the power. The grace of God is an operative principle; and where it really has place in the heart, the effects will be seen; Acts xi. 23: effects so uniform and extensive, that the Apostle James makes one single branch of conduct, and that such a one as is not usually thought the most important, a sufficient test of our state before God; for he affirms universally, that "if any man seem to be religious, and bridleth not his tongue, his religion is vain." And again he assures us, that

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whoever will be a friend of the world, is the enemy of God." And to the same purpose Paul expresses himself on the subject of love (that love which he describes so accurately, that none can mistake it unless they willingly deceive themselves): he declares, that, without this love, the brightest knowledge, the warmest zeal, and the most splendid gifts, are nothing worth. It is to be feared these decisions will bear hard upon many who have a name to live among the churches of Christ. They are hearers and approvers of the Gospel, express a regard to those who preach it; they will stickle and fight for the doctrines, and know not how to bear those who fall a hair's breadth short of their standard; and yet there is so much levity or pride, censoriousness or worldliness, discoverable in their general behaviour, that their characters appear very dubious; and though we are bound to wish them well, candour will not oblige or warrant us to judge favourably of such conduct; for the unerring word of God is the standard to which our judgments are to be referred and conformed.

In the sense, and under the limitations, which I have expressed, we ought to cultivate a candid spirit, and learn, from the experience of our own

weakness, to be gentle and tender to others; avoiding at the same time that indifference and cowardice, which, under the name of candour, countenances error, extenuates sin, and derogates from the authority of Scripture.

Dear Sir,

LETTER XXXIII.

I am, &c.

(1) On Man in his Fallen Estate.

Lord, what is Man!

WE hear much in the present day of the dignity of human nature. And it is allowed that man was an excellent creature as he came out of the hands of God; but if we consider this question with a view to fallen man, as depraved by sin, how can we but join with the Psalmist in wonder that the great God should make any account of him?

Fallen as man is from his original state of happiness and holiness, his natural faculties and abilities afford sufficient evidence that the hand which made him is Divine. He is capable of great things. His understanding, will, affections, imagination, and memory, are noble and amazing powers. But view him in a moral light, as an intelligent being, incessantly dependent upon God, accountable to him, and appointed by him to a state of existence in an unchangeable world: considered in this relation, man is a monster, a vile, base, stupid, obstinate, and mischievous creature; no words can fully describe him. Man, with all his boasted understanding and attainments, is a fool: so long as he is destitute of the saving grace of God, his conduct, as to his most important concernments, is more absurd and inconsistent than

that of the meanest idiot; with respect to his affections and pursuits, he is degraded far below the beasts; and for the malignity and wickedness of his will, can be compared to nothing so properly as to the devil.

The question here is not concerning this or that man, a Nero or a Heliogabalus, but concerning human nature, the whole race of mankind, the few excepted who are born of God. There is indeed a difference amongst men, but it is owing to the restraints of Divine Providence, without which earth would be the very image of hell. A wolf or a lion, while chained, cannot do so much mischief as if they were loose, but the nature is the same in the whole species. Education and interest, fear and shame, human laws, and the secret power of God over the mind, combine to form many characters that are extremely decent and respectable; and even the most abandoned are under a restraint which prevents them from manifesting a thousandth part of the wickedness which is in their hearts. But the heart itself is universally deceitful, and desperately wicked.

Man is a fool. He can indeed measure the earth, and almost count the stars; he abounds in arts and inventions, in science and policy,-and shall he then be called a fool? The ancient Heathens, the inhabitants of Egypt, Greece, and Rome, were eminent for this kind of wisdom. They are to this day studied as models by those who aim to excel in history, poetry, painting, architecture, and other exertions of human genius, which are suited to polish the manners without improving the heart. But their most admired philosophers, legislators, logicians, orators, and artists, were as destitute as infants or idiots of

that knowledge which alone deserves the name of true wisdom. Professing themselves to be wise, they became fools. Ignorant and regardless of God, yet conscious of their weakness, and of their dependence upon a Power above their own, and stimulated by an inward principle of fear, of which they knew neither the origin nor right application, they worshipped the creature instead of the Creator, yea, placed their trust in stocks and stones, in the works of men's hands, in nonentities and chimeras. An acquaintance with their mythology, or system of religious fables, passes with us for a considerable branch of learning, because it is drawn from ancient books written in languages not known to the vulgar; but in point of certainty or truth, we might receive as much satisfaction from a collection of dreams, or from the ravings of lunatics. If, therefore, we admit these admired sages as a tolerable specimen of mankind, must we not confess that man, in his best estate, while uninstructed by the Spirit of God, is a fool? But are we wiser than they? Not in the least, till the grace of God makes us so. Our superior advantages only shew our folly in a more striking light. Why do we account any persons foolish? A fool has no sound judgment; he is governed wholly by appearances, and would prefer a fine coat to the writings of a large estate. He pays no regard to consequences: fools have sometimes hurt or killed their best friends, and thought they did no harm. A fool cannot reason, therefore arguments are lost upon him. At one time, if tied with a straw, he dares not stir; at another time, perhaps, he can hardly be persuaded to move, though the house were on fire. Are these the characteristics

of a fool? Then there is no fool like the sinner, who prefers the toys of earth to the happiness of heaven; who is held in bondage by the foolish customs of the world; and is more afraid of the breath of man, than of the wrath of God.

Again Man in his natural state is a beast, yea, below the beasts that perish. In two things he strongly resembles them; in looking no higher than to sensual gratifications, and in that selfishness of spirit which prompts him to propose himself and his own interest as his proper and highest end. But in many respects he sinks sadly beneath them. Unnatural lusts, and the want of natural affection towards their offspring, are abominations not to be found among the brute creation. What shall we say of mothers destroying their children with their own hands, or of the horrid act of self-murder! Men are worse than beasts likewise in their obstinacy; they will not be warned. If a beast escapes from a trap, he will be cautious how he goes near it again, and in vain is the net spread in the sight of any bird. But man, though he be often reproved, hardens his neck; he rushes upon his ruin with his eyes open, and can defy God to his face, and dare damnation.

Once more: Let us observe how man resembles the devil. There are spiritual sins, and from these in their height the Scripture teaches us to judge of Satan's character. Every feature in this description is strong in man; so that what our Lord said to the Jews is of general application, Ye are of your father the devil, and the lusts of your father you will do." will do." Man resembles Satan in pride: this stupid, wicked creature values himself upon his wisdom, power, and virtue, and will