Sir, truly yours,

T. K.

A LETTER IN ANSWER TO A LADY IN AFFLICTION, BY THOMAS WILSON, D.D. BISHOP OF SODER AND MAN.

(NEVER BEFORE published.)

TO THE Editor of tHE CHRISTIAN EXAMINER.

SIR-No apology is necessary in introducing to your notice the following fragment of a letter written by that truly primitive bishop, Wilson-any relic of whom, interesting as it must be to the Christian community at large, should be particularly so to the Irish Church, educated as he was for the ministry in our University, which he left on taking holy orders in 1686. Long may that

venerable establishment be noticed as silent in her own praise; she needs not self-extollation, while the lives as well as the works of such sons, so fully attest it; for I know not, in the whole range of modern instances, a more heautiful example of a person walking with God, and having his conversation in heaven."

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I am sorry that the envelope containing the conclusion, signature, and name of his correspondent, has been so effectually mislaid, that after the strictest search, it is not forthcoming. Fearing least a similar misfortune should occur to this, I hasten to communicate it to your valuable Magazine, promising to send the sequel as soon as found.

I am, Sir, your obedient servant,

ST. B

ISLE OF MAN,

November 19th, 1715.

MADAM,

you

This very evening I received your letter; and because I am sure that your case is pityable and pressing, I will not deferr answering it one moment. And may the Good Spirit of God direct Mine, and influence your mind. I will endeavour to give you all the satisfaction I can, and yet after all, I must tell That God may have purposes of Infinit kindnesses towards you, and yet may suffer you to be longer afflicted, because this Dispensation tho' very bitter may be the very Best for you. But yet this must not hinder me from advising, or you from endeavouring to Recover a Quiet Frame of Mind, which is a Temper most acceptable to God, and without which we cannot serve Him as we ought to do. I dont mean a Mind free from Trouble, Fears, Temptations, &c. (For God's Servants must expect that the Enemy will be flinging his Fiery Darts at them, as long as they are in the body;) but I mean a Resigned Temper of Mind, which will make you Happy in the midst of all your troubles.

I would Reason with you upon all the Things you complain of so bitterly; but I know your condition too well, not to know That Reasons are of Little use where the mind is encompassed with sorrow and darkness. Otherways I could convince you That you DO Believe in God, or els you could not be so much troubled for want of Faith. That No sin you have comitted, is Unpardonable, because such sins are always accompanied with contempt of God, and hardness of heart, and hatred of being reformed. I would convince you that your very Doubts and Fears ought to afford you This comfort.-That you both Fear, and Love, and Believe in God, or els why are you affraid that you have offended Him. I would tell you that you are not so perfect, but that God can still Purifye your Heart, and Make you more humble; And that it is by these afflictions He do's this to His Dearest Children. I would assure you that God is so far

from being angry with you, when He suffers the Devil thus to vex you; that He is well pleas'd to see that These Tryals have so good an effect upon you, as to make you hate what He hates; To acknowledge your own weakness and misery; To keep down Presumption; To look up to, and Depend on Him only for safety ; and yet you ought to Rejoyce that you have such an opportunity of shewing your Love to God. I would reason with you upon these Heads; but your present disorders will not suffer you to Receive comfort from such discourses, nor that advantage which, at another time, you might reap from them. At present, I will only ask you this question:-What would you say to your child, if giving him a wholsome Medicine, he should behave himself untowardly-and Fret, and be Peevish, and crye-" You design to Poyson me;" would not you be Angry at his unreasonable Fears? Would not you tell him, 'tis to prevent, or to cure some disorder? That nothing but a tender love and concern for his health, would make you to give him so bitter a Potion; That if you had a Mind to destroy him, you would not have taken so much care of him as you have done? I hope you'll excuse this plain way of Arguing with you. And Remember that God Loves you better than you can love your child; That he knows better than you do, what is proper for you; That you may have Disorders which you know not of; That if he had not hitherto supported you, your Adversary would long since have got the Dominion over you; That neither His arm, nor His Love is shorten'd.

But you say your case is singular.-Alas, Madam, you know little what others have felt, no more than others are sensible of your affliction. Were it proper, I could inform you of a case much more dreadful than yours, and yet that very person, before. he dyed, and when he was as sound in his understanding as any man living, declared that he would not, for the whole world, but have drunk that Bitter cup. I am sorry your Adversary should prevail with you to forbear going to the Holy Sacrament. I am persuaded you did not apprehend what an advantage you gave him, if God had not prevented him. Do so no more, if you have any regard to my directions. Rather go with all your Fears, and humbly fling yourself upon God's goodness, and let him deal with you, as to him seems most meet; such an Act of humility and self-denyal Rather than you would decline a plain duty, and not go to the Lord's Table when you are invited, will be more acceptable to God, than you are aware of.

As to the Sin you are afraid of, and suspect to be the occasion of your present trouble. 'Tis certain when your mind is clear, you'll see that this could not be so, nor in you, any Sin at all. For in such cases, people are not in their own power and ordering, but are governed (and ought to be so) by others; and in such doubtful cases, People do well to submit to those that are supposed to know what is the fittest to be done. I can not by any means approve of your curiosity-To beg of God to shew you

Must God be desired to

why he suffers you to be thus handled. give his creatures an account of his ways? Think of it, and you'll find that Impatience, if not some secret pride, (as if you could not have deserved it,) lurked at the bottome of that petition, and you were answered according to your folly. You will not bear patiently what God appoints, and HE will lay it heavier upon you, till you confess His wisdome and goodness, and your own weakness and corruption. However let not what you have done afflict you, only avoid such prayers for the future, and submit to what God permits-Remembering that secret things belong to God, and to us the knowledge of his ways; and therefore let it suffice you, That you dont live in any known sin, nor omit any known duty; And that when ever you shall be convinced of an Error, you'll leave it for the Love you bear to God, and his word.

What Bishop Beveredge says of unbelief, I know not, but this I am sure of, That you misunderstand him, and apply his words very wrong. Pray let me advice you once for all, not to take so much pains to torment yourself with things that at present you are not able to comprehend; rather meditate upon the goodness of God, who commanded us to call him Our Father, that we may better apprehend How well he loves us.

And now, Madam, you see that I have said something to all your scruples, and yet if I said no more, I fear I should leave you as comfortless as I find you.

You apply to me as a Spiritual guide. If you are Sincere, you will be directed by me, as one who has had some experience in these cases. The advice I shall give, shall be short, and plain, and honest, and by the blessing of God, you'll find the fruite of your obedience, if you think fit strictly to follow my advice.

The only true way then to be Happy in the midst of these troubles, is this, To Resign your self wholly to God's good will and pleasure, and resolve to be what HE would have you, for the present to be, viz. assaulted by your Spiritual Enemy.

Trye to exercise this one Vertue, and trouble not yourself with any thing els; untill you have in some measure attained it, let this be your constant Prayer to God, that his will may be done, and That You may patiently submit to it. Fling yourself at his feet-acknowledge that you have no power to help yourself That you depend upon his goodness for an Happy Issue out of your affliction.

*

*

Cætera desunt.

It is unnecessary to remark, that the antiquated orthography of the original has been scrupulously adhered to.