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own plan, however simple, would be much better than any I can prescribe; but as you know most of my tenets pretty well, I do not know that I shall now write a confession, but will here give you a few directions only, which, if you like, you can adopt, but if not, discard them totally. In your religious experience, I would observe the order of time, state when you first received serious impressions, how they were fastened on your mind, what effect they had on your conduct, &c. in your own way. In your doctrinal sentiments, begin with the object of worship-God. State your views of the persons in the Godhead, quote scripture to prove your ideas of the Trinity. Then about man, his creation, fall, ruin, recovery, and so on. Be particular in saying there is no salvation but in Christ. Speak your opinion of the influences of the Spirit, the efficacy of divine grace in the conversion of sinners. The dealings of God with his people. The doctrines of election, perseverance, &c. Then that you think, (if you do) that it is the duty of all men to believe the gospel (I believe it.) That God will soon judge the world. That sinners will be sent to hell, and saints taken to heaven and glory, &c. &c. I have read Mr. H's piece against C. and I by no means approve of it. He evidently has written on a subject for which he is by no means capable; for he does not at all understand the difference between natural and moral inability on which my mind has lately been much employed, and about which Mr. H. and I have conversed. There have been two pieces about it in some

his friend was about to present to the committee of that institution,

of the last numbers of the Evangelical Magazine. Now, natural or physical inability is such as a man feels who, we'll suppose, is quite blind, when another tells him to open his eyes. Now this is naturally impossible. Moral inability is such as a man feels if he is told, for instance, to come to Harwich. He says, I am very busy, and indeed I can't come: now we know he might come if he would. He has power to walk to the coach, &c. but his cannot is his will not. Now, which of these two is the inability of sinners to come to Christ? Pause here a moment, and think. I once was almost ready to suppose, it was like that of a blind man to open his eyes; but if so, why does God command him to see? Why does he feel remorse that he has not done so, on his death-bed, or at other times? He knows he might have done otherwise if he would. The swearer may forbear to take God's name in vain if he will: can he not? If not, why will not God hold him guiltless? Their defect then is not natural but moral: that is, it is a defect in the will, which nothing but grace can remedy. Now, then, I am well convinced with Mr. C. that the defect is not natural, but moral-what think you? Perhaps you never thought much on the subject. I would advise you to read a little tract of Moseley's on the subject. Now Mr. H. does not understand this distinction; but supposes, by saying it is not natural, we mean, that it is not common to all, or universal : now we know it is, and that in this sense it is not natural: but had Mr. C. used the word physical, or explained his meaning a little, perhaps he would not have been attackby an Antinomian.

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I am very glad you sent the Youths' Magazines I like them very well. I am very sorry you were not at prayer meeting in time; but I attach not the least blame to you, because of your hard work on Saturday, and so late. I think there is generally something to imbitter our comforts a little. I should also have rather heard that you were very happy in the time of prayer, than that you were very uncomfortable; but don't be cast down. Mr. W. encourages you; your friends do the same, and God appears to be on your side; and you know, if he is for you, none can prevail against you. Do, now, take encouragement from the circumstance of the cheesemonger's man, (now the Rev. J. G. of Devon,) and Mr. C. &c. and I am confident, that as God sends you into the work of the ministry, he will give you abilities sufficient.

Trust, then, in him-pray to him-be humblebe resigned and I do hope you will experience divine consolations, heavenly support, and abilities sufficient. The preaching at the poor-house pleased me much; your text was very appropriate; and there is something in the nature of the gospel which is peculiarly adapted to the poor. Now there does not seem any congruity between a fine chapel, very elegant and grand, with carriages at the door for the hearers, and the doctrines of the meek and lowly Jesus. This does not, I say, appear fit; and the gospel was originally preached to the poor. I am glad you was not embarrassed at all, and hope you will be the means of doing much good. Get your subject well into your mind for Mr. K.'s room; think of how you shall arrange it, &c. as

Mr. W. told you. Tell me in your next your plan, heads, &c. and whether you use notes or no. If you think you cannot do without short ones, use them; but do not slavishly attend to them. I think you had better work it well into your mind first, and then deliver it extempore, or without notes. Don't be too delicate, or mind too much the smells of rooms, and so on; but consider Him who endured all kinds of hardships, lest you be weary and faint in your mind. I find I must not expect to hear from you till after your examination in July: well, let me have the more when you do send. About the logical definition, I shall say no more; only that I think you are very much mistaken when you imagine that I increase so much in knowledge, for I really do not think I do so much as I ought; indeed these blundering letters are evidence of it, so pray don't flatter. I did write a little in my last about my present experience, I believe, because I thought it was what you wanted. You say it is not quite possible to recollect all one has written in a former letter: I say, I know it is quite impossible. You say you should like to see the answers to the questions which I sent you; having room, I will transcribe some of them for you.

"Question. How do you prove the existence of a God, without referring to the scriptures, or from the light of nature ?'

"Answer. (1st) All nations, heathens, Jews, Mahometans, and Christians, harmoniously consent that there is a God, who created, preserves, and governs the world.'

"(2d) There is a great impression of Deity on the mind of every man; that is, an indistinct idea of his being, and a readiness to acquiesce in the truth of his existence.'

"(3d) The works of creation demonstrate it; their alterations and dependence prove them not to have been from eternity-they could not form themselves-chance could not produce them-matter cannot change its own form, or produce life or reason; therefore there must be a God."

"(4th) It is agreed from the support and government of the world-the heavenly bodies-seasons-weather-vegetables-sagacity and instinct of animals-herbs, &e.'

66 6 (5th) From the punishments which have been inflicted on nations and persons for their excessive immoralities."

"(6th) From the terror and dread which wound men's consciences when guilty of crimes which other men do not know, or are not able to punish or restrain, as in the case of Nero, Domitian, and others, and that, too, when they laboured to persuade themselves and others that there was no God, &c.' -See Brown, Doddridge's Lectures, Ridgley, Buck's Dictionary, &c.

"Question. How do you prove that the scriptures have been faithfully conveyed to us ?'

"Answer. In translations those books retain manifest marks of their Eastern original.'

"Notwithstanding all that Christ and his apostles inveighed against the wickedness of the Jews they never charged them with corrupting a single text in the Bible. The various sects among the

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