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in it, but I cannot understand it. The text says, "All that the Father giveth me, shall come to me ;" and the book points out that none can be saved, only those that God giveth to his Son Jesus Christ-and those that God doth not give to Christ, must perish eternally. This, Sir, is what I do not understand. If God be a merciful God, how is it that He takes some into heaven, and casts the others into everlasting punishment? Does not God give talents to all, some more and some less? and to those He gives most He expects most from? I have always understood that it depends upon how we use those talents, about our finding favour with God; but since I have read this book, I have not known what to think, so I have taken the liberty of writing to you, to ask you if you will have the kindness to explain it to me; and any instructions that you will have the kindness to give on religion, will be most thankfully received by one that is in search after happiness.

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I once more beg you will forgive me for writing to you; I would not have taken that liberty, but I cannot feel satisfied.

I have read your letter, and do not consider it as any liberty your having written to me, and asking my opinion on the very interesting question which you

have written about.

John vi. 37, is quite conclusive on the important point. The first statement in that Scripture is this-viz., that all who have been given to the Lord Jesus Christ by Jehovah the Father, shall come to Him. That such is the will and purpose of God-He is the Almighty Jehovah, and therefore His will is absolute; nothing can frustrate His eternal purposes and determinations.

The church has been eternally elected in Christ to salvation. The Father chose His own elect before the foundation of the world (see Eph. i. 4; Rom. viii. 30). The Son died to redeem all such, and in Christ we have redemption (see Eph. i. 7). The Holy Ghost now creates all such at the appointed time (John iii. 3, 4, 5; 2 Cor. v. 17). We here see the office and work of each person in the ever-blessed Trinity. All the given ones, then, shall come. It must be so. None can come except by the power of God (see John vi. 44). "No man can come to me except the Father, which hath sent me, draw him." Hence we see the work is all of God (Philipp. ii. 13).

How sweet, then, is that assurance, "Him that cometh to me I will in no wise cast out." Oh, no! Jesus receiveth poor sinners. This is very encouraging-and every poor, emptied, humbled sinner, who loathes self, and hates sin, and groans, being burdened, may have a hope that such poverty, emptying, humility, and self-loathing, is the token

for good-that the Lord has made him willing in the day of his power (Ps. ex. 3). Hence to all weary, hungry, thirsty souls, there are invitations to come to Christ; and whenever the Lord speaks an invitation there, He always gives power to accept such invitation (see Matt. ii. 28; Isaiah lv. 1). The salvation of a sinner depends entirely on God. "Salvation is of the Lord," and man must be made to receive it, as (indeed it is) a free unmerited gift. Look at Eph. ii. 8, 9; 2 Tim. i. 9.

I would willingly write more, but it is not easy to write on such a subject. I could talk on it to you, please God. Let me know if what I have written has at all helped you. May God teach you Isa. liv. 13.

I am,

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Some account, it is presumed, of the teaching and sanctifying operations of the Holy Spirit, on the heart and mind of one of the Adam-fall transgressors, written by himself, who humbly hopes the ever-blessed God, in much mercy, has shown that he is included in that covenant which is ordered in all things and sure, may perhaps not be unacceptable to some of your readers; and not knowing but the Lord's directions to the Gadarene lunatic (Mark v. 19), "Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee," was applicable to him also, as well as the psalmist's resolution, "To declare to those who fear God what he had done for his soul (Ps. lxvi. 15), he has, although with much diffidence and many misgivings, attempted to relate some of what he regards the gracious manifestations of God to him, the chief of sinners.

It pleased the disposer of all events, according to the counsel of his will, that I should be born in the parish of Sheffield, county of Sunbury, Province of New Brunswick, North America, the 23rd day of May, 1781, of parents whose predecessors were originally from England, and emigrated to the United States. Their descendants came to New

Brunswick 1764. My parents, fearing God, were led to improve every convenient opportunity of instructing their children in the knowledge of God. I was early taught to believe in the existence of an Almighty, -self-existent-infinitely wise-and perfectly holy Being; the Creator and Preserver of all things, visible and invisible. Two of these perfections of Deity made a deep and lasting impression on my mind while very young-viz., the wisdom and the power of God. They involved my infantile mind in doubt and perplexity; for how, argued my working thoughts, can anything find place, or have existence one moment, contrary to the will of Him who is endowed with illimitable power, and unerring wisdom? It proved a paradox I could not solve, and became still more mysterious, as I came to have more consistent views of right and wrong actions. I could not apprehend how iniquity could gain admission into the world, in opposition to the will of God. That impiety and impurity were prevailing in the world I was convinced of by their sad influence on myself and others. I was sure that He who is omnipotent and omniscient, could have prevented the admission of sin if he had pleased. I therefore, in process of time, came to the conclusion, that there never was, and never will be, in time, or in eternity, any occurrence or event, that was, and is not subject, to the control, and must finally terminate in strict accordance with the secret will of Jehovah, for He is the first cause, and end of all things. Neither could infinite wisdom and power be circumvented. I had also been taught, and verily believed, that I was a sinner, and by nature a child of wrath, and that without being regenerated and born again by the inspiration of the Holy Spirit, I must be for ever miserable; and for the performance of that gracious work, I was wholly dependent on the unmerited mercy of God, and entirely subject to His divine will, which is without variation or shadow of turning. Yea, a will over which neither heaven, earth, nor hell, can have any influence, or make the least impression.

Considering that my present and future happiness so entirely depended on the sovereign will and pleasure of a God, who could not be moved by prayers, tears, and exertions that could be made, often proved a most distressing consideration to my enlightened mind, and powerfully moved, and strongly excited, the different passions of my soul. Sometimes the reflection moved me to weep most bitterly, and at other times, it so stirred the evil passions, as to make them foam and rage vehemently, discovering very evidently the malignant rancour, and inveterate enmity of human nature to divine sovereignty. The greater part of the time my soul was like the troubled ocean, continually casting up mire and dirt; frequently resolving on a reformation of life, and as sure to be defeated; often determining to refrain from the sin that did most easily beset me, yet sure to commit the same fault, or some other full as bad. Like Job, if I washed myself with snow water, and made my hands ever so clean, yet was I plunged in the ditch again,

and mine own clothes abhorred me. Thus I proceeded from bad to worse, until it pleased the Lord for a time to lay a restraint on my evil passions, and to calm the troubled emotions of my soul, seriously impressing my mind with a deep sense of the shortness of time,—the certainty of death and judgment, and the great necessity of seeking the Lord while He is to be found, and of calling on Him while He is near. And although I had but little hopes of being regarded on account of the sinfulness of my nature, and the immutability of God, which two considerations were like brazen walls in my way to peace and hope, yet so powerful were the impressions on my mind, that they could not be easily shaken off; and I was strongly excited earnestly to pray for regenerating grace, and reconcilement of God, through Jesus Christ. And though I obtained very little evidence of being heard, yet so abiding and impressive was the influence, that it did not wholly leave me, except for a short season, when the love of the world and its alluring vanities gained preponderating influence on my thoughts and affections-for my passions were naturally strong, and easily excited; but the fear of the Lord, which is the beginning of wisdom, did again prevail, and produce much poignant remorse and self-condemnation, for sinful indulgences, as for a time wholly to destroy all comfort and peace of mind. Again, it pleased the Lord so to implant his fear in my heart, and lay dormant its evil propensities and passions, as to produce the strictest watchfulness over all my thoughts, words, and actions, for the space of a year or two.

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When I was about ten or twelve years of age, the province was visited with a malignant epidemic, which proved fatal to many of the youths. One Saturday afternoon, before going to gather vegetables for the Sabbath, I persuaded a younger brother to accompany me; weather was quite blustering, and both of us only partially convalescent. My brother, on our return, was taken suddenly ill with a pain in his ear, which soon became so violent that it deprived him of his reason. My own reflections, as may be readily supposed, severely embittered my peace-but the accusations of my mother, and her prediction that my imprudeuce would prove his death, were more than I could well endure-and the more so, as no medical aid could be procured. I had, therefore, no alternative left, but to retire by myself and apply to Him, with whom are the issues of life and death; and although I fell prostrate in an agony of distress, yet before I rose my anxiety was removed, and a full assurance given me that my brother would certainly recover; and I returned to the house assured and satisfied of his recovery, as I should have been had I found him entirely well. Upon asking if he was better, my mother said, "He is not, and will die before morning." I replied, "He will not die now, but will certainly recover," for which my mother chid me sharply. But I could feel no more concern for

his safety;—the next morning he was well again.* The above occurrence often caused me to wonder how my mind could be so suddenly changed, without any agency of my own-being wholly passive in effecting the change. It was then with me as with Samuel, I did not at that time know the Lord, neither had his word been revealed to me (1 Sam. iii. 7).

For several years after this, I was immersed in the follies of youth. Vain and trifling company, in a great degree, dissipated all seriousness from my thoughts, and caused me to run greedily into what are called innocent pleasures, and harmless mirth--a most pernicious vortex for youth to be drawn into. But in the midst of the pursuits of folly and dissipation, it pleased the disposer of events to arrest me, by what is called a sudden stroke of casualty, and to bring me near the gates of death, and to continue me there-lying continually on my back for two years and nine months in excruciating pain, unable to turn myself, or to be turned by others. My mind, during so long and severe a dispensation, was variously exercised. Sometimes sins and broken vows stared me in the face, and filled me with remorse and bitter reflections. At one time, what are called innocent amusements and youthful pleasures, were so alluringly presented to my imagination, that for two days I was completely intoxicated with their imaginary charms—and really wondered why the Lord, who is entirely happy in himself, should prohibit their enjoyment, since our indulgence in them could not disturb or injure His repose. Yea, so little knowledge had I at that time of

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* How good is our God in these matters!-how indulgent thus, to dart one ray of hope into a poor dark, benighted soul, in order to keep it from sinking into despair. Most of our readers will recollect how gracious the Lord was to one distracted youth in this particular, when, though conscious of his state as a sinner-knowing that nothing but hell awaited him, if blood-precious blood-were not applied, he fled from an angry parent, and, fearing the effects of passion, fell upon his knees before God, like the beloved, though unknown correspondent, whose record we are here reading. It seemed a last effort-one's only hope, though that God appeared an angry God; never yet having been revealed in Christ a Father-a sin-forgiving God! "Lord," said that little affrighted boy," check my father's temper-keep him from doing harm," or some such simple language was his plea. "Do hear me, though I deserve it not; though I am a rebel, and fear I am neither known nor loved of thee." Yes, and the Lord did hear, and gave an instantaneous answer; for calmness suddenly took the place of previous passion. And from that memorable hour a hope of interest in forgiving love, redeeming mercy, took possession of that aching heart, though years revolved before that mercy was revealed. Ah, reader, despise not the day of small things. If thou art a seeker-if thou hast but a desire after these things; though still thy mind be cloudy, and the heavens gather blackness with their apparent threatenings against thee, yet the Lord keep thee hoping, and asking, and waiting: to give heed to the still small voice of mercy-mercy, yet to be revealed, whilst thus longing and looking for it, is not presumption. No!-The Lord knows "the journey is too great for thee" (1 Kings xix. 7), and therefore does he send thee a little help-a little refreshing to strengthen and to cheer, and in precious token of thy future and yet more glorious deliverance.-ED.

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