culty of loving an invisible being. That there is a difficulty here, so far as this, that it would be easier to realize the being and character of God, were he embodied, and in daily connexion with us, I will not deny. The Bible itself implies this, when it says, "if we love not our brother whom we have seen, how can we love God whom we have not seen." But there are other considerations that may essentially modify our views of this difficulty.

The evidence of sight and hearing makes much more powerful impressions, than other methods of communication. Beings that surround us, and give us evidence of their feelings and character by their voice and countenance, make more vivid impressions of reality than those whom we cannot see or hear. But there are evidences that we depend upon, and which influence our feelings, and afford as much certainty of existence, as that of sense, so that we have no more doubt or hesitation than if we had seen and heard. Thus a child who has been deemed an orphan, may suddenly come to the knowledge of a parent, may have full confidence of his existence in a foreign land, may learn his excellence of character, may learn by testimony and by letter his tender interest and paternal feelings, and may month after month receive expressions of his love, and the means of comfort and enjoyment. Here is a case in which affection would be awakened for a being who, to the child, is as much an invisible object as God; and all his affections would be called forth

by just exactly such kinds of evidence of the being and character of his father, as we can gain of the existence and character of our Maker.

Now because the evidence of the senses is more vivid and impressive than the other kinds of evidence that prove the being and character of a person we have never seen, it by no means shows that there is not evidence abundantly sufficient to meet all our wants in regard to our obligations to God. The difficulties men experience on this point, arise from their indifference and neglect. If they would take pains to bring before their minds all the evidence they can secure of the existence and character of God, if they would study and ponder his word, if they would live to do his will, above all, if they would, by prayer, seek that supernatural aid of his Spirit to assist them in this effort, which is afforded to all who sincerely seek it, all this difficulty of which you complain would vanish away.

I know that in the case of multitudes with whom I am acquainted, this unrealizing state of feeling, as to the existence, and agency, and presence of God, was diminished in exact proportion to the appropriate and rational efforts that were made to overcome it, until they have attained as full a conviction and feeling of the existence of God, and have been as much affected in thoughts, feelings, and actions, by this conviction, as they ever were by the evidence of sense in reference to their fellow Not that the evidence of religious truth is

men.

as vivid and impressive, but that it is as satisfactory and as efficient. And I am sure that if you would take the same course of investigation, action, and communion with heaven, as others have done with entire success, the same results would follow to you; nor have you any right to say it would not be so, until you have made the trial.

Allow me, before I close, to urge the personal, practical duty upon your attention, to which all these investigations relate, and for which I feel particularly interested. Have you not come to the place where you will acknowledge that the Bible has revealed the way of future safety and happiness so plainly, that you can know what it is, and know that all who differ are wrong? That is, have you not evidence sufficient to make it folly and madness to act on a contrary supposition? Is there not as much evidence for one way, and as little to oppose, as you ever demand in deciding which of two courses you shall pursue, in regulating your temporal interests? Will you not admit that

if

you should decide to make the duties you owe to God the chief object of interest, attention, and effort, so that the conformity of your feelings and actions to his revealed will, becomes the most interesting concern of life, that you believe you shall be both safer and happier, both for time and for eternity? Will you not allow that your present course of worldliness is opposed to the spirit and life which the Bible requires, so that though you may be moral in all external duties, and exemplary

in your outward show of reverence and respect for religion, you still are living "without God in

the world?"

What, my dear sir, do you think of this passage of holy writ; "The Lord Jesus Christ shall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God and obey the gospel; who shall be punished with everlasting destruction from the presence of the Lord and the glory of his power." You are hastening to that dreadful day., Who are those that "know not God, and obey not the gospel?" Do you stand in those fated ranks? What, then, is that everlasting destruction, denounced so plainly, and so without exception, or reprieve? And what does the Bible teach of the fate of those who are banished forever from the presence of the Lord, and are shut "into outer darkness?"

Oh, sir, will you venture all your happiness for everlasting ages, in a course that runs in the face of these denunciations, and is safe only on the supposition that they are not to be taken in their true and natural meaning? Would you risk your fortune by facing a threat of your national government so clearly expressed as this? Can you devise any form of expresssion more clear, more terrific, more incapable of misconstruction or doubt? Destruction is a word that cuts off the hope of remedy; everlasting destruction puts on the seal of rayless, endless despair.

Your friend, &c.

MY DEAR SIR,

LETTER XIV.

The subjects you present in your reply to my last, have, like every thing else that is good, been perverted to evil, and made the occasion of danger and destruction.

In the first place, you present the question of the supernatural agency of the Spirit of God, and our entire dependence upon him for that change of character which prepares for heaven. In answer to your first inquiry I reply unhesitatingly, that I do believe in the supernatural influences of God's spirit in producing this change of character, and I believe it to be such an interference, as that without it, no human being would ever attain that character which fits a man for heaven. I believe it to be so indispensable, that I never hope for any good to result from any effort of mine, or from any effort of the friends for whom I interest myself, without it; so indispensable, that the gift of these influences is a subject of daily supplication with me for all in whom I feel an interest; and