and every little sneaking

however all that I said in my last upon this subject, having reason to suspect that it proceeded from a principle which I would discourage in myself upon all occasions, even a pride that felt itself hurt upon a mere suspicion of neglect. I have so much cause for humility, and so much need of it too, resentment is such an enemy to it, that I hope I shall never give quarter to any thing that appears in the shape of sullenness or selfconsequence hereafter. Alas! if my best Friend, who laid down his life for me, were to remember all the instances, in which I have neglected him, and to plead them against me in judgment, where should I hide my guilty head in the day of recompense? I will pray therefore for blessings upon my friends even though they cease to be so, and upon my enemies though they continue such. The deceitfulness of the natural heart is inconceivable: I know well that I passed upon my friends for a person at least religiously inclined, if not actually religious, and what is more wonderful I thought myself a Christian, when I had no faith in Christ, when I saw no beauty in him, that I should desire him, in short when I had neither faith nor love, nor any Christian grace whatever, but a thousand seeds of rebellion instead, ever more springing up in enmity against him. But blessed be God, even the God who is become my salvation. The hail of affliction, and rebuke for sin has swept away the refuge of lies. It pleased the Almighty in great mercy to set all my misdeeds before me. At length the storm being past, a quiet and peaceful serenity of soul succeeded, such as

ever

ever attends the gift of lively faith in the all sufficient atonement, and the sweet sense of mercy and pardon purchased by the blood of Christ. Thus did he break me, and bind me up, thus did he wound me, and his hands made me whole. My dear Cousin, I make no apology for entertaining you with the history of my conversion, because I know you to be a Christian in the sterling import of the appellation. This is however but a very summary account of the matter, neither would a letter contain the astonishing particulars of it. If we ever meet again in this world, I will relate them to you by word of mouth, if not they will serve for the subject of a conference in the next, where I doubt not I shall remember and record them with a gratitude better suited to the subject,

To Mrs. COWPER, at the Park-House, Hartford.

MY DEAR COUSIN,

April 17, 1766.

As in matters unattainable by reason,

and unrevealed in the Scripture, it is impossible to argue at all; so in matters concerning which reason can only give a probable guess, and the Scripture has made no explicit discovery, it is, though not impossible to argue at all, yet impossible to argue to any certain

conclusion. This seems to me to be the very case with the point in question—Reason is able to form many plausible conjectures concerning the possibility of our knowing each other in a future state, and the Scripture has, here and there, favoured us with an expression, that looks at least like a slight intimation of it; but because a conjecture can never amount to a proof, and a slight intimation cannot be construed into a positive assertion; therefore I think we can never come to any absolute conclusion upon the subject. We may indeed reason about the plausibility of our conjectures, and we may discuss, with great industry, and shrewdness of argument, those passages in the Scripture, which seem to favour the opinion; but still no certain means having been afforded us, no certain end can be attained; and after all, that can be said, it will still be doubtful, whether we shall know each other or not.

As to arguments founded upon human reason only, it would be easy to muster up a much greater number on the affirmative side of the question, than it would be worth my while to write, or yours to read. Let us see therefore what the Scripture says, or seems to say towards the proof of it; and of this kind of argument also I shall insert but a few of those, which seem to me to be the fairest and clearest for the purpose. For after all, a disputant, on either side of this question, is in danger of that censure of our blessed Lord's, "Ye do err, not knowing the Scripture, nor the power of God."

As

As to Parables, I know it has been said in the dispute concerning the intermediate state, that they are not argumentative; but this having been controverted by very wise and good men, and the Parable of Dives and Lazarus having been used by such, to prove an intermediate state, I see not why it may not be as fairly used for the proof of any other matter, which it seems fairly to imply. In this Parable we see that Dives is represented as knowing Lazarus, and Abraham as knowing them both, and the discourse between them is entirely concerning their respective characters and circumstances upon earth. Here therefore our Saviour seems to countenance the notion of a mutual knowledge and recollection, and if a soul that has perished shall know the soul that is saved, surely the heirs of salvation shall know and recollect each other.

In the first Epistle to the Thessalonians, the 2d Chapter, and 19th Verse, Saint Paul says, "What is our hope, or joy, or crown

of rejoicing? Are not even ye in the presence of our Lord Jesus

Christ at his coming? For ye are our glory and our joy."

As to the hope which the Apostle has formed concerning them, he himself refers the accomplishment of it to the coming of Christ, meaning that then he should receive the recompense of his labours in their behalf; his joy and glory he refers likewise to the same period, both which would result from the sight of such numbers redeemed by the blessing of God upon his ministration, when

he

he should present them before the great Judge, and say in the words of a greater than himself, Lo! I, and the children whom thou hast given me," This seems to imply that the Apostle should know the Converts, and the Converts the Apostle, at least at the day of Judgment, and if then, why not afterwards?

See also the 4th Chapter of that Epistle, 13, 14, 16, which I have not room to transcribe. Here the Apostle comforts them under their affliction, for their deceased brethren, exhorting them "Not to sorrow as without hope;" and what is the hope, by which he teaches them to support their spirits? Even this, "That them, which sleep in Jesus, shall God bring with him." In other words, and by a fair paraphrase surely, telling them they are only taken from them for a season, and that they should receive them at the resurrection.

If you can take off the force of these Texts, my dear Cousin, you will go a great way towards shaking my opinion, if not I think they must go a great way towards shaking yours.

The reason, why I did not send you my opinion of Pearshall was, because I had not then read him; I have read him since, and like him much, especially the latter part of him; but you have whetted my curiosity to see the last letter by tearing it out; unless you can give me a good reason why I should not see it, I shall enquire for the Book the next time I go to Cambridge. Perhaps I may

be