It is, perhaps, hardly fair to speculate on contingencies in such a case as this. But, humanly speaking, had Mr. L. been removed from time, without such providential interference, it would have been with the melancholy convic. tion in his own, and other minds, that he had been guilty of this fearful evil. And yet, had he gone down without hope to the grave, final unbelief and impenitence would have been the ground of his condemnation, and not the guilt of the unpardonable sin.

Let me pray you, my dear sir, to dismiss this whole subject, as one with which, at this time, particularly, you have nothing to do. There is enough before you to engross all your solicitude, without seeking subjects of unnecessary anxiety.

Adieu.

I am very truly, &c.

16*

LETTER VII.

The disposition to discouragement-Discouraging texts in the Bible-An explanation of Luke xiii. 24-Prov. i. 28.—Hebrews xii. 17-Hosea iv. 17.

MY DEAR SIR,

I WOULD not say that it is always perverseness in the disposition of the inquirer, which leads him to misapply the language of the Scriptures; although there might be some truth in a general charge of this nature. The timidity which the importance of the subject in which he is engaged, may produce in his mind, will easily awaken unhappy suspicions against himself. And they may be led into activity by any thing which wears the semblance of discouragement. This is the natural effect upon a temper whose bias is sorrowful; and which is so much more readily attracted by difficulties than by the simplicity of the gospel. Especially when we recollect, as I have already 'ntimated, how prone is such a mind to look for the causes of its perplexity out of itself, and to fancy their existence where there could be no possible reason for fear. An accusing con

science is not only distrustful, but is a skilful artificer of its own sorrow.

Some of the scriptural passages which you have noted, are certainly adapted to awaken the inconsiderate, and to promote in us all a diligence to make our calling and election sure. But not one of them was designed to thwart the purpose of the sincere inquirer; or to render more precarious the confidence he is bound to repose in the Saviour. For proof of this posi tion let us look into the meaning of some of those passages which are usually considered discouraging. And we will begin with that in the thirteenth chapter of Luke: "Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able."

The difficulty which this text presents, arises from disconnecting it with the subsequent verse. And hence it is concluded that all who apply, sincerely, for salvation, will not be embraced in the number of the saved. According to this interpretation, the Redeemer's argument in favour of diligence is drawn from the frequent failure of effort in the awakened sinner. A failure which it is supposed, is attributed to a defect in the manner of seeking, or to a want of perseverance and engagedness in that duty.

Now, it is perfectly true, that inactivity is wholly inconsistent with success; that fundamentally mistaken notions are equally so; and that he who asks for pardon and mercy, without, in some, measure feeling the importance of the boon he solicits, will ask in vain. The word in this passage, which we translate. “strive,” is a strong figure of speech, importing all that ardour and resolution which distinguish the successful antagonist, on the arena, or the victorious soldier on the field of battle. And it intimates that the "strait gate" is surrounded by powerful foes, through whom he is to contest his way. It gives the reason of failure in many who set out with apparent sincerity. But while it does all this, it prejudges the fate of no awakened and penitent

sinner.

Had the Saviour meant that persons of the same degree of sincerity might fail or succeed; and that the sovereignty of God, independent of the desires and exertions of the applicant, or his faith or repentance, would decide the question of success, this would not only have been inconsistent with Scripture, not only discouraging in the extreme, but remote from the purpose which he seems to have had, at that time, before him. He was not speaking

of a change of heart, or the beginning of a new life. This had been his subject on a former occasion,* when the expression "strait gate" referred to the commencement of the Christian career. But that occasion is not to be confounded, either in its time or circumstances, with the present, in which the same term has reference to the end of life, the entrance into Heaven.

The present passage refers to a marriage festival, according to the splendid manner and numerous attendance by which it was distinguished in eastern custom and during which the wicket, or narrow gate, alone was left open, that the crowd might not intrude, and that none but invited or accepted guests might enter. In such ceremonies, after a given hour, the door was shut, and all ingress was impracticable.

You will observe, then, that there is nothing here in the language of Jesus Christ intimating that any who come unto him will be cast out. But if a love of the world keep the sinner from the terms of grace, and he is rejected accordingly, the fault is entirely his own; while the justice of God will be vindicated in his comdemnation at the last day. And that, too

* Matthew vii. 13.