"refuge," even "the hope set before them" in the gospel, nearly at the same time that they become acquainted with their need, as guilty and ruined sinners, of such a refuge. So that, from the time when their thoughts are turned decidedly to the concerns of religion, they experience little alarm, but hope and confidence generally prevail.

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But there are in most congregations, where the grand doctrines of Christianity are preached; and where the preachers " by manifestation of the "truth commend themselves to every man's con"science in the sight of God;" persons so far informed and convinced, that their minds are very uneasy in an irreligious course of life, or in the practice of known sin. Yet they are not led to repent and do works meet for repentance :" they wait for a more "convenient season." They are however greatly agitated with the dread of dying before that change which they know to be indispensably requisite, but which they are conscious has not taken place in them, is effected. Their convictions, terrors, irresolution, and inconsistent conduct render their whole life a warfare between conscience and inclination; between known duty and actual practice. These men are truly wretched: and, after all their pains to conceal it, they often make it appear, especially in times of danger, or in the prospect of death, that they are "consumed with terrors," and live on the very brink of dire despair. Religion, however, is no more than the occasion of their distresses, from which ignorance or erroneous principles might have exempted them; for the want of religion is the real cause. Yet these, associating with zeal

ous Christians, or attending at the same places of of worship with them, are, by superficial observers, confounded with them, and so involve the whole company in one common charge of melancholy.

In some instances, indeed, the peculiar tenets of Calvinism may combine with other things in enhancing this distress. For curious and carnal 'persons, lacking the Spirit of Christ, to have be'fore their eyes the sentence of God's predestina'tion is a most dangerous downfal, whereby the 'devil doth thrust them down into desperation, or into recklessness of most unclean living, no less perilous than desperation.' This case however has scarcely fallen in my way. I have known many quieted, after deep convictions of sin, by a perverted use of the Calvinistic principles; and some, even in recklessness of unclean living,' wresting these doctrines, as well as the scriptures on other subjects, to their own destruction. But not one clear instance has been noticed by me, in which a man's distress of conscience, because of living in sin in defiance of conviction, has been permanently augmented by the tenets of Calvinism, or diminished by ignorance of them or opposition to them. Of those who are in the way of learning a Calvinistic creed, while living in an ungodly and worldly course of life, most, when they become in earnest about religion, have temporary difficulties, and sometimes distresses, from that source; yet these seldom continue long. But of those who returned back from some religious profession, "like

'Art. xvii.

"the sow that is washed to her wallowing in the "mire," most, if not all, either perverted these tenets into an opiate, or renounced them with the rest of their religion.

Again, even true Christians, if they become negligent, or yield to temptation, not only lose their comfort, but experience deep distress, often far beyond that of their first alarms: and thus it ought to be. David's groans and anguish of spirit still form a warning voice to all " who have ears to hear." But the peculiarities of Calvinism are seldom much thought of, by the more conscientious part of those who are disquieted on this ground. The doubts and dejections of this class, and even of those who, through error of judgment, a melancholic temperature, obscure views, or weak faith, may seem, without any visible cause in their conduct, to be associated with them, is scarcely ever about their election, whether they hold or do not hold the doctrine, but about their conversion; about the sincerity of their repentance, their faith, and their love; or about something in their past lives, or their present conduct, which they are tempted to conclude cuts them off from sharing the benefits of the gospel along with other men. They indeed seldom question, (though they are often misunderstood,) whether the Saviour is able and willing to save all true believers without exception; but they doubt whether they themselves be true believers, or come for salvation in the right manner.

In most religious companies, there are likewise individuals of feeble and imaginative minds, in which ideas, that have no necessary connexion, become inseparably associated together. This is

often attended by a diseased state of the body, which gives the enemy of souls peculiar advantage in harassing them with terrifying thoughts. These persons are often in other respects conscientious, benevolent, and amiable: yet they are uncomfortable themselves, and troublesome to their fellow Christians; and they require peculiar attention, patience, gentleness, and tenderness from their pastors. Yet, amidst all their fears, and doubts, and dejections, they are very far from agonizing despondence.' They possess a hope, often fluctuating and feeble, which yet they would not exchange for the whole world. They have also their seasons of consolation; and these are often such as many would censure for being too rapturous: many of them also meet death, not only with serenity, but even with exulting joy. Now is not even this case (which, more than almost any other, gives occasion to the tragical apprehensions of religious melancholy,) immensely more safe, happy, and reasonable, than the heedless apathy of most professed Christians, in the grand concern of their immortal souls?

Again, real Christians do indeed believe every part of the word of God, as far as they know and understand it, both as it relates to themselves and to others. In their intercourse therefore with beloved relatives and friends, who do not appear to them truly earnest, in a scriptural manner, about the concerns of their souls, the thought of the danger, the awful danger to which they cannot but consider them as exposed, produces in them a degree of thoughtfulness and painful reflection, notwithstanding their efforts to the contrary, which

they are not always able to conceal. This, united with the circumstance, that the favourite topic of their cheerful conversation must either be wholly refrained from, or introduced as unwelcome to the company, and perhaps doing harm instead of good; causes them to appear to far less advantage in this respect than they otherwise would do. They even sometimes seem much dejected: and they are so; yet not on their own account, but on account of the objects of their tender solicitude. They feel what the sacred writers often express: "How "can I endure to see the destruction of my kin"dred?" "Rivers of waters run down mine eyes, "because they keep not thy law." "I beheld the

1

transgressors and was grieved, because they kept "not thy word." But the whole is, by those who are not aware of the cause, charged to the account of their religion; and this, whether they be Calvinists or not. Indeed it is a lamentable fact, that, among vast multitudes of professed Christians, all serious reflection upon eternal things; not merely that which interrupts rational sober cheerfulness, but whatever damps levity and frivolous mirth; is regarded as religious gloom and melancholy. But surely, in this view, the words of Solomon must approve themselves to every one who would be regarded as a rational agent: "Sorrow is better "than laughter; for by the sadness of the coun"tenance the heart is made better."2 Or those of a greater than Solomon: "Blessed are ye that weep now, for ye shall laugh:" "Wo be to you that

'Esth. viii. 6. Ps. cxix. 136, 158. Jer. ix. 1. xiii. 17. Luke xix. 41. Rom. ix. 1-3.

* Ec. vii. 3.