examined, they appear plainly to have an
inward firm persuasion of the reality of divine things, such as they did
not use to have before their conversion. And those who have the most
clear discoveries of divine truth in the manner that has been mentioned,
cannot have this always in view. When the sense and relish of the divine
excellency of these things fades, on a withdrawment of the Spirit of
God, they have not the medium of the conviction of their truth at
command. In a dull frame, they cannot recall the idea and inward sense
they had, perfectly to mind; things appear very dim to what they did
before. And though there still remains an habitual strong persuasion;
yet not so as to exclude temptations to unbelief, and all possibility of
doubting. But then, at particular times, by God's help, the same sense
of things revives again, like fire that lay hid in ashes. I suppose the
grounds of such a conviction of the truth of divine things to be just
and rational; but yet, in some, God makes use of their own reason much
more sensibly than in others. Oftentimes persons have (so far as could
be judged) received the first saving conviction from reasoning which
they have heard from the pulpit; and often in the course of reasoning
they are led into in their own meditations.
The arguments are the same that they have heard hu