BIOGRAPHICAL INTRODUCTION

Although the Principality of Wales is a comparatively small region, the spiritual conditions in the North and the South of that country in the mid-eighteenth century presented a striking contrast. From the 1730s the South and the West experienced a spiritual awakening which had begun to make the population a Bible-loving people. Clergymen of the Church of England, led by Daniel Rowland and William Williams, together with unordained exhorters such as Howell Harris, drew hundreds and thousands from the world and set them on a joyful course for heaven. Given the name of 'Methodists' (to which was soon added 'Calvinistic' to distinguish them from the Wesleyan movement in England^¹), these people nevertheless remained a part of the Church of England though their fellowship and organization in 'societies' existed apart from the parish system.

In the North it was entirely different. Not a single clergyman favoured the preaching which had brought such change elsewhere; on the contrary, most were like Dr Edwards, the Vicar of Machynlleth, who would refer to Rowland and his brethren as 'those wicked Methodists'. Edward Morgan, himself an Anglican clergyman, could speak of his colleagues in North Wales as 'rich, self-indulgent and idle'. Those outside the Established Church - the Nonconformist successors of the Puritans - had ceased to provide any challenge in this situation and in 1736 they could number only six chapels in the whole area, including one at Bala, a wool-manufacturing town in the heart of North Wales. When Howell Harris preached in a private house in Bala in 1741 the service was disrupted and he was nearly killed by a mob. In later years an older citizen of that town recalled the conditions which then prevailed: 'Bibles were very scarce; hardly any of the lower ranks could read at all... Gluttony, drunkenness, and licentiousness like a torrent overran the land... From the pulpit the name of the Redeemer was hardly ever heard; nor was there much mention made of the natural sinfullness of man, nor of the influence of the Holy Spirit’^².

But Harris' fearless preaching in Bala was not without fruit and one who passed from death to life under its influence was Jane Jones who, with the husband she married in 1737, became one of the leading shop-keepers of the town. David and Jane Jones would have remained unknown to posterity if it had not been for their one child, Sarah, who was born in 1753, sixteen years after their wedding. Twenty-five years later 'Sally' Jones, still unmarried, was famed in Merionethshire for her personality, her looks and her earnestness in religion. It seems that news of her ertainly played a part in drawing a student at Oxford by the name of Thomas Charles to accept the invitation of a fellow Welsh student to visit North Wales in the summer of 1778. Upon just such seemingly small issues great matters often turn.

Thomas Charles, born near Carmarthen two years after his future wife, was a stranger to the North and until 1773 he was also a stranger to the experience which made Sally different from so many of her contemporaries. In that year, on January 20, the seventeen-year-old Carmarthen schoolboy heard Daniel Rowland preach and his 'mind was overwhelmed and overpowered with amazement' at the truth. He could say: 'The change a blind man who receives his sight experiences doth not exceed the change I at that time experienced'. So, with the Christian ministry in view, Charles settled into a course of study at Jesus College, Oxford, in February 1776. The summer vacation of the following year he spent with John Newton at Olney from where he wrote to a friend:

'Having a Newton to be instructed by, both by edifying discourses in the pulpit, and by conversation in the closet, what place or situation can I be in, more pleasing and delightful? I had formed in my mind great expectations of him, but really he has exceeded my most sanguine expectations... Had I the strongest constitution and the best advantages of human literature, yes, of all learning, both sacred and profane, yet I am perfectly convinced that all this would be much too little to make me a gospel preacher. One may speak a great deal, and that very orthodox; but unless he has a little of the unction of the Holy Spirit, he might, for aught I know, as well be silent. That is what I want in my prayers, studies and meditations’^³.

In 1778, the year when Charles first saw Sally Jones at Bala, Charles was ordained in the Church of England and settled in a curacy at Shepton Beauchamp in Somerset. No one could have then anticipated that these facts were going to collide with each other, nor did they at the outset. Sally remained on his mind, he even refers to her in a letter, to the former student friend who had introduced them, as 'My Dear Sally', but he had no further contact with her until a first letter was posted on December 28, 1779. It began:

'My Very Dear Friend - Such an unexpected address from a person who never saw you but once, and that at such a long interval of time, will I suppose at first not a little surprise you...'

Such was the beginning of a courtship which ended in their wedding at the parish church of Llanycil, Bala, on August 20, 1783. For Charles that period seemed a great deal longer than three-and-a-half years. Sarah's letters, often written from the shop counter in Bala, show that she had been slow to reciprocate the feelings he expressed and when at last she did, and marriage was discussed, it was only to encounter a new problem. The thought of Sally being as remote from home as Somerset was more than her parents could bear or allow. John Newton entered into the problem and obtained a curacy for Charles in South Wales but even that location was unthinkable to David and Jane Tones. Sorrowfully, Charles explained in a letter to a friend: 'She is an only child of tender and affectionate parents... It would be worse than death for her to be removed, whilst they live, to a considerable distance... I would not for the world be the means of bringing their grey hairs with sorrow to the grave. Everything, therefore, must remain as it is, till I meet with a situation within a convenient distance of the place where they live in North Wales.'

Such was the background to the momentous decision that Charles finally reached. The reception to his preaching evangelical Christianity had been far from encouraging in Somerset; all the indications were that it would be far worse if he found himself settled in a parish in Merionethshire. Even so, he tried without success to find an appointment in North Wales. 'Is it not the easiest and safest way to put an end to our acquaintance than to be perplexed with it?' Sally asked in a letter of February 1781. After further disappointments in the way of finding a curacy ( and therefore a source of support) near her home Charles gave up Somerset, where he had recently been offered a 'perpetual curacy', and married Sally and Bala in the summer of 1783 without any sure source of future income. He had still, at that date, not given up all hopes of finding a place among his clerical colleagues and soon after his marriage we find him with an opening at Llangynog, a parish twelve miles from Bala. This lasted for only two Sundays. The nearest evangelical ministerial friend was probably John Major of Shawbury, Shropshire, and as he was in poor health Charles left Sally at Bala and gave help in Major's two churches in the autumn of 1783. In one of Major's pulpits two Sundays were again the limit of what the people would receive: 'Last Sunday, the whole parish, with two or three of the principal inhabitants at their head, came and accosted me in a rougher strain than I have ever been used to before. They insisted on my preaching no more in their church; for they added, "You have cursed us enough already". I took care that nothing but the plain simple truth should give offence...".

Back in Bala, where Sally's mother said he would 'make an excellent shop-keeper', Charles found another invitation, to the curacy at Llanymawddwy, fourteen miles from Bala and over a wild, mountainous track. From January 25, 1784, Charles made that journey by foot in all weather; but in March, and for the third time, he was given a dismissal. It was his last curacy.

John Newton, for one, was apprehensive about Charles' course of action, and his likely inaction, as far as his future in the Established Church was concerned. Probably word had reached him that Charles was 'at times nearly resolved to lay aside all thoughts of the Church'. 'For aught I can tell,' Newton wrote to him, 'the reason why the Lord has permitted you to be silenced in Wales, may be, that he has a work for you to do in Yorkshire or Northumberland.' Was it right, he went on to ask, to leave the Church of England 'entirely on considerations of a temporal nature, and your own personal apparent interest?' (i.e., Charles' wish that their home should be in Bala). Commenting on these words, D. E. Jenkins, Charles' biographer, writes: 'Mr Charles was as convinced as his good and distinguished friend of God's leading and blessing; the point now was, Why had God led him to Bala? and why did the surrounding mountains refuse to lower their heads in order to expand his horizon? The Church offered him nothing, and God offered him (1) Bala (2) Merionethshire, and (3) North Wales.' But Jenkins writes with all the advantages of hindsight. That was certainly not the choice as Charles saw it in 1784. The most he could say in the summer of that difficult year was, 'I feel myself much inclined to take Wales, as I did my wife, "for better, for worse, till death do us part" '.

Judged by the appearance of things, Sally and her parents were the reason why he was unemployed and to be found at times behind a shop counter. But behind the appearance there was in Charles the constraint of a prayerful faith. Uncertain of the future though he was, he had learned more necessary things in all the sore trials of the years following his ordination. His disappointments in Somerset and elsewhere, the long wait for Sally, and, worst of all, his conscious incapacity and the small influence for good which seemed to attend his work, had all worked for good. It is significant that the first chapters in this book are on 'Spiritual Pride' and 'Humility'. He was brought low. In the words of D.E.Jenkins, 'God had appointed him to plough a field of virgin soil, as far as Evangelicalism was concerned, and was sharpening his ploughshare with the hone of tribulations and the grit of tested faith'^⁴. And, more fully, Edward Morgan comments:

'When God intends a person for some great work, he prepares him for it. He makes him know and feel what he is in himself, sinful, depraved, weak, devoid of every spiritual good, and full of every evil... Mr Charles was destined by heaven for great and glorious services. He was now undergoing a course of hard discipline, to fit him for his work. The success he met with in after life, and the honour to which he attained, would have found in the pride of the heart too ready a combustible, and might have proved his ruin, had not that pride been previously mortified... The foundation of his humility was deeply laid: and it was laid, no doubt, during the first years of his ministry, by the realizing views he had of his own sin and unworthiness’^⁵.

The course of action which Charles finally took to end his enforced idleness, unsurprising though it sounds to us, was one which for some time, he tells us, he 'never thought of'. In spite of the connection of his parents-in-law with the despised Methodists (Sally's father preached among them), Charles never seems to have been at their small meetings in Bala. He certainly never preached among them, yet here, unlike the congregations as dead as 'so many stocks or stones' which he had faced elsewhere, were people eager to hear the word of God. With the local clergy declining to use even his unpaid services, Charles went to the Society meeting in Bala in July 1784. Soon he began to preach among them and within a few months he was to be found as an itinerant preacher among the Calvinistic Methodists in North Wales - the first clergyman in the North ever to cast his lot among them. At twenty-nine years of age he was a comparative youngster among older believers. John Evans, one of the Calvinistic Methodists in Bala, recalled the coming of Charles into their midst in a conversation which occurred many years later when Charles was questioning a woman seeking church membership. Evans was present but, being elderly and deaf, was unable to follow the conversation. At length Charles turned to his old friend with the words, 'I find her very uninformed, John Evans, what do you think ought to be done with her?' 'Well,' replied the Christian of long experience, 'you were uninformed yourself when you came to us'^⁶.

A new chapter had opened in Charles' life and experience. In April 1785 we find him writing: 'I am just this moment come home from three weeks' tour through Caernarvonshire and Anglesey. The fields here all over the country are white for the harvest. Fresh ground is daily gained. Whole neighbourhoods where the Word has been heretofore opposed call aloud for the gospel. Thousands flock to hear and many in different parts of the country, we have good reason to believe, are effectually called'. When the aged Daniel Rowland heard Charles at Llangeitho later that summer he was in no doubt why the young man had been shut up to Bala: 'Charles is the Lord's gift to North Wales'.

In this same eventful year, 1784-85, another form of service had opened for Charles. Impressed by the utter ignorance of the children and youth of the town he began to invite some of them to the home he and Sally shared with her parents above and behind the shop. Whether this was done on a Sunday or weekday is not clear, but the numbers grew so that before long the gathering had to be moved to the building used by the Methodists. As Charles began to travel about the North he was soon convinced that the need of children could not be met without a much wider effort. Charity Schools had been instituted in the South many years earlier and had become valuable spiritual agencies. His initial experiment in Bala now led to a parallel development in the North. In a letter of March 24, 1787, he writes:

'When I came a little acquainted with the country, I was surprised and grieved to find so many totally illiterate and not able to read a word in the Bible in their Mother's tongue. I have attempted and succeeded far beyond my expectations in setting up charity schools, with a view only to teaching poor children and young people to read the Bible in a language they understand, and teach them the principles of the Christian religion by catechising them. We had seven school-masters last year in employ, and we think of increasing the number to twelve this ensuing summer... I visit all the schools myself as often as I can. The money is raised by voluntary subscriptions among our societies... I have been often, in my journeys through different parts of the country, questioned, whether I knew if a Welsh Bible could be bought for a small price? and it has hurt my mind much to be obliged to answer in the negative'.

These were circulating schools, that is to say, schools set up in a district for about nine months (which Charles believed was the time needed to teach young people to read the Scriptures), and then the schoolmasters moved on to other places. By 1789 there were fifteen such teachers and by 1794 the number had reached twenty. Simultaneously the Calvinistic Methodist Societies, under Charles' leadership, were developing Sunday Schools. There can be no question that he had an unusual aptitude for this work, coupled with much affection for children. In his own home their first child, a son, was born in June 1785, to be followed by a daughter two years later who was only to live for twelve months in this world: 'How free was the grace which saved her and took her to glory! It came to her unthought of, unsought for, and undesired’^⁷. In the instruction of children supreme attention was given to the memorisation of Scripture and Charles found that, with the right help, children of only five years old were capable of memorising many chapters of the Bible.

Remarkable effects sometimes followed this practice. Edward Morgan speaks, for instance, of one area where it seemed as though no spiritual impression could be made upon the low moral standards of a particular neighbourhood. Sexual promiscuity, associated with dancing and drunkenness, was widespread. Wakes arranged to watch over a corpse before burial often became occasions for this kind of behaviour and an 'annual wake' had long assumed the character of a revel. One year, about two months before the annual wake, Charles sent word to the teachers of Sunday Schools in this district,

'requesting them to get the children to search the Bible for texts which prohibit directly or indirectly such evil practices as dancing, drunkenness, fornication etc., and to commit them to memory, saying that they might expect him there at the feast to catechise the children. The young people set to work and there was a great deal of talk in the town and neighbourhood about the subject. When the time arrived, Mr Charles went there, and most of the people of the place, led by curiosity perhaps in a great measure, went to hear what the children had to say on these subjects. The meeting began as usual with singing and prayer. Then Mr Charles began to ask some questions on the points given them to learn. "Is dancing, my dear children, a sin?" "Yes," said one emphatically, "it was owing to dancing that the head of John the Baptist was cut off." "Is drunkenness set forth as bad and sinful in the Scriptures?" "Yes," answered another, and repeated these words: "Woe unto them that follow strong drink, that continue till night till the wine inflame them, and the harp and the viol, the tabret and the pipe are in their feasts; but they regard not the work of the Lord, neither consider the operations of his hands." Isaiah 5:11, 12. In this way he proceeded with them concerning the other sins and the answers were given with great propriety and seriousness. The people began to hold down their heads, and appeared to be much affected. Observing this, he addressed them in the kindest manner and exhorted them by all means to leave off their sinful practices, and to learn the word of God after the example of the children, and to try to seek superior pleasures and a better world. The effect was so great that all went home and the houses of revelling were completely forsaken.'

This anecdote is a reminder that the spread of the gospel in North Wales was not without much hard work and organisation but the main emphasis was always upon prayerful dependence upon God. When he was among Major's indifferent hearers at Shawbury in January 1784, Charles wrote to his wife: 'Help me, my dear, with your fervent prayers... I long to see past times of the outpouring of the Spirit returning again, when the voice of God by his ministers was terrible, powerful and full of majesty.' Three years later, in March 1787, after speaking about a new chapel at Dolgellau, he could report:

'In the mountainous country surrounding that little town the gospel spreads powerfully, and those who never heard the sound of the gospel till within these few years are brought by its power under the yoke of Christ. Indeed, it is wonderful to see and pleasing to think of the amazing change effected in different parts of this hitherto dark country, by its power alone. The outpouring of the Spirit has been and still continues at times so abundant and powerful among those who made the utmost opposition to it, that we see with our eyes an evident fulfilment of the promise of the Father to the Son - "the Lord shall send the rod of his strength out of Zion: rule thou in the midst of thine enemies" (Ps: 110.2)’^⁸.

Four years after this, Bala itself saw a great awakening. Charles wrote to a minister in London on December 7, 1791:

'Here, in our town of Bala, for some time back, we have had a very great, powerful, and glorious outpouring of the Spirit of our God on the people in general, especially young people. The state and welfare of the soul is become the general concern of the country. Scores of the wildest, and most inconsiderate of the people, have been awakened... This glorious work began on a Sunday afternoon, in the chapel, where I preached twice that day, and cannot say that there was anything particular in the ministry of that day, more than what I had often experienced among our dear people here. But, towards the close of the evening service, the Spirit of God seemed to work in a very powerful manner on the minds of great numbers present who never appeared before to seek the Lord's face; but now, there was a general and loud crying, "What must I do to be saved?", and, "God be merciful to me a sinner". And, about nine or ten o'clock at night, there was nothing to be heard from one end of the (own to the other but the cries and groans of people in distress of soul. And the very same night, a spirit of deep conviction and serious concern fell upon whole congregations, in this neighbourhood, when calling upon the name of the Lord.

'In the course of the following week we had nothing but prayer meetings, and general concern about eternal things swallowed up all other concerns. And the spirit of conviction spread so rapidly that there was hardly a young person in the neighbourhood but began to enquire, What will become of me? The work has continued to go on with unabated power and glory, spreading from one town to another, all around this part of the country. New conquests are gained every week and new captives brought in. A dispensation so glorious, I never beheld, nor indeed expected to see in my day...Whilst it stirs up the dormant enmity and rage of some, who continue the determined enemies of our Lord; yet the coming of the Lord amongst us has been with such majesty, glory, and irresistible power, that even his avowed enemies would be glad to hide themselves somewhere from the brightness of his coming... It is an easy and delightful work to preach the glorious gospel here in these days; for many are the fervent prayers put up by the people for the preacher; and they hear the word for eternity. Divine truths have their own infinite weight and importance in the minds of the people. Beams of divine light, together with irresistible energy, accompany every truth delivered... I bless God for these days, and would not have been without seeing what I now see in the land - No; not for the world^⁹.’

This year 1791 proved to be of the greatest importance in many respects. It marked the beginning of revivals which continued in several districts of North Wales over the three following years and, more occasionally, similar scenes were to be seen there repeatedly over the next forty years. The moral change was immense and permanent for several generations to come. In 1795 the Calvinistic Methodist Association at Bala (which brought together the leaders from many Societies) could record that while family worship had been virtually unknown sixty years earlier, 'now, by the grace of heaven, there are hundreds of families worshipping God in every county'^¹0. In 1811 we find Charles writing: 'The whole country is in a manner emerging from a state of great ignorance and barbarity, to civilization and piety... Bibles without end are called for, are read diligently, learned by heart, and searched into with unwearied diligence and care. Instead of vain amusements, dancing, card-playing, interludes, quarrelling, and barbarous and most cruel fightings; we have now prayer meetings, our congregations are crowded, and public catechising is become pleasant, familiar and profitable’^¹1.

The year 1791 also marked the beginning of a passing of spiritual leadership to the North and to Charles. Daniel Rowland had died in 1790, to be followed by his close associate, William Williams on January 11, 1791. In the year preceding, Williams wrote a long letter to Charles on the importance of purity of doctrine and of maintaining the credal statements of the reformed churches. Another long letter from his hand followed, written only a few days before his death^¹2. He told the younger man that though he had 'travelled nearly three thousand miles every year for over fifty years' he could now only move between his fireside and his bed. More than anyone else, Williams had been the penman among the preachers of the Awakening in Wales and perhaps he correctly surmised that Charles would be his successor in this respect as in others. What was needed at this later date was a work of preservation and consolidation. Charles was prepared by God for that role. A lesser leader in his position might have supposed that, given the expanding evangelistic opportunity in the country, this was no time to think of anything else. That was not Charles' view. Only a few months after Williams' death, we find him involved in examining errors alleged in the teaching of one of the best-known men among the Calvinistic Methodists, the Rev. Peter Williams, and it was at an Association meeting at Bala that the expulsion of Peter Williams from the connexion was confirmed.

Few men have held the objective contents of the faith - for which we are to contend - in better balance with experimental Christianity, than did Charles. He knew that knowledge and piety belong together and understood the danger of making emotion and excitement the primary characteristics of Christianity — a danger which is too easily forgotten in times of revival. Much though he loved itinerant preaching, from about this date he gave increasing time to putting the means of acquiring clearer biblical knowledge into the hands of the people. With this in view he published a catechism in 1789 which immediately established his theological reputation. A second edition was called for in 1791. In 1799 he originated an influential quarterly magazine, Trysorfa Ysprydol ('The Spiritual Treasury')^¹3 and early in the 1800s he began work on what became his magnum opus, Y Geiriadur Ysgrythyrol ('Scriptural Dictionary') which occupied him over many years. In January 1809 he could at last write to a friend: 'I have finished the Geiriadur. It really had well nigh finished me'. Edward Morgan believed that, next to the Bible, the Scriptural Dictionary was 'by far the best book in the Welsh language'. Besides his own literary work, Charles superintended the reprinting of older books. In 1803 he established a printing press - 'the Lord's Press' - at Bala and became responsible for supervision and proof-reading. In the next eleven years the Bala press issued 55 editions of elementary school books.

All these and other efforts, however, were subsidiary to an overriding consideration - the giving of the Bible itself to the people. As already noted, the primary purpose of the circulating schools was to enable people to read the Bible. But the very success of these schools only underlined a more basic problem, namely, where were cheap copies of the Scriptures in Welsh to be obtained? Charles was concerned with that question as early as 1787^¹4. Through the 1790s his chief hope of a supply lay in the 'Society for Promoting Christian Knowledge' in London. In 1792 Charles urged the Society to print 10,000 copies of the Welsh Bible, and promised to pay for 5,000 copies as soon as they were printed. The board of the SPCK was so hesitant and desultory that the asked-for edition of 10,000 did not appear until 1799. This supply had scarcely reached Wales before it was sold out. In the opinion of one observer, 'Not one fourth part of the country was supplied'. Back in 1787, writing of the Bible, Charles had supposed he could put '1,000 or 2,000 to very good use'. Twelve years later such had been the success of the gospel that 10,000 copies were not enough for a quarter of the country! The meaning of the statistics was perhaps best embodied in the story of sixteen-year-old Mary Jones who, after careful saving, walked barefoot the thirty miles to Charles' home in Bala to buy a Bible in the year 1800. She succeeded, though others who followed must have found the stocks entirely gone.

Despite such demand, astonishingly, the SPCK relapsed into its former inaction and so, convinced that other steps were necessary if the need of Wales was to be met, Charles gave a lead which set in motion events that secured the formation of the British and Foreign Bible Society. The impression made by Charles' pleas for Wales, accompanied by news of what was happening there, played a major part in bringing evangelical leaders in London and elsewhere to see what a flow of cheap Bibles might do for the whole world. Thus, in 1804, one of the most important agencies of the nineteenth century was born.

When the first Welsh New Testament from the Society was published in 1806, and the whole Bible the following year, the expectations of further large sales in Wales were more than fulfilled. In the words of one report: 'The young people were to be seen consuming the whole night in reading it. Labourers carried it with them to the fields, that they might enjoy it during the intervals of their labour and lose no opportunity of becoming acquainted with its sacred truths'. One testimony to the truth of this quotation comes from the one-time notorious English atheist, William Hone. Travelling in Wales, Hone was surprised to see a girl at a cottage door reading a Bible. 'Oh! the Bible!' he said to her as he stopped. 'Yes,' answered the girl, 'It is the Bible'. 'I suppose you are performing your task?' the Englishman enquired. 'Task?' responded the girl, 'What do you mean "task"?' 'I suppose your mother has set you so much to read,' Hone said confidently. 'Surely you would not otherwise read the Bible?' 'Not at all,' was the answer, 'I only wish I could read it all day long'.

Where there is true love of Christ and Scripture there will always be a wide catholicity of interest and concern. Charles was never preoccupied with his own work. He had valuable correspondence with Christians in Scotland and America; he visited Ireland and was often in London. He longed for the Bible to go to 'all the inhabitants of our globe'^¹5. It was in that same spirit that the generally poor Christians of North Wales were among the most generous supporters of the Bible Society. Commenting on that point, Charles wrote: 'There are none of our poor people willing to live and die without contributing their mites towards forwarding so glorious a design. Their zeal and eagerness in the good cause surpass everything I have ever before witnessed. On several occasions we have been obliged to check their liberality, and take half of what they offered, being what we thought they ought to give. Great joy prevails universally at the thought that poor heathens are likely soon to be in possession of the Bible; and you never hear prayer put up without petition for the Bible Society and the heathen nations.'

Considering the extent of Charles' labours and travels, one is inclined to think that he was a man of unusually strong physique. That was not the case as his letters show. In 1800 his health was particularly low and a thumb had to be amputated on account of frost-bite which he had suffered on an urgent winter journey in the mountains of Snowdonia. It was long remembered in Bala how, when his illness looked most serious, an old man named Richard Owen thrilled a prayer meeting with the earnestness of his petition, 'Fifteen, Lord; wilt Thou not give him to us for fifteen years? for my brethren's sake, this prayer is made, and for my neighbours too'.

Charles lived to within six weeks of the time asked for in 1800. He died on October 5, 1814, in his fifty-ninth year, and his beloved Sarah (of whom he said, 'I bless the Lord that I have had a praying wife') followed him just nineteen days later. Edward Morgan concludes his Brief Memoir with comments on what he saw as the four outstanding characteristics of his subject. They were his love and benevolence; his spirituality of mind; his great popularity despite the fact that he did not have 'popular talents' as a preacher; and his humility. 'The year before his death Charles wrote: 'I feel ashamed when I think how little I have done, compared with what I ought to have done - with what was wanted to be done. "O God, be merciful to me a sinner", is the language of my heart daily^¹6.’

Today Charles' statue stands silent outside the large Calvinistic Methodist Chapel in Bala and his old home, converted into a branch of Barclay's Bank, deals in lesser riches than it did two hundred years ago. Perhaps no man was the means of bringing more blessing to his native land and yet no volumes by him or upon his life have been available for a long time. Too often, if he has been thought about at all, his life and writings have been adjudged to have little significance for modern times. The records of revival are considered as examples of primitive emotionalism and the impact of the Bible is explained in terms of a simple, uneducated people. But if, on the contrary, we believe that Christ is risen and that in history he has been pleased to show his power and presence through the preaching of the gospel, then this period of history both raises serious questions and gives us great encouragement. To know 'the Holy Ghost sent down from heaven' is not the prerogative of any one century. Our contemporary poverty is the poverty of ignorance and unbelief. We have lost truth and in so doing we have lost experience. The writings of Thomas Charles reveal nothing original but they can renew in us clearer convictions about the extent of man's fall and rebellion against God, and the amazing plan of redemption. This alone is the message which has changed and can change the world.

Charles was no party man and it was only slowly and reluctantly that the connexion to which he belonged became a separate denomination. But he believed the truths commonly designated 'Calvinistic' to be bound up with the very life and existence of the church. The supreme reason why there is any salvation at all is that there might be a people 'to the praise of the glory of his grace' (Eph.l:6). He did not preach 'Calvinism', but he and his associates preached the gospel in a way that unashamedly upheld those truths that humble man and display the sovereignty of divine grace. Far from thinking that such preaching inhibits evangelism, he believed it was the very means in the hands of God for conviction of sin and that wherever such conviction is found the truths called 'Calvinistic' are instantly relevant to man's condition: 'Everything in the councils of heaven favours a returning sinner -election, particular redemption, vocation, justification, etc.- all, all are in his favour'^¹7. These same truths, joyfully believed, were at the heart of his daily living. In one of his early letters, he writes:

'I find it daily indispensably necessary to have a clear apprehension of the eternity, unchangeableness, freeness and independency of God's love, to enable me to walk forward with any degree of confidence and comfort. God's love depends upon nothing outside of himself, but upon his sovereign will and pleasure only. Christ did not die for us to cause God to love, but God's love alone was the cause of Christ's propitiation... I want nothing but to know more experimentally the power of this love, more effectually influencing my heart and life'^¹8.

When Charles drew near his end, like William Williams before him, he urged the maintenance of these truths upon the rising generation of ministers. Aline example of that will be found on page 392 of the present volume. Not surprisingly, when a few generations after him had passed away, Charles' writings were set aside along with all the older authors who had once been household names in Wales.

This volume is not re-issued with the conviction that it provides all the best that can be gained from Charles. It contains only a comparatively brief collection of material in the format in which it was first published by his first biographer, Edward Morgan (1783-1869). Morgan's biography of Charles was printed in 1828 and this followed in 1836^¹9. The first four articles were prepared by Charles himself for the press. The pages which follow, pp.82-212, were extracted by Morgan from Charles' diary and they appear to belong exclusively to the earlier period of his life. As will be seen, the majority of the volume is taken up with letters. These suffer somewhat from defects for which Morgan is responsible. In the first place, in the fashion of the time, references to persons and places are frequently deleted. Where we have been able to ascertain the names of his correspondents these have been added on the Contents pages. More seriously, Morgan has abridged the letters so that nearly all personal matters and details of that kind have been omitted. Our loss here is probably greatest in the letters to Sarah Jones, who became Mrs Charles. As an editor Morgan could never have brought himself to include such words as 'reams of paper could not tell you how much I love you'. D.E.Jenkins says that Charles had a 'supramundane notion of what an autobiography ought to be'^²0, and he certainly thought that Morgan erred still more in that direction in his work as Charles' biographer and editor. Fuller copies of Charles' letters can be found in Jenkins' Life of Thomas Charles^²1, and had Jenkins not fallen into a fault of a very different kind (and magnitude!) in the near-2,000 pages which make up those volumes, his work might have made the best starting point for the rediscovery of Charles today- Instead the Jenkins' biography, though loaded with magnificent detail, operates with the weight of a tombstone. Further, though Morgan has the faults already mentioned, he has one supreme factor in his favour in his handling of Charles and his materials: he was in thorough sympathy with the whole outlook and doctrinal commitment of the Welsh leader. This present volume is proof of that fact and for the spiritual inspiration it provides it would be hard to think of a volume that is easily ahead of these pages in spiritual value. 'Supramundane' it may be but it speaks to our souls and it speaks for eternity.

In 1788 the Rev Thomas Jones (of Creaton) wrote to Charles: 'O! highly favoured country! I believe that you have more of the spirit and simplicity of the primitive Christians, among the rocks of Wales, than there is anywhere else at this day throughout the whole world'. The statement was probably too strong but we rise from the reading of these pages at least understanding why it could be made.

Iain H. Murray July 1993, Edinburgh

PREFACE.

The Memoirs of the late Mr. Charles having been extensively approved by the religious public, it has been thought advisable to publish this volume: and it is given to the world under the fullest conviction of its being highly calculated to do good. Its materials are quite equal, and some even superior, in value to those in the "Memoirs of his Life and labours." They contain the same evangelical doctrines, partake of the same heavenly spirit, and are calculated to impart the same godly instruction and spiritual consolation. Doing good seems to have been the main object of all that he wrote, and that promoted by exhibiting divine things according to Scripture, in a manner plain, yet interesting, and in a style remarkably simple and easy, and at the same time, dignified and forcible. There is sometimes no small degree of vigour displayed, a grasp of mind by no means common. The ideas, if not original, are at times truly grand and even sublime. The thoughts are occasionally, not only striking, but of a very superior order, especially when the subject is any of the perfections of God, or of the glorious offices of the Redeemer.

But what he seems to excel in, is on the subject of Christian experience; and on this he does greatly excel. His writings contain materials on this point that are truly valuable, calculated in a high degree to be useful. The tried, the doubting, and the tempted, will find in this volume what may by God's blessing be of great service to them. The self-deceived, the formal, and the self-righteous, may also learn here what may be of vital consequence for them to know. And there is no true Christian in any stage of his progress, who may not meet with some things in this volume, which may materially assist him in his holy warfare and arduous contest.

If there be a peculiarity in this good man's writings, it is this, - he speaks as one really acquainted with what he has in hand, and deeply impressed with its importance. Many write good things and great things in a manner very striking and in a style most elegant, but betray no real acquaintance with what they speak of, nor any deep interest in what they so beautifully express. Their painting is not that of a man who had really viewed the scene. The whole, though correct, is as it were but copied; and though expressed forcibly, finely, and elegantly, it is yet but the work of mind and imagination, and not the actual description of what has been seen and felt. But as we read the contents of this volume, the matter seems quite different. The writer appears to know and feel what he says. He speaks as one who has really seen what he describes, and has as it were touched and handled what he sets forth. It is the testimony of an eye-witness, and of one who has himself tried the experiment, and comes and tells us the result. When he speaks of God, he does so like one who has seen him who is invisible. When he describes the deceitful-ness of the heart and the evil of sin, he does so as one who had known both by sad experience, and had found how injurious they are and what misery they bring. When again he delineates the glory and sufficiency of the Saviour, and the value of his word, he does so as one who had seen his glory, experienced his sufficiency, and found how precious he is. We cannot peruse his writings without observing that this is their character in a degree more than common, and constitutes a peculiar excellency.

The four first essays were written as such by the author himself. Those which follow have been extracted from his Diary; and their dates have been appended to them. He seems to have made his diary the repository not so much of passing thoughts on subjects which occurred to him, as of such thoughts as bad for some time engaged his attention. The subjects must have been maturely considered, and written upon with much care; and they were afterward copied probably into his diary. The way in which it is written, it having scarcely any corrections or interlining, cannot well be accounted for in any other way.

The letters that are to be found here are on a great variety of subjects, and were written on various occasions. Some are short, and some are of considerable length. The two first to his brother are peculiarly valuable, - very clear, express, and satisfactory on two points, which people often find it difficult both in theory and practice to reconcile, - the entirely free and full salvation of Christ, - and the duty of incessant labour for the attaining of spiritual things. But without attempting further to describe the character of particular letters, it may be added, that they all contain some useful and interesting remarks, and prove the writer to be not only a wise and prudent counsellor, but also a sympathising and affectionate friend, and above all, a holy man of God, mainly and intensely anxious for the honour of his name, the success of his gospel, and the present, and more especially the future and eternal good of mankind.

There are added some papers which are in a considerable degree interesting. The first is a part of a preface to an edition of the Rev. Mr. Oliver's Hymn book, intended for the Chapel at Chester, to which Mr. Charles was left a Trustee. It is valuable as it contains counsels and doctrines to which it would be well for all Christians to attend. Then follow some addresses to Sunday Schools, in which are to be found many very useful remarks, and wise admonitions. The last papers are some minutes of discussions held at quarterly meetings, or as they are called, Associations, of the Welsh Calvinistic Methodists. They were drawn up by Mr. Charles, and published in the Magazine which he edited. There is a considerable number of them published, and many unpublished. Those given here are but a portion of those that are published; and they have been given not only for their own excellency, but also as a specimen of the important subjects discussed at those meetings, and of the excellent spirit which did, and probably still does, prevail in them. The observant reader in perusing, especially the minutes ii. and iii., cannot fail to notice how efficient is the system adopted by this connection. The whole machinery is such, that whatever is proposed and approved at the Association is easily conveyed to every church or congregation within its limits. It is introduced from the Association into the Monthly Meetings by the preachers, and by the elders, deputed by those meetings to the Association. Then from the monthly, it is carried to the weekly meetings of each individual congregation by its own elders who attend the monthly meetings. All this is mostly done by word of mouth, and perhaps more effectually than by writing. A deep impression is produced in the higher assembly, is reproduced in the middle, and also in the lower. At the Association, the preachers, elders, and many of the people, sit in conclave, and discuss doctrinal, practical, and experimental subjects in a plain, familiar and conversational manner. The moral and spiritual state of the whole connection is the main object of their deliberations; and the spirit which animates the higher court, descends to every branch or church connected with it. Could any thing of this kind be introduced into our National Church? The Addresses and Minutes have been translated from the originals in the Trysorva, a Magazine edited by Mr. Charles.

May the perusal of this volume be attended by the blessing of Him, who often deigns to make His Word, conveyed through the writings and instrumentality of man, subservient to the promotion of his great and gracious designs, and who has frequently blessed the "speaking" of his faithful servants, after they have gone to their rest, for the awakening of sinners and the edification of his people. The Memoirs of this good man, according to credible evidence, has been already owned to the conversion of some, and, as it is generally admitted by those acquainted with them, to the spiritual instruction and comfort of many. May the following pages be made to answer the same great purposes, to the glory of God and the extension of the Redeemer's kingdom.

REMAINS. ESSAYS.

1. SPIRITUAL PRIDE.

"Ye shall be as gods, knowing good and evil."—gen. iii. 5.

the temptation by which Satan ruined our first parents, he too successfully applies daily to us, their wretched posterity. "God doth know," said he, that in the day ye eat thereof, then your eyes shall be opened; and ye shall be as gods, knowing good and evil." It seems as if this were verified in the event; for "the Lord God said, Behold, man is become as one of us, to know good and evil." Before the fall man knew nothing, as to good, but the will of his Creator; and it was enough for him implicitly to follow that. But since that direful event, he is become independent of God, and chooses for himself; " He is become like one of us," saith God, " to know good and evil." Instead of being a child, provided for by his Father, under his care and protection, he is become his own master, and his own physician, choosing good and rejecting evil, according to his own inclination. Thus he set up, as it were, for himself; a spirit of independency had taken possession of his soul.

This is the spirit which constitutes essentially the character of Satan himself. "Whence comest thou?" said the Lord to him. His answer was, " From going to and fro in the earth, and from walking up and down in it; "boldly intimating, that he acknowledged no superior, and was his own master, going where he would, and doing what he pleased, yea, even boasting as if the earth was his own, and that here none could control him, or at least had a right to do so. We, as his children, faithfully bearing his image, and exactly copying his example, are under the influence of the same independent spirit. And were the Lord to put the same question to us, our answer, if according to truth, must be similar - we go to and fro, live to ourselves, and do what we please, as independently of God as if there were no such Being. Thus we are like Satan. We are practical atheists, seeking for sufficiency and comfort in ourselves, and not in God, - in the creature, and not in the Creator, No temper or frame of mind can be more opposite to God than this, or further from true godliness.

Whilst this self-sufficiency influences the heart, there is an utter impossibility of any reconciliation between us and God. "God resisteth the proud." And hence our Saviour saith, " Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." We must be “converted”, and become what man was at his creation, "as little children," that is, dependent on God, submissive to his will, seeking all our happiness in him only, being contented, that he should for ever be the source of all our happiness, and that he should communicate it in the time, way, and degree he pleases. When thus converted, we, as the creatures of God, become humble in spirit, and, as sinners, we become contrite in heart. And in this frame we are to walk with God, and he will dwell in us: "for thus saith the High and Lofty One, that inhabiteth eternity, whose name is holy, I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." Here the religion of Christ begins; and our progress in the divine life is always safely estimated by our progress in humility. Humility is the strength and ornament of all other graces; it is the food that nourisheth them; the soil in which they grow.^¹

Though the whole scheme of gospel salvation in every view of it, and all the different providential dispensations of God towards us, are directly calculated to hide pride from man; yet so deeply rooted is this spirit of independence and self-sufficiency in our hearts, that nothing but the effectual operations of the Holy Spirit can bring us to possess the humility of creatures, and the contrition of sinners. As creatures, we would possess all-sufficiency for happiness in ourselves; and, as sinners, we would be even our own Saviours, sufficient to rescue ourselves from sin and guilt, from destruction and misery. This seems to be intimated by the words - "Behold man is become as one of us, to know good and evil,"—as one of us, in the plural number, as if the whole Trinity, in themselves essentially considered, and also in their various relations to us, as Creator, Redeemer, and Sanctifier, were rejected, and man sought for sufficiency, relief, and happiness in himself only. And this seems farther intimated in the latter part of the verse - " And now, lest he put forth his hand, and take also of the tree of life, and eat and live for ever^²; therefore the Lord God sent him forth from the garden of Eden to till the ground from whence he was taken." These words plainly set forth a total rejection of God and his will, and a strange and a wilful propensity to seek a remedy for his misery, the consequence of his disobedience, in a way of his own finding out. He would still live, though he had sinned; and he thought he had sagacity sufficient to provide effectual means to prevent the execution of the threatening. But how vain were his contrivances, and how miserably was he disappointed! Cherubim, and a flaming sword, which turned every way, were placed at the east of the garden of Eden, to keep the way of the tree of life. Nothing, therefore but renouncing his own wisdom and strength, and submitting wholly to God, and embracing the way he is pleased to provide, can save him from the threatened ruin. He turned himself from God to seek his comfort and his happiness in the creature: but behold, the whole earth, and all things in it, are cursed for man's sake: and its productions were to be thorns and thistles. To prevent death, man would eat of the tree of life: but behold, the cherubim and a flaming sword stop his way. What then can he do, but miserably perish, except his wilful and independent spirit be broken down, his pride humbled, and he be brought to lie at the foot of divine mercy?

Here is the difficulty: man has, as it were, set up for himself, and his whole nature as corrupted is wholly bent on seeking happiness for and in himself, separate from God;—he knows not how to deny his own will, or discard his own wisdom and his own strength, or oppose his worldly lusts, which wholly lead him from God; —besides, the way which God has provided for his happiness and salvation in Christ, is so extremely humiliating, that nothing but a total renunciation of himself in every view can ever enable him to embrace it. But how can the pride and independent spirit of man stoop to this? Here is the main controversy between man and God. Man would still be as God, knowing good and evil; and God cannot but unchangeably determine to bring down this idol, that He may be all in all. And if God saves man at all, it is inconsistent with his very nature, and opposite to all his holy perfections, to save him, but in a way, which effectually hides pride from man. He must cast down every high thing that exalteth itself against the knowledge of God, and bring very thought to the obedience of Christ; so that he that glorieth shall glory only in the Lord. We see this independent spirit working in various and opposite ways, but all leading further from God, and directly calculated to set up this idol, man.

I. We see the great body of mankind with their faces universally set towards the world, and their vigour exerted in one general race after the things of the world.

And what is this strong principle, which universally prevails, and actuates the whole mass? Every one seems as if he would have the whole world to himself: and were the whole in his possession, it would be too little to satisfy his eager desires. To what purpose is this bustle and striving? Why are all these contentions and jarrings? Is it not, because man would have something to depend on, and to support himself by independently of God? He would be as God, able to supply himself with the means of comfort and happiness. He will not depend on God; but he would prove for himself good and evil.

That this is the principle, which so vigorously operates within, must appear abundantly evident to us, if we for a moment consider—why it is that we desire so earnestly to have our comforts and safety in our own hands. Is it not, because we think them not so sure, or so satisfactorily placed as we wish they should be, in the hands of God? What would the carnally-minded give, could he but have his life and health at his own disposal, to keep and enjoy them at his own pleasure? When he is sick or poor, how far preferable does it appear to him, to be able to be his own physician, or to supply his own wants, than to receive both from the Almighty. But why does he think so? Is it not, because he likes not to depend on God? Is it not, because he would be independent of Him? And as worldly things are the means, which bid fairest to help him in his ungodly pursuits, he thinks that he never can have enough. But, alas! all is insufficient. He is still disappointed; and therefore he is full of impatience, murmurings, and complaints. The support that he seeks, independently of God, is still wanting: and pride being disappointed, impatience corrodes his vitals, of which murmurings and complaints are the natural expressions and effects. We would be as gods, possessing all fullness and sufficiency in ourselves: and when we cannot be what we would,—not so rich, not so great, not such gods as we wish and attempt to be, pride bursts forth in impatience, discontent, rage, and misery.

But when God brings us to himself, he effectually teaches us to deny this ungodliness, and our worldly lusts, crucifies us to the world, and brings us to forsake all that we have, in which we put confidence, and from which we seek any happiness. What He will take away, He will again restore suddenly and unexpectedly, and thereby convince us that we have all every moment from Him. He will embitter every blessing, and make us know and feel the misery of departing from Him; and convince us, that there is no happiness to be found but in himself only. And when He giveth us all things richly to enjoy, he will teach us at the same time to use all, not for ourselves, but for Him—"for whom, through whom, and to whom are all things." In short, He will be our God, and will act in every thing as such towards us, and will bring us to live upon him, and to him; and not upon the creature, and to ourselves. And when we become possessed of the humble frame and temper of dependent creatures, murmurings and complaints, impatience and disquietude, will all be banished: and we shall receive all good and evil, with holy submission and humble thankfullness, being abundantly satisfied, that the Lord is our God.

II. The same spirit that exerts itself in opposition to God's providential dispensations as to our state and circumstances in this world, is found quarrelling also with God's gracious dealings with our souls, especially in young converts.

Sensibly feeling the heavy load of guilt on their consciences, they become impatient in their distress, and cannot bear the yoke which the Lord hath put upon them; but as Rachel said, "give me children, or I die," so they cry,— 'give us peace, or we perish.' They being in a degree unhumbled, a secret but a stubborn rising of self-righteous pride will manifest itself in various ways,—such as secret anger at heart, because they are thus and thus,—a sullenness, like a person disappointed, because they cannot be as they would,—a desperate wilfullness in complaining and in refusing comfort,—and an aptness to fly in the face of God, and say, 'why has he thus dealt, or why does he thus deal with us?' And with these peevish and violent workings of pride, the devil joins at the same time with all his force, setting forth every thing in the most discouraging light, and insinuating, that there is little or no prospect of things being better. In the mean time, unbelief is also raging; deliverance seems hardly possible; all the means of it seem insufficient; so many things stand in the way;—such corruptions within, such difficulties without, and such guilt remaining. The soul is ready to sink under the burden, being almost determined to give up all for lost.

In such inward workings of our minds, there is more of pride, and of an unhumbled spirit, dissatisfied with the sovereign pleasure of God respecting our condition, than we are apt to imagine. Being in such a spirit, do we not seek, and as it were, demand peace and comfort, as if they were our right, rather than the free and undeserved gifts of God? If not, why are we fretful and uneasy under delays? why do we presumptuously expostulate? 'why is he so long in coming?' If we narrowly examine our deceitful hearts, I doubt not, but that we shall find unhumbled pride at the bottom of all this impatience.

In proportion as this spirit prevails, is our utter unfitness to receive any gospel-blessing or comfort from the Lord, He never bestows his blessings, until he has previously brought us into a suitable frame to receive them. "God giveth grace to the humble"— to those whom he hath previously emptied of their pride and self-sufficiency. When effectually humbled, they are easily satisfied with his dealings with them. Then every mercy bestowed appears, as truly it is, great and undeserved: and the language of the soul is—" I am less than the least of all thy mercies." We would be as gods; but the Lord will make us know, if we are truly his, that He is the Being to whom in every thing; absolute sovereignty belongs; that He cannot be limited, nor have his time prescribed to him, but will have us to exercise absolute submission and acquiescence in all his dealings and dispensations towards us. "O Lord," said David, "thou art my God; my times are in thine hands;"— his time of trouble and of peace, of darkness and of light, he acknowledged, with acquiescence and thankfullness, to be in the hand and at the disposal of God, and that it was his place humbly to wait the Lord's time and season for the enjoyment of his comforts and for the light of his countenance. Nothing indeed can succeed well with us, till we are brought to this frame of mind, till we are satisfied, that the Lord should carve for us both in temporal and spiritual things, till we are willing to bear his chastisements and thankfully to receive his comforts - when, and howsoever he is pleased to send either the one or the other. But when we are made willing, that the Lord should in every thing be God to us, we cannot but succeed in the end; and though we may have to wait for the vision, yet it will assuredly come, and will not tarry, and will fully answer our largest expectations. " Sorrow may endure for a night; but joy cometh in the morning." "Ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy."

Hence we see, how this spirit of pride and independency operates, with respect to spiritual as well as earthly things, and that it can feed on one as well as on the other. It is indeed changed in its form, and pursues its end in a different course; but it is the old man still, setting up for himself, though he wear the appearance of the new man in Christ. It is still Satan, though he be transformed into an angel of light.

III. Often when this spirit ceases to seek worldly riches, it tries to be supported, if possible, by religious wealth: and the man, if he cannot be a God to himself, will at least be his own Saviour.

The young man in the gospel who went away from Christ very sorrowful, because he was very rich,— and the Pharisee in the parable,—were influenced by the same spirit, equally opposite to and distant from God. The one was rich in temporal things, and the other, as he thought, in spiritual things; each being a God to himself, possessing in himself all fullness and sufficiency. " I thank thee, I am not as other men," are the words of the Pharisee's lips; and, " I am rich and increased with goods, and have need of nothing," is the language of his heart. Well might the Lord say,—" Behold man is become as one of us: " for who but God has such a fullness and sufficiency in himself, as to have need of nothing. But here, in religion, this spirit is of all things the most detestably odious in the sight of God. There is no creature in the universe so abominable to him, who "raiseth up the poor from the dust, and lifteth up the needy from the dunghill," as he is, who tries to support his own pride and independency by a mask of religion and a form of godliness.

But alas! this is the spring and life, if it has any,— the sum and substance of the religion of many showy professors. Influenced by this principle, they will go about, for many years, seeking, with no small labour and pain, to establish their own righteousness, unwilling through the pride of their hearts to submit to the righteousness of God provided by Christ Jesus. "They have not submitted", saith the apostle, "to the righteousness of God." They were religious, yea, eminently zealous in religion; but they had not, and they would not, submit to the humbling scheme of the gospel. Such are, through the pride of their hearts, unwilling to be convinced, that they are altogether unprofitable, and wholly destitute of all strength to do any part of God's will, this being so totally and so directly opposite to the principle of independency within. But if they fancy that they can be saved by establishing a righteousness of their own, and live independently of God, without being beholden to his mercy - this persuasion sets at once all the springs of the soul in motion; and this flattering but vain hope drives them about in an endless round of religious performances, to establish their own righteousness. To submit to a righteousness purely without them, on the mere testimony of God, they know not how; a proud heart is unwilling, and savours it not. But to establish their own righteousness, is a way of being saved, which appears highly rational, requires no great degree of self-denial, and is consistent with the utmost vanity of their hearts: they may thus still be as gods, knowing and possessing good in and for themselves. And thus, while in the midst of the utmost poverty and misery, they would fancy themselves rich and increased with goods, and live, as to any dependence of heart upon God for spiritual blessings, "without God in the world".

IV. Even in those who have submitted to the righteousness of God, and put on Christ in sincerity, this spirit of pride and independency will still exert itself.

It will strive in various ways to keep them from simply relying, as altogether guilty, on him, who is made of God unto us righteousness: and it is not without the greatest difficulty that they are brought, in the face of sin and guilt, to rejoice wholly in the Lord their righteousness. "When led to see their own righteousness as filthy rags, and driven from placing any confidence in the flesh,—in their own doings,—they are still anxious to possess something in themselves, on which to depend and build their hopes of acceptance with God; they will be tempted to look to the work of the Spirit in the heart, and make it the foundation, which can never be anything but the superstructure.

Christ, in his obedience and death, is the only sure foundation for sinners, as to pardon and acceptance with God. "Other foundation can no man lay, than that which is laid, which is Christ Jesus." The holiest saint stands in equal need of it, with the most profligate sinner; and to eternity it must be the alone stay and support of the spirits of just men made perfect. The building on this foundation is holiness and obedience. But if care be not taken, the natural pride of man will place the superstructure in the room of the foundation, or at least will attempt to put partly as the foundation some of those materials are fit only for the construction of the building. 'Thus known holiness is apt to degenerate into self-righteousness; and what God gives for sanctification we are in danger of applying for justification'^¹. We are such Pharisees by nature, that we know not how to feel grace, and at the same time, believe, as if we had none,—to rest simply on Christ's righteousness, without the addition of any thing in us, either of outward performances or of inward grace; but we are still found mixing something of our own with the foundation; if we lay and fix it, it must be with some cement of our own graces, duties or endeavours. But the attempt is utterly fruitless. These things are wholly distinct in themselves, and must be distinctly managed by the soul in its dealings with God. The confounding of them by pride will only dishonour the grace of God, disturb our peace, and weaken our strength for obedience, as well as keep us from that humble posture which at all times becometh us as sinners. This principle of self-righteousness must be mortified, before we can walk humbly with God, and before we can be brought from every thing without or within us, to rest simply for favour and acceptance with God, on Him in whom the Father is well pleased. Not only is the foundation laid in mere grace, but the top-stone will be brought forth with shouting, "Grace, grace!" The Lord alone must and shall be exalted; and we shall be brought to count all things but loss and dung for the excellency of the knowledge of Christ. Not only shall nothing be exalted for our justification before God besides Him; but nothing shall be exalted with Him; for "the Lord alone shall be exalted in that day."

To correct this self-righteous spirit, the Lord often plunges his own people into the ditch, and causes their own clothes to abhor them, when, it may be, they have washed themselves in snow-water, and thought their hands clean. He takes off the restraint from some one or another of their corruptions, suffers the world and the devil, with their temptations to assail them, till feeling still more their sinfullness and misery, they abhor themselves and repent in dust and ashes, and are more frequent and earnest in their applications to his blood which cleanseth from all sin, and are brought to exalt "the Lord alone" in their hearts, and to rejoice in " the Lord their righteousness."

V. Are we not become as gods to ourselves, when in our own strength we address ourselves to our work, face difficulties, and encounter temptations?

Is it not natural to us thus to act independently of the Almighty? Do we not, even the best of us, find ourselves every day, almost in every thing, acting as if we had an all-sufficiency of might and power in ourselves, and as if our own arms were to bring us salvation? And in this case may not the Lord well say, "Behold man is become as one of us?" We are in a manner become insensible, that "in Him we live, move, and have our being," but act as if we had every thing in ourselves. In Him only we can live comfortably and usefully. Whatever we do in life that is great and is profitable to ourselves or others, we have all our strength and abilities for it, in every view, from Him. If we resist the devil, overcome the world, subdue the flesh, or live to God, we live in every sense in Him. In Him also we move; all the motions of the soul and body are from Him entirely every moment. Not one motion of any single part of the body can we for an instant command without his permission,—without his aid. Nor can there be in our minds, in the least degree, any spiritual motions of our thoughts, or any holy workings of our affections towards God, but what proceed every moment, in every degree, from Him. In Him we live, move, and have our being, both temporally and spiritually.

But in what heart dwells the practical belief of this? Are we not living, in this sense also, without God in the world? Where are they who arc practically sensible, that, without continued influences and aids from above, we have, the best of us, wisdom for no work, strength for no duty, success under no trial, and victory over no enemy? Are we not found making weak attempts for duties, fruitless struggles against temptations, till almost overcome; before we are made truly sensible of our own weakness, and apply to the Lord for strength? What wonder is it, if in this case we hear people complaining, that they cannot do this work, or overcome that temptation. If they could, would they not set up the idol man, and "sacrifice to their own net?" God is determined in every thing to bring man out of himself. So far therefore as we depend on ourselves, so far we are sure to be disappointed.

It is our pride and self-sufficiency, and not our weakness, which gives any inward or outward enemy the victory over us. In proportion as we are truly humble, God giveth effectual grace to help us in every time of need. If denying ourselves, our own schemes, contrivances, and our own strength, we stedfastly look to Him for deliverance under trials, difficulties, and temptations, we shall infallibly obtain effectual relief, and experience his grace alone to be sufficient for us. But if, on the contrary, we forsake the Lord, and confidently rely on ourselves, what wonder is it, if, falling like Peter, when in a similar frame of mind, we be wofully taught how weak we are. "I am ready," said Peter, "to follow thee, not only to prison, but to death; and though all should forsake thee, yet will not I."¹ This was talking at a very high rate indeed; and it was a language very unsuitable in the mouth of one who had been told, a little time before, that without Christ he "could do nothing." He was ready, it seems, and had every thing necessary in himself, to endure trials, enter dungeons, and face death in its most terrible forms. Yes, he had more strength than all the rest— "Though all should forsake thee, yet will not I." Surely he had forgotten what andwhohe was.^² Peter doubtless had, on many former occasions, stood up boldly in the face of Christ's enemies, preached the Gospel in his name with success wherever his Master had sent him—what! he fall, who had stood so long and done so much! he deny Christ, who had so often owned and confessed him before man—before enemies! But he forgot the hand that supported him, and the grace that strengthened him, otherwise he would have said, as on a former occasion, "Lord, save, or I perish." Pride blinded his eyes, so that he saw not the invisible hand that had hitherto kept him from falling. Secretly puffed up, he thought that there was no doubt of his acquitting himself well. But in proportion to his dependance on himself, was his dreadful fall: for in this case, as he would seek none, so he could receive no help from above to keep him from falling.

Whoever, like Peter, thinketh he standeth, let him, above all others, take heed lest he fall. The everlasting arms being in this case neglected, and he confiding in a bruised reed, a fall is the sure consequence. "Cursed be the man that trusteth in man"—in himself or in any other creature,—" and maketh flesh his arm; and whose heart departeth from the Lord." The issue and event of things will assuredly prove him to be cursed, and awfully convince him, that in departing from the Lord, he forsaketh his own safety, exposeth himself to every evil, and becomes a prey to every enemy. God is determined in every thing to bring man out of himself. As he is not to live to himself, neither is he to live upon himself; but to live to and upon God, that the comfort may be ours, and the glory entirely the Lord's.

VI. Are we not become as gods, when we take and keep to ourselves the praise and glory due to God only?

Every thing that is good, done in us or by us, every good thought, desire, word, or work, proceeds immediately from God; and to Him all the glory is due. But are our hearts freely disposed to render to God the things that are God's? Or are we not secretly prone to value and commend ourselves, as if we had done something? "They sacrifice to their own net," saith the Prophet, "and burn incense to their drag." Instead of seeing the hand of God in them, they ascribe their successes, victories, and prosperity to their own schemes and contrivances,—to their own diligence and power. But see the contrary spirit of unfeigned humility, conspicuously shining in the whole of St. Paul's conduct. Whatever good was found in him, or done by him, he ascribes the glory and praise of all to God, "the giver of every good and perfect gift." He styles himself "less than the least of all saints," and "the chief of sinners," no doubt feeling inwardly at the same time what he expressed. Though his whole life was one continued exertion in the Lord's service, though he laboured more abundantly than all the rest of the Apostles, yet the genuine language of his heart at all times was,—" By the grace of God I am what I am" — "not I, but the grace of God which was with me." Here we see him where he ought to be, as a creature and as a sinner— he is nothing, and God is all in all, and must have all the glory.

To make use of the Apostle's expressions is easy, but it is not so easy to feel what he felt, and to lie down in the same dust and ashes in which he lay. Often a great show of humility in speech and behaviour covers the rankest and most diabolical pride^³: but the veil is so thin, that its motions are easily seen by those who have their senses exercised to discern between good and evil. But how many deceive themselves in this matter, being unable or unwilling to distinguish between the shadow and the substance! Many think themselves most humble, when at the same time they are wholly devoid of the humble air and deportment of those who are guided and led to a behaviour becoming humility, by the vigor of a lowly spirit within; but are filled, it may be, with the glory of their own humility, and exalted to heaven with the high opinion of their self-abasement. Their humility is swelling, self-conceited, confident and assuming, without one spark of gratitude to God, or any disposition to give Him the glory.

The deceitfullness of the heart and the subtilty of Satan, in no one thing appears so great, as in the workings of this sin: nor have we in any thing more cause for continual watchfullness. Nothing is so subtle, so secret, so insinuating.^⁴ It often surprises us at an unexpected hour, and is in actual possession of us, before we are aware of his approach. It will take occasion to arise from every thing; it will feed on the ashes of other sins, and gain strength by the exercise of real grace and of true humility. And though nothing so effectually tends to mortify pride and bring us to our proper place, as creatures and as sinners, as a great degree of the Divine presence, and much communion with God, yet great temptations to pride do also hence arise. Though the experience of such favours effectually mortifies pride in one way, yet it affords an occasion to it in another. We are in danger of worshipping ourselves as saints, when we have denied ourselves as sinners: so apt are we to forget ourselves, and overlook our unworthiness, through the enjoyment of distinguishing blessings!

The circumstances and situation of the angels who fell, most directly tended to suppress pride in every shape; yet, though they had no principle of pride in them, their high honours and privileges wholly overset and eternally ruined them by this temptation. The Apostle Paul also, though, as we have seen, so eminent for humility, was not without great danger from this spiritual enemy. After his admission into the third heaven, where doubtless he had such glorious discoveries of the Divine majesty, as tended most effectually to make and keep him humble, yet even then he needed a "thorn in the flesh, lest through the abundance of revelations he should be exalted above measure."

Reflecting upon, and talking about, former experiences, without the grace of those experiences in exercise, is what pride would be continually engaged in, and is often the beginning of our ruin, and the first step towards our downfall. In this case God himself is out of sight; and the effects of his presence and power are only contemplated: and thus we are effectually turned from the Creator to the creature, and are as great idolaters, as if we worshipped stocks and stones. It is no greater idolatry to worship the Devil, than it is to worship an angel; nay, to be as gods to ourselves, when renewed by grace, is more abominable and detestably odious in the sight of God, than it was in our natural state of blindness and alienation from him; because our motives to humility must be clearer, more powerful and more numerous, and because we are returning to the place whence we were taken, in opposition to all the light, knowledge, undeserved goodness and mercy, which have been bestowed upon us.

To talk much about ourselves, of our own experiences and discoveries, though under pretence of giving glory to God, is a sure proof that we are as gods to ourselves, and that we would have others filled with admiration of the distinguishing favours we enjoy, and have them know what eminent saints we are. This was the very spirit of the Pharisee in the parable. In words he gave glory to God, for making him to differ, "God, I thank thee, that I am not as other men." He was not as other men; he was distinguished with divine favours, and was far more eminent in holiness and piety than all others. It is true, he acknowledges that God made him to differ; but then his mind dwells on the difference itself, till he is swollen bigger than all mankind put together. To ascribe all in words to the mere grace of God in Christ, in no degree prevents our thinking highly of our attainments and holiness; nor is it any proof that we are emptied of the pride and vanity of our natural minds.

Were we under the continual influence of an humble spirit, our attainments in religion would not be so apt to glitter in our own eyes; nor would we be so forward in admiring and talking about our own comeliness and beauty: but we should be more apt to consider ourselves as little children in grace, and our attainments to be those of babes in Christ; we should be daily ashamed of, and sorely lament, our great blindness and ignorance of God, our astonishing ingratitude, and the coldness of our love to him. Until we are brought to this state of true humility, taking shame to ourselves, and giving glory to God in and for every thing, we cannot possibly enjoy communion with God, and growth in grace cannot possibly take place. Real humility takes nothing to itself, but sin and shame; and it gives all the glory to God, who is the Giver of every good and perfect gift.

From what has been said, it appears that the spirit of pride and independence is eminently the work of the devil within our souls. It enters into the very essence of every other corruption, and is the life and soul of every other sin; and, till this is brought down and mortified, no work of God can be going on within, nor can any grace grow and thrive.^¹ In every single thought, desire, or action, that is not agreeable to God's mind and will, we are setting ourselves in opposition to and above God, as being gods to ourselves.

To destroy this spirit, is eminently the work of Christ, who came to destroy the works of the devil. Till this spirit be pulled down, the strong man armed is in his stronghold; and we are in open rebellion against heaven. The destruction of this is the life and strength of submission and obedience to God, of dependence on Him, and resignation to his will: and without its being destroyed, there can be neither obedience to the Law, nor submission to the Gospel; God can have no place in our hearts, nor will his ways meet with our approbation. To bring us to live on God, and to him, as his creatures, and to make us willing to be saved by him as sinners, are things that are indispensable: and we are no further living to God or saved, than we are thus truly humbled.

Accordingly every dispensation of God towards us, both of providence and grace, hath an immediate and direct tendency to bring man, in every view, out of himself, and to lay him in the dust. When we are froward and wilful, determined to have our own wills and our own ways, God has a thousand ways to make us know ourselves, and to convince us that he is God. He will cause troubles, crosses, and disappointments, to meet us every where and in every thing. If one light cross will not teach us to deny ourselves, he will double it in number and quantity, and will continue to chastise us, till we submit and acknowledge that he is God. And if the dispensations of providence have not this beneficial influence over us, that is, to bring us out of ourselves to God, they are worse than unprofitable and useless, they are a curse and not a blessing. God's gracious dealings with us, by his Spirit, have also the same effectual tendency and influence, to bring us down, to convert us, and to make us as little children. "The weapons of our warfare", saith the apostle, "are not carnal, but mighty through God to the pulling-down of strongholds, casting down imaginations and every high thought that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."

God by his providential dealings, brings us as creatures to live on his fullness and all-sufficiency as our Creator; and by the influence of his Spirit, by the way of grace, he brings us as sinners to accept of and live on the Saviour and the salvation he hath provided. There is not one single blessing of the gospel that can be received, but by a humble spirit: nor can we be partakers of the consolations of Christ, but in proportion as this spirit prevails. That we may receive strong consolation, and that Christ may be to us all in all, "every high" thing must be cast down, and every thought must be brought into captivity to the obedience of Christ. And when the gospel is made to us the power of God unto salvation, herein does its power most eminently show itself, to the everlasting glory of the Saviour, and to our own growth in true holiness, peace, and joy.

2. HUMILITY.

"Who maketh thee to differ from another?"—1 cor. iv. 7.

In all the works of God, order, beauty, and proportion, are evidently to be seen; and every particular part contributes to the beauty of the whole. This is remarkable in the human frame, as well as in every object which we behold. The different parts are beautifully ordered, connected, and proportioned. The new man in Christ is no less perfect and beautiful. A Christian is not a monster in form: but all his component parts have their being and growth together; they are beautifully connected and proportioned. Like the different members of the same body, all the graces of the spirit are connected with the head, that is, Christ;—receive their supplies from him; grow together; and gain strength in an equal degree. It is true, one grace may be called forth into exercise more than another, and thereby gain more strength; yet all the other graces are influenced by it, and grow in some proportion to it. No one grace grows alone.

For instance, the grace of knowledge, (not the gift) cannot but influence our faith and love, our humility and repentance, our patience and meekness, &c. If it be the grace and fruit of the Spirit, all the other graces will be influenced by it, and bear some proportion in their growth. In like manner, all those graces which more immediately act towards God in Christ, will he accompanied with those corresponding graces which influence our conduct towards mankind. As our love to God is, so is our love to man. If we are humble before God, we are humble also in our outward conduct towards our fellow-creatures. If we are thoroughly sensible, that we have nothing but what we daily receive, our conduct towards those from whom God by superior gifts hath distinguished us, will be suitable to this sense of our poverty. It is in vain to pretend, that we are duly humbled before God, and that we are sensible of our poverty, if our conduct towards man is proud and assuming.

This is the subject to be now particularly handled, that is, that true humility and a genuine sense of our poverty before God, will effectually influence our conduct towards all our fellow-creatures,—and that the one, as it is the effect of the other, so it proves its truth and reality.

If we truly believe, that we do receive every thing good from God, we cannot glory, as if we did not receive it. In proportion as we believe this, we cannot glory in ourselves, in any respect, but in God only, the giver of every good and perfect gift. Have we grace? We have received it. Do we believe this? Then we cannot glory against those who have it not: but our conduct towards them will be full of modesty and humility, of pity and compassion* Are we eminently distinguished by gifts useful and ornamental? Are those gifts and our labours abundantly blessed? All these are from God: but do we believe this? If so, we shall not despise those who have them not; hut we shall with all humility and industry employ them for the glory of God, and for the good of others. If we believe that we have received every thing from God, we shall not find it possible to take any thing to ourselves but shame; for there is nothing that we can call our own but sin. As to our understanding, all that is in it which is ours is its darkness; and in our hearts, all that belongs to us is their ungodliness and deceit; and if our hands and tongues have done any good, God has so employed them. All the light that is in our minds, whether it be the gift or the grace of knowledge, is from the Father of lights; and all that is good in our hearts, cometh down from above. There is nothing which is our own, but sin and shame: and if we glory in ourselves, we must glory in our shame.

That we may better know ourselves, and know the spirit we are of, I shall endeavour to throw some light on the subject, by contrasting the different workings of pride and humility, as they show themselves in divine things. These two principles influence the mind to think differently, the tongue to speak differently, and the whole man to act differently. They are exactly opposite to each other in all their workings.

I. They think differently.

Pride is apt to think ill of others; but humility leads a man to think ill of himself. While pride is observing the defects of others, their coldness and deadness, their ignorance and weakness, and is ready to condemn them without mercy; humility has work enough at home; is most jealous of itself, and most suspicious of the deceit of the heart which it occupies. The man who has it knoweth that in him dwelleth no good thing. He sees sin so prevalent, and has so much to do to watch against all its motions, that he cannot at the same time attend much to others. His complaints are against himself; and with sincere grief he laments his own coldness and deadness, his great unfruitfalness and slow progress in the divine life. He is ready to think others better than himself, and is willing to hope, that there is no one so barren and so devoid of love and gratitude as himself. Humility makes a man to see the good of others, and the evil that is in himself; and whilst he aggravates his own sins and his own deficiences, he sets forth what is good in others to the best advantage.

If duty calls the truly humble man to mark and reprove sin in any of his brethren, he does it with humility, and restores him that is taken in a fault, in the spirit of meekness. With what humility and gentleness did our Saviour reprove his disciples, when they showed such coldness towards him in his hour of distress? "What! could ye not watch with me one hour? The spirit is willing, but the flesh is weak "—making an apology for them at the same time that he reproved them. In proportion as the mind which was in Christ is in us, our conduct will be the same. But the heart is best known by the fruits it produces, let us therefore,

II. Attend to the different language of pride and humility. The language of pride is severe; but that of humi

lity is compassionate. The one is bitter; the other is mild and gentle. The one is contemptuous; the other is loving. Pride speaks of the sins of others,—the enmity of some, the formality of others, and the delusions of the third; and speaks of them with bitterness and contempt, and it may be, with ridicule: but humility speaks, if it must speak at all, with compassion and godly sorrow, and with fervent prayer for them,—well knowing, that if there be any difference between him and the vilest sinner on earth, it was grace that made it. The truly humble, in all he says and does, puts on "the bowels of mercies, kindness, humbleness of mind, meekness, long-suffering." As humility prevails, bitterness and wrath, anger and evil-speaking, with all malice, will be rooted out; and the opposite graces of love, kindness and pity to all mankind, will govern the mind and guide the tongue.

In speaking of the enmity, opposition, and persecution of the world, spiritual pride is apt to enlarge a little, to speak often and dwell much on the subject. in a revengeful and contemptuous spirit, "reviling again." But true humility is the spirit of Christ, "who, when he was reviled, reviled not again; when he suffered, threatened not, but committed himself to him who judgeth righteously." He conquered enmity with love, pride with humility, persecution with prayer, and all contemptuous treatment with— "Father, forgive them, for they know not what they do." It was the meekness of the lamb, and not the rage of the lion, that triumphed over all the rage and malice of men and devils. The Apostles of the Lamb fought also with the same weapons. "Being reviled, we bless;" saith Paul, "being defamed, we intreat; being persecuted, we suffer it". Intent on their Master's business, they passed by unnoticed the injurious treatment they met with. By meekness and patient continuance in well-doing, their enemies were disarmed and vanquished; and the honour and interest of the gospel were greatly promoted. Indeed nothing so highly adorns the gospel, and so effectually brings down God from heaven in behalf of his people, as this spirit of meekness and patience under sufferings. "God will cause judgment to be heard from heaven; the earth shall fear and be still: and God will arise to judgment, to save all the meek of the earth." When Aaron and Miriam, stirred up by envy, opposed Moses the servant of God; it is particularly observed of him at the time, that "he was meek above all men on the face of the earth;" doubtless because he then gave an eminent proof of his meekness; and God as eminently appeared in his vindication.

Christian fortitude does not consist in vehement passions and bitter invectives; but in steadily maintaining calmness, meekness, and benevolence of mind, in the midst of all the rage and tumult of the world: and it most eminently distinguishes itself in opposing and suppressing our spiritual and most dangerous enemies within, when occasions offer themselves from without, to stir up their natural fury, and give them some hopes of success. Many a self-confident professor, under the influence of pride, may, without any fear, expose himself to the enmity of the world: for by thus losing the favour of the world, he knows that be will be more powerfully recommended to those of "is own party and persuasion. But Christian fortitude, guided by humility, operates universally against all difficulties—against the smiles of friends as well as against the frowns of enemies. A single eye to God guides him in all, regardless of consequences on the one hand and on the other. The contempt of friends is far more difficult to be borne, than the hatred of the bitterest enemies. And the duty which calls us to this trial of being neglected by our friends, of being despised and disregarded by our party, is a more convincing proof of our faithfullness to Christ, than our forwardness in exposing ourselves to the reproach of opposers.

When I have heard some talking of the persecutions they had met with, and the difficulties they had to pass through, with malignity of spirit and with contemptuous triumph, I have been often much grieved, and thought that such language ill suited the humble servants of a humble Master, and savoured too much of Jehu's spirit, when he said to Jehonadab,—"Come with me, and see my zeal for the Lord". A true Christian zeal is the most humble, mild, and benevolent temper, that can influence the hearts of men or angels. It is the fervour of Divine love; and "love is kind; vaunteth not itself; is not puffed up; is not easily provoked, but bears all things." Bitterness and wrath against any persons, even against avowed enemies, are as different from Christian zeal, as darkness is from light. Love and humility enter into the very essence of it; and the more any one is influenced by it, the more loving, mild, and benevolent he is both towards the evil and the good. Its force is directed, not against persons but things, not against sinners, but against sin dwelling in them. It opposes sin principally in the heart where it exists, and, in the nest place, sin universally, wherever it is found. The primitive Christians contended earnestly for the faith—but how? Not by the shedding of the blood of others, but by shedding their own blood. Those who bear all things with the greatest meekness and patience, contend most successfully for the faith, and make the noblest stand in time of persecution. Revenge is sweet and gratifying to the old man, and is the natural and immediate offspring of unmortified pride. But not to resist evil, not to avenge ourselves, but rather to give place to wrath, and to commit ourselves cheerfully to God, the sovereign ruler of all things—this is what nothing but grace can teach us; and is always the inseparable effect of true humility, according to the degree in which it prevails in the heart.

The truly humble, always suspicious of himself, improves even by the reproaches of his enemies. He seriously examines whether there is too much foundation for such accusations,—whether in a careless and slothful frame of mind, he hath not been too remiss in watching against sin in all its motions. In every thing, he who is poor in spirit and contrite in heart, trembling at God's word, seeks and finds ample cause for self-abasement, shame, and godly sorrow, well knowing, that he has all evil in himself to suspect and to he ashamed of, and that he has nothing good but what he daily receives. How can he then glory, as if he had not received it? But the spiritually proud learns wisdom by nothing. The reproofs of friends and the reproaches of enemies have no good effect upon him. He swells; grows more assuming and confident: and instead of suspecting himself of having done wrong, he is ever apt to run into greater lengths in those very things for which he is blamed. Being without a real conviction of the evil within him, he never suspects himself; and not practically believing that whatever good he possesses he has received, he glories, as if be had not received it.

III. In the whole of the outward conduct there is an evident difference between spiritual pride and true gospel humility.

This shall be instanced only in one particular. Pride shows itself by a certain irreverent, self-confident boldness in approaching God, and also in the outward demeanour towards man. Humility, on the contrary, shows godly fear and reverence towards the Almighty, and due deference and respect towards man. Though we "have access with boldness to the throne of grace through the blood of sprinkling," yet this free access ought to be, and always is, accompanied, in the truly humble, with holy reverence and godly fear. The ineffable glory of the Divine Majesty fills saints and angels in heaven with self-annihilation, profound awe and reverence. Though fully satisfied of his favour towards them, and of their love to him, yet the glory and majesty of his infinite and inconceivable perfections eternally fill them with such humility, adoration, and reverence, as bear some proportion to their infinite distance from him. If these be the dispositions, and if this be the conduct of the holy inhabitants of heaven, it is evident, that those, who are vessels of mercy in the Lord's hands, preparing for the same place, must have something of the same spirit in them. Though "perfect love casteth out fear"—the fear of coming to God as a reconciled Father in Christ, and of walking in communion with him as such, yet this love rather augments than destroys the holy fear of God's divine majesty. Not only the submission of a creature, but also the becoming humility of a pardoned sinner, even in heaven, will bear proportion to all other graces in glorified saints. There will be in this respect an eternal difference between saints and angels. Saints jn heaven never forget that they were once sinners, though the remembrance of this be entirely free from pain or fear; yea rather accompanied with deep humility, which sweetly enlivens all their praise and joy. But while on earth, our fear of God cannot be such as if we were already perfect, and fully delivered from all the effects of sin: but it is such an apprehension of God's glorious majesty, as constrains us to be highly jealous of his glory, and humbly fearful of every indication of his displeasure, as in times past we have offended him—and lest in future we should offend him. It therefore becomes the holiest man on earth, "to serve the Lord with fear, and to rejoice before him with trembling."

By frequent free access to God in Christ, this holy reverence is in danger of wearing off: and spiritual pride will creep in secretly, unless our hearts be, as it were, in our hands, and our eyes be continually upon them, watching all their motions. This may be, and is often the case with the true Christian himself; but this never fails to be the case with those who have the scheme of the gospel in their heads, unaccompanied with corresponding impressions on their hearts. This wicked generation^¹, having hearts unbroken, and spirits unhumbled, in general neither fear God nor honour man: to whom the caution of Solomon would at no time be unsuitable, "Be not rash with thy mouth, and let not thy heart be hasty, to utter any thing before God; for God is in heaven, and thou upon earth," If they saw the vast distance between God and them, the very thought of irreverence would make them tremble with horror and confusion. When we are taught to pray to God as our Father, we are at the same time taught to address him as our Father who is “in heaven”,—high above all, commanding reverence and humility, fear and obedience from the whole universe.

With this irreverence before God, is always connected a bold and an assuming carriage towards man. Such men in every respect "glory as if they had not received." A spirit, truly humbled before God, will infallibly show itself in a conduct towards man that is humble and unassuming: and when it does not so, it is only pretended. If therefore our pretensions to humility before God be unaccompanied with a suitable behaviour towards one another, they are wholly vain. If we are still stubborn inferiors, haughty superiors, and self-willed equals, it is evident that our proud hearts have never been truly humbled, and that all our religion is of no value. True humility is known by its fruits. A servant of Christ, however highly distinguished by gifts and graces, thinks very humbly of himself, and deeply feels what he expresses, when he says, "I am nothing." And when a man truly says this, he will naturally esteem others better than himself, and consequently will not despise a weak brother. He is one who "vaunteth not himself, doth not behave himself unseemly, but is apt to prefer others in honour".

See how humble Abraham honoured the children of Heth, whom he yet knew to be far from God and accursed. "Abraham stood up, and bowed to the people of the land". See how humble Jacob, in a heavenly frame of mind, honoured profane Esau, a false and persecuting brother. "Jacob bowed himself to the ground seven times, until he came near to his brother." He called him Lord, and commanded his whole family to honour him in the same manner. "Lord", said David, "my heart is not haughty, nor mine eyes lofty; neither do I exercise myself in matters too high for me." Is not true humility still the same? Is not an high look, and a proud heart, as great a sin now as in former days? Did Christ humble himself to make us proud? or are we not rather to learn of him, who was meek and lowly?

But see spiritual pride in its effects. Haughty and assuming, it little regards any honour, or deference, due to superiors in rank, fortune, natural gifts, or spiritual attainments. That amiable fear and modesty in inferiors towards superiors, is wholly laid aside, The Scripture rule is, "that others should behold our chaste conversation, coupled with fear." And there sobriety, sober and humble thoughts of ourselves, and shamefacedness, are particularly recommended. In every thing, and towards all, our deportment ought to be that of the humble disciples of a humble master. But the young in years, and younger in grace, influenced by spiritual pride, will be forward and busy; opening wide the mouth in every matter, without fear; and often giving ready decisions on points on which those who have three times their age, knowledge, and humility, perhaps very justly and modestly entertain doubts. Always forward and assuming, they speak with decisive authority, treat the sober judgment of others with contempt, and expect that their determinations should be implicitly received and acquiesced in. While the truly humble looks to every one for assistance, the spiritually proud, instead of showing the humble deportment of a disciple who wants instruction, is swift to speak, and slow to hear, as if every body wanted his teaching. Whatever deference is paid to him, he looks upon all as his undoubted right: and those who acknowledge not his merits, he treats as weak and ignorant fools. I cannot forbear inserting here an excellent passage on the matter in hand from the pious Baxter.

'Art thou a man of worth in thine own eyes, and very tender of thy esteem with others? Art thou one that much values! the applause of the people, feelest thy heart tickled with delight when thou nearest of thy great esteem among them, and much dejected when thou hearest men slight thee? Dost thou love those best who most highly honour thee, and doth thy heart bear a grudge at those that thou thinkest to undervalue thee, and entertain mean thoughts of thee, though they be otherwise men of godliness and honesty? Art thou one that needs have thy humours fulfilled, and thy judgment must be a rule to the judgment of others, and thy word a law to all about thee? Art thou ready to quarrel with every man that lets fall a word in derogation from thy honour? Are thy passions kindled, if thy word or will be crossed? Art thou ready to judge humility to be sordid meanness or bareness, knowest not how to submit, and wilt not be brought to shame thyself by humble confession, when thou hast sinned against God, or injured thy brother? Art thou one that honourest the godly that are rich, and thinkest thyself somebody, if they value and own thee, but lookest strangely at the godly poor, and art almost ashamed to be their companion? Art thou one that canst not serve God in a low, as well as in a high place, and thinkest thyself fittest for offices and honours, and lovest God's service when it stands with preferment? Hast thou thine eye and thy speech much on thy own deservings, and are thy boastings restrained more by wit than by humility? Dost thou delight in opportunities of setting forth thy parts, and lovest to have thy name made public to the world, and wouldest fain leave some monument of thy worth, that posterity may admire thee, when thou art dead and gone? Hast thou witty circumlocutions to commend thyself, while thou seemest to debase thyself, and deny thy worth? Dost thou desire to have all men's eyes upon thee, saying, "This is he,"—is the

end of thy studies and learning, of thy labours and duties, of seeking degrees, titles, and places, that thou mayest be taken for somebody abroad in the world? Art thou unacquainted with the deceitfullness and wickedness of thy heart, or knowest thyself to be vile only by reading and by hearsay, and not by experience and feeling of thy vileness? Art thou readier to defend thyself, and maintain thy own innocency, than to accuse thyself, and confess thy fault? Canst thou hardly bear a close reproof, and dost digest plain dealings with difficulty and distaste? Art thou readier in thy discourse to teach than to learn,—to dictate to others than to hearken to their instructions? Art thou bold and confident of thine own opinions, and little suspicions of the weakness of thy understanding, and a slighter of the judgment of all that are against thee? Is thy spirit more disposed to command and govern, than to obey and be ruled by others? Art thou ready to censure the doctrines of teachers, the actions of thy rulers, and the persons of thy brethren, and to think, that if thou wert a judge, thou wouldest be more just, or if thou wert a minister, thou wouldest be more faithful in doctrine, and more faithful in overseeing, or if thou hadst had the management of other men's business, thou wouldest have carried it more wisely and honestly? If these symptoms be undeniably in thy heart, beyond doubt thou art a proud person; pride hath seized on thy heart, which is the principal fort. There is too much of hell abiding in thee, for thee to have any acquaintance with heaven: thy soul is too much like the Devil, for thee to have any familiarity with God'.—saints' rest. p. 609.

I shall now conclude, with a caution to those whose situation lays them open more particularly to Satan's temptation, and the workings of corruption in this way;—I mean, those who by their gifts and usefullness have the preeminence in the church of God.

It is not easy to have the preeminence, and at the same time not to be like Diotrephes, who loved to have it among his brethren. It is right and proper that they should have the preeminence, whose qualifications entitle them to it; but for them to love to have it, is sinful and abominable in the sight of a jealous God. However justly they may be exalted and highly esteemed, yet what they should love, is to be the servants of all, because they are better qualified to minister, than those who have not their gifts. Whatever qualifications, by gifts and endowments, God bestows on any, they are all those of servants; that is, they ought, as servants, to serve with him. But how difficult it is for those, who carry within a proud and devilish nature, to keep their place in this respect. The old man will be ever showing himself off with the ornaments of the Holy Spirit; he would willingly borrow plumes from heaven to gratify his pride. "Dathan and Abiram were famous in the congregation," they were men of eminence for their gifts and usefullness; but they loved to have the preeminence, strove against Moses and Aaron, yea, saith the word, "strove against the Lord." They gloried, as if they had not received; and their pride hurled them down into hell.

What shall we say of Moses himself? That eminent servant of God, meek above all men on the face of the earth, fell by this very sin at the waters of strife, and was excluded on account of it, from the promised land. He had zeal for God; but his own passions were mingled with his zeal, and he spoke unadvisedly with his lips. "Hear now ye rebels," said he. It is true, they were rebels; but his words breathe strongly of bitterness and impatience. He assumed also to himself too much,— "Must we fetch water out of this rock?" We!—what! is the Lord laid aside? Is He not wanted? Was it you, or the Lord, that divided the sea, and opened the rock on a former occasion? It seems at least to me, that his eye was not so directly to the Lord, as in his former difficulties. He considered their rebellion before, as principally against the Lord; but here self seems to creep in, both in his reproof, and in performing the miracle. Let the punishment of Moses make us tremble, lest we fall into a similar provoking sin. Moses, so holy, so humble, so meek, fell by it. "Let him therefore that thinketh he standeth, take heed lest he fall." Should we not tremble, when we hear that God punished his faithful servant Moses, with whom he spoke face to face, and to whom he had in a peculiar manner revealed his glory? His temptations to this sin were in various ways strong; his provocation at the time was by no means small; and yet all did not excuse him. God is above all things jealous of his glory.

When all opposition and every other temptation fail, the Devil is in this often successful against the servants of God. Satan never bid fairer for victory over Barnabas and Paul, than when, after their very successful preaching of the gospel, and confirming it by signs and wonders, he stirred up the people at Lystra to worship them as gods. It was perhaps the boldest attack that Satan ever made on the apostles.

The temptation had every thing in its favour. There was all the food to nourish pride which it could desire. Paul had but just before cured, by one word, a lame impotent man, and had for some time past been eminently successful in converting many, both Jews and Gentiles. Satan also might easily transform himself into an angel of light, and persuade them, that this good opinion, which the people entertained of them, if promoted, might be exceedingly useful in gaining converts to their doctrine. But the Lord signally kept them in the hour of temptation, and made them more than conquerors over this enemy. "We are men of like passions with yourselves". Thus is the triumph proclaimed.

To conclude,—He who judgeth rightly of himself, measures every day his religion by his humility, and measures his humility by the degree of influence it has on the mind, in enduing it with those mild, benevolent, and heavenly tempers, which suit a miserable sinner, who lives by the patience and mercy of God, and in adorning the whole outward man with that amiable, humble, and courteous deportment, which becomes one, who can glory in no good thing, as if he had not received it. May the Lord make and keep us humble.

3. THE OPERATIONS OF THE HOLY SPIRIT.

the salvation of fallen man is wholly, from beginning to end, the work of God. The Father, Son, and Spirit have jointly engaged in covenant, and by promises, to accomplish this stupendous work. In this gracious engagement there could have been no other motive but divine love, ascribed peculiarly to the Father, though not to the exclusion of the Son and Spirit. The love of each person is the love of the divine nature common to each; it must therefore be the same in each. The Father "so loved the world, that he gave his only-begotten Son." The Son loved us, and gave himself for us. And the apostle beseeches the Romans, that "for the love of the Spirit, they would strive together with him." This free love engaged them in their respective undertakings,—the Father to elect, the Son to redeem, and the Spirit to sanctify the redeemed. But this love is particularly ascribed to the Father, because as he is in all things the first mover, so also in redemption. The salvation of man, and all the blessings it includes, proceed from the love of the Father, through the grace of the Son, and by the operations of the Spirit. The Spirit graciously reveals and applies the love of the Father, and the grace of the Son, which otherwise would never have profited us, any more than light can profit a blind man, or food a dead man: we have no eyes to see the one, nor appetite to feed on the other.

The Spirit is promised as the gift of the Father and of the Son: he therefore voluntarily cometh in the name and by the authority of both. The same love which influenced the Son, when he "took upon him the form of a servant, and became obedient even unto death," influences the Spirit in his condescension and undertaking as a Comforter and Sanctifier. He is infinitely free in all his operations. Our unworthiness has no more influence on him in what he does, than it had on Christ's coming to redeem the world. Christ died for the ungodly: and the Holy Spirit conies to, abides with, and sanctifies the ungodly. He comes into the heart, when it is nothing but filth, a hellish scene of all abominations and iniquities, a horrid darkness, a miserable confusion, like the world in its chaotic state. He so loves his people committed to him, that he abides and dwells with them for ever, acting with authority and power, according to his own pleasure, as their various circumstances may require. He prepares and strengthens them for every event, reveals to them what they must needs know, in the time and way most fit, inclines their hearts in the way and degree he pleases, and controls all their inward enemies.

As Christ is head over all things to the church in the outward world, ordering and directing all things, in the way most conducive to his own glory and to the real good of his people; so the Holy Spirit dwells in them, putting forth the exceeding greatness of his power in renewing, supporting, comforting, and restoring righteousness, joy, and peace. Every avenue of the soul, every one of its faculties is under his eye and over-ruling control. Every rebel within, every worldly and sensual lust, and every filthiness of the spirit, he observes, restrains, and gradually subdues. He brings these by various means out of their lurking places, strips them of their false appearances, and exposes them to view in all their guilt and deformity. The Spirit's work shall now be considered; as the work of Him who leads us into all truth, particularly respecting ourselves and God,—of Him who convinces of sin and of righteousness.

I. The Spirit convinceth of sin.

"When the Spirit is come," saith our Saviour, "he will reprove the world of sin". Sin is already in the world, but the world sees it not. "Every imagination of the thoughts of our hearts is only evil continually." As every imagination, and every thought is only evil, there is nothing within us, by which evil can be discovered and condemned; for it will neither discover nor condemn itself. It is light only that can discover the hidden things of darkness; but within us, in our natural state, there is no light. We are "darkness", and we "sit" in darkness, contented and satisfied with the state in which we are; we see not the evil of it, nor seek any deliverance out of it. There are indeed, as to most, some gleams of natural light remaining in the conscience, which may be strengthened and improved by education, instruction, and example; but at best they are but faint, and the knowledge they convey, is merely intellectual, floating in the head, vague, uncertain, and unaffecting; the heart continuing still as dark and unknown as ever. This light never did nor can discover sin to be sin, - to be what it really is, "exceeding sinful." Both the discovery it makes of sin, and the sentence it passes on it, are unfruitful and useless: it neither truly humbles us on its account, nor causes us to flee from it. It may make us fearful and uneasy; but it will not make us repent and turn from it to the living God. But when the Spirit enters the heart, with the glass of the law, as it were, in his hand, and shows sin in this glass, then we see it to be sin; to be "exceeding sinful;" far beyond all imagination sinful, so that the mind is overwhelmed with the vastness of its guilt.

Sin is in general within us without the law. So the apostle saith, "I was alive without the law once;" that is, he was alive in sin and self-confidence, without any spiritual knowledge of or attention to the law, which condemns it. But the law may also be with us—in our hands and in our heads; and we yet, not knowing its extent and spirituality, continue ignorant of the true nature of sin. It is holding a glass before us in the dark, which cannot discover our wrinkles and deformities, We may fancy, because we see none, that we have none. The truth is, we have no light to see our true figure. But when we view ourselves in the glass of the law by the light of the Spirit, then we see what we are, how corrupt and deformed; we then see sin to be sin, that it is exceeding sinful. "When the commandment thus comes, and sin is beheld by the light of the Spirit, then sin revives, appears in a far different light to our mind; and we feel it by its power working, and by the authority of the law condemning; for the strength of sin is the law. Not some gross outward sins only are discovered, but the Spirit enters the deepest recesses of the heart with the law, as it were, in his hand; he goes from chamber to chamber, searches every corner, discovers, tries and condemns secret lusts and spiritual filthiness, totally unknown and unthought of before. And as these secret lusts are discovered and condemned, the curse due to each is awfully pronounced, with divine authority, in the name of the eternal God. And as our sins are thus gradually discovered, and brought to light, as to their number, nature, and guilt, the soul sees condemnation still enlarging before it, the curses of the law sound louder and more terrible, and the scene becomes exceedingly dreadful: every sin appears far greater than was ever before thought of, and their number becomes infinitely increased. The individual would willingly turn his eyes from such wretchedness, would extinguish the light which discovers it, or would by some means take a brighter view of these dreadful objects: but all he can do is fruitless. He would forget his sins; but he cannot. He would excuse and palliate his offences, or seek some goodness to balance them; but this also is impossible. The law comes still more home; and light, clearer and brighter, shines upon the mind, discovering and condemning every evil thought, every sinful imagination. He may and will resist these convictions; "for the flesh lusteth against the Spirit"; but it will be "hard to kick against the pricks," when the Spirit worketh effectually, making known the exceeding greatness of his power in lightening the understanding to see the exceeding sinfullness of sin.

When the Spirit thus worketh, what discoveries does He make! What infinite guilt does He show to be in every spot and stain of sin! With what horror and amazement does the awakened sinner view his own pride, seeing it as comprehending all the atheism and enmity against God, which actuate the inhabitants of hell! Envy, malice, and revenge, the natural offspring of pride, he now sees to be the very tempera and dispositions of the Devil himself. He now sees and feels the force of the command—"Thou shall not covet; " and by it lust is made known to him in all its greatness and guilt. His careless neglect and disregard of God, in what light does he view it! To live without thoughts of God, the Spirit within us condemns as practical atheism; and to think of him at all without the profoundest reverence and the deepest humility, without supreme love and submission, appears not much better. When the Spirit shows sin to be sin, every frame of mind unsuitable to the divine majesty and purity is exceedingly felt and lamented: shame, sorrow, and indignation, the deepest self-abasement and abhorrence, weigh down the soul, and humble it to the dust. Yes, there is a sort of infinity in the abasement of the soul, when the Spirit shows sin to be sin; he would still be more humble, and sink, were it possible, still deeper; he grieves, because he cannot grieve more; he abhors himself, because he cannot be still more detestable in his own sight. He sees an infinity of evil in sin, which he cannot fully comprehend, any more than he can the holiness of the law, or the greatness of God, against whom it is committed. He would therefore that his sorrow, humility, and self-abasement, should bear some proportion to it.

This is not a frame of mind which is only once known, when the sinner is first awakened; but is in an increasing degree his frame of mind, as he grows in holiness, joy, and peace in the Holy Ghost. So far is it from being inconsistent with his comforts, it heightens his joys, sweetens his consolations, and effectually promotes holiness. Without this, all fancied joy and peace is a delusion; and all imagined holiness has no existence but in the pride and darkness of our own deceived hearts. This is the only frame of mind that can fit us to receive blessings from Christ, and to walk humbly with him, who "filleth the hungry with good things, but sendeth the rich empty away", who "giveth grace to the humble, but seeth the proud afar off". This conviction of sin is, whilst in this world, for ever deeper, clearer, and more abiding, as the believer enjoys nearer communion with God, and grows in faith, love, and peace. And without the continual communion of the Spirit, thus with us, walking humbly with God is impossible.

II. The Spirit reveals Christ in the fullness of his merits, and the sufficiency of his grace.

"He shall glorify me," saith Christ, "for he shall receive of mine, and show it unto you". "All things that the Father hath are mine; therefore said I, that he shall take of mine, and show it unto you." Those things which the Father's love hath prepared, and which Christ by his condescension and death hath procured, the Spirit receiveth, taketh and shows unto us. He first shows unto us our own things, our sins: "he bringeth to light the hidden things of darkness, and maketh manifest the counsels of the heart." Then he taketh the things of God and of Christ, and shows them to us in all their glory and excellency, and enables us by faith to receive them. The Scriptures are express on the point, that without the Spirit we can neither know nor receive the things of God,—no more know them than we can know each others' thoughts without communicating them. " For no man," saith the apostle, "knoweth the things of a man, save the spirit of a man which is in him: even so the things of God knoweth no man, but the Spirit of God." Even when they are proposed to us, and we have an intellectual knowledge of them, they cannot be received; but they will ever be foolishness to us, till the Spirit shows them in their own glory and true light, and opens the heart to receive them. "The natural man," as the apostle declares, "receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned." The things of the Father and of the Son are here called the things of the Spirit, because he takes of them, shows them to us, and enables us in his light spiritually to discern them.

This points out to us the way and means by which the Spirit comforts and sanctifies his people: he leads them into a clearer knowledge and into a more stedfast belief of the eternal love of the Father, and of the fullness and ability of Christ to save: the things of the Father and of the Son he taketh and shows unto us. The Spirit searcheth all things, yea the deep things of God. The whole mind and will of the Father he thoroughly knoweth and fully comprehendeth. And when we have received the Spirit, which is of God, then we know the things that are freely given us of God, for the Spirit revealeth them. He revealeth them as originally the things of the Father; but he taketh them as they are the things of Christ also, and shows them as coming to us in no other way but through him. He leads us to the source of all spiritual blessings, divine love; and gives also a clear view of the channel through which they are conveyed to us— the atonement and righteousness of Christ. Thus he teacheth us all things, "as the truth is in Jesus". He shows pardon, reconciliation, and grace, as they are in Jesus. These are the things of Christ which he takes; and he shows and teaches them as they are in Him, in all their infinite fullness and glory. By his light we see the glory of the only-begotten of the Father, are enabled to believe that Jesus is the Son of God; and he shows grace and truth—the things of Jesus as they dwell in him, in fullness great and equal to the dignity of the Person in whom they dwell. Hence it is, that "no man can say that Jesus is the Lord, but by the Holy Ghost". None can behold his glory as the only-begotten of the Father, but in this divine light; and without a spiritual apprehension of the dignity of his person, the fullness of grace add truth dwelling in him must be for ever unknown.

Thus the believer has a regular and complete view of divine things, given him as they are revealed in Scripture. There is no deficiency in any material part, no disorder, no confusion, but a beautiful connexion and regularity. He sees them in their source, in the channel through which they are conveyed, in their dependence and influence. And when the Spirit thus shows them, they are sure to have the desired effect, and carry full conviction to the mind. It is the demonstration of the Spirit and of power; it is, as if the sun shone at midnight with meridian splendour. The objects before unseen become visible as they are, in all their glory. We clearly and distinctly see what before we could only feel after in darkness. And together with this divine light, life and power are communicated to revive, comfort, and fructify the dead and barren soul. There is "the demonstration of the Spirit and power:" so that what we see clearly, we feel effectually working with the power of the divinity. When the Spirit shows the love of the Father, and sheds it abroad in the before unbelieving and disconsolate heart, it is with such clearness and power, that all the sense of sin, guilt, and unworthiness, and the clear view of the just vengeance due to sin, shall not be able to raise a doubt within us. By the clear evidence of the Father's love and good-will, he bears witness with our spirit, that we are the children of God, so that we are able to cry out, "Abba, Father". In this case, sin and Satan, pleading against us, are overpowered, and conscience and the law are silenced, being satisfied.

Similar also is the view which the Spirit gives of the person, righteousness, and grace of Christ. The person of Christ, though before "without form or comeliness," is now altogether lovely. The believer sees him to be such a Saviour as he wants, one of infinite dignity, majesty, and power. He sees the obedience unto death of such a dignified person, forming a divine righteousness, perfect and consummate, amply sufficient to justify the most guilty, and deliver from condemnation those obnoxious to ruin. On it he rests with confidence, being fully persuaded of the Saviour's ability to keep that which is committed to him, and to save to the uttermost. The fullness of grace also, that is in him to sanctify and support the soul, in opposition to every inward corruption and outward temptation, appears to partake of the infinity of Christ himself; a source that cannot be exhausted; an ocean that knows no bounds. These things of Jesus, when thus showed, and thus seen in the light of the Spirit, effectually comfort the soul. Though the burden of sin and guilt was before intolerable,—though innumerable evils had compassed him about, and his iniquities had taken such hold of him, that he was not able to look up, and his heart failed him; the things of Jesus, thus seen, bring him effectual relief, so that he is surprised and astonished at so unexpected, so suitable, and so full a deliverance. The gloom of despair and the cloud of God's wrath, disappear: and he has "beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness".

Thus the Spirit is with us as our comforter and advocate, pleading within us, with divine light and energy, our cause; answering every demand of the law, and every accusation of a guilty conscience, of sin, and of Satan; he takes of the things of Jesus, and shows them to us. Until this is the case, we have nothing but our own things to produce and oppose to these bold and forcible accusations. No marvel then if they are never silenced, and we can obtain no comfort: for our own things only strengthen and confirm still more the accusations laid against us, and effectually with the things of Jesus: but alas! they cannot show them to us, they cannot cause them to shine in their glory in our hearts, any more than they can cause the sun to shine at midnight. But when the Spirit shows them and bears witness with our spirit, the dispute is at once at an end; peace is restored, and joy in the Holy Ghost abounds. And when the things of Christ are thus by the Spirit shown to us, and he by them pleads our cause against all accusers, to secure to believers their actual interest in them, and the sure accomplishment of all the promises, he seals them to the day of redemption. They are sealed now,— "whereby," says the Apostle, "ye are sealed," Eph. iv. 30. The things of Christ, the blessings of pardon, reconciliation, and grace, are made sure and certain to them in particular, the free grant of them having the seal of heaven annexed to it. And they are sealed also "to the day of redemption"; whereby the promises and blessings included in them are irrevocably confirmed, and the accomplishment of them, is made certain and infallible, till they are in the full enjoyment of the purchase made for them by Christ, when he obtained for them eternal redemption.

By the same means by which the Spirit within us comforts our souls, he also sanctifies them. True spiritual comfort and holiness are inseparable. Neither of them can be alone: where one is, there the other is also. They are effects of the same cause, and produced by the same means.

This work of the Spirit in teaching, comforting, and sanctifying, is aptly and beautifully set forth by the simile of anointing: "ye have an unction from the Holy One; and ye know all things"—"the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you all things, and is truth and is no lie"; 1 John ii. 20, 27. It is an allusion to the Judaical anointings, by which persons and things were set apart and consecrated to any office or service which the Lord appointed. Persons were thereby appointed and consecrated to offices; when at the same time they were endowed and qualified with the gifts requisite for the discharge of those offices. In allusion to this custom true believers are said to have an unction from the Holy One, and to know all things. Things dedicated to the service of the Lord were also by holy oil consecrated for this purpose, and were ever afterwards regarded sacred and holy. This sets forth the Spirit as the sanctifier, separating God's people from the unholy mass of the world, to be a peculiar people, zealous of good works. There was also the oil of joy and gladness, to give a cheerful countenance to the sorrowful. So does the Spirit fill us with joy in believing.

As the unction therefore from the holy One, he teaches, comforts and sanctifies his people: and those things which he teaches them are the means of their comfort and of their sanctification. The things of Jesus are still the materials with which he works, to produce every holy and desirable effect within the soul: for he is made to us of God, wisdom, righteousness, and also sanctification. This will at once appear abundantly evident, if we consider the different parts of holiness enumerated by the Apostle as the fruits of the Spirit. "The fruit of the Spirit", he says, "is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." Gal. v. 22. "The fruit of the Spirit", he says in another place, "is in all goodness, righteousness, and truth." Eph. v. 9. All these are the different constituent parts of holiness, the different lineaments of the image of God restored on the soul. But they are no where to be found but where the Spirit dwells and abides. We may as well expect fruit without a tree to bear it, as look for these graces where the Spirit is not. Without the Spirit changing the inward man and abiding within us, no waterings, no skill or application, can ever produce these fruits. There is this which materially distinguishes these graces from all other gifts of the Spirit;—these sanctifying graces are fruits produced by the Spirit, as from a root dwelling and abiding within them; while the gifts of the Spirit are only the works and effects of his operations on men, and not fruits of his producing in them. The one proves that the tree is made good, and has life and vigour in it to bring forth fruits; but the other only shows, that it is formed and shaped for a particular use; and may, when the end is answered, become useless and unprofitable.

But how does the Spirit within us produce these fruits? Is it not by taking of the things of the Father and Son, and showing them to us? How is love to God produced, but by his love being shed abroad in our hearts? "We love him, because he first loved us." The brightness of his love shining, by the Spirit, upon our dark and barren hearts, can alone produce this heavenly fruit. And without the things of Christ being shown, what peace, what joy can there be for a guilty sinner? Without the righteousness, merits and grace of Christ being revealed, we may as well expect to hear the voice of melody in the mansions of eternal misery, as to find spiritual peace and joy in the sinner's heart. But when the love of the Father and the grace of the Son are shown to us, then, and not till then, love, joy, and peace, are produced. Unsound professors, who have no root in themselves and therefore can produce no fruit of any sort, may and do receive the word sometimes with joy; like Herod who "did many things and heard John gladly." But this empty and temporary joy differs as much from true joy as blossoms do from the fruit. Like blossoms, it is unsubstantial and short-lived; the least severity of weather puts an end to its gay appearance, and having no root, it soon vanishes. But true joy is a real fruit, solid, substantial, refreshing, and nourishing. It revives, strengthens, and establishes the soul. Whatever is a fruit of the Spirit, hath a flavour and relish in it, which nothing else, however similar, can ever have. This true spiritual joy Christ calls his joy; "that my joy," he said to his disciples, "might remain in you, and that your joy might be full." John xv.11. It is his joy materially as the cause of it. It is a joy in believing in the Lord by the Holy Ghost. "The meek shall increase his joy in the Lord".

So also, if there be long-suffering, gentleness, goodness, meekness, &c. in the world, they are all the fruits of the Spirit; and they are no where to be found but in the believer's heart. Without the appearance, indeed, of these, in good breeding and civility of manners, the world could not go on without utter confusion, dissensions, and misery: hut the fruits themselves grow no where but where the Spirit of God dwells and abides. They are alone produced by his enabling us by faith to see the riches of God's goodness, forbearance, and long-suffering to us unworthy and offending sinners. The bowels of mercies, kindness, humbleness of mind, meekness, and long-suffering, are only put on, when we perceive the greatness of Christ's mercies towards us. We forbear and forgive when and as Christ has forgiven us; it is when we see what debtors we are to him, and how freely and undeservedly we must obtain forgiveness, if at all, that we forbear: as he hath forgiven us, we forgive. And the more lively sense we have by the Spirit of his continual long-suffering and continual forgiveness to us, the more ready we shall be to forbear and forgive one another.

Thus all the graces of the Spirit essentially differ from any semblance that may be of them in the world. They have a different, even a divine root, and are produced in a very different manner. "We all," saith the Apostle, including all believers till the end of time, "we all, with open face, beholding, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, even by the Spirit of the Lord." The Spirit is the great agent who effects this change, by showing to us the glory of the Lord in the face of Christ: and we are changed into the same image, the same mercy, the same compassion, the same goodness and grace, which by faith we see in him exercised towards us: and they are produced in us by the Spirit, and exercised by us towards others. We may vainly pride and please ourselves now some appearances of these graces, but we may be well assured, that nothing will be found to be real fruits of the Spirit, that are not produced by these effectual means, and in this way of holiness. If we have seen by the light of the Spirit, the glory of the Lord, we must be proportionably changed into the same image, and by no other means can the change be produced.

The Spirit dwelling in our heart, as the implanter and former of every grace, is the earnest of our inheritance, which God hath given to assure us of the entire accomplishment of all his promises, and of the full possession of the inheritance itself. And as the fruits produced by this divine agent are a proof and pledge, so they are also a part, of the harvest which is to follow—and as they are a part, so also they must precede the harvest. He who hath not the first-fruits, can have no ground to expect that a harvest will ensue. Where these first-fruits of the Spirit are not, there the Spirit himself cannot be, as an earnest of our heavenly inheritance: and if God hath not given us an earnest of future glory, our expectations are certainly groundless, and will in the end be disappointed. Those who have the first-fruits of the Spirit, are feeding here in the wilderness on the grapes of yonder Canaan, the laud of their inheritance: and by the taste they have here, they know the excellency of the country to which they are travelling. And they groan within themselves, waiting for the adoption, that is, the redemption of their body, and for the full enjoyment of that country, where they shall reap their full harvest in joy for evermore. While here, they still go on from strength to strength, feeding on these fruits; the Spirit daily helping their infirmities in the midst of their inward and outward troubles, giving them strength in weakness, light in darkness, wisdom to and grace to support them till they appear every one before God in Zion.

Thus we have seen what the work of the Spirit 13,— he convinceth of sin, making it to appear sin, even exceedingly sinful—and he also taketh of the things of Jesus, and shown them to us, by which means he effectually comforts and sanctifies our souls. He is thus with his people during the whole of their pilgrimage, still humbling them more in the dust, and still bringing the things of Jesus before their enlightened eyes with increasing glory. Those who have had the things of Jesus shown them by the light of the Spirit, still long to see them more clearly. They see greater glory, yea, riches of glory, after which they stretch, and to which they would attain: and when they obtain their desire, they rest not, but would still go on to greater glory. They dig deeper and deeper into the unsearchable riches of Christ, and would comprehend more fully what they find still passeth knowledge— the love of the Father and the grace of the Son, in their greatness and infinity. They find an excellency in the knowledge of Christ, in comparison with which all other things are but loss and dung: and this excellency is what they daily study to make progress in— to go on from glory to glory. This knowledge of Christ with them never grows old, or stale, but is still new, refreshing and more glorious.

From what has been said—

I. The necessity and importance of having the Spirit appear evident.

The Spirit is the life and soul of all true religion, the conveyer of all spiritual consolation, the implanter and nourisher of every grace and holy disposition Without him, whatever we are, we have only a name to live, and are indeed dead whilst we live. We can no more live spiritually, in fellowship with God, without the Spirit, than we can live a natural life without breathing. His light, life, and energy, are every moment wanted to enable us to see and feel spiritual things, or to produce any holy fruits of righteousness, From him only can we receive light; and unless he continues to shine daily upon us, our light will be turned unto darkness, our comforts will cease, and the graces of the Spirit will wither and die away. We may have a natural or intellectual knowledge of the things of God, by the exercise of our reasoning faculties; but to discern spiritual things spiritually, we can no more do without his continual agency, than a blind man can see the light of the sun. The Scriptures, without the Spirit, are at best only a dead letter, unefficacious and unanimating; and we have, in our best frames, only the form of godliness without its power.

Are we sensible of this? Are we looking to the Father, and praying earnestly for the Spirit of his Son to dwell in us, and to work effectually all his good pleasure in our hearts? Are we renouncing our own wisdom, becoming fools, that we may be wise? Is it not evident that we must be converted and become like children in this respect, humbly submitting in every thing to be taught of God? Is the Spirit daily within us, convincing us of sin, and taking of the things of Christ, and showing them to us in still clearer light, and with more transforming efficacy? Are we going on from strength to strength, and also from glory to glory, seeing new glories and excellencies in Christ and him crucified? There is no other means of comfort and sanctification provided by the Father, nor any possible way of walking humbly with God.

O pray earnestly that God take not his Holy Spirit from us! Though he take away all your outward comforts, and make you as poor and as afflicted as Job, yet the Holy Spirit, being within you, can bring you effectual peace and comfort. Let him make the cross ever so heavy, empty you from vessel to vessel, cause you to be destitute, afflicted, and tormented, still the Holy Spirit, being within you, can till your hearts with joy unspeakable and full of glory. "Peace I leave with you," saith Christ; "my peace I give unto you; not as the world giveth, give I unto you." The world cannot give peace and joy, without removing the cross and the affliction, the cause of our trouble: but not as the world giveth, give I unto you, saith Christ; he giveth peace in the midst of trouble, while it still continues; the Spirit within us causeth us to glory in tribulation, to rejoice under the cross, and to triumph even in death. This is a blessing, which, we are sure, God never did, nor ever will, deny to any one that asks it of him: " If ye being evil," saith Christ, "know how to give good gifts to your children, how much more shall your heavenly father give the Holy Spirit to them that ask him." To them that ask him, be they who they will, he is surely given willingly and freely. "Ask and ye shall have," is his gracious declaration: and those who seek this blessing, he will never send empty away. O seek earnestly, and plead this promise, and you are sure to succeed. "Although the fig-tree should not blossom, neither fruit be on the vine; though the labour of the vineyard should fail, and the field should yield no meat; though the flock should be cut off from the fold, and there be no herd in the stalls; " yet ask, and ye shall have a blessing, that will amply supply the want of all these things, and your hearts shall rejoice, and your joy no man, no devil, can take from you,

II. From what has been said, we see how great is the sin of grieving the Spirit.

Next to the unpardonable sin, this doubtless is the most aggravated, and the most provoking to God. The unpardonable sin is a deliberate and final rejection of the Spirit in all his gracious operations as a comforter and sanctifier; which includes a virtual rejection of the whole economy of redemption—of the love of the Father and of the grace of the Son, which the Spirit comes to reveal and seal to us. The grieving of the Spirit partakes also, in some degree, of the same rebellion and guilt: and we grieve Him, when we take little or no notice of his amazing condescension and love, in coming freely and willingly to be our comforter and sanctifier; when we study to make no returns of love by bringing forth, in a holy walk and conversation, the fruits of the Spirit; and when, it may be, by careless neglect and unwatchfullness, we fall into those habits and those courses which he abhors. He cannot pass by unnoticed the unkindness and ingratitude thereby shown; but he is grieved and greatly displeased: though in this, there is no wilful rejection of the Spirit, yet there is a great disregard, and an undervaluing of his consolations; especially if we fall into such courses after long and abundant experience of his comforts. He is grieved, because he loves us and has our happiness much at heart: for to promote our holiness and happiness is the object of the office he exercises towards us. When we put obstructions in his way, as he discharges his office, and we still promote our own misery,—how is the Spirit of love grieved! It is much, if bitter experience teach us not, how grievous this sin is.

Let us therefore, above all things, attend to his motions, and beware of a barren and unfruitful profession of religion, and of defiling by secret indulgences, the temple and habitation of the Spirit. " If any man defile the temple of God, him will God destroy,''—what awful words! How should they make every believer tremble before God, and cause him to take more earnest heed to the frame of his heart, and to his outward conduct and conversation. Defile his temple, who dwells with us as our comforter—how unworthy, how base a conduct! Shall we, who have tasted that the Lord is gracious, by our negligence, sin and folly, grieve him who is come on purpose to comfort us? How deservedly then do we walk in darkness and have no light. Shall we grieve him, without whom we cannot live, cannot think one good thought, nor breathe one good desire!—grieve him, whose presence in the soul is heaven, and whose absence is a hell of corruption, darkness, and misery! Is it possible that we should make such base returns for such love, and be such enemies to our own happiness! Alas! what is man! In what dust and ashes ought even the best of us to lie down before him!

Shall we not rather take notice of his love and his kindness, and thankfully receive all our comforts from his hands, and observe his love and grace in every refreshing thought put into our minds? Yea, shall we not carefully watch and promote all his strivings and motions within us, and cheerfully comply with them, however self-denying and contrary to flesh and blood? When he convinces of sin, let us set our hearts mightily against it. When he speaks comfort, let us hear him as the Lord our Comforter, making known the riches of love and grace in the Father and the Son, to our souls. And when we have no comfort, "walking in darkness and having no light," let us honour him by looking to and waiting for him only, for our light in darkness, our joy in sorrow, and our peace in trouble.

4. SANCTIFICATION.

sanctification is aimed at by many, if not by most who are religiously inclined. Even the heathens talked much about a virtuous life and a conduct conformable to right reason. But it is understood only by a few. That holiness, which adorns God's people, greatly surpasses all the painted virtues of the heathens, and all the scrupulous morals of the Scribes and Pharisees. The boasted virtue of the heathens and Pharisees, had its rise in self and terminated in self: they meant no more than to exalt themselves and to quiet their consciences. But the Christian's holiness has its origin from God, and terminates in him: his glory animates the believer, and leads him to the performance of every action by which it can be displayed.

The nature of sanctification, and the means of attaining it, are expressed in 2 Cor. iii. 18.

It consists in possessing the mind that was in Christ, and a conformity to his image. He is the pattern which we are to copy, and the perfect example which we are to imitate. He has in his own person marked toe path to glory; and we are to follow his steps.

He teaches us not only by his word, but also by the example of his life. He says both by his words and by his actions—" learn of me." His word points out the way; and he having trod the road himself, we have the prints of his feet in which we may step. It is a very great blessing to have the holiness of God exactly delineated, and painted in natural colours in his written law: but it is there like a picture, without life and motion. It is a much greater blessing to have his holiness, which is pourtrayed in the law, living and animated, as it is in Christ. He, as man in our own nature, pure, uncontaminated with vice, holy, blameless and undented, is a living law to his people. Christ is to be considered in a threefold respect; as Man, Mediator, and God. What he did here on earth, as mediator and God, is not proposed to us for our imitation. As a mediator he was circumcised, fasted forty days, was tempted in the wilderness, offered himself a sacrifice for sins, performed the offices of prophet, priest and king,—in these respects he is not to be imitated by us. Nor is he to be imitated in what he performed as God,—in his miracles, in all those actions which manifested a supernatural power. But as the Son of Man he is a bright example to us, and a perfect pattern of every virtue. Of Humility: he who thought it not robbery to be equal with God, emptied himself, and was found in fashion as a man, and took upon him the form of a servant. He placed himself in the lowest station in life, had not where to lay his head, nor had even money to pay the tribute required. His parents were poor; his friends and companions were the poor of this world; the afflicted, and those that were distressed and despised by the world, found a friend in him. Of meekness: he was meek and lowly in spirit. When tribute was unjustly required of him, that he might not "give offence," he commanded Peter to discharge it. He was the meek and harmless lamb of God, and guile was not found in his mouth. Of patience: he endured willingly the contradiction of sinners. Though he was led as a sheep to the slaughter, yet like a lamb, dumb before his shearers, he opened not his mouth, but was obedient even unto the death of the cross. Though he was loaded with reproaches, yet he bore them all patiently. Of unwearied perseverance in well doing: he was continually going about doing good. Persecutions and ingratitude from the objects of his kindness, did not deter or dishearten him in his friendly purpose. Of disinterestedness: he sought not his own advantage or profit, but the good of others. Of zeal for God's glory, which was so great that it had eaten him up. These and many other virtues, blazed forth with the most perfect splendour and glory in the person of Christ. He represented in his human nature the image of God, in which the first man was created. He possessed and practised all the virtues of a rational creature, without any defect^¹: so that he is in the fullest manner proposed for our imitation, and is the standard by which we are to form a judgment of our attainments in holiness and the divine life.

But let us next consider the means by which we may attain this most desirable of all blessings. It would afford but a very small consolation to a person cast on a desert coast, where he could find nothing to subsist on, to hear that an island, a few leagues off, was well stored with all sorts of provisions, suitable to the necessities of man, unless he was able by some means or other to cross over to that island. The poor man at the pool of Bethesda found no benefit from the angel troubling the water at a certain season, for he was unable to step in; for while he " was going, another stepped in before him." Nor will it avail us anything, to have received a perfect pattern, unless we be enabled to copy it: and it will be no advantage to us to hear of such a happy state, unless it be one to which we can attain. Various have been the means proposed by man's fertile imagination to accomplish this, but all equally wide of the point.

The Mystic will gravely tell us, that there is no avoiding the contagion of sin, or refusing the poisonous cup daily offered to us, but by shaking off human nature and running into solitary deserts, and associating with the wild beasts of the forest. The Brahmin and the monk will advise us to afflict and excruciate the body with the severest chastisements. But all these things have been found inefficient. Let us, therefore, hearken to what an inspired apostle teaches us on this subject:—" We all, with open" or unveiled " face, beholding, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord." It is by looking unto Jesus and beholding his glory; that the blessed change is produced in us. Nowhere else does virtue and holiness charm us with so pleasing an aspect as in Christ: and the more frequently it is viewed with the eyes of the mind, the more the beholder is transformed into the same image. When Moses had been admitted into a familiar converse with God on the mount, where he spent forty days, the skin of his face shone with such effulgence, that the eyes of the Israelites could not bear it. Thus it is with those who on Mount Zion view Jesus, the king of glory in his beauty, with unveiled face, by the Spirit of God. The rays of heavenly glory, issuing from Christ, pervade the inmost parts of the soul, and convey new vigour to the spiritual life. The oftener the believer beholds Christ by the Spirit, the more clearly he knows his perfections, of which his holiness is the ornament: and the more clearly he knows them, the more ardently he loves them; and the more ardently he loves them, the more like them he desires to be. Nay, love is in itself of a transforming nature. You insensibly catch the habits and manners of a person you love, and you are sweetly and imperceptibly cast into his mould: and love itself, when reciprocal, produces a great similitude. Again, the more ardently a believer loves God, the more frequently and attentively he will seek to behold him; as the more you love one of your fellow-mortals, the more pleasure and delight you find in his company, and the more you regret his absence. So, the soul by beholding and loving, by loving and beholding, gains something by every act, and acquires a new feature of this most glorious image.

Nothing less than the supreme being himself can satisfy an awakened immortal soul. Could we conceive any being above God, God would not content the soul; for it aspires after the supreme. But the perfections of the supreme cannot be fully known or clearly seen but in the face of Jesus Christ. Therefore the soul flees to him as Moses did to the rock, that it may behold his glory, and bask in his bright beams till his piercing rays pervade its inmost parts, and change it by degrees to his own glorious nature. By this means a dead and dark soul is enlivened, and becomes exceedingly transparent, bright, glorious and beautiful. As looking on the brazen serpent expelled the deadly poison and healed the Israelites, and as the bright beams of the sun disperse the thickest darkness; so do glorious views of the lovely Jesus dislodge sin from its mansion, and heal the wounded soul. As our growth in holiness here depends on the views we have of Christ; so our perfection in the state of bliss will be in consequence of the brighter and clearer discoveries we shall have of him there. We shall be like him, "because we shall see him as he is" —like him,—whom? God. O glorious state! O happy condition! Who, considering this, would not cry,—"Come, Lord Jesus, come quickly!"

These views of Christ are necessarily attended with proper views of God. In Christ, as in a glass, we shall see all the perfections of the Godhead,—his unsearchable wisdom, superabundant goodness, and infinite holiness, his justice and mercy, his truth and righteousness, and especially his incredible love to mortals; which is calculated to meltdown the most stubborn hearts, and kindle them into brightest flames of mutual returns of love. " The love of Christ constraineth us." All these perfections meet harmoniously in Christ, Connected also with these views of Christ, is a sense of the detestable nature of sin. It was sin that made it necessary for the Lord of glory to come down from heaven and take on him the form of a servant. Sin was the cause of bis deep humiliation, abasement, and sufferings. So oppressed was he with its ponderous load, that the blood was forced to quit its usual channel, and at last he groaned and died under its weight. Viewing sin through this medium, the believer abhors it, and regards it with perfect hatred. He therefore diligently strives against it, and strenuously resists Satan, from whose iron chains he believes he could never have been delivered, had it not been for the death of the Son of God. Meditation on His sufferings produces a deadness towards sin, and a life unto righteousness. For, while the believer seriously considers the sufferings and death of Christ, he undergoes in his own soul some of the bitterness, pain and torture, (though mingled with sweetness) which Christ suffered in a greater degree: he views the melancholy scene, and utters groan for groan, and sigh for sigh, till his soul is overwhelmed with sorrow and grief; and this produces a kind of death within. And again, when he sees the mighty conqueror rising triumphant from the tomb, his soul is transported with joy, and ascends with him to the mansions of bliss. Thus we die and live, with and through Christ; and thus we are enabled to mortify gin: (see Rom. vi. throughout.) Sin will never appear in its own deformity and horrid nature, till we see it in its effects in the Son of God,—till we "behold the Lamb of God" taking it away. Christ crucified, like a magnifying glass, exhibits to view every feature of this hideous monster. But when we consider the many and great difficulties that are in the way of the believer, while pursuing after holiness, it seems necessary that he should be animated with many and powerful motives, to overpower all opposition. Of these we will allude to some:

1. Love is a very strong motive.

It is the leading passion of the soul. Like a general in an army, wherever it presses, all the rest will follow. It is strong as death, overcomes all opposition, and surmounts all difficulties. It makes all things easy. It is said of Jacob, that when he served a hard master seven years for Rachel, they seemed to him but a few days, for the love which he bare her. Gen. xxix. 20. And many find it easy to do much for parents, children, and friends, because they love them. But there is no love like that which a redeemed sinner bears to Him who has loved him and washed him from his sins in his own blood. Further, love produces the greatest effects when it is mutual. We are willing to do and suffer much to gain the affection of a person we regard, though we are not sure of success; but when the affection is reciprocal, it adds strength to every motive. Now the believer does not love at an uncertainty; he knows that Jesus loved him first; loved him when he was in a state of enmity; and that nothing but the manifestation and power of this love could have taught his hard and unfeeling heart to love Him whom he never saw. 1 Peter i. 8. This love therefore affords two sweet and powerful encouragements in his service:—

First, A cordial desire to please. Love does what it can, and is sorry that it can do no more. We seldom think much either of time, pains, or expence, when the heart is warmly engaged. The world, who understand not this heartfelt spring of true religion, think it strange that the believer will not run into the same excess of riot with them. 1 Peter iv. 4. They wonder what pleasure he can find in secret prayer, or in reading and hearing the word of God, and they pity the poor mortal who has such a melancholy turn, and gravely advise him not to carry things so far. But the believer can give them a short answer in the Apostle's words, —" the love of Christ constraineth me." 2 Cor. v. 14. His ruling passion is as powerful as theirs, which makes his pursuits no less uniform and abiding, though the objects are as different as light from darkness. They love the perishing pleasures of sin, the mammon of unrighteousness, and the praises of men; but he loves God and the Saviour and the things of another world.

Secondly, A pleasing assurance of being accepted. If we know not whether what we do will be favourably received or not, we become remiss and indifferent. But it is not so with the Lord's people; for they are assured, that he will not overlook the smallest services they may be engaged in, or the slightest sufferings they may undergo, for his name's sake; and this greatly animates them. He has told them in his word, that if they give but a cup of cold water in his name, and for his sake, he will accept and acknowledge it, as if it were done immediately to himself Mark ix. 41.

2. Another very powerful motive which animates the believer, is confidence and assurance of success.

The Lord considers the Christian's cause as his own, and has engaged to finish the good work that is begun. When the children of Israel were marching to the land of Canaan to attack the strongholds of the well-fortified inhabitants, the assurance of success which the Almighty had given them, the assurance of His being with them, and delivering the nations into their hands, made them overlook all difficulties, and encouraged them to attack nations, united together by compacts and interests, each of whom were much more powerful than themselves. So it is with the believer. Though his enemies are many and powerful, the difficulties on the road great, and he himself but a feeble and weak creature; yet the Lord has promised to be his strength and shield, and however great his danger may be, his strength shall be equal to it. 'This consideration makes every difficulty vanish. Should the one increase tenfold, yet if the other be increased in equal proportion, it amounts to the same thing. What is hard and difficult for a child, is easy for a man. What is hard for flesh and blood, is easy to faith and grace. The power on which the believer depends is not his own, nor in his own keeping, but is treasured up in the covenant of grace, or in the Lord Jesus, in whom all fullness dwells, and it is always to be obtained by prayer.' Tempestuous indeed is the believer's passage through this world, yet his life is secured; and he is confident of reaching the happy shore to which he sails, and of entering the desired haven safe, by and by: and this comforts him in all dangers and difficulties, be the storm ever so alarming.

We shall now consider some of the chief branches of sanctification:

1. Love to the Saviour.

When the understanding is enlightened to see the amiableness and loveliness of Jesus, and the glorious perfections of the Godhead beaming forth in him, the soul becomes inflamed with ardent love to Him. Nothing then is so delightful, so charming, so desirable, as to dwell on the contemplation of bis glories: the soul sees Him altogether lovely, the chief among ten thousand. It is therefore enraptured with his excellences, and feels an inexpressible longing after him. In this respect the soul greatly resembles the Deity himself. God's own infinite excellences render him lovely in his own sight. He being the chief good and possessing all conceivable perfections, He cannot but love himself; nay, it would be contrary to right and justice for him not to be filled with complacency on a view of his own infinite excellences. The more, therefore, a creature loves God, the more he acts in unison with Him, and the more conformable he becomes to the Divine image.

The believer also acts from a principle of love. He has no will of his own; but "Christ lives in him". Love to Christ makes the soul embrace willingly what he bids: and being enabled to run the way of his commandments, the believer avoids every thing that may displease him. The glory of God is the mark he holds in view, and the end he aims at in every thing. He considers God as the centre of his happiness; and nothing wounds him so much as when he hears his name blasphemed, or sees his precepts transgressed. He can say with David, " Rivers of waters flow down mine eyes, because men keep not thy law".

2. Deep humiliation of heart.

This is an inseparable concomitant of the Love of God. When the Highest manifests his own perfections, as they shine forth in Jesus Christ, in such a degree as to fill the heart with ardent love, then we abhor ourselves in dust and ashes, because we have sinned against such a good and holy God. Every bright view we have of God's perfections reflects back on ourselves, and shows to us more than ever the exceeding; heinousness of our sins. The angels are said to prostrate themselves before the throne of heaven, covering their faces, to signify their inability to bear the lustre of His majesty; and hiding their feet, to express their sense of vileness in comparison with God's holiness. But the believer's humility differs much from theirs. He is blinded with tears of grief and sorrow; with contrition of heart and abhorrence of himself. They and he live in the valley of humiliation; but the believer waters his with the tears of repentance. Luke vii. 38. O what self-annihilation is there in a good man, when he has a lively sense of the Divine purity! yea, how detestable is he in his own sight! He abhors himself as the vilest sinner, and repents in dust and ashes. Job xlii. 6. Gen. xviii. 27. When Isaiah saw God's glory, he was ready to taint away, and cried out, "I am a man of unclean lips." This spirit of an undeserving beggar, with which the Christian is clothed, can never be assumed by hypocrites and pretenders to religion, it being so exceedingly contrary to our nature. But it is the believer's brightest ornament, and serves as a coat of mail to beep off many a fiery dart shot at him by his hellish foes, which would have wounded his inmost soul. When the sinner falls down at God's feet, he spreads his mantle over him and keeps him under the shadow of his wings as in a strong tower. This spirit is highly valued by God himself; for He delights in and dwells with the humble and contrite in heart.

Whoever possesses this spirit within him, will manifest it in his life and conversation. He will no more show pride, passion, and resentment towards his fellow-creatures. Having learned of Jesus, he is meek and lowly both before God and towards man. Conscious of the manifold transgressions and numerous sins he has to be pardoned, every day and every hour of the day, he can easily forgive his fellow-sinners when they offend him. Sensible of his own frailty, he is tender and merciful to others. And we may safely say, that whatever views and feelings we have, which do not tend to humble us before God, which do not lead as to abhor ourselves, and make us compassionate and tender towards our fellow-creatures, they cannot be from God, but from Satan transformed into an angel of light. "God sees the proud afar off, but giveth grace to the humble and meek," not to make him proud of his attainments, but to make him still more humble, and still more vile in his own eyes. The believer needs not to proclaim to the world what blessed and glorious views he has, and what happy feelings he enjoys; for these will manifest themselves in his poverty and humility of spirit, if they be from God. Hence we see, that to grow in grace, and to grow in humility, mean the same thing, and should convey the same idea to our minds.

This humble state may appear to the superficial and religiously vain, who think themselves never free from legality until they be brought to the confines of sensuality, gloomy, legal, and comfortless. But if we advert to what the Scriptures say of it, we shall find it to be quite the reverse. Though it be a valley, yet it is a valley well watered with the salubrious streams of salvation; and through it the still waters of comfort flow; and here are the rich green pastures in which the shepherd of Israel feeds his flock, and restores their souls to the image of God. What is said of Satan may, with equal propriety, be said of his subjects— "They walk in dry places." But God's sheep have a portion well watered with the upper and lower fountains. In this valley is the well of living waters, and through it the streams of Lebanon flow. Cant. iv. 15. Here is the garden of the Lord, enriched with many sweet-smelling flowers. Here is his vineyard, stored with all manner of pleasant fruits, yea, "the fruits of the valley." Cant. vi. 11. Here the generous vines flourish, and the fragrant pomegranates bud; and it is a land flowing with milk and honey. Here let sinners come from their dry and lofty places, and drink wine and milk without money and without price. Though the inhabitants sometimes, with David, water their couches with their tears, yet God bottles their tears, and these shall be turned into wine at the marriage-supper of the Lamb. The woman mentioned in Luke vii. was an eminent inhabitant of this valley. So full was she of the waters of life, that she poured them down in streams on the Saviour; she washed him with tears who washed her in his blood. " She loved much"—this expression shows her happiness and the excess of joy which filled her heart. Her comfort was proportioned to her grief, and her joy to her sorrow. These go hand in hand in the Christian. If rivers of tears flow from their eyes, they drink also of that river which makes glad the city of God.

Hence it appears, that they and they only, who live in this humble and penitent state, "find pasture" and thrive. It is barren and dry every where else; and God's sheep go astray when they quit this valley. If it is good to walk humbly with God, notwithstanding all our eminent graces and high attainments, the contrary must be hurtful to ourselves, and dishonourable to God. If Enoch found heaven by walking humbly with his God, those who are encompassed about with pride as with a chain, walk in slippery places, and shall be cast into destruction. The Lord looketh upon him that is "poor and of a contrite heart;" but his "face is against the proud."

5. AFFLICTION.

How utterly unable are all things below to bring us any comfort or any relief, when God's finger even slightly touches us! They are at all times equally impotent, though our thoughts of them may be very different. Time and recovery should not give them any more power or influence over our hearts. Such a season will return soon again. Sickness, and death itself, are not very far, but just at the door. And neither of them will come in a pleasing manner; but the one will be painful, and the other will be awful, if not terrible. May we be better prepared to meet them both, by a blessed improvement of past afflictions.

The sad remembrance of former sicknesses unimproved, and of the views they have had in them, haunt the dying curtains of many, and speak such home-convictions, as they are at the season ill able to endure. After recovering, most of us live as if we had made a covenant with death, and seem to think that we shall neither die, nor be sick any more. But though we are reprieved, we should remember, that we are not released. Death hath power over us, and at the appointed time will exercise it. "It is appointed for all men once to die"; and this appointment or decree cannot be altered. The appointed hour may be very near; and slight indispositions may be sent on purpose to warn us of his coming. In the mean season we should improve all these kind visitations for the furtherance of our growth in grace and in the divine life. "Affliction cometh not forth out of the dust, neither doth trouble spring out of the ground:" but they are all sent in wisdom and love; and every circumstance, as to time and manner, is exactly ordered for the best. Were every circumstance more narrowly examined, it would doubtless give us a great insight into the wisdom and love of God in all his afflictive dispensations. God doth not willingly afflict any of his children: but they always stand in absolute need, at the very time, of the very affliction which he sends. It could not be laid aside, nor delayed, nor altered for another, without great hurt and injury to the soul.

God's designs in afflictions are various; but all gracious, and for our good. He may intend to bring us to repentance for some past sins, as the three days' pestilence was sent to humble David for numbering the people; or, it may be to prevent our being taken in some dangerous snare, into which we may be in great danger of falling: and it is better to endure the heaviest affliction, than to carry about with us a guilty conscience. 'Any thing rather than sin,' is the language of the Christian's heart. Or it may be to exercise some grace, that it may thereby gain strength, and the soul be prepared for some trying circumstances into which it is soon to be brought; as was

the case with Joseph. The trials with which he had been exercised, prepared him for his future exaltation, and some of them contributed to bring it about.

These designs may for a long season be concealed from the believer himself, as was the case with Joseph. Yet, inasmuch as God hath assured us, that all things shall work together for good, patience and resignation to the divine will in all things is our duty. In his good time he may give us to see such wisdom and goodness in all, as to till our hearts with transports of joy. To follow him is our part, without murmuring, without complaining. How gracious is the design to bring us to repentance for sin,—or to stop us from falling into temptation,—or to prepare us by previous discipline for some humbling service! Is not all this good? Away then with all impatience and all murmurings. Nothing befalls us without a cause: and no trouble comes upon us sooner, or presses more heavily, or continues longer, than our case requires. What our short-sighted ignorance calls adversities or evils, are in reality and truth, well-designed and gracious blessings, and form a part of the means employed by God's goodness and grace to prepare us for the exceeding and eternal weight of glory.

All our desire in this world should be to live holily and live usefully: and affliction, by the blessing of God, hath great influence in promoting both. It greatly promotes holiness, and is also no small preparative for usefullness. It is working out at the same time a far more exceeding and eternal weight of glory in the other world. God always chastens us for our profit. Though we may thereby lose earthly comforts, ease, and enjoyments; yet it is a profitable loss. What we lose in these things, we gain in holiness. It is for our profit, to become partakers of his holiness. It is for our profit, to be brought to repentance for every sin, to be delivered from ensnaring temptations, or to be prepared for any service to which our master may call us. If we cannot see the end the Lord hath in view, still let us believe, that it is for our profit in some way or other, yes, and in the way of all others, by which we can profit the most, and be the greatest gainers.

What profit have we experienced? Have we become more watchful against such sins as have at any time brought correction upon us, that we might repent of them? Are we contending earnestly and strenuously against them? Are we aware of any such corruptions as might necessitate our heavenly Father to prevent us from entering into such circumstances of life, as would foster the temptation to them? Are we now more strictly on our guard against such dangerous circumstances? How have we conducted ourselves in such circumstances, places, and stations, as God has prepared us for by corrections? Have we been earnestly diligent in such duties, having in all things a single eye to his glory?

6. THE TARES AND THE WHEAT.

we are taught by the parable of the tares and wheat, that there will always be a mixture, in this world, of good and bad men, which no care or diligence can prevent. In every place, in every society there will be a mixture. Whatever discouragements may be given to evil, and whatever care and diligence may be taken to purge and keep out the wicked, the enemy, still more vigilant, will find an opportunity to sow his tares. And though we would often think and act otherwise, yet the Lord, for the wisest reasons, permits the tares and the wheat to grow together until the harvest. The tares and the wheat are sown in the same soil, and fenced by the same mounds; the same rain and the same sun cause both to grow and to ripen.

It is the nature of grace to grow; and therefore it is compared to seed, to trees, to a child —things which have but small beginnings; but which, if healthy and properly taken care of, will infallibly grow. The tares also grow; the wicked are also in a progressive state, and are continually ripening, yea, ripening for destruction. They may enjoy the same means of grace, and be partakers of the same outward privileges, with the righteous; and yet it is only for destruction that they are ripening. The same soil, the same sun, and the same rain, may nourish an unfruitful prickly thorn, as the most fruitful tree.

We are also taught how vigilant, how zealous, how industrious, the enemy is, to do mischief. For it is not said, that he sowed the tares while men played or were careless, as if there had been any negligence laid to their charge: but "while they slept", without which they could not live. Sleep they must, nature requires it; but then it was that the enemy did the mischief. Watch him as narrowly as you will, yet still he will do his work in spite of all care and diligence. If you will but step aside, to do what must be done—to eat, to drink, or to sleep, he is ready to take his opportunity of sowing his tares.

And the ground, which will not answer the husbandman's hope without toil, labour, and cost, will produce the bad seed of its own accord, and yield but too plentiful a crop. This is an exact picture of the human heart. What toil, what labour, what care and diligence will it cost to produce any thing good in it! And when it is sown there by the heavenly husbandman, what watchfullness is required to prevent its being; injured! Our eye must be continually upon it, and the most diligent care must be exercised. But the tares will grow without any care; the soil exactly suits them. May this teach us to be more watchful, to prevent, if possible, the enemy from sowing his evil seed. If that is not possible, let us endeavour to distinguish between the wheat and the tares, that we may not be mistaken, and think that we have a good crop of wheat, when more than half of it is only tares, which are unprofitable, and will in the end be burned.

The tares and the wheat, it appears, are to grow together. They are not to grow in a different, but in the same field, and intermix together. Where there is a stalk of wheat, there you may find at least one tare, or it may be, many tares. This is doubtless permitted, and ordered for the wisest purposes. We are apt to complain, that the world is so sinful and so wicked, thinking, that were it otherwise, we should live more holily, and be rid of many temptations, which now give corrupt nature an advantage over us. Were there none but godly people in the world, and the field free from all tares, O what a happy thing would it be! We are apt to think, how much benefit would we then derive to our souls! But the Lord's thoughts are not our thoughts, nor are our ways his ways. "Let both grow together," is his appointment. And no doubt, this is one of the "all things," which work together for good to those who love God. Let us then patiently bear the evil, and diligently seek from it some profit and spiritual improvement.

1. This is one great means of increasing grace in those who love God.

Living among those who are enemies to true godliness, keeps patience, forbearance, and self-denial in constant exercise. Were all humble, loving, and condescending, how should patience and meekness be exercised, and thereby gain strength? We should be apt to deceive ourselves; and while we enjoyed our own wills and ways, we should be ready to think, that there is no such thing as gall within us. But an evil world, the tares continually among us, show us what spirit we are naturally of, bring us in one way or another perpetually to the test, and prove to us what desire there is still lurking within us, of having things in our way. The obstinate stubbornness of the people of Israel was one great means, in the course of providence, of promoting meekness in Moses, of making him more watchful over his own heart, and thereby, of gaining greater victory over himself.

2. This state of things promotes faith, which alone can daily give victory over the world.

If we live a sober, righteous and godly life in this present evil world, faith will be continually exercised and tried, and tried by all the force which customs, practices, and long habits can bring against it* The fewness of real Christians leaves us often to walk, as it were, almost singly in the narrow way. The number also and prosperity of the wicked, may cause us at times to search and examine the grounds of our faith: and shaking it to its very foundation, may make it more stedfast, and render us immoveable in the midst of all storms, raised by an evil world. We are forced continually to the most vigorous exercise of this grace, and thereby it is more strengthened and confirmed. Without being strong in faith, it is impossible to " endure as seeing him who is invisible," to esteem the reproach of Christ greater riches than the treasures of the world, and to choose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.

The world, lying in wickedness, calls forth faith, in one way or other, into perpetual exercise. While we live differently from the world, not swayed by its customs, not led by its maxims, not influenced by its favours, not awed by its frowns, we must "live by faith". "This is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the son of God." It is a perpetual warfare between the world of sinners on one side, and faith on the other: and victory must every day be gained, or we are enslaved. The world gives faith no rest; and faith puts forth its strength, which is Christ, continually to oppose it. The world, with its glory, pomp, wealth, and care, on the one hand, and shame and suffering, on the other, is an enemy that cannot be easily vanquished: nothing but the continual exercise of vigorous faith can make any stand against it. The Psalmist felt the power of this enemy—" My feet," said he "were almost gone, my steps had well nigh slipped"—and why? "I was envious at the foolish; I do also see the ungodly in such prosperity". But when he saw them thus easy, secure, and prosperous, to what did this lead him? " I thought," said he, " to understand this; but it was too hard for me, till I went into the sanctuary of God." He betook himself to the ordinances of God; and thereby his faith was called forth into exercise, and gained strength, and he was helped over a great stumbling-block to a clearer insight into the secret mysteries of God's providence, and to a more stedfast belief of his promises.

3. The intermixture of tares and wheat, of sinners and the godly, is, by the blessing of God, one great means of mortifying our love to this present evil world, and of engaging our affections to the world above.

How strong is the love of present things in our hearts! Though we see nothing but sin in the world, yet how unwilling we are to leave it! If, when full of sin, as it is, we are in general too fond of it, what would be the case, were it exactly according to our wishes, and were every thing about us just what we would desire? What can be more suited to mortify this love, and to engage us to the pursuit of higher things, than the very sight of the world itself, and a little feeling of the prickly thorns with which it abounds? The sinfullness of the world, and a continual abode among the enemies of God and of godliness, hath the desirable effect upon the gracious soul, of weaning it from such a scene of sin and misery. When the Christian reflects on the evil that is daily done under the sun, and when by peculiar circumstances it is brought home to him, he finds an edge set on his desires after God, and after the new world, wherein dwelleth righteousness. His soul grows sick of this dungeon and sink of iniquity where he is confined, and he loathes himself for having set any value on the things of earth.

Thus we see how the intermixture of good and bad in this world, tends to our spiritual improvement. Corruptions are hereby weakened, and grace improved and strengthened. We have sinners daily around us, as thorns in our eyes and scourges in our sides; and the best of men are full of daily infirmities, which call forth patience, forbearance, and forgiveness. The present state of things should not be left unnoticed, but made to minister to our edification and improvement. Let us not be impatient and complain of our particular situations: but be our situation what it may, let us look up to that God, who can cause all things to work for our good;—who can make even the sins of others to turn out to the spiritual and eternal good account of his servants. O what wisdom does God display in all his proceedings! With what submission therefore should we acquiesce in his disposal of us! And what grounds have we in all things to depend on him, and to wait, with full assurance, for a blessing in every thing. He can make poison to be nourishing food, and what proves fatal to others, beneficial to his people.

Well then, since this is the will of heaven, that the tares and wheat should grow together until harvest, let us never expect it to be otherwise: but let us look for something to exercise grace in every thing, in every situation, and in every individual. God will have it so. What cause then for contentedness, and also for continual thanksgiving! Let us become more dead daily to the world, have our affections more steadily fixed on things above, and more diligently seek a better country.

7. DIVINE GUIDANCE.

well might Moses say, "if thy presence go not with us, carry us not up hence." He would not move one step without Him; and with Him he cared not whither he went. By the pillar they were directed in their way; and also protected and defended from their enemies, whilst they followed it. Exod. xiv. 19, 20, 24. The cloud that was as smoke by day, and as fire by night, was also a shadow, a place of refuge, a covert, a protection and defence. Isa. iv. 5, 6. It was as their guide and director, for "when the cloud was taken up from over the tabernacle, then the children of Israel went onward in all their journeys. But if the cloud were not taken up, then they journeyed not till the day it was taken up." Exod. xl. 36, 37. This pledge of God's presence was the beginning of all their movements and rest, the guide and director of all their undertakings. So that they moved and rested, proceeded and stood still, according to his will and counsel in every instance. Thus he guided them by his eye, and led them by his counsel. Psa. xxxii. 8. Sometimes, perhaps, they were full of ardent desires, forward, active, and impatient of delay: but if that were not according to his mind, he would cause a cloud to abide on their tabernacle, which would darken their way, distract their consultations, and prevent their moving one step forward. Though their desires were great and their intentions good, yet this cloud would be upon them, and they could not know their way. At other times they might be heavy and cold, fearful and slothful, imagining that there was a lion in the way at every step, that giants were in possession of the land, that difficulties and perplexities lie in the way before them in such and such undertakings, that the way was so long and perilous, and that it was better to return than to go forward. But now, it may be, they must decamp, pass on, and engage. The cloud shall break up and go before them; they shall see so far on their way, as to go forth with cheerfullness. But when the cloud was taken up, they knew they were to go forward, and journeyed accordingly, following the cloud; yet they knew not whither they went, nor what and where would be the end of their journey; only they were going forward, still nearer and nearer towards the land of promise. And therefore it is said, "that when they journeyed, the ark went before them to seek out a resting-place for them;" Numb. x. 33. It was carried on, to see where the pillar or cloud of direction would stay; and there they rested, wherever it was.

When God gives us so much direction and so much intimation of his will, as that we see that it is our duty to go forward, and trust him as to the issue, though we at present see not the end, nor know what and where our resting place will be; still by this we may conclude that God hath given us a sure pledge of his further direction in every time of necessity, and of his continual presence with us.

Thus God leads his people now through the wilderness of this world. They have the cloud and pillar of divine presence to go before them, and lead them in the right way. Without this they can neither move nor take any rest; and they follow it, not knowing whither they are going, only they are assured they are going towards the promised land, believing that all things work together for good. And on great emergencies and on extraordinary occasions, God relieves them by some especial appearance of his glory. The cloud shall not merely rest on their tabernacle, but till it also with a more eminent token of the divine presence and favour. In the "mount will the Lord be seen". This will relieve them, when in all things they are at a loss. Glorious appearances in great straits and difficulties are eminent testimonies of God's regard. What these tokens are, ordinary and extraordinary, of the divine presence, which God's people now enjoy, and by which they are led and directed, no believer can be entirely ignorant. Often have they found him inclining their hearts insensibly yet powerfully,—fixing the bent of their spirits effectually, (their hearts being in his hands as the rivers of water which he turns as he pleases)—supplying them with reasonings and considerations far beyond their own wisdom,—proposing occasions, invitations and provocations,—enlarging them in prayer, or shutting them up,—making walls on one hand, and opening paths on the other. With innumerable such ways as these, infinite wisdom is pleased effectually to guide and direct them in the way in the which they should go. In the use of means through patience and waiting upon him, they shall doubtless be directed to that which is pleasing to him. He is with them in every instance, and will never leave them nor forsake them, till he brings them safe in the right way, to be ever with the Lord.

However, they shall not in general see far before them, but must be contented to follow the cloud daily by faith, not knowing where it will rest. Thus have / found it in former times, and thus do I now, in a particular manner, find it to be. For the just shall no otherwise live here than by faith, every step of his journey. And is it not the happiest, as well as the safest life? For what is the life of faith, but choosing rather to follow the wisdom of God than my own wisdom, and resigning myself to his guidance and disposal? O for faith thus to live, and then I cannot but be happy and safe! Happy in the care of infinite goodness and love, and safe under the guidance and protection of infinite wisdom and power. "The Lord only maketh us to dwell in safety." Psalm iv. 8.

What we are in continual danger of, in following the cloud of divine presence moving before us, is impatience, the bitter fruit of unbelief. We are impatient often of delay, and in haste to take possession of the land of promise: and this often is the cause of grievous sins, as well as of great perplexity to the soul. This hurried the Israelites into the great sin of idolatry at mount Sinai. They were weary of waiting for Moses' return, and for the cloud moving before them. They had a God that stayed" with them and manifested his presence to them by the cloud on the Mount; but that did not suit their impatient and discontented spirit. They must have a God to "go before them". Rather than wait longer, they would themselves devise signs of God's presence with them, and leave Moses and the cloud behind on the mount. But this impatience proved the utter ruin of many, and the plague of all; “And the Lord plagued the people because they made the calf". But he that believeth doth not make haste. Patient waiting is always the language of faith. "Though the vision tarry, wait for it." "Behold his soul which is lifted up, is not upright in him". This weariness of waiting betrays us unto many and sore temptations. Here began Saul's ruin; he stayed for Samuel to the last hour of the time appointed, but had no patience to stay that hour, 1 Sam. xiii. 11.14. So Israel here, had they stayed one day longer, they would have seen what was become of Moses. "The Lord is a God of judgment," and must be waited for, until he comes.

We shall not lose our labour, for he that shall come, will come, and will not tarry beyond his own appointed time, though he may tarry beyond our time of expecting him. God is not to be limited, nor are his times prescribed unto him. We know our way, and the end of our journey. But as to our stations of special rest, we must wait for him to determine, when, where, and how long, we are to rest, as the people did in the wilderness. "Our times are," and will be "in his hands"; and he will order them according to his own will and wisdom. Owing to the sins of the Israelites Moses spent another forty days on the mount; so their haste did not tend to their good speed.

8. SPIRITUAL APPETITE.

May 24, 1782.

there is no image in the whole Bible, more frequently made use of to express the workings, affections, and desires of the new man after spiritual things; than the craving of, our bodily appetites after food and nourishment, namely, hunger and thirst. And what proper food is to a hungry man, that, spiritual things, Christ and the blessings of the Gospel, are to the renewed soul. " Blessed are they, which hunger and thirst after righteousness." Hunger and thirst are the strongest of all our bodily appetites. They are also unceasing and continually more and more craving and importunate till we either eat and drink, or die. And nothing will satisfy them but meat and drink. Offer an hungry man the world and all things in it, he will despise and reject them, and say, ' These are not the things I want, give me food or else I die.' are the desires of the new man in Christ, after spiritual things,—the grace of Christ, the favour of God, and conformity to his image. They are strong and unceasing, craving after spiritual food with more and more importunity; and nothing but this will satisfy.

Riches, honours and pleasures, are all lightly esteemed. 'Give me grace, give me peace and reconciliation with God, give me holiness, or else I die', is his unceasing language.

A hungry man finds in food a suitableness, a taste, a relish, and refreshment. And so do they in divine things, who have tasted that the Lord is gracious. There is a suitableness in them to the soul's wants, and satisfaction and refreshment in the enjoyment of them which is great and inexpressible. "They are sweeter to his taste than honey or the honey-comb." Till he feeds upon them, the soul is miserable and refuseth comfort, like a person ready to perish with hunger: but when he has a sense of the goodness, power and efficacy of them on his. soul, he is rilled with joy unspeakable and full of glory. He feeds upon them with joy, however any of them may be in their own nature, or in their dispensation, bitter to flesh and blood. The cross is sweet and refreshing, if under it he can taste how gracious the Lord is. Every thing that is wholesome food, and good nourishment, though it be bitter herbs, is sweet and refreshing to him that is hungry.

For this reason divine things are compared not only to bread and water, but to "wine and milk, to fat things full of marrow"—things that are not only nourishing, as bread and water, but also relishing, refreshing, and reviving. If the soul is in health and hath strength to digest its food,—if its appetite is not lost by spiritual sickness, vitiated and corrupted by any prevalent sin, and heavenly things thus become unsavory and tasteless, "like the white of an egg," pit this be not the case with the renewed soul, spiritual things are always relishing, refreshing, and full of nourishment; and by them it grows and gains spiritual strength.

These two things are inseparably connected with the things of the Spirit of God to a renewed soul that is in spiritual health,—he finds in them savour, and nourishment; he is refreshed and strengthened by them. A vitiated taste and a false appetite may relish things that are not proper food;—that have little or no nourishment in them. But a man in health and vigour of body, can live on no such things. So a soul sickly and weak, may have a taste and a pleasing relish given to the fancy by the dispensation of the word, and in the use of the means of grace, when at the same time it is in no degree nourished and strengthened by grace itself in the use of the means; but the soul is as weak and sickly as ever, and still finds an emptiness, a craving, painful and uneasy, and a feebleness, which unfits him for every undertaking that is spiritual and difficult. But a soul in health must have the sincere milk of the word; it will be satisfied with nothing else, and it groweth thereby—gains renewed strength, fresh vigour, increasing alacrity and delight in the things of God and the ways of God. The gospel and its heavenly doctrines are never stale, tasteless, or unsavoury to him, but daily more refreshing and more nourishing. He feeds upon them more heartily and more frequently, and his stomach is not over-loaded, because he can digest his food; so that his appetite is keen and his soul more and more nourished. He hath increasing discernment also to know more exactly what is proper food for him, and rejects those things, which he knows, have more tendency to fill the soul with wind and humours, than to minister nourishment and strength. "Being of full age, by means of use he hath his senses exercised to discern both good and evil".

No sign can be worse than a cold indifference towards the things of God, when they become as it were stale, without any relish, or nourishment, like a tale that has been told a hundred times over. In this case the soul can have no experience of the life and workings of spiritual things, nor any comfort or refreshment from them. He, who is in this state, honours not the gospel by any fruits of love, zeal, or delight; nor is he useful in any way to others. " He is a tree, whose fruit withereth, without fruit, twice dead, plucked up by the root". This is a state, which of all others Christ is most displeased with. In temptations, the Lord, who is compassionate and gracious, pities those who are tempted. In persecutions, he suffers with the afflicted. He intercedes for his people in their sudden and unexpected surprises. But he severely threatens those who are in spiritual decays, who are in a cold, formal and lifeless state. Rev. ii. 4, 5, This he cannot bear with, because it reflects so much dishonour upon him, and on the provision he hath made in the gospel. It will, if not quickly prevented by a speedy recovery, prove the certain ruin of the soul. Yes, Christ will bear longer even with those who are utterly dead, and make no pretensions to religion. "I would," he says, " thou wert cold or hot: because thou art neither, I will spue thee out of my mouth." Rev.iii. 16.

We cannot be too jealous and watchful over ourselves on this point. Every thing hath a tendency to deaden our souls, quench the Spirit, and blunt the edge of our desires and affections after spiritual things. Our own corruptions always resist grace; and the world around us would by every way bring us unto some little compliance with it. And here the company of dead and formal professors also cannot but greatly damage the soul. Their company, if much frequented, will, like ice when handled, strike a chill and damp into the soul that was before alive, fervent, and active. This is the last effort of the devil; if he cannot by his temptations turn us back, or draw us aside from the ways of God, he will by all his art, craft and malice, endeavour to enfeeble our strength, cool our zeal, and diminish our ardour in the good way, into which the grace of God hath brought us.

We should beware of these decays in our souls, in their very first beginnings; or else recovery will be more difficult and more doubtful. But here is the cause of the utter ruin of many. At first they listen to the carnal reasonings of their own minds, strengthened it may be, by the suggestions of formal professors and lifeless Christians, till they are gone so far in decay and consumption, that their recovery becomes doubly more difficult. Some would confine all warmth and fervency of affections about spiritual things to first convictions, to youthful days, when the heat of the animal spirits is greater. A dangerous insinuation! for does not this highly dishonour the things of God? What! Are we more affected by them, the less we know of them? Is it their novelty only, that gives them their efficacy? Is food more refreshing to a child, than to a hungry man in full strength, after the labour and toil of the day? Far from it. The objects of creation, the more we contemplate, minutely examine, and thoroughly know them, the more we are amazed with the exquisite wisdom and power displayed in them, and the more they command our admiration. Are the wonders of grace and salvation more easily comprehended? or are we less interested in them? Surely not. The reason why the works of God in creation, providence and grace are unnoticed by us, and we are unaffected by them, is because we know them so little, and our minds are turned to different objects. But the decay of the animal spirits, it may be said by some, diminishes the efficacy and lessens the effect of divine things. It ill suits any to make this excuse, who, whilst they are dead and lifeless about spiritual things, are alive, active and intent upon other things; for instance, the lawful enjoyments and comforts of life. If a man in his old age, grows more in love with the things of the world, and less in love with the things of God, surely this must proceed not from the decay of nature, but from the decay of grace, and the growing strength of sin. The decays of nature, will not, cannot, effect decays in holiness of life, and in diligence in religious duties; it will never diminish the vigorous and firm adherence of the judgment and will, at least, to spiritual things. And where the heat and warmth of the affections are not so lively as they were in former times, whatever the decays of nature may be, the soul, if alive to God, cannot be satisfied in this state; it is his grief and burden; and he preserves a godly jealousy over himself, lest his decays should not be outward, but inward; not in the natural, but in the spiritual man.

The life, comfort, and honour of religion, is to find the things of God always new and refreshing, and our appetites keen for them. Without this there can be no real consolation of the gospel, no growth in grace, no adorning of religion, no recommending of it to others. But the soul will become barren and unfruitful, a "mere walking, talking skeleton in religion." Good Lord, deliver me from this cursed state of soul! Rather empty me from vessel to vessel, put me in the furnace, let me rather die than live thus to dishonour thee and thy cause.

9. GOD AFFORDING SEASONABLE HELP.

July 5, 1782.

relying upon God's power and faithfullness to keep us in the midst of temptations, is the only way to obtain strength against them. All my best, resolutions and determinations as to watchfullness, have often proved ineffectual, weak, and feeble in the hour of trial; but relying upon God's faithfullness, "that according to thy day, so shall thy strength be," and that "his grace is," and shall be, "sufficient for me", this never disappointed me. In one way or other I have always found a way of escape, but often in a way unexpected and unthought of. There is no peace, till we can see ourselves safe from the workings of inward corruption, and outward temptations, in the hands of God, exclusive of every thing we are or can do. The Lord thinketh on those who are poor and needy, and is their help and deliverer. Psalm xl. 17. And though his "enemies may be lively and strong", yet the Lord will make more haste to help them, is stronger, and must prevail. Psalm xxxviii. 19—22. Faith in the living God opposes lively enemies; and to "the Lord strong and mighty", it looks for help against strong enemies.

As God is faithful and true, this faith must always prevail, for the Lord is a very present help in trouble to those that trust in him,—not help at a distance, which we may have cause to fear will come too late, but a present help. "When I would do good, evil is present with me", saith the Apostle; but the Lord is a "very present help", against present evil. Psalm xlvi. 1. This is the life of faith, and the Christian's warfare; he hath present help every day, against present daily evil. Help will never come too late to those who by faith look and wait for it. David speaking of the Church's safety says, "God is in the midst of her; she shall not be moved; God shall help her and that right early". Help may seem to us to be delayed, but it will surely come, "right early", n sufficient time to bring us effectual deliverance. It will be when it comes, a morning help also. The Lord will act vigorously, as a man goes to his work in the morning with alacrity, with fresh spirits and renewed strength; and having the day before him, we may well expect something from him before night. So the Lord works for his people; he appears for their relief in good time, and carries on his work with effectual vigour, till the whole is finished.

With future evils we have nothing to do; we have no more to do with the evils of to-morrow, than with the evils that will be a thousand years hence. Our danger always is from present evil. Against this the Lord is a present help, bringing us deliverance "right early". May my trust be only in him! It will be a help manifest and evident to all, "right early", or in the face of the morning, as in Hebrew, clear and evident to all, that God may be glorified thereby. Our safety and his glory always go together, and he will bring help and deliverance in due time to secure our safety, and in that moment also which will show forth his glory most conspicuously,— "in the face of the morning",—or of the sun. So was the deliverance of the Israelites at the Red Sea; timely help was administered to deliver them from their pursuing enemies, and at that moment of time, which served mostly to show forth the glory of God's power, faithfullness, and goodness towards his people: in the face of the morning, he caused the sea to return to his strength.

Let us have a regard to God's glory as well as our own safety, and be contented to wait patiently for deliverance, till "his hour is come, when the Father shall be glorified". Christ's mother was in haste to have a speedy supply of wine; but she fixed the time too soon; " mine hour is not yet come", saith Christ. He meant to grant her request, and give them a supply; but much depended upon the time when this supply was granted, and the miracle was wrought, to carry full conviction into the hearts of all present, of his divine mission, authority, and power. For their good therefore he would reprove his mother, and wait till the hour was come, which would at the same time bring them timely supply, and show forth his glory more illustriously. Thus the Lord often deals with his people. They must wait patiently and quietly for his salvation, till his hour is come to glorify himself; but he will never forget their safety, though he principally respects his own glory. His hour will never come too late, but always in due time. Four thousand years passed before the long expected hour came, when the seed of the woman was to bruise the serpent's head; but in the fullness of time God sent forth his son, made of a woman, in full time to save his people, to bruise the serpent's head, and to glorify himself. He came right early, in the face of the morning; his salvation was prepared or effected before the face of all people; he came forth in the morning, strong and vigorous for work, he travelled in the greatness of his strength, till the work, great and arduous, was all finished. Let us wait for him, he will come and will not tarry.

10. THE GIFT AND OBJECTS OF GOD'S LOVE.

Nov. 1, 1782.

A discovery and a belief of God's love to us, when sinners, rebels and traitors, only can produce love in our hearts to him. But the belief in this love of God to us in all its freeness, fullness, immensity, and eternity, worketh by love to him with invincible strength, and with unwearied diligence in God's service. And as the effect is always proportioned to its cause, so the clearer our comprehension of, and the more firm our belief is in, God's love towards us, the more ardent will be our love to him, and the more active our diligence in his service. Here is the mystery as well as the difficulty of the faith that worketh by love; for mysterious indeed it is to all but those who thus live, and even they know but little of it.

Nothing can conduce more to strengthen our faith in the free love of God, than an enlarged knowledge of the dignity and the glory of the person of Christ: for by this we know the love of God, in that he gave his Son to die for us. The greatness of the gift which love hath bestowed, proves the greatness of the love itself; and as we increase in the knowledge of the gift, so also shall we grow in the knowledge of the love that bestowed it. "So God loved the world that he gave his only begotten Son." If you would know his love, consider his gift; for his love is as great as his gift. And it will heighten both, if we consider the objects of this love, on whom this gift was bestowed,—a world of sinners, yet in their sins, and in the very height of their enmity against God.

Let us then "behold what manner of love the Father hath bestowed upon us", by viewing attentively the objects and the gift of his love. O! the height and depth of that love that comprehends two such extremes! What can be conceived more distant from, or more unsuitable to, each other! But behold, divine love brings them both together, and gives the Son of God to man in the extreme of his guilt and misery. Here is love, free and great indeed! The Son of God, —who can conceive his dignity and glory! yet so great is God's love. Man,—who can comprehend the guilt, baseness, and deformity he hath brought upon himself, and also the dishonour he hath brought upon God by sinning! yet so deep is God's love. What shall we say to these things, but believe and adore them, and in dust and ashes, with overwhelming gratitude confess, 'so would God have it'.

And what effect will the belief of this love of God as manifested in Christ, have upon our souls? The Apostle in the following words tells us, "we all beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory"! What this glass is, he tells us a little afterwards; — "God who commanded light to shine out of darkness, hath shined into our hearts, to give the knowledge of the glory of God in the faith of Jesus Christ". Christ in his person and office is the glass which represents with such transforming efficacy the glory of God to us; and when we see his glory in this glass, we are transformed into the same image. In this glass the scattered rays of divine goodness and love are, as it were, brought into a focus; they shine, they burn, and inflame the heart held before it. Conviction overpowers unbelief, goodness overcomes unworthiness, and love subdues enmity. When in this glass we behold the divine glory, we are efficaciously changed into the same image. That love, that goodness, that mercy and condescension which we see so gloriously manifested in Christ, produce, when viewed in him by faith, corresponding effects upon the believer. He loves God and man, does good, shows mercy, and walks humbly. He is cast into the mould of these divine truths and is formed and fashioned according to them. The freeness and greatness of God's love to him when an enemy, sweetly constrains him to love his enemies, to do good to the unworthy, to be in his own eyes less than the least, and to be in reality the servant of all. As Christ is the only glass which thus efficaciously represents to us the glory of God's love, mercy, and condescension, so also in proportion as we view them in this glass, is their transforming efficacy on the soul.

Hence then we see the necessity of making Christ our "all in all". Would we then be holy, be changed into the divine image,—would we love God, man, show mercy, do good, forgive enemies, we must turn our eyes to this glass, and therein view the divine image, and the effect will be infallibly produced. And in proportion to the clearness and steadiness with which we view and believe God's free love, grace and mercy in Christ, so also will be the degree of that change into the divine image produced upon the soul. And consequently a defect here as to the cause, will also produce a proportionable defect as to the consequence. Divine truths must be seen in the light of God's Spirit, as they are revealed in holy Scriptures, without any thing added to them, to cloud their lustre and glory, or taken from them, to diminish their excellency. But our souls must view them by faith, just as they are in the divine light, or they will lose greatly their efficacy, and have little or no effect upon the soul. If a believer looks within and examines narrowly, he cannot but find daily this truth abundantly proved to him, that is, that as he believes in God's love, grace and mercy to him a guilty and depraved sinner, so do all the graces of the Spirit grow and thrive, or decay and wither. May the Lord keep the eye of faith strong, and give us divine light, to look, with more open face, and with more steadiness on the face of Christ—the glass in which the divine image is to be seen and viewed by us sinners.

11. THE SIN OF GRIEVING THE SPIRIT.

Nov. 23, 1782.

lesser sins, habitually indulged in the heart and mind by believers, are doubtless much more grievous and provoking in the sight of God, than any great fall through the strength of some sudden temptation, as there is more deliberate wilfullness in the one, than in the other; and also more of the Spirit's convictions, against which it must be committed. The Spirit's office is to convince of sin, as well as to comfort our souls by taking of the things of Jesus and showing them unto us. Repeated indulgence, though it be only in the heart, of the same sin, after repeated convictions by the Spirit, of its sinfullness and guilt, and of our danger through it, exceedingly grieves the Spirit and provokes God to wrath. This will effectually cause God to withdraw himself from us. He may not do it all at once. He will first hide himself, and give less manifest and less frequent tokens of his presence. He will convince the soul of its sin and show its danger; and it may be, at intervals, give it some token also of his love and favour. But if all will not prevail with us to reclaim us and bring us to forsake and abhor the cursed thing, if we still keep it and indulge it, the Spirit will not always strive. It is much if bitter experience will not teach us how great is the sin of grieving him, who is the Comforter sent by the united love of the Father and the Son, to sanctify and gladden the hearts of his people. He who at first is only grieved, may by our continuance and obstinacy in those ways by which he is grieved, at last be vexed, as he was by the Israelites of old, by their repeated rebellion against him. Isa. Ixiii. 10, The same love which influences the Father in sending his Son to die for sinners, for enemies and traitors, influences him to send the Holy Spirit to dwell in hearts so polluted and depraved. And the same love which inclined the Son to come to die for us, when we were yet sinners, and ungodly enemies, inclines the Spirit also to come to those, who are froward, perverse and unthankful, whom he knows, will grieve, vex, and provoke him. In his love and tenderness doth he continue to do us good, bearing with our continual provocations.

As Christ loved us and gave himself for us; so also the Spirit influenced by love equally great, free, and eternal, comes to accomplish the necessary work of grace and holiness in us. Christ had his great undertaking much at heart, and how was he straitened until it was finished! From eternity his delight was with the sons of men, and in time it was his meat and drink to do die will of him that sent him. For the joy that was set before him in the salvation of his people, he endured the cross and despised the shame he had to pass through, In the same manner hath the Spirit also the work assigned to him, and willingly undertaken by him, infinitely at heart. To promote comfort, holiness, and joy, in the hearts of God's people, is his great business and delight. And with what infinite patience, condescension and love doth he carry it on! We know but little of his condescension and grace, because we are so ignorant of the various workings of inward corruptions, by which his great work is continually opposed and obstructed. But when every secret thing is laid open to full view, and we see with divine light how we have resisted the Spirit in his gracious dealings with us, the love of the Spirit will no less overwhelm our souls with astonishment than the love of the Father and of the Son.

The Spirit hath our comfort and happiness, our complete holiness and glory, so much at heart, that any thing that is a signal obstruction to the progress of this work at any time, is said to grieve him. We are not grieved by any thing that befalls a person for whom we have no concern or regard; but in proportion to our love, is our grief for any one in misery, Others may provoke us to indignation; but there is no grief where there is no love. So it is with the Spirit of God. He is so concerned for those to whom he is engaged by his love as a comforter, that he is said to be grieved with their sins, when he is not so with the sins of others.

Nothing grieves us more in any one whom we love than unkindness and ungrateful returns for our love, especially after repeated forgiveness and forbearance. So it is also with respect to the Spirit of God. He is a Spirit of love, and all his actings towards us and in us, are the fruits of his love; all the joys and consolations we are partakers of in this world, arise from a sense of the love of God, given to us by the Spirit. "He sheds abroad the love of God in our hearts." He expects and requires returns of love and delight in obedience from us; and when he is disappointed, when we take little or no notice of his kindness and love, and care not to make suitable returns by showing forth in holy walk and conversation the fruits of the Spirit, and it may be by careless neglect, fall into those things and those courses which he abhors,—he cannot pass by unnoticed the unkind-ness and ingratitude therein expressed, but it grieves and vexes him to the heart.

We are therefore to beware, above all things, of a barren, unfruitful profession of religion, and of defiling by secret indulgences the habitation of the Holy Ghost. " If any one defiles the temple of God, him will God destroy," 1 Cor. iii. 17. How should the thought of defiling his temple and grieving the Comforter, fill our hearts with deep humility and godly sorrow! How unworthy a conduct, to grieve him, who comes for the very end and purpose of giving us consolation and joy! In infinite love and kindness he hath condescended to be our Comforter. This comfort he bestoweth willingly, freely, and powerfully. Nor is there the least hope, peace or joy to be obtained, but what he works and bestows; nor any relief in trouble, nor refreshment in perplexities, but what he gives freely. And shall we, who have tasted that the Lord is gracious, by our negligence, sin, and folly, grieve Him who is thus graciously engaged to give us joy? Grieve him, without whom we cannot live— cannot think a good thought, nor breathe one good desire!—Grieve him whose presence is heaven in the soul, and whose absence brings a hell of corruptions, darkness, and misery! Is it possible that we should make such base returns for such love, and be such enemies to ourselves! Ah! alas; what a creature is man! In what dust and ashes ought the best of us to lie down! Shall we not take notice of his love and kindness? Shall we not thankfully receive all our comforts from his bands, and see his love and grace in every refreshing thought put into our minds? Yea, shall we not carefully watch and promote all his motions within, and cheerfully comply with them, however self-denying and contrary to flesh and blood?

When he convinces of sin, let us set our hearts mightily against sin. And when he speaks comfort, let us hear him as the Lord our Comforter, making known the infinite love of the Father and the grace of the Son to us. When we have no comfort, but walk in darkness and have no light, let us honour him by looking to and waiting upon him only for our light in darkness, and joy in trouble. And what and when he gives, let us readily receive. Above all things we have need to pray to God that he "take not his Holy Spirit from us".

12. THE INFINITE GREATNESS OF THE SON OF GOD.

Nov. 30, 1782.

No words perhaps in the whole Scripture set forth the dignity and glory of the person of Christ more emphatically and expressively than the following:— "No man knoweth the Son but the Father." Or as it is in the original, "no one", "knoweth the Son but the Father." It is not sufficient to say that he is far above all principalities and powers, infinitely above all created beings, but he is so great, and so infinite in his nature, and in the glory of his person, that none but the Father, who is an infinite Being, can know him. The imagination of a creature cannot even reach him. The distance is so great, and the glory so far beyond all comprehension, that the mind of the highest angelic being is overwhelmed with the vast-ness of the idea. Saints in heaven, and believers on earth, know him to be a sufficient Saviour for them: and this is a great deal; but what they know of him falls infinitely short of what he is. The Apostle saith, "He is able to do for them exceeding abundantly above all they are able to ask or think".

The divine mind only can comprehend the divine nature. A creature is known by a creature of the same order and the same nature with himself. Man knows human nature; for "as in water face answereth to face, so does the heart of man to man." An angel knows angelic nature; and so on to the highest orders of beings in the universe. But none except the father knoweth the Son; therefore he must be far above all others excepting the Father. And in the same manner as the Father knoweth the Son, the Son also knoweth the Father. Therefore their minds and their natures must be equal and the same.

This gives us the largest possible idea of divine knowledge. It takes in and comprehends the divine nature in all its infinity of perfections and glory. So also nothing greater can be said of the divine nature, than that an infinite mind can know or comprehend it. Nothing greater can ever be said or conceived of the Father's knowledge, than that he knoweth the Son, nor any thing more extensive and unbounded of the Son's knowledge, than, that he perfectly knows the Father.

"The Father knoweth the Son": —When he entrusted him with the salvation of his people and sent him into the world to accomplish the arduous work, be knew into whose hands he had committed it, and was under no apprehension about the issue. He saw him with infinite delight entering the list with Satan; and he was not fearful of his veracity being sullied, when he said, "The seed of the woman shall bruise the serpent's head." He foresaw him travelling in the greatness of his strength; spoiling principalities and powers, and triumphing over them openly. He laid our help upon one whom he knew was mighty to save. He laid on him the iniquities of us all, well knowing that the Lamb of God would be able to take away the sins of the world. He knew his capacity to govern the universe, and to protect and save his people: therefore he hath committed all power and authority into his hands, yea, he hath committed also all judgment unto the Son. He knows thoroughly the infinite greatness of his love to his people, and that what his power is sufficient for, that his love will for ever engage him to do for them. He knows that this love is as eternal, free, and unchangeable, as it is intensely great, and therefore will with infinite delight love those given him of the Father unto the end, however many their provocations, and however great their unworthiness,— and that he will never leave them nor forsake them.

We know a little of this love from the fruits and effects of it towards us: but our minds are infinitely too narrow to take in its vastness, but are at once overwhelmed with its greatness. It is like looking on the midday sun in a clear summer's day. Our weak eyes are dazzled with its splendour, and unable to look on any longer. But the Father who possesses the same love, both in degree and duration, comprehends the love of the Son in all its immeasurable height and depth, length and breadth. O! with what infinite delight and complacency do the divine Persons contemplate the workings of each other's heart and mind towards redeemed sinners here on earth! As the persons are distinct, so also are the workings of their minds distinct; but as their essence is the same, so also is their love, grace, and mercy, one and the same. We can only stand on the shore of the vast ocean of love, which inclined the Son to do so much for us, who are so unworthy: but the Father knows it, and comprehends it perfectly.

The Father knows also the infinite merit of his sufferings, and comprehends the full sufficiency of his satisfaction. All we know of his merits is, that they made a full and sufficient satisfaction for sin, and that more could not be required than what he was able to pay. Being an infinite person, he was able to answer infinite demands. But when we talk of infinite demands and infinite satisfaction, we understand but imperfectly the meaning of the words we use. Faith rests more upon the testimony of the Father as to the sufficiency of Christ's sufferings to make full atonement for sin, than upon any knowledge we have of it. But "the Father knoweth the Son";—he fully comprehends the value of his merits, and therefore he is infinitely well pleased with him with respect to his people. "Behold my servant whom I uphold, mine elect in whom my soul delighteth."

The justice of God delighteth infinitely more in the satisfaction which Christ hath made for sin, than in the obedience of men and angels united. We distrust him and are afraid to rely upon his merits only for our salvation, because of our ignorance of the value of the satisfaction he hath made. But the Father knoweth it fully, is well pleased, and delighteth in it. From heaven he bears witness that life eternal is to be obtained in his Son, by those who are most guilty and unworthy. 1 John v. 7. He is not fearful of resting the whole of the salvation of his people upon his Son's merits. All the attributes of God harmoniously agree in him, and unitedly advance the salvation of those who believe on him, and rejoice with infinite satisfaction on the glory brought to God in the highest, and on the peace shed at the same time on earth, by the merits of his all-sufficient atonement.

To comprehend the infinite value of his merits, neither men nor angels shall be able, to all eternity; but let us endeavour to believe what we cannot comprehend. The Father knows it fully; and the testimony of the Father in its behalf, should outweigh every thing else, and be a stronger recommendation to us, than the united voices of all creation. By believing the Father's testimony, our joy may be as full and our comfort as great, as if we were able to comprehend its whole wondrous extent. For in believing we rely on the testimony of one who cannot lie, and who cannot be mistaken, because of his perfect knowledge of the Son. With what joy then should we read the testimony of the Father from heaven,— "This is my beloved Son in whom I am well pleased."

In short, such a Saviour hath the love of God provided for us,—a Saviour so infinitely great and all-sufficient, whose merits are of such inestimable value, whose faithfullness is so inviolable, whose love, grace, and mercy are so great, so unsearchable and eternal, and his power so immense, that none but the Father fully knows him.

And as the Father knows the Son, the Son also knows the Father. This, if possible, adds to his dignity and glory, and shows forth the infinite comprehension of his divine mind. It would be blasphemy to say so of any creature whatsoever. No creatures know any thing of the divine nature, but as it has pleased God to make himself known to them by some manifestation or revelation. But the Son is intimately acquainted with the Father, comprehends all the adorable excellences of the divine nature, and understands fully his love and good-will towards sinners. He knows the Father with the same perfect knowledge with which he knows himself. Each of the Divine persons is an express image of the other. They possess all the same perfections in an equal degree; the same Divine nature being common to them all; its properties are the same, and its workings are the same. Their knowledge, wisdom, and their power are the same, and always exerted at the same time. Their love, mercy, and patience are the same, equally great and astonishing in them all, and manifested to the same objects. In every view they are each one the image of the other, though the Son only is expressly so called in Scripture, because he only is the image of the Father to us, and in and through him we know all we can know of the divine nature. We see the glory of God only in the face of Jesus Christ. Were he not a divine person, of equal nature, dignity, and glory, with the Father, he could in no sense be his express image, nor could he be so called: He could not represent him unto us. For though a creature were as exalted as can be imagined or God could create, yet he must fall infinitely short of the divine excellences, and could not possibly give a just representation of them to us. But Christ is the "express image of his person." He possesses the same identical nature and properties; and therefore is in every respect qualified to represent him to us. Consequently we are said to "see the glory of God in the face of Jesus Christ."

What a wonderful mystery of wisdom and contrivance is expressed in the constitution of Christ's person! He knows the Father in the same manner as he knows himself; his mind being infinitely large, takes in an infinite object in all its perfections. But the wonder is, the manner how he is become the image of the Father to us, giving us a full and exact representation of the divine nature, bringing it down, as it were, level to our capacities, without diminishing any thing of its excellency and glory. He is become "God with us," at the same time that he continues what he was from all eternity; yet he is the image of God to us, and God with us. He reveals the Father to us. Others have given the world a revelation from God, but none revealeth the Father but the Son. In him we see the Father's excellency and glory fully expressed. "He that hath seen me", saith Christ, "hath seen the Father." The attributes and properties of the divine nature are made fully known to us in the Son; and in seeing his glory, we see the glory of the whole Trinity.

13. ON WALKING WITH GOD.

Dec. 21, 1782.

there may be life, where there is little or no strength. However, in that case, there can be no walking. To walk, especially to walk usefully, so as to answer some end or purpose, there must be health and vigour of body; the different parts of the body must be perfect and sound. A person that has strength, yet if he be lame or maimed, if his head be giddy, or his lungs unsound, or if he be altogether too corpulent —in either of these cases he is altogether unfit for walking. And so it is in a spiritual sense.

But oftentimes there is a great deal more strength than is exercised. However, this inactivity is the most effectual way to lose what strength we have, to rill the body with humours, and is the certain, parent of innumerable disorders. From some professors' conduct one would be induced to imagine, that they think to grow in grace and to go to heaven, merely by hearing, reading, and talking, without any endeavour to live to God in any sense. But such miserably deceive themselves; "we are created unto good works, that we should walk in them." The slothful and unprofitable will be cast into outward darkness as well as the unbelievers. But a faithful servant, with a ready mind, waits upon God to know his will and execute his commands,—and his obedience is like that of a dutiful child to an indulgent father, whose heart rejoices and exults in his service whom he fondly loves.

A traveller hath a way to walk in. He doth not walk at a random, without knowing where he is, and whether the path he is in leads to the place he is going to. A person may exert himself much and walk hard, yet if he takes no care to be in the right way, he may, after all his labour and pain, be as far from the end of his journey as the first moment he set out from home. So also spiritually, there is a way, in which if we are not found, it is impossible to walk with God, or to arrive at the rest that remaineth for the people of God. This way is Christ. "I am the way," saith he, "the truth and the life." The way that God appointed the children of men to walk in at the beginning, was the path of innocency and perfect holiness, according to the covenant of works. But by sin we have erred and strayed from this way, so that no one can find it any more. But God out of infinite love hath found out another, a new and a living way, through which we may have access to him, and in which we may walk with him. The other is old and out of date, but Christ hath consecrated a new way which can never wax old, never can be rendered impassable, and out of which we cannot err. Isa. xxxv. 8. The other is now dead, and those who attempt to find it and walk in it, are going down into the chambers of death. But this is a living way, is not within the dominion of the king of terrors; it gives life to those who walk in it, defends them on the right hand and on the left, keeps them in peace and safety, and fills them with comfort and joy—so that they "walk without being weary, and run without being faint."

Christ is the mediator of all communication between us and God: all influences of grace, love, and mercy from God to us, are through him only; and all returns of faith, love, and obedience, from us to him, must be made the same way. God is in Christ reconciling the world unto himself; and when we are in him also, then, and not till then, are we reconciled to him, and walk with, him, in communion and love. But when we are in him, then are we with God, "who will bring the blind by a way that they know not, and lead them in paths that they have not known; who will make darkness light before them, and crooked things straight." Isa. xlii. 16. Till we are brought this way, there will be for ever an impassable gulf fixed between us and God, we being on outside, and he on the other. But the moment we are in Christ, the new and living way, we are with God; and in proportion as we abide in Christ, and walk confidently in him, we are also enjoying communion and fellowship with the Father.

But where there is life, strength and activity for walking, and a way to walk in, before we can walk comfortably with another in this way, there must yet be agreement, acquaintance, and confidence; there must be the same end in view and the same design in hand. "Can two walk together, except they be agreed?'' If they walk the same road, yet they will not, they cannot, walk together, except they be agreed, and on peaceable and friendly terms. So God and man must be agreed, before they can have communion and walk together. Since sin hath taken place, God and man are at the greatest possible distance. God declares wrath against us, and we are full of enmity against him. God reveals himself as infinitely provoked by our sins, and therefore preparing wrath against the day of wrath, when we and he are to meet in judgment. Our carnal minds also are enmity against him, and we manifest by our continual and universal rebellion, that we neither are, nor will nor can be subject to him. We are darkness, and he is light. We are dead, and he is life. We are sinful, defiled, and abominable, but he is glorious in holiness. And what communion or agreement can there be between beings so opposite and contrary? None. God and we must be at an infinite distance, till he is reconciled, and we are changed. By Christ the new and living way, both these things are effected. He is our peace, making reconciliation for our sins by the sacrifice of himself, and also slaying the enmity in his own body on the cross. Eph. ii. 14—16.

He removes the cause of God's wrath against us, and plucks up the root of our enmity against him, which is sin. So that now God is in Christ, reconciling the world unto himself—he is himself reconciled, and by the ministry of the Spirit he is slaying the enmity in us, that we may be reconciled too. In Christ, therefore, heaven and earth, sinner and God meet together and are reconciled. God declares, "Fury is not in me:"—and we are brought with delight and love inexpressible, to call him," "Abba Father!" There is now harmony and agreement, love and delight; from heaven is proclaimed, "peace on earth and good will towards men; and on earth glory to God in the highest", is sounded with the voice of gratitude and love! God is now perfectly reconciled to his people, and in proportion as the enmity is gradually destroyed in them, is their communion in walking with him. There are no means more effectual to destroy this enmity in us and bring us to him in love, than a firm belief of his reconciliation to us in Christ. This persuasion sweetly disarms the soul, softens the heart, brings down its pride with deep contrition of heart to "walk humbly with God". In the face of Jesus Christ alone can we see God reconciled to us. Therefore in him only can we walk in peace and communion with him.

There may be no enmity, and at the same time no communion between two persons. They may be strangers, without any intimacy or acquaintance, and therefore can have no fellowship together. And so in a spiritual sense, the natural enmity may be in some degree destroyed, and yet we may be without sufficient knowledge of God, and experimental acquaintance with him, to walk with him daily in communion and love. As a belief in him as reconciled to us in Christ, is the most effectual means to destroy the natural enmity of our hearts against him; so also an increasing knowledge of his love, grace, and mercy, in all their free-ness, eternity, and immensity, only can engage our hearts to him, and make his company above all things desirable and his presence delightful. Without this spiritual acquaintance with him, a sense of sin and guilt will drive us from him as from an infinite enemy, almighty to revenge. We cannot walk with him in love and confidence, till we know how his heart is disposed towards us, till we are convinced that it contains grace and mercy more immense than our sin and guilt, and love infinitely surpassing our unworthiness.

Walking with God implies a great degree of confidence in him as well as love towards him,—confidence in him from an intimate acquaintance with the disposition of his heart and mind towards us. This knowledge of himself, God gives in us Christ, "in whom we have boldness and access with confidence by the faith of him," Eph. iii. 12. In giving his Son he hath given such a demonstration of his love and good-will, as far exceeds our faculties to comprehend. But we cannot take in this light, for darkness comprehendeth it not, till he have given us "an understanding to know him that is true." 1 John v. 20. Our understanding must be enlightened, and our minds enlarged to comprehend with all saints the height, and depth, the length and breadth of his love. A superficial, notional or mere head-knowledge will not answer the purpose; but "he who commanded light to shine out of darkness, must shine in our hearts—to give us the knowledge of the glory of God in the face of Jesus Christ".

In proportion as the knowledge of the glory of God in the face of Jesus Christ shines in our hearts, so will our confidence and delight in him increase; and we shall cleave to him with full purpose of heart,— cleave to him as our only refuge and solace, as our wisdom to direct us, and our strength to help us in every time of need. Thus those who walk with him, also lean upon him, as their only strength and support, their very present help in trouble; follow him as their guide every step of the road,— so that without him they have neither strength nor knowledge to proceed one step forward. He is their God, on whom and to whom they live. They have his glory in view in all their motions, and they look to him as their all in all. They do not walk in the same way at a distance from him; one time running before him, and at another time lingering behind, but they walk with him, in closeness of union and nearness of communion. "They ascend out of the wilderness, leaning upon their beloved." Many may and do observe great strictness and severity of manners, who are at the same time far from God. They may make a great show of humility, but at the same time never walk humbly with God.

It is to be observed also that those who are with God, are walking with him,—not sitting still, and continuing in the same place and station, but proceeding forward, growing and thriving in the divine life. When we make no progress, we may be well assured that God and we have not much intercourse with each other; for we are never with him, without receiving something from him. Those who are with him, he daily feeds with the bread of life, renewing their strength with new communications of grace. He draws them after him with the cords of love, and never leaves nor forsakes them. He bears them up in his arms, and carries them in his bosom, as a nursing father, when they are faint and feeble. Thus those who are with him, are still proceeding forward, with patience and perseverance, running the race that is set before them.

14. GOD OUR LIGHT.

March 8, 1783.

we are commanded "to let our light so shine before men that they may see our good works and glorify our Father which is in heaven." But how can we who are darkness, let our light shine? Darkness may as well and as soon shine with the light of the sun, as we shine by any light in ourselves. But it must be our light;—" let your light so shine before men."— Doubtless, therefore, as we have it not, we must receive it from God, and be made light in the Lord, before our light can shine. Can the moon shine when the sun shines not upon it? No more can we, except the sun of Righteousness shines upon our souls. Why does not the earth shine at midnight? Is it not because the face of the earth is turned away from the sun? So also when our eyes are turned away from divine light, we can no longer shine. It is a beautiful image to set forth evangelical obedience as distinguished from every thing else. All besides is darkness, however fair its appearance, but what conies directly from Christ. And so long as we receive from him, so long our light shines, and no longer. All the good works of a believer are the effects of an enlightened understanding, and of his seeing the glory of the Lord in the face of Jesus Christ. He must first be made light in the Lord; and as divine light shines upon our minds, showing us the things of the Father and the Son, and revealing to us those things which eye hath not seen, nor ear heard, neither have entered into the heart of man to conceive. In proportion to the revelation we have of these things by the light of the Spirit, so will our light shine before men, and our good works will be seen. Others may show the appearance of good works, but there will be no light in them, nor will our Father, who is in heaven, be glorified by them. The light which seems to be in all others, is in reality darkness itself: and their aim and intention is generally not to glorify God but themselves. But when we live in the light of God's countenance, and walk in the light, and in inward communion with God, then we are desirous that our light may shine, and that our Father, not ourselves, may be glorified.

God is light:—God the Father is the original fountain and source of light. He is altogether light, and in him is no darkness at all. God the Son is also light; that light which shineth in darkness; that true light, which lighteth every man that cometh into the world. He, as a mediator, is to ms as the sun in the firmament, giving us light. God is light, but this light cannot shine in darkness, but through the Redeemer, who is the Sun of Righteousness, the centre in which all divine light meets, and where only our weak and dark sight can behold it. If we turn not our eyes to Christ the light of the world, we can see nothing but darkness, and we shall still continue to be darkness. God himself is darkness and terror to our souls, till we see him in Christ reconciling the world unto himself. When in Christ we see him, then we know him, and not till then. And every true believer has this light in himself. He shines in his own light, not originally his own. but derived to him continually from Christ. Others may have knowledge of divine things, when at the same time they have no light in them, but their foolish hearts are still darkened. But in a believer, who walks with God, universal light prevails,—" the whole body is full of light, having no part dark".

The shining of our light, wholly depends upon this; for if the whole body be not full of light, it cannot radiate from us,—but in proportion to the darkness within, so will the darkness be without. When we have a clear view of divine things, and daily walk in the light, our light will shine and our Father will be glorified. There will be a life and savour in our conversation which nothing else can give. Others may be as regular, moral, and decent, may know and be able to converse about divine things, but if the whole inward man is not full of light, and we see not the glory of God in the face of Jesus Christ,—all life and savour will be wholly wanting. Whatever is a fruit of the Spirit, hath a flavour and relish in it, which nothing else, however similar to it, can ever have. A little of this divine light in the heart, will shine brighter, and glorify God more, than all conceivable natural and acquired abilities. We may have a light, and this light may also shine; yet if it doth not so shine that our Father may be glorified, it is not a true light, but a false light, which glorifies ourselves and leads to outward darkness, where no gleam of light comes through eternal ages.

O blessed Father, shine thou in thy Son upon my soul, and then shall my light shine before men! I will not be ashamed of it; but it shall shine before those who hate it, and who hate me on account of it. There is a difficulty: the devil and our own deceitful hearts would persuade us to hide this light, because it maketh us so singular in a world of darkness, and stirs up the enmity and hatred of those who love darkness rather than light. But the Lord giveth us light that it might shine before men—all men, good and bad. 0 Lord! brighten it, and cause me to own it freely, boldly, and thankfully? Are we not arrayed in thy livery, when we shine with light? And shall I be ashamed of what is thy glory: Nay, Lord, sooner reduce me into nothing, or strike me ten thousand fathoms under the earth! O help me to shine to thy glory; it is the very summit of my wishes, my highest glory and ambition! Cause my light to shine, though I be but a star, a very small star. But O how wilt thou be glorified, when such a dark clod of earth shall shine for ever, as the sun in the firmament! One poor believer thus shining, will reflect thy glories more than all the visible luminaries in this visible creation. O what eternal monuments of grace to thy glory, will each of them be! May nothing besides thy glory attract my heart any more.

15. NATURAL AND RENEWED CONCIENCE.

Jan. 20, 1784.

there is a great difference between the workings of the natural conscience of an unconverted person, in the opposition it makes to sin, and the resistance which the renewed principle in a believer, makes to sin. The former may be, and is consistent with, the prevailing love of sin; but the latter is not, nor can possibly be. A man may delight in sin, at the same time his conscience every day accuses him of it. But where a principle of grace is implanted, there the inward man delights in the law of God, Rom. vii. Conscience only bears witness against it and condemns it as being wrong; but grace hates it, as being filthy and abominable. One malefactor may accuse another and condemn evil in him, and at the same time be very far from hating evil itself. Rom. ii. 1. But none but a good man can hate evil itself. Conscience accuses the evil doer, and its accusations, strengthened by the law and its curses, the justice of God and its threatenings, may be dreadful and intolerable; but after all it will do no more. But the spirit lusteth against the flesh, draws effectually the soul and its faculties in opposition to it, wars, resists, opposes with unwearied steadiness and perseverance, in every faculty, in all the workings of the soul, in all its thoughts and desires, in every imagination of the thought of the heart. The spirit lusteth against the flesh, meets it with courage, and entrenches itself against it.

Conscience acts as a judge, but grace acts as an irreconcileable adversary, that with implacable hatred pursues his enemy to death. Conscience condemns, but grace slays sin. Conscience bears witness against the dominion of sin; but grace dethrones it, crucifies and mortifies it, and will, in spite of all opposition, reign and rule alone. Conscience teaches us that sin is there, and that it is evil; but grace "teaches us to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly".

Grace will not suffer the soul to "mind the things of the flesh", hut "the things of the Spirit"; it carries the affections upward, and "fixes them on things above"; it leads the soul in direct opposition to the flesh, and enables it, strengthened by Christ, "to walk not after the flesh but after the spirit." Grace acts universally in all the faculties of the soul, at all times and in every thing, opposing evil wherever it is found. "When I would do good", saith the Apostle, "evil is present with me";—not when I would do this or that thing; no, but when I would do good—any thing that is agreeable to the mind and will of God—evil is present to oppose and resist me. So is it also with grace, when a true Christian would do evil, grace is present with him. The flesh lusteth against the Spirit in every faculty and every part, and so doth the spirit against the flesh. They are two opposite principles in the same part, constantly acting in perfect contrariety to each other, like heat and cold in the same water. In the same mind there is the wisdom of the flesh and the wisdom of the spirit; in the same will, delight in the law of God, and lusting after sin; in the same affections, love of God and love of the world, fear of God and fear of man; each everywhere opposing the other and lusting against it.

Sin and grace in the same faculty, resemble Esau and Jacob in the same womb, dwelling and struggling together. It is not so in unrenewed persons. They are different faculties, and not different principles which work in them, as when the will and the affections are bent on sin on the one hand, and the understanding and conscience on the other condemning it. Between these faculties there is no enmity: for the same principle rules in all. But grace and sin in the same faculty, are as opposite as light and darkness. Grace has a respect to, and loves all God's commandments; it acts universally, continually, uniformly, and perseveringly in conformity to the will of God: and by it the soul " bent towards God, lusteth after spiritual things, and is universally inclined to all duties of holiness." "It is a well of water springing up unto everlasting life." Exactly in the same manner sin acts in opposition to it. But the power of godliness will in the end prevail; it will not cease in its operation till every thought is brought into captivity to the obedience of Christ.

But this will not be the case where natural conscience only operates, though strengthened by the law of God to condemn sin. Sin will prevail there in the end. The water may be dammed, but it is not dried up; and it will break forth with more force than ever, bearing down all resistance before it, at one time or other. Sin is not awed by its accusations against it. Conscience may condemn it, yet sin will do as it listeth. In hell, where conscience will be most faithful and clamorous, sin will rage more furiously than ever. But it is not sufficient for grace to accuse and condemn sin, it will have its death. And however weak it may be in itself, God's love, power, and faithfullness, are engaged to give it the victory. "God is faithful, who has promised", is its continual strength. Little David, relying upon his promises, will face a great Goliath. What reason have I to praise the Lord, that his strength hath hitherto been made perfect in my weakness, and that grace is still alive! Those blessed truths, which gave it being, still feed and nourish it. The gospel is the power of God unto salvation to every one that believeth. It is so daily in an increasing degree, till they are saved from all enemies, and safe in glory.

I have good reason to hope that it is not conscience unrenewed, nor the law, that has carried me on hitherto in opposition to sin:—no; but grace that feeds on the glorious truths of the gospel, and derives from them continual strength. This conscience does not, It has in itself strength enough to condemn, and it can do no more. But grace is continually looking to Christ for strength to continue the warfare; feeds on the gospel of Christ, lives upon it, and finds it to be bread that endureth to everlasting life, feeding, comforting, and strengthening the soul; that is, till he enters the joy of his Lord. This bread fed him in times past, it still endures; he finds it still the same, as nourishing as ever; and feeding upon it, he goes on from strength to strength. For ten years I have, I hope, lived upon it. And blessed be the Lord, it still endures and still nourishes. May the Lord help me to labour more after it, and feed more upon it. How infinite the mercy that I ever tasted that the Lord is gracious! O that I could feed more upon Ms grace, and live more to his glory.

16. CONFORMITY TO THE IMAGE OF GOD.

Feb. 7, 1784.

Do I find Christ indeed precious to me? Do I long to know more of him, and be filled more with his fullness? The Apostle says to the Galatians, that "he travailed for them in birth again until Christ was formed in them." Gal. iv. 19. This was the end he had in view in all his labours and prayers. He was not willing they should continue all their days babes, but grow into manhood by having Christ formed in them, and living in them. He says of himself that "Christ lived in him." He lived, though in a lesser degree, as Christ would have lived, had he been then on earth, being influenced and strengthened in all his actions by the same Spirit, which dwelt above measure in Christ. If Christ "lived in him", Christ was also formed in him, both as to his knowledge of him, and conformity to him.

The image of God in which man was at first created, insisted, as the Apostle says, " in knowledge, righteousness, and true holiness." The mind of man took the exact form of God, according to its capacity; it bad a just and true knowledge and comprehension of him, according to the discovery which he had made to him of himself. His love of God, trust in him, and obedience to him, were also proportioned to his clear and just knowledge of him. His moral character bore some distant resemblance to that of God himself. The law of God, which is a transcript of the divine mind, was in all its purity and extent written on his heart. Thus the true form or image of God was on his mind and on his heart. By the fall he lost from his mind the true knowledge of God; and from his heart, the inward conformity to God's moral character. The image of Satan succeeded in its stead, and he became "earthly, sensual, and devilish." "Ungodliness and worldly lusts " now constitute the very essence of his character. He is conformed to the world in heart and mind. Rom. xii. 2. He is " fashioned " according to the lusts in the heart, which he follows through the darkness of his mind, 1 Peter i. 14. His mind sees no glory in God, and consequently loves him not. Satan shows to his mind, as he did to Christ, " the kingdoms of the world and the glory of them." Earthly things appear as the great image did to Nebuchadnezzar, full of glory, "a great image whose brightness was excellent," When things appear thus glorious to the mind the heart runs after them, and the heart cleaves and is conformed to them. But to destroy the work of the devil, was the purpose of Christ's manifestation. And by the preaching of the Gospel the work of the devil within us is destroyed, the heart is changed and Christ is formed in us.

Christ is the express image of the Father. He is so originally, as the Son of God. His Person is exactly the same in all the divine perfections, common to each of the divine Persons. He is (greek words) in the form of God, essentially considered, from all eternity. And he is as God-man and Mediator, (greek words),—his image or exact representation to us. In the face or person of Christ alone, can we see the glory of God and of all the divine perfections. When we see his glory as held forth in the gospel, we see the glory and image of God. And by this believing sight, we are changed into the same image, we are " renewed after the image of him that created us; " and thus it is that Christ is formed in us. He is first formed in our minds, and we have a just and exact knowledge of him, before we are transformed in our hearts. The Gospel is the glass that exactly represents him, and holds him forth to a guilty and ruined world. Those who have their understandings renewed and enlightened by the Holy Spirit, see his glory in this glass. Eph. i. 18. And those who thus see him, are changed in heart, into the same image. In the law we see the glory of God, but it is a dead letter, and will not change a sinful heart. As a covenant, though not as a rule, the law is even now formed in us. But thus formed, it exceedingly hinders, instead of promoting, this change. As a covenant it must be destroyed before Christ can be formed in us.

But the gospel represents the glory of God in Christ, not absolute; and this representation is "spirit and life,"—the power of God unto salvation to every one that believeth. Here we see the glory of Christ's Person, " as the only begotten of the Father", equal with the Father in glory, eternity, and in all the divine perfections. The gospel sets him forth in ineffable majesty, and with all possible, and more than all conceivable glory. In the constitution of his person as God-man, we have the fullest manifestation of divine wisdom and power that ever was, or, it may be, ever will be given. Those in whom Christ is formed, have a glorious and just view by faith of his person as thus constituted, and in him they see the Father also. They have a just and exact knowledge also of the offices which he, as a Saviour, has taken upon him, in order to redeem and deliver his people. They see him "made of God unto them, wisdom, righteousness, sanctification, and redemption." 1 Cor. i. 30. And they see his person in each of his offices, adding worth, dignity, and efficacy, to all he has undertaken for sinners. When as a priest he atones for sin, they see him making such satisfaction as is worthy the infinite God to give, and worthy to be accepted by the injured majesty of heaven. It is with unspeakable satisfaction they see God glorified, and man saved, in a way which in its contrivance and execution will for ever be the astonishment of the whole universe. As a prophet and a king, also, they see him acting suitably to the dignity of his person; teaching and ruling his people in a manner becoming himself, and in such a manner as none but himself could do. This believing view of his glorious Person in all his offices, adding efficacy to all his undertakings, is the very joy, and comfort, and support of their souls! In his amazing condescension, in undertaking these offices, they see the fullest manifestation of divine love and mercy that their hearts can desire, or God can give. When Christ is thus in the glory of his person and offices, formed in their minds, their hearts cannot be uninfluenced. No; but the glorious sight is most powerful and efficacious in proportion to its clearness, distinctness, and extensiveness. "We are changed into the same image." The gospel thus believed is the power of God unto salvation to every one that believeth. The glory of Christ as seen in the gospel only can produce this effect. Consideration of other truths, separately viewed, may restrain sin and keep it under; but this only mortifies sin, renews the soul, and continually strengthens and enlivens all the graces of the Spirit within. The same means which produce the change at first, must carry it on. It is impossible to grow in grace, without growing in the true knowledge of Jesus Christ. Christ in the glory of his person, must be kept in the enlightened mind, and all divine truths must be seen in and through him; otherwise they will lose all their efficacy and power. Blessed are those who keep their eyes fixed on the sun of righteousness! They cannot but feel its enlivening warmth and quickening power. It is not sufficient that we have seen his glory formerly, a month or a year ago;—no, but he must be, in the glory of his person and offices, always immediately present with us. He is the only food of the new man, the only object faith deals with, and is conversant about. We must still continually behold his glory dwelling among us, full of grace and truth, that we may receive out of his fullness.

If he is formed in us, he continually abides with us wherever we are. He is in us as a Spirit of divine consolation, under the continual sense of sin in its guilt and power. He is in us and with us, as full of grace and truth. Blessed commodities! most needed! He is come from heaven full of them, that by distributing he might fill his people with them! When they are thus filled with his fullness, he is formed in their minds and dwells there; and he will and roust be formed in the heart also: the heart will be changed into the same image. His character is stamped upon them; his spirit dwells in them; and those graces which so eminently adorned his whole life, appear in a smaller degree in all his believing people. The same mind is produced in them, which was also in Christ Jesus. Phil. ii. 5. They are humble as he was, seeking not glory to themselves, but to God,—seeking not their own but the good of others. They who come to Christ aright and to the saving of their souls, " learn of him who is meek and lowly." And though to the flesh it is a hard lesson, yet that grace which bringeth salvation, effectually and daily teaches them. Though perhaps they may have made no great advancement, yet are they willing, yea desirous, of still continuing in this school, under the teaching of grace. They love and admire his conduct, and endeavour faithfully to tread in his steps. Under all their sufferings they keep him in view, and consider him daily, who endured such contradiction of sinners against himself, that their patience may be strengthened, that they faint not in their minds. Heb. xii. 2. He is formed in them also as to his love to God and man. His love to God and his glory, to man and his salvation, which brought him down from heaven, carried him through all he did and suffered here on earth. What an amazing instance of both do we see here! How perfectly was the divine law written on his heart! Nothing could destroy, nothing could abate his love! He loved God and his glory, not only when he smiled upon him, but also under his frowns, under his greatest wrath and displeasure. He loved man when an enemy, when yet wallowing in sin and every abomination; yea, when hated and persecuted by him even to death. Whilst his bowels were melted with the wrath of God, his heart was still burning with unabating fervour of love; whilst sinners revile, he prays for them. O what a pattern is here! Lord, help me to contemplate by faith the glory of his person and character, till I am changed into the same image! What glory did his divine conduct reflect upon the holy and righteous God! With what conviction did he prove God's right to punish sin in the face of the whole universe! And what an idea must it give to all created beings, of God's amiableness and loveliness, to see Christ love him, even while he feels his wrath! Were we to contrast this conduct with that of the devils and the followers of antichrist, all of whom justly suffer for their own sins, how amazing the difference! Rev. xvi. 21. The one gives glory to God by loving him still with the whole heart, because he always in every thing deserves it;—deserves to be loved, when he punishes, as well as when he pardons sin. The other, under the just judgment of God, blasphemes the divine Majesty, and is filled with the bitterest enmity against him. Here is as much difference as there is between heaven and hell, between God and the devil. In this respect Christ is also formed in every one of his people: grace is the same in them as in him, though in a lower degree. Their love to God and man is of the same nature according to its degree. They cannot but love him, because in the face of Christ, they have seen his glory, even under his rod, when he chastises them, yea, when he hides his face from them. As he did, so do they also love their enemies, and pray for them who despitefully use them. It is only in proportion as they do so, that Christ is formed in them, and that the law of God is written on their hearts. What the law requires we see to the life exemplified in Christ. He yielded perfectly all that love to God and man which it demanded: and in what he paid, we see what the law in its spirituality demanded,—universal, perfect love, on all occasions, in all circumstances whatever. It admits of no excuse for the breach of it. Under the wrath of God, and the enmity and hatred of man, it still, with equal force, demands love, because God at all times and in every thing, equally deserves it.

O how comfortable to ourselves, how honourable to God, to have Christ thus formed in us, and the law thus written in our hearts! How much have I still to learn here! How far am I from the perfect pattern before me! But through mercy I can say, I desire to be as he is. I see such glory in God, in all he does, as infinitely deserves to be thus loved. He is glorious in punishing sin, as well as in pardoning it,—glorious and amiable when he afflicts, as well as when he comforts. Never did God appear more glorious than when he was taking vengeance on the Son of his love for our sins. Justice and mercy, holiness and love shone with united and transcendent splendor. The same glory shines in punishing sin in hell, which appeared in punishing it on the cross, though not in the same degree. And does not God deserve to be loved for the one as well as for the other? Does he not deserve to be loved wherever and in whatever manner he causes his glory to appear? I believe we may safely conclude that that man never had true grace, who does not love God for punishing sin, as well as for pardoning it—for chastening as well as for comforting. Nor doth he in truth, and in a gospel sense, ever love his brother, who does not also love his enemy. Thus love showed itself in Christ, and if Christ is formed in us, the same love must operate in the same manner, according to its degree, in us. May this truth sink deep into my heart, and deeply humble me before God for my want of conformity to Christ! And let me always remember to cast away all excuses for want of conformity to God's law, however plausible they may appear, and artfully dressed by the Devil or the flesh. How necessary to look unto Jesus by faith, that Christ may be formed in my heart!

17. REALIZING FAITH.

Feb. 12, 1784.

we are told that "this is the victory which overcometh the world, even our faith". What is this faith that so powerfully operates? It is " believing that Jesus is the Son of God"—believing God's record or testimony, "that he hath given to us eternal life, and that this life is in his Son." If we believe that Jesus is the Son of God, we have the knowledge of the glory of God in the face of his Son; we see his glory as the only begotten of the Father, and see the glory of the Father in the Son. A sight more divine and glorious cannot be conceived! Believing Jesus, the Saviour, to be the Son of God, we see a salvation accomplished by him worthy of the Son of God,—a work worthy of such a glorious person to perform, and to own as his own work, in which he and the Father are to be for ever glorified; and as such worthy to be offered to ruined sinners, and worthy of all acceptation by them.

In this case the soul, who believes the Saviour to be the Son of God, and that his salvation is worthy of him, cannot but rest all its hopes, in the face of all possible misery, on this wonderful salvation, be lieving the testimony of God that there is life for the chief of sinners. In his Son, the soul cannot but seek life on the testimony of God; and in seeking it he finds it. This life is eternal, is hid with Christ in God, derived continually from the Son of God to the soul* Faith thus acting on Christ, becomes to the soul, " the substance of things hoped for, and the evidence of things not seen." A new world opens to the view, a world infinitely glorious, eternal, permanent. There the believer sees glory, riches, honour, joy, pleasure, of far different nature from every thing here on earth; surpassing them in glory as much as the sun does the glow-worm. " Life and immortality are brought to light by the gospel," and faith is the substance and evidence of them to the soul. Believing Jesus to be the Son of God, he sees eternal life in him for the guilty and undeserving. In proportion as he sees the glory of Christ as the Son of God, he sees eternal life in him; he has the evidence, clear demonstration, and a glorious view of unseen things in him. Believing Jeaus to be the Son of God, he has an evidence of God's good will to sinners, he sees a just and sufficient title to all he hopes for, and he sees power sufficient to put him in possession of what he is thus entitled to.

When faith in Jesus as the Son of God, is thus to the soul the substance and the evidence of eternal things, the soul is at once disengaged from earthly things. They have no glory in them by reason of the glory that excelleth; no comfort, no joy, by reason of those things that are infinitely better. It is in vain the Devil shows the kingdoms of the world and the glory of them; for here are things showed by the Spirit of God, the glory of which it never entered into the heart of man to conceive. And now they are revealed, they are so glorious and so great, that the soul in its present state, cannot fully comprehend them. In this view the soul disdains to make any comparisons between them. Even the reproach of Christ is esteemed greater and richer than the treasures of this world. Heb. xi. 26. To suffer shame for the sake of Christ, is reckoned the greatest honour, Acts v. 41. When life and eternal life in Christ, and immortality are brought to light, and the eye of faith gives " the evidence" of them to the soul, as these are the most glorious and desirable things in the soul's view, so also the way of the cross, reproach, shame, and contempt, the loss of character and goods, surpass in glory and comfort all the ways of the children of this world in all their pomp and grandeur. The glory of the one is divine, holy, and eternal, the glory of the other, earthly, sensual, and perishing. While we look thus through "Jesus the Son of God", "at the things which are not seen", "we overcome the world”, that is, we practically prefer the things which are not seen and eternal, to the things which are seen and temporal.

But that the soul may be thus continually influenced, unseen things must be kept in their glory habitually in view, and also our title to them founded on Jesus the Son of God. As our faith is weak or strong, in the same proportion is our deadness to and victory over the world. Faith, giving the evidence of things not seen, works by love to them, draws out the soul after them, rejoices in hope of the glory of God, and glories in tribulation on the way to possess them. But what adds strength to our faith in these things is, believing Jesus, the Saviour, to be the Son of God, and that eternal life is in this Sou of God for us. Till we see eternal life in this Son, we can never see our title to it: in every other view the way to obtain it is for ever closed against us. Sin and guilt, wrath and vengeance, face us every where, but as we look to Jesus the Son of God. in him are all things treasured up for us; pardon, grace, and glory, are all in him for sinners. No one spiritual blessing will or can be obtained, but in and through him. It is not an easy thing for a convinced sinner, to whom sin appears sin, to believe his title to these blessings, even to the smallest of them: nor can he ever believe his title to them, till he believes Jesus to be the Son of God, and sees eternal life in him for sinners.

Thus Jesus is the centre on whom the soul should rest; and he is, and must be, the life and strength of every grace. But if we believe not in him, we are slaves to the world, to our lusts, to the fear and praise of men, and seek our happiness in earthly things. If we believe not in Jesus, we look only, like the beasts that perish, on the things which are seen, and are " strangers from the covenant of promise, having no hope, and without God in the world." How amazing the difference between a believer and an unbeliever! How far different their views, their hopes, joys, and fears. He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life.

18. THE GROUND OF FAITH—THE TESTIMONY OF GOD.

March 4, 1784.

faith in its very nature, and also in all its operations, is amazingly mysterious and glorious. But what is faith? To believe, is to give credit to a thing as true upon the testimony of another. And divine faith is to believe divine testimony respecting spiritual and divine things. Thus we believe truths which we could not discover, and cannot comprehend, only because God, who we are assured perfectly knows them and cannot lie, testifies that they are so. And this is, in some respect, the same as if we did know them; for God is the most competent judge of what he bears testimony to, and we may, with perfect safety, depend upon his veracity. When we believe the record he has given of his Son, we believe him to be infinitely more glorious than we can comprehend, because the Father, who knows him to perfection, says so. The Father, who knows him, and will not deceive us, commands us to believe in him, for our whole eternal salvation, in the face of all our misery; and therefore we may as confidently do it, and rest our guilty souls upon him, as if we had the same knowledge of him which the Father hath. "God gave his Son, that whosoever believeth on him, should not perish, but have everlasting life." We are afraid to believe in him; but the Father is not afraid to entrust the salvation of his people into his hands, nor afraid that by the perishing of any who believe in him, his testimony respecting him should be ever called in question. No, the Father knows the Son, and knows what he says, when he declares, "that whosoever believeth in him shall not perish."

In proportion as we believe this his testimony, is our confidence in relying on Christ, and our assurance of salvation from all our misery. And, by believing the testimony of the Father respecting the Son, and acting accordingly towards the Son, we honour both the Father and the Son, and " he that honoureth not thus the Son, honoureth not the Father which has sent him." John v. 23. The Father hath honoured the Son, by giving him a divine commission, and qualifying him amply for the great work of saving sinners. We honour both the Father who sent, and the Son who is sent, when we receive him as thus commissioned and qualified. The Father testified in various ways, that he was well pleased with the undertaking when he came into the world; and by receiving him at last into glory, and sending the Holy Ghost, he has sufficiently testified that he is well pleased with the work as accomplished. We, on our part, honour the Father and the Son, when we approve of the wonderful plan of salvation, and glory in it as accomplished by the Son.

The Father has testified twice from heaven publicly, that Jesus was his beloved Son, and that he was well pleased in him; and he commands us to hear him as one divinely commissioned to reveal his whole mind and purpose. We cannot but approve of the whole plan, and also the glorious execution of it, when we believe God's testimony respecting both: for he only is competent to judge of them. The Father has testified, that Jesus is his only begotten Son, and that in him he is well pleased, and that he hath glorified his name, and will glorify it again, in his Son. Believing this testimony, we believe that the honour taken from the divine majesty by sin, is again restored by Christ, We are not competent to judge of Jesus or of his work; but the Father is fully competent; therefore his testimony is more to us respecting both, than if we had without it the comprehension and the knowledge of the highest angel in heaven. There is something divine in faith, which takes its flight far beyond the comprehension of all creatures, and is familiarly conversant with objects incomprehensible and infinitely great, with heights and depths of mysteries, which leave the capacities of creatures far behind. What, though the mind cannot see them, cannot comprehend them, and cannot fathom them, yet God can, and we have his testimony, which is more than all to give the soul satisfaction. Faith fathoms not with its own, but with God's plummet, which can reach the greatest depths; it measures infinite objects with infinite comprehension, and removes infinite obstacles with infinite power. " God hath said," is to faith, more than if it saw all that the angels in heaven see. And, perhaps, the record which God hath given to his church here on earth, respecting divine things, makes known to the inhabitants of heaven things which otherwise they could not know.

Faith will support itself on divine testimony, as on an eternal foundation, against sin, death, and hell. Divine testimony concerning the unknown merits of Christ's sufferings, will support the soul under all possible guilt. God knows both, and has testified that the latter is surpassed and removed eternally by the former. God knows, and has testified to us, of all the evil that is in sin; it is far beyond our comprehension. But he who knew what sin was, and also the ability of Christ to bear it, laid upon him the iniquity of us all, and made him sin for us, that we might be made the righteousness of God in him. "So that where sin hath abounded, grace did much more abound". He who knew the law in all its divine extent, testifies that Christ hath magnified the law and made it honourable. By his obedience unto death, he hath showed to the whole universe that it is eternally unchangeable, because it is holy, just, and good. In short, faith in contemplating all these divine objects, leaves our own understanding and our own reason behind here on earth, and takes God's understanding and reason as manifested in the word for its guide in their stead. The carnal mind will for ever cavil at this, and say, "How can these things be? " It may cavil, but no satisfaction can ever be given to the carnal mind; blind it is, and blind it will continue. But they who have the spiritual mind, understand and practically know what it is to take God's wisdom and knowledge instead of their own. There is no possibility of making a blind man see, but by giving him eyes; no more can a man discern spiritual things spiritually without a spiritual mind; without it we can as soon see without eyes.

But "he that believeth the record which God hath given of his Son, hath the witness in himself''. Such amazing effects accompany this belief as nothing else could produce. He finds that eternal life which God hath testified to be in his Son. He hath this life in him as a witness in himself, corresponding to the record of God in his word. He hath within himself the substance of things hoped for, and the evidence of things not seen. The testimony of God is the only foundation of faith; but this witness within himself, proves that he indeed believes this record, and that his faith is genuine. If he find that life in Christ which God testifies to be in him, then hath he come to Christ indeed upon the belief of the record. To pretend to believe the record of God, and at the same time not to find that life in Christ which he testifies of, is in the highest degree to dishonour both the Father and the Son,—it is making God a Liar, and supposing that Christ died in vain. No, there is life eternal in Christ, and whoever in believing God's testimony respecting it, comes to Christ, is sure to find it. And in proportion to the strength of our faith in God's testimony, are our applications to Christ, and our consequent experience of life from him.

We must carefully observe that God's testimony is to be believed, because it is his testimony, and for no other reason. The bare testimony of God, faith sets in opposition to all reasonings to the contrary from sin and its guilt, the power of unbelief, and the accusations of Satan. If we endeavour to support it by any thing else, we weaken its power and destroy its effects. And this record must be delivered just as it is, namely, "that God hath given us eternal life, and that this life is in his Son". The gift is great and the objects are unworthy; but great as it is, it is freely given; God will have it so, and we must not dispute. gut "this gift is in his Son". To him we must apply for it, and from him we must receive it. All communication between God and sinners, is through him, and those who are not willing to receive all from and through Christ, will never receive one spiritual blessing, " This life is in his Son," that is, all the blessings of the covenant of grace, pardon, grace and glory, joy, peace, strength, wisdom, and comfort,—all are treasured up in Christ, "who dwells among us full of grace and truth:" for "it pleased the Father", in consequence of his obedience unto death: "that in him should all fullness dwell".

The Spirit of God only can enable us to believe God's testimony, and make us willing to receive life in the way which God hath appointed to bestow it. He who hath found no difficulty in this, is hitherto an utter stranger to that living faith which worketh by love and overcometh the world. The whole body of sin, the life of which is unbelief and pride, will for ever oppose it. By nature we are as devoid of belief in God as we are full of enmity against him; nor do we seek for that life which he gives in his Son. How then can we believe his testimony without a supernatural change? How can we apply for this life till we see our need of and are in love with it? The carnal mind is enmity against God. It neither loves God, nor any thing of a spiritual nature which he has to give, nor does it believe any thing that he says The carnal mind will have nothing to do with God in any sense. It believes the devil, and loves the world more than God. The spiritual mind on the contrary deals with God only. Its essence is belief in God, love, and submission to him. God's word is sufficient to rest eternal concerns upon: nay, it will have nothing else. The spiritual mind is exactly the opposite of the carnal mind in every thing. But to enable it to act with efficacy in opposition to the whole body of sin, he who gave faith, or this believing nature, must enable it to believe in every particular case against all opposition.

In all its operations faith is mysterious and glorious. It acts something like God himself. It acts in opposition to difficulties with the same ease as when there are none. God's word removes every thing. It is delightfully and familiarly conversant with things above reason, infinities and incomprehensibilities. It wants nothing but God and his word,—passes by every thing else, and deals with them only. And being of such a nature, so divine and supernatural, it cannot but overcome all things in the end. With infinite ease, the Lord at the beginning by his mere word, produced every thing from nothing. But faith engages the same God and the same word in all its operations, and therefore it must prevail and overcome: yea be more than a conqueror. Amen.

19. THE OBJECT OF FAITH—THE PROMISES OF GOD.

March 19, 1784.

faith hath for its ground and foundation the word of God, the record, or testimony of God, the word of truth,—words implying the same thing. The testimony of God, is about Christ, his person, and undertaking; the promises of God are made to us in him,—they are all, in him, yea and amen. The promises are made to us in Christ on condition that he would fulfil all righteousness, "finish transgression, make an end of sin, make reconciliation for iniquity, and bring in everlasting righteousness! " God's record or testimony respects the accomplishment of this work by Christ,—that he hath by his obedience unto death finished transgression, and made an end of sin, —and that consequently the Father is well pleased, bath given us eternal life in his Son, and that all the promises, however great, are " in him yea and amen " to us who believe, though ever so guilty and undeserving.

The promises of God in Christ, are therefore the object of faith. And the record or testimony of God respecting Christ and his work, is the ground and foundation of it. The faith of the old Testament saints had nothing but the promises only, both for its foundation and object, —promises of Christ and all good things in him. But now Christ is come we have the testimony of the Father, that Jesus is the Christ the Son of God; that the Father is well pleased and that eternal life is given us in his Son. In believing this record of God, we believe also on that ground in the person and work of Christ; and believe all the promises in him, in consequence of his work and sufferings, to be "yea and amen." In Christ all the promises were made, and in him, as our surety, they have all been already accomplished. The promises suppose man in a state of sin and misery, and they come to his relief while in that state. When taken collectively they are a sure revelation of that mysterious scheme planned in eternity for man's recovery; and the testimony of God respects the sufficiency of Christ and of that salvation which is in him in every point according to our necessities. Now if the promises come to the relief of man in a state of misery, it is evident—

1. That none but convinced and humbled sinners will or can believe them. None of us can truly believe any one promise, but when we are actually humbled by the Holy Ghost. And in proportion as our conviction of our sin and misery is carried on in the soul, do we see the necessity of the promises; value them as exceedingly great and precious; and believe them to the saving of our souls:—

2. That as the promises are all made to us in Christ, if we truly believe them, we must believe them all to be, " yea and amen " to us in him. Faith sees all the promises centering in Christ, just as God has made them to us in him. And as we grow in the knowledge of Christ, his person, and work, shall we grow also in the belief of the promises made to us in him:—

3. That the promises made in Christ for the relief of man in misery, when believed, bring him that relief which is promised. They are "yea and amen" to us, and are actually fulfilled in some degree, when we believe. "He that believeth, hath the witness (record), in himself:"—the thing promised is possessed. They are already fulfilled in Christ our surety. He hath removed the curse, vanquished all our enemies, is risen from the dead, and ascended into glory. When we believe, they are also, in more or less degree, fulfilled to us in him; we are made partakers of his conquests.

As the promises respect man's deliverance from sin and all its consequences, when the promises are believed, we experience at least, the first fruits of that deliverance from sin and all its consequences. And the enjoyment of the blessing promised, is the best and only sure proof, that our faith is of the right sort.

On the testimony of God, therefore, we believe all the promises in Christ, in the face of all our misery, to be to us "yea and amen." No one knows the difficulty of thus believing, but those who actually believe; but they do know how hard it is to believe that a holy God could make any promises to sinners of so much guilt. And as it was impossible for God to make any promises to a rebellious world, consistently with the glory of his holiness, justice, and truth in the government of the universe, but in Christ: so is it also impossible for them to believe the promises, but in Christ. Christ is the centre in which God's promises and their faith meet.

When we have obtained this faith, having fast hold of it, there will always be the same difficulty " to hold fast the profession of our faith without wavering." It is, or ought to be, our daily care and work. Satan will seek to sift us as wheat; and it is our duty to pray, as well as our comfort to think that Christ hath prayed and still doth pray, " that our faith fail not." The Apostle brings God's faithfullness to his promises as a strong motive to hold fast our faith in his promises. - "He is faithful that hath promised." Heb. x. 23. He is faithful—he is still of the same mind as when he made the promises; and he is abundantly able to fulfil them all in their utmost extent. " He is of one mind, and who can turn him? And what his soul desireth that he doeth." He is of one mind,—there is not in him as in us, succession of ideas, purposes and designs. He is of one mind from eternity to eternity. His love, and the motive which influenced him in making the promises, is always one and the same: " known unto God are all his works from the beginning." His vast mind takes in the end from the beginning. No unforeseen subsequent event can happen to induce him to alter his purpose: for all things which to us, are past, present, and future, are in one view present to him, naked and open to his infinite understanding. Wherefore he having weighed all things relating to his promises in the covenant of grace, and adjusted every circumstance with the exactest wisdom, the covenant itself cannot but be everlasting, and all the promises of it unchangeable. To suspect his faithfullness, and to waver in our faith in his promises, would be to call his infinite knowledge and wisdom in question, and to suppose him such a one as ourselves.

The promises are the issue and dictates of his love. Divine love is the main spring in the whole scheme of redemption. This suggested the mysterious plan, and works with equal ardour in every transaction towards its final accomplishment. The covenant of grace is a dispensation of mere grace, wholly founded in love. Divine love speaks every promise, and every promise is an express manifestation of it. But divine love is not a sudden, unsteady passion, but a fixed determination, issuing out of his divine and unchangeable goodness. The same love which suggested the plan of redemption and spake all the promises, still operates as powerfully as ever in the divine mind; it is neither abated, nor changed. "I am the Lord," saith he, "I change not; therefore ye sons of Jacob are not consumed." David encourages his soul in this view of the unchangeableness of God's love, and pleads against the unbelief of his heart in God's promises: "Will the Lord cast off for ever, and will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath he forgotten to be gracious, hath he in anger shut up his tender mercies?" All these things were inconsistent with God's nature, and therefore impossible. And he said, "this is my infirmity". I do not judge rightly of God, his nature, love, and faithfullness. The very mention of God's love and mercy confirms his faith in his promises, in his faithfullness in fulfilling them all. As we see that God's knowledge and love are unchangeable, his purpose of course must be unalterable; of which the promises are declarations by which it is made known. "His purpose shall stand." It will stand because it is his purpose who is unchangeable—the purpose of infinite wisdom, determined in every respect in that very manner, which is most suitable and conducive to his own glory. As what is purposed and determined is the best that could be, God cannot want righteousness and holiness to persevere without wavering in what he hath thus determined. " There are many devices in man's heart, but the counsel of the Lord shall stand''—and it shall stand, because it is the product of the highest wisdom and holiness.

The promises of God are therefore unchangeable, because God is not deficient in wisdom, that he should determine amiss,—or in righteousness, that he should repent of what he had determined aright,—or in power, that he could not put it into execution. Nay, " God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath". What more could be done? May not we therefore safely conclude, "that he is faithful that hath promised?" There is not one promise but hath the wisdom, love, purpose and oath of God for its security. The promises indeed are great, and we are equally unworthy. These two considerations taken, together are enough to stagger the strongest faith. But great as the promises are and made to unworthiness in the highest degree: yet still, "faithful is he that promised." He stands to all his engagements made to us in Christ, and everlasting love and power are carrying them into execution.

Let us therefore hold fast what is so firm, without wavering. The foundation is good; it cannot fail, but will assuredly support us. May the Lord help me to see the foundation, on which the promises stand! And then, though of little faith, there will be no cause to fear. The weakest degree of faith hath the fulfilment of all the promises annexed to it as well as the strongest. It is not said, "He that believeth" with a strong faith,—but he that believeth, whether his faith be weak or strong, if it be true,—"shall be saved." Every branch in a tree is not equally strong, yet the least twig is united to and supported by the tree, and as really partaker of the sap as the largest branch. If the smallest twig is enabled to hold fast to the tree in the midst of storms, it will grow and thrive as well as the largest. It is believing the faithfullness of God to his promises, that will enable us to hold fast in the midst of tempests without wavering. To hold fast our faith in the promises, without wavering, we have need to be well acquainted with the nature of the promises, not as made to Adam in innocency, but to us sinners, being all "yea and amen" to us as such, if we believe in Christ,—and also with the solid foundation on which they stand, God's faithfullness, which cannot fail or in the least alter. We have need thus to be strong in the Lord, that we may be courageous and faithful servants of God. If we live to God, we must live by faith: our life must be continually derived to us by believing the promises. They contain the life of the believer, and all its supports in this world. And as we live on the promises, so are we weak or strong, dead or lively, barren or fruitful, spiritual or sensual, earthly or heavenly.

20. ENMITY AGAINST GOD.

March 24, 1784.

the essence of our nature as corrupted, is "enmity against God". This carnal mind is enmity against everything in God, and every manifestation which God hath made or ever will make of himself. We ought to love God, love everything in God; for every thing in him is infinitely lovely. We ought to love every thing he does or says; and our love towards him should bear some proportion to the glory, clearness, and brightness of the discovery which God, in any way or at any time, makes of himself. But the carnal mind is not subject to the law of God, but acts directly opposite to every thing which the law commands. And this enmity shows itself in proportion to the brightness of the manifestation which God makes of himself, the hatred of the light still increasing with its brightness. This explains those passages in Rom. vii. which speak of "sin being revived by the law," "sin, taking occasion by the commandment, working in us all manner of concupiscence." When the law is seen by the light of God's Spirit in its spirituality, as holy, just and good,—in its extent, as preaching to the whole man, to his thoughts, words, and actions, and as extending to every sin, and condemning sin universally, and also the person in whom in any degree it is found;—this spiritual view, in proportion to its clearness and extent, will set the dormant enmity at work, and cause it to rage. Thus " working death by that which is good, sin by the commandment will become exceeding sinful".

This enmity hates every thing in the law of God: —God's holiness in it, forbidding sin,—God's justice in it, condemning every sin, and the person also in whom sin is found,—God's goodness in it, giving happiness to his creatures in such a way of holiness. God's authority in it, and his government over all his rational creatures, are also resisted and hated by this principle of sin. The law is holy, just, and good, and represents God to us as such, and in the name and with the authority of God it demands love and obedience from us to him, who is infinitely deserving of it, being in the highest degree, " holy, just and good." It manifests God to us, and shows what is our consequent duty to him. God is unchangeably what the law represents him; the law, therefore, is unalterable, and our obligations to it are also eternally the same. As God himself, the original, cannot change, the law, the transcript or copy, cannot alter: and whilst God and the law remain the same, our necessary obligations to obedience must remain unalterable. When by the light of God's Spirit we look into the glass of God's law, we must see in it God's holy nature and perfections, our necessary obligation to obedience, our am, and our doom. It cannot but command that which is holy, just and good, and with equal authority condemn what is not holy, just, and good, in all rational creatures. But can corrupt nature which loves what the law condemns and hates what the law commands, bear the sight of these things unmoved, which are so contrary to it? No, sin revives, collects all its strength, works all manner of concupiscence, (greek words),; every lust is called forth to action, all the forces are collected to oppose the threatening enemy, which it so thoroughly hates. Enmity and self-preservation actuate this principle against that which is contrary to it, with such force and power, that this is called law also—" the law of sin in our members"; and with all the enmity, pride, and ungodliness of Satan, it commands and threatens. This is that law which has entered the sinner's heart, and has been written there ever since the moral law was obliterated by the fall. As a law it has universal sway and dominion in the sinner's heart, in all its motions and workings. It is said to "reign unto death." Rom. v, 21. It acts with authority, though not lawful,—with power and efficacy. It hath, as a law, rewards and punishments. The pleasures of sin for a season are its rewards; and the deprivation of all sensual enjoyments with much inconveniency, are its punishments, threatened to all that disobey it.

But "till the commandment comes", "we being without the law,"either in our minds or hearts, "sin is dead". It dwells in the heart, but it is comparatively dead; it does not "work all manner of concupiscence," it does not "war against the law of the mind," because there is no law in the mind to war against; it doth not lust against the spirit, for there is no spirit to oppose it. But when the commandment comes in the demonstration of the Spirit and with power, sin revives; it puts forth enmity, and manifests lusts and concupiscence, before wholly unknown, aiming at the destruction of the law, and the giver of it, which is holy, just, and good; it commands with more authority, works with more energy, and its rewards and punishments are brought forth to view. the one in all its glory to allure, and the other in all its dreadful and black colours to terrify. Matt. iv. 8. The law itself which is holy, just and good, cannot be the cause of sin, but sin takes occasion by the law to work all manner of concupiscence. Thus the law revives sin, but slays the sinner; sin revives and he dies. The gospel on the contrary slays sin and revives the sinner; the sinner lives and sin dies. St. Paul says, "the commandment which was ordained unto life, I found to be unto death"; for by it sin is revived, and all his hopes of life by the commandment which was ordained unto life, died for ever. In this the sinfullness of sin evidently shows itself; when it "works death by that which is good, it becomes exceeding sinful." To live in sin whilst ignorant of that which is good, is not so exceedingly sinful: but when that which is good is made known and revealed, and sin still working death even by that which is good, by hating it with the most deadly and irreconcileable hatred, lusting against it, warring against it, and working all manner of concupiscence in opposition to it, in this case sin becomes exceedingly sinful. We see from hence, also, wherein consists the great guilt of the sin of unbelief. The gospel contains the clearest, fullest, and most glorious manifestations God ever made of himself, and of all his adorable perfections. Unbelief comprehends in it a thorough hatred to God in the face of all this glorious light. It is the last and final opposition of the sinners heart to God, in the face of all the divine light which has shed from heaven by the works of creation and providence, by that law which is holy, just, and good, but more especially by the glorious gospel of his Son. It is enmity in the fullest degree against God in all the glory of his awfully lovely perfections, and must bring down vengeance proportioned to the greatness of the guilt. This sin "works death," not only by the law, but also by the gospel, which thus becomes the savour of death unto death.

This natural enmity in the heart does not show itself much, but where there is some knowledge of divine things. We see in the whole conduct of mankind, their sensuality and worldly lusts, the lust of the flesh, the lust of the eye, and the pride of life,—the one or the other, or all of them, appear in every thing they do. But this enmity shows itself where there is some light from the law or Gospel, or both, darting into the mind, and stirring up the whole serpent within. Those who have ever lived in darkness, cannot be said to hate the light, because they never saw it: but where the light shines, and it serves only to make people shut their eyes against it, or flee from it, or act in direct opposition to it, then it may be said that they hate the light, and " love darkness rather than light." And where this hatred and enmity increases with the degree of the glory that shines, it not only shows the desperate state of the person, but also, "the exceeding sinfullness of sin. The nature of sin is the same in all, but its workings may be more violent in some than in others, from stronger temptations, less preventing grace, or from more opposition to it by a fuller knowledge of those things which are contrary to it, and condemn it, and thereby revive its malignity.

This enmity to that which is good, is that evil in sin, which those who are truly enlightened take most notice of, and which shows them the true nature of sin, and tills them with the greatest grief and sorrow on its account. This is that which St. Paul complains of in such expressive terms in Romans vii. It is the opposition which sin makes to the law, which is holy, just, and good, both as outwardly revealed, and inwardly written upon the heart, which is the same; and this it makes from its inconceivable enmity against God. It is this enmity to that which is good, which is the Christian’s continual plague. Every where and in every thing, it lusteth and warreth against all good. In prayer, hearing, reading, and meditating, this enmity is the grief of his heart. In believing, loving, hoping, and obeying, it sets itself, full of enmity, against that which is good, and the practice of it universally. This enmity is, as it were, the active principle in every sin, setting it to work with vigilance, activity, and perseverance. And this is it which the believer principally sets himself against; he hates this enmity, is deeply humbled, grieved, and distressed on its account; and he cannot but groan, being burdened, whilst he carries about him this body of death. When sin, being in any degree mortified by grace, has ceased to act in other ways, that is, in the lust of the flesh, the lust of the eye, and the pride of life, it will still be unceasing in its enmity and operations against all good, cooling or deadening the heart in God's service, indisposing his people for spiritual duties, and intimate communion with him. Whilst it has a being in the soul, it will have this enmity in "its lusting against the spirit," and " warring against the law of the mind." So that the most lively christian is in a continual danger of being entangled by it, and becoming dead and formal in religion. It acts universally in the soul in every faculty, and in opposition to every good act of that faculty. Though conquered ever so often, yet whilst it lives, it is restlessly " warring " with all its remaining power, be it ever so little, against the law of the mind. It is enmity also against every thing in God, every attribute and perfection, every promise and every command, law and gospel, mercy as well as justice; in short it is an universal opposition in man to every thing in God, which nothing but divine power can slay and abolish.

Hence we see the necessity of watching, of praying without ceasing, of looking up to God for wisdom and strength to resist, mortify, and crucify the flesh, principally in its enmity against God. From hence also we see the danger of having much and frequent communications with those who are outwardly civil and decent, or have only the form of godliness. However free they may be from gross sins and outrageous breach of God's law, yet their whole heart is under the dominion of this enmity; and they think and act, even in their best actions, agreeably to it. Their company is as dangerous, if not much more so, to the life and power of godliness, as the company of those who are openly profane. We find, or may find ourselves in a short time, infected with the same cursed leaven, gradually losing our spiritual mindedness, and a worldly spirit taking possession of us. They think and. speak of every thing in a carnal worldly spirit; and by conversing much with them we shall soon lose our ground, learn of them, and join with them. Enmity in us savours enmity in them, is encouraged, fed, and strengthened by it. They are to each other, as iron sharpening iron. The old latent enmity in us begins to recover its edge and force; and the soul, as to its spirituality and heavenly-mindedness, will be infallibly sorely wounded and hurt by it. He that is not watchful against the remainder of this enmity, avoiding all occasions of strengthening it, knows not what watchfullness means, experimentally and spiritually; and he who is not deeply humbled under a sense of it, knows not what true repentance means. Me who hath seen this enemy as he is, knows how desperate and how dangerous he is, spends much time in searching him out, that he may not be murdered in the dark, is well assured he cannot be too watchful against so watchful and active an enemy, that all means of strengthening cannot be too much avoided, and all means for mortifying him too diligently used. The sense of this enmity fills him with godly sorrow, and keeps him in the dust all his days. He cannot live at large, as many do, in boldness and security, well knowing what a deadly watchful enemy he always carries about him. He cannot indulge, as others do, in carnal joys and pleasures, and in what are called innocent amusements, nor pursue his earthly concerns with too much greediness, knowing that by all these things the old enmity will be fed and nourished, and will gain more strength to war against the soul. If our eyes are not steadily fixed upon this point if we are not diligently searching into our own hearts to know the enmity and deceit of sin, in all its various ways of working and deceiving, we are in great danger of being found hypocrites in the end, however well pleased we may appear to be with the doctrines of grace.

21. THE LEADINGS OF MERCY.

June 2, 1784.

man truly humbled, is thankful for every thing, seeing himself less than the least of God's mercies. In this frame of mind the Psalmist was; he saw every thing in general providence, and in God's particular dispensations towards his people, as the effect of that "mercy which endureth for ever." Psalm cxxxvi. He saw himself wholly unworthy of every blessing,—of the heavens above him, of the earth to support him, of the light of the sun by day, or of the moon by night; but that mercy which endureth for ever, gave him all these blessings to enjoy. A man of a humble heart is still the same, and sees things in the same light. The Psalmist excites all to praise God; and among other things, for leading his people through the wilderness; for his mercy endureth for ever;—not only for bringing Israel out of Egypt with a strong hand and with a stretched out arm, and for overthrowing Pharaoh and his host,—not only for giving the land of promise in possession, and driving out their enemies before them; but also for leading them through the wilderness to this land of promise. The same eternal mercy was evident in the one as well as in the other. Infinite goodness and mercy brought them through the Red Sea to the wilderness, as well as through Jordan to Canaan. The same mercy which will at last give the crown, now lays the rod upon us; and the heavier the cross, the greater the expressions of mercy. This mercy appeared in bringing them to the wilderness, supporting, comforting, and leading them in it, and in bringing them out of it. God knew what was in their hearts, how deeply tainted they were with the idolatries and manners of Egypt, and what relish they had for sensual pleasures. Had God brought them thus into Canaan with their hearts so full of ungodliness and worldly lusts, the new inhabitants of Canaan would have been no better than the old ones. They would have been miserable in their sins, and God would have been forgotten, neglected and dishonoured in the face of the whole universe, by his own peculiar people. It would have been dishonourable to his glorious holiness to bestow such a blessing upon them, except in a way calculated to bring them acquainted with themselves, to make sin bitter and loathsome, and to humble them under a sense of their sins, under the mighty hand of God.

God gives every blessing to his people in a way that manifests his own glory, and effectually promotes holiness in their hearts. Deut. vi. The Israelites having lived in Egypt two hundred and fifteen years, had almost forgotten the true God and the true religion, and were sunk into the same spirit of ungodliness and worldly lusts with the Egyptians. Thus in every way distempered, they needed having all their old notions tastes and tempers eradicated, and their minds wholly framed anew in order to be fit inhabitants of the holy land. God knew the work that was to be done, that they must, before they entered Canaan, be thoroughly weaned from Egypt,—be brought to "cast away the abominations of their eyes, and to forsake the idols of Egypt;" and that they must be brought to know the true God, be made sensible of his infinite abhorrence of their tempers and ways, and have their hearts sensibly broken under a sense of their vileness, and be prepared to understand and to practise whatever he should reveal or command, that they might be an holy people to the Lord, a kingdom of priests and a holy nation, to his praise and glory in the midst of an idolatrous and benighted world. The wilderness was the means which infinite wisdom fixed upon as the best to accomplish this work. Mercy therefore leads them to the wilderness as well as to Canaan, that by the one they might be fitted for the other. It was necessary for their good, and for God's glory; it was necessary also for the use and instruction of the Church of God in every age. When we view the divine conduct in Egypt, and in the wilderness, we see as it were a most lively picture of the divine nature; and in viewing the conduct of the Israelites from first to last, we see a most lively picture of human nature, acted to the life. God's hatred of sin, and their love of it, God's patience, and their impatience; God's wisdom, and their folly; God's power, and their weakness; God's right to command, and their obligation to obey; and the great evil of sin:—all these are set in the strongest light.

The same mercy which brought them to the wilderness, supported, comforted and led them in it. Divine wisdom and goodness ordered every step, all their goings, and directed and influenced every event and occurrence. They were not brought to the wilderness, and afterwards left to themselves to fight their way through as well as they could,—no, mercy led them through; it was their companion and guide, their strength and shield. Every particular event was under her influence, was ordered for good to make them more acquainted with God and with themselves, having a tendency to excite their love to one and their hatred to the other. At the Red Sea, they were to appearance full of love to God, and singing his praise: but mercy knew the vile hypocrisy of their hearts, brought them three days afterwards to Marah, where their religious affections being gone, he took occasion to show them the corruptions that lay concealed within their hearts. In short, every subsequent event was so graciously and wisely ordered as to teach them the knowledge of themselves and of God's majesty, holiness and glory, and thus to bring them to hate themselves, and to bring them out of themselves to live by faith on God only. God cannot show mercy but in a way consistent with bis own holy nature. Every new trial, therefore, was absolutely necessary; for it was as necessary that they should be made holy, as that they should move forward in order to possess the land of promise. But God does not sanctify his people in a blind way, they know not how; no, but he first of all shows them what is in them; He so orders their circumstances, that they may be means of bringing out one lust after another: and thus he shows them in their true light as exceeding sinful. This sight humbles them; their repentance grows deeper and deeper: they sue for mercy and look for help against their sins. This end is obtained, and they are conquerors. Thus God leads them on in the knowledge of themselves: and as they grow in the knowledge of themselves, they must also grow in the practical knowledge of God, of his patience, mercy and love, of his wisdom and power, of his holiness and goodness.

Mercy thus leads them every step, and divine wisdom and power overrule all for good. In every removal, therefore, we ought to look for some signal trial and some signal blessing. Mercy led them to the Red Sea, where they were in great strait,—to Marah and Rephidim, where there was no water;—to the wilderness of Sin, where they were afraid of perishing with hunger;—and to Sinai, where God's awful appearance made them exceedingly quake and tremble. Every step was ordered by the councils of divine mercy; it was necessary and profitable to them. At one time their ungodly and murmuring spirit was discovered; at another, their detestable idolatry; and at another, their inexcusable unbelief. At each time God effectually showed his holy hatred of these abominations, humbled them, and brought them to repentance. Again he went on to try them still more. Seeing more dross in them, he cast them again into the furnace of fiery trials. Every trial brought forth still more dross to view. This increased their repentance, and holy hatred of sin. Holiness is thus effectually promoted, and " the trial of their faith is much more precious than that of gold that perisheth".

Mercy also supported and comforted them. Their rebellious conduct rendered them in the last degree unworthy of the divine favour, but the mercy, which is as large and free as it is long in duration, bore with them, pardoned abundantly, fed them with manna from heaven and water out of the rock. They lived on mercy all the way. Though by their sins they were continually forfeiting every favour, yet mercy endured, continued still abundant towards them in a way of holiness, correcting and chastising them. Every fresh provocation was a fresh occasion of showing mercy. In the midst of judgment mercy was not forgotten, but powerfully operated in all.

In due time, when they had been sufficiently tried and purified for forty years, he at last brought them out of the wilderness, a holy people, to possess the holy land. The time and manner of their being brought out of it, were exactly ordered by divine mercy. Even mercy itself would not bring them out earlier. Though they had been long in the furnace, yet were they not sufficiently purged to be taken out sooner. But now they being a holy people, freed from their Egyptian spirit, zealous for God and his cause, cleaving to him with a stedfast heart, they shall stay no longer in the wilderness. Though there were great obstacles in their way,—many great and mighty kings at enmity with them, which must be overcome,— a Jordan, to be crossed,— and their own unbelief, worse than all, to be conquered; yet, in the face and through the midst of all enemies, and innumerable obstacles and perils, and notwithstanding their own inexcusable unbelief, mercy led them through the wilderness, and brought them to the promised land. In the world ye shall have tribulation, saith Christ; be it so; yet he that overcame the world, will keep them in it and bring them out of it at last. "These are they that came out of great tribulation", will be said of them all at last. They were in it, and they continued long, it may be, in it; but in due time they came out of it, like gold purified in the fire. Mercy followed them, mercy supported them, and never left them till they were brought out of great tribulation.

22. THE MEANS OF MORTIFYING SIN.

June 15, 1784.

both the old and the new man are strengthened by having their proper food administered to them; and their strength is impaired when this provision is withheld from them. For this reason we are exhorted by the apostle, not to make provision for the flesh, to fulfil the lusts thereof,—that is, not to provide food for its support and gratification. Rom. xiii. 14. Every lust is strengthened by gratifying it, and weakened by denying it. Hence arises the absolute necessity of self-denial, of denying ourselves in what we naturally long after, or what the Apostle calls, "ungodliness and worldly lusts." This is what we are, as sinners, composed of,—ungodliness and worldly lusts; and in denying these, we deny ourselves. The word, " denying," implies that our flesh in its lusts, is for ever craving, longing, and soliciting for its gratifications; but we are to make no provision for it, but to mortify it by starving it. Whilst the flesh is in us, it will lusts it will seek its own, and either by force or by stratagem, will be endeavouring to obtain what is suitable to its nature; but, saith the Apostle, however it may lust, whatever violence it may use, and however miserable it may make you; yet still, make no provision for it, but go on in mortifying and crucifying it. Earthly things are exactly suited to its taste; it relishes and feeds upon them, forces its way through all difficulties to obtain them. Therefore its lusts are called "worldly lusts." Hence arises the danger of enjoying abundance of earthly things. Without great grace and watchfullness they will become provision for the flesh; they will feed, gratify and strengthen it. The cares, riches, and pleasures of this life, whilst they choke the word, feed and pamper the flesh, and are suitable provisions for it.

In order effectually to cut off this provision, the Lord often brings his own people into straits and difficulties in their outward circumstances. He reduces them in the world, it may be; or if they possess the things of the world, he makes them find bitterness in every thing they possess, by crosses, trials, and disappointments, that he may keep their hearts single to himself. When at one stroke, it may be, he deprives them suddenly of that, which of all other things is the most useful and valuable thing they have, he is only graciously cutting off what either is or would be provision for the flesh to fulfil the lusts thereof. God has his eye continually upon his people, carefully watches over them, sees the motion of every lust, and knows how effectually to mortify it. And in all his providential dealings, "the end of the Lord, is very pitiful and of tender mercy: " and when this end is seen, wisdom and goodness will most evidently appear in every thing. When this beast within is thus deprived of his prey, is in a starving condition, and yet still denied provision, we may suppose he will rage and miserably torment the soul. There is nothing that makes a creature more fierce and violent than hunger. But here that grace of God which bringeth salvation, comes in with present help; and it appears glorious, when notwithstanding the misery of the soul tormented by his lusts, it yet effectually teaches to deny ungodliness and worldly lusts. But we must carefully remember that nothing but the grace of God can thus teach us;—"we mortify the deeds of the body by the Spirit”.

There are two sorts of lusts in fallen sinners—fleshly lusts and spiritual lusts, or what the Apostle calls filthiness of the flesh and spirit, and in another place, " the desires of the flesh and of the mind;" which are the same with ungodliness and worldly lusts. The one is outward, the other inward; the one feeds upon worldly things, the other feeds upon the man himself. Of these spiritual lusts, pride is the foremost, and is the root on which all the rest grow,—such as malice, envy, and hatred. This pride inwardly feeds upon something either real or imaginary in ourselves—our parts, our wisdom, our strength, or our goodness. These spiritual lusts are also mortified by making no provision for them. And self-knowledge will at once cut off all provision for feeding these lusts. When once we see our wisdom to be perfect folly, our strength perfect weakness, our own goodness to be perfect evil, and that we are in ourselves at best, earthly, sensual, and devilish, and the children of wrath,—when we have this right view of ourselves, pride will be entirely deprived of all his provision; his throne will be demolished, and he will soon lose all his sway.

Man, fallen and estranged from God, lives upon himself and worldly things, independently of the Almighty. He seeks all his comfort and support from this quarter, living to himself and not to God. His whole employment in the world is making provision for the flesh, in one way or another, to fulfill the lusts thereof. But grace, by bringing divine light into the soul, teaches him to deny those things with which he was before gratified, shows ungodliness and worldly lusts in their true light, fills the soul with abhorrence of them and of the provision which supports them, and brings it to gratify different desires, the desires of the Spirit, and to feed upon different food, that is, Christ. Christ is the "bread of life" on which the new man feeds. He is the provision which God hath made to feed and gratify the appetites of the new man. And there is something in Christ, which, at the same time that it feeds the new man, mortifies the old man of sin. He is poison to sin, whilst he is food to grace. A sight of him by faith, bruises the serpent's head and gives the death-wound to sin.

What provision can pride have any more, when we see our own characters in the sufferings of Christ? There we see ourselves to be sinners and rebels against God, helpless and condemned, divine justice having demands upon us which we could not answer, though we should live for ever in the bottomless pit. How can we make provision for the flesh any longer, when we see in Christ's sufferings what sin is, how detestable to God, how ruinous to ourselves! "Our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." Rom. vi. 6. Sin is there set forth to open shame; and the death-blow, as it were, hath been given to the whole of it. When by faith we see Christ dying for sin in our stead, the divine sight weakens every member of the old man; death effectually works in every part of the body of sin. There, in the wonderful transaction of the cross, we behold sin in every respect, and in all its workings, most shameful; and we behold every thing contrary to it, shining forth most gloriously. God in his law, government, and all his divine perfections, appears most lovely and most glorious, and sin appears sinful in the very degree that God appears eminent in glory. What means, therefore, can more effectually mortify sin, and more effectually prevent us from making any provision for it? In this amazing scene of humility what can pride have any more to feed upon? In this wonderful instance of love to God and his holy law, to his just government and divine honour,—and also of love to man, to sinners, to enemies, what can enmity to God and his law, or hatred to man, have to feed upon? By this astonishing instance of obedience, every nerve of the spirit of disobedience is weakened. In this unexampled instance of poverty, shame and reproach, the love of the world can find nothing to keep life in it. In short, when by faith we see Jesus crucified for sin and in our stead, the whole body of sin in us is crucified with him.

Here also is the food of every grace. The cross is the solid foundation on which divine faith stands in the face of sin, death and hell. Here it feeds, here it lives: Christ's satisfaction is every thing to grace, and the more it feeds upon that, the more it is continually strengthened. It is the provision which God hath made for it, and the only provision suitable to it, and on which it can feed. Here also humility, godly sorrow, love to God and man, patience and resignation in the very worst condition, find support: in short, every grace has all its provision here. And the more Christ crucified is in view, the more they grow and thrive, Christ is the bread of life, and if he is not fed upon, life cannot be preserved; the power of godliness will decay, and our glory will depart from us. By making this provision for the spirit, or rather by feeding on the provision already made, the life of our soul is preserved, God is glorified, and we are comforted. Christ's humility is food for our humility; Christ's love is fuel for ours; Christ's meekness, patience, and perseverance, when he endured such contradiction of sinners against himself, animates, strengthens and supports ours; and his infinite atonement for sin is the constant fife and food of faith. To faith " his flesh is meat indeed, and his blood is drink indeed." Every step of the way in walking with God we live by faith, and this faith lives upon the Son of God, and upon his flesh and blood. Faith contemns and despises every thing else; it will have none but Christ, and will have nothing with Christ. It has enough in him; with him it is perfectly satisfied, having in him a foundation to support and proper food to nourish it.

If this be really true, those who are not making daily use of Christ, cannot in truth be mortifying sin, or growing in grace. This object must be kept steadily in view, if we would at all grow and thrive. We may be conversant daily about divine things, we may talk and reason much about them, yet if they are not seen directly in and through Christ, sin will, notwithstanding all, be able to keep up its head. Divine things may not indeed be considered wholly unconnected with Christ; yet if he be not immediate and present in view, and divine things not seen in and through him, the consequence will be, that the form instead of the power of godliness will be attained; sin will thrive within, and every grace will wither and decay, its proper food being withholden from it.

23. THE DIVINE WITNESSES.

June 26, 1784.

st. john mentions, in his first epistle, six witnesses; three in heaven and three on earth, that bear testimony to this truth, that is, "that God hath given to us eternal life, and this life is in his Son." ver. 11. These have testified and do still testify, that eternal life is given of God to sinners who believe in his Son. The three first, I apprehend, are not considered as giving testimony by their works, but as with authority pronouncing and publishing from heaven, that there is eternal life for sinners in Christ, so that " he that hath the Son hath life." However dead in himself, guilty and accursed, yet if "he hath the Son he hath life". To the truth and certainty of this, each of the Divine persons has given an open and public testimony. What foundation is here for faith? Who then dares deny this truth? If God be for us, giving his testimony on our side, who can be against us? Let God be true, and every man and every devil a liar. This truth is recorded in heaven, and solemnly published here on earth by the united voice of the Father, of the Word, and of the Spirit. God would have it known, and would have it believed; and those who believe not God, make him a liar, because they believe not the record that God bath given of his Son. " He received from God honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased." But when we disbelieve this testimony, we signally dishonor both the Father and the Son. "Verily, verily, I say unto you," saith Christ, "he that believeth on me, hath everlasting life". John vi. 47. This is the record of the "Word", and he will be answerable for the truth of it.

There are three witnesses mentioned by our Saviour, in John v. 36, 37, the Father, the Son, and the works which the Son did by the Spirit. If they are the same which the Apostle means in both places, the Spirit must be taken in his descent upon Christ, remaining upon him, and working in him and by him. But in whatever manner they have given their testimony, it is certain they have testified to this truth, that there is life for sinners in Christ.

There are three on earth also; not were, but are; and they are to continue to the end of time. The Spirit is promised " to abide with us forever; " that is, with the Church of God in every age of the world, and with every member of it whilst he is in the world. These witnesses give their testimony to the same most important and precious truth, that there is eternal life for sinners who believe in Christ. Christ is said to come by water and blood, ver. 6, that be might be a perfect and complete Saviour; "for it became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings". Heb. ii. 10. He came through water and blood to bring many sons unto glory. Afflictions and sufferings in the way, however terrible and full in his view, did not deter him from the undertaking; but he came by the water of great afflictions, and the blood of intense sufferings, and thereby was made a perfect Saviour for those many sons who will be brought to glory, and obtain the victory over the world by faith in him. The water and blood by which he came, bear witness that he is the true Messiah, and that the Captain of our salvation is perfect. Sin is abolished, and the world is vanquished; the blood and the water loudly proclaim it. To justify and to sanctify his Church, water and blood issued out of his side on the cross. That blood is shed, without the shedding of which there could have been no remission; and there is water also to wash away all our defilements. The Spirit bears witness by taking of these things of Jesus, and showing them unto us; he bears witness by the water and the blood, applying efficaciously both the one and the other. And the Spirit is truth, and what he shows us and leads us to for salvation, is truth,—true satisfaction for sin,—true, effectual and abundant grace. He bears witness with the water and blood, that Christ is in every respect a perfect Saviour, and that his salvation is finished and complete. Without the witness of the Spirit, the water and the blood speak in vain; none will regard them: but when the Spirit shows them to the soul, shows blood to expiate, and grace to sanctify, then the soul will earnestly seek the one and rely upon the other, and really find eternal life in him who name by water and blood. And the consequence is, that he that believes this testimony, hath the witness in himself, that is, hath in himself the eternal life which is in Christ.

But what will be the consequence of our receiving this life from Christ? As it is a life which we have in him and receive from him, it must be a life very different from the life we have in and of ourselves, and which all others have who have not Christ. It is a life wholly opposite to that of the world. By it we become enemies to the spirit of the world, and obtain the victory over it. 1 John v. 4. Will not the world therefore oppose it, and hate and persecute us on account of it? May not we be also called to go through water and blood in consequence of our receiving it? If so, is it worth having on such terms? Shall we have no cause to repent of our choice and portion? Are there any whose testimony we can rely upon for satisfaction on this point? That there is life eternal to be obtained freely, we cannot doubt; but is it worth having with all the consequences that may follow? St. Paul says that we are compassed about with a great cloud of witnesses, each ready to give his testimony on this point. Heb. xii. They were all in the trial themselves, and what they say, they all speak from experience. Abel, first, will bear witness that this life is worth having,—though the consequence should be the bitter enmity of a brother, which might end in death. Were we to ask Enoch and Noah, who walked with God, whilst the world in general were estranged from the life of God, what they think of this divine life: Is it worth being singular, being ridiculed and hated for by all the world? Were we to ask Abraham, who on the call of God left his own country, not knowing whither he went, and wandered as a pilgrim and a stranger in a strange country, what he thinks of this life: Is it worth having, though all earthly happiness should thereby be taken away? Ask what will Isaac and Jacob say of it? Joseph, what wilt thou say of it, who didst face the enmity of brethren, the prisons and dungeons and enemies on account of it? They all with one voice proclaim their sentiments, and by their conduct evidently show, that they chose it in the face of all consequences, however dreadful. Moses esteemed the reproach of Christ, much more the life of Christ, greater riches than the treasures of Egypt. Why! we see some tortured; others having trials of cruel mockings and scourgings, of bonds and imprisonments; others stoned, sawn asunder, tempted, slain with the sword; others wandering about in sheepskins and goat-skins, destitute, afflicted, tormented,— why is all this? Why! Was it not because they preferred that life given us in Christ Jesus before all other comforts and in the face of all earthly misery? was it not because they highly esteemed the reproach of Christ, and for the excellency of his knowledge, counted all other things but loss and dung?—Being dead they yet speak, and testify the same things still to us. They call on us to tread in the same path; and, landed safe the other side, they encourage us to launch out into the ocean, however boisterous. Gone Out of great tribulation, they encourage us with one voice to enter into it, assuring us that whosoever believeth in the Son, shall not perish but have everlasting life. In the midst of all their sufferings, their life in Christ enabled them to rejoice and to be exceeding glad; they marched forward in the face of all opposition. Though all comforts failed, yea, and life itself was taken from them; yet they were not of the number of those who drew back into perdition, but still lived the life of faith on the Son of God, clave to him stedfastly; and though the body perished, yet they believed to the saving of the soul.

But what is this great cloud of witnesses with which we are compassed, compared with Christ himself? His testimony on this point, is more than that of all others. He "for the joy that was set before him " in the salvation of his people, "endured the cross, despising the shame." That his people might enjoy this life, he thought light of, and despised all that he was to endure to obtain it for them. He thus testified how highly he valued this life; life for sinners was a joy set before him as that which be most of all valued, which he went through all difficulties to obtain. This was the main point he was aiming at; he neglected all joys and despised all fears, that he might obtain this joy set before him. He knew the value of it, and showed the value he set on it in such a manner as must eternally recommend it. Our cross, our shame and the contradiction of sinners against us, are only few drops compared with what he endured; but he cheerfully went through all for the joy set before him.

In him we see to perfection what grace is, the value of it, and the treatment it must expect to meet with from the spirit of the world. And we learn from him also, how we are to act under all storms, that is, "not to faint in our minds." He has proved that the joy set before us, is worth having at all events, that the faith is worth contending for, and that it is worth striving against sin even unto blood. Therefore the Apostle exhorts us, whilst we are listening to the cloud of witnesses, "to took unto Jesus, and to consider him, lest we be wearied and faint in our minds". He was neither weary nor faint in purchasing life for sinners, but went cheerfully through water and blood; look unto him, saith the Apostle, and consider him; have your eyes fixed immoveably on the cross he bore, the shame he despised, and the contradiction of sinners he endured; and this astonishing sight will powerfully strengthen, refresh, and animate you to strive against sin with new vigour, resolution and patience. It is thus acting faith on Jesus that makes us conquerors. Listening to the cloud of witnesses is useful and encouraging; but looking unto Jesus, invigorates the soul to act in some degree like Jesus. A sight of him by faith enduring the cross and despising the shame, makes us partakers of his victories; the soul bears down before him the powers of earth and hell; and every enemy, filled with dread, flies before him. Looking unto Jesus and considering him, is the very life of the soul every step of the way. Whilst the eye is there, faith and patience cannot fail, the soul will be neither weary nor faint. Whilst we are looking unto him and considering him, we cannot but take up the cross, and follow him under the cross, shame, and contradiction. The reproach of Christ will become glorious and precious; to endure it, will become the very joy of the soul. In every thing, this is the main point,—"to look unto and consider Jesus". Another thing they bear witness unto, is this, that faith alone is sufficient to support the poor believer under every trial, and in the face of every enemy.

By faith alone they were able to go through so many difficulties, to perform such wonders, as far surpass all human power. They were "destitute" of every thing but this; yet though " afflicted and tormented," they were made more than conquerors. This alone was "the victory that overcame the world in them, even their faith." They were by this, out of weakness made strong, in the midst of poverty made rich, in the midst of sorrow made joyful, in the midst of misery made abundantly happy. They believed under all difficulties, and in the face of all enemies, to the saving of their souls, and often of their bodies also. Being strong in faith, when all other helps failed, they gave glory to God, and subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. In short, to faith they found that nothing was impassible. Faith is still the same, its nature and efficacy are still the same: and its success in the end will be the same also. They, as a great cloud of witnesses, surround us, and testify to us, that in the face of every thing we may safely venture by faith on a covenant-God in Christ, and patiently and confidently wait for a comfortable and glorious issue.

24. THE TWO WITNESSES.

Nov. 1, 1784.

st. john mentions six witnesses,—three in heaven and three on earth, that bear testimony to this truth, that God has given us eternal life, and that this life is in bis Son. And besides these, he that believeth bath the witness in himself. The life which is in the Son of God, being, on believing, in himself, is to him an additional and very strong proof that there is life for sinners in Christ. The Apostle Paul mentions two witnesses giving in their evidences to prove, that we have this life, and that we are in consequence of it the children of God: " The Spirit itself bears witness with our spirit that we are the children of God." Rom. viii. 16. To be assured that we are children, enables us to enjoy the comforts and privileges of children, to honor, love, and glorify God as a Father. But how shall we be on good ground assured of this? For if we deceive ourselves here, we lay the foundation for false joys and eternal ruin. A false belief will of course have its effects, as baseless visions often exceedingly affect us. A false groundless belief will bring joys indeed, but they will be joys like the cause which produces them, wholly false; and they will all perish with the foundation which supports them. And our joys arising from such a persuasion, let them be ever so great, do not prove that we are children, for they ought to be the effect of that point already proved fully and satisfactorily to the mind. But who are the true witnesses that really prove this, who will be heard by God, and ought to be assented to by us in this important matter?

First, we have our own spirit.

The second witness never gives nor can give evidence without the first. But what are we to understand by our own spirit? The Apostle in this chapter speaks of two principles, by which all mankind are influenced,—the flesh and the spirit. Of those who are influenced by the flesh, he says,

1. That there is a condemnation belonging to them; verse 1.

2. That they are enemies to God, and of consequence cannot please him; verse vii. 8.

3. That they shall die; verse 13. These therefore cannot be the children of God. And this principle cannot be meant here by " our spirit." But by " our spirit " must be understood what the Apostle calls (greek words), chap. vii. 23.— (greek words), chap, viii. 1,— (greek words), verse 6,— (greek words), verse 15. The law of his mind,—the spirit —the wisdom of the spirit—the spirit of children, that spirit in us which constitutes us really the children of God, God not only freely adopts his people for his children and heirs in Christ, but makes them truly and really his children, by sending the Spirit of his Son into their hearts. By this Spirit they are conformed to God as their Father, to Christ as their elder brother. And because they really are the children of God, he could not, without denying himself, but own them as such, and Christ will not be ashamed to call them brethren.

This spirit bears witness to all and to themselves, that they who possess it, are truly the children of God. "Love your enemies," saith Christ, "and do good and lend, hoping for nothing, and your reward shall be great; and ye shall be the children of the Highest: for he is kind unto the unthankful and the evil". Luke vi. 35. That is, it will be evidently proved, that ye are the children of the Highest, by your having the same Spirit which is in him. "I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you, that ye may be the children of your Father which is in heaven," Matt. v. 45. That is, ye will then appear to be, and prove to yourselves and to others, that ye really are, " the children of your Father which is in heaven". "In this the children of God are manifest", 1 John iii. 10, in this or by this, that is, by the Spirit which they possess, and by which they are actuated. Again, " God is love, every one that loveth is born of God." 1 John iv. 7. It is evident that he is born of God, because he has the spirit of his father. This spirit of children gives evidence whose we are, to what family we belong, and where our inheritance is. This is "our spirit," or the spirit by which we are influenced or actuated in the inward man, the very law of our minds, which rules with authority our inward parts,—this bears witness that we are the children of God.

Secondly, we have " the Spirit itself," that is God's Spirit, bearing witness.

The testimony from our own spirit alone and by itself is insufficient to prove to ourselves this great point There must be another witness, for there is evidence against us also. We have the old man within, a principle which belongs to, and characterizes, the children of Satan. This principle is within us, dwells there, works there; yes, it is enmity itself against God and every thing that bears his image, wars against the law of the mind with irreconcileable hatred. This principle is an old inhabitant, has been highly honoured, has been ruling with authority on the throne. This enemy is still the same as to his nature, in no degree changed, as full of venom and enmity as ever, and it may be, has still great strength and vigour in his actings. Here, then, in the same person there are two contrary principles, witnessing one against the other, with great force and evidence, in a matter of the last importance. The soul is distressed and perplexed, unable to determine what or whose it is. Thus the matter may remain contested and in suspense for a considerable time. Our own spirit may have just strength enough to stand its ground, and not give over the point in despair; but still be too weak to carry the point in dispute. In this dilemma the Spirit cometh and bears witness with our spirit, and the point is at once determined.

But how does he bear witness? Much depends upon rightly understanding this point. The Apostle says, "He bears witness with our spirit." It cannot therefore be in any immediate or unaccountable manner, without our spirit. It may be sudden and unexpected, yet it is still with our spirit. It is not a revelation that we are the children of God, or a strong persuasion in our minds that we are so; but he proves by clear evidence, that the matter is so. If he bears witness with our spirit, one would think, that the evidence of the divine Spirit is not different in nature from that of our own spirit, but the same evidence advanced with more strength and clearness. He by the belief of some word of promise, or by some clear discovery of divine things to our spirit in their glory and excellency, enables our spirit to put forth stronger acts of filial confidence in our heavenly Father, gives new life and vigour to every grace, and by making us more like our heavenly Father, proves incontestably that we are born of God, and that we are his.

I say again, that he does not reveal that we are the children of God, but as a true witness evidences it by undoubted proofs—by proofs which heaven will own, and which the devil cannot deny. Thus Christ at the day of judgment, proves those on his right hand to be his brethren, and the children of his Father, and consequently heirs of the kingdom, prepared from the foundation of the world, by their spirit of love, compassion and mercy to those who bore the image of God, however despised and distressed. Matt, xxv. How does the Spirit prove, that we have faith, love, and mercy? Is it not by increasing and strengthening these very graces? What can prove that I love God, but this very love and its effects? What can prove that I am merciful as my Father, who is in heaven, is merciful, but my being enabled to put forth this very act of mercy in the way and manner he does? It is contrary to both scripture and reason to think of any other way. Can there be any other evidence that we are the children of God and the brethren of Christ, but by the same mind being in us which was also in Christ Jesus? Surely not.

Whatever discovery the Holy Spirit may give to our minds, the discovery itself does not prove us to be children, but as it works on our spirit; the new principle of holiness within us, drawing that forth into action, and enabling the soul to cleave to God more stedfastly in faith and love. This is the only true evidence that can be given, that the nature of things can admit of, that will do us any good, or that is honourable to and becoming the Lord to give. They that seek any other evidence, are already in the way of error, and should take care lest the devil should delude them to eternal ruin. The devil can work strong persuasions, but neither can nor will strengthen any grace. This he cannot do without demolishing his own kingdom within us. This is the work of the Holy Spirit alone, and thus he acts as a comforter; in comforting he feeds the soul with the bread of life; grace grows, and is strengthened, by his taking of the things of Jesus, and showing them unto us. Nothing but the image of God, can prove us to be the children of God; and nothing but grace can give evidence that we have grace; grace will show and prove itself by its own workings; and the way to make it evident, is to have it increased.

25. THE CASE OF JUDAS.

Dec. 6, 1784.

we see in the instance of Judas, how dangerous it is to give place to any lust, to feed and nourish it in the soul. We know not what may be the issue even in this world. Who could have suspected that Judas would ever betray his Master, had they seen him following Jesus, performing miracles, going to preach, without gold, silver or brass, without scrip or staves, that "The kingdom of heaven was at hand? " Who could have thought that the love of the world could grow in any heart that had heard our Saviour's sermon on the mount, and many other discourses so severely condemning it? His conduct was in every respect irreproachable; there was no difference perceivable, but by him who knoweth the heart, between him and the other disciples. He preached, performed miracles, followed Christ, sat at his feet: yet all this while he was a devil. Why? Had he any intention all this time of betraying Jesus? We know not of the least intention of that sort; but on the contrary, it is said that after the sop Satan entered into him, and put that purpose into his heart But though he had no such purpose as this, yet the root of all the bitter fruits that followed, always remained in his heart. He had religion on the surface; but the love of this world was all the while at the bottom of the heart. Notwithstanding Christ's repeated warnings, yet he took no care to root the thorns out of the ground. The thorns grew with the good seed; and they, instead of the good seed, brought forth fruit to perfection. He was unwilling to part with the evil root, and the fruit, of consequence, followed. Sermons were in vain, even from the mouth of Christ himself; warnings and reproofs were all useless; and at last one devil brought in another worse than himself, and hurried him to eternal ruin. The other disciples had their failings; they were in a great degree ignorant of divine things; they were at times rash, envious, and ambitious; yet notwithstanding all their infirmities, they " had good and honest hearts: " there was no bitter root growing within; no thorns with the good seed; they were entirely Christ's. Their whole heart clave unto him, and his interest was theirs in every view. They had no secret bags of their own to carry. If they were weak, rash, and ignorant, yet they were honest. They had no evil root within.

Judas on the contrary, had a dishonest heart, loved the world more than Christ, was more for filling the bag than doing good; and in order to fill it, sold even Christ himself.—This I believe to be the main point in religion, to have every evil root eradicated. It is then that the doctrines of the Gospel are duly apprehended and have their due effect, when they are effectual to this great work. If in every thing we have not this in view, we cannot profit. My own experience tells me that there is more danger here than we can easily conceive. We cannot search ourselves too thoroughly. All our hearing, reading, and praying, all is to us unprofitable, if there be an evil root within. There is great deceit in sin, and in our hearts through sin. We may think there is no great harm in being attached to other things, and having a little worldly spirit. But what evil did this one secret root produce in Judas? He had no thought of such a dreadful issue of things; yet he stood against all Christ's close public discourses and private warnings—all were without effect: he saw no harm in loving and carrying the bag; as there was not indeed in carrying it, though it be difficult to carry it without loving it. It is for this reason that Christ speaks so much about a single eye, and the many good effects it produces: " If the eye be single, the whole body is full of light", that is, of holiness, comfort, and joy. St. James says, that a double-minded man ought not to think he shall receive any thing of the Lord. This doubtless is the cause why our prayers in general turn out so unprofitable to us; being double-minded, like Judas, we ask amiss: we do not ask for the right blessing which ought first to be obtained, a single eye. Before we can obtain the comforts and joys of the Gospel, every evil root must first be eradicated. Whilst any one remains, we shall continue, as we surely ought to be, comfortless, unthriving, fruitless and unsavoury Christians, if we deserve the name. God will not bestow his grace and comforts (and it is a great mercy he will not) to cheer and nourish a carnal heart and a worldly spirit. Blessed is that man or that sermon, which helps us to discover evil roots within. It is the genuine Gospel way of obtaining comfort and peace, of growing in grace. And these effects will infallibly follow, and will prove, when we have them this way, solid, substantial, and lasting. Comforts when they thus come, are not empty dreams and fancies, but strong consolations to support the soul under trials and in the face of all misery.

26. THE SAVIOUR'S UNCHANGEABLENESS.

July 8, 1785.

christ is “the same yesterday, to-day, and for ever”, Heb. xiii. 8,—the same as to his person, the same as to his purpose of love towards his church; the same as to his offices being for ever Prophet, Priest, and King to his church; the same as to his acceptance with God, and as to his relation to his people. His righteousness, his merits, and his grace are the same; his promises are the same, and equally full at all times, " Yesterday," when he was here in the world, how meek and lowly, how full of compassion and mercy, how determined in his purpose of accomplishing the work in hand, notwithstanding the malice of men and devils! with what strength did he travel, with what patience did he endure the contradiction of sinners against himself! Isa. Ixiii. 1. With what fortitude did he conquer enemies! With what willingness and ability did he endure, and satisfy divine justice for sin! He is " to-day" the same, has the same work in hand, and still travels in the greatness of his strength, He is still as willing to engage for his people, and as able to conquer as then. He went then cheerfully between us and the wrath of God, and was made a curse for us; he is still the same. He then slew the enmity, and nailed the handwriting against us to the cross; he is " today" the same, he can slay the remaining enmity in our hearts, and nail the old man to the cross, and destroy the work of the Devil within us.

He "yesterday " saw us in our blood, robbed, and wounded by thieves, and totally helpless. He had compassion upon us, took us on his own shoulders, and brought us to a comfortable lodging, healed all our diseases, and pardoned all our sins. He is " to-day " the same in love, compassion and power, and is still able to save to the uttermost. Notwithstanding our backslidings, our ingratitude, and our barrenness, and our awful forgetfullness of him; yet as he loved us at first freely, so does he now, even "to-day." " He heals our backslidings and loves us freely".—"Yesterday" we were straitened on every side, like the Israelites at the Red Sea, and no way of deliverance appeared, and nothing but ruin had we to Look to. In this hour of difficulty, the salvation of Jesus appeared unexpectedly, powerfully and gloriously, and the Red Sea, as it were, was opened before us, and our powerful enemies were seen weak and helpless, as they were dead. He is " to-day" the same, and can work unhoped-for deliverance for us with the same glory as before.—"Yesterday " he enabled us to kill the lion and the bear. He is the same "to-day" to go with us against Goliath. — He was "yesterday" a Prophet to his church, teaching them the will, and the things of God, and opening the understandings of his people to comprehend them. "To-day" he is the same, receiving blind ignorant sinners under his efficacious teaching. He is like the sun, "to-day" as powerful as ever to disperse the thickest darkness before him.

He was "yesterday" a high Priest offering a sacrifice of infinite value upon the cross. He is "today" with the same sacrifice before the throne in heaven interceding for his people; he is a priest for ever after the order of Melchisedek, who, as to his office, "had neither beginning of days nor end of life." Christ was a lamb slain from the beginning of the world, that is, in promises and types; but he was fore-ordained before the foundation of the world to the office of Priesthood. And though the acts and administration of his Priesthood shall cease, when he shall have delivered up the kingdom to his Father, and have brought the whole church to God's presence; yet the virtue and fruits of those acts shall be absolutely eternal. For so long as the saints shall be in heaven, so long shall they enjoy the benefit of that sacrifice which did purchase, not a lease on expiring terms, but (greek words), an endless life, an everlasting glory, an incorruptible inheritance. As a King also he is the same. God laughs at all the rage and malice, plots and contrivances, of men and devils, against his king, "whom he has set on his holy hill of Sion." Psa. ii. He is king in heaven, he is king on earth; and even hell trembles under the greatness of his power and wrath. He is, and will be king in the heart of his people, "the same yesterday, to-day, and for ever".

His Gospel is the same "yesterday", under the old Testament, "to-day" to us, and will be the same "for ever". It is an eternal gospel; and there will be no other way of access to God, no other doctrine owned and blessed by him to the salvation of souls. God is for ever well pleased and satisfied with the one mediator, and would have no change. Every true believer is in some degree of the same mind with the Father. He is married to him and delights in him just as he is. And an unchangeable and glorious Saviour requires immutability of purpose in us, and of reliance upon him. He would have us cleave to him in the face of all difficulties, and to follow him under the cross, whithersoever he goeth.

LETTERS. TO MR. D. CHARLES.

1. —HOW THE CONVINCED OF SIN MAY OBTAIN PEACE.

Milbourn-Port, Aug. 21, 1782.

when on your late visit to me, I recollect you asked me,—'When a soul is by sin brought into spiritual depths and distress of mind, where is it to look for support, - how is it to be delivered from this darkness,—and what are the means most likely to restore it to peace, and to a sense of the love of God?' As this question is of no small importance to every Christian, it may not be improper, and I hope by the blessing of God, it will be useful, to enlarge a little more on the answer I then gave you. All I shall say on the subject is the result of my own experience; and without due attention to this, I daily find it utterly impossible to keep above water, and to walk forward with any degree of comfort.

What saith the Scripture? "Let him," saith Isaiah, "trust in the name of the Lord, and stay upon his God"; and again, "If any man sin,"—and thereby be brought to darkness and distress (which is a sure consequence),—"we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins". This is the refuge which the Scriptures set before us; and is it not a sufficient refuge? Heaven cannot provide you with a safer refuge or a better support. God manifest in the flesh is set before us in the all-sufficiency of his merits and grace, to support us against sin, both in its guilt and in its power. But if we would obtain strong consolation and permanent peace, we must not be contented with vague and uncertain notions, with obscure views of Him; but we must earnestly seek after enlarged views of His fullness and sufficiency, and a firm belief in both. We must get ourselves well informed as to the dignity of his person, the value of his merits, and the fullness of his grace; and we must also be more fully acquainted with his condescensions, virtues and triumphs.

Here, I apprehend, lies the secret cause of most of our doubts and distresses on account of sin, that is, in our want of a clear knowledge of, and of a firm belief in, the fullness, sufficiency and ability of Christ to save. We have not examined narrowly the firmness and the everlasting stability of the foundation on which the salvation of God's people is built. We rest in, and are satisfied with general ideas of Christ and his salvation, without diligently seeking more enlarged conceptions of the dignity of the one, and of the sufficiency of the other. When sin appears sin, to be (greek words), exceedingly great, and beyond imagination sinful, even equal to the holiness of the law and the majesty of that God against whom it is committed,—when this affecting and humbling view of sin is had, we have need of something more than human to keep the soul from downright despair. And where can this be found but in the infinitely meritorious death of the Son of God? In proportion to the evil which the soul sees to be in sin, must be the greatness of the atonement and satisfaction which it requires in order to gain solid peace. General hopes about mercy and pardon will not suffice, when sin appears sin; the soul must then have something that is satisfactory, something that is equal to the guilt of sin,—the demands of the divine law,—the majesty and the justice of God. And where can this be found but in Christ? And in Him, the Son of God, all is to be found; yes, all that the soul can desire abounds infinitely in Him. By his perfect obedience to the law, he hath put all possible, and more than all conceivable honour upon it; and by his death on the cross he hath made such an atonement for sin, and such satisfaction to God's justice, as ten thousand times ten thousand hells could never equal. Were we oppressed with the united guilt of all the accursed rebels of earth and hell, the inconceivable merits of this infinite sacrifice are sufficient alone to remove it all. Clothed with divine righteousness of such a dignified person, in the sight of all our guilt, in the prospect of death, and in the view of the judgment to come, we may joyfully say, "Who is he that condemneth? It is Christ that died". The salvation effected by this God-man is full and complete; it answers all the demands of God, and all the wants of sinners. It is all that despair can wish, the sinner can covet, or the saint can desire. It gives glory to God in the highest, brings peace on earth, and good will infinite to man.

This salvation, discovered to the soul in all its vastness, and embraced by faith in all its fullness, will quiet the soul effectually in the face of every thing that is discouraging, will stop the mouth of unbelief, and still the voice of conscience.

Labour therefore that sin may appear sin,—may appear to you attended with all possible evil and guilt; and, at the same time, labour that Christ and His salvation may appear to be what they indeed are,— sufficient to remove all guilt. Consider what God is in all his divine majesty and glory;—to attempt to describe him is to debase him exceedingly:—well, but the righteousness and salvation provided for sinners, is in every way equal to the infinity of God himself. His righteousness is equal to himself; but His righteousness is also ours, if we are his people; for He is "Jehovah our righteousness." Hide not your sins, but bring them forth and view them in all their guilt and aggravation. At the same time set this divine righteousness in opposition to them all; and accept of no peace but what proceeds from a discovery of it to your soul in the midst of darkness and misery. And will not this sight bring you peace? Yes, it will bring you peace which no sin, no guilt can ever disturb—a peace that passeth all understanding! If this righteousness is ours, all is safe. God, whom we have so offended, is perfectly reconciled; and we are as much at peace with him as Christ himself is.

Until we have this view of Christ's sufficiency, we cannot cheerfully and without suspicion of consequences, commit our souls, so guilty and so depraved, to his custody; and till we are made willing to live contentedly every day, as guilty and helpless to the last degree, upon his merits and grace only for life and salvation, we shall not be able to obtain peace, much less joy in the Holy Ghost; but we shall continually find, if attentive to the workings of our own hearts, causes more than sufficient to distress our minds and cast our souls into the lowest depths.

To believe Christ's ability to save us may appear a very easy thing to those to whom sin hath not appeared sin. The reason is, they being strangers to sin, are strangers also to the cost of redemption from it. But those who are truly convinced of sin find it a very difficult matter: and they experimentally know how hard, of all things hard, it is to believe that Christ is able to deliver them from it. The Spirit only can assist them on this point; and it costs them much searching of Scripture, much prayer for the Spirit's enlightening influences, before they gain any settled, confirmed and abiding belief of this truth. The reason is, because the remonstrances of conscience, the accusations of Satan, the natural unbelief of the heart, a secret leaning to self-righteousness, together with the whole body of sin, variously and for ever oppose it.

We often find within us a doubting of Christ's willingness, when there seems to he a persuasion of his power and ability. But I am apt to think, that we shall find, by attending more to, and knowing more of, the workings of our hearts, that we doubt the former, because we do not sufficiently believe the latter. Let us therefore above all other things study the Person of Christ, and endeavour to get a deeper insight into the mystery of godliness; and we shall find that our peace and comfort will increase with our knowledge, and that true godliness will be effectually promoted. All peace that proceeds not from this source is carnal security; and all appearance of godliness is only the form without any life and power.

So far as we live by faith, we live upon Christ only, without respect to anything else in us, in heaven or in earth. He is our all in all, —our all in every thing, in every consideration, and in every circumstance. He is our all to support us under every difficulty, and to comfort us under every discouragement that meets us from guilt, from sin and every enemy. And in proportion as we make him our all, is our comfort in the face of guilt, our strength against corruption, and our victory daily over all our enemies. But we shall never be brought to make him our all, until we have a discovery made to our minds of the dignity, glory and majesty of his Person, as the only-begotten Son of God, "full of grace and truth". This adds greatness and infinity to grace and truth; it is the grace and truth of the Son of God, and he is full of both; so that his grace and truth are equal to himself. Infinity is filled with grace and truth; therefore this grace and truth must be infinite too. When the soul sees Christ by faith in all the dignity of his Person and the fullness of his grace, then and then only will the believer live upon him as his all in all. And when he is brought to this state, and continues in it; he may cheerfully bid defiance to all his enemies. But alas! With what difficulty is he brought to this state! How hardly is he brought as a lost sinner to rejoice daily in the Lord his righteousness.

The life of faith is so strange and mysterious, a life wholly unknown to every other creature in heaven and earth, but the true believer. It is so opposite to our reason, and so contrary to every notion of our natural hearts, that his progress in it is very slow and almost imperceptible. When he can no longer depend upon his own doings for righteousness, yet still he wishes to possess something in himself, on which to build his hopes and confidence, and will look to the work of the Spirit in the heart, making that the foundation which is only the superstructure. But we must well remember, that there neither is, nor ever will be, any other foundation but the obedience and death of Christ only, for a sinner—in himself always guilty—to stand upon for his acceptance with God. Other foundation can no man lay. The holiest saint in heaven stands in equal need of it as the most profligate sinner. The building on this foundation is true, vital holiness. But great care must be taken, that the superstructure is not placed in the room of the foundation, and that we mix not with the foundation any part of those materials fit only for the construction of the building. Our mistake here is, I believe, frequent; and very imperceptible it may also be, but always distressing to the soul in its effects. It is more dangerous, because it wears the appearance of sanctity, comes under the pretence of high esteem for holiness: but it is only Satan transformed into an angel of light; and it is sure to weaken and distress the soul, if not quite ruin it. Holiness in all its parts neither is, nor ever can be, in any degree, the matter of our justification before God. For our acceptance with him we must for ever stand, in time and eternity, on the only sufficient righteousness of the Son of God. But to this our natural hearts are most of all averse; and the soul, to whom sin appears sin, finds no small difficulty in relying simply upon Christ's righteousness, without respect to any thing else whatsoever. It would gladly have something to mix with it. It knows not how to lay the foundation without some cement of its own, something within or without itself, something it hath done or intends doing. But the attempt is utterly fruitless. These things are wholly distinct in themselves, and must be distinctly considered by the soul. The confounding of them will only dishonour the grace of Christ, disturb our peace, and weaken our strength for obedience.

It is comparatively easy to see with the understanding that these things are altogether different: but to bring the heart to the point, is quite another thing. To act in the face of guilt and sin, as those who practically believe this truth,—here is the difficulty. And the reason of this difficulty, I am convinced, greatly proceeds from our deficiency in the knowledge of the Person of Christ, and from the weakness of our faith in his ability and sufficiency. For were we once convinced of this, what should hinder our being fully satisfied? Why should we look for any thing besides? Had you a rich friend, with whose ability and willingness to supply all your wants, you were fully satisfied, would you not wholly cleave to him, and would you not live comfortable without any fear of poverty and distress? Doubtless you would. Such would be your conduct towards Christ also, as to your spiritual wants, did you entertain honourable and suitable thoughts of him. For the point is not, what your wants are, but whether he is able to supply them. Be your wants what they may, yet if he is able to supply them, the case is not desperate, there is no room for despair. Be convinced of Christ's sufficiency, and smile in the face of your complicated misery, being fully satisfied with him only. God is satisfied, and why should we be dissatisfied? Did we but know the worthiness and excellency of his Son as well as he does, we should be as well satisfied and delighted with him as he is. He wants, he requires nothing else. And his language respecting him on the behalf of his people, is, "In whom I am well pleased." Is he well-pleased? And why are we not so too! Alas! it is, because we know him not. Did we but know his Person, and, believe in him as the only begotten of the Father, we should be able to say with Paul, "I know in whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him".

But you will say, 'How shall I attain to this knowledge of and belief in Christ?' Why, make frequent trials of him. When your case is most desperate, then go directly to him, and put his skill and ability to the trial. When you have nothing in view but ruin and misery, then call upon him, "Lord, save me, or I perish." In this case, you will not be dissappointed. How often had Paul experienced his ability in working strange and unexpected deliverances for him? He had tried his skill and trusted in his power a thousand times before; therefore he could say, "I know in whom I have believed," and, "I am persuaded he is able". We may have a sort of belief in Christ, and yet not sufficiently know him in whom we have believed, so as to gain a firm persuasion of his ability to keep us, when sin, guilt, and wrath are in view. Grace and peace are no otherwise multiplied, but through the knowledge of Jesus Christ our Lord, 2 Peter i. 2. "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God,"—that is, he who from the heart believeth in Christ's dignity, ability, and sufficiency as the Son of God: he it is that overcometh sin, guilt, the world and the devil. It cannot be otherwise, because he layeth his help upon one that is mighty. May you and I grow more and more in this knowledge of and practical belief in Christ Jesus.

2.— THE MEANS TO BE USED FOR OBTAINING PEACE.

Milbourn-Port, Oct. 4, 1782.

having in a former letter showed to you what can only prove a firm support to a soul in spiritual depths and distresses on account of sin, that is, a clear and enlarged knowledge, and a firm persuasion of Christ's sufficiency and ability to save sinners, the chief of sinners; without which I can see nothing to stand between him and despair and hell; I shall now enlarge a little further on what the duty of every believer is in such a state in order to obtain relief and enlargement to his soul. It is possible that something I may say, may be useful, by the blessing of God, not only now, but on many future occasions.

When a person is in distress of any sort, what doth the nature of his condition require? Is it not industry and diligence in the use of all lawful means for deliverance? Not despondences, but vigorous exertions,— not fruitless complaints, but activity, are the most likely means to bring us out of distress of every kind. It is in vain to complain that things are so bad, without earnest endeavours to give them a different and a more favourable aspect. And many instances daily occur which forcibly convince us, how much care, frugality, and diligence, can do in the most desperate condition as to worldly things. What difficulties they will in the end remove, and what great ends they will eventually attain to! Their efficacy is no less powerful in spiritual things. "The kingdom of heaven suffereth violence; and the violent take it by force". Grace is not an inactive thing. There is nothing in the whole world of a more active nature. It is fire and life itself, even a divine flame and spiritual life. It cannot rest; it must be active according to its degree and strength. Difficulties and discouragements vanish before it. True godliness hath a life and power, and what our Saviour calls violence in it, that takes the kingdom of heaven—the blessings of righteousness, peace and joy, by force. The devil flees before it; the flesh and the world are vanquished by it; it lays hold on God himself, and wrestles for the blessings of pardon, grace and peace, till in the end it surely prevails. It is the noblest spirit in the universe, the admiration of angels, and the delight of heaven! And in proportion as it is put forth, always remember, is our progress in the divine life.

Are we then in doubt and distress, at a miserable uncertainty about our spiritual state? The language of Scripture to us in such a condition, is, "get ye up; why lie ye upon your faces?" as the Lord addressed Joshua when in despondency after his defeat before Ai. We must watch, pray, meditate and offer violence to our sloth and corruptions, press boldly to the throne of grace by prayers, supplications, and restless importunities; and thus our light shall break forth as the morning, and our health shall spring forth speedily." This is the way to take the kingdom of heaven by force; these are the means appointed for the obtaining of peace, joy, and assurance. Without due attention to these means, I am fully convinced, that neither the one nor the other, will ordinarily be obtained. Those who obtain their comforts at an easier rate, have the greatest reason to suspect their being delusive and fallacious; and those who fondly imagine that they are going on in the narrow way, without these vigorous exertions, have as yet, I fear, never trod one step in it.

In what continual danger are we everywhere of running into extremes! While some, blinded and hardened by sin, never bestow one serious thought about their souls,—insensible of the malady within, they despise the physician and disregard the means of recovery,—there are others who think or at least talk of nothing else but of their disorder, saying how bad they are. Fruitless complaints, complaints of themselves and of their condition, is the sum and substance of their religion. If they can conjure up doubts respecting themselves, and form desponding complaints of their uncomfortable condition, they fancy that they have done their duty. I have myself known several who have spent a good part of their time in such spiritual gossiping,—I know not what else to call it,— in going up and down from one to another with their melancholy complaints and objections. But such conduct is utterly contrary to the life of faith. Had they spent half this time in pouring out their complaints before the Lord, or employed it in doing good to others, they would have been long ago fat and well-liking, thriving daily in holiness, and comfort, life and joy, I say not but that it is good, in our soul's concerns and spiritual difficulties, to apply to them who are furnished with the tongue of the learned, and who know how to speak a word in season to the weary: but what I say is, that for persons to fill their minds with their own complaints and objections, without endeavouring to mix with faith and practice what is spoken for their relief, and to go on still in their own slothful and obstinate way,—that this is of no sort of use or advantage, but I fear of much real hurt to the soul. And yet some, I am apt to think, may even please themselves in such a course, as if it had somewhat in it of eminency in religion. But can they think to mend their condition by wishing it were better, or by complaining that it is so bad? If they do, they will most assuredly be disappointed. None of us will think so absurdly about worldly things. In such things we readily take an industrious course. The husbandman well knows, that if he be idle and slothful in seed-time, it will be in vain to form any expectations as to the time of harvest. "The sluggard will not sow by reason of cold"; and what return hath he in harvest? He must "beg in harvest and have nothing." Prov. xx. 4. So it is in spiritual things. The hand of the diligent alone maketh rich. Tell me how a man employs his time, whether he is slothful or industrious, and I will tell you what progress he makes in grace; for you may as soon gather grapes of thorns or figs of thistles, as enjoy those fruits of the Spirit,—love, joy, and peace, whilst you live after the flesh, in self-indulgence, ease, and sloth. Nothing requires more spiritual wisdom and prudence than administering comfort to complaining souls. A promiscuous application of gospel promises and comforts, without a previous thorough knowledge of his soul to whom they are applied, is very seldom useful, and oftentimes very pernicious. It therefore becomes all who love their own souls, and are fearful of being deceived with false hopes and delusive comforts, to take particular care how they trust their souls' concerns to those who have a good word in readiness for all complaints. The Lord hath denounced a most dreadful woe on all such lying deceivers, who " put pillows under the armholes " of slothful sinners, who " with lies have made the heart of the righteous sad, and strengthened the hand of the wicked, that he should not turn from his wickedness, by promising him life". If consolation is administered, distinct and separate from watchfullness, diligence and spiritual violence in the way of duty, it is exceedingly dangerous, and will prove, if not worse, yet most assuredly useless. How doth the Holy Ghost counsel and advise those who would make their calling and election sure? " Giving all diligence, add to your faith virtue," &c., that is, carefully attend to the exercise of all the graces of the Spirit, and to such a conversation in all things as becometh the Gospel; " for if ye do these things,''—if you are habitually found in the actual practice of them,—"an entrance shall he administered abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ,"— you who are now on the borders of it, and are uncertain whether you belong to it or not, shall by these means have an entrance into the kingdom of Christ, and all the joys, triumphs, and glory of it shall be richly administered unto you. This is the advice the Holy Ghost gives in this case; and as we love our souls, let us adhere to it and not arrogantly pretend to be wiser than the Holy Spirit, by following our own inventions in a matter of so much consequence. Let us seek earnestly, wait patiently and persevere without fainting in striving and wrestling; and we shall in the end succeed. The vision will come and will not tarry. "Faithful is he that hath promised; '' he will eternally stand to all his engagements, and will abundantly perform them. Thus engaged in wrestling and waiting patiently upon God, we shall have all the promises in the Scriptures on our side. Let us not be slothful then, but followers of them, who by faith and patience have inherited the promises.

I should not marvel if sloth should reply to all this,—'Alas! we are so dull and are so dead! You can well talk, but we cannot do all this. Corruptions are so strong, temptations so violent, our hearts so hard, and our spirits so backward!' If this be in truth the case, the more reason you have to stir up yourselves and to strive earnestly. But do you use all diligence—diligence at all times, in all ways of God's appointment,—all manner of diligence within against corruptions, and without against temptations? Weak endeavours and ineffectual attempts are in this case far from being adequate means of relief. They will leave us just where we were before. If lying down at the foot of the hill, looking up towards the top and wishing we were there, would bring us thither, we should have very numerous travellers, and the road towards heaven would be much frequented. But it is not so. The kingdom of heaven must suffer violence by every one that ever enters into it,—killing words to sloth! Good wishes and good resolutions, I believe, ruin thousands of souls. They wish and resolve, and then they think the work is finished, and they are very good Christians. And when conscience stings them with remorse, they wish and resolve again; arid there the work always ends, and not the smallest progress is ever made. " As the door turneth upon its hinges," saith Solomon, " so doth the slothful man in his bed". In the turning of a door on its hinges there is some motion, but no progress; it is still in the same place. So it will also be with us, whilst spiritual sloth prevails, and we rest in vain wishes and resolutions. We shall make no progress; but where we are one day, there we shall be the next; and where we are one year, there we shall be the succeeding.

The life of faith consists in earnest and diligent activity and enjoyment. We seek earnestly,— we obtain the blessing; and this whets our appetite, and gives fresh strength to seek and enjoy still more. It is like the life of the labouring man, who daily works and toils hard for food and nourishment; and his labour procures him both food, and an appetite for it; and his present food gives him again fresh strength to work for more: and so it is a continual round of working and enjoying. Only there is this difference,— the labour of the Christian doth not purchase food for him, but it is the way in which he must enjoy it.

Slothfullness in the service of God is as damning a sin as open rebellion against him; for the slothful and the wicked servants shall share in the same condemnation. Matt. xxv. 30. If we are not determined therefore to part with our ease, sloth, self-indulgence, and our unprofitable method of spending our time, and to mortify and crucify our lusts, we must be contented to spend our days without any real peace, and in the end to lie down in sorrow. How many are there, alas! who bewail the sins of their nature, the corruptions of their hearts, and the folly of their ways, in the morning and in the evening, and at the same time scarce stand on their watch against these sins and corruptions during any part of the day! But is this giving diligence, all diligence 1 It is grievous, it is lamentable, to see in the Christian world, professors who are daily indulging themselves in all and every species of vanity, pride, wrath, envy, sloth, and the like, and yet complain how uncertain they are about the state of their souls! I had almost said, "God forbid that it should be otherwise with any who thus walk'. I will say, 'God forbid that we should speak peace to them, when God speaketh none'. To offer them peace and comfort, without due admonition of their duty to use diligence in attending to all the means of mortifying lust and crucifying the flesh, is to offer them the deadliest poison. Grace never seeks peace and comfort, but in the way of holiness, and never thinks it costs too much, if it can by any means be obtained. Comfort, unconnected with holiness and not in6uential to promote it in the heart, is a comfort which grace never desires, and which never proceeds from the Spirit of God the Comforter.

To this diligence then the soul in doubts and distresses must come, if it at all intends being delivered in a lawful way. Desponding complaints, and frivolous excuses for neglecting spiritual diligence, must be laid aside: if not, ordinarily neither rest, stability, nor peace, can be obtained. Patient waiting, and diligent, vigorous activity, are in the Christian inseparably connected together, and are duties which he is daily called upon to exercise. His constant duty is patiently to wait, in the diligent use of all means, for God's blessing; neither prescribing the time when, nor the manner how, but being in this respect submissive to His sovereign will and pleasure, who causeth the wind to blow where and when He listeth. Both these duties are very elegantly expressed by a very beautiful simile in Psalm cxxiii. 2. " Behold as the eyes of servants look unto the hands of their masters and as the eyes of a maiden unto the hand of her mistress; bo our eyes wait upon the Lord out God, until that he have mercy upon us." Servants wait upon their masters and look unto their hands to receive intimations of their minds and wills, that they may readily comply with the same: ' so,' saith he, 'do we wait for mercy,—not in a slothful neglect of enjoined duties, but in constant readiness to observe the will of God in all commands. Neither do we fix our own time, and if mercy be not showed soon, give over waiting through weariness and impatience; no, but we wait until he in his own best time have mercy upon us'.

A great example of all I have advanced in this long letter we have in the spouse in the Canticles, chapters 3. and 5. Sleep is upon her, and she is indisposed for communion with Christ, to which she is invited. "I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, open to me, my sister," &c. This call of Christ puts her on framing excuses from the unfitness of the time, her present indisposition, and also her unpreparedness for the duty to which she is called; "I have put off my coat, how shall I put it on?". Upon this Christ withdraws his presence from her, and leaves her at a loss as to her former comforts;— "I opened to my beloved; but my beloved had withdrawn himself and was gone". At first she seeks him on her bed; "by night on my bed I sought him whom my soul loveth: I sought him but I found him not". Here she seems to have gone no farther than to entertain cold desires and ineffectual wishes, for she was on her bed, where no more could be done: but the issue was, as it always will be, " she found him not." Well, but what course doth she now take? Doth she still continue to make her former excuses and pretences? Doth she still remain in her indolent and slothful condition? No, no; but with all earnest diligence she engages with her whole soul in all manner of duties, by which she might recover her former comforts. She went " about the city in the streets," and "sought him whom her soul loved". When thus diligently and actively engaged, "It was but a little," until she "found him whom her soul loved": she "held him and would not let him go". The same also, I am fully convinced, must be the course which others must take, who would meet with the same success. They must shake off sloth, lay aside fruitless complaints, seeming excuses, and vain pretences for slothful inactivity; and they must abound in all diligence, and continue to show the same diligence to the end, if they would arrive at full assurance of hope, and enjoy permanent peace and comfort in their souls. They should always remember, that in the same soul and conscience, spiritual peace and sloth never did, nor ever will, dwell together; light and darkness, heat and cold, are not more contrary to one another.

Would we then enjoy the comforts of the Gospel — would we grow in grace? We must give all diligence. Do you not find every day the necessity of this? If you be going forward, I am sure you do. For the world, the flesh, and the devil, always watchful and always active, will dispute every step of the way; and you may safely judge of your progress in the divine life by the constant exertion yon are enabled by the grace of God to make against them.

But in every thing and at all times, remember to keep your eye steady on Christ's ability and all-sufficiency, continually engaged to give you strength for every work. Without continual dependence upon him, your strength for every thing is perfect weakness; and the world, the flesh, and the devil will laugh at the puny arm lifted up against them. Be first strong in the Lord; then resist the devil, and he will flee from you. All 1 have been saying will be totally useless to those whose religion lies only in their heads: but when it becomes a heart-work, I am certain the necessity of it will be daily seen and felt. A religion that costs us nothing is not worth having: it is the certain ruin of the soul, detested by God, and is the very derision of devils.

TO MISS JONES, AFTERWARDS MRS. CHARLES.

1.—REMEDY FOR ALL COMPLAINTS.

Milbourn-Port, June 5, 1780.

As to your complaints, I shall be always glad to hear them with attention, and esteem myself very happy to bear a part of your burden. I could likewise repeat numberless complaints in return: but instead of that, permit me to mention my 'cordial', which, amidst all my complaints, helps me to many a quiet thought and many a sound sleep, which is,—'If God has given me Christ, what can I have to complain of?' But then you must know, that I take him as a free gift, and attempt to cast myself wholly upon him; and according to Luther's advice, throw all I am and do into one heap, and lay it down at the foot of his cross. O! He has a world of merit in his hands for you, for me, and a gracious heart to bestow it. Nothing in this world troubles me so much as ray ingratitude to such a friend. How are the armies of heaven astonished at our base conduct, when they view us as the most unworthy objects of such grace and love! Were there but this one sin of ingratitude laid to my charge, it would be enough to sink me to the nethermost hell.

But, O my friend, you and I have to do with a kind friend, the Father of mercies, who knows all and pardons all our sins. Hear the blessed language which proceeds out of his gracious lips. "I will turn again, / will have compassion upon you; I will subdue your iniquities, and cast all your sins into the depths of the sea." "Because he delighteth in mercy,"—this is the only reason, why we have not been given up to hardness of heart and a reprobate mind; and for the same reason I trust we shall be preserved to the end.

2.—CHRIST DYING FOR THE UNGODLY.

Milbourn-Port, Nov. 18. 1780.

What returns can we ever make for Christ, the gift of the Father! The very thought confounds and oppresses my mind. What returns can we make the Son of God 'for his agony and bloody sweat, his cross and passion!' Poor creatures! We can do nothing but with amazement forever stand, and gaze and wonder at the height and depth of his love, and confess that none but God could show such love.

When I awoke this morning, the following passage came to my mind with no small degree of efficacy, "When we were yet without strength, in due time Christ died for the ungodly". Words cannot be conceived more expressive of our misery, wretchedness, and helplessness, and also of the freeness of Christ's love in coming to our relief. What can more strongly set forth our utter depravity than this expression—"ungodly!". It manifestly implies all that pride and constant hatred of God and enmity against him which constitute the very character and disposition of the devil himself. As ungodly we are fallen under God's wrath, the most tremendous ruin! In this most deplorable state we are also "without strength." We are utterly helpless; we cannot rise up to make satisfaction to God for turning away his wrath from us. We are weak too in respect of any sufficiency in us to lay aside our ungodliness; for ungodliness constitutes the very essence of our fallen nature; and no creature can change his own nature. We hate God as perfectly as the very devils; nor can we love him by any strength of our own any more than they can. Will not God punish such daring and impious rebels? Will not his indignation burn forever against us like fire? We could expect nothing else: but unexpectedly we experience the reverse—" Christ died for the ungodly." O comfortable words! This is a sufficient ground of rejoicing, even for guilty, unworthy sinners. We shall no longer fear the strict demands nor the tremendous curses of the divine Law; nor be alarmed by the severity of God's inflexible justice. Let conscience accuse, let devils accuse, yet still will we rejoice, for "Christ died for the ungodly." We say not that we are not ungodly, we know that we are so; yea, and we know that but for Christ and that grace by Christ wherein we stand, we should have been more so. But what we say, and all we say, is, "Christ died for the ungodly". And herein we rejoice, yea, and will rejoice.

Let us believe this glorious truth, and not be afraid to look our enemies in the face. Under all the trials of life, accusations of conscience, and approaches of death itself, let us reflect with 'mirth in heaviness, and with joy in mourning,' on this truth—"When we were yet without strength, Christ died for the ungodly". In all things we may rejoice; for in all things we overcome by the blood of the Lamb.—O happy moment that we were born into the world, to experience the efficacy and contemplate the glory of this precious truth—" Christ died for the ungodly." I love to repeat the words, because all my hopes, and comforts in time and eternity are grounded upon them. I am not afraid to depend on this foundation. I am sure it will never fail. This is the children's bread, and why should you think that you ' have no right to meddle with it?' Are you not ungodly? You cannot deny it. Well then, " Christ died for the ungodly." Is not this enough? O let us no longer doubt, but believe in him, love him, delight in him; and set forth his praises, not only with our lips but in our lives. It comforts my soul that you remember me at the throne of grace. Continue to pray for me. I cannot forget you whilst able to remember myself. May the Lord of all consolation fill you with all joy in believing.

3.—THE FEARS AND DOUBTS OF A GRACIOUS SOUL.

Melbourn-Port, April 16, 1781.

But why art thou so heavy, my dearest friend? Why art thou so disquieted within thee? Is it, because you do not love God? surely this cannot be. For 'who are those with thee?' What are those ceaseless desires, and ardent longings after God and Christ? 'Are they not children which God hath graciously given his servant?' Are they not the offspring of the divine nature implanted in the heart? Are they of an earthly birth, or are they not of a celestial origin? Why is it that you are so uneasy, while Christ is absent from you, why so uncomfortable when he seems to frown upon you? Is it because you hate him? Surely not. Look upon the careless and the ungodly around you, who openly avow themselves the enemies of God. Do they feel any such sensations within them? Or are they not equally indifferent about his smiles and his frowns? The sensations you feel then evidently prove the love of God in the heart. Be thankful for them, and firmly believe that God will satisfy the longing mind.

But you are unhappy, because you think that Christ does not love you; and you dare even to say to him who intercedes for you in heaven,—'Thou dost not love me'. O say not so.—First take a turn to Bethlehem, and view the stable and the manger,—retire to Gethsemane, and see the bloody drops;—ascend the top of Calvary, and behold the cursed and bloody cross. What can you see but scenes of astonishing love? What do you hear from the expiring Saviour but the cries of love! "Father, forgive them," &c. Are these the expressions of hatred?—Does the Son love the Father? We cannot doubt it. But he left the Father's bosom for our sakes. Astonishing thought! It is almost too wonderful to be believed. Sometimes, when contemplating myself, I have thought it impossible that God should ever be merciful to me—such a sinner: but when I have considered the sufferings of the Son of God, endured for such as 1 am, I have been ready to doubt, on the other side, through the very vastness of the mercy. Can it be so? is it possible that God should so regard sinners? That condescending love, which one while seemed incapable of reaching a case so wretched as mine, appeared at another time too great to be believed. I was amazed — I was satisfied. I could not deny the unspeakable gift — I saw and wondered. I said,— What is God! How unsearchable are his ways! who can find them out?

He hath surely put his love beyond all suspicion of doubt. Who but the Devil could have sophistry enough to persuade us that Christ, after all the proofs he has given, doth not love us? We have reason, often at least I have, to suspect our love to him, and to bewail sorely the weakness and coldness of our warmest affections. Let us condemn ourselves, and repent in dust and ashes: but let us always endeavour to entertain honourable, enlarged, and suitable thoughts of Christ and of his love. I know from experience, that nothing so sensibly pains and so deeply wounds, as a suspicion, in the object of our affection, of the sincerity of our love and regard. And may we not suppose, that our suspicions of Christ's love towards us, do not a little grieve and pain him, especially when he has given us such amazing proofs? I am grieved and ashamed to think, that I should ever so dishonour him. O, may the Lord teach us to know more clearly this love which passeth knowledge. It is our life, our eternal life, to know and enjoy it. I think I hear you say, 'O, yes, this is all my desire and all I long after, in time and eternity.'

4. — DIFFERENCE BETWEEN UNBELIEF AND HOLY JEALOUSY.

Melbourn-Port, April 26, 1781.

The apostle describes the character of those who are of full age, to whom strong meat belongeth, that “by reason of use they have their senses exercised to discern both good and evil”; that is, by long experience and continual exercise, they are enabled better and more clearly, to distinguish between the actings of the old and the new man; which is often no easy matter, and they are not seldom mistaken, the one for the other. Not but that they are different, at all times, as light from darkness: but a person whose eyes are dim, or who is in darkness, cannot distinguish one thing from another. So light and eyes, are necessary to distinguish things that are spiritual.

You condemn yourself without mercy for unbelief. But is it really unbelief that is the cause of your distress? For there is a spiritual jealousy in the renewed heart, which has the love of Christ for its foundation; and which is often mistaken for unbelief, to the no small perplexity and distress of the soul. Unbelief is a limb, I almost said, the whole body of the old man: but this spiritual jealousy is the gracious acting of the renewed part of the Christian, and proceeds from a deep sense of our unworthiness, and also of the excellency of Christ. How can the believer, who sincerely loves Christ, but be solicitous about Christ's goodwill towards him, being conscious of his own utter unworthiness to be beloved of him, or accepted by him? All groundless jealousies arise from a secret sense and conviction of the unworthiness of the person in whom they are, and from high esteem for him concerning whose love and affection any one is jealous. So it is with this spiritual jealousy: the root of it is love, sincere love, which “many waters cannot quench, nor the floods drown”, which nothing can utterly prevail against and totally overcome. This gives the soul high thoughts of the glorious excellences of Christ, fills it with extatic admiration of him, and with longing desires after nearer communion with him; which also are mixed with a due sense of its own baseness, vileness, and unworthiness.

Now it is an easy matter to see that these thoughts may proceed too far, unless faith shows the soul, that the glory of Christ consisteth principally in that he is graciously pleased to love us, who are to the last degree vile and sinful, with love inexpressible, invincible, and everlasting,— that his love knows no cause out of itself, but that he loved us because he would love us, when we were sinners, ungodly and abominable. Now this state of jealousy about Christ's love to us, we being so unworthy of it, may be mistaken for the questioning of the promises of God, and, may be supposed to be a defect of faith, when it is an excess of love. For there is no questioning of the promises here; but rather a strong belief of them. The soul firmly believes the promises to be infallibly true; but the deep sense it has of its own extreme unworthiness, renders it difficult for it to apply them to itself in particular. He believes Christ to be the only Saviour of sinners, approves of him as such with his whole heart, longs after him, ardently loves him, is "sick of love", and almost dies for want of some tokens of Christ's love towards him in particular. "Jealousy is cruel as the grave”: nothing affects, torments, and distresses so much. The soul would willingly give the world for an assurance, that the object whom it so passionately loves, does not despise nor disregard it.

That this state of mind is very different from unbelief, is evident. As faith is the root and spring of all other graces; and according as that thriveth or decayeth, so they grow and flourish, or wither and die away: so unbelief, the opposite of faith, is the cause of all deadness; it is a spiritless, deadening, disheartening thing; it renders the soul weak, stupid and lifeless. See it exemplified in Psalm lxxviii. 19, 20. But this spiritual jealousy is quite a different thing, and produces very different effects. It strengthens, quickens, and enlarges the soul, and stimulates it to activity, earnestness and industry in its inquiries after Christ. The spouse in the Canticles prays to be set as a seal upon Christ's heart, and as a seal upon his arm; because "love is strong as death, and jealousy is cruel as the grave". The soul that is restless and earnestly pants after nearer and more sensible communion with Christ, is stirred up to activity and vigor in all duties. Like the spouse in chap. v. he seeks after Christ, calls him, and never ceases till he has found him whom his soul loveth. Every doubt and fear that takes place about the love of Christ, stirs up the soul to more earnestness in seeking him, and to a more careful watching against every thing that may keep him at a distance, or cause him to hide, withdraw, or absent himself from the soul.

But I do not doubt but that you understand this state of mind much better than I can describe it to you. I have but a very confused notion of it, through want of experience and the blindness of my understanding. But it may be, these few hints may be of some assistance to you in your inquiries after the state of your soul. May you find him whom your soul loveth, and be continually happy in the manifestation and enjoyment of his love. To know him is life eternal; to feel his love shed abroad in the heart, is heaven; it exalts above misery in this world, and makes infinitely happy in the other. O let us love him, live to him, and be eternally His.

5. —THE CHRISTIAN’S TREASURE. —“IT IS WELL.”

Milborne-Port, July 30, 1781.

It is an observation often made, that wherever any person's heart and affections are, there he himself may be said to be. For this, among other reasons, it is, that real Christians are said to be "pilgrims and strangers here on earth", and "fellow-citizens with the saints", in glory. Whilst on earth, their hearts are in heaven, and their affections "are set on things above." The true believer's heart and affections cannot but be in heaven; for bis treasure—Christ, "the pearl of great price," is there: and in proportion as Christ is precious to him, his heart is departing and receding from the earth, and more immoveably fixed on the unsearchable treasure laid up for him in heaven. It is therefore by no means to be wondered at, that his conversation and general deportment should so widely differ from that of the children of this world; for he is a citizen of, and lives in, another and far different country:

"The most of him to heaven is fled;

His thoughts and joys

Are all pack'd up and gone,

And for the dear Redeemer plead."

Of all other things I find it the most difficult to say, at all times and in every situation, with the Shunamite. "It is well." When all things go according to our wishes; when there is nothing in providence that crosses our desires, or thwarts our designs, then it is an easy thing to say, "It is well." But when our finely fabricated schemes are unravelled, and our desires denied, then to say, "It is well," —here is "the patience and faith of the saints." But every thing convinces me that it is what is most reasonable and proper: it is what God as a Sovereign cannot but require, and what it is for our present as well as our future happiness to yield. But there is a stubborn principle of corruption within, which nothing but the effectual power of God can subdue. I sometimes think that I find the influence of this diabolical spirit (for diabolical it certainly is) considerably lessened; at other times it seems to rise from the dead, gain renewed strength, and act with more outrageous violence and fury than ever. There is a world of work to keep the heart in any tolerable frame towards God for one day. Well is it for us, that "God is greater than our hearts," and can form and fashion them with infinite facility, after the counsel of his own will: and this is the will of God, "even our sanctification"; of which a proper, humble, and submissive spirit to the Sovereign will of God, is no small part.

6.—SAFETY IN GOD.—HOPEFUL AND HOPELESS DEATH.

Milborne-Port, Nov. 13, 1781.

At this unhappy distance, I can only pray for you, and commit you to his safe custody, who doeth all things well, because guided by infinite wisdom and influenced by infinite goodness. Viewing you and myself as under the shadow of his wings, I can rejoice in the face of perils and in the sight of difficulties numberless. What fiery dart of the enemy can penetrate the wings that cover us? And who can pluck us out of his hands who supports us;—in life, in death, here is support, here is safety! When God appears in the majesty of his glory to the eye of faith, enemies, difficulties, dangers and temptations—all vanish at once, and we are more than conquerors before we encounter our enemies. Well might David say, having God for his strength and portion, "On earth I desire none beside him." He is strength to keep us from evil, and a portion to fill us with real, substantial happiness. This is the good part which can never be taken from us. Having this, we may willingly part with earthly goods and earthly pleasures. And having this we shall fear no evil in the valley of the shadow of death.

I have been much of late in the house of mourning. Dear Mr. Lucas has been so ill that we more than once despaired of his recovery. But through mercy he is now better. In the whole of his illness he was in a very comfortable frame of mind,—not experiencing any great joy in believing, but full of humble confidence, and entire submission to the divine will, rather longing to be gone and to be present with the Lord than otherwise. When the things of the world fail us, and withdraw from us their usual comfort and support, then to have the root of the matter within is precious indeed! When the world recedes, and eternity is advancing on our view, with all its awful and eternal realities, then the glory of Solomon and the wealth of Croesus appear in their real insignificancy. Weighed then, they are trifles light as air. Nothing then but Christ and his all-sufficient salvation can administer any comfort, and support firmly our hope in the sight of things so tremendous and so important. I know of no sight more pitiable and distressing, than that of an ungodly sinner on the confines of another world; his earthly comforts, his gods, which he all his life-time worshipped, singly or all at once leaving him, and the soul in that hour of difficulty left naked, friendless, hopeless, starting with horror, and looking wild with despair; eternity before him, and all his sins like so many harpies following close at his heels? Good God, what a condition!

7.—INDWELLING SIN.—GROWTH IN GRACE.

Milborne-Port, Dec. 11, 1781.

A great deal of our uneasiness often arises from some wrong apprehensions we form to ourselves of the Christian's state in this world. We are apt to imagine that some experience a peaceable exercise of the graces of the Spirit without any opposition from the contrary corruptions. But "the flesh lusteth against the Spirit," saith the Apostle. In all the actings and operations of the Spirit, the flesh thwarts and opposes him; not in some particular things, but universally. Unbelief opposes faith; the natural enmity of our hearts lusteth against the love of God; despair against hope, and presumption against humility. Sin as well as grace is inherent in every faculty of the soul; and they struggle, one against the other, in every faculty, like Jacob and Esau in Rebekah's womb. Sin is at all times in every faculty, and hath amazing life, power, and ceaseless activity; it lusteth against the spirit in every part. So that there are two opposite principles in the regenerate soul, in every and the self-same part, constantly acting in perfect contrariety to each other, like the opposition between heat and cold in the same water. In the same mind there is the wisdom of the flesh, and the wisdom which is from above; in the same will, a delight in the law of God, and also a lusting after sin; and in the same affections, the love of God, and the love of other things, the fear of God, and the fear of man.

But it must be observed, that the Spirit of grace sits in the throne, rules and governs the soul in every faculty. Yet sin is sure always to oppose this divine power and authority; so that we must not expect to do any thing whatever without finding "evil present" with us. When we would believe, it will be present with us in unbelief; when we would love, it will be present with us in enmity and apathy towards God This it is which renders our danger so great, and our close walking with God so exceedingly difficult; and which calls loudly for continual watchfullness and prayer, and for earnest and resolute striving against sin in all its motions. "Without this constant and earnest striving against it, in the strength of divine grace, sin is sure to make a terrible havoc of us.

This inward spiritual war is utterly different from that opposition of the different faculties of the soul, which natural men experience, when their wills and affections are bent on sin on the one hand,—and the light remaining in the understanding, and the judgment in the conscience, prohibit and condemn on the other. For these contrary principles in the Christian are in the same faculties, continually resisting each other; though grace has invincible power, being continually supported by the Almighty, and will infallibly prevail in the end.

We have also often misapprehensions of God's method of causing grace to grow. When we pray for growth in grace, we are too apt to expect, that at some favoured hour, God will put forth the greatness of his power, and at once destroy sin, and put grace in the entire and quiet possession of our souls. But instead of this, it often happens, that corruptions are let loose and permitted to rage more terribly than ever; and these very eruptions of our corrupt nature are overruled for good; and grace gains strength by that very means which we have thought would have ruined it. The power of corruption being shown in a more fearful light than ever, God strengthens weak grace to oppose it. See this particularly described by the Apostle, Romans v. 3-5.

"I asked the Lord that I might grow

In faith and love and every grace,

Might more of His salvation know,

And seek more earnestly His face.

T'was He who taught me thus to pray,

And He, I trust, has answer'd prayer;

But it has been in such a way,

As almost drove me to despair."

8. —THE BEST FRIEND.—RECOVERY FROM ILLNESS.

Milborne-Port, Jan. 24, 1782.

When I reflect on the goodness which God has lately showed me, both of a temporal and of a spiritual nature, I feel myself humbled to the dust; and my heart is filled with gratitude too big to be uttered but by tears. I had nothing wanting either from God above, or from man beneath: the one tilled my heart with spiritual comforts and joys; and the other, in the most feeling manner, expressed a willingness, and at the same time an inability, to relieve my body. It is but very little that the kindest friend can do for us, when God puts his little finger to touch us. One would say to me,—'Well, how do you do now?'. 'Very indifferent'. A second would add, 'What, no better?' 'No.' 'Well, I am very sorry for you indeed.' A third would observe, 'I wish I knew how to do you good.' But here it all ended. They could not diminish the motion of one drop of blood, nor remove in any degree my pain, nor add at all to my strength. But Jesus Christ is a friend, as you observe, in need and indeed. He hath power to make his love and his kindness effectual. To will, and to do, are the same things with him. He hath infinite power to put in execution what infinite love dictates; and in all He is directed by infinite wisdom. O happy hour when we meet with such a friend! I hope to cultivate this friendship, and improve my intercourse with him more than ever.

Through mercy I am now very much recovered, being easy in my body and comfortable in my mind. When I think of being useful in any small degree in promoting the Redeemer's interest and kingdom in the world, I feel strong desires after life; otherwise, the language of my heart in general is, "To depart and to be with Christ, is far better." O my dear friend, we know not the value of a Saviour, till eternity draws near. Then to be able to call Him mine,— What comfort! What joy does it bring! Nothing wounds me deeper, or humbles me more, than to reflect on the little value I have put upon Him, on the insensibility and coldness with which I have often thought of Him, and above all, on the unwearied kindness which He shows after such a treatment.

I never found myself so indifferent to the world. May the Spirit of God ever keep me crucified to it. But whilst I am in it, I desire ardently to be wholly engaged in peopling heaven, that blessed but much neglected region. This is the sum of my wishes and desires whilst in this wilderness. I sometimes feel some fears when I look at my own weakness, and at the many dangers and enemies I am continually surrounded with, inwardly and outwardly: but "greater" saith the Apostle, "is He that is in us, than he that is in the world; "greater in every way, in wisdom strength, &c. &c. And though we may not, at times, feel it so, yet we have God's word for it, therefore we need not fear.

9. — ALL EVENTS UNDER GOD'S DIRECTION.

Milborne-Port, March 1, 1782.

Never was a truer saying than this,—'Fod y Duw da, yn gwneuthur pob peth yn dda, er da i'w bobl,' (that the good God makes all things good, for good to his people). Every thing, the smallest as well as the greatest event, is ordered and directed by divine goodness and wisdom for their good. He is as much present with, and takes as much care of, every one of his children, as if he had no other creature to watch over, and take care of, in the whole universe. A mother may forget her sucking child, or if she remembers him, she may be unable to help him, to ward off any impending danger and secure his safety. But the Lord is always equally as mindful of his people, as he is able to protect them. Nothing can happen without his notice, and every thing will be directed by him to answer some good and important purpose. It is our duty, as well as our comfort, to see him in every thing, both in small and great events, in an inflamed leg as well as in a burning fever.

Every thing has importance in it, when we are taught by grace to improve it. What to appearance was but the carcase of a dead lion, afforded Samson honey and sweetness. Every thing is great in proportion to its use, effects, and consequences; and a great blessing may make that, which is in itself but trifling and insignificant, very great, beneficial and important. We ought therefore in every thing to look to the great God for a great blessing: and according to our faith and expectations shall it be to us. He will never disappoint his people, who wait upon him; for he is able to do more than they are able to ask or think. O how great is his goodness. We can never depend too much upon him, nor expect too much from him. Let us never treat him as if he were such an one as ourselves; but let us form expectations from him, suitable to his infinite greatness, goodness and liberality.

10.—SPIRITUAL COMMUNION.

Milborne-Port, March 15, 1782.

This is not an improper representation of the little I know of spiritual communication between my soul and him who is not ashamed to call sinners his "friends" and to own them as his "brethren." Without hearing from him, and without speaking to him, life indeed would be intolerable; this long absence would be horrid distraction, and this wilderness would be the most dismal dungeon. There is no small comfort to be enjoyed in emptying my heart into his bosom in all my perplexities, and in waiting upon him, though he gives me no immediate answer. But when he speaks, "his lips drop as the honey-comb; "his words are music in the ear, and jubilee in the heart. He "speaketh peace to his people", speaketh it with energy and power into the very centre of the distracted heart. He speaketh, and it is done. He rebukes with efficacy the winds and the sea; and every thing obeys him. I would at all times say unto him, "Speak, Lord, for thy servant heareth". I have every reason to be very thankful, for he is not at any time for a long season silent. He is either rebuking, reproving, exhorting, or comforting; either telling what I am in myself, or what he is,—what is his power, sufficiency, dignity, and glory. He loves, but never flatters; he reproves, but never hates; he is rich, but never answers roughly; he is exalted, but condescends to those of low estate. He is ashamed of none, however unworthy and miserable, but of those who are ashamed of him. Though his people be the offscouring of all things, though the world reject, persecute, and hate them; yet Christ will not be ashamed of them. Were they loaded with reproaches and scorn, and covered all over with the filth and dust of false accusations; were they in rags, in dungeons, and put to the most shameful death; yet Christ will own them and say, ' surely these are my brethren, the children of my father'.

But you know him better than I can describe him to you. However, as you love him, you will not be sorry, nor tired, to hear a poor, ignorant creature tell what he hath found him to be, and what he hath experienced from him. "This is my beloved, this is ray friend." I think I hear you say, 'and mine too'. I am ashamed that I can speak no better of him; but he is "beyond all blessing and praise." The blessed time is hastening, when we shall think and speak of him in a different manner, in a manner more suitable to his love, goodness, and dignity. In the mean time let us honour him, by continually maintaining an intercourse between him and our souls, and by being active in his service and in promoting his interest. This is the highest honour we are capable of in this world, and the greatest happiness we can enjoy.

11.—HUMAN COUNSEL NOT SAFE.

Milborne-Port, March 29, 1782.

Implicitly to follow the counsel of the best and wisest of men, is to depend on an arm of flesh. They only are in the right and safe way, who make the glory of God their end, the word of God their rule, the Spirit of God the guide of their affections, and the providence of God the guide of their affairs. They may be con6dent that the Lord goes before them. Though he may not lead them the nearest way, yet he will lead them the best way; as it will surely appear, when they shall come to their journey's end.

Sometimes, indeed, the Lord moves before his people in a cloud. Every thing to their view is involved in impenetrable darkness. They see not before them; nor can they form any notion of "the end of the Lord." But when they walk in darkness, and have no tight, they may safely trust in the Lord; for he is moving forward towards Canaan both in the cloud and in the pillar of fire, both when things are dark and obscure, and when they are clear but trying. In all, grace follows God, trusts in him in the cloud, and rejoices in him in the fire. May he be our guide till death; and may our hearts follow him implicitly.

12.—THE HAPPY EFFECTS OF REAL HUMILITY.

Milborne-Port, April 4, 1782.

We have every moment cause for praise and humility, for thankfullness and self-abhorrence, for exalting God and debasing ourselves. There is no fear of excess in either. When God is exalted in our praises far above all heavens, he is still infinitely beyond all blessing and praise. And when we are debased in dust and ashes, we are still far—very far from being where we ought to be; we are even there highly exalted. This is the view we always have of God and of ourselves, when we are in a spiritual and godly frame; we think we can never love God too much, nor exalt him too high, nor debase ourselves too low. When our hearts burn most fervently with divine love, we think we fall infinitely short of our duty, and feel a secret humbling dissatisfaction with ourselves, because we cannot love and exalt him enough. So also when we have the most humbling and abasing sense of our own vileness, we are dissatisfied, and are full of indignation against ourselves, because we are not still more vile in our own eyes; we would sink as it were into nothing. St Paul felt what he said when he called himself "less than the least"—he could not go lower—"of all saints", and the "chief" of sinners. Words easily spoken, but not so soon inwardly and sincerely felt. People may talk what they please about religion; yet I am sure that we possess not one grain more of it, than we have of this humble and self-abasing spirit. It is the only frame in which we can hold communion with God, enjoy the comforts of the gospel and adorn religion in our lives and conversation.

Did we all possess this spirit, how easy would it be to live in this world! We could then find no difficulty in thinking others better than ourselves; nor could we then find any resentment in our hearts when slighted and neglected, but should naturally he contented in whatever state we should be in, whether honoured or neglected, whether poor or rich, whether in prosperity or adversity. We would then thankfully receive the water we drink from a bountiful God, being inwardly sensible, that we are less than the least of God's mercies, more worthless than the meanest blessing we receive from God, not only undeserving of the water we drink and the air we breathe in, but less than the least of all his mercies, more base and vile, and less deserving of God's notice. There is nothing wanted but this blessed humility to make us thankful, contented, meek and happy in every situation. The pride of others would then pass over our heads without obstruction or hindrance; their favour would not exalt us, nor their frowns distress us. This humility would at once put an end to all contentions in the world; nor would the church be any longer pestered with those who "love to have the pre-eminence." We should be all little children. We should—but alas! we are not. Would to God we were. Well, I hope I shall look upon every providence, every slight, every neglect, every reproach and shame, that hath the smallest tendency to humble me, as a choice blessing from God, I hope he will go on with his work, whatever the means may be which he is pleased to make use of, and throw down “every imagination and high thing, and bring into captivity every thought to the obedience of Christ”. O blessed humility! It is the proper soil and nourishment of every grace. Pride starves, humility nourishes and strengthens every grace.

13.—THE INFALLIBLE PHYSICIAN.

Milborne-Port, April 19, 1782.

As to "the disease of soul" of which you feelingly complain, I have no uneasy apprehensions about it. You are in the best hands, and under the care of an infallible Physician. I doubt not but that the cure will be complete and glorious in good time; for He has never as yet lost a patient. If we feel His hand upon us, well and good: that is all we have to care for. Let us stick to Him without any hesitation: and though the disease may at times seem to us to be inveterate and almost incurable; yet the cure is going on with more favourable symptoms than we imagine, and by ways and means we little think of. He hath had long experience, and possesses admirable skill. He perfectly knows the nature of every disease, and the intrinsic quality of every means and of every restorative.

Could we but take a peep through the vail by faith, we might see in heaven monuments of His skill, care and love, that would overpower us with astonishment. There we might see the "woman that was a sinner", Saul that was a persecutor, the thief that was a blasphemer, and Adam the vilest of all, that was every thing that was bad,—all perfectly cured,—all healthy and strong, without the smallest seed of any disease in them,—all glorious, without blemish, without spot or wrinkle or any such thing. Oh! "He will be glorified in His Saints, and admired in all them that believe". Assure yourself of this, that whatever aspect the disease may put on, and however gloomy the prospect may be to you, yet the work now is, and in future shall be, in a progressive state. It is a work which Christ hath had at heart from all eternity, and will he be disappointed? No, no; "He worketh and none can let."

14.—THE GOODNESS AND LOVE OF GOD.

Milborne-Port, May 15, 1782.

The Lord is very good indeed. Shame be to us for ever thinking otherwise! Thinking otherwise, when everything we have within us and without us, excepting sin, is a proof of it! Nay, and does not sin, that "evil always present" with us, display his goodness and show it forth illustriously? His goodness to angels and holy beings is infinite: but what shall we call that goodness and love which are freely extended to sinners, to rebels, to traitors, to the ungodly! Is not this, were it possible, more than infinite? O the depth! In the contemplation of it may you and I live and die, and spend a happy, (for happy it must be) a happy eternity. When we lose sight of it, all must be darkness, confusion, and misery.

Nothing but the free, undeserved, and eternal love of God, without any motive exciting it but what is in himself, can give us one gleam of hope or one ray of comfort in the midst of the horrid gloom into which sin hath brought us. But the belief of this darts ineffable joy into the miserable soul, as if the sun in all its meridian splendour, was to burst forth upon us in midnight darkness. I must proceed no further, for enough for a sermon comes at once into my head on the delightful subject. But I cannot drop it without wishing that you and I may live in the belief of John xvi. 27,—"The Father himself loveth you, because ye have loved me."

15.—FEAR AND LOVE.—THE LOVE OF CHRIST.

Milborne-Port, Oct. 11, 1782.

Have you not more fears of losing Christ than any thing else in the whole world? And does not this prove, that you love him supremely, far, far above all other things? Let your fears then add strength to your faith, and encouragement to your hope. You can never have a surer proof of one's love to you than his fear of losing you; and love and fear are always proportioned to each other without absolute enjoyment. Christ looks kindly upon our fears, sees sincere love at the bottom, and is not backward to confirm our hearts in his love to us, and in the full and certain belief as to the full enjoyment of Him. My love to you is ineffectual; it can be impatient at delays, but it cannot remove difficulties: it often is a will without the power. But Christ's love is effectual; it can with infinite ease remove all difficulties, and give us at once the full enjoyment of Him. It can, did I say, I should have rather said, it has removed them. Difficulties and obstructions infinite between us and Him, have been removed by His love. Oh, what hath love done, or rather what hath it not done! We had other suitors and other lovers; but Christ hath conquered and effectually destroyed them all. There was great unsuitableness between us; for we were to the last degree unfit for Him, and incapable of enjoying His fellowship; but His love undertook to make us what He would have us to be, and what we must be, to enjoy fellowship with him. We were in debt also, and consequently under the absolute power of our creditors: but his love hath freely undertaken to pay all. He finds us poor, wretched, and miserable, entirely depraved and deformed in every part; but his love makes us comely with his comeliness, rich with his riches, glorious with Ms glory; and when he will bring his Bride home to his Father's house, she will be without spot or wrinkle, or any such thing. There will be seen in her do blemish, no deformity; but "Zion will be the perfection of beauty"; no wrinkle will appear, no sign of decay; but her beauty will be eternal, and unfading bloom will rest upon her.

Oh, what wonders hath his love performed and continues to perform! It is in itself mysterious and wonderful, and in its effects astonishing. Angels will never admire it sufficiently when they see before them, in the case of every believer, the amazing effects it hath produced. "The beauty of the Lord their God will be upon them"; Psa. xc. 17. What a change! Those who were before entirely defaced with the deformity of devils, will now wear eternally the beauty of the Lord! What an idea doth this give of the future holiness and glory of those who are now groaning under the burden of sin, and crying out daily, "O wretched man that I am!" All expressions are too short to set forth their glorious state but this; "The beauty of the Lord their God shall be upon them." Shall they be delivered from sin and misery? Yes. Shall they be happy? Yes. Shall they be perfectly holy, free from every spot and the least stain of sin? Yes. How desirable is all this! The very thought of this brings heaven to the soul. But all this is only a part of their glory and happiness. To crown all, "the beauty of the Lord their God shall be upon them". This carries them to such glory that we lose sight of them in its splendour and brightness. They are brought so near the sun, that our eyes are dazzled to behold them: they are lost in a blaze of glory.

But let us remember, Christ loves us now in our rags, in our poverty, when deformed and depraved. With what difficulty are we brought to believe this! Hence proceed our fears. We love Christ; but at the same time, being conscious of our deformity, we fear he will not love us. Indeed reason would so conclude; but the gospel reveals to us different things, May the Lord enable us to believe his testimony in his gospel against reason and every thing else, and to hope against hope. Nothing pleases him more than our confidence in his love, when we have the meanest thoughts of ourselves,—that he will still love us, notwithstanding all the accusations of Satan against us whether true or false. Satan thought surely that he succeeded against Joshua: but he was mistaken. The Lord rebuked him, and showed to him that he did not love Joshua for his beauty, but to make him beautiful. Christ gave him a change of raiment, and at once silenced the adversary. Let us believe and rejoice evermore in his free love.

16.—THE FURNACE AND THE REFINER.

Milborne-Port, Oct. 29, 1782.

I have often thought and reflected with profit and comfort, on that passage in Malachi; it is exceedingly beautiful and expressive,—" He shall sit as a refiner and purifier of silver, &c." It emphatically expresses His wonderful patience, his great care and attention, his admirable skill and unwearied deligence. At the same time that He sits at the right hand of God, He sits over the furnace, superintending and directing all the operations: He puts the ore in; he keeps it there, and takes it out whenever he pleases; and the heat of the furnace is increased or diminished exactly according to his order. His eye is always in the furnace, seeing at once the operations of the fire, taking care that the minutest particle of the precious ore may be carefully preserved, and that nothing but the dross should he consumed. Sometimes He takes it out, and with what pleasure, think you, does he see the progress made in the purification of the precious ore! But still he sees some dross cleaving to it, he therefore puts it in again, and perhaps increases gradually the heat of the furnace; but still takes care that the ore is not impaired. It must be melted indeed, and the fire must enter every part where any dross is: but it shall consume nothing but the dross. When these operations are going on, doubtless the devil is not far off. Many a load of fuel does he bring, and often attempts to contrive that the ore may be consumed with the dross. But, blessed be the Lord, Christ is never absent and never unwatchful. He checks the devil and puts on the fuel himself in exact weight and measure. He has, and ever will have, the management of the whole work till it is entirely finished. Whilst we ardently wish to part with the dross, let us joyfully welcome the furnace, and trust in the skill and care of the refiner. When we intrust ourselves to His care, His gracious promise is, "When thou walkest through the fire, thou shalt not be burned." But He will heat the furnace sevenfold before he will suffer any of the dross to remain; yet still the ore shall be preserved. Have you a mind to see the ore thoroughly purified? Read Rev. vii. 13-15. It will glitter with such brightness that angels will be hardly able to look upon it.

True, "it is not joyous now but grievous": but is it not more grievous to have the dross still remaining? 0 yes! any thing but the dross, any furnace, any fire; but no dross. And so says Christ. "Take away all iniquity," says grace: "I will cleanse them from all their iniquity," says Christ. When He seeth any unbelief, carnal security, false peace, or earthly-mindedness, mixed in an increasing degree with the opposite graces, He will not, he cannot, suffer this dross to remain. He kindles his fire, heats his furnace, and puts in the ore. Well, let him 'do all His pleasure', and success to Him in the name of the Lord. It is an infinite mercy to be under His hand, in the furnace or out of the furnace. Let the fire burn and rage ever so furiously, it is far better to be in His furnace, than to be in the devil's palace. Let us pray that the work may go on, whatever we may suffer and lose by it. It is a great thing to see our dross to be what it really is,—not to overvalue it, but with St. Paul, to count all things loss and dung, except the pure ore. Let us be willing to part with it, and suffer the Lord to take it away in his own way and manner. May the Lord make the present heating of the furnace profitable to your soul. Expect and wait for deliverance in the Lord's good time: but let me know when you are come out.

17. —THE SPIRITUAL CONTEST.

Milborne-Port, November 13, 1782.

If I from others differ ought,

Lord, 'twas thy grace the diff'rence wrought:

If I one holy wish have known,

That wish was giv'n by Thee alone.

To taste thy love is sweeter far

Than all earth's dainties, choice and rare:

'Tis heav'n to see thy smiting face;

'Tis heav'n, to feel thy Spirit's rays.

I cannot pay the thanks I owe

For tasting once thy love below;

Yet cannot rest till I above

Shall feast for ever on thy love.

The smallest drop of precious grace

Demands a ceaseless song of praise;

Yet largest draughts from mercy's store

But make me long and pant for more.

For teaching this, thy name I bless—

That holiness is happiness:

Quite happy I shall never be

Till I am quite conformed to Thee.

O strengthen me thy will to do,

And when thou wilt, to suffer too:

Imperfect here, I long to soar,

Where I shall disobey no more.

Lord, be thy pleasure always mine;

I wish to have no will but thine:

This, this, is heav'n enough for me,

Quite to be swallow'd up in Thee.

A friend of mine put these lines lately into my hands; and because they please me, I send them to you. It is not the beauty of the poetry, which is not great: but the piety of the sentiments, that pleases me, and would be as agreeable in animated prose, as in dull verse; yea, and more so. The law of my mind always says, 'This, this is heaven enough for me, quite to be swallowed up in thee:' but the law in my members speaks a very different language. It will be a thrice happy time indeed, when God shall be all in all. At times I fain would think he is so now, at least I ardently long for the time when he really will be so. But now alas! I often cannot do the thing I would. Enemies make inroads into my territories, and sometimes in so terrible a manner that I hardly know who is Lord over me; though I generally can say, whom I desire forever to rule and reign within. I endeavour in some poor way to call upon him, and remind him of his gracious promise especially when I see but little progress made, and I am fearful of losing ground. This is the most effectual way I find of recovering lost ground, and of making some advances forward, that is, to remind a faithful God of his promise and call on him for help.

Through mercy I find, in the midst of my unworthiness, the truth of the following words, " whosoever,"—let him be what or who he will—" shall call upon the name of the Lord, shall be saved." The Lord is " a very present help in trouble;" not help at a distance that may come too late, but a present help; or as the Psalmist says of the Church, "God shall help her and that right early;" in sufficient time to save us and glorify himself. He may not come as soon as we expect him, but he will surely come in a seasonable hour. Indeed I find it very difficult, when my strength fails me, and every thing seems to be against me, to believe that he will come at all, conscience at the same time telling me that I am deservedly left and forsaken, if for ever. Surely, I say within myself, he will no more be gracious to me, who hath made such base returns for former mercies, and so often grieved his holy Spirit. It may be perhaps in the midst of this unbelief and of these desponding and melancholy thoughts, that he will surprise and astonish me at once with the noise of his coming, and the glorious effulgence of his gracious presence. My soul is in amazement, and would fain cry out in the language of one of our Bala friends, O rhyfedd! rhyfedd!—O wonderful! wonderful!

The longer I live, the more I am puzzled myself, and the more I am astonished at the Lord's conduct toward me. I have more than once found in experience the one and the same cause producing very different and opposite effects. Though men do not, yet I believe God can, and often does, " gather grapes of thorns, and figs of thistles." In every thing he will show himself to be God, an absolute Sovereign, working when and how he pleases. Sometimes when I have found various corruptions, strong and turbulent within, I have been brought into great darkness, perplexity, and distress of mind, experiencing grace, weak and feeble and in its workings almost imperceptible, having no feeling view of God, Christ, or spiritual things, and tossed up and down between hopes and fears. At other times, to my great astonishment, though I found corruptions full as strong and restless, yet God hath graciously continued to shine upon me by the light of his countenance, given me a sense of his love, and enabled me to rejoice with joy unspeakable and full of glory. 0 the depth of the riches both of the wisdom and the knowledge of God! His paths are past finding out! But in general, he who walks holily, walks comfortably: and there are no comforts that even come from God without immediate and direct tendency and influence to promote holiness in the soul. This is an infallible mark by which they may be known from all illusions and false conceits: for whatever promotes vital holiness cometh from God; and every thing that comes from God effectually promotes holiness.

18. — ZEAL.— RESIGNATION.— HEAVEN. - CHRIST OUR REST.

Milborne-Port, Nov. 29, 1782.

I wish we had a little Welsh zeal in this country. But, Alas! we have hardly any zeal here, except in the service of Satan. I am glad to hear that the Lord's work prospers any where. There is nothing worth living for, but to advance it. May the Lord engage my heart more thoroughly in it. I can sincerely say, that I would far sooner die than to serve myself. At the same time I find it no easy thing in all things to deny myself.

I shall be humble, I hope, and thankful, if the Lord grant me my request. My friends at times rail at me and say, that 'I make as much ado as if there were no other woman in the world but you, or that I could not live without you.' My answer is, ' There is no one that suits me so well, nor can I live comfortably without her, till I can see clearly that Providence absolutely denies her to me.' Well, ' but I am so impatient.' My reply is, 'not so: I love her, and shall be thankful for her, when Providence gives her to me.' I am very glad that you are calm and easy: this will greatly contribute to make me so. Through mercy I find my mind at once acquiescing in the Lord's disposal of M. D. When his determination and my wishes disagree, I can be at no loss to know who is in the right. However, it is one thing to know, and another to acquiesce. I doubt not, when I shall see "the end of the Lord", but that I shall be thankful. For all these waters that are now bitter, will one day be turned into wine; and the review and remembrance of all present perplexities will be humbling and pleasing. I shall in every thing see enough of my own sinfullness to humble me, and of the Lord's goodness to make me comfortable and thankful.

Blessed be the Lord for the pleasing prospect of that happy time, when knowing and feeling will be the same thing. Here we know but little, and feel less: but there we shall know as we are known, and every thing we shall know will have its due effect upon us. O happy world! into which sin hath no admittance. It will be a heaven indeed. Angels will know but little of our joys, because unacquainted with our sorrows. To emerge out of misery so great, and find ourselves in bliss so consummate—this will be transporting indeed! We shall play on strings which angels never touched. But alas! where are we now! In what sin! In what misery! At what distance, shall I say? Nay, may we not be near the banks of that river which divides both worlds! Will the crossing of it bring us to God? Shall we then be ever with the Lord? This is the important question, the solution of which is of more eternal consequence than ten thousand worlds. All I can say, is, I shall be happy when delivered from sin, and never till then. I can truly say, "I groan, being burdened".

But what do I hear? Hear? Yes, I hear words sounding in my ears with heavenly melody; I hear the Lamb of God who taketh away the sin of the world, saying, "Come to me!" And who! "All ye that are weary and heavy laden". And what for? "And I will give you rest". Oh! blessed Saviour and wilt thou take our burden and give us thy rest! and are we all invited to partake of this rest! Am I called, one so unworthy, so sinful, and so unthankful! " All ye that are weary and heavy laden " But, Lord, my burden is so heavy that I cannot move under it; I cannot come. " The Father who hath sent me," he adds, " shall draw him." Yes, Lord when the Father draweth, I shall come to thee and find rest to my soul. There is deliverance to be had; we need not languish under our burden, however heavy it may press, and however unable we may he to bear it. O! ten thousand thanks for rest in Christ! O Father! Draw us to him.

19.—WALKING WITH GOD.

Milborne-Port, Jan, 8, 1783.

To know the mind and will of God is the peculiar privilege of his own people. "The secret of the Lord is with them that fear him." As all others are wholly devoid of any real desire to know or to follow his will, so they are also, in a spiritual sense, totally ignorant of it. The light of the sun they are destitute of and despise, but follow a light of their own kindling, which, at every step leads them in the wrong way, deceives and ruins them. "But," saith the apostle, "We have the mind of Christ,"—we have it as our light and our guide, which we follow with comfort and safety. Partly with this view it is said of some of the saints of old, that "they walked with God". They had such a knowledge of God, how he was disposed towards them, and such an intimate acquaintance with his mind and will, as a friend has of his intimate associate, between whom there is the greatest freedom of intercourse. It expresses such a degree of confidence, intimacy, and familiarity, as must bring the greatest comfort, and afford the fullest direction in every perplexity, and the most abundant security in every difficulty. And this is not a privilege peculiar to some of the more eminent saints; but all are entitled to "walk humbly with God." Indeed some are enabled to cleave more fully and steadily to God than others, have more intimacy and confidence in him, enjoy more of his love, and know more of his mind and will: but it is a privilege, set before all believers, to walk with God as a Father; and they are all expected to "cleave to him with full purpose of heart".

There is something very expressive in the words, "Walk with God". They are with him; they do not walk in the same way, but at a distance from him, at one time running before him, and at another following afar off and lingering behind; but they walk with him, in closeness of union and nearness of communion. They "come up out of the wilderness, leaning upon their beloved." They are also walking with him, and never without him. They follow him, as the Israelites did the cloud in the wilderness. When he moves, they move; and when he rests, they rest. Can they at all walk without him? No, not in the right way. God is their life, their light, and their strength; and a man who has neither eyes, nor legs, nor life, may us soon move and walk, as we can walk in the narrow way without God. But believers can, and do walk with him; with him who is their only strength and support, their present help in trouble; with him who is their guide, leading them on every step of the road Without him they have neither strength nor knowledge to proceed one step forward; but with him darkness is light before them, the weak is strong, the faint courageous, and those who could do nothing can do all things. He is their God, on whom and to whom they live and walk: they have his glory in view in all their motions, and they look to him as their all in all. God also abundantly answers all their desires after him and confidence in him; he bears them up in his arms, and carries them in his bosom as a nursing Father, when they are faint and feeble. He feeds them with the bread of life, renewing their strength and refreshing their spirits with the abundant communications of grace daily. Thus Enoch walked with God three hundred years. Surely it was a long heaven on earth! And have we the same privilege? We have indeed. We have the privilege of walking in Christ and with God, Col. ii. 6. If it be so, why should we be perplexed about the way. If we walk with God, doubtless he will lead us in the right way every step.

Unbelief and Satan would indeed suggest at times that "the Lord hath forgotten,"—that "the Lord hath forsaken us". But what saith God? " Can a woman forget her sucking child? Behold I have graven them on the palms of my hands." And do we walk with a Being so overflowingly full of love and tenderness; and will he not hear us? Will He not help and direct us " in time of need? " We may as well think and believe there is no God, as that He would act thus. God forbid that we should ever thus dishonour Him, by thoughts so unsuitable to His being, His love, His covenant, His oath, and His promise! Let God be love, let God be true, let him be what he is, and what he has revealed himself to be to us, though we should be on the dunghill with Job. Who ever saw the righteous forsaken? Not the devil himself- God gave Job indeed into his hands; he could not be in a worse place this side hell. But Job walked with God, and God was with him, and brought him out of the furnace like gold purified in the fire. God is the same still. Granting we have not Job's grace, still I trust we have Job's God, and that is enough. Well, then, I hope in every case we shall be enabled to cleave to God; and he will make rough things smooth, and crooked things straight before us. With what gratitude should we reflect on his amazing condescension in taking our poor concerns into his own hands and management! When by faith I can commit all to him, and see all in his hands, I look forward with confidence, with comfort, and with joy. Intricacies and perplexities vanish at once. I see Him bringing order out of confusion, light out of darkness, and accomplishing his purposes by the most unlikely and unthought-of means. I see all in His wise and omnipotent hand—angels above and devils below, sinners in the world and believers in Zion—all, whether willing or unwilling, obeying His orders and accomplishing His purposes. O, blessed be the Lord for his goodness. When I reflect on my own unworthiness, I know not how to believe any thing: but His goodness overcomes all.

20.—AN OVERHASTY SPIRIT.—WORLDLY CARES.

Milborne-Port, Jan. 25, 1783.

In every thing we need to watch against ourselves; and in few things more than against an over-hasty spirit. What brought that trouble and vexation upon Sarah, from her maid Hagar, hut too much haste to have the promise of a son accomplished? She could not wait the Lord's time; but as she had no child, she would give her maid to her husband, and have the promise accomplished in her own time and in her own way, instead of leaving the Lord to work for himself. This was the case also with Rebekah. She knew that Jacob was to obtain the blessing, and that the elder was to serve the younger, but she thought that the Lord had forgotten his promise, when the day was come for Esau to receive the blessing; and therefore she would take the work out of the Lord's hand and manage it herself. This lost her the beloved son, and brought all the future trouble on poor Jacob for complying with the unjust means his mother had made use of.

Rebekah's temptation was no doubt very great. She believed the promise of God to Jacob; at the same time she saw every thing going against the accomplishment of it. Isaac favoured Esau, and followed his own inclinations too much, with little regard to God's declaration, that the elder was to serve the younger; and he was on the point of bestowing the blessing upon him whom God had not loved. To prevent this, Rebekah steps in, as if nothing could preserve God's veracity but her officiousness. All this doubtless was written for our learning. There is as much difficulty in waiting the accomplishment of the promise as in believing it. Neither of which can we do till we are dead to ourselves and give up all to God. " He that believeth shall not make haste".

I would make one observation upon what you say about worldly cares, which lately occurred to me in reading the parable of the sower,—it is this:—It is not the passing through our rounds of worldly cares that injures the soul, but their taking root and growing there. The thorns were rooted in the same ground with the good seed, and grew with it. These thorns our Saviour explains to be the cares, the riches and the pleasures of this life. When all or either of these are rooted in the soul, and grow in it as in their own proper soil, they must damage it inexpressibly. Cares and riches often fall in the way of the true Christian. He is obliged at times to handle these thorns, however uncomfortable it may be to him; but they must be carefully kept without him; and he must see above all things that no such bitter roots grow in his heart. Where these are rooted and thriving, however promising the appearance of the good seed, yet no fruit can there be brought forth to perfection. It will only be an empty blade, without any real grain. The good seed will never bring forth fruit to perfection but in a single heart,—a heart single to God, where there is no other root, nor any thing else growing besides the good seed.

21. — THE GUIDANCE OF THE HOLY SPIRIT.

Milborne-Port, Feb. 28, 1783.

Strange are the effects of sin upon the heart! It is most amazingly stupified and rendered insensible often: —

"Goodness and wrath in vain combine,

To stir this stupid heart of mine."

Nothing but the Holy Ghost can give us any feeling of either, or enable us to retain it when we have it. We see nothing spiritually, and we feel nothing effectually, but as He is pleased daily to work in us and upon us, I am happy to think that I am wholly in His hands, that He observes every avenue to my soul, and can turn every spring that gives it motion; and therefore can turn and influence it in the way, degree, and time he pleases. This is my chief spring of consolation both as to temporal and spiritual things. The Spirit can in every thing influence my heart, guide my thoughts, and direct my inclinations according to his own will. If his will be so, he can incline me to a place or thing, and effectually open a way through the thickest darkness and greatest difficulties for the accomplishment of his own wise purposes.

In walking with God, — to take up a former and to me a very comfortable subject, — we are led by the Spirit. He brings us through Christ to God, and leads and guides us in our walking with him. He also helpeth our infirmities. Our infirmities, alas! how great, and how numerous! They would for ever be an insurmountable obstacle to our walking with God, were it not that the Spirit effectually overcometh them all, supports us under them, and enables us to prevail over them. Infirmities we must expect to carry about us, to groan and travail under, while in the world: but whilst the Spirit is with us to help them, we have no great cause to complain. Let us endeavour to look more to our helper than to our infirmities; and then we shall not be greatly discouraged.

In every thing we have our infirmities:—in prayer, in hearing, in meditation, in our conversation and daily walk: but in every thing the Spirit helpeth our infirmities. Infirmities are all ours; but the help is all God's: and whatever help we have against them is entirely from his Spirit. When I attempt to believe, to love, or to obey, alas! how do I often feel my infirmities pressing me down! But often when ] am just ready to sink, the Spirit helpeth, and all is at once easy, and my difficulties are over. Here is a comforter that will never fail, though all others should forsake, frown upon, and hate us. O happy despised believer, that hath the Spirit to help him! The following words have been in my mind all this evening,—"As many as are led by the Spirit of God, they are the sons of God". May you and I be ever led in every thing by this safe guide.

22. —THE SINGLE EYE.

Milborne-Port, March 25, 1783.

I shudder at the thought of living to the world and to self. Surely this would be the greatest curse that could in this world fall upon me. Last night and this morning I have thought a great deal on the following words of our Saviour,—"If thine eye be single, thy whole body is full of light".^¹ A single eye is that which hath but one object in view; and a double eye and a double heart is that which views and follows after more than one object at the same time. This one object is the one thing needful; and David tells us what it is when he says, " Whom have I in heaven but thee; and on earth I desire none but thee." God and his glory, then, is that single object which we ought to have in view: and when it is so, "the whole body is full of light", the whole soul is full of divine knowledge and clear apprehensions of divine things; doubts, fears, and perplexities are banished; and the path in which we should go, and the work which we are to do, are clear before us. "The whole body", all we are and all we do, "shall be full of light"—full of holiness, peace and joy. If there be any consolation in Christ, if any comfort of love, if any peace that passeth all understanding, if any rejoicing in hope of the glory of God, surely he whose eye is single is a partaker of them, for his "whole body is full of light". Without this single eye, there is no such thing, I am fully persuaded, as walking with God, nor living usefully to him; but we must be ever overwhelmed with the cares and perplexities of this world. I have more than once observed respecting myself, that the want of the single eye hath been the cause of all my perplexities and fears. When I looked forward and thought I saw clouds gathering, how hath my heart sunk within me! But why! Because I had my own ease, interest, and credit too much at heart, and knew not how to part with them. Had mine eye been taken off from these, and fixed upon God only, my fears would have at once subsided; and calmness and confidence would have possessed my soul. I have found it so. When God and his glory was the only object in view, I have been calm and joyful in the midst of thick clouds and storms; so true it is, that when "the eye is single, the whole body is full of light".

An expression of Mr. Whitfield in one of his letters, has been often on my mind. After enumerating some difficulties he had to encounter with, he says, 'But a single eye will carry us through all'. It will indeed, I am never happy nor prosperous as to the soul, when I possess it not. I often judge of the frame of my mind by this one thing. If I find my eye single to God, it is no bad season, he is not far off. Acting and living daily in opposition to self in every way, and for God and his cause, is the beat means in the world to make and keep the eye single. We must consider every thing we are and have, as of no farther or other use, than that of devoting it in one way or another, to God and his service. Like the poor widow, we must cast daily into God's treasury all the living that we have, were it but two mites. Two mites we all have, that is, soul and body. Let us put them in God's treasury, if we have no more, and spend and be spent for him, who gave himself for us. The thought of living to God here when my eye is single, is a sort of heaven to my soul In every other view I am tired of the world, which is so full of vanity, sin, and folly.

23.—TRUSTING THE LORD; HIS PROMISE TO BE WITH US.

Milborne-Port, April 1, 1783.

How little do the best of us believe and trust the Lord! We know not how to content ourselves with a bare promise; except we can see some probability in the means made use of to accomplish his wise designs, and except we know the particular way by which he will bring his purposes to pass, we hardly know how to believe his promises at all. But in this case, do we not trust ourselves more than God! We think ourselves quite ruined, when we have nothing but God and his sure word of promise to depend on. Like Adam, we would be as Gods, knowing good and evil, being not satisfied that God should know and choose for us: and like the prodigal son, we would have our portion in our own hands, else our comforts are gone. But is it thus? Are we left to our own care and finding? I hope not. I would not have it so for the world. No, O Lord, keep all in thine own hands, and enable us as beggars to live upon thee.

I cannot help thinking on Jacob's words,—"It God will be with me and keep me in the way that I go, and will give me bread to eat, and raiment to put on,—then shall the Lord be my God". I think I can repeat the same words with some degree of comfort. O what a mercy! What condescension! God to be with us! Not an angel, not a seraph, no; but the infinite God himself; not for us only, but with us, as our intimate companion and friend. With whom? With angelic beings? With the spirits of just men made perfect? This would be condescension indeed. What shall we say, then, when we hear that God is with us sinners, rebels and traitors; us worms who are nothing, yea, less and worse than nothing, being sinful, abominable and wretched. What a blessing! how great, how free and undeserved! Yea, how full of infinite and endless comforts! Let this suffice amidst all the cares and perplexities of life. Let this suffice us in every state—suffice us in life and in death.

24.—CLOUDS AND STORMS NECESSARY.

Milborne-Port, May 13, 1783.

The promise without some trial annexed to it, is not unlike rain without a cloud. Who expects any such thing? But when we see a cloud, then we naturally expect rain; and the blacker the cloud, the greater are our expectations. Clear sunshine is comfortable; and a black cloud also, we must remember, is highly profitable. Who regrets the loss of the sun, when a pregnant cloud in a summer drought, conceals it from us? What cheerfullness did every appearance of a cloud and of an approaching storm, spread lately among all ranks of people, when their fields and their gardens were dried up and withering? Clouds and storms are of no less use in the spiritual, than in the natural world. Ah alternate interchange of sunshine and of storms and fruitful showers, makes the most fruitful summer. The one without the other will not do. In winter we have clouds and storms without much sun; but vegetation is then stopped, and the earth is barren. In summer also, if we have sun without clouds, the earth will still be comparatively unfruitful. Let us therefore patiently expect and be also thankful for storms sometimes, as well as for sunshine.

I do not mention this as if I saw an approaching storm ready to fall on either of us. Quite the reverse. It is sunshine above me, though I cannot see far before me. And is it not so with you? But should an unexpected cloud gather, and darken the heavens above, let us joyfully expect a shower of rich blessings from it. And when the blessing is come, the clouds will again disperse, and the sun will shine brighter than ever.

25. —REVIEW OF THE PAST.—CHRIST THE ONLY REFUGE.

Milborne-Port, June 3, 1783.

In reviewing the three years I have spent here, I cannot help being amazed and overwhelmed with the very great and undeserved goodness and mercy I have experienced during this short space of time. I was a stranger in a strange land; but the Lord graciously provided friends to take me in, and put it into their hearts to show me every kindness in their power. Though not without the cross, I can say also, through mercy, I have not been without the blessing. I can say without fear, that the Lord's hand has been with me and upon me for good; and the light of his countenance hath comforted, taught, and sanctified me.

I am now about removing my tent; yea, and blessed he the Lord, I can see the cloud moving before. Where it will rest I know not. I will follow it with comfort, being well persuaded in my mind, that it will lead me safe. O for help to follow it! But what do I see before me? What but greater comforts still in view? And what besides, but a prospect of living more usefully in the world for the advancement of God's glory? which is all my desire this side the grave. But what if all these are only dreams and shadows; Death may put an end to them all. Be it so; methinks I see still a brighter prospect beyond the gloomy vale. Grant, I may be disappointed of all my pleasing hopes in this world; how pleasing, how profitable the disappointment, when the comforts of another, a better, an eternal world, succeed in their place! O blessed exchange! The comforts of another world, who can enumerate, who can describe! May the Lord fix my affections on them in every state and condition, and stir up my most earnest desires after them.

But in the midst of these precious blessings, what cause for humility and shame! Every part of my conduct should fill me with godly sorrow. How unthankful, how unprofitable in everything! In what dust and ashes shall I lie, and where shall I hide myself for shame! Where but in Him who is a hiding-place for his people? O blessed refuge! How I can see safety and eternal security in the midst of my unworthiness? When I can see none in myself, it relieves my mind to see worthiness enough in the Lamb that was slain. When I can see in myself nothing but sin, how comfortable it is to see eternal safety from the curse, its due, in him who was made a curse for us! Nothing but this can bring relief and peace to my mind. But how full, how glorious, is the relief and comfort which a view of this brings! The burden of sin and unworthiness is removed, and the weary soul finds rest and peace. Well might the Apostle count all other things but "loss and dung," that he might be found in Him. Loss and dung, alas! every thing that I have is infinitely worse than that even in my best moments. All that is mine is execrable, is devilish. If there be in me any good in any degree, it is His, and proceeds from Him in whom I desire to be found. O happy time, when all that is mine will be wholly taken away, and I shall be filled with all the fullness of God, How grand, how glorious is the thought!

O let us not forget Him who for our sakes became poor, that we through his poverty might be made rich, yea! filled with all the fullness of God. Every step and every transaction is mysterious. We cannot think of any of the circumstances without being filled with amazement. The riches conveyed are such as none but God could bestow; the objects on whom they are bestowed are such as none but God could take notice of; but the way of their conveyance, through Christ's poverty, if possible, exceeds all. What shall we say to these things, but cry out, O the depth!

Behold His love! See him laying aside His riches, and taking our poverty, leaving His throne, and entering our dungeon! Behold Him in all things made like to his brethren, having become in every thing the same with us! He came to the same poverty, wore the same garment, spoke the same language of misery, endured our curse, and will not leave us till we are taken to the same place and the same glory, till we are filled with all the fullness of God. He was not, He is not, ashamed of us. He was, He is, He ever will be, in every thing like to his brethren. He will wear the same nature, when He cometh with his holy angels the last day. He will appear as, the 'first-born among many brethren', in the height of his glory in heaven. We cannot think too much, or too well of Him. May it ever be your and my only ambition to be in every thing like Him, and in every thing to live to Him.

TO MRS. CHARLES.

1.—THE GOSPEL, THE POWER OF GOD.-SUCCESS EXPECTED.

Shawbury, Jan. 5, 1784.

I WAS received here with great joy indeed, both by pastor and people. I think I feel an earnest desire to do something for God. But I am full of unbelief, and have but little expectation that God will own His truth. I seem to be preaching to no purpose. I often, indeed, through mercy, have a blessing and comfort myself; and I have often gone to preach with more expectation of receiving good myself, than of doing good to others. This is a wrong frame, and I must endeavour to get out of it. Help me, my dear, with your fervent prayers.

The preaching of the gospel is the means of God, appointed for the pulling down of Satan's kingdom, and for the promoting of the interest of His own kingdom in the world, and it ought to be preached in faith with this view. David calls the Gospel, " The rod of God's strength." St. Paul calls it, " the power of God unto salvation." It was so then, and it continues still the same. However, faith only can see it in that light, and preach it as such, I am ready to cry in the language of Isaiah, "Awake, awake, put thy strength, O arm of the Lord; awake as in the ancient days, in the generations of old". I long to see past times of the out-pouring of the Spirit returning again, when the voice of God by His ministers was terrible, powerful, and full of majesty. Psalm xxix. 4. He is still the same,—"Jesus Christ, the same yesterday, and to-day, and for ever." The belief of this truth not a little refreshed my soul yesterday. I could not help thinking that we shall still see His glory more, and more wonderfully displayed. "His arm is not shortened that he cannot save." It is as long as ever, and as strong as ever. It can reach our misery and lift us out of it. May the Lord help us to pray much, to believe much, and to expect much. I am apt to think that according to our prayer, faith, and expectation, so it shall be to us. A proper view of God in the glory of his power and love will much enlarge our hearts and strengthen our faith. We then shall see that we cannot depend too much on him, nor expect too much from him. Infinite power, engaged by infinite love and compassion, and directed by infinite wisdom, —what cannot it perform! It is God that works according to the glory and majesty of all his perfections in a way of grace; and have we not sufficient ground to expect great things! Yes, the kingdom of Satan shall be effectually pulled down in God's good time, and the Lord alone shall be exalted.

2.—GOD NIGH—COMMUNION WITH HIM.

Shawbury.^¹

My comfort is, and I doubt not but that it is your's also, that there is one all-sufficient friend, always and every where to be found. He is every where " nigh to them that are of a broken heart; " yea, he is their God, and dwelleth in them, as the father of mercies and the God of all consolation. He hath all consolation to bestow, consolation answerable to every sorrow, from whatever quarter it may arise. I hope much of his presence comforts you. "Call upon him, for he is near." Isa. lv. 6. He is within hearing, however weak the cry. A sigh, a groan, if sincere, pierces his ears; nor will he be inattentive to the silent tear, if it comes from a broken heart; he will bottle it and keep it in remembrance; yea, these bitter waters shall ere long be turned into wine, when the marriage of the Lamb is come. Through mercy I find that communion with God sweetens every thing, makes our comforts more comfortable and every bitter thing sweet. Wherever we meet him, it is not in vain. If we meet him when under a cross or in tribulation, his presence is sure to make it a heaven to our souls. Though he brings us into the wilderness; yet, if he speaks comfortably to us, the wilderness will soon be turned into a paradise.

We should endeavour to enjoy God in every thing, and be particularly careful that nothing interrupt our particular and immediate intercourse with him. In all our comforts of every sort, let us look for God, and by faith see him in them. In all our crosses and trials let us look for God. What are our prayers when in trials but vain repetitions, if we are not immediately dealing with God, if our hearts be not going out after him in holy desires and fervent affections? In the word also we must endeavour to see his majesty, holiness, mercy and goodness, or it cannot be profitable to our souls. Christ tells Paul that he was to be a witness of those things " in the which he should appear to him." When the eye of our understanding is enlightened by the Holy Spirit, we see, not only the world itself, but we see God in the truth which it expresseth. We see him in his law, infinitely holy, just and good: and we love him because he is what he is; and we love his law, which is a just representation of him in his holiness, justice and goodness. We see him in the gospel also—see him in Christ reconciling the world unto himself. The whole plan of the gospel appears to be a scheme worthy of himself; and every step in the accomplishment of the stupendous contrivance astonishes us with new discoveries of divine wisdom and goodness. And in every promise we must see him, and see him in all the infinity of his power, faithfullness and grace, capable of accomplishing it, if we intend being partakers of strong consolation. The life of faith implies that we have particular dealings with God in every thing; for nothing can satisfy faith but God in Christ. But I find that this is not to be obtained without difficulty, without continual watchfullness, and aid from heaven to keep me from losing sight of him.

Alas! in how many prayers have I been contented with little more than the mere performance, without any particular dealings with God at all. I see more danger in this every day. How often also am I found reading and studying the divine word without seeing any thing of the divine glory in it. Indeed, generally when this is the case, I feel earnest desires for divine illumination, without which nothing profits me. The light may shine; yet if it shines in darkness, darkness comprehendeth it not. Let us earnestly pray, that the Lord would keep the power of godliness alive and vigorous in our souls. Then our light will shine before men, and our Father will be glorified. An obscure old woman, that deals much with heaven, may glorify God more than many a gifted and shining preacher, who is a stranger to God in his soul. It signifies not where we are, nor in what sphere we move: but if we receive light from heaven, we shall shine to the glory of God; if we have salt in ourselves, we shall season the earth in some degree.

3.—BLESSINGS RECEIVED THROUGH TRIALS.

Shawbury.

Blessed be the Lord for his goodness. O that I could praise him for his mercies! No one hath more reason to take shame to himself and give glory to God. At present I have two prevailing desires within me, namely, either to live to God, or live with him. The Lord knows I desire to live to him only. I wish I knew how to live more so than I do. My comfort is that he knows how to glorify himself by me.

Sometimes I find worldly lusts turbulent, vain imaginations wild and distressing: but I hope I can truly say that my soul centers in God only. I can find no peace till these usurpers are quieted, and God is in peaceful possession of my soul. What a mercy that on such occasions he graciously comes to my relief, and interposes the greatness of his power in my behalf. I seem to be as it were carried away sometimes by a torrent of vain and wild imaginations, as full of self and ungodliness as they can hold. I endeavour to stem the torrent, and save myself from impending ruin; but I may as well attempt quieting Llyn-Tegyd^¹ when most violently agitated. I cry to the Lord, "Save me or I perish." O how comfortable is the needful relief when it comes! I must add, that I generally find the Lord has some particular design in view when he wisely suffers it to be thus with me,—that he means to bring some corruption to light which has too much power over me, with the view that it may be resisted and mortified. I found it evidently so in a particular instance lately. We cannot too firmly believe, that "All things work together for good". I have no doubt but that the Lord has some design in my present frequent indispositions. His hand is in them; and I think I have reason to expect a blessing from them. I hope to be in a humble and waiting frame, expecting what the Lord has to say to or bestow upon my soul. The blessing is worth having, by whatever means it may be conveyed: and we may be well assured also, that every blessing will be bestowed in the best manner on which infinite wisdom can fix, to promote his glory and our real good.

It is no small matter to have our hearts made willing to receive God's blessings in his own way of bestowing them. We are desirous of the blessings, it may be, at least we think so; but we love not the way and manner in which they are conveyed. It was not so with St. Paul. He rejoiced not only in the hope of the glory of God; but moreover "gloried in tribulation also"—the way to obtain that glory. It is here where all hypocrites and unsound professors fail. To talk about the glory of God, one would think, is very pleasing; and they hope to attain to it: but as to the way which God has pointed out as leading thither, it is, as you will soon perceive, unpleasing and forbidding; and they turn away from it. Mortification, self-denial, living godly in Christ Jesus, and much tribulation, are such sour things as flesh and blood cannot endure; the very mention or appearance of them is extremely troublesome. But what saith St. Paul? The way, he saith, that leads to glory, we highly approve of, and we glory in it. Why? "Tribulation worketh patience," &c. In this way only do we gather the peaceable fruits of righteousness. Every step we take in it, however unpleasing to flesh and blood, brings to our souls the very fruits we long after, and the only fruits on which we can feed. They are the very grapes of Canaan, given to none but those who glory in tribulation. Rom. v. 3; Heb. xii. 11.

There is a near similarity between that way in which God bestows eternal life upon His people, and that in which he bestows every lesser blessing. We have the peaceable fruits of righteousness in that way only which leads to glory. Not only we must not expect the crown without the cross, but we must not expect any spiritual blessing whatever without a proportionable cross: and true grace approves of the one, as well as of the other; nay, it sees wisdom, beauty, and goodness in the cross, as well as in the crown; it would not wish to inherit the crown but in the way of the cross. The peaceable fruits of righteousness on which he feeds under the cross, enable him to bear it with cheerfullness, yea, and to glory in it. There is no surer proof of our being in the way to glory, than our approving of the way that leads thither.

4. —FAITH, AN ENEMY TO SIN.

Shawbury.

I find a danger, through stoutness of heart, of "despising the chastening of the Lord"; and by that means, of losing all the benefit, and also of adding sin to sin. It is one thing for our own spirits to bear us up under a cross; but a very different thing to be supported by a living faith. "The just lives by faith". Faith is all his support; he rejects and casts away all other confidences. This faith is not a blind presumptuous grace: no, but it sees things rightly, sees them in their nature, causes and effects, weighs things deliberately between the soul and God, brings every thing to the bar, tries it, justifies or condemns it according to evidence. For support in every thing it deals only with God in Christ, abhors sin, trembles before the majesty of heaven, and at the same time cleaves to Him only for all comfort add strength. And faith is not satisfied that it has support only, and that the soul is enabled to bustle through crosses and troubles: but it looks further; it would have the blessing: it cries out,—

Un ergyd etto ar ben y ddraig,

Yn enw Duw Jehovah

(One stroke still more on Satan's head,

In God Jehovah's name.)

Faith is thankful that it sees the hand of God lifted up against sin in the soul, and is ready to say, whatever the means made use of may be, "Down with it, down with it, even to the ground." Every thing is more tolerable to a true and living faith than sin. It views its utter destruction, looks to God's promise for the accomplishment of it, and in every thing waits upon God in prayer, that His hand may be engaged in the work.

There is not one thing more certain than that grace loves holiness, admires it, delights in, and longs after its increase. If so, it cannot but approve of and rejoice in all the means made use of in promoting it. It would rather have the cross, than suffer sin, whatever it may be, to have the ascendency. In saying this, I cannot but think of you. Is it not so with you? Do you not love holiness,—love it, I say, in your very worst frame? When you are most dull, when corruptions are most prevalent, and when you are in doubt whether sin or grace has the dominion over you,—yet you still love holiness; you abhor yourself, because you are not more holy; you long above all things for the enjoyment of holiness, and there is no heaven that you desire separate from it. Is not this, I say, the case with you? Why then encourage doubts?

5.—DOUBTS INJURIOUS TO THE PROGRESS OF PIETY.

Shawbury.

I am sorry you conjure up again your old doubts and fears respecting your state. They are frightful spectres. Be well assured they will never do you any good. Is there no such thing as bringing things to a clear and determinate issue? And is it not your duty to do so? If they are harboured long, I am certain they will eat out your vitals. They are directly opposite to that living faith which strengthens, nourishes, and feeds the soul. Condemn and abhor yourself as much as you please, yea, let us mourn over our barrenness, earthly-mindedness, want of spirituality and love to God, to the greatest degree. There is no danger of excess here. The more we know ourselves and God, the more this godly sorrow will abound. This will do us good. This is consistent with, yea, inseparable from that living faith by which we derive all our spiritual joy and peace. But as to doubts respecting our state, let us give them no quarter; but bring the matter as soon as possible to a determinate issue. We must give ourselves no rest till this matter be seriously, solemnly, and thoroughly determined between us and God. I do not say that it can be determined when you please, but I think that the anxiety and earnestness, which the importance of the matter demands, should influence us till it is so. Till this is the case, it is utterly impossible that we should walk with God, have confidence and trust in Him on all occasions, or have our eye steadily fixed on Him in Christ as our all in all. Nor do I think that we shall be equally watchful over our hearts and minds equally observant of our internal frame, or equally progressive in holiness, till things are brought to an issue respecting our state. For whilst we ought to be pressing forward in the road, we are standing still, full of doubts, whether we are in the right road or not.

I need not tell you, I am persuaded, that I say nothing of all this to distress you, but to help you out of your distress as far as in me lies, that you may obtain peace and joy for evermore. I need not tell you what I think of your state; that is already sufficiently known to you. I see in this very letter such fruits as never grew "in your natural soil." But it is not sufficient that I see them; I would have you see them too. * But will not this make me proud? ' We may as well think that the sun will make us blind. I am sure doubts never did nor will promote humility in the smallest degree. True humility arises from a very different cause, and is most abundant in those who have the fullest assurance of faith respecting their state: but doubts harden and alienate the heart from God. It is one thing to doubt, and quite a different thing to loath sin and abhor ourselves. The former may be, where there is not one spark of true grace; but the other is the effect of grace only.

I feel most anxiously concerned for your spiritual comfort and happiness. Were it not so, I should think I had a very poor regard for you. That love that is confined to the body and its welfare, and extends not to the soul and its happiness, is not worth having. But whilst I love you thus, I cannot love and encourage what John Bunyan calls, an "army of doubters". I hope you will believe that they are enemies to "Mansoul"; and that as such you will oppose and resist them with all your might.

6.—THE SABBATH.

Shawbury.

The sabbath is approaching; and on the sabbath-day night this will come to your hand. I hope we shall find it a precious day of rest to our souls. It commemorates the accomplishment of that stupendous work which brings deliverance to guilty sinners, by the resurrection of Christ from the dead. It is an emblem of that rest which sinners find in Christ for their weary souls, in consequence of his having finished the glorious work he had undertaken. This is also a pledge of that rest that yet remaineth for the people of God. As sure as we are now enjoying the one, we shall soon enjoy the other, if indeed we are pilgrims and sojourners here on earth.

The Jewish sabbath, being the seventh day, was to them a commemoration of their glorious deliverance from their Egyptian bondage, a sign between God and them, and a pledge of the promised inheritance. It looked backward and forward, it reminded them of their slavery and deliverance from it, whilst by faith they were Looking forward to the land of promise where they should rest from their wanderings in a barren and dangerous wilderness. Our Sabbath also speaks the same language,—it reminds us of a bondage infinitely dreadful, and of a deliverance infinitely complete and glorious, and also of a rest eternal in the heavens. It directly looks to Christ as the glorious author of this deliverance, and in whom only we can find rest to our souls. This rest is his purchase and gift— "I will give you rest". When we consider what this rest cost him, can we help admiring his love and his kindness? "The travail of his soul" is our rest. " With his stripes we are healed—He hath borne our sorrows and carried our griefs",—What words are these. His sorrow is our joy, his travail is our rest, his stripes are our medicine, and his death is our life. How strange the mystery!

You see, my dear, where we are to go for rest, when weary and burdened—Jesus gives it. And if we have it not, the reason is, because we go not to him for it. The sabbath reminds us both of a duty and of a privilege in this view. It preaches to us, whilst our bodies rest from worldly toil, that we should seek rest also for our weary souls in Jesus. Christ hath "ceased from his work", having gloriously finished it, God the Father looks upon every thing which Christ has done in our behalf, and says, "Behold it is very good," that is, comely, glorious, satisfactory and sufficient, bringing glory to God in the highest, and peace and happiness on earth. May the Lord open our eyes to behold also the glory of the stupendous work. In the light of the Spirit it will appear to us to be very good. We shall with astonishment admire and rejoice in it, as the means of our present and eternal rest.

There is rest now in Christ; but the apostle saith, "There remaineth a rest to the people of God". They have rest to their souls now by faith in Christ; but there remaineth a rest, both for body and soul, eternal in the heavens. Our rest now in Christ is the first-fruits; the harvest will soon follow. The sabbath is a sign of the one, and a pledge of the other. Let us not therefore be weary in well-doing, but be stedfast and unmoveable, always abounding in the work of the Lord. Let us with cheerfullness bear the cross. It is but for a little while. If the road is rough, let us not complain, for it leads to a glorious rest which nothing shall ever disturb. Let every returning sabbath revive our drooping spirits with this glorious hope, and assure our faith with increasing confidence, that whilst now we are by faith resting in Jesus, all our toils, crosses, and troubles will soon be for ever at an end.

7. —HUMBLING VIEWS OF ONE'S SELF.

Shawbury.

Blessed be the Lord, that his mercy is free. Guilt and unworthiness are obstacles which it easily surmounts. Nothing but free mercy could save my soul, or bring me this moment one drop of comfort. I have no comfort in myself; but I can see infinite consolations in God, and I long after a fuller enjoyment of them. I am a burden to myself; but I am happy in looking to that glorious deliverance from self, &c. which Christ hath procured for all his people. To live to ourselves and to the world, is that hell into which we are fallen; but to live to God is that heaven with which Christ exalts all whom he delivers from hell. No words so exactly suits my experience at present as the following,—"O wretched man that I am, who shall deliver me from the body of this death! I thank God through Jesus Christ our Lord." I groan, being burdened; but in Christ I see deliverance. Blessed be God, that I sorrow not as one without hope. Deliverance will be precious when it comes. In the mean time I hope to be thankful for every thing that is a mean of wakening and slaying my corruptions.

This is the greatest comfort and blessing we can enjoy in this world,—to find the hand of God with us and upon us, for good, mortifying our corruptions and strengthening our graces. I am sure there is great need. The old enmity against God is still strong and vigorous; at least I find it so. "When I would do good, evil is present with me." Will you pray for me. What use the Lord will make of a creature so depraved and sinful I know not. He can do what none else can do; and into his hands I endeavour to commit myself. I should be glad to serve him, I believe, I can truly say. But my best services are so poor and unworthy of his notice, that it is a wonder that he has not spurned me from his presence for ever. Well, "we have an advocate with the Father, Jesus Christ the righteous." Ah! The thought of Christ is reviving. When he comes into my mind, it seems as if the day had already dawned, the birds had began to sing, and all nature looked gay. It will be heaven enough to see him as he is, to be like him, to love him with all the heart, and to be with him for ever.