no freedom from guilt, no title to the favour of God, no claim to eternal salvation?”

In answer to which I must entreat you to consider, whether there be any way so certain to prove the existence of the cause, as by the production of the effect: and whether there be any way whatsoever to evidence that there is a cause, if there be no effect; or if the effect be utterly unknown. How do we know the existence of God; but by his word and works, which are visible effects of his being; and thereby visible evidences and discoveries of his glorious perfections? To apply this to the present case. How can we evidence our union to Christ, and our acceptance with God thereby, but by the actings of grace, and the fruits of righteousness, which are the effects of it? The subject matter to be made evident to our consciences, is this, that we have received the Lord Jesus Christ by faith, so are united to him: and thereby justified in the sight of God. Well, if this be so, "the life which we now live in the flesh, we live by the faith of the Son of God," Gal. ii. 20. "We are purifying ourselves, even as he is pure," 1 John iii. 3. If we "have received Christ Jesus the Lord, we also walk in him," Col. ii. 6. And do we, upon an impartial trial, find this so? Do we live in a humble constant dependence upon the Lord Jesus Christ, as the fountain of all grace; and the author of our eternal salvation? Do we hate every false way; and crucify our flesh with its affections and lusts? Do we live in the love of God, and carefully and seriously attend every way of known duty towards him? Do we live in the love of our neighbour; and are we conscientious in the performing the duties of every relation and character we sustain? And do we lament before God the imperfections we find in these attainments; and earnestly pray and strive for a further progress in holiness? This, all this, is the necessary fruit of our union to Christ, and of our justification before God thereby: Is not this therefore the proper and only evidence thereof? And is there any thing

without this, which can give us any Scripture evidence of our justification? The Antinomians may pretend to evidence their justification by their joy and comfort: But how came they by their joy and comfort, if they have not previous evidence of their justified state? How can they rejoice in the favour of God, before they have good evidence of their interest in it? Without this, their joy is groundless, and is an evidence of nothing in the present case, but their willingness to deceive themselves. With this, there is no need of joy for that evidence, of what is already confirmed by a much better witness. I therefore conclude, that as the Scripture no where makes, and as the reason and order of things no way allow, joy and comfort to be evidences of our justified state, we should see to it, that we clear up our title to the divine favour, by better evidence. And what other can we possibly find, but what I am now pleading for? This, the Apostle assures us, is the proper evidence, by which the children of God are manifest, and the children of the devil. "Whosoever is born of God,doth not commit sin," and "whosoever doth not righteousness, is not of God." 1 John iii. 9, 10. They therefore, who reject this evidence, would do well to consider, whose children they be, according to this determination of the Apostle.

Upon the whole then, our union to Christ is so far from affording the least plea for licentiousness, that it should be considered as the strongest argument, and the most powerful incentive to a humble, penitent, watchful, holy and heavenly life. Are we united to Christ? Are we "members of his body, of his flesh, and of his bones?" Surely then we must derive vital influences from such a fountain of spiritual life; and be partakers of his holiness. If we find not this blessed effect in some good degree, in vain are our pretences to an interest in Christ, or union to him. Are we united to Christ, and thereby made partakers of his inestimable benefits? Surely then it concerns us to endeavour to live answerably to so high a dignity, and such an honourable relation. Surely it con

cerns us to testify our gratitude to such an infinite Benefactor, by living to the praise of the glory of his grace and love. With what abhorrence therefore should such licentious thoughts, as you have suggested, be entertained by all the true disciples of the holy JESUS, as not fit to be so much as once named among saints!

If you can have patience with me, I would briefly offer one argument more, in favour of the doctrine I have insisted upon; which must recommend it as infinitely preferable in point of safety, to either of the contrary extremes. By acting up to these principles of mine, you can be in no danger, as to the future and final event, since you will be built upon Christ Jesus the sure foundation of hope, and by grace derived from him, bring forth those fruits of holiness and righteousness, which must end in eternal life. If the Arminians are right, you also are right. For you have the same sincerity, the same good works, which any of them may have to depend upon for justification and salvation. And it can be no prejudice to your salvation, that you obtained these in a way of dependence upon Christ only, as well as in a way of diligent activity. If the Antinomians are right, you also are right. For you depend only upon Christ for righteousness and strength, as well as they; and it can no ways be injurious to you, that you have insisted upon the necessity of holiness, as the way leading to eternal life. But now, to turn the tables, if they who plead for justification by works, are at last found in a mistake; and instead of building upon Christ Jesus, and the sovereign grace of God in him, are built upon the sand: or if they who disclaim the necessity of holiness, are too late found in a mistake, and sorted among the workers of iniquity, what will become of their hopes! How dreadful will their disappointments be!

That you may be found united to Christ, and may be built up in faith and holiness, with peace and comfort, unto God's heavenly kingdom, is the earnest desire and prayer of,

Sir, Yours, &c.

LETTER XVIII.

PARTICULAR ADVICE AND DIRECTION FOR A CLOSE AND COMFORTABLE WALK WITH GOD.

me."

SIR-You justly observe, that "according to my former letters, a religious life must be a course of serious, earnest, and assiduous application." And you have therefore good reason to be "solicitous in your inquiry, how you must give diligence to make your calling and election sure; and how you shall find that peace and pleasure I speak of, in your walk with God?" But there is no cause at all of any apprehension, that you "shall weary me out, with the continual burthensome tasks you are imposing upon Indeed, Sir, you can no way gratify me more, than by putting it in my power, to be any way serviceable to your best interest. I sincerely thank you, that you are now giving me the satisfaction of proposing "some directions for a close walk with God." It is an affair of the utmost consequence to myself, as well as to you: an affair too little considered, even by those of whom we must hope the better things that accompany salvation: and in an affair, in which I have cause with shame to confess, that my remissness has turned to my unspeakable disadvantage. Let us then, as in the presence of God, resolve by the assistance of his Spirit and grace, not only to consult, but to practise such methods of piety as may be likely means to sweeten the fatigues of life, prepare us to encounter the last enemy, and give us a refreshing prospect of our future inheritance.

I shall endeavour (according to your desire) to be plain, familiar and practical, in the directions and counsels which I am now to lay before you.

And here my advice to you is,

1. That you endeavour to obtain and maintain a deep impression of this important truth, that you have

but one business to do; and that every affair and conduct of human life must be calculated for, and subservient to, that one great end of your being. God has made us for himself, to glorify and enjoy him. We are but "pilgrims and strangers upon earth;" and "have here no continuing city." There is another state before us, a state of everlasting residence, a state where we must be unspeakably and inconceivably happy or miserable, to all eternity. Our whole work therefore is, to be "pressing towards the mark for the prize of our high calling;" to be looking to, and preparing for, "another and better country, even an heavenly." This, I say, is our whole business, and therefore not to be enterprised as a secondary concern; not to be crowded into a corner, to make room for more agreeable entertainments; nor to be attended only at our vacant hours, when disencumbered from our worldly business and sensual gratifications. "To fear God and keep his commandments, is the whole of man." You will not so far misunderstand me, as to suppose that I am inculcating the necessity of a recluse life, wholly taken up in devotion, wholly separated from the common business and society of the world. No! I am only recommending to you and to myself, a due sense that we are under obligations in point of duty and interest, to serve God, and thereby to promote our eternal welfare, as well at one time as another, and as much in one business of life as another; as much in our secular affairs, domestic concerns, company, and diversions, as in the special duties of religion and devotion. Though these call for the more solemn engagement of the whole soul in their performance, being immediately directed to God himself, yet the other also are to be done in obedience to God, and with an eye to his glory. So that we have but one business, though we have a great many duties of various kinds belonging to it.

Resolve then, to engage in, and to endeavour to manage every affair of common life, out of duty to God, with a spiritual frame of soul, and with a hearty desire therein to "show yourself approved unto God.