truth; therefore, when we speak on matters of religion it behooves us to use great plainness, and nothing should be considered a greater token of christian regard. T. P.

As I had not purposed in my mind to write until some little time since, it is not in my power to ascertain the certain time in which many things took place, from ten to fifteen years past, nor even to date many things which has taken place more recently, therefore I shall not be particular in mentioning dates.

THE AUTHOR'S

RELIGIOUS CONVINCEMENT.

CHAP. I.

Early visitations of the Holy Spirit, teaching the necessity of an acquaintance with God-Trials of mind, on the doctrine of unconditional election and reprobation—A gracious deliverance from a despairing mind by God's unexpected appearing by the Spirit-The doctrine of unconditional election false, otherwise Satan is but the servant of God; a subject of reward, being as necessary in the order and fulfilment of God's decrees, as the Angel Gabriel-Various trials, resulting from a disagreeable situation in life.

WERE I to mention the intimation and light of God's Spirit manifested to me, I should not be able to mention one time in all my life (after I come to years of sensibility) that it was not with me. But when I was about twelve years of age, I was brought to be more sensible of God's striving with me, than I ever had been before. I received a sensible visitation of the divine light which made me sensible of sin, and of the necessity of becoming acquainted with God. But to become acquainted with that being who was as high

as heaven, knew not; I was only sensibly acquainted with myself as being wicked, and sinfully inclined. It was not uncommon that the thought of death, judgment and eternal things, would burst forth upon my mind with such power as to embitter all my proposed pleasures, and cause me to leave all my youthful engagements for reflection. The language of my heart was, what can be done? These serious impressions had occupied my mind a considerable time, when I was led to notice all religious conversation that passed before me, with an interested attention; and though I was young and said not any thing myself; yet I heard, observed, and in my mind remarked upon all that passed before me, that I might if possible learn some way whereby I might escape my sins; or rid myself of a burthen which I felt to be heavy on my mind. But all proved "miserable physicians" to me; for while my heart and ears were waiting for comfort and my mind was fondly dreaming of help, it was propagated in my hearing, that God had elected from before the foundation of the world a certain part of mankind to be saved, and that as many as were elected would be called by an irresistible call; so that all who were to be saved, would be saved, and all who were to be damned, would be damned. This doctrine was more than I could understand, though I was induced to give it credit, for the force of the arguments which generally accompanied that belief; to

wit, that God had created all things, so had a right to do with all he had made, as he pleased: and that he had a right to study his own glory, even to the condemnation of every creature which he had made, and for that end he had ordained the most public; as well as the most private actions of all men.

Such was the character of God, (I was led to believe) that he had made mankind and would save, or damn them, without any regard to their good, or bad actions; and that he was glorified in the death of the wicked, as much as he was in the salvation of the righteous, and that they were both necessary in the counsel of his secret will.

In viewing this doctrine I felt as if God was a hard master, but the view I had of his character I did not dare to speak out, because he was God, and had all power in his hands.I was moved to fear, but not to love; I misconceived the character of God, by attributing right to power.

Öthers there were, who contended that God had not decreed the damnation of any, but that he had only decreed the salvation of the righteous: here I could only discover partiality, for as he had found them all in sin, he had only chosen some, and left the others to contend with the brazen wall of fate, when he might have saved the whole, as well as a part. The more I considered the matter, the more I felt unreconciled, and found my heart inclined to murmur against God. I thought

B