to come to no opinion about the condition of many, than to deceive ourselves or be deceived by others in a single instance. For between the two classes in whom either a state of sin or a state of grace is clearly discernible, there are very ambiguous characters, whom we must leave entirely to the decision of God; many in whom what is good and what is bad are strangely intermixed or alternated; many who are really better or really worse than we should imagine from their exterior conduct. It is true, that we can speak abstractedly as to what is compatible with real faith, and what is not; but to pronounce upon the person of an individual is a very different matter. We should always be much more severe in examining ourselves, than in judging of others, &c.

"5. May a fixed time ever be referred to as the commencement of true conversion? Yes; when a state of open sin has been exchanged for decided obedience to the grace of Christ, the very day of such a change, or even the hour, or perhaps moment, may be referred to. But when the transition has proceeded by slow degrees, and many false steps and backslidings have intervened, a person finds it very difficult with respect to himself, and still more difficult with respect to others, to point out the time when evil or good gained the ascendant. The surest reference is, to be always taking care to have scriptural comfort in God with respect to what we are at the present moment, and to commit all the past to Him who knoweth all things. Who can ever settle the question of conversion without this; or even have his mind properly settled at all?

"6. How may we most scripturally express ourselves upon our own state of grace? All that we can possibly utter upon this subject is contained in one sentence of St. Paul: Nevertheless, I obtained mercy:' or, The Lord hath called me out of darkness into his marvellous light:' or, Though such and such was I; yet I am washed, I am sanctified, I am justified, in the name of the Lord Jesus, and by the Spirit of our God.'

"Let any one but come to the light,' and his general character will always show itself: whereas, by making too nice distinctions about what are called degrees of grace, we are only encouraging hypocritical people to ape and cant. Besides, as there are many, on the one hand, who have a sort of emulative or imitative religious zeal which 'cometh of evil,' (kako¿nλía ;) so, on the other hand, there are many really upright but diffident persons, who continue in hurtful suspense about their state of grace, because

they cannot see in themselves just the very marks of it which others can talk of. But though a genuine singing bird, in its unfledged nonage, may be easily mistaken for another that will never be vocal, yet its growth gradually betrays its nature, and by and by it sings from instinct. Here then I take my stand. Every one is at liberty to speak with all the edification he can give to himself or to others respecting the condition of his soul: but we are not to overrate disclosures of this sort. Better is it to look after the fruit, at seasons when the tree may be expected to show its nature."

5. To a young Clergyman who had requested his Advice and Consolation upon some distressing Points of Conscience.

"Only his kind paternal heart

Can yield us balm for every smart."

"My very dear Sir,

"As I am one who can believe you and feel for you, so I certainly desire to set your mind at rest. Old things that adhered to you are passed away: let then a thoroughly renewed state of mind shine forth in all your life and conversation. Do but commit your concerns entirely to God, and who knows that he will not make your good example shine in the very places where formerly you gave occasion, as you fear, for offence and scandal? Any express acknowledgment to the parties concerned, of every little offensive circumstance, would in your case answer no good purpose, and might give pain to others: whereas, compensation for a single thing of any value that you may have appropriated, and that honest acknowledgment and deprecation upon which forgiveness ensues, may be of real and blessed service to others as well as to yourself. You go so far as even to think of making amends for fruit purloined by you in boyhood from your schoolfellows, and in youth from your fellow-students at the Theological Institution; but in my opinion every thing of this sort is absorbed in the universal law of love, For suppose any one in youthful levity had purloined the like from yourself, would you ever think of requiring or accepting compensation? And may we not fairly expect the same good feeling from those to whom you were a young defaulter, whether they are persons who fear and love God or not? Rather give alms of what you possess, two, three, or four times the value of the little matters purloined, and supposing the persons who once missed these should have vented

displeasure and bad wishes against the unknown delinquent, pray to God to bless such persons with yourself. If any sincere friend of your youth continue offended with you, take some opportunity of delivering before him such an awakening testimony, as, being the very opposite of former conversations between you, may serve to revive in him religion and friendship at once: or by sending him your best wishes through some mutual acquaintance, give him occasion for such good reflections as may issue in true kindness to yourself. Where personal intercourse can be had, I should prefer it to all explanations in writing; but we must remember, there are different ways even of making use of that. So much for the present in reply to your valued letter, which I now return you immediately upon having thus quite done with it, that you may be the more certain you wrote it to a faithful friend. If you feel a wish to consult me further about this or any thing else, with a view to composing and settling your own mind, I beg you will be perfectly free with me.

"I think it necessary to distinguish between different perplexities of this nature, in order to get rid of some of them by self-denying submission to the discipline of Providence; and to be free from others, by cheerfully and actively discharging the duties of life. The peace of God rule in your heart!'"

6. Being consulted by a Clergyman how to advise a Person under great Trouble of Mind, on account of some very scandalous Sins, not publicly known, he replied:

"I need more knowledge of this person's particular circumstances to give you a full and satisfactory reply; but whatever they are, the immediate question is, how to advise one who appears unsettled rather by a single clamour of conscience, than by any general and true repentance.

"First, then, direct the person to look to the supreme God alone, and to make up matters with him in serious and real conversion; crying to him under the sense of his 'heavy hand,' ' O Lord, forgive the iniquity of my sin!' throwing together as in a mass the whole tissue of past sin, original and actual, and supplicating unceasingly for total remission through the atoning death of Jesus Christ. The sins of a whole life, thus confessed and sincerely forsaken, need not keep such a person away from the Lord's table.

"Having thus gone to the root of the matter, your parishioner

will come to know more decidedly how to act in respect of the outward man, which is henceforth to be brought into entire submission to the righteousness of God; and will see, without any self-accusation before the civil authorities, whether it be His will that such authorities should have any thing to do with the matter; or whether it shall please Him still to send only private chastenings of his own immediate infliction, as He has done hitherto. As no temporal punishment, especially from magistrates, can make atonement for sins to God, so the soul may be saved without any such civil punishment.

"If your inquirer say nothing more about self-deliverance to public justice, you will do well not to recall any such thought; but if such a thought be persisted in, circumstances must determine what advice is to be given. Whatever may be pleaded in extenuation of offences like these before a human tribunal, the person must however take care not to plead any thing of the kind before God. If your diocesan be a man acquainted with the gentleness of Christ, (see John viii. 6—11,) perhaps you might further ask his counsel in the business; but do it personally, rather than by letter."

7. Another friend of Bengel, having been consulted by a person under great remorse of conscience, previously asked advice of Bengel, who thus replied:

"March 23, 1736.

"Most sincerely would I return you such an answer as shall accord with the holy will of God, and serve to tranquillize in the best manner, that is, thoroughly to recover, the person in question. The Mystery of the Annunciation, which is this day commemorated, shows what a glorious state is, by the incarnation of God, recoverable to fallen man, who was originally created in the Divine image. What you have communicated to me, is indeed the reverse of all this, to a most revolting degree. The person whom it concerns has truly cause for the deepest self-humiliation before God, for turning the alarm of conscience, about one sinful disposition and act, into a thorough recollection and consideration of all that the conscience has never yet been awakened to feel; in a word, for impartial self-examination, and due consideration of the whole state of the heart and life. For this purpose I should recommend diligent attention to the word of God, with laying to heart how holily and awfully he speaks of such and such besetting sins; with serious and repeated meditation upon

M

suitable passages of Scripture, and with humble supplication and prayer. The fifty-first Psalm may serve as an appropriate model for such prayer; together with those well-known Church hymns, Jesus, thou strength of contrite hearts,' &c., and, 'My God, this heart I bring to thee,' &c. The person should likewise be fully persuaded, upon scriptural grounds, that no repented sin is too great to be blotted out of the book of God; and that any who truly apply to our Saviour Christ, the physician of souls, may still, as multitudes have done already, 'wash their robes, and make them white in the blood of the Lamb.' Consequently, asking, seeking, knocking, supplicating, waiting, are the only means for gaining effectual relief, not merely from the guilt of one alarming, overbearing, depressing sin, but from the whole body of sin, with all its roots, branches, and bitter productions.

"I would not have this person to communicate the subject in hand to any one else, except perhaps to an enlightened, pious, and confidential minister; and this only if it be necessary for obtaining repose of mind and peace of conscience. But I would have such person to feel it a bounden duty of love, to warn any that may appear endangered by similar temptations. Moreover, the being not put to shame before the world, should form an additional inducement for simple and humble resignation to the chastenings of God, in whatever way he may be pleased to inflict them; whether as personal, by his own immediate hand, or by any of the circumstances of his providence around us. Through this self-resignation to the Divine will, combined with entire selfrenunciation, God will have the glory of his supreme holiness, wisdom, and goodness; and the desired peace of mind will be experienced. May He manifest throughout to this chastened sufferer his own mercy and truth! But O, what a turbid fountain is the human heart, even in those who are awakened to a sense of sin, and of their need of the gift of righteousness! In our common intercourse, which is sometimes edifying, and sometimes only appears so, we are all, alas, too little disposed to notice how much in us still remains to be overcome; and in this respect we think far too favourably of one another. One person also is too easy and superficial about himself; another in the same respect is too precise: whereas we ought to deal with our inward man as servants do with a long-neglected room, which they are bidden to render habitable and comfortable. They set about carefully sweeping and cleaning it; but they do not go to the heap of dust and rubbish which they have thrown out of it,