Have I had a growing sense of their importance? Or has a sense of my obligations lessened? Have I manifested an attention to the means of grace, equal to former days? Does this awfully kind providence overtake me in a supine, careless, indifferent frame of soul? Or am I found, under this double act of judgment and mercy, happy in Christ, and in experimental nearness to God? Whenever you pass, or recollect the place, where your horse threw you, and God preserved you-may you be able to raise a grateful Ebenezer. For "in the shadow of his hand has he preserved you." Wilt thou not from this time cry unto God-my Father! thou art the guide of my youth? Wishing you the power of the Spirit of grace, to improve a gracious providence, to your constant dependence on God, and devotedness to him,

I am, with most affectionate wishes,

Your's,

JOHN COOKE.

LETTER XXXV.-To A MINISTER UNKNOWN.

On Natural and Moral Impotency.

My dear Sir,

FROM the conversation which passed between us, when I had the pleasure of dining with you, it appears, that I think it is the duty of all who hear the gospel, to believe it: you think it is not, because they have not ability to believe it. This difference of opinion affords an occasion of mutual candour and forbearance, in allowing equal sincerity in each other. We both desire to know the mind of God. As our opinions are opposite, one must be false; and as neither of us can be infallible, it is possible that either of us may be wrong. You think I am mistaken, and I think the is in your mind. We both appeal to the word of God, which testifies that no man, without the grace of God, can perform one spiritual act. In this we agree. You infer from this doctrine, that it cannot be the duty of a sinner to believe the word of God,—to love God,--to believe in Christ, to repent of his sins. This, I think is a doctrinal error of a very pernicious tendency.

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First-Because it makes man's ability, the measure of his obligations; in which case, the greatest sinners are under the least obligations, as in proportion to the strength of sinful habits, is a sinner's moral or spiritual weakness.

This appears to me to be to annul the revealed will and authority of God, who wherever the gospel is preached, "commands all men every where to repent"-not with a hypocritical, but sincere repentance. He commanded Simon Magus to "repent of his wickedness," with that repentance which would justify a hope, that he might be "forgiven." To this repentance, John the Baptist exhorted "a generation of vipers;" and "to bring forth fruits MEIT for repentance;" that is, answerable to the nature and tendency of genuine repentance; and so "flee from the wrath to come!"

Secondly-The weakness of a sinner is a criminal weakness; not an excusable frailty; and, therefore, leaves him "without excuse." We allow this in sins against ourselves. A covetous man carnet be liberal;—a lascivious-man, cannot be chaste;—a dishonest man, cannot be just;-a proud man, cannot love humility;-a malicions man, cannot be kind;-a slothful man, cannot love work ;-an inplacable man cannot forgive. But is this criminal inability a rue of duty? Do you excuse it? Is it not the duty of each to repent, and prove their repentance, by corresponding fruits?

Shall we condemn ourselves by those principles which we allow? Is any man more able to obey the second table of the law,-his duty to his neighbour-than the first, which requires his duty to God? But because man has lost his power to obey, has God for feited his power to command? Would not this prove, that it is not the duty of fallen man to love God? And if so, prove it is not his sin, to hate him? Is it an excuse, that "the carnal mind is enmity against God," and, therefore, not his duty to love him?

Your's, &c.,

JOHN COOKE.

LETTER XXXVI.

Admonition to an Unbeliever.

Dear Sir,

THE hour of affliction will try your principles. Will reason then support you? Appeal to fact. You have been tried by health and · prosperity; and you live without thought of God, your soul, and eternity.

You have been afflicted; but as you did not apprehend danger, and recovered, you still went on in a course of sin.

You were seized with a disease that threatened life. You trembled, wept, vowed to God, if spared, you would improve your time in seeking your salvation.

The Lord" spared you to recover your strength," and you were more careless and hardened. True,—you did read the word of God, and attended the house of God for a short time; but your diligence was "as the morning cloud or early dew, which goeth away," on the rising of the sun.

You have sighed over your own condition, when witnessing the sufferings and deaths of others;-you have seen their faith in Christ, their patience, their lively hope, their gratitude, their joy in God; but you are still the slave of sin. And what do these experiments demonstrate ?

The strength of your sin, the weakness of your soul,-the allsufficiency of the grace of God, and your need of it. This is "the one thing needful." Without it you may suffer and recover-or suffer, and be stupified by medicine, and under its power, sleep the sleep of death, or die in despair. But be assured, that no other aid than the grace of God, can wean you from sin, the love of the world, and life. No other influence can raise you above the pressure of trouble, the fear of death, or the dark uncertainty of futurity.

You laugh at experience, Christian experience, or proof of the power of divine truth, and the grace of God which it reveals. But you have experience too. You have proved the weakness and insufficiency of your principles; and they have left you in the trying moment overwhelmed with gloomy despondency.

You have tried unbelief, conjecture, depraved reason. You have proved the insufficiency of prosperity, sufferings, convictions, and resolutions. This is the experience of a SINNER. Cast the anchor of hope on the Saviour; endeavour to trust the promise of God, and cry to God for "mercy and grace to help you in the time of need. This plan you have never tried; the only one which never failed. Christian experience worketh hope; your experience produces despair. Be assured, until the grace of God is your refuge and strength, you w be the slave of sin, the subject of tormenting fears, driven and tossed by the waves of trouble, borne on by the tide of temptation, and flee to some " refuge of lies." Soon your nerves will be unstrung, your strength will fail; and the recollection of past folly, in wishing to be saved from thinking of your danger, will end in "a fearful looking for of judgment!" Pause, think, read the word of God, associate with good men, pray for mercy, and dwell on the thoughts of eternity. Eternity, eternity in heaven or hell! It is not yet too late. Come to the Saviour; for "now is the accepted time; behold! now is the day of salvation."

Your's faithfully,

J. COOKL

LETTER XXXVII.-TO A FRIEND.

My dear Friend,

On Saving Faith.

YOUR estimate of saving faith, in its effects, is too contracted If you believe in the representation of your danger, as a sinner, you flee f om it, as from the avenger of blood, to the city of refuge. If you believe a promise, you wait in hope of its accomplishment. If you believe in the all-sufficiency and grace of Christ, you trust in both for present relief.

If you believe that Christ will " in no wise," on no consideration, "cast you out;" you will, you must "come to him," for a cordial acceptance, If you believe "there is forgiveness with God," through the atonement and intercession of Christ, you will expect and implore it.

If you believe in the equitable, wise, powerful, and kind providence of Christ, however obscure, you will commit all your temporal and spiritual interests and comforts to him; and, with patient resignation, accommodate yourself to his unerring and faithful arrangements, with "thy will be done."

If you believe in the love and authority of Christ to control you, yielding to his revealed will, following his counsel and imitating his example; you will feel obedience to him, your honour, your interest, and your happiness, in every period and condition of your existence. If you believe in his perfect righteousness and power, you will look to him for justification and strength. If you really believe in the divinity of his person and the perfection of his atoning sacrifice, you will hope in him for redemption and forgiveness.

If you believe in his dominion over all flesh and spirits, good and evil, you will repose in him an unbounded confidence for security, support, and deliverance. If you believe in his sympathy, and wisdom, and ability, you will pray to him for supernatural succour, comfort, victory, sanctification, and deliverance, in all your temptations, persecutions, and afflictions. If you believe in his promised presence, where two or three are gathered together in his name, you will, if possible, make one of the number.

If you believe that he is "the same" in his affectionate purpose, his infinite merit, and his mediatorial ability, you will rise above discouragement from your changing frames and outward condition, and feel your doubts removed, your fears suppressed, and your gloom dispersed. If you believe he has "the keys of death and of the unseen world," and is faithful to his word, you will rely, without wavering, on his truth, "looking for the mercy of our Lord Jesus Christ, unto eternal life!" Fear not; "this is the promise which he hath promised us,-EVEN ETERNAL LIFE!"

In a word, faith will always produce effects answerable to the nature of the truth believed, and the degree of credit given to it. I am, your's, &c.

J. COOKE.