the day that thou eateft thereof thou shalt furely die," should afterwards fay to Adam and his pofterity, when fallen, "Believe in the Lord Jefus Chrift, and thou shalt be faved," is what, in my opinion, cannot be reconciled either with fcripture or common fenfe. I am confident, for my own part, that it is contrary to the whole tenor of fcripture. If it be faid that the law required Adam to-believe before he fell; and that, though man has loft his power to obey, God has not loft his power to command-I would afk, What did the law require Adam to believe before he fell? did it require him to believe the gofpel? what had Adam in innocency to do with the gospel? The gofpel is the report of pardon, the glad tidings of falvation; therefore can only belong to finners: and the law tells the finner to believe that he is condemned, but not that he is pardoned. The voice of the law is this-" He "that doeth thefe things fhall live by them;" and, on the other hand, "Curfed is he that conti"nueth not in all things written in the book "of the law to do them," Can this fame law require me to believe that, Though my

fins are as fcarlet, they fhall be white as fnow; though they be red like crimson, "they fhall be as wool."

Faith is confidered by fome as believing or crediting the truths revealed, and that without any fpecial or particular application of them to the foul. In answer to this account of faith, I would afk, Whether a divine light is not neceffary to enlighten the understanding before it can difcern thofe truths which God has revealed in his word? Whether it is poffible for any man to believe without evidence, convic tion, or fatisfaction, of the truth in his own foul? What evidence, conviction, or fatisfaction, can any one have of the truths revealed in God's word, but what is derived from the weight, influence, and authority, by which. they are applied, and with which they are received? Now if this light-this evidence-this weight, influence, and authority-be neceffary, then an application and appropriation of the truths revealed must be neceffary. Let every man speak as he feels: if a man supposes himfelf to be a believer, although he has never experienced any fuch special or particular appli

cation or manifeftation of the truth to his own heart, let him maintain his right and his caufe; for my own part, I can truly say that I lived many years without the knowledge of the true God, confidering myself at the fame time a diligent and impartial inquirer after truth; till at last, when finking with diftrefs of foul, and, to my own apprehenfion," without

refuge," the Lord was pleased to reveal his grace and truth to my heart. From what I then experienced and felt, from what I have fince experienced and felt, as well as from the fcripture teftimony, I am moft firmly perfuaded of the truth of that scripture which faith→ "No man can call Jefus Lord, but by the

Holy Ghoft:" not from conclufions drawn

from external obfervations; not from a rational perfuafion drawn from arguments; but by a palpable fenfation arifing from impreffions made upon the mind; from a feeling fenfe of our own mifery and God's mercy, as extended to us through the redemption which there is in Jefus Chrift.

I am fenfible that I differ from many, as it refpects marks and figns as the evidences of

faith. I think it impoffible for any man to judge of his flate by outward reformation, or any external performances, fufferings, or fervices. Though he has the fcriptures by heart; though his knowledge of the letter be ever fo great; though he has a deep infight and understanding in the mysteries; though he bestows his goods to feed the poor, and gives his body to be burnt; all this will not prove him to be a Chriftian, Nothing can fatisfy the foul, as it refpects the fafety of its ftate, but an inward experience, from the teaching and teftimony of the Holy Spirit. As to those gracious qualifications, good difpofitions, and tempers, of which fome fpeak, I am perfuaded the more any man knows himfelf, the more he will feel that in him (that is, in his flesh) dwelleth no good thing. It will be asked, Does grace make no change? Doubtlefs it does, and a very great one: what a change it made in Saul! who, from being a perfecutor, became a preacher; who, from being a pharifee of the pharifees, and from boafting that, "as touching the

righteoufnefs of the law, he was blamelefs," has left it upon record that he was "the

"thief of finners." When God, who commanded the light to fhine out of darkness, hath fhined in our hearts, to give the light of the knowledge of the glory of God in the face of Jefus Chrift, no doubt there will be a change, but not fuch a change as fome fpeak of, as if qur old man, or corrupt nature, would be changed, fo that the corrupt tree should at laft bring forth good fruit: no; nature is nature ftill; the flesh is ftill the flesh; and the fpirit that is in us till lufteth to envy; but he giveth more grace. By beholding the glory of God, as it fhines in the face of Jefus Chrift, we are changed into the fame image from glory to glory, even as by the power of our God. This precious view of Chrift produces kindred feelings and affections in the foul; Chrift dwells in the heart by faith; fo that the defires and affections of the heart, which before were going out after fenfual gratifications and worldly objects, continually seeking ease, pleasure, honours, or profits, are now, according to the influence of divine grace (the ftream of our affections being turned), going out after Christ, and the knowledge and enjoyment of him, crying