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IL. 


RELIGIOUS 

GASES  OF  CONSCIENCE 

ANSWERED 

IN  AN  EVANGELICAL  MANNER,       , 

AT    THE 

CASUISTICAL    LECTURE, 

IN    LITTLE    ST.   HELENAS    BISHOP-GATE-STREET. 

BY  S.  FIKEy  AND  S,  HjiYWJRD. 

I 

TO    WHICH    IS   NOW   ADDED, 

THE  SPIRITUAL  COMPANION; 

OR, 

THE  PROFESSING  CHRISTIAN  TRIED  AT  THE  BAR 
OF  GOD'S  WORD : 

BEING    SOME   PIOUS   THOUGHTS   OFFERED   IN    ANSWER    TO 
SEVERAL    PRACTICAL     QUESTIONS    FIRST    PUB- 
XISHED     IN   THE    SPIRITUAL    MAGAZINE. 


AND    SOME    FREE    THOUGHTS   ON    THS  ^ 

CHARACTER  gf  the  HAPPY  MAN. 


^len  they  that  feared  ibe  Lord^  spake  often  one  to  another^  &c. 

MaLi   iii    l6. 

Come  and  hear,  all  ye  that  fear  Cod,  and  I  ivill  declare  -what  he 

bath  done  for  my  soul.  Psalm  ixvi.   l6# 


PORTSMOUTH,   N.  H. 

Printed  tor  CHARLES  peirce,  bookseller, 

by  william  treadwell, 

1808, 


THE  NEW  YORK 
PUBLIC  LIBRARY 

790069  A 

ASTOR,  LENOX  AND 

TILDKN  FOUNDATIONS 

n  1935  L 


THE 

PREFACE, 


THE  following  answers  were  amongst  others,  delivered  in  a 
weekly  LGCture,  during  the  last  Winter,  wiih  a  view  to 
remove  the  doubts  of  the  timorous  Christian,  quicken  him  in 
his  way  to  Zion^  to  guard  isg-tinst  presumptuous  Hopes,  and 
promote  the  Lite  of  Religion  in  the  Soul.  That  these  impor- 
tant ends  might  be  ansvvered,  the  auditory  were  desired  to 
supply  us  wiih  serious  C^ses  of  Conscitnoe,  arising  from  the 
difficulties  they  met  with  in  the  course  of  their  experience, 
and  to  conceal  their  names,  that  so  they  might  wiih  the  greater 
freedom  propose  their  respective  cases,  and  that  we,  in  our  so- 
lution of  them,  might  be  kept  from  the  least  degree  of  fear  or 
restraint. 

Through  the  repeated  importunities  of  our  friends,  and  from 
satisfaciory  evidences  of  usefulness,  we  have  been  prevailed  up- 
on to  commit  to  pubiick  view,  a  sekct  nuinber  of  these  Answers, 
though  somewhat  contracted.  And  we  hope,  that  those,  inia 
whose  hands  they  may  come,  will  read  them  with  chriaiiin 
candour.  And  may  the  Spirit  of  God,  without  whose  peculi.ir 
blessing  all  attempts  will  be  ineftVctual  to  answer  any  saving 
purposes,  make  these  a  powerful  means  of  bringing  lliein 
nearer  to  Christ,  and  of  making  them  more  lively  and  active 
in  his  service  !  If  this  happy  end  is  but  in  the  least  answered, 
we  shall  rejoice,  and  give  God  all  the  glory,  disregarding  all 
the  little  contempt  that  may  be  cast  on  us  and  our  imperfect 
labours. 

It  must  be  acknowledged  to  be  a  very  difficult  and  critical 

■work,  to  distribute  to  every  one  their  proper  portion,  and  so  to 

divide  the  word  of  truth,  as   to  give  suitable  encour;igement  to 

'  r  those  to  whom  it  belongs,  and  yet  to  leave  the  hypocri'e  or  pre- 

*^ sumptuous  sinner  no  room  to  hope.     It  is  equally  difficult  to  at- 

^  tempt  to  destroy  the  vain  confidence  of  the  sinner,  without  dis- 

':i!,turbing  the  peace,  and  discouraging  the  minds   of  those    who 

Oare  the  followers  of  Jesus.     Who  is  sufficient  for  these  things  ? 

^'We  readily  confess  our  insufficiency  ;  but  yet  hope,  that  the 

^3L.ord  has  enabled  us  to  be  in   some  measure  faithful,  so  far  as 

^our  spiritual  knowledge  extends  :  And  may  he  enable  you  who 

""read,  to  deal  faithfully  with  your  ov/n  souls,  that  so  neither  our 

kbour,  nor  your  perusal  may  be  in  vain  I 

S.  Pike, 
S.  Hayward. 
London,         "> 
May  30,  1755.     3 


THE  NEW  YORK 
PUBLIC  LIBRARY 

790069A 

ASTOR,  LENOX  AND 

TILDBN  FOUNDATIONS 

ft  1G36  L 


THE 

PREFACE. 


TBE  following  answers  were  amongst  others,  delivered  5n  a 
weekly  Lscture,  during  the  last  Winter,  wiih  a  view  to 
remove  the  doubts  of  the  timoroas  Christian,  quicken  him  in 
his  way  to  Zjon,  to  guard  sug'tinst  presumptuous  Hopes,  and 
promote  the  Lite  of  Religion  in  the  Soul.  That  these  impor- 
tant ends  might  be  ansvvered,  the  auditory  were  desired  to 
supoly  us  wiih  serious  C^ses  of  Conscience,  arising  from  the 
difficulties  they  met  with  in  the  course  of  their  experience, 
and  to  conceal  iheir  names,  that  so  they  might  wiih  the  greater 
freedom  propose  their  respective  cases,  and  that  we,  in  our  so- 
lution of  them,  might  be  kept  from  the  least  degree  of  fear  or 
restraint. 

Through  the  repeated  importunities  of  our  friends,  and  fromi 
satisfaciory  evidences  of  uscfulnes?,  we  have  been  prevailed  up- 
on to  commit  to  pubiick  view,  a  select  number  of  these  Answers, 
though  somewhat  contracted.  And  we  hope,  that  tho-^e,  inta 
whose  hands  they  may  come,  will  read  them  with  chrisiitn 
candour.  And  may  the  Spirit  of  God,  without  v;hose  peculiar 
blessing  all  attempts  will  be  ineiiVctual  to  answer  any  saving 
purposes,  make  these  a  powerful  means  of  bringing  tliem 
nearer  to  Christ,  and  of  making  them  mere  lively  and  active 
in  his  service  !  If  this  happy  end  is  but  in  the  least  answered, 
we  shall  rejoice,  and  give  God  all  the  glory,  disregarding  all 
the  little  contempt  that  may  be  cast  on  us  and  our  imperfect 
labours. 

It  must  be  acknowledged  to  be  a  very  difficult  and  critical 
■work,  to  distribute  to  every  one  their  proper  portion,  and  so  to 
divide  the  word  of  truih,  as   to  give  suitable  encouragement  to 
r  those  to  whom  it  belongs,  and  yet  to  leave  the  hypocri'e  or  pre- 
^ sumptuous  sinner  no  room  to  hope.     It  is  equally  difficult  to  at- 
tempt to  destroy  the  vain  confidence  of  the  sinner,  without  dis- 
-Jturbing  the  peace,  and  discouraging  the  minds   of  those    who 
Dare  the  followers  of  Jesus.     Who  is  sufficient  for  these  things  ? 
^-/We  readily  confess  our  insufficiency  ;  but  yet  hope,  that  the 
'£^ord  has  enabled  us  to  be  in   some  measure  faithful,  so  far  as 
^our  spiritual  knowledge  extends  :  And  may  he  enable  you  who 
'read,  to  deal  faithfully  with  your  ov/n  souls,  that  so  neither  our 
Ubour,  nor  your  perusal  may  be  in  vain  1 

S.  Pike, 
S.  Hayvvard. 
London,         ") 
May  30,  1755.     3 


C     iv     ) 

LIST  OF  THE  CASES. 

CASE  1. 

HOW  shall  we  distinguish  between  ihe  workings  of  natural 
affection,  and  ihe  real  ext;rcise  of  grace,  in  religious  du- 
xiti  f     S.  Pike.  page  13 

Casil  II.     What  melhods  rr.ust  a  Christian  in  declining  cir- 

rnr.s'ances  take  to  recover  a   hcallliful  and  vigorous  frame  of 

sr.ul,  so  as  to  be  able  to  maiiuain  real  and  clotse  communion  with 

fT,,d  amidst  the  hurries  and  businesses  of  thia  world  ?     S.  Ilay- 

rd.  21 

Cask  III.  A  serious  person  v/ho  scruples  to  coniply  with 
tliii  unuhI  practice  of  playing  at  c;vrds,  de?irts  to  know  whether 
tl'.ej^e  scruples  ari'se  from  a  heedless  tcnilerncss  of  conscience, 
or  from  the  faithful  monitions  of  the  Spirit  of  (jv)d  ?  <S.  Pike.    52 

Cask  IV.  How  may  a  pt^rbou  judge  when  a  promise  or 
threufoing  comes  from  God,  or  is  brought  by  Satan  to  the  soul  ? 
^.  Ihuivfircl.  44 

Case  V,  H;'W  far  may  n  person  judge  of  the  strength  or 
weakness  of  his  f.ath  by  the  brighiiii;ss  or  darkness  of  his 
Ir.imes  ?     S.  Pike.  54 

Case  VI.  Whether  a  person  who  has  been  a  great  sinner, 
has  any  ground  to  expect  pardon,  and  the  comforts  of  the  Holy 
Ghost  ;  and  wnetber  he  may  partoke  of  all  the  ordinanceB  of 
(iod  ?     6'.  J-fcyward.  62 

Cask  VII.  What  judgment  <-hould  that  person  pass  upoQ 
himself,  who  knows  himself  to  be  in  a  dai'lt  and  corrupt  fr.tirie, 
hut  fi  ids  himself  greatly  unaffacted  with  it,  and  stupid  under 
it  ?     6\  Pike.  71 

Cask  VIII.  How  mny  the  times  of  family  and  closet  duty 
be  best  regulated,  to  the  glory  of  God,  our  own  con»fort,  and 
Ihe  advan^ige  of  tho^e  about  us  ?     5,  Nayward  78 

CAr;E  IX!  Is  it  not  prosumpi nous  for  a  pr-rson  to  hope  he 
bns  an  inKrest  in  Christ,  when  hv:  sees  little  or  nothing  in  him- 
self, l>ut  re  iHon  to  doubt  and  question  it  ?     5.  Pike.  88 

Case  X.  Is  j/oing  to  plays  and  other  theatrical  performan- 
ces consistent  with  the  profession  and  practice  of  Christiani- 
ty ?     S.   Hayvjard.  ^  94 

Cask  XI.     IIow  may  a  person  who  is  desirous  of  following 

;.ii  dict'tps  of  provideitce  in  every  respect  know  tt.e  mind  and 

■will  of  GofJ  in  any  p.'.rucular  circumstance,  whether  temporal 

orspiritnd?     6\  Pike.  103 

Cask  XII  Should  not  a  person,  who  is  not  con^fortably  per- 
suaded of  his  being  a  real  Christian,  abstain  from  the  ordi- 
nance of  the  Lord's  vupper,  lest  he  should  eat  and  drink  dam- 
ration  to  himself— And,  what  method  must  that  person  take  to 
satisfy  a  churcli  of  Chri<?t  of  his  being  a  real  Christian,  who 
cannot  rel  .te  any  part'cul.r  experience  of  the  dealings  of  God 
•^ith  his  soul  ?     5.  Hayivard.  11* 


A  List  of  the  Cases.  v. 

Case  XIII.  How  may  we  distinguish  the  suggestions  of  Sa- 
tan from  the  corruptions  cf  our  own  heans  ?     S.  Pike.       I2iJ 

Case  XIV.  How  may  a  person  know  Nvhen  he  has  the  as- 
sistance of  the  Spirit  in  prayer  ?     -S".  Hayward.  128 

Case  XV.  How  may  we  keep  from  fcpiriiual  pride  afver 
special  enir^r^ements  in  du:y  i     S>   Pike.  "iStS 

Case  XVI,  Whether  it  is  necessary  to  evidence  a  person's 
conversion,  thai  he  see  and  acknowledge  himself  to  be  ihe 
chief  of  sinners,  though  he  has  not  been  i^uilty  of  outward  abo- 
minations ?  Or,  what  that  sense  of  sin  is,  which  is  an  evidence 
cf  conversion,  and  is  there  accompanied  with  salvation  I  6'. 
Haytvard.  I'i^l 

Case  XVII.  When  a  person  has  received  a  temporal  mer- 
cy which  he  has  prayed  for  j  how  shall  he  know  whctiier  it  is 
granted  in  answer  to  praver,  and  comes  to  him  as  a  covenant 
blesfdng  ?     5  Pike.         '  143 

Case  XVIII.  How  may  a  Christian  know  that  he  grov/s  in 
grace  ?     -S".   JJayivard.  154 

Case  XIX.  "How  may  a  deserted  believer  find  cut  the  par- 
ticular sin  or  sins,  whereby  he  has  grieved  the  Spirit  of  God  ? 
S.  Pike,  162 

Ca?e  XX.  How  should  we  find  the  word  of  God,  so  as  m.ny 
be  for  his  glory,  and  the  advantage  of  our  souls  ?  S.  Hay 
ward.  1  ro 

Case  XXI,  How  may  a  Christian  attain  to  perform  the  du- 
ty of  serious  meditation  in  a  right  manner  ?      S.  P-ke.  176 

Case  XXII.  When  may  a  Christian  be  said  to  pursue  the 
affairs  of  the  present  life,  so  as  to  prevent  his  advances  in 
grace,  dishonour  God,  and  injure  his  soul  ?     S.  Haijrjard^     1S^ 

Case  XXIII.  How  may  a  professor,  who  fears  lest  his  ex- 
periences are  counterfeit  and  not  genuine  graces,  come  to  such 
satisfaction  concerning  his  state,  as  shall  encourage  his  contin- 
ual reception  of  the  Lord's  supper  ?      S.  Pike.  188 

CAhE  XXIV.  Whether  a  person  c?n  desire  the  blood  of 
Christ  to  be  applied  to  his  soul,  and  yet  be  an  hypocrite  t  S. 
Baynvard.  197 

Case  XXV.  How  shall  a  person  know  whether  the  obedi- 
ence he  performs  flows  from  true  faith  ?      S.  Pike.  205 

CAbR  XXVI.  How  should  we  perform  the  duty  of  self-cx- 
amination,  what  are  the  fit  est  seasons  for  it,  and  what  use 
should  we  m^ke  of  it  ?      S.  Hayward.  215 

Case  XXVII.  In  what  frame  does  the  sinner  come  when  he 
savingly  clobt  -  with  Christ  ?      S.  Hayivard.  224 

Cas>e  XXVIII.  A  person  has  had  a  religious  education,  and 
cannot  remember  any  time  or  place,  when  and  where  God  first 
•wrought  upon  his  soul ;  what  judgment  must  he  form  of  his 
state,  and  what  metliods  must  he  take  to  be  satisfied  that  he  is 
a  child  of  God  ?     S.  Hayivard,  2X 


▼i,     A  List  of  the  Practical  Questions. 

Ca-^e  XXIX.  A  young  person  who  has  had  a  religious  eda« 
caiion,  and  give  his  parents  proniisiiift  hopes  of  a  work  of  grace 
in  his  heart,  a»id  afier  this  threw  aside  all  his  religion,  and  gave 
hinistlf  over  to  many  known  sms,  but  has  of  late  been  enabled 
to  refrain  from  these  Bins,  thinks  he  hates  sin  as  sin,  and  attends 
consuniy  wiih  delight  on  pul)lick  worship,  prayer,  reading, 
meditation,  Sec.  desires  to  know  whether  this  is  restraining 
grace  only,  or  savinj^  grnoe  ;  and  begs  advice  and  instruction 
in  a  matNT  of  so  gretit  importance  ?     5.  Haynvard.  24J 

Cask  XXX.  What  judgment  mast  a  person  form  of  his  state, 
or  wivtt  muit  he  do,  who  is  in  total  dark-iess,  and  cuniiot  see 
any  thing  of  a  work  of  grace  in  his  heari  }      S   Hayward.  253 


LIST  OF  THE 

PRACTICAL  QUESTIONS. 

THE  toAichstons  of  saving  faith  ;  or,  a  plain  and  brief  answer 
to  the  two  following  questions  :  3 

Q  1.  How  far  may  a  person's  heart  and  ways  be  rectified, 
and  hf  notwiihstandrng,  be  destirute  of  saving  faith  ?  4 

Q.  2.  How  shnll  we  know  wheiher  our  faith  is  saving  amidst 
all  the  weaknesses  and  doubts  that  may  attend  it?  6\  Pikf^.  11 

Q.  3.  When  may  a  person  conclude  that  he  enjoys  God  in 
the  priformance  of  duty  ?  24 

Q  4,  When  may  a  person  know  in  the  exercise  of  prayer, 
whctner  he  is  under  the  influence  of  the  blessed  Spirit,  or  under 
the  movings  of  his  own  natural  spirit  or  imagination  ?  27 

Q;  5.  How  tar  may  a  child  of  God  fall,  and  yet  have  true 
grai  e  in  his  soul  ?  33 

Q.  6,  What  is  the  essential  difference  between  a  natural 
and  a  spiritual  faith  ?  33 

Q.  7.  How  may  a  person  distinguish  between  the  genuine 
consolations  of  the  gospel  wrought  in  the  heart  by  the  Spirit  of 
God,  and  ih<-sc  comforts  that  spring  from  our  own  imagination, 
cr  a  delusive  spirit  ?  36 

Q  8.  Why  should  the  king  of  Moab,  by  the  advice  of  his  pri- 
vy council,  in  a  time  of  imminent  danger,  and  :breatening  dis- 
tress, apply  for  relief  to  the  prophet  of  the  God  of  Israel,  as  Ba- 
laam certainly  was,  and  not  to  Baal  peor^ihe  God  of  the  Moab- 
ites  }  38 

Q  9.  How  far  should  the  muster  of  a  family  concern  hini- 
seU  about  the  eternal  salvation  of  his  children,  servants,  Sec.  is  it 
hia  duty  to  read  a  portion  of  the  scripHire  to  them,  morning 
and  evening,  and  pray  with  them  as  often  ?  Should  he  not  cat- 
echise or  ask  them  pertinent  questions,  at  proper  seasons  ?    41 

Q.  10.  Is  it  po^sitjle  for  a  person  to  be  rege'ierattd,  or  born 
again  'f  and  yet  tor  many  years  after,  tear  be  is  not  f  And  may 


A  List  of  the  Practical  Questions.  vii. 

a  person  no  way  doubt  of  his  regeneration,  and  at  the  same 
tipne  be  an  unconverted  person  ?  47 

Q.  11.  What  advice  can  be  given  to  a  person  grievously  dis- 
tressed with  fears,  doubts  afid  unbelief  ?  51 

Q.  12.  Is  the  death  and  sufferings  of  Christ,  or  his  passive 
obedience,  all  that  is  required  for  the  salvation  and  justification 
of  the  sinner?  Hath  his  active  righteousness  no  part  in  the 
•work,  or  must  it  be  imputed  ?  Is  the  imputation  of  Christ's  ac- 
tive righteousness,  an  essential  point  of  doctrine,  or  may  a  man 
be  safe  without  it  ?  58 

Q.  13.  Is  it  possible  for  a  person  who  is  enabled  to  bewail 
his  own  vileness,  to  be  assured  of  an  interest  in  Christ,  with 
eternal  joy,  and  yet  not  have  an  astonishing  view  of  the  glory, 
fulness  and  suitableness  of  the  Mediator,  engr^ging  and  constrain- 
ing him  to  love  his  Saviour,  and  delight  in  his  ways  ?  And  is  it 
possible  to  have  such  an  affecting  view  of  Christ  before  regen- 
eration ?  60 

Q.  14.  As  I  apprehend  that  the  practice  of  family  prayer  is 
unfashionable  in  our  days,  is  it  because  this  age  is  so  much  wis- 
er tiian  the  last,  or  is  it  because  we  arc  less  acquainted  with  the 
life,  power  and  comfort  of  that  religion  which  is  pure  and  un- 
defiled  before  God  .?  62 

Q.  15.  How  may  a  person  know  that  he  is  justified,  pardon- 
ed and  accepted  with  God  i  64 

Q.  16,  May  one  who  doubts  of  his  regeneration,  or  personal 
interest  in  Christ,  approach  the  table  of  the  Lord,  without  being 
guilty  of  presumption  ?  87 

Q.  17.  What  means  must  a  person  use  to  attain  to  greater 
holiness  in  devotional  exercises  who  is  desirous  of  it,  and  mourns 
under  a  sense  of  his  formality  in  them  ?  90 

Q.  18,  When  and  wherein  may  it  be  said  that  believers  do 
grieve  and  quench  the  Spirit  ?  94 

Q.  19.  How  shall  a  person  know  and  be  satisfied  he  aims 
principally  at  the  glory  of  God  in  his  doing  this  or  that  or  the 
other  thing  ?  96 

Q.  20.  How  may  we  distinguish  betwixt  that  which  is  mor- 
al, and  that  which  is  typical  or  merely  ceremonial,  In  the  becks 
of  Moses  ?  and  consequently  which  of  these  precepts  are  still 
in  force  and  which  are  those  long  since  abrogated  ?  100 

Q.  21.  How  shall  a  person  know  when  a  promise,  or  a 
threatening  is  brought  by  God  or  by  Satan  to  the  soul  ?        107 

Q.  22.  Does  Satan  know  the  thoughts  and  intents  of  the 
heart,  or  only  by  the  gestures  and  motions  of  the  body,  as  he 
has  had  such  long  experience  ?  1155 

Q  23.  Can  a  person  that  is  daily  harrassed  with  unclean 
thoughts  and  desires,  be  a  child  of  God  .?  Ifso,  what  can  a 
poor  unhappy  person  do,  according  to  the  direction  of  God's 
holy  word>  in  order  to  vanquish  and  overcome  the  same  ?    lU 


\Ki,  A  List  of  the  Practical  Questions. 

Q.  24.  How  mny  a  Christain  know  when  he  eats  or  drinks 
by  taithlhe  body  and  blcod  and  of  the  Lord  J(-sus  Christ  bacra- 
mentally  ;  cr  what  is  it  to  be  a  worthy  communicant  at  the 
Lord's  table  ?  119 

Q.  25.  What  is  the  true  idea,  or  the  most  general  and  di- 
rect infeniion  of  the  term  grace,  in  scripture  ?  124 

Q.  26.  What  is  faith  I  How  does  it  differ  from  hope,  love, 
repcntc.nce,  &c.  127 

Q.  Q7.  May  hope,  love,  repentance,  patience,  8tc,  evidence 
that  a  person  is  regenerated,  and  in  the  way  of  glory,  if  he 
should  be  in  more  doubt  about  the  truth  of  his  faith,  &c.     128 

Q  28.  What  is  the  real  difference  between  true  faith,  and 
mere  presumption  ^  .  130 

Q.  29.  Is  it  possible  for  that  person  to  be  a  true  believer, 
who  does  entirely  neglect  closet  or  private  prayer  ?  134 

Q.  30  Which  is  the  best  way  to  cure  lukewarraness  and 
trilling  indiffcrency  in  closet  prayer  ?  135 

Q  31,  What  is  the  difference  betwixt  the  real  spirit  and 
the  mere  gift  of  prayer  ?  138 

A  few  free  thoughts  on  the  character  and  happiness  of  the 
bappy  man  ?  140 

The  Character  of  the  Honest  Mas.  144 


Cases  of  Conscience. 


CASE    I. 

Jiow  shall  we  distinguish  between  the  workings  of  natural  af" 
feciion^  and  the  real  exercise  of  grace ^  in  religious  duties. 

npHIS  serious  question  lately  came  into  my  hands  in  these  ve- 
*  ry  words,  and  upon  reading  it  1  could  not  but  see  tiiat  it 
contained  a  query  of  the  greatest  importance,  and  therefore 
thought  it  might  be  very  proper  to  lake  it  into  consideration, 
and  give  it  as  clear  a  solution  as  lay  in  my  power. 

I  confess  it  to  be  a  very  close  and  interesting  inquiry,  such  as 
requires  some  sJtill  to  answer  it,  but  much  more  spiritual  skill 
to  apply  it  to  our  own  hearts  and  cases.  You  will  easily  see 
both  the  importance  and  difficulty  of  the  question,  by  a  free  and 
familiar  stating  of  it,  after  this  manner. 

There  are  many  that  go  to,  or  come  from  gospel  ordinan- 
ces entirely  stupid,  careless,  and  unaffected,  having  no 
real  regard  for  the  power  or  spirit  of  religion,  and  aiming  at 
no  more  than  the  form  of  it.  To  such  as  these  the  present 
query  is  an  indifferent  matter  ;  and  their  very  indifference  is 
an  evident  proof,  that  the  state  of  their  persons,  or  the  frame 
of  their  hearts,  is  really  sad  and  deplorable,  though  they  know 
it  not,  or  are  utterly  unconcerned  about  it. 

There  are  others,  who,  when  they  attend  upon,  or  engage  in 
religious  duties,  such  as  reading,  hearing,  singing,  and  praying, 
have  their  affections  strongly  moving  ;  so  that  these  persons 
can,  and  do  frequently  weep  under  ordinances  W  grief  or  joy  ; 
they  often  attend  the  means  of  grace  with  much  pleasure  ire 
their  countenances,  and  many  tears  in  their  eyes.  These  ap- 
pearances, I  profess,  are  very  pleasing  and  promising  in  an  as- 
sembly, and  sometimes  indicate  that  the  spirit  of  God  is  at 
work  in  their  hearts  :  and  many  Christians  are  ready  to  take 
it  for  granted,  that  those  ordinances  are  truly  beneficial,  where 
the  passions  are  thus  agitated,  and  to  esteem  those  lost  oppor- 
tunities, where  this  is  not  the  case. 

Bot  here  I  must  observe,  That  we  have  great  reason  to  be 
^uspicious  of  otirselves,  and  should  not  make  this  the  rule  to 
judge  of  the  usefulness  of  an  ordinance  by ;  but  make  a  farthei* 
inquiry,  whether  these  motions  within  us,  or  these  impressions 
tipon  us,  are  the  workings  of  natural  affection  only,  as  they  cer* 
taiftly  may  be,  or  the  real  exercise  of  spiritual  grace  I 
U 


i^  Cases  of  Conscience.  Cateri'. 

And  tl|is  is  tjie  veryr  question  under  consitlcration.  Many,  I 
f^o.Vy  a.re  awfuliij  o'rceived  v/hh  the  mere  workings  of  nature, 
by  thinking  them  sufficient  evidences  of  the  presence  and  bless- 
ing of  God  in  his  own  institutions  ;  while,  on  the  other  hand, 
inany  are  groundlealxj  c/iscouragsd  because  thty  da  not  feel 
such  strong  cpDctions.  as  others  do  ;  thinking  that  this  is  an  ev- 
ident token  of  the  barrenness  and  uselcssness  of  ordinances. 

That  we  may  not  be  either  deceived,  or  unreasonably  dis- 
couraged, by  theee  n^eans,  let  roe  therefore  now  attempt  a  se- 
rious and  plain,  solution  ot  this  query,  looking  up  to  th«  divine 
Spirit  to  make  the  whole  clear  to  \o\xv  understandings,  and  to 
apply  it  close  to  your  consciences. 

:  i  would  offer  the  following  considerations  as  preparatory  to 
a  direct  answer,  and  then  proceed  to  the  solution  itself. 

Observe  I.  T/ie  afffctions  of  the  mind  may  be  excited  in  a 
merely  natural  vjay  under  ilufine  ordinances.  The  proof  of 
this  poii|^  will  be  best  introduced  by  endeavoring  to  see  before 
you  soni^  of  those  ways,  in  which  mere  nature  may  be  im- 
pressed or  raised  under  the  means  of  grace.  1.  The  aflecltens 
of  the  mind  may  be  excited  by  a  rMtural  imfiresaion.  Thus, 
!when  a  person  is  attending  upon  the  ministrations  of  the  word) 
5ie  may  find  himself  moved  only  by  the  beauty  of  tl»e  stile,  or 
^he  propriety  of  the  language,  or  by  the  loudness  or  tuneable- 
iiess  of  the?  pi-eacher's  voice,  or  the  apparent  fervency  of  his 
address.  Such  circumstances  as  these  may  move  the  affections 
in  a  way  purely  mechanical,  without  being  attended  with  any 
spiritual  or  saving  effects  ;  for  hereby  only  animal  nature  is 
touched,  or  the  speculative  powers. employed,  in  a  pleasing  or 
disagreeable  way.  This  seems  lo  have  been  the  case  wuli  the 
bearers  of  the  great  prophet  Ecekiel,  as  mentioned,  Ezek. 
pixxiii.  32.  JLo,  thou  art  unto  them  as  a  lovely  sorjg  cf  one 
that  has  a  fileasant  voice^  and  canfilay  i»ellon  an  instrument  v 
for  they  hear  thy  ivords^  but  do  them  not.  Let  not  any  there- 
fore conclude,  that  ordinances  are  profitable  to  them,  merely 
because  they  are  pleasing  and  delightful  to  their  eart  ;  for  the 
jnanner  of  the  preacher's  address  may  make  , a  natural  im- 
|}res«ion  upoji  his  hearers,  without  having  any  spiritual  or  use- 
ful effect.  3.  Tl»e  affections  may  be  fcometimes  raised  by  a 
natural  symfiathy  ;  which  sympathy  regards  not  merely  the 
manner  of  the  preacher,  JDUt  the  matter  also  which  he  deliv- 
ers. If  the  preacher  himself  appears  very  earnest  in  his  ad- 
dress, and  very  much  affected  with  what  he  delivers,  this  doet 
often  effectually  work  upon  the  natural  nflTi.ctions  of  his  hear- 
ers by  way  of  sympathy.  If  he  ap])ears  concerned,  they  feel 
a  sym;)»»thetic  concern  along  with  him  :  if  he  seems  raised 
and  delighted,  they  by  sympathy  pirtake  of  his  pleasure  to 
/^uch  a  d«'gree,  as  actually  to  weep  and  rejoice  with  him. 
A};ain,  if  the  minister  be  setting  forth  something,  that  is  in  its 
p\:{\  nature  very  affecting,  in  e^cpresiive  Un^uage,  hcrtr  ll^ 


^ase  I.  Cases  of   Conscience.  x^ 

power  of  oratory  produces  in  the  minds  of  the  hearers  a  sym- 
pathy with  that  which  he  is  relating  or  describing.  1  hus,  if 
the  minister  be  selling  forth  in  very  mournful  strains  the  suf- 
feriiigs  and  agonies  of  Christ,  his  relation  of  these  tragical 
occurrences  may  move  the  afTcclions  of  the  people  merely  in  a 
sympathetic  way,  without  making  any  saving  or  spiritual  im- 
pressions on  their  hearts  ;  and  there  may  be  no  more  in  these 
workings  of  affection,  than  what  most  persons  I  believe  are, 
obliged  to  feel  when  attentively  reading  that  memorable  hislo= 
ry  of  Joseph,  and  his  brethren,  whereby  the  affections  of  joy 
ami  sorrowj.resentn^.ent  and  pleasure,  are  alternately  excited  in 
a  way  purely  natural.  3.  The  affections  are  sometimes  raised 
under  ordinances  from  a  purely  natural  or  notional  inclination^ 
A  person  may  meet  with  that  in  a  sermoHi^  which  suits  his 
taste,  or  falls  in  wiih  his  previous  sentiments  ;  and  as  it  is  na- 
tural for  us  to  be  pleased  with,  and  to  be  fond  of  our  own  opin- 
ions, therefore,  whenever  we  meet  with  what  corresponds 
thereto,  we  are  necessarily  pleased  and  delighted.  If  what  is 
advanced  in  a  sermon  strongly  confii'ms  or  beautifully  illus- 
trates what  ',ye  believe,  this  will  certainly  draw  forth  the  plea- 
surable and  agreeable  affections  01  the  mind  ;  but  let  us  not 
conclude  from  thence,  that  we  have  received  any  spiritual  ad- 
vantage, or  that  there  has  been  ftny  thing  more  than  the  na- 
tural eiTect  of  a  natural  cause  ;  for  in  all  this  satisfaction  ther« 
may  be  nothing  spiritual  or  evangelical,  even  though  what  w« 
are  pleased  with,  be  gospel-truth,   • 

On  the  other  hand,  we  may  5i>eet  with  something  in  a  ser- 
mon that  may  disgust  or  displease  us  ;  and  this  may  excite  an- 
swerable affections  :  and  these  affections  we  rnay  be  ready  to 
esteem  a  true  zeal  for  the  truth,  in.  opposition  to  error  ;  yet  af- 
ter all  these  emotions  of  mind  there  may  be  nothing  spiriluaj 
or  savory  brought  home  to  our  hearts,  nor  any  working  of  true 
gcace  in  the  s«uU  Qnce  more  ;  4.  The  affections  bemg  rais- 
ed more  or  less,  may  very  much  depend  upon  our  natural  con" 
stitutions.  For  we  know  that  some  are  of  a  more  soft,  tender 
and  affectionate  disposition  than  others  ;  and  these  are  more 
easily  touched  and  moved  by  what  occurs  in  an  ordinance  than 
others,  and  are  more  frequently  melted  into  tears.  This  there- 
fore must  not  always  be  ascribed  to  a  greater  degree  of  the 
Spirit's  operations,  since  it  may  be  'frequently  accounted  for, 
from  a  cause  that  is  meixly  natural.  Thus  v/e  see  how  na- 
tural impressions,  natural  sympathy,  natural  inclination,  and 
natural  ccnstitution,  may  be  the  sole  cause  or  occasion  of  rais- 
ing the  affections  under  an  ordinance.  But,  to  prevent  any  dis- 
couraging mistake,  let  me  proceed  to  ob"^trve, 

!L  That  the  affections  being  thus  moved  in  a  natural  fvay 
28  an  exfiericnce  that  is  no  way  tvil  in  itself.  There  is  no 
sin  in  this  natural  impression,  sympathy  or  constitution  ;  it  is 
V«t  right  for  as  to  be  thus  moved,  unless  these  impressions  lia^ 


>6  Cases  of  Conscience.  Case  A 

us  off  from  the  gospel,  or  unless  they  are  mistaken  for  the  op- 
erations of  saving  grace.  If  indeed  we  fall  into  this  mistake, 
it  may  be  of  very  dangerous  consequence,  and  an  awful  means 
of  mriidng  us  mi  judge  our  frames  and  experiences  j  being  de- 
luded by  natural,  instead  of  spiritual  impressions. 

This  discourse  is  not  designed  to  engage  you  to  restrain  or 
jupjMess  sucii  natural  workings  of  the  affections,  since  they  are 
■what  the  God  of  nature  has  formed  in  u*  ;  out  cnly  to  teach  u& 
how  to  distinguish  them  from  what  is  truly  spiritual  and  saving 
that  we  might  not  mUtake  nature  for  grace.  For  which  rea- 
»on  I  would  further  observe, 

III.  T/iar  the  ivoi  kings  of  natural  affection  jnay  be  a  means 
in  the  hand  of  (he  divine  s/iirit,  to  excite  andpromote  the  eX' 
ercise  of  a/tiritual  t^racs,  God  may  bless  a  natural  constitu- 
tion or  sympathy,  iind  make  them  a  means  of  spiritual  good. 
Many  a  person,  by  the  means  of  his  natural  affections,  has 
been^brought  and  kept  under  the  ministration  of  the  gospel  with 
Oeligh:  ;  and  this  has  baen  the  first  occasion  of  his  being  begot- 
ten through  the  gospel.  Many  have  been  so  captivated  by  the 
fervency  or  oratory  of  a  golpel-minifcter,  as  to  introduce  them 
into  privileges  which  have  been  blest  to  everlasting  advantage. 
Remember  the  case  of  Ruth  the  Moabitess  ;  how  the  strong 
affection  that  she,  though  bred  up  in  idolatry,  had  for  her  molh- 
cr-in-law  Naomi,  induced  her  to  come  into  the  land  of  Israel 
with  her  mother  ;  and  in  this  sweet  gradual  and  insensible  way 
she  was  prevailed  upon  to  forsake  her  false  gods,  and  to  put 
her  trust  in  the  shadow  of  the  wings  of  the  God  of  Israel.  Hovr 
beautifully  did  natural  and  spiritual  affection  unite  in  these 
■words  !  Ruth  i.  16.  Thy  fieojde  shall  be  my  peojde^  and  thy 
God  7ny  God.  Ar.d  as  many  are  caught,  to  their  ruin,  by  those 
thinss  which  lay  hold  of  their  natural  affections  at  first*;  so, 
blessed  be  God,  some  are  brought  to  Christ  in  the  very  same 
"wav.     Once  more  it  is  needful  to  take  notice. 

IV.  That  the  exercise  of  saving  grace  in  ordinances  doet 
frequenily  stir  ufi  our  natural  affections  into  sensible  exercise., 

Grace  working  strongly  in  the  heart  has  an  affect  even  upon 
the  animal  frame  :  the  emotions  of  the  soul,  by  the  influences 
•f  the  divine  spirit,  will  occasion  and  produce  a  great  change 
in  the  posture  of  the  animal  spirits.  So  that  the  case  is  mutual  : 
natural  affection  may  be  so  blest,  as  to  be  an  occasion  of  our  re- 
ceiving spiritual  grace  and  comfort  ;  while,  on  the  contrary, 
the  exercise  of  saviiij*  grace  may  be  the  occasion  of  many  im- 
pressions upon  our  animal  frames.  ^ 

Rut,  though  tliLse  things  are  thus  frequently' hnked  together, 
and  co-operate  with  one  another,  yet  still  there  is  a  most  im- 
portant dislinctiou  between  Ihcm. 

This  therefore  brings  me  to  collect  the  whole  together  in  or- 
^«r.  fr.  <,Mw.  n  -w-nri  .v.i  .fu.n  to  tbc  Quc^ion  proposcd. 


^cae  I^  Cases  of  Conscience,"  IT 

What  has  been  said  will  a  little  alter  the  form  of  the  query. 
For,  iince  natural  and  spiritual  affection  are  so  connected  to- 
gether, the  question  is  not.  Whether  our  natural  affections  nre 
moved,  or  only  spiritual  affections  excited  in  ordinances  ;  but, 
How  bhctll  we  know  whether  there  be  any  thing  more  than 
what  is  purely  natural  in  the  motions  of  our  f.ffections  under 
divine  ordinances  ?  There  maybe,  and  generally  is,  a  gicat 
deal  of  what  is  natural,  along  with  that  winch  is  spiritual  and 
saving  :  and  there  may  be  nothing  of  what  is  spiritual  and  sav- 
ing, whei*e  there  is  much  of  that  which  is  natural.  In  order  to 
distinguish  things  that  differ  in  this  case,  let -as  put  the  follow- 
ing queries  seriously  to  ourselves  :    • 

1.  IVhether  ihat  ivhich  moves  our  affections  under  an  ordi-* 
nance,  be  ivhat  is  truly  sjidrilual  and  evangelical  ?  Sometimes- 
we  are  affected  by  the  oratory  of  the  language,  the  tuneable- 
ness  of  the  voice,  or  the  suitableness  of  the  phraseology  ;  and,  if 
this  be  all,  here  b  certainly  nothing  but  nature.'  Sometimes 
we  are  affected  by  the  matter  delivered,  as  well  as  by  the  man= 
ner  of  the  delivery  ;  but  perhaps  that  which  touches  and  moves 
us  is  the  mere  superficial  or  historical  part  of  the  discourse, 
without  l3eing  at  all  moved  by  the  interesting,  important,  spir- 
itual part  of  it  5  in  this  case, here  is  nothing  but  natural  sympa- 
thy ;  as  the  dau.ghters  of  Jerusalem,  Luke  xxiii.  27,  28,  be° 
held  the  sufferings  of  Christ  -vrith  tears  of  compassion,  without 
seeing  o?  being  impressed  by  the  spiritual  end  of  his  sufferings, 
or  atteadrng  to  the  awful  consequences  of  them  upon  the  city- 
and  its  inhabitants..  But  if  our  affections  are  wrought  upon  in  a 
spiritual  nrtanner,  it  is  by  our  regard  to  the  evangelical  parts 
of  the  discourse.  For,  so  far  as  true  grace  works,  that  which 
chiefly  affects  the  mind,  are  those  things  which  respect  the 
method  oi  grace,  the  salvation  of  the  soul,  the  suitableness  and 
excellency  of  Christ,  and  the  like  ;  and  if  we  are  made  to 
feel  the  power  of  these  things  upon  our  minds,so  as  to  be  impress- 
ed by  the  thought  of  the  smfulness  of  sin,  the  fulness  of  the  cove- 
nant, the  riches- of  grace,  and  the  way  of  the  spirit  in  convincing, 
converting,  sanctifying  and  comforting  the  soul,  here  is  now 
something  more  than  nature  ;  because  nature  never  will  teach 
us  to  regard  such  spiritual  things  in  a  spiritual  way. 

2.  We  s/iouid  inguii  e,  not  only  loheiaer  our  affections  are 
moved,  but  iikervisv  'whether  our  very  hearts  and  consciences 
are  touched,  ^fhere  is  a  vast  difference  between  the  affections 
and  the  conscience  in  subjects  of  this  miture  ;  and  it  is  of  the 
highest  importance  for  us  to  discern  this  difference  ;  because, 
unless  the  conscience  be  impressed,  all  other  motions  and  im- 
pressions are  Of  jnt^  saving  avail.  Let  us  therefore  ask  ourselves, 
Whether  we  do^^  and  feel  our  own  concern  in  the  word  de- 
livered, and  v/helhec  the  thought  of  its  respecang  our  own- 
state,  frame,  or  duly,  be  that  which  niaj^  the  word  pleasant 
•r  powerful  t©  u§  ]  To  faiujlia^sie  1^15  ^^  ^  us,  l^i  wfcfee^ 

B  2 


concerned  to  put  it  home  to  our  souls  in  particular  cases. 
When  we  are  hearlDg  or  thinking  upon  the  doctrine  oi  ihe 
depravity  of  nature,  docs  this  affcci  Uii  in  an  humbhng  way,  be- 
cause we  see  and  feel  it  to  b  our  own  case  ?  When  we 
are  attending  to  the  doctrine  of  Christ,  in  his  redemption, 
atonement,  and  righteousness,  what  is  it  that  now  affccti 
our  minds  ?  Is  it  merely  because  we  like  the  doctrine,  and 
are  pleased  with  the  manner  of  handling  it  ?  or  is  it  because 
these  important  truths  are  applied  to  our  consciences  as  the* 
only  ground  of  our  hope,  and  the  proper  matter  of  consolation^ 
lor  our  own  souls  under  a  real  sense  of  the  sinfulness  and  guilt 
of  our  own  sins  ?  When  the  nature  and  necessity  of  the  Spirit's 
gracious  and  powerful  influences  are  displayed  so  as  to  affect  us, 
is  it  only  because  we  like  the  subject,  the  preacher,  or  his  manner; 
or  is  ii  because  we  have  in  our  souls  at  that  time,  a  sight  and 
fieeling  of  our  need  of  them  ;  and  because  we  hope  and  desire 
to  be  made  partakers  of  them  ?  Once  more  ;  when  we  hear  a 
searching  discourse,  a  discourse  that  plainly  sets  forth  the  marks 
and  signs  of  a  safe  or  dangerous  state,  of  a  good  or  bad  frame  , 
now  let  us  observe,  if  this  touches  our  affections,  and,  if  it  does, 
"Whether  the  reason  is,  because  we  are  ledhereby  toa  seriousex-■ 
amiDation  of  our  own  hearts,  state  and  frame,  and  have  our 
hopes  or  our  fears  excited  upon  this  principle?  Thus,  in  all  cases, 
inquire  whether  that  which  atTi-ctsus  in  reading  or  hearing  the 
^vord,  be  the  sight  we  have  of  our  own  concern  with,  or  inter- 
est in  the  things  declared  ?  If  so,  this  is  an  effect  that  is  more 
than  natural,  because  nature  of  it  itself  will  never  thus  apply^ 
the  word  to  our  own  hearts  and  consciences* 

And  we  may  be  sure,  that  a  very  great  point  is  gained  by  the 
word  and  ordinances  of  the  gospel,  if  they  come  in  this  manner 
dose  to  our  own  state  and  franr.e.  Whereas  it  is  to  be  feared^ 
that  many  are  pleased  with,  and  in  someway  impressed  by  il>c 
Tvord,  who  are  never  thus  toiKhed  to  the  quick  by  it. 

3.  Let  us  inquire,  Wheiher  our  hearts  are  so  imfiressed  as 
to  stir  ufi  the  graces  of  the  Sfiirit  into  exercise  in  our  souls  ?' 
This  can  never  be  done,  without  such  an  application  of  the  word 
to  the  conscience  as  has  been  just  described,  and  where  there  is 
self  application,  it  seldom  fails  of  quickening  and  exciting  these 
graces.  But  forasmuch  as  it  is  possible  for  the  word  to  be  misap- 
plied, so  as  to  promote  a  false  hope  or  beget  an  awful  despair,it  is 
therefore  needful  to  add  this  question  to  the  former.  Do  the  decla- 
rations of  the  word  humble  ua  under  a  sense  of  oar  own  meanness, 
wnworthiuess,  guilt  and  pollution  ?  Are  we  by  the  word  emptied 
of  self,  made  to  abhor  ourselves  because  of  our  defilement  and 
a!x)minations  ?  .Are  our  desires  raised  after  Christ,  his  sanctify- 
ing grace,  and  his  justifying  righteousness  ?  Are  we  hereby 
i^tJned  up  to  flee  to  Christ,  to  depend  upon  him,  to  seek  af- 
ter a  conformity  to  him,  and  to  love  him  as  one  altogether  love- 
l^r  ?  In  a  word,  ?*re  ^c,  by  the  means  of  grace,  drawQ  off  from 


teasel.  Cases  01  CoNSCfEWcE.  if' 

self,  sense,  and  sin,  Hnto  Christ  Jesus,  for  righteousness  and 
strength  ?  If  there  be  such  motions  as  these  produced  or  exci- 
ted in  our  hearts,  in  reading,  hearing  or  prayer,  it  is  evident 
that  the  graces  of  the  spirit  are  exercised.  And  although,  under 
an  ordinance,  -vvhsre  such  experiences  are  felt,  there  may  be 
much  of  natural  sympathy  or  impression  ;  yet  we  have  no  rea- 
son to  question  the  operations  of  grace,  because  of  the  workings 
of  naiure  ;  but  rather  should  bless  God  that  he  is  pleased  to 
turn  ihe  natural  affections  into  a  spiritual  channel,  or  to  make 
them  a  means  of  promoting  what  is  truly  spiritual  and  evangel- 
ical. But,  in  order  to  prevent  all  mistakes  upon  this  head, 
that  we  might  not  be  deceived  with  counterfeit,  for  real  gra- 
ces, it  will  be  needful  to  make  one  more  inquiry. 

4.  IVhether  ihe.se  motions  of  affection  have  a7i  holy  tendency  ^ 
and  firoduce  an  holy  effect  u/ion  our  hearts  and  lives  ?  These 
"workings  of  soul  under  ordinances,  let  them  be  ever  so  strong, 
ever  so  pleasant,  or  in  appearance  ever  so  evangelical,  are  cer- 
tainly delusive,  if  they  have  not  the  stamp  of  holiness  upon  them. 
If  these  pleasing  impressions  tend  to  make  us  less  watchful 
against  sin,  or  less  carefd  to  perform  our  duty  ;  if  they  fill  us 
with  a  pleasing  imagination,  that  we  need  not  be  so  much  afraid 
of  sinning,  or  need  not  be  so  diligent  in  duty,  because  all  is  safe  ;. 
this  turn  of  thought,  included  in  these  motions  of  affection,  is  an 
infallible  mark  that  the  experience  is  delusive,  detrimental,  and 
diabolical.  But,  if  these  workings  of  soul  tend  to  increase  our 
hatred  of  sin,  and  our  watchfulness  against  it,  and  to  promote  our 
love  to  Christ  and  true  holiness  ;  if  they  leave  such  a  savour 
behind  them  upon  our  spirits,  as  embitters  sin,  and  gives  us  a 
relish  for,  and  delight  in  the  ways  of  the  Lord  ;  if  they  promote 
our  reverence  for  God's  name,  and  cur  love  to  his  people,  his 
ordinances  and  his  precepts  ;  we  may  then  be  certain  that  they 
are  of  a  spiritual  and  saving  nature. 

Let  us  now  collect  the  whole  together,  and  apply  it  by  a  few 
remarks  for  instruction  and  examination. 

(i.)  Hence  learn ;,  That  there  is  no  grace  of  the  S/iiiit^  but 
has  its  counterfeit.  Nature  can  mimic  a  true  faith  by  a  notional 
belief,  can  mimic  a  true  hope  by  a  presuming  upon  the  en- 
joyment of  gospel  privileges,  can  mimic  a  true  love,  by  a  love  to 
the  means  of  grace  upon  natural  principles,  can  mimic  a  true 
godly  sorrow,  by  a  sympathetic  weeping  under  an  affecting  dis* 
course,  can  mimic  a  true  joy  in  the  Lord  by  a  delight  in  gos- 
pel ordinances  upon  self-righteous  and  carnal  principles. 

(2.)  Hence  learn,  That  to  judge  of  the  degree  of  our  projit'' 
ing  under  an  ordinance^  by  the  degree  of  affection^  is  a  deceit ^ 
ful  way  of  judging.  We  may  be  most  profited  when  least  af- 
fected, and  least  profited  when  most  affected.  For  it  is  not  the 
degree,  but  the  nature  and  kind  of  the  impression,  that  we  are 
to  attend  to,  when  examining  whether  the  word  is  profitable  to 
•s  or  no.    This  thought,  if  properly  regarded,  will  aJEfcrd  mav»- 


)  Cases  OF  Coksciekci.  €a*el,^ 

jr  for  the  conviction  of  some,  and  for  the  consolation  of  others. 
Art  thou  often  delighted  with,  and  nnelted  into  tears,  under  an 
crdin.uice  ?  Do  not  immediately  conclude  that  thou  art  a  thriv- 
ing Christian  ;  for  most,  if  not  the  whole  of  this  experience  jnay 
arise  only  from  a  natural  softness  of  te:nper,  or  from  the  natur- 
^4  impressions  made  upon  tjjee  by  the  liveliuess  of  the  preacher, 
or  the  beauty  of  his  stile.  On  the  contrary,'art  thou  seldom  af- 
fected in  a  lively  manner,  or  to  any  sensible  degree  under  an 
ordinance  ?  Do  not  therefore  at  once  discourage  thyself  ;  for, 
notwithstanding  this  defect,  thou  muycst  have  a  solid  love  to 
Christ,  hatred  of  sin  and  dc!>ire  alter  holincs;-,  promoted  and 
confirmed;  and  if  this  be  thy  ca:ic,  thou  art  no  forgetful  hear- 
er, but  a  doer  of  tire  word,  although  thou  laayest  not  be  so  af-- 
fectionate  as  some  oHiers  are.  • 

(3.)    Hence    learn,   Hotvto  fiut  firofier  questions  to   your^- 
selves^  to  knovfrjhrther  youart  truly  advcint used  by  any  divine 
ordinances.     When  you  reflect  back  upon  any  means  of  grace- 
you  have  enjoyed,  or  upon  any  spiritu-d  duties  you  have  per- 
formed, converse  with  your  sculs  in  some  sush  manner  as  this  : 
*'  O  my  soul,   thou  h^ct^bsen  now  engaged  in  a  precious  duty, 
enjoying  a  spiriiual   privilege,- but  how  has  it  been  with  me  un- 
der it  ?  Have  1  been  totally  stupid,  or  have  I  not  been  in  some 
measure  affected,  imprest  or  clclighted  ?  If  I  have  been  abso- 
lutely unafiected  in   hear;:)g  a  prayer,   Sco.  sure  I  have  great 
reason  to  be  humbled  and  ashamed,  that  my  heart  has  been  so- 
hard,  and  the  powers  of  my  soul  so  sadly  wandering,  are  so  in- 
active and  unemployed,  when  things  of  infinite  importance  have 
been  transacting.  Buv  if  I  have  been  melted,  pleased  or  imprest, 
have  r not  still  some  reason  to  be  jealous  over  myself,  lest  what 
has  passed  in  my  soul  should  be  what  is  merely  natural,  instead- 
of  being  truly  spiritual  ?  Let  me  then  come  to  a  close  and  seri-- 
ous  examination.     What  was  that  which  made  rae  weep  or  re- 
joice, that  pleased  me  or  imprest  me  ?  Did  those  glorious  truths 
that  were  delivered  in  preaching,  or  those  important  concern»» 
I  transacted  with  God  in  prayer,  affect  ray  mind  ?  W^as  I  ena- 
bled under  the  ordinance,  to  apply  these  things  to  my  own  case  ?' 
Was  I  affected  with  my  cwn  intsrcst  in  them,  or  my  own  con- 
cern with  them  ?  And  did  these  impressions  stir  me  upto  go  out 
of  myself,  and  cast  my  soul  upon  Christ  for  righteousness  I 
Were  my  affections  of  hope  or  fear,  of  joy  or  sorrow,  so  excit- 
ed, a3  to  draw  me  off  from  self  and  sin,  to  Christ  and  his  grace  ? 
And  had  these  exjicriences  any  thing  of  4  holy  stamp  \x\yyn  them, 
and  have  they  left  a  savour  behind  them  to  make  me  more  de- 
sirous after  Christ  and  holiness,  and   to  be  delivered  from  the 
power,  pollution,  and  practice  of  sin  ?  If  this  be  my  case,  I  have 
great  cause  to  bless  God  for  the  presence  of  his  grace,  and  the 
influences  cf  his  Spirit :  and  so  far  as  I  find  my  experience  de- 
fective in  ibe^c  p^rUculars;  so  far  I  ^vn  cuUcU  upon  to  humbl^^ 


Case  //.  Gasjss  ofConsciencs.  SI 

myself  before  God  for  the  barrenness  and  unfruitfulness  of  my 
heart  in  these  spiritual  duties." 

Thus,  upon  the  whole,  we  may  see  how  to  distinguish  between 
the  workings  of  natural  affection,  and  the  exercise  of  spiritual 
grace.  But  let  me  intreat  you  to  be  earnest  for  the  teachings  . 
of  the  holy  Spirit,  which  are.  absolutely  necessary  to  apply  whal 
has  been  laid  out  to  your  own  hearts,  and  to  enable  you  to  pass  a 
right  judgnvent  for  yourselves  iaa  case  so  spiritual  and  impor-- 
tant. 

CASE  II. 
What  methods  must  a.  Christian  in  declining  circumstances  take- 
to  recover  a  healthful andvigorous  frame  o/soul^so  as  to  b: 
ablt  to  maintain  real  and  close  communion  with  God  amidst-: 
the  hurries  and  businesses  of  the  world  ? 

This  question  is  from  the  following  letter  : 
"  I  HAVE,  through  a  great  multiplicity  of  worldly  affairs, 
and  a  deep  engagement  in  them,  lost  that  savour  and  relish  for 
divine  things  I  once  experienced,  and  I  am  become  a  sad  stran- 
ger to  that  real  communion  with  God,  wjiich  was  heretofore  my 
chief  joy  ;  and  I  am  so  greatly  declined  in  the  Christian  life, 
that  I  can  sometimes  omit  the  duties  of  secret  prayer  and  medi- 
tation, and  at  other  times  I  perform  thera  with  formality  and 
coldness,  and  yet  am  no  ways  suitably  affected  with  my  sad  de- 
fections. Indeed,  sometimes  I  have  been  helped  to  bemoan  my 
sad  case  before  God,  and  to  plead  with  the  blessed  Jesus,  the 
great  and  good  Physician,  toheal  and  help  me.  But  alas  !  things 
remain  with  me  as  before  ;  and  if  there  be  any  alteration  in  my 
case,  I  really  think  it  is  for  the  worse.'* 

TPHIS  is  a  question,  which  I  dpubt  not,  is  suitable  to  the  cases 
"*■  of  many  of  God's. people,  in  tHe^p^-^sent  dark  and  degener- 
ate day,  when  there  are  so  many  terr^taXlons  and  difficulties  to 
cool  their  zeal,  dan»p  theii- joy,  and  fill  Chem  with  formality  and 
indifferency  of  spirit,  in  the  service  of  the  Redeemer.  It  is  not 
with  us  as  it  was  with  our  forefathers.  We  have  not  their  zeal, 
their  faith,  their  love.  VVe  are  not  humble  as  they  were,  nor 
so  watchful  as  they  against  the  temptations  and  sins  to  which 
we  are  exposed.  We  discover  not  that  acquaintance  with  the 
power  of  religion  which  they  had.  We  walk  not  so  close  with 
God  as  they.  In  fine,  we  have  the  name,  the  form,  but  we  have 
DOt  so  much  of  the  life,  the  Spirit,  the  power  of  godliness,  as 
our  forefathers  had,  who  are  now  in  glory  ;  we  are  more  world- 
ly, more  selfish,  m(3re  proud  and  hanij;hty,  more  careless  and 
negligent  of  our  frames  and  conversation,  and  have  in  all  re- 
spects, more  of  the  appearance  of  almost-christians  than  they. 
Yet  blessed  be  God,  this  is  not  the  case  with  every  individual. 
Inhere  are  a  few  who  desire  to  honor  God,  by  a  lively  faith,  a 


fit  Cases  of  Conscierce.  Chn^II/- 

becoming  zeal,  and  a  close  hun\ble  walk  ;  a  few,  whose  concern  - 
it  is  to  mak«2  ihe  greatest  advances  in  grace,  aod  to  maintaia 
daily  communion  with  God  amidst  the  various  hurries  of  life, 
'i'hcy  cannot  live  long  without  God.  They  are  never  easy  but 
when  they  are  feeling  his  animating  and  quickening  presence 
with  them  :  and  their  souls,  in  consequence  of  it,  warmed,  en- 
livened, and  breathing  out  d«Kires  after  him.  This  seems  lobe 
tile  case  with  the  psrson  who  sent  in  the  above  question.  You 
know  something  of  the  excellency  of  communion  with  God,  my 
dear  friend  ;  you  have  fotind  wh^t  ic  is  to  have  a  sweet  relish 
for  divine  tilings  ;  and  now  you  are  fuil  of  uneasiness  at  the  sad 
1q5s  you  have  sustained  through  the  hurries. and  eHJoyments  ofe 
this  lite,  and  des'irous  of  having  your  former  cxf>erience  reviv- 
ed, and  to  find  ycur  soul  again  in  a  lively,  healthful,  and  vigor- 
ous condition.  Herein  you  arc  not  singular.  Many,  I  am  per- 
suaded speak  the  same  language  you  do,  feel  the  same  things, 
have  the  same  desires,  and  are  equally  at  a  loss  what  to  do.  It 
is  a  case  of  some  importance.  Alay  the  Spirit  of  God  enable 
me  to  answer  it  in  such  a  manner  as  may,  through  a  divine  bless-  • 
ing,  be  effectual  to  bring  your  soul,  and  the  soils  of  others  near- 
er to  God,  and  quicken  you  to  the  pursuit  of  that,  which  has  a 
tendency  to  promote  (your  growth  in  grace,  and  make  you 
flourishing  and  lively  Christians  i  But  before  I  directly  answer 
the  question,  I  would  make  two  or  tliree  observations  upon  it, . 
that  may  give  encouragement  to  persons,  in  such  circumstances, 
as  well  as  be  a  caution  to  them  in  their  pursuits  of  this  world. — 
And, 

1.  Ic  ie  a.fieculiar  mercy^  when  nvejind  our  souls  in  a  de-  ■ 
clinijig  condition^  to  be  immediately  alarmed  at  it^  and  aeiisiblt 
^f  it.     When  God  is  about  to  bestow  the  blessings  of  salvation, . 
he  first  makes  the  sinner    sensible  of  his  need  of  them  ;  So, , 
■when  he  is  about  to  revive  his  work  in  the  soul  that  has  beeu 
running  astray  from  him,  he  gives  him  first  a  sense  of  his  de^ 
dine,  shews   him  from  whence  he  has  fallen,  what  a  stranger 
he  is  to  the  life  of  religion,  what  ingratitude  he  has  been  guilty 
of,  how   much  he  has   lost  of  the  pleasures  of  divine  life,  and  ' 
Low  much  he  has  dishoncured  that  God,  who  called  him  out  of 
darkness  into  his  marvellous  light.     To  lie   asleep,  as  David  ' 
did  after  bis  adultery  and  murder,  is  awful.     Oh  !  sin  is  of  a 
hardening  nature.     The  Chiislian    is  often   stupificd  and  be- 
numbed with  it.      It  shut*  his  eyes,  and  it  hardens  his  heart. 
He  has  lost  in  some  measure  his  zeal  and  liveliness.     His  gra- 
ces are  withering.     His  duties  are  cold  end  formal,  nay,  he  can  ' 
oftentimes  omit  them.     He  has  not  that  communion  whh  God 
he  once  enjoved  :  and  yet  he  appears  to  be  contented.     Melan- 
choly   case  I     Bless  God  that  this  is  not  your  case.     You  ap- 
pear to  be  sensible  of  the  unhealthy  condition  your   soul  is  in.  - 
jfou  sec   it   is  not   with  you   as    in  months  past.     Bless  God,  . 
jaiiistains,  if  you  arc  sensible  of  any  decays,  if  your  eyes  a:t*' 


<'j<Sase  U.  Cases  OF  CoKSciENcs,  ^^5^ 

open,  and  ycur  souls  arc  impressed  with  a  deep  sense  of  th.* 
loss  of  communion  with  God,  the  neglect  of  duty,  or  formalitw 
in  it. 

2.  We  should  esteem  it  a  mercy ^  if^  when  under  a  decline^ 
tve  are  earnestly  desirous  of  a  revival.  This  appears  to  be 
the  case  with  you,  my  friend.  Methinks,  I  see  you  viewing 
former  seasons  of  communion,  falling  down  before  God,  and, 
under  a  deep  sense  of  ycur  declining  circumstances,  hear  you 
humbly  addressing  him  in  the  following  m.anner  :  "  Lord,  shew 
me  what  thou  wouldst  have  me  to  do.  I  would  acknowledge 
my  many  omisions  of  duty,  my  great  carelessness,  and  would 
be  deeply  sensibly  of  the  loss  1  have  sustained.  Oh  !  revive 
Ihy  work  in  my  soul,  and  let  nis  not  lie  at  this  languishing 
rate  I  Lord  quicken,  quicken  this  slothful  heart,  enkindle  the 
sacred  spark  afresh,  and  let  me  be  all  alive  for  thee  !"  How 
happy  is  it,  when  we  are  enabled  to  speak  such  language,  and 
find  our  souls  in  such  a  frame  as  this  !  But,  on  the  other  hand, 
to  be  careless  and  unconcerned,  to  be  easy  and  contented  in 
such  circumstances,  is  an  awfui  sign  that  religion  is  languish- 
ing in  our  souls,  and  that  there  is  no  present  appearance  of  an 

,  alteration.  David,  when  awake,  was  not  ouly  sensible  of  the 
dangerous  condition  he  had  been  in,  but  was  desirous  of  a  reviv- 
al of  the  work  of  God.  in  his  soul,  that  he  might  again  enjoy 
communion  with  him,  and  flourish  and  prosper  in  the  divine 
life.  Therefore,  he  earnestly  prayed,  that  God  would  gracious- 
\y  look  upon  him,  and  return  to  him.     Psal.  ii."7. 

3.  //  is  a  difficult  thing  to  have  much  to  do  with  the  nvorldy 
■and  to  grow  in  grace.    .Through  the  degeneracy  of  our  hearts, 

the  world  is  become  an  enemy  to  our  souls,  an  hindrance  in  our 
way  to  heaven.  Many,  like  the  young  man,  keep  their  enjoy- 
ments, to  the  loss  of  their  souls.  The  Christian  himself,  who 
has  found  the  emptiness  of  the  lucrldy  and  its  insufficiency  to 
satisfy  an  immortal  desire,  is  notwithstanding  ready  to  be  too 
fond  of  it,  and  find  it  a  sad  clog  and  hindrance, to  him  at  times. 
He  would  often  leave  it  behind  him,  when  he  goes  to  worship 
God  :  But  it  will  follow  him  from  duty  to  duty,  interrupt  his 
communion  with  God,  lead  his  heart  aside,  and  damp  the  ex- 
ercise of  every  grace.  How  ready  is  the  Christain  to  swell 
"With  pride  on  account  of  his  flourishing  enjoyments  ?  We  have 
need  of  igreat  grace  to  keep  us  humble  in  prosperous  circum- 
-stances  either  of  soul  or  body. — Is  the  Christian  immersed  in 
cares  ?  Here  he  is  in  danger  of  being  filled  with  too  much  anx- 
iety, and  of  employing  too  much  of  his  time  in  the  world,  to 
the  neglect  of  some  important  duties  of  rehgioo,  in  the  suitable 
discharge  of  which  the  divine  life  is  kept  up  in  the  soul. 
Thus  it  is  difficult  for  those,  who  have  much  to  do  with  the 
'world,  to  grow  in  grace.  I  mention  this,  to  quicken  the  Cbris- 
-tian  diligently  to  attend  to  those  means,  that  are  necessary  for 
-his  keeping  up  a  lively  sense  of  the  things  of  God  in  his  soulj^ 


'^4  Cases  or  Conscienci.  Cobc  U 

and  to  keep  him  from  being  discouraged,  if  at  any  lime  he  see; 
he  has  lost  his  frame,  through  his  many  anxious  cares,  oi 
through  the  temptations  arising  from  this  world.  I  doubt  noi 
but  this  is  the  case  with  many.  Many  of  you,  my  dear  friends 
have  known  what  it  is  to  lose  communion  with  God  throng? 
the  hurries  of  life  ;  what  to  have  your  souls  out  of  tune  ;  whai 
to  be  tempted  to  the  omission  of  duties.  I  would  bring  ir 
myself  with  you,  and  lay  my  hand  upon  my  mouth,  crying  out 
Guilty,  guilty.  What  then  shall  we  do  in  such  unpleasant  cir 
cumstances  ?  This  leaas  me  directly  to  answer  the  case  ;  viz 
IVhat  methods  we  must  take  to  recover  c  healthful  and  vigor 
cus  frame  of  soul^  so  as  to  be  able  to  maintain  real  and  ciosi 
communion  with  God  amidst  the  hurries  of  life  7 — It  require 
a  person  of  great  experience  to  give  a  suitable  answer  to  s( 
important  a  question.  Sensible  of  my  own  weakness  here, ; 
hope  1  have  earnestly  intreated  the  assistance  of  the  Spirit  o: 
God  ;  in  consequence  of  which  my  mind,  I  trust,  has  been  di 
rectcd  to  the  following  things,  which  I  would  now  humbly  sug 
gestto  you  as  necessary  in  this  case. — 

1.  Examine  carefully  into  the  occasiofi  of  your .  decline 
That  God  brings  some  affiictions  upon  his  people  in  a  way  o 
sovereignty,  in  plain,  if  we  look  into  his  word  :  But,  when  hi 
Withholds  the  special  influences  of  his^pirit  from  us,  the  con 
sequences  of  which  are  loss  of  communion  with  him,  the  wither 
ing  of  our  graces,  and  a  decline  with  regard  to  the  life  of  reli 
gion  in  our  souls,  we  may  immediately  conclude,  that  we  hav' 
dishonoured  God  in  some  instance  or  other,  and  provoked  hir 
thus  partly  to  leave  us.  It  is  necessary  then  to  inquire  into  thi 
occasions  of  God's  withdrawment,  not  only  for  our  present,  bu 
for  our  future  guidance.  Was  Job  anxious  to  know  why  Go 
contended  with  him  in  a  way  of  affliction,  and  shall  not  we  b 
solicitous  to  examine  into  the  reasons  of  our  present  decline 
To  lose  spiritual  enjoyments  is  much  more  melancholy,  than  t 
be  under  temporal  afflictions.  Come  then,  my  soul  ;  and  come 
my  Christian  friends ;  and  particularly  come  you  my  dea 
friend  who  sent  in  the  above  case,  and  are  disirous  of  a  revival 
come,  and  let  us  examine,  wherein  we  have  provoked  God  t 
"withdraw.  What  has  been  the  reason  of  our  late  coldness  an 
formality  ?  How  came  we  to  lose  any  of  our  zeal  for  Christ 
How  is  it  we  have  been  led  to  omit  spiritual  duties  of  prayei 
meditation.  See.  ?  Why  is  it  we  have  not  experienced  the  pr< 
sence  of  the  Spirit  in  ordinances,  drawing  our  souls  after  Jesui 
and  shedding  abroad  his  love  in  our  hearts  ?  Oh  !  why  is  i 
that  it  is  not  with  us  as  in  months  past,  \\hen  we  sat  under  th 
shadow  of  the  Lofd,  and  his  presence  filled  our  souls  with  ur 
speakuble  joy  ?  We  have  reason  to  be  jealous  of  our  wicke 
hearts,  and  to  fear  that  they  have  led  us  aside,  and  so  we  hav 
jrievcd  the  holy  Spirit,  and  he  has  discovered  hi*  displea«un 
\X  ub  make  the  cxiquiry. 


k; 


Case  II,  Oases  of  Conscience.  26 

Perhaps  toe  have  been  too  much  ehted  nvith  firide.  Pride 
is  a  great  enemy  to  the  divine  life.  It  has  often  provoked  the 
Spirit  to  withdraw  his  presence,  that  being  in  some  measure  left 
to  ourselves  we  might  !)e  humbled,  and  not  think:  of  ourselves 
beyond  what  we  ought.  It  was  Pride  that  provoked  God 
to  leave  Peter  ;  and  s°e  how  shamefully  he  fell,  Luke  xxii. 
33,  57,  60.  The  apostle  Paul  was  like  <o  be  carried  away 
-with  pride^  even  under  those  high  enjoyments  he  was  fa- 
vored \">ith  ;  therefore  he  ha/d  a  messenger  of  Satan  sent  to 
diij^ech\m.  2  Cor.  xii.  1,  7.  Some  are  proud  of  the  word. 
They  grow  in  riches  ;  and  their  hearts  are  lif.ed  up,  as  if  tiiey 
■were  more  amiable,  or  had  more  interest  in  gold,  Uidii  others. 
Is  this  your  case  my  friends  ?  Examine  ;  have  not  temporal  or 
spiritual  enjoyments  lifted  you  up  too  much  ?  Have  not  these 
vain  hearts  been  flattering  you,  as  pevs(jns  of  some  peculiar 
■worth  ?  And  have  you  not  been  ready  to  sv/ell  with  the  thought 
and,  from  such  an  apprehension  to  look  with  ati  unchristian  air 
upon  others  ? 

Again,  Perhaps  you  have  been  led  f'/y  your  enjoyment  a  to 
indulge  a  security  and  car elessnc 8.^,0/ spirit.  Through  the 
Bad  wickedness  of  our  hearts,  we  have  often  been  guilty  here, 
and  so  have  suffered  an  unspeakable  loss.  It  has  often  beer* 
suggested  to  us  after  spiritual  enjoyments,  that  cur  state  is 
safe  and  secure  ;  there  is  no  depriving  us  of  the  promised  iii- 
■heritftnce  ;  God  has  given  us  an  evident  token  of  his  everlasting 
love  to  our  souls  ;  therefore  we  need  not  be  so  much  in  duty, 
but  may  indulge  a  little  liberty,  and  enjoy  a  few  of  the  pleasures 
and  comforts  of  the  present  life  ;  and  all  this  consistent  with 
our  hopes  of  a  better.  These  thoughts  perhaps  ve  have  too 
eagerly  sucked  in,  from  their  having  a  plausible  appearance  ; 
and  they  have  proved  poison  to  our  souls  :  For,  whilst  we  have 
been  taking  this  innocent  liberty ^  we  have  insensibly  grown 
careless  and  secure,  and  have  lost  our  spiritualjoy.  This  may 
be  the  case  also  as  to  temporal  enjoyments.  Inquire  therefore  ; 
have  not  these  led  yoc  to  a  carelesfivess  and  security  of  .spirit  ? 
God  has  perhaps  iacreased  your  substance,  and  given  you  eve- 
ry thing  richly  to  enjoy.  You  are  like  m?iny  of  the  v,^orld,  you 
abound  with  co«aforts  ;  and  you  n»ust  be  like  them  too  in  frame 
and  spirit.  Oh  I  there  is  threat  danger  here  '.  They  appre- 
Tiend  themselves  to  be  too  ri-^h  to  be  religious,  that  God  will 
pay  a  deference  to  them  on  account  of  their  station.  And  has 
iiot  this  been  a  tempiation  to  you  at  times,  and  so  you  have  sunk 
in  your  seal,  and  in  close  commmiion  and  converse  with  Grd. 
Again,  Perhaps  you  have  loved  this  world  too  much.  If  any 
wan  love  the  ivorldy  the  love  of  the  Father  is  not  in  him.  1  John 
ii.  15,  Though  you  may  not  love  the  world  in  the  sense  of  the 
apostle  :  yet  your  affections  may  be  so  nauch  set  upon  it,  as  to 
make  a  jealous  God  withdraw  the  special  tokens  of  his  love 
from  you.  It  is  every  way  unsuitable  to  cur  profession  of  love 
c 


«6  Cases  or  Conscience.  Ca»c-IJ- 

to  God,  to  be  so  fond  of  present  things.  It  is  cflfering  the  great- 
est aift'onis  to  ctir  adorable  Kmmannd  \  as  if  there  was  more 
excellency  in  the  world  than  in  him,  or  as  if  he  was  not  a  jufR- 
cient  iKiiiicn  for  ns.  ()  Christians,  inquire  ;  inquire  my  friend, 
how  your  heart  stands  as  to  the  w.rid.  Have  you  been  slighting 
your  Lord,  your  Husband,  your  best  of  friends,  by  valuing  the 
world  too  much  ? 

Again,  Fcrhafis  through  a  multifiliclty  of  engagements^  you 
have  been  tcrnfUed  to  neglect  rhoae  du^us,  in  vjhi'-.h  Christiana 
meet  iinth  God^  and  by  lohich  they  find  iheir  .souls  rnlivcned. 
3ivery  duty  is  beauiiiul  in  its  season. — There  is  a  time  to  mind 
the  world,  and  a  time  to  attend  to  the  affairs  of  the  sou).  To  be 
diligent  in  our  calling  is  doubtless  a  duty.     A  ciiristian    who  is 
careless  and  slothful  in  his  worldly  aSlurs,  isnohonourtorehgion, 
T  -vouid  not  throw  one  reflection  upon  industry  in  the  pursuit  of 
onrhnvful  business,  but  rather  applaud  it.  But'then  we  should  re- 
Tnembcr,  that  the  world  has  not  a  right  to  all  our  time.    Mar- 
tha wa>,  incuml)ercd  ;;bout  m  iking;  provision  for  our  Lord,  when 
srlie  ought  to  have  been  at  his  feet,  heai-ing  his  doctrine  :  Luke 
X.  "8,  42.      So  the  Christian   is  often  in  the  world,  when  he 
should  be  in  his  family,  or  in  his  closet.     Perhaps  your  engage- 
ments are    great  ;  you  are   obliged  to   be  much    in   company. 
This  is  a  temptation  to  you  to  neglect  some   important  duties  ; 
duties  that  hare  been  mads  sweet  and  pleasant  to   your  souls. 
•  You  will  permit  me,   my  dear  friends,  to  be  quite  free.      The 
case  under  consideration  gives  me  an   opportunity  for  it  ;  and 
the  prosj)erity  of  our  souls  is  a  matter  of  such  importance,  that 
it  requires  it.     1   cannot  but   be  inclined  to  think    that  evening 
clubs,  so  frequent  even  among  professors,  are   injurious  to  the 
Christian  life.     Let  me  here  explain  myself,  for  fear  of  a  mis- 
take.    I  mean  not,    That   wc  are  to  avoid   all    company  and 
conversation  in  an  evening.     Christian  conversation  is  necessa- 
ry, and  greatly  useful.     Nay,  whilst  we  are  engaged  in  the  af- 
fairs of  this  life,  it   will  be  often  necessary  for  a  Christian    to 
mix  with  those  that  perhaps  are  not  so.     But,  when  sn  much 
time  is  spent  in  evening  ^i5ils,   clubs,  Sec.  as  interferes  with, 
arid  often  sets  a^ide,  the  duties  of  the  family  and  the  closet,  cr 
leaves  but  little  time  for  those   things,  no  wonder  we  then  lose 
ground  in  the  divine  life,  especially  if  this  is  too  much  our  prac- 
tice. We  should  remember.  That  real  religion  lies  not  in  much 
talking,  but  in  a  secret  converse  with  God,  and  in  an  experience 
of  his  quickening  presence  and  grace.     Christian  conversation, 
indeed,  has   an  excellent  tendeiicy  to   promote  this  :  And  oh  1 
that  it  was  more  found  amongst  us  !  Rnt  there  is  a  great  beauty, 
and  a    good   deal  of  Christian  skill    lies  in   timing   of  things. 
One  duty  bhou'.d  not  justle  out,  or  pi*event  the  discharge  of  anoth- 
er.    Lei  me  appeal  to  your   conscience,  O  professor,  and  ask 
you  a  few  questions,     l.s  it  your   usual  practice  to  spend  ycor 
fjv2iiings  abroiid  ?  Wliat  is  the  consc<juence  ?  Do  you  find  your 


dase  li.  Cases  of  CoNsciEN::rE.  ^' 

family  in  a  suitable  disposition  lo  attend  to  social  worship  at 
your  coming  honit;  t  Rather,  arc  ihty  not  wearitd  with  the  hur- 
ries of  the  day,  and  wishing  lor  rest  i  The  diUy  is  oftentimes 
in  such  a  cifcumstance  sadly  curtailed,  if  not  totally  neglected. 
And  how  is  it  with  the  closet'?  That  has  seldom  an  evening  visit. 
You  have  no  time  to  lookiiito  your  soul,  to  mourn  over  the  sins 
of  the  day,  or  to  call  over  its  mercies  ;  no  time  for  reading  or 
meditation.  One  neglect  of  this  kind  niakcsvvay  for  another;  and 
the  professor  can  content  himself  with  it.  O  I  Chiistians,  has 
this  been  the  case  with  any  of  you  ?  Has  this  been  the  case  with 
you,  my  friend  ?  lias  the  multiplicity  of  your  alfairs,  or  have  ycAU" 
eng.'igemtnts,  prevented  your  often  being  in  your  closet  ?  What 
have  you  lost  i  But,  alas  1  you  are  contented,  and  tliiuk  that 
none  can  blame  you,  so  long  as  vou  have  been  in  company  with 
S(7tiie  of  the  friends  of  Jesus.  Go  on  so,  Kud.see  what  will  be 
the  consequences.  You  will  gradually  lose  a  relish  for  the  pow- 
er and  pleasures  of  religion,  and  your  seal  will  too  much  degen- 
erate into  controversy.  Y^u  may  talk  much  of  God  :  but  you 
will  walk  but  little  with  him.  Pardon  my  freedom,  njy  dear 
friends  ;  I  bring  no  charge  against  you,  but  what  1  would  bring 
against  myself ;  and  would  therefore  put  myself  upon  the  in- 
quiry, as  well  as  you. 

"J/ius  examine  inio  (/le  occa&ions  of  your  decline.  I  hav« 
given  you  some  instances  to  d'.r-ect  and  help  your  inquiries.  But 
stop  not  here,  but  carefully  examine  every  thnig  by  which  you 
niay  have  iviovoked  God  to  withdraw^  his  special  prescnct:  from 
)ou.  .  ... 

II.  JV/ieJi  ijou  have  found  the  occasions-' of  your  decline.^ 
Iiunible  yoiu  selves  before^  i he  IjOrd^  guard  carefully  against 
them  for  the  future,  gel  your  hearts  sensibly  affected  with 
your  I'jSSy  and  earntstly  pray  that  the  S/iiril  Jnay  not  defiart 
from  you,  but  graciuusiy  return  unto  you.  This  was  the  case' 
with  David,  of  whom  vye  have  already  spoken.  ,  When  he  was 
brought  to  a  sense  of  his  sins,  how  hu-mble  !  •  He  fell  down 
prostrate  before  God,  acknowledged  and  bewailed  his  back- 
s,lidings-.  He  was  jealous,  lest  he  should  have  ])rovoked  God 
entirely  to  v.'hhdraw  his  presence  and  spirit  from  him  :  There- 
fore he  expostulated  with  him  for  the  return  of  liis  favor,  and  that 
he  would  restore  those  divine  consolations,  which  he  had  before 
experienced,  but  had  lately  lost.  rsul.  li.  11,  12.  Though  we  n\ij 
i)t!)t  h-.i-ve  been  provoking  God  to  wiihriold  fiom  us  his  special 
presence  by  the  commission  of  such  open  and  public  sins  as 
13avid',  yet  have  we  not  been  too  closely  attached  to  tiie  world  ? 
Have  we  neglected  some  of  the  great  and  imjjortant  duties  of  the' 
Christian  life  ?  Have  wc  been  ton  proud,  too  carclesB  and  secure 
in  our  frame,  our  walk,  and  behavior  ?  Have  we  been  triiiing  with 
(iod  ?  It  certainly  becomes  us  to  humble  ourselves  before  him, 
if  we  expect  his  return  unto  us.  We  siiould  di'aw  near  to  him 
with  >Yeepins  and  lameutatioa  \  should  bt  often  tndea\oriftg.l«- 


-S  Cases  CF  CcxJiciENCK-.  Cqse  IL 

inpress  our  hearts  with  a  tense  of  our  ingratitude  ;  should  be 
oiien  mourning  before  the  Lord,  and  should  iict  a  mark  upon 
those  things  that  h>ive  been  the  occudoins  of  our  decline^  that 
■yf^  nr.iy  watch  agniiibt  them  for  the  future.  Be  often  refltcting 
wj)on  the  lobs  you  hnve  h  id.  Cf.usider  the  sick'y  condiiion  yout 
b(juis  hiivc  been  in,  wldist  ihe  Suivil  w;is  wiUuh;iwn  from  you. 
' 'cu'iicltr  how  justly  Gud  tui^jiu  have  left  vou,  had  he  been 
■rict  to  nark  your  back-->Udm^;s  :  And  oh  !  adnjire  his  infi- 
.:c  patience,  and  eame>^tly  pray  for  his  spirit  to  rtturn  and 
):ci;ilic  upon  your  d.^y  br.nes.  Let  it  be  your  daily  concern  to 
iv.;^  of  God,  tiiui  he  would  keep  ycur  hearts,  your  afl^ciJons, 
quicken  your  souls,  and  not  leave  yon  to  coldness  and  formality. 
\Vheu  Israel  were  exhorted  to  return  unto  the  Lord,  after  they 
had  sinned,  they  are  directed  to  return  by  prayer,  and  instruc- 
ted how  t»  pray,  or  %hat  to  say.  Hos.  xiv,  2,  3.  Take  tvith 
you  li'ords^  and  turn  Co  the  Lord.  iSay  unto  him^  Take  avjay 
all  imf/utly^  and  receive  u^-i  graciously  ;  so  ivillive  render  thee 
the  cuivc^  of  our  lifffff  &c.  Prayer  suits  all  cases,  and  is  never 
to  be  neglected.  Is  any  a£liclcd?  let  him  [iray^  James  v.  13. 
^^o,  has  anv  fallen,  grieved  the  Spirit,  and  lost  in  some  mea- 
sure that  liveliness  and  vigor  of  soul  he  once  experienced  ? 
Let  him  return  to  God  by  prayer.  Take  with  you  words,  even 
those  words  which  God  has  furnished  you  with,  and  conne  lo  him  : 
Jake  a  promise  in  vour  hand,  and  come  and  plead  it  with  God 
lor  the  return  of  his  presence  and  Spirit. 

III.  Often  make  use  of  your  covc7iant -relation  to  God,  i7i- 
trading  ivith  him,  andfuith  your  own  souls.  The  person  that 
t;nt  in  the  case  under  consideration,  dees  not  appear  to  doubt  of 
.is  being  a  Christian.  The  very  form  in  which  the  question 
;tHnds,  supposes  it  ;  and,  upon  this  supposition,  I  proceed  to 
.,,ive  you  this  necessary  direction.  Some  indeed  may  say  they 
cannot  plead  a  covenant-relation  ;  for  they  are  greatly  in  the 
dark  about  it,  and  are  therefore  afraid  to  do  it  In  answer  to 
llii",  in  general,  observe — So  lon^  as  you  find  your  viewing  and 
your  pleading  your  covenant-relation  quickens  you,  humbles  you, 
»els  you  a^aiubt  all  sin,  and  tends  to  fill  you  with  love  to  Jesus 
;incl  his  ser\ice,  look  upon  this  as  an  evidence  of  your  interest 
in  the  covenant.  Tiead  therefore  my  fj  iends,  thi- C6pfWfiw/-rf- 
i'jiion  to  God,  if  }cai  would  have  it  bttttr  with  y(.ur  souls,  and 
ivculd  i>c  in  such  a  frame  as  to  maintain  comrnunion  with  God. 
1.  Pl<ad  it  with  God.  A  sense  of  it  tfnds  i^reatly  to  give 
you  faith  and  fervency  in  prayer,  and  lo  All  you  with  hopes  of 
the  divine  ])restnce  and  favour.  Here  is  a  glorious  argument 
lo  make  use  of  with  Gc^  ;  rijnice  in  it,  my  dear  friends,  and 
njake  frequent  use  of  it.  Often  throw  yourself  at  the  footstool 
f;f  (iotl's  thr(ne,  and  address  him  in  such  language  as  this — 
viz. — '•  Lord,  am  I  not  thine  ?  Didst  thou  not,  O  Father^chw^e 
rre  from  eterniiv,  and  determine  to  bestow  salvation  upon  mc  ? 
I>ids;  thou  uut  O  mii^h'y  Gcd^  u;idcvtakc  fur  me,  agree  to  r/jt 


^asc  Ii\  Cases  or  Cons ciV::s^c£.  %%' 

my  name  in  the  book  of  life,  and  in  consequence  of  this,  com* 
and  suflfjr  and  die  in  my  stead  I  Aud  hati  Ihou  not  renewed 
nie,  U  elcDiat  !Sfiiriti  and  bet  ihe  hroad  seal  of  heaven  upon 
my  sulU  ?  If  I  am  noi  thine.  Lord,  what  mean  such  instances 
of  coaununion  wiih  thee?  W'huc  means  this  love  to  Jt^sus,  these 
desires  utter  a  conformity  to  his  image  ?  Are  not  these  as  so 
many  evidences  of  ihine  everlasting  love  ?  And  oh  1  wilt  thou 
leave  me  to  wither  and  languish,  to  grow  cold  and  formal  I 
Wilt  thou  not  come  and  kindle  this  Scicrcd  spark  afresh,  and 
carry  on  thy  woik  with  an  almijihty  ttHcacy  '<  1  acknowledge, 
Lord,  I  am  unworthy  of  thy  favour  ;  1  hive  sinned,  and  de-  ' 
serve  thy  eveilasiing  displeasure.  But  did  it  not  please  thee, 
of  thine  infinile^race  to  enroll  my  name  amongst  thy  chosen 
ones  in  the  volume  of  eternity?  and  wilt  thou  leave  me? 
Lord,  it  v»as  thine  own  act,  thy  free  act  ;  and  1  would  hum- 
bly plead  it.  Therefure  come  and  visit  my  soul,  shed  abroad 
thy  love  in  my  heart,  pardon  my  backsiidings,  and  may  I  b« 
enabled  to  rejoice  fin  thy  covenan.l-love,  ''and  walk  and  act  as 
one  who  has  a  veal  interest  in  it."  Thus  plead  with  God,  and 
follow  the  example  of  the  Psalmist,  who  in  all  diffi:.ulties,  tein  = 
poral  aiKl  spiritual,  addressed  God  as  his  God.  Oh  I  the 
sweetneas,  the  happiness,  that  is  couched  in  thciie  two  words, 
My  God  / 

2.  OJtcn  make  use  of  the  same  argwiieni^  and  plead  thi^ 
covenanl'veladcn  iviih  your  souls.  When  you  find  your  souls 
in  danger  through  sin  ;  when  you  have  lost  your  frame,  and 
feel  a  coldness  and  formality,  and  the  hurries  of  the  world 
tempting  you  to  a  carlesSness  in,  and  negligence  of  duty  ;  plead 
with  your  souls  in  some  such  manner  as  this, — ''  O  my  soul  I 
am  I  acting  like  an  heir  of  glory,  to  be  thus  encumbered,  thus 
anxious,  and  thus  careless  ?  What,  did  the  /-a.'/i^r  love  m« 
from  eternity,  and  give  me  to  his  Son  ?  Did  Jesus  suf?l;r  and 
die  for  me  ?  And  has  the  <yiiri(  actually  renewed  ime  ?  In 
consequence  of  ail  this,  is  heaven  n»y  portion  ?  Am  I  born  la' 
glory  ?  Oh  !  and  what,  so  cold,  so  formal  :  I  will  not  leave 
thee,  O  my  soul,  in  this  withering  condiuon.  I  will  plead  with 
thee  the  Falher^s  everlasting  kindness  :  I  will  besf.ech  thee  by 
the  tender  compassions  of  the  Son  of  God^  who  gave  himseff 
ior  thee  :  I  will  press  upon  thee  the  infinite  love  of  the  Sfiirit, 
•who  said  unto  thte,  Live.  I  will  not  leave  thee,  till  I  find 
things  better  with  thee.  May  not  the  Father  justly  complain 
of  thee  ?  Hear,  O  my  soul,  what  he  says — What,  did  1  look 
upon  thee  from  everlasting  with  infinite  kindness,  and  are  these 
the  returns  thou  art  making  ?  Is  this  like  one  of  my  chosen 
ytssels  ?  Did  I  pass  by  thousands,  and  look  upon  thee  ?  And 
is  this  all  the  sense  thou  hast  of  thy  obligations  to  me  ? — Hear 
JesKs  gently  chiding  thee,  O  my  slothful  soul  :  saying,  What, 
did  I  love  thee  so  as  to  die  tor  thee  ?  Was  the  day  ol  thy  re* 
ilenjptioii  t^pon  juy  heart  from  ^everiasting  ?  And  sh&Jl  rny: 
C  2 


30  Cases  of  Cokscieuci.  Cake  11, 

criu^e,  my  glory,  lie  so  liitle  uprui  thine  ?  Behold  my  wounded 
scul,  see  my  biiler  dgnnies,  and  all  to  rescue  tliee  ironi  ever- 
lasting deain  :  And  wilt  thou  not  iove  me  more  I — Hear  the 
6/?//7/ ijringing  in  Ills  charge  ag  linst  thee,  and  expostulatmg 
wiih  thee — Have  I  not,  in  consequence  ot  the  Fathei  *8  ever- 
Visting  h)ve,  and  the  Mediator's  i)urchase,  come  and  brought 
thee  out  of  darkness  into  light  ?  What  evidences  have  I  given 
thee  of  covtnant'love  7  How  have  I  calmed  thy  troubled  con- 
.>ciencc,  shed  abroad  a  Saviour's  love  in  thy  heart,  been  a  Spir- 
it ot  grace  and  supplication  in  iliee,  and  a  Spirit  of  adoption 
too  ?  And  what,  art  thou  so  ungratetul,  so  cold  and  secure  ? 
Thus  m:\v  God  the  Father^  Son,  and  /hly  Ghost  upbraid  and 
chide  thee,  U  my  soul  :  And  shall  not  tliis  move  thee  ?  Lord, 
my  heart  bei^ins  to  melt  ;  it  softens,  it  yields  to  so  much  love  I 
Oh,  come  and  do  with  me  what  thou  pleastst  I  May  1  hate  sin  ; 
may  I  love  thee  with  greater  fervency,  and  view  every  earthly 
enjoyment  with  inditf^-rence,  and  use  all  to  thy  glory." — Thus 
plead  your  coveys  ant -relation  to  God,  and  all  the  consequencea 
of  it  wiih  jour  souls.  Do  it  frequently,  and  you  will  find  it 
through  the  divine  blessing,  a  happy  means  of  enabling  you  to 
live  aoove^  this  world,  whilst  ycu  are  in  it  ;  of  humbling  you 
for  sin  ;  of  quickening  you  undtr  all  decays  ;  and  of  bringing 
yon  into  a  spiiitual  and  heavenly  frame,  so  as  to  maintam  som« 
€C?nmunion  with  God,  amidst  the  hurries  oi  life. 

^^'  U  i/<57i  would  keefi  ufi  covwiunion  with  God,  ii^hilst  yon 
mrc  ent^agedin  the  affairs  of  the  world,  take  care  and  watch 
ever  your  frame,  your  ends  and  views. — You  may  lawfully  fol- 
low the  world  with  diligence  ;  bat  take  care  that  you  pursue 
fuse  measures,  that  are  necessary  to  keep  your  hearts  at  a 
proper  distance  from  the  world,  lest  they  should  be  too  much 
carried  away  with  it,  and  entangled  in  it.  Improve  what  time 
ycu  can  for  God.  Particularly  take  care  of  your  frame  be- 
fore you  actually  enter  upon  your  secular  affriirs.  Be  concern- 
ed that  the  world  does  not  creep  into  your  hearts,  when  you 
rise  in  the  morning.  Your  morning  frames  are  of  great  im- 
purtat^.ce.  L?.bf  ur  to  throw  aside  the  world  ;  and  do  not  enter 
upon  buiin(  ss,  till  you  have  earnestly  sought  the  presence  and 
blessing  of  Go^l  witii  and  upon  you.  Consider  .well  over,  in 
▼our  closets,  the  afTairs  of  the  day,  the  tenii)tations  you  are 
like  to  be  exposed  to  ;  and  be  earnest  with  God  for  his  special 
presence  to  keep  you  :  And  oh  !  endeavour  to  get  your  hearts 
impressed  with  the  love  of  Jesus,  and  you  will  be  in  less  dan- 
jgcr  of  being  canied  away  by  the  temptations  of  the  day.  You 
lead  in  the  life  of  Col.  (iardner,  that  great  num  had  always 
his  two  houis  with  God  in  a  morning.*  If  his  regiment  waa 
to  march  at  four,  Ik  would  l>e  up  at  two.  1  doubt  not  but  that 
frame  he  had  ii.  hi-,  closet,  often  went  with  him  through  the 
d'iy.  I  would  not  iutimrtte  by  this,  tliat  it  is  the  duty  of  every 
*  Sec  Coll  GardiKi's  Ufc,  page  6o. 


Case  IT.  Cases  of  Conscience.  51: 

one  of  yoUv  my  friends,  to  spend  two  hours  in  your  closets  eve° 
ry  morning  :  But  I  am  saiibtied,  that  it  no  care  is  taken  to  set 
apart  some  time  to  God,  that  person  can  never  be  in  a  flourish- 
ing condition  as  to  his  soul.  Let  me  tell  you,  Early  rising  is 
not  only  good  for  the  health  of  the  body,  but  for  the  health  of 
the  soul  100,  provided  some  time  is  spent  with  God,  and  com- 
muning with  our  own  hearts.  O  my  friends,  strive,  wrestle 
with  God  in  your  morning  hours  for  his  presence  in  the  day, 
and  labour  to  get  love  to  Jesus  enkindled  in  your  breasts,  before 
you  go  out  of  your  closets  :  And  watch  over  your  frame  in  the 
day.  Examine  your  ends  and  views,  the  principles  and  springs 
from  whence  you  act.  Watch  over  your  deceitful  hearts. 
Walk  as  in  the  presence  of  God-  In  fine,  let  the  glory  of 
Christ  lie  near  your  hearts,  and  be  afraid  of  any  thing  that 
may  dishonour  God,  and  provoke  his  Spirit  to  withdraw  from 
you.  Thus,  in  endeavouring  to  cultivate  a  spiritual  frame  and 
temper,  and  to  walk  wiih  humility  and  circumspection,  you 
will  give  evidence  of  your  being  Christians  indeed  ;  may  ex- 
pect the  presence  of  God  with  you  ;  and  I  doubt  not  but,  through 
his  divine  blessing,  you  will  find  your  souls  in  a  thriving  condi- 
tion.    I  would  now  close  these  few  hints  with  two  remarks — 

1.  Hence  ive  Jind^  that  it  is  not  an  easy  thing  to  be  a  Jiour- 
ishing  Christian.  We  must  live  much  in  the  exercise  ot 
faith  ;  we  must  be  much  upon  our  guard  against  sin  ;  we  must 
be  much  in  our  closets,  seeking  God  by  prayer,  examining  our- 
selves, and  keeping  a  strict  watch  over  our  hearts,  lest  they 
should  deceive  us.  A  careless  Christian  cannot  be  a  flourishing 
one.  If  you  would  grow  up  like  tall  cedars,  and  flourish  as  trees 
of  reghtf^ousness,  you  must  not  be  cold  and  lifeless,  careless 
as  to  your  frames  and  conversation.  Like  centinels,  you  must 
be  ever  upon  your  watch  ;  like  persons  running  a  race,  you 
must  be  pressing  towards  the  mark  with  all  your  might  ;  and 
like  soldiers,  you  roust  i>e  prepared  for  the  battle,  and  enter 
the  field  with  your  armour  on,  that  you  may  get  daily  advan- 
tages over  your  spiritual  enemies,  and  may  go  from  strength  to 
strength,  from  one  degree  of  grace  unto  another.  To  be  live- 
ly Christians,  such  as  giorify  God  in  every  circumstance  of  life, 
requires  grace  to  be  much  in  exercise,  much  of  the  presence 
of  God,  and  constant  supplies  out  of  our  Redeemer's  inexhaust- 
ible fulness, 

2.  JVe  should  be  each  concerned  to  inquire  honv  it  is  with 
our  souls,  and,,  if  ive  are  ufion  the  decline,  to  attend  unto  the 
directions  that  have  been  given.  Put  off  a  matter  of  such  vast 
importance  no  longer  ;  but  examine  whether  you  are  Chris- 
tians indeed,  ornot, and  in  what  circumstances,  whether  thriv- 
ing, or  declining  :  And,  if  you  are  upon  the  decline,  let  me,  in- 
treat  you  to  consider  what  has  !;een  said  upon  this  subject,  and 
think  it  high  time  to  a^vake  ovi  c'  sleep.  Oh  I  il"  you  liave 
any  cooceru  for' the  honour  of  Christ,  -any  concern  fpr  the  peac» 


•Sa  Casxs  or  Conscience.  Casellfi 

and  welfare  of  your  precious  souls,  labour  to  have  things  better 
with  you.  Let  your  loins  be  girt,  and  your  lights  burning  : 
And  may  none  cf  Ui  b»;  under  the  lensl  aiarm,  when  dc.tih  ap- 
proachts,  but  then,  through  grace,  be  en  ibled  to  say,  We  have 
fought  tiw  luod^ficffit,  we  fiave  Jinishtd  our  course  ;  we  have 
kf/it  fhefaiin.  iuiicefortli  there  in  Laid  uji  1q\  us  a  crown  of 
rii^hteouviciia,  which  the  Lord^  (he  ri^hicous  JudgCy  will  give 
ua  at  that  day,  and  not  Co  u^  only^  but  ciaj  to  ail  thjse  that 
loVi;  his  apjieurin^, 

CASE  III. 

j(  serioms  fieroon,  who  scrufiiCJ  tocoKi/dij  with  the  v.fnial  firaC' 
tice  q/'playmgat  carvls,  dddrca  fo  kn'-jw,  whither  these  scru- 
files  arifc'j'rom  a  ticedUis  terideruecH  cf  con8cie7icCj  or  from 
the  faithful  ?noJiiiions  of  the  S/iirit  of  God. 

The  above  question  is  grounded  ujnn,  and  extracted  from,  the 
following  epistle. 

Revkrf.nd  Sir,    .  , 

*'  1  HUMBLY  take  liberty  toi  recommend  to  your  considera- 
tion a  su'TJfCt,  which  has  been  of  great  concern  to  my  mind.  In 
time  past  i  had  a  great  liking  to,  and  frequently  practised  the 
game  of  cards  wilbuut  remorse,  as  most  young  people,  1  be- 
lieve, do.  But,  siiice  1  iiave  tasted  that  the  Lord  is  gracious, 
(which  1  hope  is  my  happy  case)  1  directly  laid  aside  the  gen- 
eral practice  of  it,  as  what  I  apprebtnd  as  unbecoming  the 
Christian  cliaracter.  I  have  withstood  frequent  temptations 
offered  for  a  compliance  ;  but,  once  being  in  company  warm 
for  the  g'lme,  on  their  solicitations  1  complied,  but  not  without 
iharp  reproofs  of  conscience.  On  which  I  secretly  purposed 
to  Iiave  no  more  to  do  therewith,  and  have  hitherto  kept  my 
resolution.  Whether  my  refusals  are  needless  scruples  of  con- 
science, or  faithful  monitions  from  God,  is  my  query.  And,  as 
the  season  is  comitig  on,  in  wliich  the  game  of  cards  is  com- 
monly practised,  and  1  may  possibly  fall  in  the  w.:y  of  tempta- 
tion hereto,  1  am  desirous  to  know,  if  by  rompb  mce  1  shall  sin 
ugainst  God,  and  (if  so)  wherein  the  evil  thereof  particularly 
consists."  I  am,  8ir, 

Yuursy  &c. 

P.  S.  I  leave  it  to  your  judgment  to  frame  a  question  from 
tliese  IhoUj^hts  suitable  to  tii-e  occasion." 

AS  such  a  conscientious  spirit  runs  through  the  above  epistle, 

1   think  it  may  speak   the  language  of  many   hearts,  and 

therefore  the  more  readily  addn.ss  myself  to  the  consideration 

of  the  subject. 

The  serious  request  contained  In  the  foregoing  letter  cannot 

Ife  ftu^wercd  ^iU^out  f  uurip^  j^w  lUe  jDJi^i'iu  gf  ihc  ^^use  j  for ' 


Case  III.  Cases  oy  Conscience,  33 

there  is  wo  other  way  of  knowing  whether  the  scruples  in  our 
minds,  as  to  any  ptrticular  practice,  be  needless  or  just,  but  by 
applying  to  the  divine  v/ord,  as  the  rule  oi'^duty,  to  see  what  ws 
can  gather  from  thence  by  ju-.t  consequence  concerning  the 
point.  So  fir.  therefore,  as  my  judgmcat  reaches,  I  would  en- 
deavour seriously  and  faithfully  to  recommend  myself  to  every 
man's  conscience  in  the  sight  of  God. 

Let  me  first  speak  a  f^w  things  which  agree  to  the  game  of 
cards  along  with  other  diversions  in  common  ;  and  th^en  con- 
sider what  is  peculiar  to  this  game,  and  others  of  a  similar  kind  s 
and  so  by  degrees  shew  you  wherein  and  how  far  it  is  lawful  or 
unlawful.     And, 

1.  This  diversion,  with  every  other,  is  certainly  evil,  nvhen" 
soever  it  is  attended  with  those  circumstances  that  are  detri- 
mental and  disgraceful ;  if  it  be  practised  with  wicked  company  j 
if  it  is  pursued  at  unseasonable  hours,  if  it  infringes  upon  the 
regular  duties,  civil  or  religious,  of  the  family  ;  ii  it  puts  by  ov 
drives  into  a  corner,  the  secret  duties  of  the  closet  ;  if  it  occa- 
sions the  laying  of  high  stakes,  or  stirs  up  the  corruptions  of  an- 
ger, envy,  revenge,  or  lays  a  foundation  for  swearing,  quarrels, 
and  confusions.  And  it  is  still  more  peculiarly  abominable, 
whenever  persons'  hearts  are  so  hardened  by  the  deceitfulnes* 
of  sin,  as  to  presume  upon  the  practice  on  the  Lord's  day. 
Those  who  are  acquainted  with  this  game,  and  indulge  a  free 
use  of  it,  cannot  but  be  sensible,  that  it  is  very^  very  often  at- 
tended with  such  abominable  circumstances  ;  And  as  it  is 
the  most  part  attended  with,  or  poductive  of  these  evils,  there- 
fore every  one  that  has  any  sense  of  religion,  and  any  conscience 
towards  God,  should  be  very  wary  and  cautious  how  he  ven- 
tures upon  it. 

S.  This  diversion,  with  every  other^  is  certainly  evil,  so  far 
as  it  is  a  disgrace  and  dishonour  to  the  profession  of  religion. 
For  a  professor  to  give  himself  up  ioany  diversion  immoderately, 
is  a  reproach  to  him.  But  for  a  professor  of  Christianity  to  be 
a  professed  card  player,  is  a  brand,  an  infamy.  When  any  of 
them  are  known  to  be  followers  of  this  practice,  their  charac- 
ters are  sunk  in  the  esteem  oF  all  truly-serious  Christians  and 
gospel-churches  ;  and  this  report  spread  concerning  them,  or 
this  practice  seen  an1f)ngst  them,  raises  their  credit  only 
among  the  loose,  gay  and  vain  part  of  the  world,  andexcecding- 
ly  haKlens  the  hearts  of  those,  who  have  not  set  God  before 
them . 

And  th"!t  this  is  a  reproachful  diversion,  is  practically  and 
publicly  acknowledged  Ijv  ihe  form  of  the  indentutes  whereby 
youtjis  are  bound  apprentice  ;  for  in  these  indentures  they  are 
bound  to  abstain  from  cards  and  dices  and  other  unlawful  games. 
And  doubtless  this  form  was  established  in  those  indentures,  un- 
der a  conviction. that  these  diversions  are  peculiarly  insnaring 
*o  youth. 


34'  Cases  of  Coxsciekce.  Case  IH. 

If  therefore  professors  have  any  conscientious  regard  for  their 
reputation  as  Christians  they  are  bound  from  this  principle  to  ab- 
stain from  ihe  disrrputable  praciicc. 

3.  This  diversion,  with  every  otlier,  is  certiinly  evil,  so  far 
as  i:  is  eufinaring  in  its  oivn  luituve.  Now  it  is  very  evident 
from  matter  of  fact,  that  tliis  tjame  hns  s<>.r.eihing  peculiarly 
bewitching  and  eniangling  in  it.  How  strongly  does  it  capti- 
vate t!ie  affections,  how  otr mgely  dors  it  draw  away  the  heart 
and  how  powerhil  is  its  efljcacy  to  iill  the  mind  with  vanity  » 
to  such  a  de.jree,  ihut  a  person  jnu.->t  be  extremely  upon  his 
guard  to  etcape  receiving  an  unspeakable  prejudice  to  his  soul. 
This  div^irsion  therefore  must  be  certainly  unlawful,  when  it 
bewitches  the  nrnul,  andpvo>iuces  v.inity  and  curnHlity  of  affec- 
tion. Besides,  it  is  known,  th  ii  this  game  has  some  such  per- 
nicious pleasure  in  it,  as  actually  enamours  the  affections,  and 
makes  persons  to  be  extremely  fond  of  it,  and  set  upon  it,  as  if 
it  was  a  matter  of  the  highest  importance  to  have  o])portunitics 
for  it,  and  to  be  indulged  in  it.  And,  generally  speaking,  so  ef- 
ficacious is  this  influence  Ujjon  the  mind,  that  all  arguments 
and  persuasions,  all  warnings,  nay,  and  the  very  experience  of 
disadvantages  arising  from  it,  prove  altogether  too  weak  to 
detach  the  mind  from  it.  Many  persons  arc  so  fond  of  it 
that  they  will  forego  almost  every  thing  rather  than  be  debar- 
red from  the  infatuating  pleasure.  With  what  unaccountable 
•«aag€rness  do  some  pursue  it  ;  how  are  they  vexed  and  grieved 
at  heart,  when  disappointed  of  a  game  ?  and  what  resentment 
rises  in  their  minds  against  those,  who  are  so  faithful  as  to  re- 
prove or  debar  them  ?  And  that  person  mu-.t  be  accounted  a 
preci'^ian,  an  enthusiast,  an  enemy  to  pleasure,  who  atteinptsto 
«peak  a  word  against  it.  Wlienever  matters  are  run  to  suck 
a  length  as  this,  or  to  any  thing  like  it,  it  is  an  evidence  that  the 
gamesters  are  absolutely  intoxicated  wi'.h  carnal  pleasure. 

4.  This  diversion,  with  every  other,  must  certainly  be  evil, 
when  it  unfits  the  soul  for  efiiritual  duties.  It  is  readily  grant- 
ed, that  some  diversions  are  certainly  lawful  ;  and  it  is  as  read- 
ily allowed,  that  some  diversion  is  really  necessary  :  But  then 
it  is  only  so  far,  as  it  is  suited  to  unbend  the  mind  for  a  season 
from  severer  thouglit,  or  to  relax  the  body  to  render  it  the 
more  capable  to  perform  necessary  duty.  Diversion  is  graci  )us- 
ly  allowed  and  designed  to  fit  the  body  and  mind  for  spiritual 
and  natural  duties.  But  surely  ^  gracious  person  must  acknowl- 
edge the  following  maxim  to  be  just  :  That  whatsoever  diver- 
sions do  actually  unfit  the  frame  and  spirit  of  mind  for  devo- 
tional exercises,  they  so  f^r  prove  themselves  to  be  hurtful  and 
criminal.  And  therefore  every  person  tliat  has  any  regard  for 
the  power  of  godliness  in  his  own  soul,  must  judge  and  condemn 
himself  as  guilty  before  God,  whenever  he  engai;es  in  such  di- 
version?, or  to  Ruch  a  degree  as  to  unfit  his  soul  fur  conuuunlon 
WiUi  God.    And  if  cvxiy  pvok:>bor  dii  s>criot:sly  uiteni  lo  thi» 


f^aseJIT.  Cases  OF  Conscience.  ^ 

.  this  rule,  and  examine  himself  i3y  this  test,  I  doubt  not  but  he 
would  soon  be  obliged  to  declme  this  practice  from  his  own  ex- 
perience. Give  me  le.ive  here  to  put  one  question  to  your  con- 
sciences ;  a  question  that  needs  to  be  put  bcricusly  to  you,  and 
by  yon  to  yourselves  : 

IV/iei/ier,  after  a  game  at  cards^  you  do.  not  aciualhj  Jind 
yourselvefi  hereby  unfiued  for  s/iiricual  devolion  'i  And  I 
strongly  suspect,  that  if  every  one  of  you  (>vho  know  what 
communion  with  God  jrseans)  would  be  faithful  to  your.^elves, 
you  would,  all  of  you,  find  by  sad  experience,  that  this  gair.e  js 
an  absolute  enemy  to  vital  religion. 

Having  brought  this  subject  down  thus  into  experience  itself, 
I  will  bt'g  leave  to  offer  the  following  considerations  to  your 
thoughts. 

Since  this  game  is  found  to  be  so  peculiarly  attended  with 
many  evils,  to  be  so  peculiarly  dishonourable  and  ij'.fatuating, 
.and  !o  be  in  fact  such  an  enemy  to  vital  godliness,  what  can 
be  the  reason  hereof  ?  Is  there  not  some  ground  to  .-^uspect 
that  it  is  evil  in  itself  l  If  it  be  not  so,  how  comes  it  to  pass, 
that  such  evils  should  necessarily  clcaie  to  it,^  or  be  necessarily 
produced  by  it  ?  Butj  if  it  be.  unlawful,  \vherein  dees  the  par- 
ticular evil  of  it  consis^t  ?  Far  would  I  be  from  exaggerating  mat- 
.ters  of  any' kind  unjustly  ;  though  I  anj  apprehensive  that  many 
■who  may  see  these  lines,  will  imagine,  that  an  attempt  to  prove 
this  game  to  be  evil  initself  must  be  owing  to  an  over  nicety, 
preciseness,  or  scrupulosity  of  conscience.  BiU.  let  me  crave 
your  patience  a  little,  while  I  attempt  to  lay  forth  my  thoughts 
vipon  this  head  with  all  freedom  and  plainness. 

The  whole  I  have  to  say,  upon  this  subject  is  founded  upon  a 
plain,  but  too  much  neglected,  passage  of  sacred  writ:  Prov. 
xvi.  33.  The  lot  is  cast  into  the  lap.  ;  but  the  tvhole  difiposing 
thereof  is  of  the  LORD;  i.  e.  whenever  a  lot  is  cast,  the  intire 
decision  or  determination  of  it  is  from  Jehovah  himself.  He 
claims  it  as  his  sole  prerogative.  This  proverb  will  appear  to 
be  true  concerning  all  sorts  of  lots,  -vyhether  ci-vil  or  reUgicus^ 
%vheresoever,  howsoever,  or  whensoever  they  may  be  cast.  For, 
in  all  cases  whatsoever,  -vhen  a  lot  is  cast,  and  cast  fairly,  an 
event  is  thereby  rendered  casual  and  uncertain  ;  and  it  is  not 
"within  the  reach  of  human  skill  or  power  to  ascertain,  foresee 
or  determine  the  event  :  And,  if  it  be  beyond  huwian  contriv- 
ance or  art, to  decide  the  affair,  to  whom  then  does  it  belong,  or 
whose  prerogative  is  it  ?  Whoever  therefore  believes  the  uni- 
versal providence  of  God,  must  of  necessity  acknowledge,  that 
all  events  universally  are  ur^der  the  divine  direction,  more  es- 
pecially those  that  are  casual.  And,  if  G(  d  is  to  be  owned  in 
those  events  that  come  upon  us  daily,  unforeseen,  unsuspected, 
and  undesigned  by  any  creature  ;  surely  divine  providence 
ought  to  be  still  7norc  especially  regarded  by  us,  whensoever  we 
voluntarily  render  an  event  imcertain  and  casual.    VVe  j»ms$ 


36  Casks  of  Conscienck.  Case  III. 

therefore  conckule  from  the  abov* plain  text,  and  the  reasoning 
ujion  it,  that  we  ought  in  no  case  designedly  to  render  an  event 
casual  with  respect  to  us,  without  some  re;il  dependance  upon, 
and  submission  lo  divine  Providence.  With  which  frame  of 
spirit,  lots  may  be  cast  or  established  upon  proper  occasions 
without  any  harm  or  crime  :*  And  without  some  such  frame  of 
rnind  in  castini^  or  receiving  a  lot,  wc  are  really  defective  ih  our 
regard  to  JEHOVAH  as  a  God  of  providence,  even  supposing 
the  occasion  of  the  lot  to  be  proper  and  justifiable.  But  if  we 
venture  to  cr.st  a  lot  upon  trivi;il  occasions,  such  occasions  as  it 
•would  be  proiat'.eiiess  to  address  Jkh ova  h  in,M'e  are  then  guilty 
of  trifling  v/ith  tha':,  which  ought  to  be  treated  with  a  serious  re- 
gard to  the  liOKi^',  as  the  supreme  decider  of  all  events  ;  and 
especi  dlv  of  those,  whose  decision  we  desigjicdly  put  cut  of 
our  r\vn   reach. 

It  may  perhaps  here  be  readily  asKed,  What  reference  has 
?.ll  this  reasoning  to  the  present  subject  ?  Or  how  can  this  l>e 
applied  to  the  game  of  cards  and  dice  ?  Let  mc  then  briefly 
state  this  affair  to  you,  with  a  view  to  the  diversion  in  question. 

I  confess,  that  in  this  game  much  of  the  success  depends 
upon  the  skill  and  attention  of  a  person  who  engages  in  it  ;  for 
ft  skilful  player  can  sometimes  make  n  greater  advantage  of  a 
bad  iKind,  than  others  can  of  a  good  hand.  But  still,  whether 
a  person  should  have  a  good  or  bad  hand,  depends  cntir«ly  up- 
on the  cutting,  shuffling,  and  dealing  cnit  of  the  cards  ;  and 
this  is  a  very  important  circumstance  in  the  game.  I  shall  put 
the  affair  of  a  lot  in  the  present  case  only  upon  this  issue.  He 
that  shuffles,  or  cuts  and  deals  out  the  cards,  either  does  \X  fair- 
ly or  unfairly.  If  it  be  done  unfairly,  then  here  is  cheating, 
knavery,  fraud  and  dishonesty  practised  in  the  game.  But  if  he 
does  it  fairly  it  is  done  in  such  a  manner  that  no  person  can 
foresee  which  side  should  have  the  advantage  :  So  then  here  is 
an  event  designedly  put  into  a  proper  casual  or  uncertain  state  ; 
and  this  is,  this  can  be,  no  other  than  the  very  act  of  casting  a 
lot.  So  that  we  are  necessarily  reduced  to  this  dilemma,  that 
either  a  lot  is  cast,  or  the  game  is  conducted  in  a  cheating  dis- 
honest way.  Therefore,  if  justice  takes  place  in  the  game, 
here  is  an  event,  an  event  of  considerable  consequence  in  the 
play,  designedly  put  out  of  the  decision  of  human  skill,  fore- 
thought or  contrivance  ;  and  so  the  decision  of  this  event 
must  necessarily  be  referred  elsewhere,  to  some  invisible 
power. 

•  In  cases  of  neceflslty  and  importance,  vhcre  we  cannot  withsut  fall- 
ing into  dcctructive  coDtentions,  decitle  ?  point  in  question,  rhc  Lord 
graciouMy  permits  us  to  refer  the  decision  of  the  affair  to  hio>&elf  by 
Jot,  provi'Jcd  wc  <1oit  with  a  proper  eye  to  hira  as  the  grand  arbiter  and 
disposer,  Prov,  iviii  1 8,  *'  The  lot  causcth  contootions  to  cease,  %uA 
parttth  between  chc  isi{;hcx.'* 


%aBetlt  "Cases  o7  CoNSctEKfe'K.  S? 

Can  it  then  be  improper  or  unnecessary  to  ask,  whether  the 

decision  is  referred  ?  Is  it  to  God^  to  thet/n'//,  or  Xocfiance  and 

fortune  ?  If  the  decision  be  referred  to  God^  himself,  as  a  God 

of  providence,  this  can  be  esteemed   no  less  ihan  firofaneness  : 

And   we  are  assured  that  Gof/w?//  not  count  him  guillUss  that 

taketh  his  name  in  vain.     And  can  we,  with  any  seriousness  or 

decency,  ata  game  of  cards,  say  in  our  heatts,  Lord,  give  afieV' 

feet  equitable  lot  ?  I  know  we  cannot  ;    you  know  we  cannot. 

Such  language  of  heart  or  action  can  never  be  esteemed  decent 

in  diversion  :  And  those   who  have  any  seriousness  in    their 

spirits,  are  far  from  the  thought,  and  cannot  bear  the  reflection 

in  their  own  consciences. 

I  ask  then  farther,  if  the  decision  be  not  referred  to  the  Lord, 
is  it  to  the  dvil  ?  No,  by  no  means,  you  will  say.  This  j'ou  de* 
test  as  much  as  the  former,  as  it  Ijas  a  species  of  witchcraft  in 
it.  It  only  then  remains  that  the  reference  is  made  to  chaiice, 
or  nothing.  To  say  that  it  is  referred  to  nothijig^  is  to  say  that 
It  is  not  referred  at  all ;  which  is  contrary  to  matter  of  fact ;  be- 
cause the  event  is  actually  and  designedly  referred  away  from 
yourselves,  and  from  all  human  skill  and  contrivance.  And 
therefore  it  must  be  referred  to  luck^  chance  gv  fortune.  This 
'thought  is  more  tolerable  than  the  former  :  And  it  is  extremely 
•evident  tiiat  the  reference  is  made  hither  from  the  universal 
language  which  obtains  in  this  {diversion  ;  in  whicli  nothing  is 
more  common  than  the  talk  about  luck.,  chance  and  fortune. 
But  remember  then,  if  the  reference  be  made  to  chance^  what  is 
Ihis  but  substituting,  practically  substituting,  fortune  in  the 
room  of  divine  providence  ?  Which  is  a  species  of  heat^ienism 
and  idolatry. 

It  may  be  said  indeed,  in  orcler  lo  salisfy  or  soothe  the  con* 
science,  that  you  have  no  thought  or  design  in  shuffling  the 
cards  to  make  an  appeal  or  reference  any  whither,  neither  to 
God,  the  deiiil,  nor  chance  ;  and  therefore  you  cannot  be  charge- 
ble  with  either  of  these  suggested  or  supposed  evils.  But  it  is 
easy  to  reply,  that  though  your  remote  intention  be  only  to  divert 
yourselves,  and  to  conduct  the  game  fairly,  yet  a  more  imme- 
diate design  professedly  intervenes  ;  namely,  it  is  your  actual 
intention,  if  you  are  honest  and  fair,  to  put  an  event  out  of  your 
t)wn  reach,  and  out  of  the  reach  of  your  partner  and  company, 
in  ord^;r  for  you  to  divert  yourselves  by  it  and  upon  it.  And  if 
you  do  designedly  and  professedly  refer  the  event  away  from  the 
deternjination  of  all  human  skill  and  forethought,  it  highly  be- 
comes you,  who  cast  this  lot,  seriously  to  inquire  whither  yoa 
refer  ic  t]\en  ;  remembering  at  the  same  time,  that  whatever 
your  thought  be,  or  ^vhether  you  have  any  thought  about  it  or  no, 
It  is  f^till  an  universal  truth,  that  Avhen  the  lot  is  cAst  into  the 
Up,  the  whole  disposal  of  it  is  of  the  Lord.  Say  not,  O  pro- 
fessor, that  the  providence  of  God  has  nothing  to  do  with  suck 
trifling  concern*  ;  For  whether  we  will  or  no,  the  above  quot- 


S8  Cases  of  Conscience:.  Csise  Hi, 

ed  text  is,   and  must  be    of  univcrsnl   extent.     Are  thefe  con- 
cerns too  trivial  tor  divine  i  lovidtnce  !   when  not  a  Hfimrout 
fails  to  the  ground  mil liQut  our  father^  and  the  vtry  hairs  cf 
vur  head  are  all  nuinbrred. 

lam  sorry  ilmt  I  am  obliged  to  inculcate  and  inforce  such 
plain  and  universal  truihs,  htcause  iheyarc  so  evidently  infring- 
ed.upon  even  by  profebsors  themselves,  ihrou^jh  their  being  lia- 
biluaily  ignorant  of  the  tvil  inchidtd  in  chance  diversions.  And 
surely  those  amusements  can  scarcely  be  called  harniless,  whose 
innocency  can  be  no  cihcrvyihe  supported,  than  by  excluding, 
contracting  or  abridging  the  proxidtnce  of  God. 

But  I  have  ano'her  serious  thought  to  offer  to  your  considera- 
tion, which  I  cannot  but  conceive  niubt  have  some  weight  in  it 
to  a  serious  mind. 

Vou  know  in  yourselves,  that  whensoever  this  lot  is  cast  in 
the  diversion,  you  are  more  or  leb»  concerned  about,  or  concern- 
ed with,  the  event  in  your  minds  :  Your  afft-clinns  are  more  or 
less  at  work,  in  a  way  of  expectation  and  hope,  to  see  what 
advantages  cliance  will  give  you,  or  deprive  you  of,  in  the  game. 
And  if  the  difference  u  not  very  great,  if  you  play  but  for  a  tri- 
fle, or  even  for  nothing  ;  For  every  person  is  in  some  degree 
solicitous  and  desirous  to  have  the  advantat^c  of  a  good  hand, 
tither  from  a  principle  o^  inter c fit  or  honour.  For,  if  you  are 
totally  i'ldiifcrent  aboLi  tlie  event  of  the  game,  and  about  hav- 
ing the  advanta.;;e  in  it,  you  actur^Uy  lose  all  ple[«sure  ancj 
amusement  in  ilic  diversion.  It  is  this  hope  and  ccnrern  that 
is  the  f'/iring  of  all  the  pleasure  attending  thediversicn  to  you  ; 
and  it  is  this  that  keeps  your  attention  to  it.  Accordingly  there 
is  in  some  degree  a  hope  of  having  a  good  hand,  or  a  fear  of  hav- 
ing a  bad  hand  ;  and  a  certain  joy  and  pleasure  if  ihe/ormer 
falhi  to  your  lot,  and  a  certain  sorrow  or  grief  ifthe /ar^^r  cornea 
to  your  share,  by  the  shuffling  and  dealing  cut  of  the  cards. 

Let  mc  then  cnireat  you  serunisly  to  rcSect  what  these  affec- 
lions  of  liie  mind  are  excited  by,  wh^t  they  are  built  upon,  what 
is  their  oljcct  ar.d  their  franidaiion  ?  Is  it  not  chance,  luck  or 
fortune  ?  If  not,  what  else  can  be  the  ground  of  the^e  motions 
and  afTcciions,  from  whence  the  primary  plcasute  of  the  amuse- 
ment springs  r  Certainly  yoii  ran  agree  to  refer  the  decision  of 
the  event  (which  raises  these  internal  motions,  these  hopes, 
fears  or  dependencies)  away  from  all  the  creatures,  from  hXi 
iiunr.an  skill  and  power,  unto  chance  or  fortune.  And  if  so,  i& 
not  thi^  an  exfierimcntal^  as  well  as  a  conn'rucdvc  substituMou 
of  fortune  in  the  roou»  of  providence  ?  See  whether  this  is  m-t 
the  t»ue  s:ate  of  the  case,  whenever  your  minds  are  in  any 
KRcasure  ajjit.itcd  wi»h  hopes  or  fears,  pleasures  cr  sorrow, 
about  the  go(>dness  or  badness  cf  the  hand.  And  if  this  bef  cr 
»o  far  as  it  is,  the  spring  of  ycur  attention  to.  r.nd  pleasure  in 
the  game,  what  i.auiC  sliall  we  give  to  tl  is  i^^ort  of  pleasure  i 
Aud  can  wc  wonder  that  it  should  be  so  peculiarly  ensnaring 
and  intoxicating,  as  wc  gcnerAlly  find  it  to  be  r 


Caie  Hi,  C-A  s  E  s  0  F  C ok  science.  35 

But,  if  what  has  !)een  said  in  a  way  of  reasoning  upon  the 
Bctlure  of  a  lot,  and  the  necessary  workings  of  the  niindupon  the 
event  decided  thereby,  does  not  convey  any  conviction,  1  woukl 
try  one  more  method  ;  and  that  is  i:>y  making  a  plain  and  close 
appeal  to  the  hearts  and  consciences  of  those,  that  have  any 
thing  of  the  fear  of  God  before  tl>eir  eyes,  concerning  tb 
working  of  their  minds,  the  sentiments  of  iheir  hearts,  and  the 
"words  of  their  lips,  in  the  practice  of  these  amuseme-nts. 

It  is  possible,  yon  may  think  there  is  very  little  in  ail  this  ar- 
gnmentaiion  concernin,^  the  nature  and  design  of  a  lot.  Be  it 
so  then  ;  but  let  us  next  see  wb.at  are  the  unavoidable  conse- 
quences and  effects  of  thus  trifiin^'  with  providence  under  the 
feigned  name  of  luck  and  fortune  ;  For  frequently  the  innocen- 
ey  cr  evil  of  any  thing  is  best  seen  in  the  immediate  and  uni- 
versal fruits  and  effects  thereof., 

Now  I  will  venture  to  affirm  that  this  ver)'  practice  general- 
ly ^  and  as  it  were  necessarily,  produces  these  t filets  trpon  pro- 
fessors :  1.  Heathenish  sentiments  ;  2.  Heathenish  language  ; 
5.  Heathenish  affections  :  All  which  together  often  introduce,  _ 
4.  Heathenish  practices.  You  may  well  be  startled  at  the  very' 
proposal  of  these  particulars.  However,  all  that  I  desire  is, 
Uiat  you  would  give  them  tliat  weight,  which  upon  proper  ex" 
aniination  they  appear  to  have  in  fact  upcn  yourselves  and  your 
experience. 

1.  Heathenish  sentiments  appear  to  be  the  unavoidable  con- 
sequences of  this  pri  ctice.  It  actually  contracts  your  notions 
of  divine  providence.  It  makes  you  ready  to  imagine,  that 
God  leaves  some  events  to  chance  or  fortune.  And  indeed  yoa 
dare  not  be  clear,  consistent,  and  properly  extensive  in  your 
sentiments,  concerning  the  divine  deternpiinaiion  of  casual  events, 
without  making  some  breach  upon  them,  or  causing  some  suspi- 
cions in,  your  consciences  concerning  this  practice,  wherein  yoa 
professedly  agree  to  refer  the  determination  of  an  event  where- 
with you  are  concerned,  away  from  yourselves  you  know  not 
nvhither^  or  at  least  dare  not  think  whether  it  is  in  fact  refer- 
red according  to  the  true  doctrine  of  providence. 

This  diversion  naturally  leads  yoa  into  an  opinion  that 
chance  presides  over  and  rules  the  game  ;  that  fortune  some- 
times takes  one  side,  and  sometimes  another,  in  a  sort  of  arbi- 
trary Vi'ay.  It  naturally  tends  to  make  you  think  that  some 
persons  are  lucky  and  fortunate,  while  others  are  unlucky  and 
unfortunate.  To  which  we  may  add,  that  there  is  a  multitude 
of  heathenish  notions  arising  from,  or  making  their  way  into 
your  minds  :  Such  as,  that  fortune  smiles  upon  some,  and 
frowns  upon  others  ;  that  if  the  cards  are  shufRcd  in  some 
other  manner,  or  if  we  change  cur  places,  &c.  this  will  turn 
the  course  of  chance  another  way.  Let  me  ask  you  freely, 
whether  you  do  not  find  that  such  impginations  gradually  ob- 
tain some  place  in  your  minds  ?  And  suiely  thtse   concepttons 


-♦0  Cases. or  CoNsciENT*.  Case  IlK 

are  not  only  idle,  but  heathenish  and  foolish  in  the  highest  degree, 
axid  have  more  evil  and  infection  in  them  than  we  may  at 
first  view,  be  ready  to  allow.  1  am  indetd  vtry  sensible,  that 
iiojadicious  conscientious  Christian  can  in  his  soI)er  thoughts 
t-nibvacvi-  such  opinknis  ;  But  ytt  a  frequent  practice  of  these 
games  will  unavoidably  leave  the  infection  of  thtm  upon  the 
iinagiiia'ion  ;  and  iluit  sometimes  to  such  a  degree,  that  a  per- 
son aciu^lly  desires  to  divert  himself  thio'  way,  because  the 
amusement  and  entertainment  he  finds  in  seeing  (as  he  thinks> 
how  fortune  sh'.Us  sides,  desiring  and  hoping  that  it  may  imw 
»bout  in  his  own  favor*  All  this  will  be  farther  confirmed  by, 
ol)scrving, 

2.  That  heaihenhh  language  appears  to  be  the  unavoidable 
consequence  of  this  practice.      How  constantly  do  we  hear  the 
ternis,  luck^  chance^,  fortune^  in  the  process  of  this  game  ?  How 
freely  do  tiie  gamesters  talk  of  lucky  /icrscns^  lucky  /lands  and 
JorCunate  or  unjorlunatc  fdacds  P  This  every  one  knows  is  the 
very  dialect   of  t lie  card-table.      And  let  me  ask  thee,  O  pro- 
fessor, whether  such  expressions  as  these  are  fit  for  the  lips  cf" 
a  Christian  ?  One   would    rather  think  that  the  very   sound  of 
them    must  be  offensive  to  his  ears,  and  drive  him  away  frora 
the  diversion,  when  he  knows  tliat  tiie  whole  of  this  phraseolo-. 
gy  is  expressive  of  sentiments  directly  opposite  to  the  Christian; 
doctrine  of  divine  providence.     Yea,  farther, 

S.I^fealhenhh  affections  are  the  unavoidable  consequence 
cf  this  diversion.  From  hence  naturally  arise  such  motions  of 
the  soul  as  these  ;  a  wishing  that  fortune  may  favour  us,  a 
hope  that  it  will,  and  a  real  dependence  upon  it  for  cur  success 
in  the  play  ;  a  grieving  and  being  uneasy  at^our  fortune,  if  we 
te  particularly  unlucky,  and  envying  another  whom  fortune- 
teems  to  furor  more  than  us  ;  a  being  pleased  and  rejoiced 
■when  a  good  hand  comes  to  our  share,  and  then  in  our  mindi 
insulting  over  those  who  are  not  so  happy  and  prosperous  ia. 
that  respect.  And  as  all  persons  know  that  the^success  of  the 
game  very  much  depends  upon  chance  ;  therefoVc,  so  far  as  a 
person's  heart  is  concerned  with  the  event,  bv  reason  of  his  in- 
terest or  honour  being  involved  in  it,  so  far  these  various  affec- 
tions of  the  soul  are  unavoidably  moved.  So  that  here  is  a  vast 
variety  of  pas>ions  fixed  upon  chance,  and  excited  by  it.  The 
desire  is  towards  it  ;  the  dependence  is  upon  it  ;  and,  when  it 
frowns,  there  is  cither  a  submission  to  it,  or  a  fretting  at  it,  or 
envying  and  grieving  at  the  fortunateness  of  andher.  And  it 
cannot' but  be  acknDwledged,  that  these  affections,  thus  excited, 
frequently  work  with  great  strength,  and  visibly  discover  ihtm- 
aelves  in  the  countenance,  words,  and  actions.  Now  some  of 
these  affections  are  evil  in  themselves  ;  such  as  fretfulness  and 
iMU  r.  Tliey  all  of  them  are  generally  agitated  to  an  imraoder- 
pte  degree  :  And  even  those  afRctions,  such  as  hope,  fear,  sub- 
jaissiou,  dependence,  and  joy,  which  are  lawful  in  themselves, 


Case  in.  Cases  or  Consciencr.  4l 

become  heathenish  and  criminal,  so  far,  as  they  have  fortune 
for  their  subject  and  motive. 

And  v/ere  we  to  try  at  giving  anotiier  turn  to  our  account  of 
these  affcclions,  and  suppose  thtm  to  be  excited  not  by  chiince, 
but  by  ihe  view  of  the  ciivint  decision  ;  tiiis  would  only  make 
the  matter  worse,  by  introducing  apparent  profaneness.  For 
certainly  you  would  not  choose  to  call  the  pleasure  in  having  a 
good  hnnd  thankfulness  to  God,  nor  this  bubmissicn,  if  you 
have  a  bad  hand,  a  submission  to  the  divine  providence  ;  any 
more  than  you  would  choose  to  call  any  degree  of  iretfulness  or 
envy  in  the  game  a  fretting  at  the  divmc  disposal,  or  envying; 
another  the  advantage  God  has  given  him.* 

Leok  therefore  into  your  own  experience  under  such  diver- 
sions, and  see  how  far  these  sentimeiits,  this  language,  and 
these  nioticns  of  heart  are  chargeable  upon  ycu :  and  then  you 
will  be  obliged  to  allow  that  the  game  is  very  pernicious  and 
intoxicating  to  you,  whether  you  will  grant  the  justness  of  the 
foregoing  reasonings  upon  the  nature  of  a  lot  or  no  ;  Though 
one  can  scarcely  think,  that  a  person,  who  finds  and  observes 
these  heathenish  effects  upon  him,  should  be  at  any  loss  to 
judge  from  whence  they  proceed  ;  since  the  very  natnre  of 
these  evil  experiences,  and  the  very  nature  of  the  evil  that  is 
in  them,  proclaim,  that  they  are  a  practical  and  experimental 
substitution  oi  fortune  in  the  room  di  providence.  Upon  these 
principles  and  observations,  we  need  not  wonder,  if  a  fondness 
tor,  and  a  pursuit  of  this  diversion  produce, 

4.  Neahrnjsh  practices  and  effects.  It  naturally  tends  to 
make  persons  lose  their  reverence  for  God  in  the  common  af- 
fairs of  life,  to  make  them  forget  that  casual  events  are  under 
the  disposal  of  the  great  Governor  of  the  universe,  by  ascrib- 
ing them  to  chance,  without  looking  any  higher.  It  tends  to 
draw  off  the  heart  frotn  God,  and  to  discompose  the  Spirit  for 
devotional  exercises.  If^IIs  the  mind  v;ith  such  imaginations, 
sentiments,  wishes,  hopes,  and  dependencies,  as  are  unsuitable  to 
a  serious  Christian,  destructive  to  the  power  of  godliness,  and 
are  a  never-failing  hindrance  to  the  spirit  of  devotion.  It  gen- 
erally precludes  the  worship  of  God  in  the  family  and  closet, 
or  drives  it  into  a  corner.  And  as  a  relish  for  this  diversion 
increases,  so,  in  proportion,  a  regard  to,  and  a  relish  for,  spiri- 
tual vital  religion  declines  ;  and  those  that  are  the  most  attacll- 


•  In  other  di^yerslnns,  W'hcrein  the  success  iotirely  depends  upon  the 
eTcrtion  of  our  own  skill  or  strength,  there  is  no  such  snare  ;  because 
therein  our  hopes  or  fears,  &c.  are  founded  upon  a  reality,  and  may 
therefore  be  very  innocent.  But  in  chance  games,  a  person  is  in  the  ut- 
most danger  of  letting  his  affections  loose  upon  that,  which,  if  it  be  any 
thing,  is,  and  can  be,  no  other  than  the  divine  provid«nte,  which  €«r« 
tainly  ought  not  to  be  thus.played  sdc!  triced  wi;h* 


i«  Cas-es  or  CoKSciENcX'.  eate  j7Ji 

All  this  may  be  turned  into  an  address  to  all  those,  that  oc- 
cupy'ihemsfclves  in  these  diversions.  Are  there  any  of  ycu, 
i¥ho.>,e  consciences  are  struck  by  these  representations  and  ap- 
peals ?  How  deeply  ought  you  to  be  humbled  before  the  Lord, 
that  you  have  walked  in  the  counsel  of  the  ungodly,  have  stood 
in  the  way  of  sinners,  and  have  even  sat  in  the  seat  of  ihc 
scorners  ?  Beg  of  God  the  Holy  Spirit  to  fasten  the  convictioiv 
in  your  hearts,  as  a  nail  in  a  :3ure  place,  that  you  may  be  Dever 
more  polluted  with  these  corruption-^. 

But  are  there  any  of  you  who  make  a  profession  of  religion^ 
-who  still  are  found  in,  and  are  fond  of  these  practices  ?  Give 
me  leave  to  expostulate  matieis  with  you  :  What  is  there  in 
this  diversion,  that  is  so  relishable  and  enchanting  to  you  ?  Is 
the  pleasure  so  great,  or  have  yo'.i  such  a  regard  for  your  fion- 
our  or  interest  at  a  game  of  cards,  as  to  bring  them  into  com- 
petition with  your  reputation  as  Christians,  or  the  interest  ia 
your  precious  souls  ?- 

I  would  fain  hope,  that  many  of  you  dare  not  pursue  this 
game  with  those  circumstances  of  evil,  that  most  do,  by  attend- 
ing to  it  at  unseasonable  hours,  with  high  stakes,  in  public,  or 
vain  and  irreligious  company.  Sec.  If  any  of  you  are  going  on 
in  this  way,  I  n.Ubt  proclaim  there  is  not  the  fear  of  God  before 
jour  eyes  ;  and  your  profession  of  religion  is^  no  other  than  a 
snare  to  your  own  souls,  and  a  means  of  hardening  the  heart*- 
of  others. 

But  are  there  not  some,  nay  many  of  you,  that  make  no  scrupla 
of  this  game  occasionally  ?  You  satisfy  your  minds  with  this^ 
thought,  that  you  practice  it  but  seldom,  and  that  at  convenient 
tim.es,  ai.din  proper  company,  and  can  therefore  see  no  harm  in 
it,  or  find  any  bad  effects  from  it.  Come,  let  us  seriously  inquire 
into  this  matter.  Though  you  may  avoid  swearing,  quarrel- 
ling;, bad  society,  and  unseasonable  tlMirs  in  this  game,  does  it 
folluw,  that  it  is  therefore  /iar7nlei-s  to  you  ?  Have  you  never 
observed  how  unfit  your  frames  have  been  for  spiritual  devo- 
tion af;er  it  ?  Have  you  never  observed  it  to  be  a  means  of 
contracting  or  setting  aside  your  family  and  closet  cutics  ? 
Have  you  never  observed  what  ill  effects  this  occasional  prac- 
tice has  upon  your  children  and  servants  ?  To  come  closer, 
can  you  avoid  its  polluting  your  own  minds  with  unchristian 
imaginations, or  its  defiling  your  lips  with  a  lan»juage  contrary 
to  the  language  of  Canaan  ?  For  my  part,  I  could  ncvef  see 
*hat  when  Christians  met  together  upon  this  amusement,  they 
could  avoid  this  heathenish  phraseolog}',  or  these  heathenish 
perturbations  of  mind  in  the  game,  more  than  others.  And 
although  it  is  too  natural  for  you  to  make  ligl.t  of  these  things, 
yet  I  must  afBrm,  that  these  workings  of  affection,  and  these 
forms  of  language,  you  are  led  inio  hereby,  are  far  from  being 
trivial  crimes.  1  know  indeed,  that  things  of  this  nature  ap- 
pear very  trifling  and  inconsiderabk  to  thos«  who  do  not  pay  a 


€age  JUL.  Cases  or  CoNsciENtE..  4f 

spiritual  regard  to  the  first  risings  of  the  mind,  or  to  the  idle 
words  they  speak.  But  surely,  if  you  have  any  ccniiderable 
degree  of  the  fear  of  God  before  your  eyes,  and  the  love  of 
Ciirist  in  your  hearts,  you  will  think  it  your  indispensable  duty 
to  avoid  the  hearing  of  that,  which  is  so  heathenish,  and  to 
keep  youi'selves,  from  being  drawn  into  those  sentinnents  and 
affections  which  such  language  expresses..  These  things  have 
undoubtedly  in  them  a  species  cf  enthusiasm  and  infatuation^ 
as  hereby  tlie  thoughts,  the  affections,  and  language,  are  con- 
versant about  a  noji-ennty  (for  such  is  chance  and/brtuney  se- 
parate from  the  providence  of  God  :)  And  what  can  be  more 
irrational,  what  can  debase  human  nature  more,  than  for  it  to 
have  its  hopes,  desires,  and  dependencies  founded  and  fixed 
upon  what  is  really  nothing  ?  And  according  to  the  scriptural 
and  rational  account  of  what  you  are  conversant  with  in  these 
games,  you  have  the  highest  reason  to  suspect  yourselves  to  be 
guilty  of,  or  upon  the  very  margin  of  /irojanencas  and  idola^ 
try. 

I  must  now  comm.it  the  whole  to  your  serious  consideration^ 
and  to  the  divine  blessing,  desiring  you  to  remember,  that,  as 
it  is  a  game  so  very  dishonourable  to  professors,  so  very  det- 
rimental in  its  tendency,  and  so  very  infatuating  in  its  influence, 
its  lawfulness  in  itself  must  be  justly  suspected.  It  must  be 
the  safest  way  to  abstain  from  it  entirely  ;  and  cannot  but  be 
hazardous  to  practice  it  upon  any  occasion.  If  ycu  would  keep 
your  conscience  clear,  and  abstain  from  all  appearance  of  evil, 
it  is  highly  necessary  you  should  keep  at  a  distance  from  this 
diversion,  lest  your,  ears  should  be  defiled  with  heathenish, 
sounds,  your  lips  with  heathenish  language,  your  minds  with 
heathenish  sentiments,  and  your  hearts  with  heathenish  affec- 
tions.— And  do  not  think  it  an  easy  matter  to  avoid  these  evils, 
while  you  fall  into  the  practice  ;  For,  if  you  truly  attend  to, 
and  examine  your  own  hearts,  you  will  find  it  really  impossible 
to  indulge  the  game,  and  avoid  the  snr.re  of  it. 

As  for  you,  who  go  on  voluntarily  and  presumptuously  in  this 
diversion,  making  it  your  constant  practice  and  your  great  de- 
light, to  the  neglect  or  contempt  of  family  or  closet-religion  ; 
it  is  very  evident  that  you  have  not  the  fear  of  God  before 
your  eyes.  And,  however  easy  your  consciences  may  be  in  the 
midst  of  these  pursuits,  yet  take  this  solemn  hint  along  with 
you,  t'.iat  for  every  evil  thought,  and  for  every  idle  "wordj  you. 
aaust  give  an  accouut  in  the  day  of  j[udgtn€Dt.. 


44i  Cases  of  Conscience.  Case  ZK 

CASE  IV. 

JSovf  inay  a  /lerson  Judj^e  ivhen  a  firomise   or   threatening, 
comes  from  God,  or  is  bi  ought  by  Hatan,  to  the  soul  ? 

This  question  you  will  find  contained  in  the  foiiowing  letctp. 

*'  Rkverekd  ^JIR^ 

"  I  AM  a  person  who  have  for  some  years  been  a  professed 
follower  of  Jcaus,  have  had  a  place  in  hib  hou^e,  enjoyed  great 
privileges,  and  have  had  aJvantagf s  above  many,  silting  under 
a  sound,  faithful  and  lender  nwnister.  But,  under  these  means 
of  fiuitfulness,  I,  alas  I  seem  barren  and  unprofitable,  and  am 
afraid  I  go  baclcwarj  in  religion,  and  make  advances  in  sin  : 
And  what  is  v/orst,  Hiy  htart  h  so  hard,  that  1  do  not  mourn 
over  these  declensionsas  1  ought  ;  and  iherefore  fear  I  am  not 
properly  affected  with  them.  No  sooner  does  a  temptation  of- 
fer, but  I  fall  in  with  it  :  ^o  that  I  often  think,  whether  my  re- 
fraining from  gross  immoraliiies  is  not  more  tor  want  of  temp- 
tations, than  a  real  haired  of  them,  and  love  to  holiness.  And 
yet  I  hope  I  sincerely  strive,  and  pray,  and  resolve  against  sin 
in  Christ's  strength,  bcin.:;  convinced  that  I  have  none  sufficient 
of  my  own.  But  can  1  sincerely  do  ihis,  and  fail  so  frequently  ? 
I  attend  on  gospf.d-ordHiances  ;  bat,  1  fear,  to  little  purpose,  be- 
ing cold  and  lifeless  under  all.  I  hear  the  love  of  J<.'sus  sweet- 
ly displayed  ;  but  this  icy  frozen  heart  is  not  melted,  these  lan- 
guid and  lifcleis  affections  not  raised  to,  nor  fixed  upoti,  the  dear 
Redeemer.  I  cannot  call  him,  my  Kedtemer^  lest  I  khculd  be 
dei  eiving  my  own  soul  ;  and  yet  1  dare  not  say  I  have  no  part 
iti  him,  iest  I  should  oe  ungrateful,  and  deny  his  work.  Thus 
I  am  in  a  strait  :  But  this  I  muse  say,  that  1  desire  to  call  the 
glorious  Saviour,  my  Lordy  and  my  God.  Anocher  thing  that 
appears  discouraging  in  this — In  an  answer  to  a  question  i»ome 
time  since,  you  proved  that  Satan  did  often  prodnce  passages  of 
Scripture  to  tenify  the  trembling  Christian.  Now,  this  being 
the  case,  may  he  not  transform  himself  into  an  angel  of  light, 
bring  promises  to  our  minds,  and  so  deceive  us  ?  If  so,  how 
can  a  poor  creature  judge  when  a  promise  or  a  threatening 
comes  from  God,  or  from  Satan  ;  especL.lly  when  sometimes 
promises  have  seemed  to  be  sweetly,  seasonably  and  powerful- 
ly set  home  upon  the  soul,  and  afterwards  awful  threatenings 
have  appeared  to  come  with  equal  strength  ?  I  beg  yuu  will 
take  these  things  into  your  consideration,  if  you  think  diem  of 
sufficient  importance  :  And  may  the  eternal  Spirit,  vhose 
■work  it  is,  dipect  you  to  a  suitable  answer,  that  I  may  be  capa- 
ble of  judging  in  some  measure  of  my  condition  ;  whether  I. 
am  but  a  painted  hypocrite,  or  a  real,  though  I  am  sure,  then, 
a  poor  unworthy  believer  !  Oh,  that  I  could  experience  this 
made  good  to  my  soul  I  They  that  wait  on  the  Lordithall  re 
Tictv  their  strength.  Now  God  is  faithful,  and  the  promise  is 
aii»v>lute  jjthcy  ihalli  8^Ct    Surely  then,  if  I  waited  properly  on 


the  Lord,  or  was  within  the  bond  of  the  everlasting  covenant, 
this  would  be  my  case.  I  think,  if  I  am  more  lifeless  at  one 
time  than  another,  it  is  at  the  Lord's  supper  ;  So  that  I  some- 
times think,  I  should  sin  less  in  negltcting,  than  in  attending 
in  such  an  unbecoming  frame,  as  I  almost  cor.btantly  do.  Oh 
hard  rebellious  heart  \  Stupid  and  ungruttful  creature  U 
Surely,  could  you  see  my  vileness,  you  would  never  judge  fa-- 
vouriibly  of  my  state.'* 

'^P'HIS  case  consists  cf  a  variety  of  particulars^  which  it  wculd- 
A    not  be  v.'ell  to   p>iss  over  without  notice,      I  would  there-* 
fore, 

1.  Consider  some  of  the  particular  circumstances  here  men- 
tioned ;  and  then, 

IL  Ansv/er  this  important  question,  how  a  person  may  judge 
-whether  a  promise  or  a  threatening  comes  from  God,  or  is 
brought  by  Satan,  to  the  soul  V 

I.  Let  us  tnke  a  view  of  the  particular  circumstances  or 
complaints,  of  vvhich  this  case  consists.  These,  we  find,  are 
variou-s.  Here  if>  barrenness  and  wifruitfuiness  under  abun- 
dant me  ins  mentioned.  Here  is  coldnesa  and  lifeltcsnaszom" 
plaint-d  cf,  VIere  is  fear  of  going  batkward^  and  yet  a  mind 
not  suitably  affi^c^ed  witti  it.  This  person  particularly  com- 
plains of  dcadnedsat  tht  Lord''s  mfifiery  and  of  beif>.g  carried 
aivay  vjiih  tcm/itatiomi  ;  which  occasions  a  fear,  lest  his  ab" 
staining  Jr  0771  grc3s  i/n  moralities  does  not  arise  rather  from  a  i 
xvant  of  teinfitations^  'han  from  a  haired  of  siuy  and  a  love  of 
holiness.  He  is  in  a  strait  whether  to  conclude  he  has  an  zn/er- 
est  in  Christ  or  not,.  He  is  afraid  \.\\2ii  h\sfre(/utnt  falls  are 
inconsistent  with  an  exfierience  of  the  grace  of  God  And 
lastly,  he  is  ready  to  conclude,  that  he  should  sin  less  in  neglect-' 
ing,  than  i^i  attending  the  ordinance  of  the  Lord*s  sup/ier^ 
because  of  his  great  coldness  there,.  These  are  the  various 
compUiints,  this  person  makes  ;  complaints,  all  of  which  are 
suitable  to  the  experience  of  the  Christian,  and  which  thrrefore 
deserve  consideration.  Time  indeed  forbids  our  taking  par- 
ticular notice  of  every  one  ryet  I  would  not  wholly  neglect  them  ; 
and  therefore  shall  make  a  few  general  observations  which  wil) 
refer  in  some  respect  to  them  all,  and  tend  to  direct,  encourage, 
and  strengthen  the  Christian  under  his  various  fears. 

I.  It  is  an  unsfieakable  mercrj^  when  we  have  a  deep,  and 
humbling  sense  of  our  barrenne'ss^  deadness  and  unfir ofi table ' 
ness^  and  to  be  enabled  to  spread  it  before  the  Lord.  Some 
persons  are  cumberers  of  the  ground  indeed.  They  bring  forth 
no  real  fruit,  and  yet  are  entirely  unconcerBed  about  it.  They 
enjoy  all  the  privileges  of  the  gospel,  are  favored  with  all  the 
means  of  grace  ;  and  yet  are  absolutely  unaffected  with  the 
great  concerns  of  eternity,  are  strangers  to,  all  real  religioa  ^ 


^  Cases  OF  Conscience.  Case If^^ 

but,  notwhhstanding  all,  think  well  of  themselves,  and  hypo* 
crite-like,  say,  S(a7id  by  thijfielf^  and  come  ri'jt  near  us  ;  fw  we 
are  lioLicr  than  thou.  Awlul  to  be  in  sucii  a  condition  I  But  is 
this  your  case, my  dear  Iriend  ?  You  ti-.u!  a  cokhitss  anvl  indif- 
ferency  under  ihese  means,  and  are  afraid  you  are  rather  going 
t>^ckward  than  forward.  You  complain  of  hardness  and  insen- 
sibility ;  But  rennembtr,yt..V  hardinas  is  not  real  hardness.  It 
is  rather  a  blessing,  than  a  judgnifot,  and  therefore  c»ills  for 
thankfulness.  It  is  a  stupidity  felt,  and  lamented  over,  and 
not  like  the  absolute  stupidity  of  the  Unpenitent  sinner.  \yo 
you  not  carry  your  complaints  to  God,  and  tell  him  of  your 
coldness,  your  fears,  your  insensibility  ?  Do  you  not  appear 
humble  in  y-^nr  own  eyes  on  this  account  ?  Are  you  not  accus"- 
ing  yourself  of  your  ingratitude,  and  abhorring  yourself  for 
your  vilcnp=s  ?  This  is  no  evidence  of  a  hypocrite,  but  rather 
of  a  real  Chrislian.  A  hypocrite,  that  abstains  from  outward 
immoralities,  thinks  all  U  well  with  him  :  But  the  Christian 
appears  vile  and  odicus  in  his  own  eyes  on  account  of  the  sin-, 
fiilness  of  his  heart.  Though  he  has  no  public  sins  to  charg;,e 
himself  with,  yet,  when  he  looks  wiiliin,  he  finds  enough  tb 
make  himself  appear  vile  and  despicable.  It  is  a  peculiar 
mercy  to  be  made  sensible  of  the  plague,  the  wickedness,  the 
coldness  of  our  hearts,  and  tabe  deeply  humbled  under  it.  The 
Spirit  of  God  alWnys  shews  tlie  Christian  -"-vhat  he  is,  that  he 
may  the  more  readily  acquiesce  in  the  nietb.od  of  salvation  ex- 
hibited in  the  gospel.  Be  thankful  then.  Christians,  that  your 
souls  are  not  absolutely  frozen  and  benumbed,  but  that  you  a^e 
sensible  of,  alarmed  at,  and  humbled  for,  your  -aidifferency  and 
lukewarraness,  barrenness  and  unfruitfulness,  under  the  means 
of  grace. 

2.  Ic  is  a  good  evidence  of  our  being  ChristiaJis  indeed^  ivhen 
%ve  are  not  ca.<*y  and  contented  under  such  a  sense  cf  our  bar' 
renness  and  coldness^  but  find  our  hearts  Jilltd  nvith  desires^ 
and  are  enabled  to  c7ideavour  after  greater  holiness.  Are  you 
satisfied  with  complaints  ?  Or  do  you  think  it  is  enough  to 
mention  them  ?  Do  you  willingly  rest  here  ?  Do  you  find  no 
self-abhorrence  on  the  account  of  these  things,  no  desires  after 
liveliness  of  soul,  no  concern  to  have  things  better  with  you  ? 
Do  you  not  pray  for,  endeavour  and  strive  after  greater  de- 
grees and  measures  of  grace  ?  Then  yon  arc  asleep  ituleed,  and 
it  is  high  time  to  awake  !  It  is  an  awful  ciiciimst^nce  to  be  lik« 
the  door  on  its  hinges,  tind  to  have  no  desire  niter  an  altera- 
tion !  To  sit  dow  .,  and  feebly  wish  to  be  better,  but  cart- 
not  find  a  heart  to  pray,  and  endeavour  after  a  niore  spirit- 
ual frame,  and  a  growing  conformity  to  God  !  This  is  some- 
times pretty  nearly  the  case  with  the  Christian,  when  he  is 
under  the  power  of  any  particular  corruj^tion.  Sin  has  caus-. 
ed  a  too  great  insensibility  in  his  soul,  and  all  his  spiritual 
9ow«is  appear  asleep  ;  as  was  the  case  with  David,  when  Na- 


(>a«<?  IK  Cases  of  Consciekck.  4f 

than  came  to  him.  But  it  is  thus  wilh  you,  my  Christian 
Riourner  ?  May  I  not  answer  for  you,  and  say,  No.  Are  you 
satisfied  to  be  in  such  a  condition  ?  Do  you  not  desire  and  long 
10  have  it  otherwise  with  yon  ?  Nay,  do  you  not  pray,  and  cry, 
and  strive  to  have  tilings  altered  with  you  ?  Are  you  contented 
witli  a  few  feeble  w,isiies  ?  Sometimes,  my  friend,  you  may  ap- 
pear to  yourself  to  be  in  such  a  condition  :  But  at  other  times 
are  j  ou  not  full  of  holy  concern  about  it  ?  Do  not  you  call  upon 
your  sleepy  soul  to  aNvake  ?  Do  not  you  beg  to  feel  the  Jove  of 
Christ  meking  your  hard  and  stony  heart  ?  Before  duties,  are 
you  not  concerned  to  be  kept  from  coldness  and  int  ifferency  ? 
And  at  the  close  of  duties,  are  you  not  humbled  and 
ashamed  under  a  view  of  your  great  imperfections,  and  do  you 
liot  apply  afresh  to  the  blood  of  Christ  for  pardon  ?  And  is  not 
all  this  an  evidence  of  the  Christian  ?  Is  there  not  in  all  this  a 
sense  of  the  excellency  of  holiness,  a  real  love  to  it,  and  there- 
fore an  evidence  of  a  work  of  grace  in  the  heart  ?  Oh  bless 
God,  that  it  is  thus  with  you,  that  you  can  appeal  to  him,  that 
you  would  have  your  soul  filled  with  greater  love  to  him,  and 
brought  into  a  warmer  and  more  lively  frame  I 
T  3.  ITe  should  not  make  our  Jiuctuating  frames^  nor  our  being 
bd  away  by  a  fiarlicular  temptation^  a  mark  of  our  being  hy- 
fiocrit.es.  We  are  not  to  judge  of  ourselves  by  one  particular 
action  in  our  lives,  or  by  an  unbecoming  frame,  that  we  may- 
through  the  power  of  temptation  be  led  into  ;  but  by  the  gener- 
al tendency  of  our  desires,  frames  and  conversation.  Some- 
times you  find  all  dark  within  :  You  cannot  call  Christ  your  Sa- 
viour. Sometimes  yen  find  a  sad  benumbedness  :  Your  soul 
s-cems,  like  the  earth  in  winter  frost,  hard  and  incapable  of 
impression  :  The  love  of  a  compassionate  Saviour  does  not  melt 
you,  when  you  hear  it.  All  this  is  consistent  with  a  real  experi- 
ence of  the  grace  of  God.  These  different  frames  are  not  uncom- 
n;on.  What  mest  we  conclude  from  them  ?  They  only  shew  us 
the  difference  between  earth  and  heaven,  intimate  the  state  of 
imperfection  we  are  in,  and  the  sad  infiuence  of  sin  even  in  a 
renewed  heart  ;  but  do  not  by  any  means  give  us  reason  to  con- 
clude that  we  are  but  almost  Christians.  The  hypocrite  is  gen- 
erally in  one  frame  :  But  the  Christian's  frames  are  ever  fluc- 
tuating. His  sky  is  not  always  long  cle^ir  :  But  as  the  nat- 
ural sky  is  sometimes  serene,  and  appear|^beautiful  and  plea- 
sant, and  again  is  stormy,  dark,  and  tempestuous  ;  so  is  it  with 
a  Christian  soul.  Do  not  then  draw  any  discouraging  conclu- 
sion fronn  your  various  frames.  Let  a  consideration  of  it  keep 
you  humble,  make  you  watchful,  and  fill  you  with  warmer  de- 
sires after  the  heavenly  world,  where  your  love  will  never  grow 
cool,  nor  your  enjoyments -meet  with  any  interruption  ;  but  do 
not  conclude  from  hence  that  you  are  not  Christi:tns  indeed. 

4.  IVe  should  ever  77iaintcin  a  godly  jealousy  over  our  hearts ^ 
yet  we  should  take  care  and  guard  against  unbelief.   We  should 


4»  Cases  of  ConsciekcI:.  Case  tf. 

ever  rejoice  wkh  trembling.  Upon  every  eruption  of  sin,  and 
inierrupiion  in  <>ur  frame,  we  should  take  the  alarm,  inquire 
into  the  rt-ason  of  it,  and  watch  the  heart  with  all  diligence, 
knowing  ihat  it  is  deceVjul  above  oil  ihhigs  and  dcuficratclij 
Tjickcd.  Yet  we  are  not  to  give  way  to  di-sputings  and  unbelief, 
because  our  hearts  are  treacherous  :  For,  if  so,  we  may  be  al- 
ways under  the  jiower  of  distressing  fears,  and  never  enjoy  any 
satisfaction  or  peace,  sayings  we  may  be  deceived.  There  is  a 
great  difference  between  a  godly  jealousy  and  unbelief.  If  af- 
ter examination  our  conEcienccs  do  not  condemn  ^us,  we  have  no 
reason  to  be  uneasy.  This  person  knows  not  what  conclusion 
to  drp  w  concerning  himself.  He  is  afraid  to  say  he  is  a  Chris- 
'tian,  thei  e  arc  so  many  circumitances  that  appear  discouraging  : 
•and  yet  he  would  not  deny  what  God  has  done  for  him.  Do 
not  hesitate  bttveen  two  opinions.  If  so  far  as  you  know  your 
-own  heart,  you  have  been  enabled  to  give  up  yourself  to  Jesus 
Christ,  and  receive  him  in  all  his  characters  ;  if  your  conscience 
does  not  contradict  you,  when  you  say,  you  hojie  you  love  the 
Kedcemtr  ;  you  may,  and  ought  to  draw  a  favoraWe  conclusion 
cor.cerr.ing  your  state,  and  to  r.'ait  for  the  clearer  testimony  of 
the  Spirit  to  make  it  plain  to  you.  J)o  not  my  friends,  be  al- 
\vajs  rlisj)uting  :  That  can  be  of  no  service  to  your  souls.  It} 
vill  break  in  upon  your  peace,  dishonour  God,  and  perhaps 
provoke  him  to  leave  you  in  the  dark.  Oh,  hope  and  trust  ? 
Do  not  cast  away  your  confidence.  Endeavor  to  live  in  a  thank- 
ful frame,  considering  what  God  has  done  for  you,  and  rejoice 
in  the  evidences  of  his  distinguishing  grace,  and  give  God  all 
the  glory. 

5.  IVe  may  be  gromng  ChrisfiaTiSy  end  yet  not  find  our 
.afftcioni,  always  lively.  If  we  judge  of  our  state  and  of  ©ur 
projjresb.  in  grace  by  affection,  we  shall  be  in  danger  either  of 
running  into  all  ilie  wild  reveries  of  enthusiasm,  or  else  of  fall- 
ing i'lio  despair.  AfFtctions  may  be  raised,  and  yet  there  be  no 
grace.  And  on  the  other  hand,  we  may  have  our  affections 
^ull,  or  seem  almost  to  be  void  of  affectiors  when  compared 
%vith  some  persons,  rvnd  yet  we  may  not  only  have  grace,  but  be 
gro  ving  in  grace.  Our  affections  may  not  be  lirely,  and  our 
souls  all  on  fire  ;  and  yet  we  may  really  love  ('lui^t,  and  be 
making  some  progress  in  the  divine  life.  Young  Christians  are 
r.iicw  led  by  affecti^p  :  therefore  their  hopes  are  often  fluctuat- 
ing. If  ihey  are  not  lively,  they  conclutle  they  are  no  better 
than  hypocrites.  Constitution  makes  a  great  difference  as  to  the 
liveliness  or  dullness  of  our  AfTectinns  ;  and  so  does  the  present 
state  of  the  body  :  And  these  things  should  always  be  consider- 
ed. Some  can  weep  at  pleasure  ;  whilst  others  arc  incapable 
of  shedding  a  tear  Some  jippear  ?>11  alive  ;  others  are  of  a 
licavicr  cast,  and  yet  are  solid  growing  Christians,  end  have  a 
rich  experience  in  divine  things.  It  is  doubtless  pleasant  and 
profitable' too,  to  have  our  affections  raised  bv  divine  truths. 


&iist  Jy.  Cases  OF  Conscience.  *^ 

When  our  chariot  wheels  move  on  swiftly,  and  the  fire  burns 
within  lis,  it  is  sweet  uieditating,  praying,  reading,  lieaving  or 
conversing.  Yet  we  must  not  judge  of  the  work  of  Gc  d  in  the 
soul  by  the  liveliness  of  our  aflfections  altogether.  Indeed, 
when  a  person,  naturaliy  of  lively  affections,  finds  a  growing 
coldness  and  indiftl-rency  to  spiritual  duties,  and  is  all  alive 
when  rursuln'f,'  the  tilings  of  sense,  it  is  a  sad  sign  at  least  of  a 
bad  irrime.  hut  though  he  does  not  iind  his  soul  lively  in  duty  ; 
yet  if  he  is  labouring  \kttv  a  greater  deadness  to  the  world,  ir  he 
is  secietly  mourning  after  God,  and  lamenting  over  sin  ;  it  he  is 
pressing  on  tov/ardsthe  mark,  and  seeking  altera  greater  con- 
formity to  Jesus  ;  if  lie  is  more  careful  against  sir,  and  watchful 
over  his  own  heart ;  Ue  is  a  growing  Christian,  t-hough  in  Waiting 
upon  God  nnay  not  he  find  his  afFtctions  so  lively  as  he  would. 
The  tree  does  not  (  nly  grow  in  summer,vvhen  it  appears  in  all  its 
gaiety  :  but  evtn  in  Avinter,  wlu^nnt  appears  to  the  eye  asdead. 
So  the  Christicsn  in  his  winter  seasons  may  grow  m  humility, 
in  a  knowledge  of  his  ov/n  heart,  and  in  love  to  Christ  and  ho- 
Ki.ess,  thou>h  clouds  and  darkr.css  are  round  about  him,  and 
his  countenance  may  wear  an  awful  glcom. 

6  Lifelcssnesa  and  coldness  in  ordinances  ought  not  to  dis" 
courage  nsjrotn  nvaiting  ufion  God  in  them.  If  wc  must 
leave  off"  waiting  upon  God  for  this,  the  ordmances  must  not  be 
sdmi'^Utered,  because  all  Christians  at  times  feel  (his  coldness. 
We  should  be  humbled  for  it,  but  not  discouraged.  It  is  un- 
pleasant to  find  a  deadness  in  our  spirits  ;  but  it  shouM  not 
stumbie  us.  We  should  search  into  the  reasons  of  it.  Per- 
haps you  have  taken  no  pains  wUh  yourselves  to  get  your  souls 
into  a  warm  frame,  before  you  came  to  ordinances.  Be  not 
surprised  then  that  the  Spirit  was  withdrawn.  Perhaps  you 
■were  r.oc  concerned,  as  you  ought,  to  keep  a  strict  watch  over 
your  hearts  in  ordinances  ;  Or,  perliaps  there  is  some  sin  ycu 
hive  been  guilty  of,  which  is  not  yei  lamented  over.  God  may 
therefore  stand  at  a  distance,  and  your  souls  iie  cold  and  life- 
le>>s.  Inquire  therefore  into  the  reason  of  your  coldness,  and 
endeavour  to  get  it  removed  ;  but  be  not  discouraged.  This 
person  particuiurly  complains,  that,?/  he  is  more  lifeless  at  one 
time  tha7i  another,  it  is  at  the  Lord's  supficr  ;  therefore  im- 
agines  he  should  sin  less  in  neglecting.,  than  in  atte'ndijig  it. 
This  is  no  natural  consequence.  It  may  he  your  duty  to  at- 
tend at  the  Lord's  table  ;  yet  in  some  circumstances  you  may 
be  out  of  the  way  oi  duty  Perhaps  you  may  have  placed  too 
much  dependence  upon  the  ordinance,  and  thought  that  there 
you  mutt  be  always  comfortable  and  lively.  God  ha^  there- 
fore disappointed  your  expectations,  that  you  may  be  taught 
not  to  lay  such  a  stress  upon  ordinances.  You  have  perhaps 
depended  too  much  up  .n  vcur  preparations,  or  else  you  ha\e 
rushec  too  boldly  upon  vhe  ordinance.  Or,  perhaps  God  may, 
for  the  trial  of  your  faitU  and  patience,  withdraw  hig  special 
£ 


5§  Cases  OF  CoKSCiEXCE.  Case  IF, 

presence  from  y.ou,  to  hnmblc  you,  and  to  lend  you  to  a  greater 
tlependence  npnn  Jesu-*  Christ, 

Jf  you  desire  to  wait  upon  Christ  with  spiritual  views,  and 
in  a  spiritual  franne  ;  if  you  are  v/atchful  ovtr  ycur  heart,  and 
libour  after  a  qtiicktning  view  of  the  love  of  Jesus,  and  a  true 
sense  of  the  nature  and  design  of  the  ordinnnce  ;  goon  waiting 
upon  him.  In  tinne  he  may  give  vou  his  conr^forting  presence. 
Rcniemher,  you  are  not  singular  in  your  complaints  ;  and  you 
may  receive  real  advantage  from  an  ordinance,  though  you 
may  not  be  in  so  desirable  a  frame,  as  you  would  wish.  H riv- 
ing given  you  these  few  hints  for  your  encouragement  and  di- 
rection, I  now  proceed  to  consider  the  particular  question  here 
proposed  : 

II,  IioKv  may  a  fierson  judge  ivhether  a  fironiise  or  a  threat- 
cning  CGwcaJroin  God,  or  is  brought  by  fatan  to  the  soul  ? 
Tl.e  occasion  of  this  question  is  as  follows  :  This  p.rson  found 
some  of  the  promises  of  God's  word  brought  with  peculiar 
sweetness  and  power  upon  his  mind  ;  and  these  were  succeed- 
ed by  av.fnl  threatcnings,  which  appeared  to  come  with  equal 
force.  Nov;  it  is  of  great  importance  to  know  whether  these 
come  from  the  Spirit  of  God,  or  from  Satan  ;  or  vhich  of  these 
properly  belongs  to  us,  and  points  out  our  state,  whether  the 
promise  or  tl.e  ihreatening  ;  that  so  we  may  not  be  deceiving 
ourselves  en  the  one  hand  with  false  hopes,  and  yet  that  we 
may  not  give  way  to  unbelief  on  the  other,  if  we  have  encour- 
agement to  hope.  Satan  ofren  transforms  himself  into  an  angel 
of  light,  as  well  as  appears  in  the  character  of  a  roaring  lion, 
and  makes  use  both  of  scripture  promises  and  threatcnings  to 
carry  on  his  purposes.  Thus  then  it  is  a  matter  of  importance 
to  be  aV»le  to  distinguish  when  these  come  from  Satan,  and  when 
from  God.  I  slinll  therefore  hint  two  or  three  things,  which  I 
hope  will  be  sufficient  to  direct  and  guide  us  in  this  interesting 
affair.     And, 

1.  Lei  us  inquire^  hovj  may  vje  know  r.'hether  a  firornise,  or 
any  comfortable  portion  of  scrifiturc,  that  in  brought  to  our 
Tnindr.^  comfsfrr.m  Gcd^  or  /ro?n  Satav.  And,  to  guide  us  in 
our  determination  of  this,  we  should  always  consider  the  cir- 
cumstances and  state  of  our  souls  at  the  time  when  the  prom- 
ise comes  to  us,  and  the  immediate  end  and  design,  tendency 
and  influence  of  it  upon  us. 

1.  We  should  consider  the  circumstancrs  we  are  in,  when  a 
firo'.nise  or  a  coirfor'able  portion  cf  scrifiture  comes  to  us. 
For  instance — Arc  we  living  in  the  practice  of  known  sins  I 
Arc  we  secretly  or  openly  grati'y'ing  Pny  particul^t*  lust  ?  Are 
•Vie  living  in  the  omission  of  evident  appointed  duties  ?  If  a 
promise  comes  to  us  in  «;uch  circumstinCHi  to  encourage  ub 
-with  the  hopes  of  heaven,  we  have  reason  to  question  its  com- 
jn?^  from  God  ;  because  we  rannot  suppo«?e  he  will  manifest 
himself  unto  any  v.'ho  arc  walking  in  evident  disobedience  »• 


tcU e  IV.  Cases  of  C o n s C i e Kc £ .  SI 

his  comaiands.      Is   a   Chvisuan  under  the  power  of  any  par* 
licuUii"  corruption  ?     Is  he  sieepy,  cleud,    and   careless  ?     He 
hds  re.ison  lo  qucbtioa   wheUier  a   comforting  protuisc  comeB 
from  God,  if  :.ny  such  coitu-*s  before  his   mind, ^unless  he   has 
been  humbled  for  liis  backslidirjs;s,  and  has  fled  lo  tlie  blood  of 
Jesus  for  pardon. — Ciod  lius  always  chasiised  his  people,   and 
fi'o\vi.sfcd  upon   ili^m,    when    running   astray    fi-om  him,    Ps:U. 
Ixxxix.  30,  S3.     Therefore  Duvid  himself  was  s.jrtly  di^ness- 
ed,  afier  he  liud  hctn  guilty  of  aciuiiery  and  rauider.     All  Au- 
timonian  principles  und  practices  are  justly   detestable  in  the 
sight  of  God  ;  and  so  they  ought  to  Le  in  ours.     \\  ill  God  com- 
fort a  cre.iture,  tlidt  H  wallowing  in  aW  the  mire  of  sin  ?     No  ; 
If  you  are  a  lover  of  sin,    you  havt:   no   promise  from   God  to 
supjH)rl  you  ;    aiul  whatever  of  that  kind  conies  before  you,  is 
brought  by  Satan,  who   endeavours  to  entertain  the  hypocrile 
■with  the  pleasing  hopes   of  heaven,  and  so  to  lead  him  hito  a 
dangerous  security.     Examine  then  your  circumstances.     How 
is  it  with  you,  when  a  promise  comes  ?     Has  your  case  been 
represented  as  above  ?     Tlicn  your    circumstances  are   awful 
and  melancholy  indeed  1     But    if  your    souls   are  in  darkness, 
moji-ning  and  longing  after  an  absent  Lord  ;  if   ycu  are  hun- 
gering and  thirsting  after  righteousness  ;  if  you  are  seeking  af- 
ter a  sense  of  the  love  of  God,  walkin;;  humbly  with  him,  and 
pressing '.towards  greater  degrees  of    hoUness  ;  in    this   case, 
•when  any  promise  is  brought  to  your  mind  with  any' degree  of 
power,  you  may  conclude  that  it  conies  from  theSpiritof  God.* 
2.   iVc  bliculd  inquire  into  the  immediait  end  and  tendency 
of  a  firomise  brought  to  nsy   and  its   iyijiiience  ufion  us.     For 
example—If  it   lulls  us  to  security,  and  gives  us  airy  hoi)es  of 
eternal  life,  though  we  are  careltss  and  indolent  ;'if  it  leads  us 
to  presumption,  encourageth  us  to  sin,    and  yet  assures  of  aii 
interest  in  Jesus  Christ,   «ve  may  look  upon  it  as  coming  from 
Satan,  who   is    willing   to  give  us  all  possible  encouragement, 
provided  it  does  not  produce  in  us  a  hatred  of  sin,  and  a  love 
lo  holiness      But  if,  on  the  other   hand,    the  promise,  when  it 
comes,  melts  our  hard  hearts,  and  fills  us  with  admiration  of 
the  love  and  licb  distinguishing  grace  of  God  ;  if  it  not  only 

*  I  iBSy  here  add  one  way,  by  which  we  may  know  whether  v/e 
have  an  interest  in  the  ptomises  we  find  in  the  word  of  God.  We  may 
generally  observe  something  in  a  promise,  that  is  descriptive  of  the  per* 
sons  who  have  sn  interest  in  it.  Thus,  that  glorious  piotrisc  in  Isa.  xli. 
lO,  Fear  not  /  for  I  am  •u.-ith  thee  :  Be  not  dismayed  ;  for  J  am  tby  God  : 
/  VDtU  strengthen  tbee  ;  yea,  I  •will  help  tbie  ;  yea,  J  ztfiil  uphold  thee  'uitb  tie 
t igbt  baud  of  my  righteousness.  This  promise  is  evidently  made  to  those 
itidl  fear  that  God  is  not  with  them,  and  are  dittaayed.  leit  God  should  not  le 
their  God.  Those  then,  that  are  in  these  circumsts^ces,  have  an  interent 
in  this  promise.  Thus  we  may  Snd  something  In  most  ether  pronuses 
and  comfortable  passages  of  scripture,  i©  diicct  m  whether  wt  have  aa 
interest  in  tt\ix  ox  not* 


^~  Cases  cr  Conscienci.  Case  IT. 

scatters  cur  fc.irs,  and  fills  lis  with  joy,  but  makes  us  humble, 
it  it  endears  a  Saviour  more  lo  us,  and  tends  to  bring  u.>»  into 
u  great  contormity  to  God  ;  if,  in  fine,  it  leads  us  into  a  more 
cvanj^elicil  fr;ime,  even  that  frame  that  honours  God,  and  is 
sailed  lo  the  stheme  of  salvution  in  the  gospel  ;  >Te  may  then 
•conclude  ihiit  it  comes  from  God,  and  not  from  the  enemy.  A 
promise,  having  such  an  influence  ui)on  the  boul,  answers  all 
tiie  ends  for  whirh  it  is  revealed.  Now  we  cannot  suppose, 
that  Sat.in  would  bring  a  promise  to  answer  these  important 
purposes  :  this  would  he  ncung  against  himself,  and  destroy- 
ing his  own  kinffdom  ;  for  the  more  humble  we  are,  the  more 
Clirist  is  endenred  to  ii«,  and  the  less  is  Satan's  i'lfluence  upon 
^'•* — Tlius  then  we  have  reason  to  conclude  that  a  promise  in 
liiese  circumstances  co;i.es  from  (icd. 

II.  Let  UH  noiv  cojifiich-r  ihrcatcyiings  ami  a':vful  passages 
ef  Hcrifiiure. — As  there  is  a  variety  of  these  in  the  word  of 
God,  and  they  are  designed  for  usefulness,  yet  are  often  made 
use  of  to  answer  other  purposes  ;  so  it  is  of  importance  to  us 
to  know,  when  these  come  to  us  from  the  Spirit  of  God,  and 
■when  from  tlie  enemy.  Now  we  may  take  the  same  method 
in  judging  of  these,  as  we  did  in  judging  of  promises,  viz.  con- 
■ider  the  circumstimce  we  are  in,  view  the  end  and  design  of 
threatenings,  when  they  come,  ?.nd  then  examine  their  influ- 
ence upon  us.  Thus,  if  threatenings,  or  awful  passages  of 
scripture,  come  with,  a  design  to  rob  us  of  our  spiritunl  com- 
fort, to  slugger  our  faith,  and  bring  us  into  despair,  we  may 
conclude  they  coiia«  from  Satan,  and  not  from  God. — But,  if  we 
are  sloti.fnl  and  secure  ;  if  we  have  been  running  into  sin, 
omitting  known  duties,  and  are  not  yet  awake  ;  if  the  means 
tiiat  have  been  used,  have  not  been  macje  effectual  to  revive  us, 
and  these  threatenings  or  awful  passages  seem  brought  to  our 
minds  with  a  (Itsign  to  rouse  us,  and  to  stir  us  up  to  greater 
diligence  ir  our  Chrihtian  course  ;  if,  in  fine,  they  have  this 
influence  up*)n  us  we  may  conclude  the/  come  from  God  ;  for 
these  arc  the  i)urposes  they  are  designed  to  answer.  We  hav« 
Si  variety  of  passions  to  work  upon.  Promises,  endearing  rep- 
resentations of  the  love  of  Christ,  8cc.  are  designed  to  touch 
t!ic  fiiier  si)rings  of  human  nature,  to  move  the  softer  passions. 
Thre-itenings,  and  awful  representations  of  hell,  Sec.  are  de- 
signed to  alarm  us,  to  compel,  and  as  it  weie,  drive  us.  Thw?, 
God  makes  use  of  various  arguments  to  begin  and  carry  on  his 
•work  in  us.  Thi»  use  then  v;e  should  make  of  the  more  aw- 
ful parts  of  scripture.  A  view  of  thtm  should  make  us  ad- 
mire that  grace,  that  has  plucked  us  as  brands  out  of  everlast- 
ing burnings  ;  fill  us  with  a  godly  jealousy  over  our  hearts  ; 
make  us  seriously  inquire  whether  we  are  Christians  indeed  ; 
find  slir  us  up  to  press  forward,  with  growing  cheer- 
fulness, towards  the  mark  for  the  i)rize  of  the  high  calling  of 
Cod  in  Christ  Jcsu«.     When  threatenings  appear  to  be  brought 


tase  IK  tAsFS  of  Conscience.  53 

i 
with  this  view,  and  when  they  have  this  influence  upon  us,  they 
are  as  means  in  ihe  h^nd  of  God  for  our  good.  Bui,  when 
thfcv  fojbid  our  hopes,  and  draw  us  to  despair,  we  may  con- 
clude there  is  the  hand  of  Satan  in  it.  Uj)on  the  whole,  so  tar 
as  threateni»rgs  promote  our  greuter  holiness  and  spiiitual  ad- 
vantage, hO  far  they  are  useful,  and  answer  thtir  cud  ;  but  so 
far  as  they  weaken  our  haiids,  discourage  cur  souls,  and  kad 
us  from  God,  so  far  they  are  made  use  of  by  the  enemy  of 
souls  to  our  spiritual  hurt.  Thus  then  inquire,  you  v^-ho  have 
h^-td  promises,  or  threatenir.gs,  or  boih,  comt  upon  your  minds 
with  any  degree  of  force,  inquire  what  circunistances  you  were 
in,  what  the  direct  tendency  of  these  promises  or  ihreatenings 
■was,  and  what  influtnce  they  had  upon  you  ;  and  from  hence 
you  may  in  some  measure  deiermir.e  whether  tlicy  came  from 
God,  or  from  the  enemy,  i  shall  now  conclude  wiih  one  re-- 
mark,  viz, 

Hozv  glorious  is  heaven,  and  hew  hapfiy  the  believer  there  , 
Here  we  are  tiucluating  between  hope  and  fear  :  We  often 
hang  our  harp  upon  the  willows  ;  We  are  watering  curccuch, 
with  tears,  and  are  exposed  to  the  fury  of  the  roaring  lion. 
Oh  happy  alteration,  when  we  reach  the  mansions  above,  to 
find  all  bin  perfectly  destroyed,  every  fear  scattered  I  no  lon- 
ger to  know  what  il  is  to  be  in  darkness,  or  what  the  least  de- 
gree of  coldness  means  ! .  Desirable  state  T  to  be  present  with 
the  Lord,  and  to  find  his  presence  animating  our  souls  with  the 
noblest  ardour  in  his  service  I, to  have  the  whole  conduct  of 
providence  laid  before  us,  and  every  mystery  sweetly  unravel- 
led I  to  look  back  upon  tl>e  many  instances  of  divine  wisdom 
and  grace  in  our  salvation  I  to  find  ourselves  got  safe  over  Jor- 
dan and  appearing  in  all  the  glory  of  the  children  of  God,  and 
triumphing  as  kings  and  priests  I  Blessed  world  !  "  Hail,  hap- 
py day,  when  it  will  be  thus  with  me  1  Come  thou  important 
period,  when  this  earthly  tabernacle  shall  be  dissolved  I  Haste 
that  joyful  moment,  when  I  shall  at  once  be  delivered  from  all 
my  sins,  and  all  my  sorrows  ;  when  1  shall  no  move  stand  in 
need  of  promises  or  threatenings,  the  one  to  comfort,  the  other 
to  quicken  me^  having  the  glorious  uninterrupted  views  of  my 
exalted  Mediator,  and  the  sweetest,  fullest  manifestations  of 
his  love,  to  keep  the  sacred  fire  ever  burning  in  me,  to  fill  me 
•with  joy  unspeakable,  and  to  engage  my  unwearied  and  ever- 
lasting praises  I."  Thus  may  we  long  and  breathe  after  the 
heavenly  state,  and  in  God's  own  time  make  the  glorious  ex- 
change.   Amen, 

E    2 


5^  Cases  or  CoK«ciENCi:.  Ciue  K 

CASE  V.  ♦ 

lionv  far  may  a  /let  son  judge  of  the  strength  or  iveakncfss   of 
hisfuiih  by  the  drig/zincas  or  darknen^  of /lu  frames  ? 

THE  growih  of  grace  in  ihc  heart  of  a  true  txliever  is  a  ve- 
ry mysterious  thing  ;  and  there  is  scarcely  any  p'.irticulur 
wheiehy  Chiisu;ins  in  j^eneral  are  more  |jiizzlcd,  and  wherein 
they  are  more  freqocnll)  M»i»taken,than  in  judging  of  ihestrength 
or  weakness  of  their  graces.  It  is  very  common  for  those  to 
judge  themselves  declining  in  spiritual  experience,  who  are  vcal- 
Jy  growing  apace  in  the  divine  life;  and  for  those  to  esteem  the>a- 
aclves  uii/iroving^  who  are  in  reality  decaying  and  withering^. 
I  cannot  but  apjnehend  that  the  foundation  of  these mist^.kes  lies 
in  their  not  properly  distinguishing  bt\.\veenfai(/i  -And  frames. 
We  are  apt  tojuilge  of  the  former  by  the  latter  ;  accounting 
our  fail!)  and  our  other  graces  to  be  too  strong,  when  our  frames 
are  comforlabk-  and  lively  ;  and  thinkmg  that  faith  must  cer- 
tainly be  weak,  when  the'-e  our  frames  arc  dark  and  distress- 
ing. But,  were  this  rule  just  and  valid,  there  would  be  no  man- 
ner of  difficulty  in  measuring  the  degree  of  grace  in  us  ;  be- 
cause no  believer  can  be  at  a  loss  to  know  whether  he  is  in  a 
comfortable  or  uncomfortable  frame.  But  that  this  is  an  im- 
pioper  standfiid  to  measure  the  degrees  of  grace  by,  is  very 
evident  ;  becnuse  nothing  is  more  variable  than  our  frames,  as 
they  are  continually  waxing  and  waning  alternately.  In  this 
lespect  we  are  scarce  a  day  at  a  stand  ;  yea,  an  hour  often 
makes  a  great  i^lteration  herein  :  Wli*ireas  it  cannot  be  suppo- 
.sed  that  grace  itself  is  so  very  ch.inge!t!>le,  for  t/:e  /la/h  of  the 
Jusi  is  asihr  shining  light ^  thai  shinelh  tnore  and  more  unco 
the  ficrfecl  day^  Prov.  iv,  IS. 

Tiiis  case  is  taken  under  consideration  in  consequence  of  two 
distinct  letters  transmitted  to  me  ;  the  one  regaiding  comfort- 
able frames,  and  the  other  uncomfortable  ones.  These  two 
letters  cor»tain  several  experimental  queries  and  difficulties,  all 
of  which  centre  in,  and  may  be  solved  by,  a  proper  answer  to 
the  single  qr.estion  above  specified.  The  letters  themselves 
ytHi  will  find  hereafter  inserted  in  their  proper  places,  where 
;i  di->linctan<?wer  .is  given  to  them. 

Be  plea.s*d  therefore  to  a' tend  seriously  to  the  following  ob- 
t«rva'.ions  relating  to  faith  unci  frames. 

1.  ji  strong  faith  (rnda  tu  firoduce  and  firomote  a  bright  end 
comjortahlejrume.  This  must  be  granted,  from  the  nature  of 
eavuig  faith,  and  from  the  ex;>ress  declarations  of  the  divine 
Mord.  Nothing  tends  mt^re  to  take  awr-.y  our  doubts,  to  clear 
up  our  evidences,  and  to  comfort  our  hearts,  than  the  strong 
;ind  liveK  extrci'ses  of  a  living  fi'ith  in  the  I^ord  Jesus,  as  a 
free  md  complete  Saviour.  Faith  is  often  s<  t  in  opposition  to 
distres-)ing  fe  irs.  /  wi'l  trusty  s-i}s  ilu  chmchy  una  not  be  afraid^ 
ita.  ikii.  2.  We  read  likewise  of  iheyoy  offaiih^  and  the  asiuv 


Case  Y,  Cases  of  Conscience,-  55 

arice  of  faith  of  \itvc\%filled  ivith  all  fieace  and  joy  in  bdicvin^y 
and  of  rejoicing  by  faith  in  Christ  with  joy  imapeakable  aitdjull 
of  glory.  •, 

These  scrij-ture  phrases  sufficiently  testify,  that  there  is  no 
betier  way  of  ha\ingour  evidences  clear,  and  ouv  comforts 
strong,  than  by  exercising  our  faith,  trust,  aiid  dependanct  up- 
on a  free  and  glorious  Saviour.  If  then  we  would  be  truly 
comfortable,  let  us  desire  and  endeavour  to  live  by  faith  on 
Christ,  and  aim  at  direct  acts  of  lecumbency  upon  him  ;  for 
the  mere  we  can,  by  the  realizing  and  appropriating  acts  of 
faith,  see  of  the  freeness  and  fulness  of  divine  grace  in  Christ, 
the  more  experience  we  shall  huve  of  evangelical  tupporis  and 
consolations.     On  the  contrary  we  must  observe,  that,. 

2.  The  weakness  of  faith  tends  lo  promote  and  firoduce 
dark  and  uncomfor  fable  frames.  For  sincey^a?'  audfaiih  are 
set  in  direct  opposiiion  to  each  other,  iherefoj  e,as  faiih  tiechnes, 
so  in  proportion  fears  prevail.  The  declining  of  faidi  in  its 
strength  and  activity  gives  way  for  our  corruptions  to  work, 
for  temptations  to  assault  and  overpower  us,  fur  dibtressing  fears 
to  arise  ;  and  then  the  light  of  God's  countenance  withdraws, 
and  our  evidences  for  heaven  are  darkened  and  clouded.  As 
soon  as  ever  we  begin  to  distrust  the  power  of  Christ,  the 
faithfulness  of  the  piomis^s,  or  the  absolute  freeness  of  gr.xce, 
we  are  sinking.  Thus  Peter,  when  walking  upon  the  waver  at 
Christ's  commandiard  in  Christ's,  strength,  is  upheld,  as  if  walk- 
ing upon  firm  ground,  so  long  as  his  faith  in  Christ's  power  and 
kindnes-5  is  maintained  :  Bui  no  sooner  does  he  attend  to  the 
boisterousness  of  the  wind,  and  withdraw  his  depcndance  from 
Christ,  bat  lie  begnis  to  bink  ;  his  heart  to  sink  within  him,  and 
his  body  to  Link  in  the  vvcives.  And  inark  what  a  tender  and 
instructive  reliuke  Christ  gives  him  upon  that  occasion,  Matth. 
xiv.  31.  0  thou  of  J.iii(e  Jaiih,  wherefore  didst  thou  doubt  ? 
Much  doubling  argues  little  laith.  Isoihing  can  be  n  ore  pre- 
judicial both  to  t;ur  coajfort  and  holiness,  than  to  suspect  the  al* 
mighty  power  and  free  grace  of  Christ. 

These  two  observations  ben)g  made  and  proved,  seme  may 
be  ready  to  imagine,  it  necessarily  follows,  that  we  are  to  judge 
of  the  strength  or  weakness  of  our  faith,  in  all  cat.es  by  the 
brightness  or  darkness  of  our  frames.  And  the  conclusioi^ 
would  be  jubt,  were  it  not  for  the  two  following,  observations. 
For,  notwithstanding  '^•11  thuthas  been  said  and  allo\yed,  yet, 

3.  j1  believer  may  bt-in  a  dark.,  um  omfor fable frUme.and.yet 
bestioug  in  faith  ;  ahd  thai  not  only  in  the  grace  offai>h^but 
inits  exerciee  too.  I  iickruiwledge,  that  this  at  fir^t  view  may- 
seem  ni)stnious.  and  contv•.^dictory  to  what  has  been  declared. 
And  it  is  this  one  thing  whic^h  perplexes  and  stumbles  our  friend 
•¥^'ho  wrote  one  of  the  letters,  wheii  he  asks,  ♦'  Are  not  h^ht 
and  pe;^t  e  the  peculiar  privileges  and  effects  of  faith  I"  This 
•onsideration,  my  friend,  is  perplexing  not  to  you  only,  but  t© 


$5  Cases  of  CoNsCIE^*CE.  Case  K 

many  others.  Let  me  therefore  attempt  to  shew  you,  in  a 
phnn  and  evicUMU  mnniier,  how  ihi;*  case  really  btandt.  ^ire 
lij/ii  atid fuact  ./le  ficcuUar  tffccia  oj  J'ai  h  ?  I  knswei,  Yes  ; 
but  not  ill  such  awiiy  as  supposes  all  our  i'.i.-,irebs  and  chnkness 
niust  arise  from  ihe  vji^nt  or  iViukncsn  of  taiih.  A  few  scrip- 
tural inbtances  v\iil  make  this  appear  abundariily  evident, 
^\'hat•think  )ou  of  the  coi.diiion  of  Uie  church,  as  expressed  in 
Micab  vii.  8  ?  The  churrh  \<as  at  that  lime  in  gieat  dark- 
ness, and  under  heavy  complaints,  and  >et  was  strong,  very 
strong  in  faiih  ;  as  appCciis  hy  tht  lan^Ui.y;e  there  u^ed.  i^t- 
joice  not  a^uinsf  mc,  O  mine  cJicmy  1  J I  hen  I  fall  ^  I  shall 
arise  ;  ivhcn  lit!  in  darkness^  the  Lokd  shall  be  a  light  wito  me. 
Again,  \V.vs  not  Job  in  a  very  dark  frame,  and  under  great 
agony  of  spirit,  N^l.e:i  he  says,  Th:.ut^h  he  i>luy  nu-j  ya.'iviU  I 
trust  m  him  ?  Job  xiii.  15. 

And  what  sh»»ll  we  say  concerning  the  poor  wonnan  of  Ca- 
naan, menMoned  Mutth.  xv.  2r — 28,  who  renewed  her  petl* 
tion,  and  v/ould  not  be  driven  away  by  the  seeming  rcpul>cj» 
she  met  with  from  the  Lord  Jf.aus  ?  VVas  not  her  agony  J^vcat, 
her  soul  in  deej)  distress,  when  the  heard  cur  Lord  say,  h  is 
not  meet  to  lake  ihe  children's  dread,  and  cas(  it  to  the  doga  .? 
But  it  is  indubitably  clear  that  her  f^ith  was  real  ;  yea,  that  it 
•was  very  strong,  vehement  and  skilful  in  its  exercise,  under 
this  disir^ifss,  when  she  rtplicd,  Truth,  Lord  ;  yet  the  dogs  eat 
qf  the  crumbs  that  fall  from  their  master'' s  tabic.  Such  in- 
stances, which,  I  have  here  adduced,  are  frequently  brcught 
as  proofs  of  real  faith,  thouj^h  attended  with  weakness,  doubts 
and  fears.  But  in  realty  ihese  are  6pecimt:>s  cf  fuiih  in  its 
B^trongtst  efforts  and  acts.- 

You  may  therefore  well  ask,  How  can  tl/ese  things  be  ?  If 
the  strength  of  faith  tends  to  a  bright  fran>e,  and  the  weakness 
of  faith  to  a  dark  frame,  how  is  it  possibie  that  iaith  should  be 
so  lively  and  strong,  and  yet  the  experi^fnce  of  the  soul  so  dis- 
tressed and  complaining  ?  I  shall  ent?eavour  to  explain  this 
paradox  by  a  familiar  simiiie.  Compare  spiritual  things  with 
natural  ;  and  let  the  strength  of  faitli  be  represented  by  bodily 
strength.  A  person  may  be  very  strong  in  his  body,  yea,  and 
exercise  that  strength  to  the  utmost,  when  under  a  very  heavy- 
burden,  and  not  be  so  easy  or  comfortable  iiv  himself,  as  one 
"who  has  not  half  his  strength,  and  has  no  burden,  or  but  a  light 
oiie  to  carry.  We  are  not  to  judge  a  person  to  be  weak,  mere- 
ly'because  he  faints,  and  pants,  and  laliours  ;  nor  tn  judge  a 
person  tVi  be  strong,  merely  because  he  seems  lively  and  uclive. 
We  must  take  in  the  burdens  a  person  has  to  bear,  or  ihe  dif- 
ficulties he  has  to  encounter  with,  in  order  to  pass  a  right  judg- 
ment upon  his  ability.  Now  apply  this  io  the  case  simil.tr  to 
it  in  spiritual  affairs.  If  a  person  strong  m  faith  is  tried,  has 
many  great  duties  to  perftjrm,  or  many  and  heavy  trials  to 
struggle  with,  or  many  weighty  burdeus  upou  hixD;  ti^ese  Ihjnjs 


€ase  T.  Cases  or  Consgiencx.      ^  57 

Riay  so  put  his  strong  faith  to  a  stand  or  difficulty,  as  to  make 
hirn  ready  to  sink  and  fail.  They  may  take  away  or  suppress 
all  the  sensible  pleasure  and  joy  of  faith,  and  nnay  make  him 
complain  as  under  distress  and  darkness.  Tlius  you  see  faiih 
may  be  very  strong,  and  very  strong  in  his  exercise  too,  and 
yet  yield  no  sensible  pleasure  or  exultation;,  by  reason  of  the 
great  things  it  has  to  conflict  with  and  fight  against.  These 
thoughts  may  likewise  help  our  conceptions  in  the  last  obser- 
vation, which  is,  that, 

4.  A  fieraon  may  be  very  weak  in  Jaiih^  and  ijei  hisji^amev 
be  bright  and  coinfortable .  Thi>  is  a  case  not  at  all  uncommon 
among  Christians.  Observe,  the  newly  converted  person,  who 
is  just  brought  out  of  darkness  into  light,  has  the  principle  of 
grace  newly  implanted  :  We  cannot  suppose  that  such  an  one 
in  common  is  strong  ia  faith,  when  the  seed  is  but  just  sown  in 
his  heart,  or  but  just  sprung  up.  And  yet  we  find  this  new- 
born babe  in  Christ  is  frequently  favoured  wiih  peculiar  joys 
and  consolations.  And  ii  is  very  clear,  that  this  newly  regen- 
erate person  has  not  his  faiih  as  yet  strengthened  or  establish- 
ed, notwithstanding  all  his  exultations  and  spiritual  delights  : 
For,  if  there  be  but  a  liitie  withdrawnieut  of  the  light  of  God*3 
countenance,  o?  if  he  be  assaulted  by  but  a  small  temptMtion, 
■we  find  his  faith  appears-  then  to  be  exceeding  weak  or  unskil- 
ful, not  able  to  stand  the  shock  of  tlie  temptation,  or  not  sufii- 
ciently  skilful  to  expound  the  meaning  of  the  spiritual  with- 
drawraent.  A  very  little  change  in  experience  often  stumbles 
the  faith,  shakes  the  hope,  and  discourages  the  heart  of  him 
who  is  newly  convinced  and  comforted.  This  surely  is  an  ia- 
fallible  indication  that  his  fawh  is  weak,  although  he  may  b« 
favoured  with  much  spiritual  sweetness  and  delight,  A  little 
child  may  as  well  imagine  that  he  is  a  strong  man,  because  he 
is  dandled  upon  his  father's  knees  and  enjoys  his  father's  smiles, 
as  a  newly  converted  person  conclude  his  faith  is  firm,  because 
his  spiritual  comforts  are  enlarged.  Neither  should  we  con- 
fine this  remark  to  the  new-born  babe  in  Christ  ;  because  there 
are  many  who  have  had  some  standing  in  the  grace  of  Christ, 
and  yet  remain  very  weak  in  knowledge,  and  very  feeble  in 
their  faith:  And  these  we  find  are  sometimes  favoured  with 
great  spiritual  enjoyments.  Their  corruptions  are  suppressed, 
their  evidences  clear,  by  the  Spirit  shining  upon  hisowji  work  ; 
and  for  that  reason,  they  cannot  but  be  comfortable  and  joyful 
in  their  frames  for  a  season.  Now  their  souls  are  saying, 
My  mountain  stands  strong y  and  I  shall  iiever  be  moved. 
Yet,  no  sooner  does  God  hide  his  lace,  or  permit  a  corruption 
to  arise,  but  their  souls  are  affrighted,  and  their  hearts  dis- 
couraged. This  is  a  plain  token  that  their  faith  is  really  weak, 
at  the  very  time  when  their  comforts  are  strong.  And  thus 
it  comes  to  pass,  that  those  who  are  weak  in.  faith,  are  some- 


■?  Cases  cf  Coicscience.  Caa:  K 

times  the  most  comfortable  ;  and  those,  who  are  strong  in 
faith,  oivcn  have  less  of  Uitse  spiriiual  enjoyments. 

Thcbfi  thinj;s  bcin^  prcuiiseil,  we  may  iVoin  ihcnce  gather  a 
true  i;i;:i\ver  lo  ilic  {iuesions  proposed  in  il»e  two  leitcrs,  ihut 
occasioned  ihis  diacoar^c  :  Which  m^y  be  thus  disposed. 

1.  iJijiv  nhnli  we  know  ^v/wf/tf-r  ihtt  darkntiiS  of  our  frames 
arii^^s  fromlhe  weak  lent  of  r^r  fail fi?  1  his  query  in  s>ubstar,ce 
seemed  lo  be  uiiii^d  ui  in  one  ot' the  letters,  -which  lu.is  ihui  : 

•'  Siu, 

*'  I  AM  one.  who.  tl.rou^li  rich  g,racc,  have  been  tnui^ht 
to  know  and  I'eel  myself  a  sinner,  and  iiave  been  favoured  with 
u  clear  maiiif'wM.;tir.n  c-f  the  luve  of  Gud  in  Christ  Jtbus  by  the 
teachings  and  wilnei.^l^gs  of  the  Spirit  :  Hut  yet  I  do  someiimes 
■walk  in  darkness.  M^y  I  humljly  beg  It^ve  to  propose  the 
following  questions  to  yru  ;  What  is  the  cause  of  this  darkness  ? 
Doth  it  not  proceed  from  corruptions  within,  from  temptations 
from  wiiliout,  or  from  the  omission  of  duty,  or  the  commiasioii 
cf  sin  ?  How  may  I  b*  able  to  judge  of  the  cause,  when  under 
a  daik  expeiience  and  clouded  exidtnces,  so  ihkt  I  cannot  see 
him  whom  my  soul  loveth  ?  Ave  not  light  and  peace  the  pe- 
culiar privileges  and  tiTccis  of  fuiih  ?  O  Sir  !  1  am  often  apt 
to  di"stress  my  soul  lest  1  have  sinned,  and  caused  the  Lord  to 
hide  away  his  face  from  me." 

In  answer  to  these  affecting  queries,  I  must  say, 

If  you,  my  friend,  are  conscious  to  yourself  of  the  commis- 
sion of  any  particular  sin,  or  of  the  omission  of  any  particular 
known  duty,  this  consciousness  will  certainly  enfeeble  your  con- 
fidence in  God,  and  will  cause  you  to  walk  in  darkness  and 
distress  ;  and  you  can  never  arrive  at  true  comfort  again,  until 
you  have  been  enabled- frankly  to  confess  your  sin  with  huml)le 
shame  and  self-abhorrence,  and  to  make  a  fresh  application  for, 
and  a  fresh  application  of,  the  atoning  blood  of  Christ  by  a  liv- 
ing faith.     Witness  the  holy  l^salmikt  in  Psalm  xxxii.  3,  4,  5. 

While  he  kept  silence,  and  would  not  through  bhame  or 
fear,  or  pride,  ingenuously  own  before  the  Lord,  his  guilt  and 
sin,  his  distress  increased,  and  he  could  gain  no  case  or  relief  : 
But,  when  his  heart  was  opened,  and  he  said,  I  will  cori/tss  my 
transgression  lo  the  Lord,  then  he  received  a  sweet  sense  of 
free  pardon; 

Contracted  guilt  is  a  very  sufficient  cause  rtf  darkness  ;  and 
you  can  expect  no  other,  but  that  God  should  frown  upon  your 
soul,  cr  hide  his  Uce  from  you,  and  leave  you  to  sorrow  and 
anguish  of  spirit.  Your  conscience  should  therefore  seriously 
inquire  into  this  matter  :  And  if,  upon  inquiry,  it  be  found  that 
sometbiiv.',  done  or  neglected  lies  at  the  bottom  of  the  spiritual 
complaint,  yen  can  receive  no  true  consolation,  until  you  have 
'^vilh  humble  shame;  and  by  au  huuiblc  faith,  ca^t  ycur  burdeA 


,€asiV.  Cases  OF  CoYSCiENCK. 

upon  the  Lord.     And  let   me    inlrent   j-oii  to  be'»vnre  of  aitj- 
.  consolation,  th-^t  does  not  come  in   at  this  door. 

With  TPgard  to  corruptions  from  wiUiii),  or  Jemptations  from 
without,  these  likewise  may  be  the  cause  of  the  darkness  in 
your  frames,  and  cast  a  clould  over  your  evidences.  But  in 
this  case,  it  does  not  pre^t-ntly  follow,  that  your  fc.ich  is  weak. 
-It  these  corruptions  be  unallowed  and  unlamented,  and  tliese 
temptations  opposed  ?Jid  resisted,  there  may  b",  great  grace 
and  ^tron?;  faith  exercised  in  these  circumstances.  It  is  true, 
thnt  such  corruptions  and  temptations  will  necessarily  rob  you 
of  your  comfort,  pnd  hinder  you  of  a  free  and  del'ighilul  enjoy- 
ment of  God,  so  long  as  they  are  permitted  to  assault  and  per- 
plex you.  But  if  the>:c  disagreeable  trials  and  experiences  do 
not  sink  j'ou  into  discotiragement,  and  do  only  quicken  and  ex- 
cite you  to  fight  against  the  temptaiions,  and  to  mortify  the 
corruptions,  in  the  strength  of  Christ  ;  your  faith  is  slrcng, 
though  your  soul  is  disquieted.  While  faith  is  acting  under 
these  disadvantages,  it  is  incapable  of  filling  you  -with  joy  and 
consolation,  until  it  has  goined  some  conqutst  over  these  ene- 
mies of  your  peace  ;  but  yet  it  may  be  vigorous  in  its  exercise 
to  withstand  these  temptations,  and  to  plead  the  promises  for 
deliverance  from  the  power  of  these  rising  corrnpiicn«. 

By  the  foreeoing  thoughts  you  may  judge,  whether  the  dark- 
ness of  your  frames  arifes  from  the  weakness  of  your  faith  or 
no.  If  under  these  complaints  your  heart  sioks,  your  spirits 
are  discouraged,  so  that  you  are  ready  to  lay  down  the  wea- 
pons of  opposition,  and  to  quit  the  field  of  battle  ;  this  is  a  sign 
that  faith  is  weak.  Kut  if,  ^vhen  a  veil  is  cast  over  your  evi- 
dences, j'ou  are  enabled  to  exercise  direct  acts  of  reliance  and 
recumbency  upon  Christ  ;  if,  when  corruption  arises,  or  temp- 
tation assaults,  you  are  not  sunk,  but  only  humbled  hereby,  and 
quickened  to  fly  to  Christ  for  strength  to  .mortify  sin  and  over- 
com.e  temptation,  and  arc  determined  still  to  fight  and  pray, 
to  pray  and  fight,  against  there  spiritual  enemies  ;  then  the 
darkness  of  your  soiil  does  not  arise  from  the  weakness  of  your 
faith,  but  should  be  looked  upon  as  only  a  trial  and  proof  of  its 
strength. 

2.  Hoiv  shall  "iDe  knoti)  ivhether  the  brightness  qf  our  frain €9 
crises  froin  the  strength  of  our  faith  ?  Some  believers  have 
little  or  no  notion  of  any  comfort  or  spiritual  satisfaction,  but 
•what  arises  from  reflecticn  or  self-examination  ;  and  therefore 
bend  their  whole  course  this  way,  in  crder  to  attain  bright 
frames  and  comfortable  evidences  -.  and  are  rtady  to  look  upon 
the  satisfaction  they  obtain  in  this  marner  as  the  assurance  of 
faith,  and  as  almost  the  only  proof  of  the  strength  of  this  excellent 
grace  :  WWle  ethers  are  for  paying  such  a  regard  to  the  com- 
fort arising  from  direct  acts  of  faiih  upon  Christ,  that  they  are 
tempted  to  despise  or  neglect  the  great  du'y  of  self-ex amina- 
lion.     But  it  is  highly  necessary  to  keep  a  proper  medium  be- 


••  6asbs  of  CoN'sciENcit.  €ase  T. 

tween  these  two  extrenneg,  in  order  to  know  whether  the  de- 
gree of  our  consolation  and  satisfaction  proceeds  from  the 
growth  and  exercise  of  thi^  noble  principle. 

It  will  be  proper  to  iiiuoduce  in  thi*  place  the  substance  of 
the  other  letter  :  which  runs  to  this  effect  : 

"  Sir, 

"  I  HAVE  for  many  years  past  made  it  my  constant 
practice  to  set  apart  a  serious  hour  for  self-examination  :  And 
as  the  word  of  God  is  the  only  unerring  rule,  whereby  to  judge 
of  spiritual  things,  I  have  (after  earnest  prayer  for  the  asbist- 
ance  of  the  blessed  Spirit)  taken  some  text  of  scripture  ;  such 
as  that,  Believe  on  the  Lord  Jeaus  Chrint^  and  thou  ihuU  be 
saved.  In  prosecuting  the  solemn  inquiry,  I  have  endeavoured 
to  find  out  the  account  of  f;iith,  its  f  uits  and  cfFuc's,  us  de- 
scribed in  the  word  of  (iod.  The  effect  of  Miis  practice  as  to 
my  comfort  has  been  various,  as  1  could  more  or  less  discover 
the  Spirit's  work  on  my  heart.  Now,  Sir,  the  quesliuii  I  would 
humbly  propose  is  t^i^  :  Whether  a  beliL-ver  may  not  warrant- 
abiy  take  cou^fort  from  ihc  Spirit's  work  on  his  heart,  as  an 
evidence  of  his  interest  in  Christ." 

Tl  is  serious  letter  describes  a  practice,  that  I  would  earn- 
estly recoMimend  to  all  those  who  :-.re  desirous  to  go  s.if^ny  and 
comfonahly  in  the  way  lo  he  iven  And  as  for  the  question 
here  proposed,  I  Nvould  answer,  withoui  the  least  hesitation, 
that  a  bi'liever  may  and  ou^ht,  upon  serious  examiirtion  and 
prayer,  to  take  comfort  from,  h*-  thankful  for,  and  rejoice  in, 
every  evidence  of  true  gv?xe,  as  so  many  seals  of  the  Spirit, 
whefei)/  "lie  believer  is  staled  up  unto  the  day  of  redemption. 
But  then  reme;riber,  that  the  Cimforls  arising  from  hence  are 
of  ihemncivcs  no  evitlencc  of  the  growth  or  strength  of  faith  : 
For,  if  a  believer  receives  the  whole  of  his  comfort  from  the 
sati.sf.ction  he  gathers  this  way,  it  is  a  proof  that  his  faith  is 
realiy  very  weak  ;  yea,  and  the  comfort  i'self  will  prove  very 
wavering  and  uncertain.  This  cur  friend  justly  acknowledge* 
in  his  kuer,  when  he  says,  th:it  the  effect  of  »his  practice  has 
been  very  vcrt'->7is  ns  to  comfort  :  A.i'.^  no  w«nder  ;  for,  if  a 
person  b^ihls  ^.is  hope  upon  his  evidence.^,  tney  will  l)e  found 
a  very  uncertain  br.sis  ;  these  evidences  being  somelime>  clear, 
and  scme'/imes  cloudy  and  d.rk.  But,  blessed  be  G.xl  !  these 
are  n  )t  the  groni.i  of  our  hope  :  fot  that  does  not  consist  in 
any  Urng  wroui'ht  in  us,  1  ut  in  the  i\l)soIute  freeness  of  grnce 
in  Cliri?t,  for  ?»ny  poor  disMes.sed  soul  to  lay  hold  of,  fly  to,  and 
rest  u[X)n.  This  fre«.ness  of  grace  is  an  cve»'Us»ing  and  st.'.ble 
found?ti>  n,  which  doei  not  ch«in  e  \\ith  our  frames  And  I 
am  verilv  persuaded,  that  many  belic-^ers  are  so  n.urh  anach- 
ed  to  comfort  dri^wn  from  t\il  ,cts  (a^  »*"  ii  were  the  only 
comfort)  ♦h'it  thc)  have  very  n-uch  lo- 1  thr  sir-  ngth  nnd  nkdl 
•f  faith.     For  the  busiineiis  of  fuitii  is,  nut  to  live  ami  depend 


Oase  T.  Cases  of  Conscience.  61 

■upon  a  work  of  grace  in  us,  but  humbly  ?nd  ccnfideutly  to  refer 
ourselves  unto  the  free  and  powerful  grace  of  God  without  us, 
under  a  real  bight  and  conviction  of  our  own  weakncas,  einpti- 
ness,  pollution,  guih,  and  uowonhiiiess, 

But,  if  yon  would  know  whether  the  comforts  you  obtain  by 
-self-txamination,  are  attended  with  the  growth  and  ^igourof 
faith,  it  is  needful  you  should  inquire  into  the  n  vture  and  kind 
of  them.  Perhaps  it  may  be  only  a  cold,  fi/iecuianve  suri^Juc- 
tion.  You  by  the  exercise  of  reason  cou.pare  y.jur  experience 
with  the  word  of  God.  and  so  coldly  dr.iw  the  iuipori-ant  c-'Vi'- 
elusion,  but  feel  no  endearing,  enlivtniui^,  sanc'ityjni^  tff-Ct 
from  it.  Ifthi^  be  all,  here  is  nothing;  of  the  work  cf  faiili  or 
the  exet  cise  of  grace  in  it.  Nay,  ii  is  possible  fv)r  the  comfort 
obtained  this  way  to  be  of  a  sout^rnufi'fijir.f^  nature.  When 
you  have  drawn  this  conclusion,  it  is  used  only  to  still  the  anx- 
ieties and  relieve  the  dis.i-essts  of  the  soul,  to  nuike  you  the 
more  contented  under  the  pievalency  of  %un\i'  corruption,  un- 
der the  consciousness  ot  some  guilt,  or  under  the  power  of  a 
carnal  frame.  If  this  be  the  tendency  ot  the  satisfaction  yoa 
gain  by  examination,  it  is  a  sad  sort  of  comfort  indeed  !  :ii;d, 
let  the  inference  Ix;  drawn  with  ever  so  much,  jus^iess  or  cie^r- 
ness,  yet  it  proves  the  soul  to  bs  in  a  dangerous  or  declining 
frame. 

Once  move  ;  A  believer,  in  performing  the  duty  of  self-ex- 
atnination,  ought  to  take  special  care  ab(3Ut  the  md^  ha  has  in 
it.  What  is  it,  that  you  aim  at  in  searching  after  evidences  of 
grace  within  you  ?  Is  it  to  obtain  an  assiirance  that  your  state 
is  safe,  that  you  might  silence  the  cl  )mpurs  of  a  gniltv  con- 
-Bcience,  or  that  you  might  remove  that  uneasiness,  winch  your 
mind  feels,  because  of  the  power  .->f  corruption  or  carnal  securi- 
ty ;  to  soothe  \our  mind  with  this  thought,  that  all  is  well,  be- 
cause you  have  a  secure  interest  in  Clirist  and  tr.e  covennut  ? 
If  this  be  your  aim  and  desire,  give  me  the  freedom  to  say,  that 
this  is  to  continue  in  sin,  because  grace  abounds.  And  there- 
fore evidences  thus  obtained  and  thus  employed,  aie  exceed- 
ingly dangerous  and  very  su'-picious. 

But,  if  you  seek  afier  and  improve  the  evidences  of  a  work 
of  grace  in  your  soul,  to  help  you  forward  in  farther  actions  of 
faith  upon  Christ,  to  encourage  you  to  be  nr.ore  frequent,  fer- 
vent, and  confident  in  your  application  to  Christ  for  fresh  sup- 
plies ot  soul-sanctifying,  sin-subduing,  and  heart-strengthening 
grace  :  then  your  comfort  is  of  the  right  kind,  and  the  bright- 
ness of  your  frame  proves  the  strength  of  your  faith.  Upon 
the  whole,  we  may  gather, 

3.  Ho^t)  lye  may  know  whether  ourfaifh  be  strong  or  weak^ 
let  our  frames  be  what  they  tvill.  It  is  not  our  being  in  a  dark 
frame,  but  our  being  discotiraged  by  it  to  lay  dowm  our  weap- 
ons against  sin  and  Satan  in  a  kind  of  despuring  way,  that 
proves  the  weakness  of  our  faith.  It  is  not  our  being  in  a 
F 


C2  Casls  ci  CuNSuitKCE.  Case  VT. 

blight  frame,  t  ut  cur  bcino;  ihertby  quickened  and  encouraged 
to  fly  to  C!ni-.r,  and  trust  in  h'm  for  iailhtr  grace  and  strenght, 
that  proves  the  birengih  of  our  f  .ith.  If  your  frames  Hre 
dark,  gloomy,  and  distressing,  and  these  di>trci>.se^  quicken  cur 
dcsircb  afiev  saving  i;race,  and  Me  are  excited  to  earnest 
j)rayers  and  fiducial  pleadings  for  the  l)lcsbings  cf  grace,  and 
lo  fight  again-5t  siu  and  temptation  in  the  strength  of  Christ  ; 
this  proves  iIkU  our  faith  is  strong,  though  our  comforts  may 
be  verv  low,  and  our  Fcrrows  very  great.  If  our  frames  are 
bright  .\nd  delightful,  aiid  our  souls  take  all  our  comfort  from 
what  wc  feel,  and  we  begin  to  trust  in,  or  rest  ^aii>fied  with, 
grace  received  ;  this  proves  that  our  fi^ith  is  weak  and  unskil- 
ful, though  our  couiforts  arc  strong,  and  our  evidences  clear  to 
ourtelvts. 

I  shall  concUnle  the  whole  with  the  following  very  brief  and 
compendious  advice  to  believers  concerning  iheir  frames. 

Are  your  frames  comfortable  .-' 

You  may  make  them  the  matter  of  your  firaise^  but  not  of 
your  /iridc. 

You  may  make  Ihcm  your  pleasure  but  not  your  /i or f ion. 

You  may  make  tliem  the  matter  of  your  uicouragevitnt  but 
not  the  ground  of  your  arcuriiij. 

Are  your  frames  dark  and  inicoivfortahle  ? 

They  should  humble  you,  l>ut  ViOt  dincaurage  you. 

They  should  (juickcn  you,  and  not  obntritct  you,  in  your  ap- 
plicaticu  for  necessary  and  suitable  grace. 

They  sliould   n)ake   you  see    your  own    evifiliness^  but  not 
make  you  sur^pect  \\\(t  fulneufi  of  Christ. 

They  should   make  you  see  your  uwn  uniuort/iines.'iy  but  not 
make  you  suspect  the  vjit[ingnes.s  cf  Christ. 

They  should  make  you  see  your  o^uKoeakncss^  but  not  cause 
you  to  suspect  the  strcugrh  of  Christ. 

They  should  make  >ou  suspect  your  cnun  /icarts,  but  not  the 
firnu'iess  and  freeness  of  tl;e  ftromisca. 

CASE  VI. 

IVhcthira  firrsnn  nvho  haa  beni  a  great  xinner,  has  any  grovyid 
10  cxfuci  /lardoiiy  and  the  ccmforta  ut  the  JlUij  Ghost  ;  and 
whether  he  may  f.ur take  of  all  the  ouUnancen  of  God. 

This  question  is  supj-rrted  by  the  following  letter  : 

"  IlEVhREND   SlU, 

"  I  TAKE  this  opportunitv  to  inquire  for  your  judgment, 
on  the  state  of  my  scul,  which  Js  as  toUows  :  I  am  a  young 
person,  who  have  liad  a  religious  cducr.tion,  but  alas  1  1  soon 
followed  Wic  babc  inclinations  of  my  own  heart,  and  stuck  at 


Case  VI.  Cases  of  Co^^scIR^■c!!:.  C-S 

nothing,  let  it  be  ever  so  vile,  till  it  pleased  Gotl,  by  cnnversa- 
lion  vviiU  a  irood  nr^n,  upon  tb.e  evil  nature  of  sin,  to  fasten 
deep  convictions  upon  my  mind.  .  Tiien,  vv-hat  terrors,  torture 
and  anguish  did  I  feel  l/  How  was  my  mind  fdled  with  horrid 
blasphemies  1  So  rhai'l  concluded  I  was  given  up  to  a  repro- 
bate niind,  aiid  that  there  Were  .no  place  tor  repentance,  if  I 
sougnt  it  never  so  carefuliy  wit!^  tenrs.  In  this  awtul  condi- 
tion I  continued  ei^^hteen  months,  when  it  pleased  God  to  mag- 
nify the  riches  of  his  srrace  to  iha  very  chief  of  all  sinners  in 
sending  tne  glorious  Comforter  to  set  my  soul  at  liberty,  and 
raake  me  rejoice  with  unspeukatjje  joy.  But.  notwith^  tanding 
this,  wheT>  1  look  back,  and  consider  my  great  vikness,  I  am 
ready  to  dispute  its  beiuii;  a  reality.  Therefore  I  have  sent  you 
the  above  qiiesrion,  to  which  may  the  Lord  enable  you  to  i^ive  a 
comfortable  and  speedy  answer  I 

THIS  is  a  case  that  we  frequently  meet  with  ;  a  case  that 
deserves  our  serious  consideraticn,  as  it  may  tend  to  en- 
courage many  distressed  sinners  m  a  proper  application  to  Je- 
sus Christ  for  Salvation,  and  give  them  the  most  adnv.ring  and 
animating  views  of  the  richts  of  divine  grace  manifested  there- 
in. In  hopes  that  these  ends  may  in  some  measure  be  answer- 
ed, I  would  consider  these  two  things  : 

I.  IVhelher  a  fier&on  ^ivfio  /:as  bee'n  a  great  sinner^  has  any 
ground  to  exfiect  liardon^   and   the  comforts  of  the    Hdu 

Ghost  .?— And, 

II.  And  ivhether  he  maij  liartake  of  all  the  ordinances  of 
God  ? 

I.  /  am  to  shew  whether  a  person^  who  has  been  a  great 
tinner,  has  any  ground  to  ex/iect  fiardon,  atid  the  comforts  of 
the  Holy  Ghost.  If  he  continues  hardened,  and  is  obstinately 
determined  to  live  in  the  gratification  of  any  criminal  lust  and 
passion,  he  has  no  reason  to  expect  either  pardons  or  the  con- 
solations of  the  Holy  Ghost.  But  if,  under  a  conviction  of  sin, 
he  applies  to  the  Mediator,  is  willing  to  receive  him,  and  sub- 
mit to  him  in  all  his  characters,  (which  I  apprehend  is  the  case 
with  this  person)  then  we  may  readily  answer  this  question  in 
the  affirmative,  and   support  it  by  the  following  considerations. 

1 .  It  is  perfectly  consistent  ivith  the  grace  and  mercy  of 
G'jdf  that  ht  should  pardon  the  greatest  sinners,  unci  visit 
them  too  (f  he  pleases)  nviih  the  consolations  rf  his  Spirit  ' 
therefore  there  is  ground  of  hope.  The  grace  of  God  is  ab- 
solutely free  in  the  salvation  of  his  people.  When  he  chose 
them  from  eternity,  he  viewed  them  in  the  character  of  rebels, 
unworthy  therefore  of  his  favor^  and  deserving  his  everlasting 
wrath  :  and  when  he  comes  to  them  in  time  to  apply  salvation, 
he  finds  them  dead  in  trespasses  and  sins.  Free  grace  laid  the 
foundaiion  ;  »x\d  free  grace  will  finish  the  spiritual  buildint^, 
and  lay  the  tofi-stone  thereof.  When  our  Lord  inquires  of 
bis  Father;  wherefore  he  had  revealed  the  mysteries  of  his 


§4  Gases  or  Conscience.  daicTl^ 

kingdom  to  such  hahes  as  his  disciples,  and  had  hid  thin  from 
the  ivise  and  frrudent^  he  says,  Kvcn  so,  Faiher  ;  for  so  it 
treincd  good  in  ihy  sights  Matth.  xi  95.  itsolving  it  all  into  the 
free  ;;ovevcign  pleasure  of  God.  if  then  Ciixl  i^  absolutely  tree 
in  onr  s.ilvatiin,  and  dees  not  receive  the  blessings  of  it  in  con*- 
sideraticn  of  the  least  demerit  or  unwovtluness  iu  us,  then  he 
m:'.v  as  well  pirdon  the  greatest  sinners,  as  those  who  have  not 
run  into  such  excess  of  riot  :  Kspc-.ially  if  we  consider  that 
Ocd  t:ca!ts  the  riclies  of  his  grace*  in  our  salvation  ;  navi 
that  this  is  the  great  end  he  h  id  in  view  in  the  whole  of  our 
8>.lvntion.  None  should  now  be  discouraged  at  a  view  of  the 
greatness  of  their  «ins,  or  question  the  reality  of  those  spirituiU 
crjoy men's  God  has  given  them,  because  ihty  are  unworthy  vi 
them.  The  riches  of  the  gr.«ce  of  God  infinitely  txceeds  all 
tiie  demerit  of  bin,  and  triumph  in  the  full  pardon  of  the  most 
htjnous  transgressions.  Methinks,  I  see  the  awakened  sinner 
impressed  with  a  deep  sense  of  his  vilcness,  and  hear  him  ob- 
jecting to  liis  pardon,  his  great  unworthiness.  But,  O  soul  ! 
are  you  indeed  exceeding  vile  ?  Arc  your  sins  exceeding  nu- 
merous, and  attended  with  every  aggravation  ?  Are  you  the 
Uiiworthicst  of  crcuiures  ?  The  more  exceeding  abundant  then 
"will  the  grace  of  God  appear  in  yc.ur  pardon,  comfort  and  sal- 
vation i  the  more  will  the  great  end  he  has  in  view  in  the  sal- 
vation of  sinners  be  ansv/ereil,  tmd  the  more  glory  redound  to 
him.  Under  a  view  of  this  infinite  abundant  grace,  you  may 
sweetly  encourage  yourself,  and  say, — ''  It  i:,  true.  Lord,  I  am 
unworthy  ;  nay,  I  would  call  myself  the  unworthiest  of  thy 
creatures,  But,  o!i  I  1  would  not,  I  even  dare  nn  distrust,  and 
say  I  am  too  great  a  sinner  for  a  God  of  so  much  grace  to  par- 
don. Wouldi  not  this,  Lord,  lessen  the  lichcsof  thy  mercy  ? 
GVi  !  if  1  am  the  greatest  sinner  thou  hast  ever  yet  saved,  I 
shall  then  be  the  wonder  of  heaven?  I  ."-hall  claim  a  right 
above  all  my  fellow  saints  to  adore  the  riches  uf  thy  grace  ; 
and  thou,  Lord,  wih  be  admired  of  all  for  thy  mercy  manifested 
to  a  cte.'.ure  so  unworthy." 

2  It  7i  cormistnt  nvifh  the  gloyy  of  all  the  divine  fier/eC' 
ii'jr:s  to  /:ardon  and  comfort  the  greatest  sinners  ;  therefore 
f>uch  have  ground /or  h'jf^e.  If  any  thing  appears  lo  forbid  it, 
it  is  tht  justice,  the  holiner-s  of  CJrd,  &c.  the  necessity  of  inflict- 
ing puniMurent  npcn  the  cfTender  to  secure  the  mor;<l  govern- 
TTien*.  of  God  frrm  any  stain  or  al^use.  Had  there  been  no 
Mediator,  no  Surety  to  staml  in  the  sinner's  stead,  to  mike 
fat'sfaction,  and  i  urchase  spiriturl  and  eternal  blessings  ;  these 
Y/cuUl  ha>e  stood  as  everlasting  obstructions  to  the  pardon  and 
j»Mvaiinn  r  1  'he  sinner.  But,  as  there  is  a  MeclJ.itor  provided  ;. 
«s  this  Mediator  is  God  and  man  ;  a^  he  ha<l  in  our  nature 
•btyed  the  law,  and  bore  the  punishment  sin  deserved  ;  as  llwi 

•  Ua.  It.  7.    Rom.  ▼.  x;, 


Case  VI.  Cases  of  Conscience.  65 

sacrifice  he  offered  had  an  infinite  virtue  in  it  ;  and  so  was  ac- 
cepted ;  so  there  is  a  way  open  for  the  bestowment  of  every 
saving  blesshjg,  in  a  perfect  consistency  witli  the  honour  of  the 
law  and  the  law-giver,  upon  the  sinner,  nay  upon  the  greatest 
sinner  :  for  the  virtue  of  this  infinitely  atoning  sacrifice  ex- 
ceeds the  utmost  malignity  and  demerit  of  sin.  What  glorious 
encouraging  news  should  this  be  to  every  guilty  creature  I  Be- 
hold mercy  and  truth  meeting  togetlitr,  righteousness  and 
peace  kissing  each  other,  all  being  perfectly  harmonious  in  the 
6-alvation  of  the  most  unworthy  \  See  justice  laying  aside  its 
awful  sword,  and  joining  with  grace  and  mercy  in  holding  out 
the  golden  sceptre  !  See  the  law  receiving  the  highest  honour 
by  the  obedience  of  the  law-giver  !  See  all  the  demands  of 
every  attribute  of  the  Deity  fully  answered  in  Christ's  media- 
tion, the  glory  of  each  secured,  and  yet  encouragement  given 
to  the  vilest  sinners  to  ho!>e  and  seek  for  salvation  !  Behold, 
God  is  jzmt^  and  yet  the  Jusiijier  of  them  that  belieue  in  Je- 
sus !  Rom.  iii.  26,  l]e  is  faichful  and  just  in  the  forgiveness 
of  sins,  and  in  cleansing  from  ail  iinrighteousness  1  1.  John  i. 
9.  And  can  you  now  debpair  of  Sctlvaiion,  or  say,  God  cannot 
or  will  not  visit  you  with  the  consolations  of  his  Spirit  ?  Have 
you  ever  considered  the  sacrifice  that  has  been  ofieied,  its  ap- 
pointaient  by  the  Father,  its  atoning  virtue,  its  perfect  accep-t- 
ahleness  ?  and  can  yoa  say,  your  sins  are  too  great  to  be  for» 
given  1  Have  you  applied,  my  dear,  but' doubting  friend,  to 
Christ,  as  a  suitc'.ble  all-sufficient  Saviour,  and  been  enabled  to 
commit  your  soul  without  reserve  into  his  hands  to  be  justified, 
sanctified,  and  eternally  saved  ?  Let  me  then  telf  you,  God  can 
be  even  just  in  pardoning  your  sins,  th(.ugh  ever  so  great ;  and 
in  comforting  and  saving  your  sohI,  though  ever  so  unworthy. 
When  we  look  upon  our  un  worthiness  abstractedly  from  Christ, 
we  are  filled  with  sad  confusion  :  But,  when  we  look  to  Jesus 
the  Mediator,  our  fears  are  scattered,  and  our  souls  revivtd 
■with  the  hopes  of  a  glorious  immortalitv.  You  do  not  question 
the  virtue  of  the  blood  of  Jesus,  sure  I  His  blood  cleanset/i 
from  all  .sin,  1  John  1,  7.  God  considered  absolutely  in  him- 
self, would  appear  as  a  consuming  fire  to  us  in  our  guilty  con- 
dition ;  his  justice  and  his  truth  would  make  us  tremble.  But 
view  hjm,  through  this  Mediator,  and  you  see  his  wrath  ap- 
peased, his  countenance  wearing  a  glorious  smile  :  You  see 
justice  and  truth  too  on  your  side,  speaking  even  peace  to  your 
troubled  conscience,  and  securing  your  pardon  and  salvation. 
O  ye  sensible  and  awakened  sinners,  hiok  upon  a  crucified  Re- 
deemer !  View  his  bloody  agony  in  the  garden  !  See  the 
mighty  God  hartging  upon  the  cross  !  And  then  rejoice  and 
say,  "  Oh,  there  is  hope  for  us  !  We  will  not  give  up  cur 
souls  as  lost,  so  long  as  the  blood  of  Christ  has  an  infinite  vir- 
tue in  ic.  We  will  humbly  hope  that  God  will  pardon  such 
sinners  as  we  are',  though  we  deserve  the  lowest  hell,  and  wash 


66  Cases  or  Conscienck.  Cass  TTi. 

our  pointed  souls  ia  that  overflowing   fouiUiun,  that  is  set  open 
lor  sjn  and  for  uucleanncss." 

o.   if  we  everjind  any  sense  of  «/'?,  any   humilialion  for  it, 
end  any  desires  after  salvation^  in  ihe  ivay  God  has  determin* 
ed  .'0  bestow  iCy  we  vuy  conclude  tluu  there   is  ^lard-jn  and  sai- 
vi'ijnfjr  u%.     Sorne  per!>>)iib  are  alVaid  they  have  commiiled 
the  unp  irdoiv.ible   sia.     Sritan    m;ikes   this  awlul  !?iJggfStion  to 
their  wincis  :  and  they  i^o   under  the  distrcs!^^ng  apprehensions 
of  it  irom  dny  to  duy,  nnd  are  ready  to  lliink  all  ground  of  hope 
is  )V>ne.     Bu'.,  whatever  the  iinpardonal)le  sin  is  ;    witliout  in- 
quiring   into   iis   nature,  we  may   without  hesitation  conclude, 
that  we  hive  not  been   guilty  of  it,    if    we  find  any  humbling, 
sense  of  sin,  any  relen'.in.^s   for    it,  any  de>ires  afitr  salvation, 
;\iid  any  wilh:v^ness  to  receive  the    Lord  Jesus  Christ,  as  he  is 
represented  in  the  gospel.     For,  here  1  would  a^^k — How  c  irne 
you  to  h  .ve  a  huniijiing  sense  of  sin  ?  Whence  are  these  desires 
afitr  Salvation  I  Whence  this  subjection  of  soul  to  Je^Us  Christ  ? 
Is  not  ail  this  from  the  sjjiiit  of  Ciod  ?  A  view  of  the    threat- 
ening f»w  may    terrify  and   alarm  us  :  But   it  is  the  peculiar 
Tvork  ot  the  spirit  of  God,    biin.>.irig  home    the   gospel    to    our 
hearts,  th;.t  iids  our  souls  with  s^eif-loalhing,  and  draws  out  our 
heaii'  in  ho'y  longings  after  communion  wiUi,  and  a  conformi- 
ty to  Christ.     And  wherefore  does  the   spirit  of  God  do  this  ? 
Is  it  not  a  plain  intimation  that    v\e  have  not  sinned  the  unpar- 
donable t-iii  \  Is  it  not  an  encouragement  to  us  to  h^pe  that  there 
is  salvation  iv.v  us  ?    Is    it  not  a  token   for  g(  od,  that  God  will 
give  us  the  blessings  we  are   desirous  ot  enjojing  ?    Some  con- 
victions theie  may  be,  and  often  are,  in  those  that  j;erish.     But 
v^ould  G«xl  shew  us  the  odi  u«ness  of  sin  ;  would  he  liumble  us 
for  it,  and  fill  us  with  desires  af  tr  a  deliverance  from  it  ;  would 
he  shew  u*  the  txcelltncy  of  Jesus  Christ,  and  make  us  willing 
to  receive  him  in  ali  his  characters,  and  then  le^NC  us  to  ])er- 
ish  I  Oh  !    No.     You    ha\e  his  promises*  to  plead,  ve  thirsty 
dinners,      i'ou  hive  Chi  ist's  own  words  f  to  encourage  you,  ye 
•wiliin.i;  sou's,     if  you  are  ^^iI!in!t;,  Christ  is  so  too.    Inquire  then, 
>Ias  Christ    yoair    will  ?  \)o  yciu  see  a  beauty  in  him  ?  And  is 
ymir'soul  drawn  in  ;.ff  ction  to  him  ?  This  is  an  assurance  that 
he  will  pard'<n  and  aave  you.  and  give  you  all  those  consolations 
by  the  way,\h  it  he  sees  to  be  needfwl  for  you.      The  greatness 
of  your  sins  will  be  no  ohjccion  to  him. 

4.  (i',d  hift  pardoned,  coufortedy  and  saved  great  sinners, 
\s  God  has  ^raciouslv  reprtfentttl  himself  «s  a  (inl  pardon- 
iag  iniquity,  transgressions  aod  sins,  that  is,  all  sorts  of  sins  ;  so 
he  has  done  it  in  all  ages  and  generations.  Let  us  look  into  the 
Old  Testament,  and  we  shall  fimi  it  furnishing  us  with  many 
irut^ices.  I'lius  I^ot  was  guilty  ot  drunkennr-'S  and  incet^t^ 
Gen.  xix.  3,  &c.  D.ivid  w.is  chargeaole  with  adultery  ■AXiti  7nur' 

•  Matth.  V,  6,        t  John  vi   3  7, 


-Case  VI*  Cases  OF  GoNsciEN'ci?.  67 

dcr  ;  and  he  was  pardoned  and  comforted  too.    Solomon  fell 
into  idolatry.     Manassah  was  guilty  of   such  abominations,  as 
even  exceeded  those  amongst  the  heathens  ;  yet  he  is  made   a 
monument  of  mercy,   2  Chrun.  xxxiii.     And  we  have    a  most 
striking  and  remarkable  instance  of   rich   distinfe,uishing  grace 
in  Ephraim.     isa.  Ivii.  IT,  18.     For  the  iniquity  of  his   covet' 
ousness  was  I  %vroth,  and  smote  him  :  I  hid  me,  ana  vjaa  nvroth  ;  ' 
and  he  went  on  Jroivardly  in   ihe  nvay   of  his  hear i.     Wiuit, 
could  we  expect    to  hear  an  offended  Gt>d  saying  but  this    Let 
him  alone  to  receive  the  fruit  of   his  doiijgs  ?  Shall  I  manifest 
my  grace  to  such  an   obstinate  rebel  ?  He  might  have  spoke  in 
such  awful   language   as   this.     But   behold  the  grace  of  God, 
how  astonishing  '.  I  have  seeyi  his   ways,  and  nvill  heat  him  :  1 
ivili  lead  him  also,  and  will  restore  comforts  to  him  and  to  his  • 
mourners.     The    timorous    scul    may   say,  these  are  instances 
under  a  dark  dispensation,  and   therefore    ccme  not  up  to  the 
case.     Let  us  therefore  now   look   into   the    New  Tesiament, 
And  here,  the  first   instsnce  that   strikes  us  is  Peter's  denying 
his  Lord,  and  with  dreadful  oa^/is    and    im/,r  ecaticns,    Maith,  • 
xxvi.  69,  &c.  •    Another  instance  we  have  in  Saul  the  Pharisee, 
■who  was  a  fiery  persecutor,   a    bold    blasphemer  ;  and  yet  he 
obtained  not  only    pardoning    mercy,    but  enjoyed  much  of  the 
consolations  of  ihe  Holy  Ghcst :  And  he  says  of  bis  conversion, 
that  it  was  a  pattern  of  what  Christ    would  do   in  after  ages  ;  ^ 
that  is,  that  he  would  pardon  and  snve  the  greatest  sinners,  1  Tinit  - 
i.  16.     But  we  have  all  sorts  of  sinners  mentioned  anjongst  the 
sanctified  Corinthians,  1  Cor.  vi.  11.  6;/!:/;  were  some  of  you  ;• 
that  is,  some  "Wt^ve  fornicators  ;  others  idolaters  :  others  udul^ 
terers  ;  others  eJfeiYiinate^  or   of  lascivious  tempers  and  prac-- 
tiees  ;  others  abusers  of  themselves  with   mankiiul^  or  such  as 
have  been  guilty  of  the  detestable  sin  of  Sodom  ;  others,  ihitves, 
covetous,  drunkards,  revilers,  and  extortioners  :  But  you  are 
now  the  triumph  of  rich    and  s&\ereign  grace,  being  justified, 
and  in  some  measure  sanctified  too.     Thus  we  see  that  all  sorts 
of  sins,  even  the  rr.ost  unnatural,    have   been   pardoned.     And 
can  you  now  say,  my  friend,  that  yours  are  too  great  to  be  for- 
given, or  that  God  would  not  comfort  such  an  unworthy  crea- 
ture as  you  are?  Are  there  mnny  peculiar  aggravations  attend- 
ing your  sins  ?  Were  they  committed  after  great  mercies  and 
deliverances  ?  So  were  Lot's  and  Solomon's.     Have  they  been 
committed  with    great  deliberation  ?  So  were  David's.     Have 
they  been  often  repeated  ?  Peter  repeated  his  three  times.     In 
fine,  all  these  instr-.nce*  shew,  that  God  can  consistently  pardon, 
nay,  that  he  does  pardon  the  greatest  sinners,  and  favour  them 
too  with  the  consolations  of  his  spirit.     Sometimes  indeed  great 
sinners   have   felt    great  terrors  '^    but  these  have  been  often 
sweetly  succeeded  by  great  joys.     In  the  life  of  Colonel  Gard- 
ner, we  read  of  the  sore  and  long  distress  he  was  under  :  But 
Gcd  was  pleased,  after  some  time,  to  scatter  the  cloud,  tQ 


63  Cases  of  Conscience.  Case  VI, 

change  the  scene,  and  to  turn  his  bitter  cries  into  cheerful 
praises.  Thus  we  should  not  be  discouraged  at  the  greatness  of 
our  sins. 

5  That  me  may  hioiv  whel/jer  those  consolanonSjZtfit/j which 
ve  have  been  fax^ourccU  art  ihe  con&oluLions  of  the  the  Hfiiritj 
loe  inust  inquire  ivhat  itijiuence  iMty  had  ti/ion  us.  Ycu  see 
God  can,  in  a  perfect  coiisisicncy  ui.h  all  his  perfections,  be- 
stow the  blessings  of  Siilvaii(ui  upon  the  unworlhiest  of  his  crea- 
tures. Tnat  you  may  be  mure  p  alicul.irly  satisfied  abcut 
yourbclf,  that  those  consolations  you  have  enjoyed  c;tme  from 
God,  look  back  to  the  frame  of  mind  vou  was  then  in,  and  in- 
quire what  influence  they  had  u])f;n  you.  If  the  joys  y(;u  f«  It 
made  you  careless,  and  left  in  ycu  a  greater  relish  for  sin  ; 
if  you  can  with  greater  ease  pursue  the  lusts  of  the  fiesh, 
the  lusts  of  the  eye,  und  the  pride  cf  life  ;  then  you  have 
reason  to  concUide  that  all  was  a  delusion.  Hut  if  y</U  was 
humbly  seeking  afctr  salvation,  when  your  suul  was  thus  eet 
at  lii.erty  ;  if  the  j(>ys  you  felt  ERade  si!)  appear  odiou*;,  en- 
deared the  Redeemer  more  ;  it  you  was  more  weaned  from 
the  world,  filled  with  admiration  at  a  view  cf  distinguishing 
grace,  and  was  put  more  upon  prajer  i.nd  other  n.eans  towards 
prumoting  the  power  and  lite  of  reli;^i(>ii  m  your  heart  ;  then 
vou  may  conclude  that  God  has  been  Ci '.r.forting  your  soul  with 
those  consolations,  with  which  he  comtoits  his  people  ;  and 
consequently,  that  yen  have  no  reason  to  be  disconvaged  at  a 
view  of  the  greatness  of  your  sins,  as  it  thty  were  eirectual  ob* 
struclions  to  the  manifestations  of  pardoning  and  savir.g  grace. 
H-iving  thus  endeavoured  to  answer  the  first  question,  I  now 
proceed  to  the  second  : 

II.  Whether  one  ivho  has  been  a  g-rcat  sirinery  but  has  been 
enahled  lo  nf-fdy  (o  Jtsusjor  salvaii<.-n^  may  partake  of  all  the 
ordinancts  ff  the  Lord  ?  This  is  a  question  easily  to  be  an- 
swered. If  the  greatness  of  (;ur  sin  does  not  exclude  us  from 
pardoning  mercy,  it  does  not  exclude  us  from  ihe  ordinances 
of  God.  If  throu<»h  grare  we  have  an  interest  in,  and  a  title 
to,  the  gi(-ries  of  an  eternal  world,  then  we  may  by  the  same 
grace  rbim  a  right  to  ;dl  the  privilege's  ©f  Goo's  house  here. 
If  uu  was  not  bafitized  in  >our  infancy,  i'.  is  certainly  your  du- 
ty now,  that  so  you  may  publicly  inlist  vourself  under  the  ban- 
ner ot  the  mighty  God.  As  to  the  cidinance  cf  the  I.ord^9 
aut^/ier  ;  if  you  have  been  humlded  tur  sin.  and  desire  to  hede- 
livtred  from  it  ;  if  )cu  have  been  enabled  to  give  up  lourself 
to  Jesus  ;  if  \v\i  desire  to  love  him  n.o;«,  and  to  gr<iw  in  a  con- 
formity to  his  image,  and  would  wait  upon  Christ  in  all  his 
ordinances,  that  iht.»;e  ends  may  be  answered  j  it  is  then 
your  duty  to  come  to  the  lal>lc  of  our  Lord  ;  and  you  may- 
do  It  with  a  comfortable  exj.cciation  of  the  blessing  and  pres- 
ence of  Christ  to  mike  the  ordinance  efftctUdl  to  strengthen 
every  grace  of  the  Spirit  in  you,  and  to  unin  you  up  more  and 


€a8e  VI.  Cases  of  Conscience.-  6f- 

raore  for  the  heavenly  inheritance.  Yt  u  are  not  to  consider 
the  jjreatness  of  your  sins,  wlicii  you  are  inquiring  whether  it  is 
your  duty  to  wait  upon  Christ  in  thi'S  ordinance  ;  but  to  con- 
sider the  franie  and  temper  of  your  mind,  the  ends  you  have  in 
view,  and  the  principles  from  whence  you  act.  These  are  to 
deteraiinc  your  duty  and  not  your  unwurthiness.  Permit  me 
then  to  Cciii  you  to  an  examination.  You  h.ive  been  a  great 
sinner  :  and  have  you  been  humbled  on  this  account  ?  Are  you 
filled  with  shame  and  seh'-abhurvtiice  ?  Have  you  in  the  frame 
of  tne  prouigal  son  thrown  yourself  before  an  offended  God, 
saying  with  hin — ''  Father.,  I  huve  ainned  against  heaven^  and 
in  thy  sight,  and  ain  no  longer  vjorthy  lo  be  called  thy  son  ? 
Oh,  No  I  It  is  more,  Lord,  than  1  deserve,  to  be  treated  as  an 
hired  servant.  1  deserve  to  be  banished  forever  to  the  infernal 
regions  :  But,  Lord,  stretch  out  thine  hand,  pluck  me  as  a 
brand  out  of  ihe  burning,  take  nic  into  thy  family,  and  let  me 
not  perish  for  ever.  I  am  loathsome,  but  do  thou  clothe  me 
Kvith  change  of  raiment^  that  the  shame  of  my  nakedness  do  not 
afipear.  I  am  unclean  ;  but  do  thou  wash  me  in  ihax  fountain 
stt  o/ien.  Lord  I  1  would  be  thine.  Adorable  Mediator  I  X 
would  love  thee.  Behold  ;  here  I  give  up  myself  entirely  unto 
thee.  But  I  am  not  indeed  'vorthy  of  thine  acceptance  ;  for, 
Lord,  thou  must  do  all  foi  me  and  in  me.  Yet,  as  1  have  thy 
promise,  en  that  1  lean  for  my  encouragement."  Is  not  this 
your  case,  my  friend  ?  Have  you  been  thus  enabled  to  come  to 
Jc^us  ?  You  have  then  a  right  to  all  the  ordinances  of  the  Lord. 
Come  humbly  under  a  sense  of  your  un worthiness  of  the  divin« 
favour  :  Yet  come  cheerfully  casting  your>;elf  upon  the  Lord, 
expecting,  that  in  waiting  upon  him,  he  will  fulfil  his  promises 
of  grace  in  your  complete  and  everlasting  salvation. — Having 
thus  answered  these  tv/o  questions,  I  would  close  with  three 
reflections. 

1.  Hence  we  learn,  That^  of  alt  the  noorks  of  God,  those  of 
our  redtmfition  and  salvation  by  Jetzis  Christ  are  the  mos$ 
glorious.  In  the  creation  God  has  manifested  his  wisdom,  pow- 
er and  goodness  :  But  here  you  see  the  manifold  wisdom  of 
God  ;  here  you  see  the  riches  of  his  grace.  When  we  consider 
the  character  of  those  who  are  saved,  what  the  blessings  of  sal- 
vation are,  and  the  method  which  God  took  to  secure  these 
blessmgs,  we  cannot  but  be  filled  with  the  highest  wonder» 
What  heights,  what  depths  of  wisdom  and  love,  that  God  will 
pardon  and  save  rebels  •  that  he  has  form»d  a  plan  fordoing 
this  in  a  consistency  with  his  justice  and  holiness  I  ''  Whilst 
others  are  viewing  the  various  phenom.ena  of  nature,  O  my 
soul,  let  me  behold  this  mystery  of  divine  grace  I  Let  me  see 
an  incarnate  God,  and  view  the  Kin,^  ^f  g^'J'^y  ?^tooping  to  take 
upon  him  the  form  of  a  servant,  to  obey  and  suffer  in  the  room 
of  guilty  rebels  I  Let  me  see,  in  consequence  of  this,  grace  dis- 
playing itself  in  the  salvation  of  sinners,  conquering  hard  hearts^ 


70  Cases  of  Consciekce.  Case  T/. 

pardoning  tie  greatest  transgressions,  plucking  brands  out  of 
t^ic  b  irning,  an^l  r.us.ng  tht:  vilest  cre^taits  tVoin  a  slate  of 
distionor,  distress  and  mi>ery,  to  be  kir.^s  and  priests  unto 
God  !'* — Oh,  Nvhat  entcrtain;ntnt,  what  [jleasure  must  this 
give  tn  a  ratio;. id  mind  I  It  is  the  son?  of  the  s:*ints  above,  the 
admirAtion  of  creaiurts  arrived  to  a  state  of  the  uimost  per- 
fection. They  'ire  for  ever  employed  in  searching  into  and 
admiring  tiae  mysteries  of  the  ^-ace  of  God  ;  A:id  shall  iiot  we 
Cfcteem  them  fit  subjects  of  our  contemplaii(  i\  here  ?  Oh,  th« 
bhndness  and  .stu,.idity  of  ihoic  who  sec  no  beauty,  no  glory  in 
the  scheme  of  s.tlvation.  j. 

2.  Hence  we  ledm,  7V;a/  none  should  denpair  of  salvation^ 
decah"ie  of  ihr  greametis  rf  their  hinn.  Thtre  is  a  secret  des- 
pair which  lies  in  the  breast  of  the  sinner,  an<l  slays  its  thou- 
sands, yea,  its  ten  thousands.  VVlun  any  conviction  is  made 
up^'O  the  mind,  it  is  immediately  suggested  to  the  poor  sinner, 
that  it  is  in  vain  for  him  to  hope  for  mercy  ;  his  sins  have  been 
attendtd  with  such  aggravating  circumstances,  that  no  pardon 
will  be  granted.  Besides,  the  difficulties  of  the  divine  life  arc 
so  great,  that  he  can  never  expect  to  surmount  them.  He  may 
as  well  therefore  continue  his  present  pursuits,  and  enjoy  as 
much  pleasure  as  he  can,  and  give  up  all  thoughts  of  being  a 
christian.  With  these  suggestions  the  sinner  stitks  every  con- 
viction, and  eagerly  pursues  sensual  gratifications,  leaving  the 
a-wfui  consequence.  Is  this  the  case  with  any  of  you  ?  You 
may  immediately  conclude  that  it  is  a>.«»  nvention  of  Satan,  to 
•ecure  you  the  more  under  his  power.  Y'.ur  sins  are  not  too 
great  to  be  forgiven  ;  nor  are  the  difficulties  of  the  christian 
life  insurmountable  to  those  that  depend  upon  the  strength  of 
Christ.  Many  have  been  pardoned,  who  have  been  as  vile  as 
you  ;  therefore  do  not  despair,  and  so  continue  in  sin.  Oh, 
that  I  could  convhice  you,  sinner  !  I  would  use  all  possible 
means.  I  would  endeavour  to  set  before  you  all  the  riches  of 
the  grace  of  God,  take  you  to  the  cross  of  Christ,  and  shew 
you  an  infinite  sacrifice.  I  would  present  you  with  a  long  cat- 
alogue of  first  rate  sinners,  pardoned  and  saved.  Do  not  en- 
tertain the  dvingerous  thought  then,  that  there  is  lo  mercy  for 
you  :  but  attend  to  the  important  convictions  made  at  any  time 
on  your  mind,  and  lof)k  to  Jesus  to  justify  and  save  you. 

3.  Though  what  has  been  said  (ends  to  encourage  every 
tinner  to  look  to  7,  susfor  salvation,  yet  it  encourogfs  none  to 
continue  in  sin.  They  that  from  henre  sny,  Let  ua  sin,  that 
grace  vxay  a^oiind^  are  in  the  gall  of  bitterness,  and  in  the 
bond  of  tniqxiity.  There  is  no  mercv,  no  salvation  for  those 
that  continue  in  sin.  He  that  covereth  hih  sins  shall  riot  firos-' 
per.  Jhif  nvhoso  conftsaeth  and  foraaketU  fhem^  i,hall  have 
jnercy^  Prov.  xxviii.  13. 


■Case  VU.  Cases  of  Conscience.  71 


CASE  VII. 

What  judqment  should  that  person  pass   upon  himself^   luho 

knonvs  himself  to  t>c  in  a  dark  and  corrupt  f  rami- ^  but  finds 

himstlfgitat'ly  unaffected  ivith  ity  and  stupid  under  it  ? 

THIS  very  interesting  and   important  question  is  taken  into 

conskU:r;itioii   in  consequence  of  the   following  letter  ;  wh)cb, 

tlunigh  \\  be  very  long^  yet   will  not  be  found  tedious  to  those 

%vlio  have    experienred  any  variety  in    the  Christian  lite  ;  be- 

causae  the  whole  of  it  is  so  spiritual  and  experimental.     It  runs 

to  this  effect. 

''Sir, 

"  HxWING  long  walked  uncomfortably,  and  apprehend- 
ing nny  case  to  be  difftient  from  the  common  experience  of 
the  people  of  God,  under  their  darknesses  and  doubts,  I  would 
desire  your  jucigment  and  advice  upon  it.  I  know  it  is  no  un- 
common thing  for  those  who  are  renewed  by  grace  to  complain 
of  indwelling  sin,  of  the  strength  of  their  coiruptions,  of  the 
■v/eakness  of  their  graces,  of  the  hiding  of  God's  face, 
and  of  distressing  doubts  and  fears  upon  these  accounts. 
But  in  the  midst  of  ?ill,  there  is  love  to  God,  and  desires  after 
him,  which  are  manifested  by  the  earnest  seeking  of  him,  as 
the  church  says  :  77k?  desire  of  our  soul  is  to  thy  naine^  and 
to  the  remembrance  of  thee.  With  my  soul  have  1  desired  thee 
in  the  nighty  he.  Isa.  xxvi.  8,  9.  Christ  is  precious  to  them  : 
And  could  you  assure  them  of  their  interest  in  him,  they  would 
rcj.-ice  and  be  comforted  ;  as  knowing  that  in  him  they  should 
have  all  (hey  want,  wisdom,  righteousness,  sanctification,  and 
reden)ption.     But  it  is  not  so  widi  me, 

*'  My  heart,  alas  \  is  alienated  from  God,  backward  and  con- 
trary to  the  exercises  of  religion.  1  have  bst  all  delight  in 
spiritual  things.  I  cannot  call  the  sabbath  a  delight,  nor 
attend  to  any  ordinnnce  with  pleasure.  Very  different 
is  tny  character  from  what  is  describtd,  Psalm,  i.  2, 
His  delight  is  in  the  law  of  the  Lord  ;  and  in  his  law  doth  he 
meditate  day  and  night.  And  as  different  must  be  my  language 
from  what  the  Psalmist  uses.  Psalm  cxix.  97.  O'how  iove  I 
thy  law  !  Sec.  Those  words  in  Isaiah  liii.  2.  He  hath  no  form 
nor  cojneliness,  he,  seem  more  like  the  language  of  my  heart 
and  waj's  ;  and  God  may  complain  of  me  as  in  Hosea,  viii.  12. 

*'  When  I  bow  before  the  Lord  in  secret,  it  is  with  a  servile 
temper  :  not  thankful,  as  enjoying  a  privile^'.e  ;  but  from  a 
sense  of  al-vsolute  necessity,  being  convinccrd  of  my  need  of  mercy. 

*'  When  I  am  not  altogether  in  a  stupid,  dull,  indolent  frame, 
I  bewail  befor«i  him  the  wretched  depravity  of  human  nature, 
and  the  dreadful  effects  of  it  tlirough  the  whole  man,  appearing 
in  pride,  unbelief,  neglect  of  God,  and  the  like,     Bu:  I  am  mere 


72  Cases  of  Conscience.  Case  VII, 

affected  with  these  things  as  my  misery,  than  as  my  sin  ;  and 
ilierefore  fear,  I  do  not  come  to  Christ,  as  those  do,  who  are 
drawn  by  the  F.alier. 

"  1  set  my  inme  to  that  inventory,  IVretched  and  miserable 
and  floor  ^  aid  blind,  and  naked  ;  Rev.  iii.  17.  And  one  would 
think,  where  there  is  a  sense  of  the^e  things,  the  kind  conde- 
scending, and  encouraging  langu  ige  in  the  next  words  should 
excite  some  .sense  of  graiilu^^le,  iit  the  t  xercise  of  which  would 
be  some  delight.  But  it  is  far  otherwise  in  n)y  experience,  it 
is  trucr,  I  jannot  but  acknowltdi^e  Uuil  the  Saviour  God  h;is  ap- 
pointed, and  tlie  method  of  suhalioii  he  has  established,  do  ex- 
actly suit  my  miserable  and  hcipless  conilitiv)n  ;  and  it  is  owing 
to  the  free,  uijconditioniil  promises  nnd  invitations  of  the  gospel, 
that  any  liupe  is  kept  alive  in  my  soul.  (But  you  know  that  hope 
deferred  ni^ke^  the  heart  sick.)  In  the  txertiaeof  this  free  hope 
I  c.'.n  sumetii»>es  plead  with  God,  th^t,  HI  am  to  this  day  wholly 
under  the  power,  of  a  carnal  mind,  he  can,  bv  the  exercise  of 
his  sovereign  grace  renew  and  save  me,  consistently  with  all 
the  glorious  perfections  of  his  nature  ;  yet  the  Lord  knows 
how  unaffected,  1  am  with,  a«d  how  unthankful  for  these  en- 
couragements. 

"  If  1  laok  back  to  past  experience,  when  I  walked  more 
comfortably,  I  remem!)er  the  jealuusies,  which  then  arose  in 
my  mind  ;  doubting  that  I  did  not  in  reality  love  Christ  Jibove 
all,  and  give  the  preference  to  spiritual  nnd  heavenlv  things. 

"  As  these  dou  Ms  arose  froni  what  I  found  working  withiji, 
•o  a  reflection  on  my  outward  conversation  tends  to  confirm 
them,  while  1  judge  by  this  rule,  Oul  of  the  abundance  of  the 
heart  the  mouih  sfieakvth,  For  1  know  of  no  duty  in  the  Chris- 
tian life,  which  1  have  more  neglected,  than  speaking  of  the 
things  of  God  ;  partly,  *hrough  the  reservedness  of  my  natur- 
al temper  ;  but  chiefly  t.  rough  a  want  of  being  suitably  impres- 
sed with  a  sense  of  those  great,  glorious,  and  gracious  discove- 
ries he  has  made  in  his  word. 

"  Since  this  night  of  inward  darkness  I  have  been  visited 
once  and  again  with  bereaving  providences  ;  and  I  find  that 
under  these  my  convictions  are  working  strongly  after  the 
creatures,  though  but  very  faintly  after  God.  But,  in  the  midst 
of  all,  I  h;ive  many  and  great  mercies,  yet  for  want  of  thank- 
fulness, I  lose  the  enjoyment  of  them.  You  will  easily  allow, 
that  the  case  of  one,  who  can  neither  look  to  earth  or  heaven, 
within  or  without,  with  any  comfort  or  i)leasure,  must  be  very 
disliesing  If  *'or  a  few  minutes  I  find  the  pressure  of  inward 
troubles  a  little  lightened,  the  weight  of  outward  ones  presses 
in,  and  keejjs  down  my  spirits  ;  and  so  the  clouds  are  still 
gatheri.ig  and  God's  anger  is  no:  turned  away,  but  his  hand  is 
stretched  out  still. 

*'  I  think  I  hRve  taken  care,  in  representing  my  case,  not  to 
exceed  oo  the  dark  side,  which  perhaps  persons  under  darkness 


MSase  VXt  Cases  of  Conscience.  T$ 

may  be  too  apt  to  do.  And  now,  Sir,  I  ask,  Should  the  Lord 
call  me  out  of  this  world  in  my  present  condition,  can  you  see 
any  room  to  hope  that  I  should  be  made  a  partaker  ot  the  in- 
heritance of  the  saints  in  light  ?  Oh,  tliat  the  Lo?d,  who  per- 
fectly knows  the  stale  of  my  case,  and  how  far  my  true  charac- 
ter is  dravn  in  these  lines,  would  give  you  a  discerning  judg- 
ment into  this  important  affair  !'* 

THUS  you  have  the  case  drawn  out  at  large  in  a  train  of  ex- 
periences, which  is  comprised,  in  a  compendious  way,.ia 
the  question  now  under  considerati-^i.  And  after  you  have 
read  over  and  reviewed  f'^'s  caoC  attentively.  1  will  now  ven- 
ture to  appeal  to  you,  if  v  >u  have  had  any  considerable  experi- 
ence of  that  variety  which  i  \;-)  the  Christ! m  life,  whether  this 
case  is  so  peculiar  or  uncommon  as  our  friend  imagines.  So 
far  from  it,  that  I  am  verily  persuaded,  from  my  own  experi- 
ence, and  the  various  observations  I  have  made  upon  the  ex- 
perience of  others,  that  the  far  greater  number  of  true  btliev- 
ers  can  adapt  almost  every  particular  of  these  complaints  to 
themselves  at  seasons.  When  our  friend  intimates,  that  he 
apprehends  his  case  to  l>e  different  from  the  common  experi- 
ence of  God's  people  ;  though  his  thoughts  are  in  some  meas- 
ure just,  yet  he  evidently  magnifies  the  workings  of  grace  in 
others,  and  diminishes  them  as  to  himself.  But  remember,  my 
dear  friend,  if  you  were  to  enter  into  serious  conversation  v.?itli 
those  complaining  believers,  whose  spiritufil  love  and  desire 
you  speak  so  strongly  of,  you  would  find  them  absolutely  un- 
willing to  allow  the  whole  truth  concerning  themselves,  and 
making  the  same  complaints  with  you  ;  and  in  their  conversa- 
tion you  will  find  them  as  ready  to  think  anX  speak  favourably 
of  you,  as  you  are  to  think  and  speak  favourably  of  them. 

This  spirit  of  complainmg  modesty^  is  too  common  among 
Christians  in  the  present  day  ;  although  there  is  something  of 
that  amiable  disposition  in  it,  of  esteeming  each  other  better 
than  themselves.  Do  you  think  their  case  better  than  ycurs  ? 
Go  to  them,  and  enter  into  free  spiritual  discourse,  and  you 
"will  find  them  thinking  your  case  better  than  theirs.  Every 
heart  knows  its  own  bitterness,  and  is  too  ready  to  magnify  it. 
But  you  have  no  reason  to  discourage  your  soul,  because  you 
think  you  see  that  grace  working  in  them,  which  you  cannot 
observe  in  yourself,  than  they  have  to  discourage  themselves, 
because  they  observe  that  grace  working  under  your  com- 
plaints, which  they  do  not  see  in  themselves.  Do  not  say,  your 
case  is  peculiar  and  uncommon  ;  for  you  may  take  it  for  grant- 
ed, that  most  other  complaining  Christians  conceive  theirs  te 
be  peculiar  likewise. 

Having  thus  prepared  the  way  to  prevent  such  soul  sinking 
thoughts,  I  would  do  these  three  things  : 


74  Cases  of  Conscience.  Case  VII. 

I.  I  would  go  through  tlie  particulars  contained  in  this  case 
distil. ctly  : 

II.  Give  my  opinion  upon  the  whole  taken  together  in  one 
view  :  And  then, 

III.  Conclude  with  a  few  words  of  advice.  And  oh  that  the 
spirit  of  God  might  set  it  home  upcni  the  hearts  of  all  those, 
\^\\o  make  the  same  complaints,  and  are  under  the  same  dis- 
tresses and  doubts  ! 

1.  The  fiarticular  comfilaints  contained  in  this  letter  are 
numerous,  but  n\ay  l)e  all  comprised  under  the  following  heads, 
in  the  order  the  letter  phu'cs  them. 

1.  As  to  your  relicrious  duties.  You  complain  that  you  are 
backward  to  them,  can  take  no  delight  in  them,  and  can  see 
nothing  of  the  beayty  of  Christ  through  them.  This  is,  doubt- 
less, a  vciy  melancholy  frame  of  soul,  and  such  as  calls  for 
deep  hunniiation.  Bu*  do  not  think,  that  it  is  a  complaint 
which  the  children  oF  Ciod  are  strangers  to.  Tlie  best  ot  be- 
lievers are,  at  seasons,  in  a  carnal,  dull,  and  stupid  frame  of 
5pirit.  But  then  they  cannot  be  satisfied  with  it,  nor  projjcr- 
]y  contented  under  it  ;  They  are  out  of  their  element  while 
thus  out  of  frame  for  spiritual  duties.  And  is  not  this  your 
cave  r  If  it  be,  let  me  assure  you,  that  wliile  this  sj)iritual  dis- 
order proves  th3  badness  of  our  frame,  your  uneasiness  under 
it,  and  dissatisfaction  with  it,  is  a  j)romisipg  indication  of  the 
renewal  of  your  nature,  and  of  the  safety  of  your  state.  I 
doubt  not,  but  ynu  do  really  dislike  these  frames  of  soul,  and 
from  the  very  bottom  of  your  heart  desire  to  be  delivered  from 
them,  and  to  have  a  spiritual  delight  in  divine  ordinances  re- 
stored to  your  s(;ul,  and  to  see  God's  glory,  as  you  have  seen  it 
in  the  sanctuary.  Though  you  canriot  take  pleasure  in  divine 
ordinances,  >lI  you  desire  it  :  Though  you  cannot  see  the 
beauty  of  Chiist  in  them  ;  yet  you  say,  /  desire  to  see  Jesus. 
And  it  this  be  a  jist  descripti-n  of  the  bias  and  tendency  of 
your  soul,  then  it'  must  be  said,  that  still  the  desire  oj  your 
soui  is  to  /lis  name^  and  the  remembrance  of  him. 

2..  As  to  your  sec'et  devotions  aud  sup/plications.  You  com- 
plain thit  they  are  ])et  formed  with  a  servile  si)iiit,  not  as  en- 
joying a  privilege,  bu'  a«i  driven  by  absolute  nccessi'y.  Bless 
God,  that  he,  by  the  sf)irit  of  conviction,  and  by  an  intimate 
knowledge  of  >ourself,  drives  you  to  a  throne  of  grace.  It  is  a 
simi  yuu  are  not  quite  lifJess,  ignorant,  stupid,  or  prayerless. 
It  is  a  mercy  vou  can  at  any  time  plead  with  God  f>r  sjjiiitua! 
blessings,  and  can  wrestle  wi'h  him,  as  one  in  a  necessitous, 
helpless  condiion.  And  it  is  evident  you  are  not  entirely  des- 
titute of  all  encouragement,  or  devoM  of  all  the  drawings  of  the 
Father  ;  because  you  are  directed  to  a  throne  of  grace.  Do 
wot  call  this  a  disposition  merelrj  servile  ;  because,  though  ne- 
cessity drives  you,  yet  some  glimrv.erings  of  free  grace  invite 
vou.     It  is  trtie,  we  cf^ht  nlwpys  to  e-tetm  it  an   invaluable 


Case  VII.  Cases  of  Conscience.  73 

privilege  to  I)e  admitted  to  the  mercy  seat  of  the  Lord.  But 
what  is  it  th:it  makes  it  a  privilege  ?  It  is  principally  this  ;  be- 
cause the  necessity  of  our*  case,  and  the  helplessness  of  our  con- 
dition, requires  it.  And  when  you  go  to  God  in  Christ  under 
a  sense  of  your  absolute  need,  you  really  go  to  embrace  a  priv- 
ilege ;  as  the  manslayer  fled  to  the  city  of  refuge,  accounting 
it  a  great  mercy  that  he  had  such  a  city  to  fly  to.  Endeavour 
therefore  to  learn  the  value  of  the  privilege  from  the  feeling 
you  have  of  your  need,  since  the  real  value  of  it  will  be  height- 
ened, by  so  much  the  more  as  your  condition  is  necessitous. 

3.  As  to  your  occasio7ial  aivukenings  out  of  your  nvorJcd  stu- 
pidity. Under  these  you  bewail  the  depravity  of  your  nature, 
and  the  sad  effects  of  it  ;  but  complain  that  you  bewail  these 
things  rather  as  your  misery^  than  as  your  sin.  But  let  me  ask, 
what  is  it  that  makes  your  depravity,  and  its  eflfects,  in  pride, 
unbelief,  neglect  of  God,  and  the  like,  to  be  esteemed  your  mis- 
cry  ?  Your  fir  ide  would  be  your  fileasure,  j-our  un  be  lie/' ■would 
be  your  boast,  youv  neglect  of  God  would  be  your  ease  and  con- 
tents If  yoQ  had  not  some  real  sight  and  sense  of  their  sinful- 
ness. Can  the  depravity  of  nature  be  a  misery  to  one  that  does 
not  see  the  sinfulness  of  it  ?  Can  pride  be  a  burden  to  him, 
who  does  not  see  the  shamefulness  of  it  .^  Can  unbelief  be  a 
grief  to  one  who  does  not  see  the  unreasonableness  of  it  ?  Can 
neglect  of  God  be  an  unhappiness  to  him  who  does  not  see  the 
fault  of  it  ?  Surely,  no.  Whenever  such  things  as  these  are 
felt  as  miseries,  it  is  because  they  are  seen  as  sins.  It  is  this 
sight  that  lies  at  the  bottom  of  these  complaints,  and  makes 
them  to  be  burdensome  and  disagreeable. 

4.  As  to  gosfiel  ericouragemsnts.  You  complain,  that  not- 
withstanding you  see  yourself  wretched  and  miserable,  yet  you 
are  sadly  unaffected  with  them,  and  unthankful  for  them. 
This  is  indeed  a  sad  evidence  of  the  weakness  or  inactivity  of 
faith.  But  you  yourself  have  given  a  very  sufficient  reason, 
why  you  do  not  feel  yourself  sufficiently  thankful  for  these  glo- 
rious and  encouraging  invitations,  hinting  that  hofie  deferred 
makes  the  heart  sick. 

And  are  you  become  thus  sick  at  beart,  because  of  the  de- 
ferring of  your  hope  ?  Remember,  this  is  no  other  than  -svhat 
the  spouse  in  the  Canticles  calls  her  being  sick  of  love,  Cant. 
T.  8.  Which  is  a  very  peculiar  experience  :  For,  generally- 
speaking,  as  faith  increases  or  decreases  in  its  exercise,  so 
does  every  other  grace.  But  this  is  a  case  wherein  love,  as 
working  in  desire,  is  strong  ;  but  faith  is  weak,  and  ready  to 
fail.  And  can  you  wonder,  that  you  should  feel  no  lively  thankful- 
ness in  your  soul  for  these  gospel  promises,  when  every  one  knows 
that  it  must  be  a  high  degree  of  faith,  which  can  enable  a  per- 
son to  be  sensibly  thankful  for  a  bare  promise,  while  the  fulfil- 
ment of  the  promise  is  delayed,  and  the  soul  is  groaning  and 
sinking  for  want  ©f  tht  blessings  promised  ? 


76  Cases  of  Conscienci.  Case  VH, 

5.  As  to  your  past  exfieriencea.  You  mention,  that  when 
you  ri.Hectcd  upon  ihem,  you  had,  even  at  the  best  of  limes,  a 
je<ilnusy  in  your  mind,  icst  the  whole  was  no  more  than  a  su- 
perficial work  ;  that  it  w.is  not  sufficiently  deep  and  spiritual. 
From  hence  you  seem  to  conclude,  that  these  jealousies  arose 
from  the  faithtol  monitions  of  the  spirit  of  God  ;  and  so  they 
intimite,  all  was  not  right  between  (iod  and  your  soul,  cveii 
when  ycu  walked  more  comfortably  than  now.  But  give  me 
leave  to  draw  another  conclusion  from  the  same  observation. 
This  experience  seems  to  intimate,  that  even  then  you  was 
jealous  over  yourself  with  a  godly  jealousy  :  And  these  suspi- 
cions in  your  soul  are  so  far  fronj  beiog  indications  that  the 
work  in  your  heart  was  superficial,  ihat  their  being  attended 
with  this  holy  jt-alousy  is  a  circumstance  which  makes  them 
more  likely  to  be  true  and  saving.  And  if  you  did  then,  and 
can  now,  beg  of  God  seriously  and  sincerely,  that  he  would 
scarcii  you,  and  see  it  there  be  any  wicked  way  in  you,  you 
liHve  great  reason  to  hope  that  both  your  past  and  present  ex- 
periences have  something  of  a  true  work  of  grace  included  ia 
them. 

6.  As  to  your  firesent  conduct  and  conversation.  You  re- 
mark that  a  reflection  upon  this  tends  to  confirm  your  former 
je  ilousies.  But  why  ?  Do  you  live  voluntarily  in  the  commis- 
fcion  of  any  known  sin  ?  Do  you  allow  yourself  in  the  constant 
neglect  of  any  kiiown  duty  ?  Or  are  you  practising  any  secret 
iniquity,  industriously  hiding  it  from  the  eyes  of  the  world^ 
when  you  know  you  cannot  hide  it  from  the  omniscient  eye  of 
God  i  It  either  of  these  is  the  case  with  you,  then  indeed  you 
have  abundant  reason  to  suspect 'yourself  to  be  no  better  thao 
a  painted  hypocrite. 

But  what  you  mention  is  something  of  a  quite  different  na» 
lore.  You  cannot  speak  so  freely  of  the  things  of  God  as  you 
ought  ;  and  would,  if  you  were  suitably  impressed  with  a  sensp 
of  the  great  things  of  God.  This  neglect  you  own  arises  in  pari 
from  a  reservedness  in  your  natural  temper,  for  »vhich  gra- 
cious aHowances  are  made  ;  and,  U])on  the  whole,  you  ar« 
»ensiblc  of,  complain  under,-  Lind  strive  against  this  defect. 
Surely  then,  nothing  can  be  gathered  from  hence  to  confirm 
your  jealousies  concerning  your  state  ;  but  it  only  proves  that 
the  frame  of  your  soul  is  not  so  spiritual  and  lively,  as  it  ought 
to  be  ;  which  affjrds  matter  for  lamentatioii  and  excitement, 
but  not  for  jealousy  and  discouragement. 

7.  As  to  the  bereaving  and  m^rciftU  firvrdencrs  you  have 
teen  visited  vjilh.  You  complain  that  the  former  do  not  ap- 
])car  to  wean  you  from  the  creature,  and  that  the  latter  do  not 
promote  a  spirit  of  grati'ude.  This  agjain  is  another  experi- 
ence tb  it  calls  for  deep  hunjiliation  of  soul.  But,  if  serious 
per'^niis  nnght  to  be  continually  questioning  their  state,  because 
providerxes  .-^re  not  go  sacfctifiud  to  them  as»  they  desire  or  ex- 


€a9e  VII.  Cases  of  ConsciencIe.  tt 

pect,  we  must  all  give  up  our  hope.  The  purifying  effect  of 
afflictive  providences  is  often  undiscerned  for  a  considerable 
time  ;  and  the  endearing  effect  of  merciful  providences  is  often 
prevented  for  the  present,  by  reason  of  their  bting  accompa- 
nied with  inward  or  outward  troubles  ;  as  is  evidently  your 
case. 

Thus  I  have  offered  a  few  thoughts,  freely  and  briefly,  upon 
the  particulars  of  complaint  in  this  epistle  ;  and  now  proceed, 

II.  To  give  my  opinion  on  the  whole  taken  together  in  one 
view  ;  which  shall  be  done  in  the  few  short  hints  following. 

I  conceive  that  the  whole  strain  of  the&e  experimental  com- 
plaints intimates, 

1.  That  you  have  really  fallen  into  that,  which  you  seem  so 
cautious  against  ;  namely,  of  exceeding  on  the  dark  side  ;  set- 
ting forth  the  worst  of  the  case,  without  attending  to,  or  cb- 
fcerving  what  groanings,  that  cannot  be  uttered,  are  working 
under  these  complaints, 

2.  That  the  Lord  has  given  ycu  eyes  to  look  into  yourself,  t* 
attend  to  the  experimental  part  of  religion  ;  as  one  that  cannot 
be  contented  with  the  form  of  it  ;  and  so  are  well  skilled  in 
the  duty  of  self-examination.  But  O  that  you  had  the  art  of 
improving  what  you  find  in  yourself,  not  to  discourage  or  sink 
you,  but  to  quicken,  animate  and  encourage  you  to  fly  to,  and 
depend  upon  Christ  for  grace  and  righteousness  I 

3.  That  in  the  midst  of  all  these  complaints,  there  is  a  real 
desire  in  your  soul  after  gospel  holiness  and  gospel  comfort. 
And  though  your  frame  is  so  dark,  your  heart  so  fearful,  your 
soul  so  corrupted,  and  your  affections  so  stupid,  yet  there  is  a 
love  to  Christ  and  holiness  in  your  soul  ;  only  the  delight  and 
pleasure  of  this  spiritual  love  is  suspended  or  suppressed  by 
the  power  of  these  heavy  complaints.  And,  if  so,  you  exactly 
answer  the  character  of  those  whom  Christ. has  pronounced 
blessed.     Matth.  v.  3,-6. 

4.  That  all  the  fundamental  graces  of  the  Spirit  are  not  on- 
ly wrought  m  you,  but  are  really  acting  under  and  against 
these  spiritual  disorders.  It  is  the  principle  oi  faith  that  makes 
unbelief  your  burden.  It  is  the  principle  of  hofie  that  struggles 
•with  your  fears.  It  is  the  principle  of  love  that  makes  your 
stupidity  yojr  complaint.  It  is  the  principle  of /fz^m/ZzVy  that 
makes  your  pride  your  abhorrence.  And  it  is  a  latent  princi- 
ple oi gratitude  vihxoh  makes  you  see  and  lament  the  power  of 
ingratitude  in  your  soul.  The  deeper  your  distress  is  upon  the 
account  of  these  spiritual  diseases,  the  stronger  is  the  evidence 
of  your  having  some  principles  in  your  heart,  which  are  oppo-. 
site  to  these  inward  corruptions. 

III.  I  come  now  to  conclude  with  a  few  words  of  advice. 
Do  not  aim  at  getting  ease  under  the  power   of  those  soul- 

jaladies, -80  as  to  be  in  any  danger  of  resting  contented  in  your 
G    2 


.5  Cases  or  Conscience.  Case  Fill. 

present  sad  fiamc  of  Spirit  ;  but  be  concerned  to  come  out  of 
it,  and  be  delivered  from  it.  And  in  order  lo  this,  go  on  in 
the  way  that  you  have  mentioned  and  taken  :  Subscribing 
yourself  wretched,  and  miserable,  and  poor,  and  blind,  and 
naked  :  Acknoivudi^ing  ihat  the  method  of  salvation  by  Christ 
exactly  suits  your  ncce.ssiious  case  :  Intr eating  God,  upon  the 
footing  of  his  free,  sovereign,  and  powerful  grace,  that,  if  you 
are  siill  in  the  gall  of  bii'erness,  he  would  renew  and  sanctify 
you  :  Encouraging  yourself  before  him  with  this  thought,  that 
he  can  renev»',  pardon,  and  save  your  soul  in  a  full  consistency 
with  all  the  perfections  of  his  nature  :  And  fdeading  with  him, 
that  he  couM  glorify  himself  more  by  saving  than  condemning 
you  ;  more  by  delivering  you  out  of  tl)is  sad  frame,  than  leav- 
ing you  in  it  ;  more  by  giving  you  his  quickening  and  enliven- 
ing grace,  than  by  suffering  you  to  remain  in  such  a  stupid, 
corrupt  and  carnal  frame.  With  these  ariiuments  you  ma)  fill 
your  mouthj  and  encourage  your  heart  before  the  Lord. 


CASE  VIII. 

Honv  may  the  times  of  family  and  closet-duty  be  best  regulated 
to  the  glory  of  God,  our  own  Comfort,  and  the  advantage  of 
those  about  us  ? 

This  question  was  sent  to  me  with  the  following  letter  : 

*'  Reverend  Sir, 

'•  THE  consideration  of  your  answer  to  the  question  on 
the  thirteenth  of  November,  had  renewed  some  difficulties  I  have 
often  bad  on  my  mind,  with  respect  to  the  times  of  family  and 
closet-religion.  You  there  remarked,  that  evening  clubs  and 
■visits  so  frequent  amongst  professors  in  the  present  day,  are 
greatly  injui  ious  to  the  divine  life.  Now,  as  it  is  bur  duty  to 
make  religion  appear  amia!)le  to  all  about  us,  and  particularly 
to  our  families  ;  and  as  a  regular,  uniform  practice  of  religion 
inny  have  a  tendency  to  eng  ige  those  about  us  at  least  to  pay  a 
reverence  to  that,  which  perhaps  before  they  despised  ;  may 
not  the  frequent  breaking  through  the  times  of  family-religion, 
bring  a  re[)roarh  upon  it  in  the  eyes  of  our  children  and  ser- 
vatjts,  and  the  performance  of  it  sometimes  at  one  season,  sctrie- 
timc*  at  another,  make  them  imagine  religion  to  b»  only  a  work 
by  the  bve  ?  And  yet,  on  the  other  hand,  many  unexpected 
circumstances  turn  up,  and  often  oblige  us  to  omit  it,  when  per- 
^haps  it  is  the  proper  season,  and  to  put  it  off  to  the  last  hour  of 
the  day  ;  a  time  when  we  are  in  general  unfit  for  the  service 
•f  God.  As  to  the  religion  of  the  closet,  glad  should  I  be  al- 
ways to  have  it  perfornied  when  in  the  best  frame  of  mind, 
which  cannot  be  when  we  are  drowsy  through  the  fatigues  of 
the  (I  ly  :  Bui,  alas  1  this  has  been  too  much  my  case.  To  pre- 
▼«:u  this,  1  have  sonnctiines   thought,  I   have  now  some  timei 


Case  VIII.  Cases  of  Conscience',  f9 

and  therefore  I  will  improve  it  ;  yet,  through  the  business  and 
©ccurrences  of  the  day,  my  thoughts  hdve  been  far  from  being 
composed,  and  I  have  been  in  a  suspense,  wliether  to  perform 
this  duty  or  not.  I  have  therefore  sent  you  the  above  question, 
hoping  an  answer  to  it  may  give  me  satisfaction  as  to  the  path 
in  which  1  should  walk." 

THIS  is  a  subject  of  great  importance,  which  calls  for  out 
consideration.  Oh,  may  we  be  enabled  to  attend  to  it  with 
the  utmost  seriousness,  and  with  a  full  determination,  through 
divine  grace  to  pursue  every  conviction  that  may  be  made  upon 
our  minds  concerning  our  duty  !  That  1  may  answer  this  ques- 
tion so  as  may  not  only  be  suitable  to  this  particular  person,  but 
also  to  all  those  who  trifle  ^rith  these  sacred  duties,  I  would 
throw  my  thoughts  into  the  following  m.ethod  : 

1.  Family  and  closet-religion^  morning  and  evenings  are  eV' 
try  ivay  becoming  the  Christian  character^  and  are  necesmry 
and  imfiortant  branches  of  Christian  duty.  There  is  certanily 
no  impropriety  in  these  duties,  but  rather  an  entire  suitableness 
to  the  profession  we  make.  They  shew  the  Christian  to  be  all 
cf  a  piece:  And  uniformity  in  one  of  that  sacred  charactert 
how  ornamental,  how  adorning  !  Some  have  all  the  public  ap- 
pearances of  zealous,  active  and  growing  Christians  :  They 
plead  for  Christ,  and  testify  their  love  to  him  at  his  table.  But 
look  into  their  families,  and  you  can  see  nothing  that  savours 
of  real  religion.  What  an  inconsistency  is  here  l  Joshua  re- 
solved that  he  and  his  house  should  serve  the  Lord*  And 
Abraham  had  a  mark  of  commendation  put  upon  him  by  God 
himself,  for  his  care  and  diligence  to  teach  his  children  and  his 
household  the  way  of  the  Lord.f  Family  prayer  may  not  be 
essential  to  the  Christian  ;  but  it  is  no  honfiur  to  heads  of  fam- 
ilies professing  godliness,  to  have  it  said  they  have  no  religion 
in  their  houses.  Some,  not  willing  vrhoUy  to  omit  it,  attend  to' 
it  on  the  Lord's  day  ;  others,  every  evening.  But  is  this  filling 
Op  the  character  cf  a  Christian,  a  head  of  a  family  ?  is  there 
not  as  great  a  necessity  for  worship,  and  as  great  a  beauty  in  it, 
lYi  the  morning  as  in  the  evening  ?  Is  it  not  a  more  comfortable 
thing  to  pray  for  preservation  from  sin  in  a  morning,  than  to 
eonfess  those  faults  we  have  fallen  ijito  for  want  of  it,  in  the 
evening  ?  It  was  a  practice  our  forefathers  were  found  in  ;  a 
practice,  I  must  say,  necessary  to  our  being  fiourishing  Chris- 
tians :  It  is  a  practice  which  God  has  for  all  ages  set  his  seal 
to,  by  blessing  those  persons  and  families,  who  have  seriously 
attended  to  it. — As  to  closet -religion,  I  persuade  myself,  no  pro- 
fessing Christians  can  object  to  it,  though  too  many  such  neglect 
it  ;  and  therefore  their  souls  must  be  in  a  starving  condition. 
We  cannot  be  thriving  Christians,  and  be   but  little  with  God 

•  Joshua  xxiv,  15.  ^  CcD.  xvUi,  j$. 


to  Cases  of  Consciinck.  Case  VIII, 

in  secret.  It  is  here  that  we  meet  ^vith  God,  as  well  as  in  pub- 
lic ordinances  and  th'it  he  carries  on  his  work  in  our  souls, 
gives  us  communion  with  himself,  and  trains  us  up  for  glory. 

II,  Family  and  ciosel -religion  should  be  ficrformcd  in  such  a 
manner^  and  al  such  seasons^  as  may  tend  most  to  honour  Godf 
and  firomofe  the  good  of  souls.  We  should  not  therefore  pray 
or  read  the  scriptures  in  a  slothful,  indifferent  manner,  as  if 
these  were  duties  of  no  importance.  This  is  teaching  our  chil- 
dren and  servants  to  look  upon  them  as  trifling,  and  therefore 
as  what  may  be  either  performed  or  not.  VVe  should  not  at- 
tend upon  family-duties  in  haste,  or  hurry  them  over  as  if  we 
wanted  to  be  gone,  or  thought  them  a  burden  :  Nor  should  we 
perform  them  at  unseasonable  times,  when  it  is  most  unlikely 
that  God  should  be  honoured,  or  our  souls  piofitted.  We  should 
attend  with  the  utmost  seriousness,  pray  with  great  affection, 
great  reverence,  and  importunity  of  soul,  that  wc  may  strike 
the  minds  of  those  about  us  with  an  awe  of  God,  convince  them 
of  the  excellency  of  real  religion,  and  bring  them  into  an  es- 
teem for  sacred  things.  We  should  attend  likewise  at  those 
times,  when  the  great  ends  of  these  duties  are  most  likely  to  be 
answered.  Thus,  in  the  closet,  we  should  not  think  it  enough  just 
to  mention  a  few  things  in  prayer  in  a  lifeless  manner,  or,  as  a 
parrot  talks,  by  rote,  and  then  hurry  away  again,  as  if  the  duty 
was  over  ;  nor  should  we  choose  those  times,  when  we  cannot 
attend  to  duty  as  we  ought.  We  should  endeavour  to  enter  upon 
closet  duties  in  the  most  serious  frame,  and  in  general,  aim  to 
have  so  much  time,  as  lo  read  a  portion  of  God*s  word,  think  it 
over  in  our  own  minds,  take  a  view  of  our  own  hearts,  and 
then  seek  the  Lord  by  prayer  and  supplication.  In  thus  atten- 
ding to  these  duties,  wc  may  hope  for  the  presence  and  blessing 
of  God  to  make  them  useful  to  our  own  souls,  and  the  souls  of  our 
families 

III.  We  should  not  luait  till  we^nd  ourselves  in  a  lively  dc' 
Mirable/rame,  before  ivc  enter  ufion  these  duties.  The  person 
who  sent  us  this  case,  says,  When  he  has  had  time  to  attend 
closet-worship,  he  has  often  found  himself  out  of  frame,  and  so 
has  been  under  a  difficulty,  whether  to  engage  in  that  duty  or 
not.  To  guide  us  herein,  we  may  observe, — Ifiue  are  not  to 
nait  upon  God,  till  wejind  our  souls  in  a  suitable  frame,  %pe 
may  not  ivait  tifion  him  at  all.  For  instance — Suppose  r,  ith  re- 
gard to  closet  duty,  in  the  afternoon  you  have  an  opportunity 
for  it,  but  you  find  your  soul  out  of  tune  ;  the  world  crouds  into 
your  mind,  and  unfits  you  for  waiting  upon  God  ;  or  some  dif- 
ficulties you  have  met  with,  perplex  your  thoughts  ;  or  you  find 
a  sad  slothfulHCss  or  drowsiness  of  soul.  On  this  account  you 
wait  till  (he  close  of  the  day,  hoping  it  will  then  be  better  with 
you  :  But  alas  !  it  is  much  the  same  ;  nay,  perhaps  you  find  it 
worse  with  you  ;  the  hour  of  rest  is  almost  come,  and  feeble 
nature  wants  seme  refreshment.    Most  you  omit  the  duty  noW) 


Case  Yin.  Cases  of  Conscience.  ^1 

because  you  find  your  soul  still  out  of  frame  ?  for  the  same  real- 
son  you  may  put  it  off  from  day  to  day,  and  so  live  in  the  total 
neglect  of  it.  If  we  are  indisposed  for  duty,  vet,  if  we  appre- 
hend this  the  most  suitable  oppoitunity  we  shall  have  for  clos- 
et duties,  let  us  embrace  it,  let  us  call  upon  our  souls  to  awake  ; 
let  us  read  the  word  of  God,  and  proceed  to  pra^  er  :  Before 
the  duty  is  over,  our  souls  may  be  better  ;  our  affections  may 
be  enlivened  ;  our  hard  hearts  may  be  softened  ;  we  may  feel 
the  powerful  infiuences  of  the  love  ot  Jesus,  and  may  arise 
from  our  knees  quickened  and  strengthened.  In  fine,  if  vre 
•wait  for  a  good  frame,  we  may  neglect  all  duty,  even  public 
worship.  Not  that  we  are  to  encourage  slothfulaess,  grow 
careless  about  the  temper  of  our  minds,  and  rush  into  the  pres- 
ence of  God  without  seriousness;  We  should  take  some  pains 
xvith  our  cold,  frozen,  and  wandering  hearts,  before  we  enter 
upon  public  or  private  duties,  and  consider  what  we  are  going 
about.  An  attempt  in  some  such  manner  as  this  may  be  a 
means  of  raising  our    attention,  and  of  filling  our  souls  with  a 

peculiar  solemnhy "  I  am  going,  O  m)  soul,  to  be  the  mouth 

of  my  family  to  God,  to  read  his  word,  and  to  go  before  them 
in  religious  duties  :  But  oh,  why  this  trifling  sleepy  frame  ? 
Consider  what  thou  art  going  about,  and  let  me  be  upon  my 
watch,  lest  my  family  should  sci  any  thing  in  my  spirit  or  be- 
haviour, that  may  give  them  a  distaste  to  any  part  of  religion. 
Lord,  do  thou  warm  my  heart,  that  with  lively  affection  1  may 
seek  thee  for  my  dear  children  and  servants,  may  mourn  over 
their  sins,  and  commit  them  to  thy  grace  and  protection,  that 
they  may  be  satisfied  of  the  reality  of  religion,  and  that  I  have 
a  true  concern  for  their  immortal  souls." — Or,  if  you  are  en- 
tering upon  closet  duties,  endeavour  to  get  your  minds  compos- 
ed. With  some  degree  of  solemnity,  say  to  your  souls — "  1  am 
going  to  separate  a  few  moments  from  the  world,  and  engage 
in  the  worship  of  the  cloett.  But,  O  my  heart  I  why  so  cold  ? 
Why  this  indifference  ?  Come,  O  my  soul  I  let  thy  loins  be 
girt,  and  thy  lights  burning  :  Who  knows  but  I  may  meet 
with  my  Lord  ?  He  may  favor  me  with  his  gracious  presence, 
and  I  may  find  it  to  be  a  ple.'\sant  hour.  Away  then  these 
trifling  thoughts.  Where  is  my  faith,  my  zeal,  my  love  ?" — 
Thus,  as  we  should  not  wait  for  a  suitable  I'rame,  so  we  should 
not  rush  boldly  upon  duties,  but  labour  to  i^et  our  minds  freed 
from  dulness  and  distractions,  and  filled  with  that  seriou  ness 
of  spirit,  that  is  suited  to  the  solemn  duties  we  are  called  to. 

IV.  As  there  is  no  fiartlcular  hour  afifioinfed  in  (he,  ivord  of 
God  for  family  and  closet  reiiiiion^  so  nre  mus*.  attend  to  these 
duties  at  those  seasons^  that  we  judge  are  most  suited  to  the 
conveniences  of  both^  and  to  answer  the  ends  for  nvliich  they 
are  calculated.  As  to  the  tijne  or  hour  >©f.  family  prajer,  it  is 
a  prudential  thing,  and  should  be  suited  to  the  circumstances 
♦f  fiimiUes,  that  we  may  make  this  part  of  religion  as  ea«y 


f2  Cases  of  Comscience.  Ca9e  FIIL 

as  possible,  that  so  those  under  our  care  may  oot  esteem  it 
burthensome,  and  attend  upon  it  grudj;ingly.  If  a  master  ex- 
ercises a  sovereign  authority  in  this  case,  and  determines  the 
time,  without  consuhing  what  m.'»y  be  most  suitable  to  the  fam- 
ily, he  may  by  such  imprudtnce  prejudice  the  minds  of  some  of 
his  family  against  him,  and  against  that  worship  that  is  of  so 
much  importance.  As  much  depends  upon  a  person's  pru- 
dence, so  let  me  give  you  the  following  directions  : 

1.  Look  u/un  it  aft  a  maltcr  oj  great  concern  to  have  fami' 
ly  and  clonel-religion  suitably  attended  to.  In  the  one  your 
families  are  concerned  ;  in  the  other  your  own  souls.  Do  not 
treat  these  things  therefore  as  trifling  matters,  but  as  what  de- 
serves much  study,  care  and  thought,  to  perform  in  a  manner 
that  may  be  useful  to  those  who  are  to  join  wiih  you,  win  upon 
the  minds  of  your  children  and  servants,  and  convince  them 
thit  there  is  a  reality  and  importance  in  religion.  And  as  to 
closet-religion,  the  prosperity  of  your  own  souls  is  concerned. 
If  you  are  negligent  or  careless  here,  you  are  like  to  go  on  in 
a  customary  lifeless  manner,  and  not  get  one  step  forward  to 
appearance  in  your  way  to  heaven.  It  requires  therefore  your 
serious  coasideration,  how  and  when  to  perform  these  duties, 
so  as  may  answer  the  most  valuable  purposes. 

2.  Carry  the  matter  to  God  by  fwayer/or  direction.  In  all 
circumstances  we  should  look  up  to  God,  cipecially  in  those  af- 
fairs wherein  his  glory  is  most  evidently  concerned.  This  af- 
fair calls  for  a  great  measure  of  prudence,  seriousness,  faith- 
fulness, and  resolution  ;  therefore  you  should  be  often  looking 
up  to  him  for  guidance,  and  for  every  thing  that  is  necessary 
towards  the  profitable  discharging  the  duties  of  the  family  and 
the  closet.  Beg  of  God  that  he  "would  impress  you  with 
a  sense  of  the  importance  of  these  duties  to  yoqr 
family  and  to  your  own  souls  ;  that  he  would  enable  you  to 
have  his  glory  in  view  in  them  ;  and  that  l:e  wotild  make  you 
desirous  of  attending  to  them  in  such  a  manner,  and  at  such 
seasons  as  may  answer  some  great  and  valuable  ends  to  those 
that  join  with  you  in  them.  In  thus  doing  you  may  expsct  the 
blessing  of  God  upon  you,  and  all  that  direction  he  has  promis- 
ed,* and  that  is  suitable  to  your  particular  difficulties. 

3.  ^h  there  is  no  fiariicular  direction  or  command  in  the 
word  of  God  as  to  the  hour  of  private  and  family  tvornhi/}, 
so  there  i&  nothings  criminal  in  not  observing  a  stated  fixed 
time.  Some  families  have  but  little  interruption.  Their  cir- 
cumstances will  easily  permit  them  to  <iettle  a  particular  hour 
for  wor-^hip.  Yet,  at  times,  even  these  may  be  prevented  by 
some  unexpected  occurrences  from  observing  the  time  appoint- 
ed. Let  not  these  think  they  are  criminal  in  this  ;  for  it  is 
met  the  time  that  is. do  much  to  be  regarded,  as  the  worship  it- 

•  JPfov,  iii,  i 


Case  Pi  IF.  Cases  of  Conscience,  «S 

self,  and  tlie  manner  of  its  being  conducted.  Other  families 
cannot  fix  upon  any  particular  hour  ;  their  circumstances  are 
so  situated,  as  to  render  it  impracticable,  without  the  highest 
and  most  evident  inconvenience.  To  observe  a  settled  rule  i« 
not  absolutely  necessary  to  make  the  family  think  well  of  reli* 
gion.  Through  custom  they  may  fall  into  formality,  and  lose 
the  spirit  of  worship.  When  you  perform  it  sometimes  at  one 
time,  and  sonvedmes  at  another,  it  does  not  tend  to  lessen  their 
esteem  for  it,  provided  it  is  not  owing  to  any  apparent  negli- 
gence in  you.  And  that  you  go  about  it  in  a  suitable  manner. 
Your  families  will  in  general  see  the  reasons  of  your  not  keep- 
ing to  an  hour,  will  in  some  measure  weigh  them  in  their  own 
minds,  and  pass  their  verdict  on  your  conduct  :  Therefore  we 
should  be  careful  how  we  act,  so  as  to  keep  in  their  minds 
honorable  thoughts  of  religion,  and  yet  so  as  to  avoid  sinking 
into  formality  and  superstition. — Thus,  as  to  closet  worship, 
we  are  not  to  pay  any  superstitious  regard  to  any  particular 
hour,  but  chiefly  to  regard  the  manner  in  which  we  attend. 

4,  Ejcamine  seriously  and  thoroughly  the  case^  and  take 
that  method  that  afifiears  to  you  fnost  coiiducive  to  honor  God^ 
and  to  f.romote  your  mon  and  your  familiy*s  good.  Here  I 
would  be  a  little  particular  as  to  morning  and  evening  wor- 
shij) — — 

i.  jis  to  morning  tvorshifi — 4s  to  the  closet ;  it  seems  to 
appear  evident,  that,  if  those  duties  are  profitably  performed, 
the  best  time  is  before  we  set  about  the  world.  If  we  neglect 
these  till  after  we  have  been  engaged  in  our  secular  aflTairs,  we 
shall  find  it  a  difficult  thing  to  perform  them  in  a  suitable  seri- 
ous manner,  with  a  mind  free  from  distractions.  It  is  fittest 
that  we  should  gvve  God  our  first  hours.  It  is  good  to  begin 
the  day  with  him.  Watch  over  your  frames  then,  when  you 
rise  :  And,  if  you  would  spend  much  time  -^ith  God  in  a  morn- 
ing, and  so  as  may  be  for  your  growth  in  grace,  and  for  your 
spiritual  advantage,  use  yourselves  to  early  rising.  O  thou 
sluggish  Christian  1  didst  thou  but  know  what  sweet  commu- 
nion some  have  with  God  in  the  duties  of  ihe  closet,  whilst 
thou  art  slumbering  upoH  thy  bed,  it  would  certainly  rouse  and 
awake  ihee.  Oh,  the  precious  moments  that  slide  away,  whilst 
thou  art  crying  a  little  more  sleep,  a  little  more  slumber  ;  it  is 
time  enough  to  rise  \  No  wonder  thou  findest  thy  heart  so 
cold,  and  the  divine  life  so  feeble  and  so  languid  in  thy  soul. 
Thou  hast  but  little  time  to  attend  vo  it.  Thou  spendest  so 
many  hours  in  sleep,  that,  as  soon  as  thou  risest  from  thy  bed, 
thy  business  calls  for  thy  attention  ;  and  so  thou  must  either 
neglect  thy  closet,  or  sadly  curtail  the  duties  of  it,  and  perform 
them  in  a  cold  and  trifling  manner. 

Jls  to  family  religion  in  a  morning — Which  appears  the 
iTiost  fit  and  proper,  to  (all  the  family  together  as  soon  as  pos- 
sible, or  to  defer  it  till  cf:er  we  have  refreshed  animal  nature, 


ti  Cases  or  Conscienck.  €asc  VIII. 

and  sat  down  as  a  family  to  our  morning  meal  ?  The  first 
certainly  seems  to  he  the  most  suitable  :  Yet  all  families  are 
not  in  the  same  circumstances,  and  therefore  cnnnot  all  do 
alike.  I  would  not  by  this  encourage  you  to  an  indifference  to, 
or  a  neglect  of,  tliese  duties,  but  leave  it  lo  your  i)rudence  as  to 
the  time.  Seriously  weigh  the  matter  ;  and  if  you  can  call  the 
family  together,  or  as  re:iny  as  can  be  spared  from  the  neces- 
sary aff-tir^  of  life,  let  it  be  done  as  soon  as  possible,  because 
your  and  their  minds  are  then  freest  from  distractions  :  But, 
if  you  should  meet  with  unexpected  interruptions,  yet  do  not 
neglect  the  worship,  but  catch  the  first  opportunity  to  attend  to 
it. 

2.  v'/s  (0  evpning  nvorshi/i — Consider  your  encouragements 
in  the  evenini^,  and  erubrace  that  time  that  may  appear  most 
convenient  to  yourselves  and  families. —  Js  to  yourscivc-s  in  ihe 
J  closet — If  you  can  spend  some  time  with  God  before  you  go 
out,  let  it  be  done  ;  as  this  may  be  a  mean  of  keeping  you 
amidst  ai>y  temptations  that  may  fall  in  your  way,  and  of 
keeping  you  from  a  frame  of  mind  that  may  be  dishonourable 
to  God,  and  injurious  to  your  own  souls.  As  to  your  families, 
you  may  take  the  same  method  with  them  too,  provided  your 
engagements  appear  necessar^^,  and  attending  to  them  would 
put  off  family  worship  to  an  unseasonable  hour.  If  you  have 
your  evenings  in  general  to  yourselves,  it  appe  as  fittest  to 
"worship  God  before  the  evening  meal.  Then  your  sj)irits  are 
freest,  your  bodies  Kgive  least  fatigue  ;  whereas  if  you  defer  it 
to  the  last  hour,  you  may  be  rendered  unfit  for  it  through  the 
hurries  of  the  day  ;  and  your  families,  wanting  rest,  may  think 
it  rather  burdensome,  instead  of  j"ining  in  it  with  any  degree 
cf  willingness.  This  will  be  to  offer  the  halt  and  the  lame  in 
sacrifice  to  God  :  Therefore  avoid  this,  if  you  possibly  can. 
But,  if  through  some  unexpected  occurrences  it  cannot  be  pre- 
venter', then  guard  your  families  against  heaviness. — If  your 
e-  ^mngs  arc  not  your  own,  you  must  then  embrace  that  time 
that  providence  offers  you.  Here  do  not  mistake  me  :  1  would 
not  encourage  persons  to  a  habit  of  spending  the  r  evenings 
abroad,  to  the  neglect  of  their  fiAiuilies  and  their  closets.  But, 
as  this  cannot  at  times  be  avoided,  so  use  that  prudence  that 
becomes  your  character  as  Christians. 

In  fine — Do  not  be  over-scrupulous  on  the  one  hand,  or  neg- 
ligent on  the  (fPher.  Do  not  think  because  you  cannot  keep  Ji 
fixed  hour,  or  because  through  interruptions  you  cannot  fulfil 
your  resolutions,  that  you  are  criminal,  y)rovirled  the  souls  of 
your  fariilies  he  upon  your  m»ndr<,  you  (usire  to  hotmur  God  in 
your  houses,  and  are  enabled  to  attend  »o  fan>ilv  du'iesin  a  seri- 
ous, solemn,  and  instructive  manner.  And  do  not  willingly  in- 
dulge anv  slothfulneiisor  ncv!,ligcnce  ;  but  c  irefu'lv  )i;u  ird  against 
every  thing  that  has  a  tendency  to  diOionour  Ciod.  ::iid  give 
those  around  you  any  trifling  thoughts  of  relijjion. — Having  thus 


Ccwe  Vin.  Cases  or  Consciekcs.  35 

given  you  a  few  thoughts  upon  this   iuiportant  subject,  I  would' 
close  with  a  particular  address  to  different  sorjs  v>t  persons. — 

And,  ^  A     t 

1,  7o  ihose  that  neglect  family  and  closet  religion.  And 
are  there  any  such  amongst  yuu  ?  Do  you  cuil  )  ourselves 
Christians  ?  Do  \ou  m.ike  a  nroft-ssion  ?  What,  and  yet  ntver 
pray,  neither  in  family  nor  closet  ?  I  pity  you  wi  h  my  whole 
soul.  Permit  me  to  exposiulate  with  you  a  little  upon  this 
head.  I  dare  not  say,  you  are  not  Christians,  because  you  pray- 
not  in  your  families  ;  but  I  juay  certainly  say,  that  you  .xi  ifot 
as  such.  Oh  do  you  never  cons-ider  the  sad  exami.ile  \ou  are 
-setting  before  your  dear  children  and  servants  ?  Do  you  never 
consider  the  cruelty  you  are  guil'y  of  to  their  svuls  ?  Do  you 
never  view  that  awful  day,  when  you  must  give  an  accouni  of 
your  stev.'ardship  ?  Are  you  professors,  and  yet  nothing  of 
God  in  your  families  ?  Have  Cour  servants  seen  as  n)uch  in  a 
Heathen  family  as  in  yours  ?  What  a  dishonour  are  you,  ye  ir- 
religious parents  and  mabters,what  a  dishonour  to  the  Christian 
cause  ?  NeTcr  complain  of  your  children's  wickedness,  your 
servant's  impiety  :  You  never  taught  them  better  by  an  ex:;m- 
ple  in  the  family  ;  you  never  prayed  f  iih  them — And  do  yoa 
neglect  closet  religion  too  ?  I  may  then  warrantabiy  say,  you 
are  no  Christians,  except  in  name.  Your  hopes  of  s^dvatioa 
are  all  in  vain  :  You  are  yet  in  your  sins.  Oh,  let  me  im- 
portune you  to  consider,  before  it  is  too  Ute  I  Yrur  iculs  are 
perishing,  starvhii,,  sinking,  and  will  soon  be  lost  forever,  unk-ss 
sovereign  gxace  plucks  you  as  brands  out  of  the  burning  :  Oh, 
"whilMt  you  are  crying  pjeace,  peace,  how  awfui,  if  suddt  n  de- 
struction should  come  upon  you,  as  traviiiiupon  a  wom.Mi  with 
child  !  Then  yon  shall  not,  \cu  cannot  possibly  escape  I  Oh, 
that  I  could  draw  or  drive  y(^u  to  your  knees  1  — 

2.  I  Hvould  address  tho-se  T.<ho  kecfi  up  funiily  ivorohifi  in 
f.art,  but  not  regularly.  Some  of  jou,  perhaps,  otdy  attend  on 
a  Lord's  da\\  This  day  you  cannot  let  slip,  wi'.lnut  shewing 
your  families  that  you  h.ave  son.e  regard  for  rtlijrion,  though  all 
the  week  you  can  slight  it.  And  why  is  this  ?  V\'hat,  is  reli- 
gion of  no  importance  on  a  week-d.iy  i  Are  your  fanulies 
never  to  be  jxit  in  mind  of  God  and  eternity  in  the  week  ? 
You  perhaps  cannot  find  time.  Your  engngements  are  such, 
that  you  cannot  be  at  home  till  an  un-eason.ible  hour  ;  and 
then  you  ate  in  a  great  measure  unfitted  for  it,  aj|d  so  neglect 
it.  Thus  you  will  gratify  an  inclination  to  pleasure  or  compa- 
ny erery  evening,  and' neglect  your  own  and  your  family's 
souls.  Excuse  the  liberty  I  take  with  you  :  it  is,  1  hope,  if  I 
know  my  own  heart,  out  of  a  regard  to'  the  honour  of  my  Re- 
deemer, and  tender  love  to  your  souls.— Others  attend  every 
evening,  but  not  in  the  morning.  Your  greatest  objection,  1  ap- 
prehend, to  morning  worsliip,  is  want  of  an  opportunity.'  But 
if  you  were  to  leiive  your  beds  a  little  earlier,  and   manage 

K 


t6  Cases  or  Consciexck.  &ase  VIIl. 

ycin*  affiirs  with  discretion,  yoa  would  soon  see  the  vanity  of 
this  excuse,  and  easily  find  time  for  moining;  wcrsiiip.  Can 
yt.u  iviiinnfilly  expect  the  blessing  of  God  i'jK)n  you  in  tlic  day  ; 
is  it  not  worth  asking  for  as  a  family  i  Remember,  an  excuse 
may  piss  with  man,  bvit  not  with  God.  Can  you  tell  him  ycu 
have  no  time  ?     Oh,  consider  seriously  tiiis  weighty  affair  ! 

3  /  ivrjidci  address  (hose  that  kdc/i  ufi  the  ivonhi/i  of  the 
family  mo)~ning  and  evening.  And  I  would  call  upon  j  ou  to 
examine  your  ends  and  views  in  all  you  do,  to  inquire  into  the 
franr;e  in  which  you  generally  attend  upon  family  religion,  and 
to  be  humble  wht- rein  you  hx\e  been  defective.  IIov/  lame 
have  your  duties  oftentimes  been  ?  How  imperfectly  perform- 
ed ?  How  of' en  hurried  over,  as  if  a  task  ?  Have  ycu  been 
concerned  to  impress  your  children  and  servants  wiih  a  real 
sense  of  religion  ?  Have  you  not  been  contented  with  mere 
prayer,  but  have  you  to  this  acjjed  instruction  too  ?  Oh,  have 
the  souls  of  your  tannlics  lain  upon  wurhenrts?  Have  you 
prayed  for  yourselves  and  them,  like  pcr^^ons  in  good  earnest  ? 
And  have  you  endeavoured  to  walk  agreeably  to  your  jjrayers  ? 
Has  it  been  your  concern  to  live  in  the  disch  irge  of  those  du- 
ties you  have  recommended  to  your  fam.ilies  ?  Is  it  your  en- 
dta\our  to  walk  ?o,  that  they  may  not  think  meanly  of  that  re- 
ligion you  profess  ?  Go  on,  my  dear  friends,  in  your  families 
and  your  closets,  and  let  noiiiirjg  disCOur;ige  you. 

4.  /  iDould  addrca-s  those  lohr,  arc  just  e?ifcriiig  into  the 
KV^trldy  and  bccoir.tng  heads  of  favAUcH.  U  is  oftentiii.es  a  diffi- 
culty with  such  to  set  up  tamily  relii^ion.  F>ut,  O  my  friends, 
"W'hat  is  there  for  yru  to  be  ashamed  ot  ?  Can  ycu  not  pray 
witli  that  connection  and  fluency  of  expression,  that  you  may 
think  may  be  useful  ?  Do  not  be  di'-con raged  ;  but  atlcaipt  in 
ihe  strength  of  the  Lord,  and  you  wii!  find  him  far  bcMer  to 
you  than  all  your  fears,  God  dees  not  .-iUvays  make  the  finest 
prayers  the  most  useful,  but  blesscth  v.tr.k  means  to  carry  on 
his  work.  Fear  not.  he  will  encourr.ge  your  small  beginnings. 
If  you  give  way  to  fears,  they  v.ill  grow  ujion  ycu,  anvl  conse- 
quently your  difRcuUics  of  settinp,  up  religion  in  your  families 
increase.  Go  to  God  therefore,  •<\'^A  l;eg  that  he  would  give 
you  courage  and  resolutij)n  to  walk  before  and  in  your  family 
suitalile  to  your  character.  Set  up  relif!;ion  therefore  in  the 
name  and  strength  of  the  Lord  ;  and  fear  not,  you  will  find  him 
a  good  master  to  serve.  Do  not  neglect  family  worship,  let  me 
mireat  you.  If  you  expect  the  blessing  of  God  upon  your 
"worldly  endeavi  urs  ;  if  you  would  enjoy  \i^z.<:c  in  your  mind.s  ; 
if  )ou  would  have  a  religious  family,  and  have  ];rnspcrlty  in 
^our  own  vouU  ;  in  fine,  if  yru  wcr.ld  honour  Chiist  in  ycur 
day  ;  set  up  family  worship.  Oh,  begin  with  God,  and  let  all 
around  ycu  tee  that,  amidst  yr-ur  ])nrsnits  of  this  worid,  your 
desire  to  have  your  eyes  claefly  fi.\od  opon  another,  and  to  make 
the  concerns  of  your  soul  your  prinri]).il  btibiuess. 


C'ass'  FIIT.  g A s E s  OF  Con sc i encte .  t7 

5.  I -ivoukl  address  (hose  nvho   have  the  privilege  of  being' 
171  /'ami lies  nvhere  religion  in  kejit  uji.     And, 

"(1.)  Ivjoidd  sfieak  to  children. — And  you,  my  young  friends, 
who  have  the  privilege  of  leiigivjus  parents,  and  with  that  all 
the  privileges  of  family  religion,  have  reason  indeed  to  be 
thankful.  How  many  children  hear  nothing  but  blasphemies 
from  their  parents,  and  see  nothing  but  what  tends  to  poison 
their  minds,  and  to  increase  that  hatred  of  divine  things,  with 
which  they  were  born  !  But  you  have  been  iastrucled  in  the 
princip'es  of  religion  ;  ynu  have  had  a  good  exan)p!e  beforii 
you.  You  knovv  your  parents  love  you  ;  icv  VaeY  watch  over 
your  souls  ;  they  weep  over  you  ;  they  carry  you  to  the  throne 
of  grace,  and  would  rejoice  to  see  ycu  the  children  of  God,  O 
happy  souls  I  wliat  number-of  peiitions  have  been,  and  are 
daily  sent  up  to  heaven  for  you  ?  Happv  souls,  to  have  a  visi- 
ble interest  in  the  ptomise,  /  will  be  a  G<jd  to  thce^  arid  to  thy 
seed  after  th^e  I  Gen.  xvii.  7.  Sure  your  hearts  have  been 
cfrcn  meked  I  Sure,  yon  highly  esteem  your  privileges  !  You 
carmot  be  prophane  and  careless,  sure  1  Oh,  for  you  to  sin 
costs  ycu  much  !  For  you  to  live  and  die  strangers  and  ene- 
mies to  Christ  will  be  inexpressibly  awful  •  What  must  the 
y^un'slimert  be,  that  v/iil  be  inflicted  upon  ycu  ?  "  Here  is  a 
cliild  of  religious  parents,  (may  we  not  sappc^e  the  Judge  say- 
ing • )  here  is  0!:3  v/ho  had  all  the  privileges  of  a  religious  edu- 
cation :  But  he  would  not  hearken  to  the  intreaties  of  his  pa- 
rents ;  he  was  deaf  to  every  argument,  and  hardened- under  all 
their  tears.  Take  him  away,  ye  ministers  of  vengeance,  heat 
the  :'uvn ace  seven  times  hotter  for  him,  and  let  him  have  his 
•dwelling  with  everlasting  burnings." — Oh,  tremble,  tremb-e, 
my  dear  ycung  friends,,  tremble  at  the  thoughts  ot  being  found 
enemies  to  Jesus,  and  beg  of  God  that  he  would  enable  you  to 
prise  }our  privik-'ges,  nnd  give  ycu  the  teachirgs  of  his  Spirit, 
that  you  may  grow  under  all  your  enjoyments,  and  be  tht  real 
followers  of  a  dear  Mediator  !^ 

(2)  I  rjiiild  apeak  to  you  ivho  are  .ferranfs  in  such  fami- 
lies— And  do  you  prize  your  mercies  ?  Bless  God,  that  he  has 
cast  your  lot  where  you  hear  of  Jesus  and  salvation  ;  whers;  you 
are  under  the  care  of  praying  masters,  such  as  long  for  the 
salvation  of  your  souls.  How  manv  have  been  Under  some  con- 
victions ?  But,  being  in  irreligious  f  tmilies,  their  convictions 
bave  been  stifled,  and,  through  the  influence  of  an  evil  exam- 
ple, they  have  gone  back  to  folly.  But  ynu  are  not  only  where 
you  hear  of  salvation,  but  where  every  convicion  i:pon  your 
rainds  <vill  be  cherished  and  encouraged,  and  ali  means  used  to 
bring  you  to  a  saving  acquaintance  with  Christ,  and  promote 
your  growth  in  gr^ce.  Oh,  prize  your  privileges  ;  esteem 
those  you  serve  highly  :  attend  to  their  instructions,  and  let 
your  walk  and  conversation  he  suitable  to  ycur  charactti;  and 
enjoyment.    Oh,  if  ycu  should  perish,  how  msny  will  rise  up 


IS  '     Cases  or  Comscif.njte.  Case  /X 

agiinst  you,  and  say,  '*  We  had  not  the  privileges  of  a  leligicus 
n)usttT  ;  we  he;. id  iiothinj*  of  Jv-us  ;  Lnt  you  Ijad  daiiy  i  ppur- 
lui/iiit-s  of  hearing  (>f  saU  cttiou,  and  ot  ciUtijding  to  the  con- 
cerns oi  y;iur  soui^  I" — Oh,  liow  cuuing  ihc  reflt-ciion,  to  con- 
sider thnt  once  you  were  piisoni-rs  of  iu>pe,  weie  invatd  and 
txiiorted  to  sec*  ^lier  an  interf^bt  i.i  Jc^ns  Christ  ;  but  now  it 
is  over  wifn  y«>ii  forever  I  Oh,  iljat  yon  may  be  sensible  of 
your  invaluaole  euj  lyitients,  circfwMy  and  jit- riously  attend  fami- 
ly worsinj),  and  bt  concerned  to  know  Gi)d,  and  thi  gvisptl  of 
kii>  dear  bon  1     Amtn. 


CASE    IX. 

Js  ii  ?20f  prfsuvifJiuovifor  a  /lerson  to  hofie  he  has  an  interest 
i.'i  Christy  ^^>.'ir?i  hs;  io-es  UiUe  or  noihui^  in  hiumcij  but  rea- 
»on  to  doubt  uvd  ourstion  ? 

nj'^HIS  question  came  to  me  in  almost  these  very  words  ;  and 
X  up(m  an  attcciive  view  of  its  nnUire  imd  desi>;tw  I  could 
W')t  but  apj>rchend.  that  a  distinct  solmi-n  ot  it  woula  have  a 
erct  iciuk-ncy  to  cnvince  the  prtuimpHious,  and  encourage 
\h<--  fearful.  S'>'*«*  l>rf  sumtnouslv  endt' ivour  to  persuade  them- 
feives  that  thty  kA^e  an  interest  in  Christ,  that  their  sins  arc 
p.ird.  n-  d,  and  th.:t  t!)eir  stale  is  safe  ;  atid  so  deceive  tlicmselves 
to  the  ruin  of  their  souls  :  And  nothing  i»  more  dangerous,  than 
S'lch  a  pres«m;>tu  I'ls  hope  ;  because  it  is  a  strong  barrier  in 
the  w  iv  of  their  reccivi^ig  that  convictirn  of  their  sir.  and  mis- 
ery, that  is  necessary  to  drive  them  out  of  themselves  and  their 
sins  to  Jc-;u3  Christ.  On  the  other  h  \nd,  some  are  as 
much  afraid  of  th-ir  receiving  the  rrn*  hrpe  of  the  gospel,  lest 
they  shoual  l)e  guilry  of  presuming  upon  Christ  and  the  jromis- 
cs,  when  ihey  have  no  ri^dit  to  either  ;  And  nothing  is  more  un- 
comfortable, distresqng  and  deterrincr,  than  the  prevalancy  of 
su'-h  a  fear.  It  mu  it  be  ncknowledged  to  he  a  very  difficult 
inuter  to  steer  the  li^ht  course  between  these  two  cxtrennes. 
For  '■ome  rdxise  th--  freeness  of  the  j^^ospel,  by  imagining  that 
sim:e  Christ  and  hi>  grace  are  entirely  i'ree,  therefore  Ihcy 
h;'vf  nothing  to  do  but  to  cast  ?•:  way  i\}\  their  suspicions,  and 
posii\cly  and  absolutely  to  believe  that  Christ  is  theirs  :  While 
a  ^erious  ptr.son,  being  sensible  that  there  is  such  a  thing  as  a 
fulse,  vai'i  h  >pe.  is  therefore  very  backward  to  embrace  the 
glad  tiding-  of  saK  a*i  »n  in  Christ  for  himself  ;  and  he  makes 
thcsi|;hthc  h^n  of  'v<  own  vileness,  unworihiness  and  pollution, 
a  bar  in  the  way  ^'f  his  hf^pe,  becau>«e  he  can  see  nothing  in 
him'^clf  to  proun  I  it  up  n  The  fearful  soul  reasons  afrcr  thi» 
manner  :  It  isct  rtainlv  presumption  in  all  cases  to  believe  with- 
out evidence  ;  and  n^  ?  u-t  of  persuasion  cnn  be  more  dangerous, 
Ih  M  a  ',rp\indlesv  bt.''ef  of  ao  interest  in  Christ  ;  and  since  I 
k4ve  no  ground  in  inystlf  to  believe  ih,  or  hope  for  this,  there- 


Wase  /X  €ases  of  Conscienc«.  95 

fore  I  must  never  venture  lo  apply  Christ  to  myself,  until  I  can 
see  and  feel  some  solid  evidences  in  myself  of  a  work  of  true 
grace  in  my  soul.  And  thus  the  serious  person  argues  a-gainst 
himself,  and  prevents  himself  from  embracing  Christ  as  a  free. 
Saviour.  It  is  in  this  view,  and  with  this  difficulty  upon  the 
mind,  that  the  present  question  seems  to  be  put  :  Would  it  noC 
be  lireaumfituous  for  vie  to  hofie  concerning  an  interesCt  iv/ierz; 
1  knoiv  and  feel  myself  to  be  so  guilty  and  corru/it^  andean 
see  nothing  in  me^  but  ivhat  tends  to  damfi  a  hojie  of  this 
kind  ?  A  direct  and  immediate  ansv/er  to  this  question  cannot 
be  given  ;  for  we  cannot  positively  say,  in  all  cases,  either  that 
it  is  presumptuous  or  that  it  is  not  so  ;  because  that  hope,  which 
we  endavour  to  receive,  encourage  and  maintain,  may  in  one 
case  be  the  false  hope  of  a  hypocrite  ;  and  in  another  case  it 
may  be  the  strugghng  of  the  spirit  of  finith,  in  opposition  to  the 
fears  and  doubts  suggested  by  the  power  and  prevalency  of  un- 
belief. 

That  I  might  carry  this  matter  even  so  as  not  to  encourag© 
a  false  hope,  nor  discourage  a  true  one  ;  I  would  mention  the 
cases  wherein  such  hope  is  presumptuous,  and  under  each 
particular,  as  I  pass  on,  would  shew  in  what  cases  this  hope  is 
such  as  may  -wA  ought  to  be  entertained  and  encouraged. 

1.  It  is  presumptuous  to  persuade  yourselves  of  an  interest  in. 
Christ,  when  you  have  no  real,  hearty  concern  about  it.  Per- 
haps your  souls  make  it  a  very  light  matter  to  believe  in  Ciirist, 
or  to  believe  that  he  is  your  own  .  You  can  easily  and  calmljt, 
persuade  yourselves  into  this  opinion.  You  do  not  care  much^ 
about  the  matter,  having  never  had  a  real,  heart-impressive 
sense  of  your  guilt,  danger,  pollution,  and  need  of  an  interest 
in  Jesus  :  Only  yen  persuade  yourselves  that  all  is  well  with  you, 
because  God  is  merciful,  and  Christ  is  free  :  And  this  opinion 
you  entertain  on  purpose  to  make  yourselves  the  more  easy  and 
satisfied  where  you  are.  This  is  certainly  a  presumptuous  hope, 
Rnd  whoever  receives  and  maintains  it,  is  in  the  utmost  danger 
of  deceiving  and  ruining  his  own  soul.. 

But  this  seems  very  different  from  the  case  of  him  who  puts 
this  question,  with  proper  seriousness  and  concern. 

Your  souls  in  putting  the  query,  look  upon  it  as  a  matter  of 
the  greatest  importance.  You  would  give  all  the  world  to  be 
certain  of  an  interest  in  the  atoning  blood,  justifying  righteous- 
ness, and  sanctifying  grace  of  Christ  :  Your  hearts  are  set  up-, 
on  these  things.  But,  because  you  cannot  arrive  at  this  com«» 
furtable  satisfaction,  you  therefore  hang  down  your  heads  and 
go  mourning  all  the  day  in  darkness  and  fear.  Remember,  for 
your  encouragement,  ye  concerned  souls,  that  if  y«u  are  really- 
desirous  of,  and  cannot  be  satisfied,  without  the  blood  of  Christ- 
for  your  pardon,  the  righteousness  of  Christ  for  your  justifica- 
tion, and  tlie  spirit  of  Christ  for  vour  purification  ;  you  may 
under  this  concern  and  these  desires,  apply  yourselves  to  Christ, 
H   Z 


•0  Cases  of  Conscience.  Case  IX, 

and  apply  Christ  to  yourselves,  without  any  danger  of  presunv- 
jng  ;  L.ecause  you  ma/  be  sure  the  grace  of  Christ  is  so  frte, 
th '.t,  if  a  whole  Chribt  be  welcorrie  to  you,  you  are  welcome 
to  Christ  and  all  his  salvation. 

2.  It  is  presumptuous  to  persuade  yourselves  cf  an  interest  in 
Christ;  i/'  the  fiersuaHion  be  contrary  to  the  tenor  of  your  con- 
duct. It  you  are  profane  in  your  words,  immoral  in  your 
practice,  or  incluli^e  some  secret  iniquity  in  your  htjurts  ;  surely, 
for  you  in  tl)i>  case  to  pci  -fuade  yourself  of  an  interest  in  the 
favour  ,pf  God,  and  the  salvation  of  Christ,  ir.ust  be  daring 
j)resumj)tioa  :  For  Ci)rist  is  not,  aud  cannot  b'i,  the  minister  of 
siii.  It  is  a  presoiuption  of  the  sanie  nature  witli  that  mention- 
ed in  Mica/i  iii.  11.  The  heads  thereof  judge  for  reward,  and 
the  firiests  thereof  tench  for  hire,  and  the  pr-.Jihets  thereof  di- 
vine for  money  ;  yettvill  they  lean  ufion  the  lord,  and  say.  Is 
n^t  (he  LORD  among.ft  us  ?  J\o  evil  can  cine  ufion  us.  See 
here,  that  there  is  such  a  thing  as  leaning  upon  the  lord  in  the 
love  and  practice  of  sin  :  But  is  a  very  presumjjtuous  trust. 

I30t,  if  you  are  and  really  desire  to  be,  conscientious  in  your 
conduct,  circumspect  in  youV  behaviour,  and  to  be  found  waking 
in  all  the  stmufes  and  ordinances  of  ihe  Lord  blameless,  hat- 
ini;  every  false  way  ;  ?iik1  you  con.e  to  Christ  for  strength 
against,  sin,  and  for  grace  to  purify  your  hearts  and  lives,  as  well 
as  for  tlic  removal  of  yrur  z*uk  ;  this  is  a  desire  that  ought  to  be 
promoted,  and  a  hope  in  Christ  that  ought  to  be  encouraged. 

S.  It  is  |^^esumplucus  to  persuade  yourselves  of  an  interest  in 
Christ,  if  Ihe  ficrsnanion  be  contrary  to  the  conviction  of  your 
n-ivn  cori^ciences.  Tiiis  head  does  in  some  measure  coincide 
with  the  former.  But  I  mention  it,  that  I  might  take  a,n  occa- 
sion to  explain  a  text,  and  obviate  a  difficulty,  which  hu%  per- 
pLxed  some  serious  minds.  The  passage  referred  to  is,  1  John 
ill.  20,  21.  /*\r  if  our  heart  condemn  7is,  God  is  greater  than 
fjur  hearty  and  knorjelh  all  things.  BeUvtd,  if  our  heart  con- 
drnri  us  net,  then  liavcivc  C07ifdence  toicardi  God.  The  difn- 
Cu)ry  drawn  fro:n  these  words  is  to  this  etilct.  The  distress- 
ed soul  speaks  in  this  language  :  "  In  how  many  ihin.gs  dots 
my  heart  "  conden)n  me  \  What  backwardness  to  duly,  what 
deadness  and  i;»;.cti\ity  in  ihe  way*  of  God,  does  my  heart  con- 
vince me  of,  and  condemn  me  for  !  These,  and  many,  many 
more  things  hue  1  to  by  to  mv  own  charge  :  How  then  can  I 
hwe  any  confidence  towards  Gfvl  ?  Or  how  can  I  date  to  hope 
i  1  h«m,  or  depen<!  Uf>f«n  him,  for  pardon  ;'.nd  salvation  ?" 

To  thi«;  I  reply.  If  your  conscience,  coudeinns  you,   as  to  rlie 

s  rret  indulg'-'nre  of,  a:^d  delight  in,  any  particular    known  sin, 

«;:•  as  to  U'^  vnluiitary,  sta'ed,  allowed    mri^sioa   (>{  ;«ny  known 

^dnty  ;  ."nd  you  eiidc  :vour  lostillethfse  convictions  and  ••.ip])ress 

'--  ^ilen^e  these  rebukes  of  conscience,  by    attempiing  to  ptr- 

M-'e  yrurselvcs  that  Christ  is  yours  ;  this  is  indeed  'ruly    i.r.d 
..,',,:■.'    •,•  f  sn.ii'iM')-i5.     In  this  c.  so  vuur  own  cont>cJc:rice  foi- 


Casi  IX.  Cases  OF  CoNSciENCi.  ti 

bids  you  to  think  that  you  h-ive  an  interest  in  Christ,  and  plain- 
ly tells  you,  that  in  this  btaie  and'  franie  of  soul  you  have  no 
phit  nor  lot  in  these  matters-  Oh, "do  not  attempt  to  stifle,  si- 
lence, or  suppress  these  convictions  ;.but  rather  yiila  lo  them, 
and  pray  that  God  wouul  fasten  them  upon  your  tpirits,  and 
tnat  he  would  not  let  tbcm  sua.^ide,  but  would  cpntinue  and  iix 
them,  that  you  might  no  longer  Tie  as'.ee  p  in  sin  ;  but  may  fiy  to 
lesus  Chrih,t  for  paiUon  and  purification  !  And  take  it  for  grant- 
ed, that  so  iong  as  you  maintdia  avo-un.ary  love  to,  and  delight 
in,  any  particular  sin,  which  your  con:5ciciice  condemns  you  for, 
so  long  your  souls  and  Jcsus  Clwiit  are  parted  asunder. 

But  ho  V  very  diiTi^rent  is  this  from  the  case  of  one  whose 
great,  whose  chief  desire  is  to  be  delivered  from  the  power  and 
practice  of  every  sin  :  who  sees  and  laments  the  corruption  of 
his  nature,  the  deadncss  of  his  frame,  and  the  carnality  of  his 
heart  ;  and  who  would  fain  hope  concerning  an  interest  in 
Christ  for  his  deliverance  from  these  spiritual  evils  1  And,  if 
this  be  the  real  temper  of  your  souls,  do  not  say.  My  hearc  con- 
ckmns  me  ;  and  hovj  can  I  have  cotifidcnce  toivarda  Gud  ? 
Rather  say.  My  conscience  does  not  condemn  7ne,  as  to  any  al- 
lo'wcd guile  or  any  indulged  uiiguity  ;  sines  it  is  the  reel  desire 
•fmy  soul,  ihat  God  mould  search  me,  and  try  me,  and  see  if 
there  be  any  'wirkf.d  ivau  in  me  :  .^nd  iherefjre  I  7nay 
ivitU  humble  confidence  g^  "to  Godin  Christ  for  pardoning  end 
clearising  grace, 

4,  It  is  presumptuous  to  persuade  ourselves  of  an  interest  in 
Christ,  if  the  hofie  be  contrary  to  the  prop.Ohal  cf  Christ  in  the 
gospel.  This  thought  will  be  found  a  peculiarly  turning  thought 
with  respect  to  the  nature  of  our  hope,  if  our  soul%  fly  to  and 
receive  Christ,  as  he  is  proposed  in  the  gospel  to  us  ;  the  hope 
arising  from  hence  is  ^.uch  as  c  ught  to  be  encouraged,  because  it 
is  such  as  will  not  make  us  ashamed.  But,  if  we  do  not  apply- 
to  and  receive  Christ  under  those  characters,  and  for  those 
blessings,  which  the  gospel  displays,  then  there  is  an  essential 
flaw  in  our  hope  ;  for  the  Christ  vve  hope  in  is  not  the  Christ 
of  God.  Give  me  leave  here  just  to  mention  three  important 
particulars  concerning  the  view  in  which  the  gospel  proposes, 
and  true  faith  receives,  Christ :  Namely.  (1.)  as  ay?-fe  Saviour. 
(2.)  As  ihQonly  Saviour,     (3.)  As  a  complete  Saviour. 

(1.)  As  ?<free  Saviour.  Some  persons  in  their  first  appHca- 
tioii  to  Chri>t,  endeavour  (o  persuade  themselves  of  an  interest 
in  him,  because  they  think  they  have  something  in  themselves, 
or  have  done  somethhjg  by  themselves,  that  will  recommend 
them  to  his  regard.  This  they  seek  after,  and  can  never  think 
they  have  a  right  to  lay  hold  of  him,  until  they  can  find  some- 
thing of  tliis  nature  in  them  :  And  thus  they  hope  in  him,  not 
as  a  free,  but  as  a  conditional  Saviour.  Now  if  this  he  the  first 
ground  of  your  hope,  it  is  ?>.  proud  and  therefore  9.  false  or  sus- 
picious one  :  Whereas  every  scul,  that  hopes  in  Christ  nright 


9%  Cases  of  Coksciekc*.  Cmsc  IX. 

■ees  itself  to  be  utterly  unworthy  of,  and  unprepared  for, 
Christ,  and  runs  to  him  as  a  Saviour  entirely  free.  Now,  if 
you  see  and  feel  yourselves  utterly  unworthy,  guilty,  weuk  and 
polluted,  and  have  nothing  in  yourselves  to  hope  in,  but  endea- 
vour to  hope  in  Christ  as  a  free  Saviour  ;  this  endeavour  is  by 
no  means  presumptuous.  See  here  how  completely  the  scale  is 
turned  from  what  unbelief  would  suggest.  A  discouragetl,  dis- 
tressed person  is  apt  to  think  it  presumptuous  for  him  to  hope 
about  an  interest  in  Christ,  unless  he  sees  or  can  find  something 
within  him  to  encourage  that  expectation  :  Whereas,  if  he  im- 
agined any  thing  withm  him  as  the  ground  of  his  encouragement  ; 
this  very  circumstance  tends,  to  render  the  whole  suspicious. 
Is  it  presumptuous  to  receive  a  free  gift,  to  plead  a  free  prom- 
ise, to  come  upon  a  free  invitation,  to  build  upon  a  free  founda- 
tion ?  Surely  no,  Whereas,  if  you  are  dtterrained  to  force  a  con- 
dition upon  Clirist,  or  to  come  with  a  price  in  your  hands  to 
him,  this  is  what  Christ  will  reject  with  disdain. 

(2.)  As  the  only  Saviour.  If  you  hope  you  have  an  interest 
in  Christ,  but  do  not  make  hira  the  whole  of  your  salvation,  but 
are  for  joining  along  with  him  your  own  duiies,  righteousness, 
qualifications  or  attainments,  this  will  be  four.d  a  false  or  sus- 
picious hope.  But,  if  you  trust  in  him  aluie^  casting  aside  all 
your  own  strength  and  righteousness,  as  bearing  any  share  in 
your  justification  ;lhen  the  language  of  your  heart  correspond* 
with  the  sentiments  of  the  pious  Psalmist,  whose  soul  was  built 
upon  a  right  foundation.  Psalm  Ixii.  5.  AJy  soul^  nvuit  thou 
only  ufion  God  ;  for  my  expccCaiion  is  from  him.  And  if  you 
oan  heartily  say,  as  in  the  next  verse,  J-Jc  only  is  my  rock  and 
7)iy  salvation  ;  you  may  add  what  immediately  follows,  Ne  ia 
my  defence  :  J  shall  not  be  moved. 

(3.)  As  a  complete  Saviour.  Chtist  and  his  salvation  are  en- 
tirely free  :  But,  if  there  be  any  condition  allowable,  it  is  this. 
If  you  would  have  Christ,  you  must  have  a  lahole  Christ  ;  if 
you  v/ould  have  salvation,  you  must  have  a  complete  salvation. 
Christ  is  not  divided  nor  his  salvation  either.  It  you  are  for 
but  half  a  Christ,  for  his  righteousness  and  blood  to  pardon  and 
justify  you, but  not  for  his  spirit  and  grace  to  renew  and  sancti- 
fy you,  your  hope  in  him  is  false  and  dangerous.  But,  if  it  be 
your  desire  and  aim  to  receive  him  whole  and  entire  ;  to  receive 
his  doctrines,  instructions  and  illuminations,  as  a  prophet  ; 
to  receive  hi«5  righfeousness  and  merit,  as  a  priest  ;  and  to  re- 
ceive or  submit  to  his  government,  and  sin-subduing  grace,  as 
a  king  ;  you  need  not  fear  to  hope  in  him. 

Thus,  as  Christ  stands  in  the  gospel  under  the  character  of  a. 
free  and  complete  Saviour,  and  the  only  one,  we  are  to  hope  in 
him  accordingly.     Once  more, 

5.  Ii  is  presumptuous  to  persuade  ourselves  of  an  interest 
id  Christ  if  (he  pcrsuasibn  b€  contrary  io  the  designs  of  tht 


€ase  IX.  Cases  of  Conscience,  S8 

gospel  and  its  firotnises.  These  designs  may  be  thus  briefly 
t;xprcs>ie(l  ;  to  humble  the  sinner,  to  glorify  the  Saviour,  to  pu- 
rify the  heart,  and  to  comfort  the  soul.  Now  then,  do  you  en- 
deavcur  lo  hope  concerning  an  inicresi  in  Jesus  Christ  r  Ask 
your  souls  what  is  your  design  in  this  attempt  and  endeavour  : 
Is  u  to  have  your  st.ite  sate,  and  your  conscience  easy,  in  the 
way  of  sm  ?  Is  it  thai  you  may  be  rendered  able  to  jusiifv  your- 
selves in  part  by  your  own  rij^hteousness,  or  to  sanctify  your" 
selves  by  your  own  strength  l  la  it  to  gratify  your  pride,  that 
you  nmy  be  able  to  make  buch  a  proftssiori,  or  perform  such 
services,  as  may  make  your  name  honourable  ?  If  such  as  these 
are  motive  of  your  desire  and  endeavour  to  know  your  inteiest 
in  Christ,  they  are  all  detestable  and  destructive. 

But,  if  your  desires  lo  have,  and  to  know  that  jou  have,  an 
interest  in  Christ,  be  such  as  these  ;  that  you  may  be  mort 
spiritual  in  your  frames,  enjoy  holy  consolation  io  your  souls  ;. 
may  be  more  pure  in  heart  and  life  ;  may  live  more  enurcly 
upon  Christ  for  righteousness  and  strength  ;  may  be  humble  ia. 
yourselves,  and  exalted  alone  in  Chri-.i's  grace  and  righteous- 
ness ;  may  be  able  to  honcur  Christ  morc,serve  him  better, and  may- 
have  more  strenj,'ii  lor,  and  more  deUi^ht  in  spiritual  dniies  : 
Surciy  such  endeavours,  such  desires,  and  such  hopes  are  lawlul, 
are  laudable,  nnd  are  by  no  means  presumptuous.  And  what^ 
though  you  may  see  little  in  yourselves  t^Mii  reason  to  doubt 
and  question  y()ur  interest  ;  yet  be  not  afraid,  with  ''uch  views 
and  desires  as  they  ?ire,  to  lay  hold  of  Christ  f  t  y ousel ves,  und 
to  lay  an  humble  claim  to  him  ;  and  you  wil;  find,  that  notliing 
Vvill  be  more  helpful  to  regulate  your  w.'.vt,  tosu'.KJuc  your  sins, 
to  steng'-hen  you  for  duty,  and  to  render  you  caprible  eve-y  way 
to  glorify  Clirist  (which  are  the  very  things  you  desire)  th m  a 
real  hope  and  hearty  belief  that  Christ  is  yours,  and  }  ou  his. 

Bui  \ou  will,  perhaps,  still  he  ready  to  say,  how  can  I  hope 
or  believe  that  1  have  an  interest  in  Christ,  when  I  have  no  ev- 
idence in  myself  to  provfe  it  ?  I  answer,  this  is  only  an  abstract 
argUTient,  which  urged  !*y  carnal  reason,  on  purpose  to  pro- 
m'^tf  discour.igiijg  unbelief,  and  to  hinder  a  gospei-hope.  Is 
there  no  such  thing  as  hopir.'^  against  hope  ?  Is  not  Christ  set 
before  you  as  the  onlv  Saviour,  and  as  a  complete  Saviour,  and 
as  one  entir«  ly  free  ?  Loc^k  then  irto  the  proposals  and  promises 
of  the  gospel  ;  •\nd  in  ihem,  though  not  in  yourselves^  you  will 
find  ground  sufficient  to  encourage  your  application  to  Christ, 
and  your  application  of  hitn  to  yourselves,  for  your  consolatioH,; 
•sancti£cation,  and  salvation. 


9%  €  A  5ES  OF  Cox  SCIENCE.  CaSf  Xi 


CASE  X. 

/»  going  to  fihys  a*:d  other  theatrical  fierforjnanccs  consistent 

•wil/i  tlie  JiroJehHi^n  and  Jiractice  of  Chri&tiaTiify  ? 
The  answer  to  ihis  qucsuon,  you  will  find,  is  in  consequence  of 

ihc  fQ;iowit)g  letier  : 
"  Reverend  Sir," 

"  I  HAVE  often  been  asked  by  my  acquaintance  logo  to 
a  play.  But,  h.iving  hnd  the  l)!e!?sing  of  a  religious  education, 
and  the  good  example  cf  pious  relations  ;  and  being  apprehen- 
sive that.^uch  diver>icns  tend  to  diminii-h,  if  not  entirely  to  ex- 
tinguish, i!ie  zeal  we  sh(jukl  h  ive  for  the  honour  of  God,  ami 
the  purity  of  religion  ;  to  eradicate  hll  serious  impressions,  to 
cloud  our  evidences,  and  to  nuke  us  careless  about  our  precious 
and  immortar  souls,  ^nd  rCiiiof.tiy  incline  to  impurity  and  irre- 
ligion  :  1  have  hitherto  resisted  their  solicitations.  But  their 
intreAties  becoming  m.ie  fj-'crJcn*^,  and  there  lx;ii;g  many  truly 
relifjio'js  persons,  \v!io  have  gene,  and  still  do  at  t'mes,  goto 
the  theatre,  my  resolutions  ure  almost  broken  ;  therefore  beg 
you  v/ill  resolve  the  above  query." 

THE  qtiestio'i  I  am  now  cdled  to  answer,  needs  not  much 
conbiderat'ion,  it  beifjg,  I  npprehcnd,  evident  at  first  vitw, 
that  going  io  filays  and  such  ple.i-iing  entertainments  Citr.not  be 
suitable  to  our  character  as  Christians,  as  tending  greatly  to 
the  injury  of  our  immortal  so'jls.  Yet,  as  there  ure  so  many 
who  are  captivated  with  the.e  bewitching  vnnitits,  and  are 
willing  to  find  excuses  for  their  pur.'-uit  of  ihem,  and  say,  there 
is  no  harm  in  it  ;  as  there  are  many  who  are  in  great  danger 
of  being  cjjrried  ^vay  wi^h  these  enchanting  pleasures,  ;>rd  yet 
would  be  gldd  'o  be  fortined  a5:«in^t  the  snare  ;  «o  I  wuuKd  take 
the  case  into  pariicular  consideration,  and  endeavour  to  con- 
vince >ou  of  the  unsuitableness  md  dui^ger  cf  such  pr::ctices. 
And  may  what  I  have  to  offer  upcn  this  sn' jet  t,  strike  your 
Blinds  w!th  a  peculiar  force  I  May  you  lie  open  to  ihe  con- 
viction, and,  upon  a  consciousness  of  '^ny  evil  attending  this 
praciiee,  be  enabled  to  resolve,  through  divine  streniith.  to 
guard  a^^iiinst  ihis  and  every  other  pleasure,  that  has  a  tenden- 
cy to  injure  your  ev<-rlasting  welfare,  and  break  in  upon  the 
peace  of  your  soul-  ♦  For  the  truth  of  v.h.it  I  shall  .say,  I  would 
apjjeil  to  \\\f  consciences  of  iho-e  wh^  ait(  rd  filuvf  and  other 
diversi'^v.s  of  the  like  kind,  and  only  beg  -ais  favour,  that  you  • 
would  give  every  thing  that  is  said,  i's  due  weight,  and  let  con- 
science have  its  full  liberty  :  Let  that  but  speak,  ar-d  it  will 
soon  (Jecide  the  point.  Hiving  thus  in  soipe  ;re.t'^ure  prepar- 
ed the  way,  I  would  reconunend  to  your  cousideralion  the  fol- 
lowing things  : 


iCase  X  Cases  OF  Conscience.  fS 

I.  Jf tending  /days  and  other  diversicnfi  of  the  like  kind^  is 
by  no  means projit able  to  our  souls.     If,  upon  exannination,  we 
find  that  no  veal  advantage  can  be  gained,  it  s^houkl  be  a  means 
of  curbin;.;  our  inclinations,  and  of  making  us  suspect,  whether 
it  is  not  our   duty  to  guard  against  all  such  diversions.     Some 
indeed  plead  as  an  excuse,  that  persons  may  n^ake  an  improve- 
ment of  the  theatre^  and  gain  as  much  advantage  from  a //«;/, 
as  from  hearing   a  sermon.     This   is  a    sad    reflection    upon 
preaching  the  word  :     And,  however  true  it  is  ay  to   some  par- 
ticular sevJHons^  which  are  only  emfity   harangut-s.,  contrary  to 
the  genius  of  the    gospel,  and  designed  only  to  tickle  the    ear, 
and  please  the  fancy  ;    yet  preaching,  abstractedly  considered, 
is  a  divine  insiituiion  ;  and  therefore  we   may  expect  a  divine 
■blessing  upon  it,  to  make  it    effectual  to  promote  our  spiritual 
advantage.     This  cannot  be  said  of  a ///at/,  whicli  is  a  mere  hu- 
man invention-,  designed,  not  to  conform   us    to  God,  but  only 
to  amuse  us  :     We  cannot,   therefore,  reasonably   expect  the 
blessing  of  God  upon  it,  to  make  ii  effectual  to  our  real  advan- 
tage.    Such  excuses  as  these  are    very   trifling,    and  will  not 
bear  even  the  most  superficial  examination.     There  is  «o  much 
that  tends  to  eradicate  all    serious  ipipressions,  to  corrupt  the 
mind,  and  to  promote  the  dissoluteness  of  manners  ;  and  there 
is  so  liti.le  that  tends  to  usefulness,  and   this  little  attended  with 
such  circumstances,  that  there  is  not  the  least  probability  of  our 
being  i*eal  gainers  by  a  filay.     Who  wcujd  go  to    the  theatre^ 
or  to  fiublic  diversions-.,  to  learn  to  hate  sin,  to  love  holiness,  and 
be  brought  nearer  to  God  ?     Do   any  reaJIy  attend  with  these 
views  and    desires  ?     I  appeal   to   you.     Is   it  so  ?     You    who 
have  frequented  the  play-house^  what  led  you  thither  ?    V/as  it 
a  desire  of  spiritual  advantage  ?     I    may  answer  for  you,  no  ; 
and  sa.y,  ycu  had  not  the    most  distant  view  to  this.    Jt  was  a 
love  of  pleasure,  of  mirth,  that  carried   you  thither,  and  iiot 
any  view  to  the  glory  of  God,  or  to  your  spiritual  profit. — Ycu 
"will  perhaps  say,  there  is  something  peculiarly  awful  m  a  trage- 
dy :  You  have  seen  the  assembly  struck  with  a  solemn  si-erA-e  ; 
Jiay,  many  faces  all  bedewed  with  tears      This  is  no  proof  that 
any  real  advantage  is  gained.     J^Jusic  has  all  the  charms  of  el- 
oquence, all  the  force  t  T  oratory,  in  ii  :  And  those  who  hpve  a 
musical,  soul  cannot  withstand  it«i  influence.     Its  c  ffects  upon  us, 
either  to  fill  us  with  mel^,nchclly,  or  to  elute  us,  will  be  accord- 
ing t<:  t!\e  suitableness  in   the  music  to  our  natural  frame  and 
consti'Lirion.     This  you  see,  therefore,  is  something  mrcnanical. 
^o  \.hc passions  may   be  touched,  and  wound  up  to  the  highest 
pitch,  by    tlie   mnnner  of  acting   upon    the   stage,  6;c.  but  no 
saving  gpiriuial  inipressions  made,  nor  any  good  received.    But 
if  there  was  any  thing  m  a  tragedy  to  strike  the  mind,  and  fit  it 
for  sei'ious  thoughtiuiness  ;  if  there  was  any   part  ol    the  per- 
formance, that  tended  to  fasten  a  convicticn  upon  the  spectator  ; 
yet  the  evening  generally  concludes  with  some  indecent  enter* 


S6  Cases  of  Conscience.  Base  X, 

jainmenf,  or  something  that  tends  to  remove  all  gloom  from  the 
tniud,  and  put  an  entire  stop  to  all  solidity  of  thrujht.  Thus 
plaxjH^  not  being  cairulaud  to  promote  cur  spiritunl  advantage, 
have  nothing  in  them  that  should  appear  sufficient  to  engage 
GUI"  attention. — But, 

H.  Much  (inn  it  sfirnt  in  thefts  divrrsions  that  might  be 
shent  to  hitter  fiurfiosc:!.  —  Time  is  a  precious  thin??,  an  inval- 
uatjle  jewel.  No:ie  can  speak  its  worth  hut  a  dying  person,  or 
those  who  hnve  entei'tl  tlie  rej^ions  of  an  awful  eternity.  And 
must  this /imr  bt  spent  in  vanitj',  or  thrown  away  upon  the 
empty  unsatist)ing  plear-.ure  of'lhe  present  life '?  Time  Oh^ 
what  is  it  ? 

Time,  the  sufireme  I — Time  is  eternity  ; 
Prrgnant  with  all  eternity  can  give  ; 
JVh'j  murders  time,  he  cruahes  in  the  birth 
^1  /iovf'r  ethereal^  only  not  (^dor'd. 

Such  a  sense  had  the  inimitable  Young*  of  time,  when  he  wrote 
tlvese  li  es  :  And  oh.  tUnt  we  had  all  the  same  striking  view 
of  it  i  Could  yon  not  s;)end  that  time  toj^etter  advantage,  that 
is  spent  in  fiiaya  ?  You  wiil  say  indeed,  you  may  as  well  be  at 
the  theatre,  as  spending  your  time  unpn.fitably,  as  many  oth- 
ers do,  viz.  in  veviiing  ihiir  neighbour,  or  in  tVoihy,  nay,  in- 
jurious conversation.— but,  if  others  spend  theirs  unj)rnfiMl)1e,i« 
ihat  a  sufficient  excuse  for  you,  or  any  reason  that  you  should 
do  so  too  ?  Whatever  wc  see  in  others  that  is  utisuitable  to  the 
character  of  a  Christian,  we  should  endeavour  carefully  to 
•void  :  For  he  is  inexcusable,  who  condemns  any  thing  in 
others,  and  is  guilty  of  the  same,  or  of  worse,  himself.  But 
consider  how  many,  when  you  are  in  the  play-house^  are  in 
their  c/06rr.9,  oxannining  the  state  of  their  souls,  or  looking  up 
to  (iod  by  prayer  ?  How  many  are  with  their yam/7z>.»,  engag- 
ed in  social  worship,  or  emploved  in  reli.^iou^  and  most  instruc- 
tive conver-saiiun  ?  Had  not  this  better  be  the  case  with  you  ? 
You  may  sport  with  ttme  now  in  the  midfii  of  health  ;  but  the 
awful  period  is  coming,  when  you  will  see  the  value  of  it. 
Will  so  mai»y  h(>urs,  spent  in  tliese  public  diversions^  afford  a 
pleasing  review  ?  Will  it  give  you  any  sati'^faction.  in  the 
near  %iews  of  etcrniiy,  to  look  back,  and  con-iider  how  many 
important  duties  have  been  neglected,  whilst  you  have  been 
■gratifying  a  low  inclination,  among  cr(»wds  of  vain  and  irreli- 
gious persons,  at  the  playhouse  ?  Will  such  a  reflection  as 
this*  soften  a  d)  ing  pillow,  silence  the  clamours  of  an  awakened 
conscience,  or  so<Hhe  the  horrors  of  that  critical  and  important 
!iour  ?  Hear  wh^t  a  soul,  under  the  force  of  alarming  convic- 
tion, wyb  upon  this  suhji'Ct  ;  hear  the  reflections  of  an  ejcpir- 

•  Dr.  YouDg^i  Night  Thought!,  Night  II, 


Case  X.  Cases  of  Cokscience.  ^'-J 

iug  sinner  \ — "  Oh,  the  time  I  have  foolishly,  nay,  wickedly 
spent  in  xhQ play-honse-t  and  in  oUier  vain  and  ensnaring  diver- 
sions !  Oh,  that  I  shorJd  have  no  concern  tor  my  dear  immor- 
tal soul  !  Oh,  how  gladly  would  I  call  back  the  hours  I  have 
wasted  in  such  a  criminal  and  siupid  manner  !  But  they  are 
gone,  gone,  never  to  retuin  ;  and  all  before  me  is  eternity  I 
Oh,  what  a  review  !  It  fiils  me  with  shame  and  contusion  ; 
and  the  pleasures  that  once  so  m^,h  entertained  me,  aad  rais- 
ed my  laughter,  now  stjn^  and  wound  mc  to  the  very  heart."- — 
'Would  to  God  that  every  person,  who  has  any  fondness  for  me 
diversions  of  the  si:agr,  may  see  thenj  in  this  light,  and  be  deep- 
ly humbled  for  the  spending  so  much  precious  iiiiie  in  so  unpro- 
fitable a  manner  ?  Upon  this  account  it  is  highly  unsuitable  to 
our  character  as  rational  creatures,  especially  as  Christians  to 
frequent  the  theatre. 

III.  Attending  ufi on  plays ^  and  other  such  pleasures^  great- 
ly iinjiis  lis  for  the  spiritual  discharge  of  duties,  and  leads  to 
the  neglect  of  the.vi.  If  the  diversion-s  of  the  stage  could  be 
used  only  as  a  relaxation  of  the  mind,  to  unbend  our  thoughts 
for  the  present,  that  we  may  be  the  more  fit  for  engaging  in 
religious  duties,  and  go  to  them  with  greater  eagerness  and  de- 
light, there  would  then  be  some  show  of  an  argument  for  the 
pursuit  of  them.  But  do  these  diversions  answer  this  purpose  ? 
I  leave  your  consciences  to  answer,  you  who  have  been  there. 
Is  it  an  easy  transition  from  the  fdaxj-house  to  the  duties  of  the 
family  or  the  closet?  Can  you  with  so  much  composure  of 
mind,  and  freedom  and  regularity  of  thought,  read  the  word  of 
God,  and  seek  him  by  prayer  :  Can  you  expect  him  with  you 
in  spiritual  duties,  after  you  have  been  v/asling  so  much  time 
\n  ihe&e  empty  pleasures  ?  Have  you  gon'e  into  your  closets 
with  the  same  quietness  of  mind,  and  met  with  the  presence  of 
God  as  usual  ?  Oh  I  be  faithful  to  your  souls  in  this  point.  Do 
not  smother  the  truth,  Nay,  I  would  charge  you,  in  the  name^. 
of.  the  Lord,  to  give  conscience  its  full  scope,  and  let  it  speak 
matter  of  fact.  Stand  the  test  then,  and  ansv.'er  Ihcse  ques- 
tions, if  you  can.  Are  not  your  minds  full  of  what  you  heard, 
when  you  come  away  ?  Do  not  the  pleasing  scenes,  which 
struck  your  fancy,  follow  you  into  your  closet  ?  Is  it  not  often- 
times some  days  before  you  can  shake  off  the  diverting  thought  ? 
Have  you  not  found  a  shyness  to  duty  after  attending  the 
stage  ?  Could  you  ^o  to  God  with  that  confidence  as  before, 
till  you  had  humbled  yourself  before  him,  and  applied  afresh 
to  the  blood  of  sprinkling  ?  Have  you  had  ti?ne  for  the  per- 
formance of /amzYz/  and  closet-duties,  after  you  have  been  at  the 
play-house,  or  been  till  an  unsea;.onable  hour  at  an  assembly  ? 
Oh,  the  duties  that  have  been  curtailed,  and  often  negl6Cted,'by 
attending  upon  such  public  diversions  !  If  this  then  is  the  case, 
it  manifestly  appears,  that  going  Xoplays^  and  to  pleasures  of 
I 


93  Cases  of  Conscience.  Case-X, 

the  like  kind,  is  by   no   means  suitable  to  the  profession  a^d 
practice  of  Christianity, 

IV.  ^c:e7idin^  plays,  and  other  such  diversions  has  a  fiar^ 
ticukir  tendency  to  set  persons  against  the  power  and  life  of 
religion^  and  to  make  them  take  up  iviih  a  mere  form.  Tliat 
religion,  that  will  not  admit  of  the  plej.sutes  of  the  play-house^  , 
is  disrcgirded  by  all  the  admirers  of  the  iYoj^e.  What  shall 
they  do,  who  hHve  had  a  ■  reigious  education,  and  have  been 
followed  with  repeated  convictions  ?  They  endeavour  by  all 
possible  mer.n'-  to  satisfy  their  con^-ciences,  that  attending  plays 
may  be  innocently  done,  and  that  it  is  perfectly  C(  nsistent  with 
real  Christianity.  Thus  the  child,  who  has  been  accustomed  to 
faoii'v  and  closet  duties,  begins  to  look  upon  these  as  unneces- 
sary, and  to  think  a  pious  parent  too  severe^  who  is  for  abridg- 
ing his  chililren  of  amusements  so  innocent.  The  young  per- 
son, now  become  gay  in  his  behaviour,  and  wild  in  his  senti- 
ments, is  ready  to  iliink  a  godly  minister  too  stiff  and  precise, 
because  he  faithfully  reproves  the  lovers  of  pleasure.  He  can- 
not think  there  is  so  much  duty  required  ;  so  much  praying, 
self-examination  and  mortificaticn  necessary  ;  and  therefore  by 
degress  loses  all  that  regard  for  rc)if;;ion,  and  the  people  of  God, 
he  once  professed  to  have,  and  at  last  boldly  sits  in  the  seat  of 
the  f>coffrr.  1  nc  cd  not  ask  you,  my  fricF.ds,  whether  this  is 
the  case  or  not  :  You  have,  I  doubt  not,  known  many  awful  in- 
stances of  it,  and  thereby  see  the  evil  tendency  of  plays,  and 
other /?/<a«:^7v.5  of  tint  kind.  If  there  are^any  of  ycu,  who 
visit  these  houses  of  plea^urey  let  me  again  appeal  to  your  con- 
sciences for  the  truth  of  what  J  say.  Let  me  particularly  ap- 
peal to  you  \sho  have  had  a  religious  education,  but  have  been 
led  aside  by  these  captivating  pleasures  :  Is  not  what  I  have 
said  agreeable  to  truth  I  You  dare  not  deny  the  awful  fact  ; 
but  you  fain  would  smother  it.  You  once  discovered  a  serious 
disposition  ;  h\x\.  pluus.,  as.'^cmblies,  Sec,  gave  you  a  disrelish  to 
sUict  practical  religion,  and  led  you  to  lock  upon  it  as  unneces- 
sary and  burdensome  :  And  now  you  woU'.d  fain  vindicate  your 
preseiit  practices,  but  ycu  c^mnot  :  Conscience  will  at  timeo 
speak,  and  remonstrate.  How  awful,  thtit  any  should  attempt 
to  defend  a  practice  so  injurious  '.  Do  yom  ever  see  any  per- 
sons attend  the  play-house,  who  arc  growing  and  flourishing  j| 
Christians  ?  As  soon  as  they  begin  to  make  their  appearance  " 
there,  and  to  relish  the  stage,  and  other  such  diversions,  they 
begin  to  flwindle,  and  sink  into  a  sad  formality.  If  this  then  is 
the  case,  it  clearly  shows,  how  unsuitable  attending  the  theatre 
is  to  tlie  profusion  and  practice  of  Chrjuianfy. 

V.  jli tending  playa  and  other  huch  diversions  is  accompa- 
nied nvlth  the  greatest  evils  — T-liis  practice  is  a  sad  inlet  into 
all  mam  er  of  sins  :  It  opens  a  door  to  the  greatest  extrava- 
gaT>cies  ;  to  suj)port  which  the  most  desperate  measures  are 
'♦r>n  't.V'-n,  vliich  bii'ig  '>'•*  pf-nr  unhf^ppy  creature  to  an  ig- 


Case  X.  Cases  of  Conscience.  99 

nHjminious  end.  The  stage  may  boast  of  thousands  and  ten 
thousands  it  has  led  captive,  and  ruined  both  as  to  time  and 
eternity.  How  many  lovely  youths,  who  once  bid  fair  for  heav- 
en, here  lost  all  their  convictions,  were  introduced  into  evil 
company,  turned  out  the  greatest  debauchees,  consumed  their 
substance,  destroyed  their  constiiuiion,  broke  the  hearts  of  their 
aged  relatives,  and  by  their  intemperance  and  debaucheries  did 
not  live  out  half  their  days  ?  That  this  is  the  case,  we  have 
too  many  awful  instances  to  deny  :  And  it  is  no  wonder,  when 
we  consider  the  degeneracy  of  our  natures,  and  the  tendency 
of  /ilaijs  to  lead  to  profane'itss  in  conversation,  and  to  promote 
impurity  of  thought,  by  the  wanton  scngs,  the  filthy  jtbts  and 
blasphemous  speeches  with  which  many  of  'hem  are  crouded. 
A  youth,  who  has  here  lost  h.is  religion,  becomes  an  easy  prey 
to  the  great  e'^eaiy  of  souls  :  for  whm  has  he  to  vallast  him  ? 
Intoxicated  with  pleasure,  he  is  like  a  drunken  man,  has  noth- 
ing to  prevent  his  complying  with  every  temptation  that  is  pre- 
sented before  him.  Oh,  how  many  upon  a  dying  bed  have  la- 
mented their  frequenting  the  stage,  and  other  public  filea&ures  1 
How  many  have  cursed  the  day  that  brought  them  to  a  sight 
of  z.  filay,  and  entangled  them  in  such  couipany  as  proved  their 
ruin  1 — '»  Oh,  how  happy,  had  I  never  stepped  oui  of  the  road 
I  "was  directed  to  by  my  religious  relatives  \  \  was  guarded 
against  running  into  such  dangerous  paths,  -cautioned  of  the 
consequences  ;  but  alas,  I  would  not  hearken  to  the  tender  so- 
licitations of  my  affectionate  friends  !  1  thought  I  might  inno- 
cently go  ;  and  oh,  there  my  unv.'ary  feet  were  cau§,ht  I  The 
net  was  carefully  spread,  and  I  v/as  taken  1  Oh,  lament,  la- 
ment, my  soul,  the  time,  the  hour,  I  first  gazed  upon  those 
pleasing,  but  destructive  scenes  I  Now  I  am  going  into  etern- 
ity to  give  an  account  of  the  improvement  of  it  to  an  infinitely 
just  and  holy  God  ;  and  oh,  hoTV  awful  the  view  !  What  can  1 
expect  after  a  life  of  such  irreligion  and  profuneness  !'*— Thus 
many  have  been  led  to  infidelity  and  impiety,  and  will  have,  it 
is  to  be  feared,  an  eternity  to  bewail  their  foily  and  stupidity. 

VI.  For  firofessors  to  attend  filays,  and  other  such  enter- 
iainments,  is  to  set  a  bad  example.  Thus  our  young  friend 
mentions  it  as  being  a  temptation  to  him,  and  as  an  argument 
almost  sufficient  to  answer  every  objection,  viz.  that  many  tru- 
ly religious  persons  have,  and  still  do  at  times  attend  the  thea- 
tre.  An  awful  consideration  this  I  What,  a  Christian  seen  at 
2i  play-house  I  It  is  something  indeed  amazing  I  It  is  no  won- 
der to  see  an  immoral  person  crouding  after  public  diversions  ; 
one  who  has  no  sense  of  the  worth  of  his  soul,  and  the  iffifior- 
tance  of  eternity  :  But  to  see  a  professor  of  refigion,  one  who  is 
"willing  to  be  esteemed  a  Christian  indeed,  one  who  perhaps 
appears  at  the  table  of  our  Lord  ;  to  see  such  a  person  amidst 
a  crowded  assembly  at  the  theatre,  and  to  hear  him.  excusing 
his  attendance,  by  saying,  there  is  no  harm  in  if,  Is  something 


790069A 


UO  Gases  cf  Conscikxce.  Case  X. 

awtul  1  Well  m-^y  a  poor  giddy  sinner  make  a  bad  use  of  such 
Mj  example  :  Well  miy  an  unsteady  youth  say,  "  I  may  cer- 
tainly now  go,  when  such  a  person  attends.  I  may  now  con- 
clude it  is  not  iiiCo,isisienc  wi'Ji  a  rvsligious  character,  and  there- 
fore ni.iy  induli^e  jiiy  inclinuions,  when  an  oppuitunity  offers." 
Ohj  see  the  melancholy  consequences,  and  the  destructive  in- 
fluenceLot'  a  bad  example  !  Remember,  if  you  go,  others  will 
go  tooy  And  suppose  yc»u  could  go  to  the  theatre  innocently  ; 
yet  many  who  are  prevailed  upon  perhaps  to  go  through  your 
example,  may  be  ruined  forever  :  They  cannot  withstand  the 
force  of  tho{^e  temptations  that  are  Jjetbre  them.  Therefore  a 
concern  for  the  gl'^ry  of  God,  a  consideration  of  the  influence 
cf  our  example,  apd  a  regard  for  others,  should  keep  us  from 
Xht/ilay -house,  and  from  t\iiry  /tlcannre,  that  we  think  may  be 
itijiirioui;  to  tiie  souls  of  othcrS;  even  suppose  it  should  not  be  so 
to  our  own. 

Tiius  I  have  hinted  a  few  things,  that  are,  I  apprehend,  suf- 
ficient to  show  that  goin;^  to  the  theatre^  Sec.  is  imauitable  to  the 
p'-cfession  and [iraciice  of  chri.'ilianUy.  If  any  amongst  you  have 
an  inclination  to  attend  the  sta^e,  iind  o\\kQr  Jmbjic  /ilcasuresj 
and  can  answer  it  to  God,  to  yourselves,  and  to  others,  that 
ur.ut'  of  these  things  shall  be  the  consequences,  then  gOy  but  I 
znay  venture  to  5^y,  that  the  above  hints  are  so  n^ar  the  truth, 
tiiat  none,  who  have  frequented  public  places  of  pleasure,  can 
deny,  if  they  would  faithfully  relate  their  own  experienee. — I 
would  now  theiefore  accompany  what  I  have  said  with  a  warm 
and  fifF.ctionate  address. — And, 

1.  To  musters  and  heads  of  families — particularly,  To  those  ^ 
ivho  atteiid  themselves. — And  let  ine  intreat  you  to  consider* 
the  bad  example  you  are  setting  before  your  ^im.ilies.     Consid- 
er the  unhappy  use  they  are  like   to  make  of  it.    No  wonder 
vou  find  them  desirous  of  walking  in  your  steps.      To  see  you 
requtntly  setting  out  for  the  theatre,  and  to  hear  you  perhaps 
iccommending  some  of  the  parts  you  have   seen  acted,  cannot 
but  raise  in  them  a  curiosity  to  see  the  same  ;  and  they  appre- 
hend they   may  boldly  ask  to  go,  or  even  take  the  liberty,  if  it 
hould  be  denied.     And  what  can  you  say  to  discourage  them  ? 
Vou  cannot  consistently  represent  the  danger  of  such  practices  : 
This  would  be  an  argument  against  your  attendance  as  well  as 
theirs,     llnw  can  you  fnrhid  them  going,  or  curb  an  inclination 
.n  them  to  the  theatre  ?  How  can  you  complain  of  their  extrnv- 
jancics,  or  c;)rrect  them  for  their  being  so  frequently  there  ? 
i  r/a  lead  them  thither  yourselves.     You  may  justly  chide  your- 
selves, anil  say,  "  Mew  can  I  wonder  to  see  in  my  children  and 
•rjrvants  such  a  desire  after  the  pleasures   of  the  stage,  when  I 
,ave  done  enou|^h  to  rai^e  it  in  them  :  Must  I  not  blame   my- 
If  for  all  the  gaiety  and  extravagancy  of  my  child  ?  I  taught 
im  first  to  eo  to  a  play  ;  and  sec  what  evils  I  have  hereby  in  • 
.lovliiccd  into  my  family  !  I  gave  my  son  a  taste  of  iht  filuy- 


Case  X.  Cases  of  Conscience.  101 

house  ;  and  see  what  are  the  consequences  !  He  has  contract- 
ed an  acquaintance  with  those  who  will  be  his  ruin  '.  How  ex- 
travagant in  his  expences  !  How  is  he  enfeebling  his  constitution 
by  intemperance,  &c.  !  And  what  will  be  the  end  of  all  ?  A 
tragical  one,  I  fear  ;  and  all  occasioned  by  my  own  folly  I" 

Z.el  me  s/ieak  a  word  to  such  who  fisrmit  their  children  and 
servants  to  frequent  those  diversions.  And  is  it  so  ?  Do  you 
take  no  care  how  your  children  and  servants  spend  their  even- 
ings ?  Do  you  never  inquire  into  the  company  they  keep  ? 
Never  guard  them  against  those  houses  of  pleasure,  that  are 
so  ruinous  to  youth  ?  Can  you  connive  at  the  liberties  they  take, 
the  hours  they  spend  abroad,  and  suffer  them  wantonly  to  in- 
dulge every  criminal  inclination  t  Oh,  how  c?m  you  answer  it 
to  God,  to  your  •  own  consciences,  and  to  those  who  entrusted 
their  children  and  their  relations  with  you  ;  Do  yon  never  con- 
sider that  the  souls  ot  your  families  art  committed  to  your 
care  ?  Do  your  consciences  never  check  you,  at  acting  so  cru- 
el a  part  by  your  children,  and  so  unfaithfully  by  your  servants  ? 
Oh,  how  are  you  helping  your  families  to  ruin  I  seeing  Satan 
hurrying  them  on  to  destruction,  and  yet  never  endeavouring  to 
prevent  it  !  Alas,  alas  !  use  your  authority  :  Let  the  souls  of 
your  families  lie  with  weight  upon  your  minds  ;  and  do  not 
suffer  one  in  your  house  to  be  pressing  on  in  tht  road  to  everlast- 
ing destruction  without  warning  them  of  the  danger,  and  en- 
deavouring to  do  all  you  can  to  promote  their  salvaticfn. 

2,  I  would  address  myself  to  firofessors  of  religion  uf ion  this 
subject, — Need  I  ask,  whether  any  of  such  a  character  attend 
.the  theatre  ?  This  city  presents  us  with  too  many  awful  instan- 
cies of  it.  See  among  the  crowd  that  is  pressing  info  the/i/a?/- 
house^  how  vc\2x\y  firofessors  !  They  cheerfully  mingle  with 
the  throng,  appear  as  eager  as  any  in  the  pursuit  of  pleasure, 
and  as  much  delighted  with  those  scenes  of  vanity.  Oh  weep, 
O  my  soul,  that  this  is  the  case  1  And  will  not  every  one  that 
has  a  zeal  for  Christ,  drop  a  tear,  that  he  should  be  thus  dis- 
honoured ? — How  shall  I  address  you,  ye  cold  ftroftssors  ? 
Have  you  any  real  love  to  Jesus  ?  Do  not  your  hearts  deceive 
you  ?  Is  it  surely  so  ?  It  is  a  sign  that  your  love  is  but  cold, 
your  faith  weak,  and  that  you  have  but  little  concern  for  the 
glory  of  God,  when  you  can  hurry  to  such  places  of  profane- 
ness.  Let  me  entreat  you  to  c<)nsider,  how  inconsistent  your 
conduct  I  How  can  you  answer  it  to  your  fellpw-Christiaosp 
how  to  (iod,  and  to  your  own  consciences  ?  Oh,  you  stumble, 
you  discourage,  nay,  you  harden  many.  You  occasion  many 
reflections  upon  Christ  and  his  interest.  May  he  not  justly 
complain  of  you,  and  say—"  What,  have  you  no  regard  for  my 
glory?  What,  bear  my  name,  and  harden  the  hearts  of  so 
many  against  me,  encourage  sin,  and  bring  such  a  dishonour 
upon  me  !  Have  I  done  any  thing  to  deserve  such  coldness,  ye 
lazy  firofesaors  ?  Consider  my  love  \  consider  my  service  j  and 
I   2 


IC'2  Cases  of  Coi?sc:isnce.  Case X. 

let  a  zeal  for  my  gloty  continually  animate  your  souls,  and  guard 
you  against  every  thing  that  tends  to  weaken  your  bauds,  and 
to  bring  any  reflections  upon  me  or  my  cause." 

3.  /  would  cloie  all  ivith  a  fiariicidar  address  to  young  ficr- 
3ons.  You  are  the  persons  who  are  more  particularly  under 
temptation  of  being  carried  away  by  such  bewitching  vanities. 
1  would  tiierefore  i^uurd  you  against  them.  Have  any  of  ycu 
attended  these  /louacs  of  pleasure  ?  and  have  you  not  found  them 
tending  to  give  you  looser  thoughts  cf  relijjion  than  you  once 
had,  and  to  lead  you  to  tfike  greater  liberties  than  you  once  did  t 
Let  this  saiisfy  you  tliat  there  is  danger  in  them  ;  and  therefore 
be  persuaded  carefully  to  avoid  theuj ;  and  be  deeply  humbled 
before  God,  that  you  have  ever  ii-equented  them.  1  hope  you 
are  not  dttermined  against  conviction.  1  would  set  before  you 
the  worth  of  your  souls,  the  importance  of  eternity  ;  and  call 
ycu  to  view  the  tri,nsactions  of  the  great  day,  when  you  will 
receive  a  sentence  of  everlasting  lif.;,  or  of  evtrlasting  condem- 
nation. Uh,  consider  how  you  will  answer  to  an  infinitely  holy 
God  your  spending  so  much  time  in  such  empty  pleasures !  View 
the  vast  assembly  tliat  will  be  gathered  !  See  thousands  of  thou- 
sands at  the  right  hand  of  Jesus,  and  a  numberless  throng  at  his 
left  hand  !  See  all  earthly  scenes  closing  forever,  and  the  state 
of  each  person  fixed!  Uh,  if  your  minds  were  once  suitably 
impressed  with  a  sense  of  these  important  things,  you  v.oukl 
soon  see  the  imfirofirieiy  and  danger  of  plays  ;  your  minds 
would  be  taken  up  with  viewing  subjects  of  infinitely  greater 
importance,  than  these  low  and  perishing  things. — Oh,  my  dear 
young  fricnils,  I  cannot  leave  you,  knowing  the  snares  you  are 
exposed  to.  I  would  intreat  you:  1  would  warn  you  :  I  would 
beseech  ycu.  If  you  have  any  concern  for  your  souls,  any  love 
for  your  friends,  any  desire  to  hcnour  Christ,  let  me  beseech  you 
to  guard  hgainst  these,  and  such-like  bewitcfdrig pleasures.  Oh, 
1  cannot  leave  you.  I  will  try  once  more  to  convince  and  move 
you.  I  would  beseech  you  by  the  love  of  the  vughty-God.  Oh, 
see  him  willingly  veiling  his  glory,  and  coming  to  rescue  poor 
souls  from  everlasting  misery  !  Behold  him  nailed  to  the  accurs- 
ed tree  !  Hear  him  groaning  !  See  him  bleeding,  dying  !  And 
all  to  redeem  prtcious  souls,  and  to  purchase  for  them  the  bles- 
sing of  salvation  !  And  can  you  now  cl1?;!ion6tIl*  this  Jesus  ?  I 
would  no;  Uiiuk  &o  hardty  of  you.  Sure  you  cannot  Mn  fine, 
labour  to  follow  Solomon's  advice  ;♦  and  if  shmers  cntice^consen: 
you  no!.  Ltt  me  beg  you  to  follow  the  instructions  of  your  re- 
ligious friends ;  and  whilbt  others  are  spending  their  time  in  the 
pursuit  of  pleasure,  do  you  be  cousidering  and  pursuing  the  con- 
cerns of  your  souls  :  You  will  find  it  to  your  unspeakable  sat- 
isfaction both  in  life  and  at  death.  VVhiUt  others  arc  trembling 
%nd  shuddering  upon  the  brink  ;  for  you  to  stand  )nd  look  into 

•  Prov,  i.  xo. 


Case  XT.  Cases  of  Conscience.  IQZ 

eternity  :  for  you  to  be  enabled  to  say  with  the  apostle,*  We 
have  fought  the  good  Jig  ht^  ive  havejinished  our  course  ^and  have 
kefU  the  faith  ;  oil,  it  is  impossible  to  express  the  pleasure  this 
will  give  you.  If  then  you  have  any  concern  for  your  peace, 
li?ing  and  dying,  beg  of  God  to  keep  you  from  sin,  and  to  enable 
you  to  improve  and  use  your  time,  so  as  may  be  for  your  "ever- 
lasting advantage.     Amen. 


CASE  XI. 
Hciv  ftiatj  a  person^  who  is  desirous  offollovjiiig  the  dictates  of 
/■irovidence  in  every  resfiect,  know  the  mind  and  ivill  of  God 
in  any  fiarticuiar  circumstance^  luhether  temfioral  or  spirit- 
ual. 
THIS  is  a  question  of  so  large  an  extent,  and  of  so  great  im- 
portance, that  the  very  sight  of  it,  when  it  came  into  my 
hands,  raised  in  me  a  great  desire  to  give  some  solution  of  it. 
But,  when  I  looked  more  attentively  into  the  nature  and  purport 
of  it,  I  found  it  to  be  a  question  attended  with  so  much  difficulty, 
and  so  mucli  nicety  in  many  cases,  that  I  was  made  almost  to 
doubt,  whether  I  should  attempt  an  answer  to  it  or  no.  How- 
ever, looking  up  to  the.  Spirit  of  God,  for  direction  in  an  afFnir 
of  so  much  moment,  I  have  ventured  upon  it ;  and  sshall  novr 
offer  you  my  thoughts  on  the  subject  in  the  most  free  and  open 
manner.  And  although  I  cannot  pretend  to  give  such  a  partic- 
ular or  such  an  extensive  answer  to  it,  as  the  case  may  require  ; 
yet  I  shall  not  account  my  labour  in  vain,  if  enabled  to  exl^ibit 
some  genera]  rules,  which  may  be  helpful  to  the  serious  Chris- 
tian in  determining  his  course  of  duty.  As  for  those  who  have 
not  the  fear  of  God  before  their  eyes,  they  are  unconcerned 
about  the  matter  ;  they  go  on  in  the  ways  of  their  own  hearts, 
and  in  the  sight  of  their  own  eyes,  and,  at  best,  advance  no 
higher  than  to  follow  the  maxims  of  human  prudence  and  world- 
ly wisdom.  But  the  truly  serious  person  desires  to  follow  the 
dictates  of  divine  providence  in  every  respect,  and  is  concerned 
to  have  the  Lord  going  before  him  in  every  step,  pointing  out 
Ijis  way,  and  marking  out  his  path  for  him.  He  would  not,  he 
dares  not  v;alk  at  random,  as  knowing  that  the  path  of  duty  is 
the  only  path  of  safety  and  comfort.  But  how  the  Christian 
should  know  or  find  out  his  path,  is  the  great  question  before 
us. 

Here  then  it  will  be  necessary  first  to  explain  the  terms  of  the 
question,  and  then  give  an  answer  to  it  both  negatively  andfios' 
ilively. 

I.  As  to  the  explication  of  the  meaning  of  the  question^itself : 
This  is  so  very  needful,  that  unless  you  attend  to  it,  you  will  not 

•  %  Tim.  iv,  7,  8. 


104  Cases  of  Conscience.  Case  XTr 

be  able  to  see  into  the  nature  and  suitableness  of  the  answer. 
For  I  apprehend  that  a  great  part  of  the  difficulty  belonging  to 
the  subject,  arises  from  a  misunderstanding  or  a  misapphcation 
of  the  terms  in  which  it  is  conceived  ;  and  a  clear  conception  of 
the  meaning  of  the  case  proposed  will  of  itself  prevent  many 
mistakes,  and  will    give   a  general   clue   for  the  solution  of  it. 

There  is  some  reason  to  fear,  that  by  the  mind  and  will  of 
God  in  a  particular  circumstance,  many  understand  something 
that  is  absolutely  unknown  to  us,  or  not  to  be  known  by  us  with- 
out a  special,  fresh  revelation  :  And  therefore  when  they  are 
seeking  after,  or  praying'for  the  knowledge  of  the  divine  willj 
they  aim  at  some  peculiar  illuminations  or  impressions,  which 
are  neither  to  be  sought  after,  nor  to  be  depended  upon  ;  by 
■which  means  they  are  unnecessarily  perplexed,  and  often  sadly 
deluded.  We  must,  therefore,  in  this  case  be  particularly  up- 
on our  guard  against  a  species  of  enthusiasm,  which  we  may 
be  too  easily  inclined  to,  and  ensnared  by. 

To  prevent  mistakes  of  thii  nature,  let  it  be  observed,  that 
these  phrases,  the  dictates  x)f  providence^  and  the  mind  or  iviii 
of  God,  though  they  are  very  proper  to  the  subject,  yet  arc; 
truly  metaphorical.  Let  me  therefore  express  what  we  mean, 
(l.)by  the  dictates  of  providence  ;  (2)  by  the  inindt_and  iviii  of 
God  in  a  particular  circumstance  :  and  (3.)  by  foUoivi7ig  these 
dictates  of  providence^  or  conforming  ourselves  to  this  will  of 
God. 

(1.)  What  is  meant  by  the  dictates  or  voice  of  providence. 
We  are  not  to  imagine  that  divine  providence  of  itself,  abstract- 
edly considered,  makes  known  any  thing  to  us  :  But  we  must 
include  his  word  of  revelation  rn  the  affair.  For,  in  reality, 
by  the  voice  of  providence,  we  mean  the  voice  of  God  in  his 
word,  concerning  our  duty  as  to  the  particular  providences  we 
are  attended  with.  Thus  we  say,  that  affile  live  providences 
have  an  humbling  voice  in  them  ;  by  which  I  presume,  is  meant, 
that,  when  we  are  under  afflictive  dispensations,  the  divine 
word  directs  and  teaches  us  to  submit  to,  and  be  humble  under 
the  mighty  hand  of  God.  Prosperous  circumstances  call  us 
to  thankfulness;  i.  e.  God  requires  to  be  thankful  for  all  his  mer- 
cies to  us  ;  and  when  such  favours  are  bestowed  upon  us,  it  then 
becomes  our  duty  to  be  thi\nkful  for  them. 

j1  situation  of  special  temptation  or  insnarement  has  a  voice 
in  it  to  call  us  to  watchfulness  ;  i.  t.  it  is  the  mind  and  will  of 
God,  by  his  word,  that  we  should  be  peculiarly  upon  our  guard, 
•when  providence  brings  us  into  such  circumstances  of  trial. 
These  particulars  are  introduced  in  this  place  as  familitr  in- 
stances, to  give  an  idea  of  what  we  mean  by  the  voice  of  prov- 
idence. And  if  we  clearly  conceive  the  true  import  of  the 
phrase  by  these  hints,  we  may  proceed  and  apply  the  thought 
to  those  circumstances,  which  more  nearly  concern  the  present 
question,  after  this  manner  ;  Whensoever  providence  hedges 


CasfiXI.  Cases  OF  Conscience.  3^^ 

or  stops  up  one  way  of  safety,  comfort  or  duty,  so  that  we  can- 
not procetd  any  farther  in  it,  and  at  the  same  time  opens  out 
another  way  to  go  in  ;  then  it  is  evidently  the  voice  or  dictate 
of  this  providence  that  we  should  leave  the  Jormer  way,  and 
betake  ourselves  to  the  other,  which  appears  (o  be  most  condu- 
cive to  our  safety,  usefulness  or  comfort  :  Which  is  the  same 
as  to  say,  that  God  makes  it  our  duty,  by  his  word,  to  take 
such  steps  as  appear  most  conducive  to  his  glory,  and  our  real 
good,  in  all  circumstances  in  general  ;  and  so,  by  this  general 
rule,  it  becomes  our  duty  in  the  circumstances  above  supposed 
to  leave  one  path  of  life,  and  pursue  another.  And  now  it  will 
be  more  easy  to  learn, 

(i2,)  What  is  meant  by  the  mind  and  luill  of  God  in  any 
fiarlicular  circumstance'.  For  it  cannot  intend  any  secret  lock- 
ed up  in  the  divine  breast,  which  must  be  made  known  by  a 
special  revelation  :  But  we  must  understand  by  it  the  revealed 
will  of  God,  which  by  its  more  general  or  more  particular  rules 
gr\'es  us  proper  directions  for  duty,  and  safety,  and  usetulness, 
in  any  distinct  circumstances-  of  life  or  providence.  Aijd  there- 
fore, 

(3.)  To  folloiv  the  dictates  offirovidence^  must  mean  no 
other  than  to  act  agreeable  to  the  lav/s  of  duty,  prudence  and 
safety,  in  any  p-^rticular  circumstance,  according  to  the  direc- 
tions or  determinations  of  the  word  and  law  of  God.  He  tol- 
lows  these  dictates,  who  takes  a  due  survey  of  the  situation  he 
is  placed  in,  compares  that  with  the  rules  of  the  word  which 
reach  the  case,  and  acts  accordingly.  Such  a  person  neither 
delays  when  providence  calls,  nor  hurries  on  before  it  calls. 

Having  thus  explained  the  terms  of  the  question,  I  doubt  not 
but  you  see  that  the  very  explication  itself  tends  to  solve  many 
difficulties,  and  prevent  many  mistakes,  and  to  give  you  a  gen- 
ral  clue  for  your  conduct.  Let  us  now  bringdown  what  has 
been  said  into  the  question  itselfr  It  supposes  that  you  have 
some  particular  affair  depending,  whether  temporal  or  spirtual ; 
that  you  are  at  some  loss  to  determine  which  way  to  act,  or 
what  method  to  take  ;  And  you  desire  to  know  what  is  the 
ifltnd  and  will  of  God  in  the  present  case.  Here  then  let  rne 
beg  you  to  recollect  in  your  thoughts,  what  you  do  or  should  mean 
by  this  will  of  God.  It  certainly  means  no  more  than  for  you 
to  be  able  to  understand  and  judge  what  islhe  properest  course 
to  be  taken,  agreeable  to  the  situation  you  ai-e  in,  and  agreeable 
to  the  rules  and  directions  of  the  divine  word  in  your  case.  If 
you  mean  any  more  than  this,  I  apprehend  you  aim  at  and  in- 
trude into  those  things  which  are  not  seen,  and  which  it  is  not 
your  business  to  know  :  For  secret  things  belong  to  Godj  Deut, 
xxix.  29. 

In  order  to  come  at  the  knowledge  of  that  which  it  is  prop- 
er, and  needful  for  us  to  be  acquainted  with,  we  are  taught  by 


70^  Cases  OF  CoNSciENcfe.  Ca&e  TT!* 

pruJence-and  conscience  to  make  use  of,  (I,)  Deliberation^  (2.) 
Consultation^  (3  )  Sufiplication. 

Our  deliberation^  should  be  serious  and  attentive.  We  should 
look  around  us,  and  observe  what  condition  and  circumstances' 
we  are  in  ;  should  turn  cur  thoughts  about  every  way  th.-\t 
we  can  in  order  to  view  our  situation  in  every  point  of  hght  in 
which  it  appears  ;  and  should  then  compare  it  with  rules  of 
prudence  and  duty  laid  before  us  in  the  word. 

Our  consultation  with  friends  should  be  sincere  and  prudent,' 
with  a  design  to  receive  what  light  their  conversation  may  con- 
vey :  For  in  mist  catiss  itistrue,  that  in  the  tnidiitude  q/'coun' 
sellors  thej-e  is  saftty. 

Our  sufifilication  to  the  Lord  for  direction  shoiild  be  serious, 
earnest  and  submissive.  Without  this,  we  are  in  great  danger 
of  being  led  astray  notv^ithstanding  all  previous  consideration 
and  consultation  ;  For  the  Lord  will  be  honoured  and  acknowl- 
edged ;  and,  if  he  is  neglected,  we  are  guilty  of  lerihing  to^iur 
own  understanding,  or  depending  upon  the  wisdom  of  men. 
We  nre  strictly  required  to  be  subn?.issive  to  divine  direction  ; 
For  the  meek  are  those  that  he  nvill  guide  in  judgment^ 
teach  his  loay^  Psal.  xxv,  9.  And  v/e  have  the  greatest  encour- 
agement to  hope  for  safe  conduct  in  this  course  ;  because  it  :s' 
added  in  the  following  words,  Fsal,  xxv.  10.  j^U  the  paths  of 
the  Lord  are  mercy  and  truth  to  such  as  keefi  his  covenant 
and  his  testimonies.  Yea,  we  have  a  positive  and  gracious 
promise  of  divine  conduct,  Psalm  xxv.  12.  IFhat  man  is  he 
that  fear  cih  the  Lord?  Him  shall  he  teach  in  the  ivay  that  he 
shall  choose.  But  when  you  are  thus  seriously  emplojed  ia 
seeking  direction  from  the  Lord,  take  heed  that  your  speech, 
your  thoughts  and  desires  be  ordered  aright.  Let  me  here  ask 
you,  What  do  you  really  mean  by  seeking  divine  direction  ?' 
Do  you  hereby  desire  any  discovery  of  his  secret  will  by  any 
unaccountable  impulses,  or  any  irrational  impressions  ?  If  so,  I 
really  question  whether  this  very  desire  is  either  warrant'able 
or  safe,  I  will  tell  you  briefly  whai  I  would  mean  by  such  a 
practice.  When  I  pray  for  his  guidance  ii-id  direction  in  a 
particular  perplexity,  I  beg  of  him,  that  he  would  lead  my 
thoughts  by  his  spirit  into  such  a  view  of  the  directions  of  his 
word,  and  of  the  conduct  of  his  Providence,  th  it  I  may  from 
thence  be  able  to  judge  what  is  my  path  of  duty  ;  that  he 
would  so  order  afTiirs  in  his  providence,  as  to  make  my  way 
clear  to  me  upon  the  principles  of  duty, prudence  and  conscience  ; 
and  that  he  would  so  fix  my  view,  and  so  incline  my  heart,  as 
to  make  me  ready  and  willing  to  take  those  steps,  or  pursue 
those  measures  that  may  be  most  conducive  to  secure  the  peace 
of  my  conscience,  to  advance  the  glory  of  his  name,  and  to  pro- 
mote my  real  good.  Having  so  distinctly  explaioed  and  guard- 
ed the  question,  I  proceed, 


,  Case  XL  Cases  of  CoNsciENeE.  .307 

II.  To  give  an  answer  to  it.  .  The  question  then  returns  in 
this  form  :  Having  made  use  of  proper  consideration,  consulta- 
tion and  supphcation  ;  what  must  we  look  lifion,  after  al/,  a^ 
marks  or  tokens  of  ike  Divine  ivill  and /deasiire  in  anij  fiartie- 
ular  case  that  now-  lies  before  lis  ?  The  reply  must  be  made 
botli  ncgalively  and  fwsitively. 

-1.  J\'egativ€ly.  We  are  often  very  prone  to  increase  our 
perplexity,  or  to  run  into  the  way  of  danger,  by  mistaking  the 
rule,  and  following  those  things  as  guides,  which  have  no  cer- 
tainty or  safety  in  them  :  And  this  renders  it  highly  necessary, 
that  false  rules  should  be  laid  aside,  in  order  to  make  way  for  a 
-clear  answer  to  the  important  query. 

(1.)  We  should  not  make  our  inclinations  the  rule  of  our  con- 
duct :  For,  through  the  depravity  and  vanity  of  cur  hearts,  we 
•may  often  find  a  propensity  to  that,  which  prudence  and  con- 
science, if  consulted,  would  recriminate  against  ;  and  an  aver- 
sion to  that  which  the  word  and  providence  of  God  make  our 
duty.  In  some  cases  indeed,  it  is  very  necessary  to  consult  tlie 
inclination,  genius,  or  capacity,  and  take  it  into  consideration, 
"while  we  are  weighing  and  pondering  what  course  of  life  will  be 
-the  most  suitable  to  us,  or  our  friends.  But,  after  all,  inclina- 
tion is  no  standard  or  rule  either  of  duty  or  prudence. 

(2.)  We  should  not  make  our  particular  yhzme*  the  rule  of 
cur  judgment  and  determination:  because  we  find  ourselves 
sometimes  in  frame  for  that  which  is  not  our  present  duty ;.  and 
when  duty  and  prudence  call,  our  frames-may  be  unsuitable  and 
reluctant.  It  might  not  be  improper  in  this  place  a  little  to  an- 
imadvert upon  a  method,  which  some  serious  persons  take,  tvy 
-forming  their  judgment  from  the  enlargement  or  contraction  of 
their  frames  in  solemn  prayer.  If  they  are  engaged  in  serious 
-devotions,  seeking  to  the  Lord  for  a  particular  favour  in  prov- 
idence ;  if  they  find  themselves  peculiarly  enlarged,  they  gath- 
-er  from  thence,  that  the  favour  shall  be  granted  ;  but,  if  ihey 
are  peculiarly  contracted,  they  take  it  as  a  token  of  a  divine  de- 
.  iiial  ;  and  so  frame  their  actions  according  to  these  views  or 
.  expectations.  But  this,  I  apprehend,  is  an  erroneous  and  un- 
certain rule  of  judgment:  For,  although  many  a  time  the  event 
may  come  to  p;»ss  agreeably  to  this  rule,  yet  many  times  it  has 
proved  just  the  reverse  ;  and  if  we  lay  any  considerable  stfess 
upon  these  frames,  we  are  iii  danger  of  being  misled  as  to  the 
■way  of  duty,  and  of  having  our  faith  and  hope  shocked  and 
stumbled  by  an  unexpected  disappointment.  As  this  rule  of 
judgment  is  not  given  us  in  the  word,  it  is  therefore  uncertain  : 
And  yet  we  should  be  ready  to  acknowledge  thus  much  ;  that 
so  far  as  the  liberty  of  our  frames  excites  and  encourages  us  to 
use  proper  means,  and  so  far'  as  the  contraction  of  cur  frames 
prevents  us  from  being  presumptuous  or  too  forward  in  our 
conduct,  so  far  it  is  a  mercy  lo  us  that  we  are  thus  encouraged, 
or  thus  cautioned.     And  it  is  very  likely,  that  God  raay  socie- 


n&8  Casf,5  of  Conscience.  Case  XL 

times  enlarge  our  hearts  in  prayer,  with  a  design  to  excite  and 
encourage  us  ;  or  contract  ouV  hearts,  with  a  design  to  pre- 
vent us  trom  using  those  means,  oi-  taking  those  steps,  whic-h 
may  be  detrinicntal.  But  still  ihe  rule  of  judgment  and  duty  is 
to  be  fathered  tVom  the  appearances  of  providence,  and  the  di- 
rections of  the  word. 

(3.)  We  are  not  to  be  guided  by  the  bare  fjrm  of  scrififure- 
phrases.  Far,  very  far,  would  1  be  from  laying  aside  the  use 
of  the  holy  scriptures  in  these  points  ;  but  would  only  guard 
against  abuses  of  it.  There  are  some  Christians  who  are  fond 
of  using  the  Bible  as  if  it  were  2i  fortune-book :  When  a  difficul- 
ty in  prudence  or  duty  occui^s,  they  will  open  the  Bible  at  ran- 
.dom,  and  observe  what  texts  meet  their  eye  first  ;  and  accord- 
ing as  the  v.'ild  im^iginaiion  applies  that  passage  to  ibe  point 
in  question,  so  ihey  think  it  their  duty  to  act.  This  is  a 
very  weak  and  dangerous  practice,  and  a  sad  abus2  of  the 
word  of  God,  appjving  it  to  a  purpose  for  which  the  Holy 
Ghost  never  intended  it.  Others  will  make  a  random-applica- 
tion of  a  passage' of  scripture  (which  suddenly  occurs  fo,  or  is 
strongly  impressed  upon  their  minds)  to  their  present  case  and 
difficulty  ;  never  looking  into,  or  attending  to  ihe  proper  mean- 
ing of  the  text,  but  straining  and  applying  it  to  something  very 
foreign  from  the  intention  of  the  Holy  Spirit.  For  instance  : 
If  the  query  be,  whether  you  should  follow  the  practice  of  a 
neighbtmr  or  friend,  and  you  have  those  words  impressed  upon 
your  mind,  Go  thou  and  do  likewise  ;  you  are  aj)t  frorh  thence 
assuredly  to  gather,  that  it  is  the  mind  and  will  of  God  you 
should  do  as  he  does.  This  method  of  judging  concerning  pru- 
dence and  duty,  is  extremely  weak,  precarious  and  datigerous  : 
For  it  can  never  be  supposed  that  the  Holy  Spirit  intended  these 
words  in  the  Bible  to  be  thus  applied  and  used  at  random.  But 
this  brings  mc  to  observe, 

(4.)  That  we  are  not  to  be  guided  by  any  vnaccountable  iTTf 
pulses  and  im/ircssions.  There  are  many  who  frequently  feel 
such  impresbio'is  upon  their  minds,  and  are  inclined  to  pay  a 
very  strict  regard  unto  them.  Ytra,  some  carry  this  point  so 
far,  as  to  niake  it  almost  the  only  rule  of  their  judgment,  and 
will  not  determine  any  thing  until  they  find  it  in  their  hearts 
to  do  it)  as  their  phrase  is.     Others  take  it  for  granted*,  that 

'  •  By  these  nwcct  and  powerful  impressions  of  scripture  phrases  or 
icntcnces  upon  th'-f  lind,  I  do  not  here  uv.an  their  bfjng  set  home  up- 
on the  heart  aiM  cjnscicocc,  agrccabl:  to  the  true  meaning  and  proper 
design  t)f  ^^^  Holy  Spirit  in  ihem.  For,  whenever  this  is  the  case,  it 
IB  evident  they  are  very  desirable  and  valuable,  as  the  tffect  of  God's 
Spirit  upon  the  heart..  But  I  mean  eucli  uniccout^tablc.  cccdsional  im, 
pre«8:on»  of  acrip'urc  pa>sage9  as  arc  fcieijin  from  the  proper  meaning 
of  the  Holy  Ghcr'  in  them.  We  arc  net  to  esteem  the«r,  any  rule  of 
conduct,  nor  immediately  att  accordijig  to  thctr.  :  as  if  notificatioiM  of 
the  divine  will ;  for  they  may   be  delusive,  instead  of  being  directory. 


CuieXl.  Cases  OF  Conscience.  109 

the  Divine  Mind  is  notified  to  them  by  sweet  or  powerful  im- 
pYessions  of  some  passage  cf  sacred  writ  :  And  there  are 
others  who  are  determined  by  visionary  manifestations,  or  by 
the  impressions  made  in  dreams,  and  the  interpretations 
they  put  upon  them.  All  these  things  bting  of  the  same  gen- 
eral nature,  may  very  justly  be  considered  together.  And  it  is 
a  matter  of  doubt  with  many,  how  fttr  these  things  are  to  be 
regarded  or  attended  to  by  us  ;  and  how  we  may  distinguish 
any  divine  impressions  of  this  kind  from  the  delusions  of  the 
Tempter,  or  of  our  own  evil  hearts.  Give  me  leave  here  to 
say,  that  whoever  makes  any  of  these  things  his  rt^/f  and  stand- 
ard., he  forsakes  the  divine  word  ;  and  nothing  tends  more  to 
make  persons  unhappy  in  themselves,  un5-^.eady  in  their  cbn- 
d\ict,  or  more  dringerousiy  deluded  in  their  practice,  thaf.  a 
paying  a  randoin-regard  to  these  impulses,  as  notifications  of 
the  Divine  Will.  To  take' it  for  granted,  that  it  is  our  duty  to 
aet  so  or  so,  becaase  it  is  impressed  iipon  cur  mir.ds,  or  because 
our  dreams  bear  such  an  hiterpretation,  or  even  because  a  pas- 
sage ofhoiy  writ  is  applied  to  our  minds  in  a  powerful  and  un- 
accountable way  :  I  say,  thus  to  judge,  is  an  enthusiastical  de- 
lusion, v;hich  ought  to  be  avoided  and  detested  by  all  sober 
'Christians,  as  a  bold  inlrnsioti  into  the  secret  will  of  God,  as  a 
"Withdrawment  of  heart  from  the  proper  rule  of  duty,  as  re- 
garding lying  vanities,  and  forsaking  Our  own  mercy.  But  you 
will  say,  "  Are  'iiot  some  of  these  impressions  divine  ?  Has 
not  many  a  Christian  found  himself  mercifully  led  in  the  prop- 
erpath  by  these  impulsive  methods  ?  Nay,  have  not  some  be- 
lievers been  ccmforied  and  directed,  yea,  and  some  sinners 
jrwakened,  and  brought  savingly  to  Christ,  in  this  impulsive 
way,  by  dreams,  visions,  or  powerful  impressions  of  some  parts 
of  sacred  writ  ?  And,  if  so,  there  is  certainly  some  reason  to 
regard  them,  to  desire  them,  wait  for  them,  and  be  thankful 
for  them."  1  would  answer,  And  are  not  many^f  them  pure- 
ly enthusiastical,  if  not  diabolical  ?  The  question  therefore  re- 
turns, How  may  we^'istinguish  those  impressions  that  are  de- 
lusive, enthusiastical  or  diabolical,  from  jhose  tliat  are  true 
and  divine  ?  iS'ow  here  it  is  natural  to  observe,  that  the  very 
ptitting  or  admitting  this  question  supposes  and  proves  that 
these  impulses  cannot  be  the  star^'ard  of  duty,  nor  of  them' 
silves  indications  to  us  cf  the  mind  and  will  of  God  ;  but  we 
must  recur  to  some  other  rule  to  try  the  spirits  wheUier  they 
be  of  God.  For  which  reason  they  are  not  to  be  depended 
upon  :  And  those  who  find  themselves  frequently  acted  upon 
in  this  impulsive  way,  ought  to  be  extremely  upon  their  guard, 

But,  however,  it  may  be  granted,  that,  so  far  as  thac  false  impression* 
excite  in  our  minds  those  thoughts  which  are   according  to   scripture 
truths,  though  itot  the  truth  of  the  passage  iaipresfed,  so  far  they  maf 
■be  really  useful  both  in  providential  and  spiritual  concerns. 
K 


lie  Cases  oi;  Conscience.  Case  JlL 

lest  they  are  so  dtccived  or  deluded  as  lo  place  a  dependence 
upon  ihem.  It  is,  douhiless  a  mercy  and  privilege  for  any  to 
he  so  impressed,  us  to  be  thereby  excited  or  ilirccled  into  the 
iighrp;iUi  of  duty  ?  and  whatever  impuiijes  quicken  us  to  it, 
ve  may  be  thanlitul  fur  :  But,  after  all,  they  must  not  be  ac- 
counted the  rule  or  standurd  of  right  and  wrong.  You  may 
therefore  take  this  as  a  general  rule  :  That,  whenever  these 
impieshians  are  such  as  lead  Ub  to  depend  upon  ihanselvtSy 
iiud  direct  our  courst:  according  lo  them  absolutely,  they  are 
icaliy  tnthu:jias[ical,  or  very  much  to  be  suspected  on  that  ac- 
count. 1  am  obliged  therefore  to  put  the  matter  upon  this 
plain  issuq  :  I'Liiher  these  impulses  ejxile  thoughts  and  rea- 
^Oliillgs  in  our  own  mind  concerning  the  path  of  duty,  or  they 
do  i^ot  :  If  they  do  not,  and  have  nothing  lo  cfTer  as  a  reason 
■why  we  should  follow  thtm,  but  becaubc  we  fii.d  ourselves  so 
excited  ;.nd  im;.ressed,  they  are  tncn  properly  enthusiasiical  : 
But,  if  they  do  awaken  our  thoughts  and  concern,  and  turn  oui* 
minds  to  think  upon  some  scriptural  or  prudential  reasons  for 
oui-  cor/luct,  ih^-n  the  thoughts  suggested  arc  to  be  brov%ht  to 
the  standard  of  prudence  and  duty,  and  lo  be  determined  from 
thence  whether  tuey  are  riglit  or  wrong.  And  we  may  vindi- 
cate the  jjromi-^ed  leadings  of  God's)  Spirit,  without  giving  en- 
couragement to  enthu.-^iastic  pretences,  upon  this  principle  : 
That  the  spirit  of  God  has  access  to  our  minds,  and  works  up- 
\jn  us  so  as  to  lead  our  thoughts  unto  the  law.  and  testimony, 
and  to  direct  our  minds  to  such  tru'.hs  of  scrijiture,  and  such 
lules  of  prudencef-as  are  most  adapted  to  direct  us  iu  a  pre- 
sent difficulty.     Let  me  add, 

(5.)  We  must  not  make  the  exH?«/  our  rule  of  judgment. 
IVjy  meaning  is  this  :  If  we  have  taken  a  step  conscientiously 
in  the  fear  of  God,  and  it  does  not  succeed  ;  we  need  not  there- 
lore  reflect  upon  ourselves,  as  if  we  had  done  wrong  ;  but 
rather  submit  to  God's  sovereign  prudence.  And,  if  we  have 
taken  a  step  carelessly,  presumptuously,  or  without  proper  rea- 
son  to  vindicate  it,  and  it  succeeds  bevond  gur  expectation,  we 
:»hould  not  therefore  soothe  our  consciences,  as  if  we  had  done 
light  ;  but  ratlier  encourage  a  thankful  admiration,  that  God 
fchould  deal  with  us  \u  kindness  so  contrary  to  our  deserts.  But 
it  is  higli  time  to  come  to. 

2.  'I'he  fwaiiive  answ.;t  to  this  interesting  question.  The 
apirit  ot  God  by  his  operations  always  makes  use  of,  and  di- 
xects  us  to  the  word  and  providence  compared  together,  in  or- 
der to  op^i  to  us  the  ])ath  of  duty.  So  that  the  general  rule 
ior  us  lo  judge  by,  ih  this  :  That  which  evidently  appears,  af- 
ter serious  consideration,  ])roper  consultation,  and  earnest  sup- 
plication,  lo  be  impracticable,  unlawful,  or  imprudent,  we  are 
to  esteeui  not  to  be  the  mind  and  will  of  God  in  the  case  : 
And  whatever  appears  to  be  pioper  duty,  true  prudence,  or 
r:nl  necessity,  ih.il  we  would  cileeni  to  be  /lit  will.    To  render 


Cass  XT.  Ca'ses  OF  CoNSCiiTN'crE.  "Ill 

this  general  rule  f;^ miliar  anrl  easy,  I  wcukl  ccrclude  wilh  the 
application  of  it  to  some  extensive  particulars, 

(1.)  Unless  so.nething  diftei-em  \Yom  your  present  situation 
offers  itself  to  ycur  ser:ous  coiisicleration,  you  are  not  to  be  de- 
sirous of  ciiaHging  your  stnte,  except  in  such  cases  as  the  fol- 
lowing. Perhaps  providence  begins  to  render  your  present 
situation  very  iinconifbrtable^  and  really  unpri.Jv'ahlt  to  your- 
st-lve-^  or  others  ;  or.  makes  your  continuance  in  it  truly  im- 
practicable. If  so,  we  may  assuredly  gatlier,  that  we  should 
look  out  after  and  Seek  .for  some  alterations.  Or  perhaps, 
though  your  present  condition  may  be  easy  and  profitable,  yec 
there  may  be  such  changes  attending  it,  as  to  render  it  unlaw- 
ful for  you  to  continue  ;  you  cannCc  remain  in  this  business  or 
place  any  longtr,  without  making  a  breach  upon  ycur  ccr- 
science,  without  violating  the  divine  law,  without  omitting 
some  incumbent  duty,  or  depriving  yourselves  of  some  neces- 
sary privilege,  or  beit.ig  exposed  to  the  prf  veiling  power  of  siti 
^x  temptation.  Whenever  year  situation  appears  such,  as  to 
rende?  it  imppossible  for  you  to  abide  in  it  without  sus«<aining 
fcijch  sad  consequences,  you  may  assuredly  gather,  thfit  it  is 
now  the  will  of  God  thrit  you  should  immediately  look  out  for 
some  other  place  or  eraployinent.  You  are  not  to  be  given  to 
change  :  But  in  such  cases  as  these  we  arc  warranted  and  re- 
quired by  prudence  and  duty  to  change  cur  state  or  circum- 
stance, and  seek  out  after  something  else,  whether  there  be 
any  immediate  proposal  of  another  nature,  or  no. 

(2)  When  an  alteration  of  circunr^stancels  proposed  to  yon, 
or  providence  lays  two  or  more  things  before  your  eyes  ;  to 
choose  -whether  to  continue  where  you  a/e,  or  to  enter  upon  a 
^iflferent  situation,  or  of  two  different  situations  which  of  them 
to  accept  ;  endeavour  to  take  a  distinct  view  of  each  proposed 
case,  so  far  as  comes  witbio  the  compass  of  yovH'  knowledge  ; 
compare  them  with  one  another,  and  with  the  condition  of 
yourselves  or  families,  8cc.  and  then  determine  by  such  maxiipa 
as  these.  Of  two  natural  evils^  choose  the  least  :  This  is  a 
plain  rule  in  prudence.  Of  two  moral  evils,  choose  neither, 
but  fly  from  both  upon  every  consideration  ;  nor  let  your  ccn- 
, science  be  soothed  or  silenced  with  that  sad  principle,  Rom. 
3r.ii.  8;  Let  us  do  evil^  that  good  may  come  of  it  }  for  theii' 
condemnation  is  just  who  do  so,  let  their  consciences  be  ever  so 
easy  or  pacified  about  it.  Determine  alivays  on  the  safest  side 
in  affairs  of  conscience  ;  and,  while  your  minds  scruple  the 
lawfulness  of  any  thing,  and  you  can  with  a  safe  conscience  ab- 
stain from  it,  duty  requires  you  should  abstain  :  For  he  that 
thus  doubteth  is  seU-condemned,  if  he  ventures  upon  it,  because 
he  does  it  not  of  faith  ;  for  whatsoever  is  not  of  fahh  is  sin. 
Hafifiy  is  the  man  that  condemneth  not  himself  in  the  thing 
:hat  he  alloiveth^  Ronn.  xiv.  22,  23. 


I'oi  Cases  OF  Conscience.  Caae  XL 

Of  iwo  moral  or  sfiirilual  good  things^  choose  the  greatest, 
if  ycu  have  capacity  and  opporiunity  for  it  ;  for  duty  requires 
us  to  be  ready  lo  every  good  word  and  work.  That  situation 
wherein  yen  can  do  and  receive  the  greatest  real  good  to 
yourselves  or  others^  that  kiiaaiion  wl;ercin  you  can  best  pro- 
move  the  glory  of  Gocl,  and  serve  your  generation  according  to 
liis  will,  should  he  eiubrokCtd  by  you, 

Cji  two   natural  good  thijigs,  y(;u  are  not  alw<ays  to  choose 
the  greatest  ;  but  fix  upon  that,  even  though  it  bs  the  least, 
thai  appears    best   to  subserve  tl.e  real  "and  si>iiitUcil  good  of 
yours>elves  ;ind  olherii.     Do   uol  set  )  our  eye  and  iiean  upon  > 
•worldly  riches,  honours,  or  pleasures  :     Fc-  (hey  that  ivitl  be 
rich,  fall  into  (em/iiaiion  and  a  snare  ;  and  into    ?namj  foot- 
hh  and  hurtful  luata,  which  drown  jnen   in   destruction  and 
fierditton,   l  Tim.  vi.  9.     These  thUjgs  are  to  be  sought  after 
only  ill  a  strict  subserviency  to  real  and  spiritual  advantages  ; 
tor  which  reason  you  must  take  special  care  abcui  your  mo- 
tives and  views  in  afT^ars  of  thii  kind.     For  w^nt  of  tliisi^uard  , 
uprn  yodrselves,  you  will  be  in  danj^er  of  embracing  an^  thing, 
that  is  shining  and  pronusing  to  an    eye   of  sense,  to  the  loss  , 
.'^nd  detriment  of  those  things  that  alone  can   make  you  truly, 
happy,  comfortable  and  useful. 

(S.)  When,  upon  due  cousi:leration,  nothing  appears  in  the 
neces.->ity  of  the  case,  or  the  p()in;in;-is  r.i  providence,  to 
make  your  way  clear  ;  do  not  hurry  pro.lJence,  but  remain 
in  a  s^ate  of  suspence,  or  abide  where  you  are  ;  waiting  upon 
the  Lord  ia  the  way  of  prayer,  and  wailing  for  the  Lord  in 
the  way  of  lis  providence  :  'And  you  need  not  fear,  but  that, 
as  soon  as  it  is  needful  for  you  to  determine,  God  will  by  his 
providence  ei'her  hedge  up  the  wrong  way,  by  making  it  im- 
practicable, uncoinfortable,  unprttiiable,  or  inijjruvlent  to  yoii, 
and  shut  ycu  up  unto  his  chosen  way  ;  or  else  he  will  soon 
give  you  such  a  turn  in  afT.irs  aj  shall  turn  the  scale  ;  so  that 
conscience,  prudence,  or  a  desire  of  usefulness  will  be  suffi- 
cient to  determine  you,  withi^ut  your  making  any  felt  impres- 
sions, or  any   supposed  revelations,  the  rule  of  your  condU(.t. 

(4  )  1  would  l.iy  before  you  the  following  general  rules, 
•which  suit  to  every  case,  and  so  conchuie. 

In  all  caars^  let  it  be  your  perpetual  concern  to  keep  as 
much  as  possible  out  of  the  way  of  temptation  to  omit  any  du- 
ty, or  commit  any  sin.  Let  the  sixth  petition  of  the  Lord's 
prayer  be  always  yours,  and  act  .-icoordingly  ;  JLead  us  not  in^ 
to  Cemfitafion^  but  deliver  us  from  rvil. 

In  all  ca-'irs  take  the  word  of  (iod  for  your  rule  :  Tsee 
whetl\cr  there  be  anv  thing  in  it,  which,  accordinjj  to  its  proi>- 
er  me:inioi5,  suits  your  case  ;  whether  its  rules  of  duty  and  its 
prudential  maxims  will  not  help  and  direct  you  in  deciding  the 
point.  Compare  the  declarations  t)f  the  word  with  the  dispen- 
sations of  t)foviden(;g  towards  you  ;  Hud  thence  Icarn  what  the 


Case  XI.  Cases  of  Conscience.  213 

Lord  requires  of  you  in  your  present  circumstance.  Be  esrn- 
est  wii.h  Godj  that  his  spirit  would  bring  such  texts  or  truths 
to  your  miiul,  as  may  be  proper  to  direct  you  ;  and  that  he 
would  give  you  a  true  insight  into  them,  and  help  your  thoughts 
to  apply  them  to  your  case,  that  you  may  rightly  judge  upon 
the  principles  of  prudence  and  conscience.  And  thus  you 
will  experimentally  prove  what  is  that  good,  and  acceptable, 
and  perfect  will  of  God  ;  and  will  find  the  sacred  oracles  to 
be  a  light  to  your  feet,  and  a  lamp  to  your  path. 

Jn  all  cases  keep  up  a  reverence  for  the  word  and  provi- 
dence of  God  upon  your  hearts.  Whatever  these  render  un- 
lawful or  imprudent,  look  upon  it  to  be  against  his  will,  and 
accordingly  avoid  it  ;■  And  what  these  render  necessary  from 
conscience  and  prudence,  esteem  it  agreeable  to  his  will,  and 
comply  with  it  accordingly  ;  not  merely  as  yonr  choice,  nor  as 
invented  by  your  prudence  ;  but  as  the  will  of  the  Lord  him- 
selfo- 

-  In  all  cases  Save  a  steady  eye  to  his  glory;  Let  this  be  the 
grand  view  of  your  minds,  the  grand  principle  of  your  conduct, 
and  ihe  grand  spring  of  your  actions.  And  if  his  glory  and 
your  real  spiritual  good  lie  uppermost  in  your  minds,  it  ^ill  be 
a  most  useful,  valuable,  and  effectual  directory  to  your  actions. 
Lay  to  heart  that  excellent  caution,  direction,  and  encourage- 
ment, which  are  found  together  in  Prov,  iii,  5,  6.  Trust  in 
the  Lord  ivithall  thine  heart,  and  lean  not  to  thine  own  un- 
derstanding. In  all  thy  ivays  acknowledge  him  r  Acknowl- 
edge his  word,  by  consulting  it,  his  hand  of  providence  by  ob- 
serving it,  his  wisdom  by  admiring  it,  his  so-x/ersignty  by  ac- 
quiescing in  it,  his  faithfulness  by  relying  on  it,  and  his  kind- 
ness by  being  thankful  for  it  i  Jnd  he  shall  direct  thy  paths. 

Finally,  In  e-r}°ry  case  let  it  be  your  great  concern  and  de- 
sire to  behold  God  in  covenant,  as  managing  every  providen* 
tial  circumstance  in  subserviency  to  his  gracious  purposes  in 
Christ  Jesus.  He,  as  a  covenant  God,  has  committed  the  man- 
agement of  the  kingdom  of  providence,  as  well  as  of  grace, 
into  the  hands,  the  faithful,  powerful,  and  gracious  hands  of 
our  exalted  Redeemer  :  For  Christ  has  all  the  power  both  in 
heaven  and  earth  ;  and  this  power  is  given  on  purpose  that  he 
should  give  eternal  life  to  as  many  as  were  given  him.  Be- 
holding every  circumstance  as  thus  conducted  by  the  Lord  Je- 
sus, in  jrursuance  of  the  designs  of  the  everlasting  covenant, 
will  alleviate  every  trial,  will  sweeten  every  cross,  and  add  a 
double  sweetness  to  every  providential  favour.  If  providence 
renders  our  present  situation  uncomfortable,  a  sight  of  God*s^^ 
love  in  Chr'st  will  make  us  contended  till  there  be  an  opening 
for  our  escape.  If  providence  renders  our  abiding  in  our  pre- 
sent state  impracticable  or  unlawful,  the  viewing  Jesus  Christ 
at  the  helm  of  all  affairs  will  enable  us  boldly  to  venture  out 
in  his  name  and  strength  into  any  unkncwa  or  rugged  pathj 
K  2 


114  Cases  of  Consgience.  Case  XI^L 

which  necessity  or  duty  may  drive  us  into.  When  two  difiVr- 
ent  siiuaiions  are  oflVrcd  to  cur  choice  ;  here  is  now  a  tiidl 
of  our  love  to  God  in  Chribt  :  For  the  head  of  the  church 
brings  his  people  into  such  a  state  of  suspence,  in  order  to  iry 
•what  influence  our  love  to  his  name,  our  regard  to  his  word, 
and  our  view  to  his  honour,  will  have  upon  ihe  deciding  oar 
conduct.  .  And,  if  we  could  always  view  such  circumstances 
in  providence  as  trials  of  our  choice,  this  very  ihuught  would 
be  a  great  means  of  quickening  and  directing  our  way.  If 
providence  keejis  us  fur  a  lime  in  such  a  state  of  suspence,  we 
should  look  upon  this  as  a  trial  of  our  patience,  to  see  wheth- 
er we  can  wait  upon  the  Lord,  and  believe  in  his  salvation. 

Thus,  whatever  our  circumstances  ar«,  a  real  behef  of  God's 
love  and  faithfulness  to  us  in  Jesus  Christ,  and  a  realizing  view 
of  Providence  as  in  his  hands,  will  be  found  of  eminent  service 
to  keep  us  close  to  our  duty,  and  to  keep  us  from  enterinii  into 
any  forl)idden  path  ;  to  keep  our  view  upon  the  honour  of  Christ 
and  to  keep  our  faith  from  failing,  our  patie  •'.  from  being  ex- 
hausted, and  our  s.mls  from  misinterpreting  and  misimproviog, 
the  dispensations  of  providence  towards  us. 


CASE    XII. 

Should  not  a  perxon.^  ivho  is  not  comfortably  fiersuadcd  of  hid> 
being  a  real  Christian^  abstain  from  the  ordinance  of  the 
l^ord^a  sir\/.  r.,  lest  he  f>hould  eat  and  drink  damnation  to 
himself? — And  nvhat  method  must  that  fiernon  take  to  satis- 
fy a  church  of  Christ  of  his  being  a  real  Christian^  who  can- 
not relate  any  fi articular  experience  of  the  dealings  ^f  God 
•with  his  soul. 

THESE  questions  are.  of  great  importance,  and  therefore 
deserve  a  diatinct  consideration.  They  were  occasioned  by 
iwo  letters  sent  to  me,  one  of  which  is  as  follows,  viz» 

REVEREND    SIR, 

"I  SHOULD  be  glad  you  would  resolve  the  following  ^ 
r.ase^  on  the  IVcdnesday  niglit,  as  soon  as  oj)portunity  will  per- 
ir.it. — A  person  has  some  hopes  he  has  expci  icrxtd  a  real  sav- 
^.g  change,  and  is  therefore  desirous  of  waiting  upon  Christ  at 
{lis  table  ;  but  is  gie;itly  discouragrd,  from  a  view  o^  what  the 
ajwslle  says  upon  this  suhjvct,  1  Ccr.  xi.  2r,  29.  Th.^  passage 
has  occasioned  the  following  thoughts,  viz.  If  he  has  really  ex- 
perienced a  saving  change,  he  shall  be  saved,  whellier  he  is 
^a  partaker  of  this  ordinance  or  not  :  But,  on  the  other  hand,  if 
he  should  be  deceived  with  regard  to  the  state  of  the  soul,  he 
theu  must  eat  and  dtink  damnation  to  himself,  and  so  be  exclu- 
oed  from  even  any  fuiure  hopes  of  being  saved  at-all.  What 
Iberefore  must  he  do  ia  these  circumslancei  V* 


Case  Xn.  Cases  of  ConsciENcK;  ITS- 

THIS  short  letter  expresses  lh«  sentiments  of  many  a  Chrh- 
tian.  The  person  who  wrote  it,  is  desirous  ot  attending 
the  ordinance  of  the  Lord's  Sufifwr,  but  is  not  satisfied  that  he 
is  a  child  of  God,  and  is  thertf  re  afraid  of  ex'ing  and  drink- 
ing damnalion  to  himself.  The  word  damrustioji  filli>  hin>  with 
a  peculiar  awe,  and  sets  his  souV  a  trembling — "  !s'  ihis  the 
consequence  i  says  he.  Oh  1  what  shall  I  do  ?  How  niustl 
act  ?  Aiubit  I  attend  in  these  ciicumstances,  -ifhen  1  know  not 
but  my  soul  may  be  ruined  for  ever  ?  Is  it'  not  rather  my  duty 
to  aostain  frotn  the  ordinance,  as  it  is  not  absolutely  necessary 
to  my  salvation  ?  Here  are  too  things  that  present  themselves 
before  me  :  (1.)  I  may  be  saved,  and  yet  not  attend  at  the  Xord'5 
table.  (3.)  1  am  not  sure  but  on  attending-,  I  may  eat  and  drink 
damnation  to  myself.  VVh^  therefore  must  I  do  ?''—  Thus  v/e 
see  the  difficulty  this  person  is  undt- r  ;  to  endeavour  to  remove 
which,  and  to  quicken  all  that  love  our  Lord  Jesus  Christ  to  the 
cheerful  discharge  of  their  duty,  i  would , 

I.  Inquire  whether  a  fierson  ?nay.  not  satisfy  himself  in  a6* 
stainin(f  from  the  Lord*^  supper ^  because  it  is  iiot  a  saving  or» 
dinance  ?  This  is  too  often  pleaded  as  an  excuse  by  those  who 
come  not  to  the  table  :  Bu:  it  wiU  appear  weak,  as  well  as  un- 
grateful, if  we  consider  these  two  things.— - 

1.  Though  the  Lord^s  supper  is  not  a  saving,  yet  it  is  an  ' 
useful  ordinance.  A  person  may  be  saved,  who  never  appear- 
ed at  the  Lord's  table.  This  consideration  should  be  an  en- 
couragement to  those,  who  are  deprived  by  the  providence  of 
God  of  the  opportunity  :  But  it  should  be  no  enco"tiragement  to 
negligence,  when  we  are  called  to  attend.  If  it  is  not  necessary  to 
the  being  of  a  Christian,  it  is  to  his  zvell-bting.  Some  make  a 
Saviour  of  it  :  They  arejiever  easy  till  they  have  had  this  or- 
dinance administered  to  tbern^  :  As  if  the  bare  receiving  it  was 
sufficient  to  wipe  away  every  sin,  and  to  entitle  a  person  at  once 
to  the  salvation  of  Christ.  Others  slight  and  neglect  it.  How 
happy  to  be  kept  from  these  two  extremes  ?  Thl^  or  dinance  was 
not  desigiied  to  be  a  starvJing  means  of  awakening  and  converting 
sinners,  but  it  was  of  carrying  on  the  work  of  grace  in  the  hear't 
and  of  training  up  the  soul  for  heaven.  Particularly,  it  is  de- 
signed io  give  114  a  greater  hatred-  of  sin,  and  f  11  our  souh 
vjiih  a  deeper  huviiiiation  for  ii.  And  this  it  does  as  it  exhib° 
its  all  the  riches  of  a  Redeemer's  love,  all  the  glories  of  hrs 
cross.  A  view  of  these  under  the  influences  of  the  Spirit,  pow 
ei  fully,  though  sweetly  works  upon  an  ingenuous  mind,  and 
comes  with  an  energy  that  nothing  can  withstand.-.-."  Oh,  says 
the  Christian,  the  hatefulness  of  sin  !  Canst  thcu  love  it,"  O  my 
soul  ?  canst  thou  fondly  embrace  and  pursue  it  ?  Oh,  melt, 
my  hard  heart  I  Why  dost  thou  not  move  to  see  th'y /^zVrcfc/ 
Saviour  ;?i.  Saviour  peirced  for  thee,  peirced  by  thee  ?  Dost 
thou  not  rise  with  resentment  against  the  cruel  and  obstinate 
Jews,  who  thus  pu^  the  Son  of  God  to  a  painful  a;iU  ignominioiis 


116  Cases  of  Coi.'Scienc£.  -Case  Xll. 

death  ?  Hut  oh,  step  thy  resentment  against  them,  and  look  at 
home  !  Thy  sim-,  C)  nDv  s>cu^  were  the  murderers  (.i  ihy  Lord  ! 
These  were  the  nails  that  fastened  him  to  the  accursed  tree  ! 
These  the  s/i'ar  that  wounded  his  side^  that  covered  his  body 
■with  a  bloody  sweaty  and  prepared  the  bitter  cu/i  he  drank  I 
Oh  weep,  mourn,  O  my  soul  I  Be  ever  humble  under  a  sense  of 
sin,  and  dishonor  not  that  Jtsus  who  loved  thee,  and  gave  him- 
self for  thee  !" 

Again,  This  ordinance  tcndn  to  enliven  and  strengthen  our 
graces  and  to  bring  us  inio  a  greater  corjurmity  to  God. 
\Vhen  we  are  silting  and  viewing  the  matchieas  love  of  Christy 
it  tends  to  fasten  the  deepest  convictions  of  our  obligations  to  hin^ 
upon  our  minds,  and  \o  increase  our  love  to  him.  It  tends  to 
strengthen  oyr  faith  in  him,  undtr^a  sense  of  our  guilt  and  un- 
worthiness,  to  reconcile  us  to  <;very  difikulty^  to  quicken  ns 
when  slothful,  to  restore  us  when  wandering,  to  wean  oui|affec- 
tions  from  earthly  thing?,  and  carry  on  the  work  of  God  in  the 
Sioul.  "Oh,  says  the  Christian,  see  what  love  !  And  shall  I 
loiter  thus  ?  Shall  I  be  so  cold  to  Jesus  ?  Oh,  why  does  not  the 
fire  burn  within  me  ?  Why  so  slothful  ?  Up,  O  my  soul  '.  and 
let  tl.y  Redeemer's  glory  be  ever  thy  concern,  as  thy  everlast- 
ing salvation  was  his." 

Agr^/m,  This  ordinance  tends  greatly  to  firomote  our  spirilu* 
al comfort.  Here,  behold  a  Fat/ur's  lovi  i  He  parts  with  hhonly 
begotten  Scn^  and  delivers  hinj  up  to  an  accursed  death,  for  us  1  • 
Here,  see  the  Savrout*&  heart,  how  much  it  is  set  upon  our  salva- 
tion !  View  here  the  virtue,  the  gloty  of  an  infinitely  atoniiig 
sacrifice  !  See  justice  sheathing  its  awful  sword,  death  and  hell 
vanqui^hed,  the  uttermost  farthing  paid,  and  all  the  blessings  of 
salvation  purcha.sed  I  Oh,  here  behold  a  rii^hteousntss  provided, 
the  promises  confirmed,  and  grace  and  glory  both  secured  to  eve- 
ry chosen  vessel  !  how  animating,  how  comforting  such  a  view  ! 
"  Oh  how  glorious  I  says  the  Christian.  See,  O  my  soul,  Ihy  5a- 
viour*s  love  !  And  wilt  thnn  any  more  distrust  him  .'  View  the 
triumphs  of  the  cjoss  !  And  wilt  thru  any  longer  be  afraid  ? 
Oh,  what  a  foundartion  is  here  laid  for  a  strong  faith  and  lively:- 
hope  !" 

Again,  This  ordinance  tends  to  increase  our  love  to  one 
another.  It  is  a  cementing  ordinance.  It  cannot  but  raise  in 
us  a  njutual  affection,  whilst  we  view  each  other  as  ];urcha«^ed 
by  the  same  blood,  members  of  the  sanfte  body,  and  children  of 
the  same  family.  Tlin.-,  then,  though  it  may  not  be  absolutely 
necessary  to  our  salvaiicn  to  wiiit  irpon  Christ  at  his  table^  yet 
it  is  necessnry  to  our  growth  in  grace,  our  greater  comfort  here, 
and  fitness  for  a  better- world  ;  and  therefore  it  is  our  duty  and 
our  privdegc  to  appear  amongst  his  people  there.     But, 

2.  Christ  himsrlf  instituted  this  ordinarice^  and  invites  his 
foUower*  IQ  xuaii  upun  him  here*     What  our  Lord  said  to  his 


Case  XII.    .  Gases  0?  Cgnsgienc-3-.  117' 

disciples,  he  says  also  to  us  in  this  distant  age,  *  Da  this  in  rs-*-  ■ 
w,embrance  of  jue.  And  where  is  the  expression  of  our  love, 
where  our  gr^^titude,  if  we  refuse. to  obey  ? — "  Oh,  snys  the  sou>, 
has  my  Redeemer  commar.ded  those  that  love  hinij  to  wait  up- 
on him  here  ?  This  command  is  enough  for  rae  :  I  cannot  but 
obey.  Who  can  resist  his  love  ?  Who  can  hear  the  compas«- 
sionate  Jesus,  who  came  and  suffered  death  ;  who  can  hear  him 
inviting  his  dear  followers  to  his  table,  and  say,  Ixvill  not  come 
Jor  I  may  be  saved  without  it  ?  How  disingenuous  is  this  !-^ 
What  has  he  who  loved  us  so  as  to  give  h^^seif  for  us,  called 
us  ?  And  will  you  not  obey  his  call,  becau.-e  you  may  get  safe 
to  a  better  world,  and  yet  never  attend  at  this  ordinance  ? 
W^here  is  your  concern  to  honour  your  Hecleemer  ?— -These  hints, 
I  hope,  are  sufScient  to  shew  the  weakness  of  this  argument,  the 
Christian  is  ?j3  ready  to  make  u'-e  of  for  his  neglect-  of  this  in- 
stitution, and  to  stir  him  up  to  a  diligent  and  cheerful  discharge 
of  his  duty,  that  he  may  glorify  his  once  dead  but  now  exalted 
Saviour,  and  gain  some  saving  , advantage  to  his.  own. soul.  I  . 
nov^  proceed, 

II,   2"b  consider  (he  other  objection  ivhich  our  friend  makes 
to  his  ivaitiug  ufion  Christ  in  this  ordinances  vlz^  a  fear  icst  he 
should   eat  and  dnnk  damnation  to  himself.'     This   oljfction 
seems  to  lie  in  your  mtnd,  my  dear  Christian  frit-nd,  thus — "  If 
lihould  eat  and  drink  unworthily,  I  shall  eat.  and  drink  dam- 
nation to  myself:   and  I  am  not  sure  that  this  will  not  be  the 
case  :  Thtrefoie  shall  I  attend,  v/hen  the.  consequences  may  be 
soawfnl  ?  Oh,  that  word  da?nnalion^\l  strikes  me  with  a  peculiar 
terror!  " — Thus  the  greatest  stress^  appears  to  be- laid   upon 
this  alarming  tvord.     If  then  I  en  set  this  circumstance  in  such  ■ 
a  light,  as  to  remove  these  distressing  fears,  I  hope  the   case 
■will  be  in  some  jiieasure  resolved.  .  That    this  may  be  done,  I 
"Would  consider,  "w/ia/    that   unworthy  eating  and  drinking  /a,  ■ 
which  is  brought^nMS  thecaus£  o/'this  dunmatioUy  and  then  th&  • 
damnation  itself... 

First,  Let  us  inquire  nvkat  it  is,  to  eat  and  drink  unnvorthilyi^- 
He  that  does  so,  atten'ls  upon  this  o'dinance  ia  a  nwanner,  and  " 
"with  ends  and.  vie.ws  different  from  those  for  which  it  was  ap- 
pointed. This  was  the  case  with  the  Corinihians^.f  They  h:--d 
not  the,  glory  of  Christ  in  view,  whenahey  met  together  to  ad- 
minister this  ordinance.  They  fell  in^to  contentions  and  confu- 
sions,-so.  that  there  could  not  be  that  harmonv,  which  Wrts  ne- 
cessary to  be  found  in  a  church  silting  dinvn  together  at  the 
Lord*8  (able.  They  came  not  to  view  the  body  and  blood  of 
Christy  or.  to  remember  his  matchless  love,  but  to  satisfy  their 
craving  appetites,  and  refresh  anirial  nature;  and  they  were  !^o 
disorderly,  that  some  even  eat  and  drank  to  an  excess,  whilst 
others  had  not  enough  to  satisfy  their  hunger.      Thus  we   s««>. 

^  I  Cor.  U,  7A^  t  jl  Cqjt.  xi,  i8,— 3%»„ 


118  Cases  OF  Consciencs.  Ca^c  XI h 

what  it  is  to  cat  and  drink  univorthily^  viz.  when  we  attend  in 
an  irrevcreat,  cliicrderiy  an<l  carnal  manner,  and  for  ei.ds  dif- 
ferent from  thoae  for  wliich  the  ordinance  was  appointed  by- 
cur  Lord  :  when  we  protilute  it  to  soinc  earthly  puTjwses,  and 
have  no  regard  to  the  frame  of  soul  in  which  we  attend,  or  to' 
the  great  ends  to  be  answered  by  it. 

Secondly,  Let  ut  now  coni^idev  ivhat  this  damnation  />.  And, 

1 .  Tukini^  (lit  wo7-d  in  the  in'juc  arj/ut  sen-ic,  as  "ig'nij'yin^ 
eternal  candemnaliony  it  uliould  not  deter  us^  from  7oaiiing  iifiort 
Christ  in  this  or-^nance.  In  this  case  it  does  not  signily,  that 
there  is  no  forgiveness  £i(icv  a.n  unwort/iy  7'ecrivinii-.  Many 
have  sat  down  at  the  tabie  of  the  Lord^  who  were  enemies  to 
him,  and  yet  have  afterwards  been  the  triumph  of  sovereign 
grace.  Thu?,  ye  iinorous  sruls,  who  are  3t>  often  distressed 
with  a  viev/  of  this  anvfiU  vjord  and  entertain  from  hence  snch 
solemn  thoughts  of  this  orf/ma':f'",  see,  here  is  noihing  to  affright 
you  from  this,  any  more  than  from  any  other  sacred  institution. 
V<^u  may  as  weH  not  reodt  hea)'^  or  firay  ;  because,  if  these 
are  not  the  means  of  your  salvation^  the  con?eoufcnce  will  be 
your  damnation.  Doubtless,  all  the  ordinanceb  tlie  impenitent 
sinner  has  .'ittended  upon,  will  appear  against  him,  and  ircreast 
his  misery  in  the  infernal  regions.  But  this  should  not  drive  us 
from  the  house  of  God,  but  fill  us  with  a  serious  concern  that 
our  waiting  upon  God  may  be  effectual  to  bring  our  souls  to  Je- 
sus Christ. — But, 

2.  The  word  damnation  is  to  be  taken  in  a  softer  sensr.  As, 
(1.)  It  signifes  tcmfiorai  judgments  or  offiiaions.^      Thus 

the  apostle  explains  it,  when  he  adds  in  the  next  verse,  For 
this  cause  many  are  weak  and  sickly  amon^  you^  and  many 
elec/i.  As  if  he  had  said,  As  you  come  to  the  table  of  the 
Lord  in  so  disorderly  a  noanner,  and  have  perverted  the  end 
and  design  of  this  ordinance  ;  so  God  has  manifested  his  dis- 
pleasure, by  laying  his  hand  upon  youj  insomuch  that  many  of 
you  are  in  an  unhealthy,  feeble  and  sickly  condinon,  and  many 
have  been  removed  out  of  tine  into  eternity;  Thus  this  word 
damnation  carries  noihing  -Jrightful  in  it. 

(2  )  //  signi^es  here  such  afflictions  as"  arc  a  means  of  our 
spiritual  good.  Thus  says  the  apcstle,  verse  32.  But  lohen 
we  are  judged^  ive  are  chastened  of  the  Lord,  that  'it>€  may 
not  be  condemned  -with  the  world. — That  is,  when  we  are  thus 
under  outward  alBictions,  we  are  nxrcifully  chastened  and 
gently  corrected  of  (iod,  that  we  may  not  continue  prostituting 
his  sacred  ordinances  to  the  vilest  purposes,  and  so  be  con- 
demned  with  the  world  ;  but  that  we  be  convinced,  humbled,  and 
reclaimed.  Thus  these  considerations  take  every  frightful  idea 
from  the  mind,  viewing  \\\h formidable  loord^  and  consequently 
tcndto  remove  those  dibtresses  and  discouragements  occasioned 
by  it. 

♦  LukexlKi,  40,  Clap,  xiW.  »o,  x  Pet.  it,  if* 


<^ase  XII.  Cases  of  Coksciexc?:.  ll^. 

Some  perhaps  may  sny,  This  is  ericcuraging  indeed  !  You 
say,  a  i)erson'&  u7iv;orthy  receiving  does  not  expose  hini  toeter- 
.iial  damnation,  but  only  brings  upon  him  a  few  tenipnral  afflic- 
tions, \vhich  are  ni  reaJity  blessings  ;  So  that  by  this. you  give 
encouragement  to  pei'sortS  to  ton:ie  and  trifle  with  this  sa- 
cred ordinance. — God  forbid  that  1  should  have  such  a  view  as 
this  1  This,  Iain  certain,  is  far  fiombeingthe  conciuhion  a  real 
Chvistiau  will  draw  from  what  has  bctn  said.  To  do  evil,  that 
good  may  c^me,  is  not  the  character  of  a  true  follower  of  Jeszis. 
i3ecau3e  God  only  genily  chastiseb  and  corrects  cur  negligence 
and  slothfulness,  and  makes  these  corrections  a  means  of  our 
spiritual  good,  shall  we  therefore  rush  boldly  upon  this  07cli- 
nance  P  No.  What  has  been  said  only  tends  to  remove  the  dis- 
tressing fears  of  the  Christian  about  the  ^vord  danmation^  and 
to  encourage  him  to  corne  to  the  tabic  of  his  Lord  ;  ard  does 
not  promote  a  careiessiiCss  of  spirit,  nor  will  have  this  influence 
upon  a  mind  under  the  power  of  gospel-truths. 

Come  then,  ye  fearful  souls,  who  start  at  the  mention  of  this 
.ordinance.  Do  you  not  love  Jssus  ?  Have  you  not  made  choice 
of  him  as  your  iSaviour  P  Would  you  not  love  him  more,  and 
be  brought  into  a  greater  conformity  to  him  ?  You  are  the  very 
Jie7-sons  Christ  invites.  Would  you  prostitute  this  crdinance 
to  any  ^•";e  earthly  purpose  r  Would  you  eat  uid  drink  in  adis- 
^oi*derly  and  indecent  manner  ?  No.  Ycu  woivld  come  to  remem.- 
ber  the  love  of  a  dying  Redeejner^  and  to  view  all  that  is  here 
exhibited  .;  iou  would  couje  to  be  quickened,  to  behold  a  suffer- 
ing Saviour^  to  admire  the  riclies  of  ^isiiiiguibhing  grace,  in 
the  sacrifice  of  the  Son  of  Gcd  y  But  you  are  afraid  you  are 
unworthy,  uniit  ptrsons  to  make  such  an  approach  to  God,  and 
be  indulged  with  such  a  privilege.  If  it  be  thus  -^vith  you,  do 
not  be  discovi raged.  Venture  near  your  Redeemer.  Come 
humbly  to  view  your  expiring  Lord^  and  to  plead  and  rest 
upon  his  atoning  sacrifice  •,  and  you  will  be  far  from  eating  and^ 
drinking  daimiation  to  ycuvselvcs.  Jf  you  were  to  come  for  seme 
selfish  ends,  as  the  way  to  worldly  advancement  or  profit,  and^ 
to  pay  no  regard  to  the  tody  arid  blqod  of  a  Saviozir^  you  might- 
have  reason  to  conclude  you  were  unrjorthy  receivers.  But,  if 
you  have  a  humble  sense  of  your  sinfulness,  if  vou  desire  to 
come  looking  to  JtsuSy  that  you  may  be  strengthened,  sanctifi- 
ed and  quickened  ,•  you  need  not  be  afraid,  but  come  with  lib- 
erty and  chetrfulness.  He  that  has  invited  you  will  make  you 
welcome,  and  carry  on  his  work  in  ycu  by  all  the  ordinances  he 
lias  appointed. 

Thus  1  have  endeavoured  to  answer  the  first  question. 

Since  1  received  this,  ilie  second  question  was  sent  n.e,wjbjch  I 
tho't  not  improper  to  add  here,  ji  fier&on  looks  t^/icn  it  as  hik 
duty  to  ivait  iifion  Christ  in  thii  ordinance  :  But  the  church 
with  ivhovi  he  loouid  tvalk,  icguirea  him  to  give  an  acci^unt  of 
the  dealings  of  Qod  luith  his  soul.     As  he  cannot%€iat£  any 


>r?0  Cases  OF  CoN^sciEjTCE.  Case  X/T. 

fiarticidar  CT^.erirnce  of  this,  so  he  ivants  Co  know    ivhat  he 
must  do  in  this  difficulty . 

This,  you  see,  is  a  general  question,  and  leaves  us  at  a  loss  to 
know  \vh€ rein  the  particulin' difficulty  of  this  person  lies.  -I 
shall  therefore  endeavour  to  st«»te  it  in  two  or  three  different 
views,  and  then  shffw  what  a  person  must  do  to  satisfy  a  church 
in  such  circuirstances. 

You  are  desirous  of  waiting  upon  Christ  in  all  the  ordinatt' 
<es  of  his  house  ;  but  you  cannot  rtlate  any  experience  of  God's 
dealiugs  with  you,  so  as  to  give  the  church  satisfaction  in  ad- 
mitting you  to  the  enjoyment  of  such  a  privilege.  Perha/is 
you  me&n  by  this,  that  you  cannot  relate  the  particular  rirne 
and  circums'ances  cf  your  converwi-m.  This  was  the  case  with 
many  of  those  hnppy  souls,  who  are  now  standing  before  the 
Oironecf  God;  and  i  dcubt  not,hutit  is  tlius  with  many  of  those  of 
whom  the  churches  of  Chririt  are  composed  here.  Some  God 
sanctifies  from  the  womb  :  In  others,  the  change,  though  effec- 
tually made,  yet  is  done  impercepiibly.  To  require  of  such  an 
fiCcount  of  their  conversion,  or  to  refuse  them  because  they  are 
iucapdble  of  giving  it,  is  what  no  church  of  Christ  has  a  right 
to,  and  therefore  should  be  no  stumbling  to  you. 

A%:<\\n,  Perhaps  you  have  had  no  extraordinary  Ycmarka- 
ble  circumstances,  in  the  course  of  your  experience,  to  relate 
to  the  church  ;  and  this  may  therejore  involve  you  in  some 
difficulty.  God  does  not  deal  with  all  his  people  in  the  same 
way.  Some  are  led  smoothly  and  silently  on  from  step  to  step. 
They  are  savingly  enlightened,  and  brought  to  J.sus,  are  car- 
ried on  through  the  divine  life,  and  get  safe  to  glory,  -without 
any  7ioise,  or  any  thing  very  remarkable  in  their  experience. 
Tney  appear  to  i)e  almost  always  the  same,  and  yet  go  on  from 
strength  to  strength.  This  may  be  your  case,  my  friend. 
Others  can  give  &n  account  of  great  distresses,  great  consola- 
tions and  enjoyments,  great  meltings  of  soul  inordinaxices  and 
dunes,  &c.  And  because  you  cannot  do  the  same,  you  are  afraid 
you  have  no  real  experience  of  renewiiig  grace.  You  have 
but  very  little  to  say,  and  that  to  no  purpose,  in  your  own  ap- 
prehensions. But  consider,  tliose  accounts  are  not  always  gen- 
uine, that  appear  to  be  the  most  strikiJig  ;  nor  do  those  always 
turn  out  eminent  Christians,  who  arc  so  long  and  so  circum- 
ftavtial  in  their  dec!:a'ations. — But  your  question  returns— 
What  must  you  do  in  your  present  case  ? 

1.  If  you  cannot  rememhtr  the  time  and  circumstances  of 
your  conversion  ana  hoiv  the  work  has  hren  cc  ricd  on,  inquire 
into  the  cvidcvcrs  y  m  can  give  cj  a  change ^  end  relate  them  to 
the  church  You  know,  my  frietjd,  whetlv.  r  you  have  made  a 
practice  lif  sinning  or  not  ;  whether  sin  has  been  the  object  of 
your  deii«vit.  If  this  has  been  the  ca-  z,  you  have  wo  cxi)cri- 
ence  of  tjjc  grace  of  God.  liut,  if  yov.  hrpe  it  has  been  yOtir 
ccncern  to  hate  sin,  to  have  your  coiruptioni>  subdued,  and  t» 


Case  XII.  Cases  OF  Cgnscie\-cBo  321 

•have  youi'  heart  cleansed  from  those  secret  evils,  which  have 
appeared  detestable  to  you,  and  have  caused  you  daily  to 
mourn  before  God  ;  if  you  have  strove  and  prayed  against  them, 
and  longed  tor  deliverance  f-i'om  them  ;  you  have  a  co'nafortable 
evidence  of  your  being  a  Christian  indeed. 

Again,  Have  you  been  diligcnc  in  the  use  of  those  means 
God  has  aj^painted  ?  And  what  are  your  views  herein  ?  Is  it 
to  atone  for  sins  you  have  committed, to  establish  a  righteousness 
to  justify  you  before  God,  or  to  answer  some  seliish  purposes"? 
You  have  then  no  reason  to  conclude  you  are  a  Christian.  But, 
if  it  has  been  6ut  of  obedience  to  the  command  Oi'  Gc<i,  to  meet 
wiih  him,  to  feel  the  quickening,  sanctifying  influences  of  the 
Spirit,  and  to  be  fitted  more  for  heaven,  this  is  another  evidence 
of  your  having  received  the  grace,  of  God. 

Again,  Is  Christ  Jirecious  to  you  ?  Have  you  committed 
your  soul,  so  far  as  you  know  yourself,  into  his  hands  ?  Do  you 
see  a  suitableness  in  all'his  characters  ?  In  fine  is  he  your  all 
in  all  ?  Never  say  then  that  you  have  ho  saving  experience  ; 
for  what  is  this? — Go,  my  friend,  and  tell  the  church,  that 
though  you  are  not  able  to  fill  up  a  sheet  with  a  long  detail  of 
remarkable  circumstances,  yet  you  hope  you  see  yourself  guilty, 
you  hate  sin,  have  fled  for  refuge  to  Jesus  the  Alediatoj^,  and 
have  left  your  soul  with  him  ;  that  he  is  precious  to  you,  you 
have  taken  him  for  vour  Lord,  vomy  portion,  your  ally  and  de- 
sire to  bear  his  image,  and  to  live  to  his  glory.  Is  not  this 
enough  to  give  satisfaction  ? — But  perhaps  you  cannot  positive- 
ly say,  this  is  the  case  with  you.  You  are  under  great  fears, 
lest  your  heart  should  deceive  you. — Declare  your  fears  then,  as 
as  well  as  your  hopes,  and  leave  your  case  to  the  decis- 
ion of  the  church,  praying  that  they  may  be  guided  in  their  du- 
ty towards  you, 

2.  Examine  the  present  frame  of  your  soul  nvith  regard 
to  this  ordinance.  You  say  you  have  no  account  to  give  of 
God's  dealings  with  you,  and  yet  you  are  convinced  that  it  is 
your  duty  to  wait  upon  Christ  at  his  table.  Now,  if  you  have 
no  real  experience  of  the  grace  of  God,  you  have  no  proper 
Claim  to  this  privilege.  I  would  ask  you  therefore,  and  would 
beg  you  to  ask  yourself,  whence  it  is  that  you  'are  satisfied  it  is 
your  duty  ?  A  due  examination  of  this,  will,  in  soiT\e  measure, 
lay  before  you  the  ends  you  have  in  view  in  desiring  to  attend 
this  solemn  institution,  and  be  a  means  of  furnishmg  you  with 
something  to  say  to  the  church  to  direct  them  as  to  your  admission 
among  them. — Do  you  apprehend  then,  it  is  the  duty  of  every 
common  professor,  and  therefore  yours,  to  appear'at  the  Lord's 
table  ?  If  this  is  all  Ave  have  to  say,  we  are  guided  by  a  blind 
and  ignorant  zeal.  But  further,  are  you  desirous  of  coming  to  this 
ordinance^  as  you  will  be  hereby  more  peculiarly  entitled  to  the 
divine  favour,  or  thst  it  will  gain  you  reputation  amongst  those 
you  converse  with  ?  This  shews  how  jnuch  you  are  unacquaint- 
L 


I^«  Cases  of  Conscience.  Case  XIIX. 

ed  with  the. nature  of  the  ordinance,  and  the  gospel  method  of 
'salvation,  and  that  it  is  far  from  being  your  duty  to  attend.  I 
>vould  hope  better  things  of  you  my  friend.  But  whence  is  it 
then,  that  you  see  it  your  duty  ?  Have  you  any  reason  to  hope  that 
you  have  given  up  yourself  to  Jesus  Christ,  And  do  you  see  your 
presence  at  the  table  necessary  to  testify  your  love  publicly  to 
him  ?  Do  you  look  upon  it  as  useful  to  quicken,  strengthen,  and 
covnfort  the  soul  ?  Do  ycu  see  any  exce'llency  in  it,  as  being  pe- 
culiarly adapted,  and  made  effectual,  by  the  Spirit  to  crucify 
our  lusts  and  corruptions,  to  enliven  our  graces,  to  kindle  a  fire 
of  love  to  Jesus,  and  help^to  keep  alive  a  sense  of  our  obliga- 
tions to  him  ?  In  fine,  do  you  desire  to  come  here,  that  you  may 
view  a  crucihtd  Saviour,  feel  the  influences  of  his  love  more  on 
your  heart,  and  be  engaged  to  a  more  lively  obedience  ?  Do  you 
desire  to  come  as  a  miserable,  guilty,  naked  creature,  to  Christ, 
as  exhibited  in  this  ordinance,  to  plead  his  sacrifice,  and  to  lie 
at  the  foot  of  his  cross  mourning  for  your  sins'?  These  are 
views  suitable  to  this  institution,  shew  that  you  are  a  Christian 
indeed,  that  you  have  a  real  experience,  and  that  you  have  a 
right  to  all  the  privileges  of  God's  house.  To  sum  up  all,  if  this 
is  the  case  v.-iih  you,  God  has  been  manifesting  himself  to  your 
soul,  as  he  does  not  to  the  world,  and  you  have  reason  to  be 
abundantly  satisfied.  Go  then,  and  tell  the  church  what  you 
have  seen,  what  you  have  felt,  what  is  your  present  frame,  wh4t 
the  foundation  of  your  hopes,  and  what  you  trust  your  desires, 
your  ends  and  views  are  ;  and  all  this,  I  doubt  not  will  appear  to 
them  as  a  sufficient  evidence  of  a  work  of  grace  in  your  heark, 
and  therefore  of  yoyr  right  to  all  the  ordinances  God  has  ap- 
piontcd. 


CASE    XIII. 

J-Ioiv  may  luc  distir.guish  the  suggestions  of  Satan  from  the  cor- 
riifitions  tf  our  oiun  hearts  .^ 

TPIIS  question  is  taken  into  consideration  in  consequence  oi 
a  letter  lately-  received,  wherein  it  was  put  almost  word 
for  word.  And  certainly  it  is  of  great  importance,  that  a  ques- 
tion of  this  nature  should  be  seriously  and  sohdly  answered,  i^ 
order  to  prevent  some  very  uncomfortable  or  very  delusive 
mistakes  which  different  persons  are  apt  to  run  into.  For 
there  are  some,  who  awfully  deceive  themselves  by  casting  all 
their  sinfulness  from  themselves,  and  charging  it  upon  the  devil  ; 
•while  there  are  others  who  frequently  distress  themselves  un- 
necessarily, by  laying  to  their  own  charge  all  the  evil  which 
they  feel  in  themsdves.  The  unrenewed  person  is  most  apt  to 
run  into  the  former  mistake,  while  the  serious  Christian  is  most 
ready  toindulge  the  latter.  Those  who  know  notlthe  plague  and 
corruption  of  their  own  hearts  are  certainly  in  great  danger  of 


Case  X TIL  Cases  of  Conscience.  123 

deluding  themselves  :  while  these  who  see  their  own  sinfulness 
and  corruption,  are  frequently  under  a  temptation  to  distress 
themselves.  The  carnr^lly  secure  person,  when  he  has  been 
carried  into  some  enormity,  which  galls  his  conbcitnce,or  clam- 
ages  his  reputation,  is  strongly  inclined  to  seek  after  all  manner  of 
excuses  for  himself  ;  and  among  the  many  methods  which  the 
pride  and  corruption  of  his  heart  take,  this  is  one  ;  namely,  to 
charge  >be  fault  upon  Satan,  in  order  to  discharge  him seU  from 
k,  and  ease  his  mind  under  the  guilt  of  ii.  But  surely  this  is  a 
sad  way  of  acting  ;  and  we  have  reasoA  to  think  that  the  devil 
js  verily  innocent  of  many  of  those  things  Vv^hich  are  laid  To  his 
charge.  But  we  find  the  serious  soul  is  of  a  contrary  dispoirition  : 
Knowing  himself  to  have  all  manner  of  sin  in  him,  he  is  there- 
fore apt  to  charge  himself  with  almost  every  thing  :  From 
whence  it  appearsj  that  it  '<^  one  artifice  of  the  devil  to  sug- 
gest evil  thoughts,  and  then  to  persuade  the  gracious  person 
that  he  is  chargeable'  with  them  ;  and,  if  he  can  prevail  upon 
the  poor  believer  to  t^ke  those  charges  home  to  himself,  this 
produces  the  most  melancholy  distress,  and  has  a  tendency  to 
drive;him  to  despair.  And  Idoubt  not,  but  many  gracious  persons 
have  been  brought  almost  to  the  very  borders  of  desparation, 
by  being  inclined  to  charge  themselves,  with  "what  was  not 
properly  their  sin,  but  was  only  their  afiliction. 

The  foregoing^  thoughts  make  it  appear  very  evident,  that 
this  question  should  be  attended  to  with  great  diligence.  And 
if  I. can  be  a  means  of  giving  a  satisfactory  solution  to  the  im- 
pfortant  query,  it  may,  by  the  blessing  of  God,  be  a  happy  means 
of  reusing  the  carnally  secure  and  of  comforting  the  distressed 
believer. 

In  order  therefore  to  introduce  a  proper  answer  to  this 
question,  it  will  be  needful  to  premise  two  or  three  things. 

1.  That  our  own  hearts  can  tcmfit  us  to  the  worst  of  sins ^ 
even  without  the  concurrence  of  the  devil.  There  is  nothing 
too  b^d,  vile  or  abominable,  for  our  corrupt  hearts  to  suggest  to 
us  :  For  our  Saviour  tells  us,  that  out  oj  the  heart  firoceed  evil 
thoughts^  murders^  adulteries^  blasjiheiniesy  and  the  like,  Matth. 
XV.  19.  And  the  apostle  James  confirms  this  awful  iruth  by 
telling  us,  James  i.  24,  15.  That  every  man  is  temfiFedy  when 
he  is  drawn  away  of  his  own  lust,  and  enticed.  Jso  that  there 
is  great  need  to  be  attentive  to,  and  v/atchful  against  the  first 
risings  of  our  depraved  nature. 

2,  lyiat  Satan  may  suggest  (vil  Ihottghts  to  us^  even  with- 
out the  concurrence  of  our  own  heart.  This  was  indubitably 
the  case  with  our  Lord  Jesus  Christ ,  "who,  though  perfectly 
free  from  sin,  was  tempted  to  the  vilest  iniquity  in  the  wilder- 
ness, as  is  recorded,  Matt.  iv.  3,  10.  And  thus  it  was  likewise 
with  respect  tot)ur  mother  Eve,  when  Satan  made  his  first  at- 
tack  upon  her.  And  I  doubt  not  but  this  hath  been  the  case 
■^ith  many  true  believers,  as  will  be  made,  evident  in  the  se- 
quel  of  this  discourse. 


124  Cases  of  Consciencs^  Case  XIU, 

3.  T/iai  sojnetimes^  both  Satan  and  our  own  hearts  concur  to 
pTodnce  tlie  same  evil  thoughts  ivnhin  7is.  Sometimes  our 
own  corrupt  hearts  are  first  in  the  sin  ;  and  then  we  may  be  said 
to  tempt  the  devil  to  tempt  us.  Thus  it  was  with  the  Corin- 
thian converts,  2  Cor.  xi.  3.  I  fear  lest  by  any  means^  as  the 
serpent  beguiled  Ev^  through  his  suhrilfy,  so  your  minds 
sh-ju'd  be  corrufited  -from  the  sitn/dicity  that  is  in  Christ. 
For  we  find  that  these  Corinthians  had  been  preferring  one 
govpel-minister  to  another,  by  regardin*:;  the  oratory  of  speech, 
and  by  having  itching  ears.  This,  it  is  evident  was  their  own 
fault ;  .'ind  from  hence  we  find,  that  Satan  takes  an  handle  to 
draw  them  off  from  the  true  simplicity  of  the  gospel.  At  other 
limes  Satan  is  first  in  the  evil,  by  suggesting  wicked  thoughts  to 
the  mind,  which  are  suited  to  our  nature  and  corrupt  disposition. 
He  takes  advantage  of  our  circumstances  and  ten)per,  and  then 
our  hearts  readily  fall  in  with  the  suggcbiion,  and  so  we  are 
beguiitd  and  betrayed.  And  in  many  cases  Satan  artd  corrup- 
tion so  concur  to-jether,  that  it  js  difficult  to  know  which  is  first, 
or  which  has  the  greatest  influence  into  the  sin  committed,  or 
the  corjuption  indulged. 

But  I  apprehend  that  by  the  following  rules  we  may  in  some 
measure  know  that  Satan  has  the  chief  or  only  hand  in  the 
temptation. 

1 .  When  the  temptation  is  unnatural,  or  contrary  to  the 
general  bias  or  temper  of  our  minds.  VVe  know  that  every 
person  has  a  disposition  to  some  sin  more  than  others  ;  and 
this  is  the  sin  which  most  easily  besets  us,  as  it  arises  from  our 
natural  temper.  Now  observe,  when  a  temptation  falls  in 
vith  this  disposition,  it  is  diflicult  to  know  whether  it  arises 
from  Satan,  or  ourselves  :  But  sometimes  persons  are  tempt- 
ed U>  what  is  directly  contrury  to  this  general  bias.  In  tb^ 
former  case,  we  ought  to  be  very  cautious,  lest  Satan  should 
get  advantage  of  us,  and  we  be  ignorant  of.it  :  But,  in  the 
latter  case,  it  is  very  evident,  the  temptation  must  be  chiefly, 
or'  only  from  the  devil.  We  have  a  remarkable  proof  of  this 
in  Peter,  who  was  rather  inclined  to  an  over-heated  zeal  for 
Christ  and  his  cause  ;  and  yet  we  find  him  betrayed  into  the 
contrary  sin,  namely,,  the  most  abject  cowardice  ;  which  we 
find  expressly  ascribed  to  Satan,  Lukexxii.  31.  Satan  hath  de- 
sired  lo  f>i/t  you  as  "wheat. 

2.  When  the  temptation  is  ofiposite  to  the  present  frame 
of  the  mind,  then  there  is  reason  to  think  that  Satan  has  a  hand 

;i  It.     The  soul  of  a   believer,  we   know,   is  in   very  different 
iramcs  at  different  seasons  ;  being  sometimes  more  carnal,  and  • 
at  other  times  more  spiritual  ;  sometimes  more  comfortable, 
and  at  other  times  more  dejected.     Now,  if  a  temptation  falls 
\\\  with  the  j^resent  temper  of  our  minds,  it  i«*vcry  likely  cur 

vvn   hearts   have    the  chief  agency    in  it.     For    instance  :  If 
>>lien  vre  are  in  a  comfortable  frame  wc  are  tempted  to  pra. 


G^ase XIII.  Cases  of  Conscihnce.  l2S 

Fumption,  or  if  in  a  dejected  frame  we  ate  tempted  to  despair. 
Not  but  that  Satan  may  have  a  ^reat  iri:-uence  even  in  this 
case,  though  more  undiscernable  ;  as  we  see  in  the  Corinthian 
church,  where  we  find  that  the  church  was  hi^ought  to  an  utter 
detestaiicn  of  the  sin  of  the  incestuous  person  :  But  Satan 
takes  adyaulage  from  hence  to  drive  them  into  extremes,  to 
swallow  up  the  excommunicated  person  with  over  much  sor- 
row ;  which  is  ascribed  to  the  devil,  2  Cor.  ii.  11.  Lest  Satan 
should  get  an  advantage  of  us  ;  for  ive  are  not  ignorant  of 
his  deuices.  On  the  contrary,  it  is  very  ajjparent,  thai  Satan 
has  the  chief  hand  in  the  temptation  that  runs  counter  to  cur 
present  frame.  For  instance  :  If  profane  thoughts  are  inject- 
ed into  the  mind,  when  we  are  in  a  devout  frame  ;  or  if  pre- 
sumptuous thoughts  come  m,  while  we  are  in  a  disconsolate 
frame  ;  or  despairing  thoughts  are  injected,  when  our  minds 
are  in  a  comfortable  and  spiritual  frame.  In  cither  of  these- 
cases  it  seems-^  evident,  from  the  nature  of  the  thing,  that  Sa- 
tan has  the  chief  influence. 

3.  When  the  temptation  itself  is  irrational^  being  contrary 
to  whatever  we  could  imagine  our  niincVjr  would  suggest  to  us  ; 
here  is  reason  to  think  that  Satan  has  the  chief  agency.  As 
supposing  a  serious  Christian  is  tempted  to  disbelieve  the  Bible, 
or  to  call  in  question  the  very  being  of  a  God,  or  is  hurried 
on  towards  some  unnatural  crimes  ;  such  circumstances  as 
these  are  plain  intimations,  that  the  cause  is  rather  the  tempta- 
tion of  Satan,  than  our  our  own  corruptions. 

4.  When  a  temptation  is  detested  in  its  first  rising  or  ap- 
pearance, it  is  a  sign  Satan  has  the  chief  hand  therein.  For 
when  our  hear  is  tempt  us  to  any  thing,  the  temptation  is  attend- 
ed with  a  secret  delight  at  its  first  rising,  because  it  is  suited 
to  our  natures  and  wills  ;  and  we  cannot  but  feel  a  pleasure  in 
the  suggestion  itself,  because  it  proceeds  from  ourselves.  But 
when  an  injected  thought  is  abominable  in  our  sight,  and  de- 
testable to  our  souls,  at  its  first  appearaiM;e,  and  is  an  afflictioa 
and  burden,  rather  than  a  gratification  ;  this  is  an  indication 
that  it  comes  from  Satan,  As  in  the  case  of  our  mother  Eve  ; 
who,  though  she  was  at  length  overcome  by  the  temptation, 
yet  at  its  first  appearance  her  heart  disliked  and  rejected  it. 
And  it  is  a  comfortable  reflection  to  remember,  that  wj^fle  this 
dee^^tation  remains,  it  is  a  *Tgn  that  nothin^in  it  is  to  hk  laid  to 
cur  charge. 

5.  When  the  temptation  is  violent ^  it  is  another  indication  of 
Satan's  agency.  We  are  perhaps  hurried  on  with  a  kind  of 
impetuosity,  and  urged  tar  commit  a  sin  in  the  utmost  haste. 
The  temptation  says,  "  You  must  do  this  ;"  and  the  sugges- 
tion will  not  allow  us  time  to  think,  but  drives  us  on,  nolens 
volens^  into  the  iniquity.  And  what  can  we  judge  from  suck 
an  experience  as  this,  but  that  we  .^re  under  some  evil  influx 
encc  fi'om  Ihe  wicked  one  ? 

L  2 


126  Cases  of  Conscience.  Case  XllI, 

Farther,  Perhaps  tUr  suggestion  pursues  us  from  day  to  day  ; 
we  want  to  get  rid  of  it  ;  we  strive,  we  pray,  against  it  ;  but 
still  it  follows  us,  and  will  not  take  a  denial  ;  but  is  forcing 
rather  than  persuading  us  into  the. abomination  tempted  to  ; 
This  likewise  is  another  plain  indication  of  Satan's  agency. 

I  would  finish  these  remarks  with  a  particular  thought,  that 
reaches  to  all  the  foregoing  heads,  and  which,  from  the  nature 
of  the  thing,  appears  to  be  an  evidence  of  Satan's  iiifiuence, 
and  that  is,  the  temptations  being  external^  or  from  without. 
And  here  I  must  desire  every  one  to  look  distinctly  into  his 
own  experience,  to  find  out  the  difference  between  what  pro- 
ceeds from  Huithin  and  what  comes  from  ivithout.  You  may 
easily  know  in  what  manner  your  own  thoughts  usually  arise  ; 
you  may,  as  it  were,  ftel  them  coming  forth  from  your  own 
hearts  ;  and  so  by  their  inward  feeling  they  appear  to  be  from 
within.  But  at  other  times  the  thoughts  seem  to  be  produced 
by  an  impression  ujjon  you  ;  they  are  darted  into  your  minds 
rather  than  proceed  from  them.  This  I  niUst  leave  to  every 
one's  attentive  observation  of  himself  ;  hoping,  that  by  a  fre- 
quent inquiry,  you  may  be  able,  from  your  own  experience,  to 
distinguish  the  one  from  the  other.  And  if  you  have  clear 
reason  to  think,  that  the  evil  thoughts  are  injected  into,  and 
not  produced  from  your  minds,  you  may  safely  ascribe  them  to 
the  agency  of  Satan.  For  he  has  not  an  immediate  access  to 
your  hearts,  but  can  only  work  upon  the -imagination,  and  so 
dart,  inject,  or  suggest  thoughts  to  the  mind, 

Having  thus  endeavoured  to  give  as  clear  and  as  scriptural  an 
account  as  1  can  of  this  intricate  matter,  let  me  conclude  with 
a  few  advices  and  directions. 

i.  Take  heed  and  do  not  charge  all  ufion  Satan.  This  is  too 
common  a  case,  especially  among  those  who  have  not  the  fear 
of  God'  before  their  eyes.  When  I  hear  persons  continually 
casting  the  fault  of  their  sins- upon  the  devil's  temptations  and 
?nggestions,  I  cannot  but  suspect  that  such  are  awfully  ignorant 
of  themselves,  have  never  yet  known  the  corruptions  ot  their 
own  hearts,  nor  seen  the  excellency  of  Jesus  Christ.  But  if 
persons  are  inclined  seriously  and  conscientiously  to  take  the 
•whole  fault  upon  themselves,  this  is  an  errour  on  the  right  hand  : 
For  it  is  a  great  sign  of  a  tender  conscience  to  take  too  much  to 
ourselves,  rather  than  too  little.  And  tloubtless  every  one  that 
has  truly  seen  the  plague,  deceltfulness,  and  corruption  of  his 
own  heart,  will  be  rather  inclined  to  suspect  himself,  than 
strive  to  pacify  his  conscience  bv  laying  the  guih  upon  Satan,  or 
any  other.  But  you  will  perhaps  say,  "  How  shall  1  know 
when  to  charge  any  thing  upon  myself,  and  how  far  am  I  per- 
BCnally  guilty  of  what  I  find  working  in  me,  or  injected  into  my 
mind  ?"  i  answer,  you  need  not  be  much  at  a  loss  upon  this  head; 
for  I  must  tell  jou  in  real  faithfulness,  that  you  are  to  charge 
«very  suggestion  opon  yoorselvesj  as  your  own  fault,  so  far  at 


Case  XIL  C/.ses  of  Consciencb;  127 

you  yourselves  are  cither  active  in  them,  consent  to  them,  or 
tViel  any  plcdt-ure  in  the  reception  of  them  ;  yea,  so  far  as  ycu 
do  not  seriously  and  heartily  oppose  them,  so  far  you  bring 
blame  and  guilt  upon  yourselves.     But  yet, 

2.  Do  not  charge  ail  ufion  yourselves.  This  advice  I  have 
to  recommend  unto  ali  those,  that  are  perpetually  troubled  with, 
and  perplexed  by,  these  working*  in  their  minds,  which  are  ex- 
ceeding grievous  and  offensive  to  them.  Art  thou,  O  poor  soul, 
troubled  with  blasphemous  thoiights,  or  dost  thou  find  thyself 
hurried  on  into  that*  which  is  contrary  to  the  frame  of  thy  mind, 
and  the  temper  of  thy  heart  ?  Remember,  for  thy  comfort,  that 
these  things  are  only  to  be  viewed  as  afflictions^  Sind.  that  ihey 
will  not  be  imputed  to  thee  as  sins.  Thou  art  ready  to  say  in- 
deed, "  Oh  !  I  am  filled  with  so  many  evil  thoughts,  with  so 
many  blasphemies  against  God,  with  so  much  questioning  about 
the  truth,  that  surely  my  heart  must  be  very  bid,  and  my  case 
very  desperate  :  surely  never  a  poor  sinner  was  ever  so  vile  as- 
I  am  I"  And  is  this  the  language  of  thy  soui  ?  Remember,  this 
very  compltint  is  a  happy  token  that  these  things  are  not  to  be 
laid  to  thy  charge  ;  neither  will  they  be  imputed  to  thee  by  him 
who  knows  the  secrets  of  all  hearts.  The  great  and  gracious 
God  that  sees  all  the  ways  and  workings  of  the  wicked  one, 
and  knows  the  workings  and  stragglings  of  thy  heart  against 
his  violent  and  abominable  suggestions,  will  have  compassion 
upon  thee  ;  will  consider  thy  frame,  and  resent  the  indignities 
that  are  offered  to  thee  by  Satan,  as  if  done  to  himself.  And 
thou  hast  great  reason  to  bless  God  under  all  this  spiritual  af» 
Miction,  if  thou  art  enabled  still  to  withhold  the  consent  of  thy 
will,  and  sliil  to  abhor  and  detest  those  suggestions  from  thy  ve- 
ry heart.  Let  these  thoughts  encourage  and  excite  thee  to  go 
on  resisting  the  devil,  being  confident  in  the  faith,  and  he  will 
flee  from  thee. 

3.  When  you  find,  upon  examination,  that  it  is  difficult  or  im- 
possible to  decide  from  whence  the  temptation  comes,  it  is  the 
best  way  to  take  the  fault  of  it  ufion  yourselvts.  Sometimes 
experiences  of  this  kind  are  so  intricate,  that  we  cannot  come 
to  any  cen'tainty  whether  Satan  or  our  own  hearts  have  the  chief 
hand  in  the  present  evil.  Now  I  apprehend  that,  in  such  cases, 
we  need  not  be  too  curious  to  know  whether  Satan' began  first, 
©r  our  own  heart  :  For  whatsoever  it  be,  or  from  whencesoev- 
er  it  may  first  come,  yet  it  is  oar  own  in  the  event,  if  it  suits 
our  natural  inclination,  if  it  fails  in  with  the  temper  of  our  owa 
minds,  and  is  received  with  any  delight  in  our  souls,  Beskles, 
it  is  a  general  rule,  which  we-,  may  always  take  ;  namely,  That 
whatsoever  is  difficult  to  be  known,  it  is  of  very  little  impor- 
tance to  decide  it.  And  we  may  be  very  sure  it  is  so  in  the 
present  case,  because  that  which  renders  it  difficult  to  make  the 
distinction  is-the  coincidence  of  our  own  hearts  with  the  temp- 
tation,   Perhaps  some  persons  may  be  for  indulging  a  curiosity 


H8  Cases  of  Consciexce.  Case  XTII. 

of  mind  in  solving  of  this  question,  -and  so  may  spend  iheir  time 
?.nd  thoughts  in  inquiring  which  is  most  guilty,  S  itan  or  them- 
selves ;  whereas  their  t'loughts  ard  time  Wv-ukl  be  better  em- 
])loyed  in  humbling  themselves  foi  the  share  their  own  hearts 
have  in  tht  iniquity,  and  in  setting  about  to  resist  the  tempta- 
tion. 

4thly  and  lastly,  Remember',  ihal  neither  temfifodon  nor  cor- 
riifition  can  bar  ufi  the  door  cf  hcfie^  or  be  a  i^ufficieut  reason 
for  any  soul  to  sink  into  desperati(  n.  This  I  speak  lor  the  en- 
couragement and  iJirection  of  those  who  are  perptlually  enter- 
taining gloomy  thoughts  ccnccrning  themselves,  because  they 
feel  so  much  corruption  working,  or  find  themselves  so  much 
under  the  power  cA  temptation.  Many  scrioas  y)ers<.ns  are  cou- 
tinually  pouring  upon  themsciv«s,  and  ccmplaining  under  their 
burdens  to  such  a*  degree,  as  to  pervent  them  from  taking  tl^e 
comfort,  and  embracing  the  hope,  wl.ich  the  go^tj^l  h(;lds  forth. 
Let  this  therefore  be  a  general  tule  with  ycu,  I'hat  whatsoever 
corruptions  are  veen  and  'amended,  and  v  hatsoever  temptations 
are  felt  as  a  burden,  be  they  ever  so  bad,  they  can  be  no  reason 
for  discouragement.  Though  you  may  be  continually  buffeted 
by  Satan's  temptations,  or  continually  distressed  by  the  risings 
of  your  own  corruptions  ;  \et  still  renenjber,  the  hope  of  the 
gospel  is  gloriourrly  full,  and  completely  free  ;  ^ofrte^  that  the 
corruptions  of  your  hearts  caimot  destroy  if,  nor  the  tempta- 
tions of  Satan  deprive  you  Of  a  right  to  lay  hold  of  it.  Nay,  the 
more  violently  thou  art  tempttd,  and  tlie  more  thou  seest  thy- 
self corrupted,  the  stronger  is  the  call  ujjon  thee  to  fly  to  the 
Li}rdJtsufi  Christ  for  strength  both  against  sin  and  Satan  :  For 
the  Lord  Je.sus  Christ  is  a  ready  succour  taall  such  as  are  hur- 
ried and  perplexed  either  by  their  internal  or  external  enemies. 
Such  as  these  are  the  very  persons  that  Christ  has  piomised  to 
?ave  :  For  it  is  said,  Psalm  Ixxii.  3  2, — 14.  F^e  ahuU  s/iare  the 
poor  and  needy ,  and  hhall  save  the  souls  of  the  needy.  He  shall 
redcefii  their  fioul\/'rom  deceit  nndvioUnce  :  Jndftrecioua  shall 
their  blood  be  in  his  sight.  Believe  therefore  this  gracious  pro- 
mise, and  lay  hold  of  it  for  thyself;  and  thou  may  est  then  be 
$ure  of  this,  that  the  God  of  peace  ivill  bruise  Satan  under  thy 
J^et  shortly i  Uom.  i^vi.  19.  \ 


CASE    XIV. 

How  may  a  person  know  nrhrn  he  has  the  assistance  of  the 
Spirit  of  God  in  prayer  ? 

IT  is  not  one  of  the  leaAt  of  our  privileges  to  have  the  Spirit 
promised  as  a*  Spirit  of  grace  at^d  sufifilication,^m\  to  have 
encouragement  lo  expect  hi&  assistance  iu  our  approaches  to  the 

•  Zcch.  xii,  xo. 


■Sase  XIF.  Cases  of  Conscience.  129 

tlvrone  of  grace.  And  it  is  of  great  importance  for  the  Chris- 
tian to  know  that  he  has  the  Sfiirit  with  him  in  firayer  ;  as  it 
has  a  peculiar  tendency  to  satisfy  him  thai  he  is  a  child  of  God, 
gives  him  hopes  of  acceptance,  and  is  a  means  of  promoting  a 
steady  dependance  upon  him,  and  encouraging  his  expectations 
of  all  suitable  supnlies  from  him. 

Now  the  Spirit  is  not  always  equally  present  with  us  in  the 
duty  of  prayer.  We  often  provoke  him  to  leave  us  in  some 
measure,  that  he  may  try  and  humble  us  :  And  then  how  hea- 
vily do  we  go  on  !  We  perform  the  outside  of  the  duty,  but  we 
are  strangers  too  much  to  the  spirit  and  hfe  of  it.  The  spirit 
indeed  is  often  present  with  the  Christian,  and -he  perceives  it 
not.  That  we  may  therefore  be  able  to  distinguish  aright  here, 
is  our  present  enquiry. 

Here  I  shall  only  mention  three  things^  from  which  I  appre» 
hend  we  may  conclude  whether  we  have  the  Spirit  or  not  ia 
prayer,  viz.  We  may  know  it  from  the  spiritual  light  and  dis- 
cerning he  gives  us  of  spiritual  things. — From  the  manner  and 
frame,  in  which  he  enables  us  to  pray — and  from  the  ends  wft 
have  in  view  in  the  duty. 

I.  The  S/iiri(,  as  a  Spirit  of  firayer^  o/iens  to  us  a  view  of 
those  great  and  imfiortant  things^  nohich  it  is  necessary  ive 
should  know,  that  tue  may  pray  aright.  This  appears  in  two 
things  :  In  opening  our  eyes,  and  giving  us  a  sight  of  our  vari- 
ous wants  :  And  in  settling  before  us  the  nature.variety  and  ex- 
cellency of  those  blessings  that  ai^e  suited  to  our  circumstances^ 

\.  The  Spirit  opens  our  eyesy  and  gives  us  a  sight  and  sense 
of  our  various  wants. — The  Spirit  in  prayer  acts  as  a  Spirit 
qf  illumination.  He  first  gives  us  a  view  of  our  state,  and  then 
affects  our  minds  with  it.  He  opens  to  us  our  hearts  siXid  dis- 
covers those  things,  that  would  otherwise  have  lain  concealed. 
He  impresses  upon  us  a  sense,  and  gives  us  a  view  of  our,§'wz7/', 
shews  us  the  awful  demerit  of  sin,  and  the  numberless  instant 
ces  in  which  we  have  been  chargeable  with  it  :  So  that,  to 
use  the, apostle's  language*,  sin  revives^  and  nve  die  ;  we  see 
ourselves  lost  and  undone  without  an  interest  in  pardoning 
mercy.  The  Spirit  brings  to  our  view  those  secret  evils  of 
pride ^  ^ust,  vain  thoughts,  wanderings  in  duty,  and  other 
heart  sins,  which,  escape  the  notice  of  the  unrenewed  sinner. 
He  shews  us  hov/  flihy  our  natures  are,  and  what  need  we 
stand  in,  of  sanctifying  grace.  He  lets  us  see  the  imperfections 
of  our  best  duties,  and  therefore  how  insufficient  to  justify  us 
before  God.  He  discovers  to  us  \.\\^ power  sin  has  within  us, 
and  our  weakness  and  inability  to  withstand  its  opposition,  and 
keep  on  in  our  Christian  course.  He  shews  us  our  nakedness 
and  poverty,  our  weakness  and  folly,  our  blindness  and  stupidi- 
ty ;  and  all  to  sink  us  in  cur  own  esteem,  and  to  stir  us  up  t3 

•  Rom.  vii.  f. 


13t  Cases  of  Conscience.  Case.  XIV. 

seek  to  him  in  whom  all  cur  help  is  found.    This  therefore  is  » 
necessary  part  of  the  Spirit's  work.'    But, 

2.  The  Sfiirii,  seta  before  U9  ihe  nature^  variety  and  excel' 
lency  of  those  bie&smgs  Tjhlc/i  ,are  refiresenlcd  in  the  gos/iel. 
Docs  he  shew  us  our  guilt  i  He  shews  us  fiat  don  too  ;  by 
■whom  it  is  purchased  ;  i-.iid  how  it  is  to  be  had,  viz.  in  an  ap- 
pHcation  by  faith  to  Jesus  Christ.  Does  he  set  before  us  the 
sins  of  our  services,  the  depravity  of  our  r;\tares,  our  weak- 
ness, folly  and  emptiness  ?  He  at  the  same  time  directs  us  to 
an  infiuiiely  pui\;  and  evcrlasUng  righteouaneas  to  jus'.ij'y  us, 
grace  purchased  and  [)repared  to  snncflfy  us,  strength 
toperserve  iy»,  treasures  of  wisdom  and  knowledge,  and 
an  inexhaustible  fullness  in  our  ex  tiled  Redeemer  to  sup- 
ply every  want.  He  opeus  to  us  the  promises  of  the  gospel, 
and  shewsus  their  fullness  and  ^lory  :  And  finally,  he  gives  us 
a  view  of  that^^T^ar  salvation  exhibited  in  the  i^ospel,  the  bless- 
ings of  ^vhich  it  consists,  their  richness,  suitableness  and  excel- 
lency ;  and  all  to  dh^ect  our  petitions,  and  add  fervency  to  our 
desires — Through  ijrnorance,  we  are  often  ready  to  ask  ami^s  ; 
to  be  importunate  for  a  temporal  blessing,  when  we  should  ' 
rather  have  had  our  eyes  fixed  upon  those  of  a  spiritual  na- 
ture. It  was  ignorance  that  made  the  mother  of  Zebedee's 
children  ask,  that  her  sons  might  «rV,  the  one  on  the  right 
handi  and  the  other  on  the  left  hand  of  Christ  in  his  kingdom^ 
Matthew  xx.  21;  This  part  of  the  Spirit's  work  theretore  is 
oi  great  imfior Cane !• ;  and  if,  when  drawing  near  to  God,  we 
have  had  a  view  of  our  guilt,  vileness,  weakness,  Sec.  and  of 
the  glories  of  the  gospel,  the  blessings  of  the  everlasting  cove- 
nant, and  the  fullness  that  is  in  Chriat,  we  havw  reason  to  c^w^ 
elude  that  the  S/iirit  was  ivith  us.  ** 

II.  VVe  may  know  in  sotne  measure  whether  we  have  the  as<- 
«\stancc  of  the  Spirit  or  not, /ro7;x  the  frame  cf  souL  in  which 
%>e  pray. — As, 

.  1'.  If  we  have  the  Spirit  with  us,  toe  are  in  the  most  humble 
frame.  Thus,  when  *  /\braham  was  pleading  for  Sodom,  with 
what  humility  did  he  do  it  ;  what  awe  and  reverence  filled  his 
»oul  at  a  view  of  the  infinite  majeJ.ty  of  that  God  he  was  speak- 
ings; to  ;  and  how  did  he  admire  his  amazing  condescension  in  . 
admittiHg  such  a  weak,  imperfect  creatureto  stand  before  him  \ 
A  proud  spirit  is  an  abomination  to  the  Lord,  and  coatrary  lo 
the  spirit  of  the  gospel.  >\'hen  a  Christian  comes  under  the 
influences  of  the  Spirit  to  the  throne  of  grace,  what  a  sense 
has  he  of  his  vileness,  his  ingratitude,  his  unwnrtliiness  of  eve- 
ry nrjcrcv  I  How  ready  to  renounce  all  his  own  Ti^hteousnesses, 
and  recfcon  them  but  as  filthy  rag-?  !  How  willing  to  receive 
salvi^ion  as  a  free  gift,  and  to  admire  infinite  rich  grace  in  the 
bes<.»wment  of  it  !  '  This,  ihis^  is  the  frnmfi  that  shews  ihe 
Ghrisliau,  and  runs  through  all  his  duties,  when  the  Spirit  is 

•  Geo.  xvii.  43—3*- 


Case  XIV.  Cases  of  Conscience:  iSl 

with  him. — See  him  :  there  he  is,  falling  down  before  God. 
View  his  humble  posf.uie,  an  emblem  of  the  deeper  humility 
of  his  soul.  Hear  bis  ccmfessions,  bow  he  lajnents  his  numer- 
ous backslidings,  chides  his  sioihial  soul,  and  dares  not  even 
lift  ufi  his  eyes  to  heaven  :  But  vviien  he  does,  how  sweetly 
does  he  adnriire  divine  grace  to  such  a  wretch  !  Oh, '.-;  sinks 
into  nothing  ! — What  is  his  errand  ?  SeQ  how  frumbly-  he  de- 
livers it  !  He  dares  not  dictate  to  God.  Has  he  an  affliction 
in  prospect,  or  is  he  actually  under  the  exercise  of  one  ? 
Thouc^h  he  would  r'jnice  to  have  ihe  05)e  averted,  and  the 
other  removed,  yet  he  desires  to  be  all  submission  ;  and  there- 
fore you  ht^ar  Jjim  savinj;,  '^Father,  if  it  may  be  for  thy  glo- 
ry^ let  not  stich  an  f^.ffliC'ion  come  u])on  me,  or  take  away  this 
thorn  in  the  Hesh  :  Yet  shall  I  presume  to  direct  ihee  ?  No, 
like  my  dearest  Lord,  I  would  say,  J'/ot  my  ivilL  but  thine  be 
done^  Mat.  :<xvi,  39:"  Thus  Eli  received  the  news  from  Samu-j 
el  concerning  his  cluldren.  1  Sum.  iii.  18.  And  thus  David 
committed  himself  and  his  aifairs  into  the  hands  of  God,  when 
Absniom  in  a  most  unnatural  manner  rose  up  against  him,  and 
obliged  him  to  go  out  of  Jerusalem,  2  S:am.  xv.  25,  26. — When 
,a  son  comes  in  this  humble  frame  to  ihe  throne  of  grace,  it  is  a 
.sign  that  he  has  the  Spirit  of  God  with  him. 
2.  We  may  conclude  that  the  Spirit  of  God  is  with  us,  tvhen  ive 
Q-^'e  enabled  lo  firay  zoith  coniiniied  eartLesttiess  a7id  importunity » 
The  Spirit  is  said  to  vtake  intercession  for  us  with  groaninga 
nvhich  cannot  be  utteredyRo\n  viii.  26.  intimating,  that  our  desires 
are  sometimes  so  strong,  that  we  cannot  find  suitable  words  to 
express  them  by,  and  therefore  utter  them  by  groanings  and 
broken  sighs.  Have  you  not  found  such  seasons,  when  your 
souls  were  fiUed  with  such  breathings  after  God,  that  you  could 
not  express  them  ?  This  seemed  to  be  the  publican's  case.  He 
had  such  a  sense  of  his  filthy,  miserable  condition,  and  such  de- 
sires after  sr.ivation,  that  he  could  not  properly  utter  them.  He 
opens  his  heart  fi.rst  by  outward  signs,  and  then  in  those  short 
but  comprehensive  Iwords,  Lord  be  merciful  to  me  a  sinner^ 
Luke  xviii.  13.  The  Christian  oftentimes  under  temporal  or 
spiritual  difficulties,  comes  and  pours  out  his  heart  with  a  pe- 
culiar degree  of  earnestness  as  the  disciples  did,  when  they 
came  an^  .iwoke  their  Master,  saying,  Lord  save  us  ;  ive  fier" 
ts/2,. Matthew  viii.  25.  The  words 'point  out  a  peculiar  eager- 
ness and  vehemtncyt  a  mind  in  distress,  having  more  than  the 
tongye  can  well  utter.  When  v/e  are  slothful  and  formal  in 
this  duty  of  prayer  ;  when  we  arc,  as  it  were  unccncerned 
about  what  frame  we  are  in,  or  what  we  pray  for  ;  when  we 
come  only  out  of  custom^  rnd  half  askcfi  pre?£nt  ourselves  be- 
fore God,  and  our  words  die  upon  our  lips,  if  is  a  sign  that  we 
know  nothing  of  the  Spirit's  aKsistaiioe  in  that  duty.  Saul  did 
not  pray  thus.,  when  he  was  converted.  He  might  indeed  whilst 
he  was  a  Pharisee  :  but  had  yr  u  saen  him  upon  his  knees,  after 


tI52  Cases  of  Consci-ence.  Case  XIF, 

Christ  called  to  him  from  lieaven,  you  would  have  heard  him 
rjrc&tUn^  with  lioly  importunity,  under  a  det^i  seiue  of  his  nu- 
merous sins,  and  of  the  importance  of  spiritual  hlesbings.  I'he 
Spirit  sweetly  filitd  his  mouth  with  arguments,  and  helped  him 
to  expostulate  with  God.  Ihus  Jacob  wrestled  with  the  Lord  : 
JFle  XDonJd  not  Ici  him  go,  unless  he  biassed  him^  Gen.  xxxii. 
34 — 26.  How  happy  when  he  Christian  is  enabled  to  do  so 
too  !  This  shews  that  he  has  the  Spirit  of  God  with  him, 
opening  his  mouth,  quickeningihis  de.'^ires,  melting  his  soul,ena- 
bling  him  even  to  turn  diNCouragcnu7i!s  into  arguments,  and  to 
bold  on  pleading  as  the  woman  .of  Canaan  did.  Who  but  the 
Spirit  helps  the  Christian  to  take  a /irow^/^c,  and  come  and 
plead  it  with  God  ? — '*  Lord,  here  is  thy  wiwd  ;  the  word  by 
which  thou  hast  caused  me  to  hope.  I  would  plead  it  with 
thee,  Lord,  is  it  not  thine  own  promise,  and  wilt  thou  not  fulfil 
i^  ?  Oh,  permit  me  to  expostulate  with  tltce.  I  cannot  be  si- 
lent, but  must  speak.  I  am  miserable,  and  shall  be  so  forever, 
unless  thou  wilt  look  upon  me.  Lord,  stretch  forth,  thine  hand 
and  for  thy  great  name's  sake  do  thou  pardon  me,  sanctify  and 
save  me.'*  Such  wrestlings  shew  that  we  are  in  good  earnes:, 
and  that  ive  have  the  Sfiiiit  of  God  with  us. 

3.  We  have  the  Spirit  with  us,  when  weare  enabled  tofiray 
i?i  the  name  of  Christ.  Thus  cur  Lord  tells  us,  that  there  is 
710  conmig  unto  the  Father  but  in  and  through  him  :  rind,  that 
lyhatsoever  we  shall  ask  in  his  namc^  that  he  will  do.,  John  xiv, 
6,  13.  It  is  not  intimated  by  this,  that  it  is  enough  to  mention 
the  name  of  Christ,  but  that  in  our  addresses  to  God  we  look 
to.,  and  dif}end  ujion  Christ  the  Mediator  for  acceptance. 
That  we  come,  reiiouncing  all  merit  of  our  own,  taking  the 
sacrifice  of  Jesus  into  the  arms  of  our  faith,  presenting  it  be- 
fore God  as  a  sufficient  atonement  for  our  sins,  and  pleading  its 
Uifinile  merit  for  our  pardon,  and  for  the  Ustowment  of  every 
blessing  we  want.  Hear  the  language  of  the  soul,  vhen  draw- 
ing near  to  God,  and  see  the  ground  of  his  dependance  : — 
*'  Lord,  I  would  venture  near  thy  throne  in  the  name  of  my 
Mediator.  It  is  in  him  alone  that  it  is  become  a  throne  of 
grace,  and  to  him  would  I  ascribe  all  the  gUn-y.  I^ord  behold, 
see  what  he  has  done  and  suffered.  View  the  sacrifice  thou 
hast  appointed,  thou  hast  accepted,  and  receive  a  poor  unwor- 
thy creature.  I  have  nothing  to  recommend  myseVf  to  thee, 
but,  adored  be  thine  infinite  grace,  my  Redeemerhas.  On  his 
meditation  I  would  rest  my  soul,  and  come  with  boldness,  and, 
though  guilty,  expect  pardon,  and  a  whole  salvation.'*  To 
exercise  this  faith  in  Christ  ;  to  sink  ourselves  and  our  services 
and  exalt  him,  is  more  than  a  creature  can  do.  Wlicnever 
therefore  we  are  enabled  to  lie  at  the  feet  of  Christ,  and  to 
come  thus  iti  his  name,  we  have  the  S/nrit  of  God  with  us^ 
whose  peculiar  business  it  is  to  render  the  Mediator  glorious  in 
the  eyes  of  a  poor  guilty  creature. 


'Case  XIV.  Cases  of  Conscience.  133 

4.  We  may  conclude  that  the  Spirit  is  with  us^ivheiiwej^nd  a 
6ivec(  acguic'sccnce  inland  love  to  God  in  firaijer  y.\W\yt\\  wcare 
enabled  to  view  the  emptiness  of  all  earthly  tiijoy  mints, and  to  rest 
in  God  as  a  sufficient  portion  ;  When  we  find  an  entire  acqui- 
escence in  him,  ar.d  are  helped  to  draw  near,  crying,  Abba, 
Father  :  When  we  come  in  a  child -like  fran:e,  valuing  the  favour 
of  our  heavenly  Father  before  all  init^iior  things,  finding  a  sweet 
subjection  and  obedience  of  soul,  and  are  satisfied  with  that 
communion  we  have  with  him.  For  instance  ;  that  Christian 
has  the  presence  of  the  Spirit,  who  is  enabled  to  draw  near  to 
God  in  sofne  such  manner  as  this  :  -Lord,  nvhoni  have  Jin  heaven 
but  thee  ?  and  there  is  none  ti/u)n  earth  I  dc's-ire  hcsides  thee. 
Say  but  to  Uiy  soul  that  thou  art  my  salvation,  and  l  shad  rejoice 
more,  than  if  my  corn,  and  rjine,  and  oil  increased.  1  am  sat- 
isfied, Lord  1  am  sati^fit^d.  It  is  enough  that  thou  art  mine. 
Thou  art  portion  enough.  Oh,  the  everlasting  love  of  thee,  O 
jFui'her  I  What  shdl  I  not  render  to  thee  for  thinking  of  a  cre- 
ature so  unworthy  ? — O  thine  infinite  love,  O  mig'ity  God,  in 
coming  torescue  me  from  darkness  and  ruin  I  How  amiable  is 
"thy  person,  and  how  easy  thy  yoke  1  Oh,  my  soul  would  love 
thee,  and  serve  with  greater  diligence  and  affection  than  I  nave 
hitherto  done,  I  would  esteem  thy  love  better  than  ivine.  Oh, 
my  Pro[)het,  my  Priest,  my  King,  thou  shalt  be  all  to  me,  and 
I  will  give  up  my  all  to  thee." — This  shews  that  ii>e  have  the 
assistance  of  the  S/nrii,  else  we  could  not  so  fully  give  up  our- 
selves to  God,  and  so  sweetly  acquiesce  in  him  as  our    portion. 

in.  We  may  conclude  that  we  have  the  Spirit  assisting  us 
in  prayer, /rom  the  ends  we  have  in  vievj. — If  we  pray  only  to 
satisfy  conscience,  and  lull  U^at  asleep  :  If  to  make  atoiietneTit 
for  some  sins  we  liave  been  guilty  of  :  to  establish  a  righteous, 
ness  of  our  own  to  appear  in  before  God  ;  or,  if  we  retire  only 
to  please  those  we  stand  related  to,  or  bring  about  some  selfish 
end,  we  may  at  once  conclude,  that  we  have  not  the  Sftirit  nviik 
us.  But  if  v;e  come  to  the  throne  of  grace  with  a  view  to  the  glory 
of  God^  and  the  everlasting  advantage  ^f  ours,  and  of  other 
souls  ;  if  this  is  our  chi^f  end,  this  the  mark  we  aim  at  m 
prayer  ;  if  therefore  our  greatest  concern  is,  that  we  may  be 
delivered  from  the  fiower  of  sin,  that  our  corruptions  may  be 
subdued,  our  polluted  natures  sanctified,  our  tempers,  thoughts 
and  affections  made  more  spiritual  and  holy,  and  our  whole 
souls  brought  into  a  growing  conformity  to  God  ;  if  we  come 
for  wisdom  to  guide  and  direct  us,  for  5/?  ength  to  keep  us  in  art 
hour  of  temptation,  for  righteousness  to  cloath  us,  and  for 
greater  measures  of  grace  to  enable  us  to  bring  forth  the  fruics 
of  righteousness  to  the  glory  of  God  ;  if,  finally,  they  are  spir^ 
itual  blessings  we  have  our  eyes  chiefly  fixed  upon,  and 
these  are  the  springs  and  motives  from  whence  we  consequent- 
ly act,  we  may  then  comfortably  conclude,  thai  ive  have  the 
M 


134  Cases  OF  Conscience.  Case.. XIV, 

SfiiriC  of  God  ivith  ua  in  firayer. — Let  us  now  bring  the   case 
more  home  to  ourselves  by  a  particular  application.  '  And, 

1.  Let  us  all  be  concerned  to  examine  ourselves  as  to  this 
ivi/iortant  matter.  Let  me  enquire,  O  my  soul,  how  it  is  with 
me,  when  1  come  to  God  by  prayer.  Have  I  a  sense  of  my 
numerous  wants  ?  Do  I  se«  my  riakedneas  and  fiover'y  ?  Do  I 
appear  vile  in  my  own  eyes  ?  Am  I  enabled  to  mourn  over  sin, 
to  humble  myself  before  God,  and  admire  the  "riches  of  his 
grace  in  taking  noiice  of  a  creature  so  unworthy  }  Do  I  find  a 
sub7}iissi')n  of  soul  to  God  in  prayer,  and  willingness  to  be  dis- 
posed of  by  him  at  his  pleasure.  Havel  a  sense  of  the  fxcellen- 
cij  nnd  imfiortance  of  spiritual  blessings,  and  am  I  enabled  to 
plead  witii  God  for  them,  as  a  person  in  good  earsiest  ?  Do  I 
come  in  the  name  of  Jesu^,  looking  to  him  alone  for  acceptance, 
and  buildint;  all  my  hopes  of  salvation  upon  him  ?  Do  I  at  any  time 
find  a  sweet  acquiescence  in  God,  esteeming  myself  happy,  if  I 
have  but  any  communion  with  him,  and  can  but  cry,  jibba  Fa- 
t/ier  ;  yea,  inconceivably  more  happy,  than  if  1  had  all  the 
world  ?  Have  I  any  reason  to  conclude,  that  1  have  his  glory 
in  view  ?  Is  my  errand  to  the  throne  of  grace  to  lament  over 
my  sins,  to  beg  for  renewing  and  sanctifymg  grace,  that  I  may 
be  more  like  God,  and  be  prepared  to  honour  bim  more  in  every 
circumstance  in  life  ? — These  are  questions  of  great  importance, 
and  should  be  attended  to  by  us  all,  with  the  greatest  faithfulness, 
and  impartiality. 

2.  IVe  may  improve  this  &'uhjec(  by  way  of  consolation.  If  upon 
examination,  you  have  reason  to  believe  that  you  have  found 
the  Spirit  with  you,  thus  directing^  and  assisting  your  petitions, 
you  may  from  ihence  conclude,  that  you  are  the  children  of 
God.  For  the  Spirit,  as  a  Spirit  of  prayer,  is  a  special  blessing 
of  the  new  covenant,  and  is  not  given  to  those  who  are  strang- 
ers to  the  divine  life. — Vcu  may  farther  conclude,  that  your 
prayers  .s!:aU  be  ansivtredin  God's  orjn  time,  and  in  his  own 
'^vay  ;  and  therefore  be  waiting  with  expectations  of  it,  and  that 
God  will  take  you  under  his  peculiar  care,  and  fulfil  all  his  prom- 
i'-e^  in  the  bestowrent  of  every  needful  blessing.  Hence  con- 
tlide  farther  for  your  comfort,  that  if  the  Spirit  is  with  you  as 
H  Spirit  of  prayer,  he  zvill  be  with  you  too  as  a  s/iirit  of  sane- 
vfcalion,  as  a  spirit  of  illumination^  to  enlighten  you  more  and 
more  in  the  great  mysteries  of  grace  ;  as  a  guide  to  direct 
your  ways  till  he  brings  you  to  his  heavenly  kingdom  ; — and, 
when  he  sees,  fit,  as  a  sfiirit  ofadofuioii,  as  the  great  Comfor- 
ter to  support  and  cheer  your  souls  under  every  difficulty. 

3.  Hence  learn  the  difference  between  the  intercession  of 
Christ,  and  that  of  the  sfnrit.  The  one  prays  for  us  \  the 
other  prays  in  us,  or  helps  us  to  pray.  .Christ  pleads  in  heav- 
#n  ;  the  Spirit  helps  his  people  here  on  earth,  opens  their 
«yf5,  warms  their  hearts,  quickens  their  desires,  and  enables 
•iiem  to  turn  the;n  into  petitions.    Christ's  intercession  andihe 


Case  Xf.  Cases  of  Consciknce.  125 

Spirit's  too,  are  of  great  importance  ;  and  blessed  be  God,  his 
people  enjoy  them  both.  Whilst  Christ  is  interceding  for  them 
above,  the  Si)irit  is  helping  them  to  plead  with  God  for  them- 
selves here.  Oh,  glory  be  to  God,  who  has  made  such  provi- 
sion for  us,  and  j^iven  us  such  encouragement  to  pray  and  wait 
for  his  salvation  I  . 

4.  Hence  lue  have  reason  to  be  humbled^  thai  we  have  paid 
so  littie  res^ard  to  the  ^/lirir.  in  firayer.  How  many  have  been 
rather  concerned  to  pray  with  fluency  and  elegancy  of  expres- 
sion, than  to  find  the  Spirit  with  them,  kindling  a  fire  of  divine 
love  in  iht  ir  souls,  and  enabling  them  to  pour  out  theii-  liearts 
before  the  Lord  ?  Let  us  each  be  humbled,  that  we  have  so 
much  neglected  the  Spirit  in  this  imporiant  character  ;  take 
care  that  we  grieve  him  Kot,  and  so  provoke  him  to  withdraw 
from  us.  And,  finally.  May  none  of  us  dare  to  live  ivithouC 
prayer,  and  yet  always  look  ujjon  those  prayers  as  useless  and 
uhj'v.o/itable^  which  are  only  put  to  satisfy  conscience,  or  out 
of  mere  custom,  and  be  concerned  that  we  not  only  are  favour- 
ed wi'h  the  gift,  but  experience  \X\q  grace  and  spirit  of  prayer. 

ro  thismsy  wc  all  say,  ^^men. 


CASE    XV. 

'^ow  may  VJe  keep  from  spiritual  pride,  after  special  enlarge 
77ieh  :s  in  duty  ? 

I  am  directed  to  take  this  case  under  consideration,  in  conse- 
quence of  the  following  short,  but  pithy  and  experimental 
epistle. 

*'  I  AM  one  -who  have  professed  to  have  received  Christ 
Jesus  the  Lord  :  O  that  I  could  say,  I  walked  answerable  to 
bo  great  and  glorious  a  privilege  I  But,  alas,  I  find  a  sad  car- 
nality and  coldness  in  duty,  and  see  that  my  very  best  perform* 
ances  are  utterly  insufficient  to  recommend,  me  to  a  holy  God  ; 
nay,  that  there  is  enough  in  each  of  them  to  merit  everlasting 
punishment.  Yet,  when  I  have  some  happy  enlargement  in 
duty,  especially  that  of  prayer,  this  corrupt  heart  of  mine  is 
ready  to  say,  Well  doiie.,  this  is  something  like  prayer  ;  no^j) 
God  will  hear  my  petitions^  and,  accept  my  person.  Thus  is 
my  proud  heart  pufTed  up  ;  This  rust  of  pride  soon  eats  out 
all  the  spirituality  of  my  fame.  I  should  be  glad,  sir,  to  have 
{he  following  query  answered  at  the  lecture,  via.  how  vmy 
a  person  keep  from  spiritual  pride  ^  after  unusual  enlargement 
in  duty." 

METHINKS,   upon  laying  this  letter  before  you,   I  hear 
many  of    the  hearts  of  God's  dear    children    echo- 


5^ti  Cases  of  Conscience,  Case  XF, 

.  ,g  to  these  conplaints,  and  longing  to  have  such  an  important 
query  resolved.  It  is  a  coni:non,  but  a  very  sad  complaint  of 
the  belijver,  that  he  Puds  a  great  deil  of  coldness  and  indiffVr- 
tnce  in  spiriiual  duties.  He  feels  his  soul  cleaving  to  the  dust, 
his  afTccticns  stupified.  his  heart  hardened,  his  conscience  be- 
numbed, and  ;<ll  the  pc  wers  of  the  soul  sadly  inactive  ;  so  that 
there  s^jems  to  be  no  grace  in  exercise,  and  the  duties  perform- 
ed Mjjpear  to  be  no  better.than  dead  works.  In  the  above  epis-- 
•  J  \vc  find  a  very  humble  and  suitable  acknowledgment,  ihat 
'  .e  Ije-t  of  our  performances  are  utterly  iasufficitiit  to  recom- 
inend  us  to  God,  and  that  there  is  sin  tnough  in  them  .to  de- 
serve eternal  punishment.  And  one  would  think,  that  a  per- 
son who  really  sees  and  f.  vis  these  things  in  himself  could  not 
hut  be  humf)led  l)efore  God  at  all  times,  and  upon  every  occa- 
sion, being  sen«.i!;ie  of  the  imperfections  of  his  best  duties,  and 
I'.ie  .sin  that  cleaves  to  Ihcm.  For  certainly  there  is  much  un- 
belief mixed  with  cur  faith,  much  diffidence  with  our  hope, 
Hiuch  coldness  wiih  our  love,  and  much  corruption  with  our  de- 
f-ires.  But  yet  we  find  in  the  above  epistle,  that  all  this  ac- 
hnowkdgment,  sense,  and  experience  will  not  root  up,  nor 
keep  do  All  this  weed  of  pride  in  our  hearts.  It  will  and  does 
remain  and  appear  upon  various  occasions,  and  at  no  seasons 
more  commonly  than  after  spiritual  enlargement  in  duty. 
The  manner  of  its  working  is  here  set  forth  very  exactly  and 
feelinj^ly  :  For,  if  God  at  any  time  gives  us  the  tokens  of  his 
love,  draws  forth  our  desires  in  prayer,  enables  us  to  wrestle^ 
and  plead  with  him,  and  to  lay  hoi  r  of  liis  promises,  we  find 
that  pride  is  such  a  weed,  that  it  will  grow  upon  the  very  best? 
of  our  duties,  f.nd  the  most  comfortable  of  our  enjoyments. 
Upon  this  the  heart  cries  out,  as  Leah  did,  ''  Surely  my  hus- 
band will  love  me,  because  I  am  fruitful  :  ,  I  shall  be  amiable, 
in  the  sight  of  my  Lord,  because  of  the  excellency  of  these  du- 
ties, and  the  spirituality  of  these  my  affections."  And  what 
follows  upon  f  11  this  ?  Why,  the  consequence  is  very  sad  and 
afflictive  ;  The  motions  of  pride  spoil  duty,  make  it  unaccept- 
able and  abominable  to  God,  and  prevent  all  the  happy  effects 
\vhirh  we  hoped  would  result  from  thence.  For  in  this  way  we 
hug  our  comforts  to  death  :  Pride,  like  a  canker,  preys  upon 
the  very  vitals  of  the  new  creature,  perverts  the  affections  of 
the  soul,  and  promotes  a  carnal  security  ;  and  thus  that  which 
^'.lould  liave  been  for  our  welfare  becomes  a  snare  to  our  souls. 
And  I  will  ventuie  to  affirm,  that  whosoever  seriously  attends 
:o  his  own  heart,  will  find  much  of  this  in  him,  which  may 
■veil  fill  him  with  sh  imc,  and  make  him  humble  for  the  pride 
of  his  her^rt  ;  knowing  that  hereby  he  has  provoked  God  and 
polluted  his  own  •nouI.  Upon  this,  comfort  is  withdrawn,  Gcd 
is  dibpUu!.<d,  he  hides  his  fjicc,  and  the  Ijeliever  is  troubled. 
Hut  after  all  the  disadvantages  we  feel  froin  the  workings  of 
spiritual   pride,  v;u  find   this  cursed   principle  will  rise   and 


Case  XF.  Cases  or  Conscif.  nce.  13Y 

"work.     We  known  not  how  to  root  it  out,  or  keep  it  under  ; 
and  would  be  glad  to   know  what  methods  to  take,  to  be  able 
to  walk  with  true  humility  before   God.     1  confess  it  is  very 
difficult  to  give  nny  effectual  directions  in  such  a  case  as  this  ; 
because  pride  is  so  interwoven  in  our  very  natures,  and  works 
in  such  a  secret    and  undermining  v/ay.     However,    I    would 
mention  a  few  particulars,  which,  by  the  blessing  of  God,  may 
be  happily  successful  for  llie  removinjj  this  grievous  complaint, 
1.   Endeavour  to  delect  and /mrsue  the  workings  of  pride  in 
its  vaiious  appearances.     Pride  in  the  believer's  heart  is  like 
a  n^idnight  thief,  which  cares  not  to  be  seen  and  observed  ;  and 
nothing    tend^  more  to  suppress  it,    than  to  be  looking  upon  it, 
for  immediately  upon  its  being   discerned,  it  does,  as  it  were, 
hide  its  head  for   shame.     This  rule,  our  friend  in  his  letter 
seems  to  have  been  enabled,  in  some  measure,  to  follow,  other- 
wise he  could  never  have   drawn  out  this  complaint   from  his 
own  experience  so  feelingly  and  exactly.     But  it  is  not  suffi- 
cient merely  to  observe  it  in  this  particular  appearance  of  it  j 
we  ought  to  pursue  it  in  its  other  forms  ;  for  it  is  very  likely, 
that  the   reason  why  this   cursed  principle  rises  and  prevail  at 
present,  is,  because  it  has  got  some  strength  in  other  respects, 
which  perhaps  has  not  as  yet  been  discovered.     Let  me  there- 
fore ask  you,  my  dear  friend,  whether  you,  who  are  so  much 
puffed  up  upon  spiritual  enlnrgements,  do  not   feel  yourself  as 
much  discour  iged   and  disheartened  under  spiritual  contradic- 
tions ?     Perhaps  you  have  been  used   to  think,    that  these  dis- 
couragements have  been  the  effect  of  true  conviction  and  hu- 
miliation :  You  think   that,  when  you  have  not  much  enlarge- 
ment in   duty,   you   have  reason   to  be  discouraged,  and  to  be 
afraid  of    embracing   the   free   hope  of  the  gospel.     Let  me 
therefore  intreat  you  to  look  a  little  closer  into  this  matter; 
for  I  am  rery  suspicious  that  pride  gains  and  maint;\ins  its  pow- 
er in   this  way  ;  because  it  is  in  these  circumstances  more  in- 
sensible and  undiscernable.     You  think  it  reasonable  to  be  sunk 
in  yourself;  and  imagine  that  you  must  not  dare  to  lay  holder 
free  grace,  while    under   spiritual   complaints.     Now  what  is 
this,  but  a  certain  kind  of  secret  pride  ?     It  is  a  saying  in  your 
heart,  that  if  you  had  more  holiness,  and  less  sin,  then  you 
could  be  more  encouraged  ;  which  is   as  much  as  to  say,  that 
our  encouragement  to  hope   before  God  is  grounded  upon   the 
smallness  of  our  sins,  or   the  purity  of  our  hearts  :  As  if  the 
greatness  of  our  sins  and  corrupt  ions  took  away  our  right  to 
the  free  promise  of  the  gospel. — Now  such  a  frame  of  mind  as 
this,  if  rightly  explained,  will   be  found  to  be  nothing  less  than 
the  forcing  a  condition  upon  a  free  promise.     You  ought  indeed 
to  be  humbled  and  ashamed  under  corrupt  and  unbelieving  ex- 
periences ;  but  if  hereby  your  heart  is  deterred  from   laying 
hold  of  the  free  promise,  you  may  take  it  for  granted,  that 
here  is  pride  at  the  bottom.    Perhaps  it  is  in  this  unsuspected 
M  2 


3  38  Cases  of  Consciencs.  Case  XV, 

ay,  the  accursed  principle  maintains  its  strength  in  your  soul. 

jr  it   ib  no  wonder,  if  ihe  same  principle,   v>hich  makes  you 

.^couraged,  because  of  your  bins  and  corruptions,  should  fill 
vcu  with  hi^h  thoughts  of  yourself,  when  you  find  any  special 
enlargement.  And  as  we  should  endeavour  thus  to  detect^  so 
Ave  should  likewise  attempt  Ko  fiursuc  it  in  Us  workings.  Are 
we  at  first  discouraged,  as  if  grace  was  not  entirely  free  ;  and 
do  we  th^n  begin  lo  see  the  e\il  of  this  unbelieving  frame,  and 
to  fly  al)^olarely  to  Chriat  i  VV-e  should,  in  the  next  place,  see 
\vheiher  this  same  principle  does  not  make  us  proud  of  cup 
very  faith  and  hutniliiy.  WHien,  by  the  exercise  of  faith,  we 
have  received  fresh  grace  and  comfort,  now  let  us  see  farther, 
whether  this  same  principle  does  rr'jt  make  us  proud  of  the 
grace  received.  Ye  i  faitlier,  if  we  set  about  to  humble  our- 
selves fi)r  the  pride  of  our  hearts,  let  us  watch  ourselves  nai-^ 
lowly,  lest  we  be  made  proud  of  our  very  humility.  Upon  the 
whole,  we  should  thus  pursue  it  from  step  to  step,  as  it  rises  ; 
and  this,  by  a  diviue  blessing,  will  have  an  admirable  tendency 
tM  subdue  its  power,  and  supplant  its  workings. 

'2.  Observt  h-jto  irrc'ional,  abominabk  and  detrimental  sfiir- 
:.::u'  firide  r^-.  You  know  that,  in  temporal  cases,  it  is  not 
enough  to  ^ee  the  enemy  ;  but  to  see<ind  know  him  as  such,  in 
order  to  be  the  more  watchful  against  him,  and  the  more  stea- 
dy in  opposing  of  him.  Thus  with  regard  to  this  dangerous  foe  ; 
though  it  be  sosuited  to  our  natures,  that  we  are  ready  somctimej 
to  take  it  for  a  fiiend,  yet  it  will  be  found,  upon  a  close  exami- 
nation, to  be  the  most  deiestalde  and  destructive  enemy.  For, 
■what  can  be  more  irrational.^  than  for  a  poor  necessitous,  filthy, 
guilty  creature  to  be  elated  in  th.e  presence  of  a  holy  and  just 
God  ?  What  can  be  more  firo'ujking  to  God,  than  for  cur  hearts 
to  take  the  crown  from  his  head,  and  put  it  upon  our  own  ?  And 
■■.  h.it   can    be    more  dctrimtfUal   to    the  life  of  religion  in  our 

^als,  thtn  self-suffioieucy  :  I'ride  sti  ikes  at  the  ver)  root  of  all 
»..vjr  comforts  and  graces,  and  humility  is  a  necessary  ingredient 
hi  all  sj)iritual  experience.  F(!r  if  our  faith  be  tru<-,  it  is  an 
b.imible  faith  ;  if  t5ur  hope  be  genuine,  it  is  an  humble  hope  ; 

our  love  be  sincere,  it  is  an  humble  love.  The  same  must 
i  e  said  conceiiiing  :  11  the  oUitr  graces  of  the  iVew  crea- 
ture. Pride  contiadicts  the  fiist  principles  of  the  oracles  cf 
CioU  ;  for,  when  our  minds  suggest  that  G^d  will  accept  our 
persons,  and  receive  us  into  favour,  because  of  our  enlargemfnt 
in  duty,  our  hearts  then  5ij:)eak  dheclly  contrary  to  the  funda- 
inent;d  doctrines  cf  the  gospel.  And  stiil  to  set  forth  more  of 
the  exceeding  sinfulness  of  this  sin,  let  us  consider  how  peculiar- 
Iv  ufiffrii(-i/'iil  it  must  be  for  us  to  dishonour  God  by  t^ose  very 
favours  and  comforts  which  he  freely  indulges  us  villi.  Let 
.^ach  thoughts  as  these  frequently  recur  to  our  minds,  that  we 
may  maintain  a  pcrpcui..l  h^itr^'d  of  this  ab'>niinaticn  ;  and  this 
m  ly  be  a  happy  inean?  of  wcakcnine  its  influence  in  us. 


CaseXi".  Cases  of  CoNsci£i\CEr  139' 

5.  Fig^it  against  it  by  the  word  of  God  and  prayer.  Yoa 
knovs',  in  teniporal  cases,  it  is  not  enough  to  j-ee  antFhate  an 
enemy  ;  but  we  c.re  likewise  to  oppose  liini,  and  militate  against 
him.  If  therefore  you  would  know  how  to  fight  against  this 
spiritual  adversary,  I  would  direct  you  to  take  the  sword  of  the 
Spirit  into  your  hands,  and  with  it  strike  at  this  sin.  In  order 
tu  familiarize  the  manner  in  which  you  are  to  do  this,  let  me 
put  it  in  the  following  light  ;  does  thy  heart  say,  "  O  ihis  is 
something  like  praying  ?"  Then  produce  some  such  word  as  that 
in  answer  to  the  suggestion.  That  ive  kno'w  not  ivhat  to  firay 
for  an  "iVe  ought.  Does  thy  mind  say,  "  Surely  God  will  accept 
my  person,  because  of  my  good  deeds  V*  Reply  to  this  sugges- 
tion in  the  language  of  scripture,  A''ot  by  works,  lest  any  man 
should  boast.  Does  the  pride  of  thy  heart  say,  "  Surely  I  am 
^niable  in  God's  sight,  because  of  what  I  am  and  have  done  ?" 
Give  an  answer  in  some  such  words  as  these  ;  What  hast  thou 
which  thou  hast  not  received  ?  kc.  This  is  the  way  to  play  the 
artillery  of  re^'eiaiion  against  the  workings  of  corruption.  And 
while  you  are  attempting  thus  to  resist  the  cevil  and  your  own 
corruptions,  lookup  to^God  by  prayer  ;  imploi  ing  that  he  would 
recall  to  your  mind,  by  his  Spirit,  such  portions  of  his  word, 
as  may  be  a  full  answer  to  the  language  of  your  pride  ;  and  that 
he  would  likewise  impress  those  sentiments  upon  your  minds  and 
hearts  and  give  them  such^  force  and  energy,  as  will  effectually 
huirble  your  souls,  and  shame  your  pride. 

4.  Endeavour  to  turn  this  experience  into  another  channel. 
You  know,  that  when  a  river  swells,  and  begins  to  overflow  its 
banks,  the  way  to  prevent  it  is  to  open  the  sluices,  and  let  the 
water  run  out;  whereby  it  is  kept  from  running  over  those  plac- 
es, where  it  would  be  detrimental,  rather  than  serviceable.  Men 
have  this  wisdom  in  natural  things  ;  and  oh  that  Christians  had 
but  such  skill  in  spiritual  thing?  I  But  you  will  perhaps  say, 
How  shall  I  turn  this  sad  experience  into  another  channel  ?  X 
answer,  Art  thou  enlarged  in  thy  soul,  comfortable  in  thy  frame, 
Jively  and  spiritual  in  thy  duties  ?  Instead  of -taking  occasion 
from  hence  to  be  lifted  up,  rather  make  it  an  occasion  of  thank- 
fulness and  encouragement.  Endeavour  therefore  to  reason 
after  this  manner :  "  Am  I  thus  favoured  with  special  and  de- 
lightful experiences?  O  let  me  remember,  this  is  not  of  my  owa 
production  :  And  what  a  call  is  this  upon  me  to  be  thankful  to 
God  for  his  interposing  grace  1"  This  surely  will'  be  found  a 
proper  method  to  reinove  the  present  complaint  ;  because  true 
thankfulness  and  spiritual  pride  are  direct  opposites  to  ef^ch  oth- 
er. For  the  more  thankful  we  can  l^e  to  God  fo;.'  ^what  he  works 
in  us,  and  bestows  upon  us,  the  less  we  shall  be  subject  to  spir- 
itual pride.  Again,  let  these  experiences  be  improved  for  far- 
ther encouragement.  For,  if  pride  takes  advantage  from  a  spir- 
itual frame  to  pufF  us  up,  it  will  certainly  sink  and  disccurage 
our  hearts;  when  that  happy  frame  is  withdrawn.    But  if  we 


140  Cases  of  Conscience.  Case  XV, 

are  enabled  to  take  encouragement  from  the  comforts  and  quick- 
enings  we  feel,  to  hope  llua  the  same  free  grace  and  almighty 
power  will  appear  in  our  favour  in  future  times  ;  this  will  be 
making  ihe  present  experience  preparatory  for  that  season, 
when  we  may  be  called  upon  to  live  by  faith,  without  bight  or 
sense.  Let  us  say  in  our  souls,  **  If  the  Lord  thus  comforts  and 
enlarges  me  by  his  free  and  powerful  grace  at  present,  then 
what  reason  have  I  to  hope,  if  ever  I  fall  into  spiritual  distress 
or  into  a  carnal  frame  again,  that  the  Lord  will  appear  and 
work  deliverance  for  me  in  the  same  free,  gracious  and  power- 
ful manner,  that  he  has  now  done  ?"  By  tJiis  means,  those  spir- 
itual frames,  which  have  been  the  food  oi  oMv/iridej  will  become 
the  food  of  our/a/M  and  iove. 

Lastly,  Take  advantage  from  the  workings  of  pride  to  excite, 
and  stir  up  spiritual  graces.  As,  by  the  complaints  of  this  let-  ■ 
ter,  we  see  that  corrupt  nature  knows  how  tc  bring  evil  cut  of 
good  ;  so  we  may  be  snre  that  the  work  of  grace  can  bring 
great  good  out  of  this  melancholy  evil.  For  as  there  is  nothing 
too  good  in  this  life  to  be  mij^improved  by  pride  and  self; 
so  there  is  nothing  too  bad  in  Christian  experience  to  be  im- 
proved for  spiritual  advantage.  There  is  such  a  thing  as  im- 
proving upon  a  barren  ordinance,  and  upon  a  carnal,  proud 
and  unbelieving  frame.  The  proper  way  of  doing  this,  is,  as 
follows:  Dost  thnu  find  thyself  swelled  and  elated  wiih  pride  ? 
Take  occasion  from  hence  to  know  more  of  the  corrup- 
tions of  thine  own  heart,  to  see  m.ore  of  the  sinfulness  of  sin, 
and  to  be  more  apprized  of  thine  own  insufficiency  for  every 
thing  that  is  spiritually  good.  This  sad  experience  is  certainly 
a  fresh  evidence  and  proof  of  these  soul-humbling  truths:  And 
if  hereby  thou  art  more  feelingly  convinced  that  without  Christ 
thou  canst  do  nothing  ;  if  thou  art  hereby  itiore  fully  apprized 
of  the  deceitfulness  and  baseness  of  thine  own  heart  ;  if  thou  art 
hereby  made  more  clearly  to  see  thine  own  impurity  ;  these 
sights  and  convictions  may  be  improved  as  a  happy  mean  of 
humbling  and  quickening  thy  soul  to  lay  thee  low  at  the  footstool 
of  free  grace,  and  to  cast  thyself  upon  the  mercy  of  God  in 
Christ.  To  do  thus,  is  to  fight  Satan  with  his  own  weapons  ; 
to  overcome  corruption  by  its  own  appearances  ;  and  at  once  to 
defeat  all  the  ends  of  the  devil  and  corruption  in  the  ntfair.  It 
is  very  plain,  that  the  design  of  Satan,  and  the  tendency  of  these 
corruptions,  are  to  eat  out  the  life  arid  power  of  godliness  : 
Whereas,  if  by  these  means  thou  learnest  more  of  thyself,  and 
seest  more  need  of  quickening,  strengthening  and  purify  ing  grace: 
then  these  complaints  will  be  so  far  from  eating  out  the  vitals  of 
religion,  that  they  will  be  a  blessed  means,  in  the  hands  of  the 
Spirit,  of  promoting  true  humility,  and  purity  of  heart.  And 
what  though  thou  shouldst  be  inca])able,  after  all,  to  keep  pride 
from  working  i  yet  "in  this  way  thou  wilt  find  no  real  detriment 
arising  from  it,  but  rather  the  work  of  humiliation  will  be  pro- 


Casc^XVL  Cases  of  Conscirmck.  Hi' 

TJioted  and  confirmed  by  the  very  sight  and  sense  thou  hast  cf 
the  corrupt  motions  of  self  and  pride. 

Let  me  conclude  the  whole  with  two  or  three  brief  reflections.; 

1.  How  imlierfect  are  the  graces  and  experiences  of  (he  cfvl- 
dren  of  God  ^in  the  fires^nt  state  /As  a  believer,  in  his  worst- 
condition,  is  very  uncomfortable  and  distressed,  or  very  carnal 
and  worldly  ;  so  in  his  best  estate  here,  he  is  in  great  danger  of 
being  lifted  up  with  pride  and  self-conceit.  The  greatest  en- 
joyments and  the  highest  attainments  cannot  secure  him  from 
falling  by  it.  So  that  the  strongest  as  well  as  the  weakest  be- 
lie ver'has  ne'ed  to  watch  and  pray,  lest  he  enter  into  temptation. 

2.  How  desirable  must  heaven  be  I  Since  there  v/e  shall  be 
filled  with  joy  unspeakable,  and  be  possessed  of  perfect  holiness, 
without  the  least  hazard  of  losing  our  purity  and  delight.  There 
■will  be  the  highest  enjoyment,  joined  with  the  deepest  humility  ; 
"and  the  most  perfect  holiness,  without  the  least  tincture  of 
pride.  The  perpetual  enjoyment  of  God's  love  will  make  us 
completely  happy  ;  and  the  constant  sight  of  God's  glory  wi'-l 
keep  us  entirely  humble.     Blessed  state  indeed  \ 

3.  How'  blind  are  sinners  with  respect  to  their  own  hearts  . 
We  very  seldom  hear  them  complnining  of  pride,  when  indeed 
they  are  full   of  it.       They   have  frequently  an  high  opinion  of 
their  own  virtues,  worth  and  excellency,  and  think   themselves- 
jiistitied  herejn  :     Whereas,  if  they  did  but  see  themselves   in- 
\he  glass  of  the  law,  and  would    compare  themselves  with  the 
unspotted  puriiy   of  God,  they  would  blush  and  be  confounded, 
and  abhor   themselves  as    unspeakably    vile  and   abominable. 
We  may  take  it  for  granted,   that  all  those    who  have  not  seen 
and  lamented  tlieir  own  nride,  are  as  yet  strangers,  both  to  God 
and  themselves,   both  to  the  law  and  the  gospel  :  And  if  ever 
they  are  brought   to  Christ,    they  will  be  made  to  see  and  be- 
humbled  for  ilie  pride  and  stoutness  of  their  own  hearts. 


CASE    XVI. 

Whether  it  is  necesTary  to  evidence  a  person^ s  conversion^  that 
he  see  and  acknowledge  himself  the  chief  of  sinners^  though 
he  has  not  been  guilty  of  outiimrd  abominations  ?  Or,  what 
that  sense  of  sin  is,  which  is  an  evidence  rf  conversion^  and 
is  therefore  accompanied  with  salvation  ? 

The  following  epistle  shews  the  propriety  of  these  questions  ; 

HAVING  had  the  happiness  of  a  religious  education,  and 
the  priviUge  of  sitting  under  the  sound  cf  the  gospel,  I  trust  I 
have,  by  tlje  restraining  grace  of  God,  been  kept  from  many 
^ter.ial  vices,  which  youth  too  often  run  into.  I  have,  bv  at- 
tending on  the  means  of  grace,  been  led  to  see  myself  a  sinner^. 


1^2  Gases  OF  Conscience.  Case  XVI. 

and  in  some  degree  to  feel  myself  one  :  For  I  have  cause  to 
lament  an  hard  heart,  and  a  corrupt  nature  :  and  my  daily- 
prayer  to  God  is,  that  he  would  search  me,  and  shew  me  the 
evil  of  my  heart,  and  lead  me  in  the  way  everlasting,  and  not  suf- 
ter  me  to  rest  short  of  an  interest  in  Christ.  Now,  as  1  have 
not  be;::V  guilty  of  outward  abominations,  I  cannot  say  with  the 
apostle  Paul,  th-it  I  am  i/ie  chief  of  sinners y  and  so  am  afraid 
that  I  know  nothin^^  of  renewing  grace,  and  therefore  should  be 
glad  that  you  would  take  into  conbideraiion  the  above  questions. 

THIS  case  seems  to  be  founded  on  what  the  apostle  Paul  says  ^ 
1.  Tim.  i.  15.  who,  after  he  had  taken  a  view  of  the 
blasphemies  he  had  betn  guilty  of,  and  the  injuiy  he  had  done 
to  the  cause  and  followers  of  Christ,  stiled  himself  the  chief  of 
sinners:.  But  he  did  not  iniimate  by  this,  th^t  all  who  should 
for  the  future  be  saved,  should  be  persons  of  hin  chaiacier. 
No  ;  he  mentioned  his  being  a  bias f^i lit mer^  persecutor,  and  /n- 
juricua^  that  he  might  set  forth  the  riches  of  divine  grace  in  ' 
the  salvation  of  a  person  so  unioorthy.,  and  that  it  might  be  an 
encouragement  to  those,  who  in  future  ages  should  be  distress- 
ed on  account  of  the  greatness  of  their  sins,  when  they  see,  that 
the  chief  of  sinners  b.A^  been  already  pardoned  and  saved.  The 
person  who  wrote  this  epistle  has  not  been  guilty  of  any  noto- 
rious sins,  and  is  therefore  afraid  he  does  not  see  enough  of  sin  ; 
that  he  has  not  such  a  sense  of  his  own  vileness,  as' he  ought  to 
have  ;  that  his  impressions  are  not  deefi  enough-,  that  he  must 
have  such  a  view  of  the  wickedness  of  his  heart,  as  readily  to 
rank  himsef  Axnon^^x.  the  chief  of  sinners,  though  his  conversa- 
tion and  behaviour  have  been  regular  and  sober,  else  he  can 
give  no  [rue  evidence o{  his  conversion. 

In  answering  this  case,  I  would  throw  my  thoughts  into  the 
following  method  :  And  may  God  make  what  may  be  said  ef- 
fectual both  for  conviction  and  establishment  ! 

1,  There  is  a  great  difference  in  sins^  as  to  their  heinousness. 
Every  sin  has  an  infinite  evil  in  it,  as  being  the  violation  of  the 
law  of  an  infinite  Being.  The  ivagrs  of  all  sin  therefore  is 
death.  Yet  there  are  mar»y  circumstances  that  render  some 
sins  more  heinious  than  others.  VVe  re;ul  oi  near  let  sins,  and 
those  that  have  criniscn-s'nins  in  them,  Isa.  i.  13.  Sins  against 
light  Hud  knowledge,  undtr  strong  convictions  and  great  advan- 
tages, are  attendee!  with  peculiar  aggravations.  The  sins 
which  Paul  mentions  were  great  s'm^,  viz  Rla-jphemy,  persecu- 
tion, Sec.  because  he  had  the  Old  TestHmsnt  to  converge  with, 
and  had  many  opportunities  of  exami^'rg  it,  whether  Jesus 
ivas  the  Christ  or  not  ;  but  he  was  ob'^f  ate'v  fixed  jigainst  the 
cause  of  the  Rtdeemcr.  and  took  no  mchods  to  soften  his  pre- 
judices. bii»  "ither  t'l  increase  tliem.  Sins  committed  by  the 
same  pcrscn  may  be  more  or  less  heinious,  according  (o  the 
particular  Qinumstancet  attending  thcsn.    But, 


Case^XVI.  Cases  of  Conscience.  143 

II.  God  fiardons  and  saves  all  sorts  of  sinners.  Among  the 
redeemed  of  the  Lord  are  all  ranks  and  degrees  of  sinners. 
Many,  who  have  had  the  privilege  of  a  reli.^ioHs  education,  as 
this  young  person,  are.  singing  the  song  of  Moses  and  the 
.Lart)h.  There  are  some  who  v/eve  called  in  their  early  days, 
and  others,  who  were  not  hrought  in  till  old  age  had  enfeebled 
their  natural  frame.  There  are  thobe  who  were  sinners  of  the 
Jirst  rank,  now  triumphing  in  the  mansions  above,  and  arr<^.y- 
"ed  with  all  the  garments"  of  salvation.  There  were  all  sorts 
among  the  Corinihi;in  converts,  1.  Cor.  vi.  9,  lOy  U.  God 
does  not  confine  salvation  to  a.  /■articular  sort.  He  saves  sin- 
gers to  magnify  hi^free,  rich  and  sovereign  grace  ;  and  there- 
fore the  heinousness  of  our  sins  is  no  oitjection. 

III.  jilt  that  are  saved. have  not  the  same  deefi  sense  of  sin. 
Some  see  the  exceeding  sinjulness  of  sin,  feel  the  greatest  le- 
gal terrours,  and  smite. upon  their  breast  with  the  utmost  self- 
abhorence,  crying,  Lord,    be  merciful   to  us  sinners.     When 

-  Saul's  eyes  were  open,  and  sin  revived ;  when  he  came  to  take 
a  view  of  \\U  blasphemies,  h\s  persecutions,  he.  be.  was  amaz- 
fd.  When  he  came  to  look  within,  and  to  see  such  a  sink 
of  sin,  how  he  mourned,  loathed  himself,  and  esteemed 
himself  the  c hi rf  of  sinners,  notwithstanding  all  the  righteous- 
ness he  boasted  in  before  !  This  sense  of  sin  seemed  necessa' 
ry  in  him,  to  keep  him  humble^  to  fill  him  with  admiratio7i  of 
the  grace  of  Qod  in  putting  him  into  the  mi7iistry,  and  so  be  a 
constant  sfiur  to  all  diligence  in  the  service  of  that  Jesus,  who 
had  laid  him  under  such  peculiar  obligations.  But  a//  have  not 
Shis  sense  of  sin,  neither  are  brought  the  sojne  luay  to  Christ. 
Some  ai-e  brought  ^e??//y,  without  any  legal  terrours.  They 
are  drarjn  wit.i  the  cords  of  love.  Tiieir  hard  hearts  are 
melted  djVi>n  with  a  view  of  the  riches  of  divine  grace;  and 
the  Spirit  does  not  make  such  a  discoverv  to  them  of  sin  all  a( 
once  i  It  is  rather  a  gradiial  work,  and  therefore  a  work  of 
time.  They  have  no  outward  abominations,  as  Saul  had  to 
loath  himself  for,  and  have  not  the  same  dee;p  sense  of  sin. 
God  acts  herein,  so  as  is  most  for  his  own  glory,  or  according 
£a  the  different  tempers  of  his  people  ;  and  therefore  he  takes 
vavious  methods  both  to  bring  them  first  in,  and  to  train  them 
up  for  heaven. 

IV,  IVe  must  not  judge  cf.n  true,  saxnn'g  seMe  of  sin  from 
the  meai'ures  or  decrees  of  it.,  but  from  the  manner  of  its  ofier- 
arion,  and  Is  fruits  and  (ffccts.  I  would  instance  in  a  few 
particulars. 

1.  We  may  be  said  to  have  that  sense  of  sin  that  is  acccm' 
panied  with  salvation,  ivhen  lue  arc  brought  to  a  flight  of  our 
guilty,  naked,  helples.9  atid  wretched  stafc  a?id  cojidition.  Do 
you  see  yourselves  tiansgressors  of  the  law,  and  therefore  ob- 
noxious to  its  curse  ?  Do  you  find  you  nve  naked,  that  you  have 
ijiO  righte&uiness  to  justify  you  before  God,  all  your  services  be- 


144  Casks  of  Cokscienck.  Case  XVL 

ing  filthy  and  polluted  ?  Do  you  see  yourselves  dc/uaved  in  all 
ihe  faculues  of  y^'Ur  souls  ?•  Are  )ou  sensibhr  ot  ycur  weak- 
ncss  and  incapacity,  eitlitr  to  make  alontmtni  for  sin,  or  sub- 
due its  JiQiotr  and  dominion  ?  Upon  the  whole,  Doycu  see 
yourstlves  /o-s/  and  vxiacrahle^  blind  and  %vretchcd^2i\\i\  xWnted 
you  stand  in  ofa  Mediator  to  brinj;  you  into  the  divine  favour,  and 
to  do  all  for  you,  and  in  you  ?  1  hese  heads  of  inquiry  will  dis- 
cover whether  you  have  a  riglit  sense  of  sin  or  not.  These 
things  must  be  JcU  and  txficyinictd^  else  cur  confessions  and 
-acknowledgements  of  them  will  be  mere  wortls  of  course,  and 
not  the  genuine  workingsof  a  principle  of  grace  within  us.  but 
however  a  person  may  be  afraid  tliat  he  sees  not  himself  vile 
enough  ;  if  he  has  been  led  to  discern  his  real  state  by  na- 
ture, and  is  maxle  sensible  of  his  spiritual  wants,  it  is  a  com- 
fortable sipn  that  he  has  a  suitftble  seube  of  sin. 

2.  Where  there  is  a  true  sense  oi  j-in,  there  is  a  hatred  qf 
it,  and  a  seif-abkorrtnce  for  it.  There  may  be  an  a\yful  fear 
of  hell,  but  no  alteration  in  a  person's dispo'^ition  and  aflTections. 
The  sinner  still  loves  sin,  and  would  be  glad  to  keep  his  scn- 
?ual  enjoyments,  could  he  but  escaj)e  everlasting  burnings.  On 
the  other  hand,  the  Christian  loalhs  sin,  and  appears  vile  in 
his  own  eyes,  because  so  much  sin  cleaves  to  his  n^'iture.  He 
sees  it  as  opposite  to  the/^o/z/  /aw,  and  to  the  infinitely  spotless 
nature  of  God,  as  having  defaced  the  divine  image  in  his  soul, 
as  carrying  in  it  the  greatest  iiigrcuiiude^  as  doing  the  great- 
est ivjury^  unfitting  us  for  communiaii  with  God,  intcri  u/iiirig' 
UK  in  duty,  and  robbing  us  of  all  ouv  ficuce  and  comfort  ;  Fi- 
nally, he  sees  its  cblicjuiiy  and  dejonniiij^  and  c;.nnot  therefore 
but  hate  it,  nnd  abhor  himself  on  the  acccunt  of  it.  He  can- 
not talk  of  the  goodness  of  his  heart,  as  some  vainly  do,  but  ap- 
pears vile  and  contemptible  in  his  own  eyes.  He  sees  nothing 
in  himself  to  lay  a  toundaticn  for  boasting,  so  lon;^  as  sin  re- 
mains in  every  faculty,  and  cleaves  to  every  duly.  It  takes 
dwwn  his  spiritual  pride,  fills  him  with  humility,  and  makes 
him  mourn  before  the  Lord.  He  sinks  into  nothing,  when  he 
considers  the  odiousness  of  sin,  and  wonders  at  divine  grace  in 
takin.5»  notice  of  a  wretch  so  polluted.  This  hatred  of  sin  and 
seli-a!)horrence  is  found  in  every  renewed  soul,  even  though  he 
h?.s  not  been  guilty  of  any  outward  immorality,  and  is  a  cleat* 
evjdenreof  our  having  a  saving  sense  of  sin. 

IJ.  11  hi  n  we  desire  and  are  earnest  to  be  di  liven  dfvom  it^ 
ne  7ray  conclude  that  we  have  a  true  sense  oj  sin.  Vou  may 
not  see  sn  mu<  h  of  the  sinfulness  ot  sin  a*^  seme  do,  but  it  may- 
be, «)Otwith»taiuling,  burdensome  to  you.  Yiu  may  be  weary  of 
such  a  comp:'nJon,  and  cannot  but  desire  a  freedom  from  it. 
you  u-ckon  yomself  a  cafnivc^  a  slave^  and  it  is  your  great 
conrern  in  looking  up  to  God  to  have  deiivercnce.  proclaimed. 
Thi-.  .sh.«.ws  that  you  have  experienced  ilie  special  qiiickening 
influences  of  the  Spirit  of  CoU.      This  was  one  of  the  distiu- 


Case  XVL  Cases  of  Conscienck.  l^S 

guishing  parts  of  Paul's  experience,  Rom.  vii.  24.  0  'wretch^ 
cd  tran  that  I  dm,  who  shall  deliver  me  from  tfi€  body  of  this 
death?  I  thank  God  through  Jesus  Christ  my  Lord.  AH 
that  can  adopt  this  language,  who  are  longing  to  be  thoroughly 
purged  and  cleansed  from  sin,  and  are  thankful  for  any  hopes 
ot  dtiliverance  through  the  great  Mediator,  make  it  appear 
that  sin  is  their  real  burthen,  and  that  they  have  such  a  sense 
of  sin,  as  is  an  evidence  of  true  conversion .  ^ 

4.  This  appears,  when  -ive  are  made  vjilling  to  look  to^  and 
forest  u/ion  Christ  for  all  righteousness  and  salvation.  Those 
who  have  no  true  sense  of  sin  will  never  make  an  application 
to  Christ  for  salvation.  Whilst  Saul  t!>e  Pharisee  thought  him- 
self righteous,  he  Avas  an  enemy  to  Jesus  Christ  ;  but  when  sin 
revived)  he  des/iaved  and  died  ;  saw  Jesus  as  his  on/u  refuge^ 
and  was  made  willing  to  go  to,  and  to  rest  upon  him  for  sal- 
vation. His  language  is  now,  /  cotint  alljhings  but  loss  fur  the 
excellency  of  the  knowledge  of  Christ  Jesus  my  Lord-^desir- 
ing  to  be  found  in  him^  not  havirig  my  own  righteousness, 
which  is  of  the  law,  but  that  which  is  through  the  faith  of 
Christy  (he  righteousness  which  is  of  God  by  faith,  Rom.  iii. 
r,  S,  9.  Wherever  there  is  a  right  sense  of  sin,  the  soul  will 
be  willing  to  receive  Christ  ;  Christ  in  every  character,  as  the 
gospel  represents  him.  *'  Lord,  says  he^whoTfi  have  lin  heav' 
tn  but  thee  ?  and  there  is  none  upon  earth  I  desire  besides 
thee.  I  would  give  up  my  all  to  thee  :  I  would  cheerfully  part 
"With  my  own  righteousness^  leave  my  darling  lusts,  and  give 
up  my  dearest  delilahs,  and  come  to  ^^\i^^  naked  -AwOi.  guilty^ 
weak,  hel/iless  and  fioluted,  that  I  may  be  justified,  sanctified, 
and  saved  by  thee.'* — Wherever  a  sense  of  sin  is  attended  v.'ith 
these  happy  effects,  we  may  conclude  that  it  was  given  us  by 
the  sfiirit  of  God,  and  is  nn  evidence  of  a  saving  change. 
There  is  one  observation  more  which  I  would  mention. 

V.  The  more  we  grow  in  grace,  the  more  we  shall  see  of 
the  sinfulness  and  detesiableness  of  sin.  Our  knowledge  is 
like  tlie  ?nor7ting  light,  which  shineUi  more  and  more,  till  it 
comes  to  perfect  day.  You  may  not  see  so  much  of  sin  and  of 
yourself,  as  you  will  when  God  comes  to  lead  you  into  an  ac- 
quaintance with  youi  own  heart.  You  may  not  have  been 
chargeable  with  any  outward  immoralities,  but,  as  you  grow  in 
f^race,  you  will  see  more  of  your  own  vileness  and  see  reason 
enough  to  stile  yourself  the  unworthiest  of  creatures.  When 
you  consider  your  nature,  how  depraved,  that  if  God  had  left 
you  to  yourself,  you  would  have  run  into  the  saine  excesses  as 
others  as  have  done  :  When  you  view  the  sins  you  have  been 
guilty  of  as  a  Christian,  the  convictions  you  have  stifled,  your 
7nurmurings  and  ingr-atitude,  the  rebellion  of  your  heart,  your 
FiUmberless  vain  thoughts,  your  coldness  and  formality,  your 
ipiritual  firide  and  ostentation,  your  carnality,  your  omissions 
cf  dui^',  your  careless  performance  of  duty,  and  your  unmorfi" 
N 


i-16 


Casks  OF-CaNsciEKgE.  Case  Xyj, 


Jied  ajft'ciionf.  ;  as  you  consider  these,  you  will  be  convinced 
more  and  itiore  of  your  own  vileness,  and,  when  before  God, 
be  rencly  to  stile  yourself  tlje  f/;/f/ &/"  s/w/urvs,  because  jour 
obligations,  your  engcigcments,  your  mercies,  have  been  so 
great  and  numerous.  The  more , we  are  like  God,  the  more 
humbling  \icws  we  have  of  ourselves.  Sin  and  holiness  are  two 
opposites.  As  sin  increases,  cur  reversion  lo  holiness  increas- 
es. So,  on  the  other  hand,  as  holiness  increases,  we  see  more 
of  the  maiigniiy  of  sin,  and  appear  more  and  more  odious  in 
our  own  eyes,  even  so  as  to  think  ourselves  wort  vile  than 
others,  though  we  have  not  been  guilty  of  any  gross  abomina- 
tions.— Let  us  now  apply  what  has  been  said  to  ourselves  ;  and 
that  we  may  come  to  some  coiiclusion  concerning  our  own 
state, 

1.  Let  us  carefully  examine  into  our  sense  of  sin.-^You  may 
not  have  so  deep  a  sense  of  sin,  as  seme  around  you  have. 
You  may  be  afraid  that  you  see  not  enough  of  its  odiousness, 
and  of  your  own  wretchedi^.ess. — Are  you  convinced  that  you 
are  guilty,  helpless,  miserable,  bJind,  and  i.r.ked  in  yourselves  i 
Do  you  hate  and  abhor  yoursthes  on  thef^.count  of  sin  ?  Do 
you  desire  to  be  delivered  from  it  f  Do  you  moui  n  over  it  be- 
fore the  Lord  I  jCannot  you  depend  upon  your  services  for 
justification,  they  ajjpearing  all  polluted,  and  therefore  as  an 
unfit  grirment  to  cover  ycii  i  Are  you  niade  Sensible  of  your 
need  of  Christ,  and  willing  to  receive  him  in  all  his  characiex-s  ? 
Have  you,  under  a  sense  of  sin,  beeji  made  ihaithful  for  a  .^- 
viour,  been  weaned  from  all  sdj'-deficndcnce,  SiV\(X  been  made 
toy/?/  to  him  for  all  ftalvaiion  ?  You  have  reason  then  to  hope, 
that  Go^  has  brought  yon  out  of  darkness  into  his  marvellous 
lights  though  your  sense  of  sin  may  not  be  &o  dee/i  and  impres- 
sing, as  it  appears  in  some  others.       , 

2.  Hence  \vt  see  the  TJcaknes-s  o/' Christians  in  general,  in 
rr.akir.g  that  discouraging,  which  ought  to  be  encouraging. 
tv^u  are  afraid    that  you  see  not  enough  of  your  own  hearts, 

you  are  daily  praying  tliereiore,  thai  God  would  let  you  see 
more  of  the  plague  that  is  in  them.  NA'hcn  he  answers  your 
prayers,  ycu  are  immediately  discouragtd  at  the  view,  and 
are  crying,  Will  Cind  ever  look  upon  such  wretches  as  we 
are  ?  C^n  all  this  be  consistent  with  grace  ? — You  should 
rather  be  thankful  for  a  deeper  sense  and  clearer  views  of 
what  you  are  by  nature.  If  indeed  you  grow  more  cold  ;  if 
you  6/^/iVYrrf  duties,  Sec.  you  might  take  the  alarm  :  Kut  if  you 
find  tlip- .<fawe  zeal  for  God,  and  a  greater  hunii lily  ;  if  the 
ight  ycu  have  of  your  hearts  is  improved  by  you,  makes  you 
■  ippear  more-  vile,  and  fills  you  with  greater  self- abhorrence, 
and  thankfulness  for  a  Saviour,  iTJi.ice,  and  look  upon  it  as  ihff 
\^-ork  of  the  ^Spirit  of  Goa,  a!)d  an  evidence  of  your  nrowih  in 

■'IMCC, 


Case  Xri.  Cazes  of  Conscience.  '  347 

3.  Lit  Its  look  more  i?i(o  our  oivn  hearts^  and  be  often  con' 
sidering  the  dreadful  nature  and  demerit  of  sin.  \\'hen  we 
see  that  we  are  tlie  same  by  nature  as  the  vilest  ;  when  wc 
view  the  wickedness  of  our  hearts,  we  may  be  stirred  up  to  ad- 
mire the  qrace  of  God  in  sending  his  Son  into  t]]e  world  to 
save  such  ;  we  may  be  quickened  to  ?dore  him  for  making  a 
difference  between  us  and  others,  and  for  giving  us  any  hopes 
of  deliver.mce  froni  sin.  It  will  tend  to  keep  us  ever  humble, 
to  m  ike  us  value  the  Redeemer  more,  and  to  rejoice  in  tha^ 
fulness  of  merit  and  grace  that  is  in  him.  And  indeed  we 
should  never  look  upon  sin,  but  ufion  Christ  I'oo,  else  we  shall 
be  ready  to  sink  into  discourat^ement.  Whilst  we  vievy  the  one 
to  humble  usy  let  us  view  the  other  to  encoui age  us,  and  then 
we  shdll  say  with  the  Apostle,  Rom,  vii.  25.  I  thank  God 
'':' ^ugh  Jesus  Christ  ourJLord. 

4.  IVe  may  improve  this  subject  by  nvay  of  conviction.  You 
are  all  sinners  by  nature,  lost  sinners,  even  you,  who  may  think 
you  have  a  righteousness  that  is  blameless.  You  who  have  not 
run  into  open,  notoriotss  sins,  but  have  been  solder  and  regular, 
yeu  are  ivreiched  and  miserable^  blind  and  naked.  Oh,  that 
I  could  fasten  the  conviction  upon  you  ■  But  this  is  your  un- 
happiness,  you  are  miserable,  ayid  you  see  it  not  ;  you  will  not 
believe  it.  Let  me  tell  you,  and  I  tell  you  the  truth,  I  lie  notj 
that  you  must  see  yourseJives  in  this  wretched  condition,  or  you 
t/ill  never  apply  aright  to  Christ  for  salvaiion. .  I  must,teir 
you,  and  I  can  say  it  is  out  of  a  real  concern  for  your  souls, 
that,  notwithstanding  all  your  duties,  and  all  your  good  works, 
yet.  if  you  have  not  a  sense  of  your  guilty,  miser,  ble  condition  ; 
:f  you  have  not  fied  to  Christ  under  that  sense,  as  naked,  per- 
ishing sinners,  yoii  are  not  ft  for  the  kingdom  of  God.  A 
hard  saying  \t  may  appear,  but  nothing  i^  a  greater  truth. 
You  are  some  of  those,  concerning  whom  our  Lord  says,  that 
fiublicans  and  harlots  shall  go  into  the  k/ngdo?n  of  heaven  be- 
fore them^  Matth.  xxi.  31,  You  are  such  as  are  endeavouring 
to  establish*  a  righteousness  of  your  ozvn,  not  submitting  your- 
selves to  the  righteousnef>s  of  God.  The  Lord  opens  ycur 
eyes,  and  gives  you  2i  sense  of  sin^  that  you  may  despair  and 
die  in  yourselves,  and  as  helpless,  miserable  creatures,  majr 
look  to  him^  ivho  alone  can  deliver  you  Jrom  the  ivrath  to 
tome.    May  we  all  say,  Even  so,  Lord  Jesus,  let  it  be.     j^Tnau 

K.6m;  X.  3. 


^^  Cases  of  Conscien*ce.  Case  XVIR 


CASE  xvir. 

When  a  person  has  received  a  ternfioral  mercy  ^  ivhich  he  firay* 
tdfor^  hovj  shall  he  hiow  ibhether  it  is  granted  in  anawer 
to  Jirayer,  and  comes  to  him  as  a  covenant  blessing. 

TT  ought  to  be  the  concern  of  every  person,  that  has  any  re- 
-■-  gard  tor  his  own  soul,  to  see  that  his  temporal  mercies  come 
to  him  with  a  divine  blessing.  Such  a  pioas  concern  as  tiiis  ex» 
cited  a  friend  to  put  ihis  question  to  me  ;  and  seeing  tne  im- 
portance ot  it,  1  have  therefore  ventured  to  take  it  under  con» 
bideration,  and  shall  do  these  three  things  :  1.  State  the  ques- 
tion itself.  2.  Give  a  solution  to  it.  3.  Make  an  improvement 
of  it. 

1,  ./Is  for  the  question  itself  I  conceive  k  to  stand  in  the  fol- 
lowing light  :  A  person,  who  hopes  he  has  experienced  the 
love  of  God  in  a  covenant  way,  is  earnestly  desirous  to  receive 
every  mercy,  as  coming  from  the  hand  of  a  covenant  God, 
■with  love  in  his  heart,  witfi  a  smile  in  his  countenance, and  the 
addition  ct  his  blessing.  The  gracious  soul  is  supposed  to  have 
been  in  earnest  with  God  for  a  particular  important  favour  of 
divine  providence  :  the  consequence  of  which  has  been,  that 
God  has  been  pleased  to  grant  him  the  mercy  he  requested. 
He  is  theretore  ready  to  hope  that  it  comes  in  answer  to 
prayer,  and  desires  that  his  heart  may  be  afTected  with  it,  not 
only  as  a  providential  favour,  but  likewise  as  an  instance  antl 
token  of  God's  speck!  love.  But  he  is  desirous  to  know 
how  he  shall  L'e  assured  that  it  comes  as  a  token  of  the  divine 
acceptance  ;  and  would  be  glad  to  be  certified,  whether  he"  may 
venture  to  look  upon  the  present  providential  favour  in  this  en- 
couraging light.  He  knows  ii  is  the  verv  mercy  he  has  pray- 
ed for  !  he  knows  likewise  it  is  such  a  favour  as  calls  for  spe- 
cial gratitude  and  his  conscience  tells  him  that  his  ioul  was  en- 
larged in  prayer  for  it.  These  things  then  he  is  well  assured 
of  .  But  at  the  same  lime  he  sees  he  cannot  from  hence  positive- 
ly conclude,  that  favour  is  sent  in  answer  to  prayer  ;  and  if  it 
be,  he  cannot  fiom  Uence  be  certain  that  it  comes  with  a  divine 
blessing.  For  he  is  ready  to  suspect  that  he  has  been  too  ea- 
ger in  his  supplications  for  a  temporal  blessing  ;  that  he  has 
laid  too  gveat  a  stress  upon  it  :  and  theiefore  fears,  though  it 
be  granted,  it  may  be  given  to  him  not  in  love,  but  in  anger. 
He  is  therefore  very  desirous  to  know  in  what  manner,  and  up- 
•n  what  plan  he  may  ju:lge  in  this  aff.iir,  whether  the  favour 
Cf  mtsin  anger  or  in  love  :  and  wiiether  he  may  humbly  depend 
Bpon  a  divine  blessing,  to  make  it  turn  out  for  his  leal  and  spir- 
itual good.  And  doubtless  nothing  would  be  matter  of  greater 
joy  and  pleasure  to  a  gracious  soul,  than  tohnve  reason  to  con - 
chulc,  that  a  divine  blessing  will  attend  the  providential  mercy 
received  ;  and,  on  the  other   hand,    nothing  can  be  a  greater 


Case  XVIT.  Cases  of  Conscience.  14-9 

damp  to  a  serious  mind,  than  to  have  a  prevfiiling  suspicion, 
that  what  is  granted  will  rather  prove  a  snare  and  stuuibling- 
block,  than  a  covenant  f. leasing.  Tliis  is  the  question  :  But  to 
amplify  it  a  little,  I  would  endeavor  to  make  it  familiar  by*an 
instance  or  two.  You  know  that  every  Christian  prays  that 
God  would  give  him  day  by  day  his  ntcessary  food.  Now  this 
temporal  favour  is  what  God  gives  unto  those  that  do  not  pray 
for  it,  and  have  no  sense  of  their  dependance  upon  him  for  it  : 
Keither  can  we  be  sure  that  our  daily  provision  is  sanctified  to, 
us.  merely  because  we  pray  for  it  and  God  gives  it.  Again, 
Perhaps  in  some  special  cases  we  pray  for  a  deliverance  out  of 
some  great  trouble,  or  for  the  granting  some  important  favour 
in  providence  :  and  since  it  does  not  immediately  follow,  that 
these  special  mercies  granted,  will  be  attended  witli  a  clivine 
blessing,  the  question  still  remains,  How  shall  we  know  wheth- 
er they  come  in  covenant  love  ;  I  would  therefore  now  proceed, 
II.  To  give  a  solution  to  this  serious  and  experimental  ques- 
tion. Aiid  here  let  it  be  observed,  that  ihree  f  ""''Wr  things  are 
previously  necessary  to  assure  us  that  •what  we  receive  comes 
to  us  in  a  covenant  way. 

1.  Tfi€  persrr^praying^  ?nust  be  one  in  covenant  tuiih  God, 
One  who  is  destitute  of  saving  blessings  may  be  so  far  led  inro 
the  knowledge  of  divine  providence,  as  to  be  stirred  up  to  pray 
for  a  temporal  mercy  ;  yea,  and  to  be  thankful  for  it,  when 
he  has  received  it  i  And  yet  this  cannot  assure  him  that  it 
"ivili  be  really  blessed  to  him,  God  may  hear  the  cries  and 
answer  the  requests  of  an  unregenerate  person  ;  and  yet,  after 
allj  there  is  still  a  curse  upon  his  basket  and  store  :  For  we 
know,  that,  as  to  unrenewed  persons,  their  very  prosperity  is 
cursed.  Thus  God  heard  Ahab,  when  he  humbled  himself  ; 
and  yet  it  does  not  appear  that  ever  he  was  savingly  renewed. 
Thus  the  mariners  in  Jonah's  ship  prayed  every  one  to  his 
God,  and  the  Lord  answered  their  request  :  but  we  have  no 
reason  to  think  that  their  deliverence  came  as  a  covenant  bles- 
sing to  them.  Let  not  any  therefore  presume  to  infer  that  they 
are  interested  in  God's  special  love  merely  because  he  answers 
their  prayers  with  respect  to  temporal  favours.  But  if  thou 
art  a  person  in  covenant,  and  hast  an  interest  in  the'  blessings  of 
grace,  thou  hast  then  the  more  reason  to  hope  that  what  is 
granted,  comes  with  a  blessing.  For  ive  know  that  all  iMnga 
work  together  for  good  to  them  that  love  God,  Rom.  viii.  28. 
Ko  temporal  mercy  can  ccme  as  a  covenant-blessing  to  a  per- 
son who  is  destitute  of  saving  grace,  unless  it  be  made  a  means 
of  bringing  him  to  Christ  ;  but  it  may  be  granted  as  such  to 
one  who  is  already  in  Christ  by  a  vital  union  to  him. 

2.  The  mercy  prayed  for  must  be  such  as  is  laivful  for  u» 
to  ask  at  the  hands  of  God.  Sometimes  the  desires  of  the  chil- 
dren of  men,  nay,  and  of  the  children  of  God  too,  are  so  w^ld 
and  irregular,  that  they  seek  after  what  would  rather  bs  hurt- 

N    2 


150  Cases  OF  CoNSCiEiTCE.  Casis  XV/T.- 

ful  than  helpful  to  them  :  And  if  we  were  allowed  to  choose 
for  oui'selvtt;  in  all  temporal  cases,  we  should  many  a  time 
make  a  wretched  oiioice  ;  yea,  and  if  God  was  to  answer  such 
i-fequests,  he  would  do  it  not  in  love,  but  in  anger.  Thus  we 
f^nd  the  Israelites  asked  flesh  for  their  lusts,  and  he  gave  them 
:.'ieir  request^  but  sent  ieanncss  into  their  souls,  Psalm  cvi.  I'd. 

3.  77ie  view  of  the  mind  iri  asking  the  blessing  must  like- 
'zvise  be  (awful.  Perhaps  we  may  desire  a  particular  favour 
in  order  to  gratify  our  pride,  to  indulge  our  lusts  or  to  be  at  a 
greater  liberty  to  enjoy  ourselves,  without  bringing  any  glory 
to  God.  Now,  wheu  a  person  prays  for  a  temporal  favour 
with  such  views,  he  has  no  reason  to  expect  it  will  be  granted, 
him,  cr,  if  granted,  that  it  will  be  a  blessing  to  him.  For  it  is 
a  mocking  ot'  God  to  ask  a  temporal  favour  with  such  a  view  : 
And  it  would  be  rather  a  mercy,  than  a  judgment,  for  God  to 
deny  such  a  reqnest.  James- iv.  3.  Ye  ask  and  receive  not,  de- 
cause  ye  ask  aviissy  to  consume  ^it  upon  your  lUSts.  We 
should  therefore  look  well  to  our  aims,  and  ends  in.prayihg 
for  a  providential  mercy,  if  we  hope  to  have  it  granted  in  love. 

4.  I'hc  methods  taken  to  obtaifi  the  mercy  sought ,  should  Like- 
"vise  he  latvful.  For  however  valuable  the  favour  nray  be  in 
5t»e]f  :  yet,  if  it  be  obtained  in  an  unlawful  manner,  we  have  no 
reason  to  expect  the  divine  bles:  ing  upon'  it.  It  is  true  God  may, 
and  sometimes  dc;es,  bring  good  out  of  evil ;  as  in  the  case  of 
Jficob's  obtaining  his  father's  blessing  by  fraud.  But  this  must 
be  no  pattern  to  us  :  Nor  can  we  expect  that  God  should  smile 
upon  unlawful  means';  and  though  they  should  prove  successful, 
it  is  a  thousand  to  one  but  what  is  obtained  becomes  a  snarcy  a 
trafi,  a  stumbtint^-block,  and  a  recommence  to  us,  Rom.  xii.  9. 

These  four  things,  I  say,  must  be  previously  supposed  ;  oth- 
erwise we  can  have  no  reason  to  think  that  the  mercy  received 
will  be  a  real  blessing  to  us.  And  1  further  apprehend,  that 
supposing  we  are  right  in  these  four  particulars,  yet  these  of 
themselves  are  not  sufiicient  to  ascertain  the  present  important 
noint.  For  some  other  thoughts  must  be  added,  in  order  to  give 
us  ground  to  conclude  that  what  we  receive  comes  in  a  covenant 
way. 

Are  you  thc?n  earnestly  desirous  to  know  whether  a  special 
temporal  mercy  comes  with  a  divine  blessing?  I  must  beg  you 
to  make  the  following  inquiries. 

1.  Inquire  whether  you  have  firayedlov  it  as  a  covenant- 
blessing.  If  our  hearts  are  right  with  God,  and  our  minds  in 
a  proper  frame,  when  engaged  in  the  duty  of  prayer ;  we  do 
not  ask  for  any  mercy  whatsoever,  but  with  a  higher  view  than 
as  n  temporal  favour.  We  s«ek  such  a  mercy  that  God  may  be 
glorified,  diat  our  souls  may  be  endeared  to  him,  that  we  may 
be  rendered  more  capable  to  h.onour  hJm  by  what  he  gives  us. 
We  desire  to  receive  it  from  Christ,  not  only  as  king  of  provi- 
detjvcj  hut  likewise  as  king  of  grace.    We  ar©^ willing  to  forego 


Cass  XVlI.  Cases  OF  Consciekce;  151 

the  mercy,  if  God  sees  it  will  not  be  for  his  glory  and  our  good 
to  grant  it  ;  and  we  dread  the  thoughts  of  receivings  any  favour 
merely  as  a  temporal  one.  It  is  in  the  nature  of  true  prayer  in 
such  a  case  to  look,  abundantly  above  and  beyond  the  mercy 
sought,  however  desirable  it  may  be  to  flesh  and  blood.  True 
prayer  teaches  us  to  seek  such  a  favour  as  a  branch  of  the 
covenant ;  as  a  mercy  that  would  subserve  the  glory  of  God's 
name  and  our  spiritual  good.  VVe  desire  that  the  father  may 
be  glorified  in  it,  not  only  as  a  God  of  providence,  but  as  aGod- 
of  grace.  We  desire  that  the  Son  may  be  glorified  by  it,  as  a 
fruit  of  his  redeeming  love  and  grace.  We  desire  that  the  Ho- 
ly Spirit  may  be  glorified  m  it,  by  making  it  effectual  for  quick- 
ening, humbling  and  endearing  purposes.  Now,  if  theae  are  our 
real  views  in  seeking  after  a  temporal  mercy,  we  have  the 
highest  reason  to  think  thai  when  it  i-s  granted,  it  comes  from^ 
a  covenant  God,  attended  with  the  blessing  of  Christ,  and  the 
influences  of  his  Spirit. 

2.  Inquire  whether  you  received  it  as  a  covenant-blessing. 
When  it  came  into  your  hands,  or  when  it  was  bestowed  upon 
your  persons  and  families,  be  solicitcAis  to  observe  with  what 
frame  of  spirit  you  received  it.  Was  irt  merely  as  a  temporal 
favour  r  Was  it  merely  with  thankfulness,  because  God  had  been 
so  good  to  you,  as  thereby  to  increase  your  substance,  your  fara- 
iiy  or  reputation  ?  If  this  was  all,  you  have  reason  to  fear,  that 
it  has  not  come  in  a  covenant  channel.  But  if,  on  the  contrary^ 
you  have  been  made  to  see  something  of  the  connexion  between 
temporal  mercies  and  spiritual  blessings,  and  have  received  the 
present  m?rcy  as  a  token  of  God's  love  j  and  if,  in  its  reception, 
it  made  such  an  impression  upon  your  souls,  as  endeared  your 
hearts  to  a  God  of  grace,  and  stirred  up  your  desires  to  sptrxl 
and  employ  it  for  God  in  Christ ;  this  is  a  happy  token,  that 
God  has  granted  it  as  a  real  blessing. 

3.  Inquire  whether  you  enj^y  it  as  a  covenant-blessingr.  Ncv 
you  have  the  meixy,  doubtless  you  rejoice  in  it,  and  are  thankful 
for  it  ;  but  how  do  you  enjoy  it  ?  Oh  I  there  is  a  great  deal  of 
difference  between  the  enjoyment  that  a  believer  has  of  a  mer- 
cy when  in  a  right  frame,  and  that  enjoyment  of  it  which  oth' 
ers  have.  Unrenewed  persons  can  taste  a  natural  sweetness 
in  a  temporal  mercy,  and  can  enjoy  it  with  a  natural  pleasure; 
but  the  believer,  in  a  right  frame,  can  take  a  spiritual  pleasure, 
and  taste  a  spiritual  sweetness,  in  the  enjoyment  of  it.  It  is 
the  real  desire  of  a  true  believer,'  in  the  want  of  all  things  to 
enjoy  all  in  God,  and  in  the  fullness  of  all  things  to  enjay  Gvd 
in  all. 

4.  Inquire  whether  you  endeavour  to  imfirove  the  mercy  as 
a  covenant-blessing.  You  have  now  got  what  you  prayed  for ; 
and  what  do  you  desire  now  to  do  with  it  ?  Are  you  for  making 
the  best  of  it  only  in  a  natural  way,  and  upon  carnal  principles  ? 
Or,  are  you  for  improving  it  in  a  way  of  gratitude  to  the  God 


55!2  Cases  of  Conscience.  Case  XV IT, 

of  grace,  who  has  freely  given  you  his  Son,  and  has  in  him, 
and  with  him,  freely  giveij  you  this  and  every  other  mercy  you 
are  partakers  of  ? 

If  you  can  conscienciously  and  seriously  give  an  answer  in 
the  affirmative  to  the  foregoing  questions  upon  a  close  exami- 
nation, ycu  may  thtn  with  the  utmost  certainty  conclude,  that 
"what  you  have  received,  comes  to  you  in  a  covenant  way,  and 
Tvili  be  blessed  to  you  and  yours  to  answer  the  most  desirable 
and  spiritual  purposes. 

III.  I  come  now  to  the  third  general  ;  and  that  is,  to  make 
some  impiovcroent  of  the  whole  ;  which  shall  be  done  by  the 
two  following  remarks. 

1.  Hoxv  UTthapfiy  are  all  unbelievers  even  in  their  best  en- 
joy?ncn(s  !  They  may  indeed  spend  their  days  in  pleasure,  ho- 
nour, and  wealth  .;  they  may  have,  as  to  this  world,  more  than 
heart  could  wish  :  But  it  is  their  great  misery,  that  in  all  these 
things  they  know  not  God,  and  therefore  can  have  no  reai  en- 
enjoyment  of  him.  Alas  •  what  are  a'il  their  pleasures  worth, 
while  they  enjoy  them  with  a  curse  ?  These  temporal  mercies, 
unless  free  gi.;ce  prevent,  will  be  only  found  to  !)e  a  feeding 
them  up  unto  the  day  of  slaughter.  There  is  such  aji  awful 
curse  upon  all  the  possessions  and  enjoyments  of  ihe  unbeliever^ 
that  m  the  midst  of  laughter  the  heart  is  i:orronvful^  and  the 
end  of  thfs  ndrih  is  heaviness. 

2.  See  hence,  nohut  is  the  hei^t  mtthod  to  attain  the  sweetest 
enjoyment  of  what  lor  have.  O  my  brethren,  if  you  desire  to 
have  a  true  reiish  t{  your  mercies  ;  esteem  it  Vi  poor  mean 
thing  to  have  riclics,  honours  and  pleasures  withour  God.  Let 
it  be  your  first  concern  to  seek  after  an  interest  in  the  covenant 
of  grace  ;  and  then  see  to  it,  that  all  you  receive  comes  from 
the  hands  of  God  with  a  design  for  your  spiritual  and  ever- 
lasting good.  And  if  you  can  arrive  to  this  happy  frame  of 
spirit,  it  willenlighten  every  cross,  and  add  a  double  sweetness 
to  every  enjoyment :  For  temporal  mercies  are  upon  this  ac- 
count abundantly  sweeter  to  believers  than  to  any  others.  TJie 
creature  of  itself  is  vain  and  insuRkient.  Its  pleasures, 
however  delicate,  are  either  defective  or  cloying  :  The 
honours  that  the  creature  can  bestow,  however  elevated,  are 
empty  and  despicable  :  And  the  supplies  which  the  creature  can 
afford,  however  opulent, 'are  uncertain  and  unsatibfyiog.  Such 
they  will  be  found  to  be  by  every  one  that  observes  his  own  ex- 
periences, or  has  the  least  notion  of  what  is  truly  good  and 
great.  To  those  who  are  desiitute  of  the  grace  of  God,  they 
are  perpetually  ensnnring  and  polluting,  and  will  prove  rather 
a  preparation  for  ht'.l  than  for  heaven.  But  if  a  person  be 
made  a  partaker  of  Christ,  and  is  enabled  to  maintain  commun- 
ion with  God,  he  will  find  the  creature  sanctified,  blessed  and 
sweeten«d  to  hiai ;  he   will  have  such  a' relish  of  it,   as  will 


Cast  XVIT,  Gases  of  Conscience-.  B3 

abundantly  surpass  all  the  pleasure  that  the  carnal  n-an  can  en- 
joy, or  even  conceive. 

But  I  cannot  represent  this  nnost  spiritual  and  heavenly  ex- 
perience better  than  by  transcribing  a  letter  to  a  friend,  dictai- 
cd  by  the  eminently  j)ious  Edward  Polhill,  Esq.  ;  of  the  last 
age,  after  he  had  lost  his  sight  :  A  letter,  which  shews  a  heart 
ftili  of  love  to  Godjand  lifted  up  above  the  creature  in  commuu^ 
ion  with  t^iim. 

*♦  Worthy  Sir, 

"  YOUK'S  I  received,  and  return  many  thanks  to  yoa 
for  your  kindness  and  prayers.  I  am  blind,  but  bless  God,  con- 
tent. Ail  that  he  doth  is  wise  and  just.  All  that  conaes-in  his 
will,  is  welcome.  His  choice  is  better  than  mine.  Eyes  might  have 
blinded,  but  blindness  shall  enlighten  me.  God  hath  not  cast 
me  off,  but  called  me  aside  4nto  the  invisible  world.  There 
Jcsu3  Christ  rs  the  only  Sun.  Mercy  is  as  a  sea  of  infinite 
sweetness  for  faith  to  Ifethe  in.  The  premises  are  as  gree:i 
pastures  of  comfort.  G-od  himself  is  the  dew,  that  makes  a 
spring  of  graces  in  the  heart.  Heavenly  truths  are  the  firma- 
ment over  our  heads.  The  pure  air  is  the  Holy  Spirit  breath- 
iag  in  saints  and  ordinances.  In  this  world,  the  blind  have  a 
prospect,  and  may  see  the  land  afar  off,  which  lieth  beyond  th(? 
liae  of  time  in  another  world.  I  may  say  it  is  good  being  here. 
I. cannot  see  outward  things  ;  but  the  new  creature  in  the  heart 
is  a  better  sight  than  all  the  world.  I  cannot  read  the  letters 
in  the  Bible  ;  but  if  I  have  the  quickening  Spirit,  it  is  enough. 
The  covenant  m^y  be  felt  in  the  heart.  The  promises  may 
bud  and  blossom  into  graces,  and  notions  may  fire  and  be  in- 
flamed into  holy  love.  The  veil  is  upon  my  eyes;  but  my  work 
fs  to  rend  off  the  veil  of  time  from  my  heart,  and  to  look  into 
eternity  ;  to  put  back  -dl  creatures,  and  to  have  all  in  God,  eyes 
and  all  ;  and  this  is  the  greites-  ,>)6j;;ssion.  If  I  have  at:  things 
in  themselves,  1  \\.x.wi:  them  but  i;i  '\  fi  ite  sphere  ;  but  if  I  have 
them  all  in  God,  i  have  them  f^ainf-r.!/,  and  i;i  :i  kind  of  infi- 
nity. In  waiting,  I  wait  upon  t'le  I.'^rd,  till  he  incline  and  give 
me  an  eagles  wings  of  faith  and  icveto  soar  up  to  him.  Near 
enough  to  him  I  cannot  be.  O'  th  -t  I  were  unearthed  and  un- 
selfed,  that  my  soul  might  be  in  perpetual  ascertsions  to  him, 
my  love  going  forih  in  raptures  after  him  I  O  for  the  circum- 
cision of  the  heart  1  If  the  filo>  were  off  mine  eyes,  I  should 
see  the  outward  ivorld ;  but  if  the  flesh  were  off  my  heart,  I 
I  should  love  the  blessed  God,  wnich  is  infinitely  better. 
Through  grace  I  hope  to  come  to  that  blessed  region,  where 
God  is  all.  In  his  light  we  shall  see  light,  and  in  his  love  we 
shall  be  for  ever  inflamed  to  him.  But  I  forget  myself,  and  rua. 
•ut,  but  not  beyond  the  pardon  of  my  good  friend. 


IS^  Cases  OF  CoNi'ciEKCE.  Case.  XVIII. 

"  My  ki..:l  salutes  to  yourself,  and  begging  all  your  prnyers, 
I  take  leave  and  subscribe  myself, 

"  Your  obliged  Jriend  and  servant, 

''  Edward  Polhill." 

O  that  there  ^7cre  such  a  spirit  breathing  in  each  of  us  !  Then 
v/e  should  know  what  it  is  to  receive,  er.joy,  and  improve  eve- 
ry temporal  mercy  as  a  new  covenant  blessing. 

CASE  xviir. 

Held  may  a.  christian  k.iow  thac  he  grcrj'^  in  grace. 

IT  is  a  question  of  some  peculiar  weight  tiuit  1  have  before 
me.  The  resolution  of  it  has  a  tendency  to  remove  the  chris- 
tian's fears,  helphim  in  examining  his  soul,  and  to  stir  him  to  a  ho- 
ly diligence  and  watchfulness  in  his  spiriyual  course,  that  he  may 
not  be  ti  ifling  and  slothful,  but  be  pressing  on  towards  the 
mar^v,  and  be  making  some  progress  in  his  way  to  Zion.  And 
here  I  shall, 

I.  Make  a  few  observations,  that  may  be  necessary  to  clear 
this  important  point.     And, 

II.  Mention  a  few  instances,  wherein  it  will,  appear,  that 
the  Christian,  notwithstanding  all  the  opposition  he  meets  with, 
really  grows  in  grace. 

1. 1  would  make  a  few  observations  tliat  may  be  necessary  tc 
clear  this  important  point.     And, 

1.  GroTjth  in  grace  is  in  general  imfiercefi'ihle  to  the 
C/iritnan  himself.  It  is,  for  the  most  putrt,  of  a  very  gradual 
aature  ;  like  ^/ilant^  which  grov/s  insensibly  \  or  like  a  babe, 
which  becomes  stronger  and  taller,  till  al  length  he  has  all,  the 
proportions  of  a  man  ;  and  yet  you  se&  not  liow  this  is  done. 
Yoii  find  in  time  an  alteration,  but  you  cannot  perceive  the 
steps  by  which  he  approaches  ne;#/er  and  nearer  to  manhood. 
Thus  it  is  with  the  Christian.  He  is  first  a  babe,  being  weak  in 
knowledge  and  grace  ;  then  he  is  a  young  inan,  and  after  that 
^.  father*     These  bespeak  great  improvement;  and  yet  this 


•  The  apostle  Jolio  addrcwes  Christlani  accdrding  to  their  rank  and 
standing  In  religion.  He  writes  to  hahes.  or  to  those  who  arc  young 
Christians,  and  therefore  weak  in  faith  and  unHcrstanding  ;  to  young  men, 
or  to  "Uch  as  were  stronger,  more  vij^orou*  and  lively,  and  therefore  fit  to 
encounter  with  difficulties  ;  and  \o  fathers  or  to  those  of  age  and  expe- 
rience in  Chrigiianrty;  in  all  which  he  alludes  to  the  different  stages  cf 
the  nafural  life,  from  one  to  the  other,  of  which  there  U  a  gradual  af^ 
cent.     I  Jobo  ii,  xa,  13,  14,  i8. 


Case"!}'!!!.  CASi-is  of  Conscience.  155 

is  ir.  general  so  gradual,  that  the  Christ  i:in  is  insensible  oi  it. 
Ke  is  at  first  ^.  tdant  ;  but  afterwards  may  be  compared  to  a 
tree<t  and  so  goes  on,  oftentimes,  till  at  length  he  becomes  a  tMll 
cedar  in  Lelanon  ;  and  yet  the  steps  b^  which  he  ascends  to 
this  height  in  stature,  are  chirf.y  imperceptible. 

2.  Sometimes  groiv I h  in  grace  is  more  quick  and  visible. 
God  does  great  work  in  a  llttls  time.  Some  Christians  make 
great  improvemento,  and  come  soon  to  a  state  of  manhood. 
They  ripen  apace  for  a  better  world,  and  make  great  advancies 
in  the  divine  life.  VVheti  God  is  as  dtiu  to  their  soula,  they 
revive  as  the  corn  grow  as  the  vine^  shoot  forth  their  branch- 
es, and  make  a  green  and  flourishing  appearance.  VV hen  .the 
Son  of  righteousness  arises  ufion  them  "jjith  healing  under  his 
wingSy  they  go  forth^  a7id  groiv  up.  as  calves  of  the  s/'a//,  Mai. 
iv.  2.  As  the  sun  in  his  return  from  the  winter  folstice  by  his 
^  wa,rrath,  nourishes  frozen  nature,  and  makes  it  look  green  and 
beautiful:  so.  when  the  Son  of  righteousness^  after  some  long 
time  of  withdrawment,  comes  to  shine  again  upon  the  soul,  he 
feels  the  warmth  of  his,  reviving  beams,  and  finds  a  glorious 
and  sudden  alteration.  He  is  thsa  like  calves  of  the  stalls 
•which  are  fitting  for  slaughter,  and  therefore  make  much 
quicker  improvements  than  those  that  are  in  the  open  field  s 
The  Christian,  like  them,  grows  fat,  and  makes  very  visitle 
advances  in  holiness.  When  God  tills  the  pool  of  ordinances 
with  his  heavenly  rain,  we  are  sensible  of  it,  feel  the  refresh- 
xnent,  and  go  from  strength  to  strength.  '  " 

3.  IVe  may^  ufion  the  nvhole^  have  made  some  firogress  in 
the  Christian  life^  though  for  the  fire  sent  we  may  appear  to. be 
going  backward.  Some  corruption  may  for  the  present  har- 
rass  our  souls,  and  have  led  us  aside.  We  may  by  some  neg» 
lect  or  other,  have  grieve  d  the  Holy  Spirit,  and  he  may  have 
,  left  us  for  a  time,  and  so  we  may  appear  to  be  in  a  declining 
and  withering  condition,  though  upon  the  whole^  we,  may  have 
made  some  progress  in  grace,  and  may  have  got  some  cubits 
added  to  our  spiritual  stature,  since  we  gave  up  ourselves  to 
,  Christ.  '  A  child  may  have  some  indisposition,  which  may  pre- 
vent his  growth  for  a  time  :  yet  he  may  have  got  much 
strength,  when  compared  mXh  what  he  nvas  at  first.  David 
lay  asleep  some  time,  and  gave  no  evidences  then  of  any 
growth  in  grace  ;  yet  doubtless  he  //a(^  made  advances  in  a 
.  conformity  to  God,  though  now  a  corruption  leads  him  into  cap- 
tivity. From  all  this  then  we  learj:!,  that  we  must  not  com- 
pare ourselves  with  yesterday^  if  we  would  knew  whether  we 
have  got  any  more  steps  in  our  way  to  heaven.  It  might  be 
much  better  with  us  yesterday  than  to-day^  as  to  the  frame  of 
our  souls,  and  yet  we  may  in  general  have  got  some  ground. 
If.  we  would  know  our  growlh,  we  must  look  back  to  the  time, 
when  we  frst  gave  up  our.selves  to  the  Redeemer,  if  we  caa 
.  ^remember  it,  and  compare  ourselves  now  with  ourselves  then. 


^5  Cases  ok  Conscip:nce.  Case  XVIII^ 

4.  JVe  may  groiu  in  one  resfiects  (hough  we  may  not  grow 
in  ail.  A  treeia  winter  may  appear  to  be  dead  ;  but  it  is  in- 
deed a  livr*,  and  is  gathering  istrcngth,  though  it  is  not  beautifi- 
ed with  blossoms,  or  loaded  with  tVuit.  Tlius  t!ie  Christian 
has  his  wir.^er  seasons,  yet  he  is  miking  Aowe  progress.  In 
adversity,  when  under  afflictive  dispensations,  the  buffetings  of 
Satan,  under  spiri'ual  darkness  and  discouragements,  he  may 
groTj,  though  his  faiih  may  noi  be  ^so  strong,  his  affections  so 
lively,  and  his  soul  so  comlortabie  as  he  could  wish.  Some  dis- 
pensations may  be  more  '^uited  to  bring  one  grace  into  exercise 
than  another.  If  any  grace  is  strengthened,  and  we  are  got  in 
any  measure  nearer  to  Ciirist,  we  are  Ihtn  growing  Chrisdans. 
Some  form  to  themselves  marks  and  evidences  of  growth  in 
grace,  and  if  they  come  not  up  to  that  standard,  they  conclude 
that  they  are  going  backward  ;  whereas,  if  we  grow  in  one 
res/iect^  we  ought  to  be  thankful,  though  we  do  not  see  that  we 
grow  in  all, 

5.  iVearenot  to  judge  rf  our  s/iiritual groivth  by  thegroioth 
of  others.  Some  with  whom  we  are  acquainted  hav^i)trhaps 
made  great  advances  in  grace.  They  have  great  knowledge, 
can  reason  solidly  about  the  gospel  :  Their  zeal  is  lively,  their 
faith  is  strong,  their  hearts  appear  warm,  and  thej  seem  to 
have  much  communion  with  God.  Because  we  find  not  the 
same  gifts  and  measures  of  grace  in  ourselves,  but  perhaps  a 
coldness,  a  sad  indifferency,  &c.  we  ai'e  ready  to  conclude  that 
y/e  have  no  grace ^  especially  that  we  are  far  from  being ^ro^ivnj- 
Christians^  not  considering  that  there  are  different  degrees  in 
different  persons.  Nay,  we  do  not  consider  that  these  have 
their  corruptions,  their  inward  struggles,  their  dead  seasons, 
as  well  as  others.  Because  we  are  not  all  Pnuls,  must  we  there- 
fore say  that  7ue  are  not  Christians  at  all  ?  Because  we  do  not 
find  the  same  decrees  of  love  to  ordinances  as  David  did,  must 
"we  say  that  we  have  none  at  alt  ?  These  would  be  strange  and 
very  unfair  conclusions.  Thus,  these  things  being  observed,  I 
now  come, 

II.  To  shew  when  the  Christian  may  be  said  to  grow  in 
grace.  Amongst  other  things  i  would  mention  these  follow- 
ing :   As, 

1.  Groivth  in  grace  discover*  itself  in  an  increase  of  spirit- 
ual  light  and  knowledge.  To  see  more  of  sin  is  (as  we  have 
observed  under  another  case)  a  real  sign  that  the  work  is 
carrying  on.  It  was  by  the  light  of  the  Spirit  alone,  that  we 
first  saw  the  wickedness  of  our  hearts,  and  a  loathsomeness  in 
sin  ;  and  it  i§  by  this  light  that  our  views  of  it  grow  clearer  and 
more  disiiuct.  When  the  commandment  came,  the  boasting 
Pharisee  saw  himself  a  .sinner.,  Horn.  vii.  9.  To  see  more  and 
more  of  ourselves,  tends  to  bring  us  into  a  more  evangelical 
frame)  and  %q  to  make  us  appear  more  like  the  foUoi^ers  of 


tWe  XVJIL  C A  s  E  s  OF  C  0  N  s  c  1 1?  s  c  e  , 


157' 


Christ— As  ^^'c  see  more  of  ourselves,  so  as  the  wovk  i?  carry- 
ing en  iii  us,  n^^  see  more  of  Jemus  Christ  \  tlie^greatness  59i4 
amiablenesf,  of  his  persorr,  ihc  \)rliic  of  hi;-:  saciii^ce,  ihe  tri- 
umphs of  his  cross,  and  the  importance  ot  his  intercession. 
Uprn  ihf-  whole,  wlun  we  see  niorevileness  in  ourselves,  and 
more  beauty  in  Christ  ;  more -cf  our  own  ern])tinfss,  find  of 
his  iulrieRs  ;' more  rf  cur  <":vn  weakness,  and  of  his  strength, 
rnory  of  the  insufiicirncy  of  cur  own  righteousness  to  justify 
us  l)efore  God,  and  of  tli'e  glory  of  his  ;  and,  in  a  word,  more 
-^jf  our  wretchedness  and  nakedness,  and  of  his  t-uitableness  and- 
exceUcncy,  we  m?'y  be  said  to  grow  in  grace. 

2.  When  we  are  enablid  lo  go  more  out  cf  oursclvc-s^  and 
de/und  nw  c  upon  Chrifit,  tve  may  be  &^d  to  groio  in  grace. 
The  young  Christian  is  itady  to  place  ^o  much  dependence 
upon  his  fravies.  If  in  duties  his  affections^  are  not  sweclly 
raised,  he  is  ready  to  conclude  such  dutits  to  be  lost.  When 
he  finds  a  dullness,  a  contraction,  a  straitness  in  his  frame,  he 
fears  that  he  has  no  eiiperitiice  of  the  grace  of  God.  He  is 
too  ready  to  depend  u',)on  his  resolutions  .  When  led  aside  by 
any  corruption,  he  resolves  against  ir,  and  goes  t^o  much  in  liii 
own  strength.  Under  spiritual  darkness  or  afflictive  dispensa- 
tions, he  g,ives  too  much  way  to  dlscouragcm.ent,  and  often  re-, 
fuses  to  be  comforted,  if  <hen  we  are  enabled  to  lay  a  les.%' 
.stress ^pon  frames,  and  look  more  to  Christ,  leaving  our  souls 
■with  him  ;  if  we  are  more  sensible  of  cur  weakness,  and  de- 
pend more  upon  the  strength  of  the  great  Redeemer,  if,  when 
^atan  buffin-s,  and  God  affiicts,  we  are  enabled  to  leave  our- 
selves with  Christ,  pleading  his  righteousness,  and  waiting  for 
his  salvation,  if  u^1er  a  deeper  sense  of  our  emptiness  we  go 
to  Christ's  iulness,  cleave  to  and  trust  in  him,  resolving,  that  if 
we  perish,  io  peri&h  at  hisjcet^  it  is  a  sign  that  we  are  ^7-07i-'- 
ivg  in  grace. 

3.  We  are  making  so?rc  advances,  Kvhen  ive  Jind  a  true  re' 
UhIi  for  dutieti^  and  groiv  more  s/iiri'ual  in  them.  Young 
Christians  have  generally  more  fire  than  solidity.  They  are, 
says  Dr.  Goodwin,  like  new  musical  instrum.ents^ ;  they  have 
more  varnish  than  old  ones,  but  they  give  not  so  sweet  a  sound. 
Their  zeal  and  aOection  often  carry  them  beyond  their  duty. 
They  are  ready  to  think  that  they  must  pray  so  often.,  spend 
so  much  time  in  duties,  or  tbey  cannot  be  Christians.  But  as 
they  grow  in  grace,  they  find  a  relish  for  duty,  see  its  great  im- 
portance, and  attend  to  it  in  \\%  proper  place.  Tliey  groM/ 
more  settled  and  solid.  They  have  juster  conceptions  of  God^ 
Their  obedience  flows  more  from  love.  Their  services  arc 
more  evangelical.  They  attend  to  duty  more  in  its  proper 
seasons,  and  give  every  duty  its  just  weight.  When  indeed 
"we  find  a  growing  coldness  to  duty,  an  indifference,  careless- 
Bess  and  negligence,  we  have  reason  to  fear  a  decline  ;  But 
O 


leS  CASf:S  *>r  CONSCIEKCE.  Case.  XVIIl. 

wTien  we  hav^  a  true  relish  for  duties,  and  are  unore  spiritoal 
in  ^hcm^  U  IS  a  sign  we  arc  making  /progress  in  hrjivrsa. 
'"t.   ll'r  7710 kc  (idx^ancrfi  in  grace^  tvhtn  wc  are  more  hitmhlc^ 
\:hmi!isiive  and  fhankJtiL     An  huivible  frame  is  that  ^vl^ic'l  the 
iviiole  gosf^fl  is    calcuhtted    to  bring  us   into,  and  wJxjcli  the 
S|jirii  U)  all  his  works  in  us  pr^5^^ct|•^^.     The  n^ore  we  arv  sunk 
:^  our  own  apprthtnsions  then,  the  i<*wer  we  lie,  the  moiV- de- 
■'  stable  we  appear,  and  the  more  wt  she'.v  of  the  Christian.N^ 
'1  he  growing  Christian  has   more  of  an  humble  siibmisnion  \^ 
the  dispensations  of  providence.     When  afniclicns  fir<;t  come 
^pnn  us,  we  are  like  buUockfi  unoccuf<tomed  to  the  yoke  ;  our 
proud  rebellious  hearts  aie  ready  to  rise  againrt  God  ;  But,  as 
'•e  make  advances,  we   are,  brcujjht  tn  justify  God,  and  to  ac- 
uie'sce  in  all  his  prccetflin.cs. — "Lord,  this  proud  heart  would 
'in  rebel  ;  but  oh,  take  thine  own  way  with  me.      IVherffore 
'tould  a  livi7ig  man  cuvfdaiiu  a  man  for  the  fiuwshmevt  of  his 
Ks  ?     I  would  be  dumb,  not  open  w.y  mou'l\  against  any  part 
of  thy  conduct,  but   cheerfully   giving  up  myself  and  my  all  to 
thy  disposal,  saying,  Chu'.e   my  inheiit^nre  for  me." — As  the 
Chi  isti>in  grows,  he   is  brought  into  a  more  thankful  and  ad" 
■:uirirg  frame.     He    admires  the  riches  of  grace,  and  this  is 
more  and  more  his  language  ; — ''  Ijonl,  why  me  ?     Why  was 
^v.)'  name  enrolled  in  the  book  of  life  ?       Why  didst  thru  call, 
renew,  and  sanctify  me  ?     Am  I  an  heir  of  Gtxl  ?     Will  heav- 
en be  my  inheritanre  ?     Oh,  the  grace,  the  infinite  grace  nnd 
compassion  of   God,  1  &c."      This   is  the    very  frame  of  the 
.'Hints  in  hrarcn.     Who  more  humble  than  thty  are,  who  more 
thankful  ?     They  are  ever  adoring  divine  rrace,  placing  the 
crown  upon  their  UecUenicr's   head,  and   git^ng    God  all  the 
glory.*     'Ihe  more  therefore  we  are  brought  into   thi-*  frame, 
the  greater  progress  we  are  making  in  the  Christian  life. 

5.  JVe  groiv  in  grace.,  ivhtn  ive  find  our  corrv/itions  nvrokf 
cr^  end  the  poiver  o/' Lin  more  and  more  subdurd  in  iif-.  There 
w!\s  a  time,  Chiistian,  when  thy  poor  silly  foolish  heart  was 
icady  to  fall  m  with  every  temptation  ;  when  thy  corruptions 
^vere  strong,  and  often  leading  thee  into  cap;ivitr.  Hut  hast 
t'nou,  by  C'ivine  grace^  got  a  greater  freedom  from  them  ?  Hast 
thou  been  enabled  to  mcurn  over  them,  pray  against  them,  and 
to  bni  g  them  to  the  cross  of  Christ,  and  get  tht^m  mortified 
jn./l  rjh.in  ?  Do  nrt  pride,  passion,  envy,  discontent  and  car- 
)^  Jtv  rtign  as  much  as  usual  ?  Art  thou  then  more  upon  thy 
j-uard,  J.nd  drst  thou  find  thy  srul  more  at  liberty,  than  before  ? 
Thin  is  a  sign  f  gronvsh  in  giace. 

Finally,  IVhrn  nve  find  Irsf)  of  an  earthly.,  and  more  of  an 
hravrnli/  diffr^.'^ilion^  itcmay  be  .said  to  grew  in  grace.  When 
our  c^'i'cm  fcr  this  wor'dis  sinking,  cur  attachment  to  it  l«? 
T>-cakcr  ;  wh.tn  cur  offcctirns  arc  often  withdrawn  from  it,  and 

•  Rev,  v.  p,— 13. 


dfise  XVIIL  Cases  Of  Conscience.  159 

•we  find  greater  dcsii-es  to  converse  with  God,  and  to  -look 
above,  when  heaven  grows  more  pkasing  ancl  fumilUir,  and  we, 
so.neiliiii^  like  the  inha^)itants  above,  are  filled  with  a  w.irnier 
ze-^l  for  (iod,  and  clcbire  to  honour  him  by  a  more  active  and 
lively  o'jedience  ;  when  we  find  a  growing  concern  to  be  dead 
to  present  things,  ancl  to  have  a  greater  love  lo  Jtsu=,  a  strong- 
er faitJi  in  him,  and  an,  increasiiig  confcrmiiy  to  him,  loe  may 
comfortably  c one iudft  that  wt grow  in  grace— ^1  Would  conclude' 
this  bu  )ject  by  ia  refleciion  or  two.     And., 

1.  H-jxv  awful  is  iheir  case^  who  are  dbfiolute  strangers  to 
the  grace  of  God  I  To  be  coi»fornKed  to  God  is  the  greatest 
2,lory  and  the  greatest  happiness  of  a  creature.  What  can 
vender  u^  mortf  amiabk,  than  to  have  the  divine  image  in  us  ; 
■what  can  contribw.e  more  to  our  rea'  felicity  ?  It  is  heaven  to 
be  like  Christ*.  It  is  absolutely  necessary  to  our  communion 
with  him  on  earth,  to  our  fuli  cnjoymtnt.of  him  above.  You 
then,  w lie  are  strangers  to  the  new  creature,  have  no  degree 
of  fi  ness  for  a  better  world.  What  could  heaven  be  to  you, 
but  a  tiresome  place  ?  Could  you  exult  in  God  as  your  highest 
h  ippiness  ?.  Could  you  join  the  church  triumphant  in  cheerful, 
uawedried  and  everlasting  ascriptions  of  praise  to  God  and  to 
the  Liumb  ?  Sit  but  down  and  seriously  consider  this,  and  thou 
must  soon  be  convinced  that  thy  hopes  of  happiness  are  absolute- 
jy  vain,  inasmuch  as  thou  art  under  the  power  of  sin,  hast  no 
relish  for  spiritual  services,  and  consequently  no  real  fitness 
for  heaven.  Let  riie  beseech  thee  to  consider  thy  present  dan- 
gerous and  awful  condition  ;  and  oli,  seek  to  be  a  ctwistian  in- 
deed, that  thou  mayest  not  be  pleasing  thyself  with  expectations 
cf  salvation,  and  at  last  meet  with  a  disappointment*  1  his  has 
been  the  case  with  many.  They  thought  themselves  rich^  and 
increased  with  goods,  when  they  were  floor  and  miserable^  and 
blind  and  naked.  I'hey  rejected  every  admonition,  turned  off 
every  exhortation  from,  themselves,  and  would  not  believe  the  aw- 
ful truth,  that  they  were  children  './wrath,  aud  deadin  trenpas' 
ses  and  sins  ;  but  cried,  Feace^  fitace,  till  sudden  and  everlas- 
ting dfstruciion  came  u[X)n  then)*  and  it  was  tco  late  to  seek  for 
grace  and  look  for  mercy.  'i'his,  deplorable  as  it  is,  will  be 
thy  condition,  O  graceless  soui,"ii  death  should  come  upon  thtc 
■whilst  thou  art  persuading  thyself  that  all  is  well.  Let  me  be- 
seech'thee  therefore  to  co«.v/^rr //if  r/v/w^''.?  ;/tQ^  belong  to  thy 
fieace^  btfore  they  are  fortver  hid  from  thine  eyes.  To  be 
summo'ied  before  the  tribunal  o\  God,  there  to  be  wtij^hedr  and 
pronounced  top  light  ;.  to  heai-  the  awful  word  depart  ;  to  see 
the  bottomless  pit  opening,  and  no  way.  of  escape,  no  deliverer 
near  ;  but  to  see  the  now  compassionate  JeSus,  then' refusing:  to 
ilretch  fsrth  h  s  arm  to  help  thee,  to  hear  him  crying,  ''  Thou 


I  Tohn 


''O  Cases  of  Coxscience.  Ca.<>e  Xri/f. 

thi'U  didst  re/me  ;  /  once  .strefched  out  my  hand,  but  tft/ou  did.if 
^r  I  ju'tfurd  i'  ;  I trjw  ivill  lavish  at  thy  calumUy,  and  Viftck  noiif 

•  y  fvar   (^ometh    ulon    t/ift  ;    ihcu    maijcui    now  crJl,   but  £ 

•ill  nut  ujssji'tn- ;   thou  mayeai  sak  mt  earrrs'/yy  but  thou  sho/t 

iijind  /7S*."— O,  vl;lnk,  tliiuk,  I  iiureat  ll.ef,  of  this  irehm- 
'  loly  and  tlistrcssiiig  ^cene  ;  uud  kt  a  con.  idt'raii(,;i  ot  it  cn- 
g  tge  liict:  to  look  into  i)»y  lu-Hit,  and  to  set  k  -wilb  ihe  utmost 
fiiligcnce  aiter  an  experience  ot  the    grace   «  f  God  to  li?  i!ite 

I-  ^he  eijoymcnls  above,  and  after  an  inttt'cst  ii}  ihe  nghtetus-^ 
:    -ss  of  Chiih^  to  give  il.ee  a  liile  to  then*.     Give  God  no  lest  \ 

itearntstly  teg  lliat  he  wcuUl  send  his  H|-irit  to  iiKikc  eveiy 
■  iu;j;  nevv  in  thy  ht^rt,  prcnhiini  liberty  to  thy  Ciiptive  soul, 
.  iid  I'.ice  to  the:  LlI  of  I'lie  hlaiighty  Redeemer,  and  prepailS 
;;tc  fur  the  eijoyment  of  hiin. 

•1  iVe  see  vohat  should  be  onr  great  concern  as  Christians, 
".'oi  to  I)e  grasjjjng  afier  honour,  riches,  and  the  enioluaitnt  of 
o  .rlh  and  tiine  ;  not  to  gratify  our  appetites  in  the  pleasures 
of  sense;  but  to  be  pursuing;  the  glory  cf  God,  and  the  prosper- 
ity of  our  souls.  Is  this  christian,  what  thou  hast  in  dnily  view  ? 
Whilst  thou  art  attending  to  the  affairs  of  thy  family,  art  thou 
not  neglecting  thy  soul  ?  Dost  thou  ever  inquire  whether  that 
i.i  starving  or  flourishing  ;  Is  it  thy  giealei-t  care  to  grow  in 
grace  ?  Art  thou  watchful  therefore  against  every  sin,  rr.uch 
iii  prayer,  frequent  in  HiCdita'ion  and  self-exarr.ination  :  and 
art  tljou  looking  to  Christ  daily  for  all  suit  ible  supplies,  to  ena- 
ble tlue  to  make  advances  ?  Is  it  matter  of  humiliatinM,  that 
thou  fitidest  so  much  of  the  body  of  sin  within  thee,  such  cold- 
;iess  of  duti'js,  such  degrees  of  ignorar.ce,  so  much  carnaliry, 
»^iiritud  J3f|de,  &c.  ?  Dost  thou  inoui  n  before  the  Lord,  that 
t  sure  is  so  little  of  a  divine  temper,  vi  thy    Redeemer's  image, 

thee?     Dost   tliou  /)retUhe   after  holiness,  pray  earnestly  for 

;'j  "-piiit  of  sftnctificati.  n  to  cleanse   thy  heart,  nnd  add  some 

cubits  to    thy  s])ivitual  stature  ?    To  live  a  natural  life   only,  i& 

r.a   ^o   live:  It  is   only    to  breathe.      Ye  sloihtul    Christians, 

v/ake  and  consider  your  character,  your   happiness,  )our  Bse- 

!ncss,all  call  upon  yen  to  reek  <if»er  progiess  in  grHce,  Oh 
,.ay  this  be  your  motto,  For  me  to  tivt  ir,  Christ  \  Seek  after 
.  ore  of  Christ  with  yrti,  and  in  you.  Be  not  contented  to  be 
tiiways  babes,  but  be  thirsting  after  an  increase  of  strength,  cf 
>;nowedgc,  of  faith,  of  love,  of  every  gra(  e,  that  it  may  be  evi. 
dcix  to  ail,  that  you  are  not  only  chrirjtian*  indeed,  but  th:it 
yunr  sc-uls  are  in  a  heaUhy.and  i^ospt  rnus  coniHtion,  and  that 
it  is  your  greatest  delight  to  be  growing  ii>  holiness  and  use- 
fulness.- 

3.  If  ive  have  any  reason  to  hnpe  thaf  nve  are  groiving  ffi 
gracCy  ive  should  ascribe  all  the  glory  to  G(  d.  He  is  the  ^U' 
thor  ar,d  J  irdsher  ofjuiih  Heb.  xii.  2.  The  same  gr^ce  thftt 
said  unto  ns  live.  eoDiinuts  tlij»-  life.  The  sanie  power,  ih.'t 
liruii;^ht  us  first  to  God  must  bes'.ill  exerted,  or  else  wc  ihall  scou 


Case  Xflll.  Cases  of  Conscience.  151 

return  to  folly.  It.  is  not  enough  for  grace  to  be  implanted  ; 
the  Spirit  muit  help  us  to  bring  it  inio  exercise.  Has  any  cor- 
ruption bt.  en  subduerl,  any  victory  been  gained,  any  progress 
been  made  in  thy  race,  any  cubit  added  to  thy  stature  r  It  is  God 
■who  has  done  it.  T/ie  i>moakingJiax  vjould doon  bt  quenched^ and 
the  bruised  reed  entirety  broke,'  U  Gc)d  was  not  to  stand  by 
Ihee  and  help  thee.  T/iy  satvadmi  is  all  of  grace.  '  Grace 
chose  thee  ;  fron:)  eternity  grace  called  thee  in  time  i  Grace 
sanctifies  thee,  and  carries  thee  on  from  strength  to  strength  ; 
and  at  lust  the  same  free  grace  vviU  finish  the  work,  and  bring 
thee  in.o  ihe  immediate  jjresence  of  God.  No  wonder  then, 
the  saints  will  forever  sing,  Graces  grace.'  May  we  learn  t!ie 
song  here,  and  v;alk  under  a  deep  sense  of  unmerited  grace, 
till  we  come  to  that  world,  whtre  we  shall  put  the  crown  upon 
cur  i(^°deemej*s  head,  and  ascii':e  unwearied  and  everlasting 
praisei  to  him  that  sitteth  upon  the  throne  and  the  Lamb. 

4.  Haw  glorious  musl  heaven  bc^  where  thaCtvor/c  ivhich  God 
begins  and  carries  on,  loill  befierfect  !  The  end  of  ordinanc- 
es \:ifor  the  fierfccting  of  the  saints,  for  the  edifying  cf  the  bo^ 
dy  of  Christ  till-zve  all  come  in  the  unity  of  ihe  faith,  and  of  the 
knowledge  of  the  Son  of  God,  unto  a  perfect  lilan,  unto  the  mea- 
sure of  the  stature  oj  the  fulness  of  Christ,  Eph.  4,  11.  b^c»  We 
arc  at  best  but  baoes  here,  when  compared  with  what  we  shall 
be.  We  are  now  U!x]cr  age,  and  have  our  inheritance  in  p.'os- 
pect,  not  in  possession.  Here  we  are  fatijjued  with  nuiTiberiess 
conflicts  and  struggles  with  sin  and  Satan.  Now  and  then  we 
get  a  victory,  but  ag'.in  wcS  are 'overcome/  We  make  but 
blow  progress  ia  our  way.  '  It  is  difucult  to  get  n^r  to  God, 
and  to  grow  into  his  likeness.  ''  But  see  my  soul,  heaven  is  be-- 
fore  thee  :  Keaven,  where  all  thy  corruptions  will  be  perfectly- 
destroyed,  and  thou  wilt  have  no  more  enemies  to  contend  with, 
no  more  victories  to  gain,  no  more  struggles  with  thy  own  heart, 
but  the  conquest  -will  be  fully  thine,  and  the  top-stone  will  be 
laid  in  thy  salvation.''  See,  heaven  is  just  at  hand  ;  where  the 
new  creature  will  be  perfect,  and  appear  in  all  its  beautiful  and 
just  proportions  ;  where  thy  understanding  will  be  freed  from 
all  the  remains  of  darkness,  thy  ivill  be  in  sv,'eet  and  everlast- 
ing subjection  to  God,  and  thy  heart  glow  and  burn  with  the 
purest  flame  of  divine  love.  O  happy  hour  !  desirable  period  I 
"When  I  shall  put  off  the  body  of  sin,  and  start  into  perfection 
in  a  moment ;  when  I  shall  no  longer  see  through  a  glass  dark- 
ly, but  face  to  face  ;'  when  I  shall  no  longer  be  a  babe  in  Christ, 
but  a  perfect  man."  Awake  ye  sainxs,  lift  up  your  hands,  for 
your  redemption  dr^weth  nigh.  Get  i>pon  mount  Piss^ath,  and 
\'iew  the  heavenly  land,  where  your  w'eary  souls  will  be  at  ev- 
erlasting rest,  and  all  your  longiftgs  will  be  eternally  satisfied 
wi:h  the  most  perfect  and  exalted  enjoyments. 
O  2 


i'^-^  Cases  OF  Conscience.  Case  XIX, 

CASE    XIX. 

//o-f  maij  a  -(leaerted  btiitxcr  find  out  the  /.articular  sin    or 
6ins^  w/icrcby  he  has  grieved  the  S/iitit  of  God? 

THIS  is  doubtless  a  mo^t  searching  and  experimental  ques- 
liun,  wlitrein  ilure  is  a  necessity  ior  tiie  greatesi  taiih- 
fulness  to  be  used,  both  l>y  him  who  resolves  it,  and  by  him  who 
attempts  to  make  u^e  of  it  lor  hiiM^itlf.  In  many  cases  it  i^eems 
very  difficult  to  point  out  to  a  soul  under  declensions,  what  is 
tht*  punicular  reason  of  tlie  Spirit's  withdrawment.  However 
I  shi'.ll  attempt  to  bring  Ihis  matter  a<i  close  honr.e  as  I  possibly 
can,  recommending  myself  lo  every  man's  conscience  in  the 
sight  of  God. 

We  must  indeed  ncknowkdge  that  the  LorJ  may,  for  wise 
:au'  holy  ends,  withdraw  from  hih.  people  those  comforts  and 
quitktnings  waich  they  ha\e  been  favoured  with,  and  that  with- 
(iut  iiny  immediate  res-pect  unto  -<  ny  pHiticular  sin  or  sins  com- 
mitted by  ihtm.  Some'lmt^  this  withdrawment  is  rather  for 
xht/ireve^nion  of  sin,  or  for  ihe  di- covet  y  ct  sin,  than  as  a  /;un- 
ii/i/uaii  \ov  ix.  bat  gtnerally  divint-  withdrawmentsare  in  con- 
setjucnce  of  sonr.e  iniquity,  whereby  tr.e  holy  Spirit  has  beca 
cjicved  :  And  it  is  ihi  duty  and  business  of  every  gracious  soul, 
when  he  finds  himself  depiived  of  these  token*  of  divine  love, 
wlich  he  hath  usually  enjoyed,  to  ask  this  strious  qu- stion, 
'•  Why  does  the  Lord  thus  contend  with  rrer'*  And  on  all  such 
occasions  he  has  reason  to  suspect  himself,  as  being  the  proper 
causc  of  his  con)pIaint'3.  .Thus  the  holy  Pbaln.ist  stems  to  main- 
^lin  a  godly  jealousy  over  himstlf,  when  he  says,  Psal.  cxxxix. 
^i  Search  me^  O  God,  and  know  my  hearty  try  nieyund  knono 
iiy  /hojxghtsy  and  sec  if  thire  be  any  vicAtd  r.'oy  in  »/c,  and 
lead  me  in  the  ivay  cvcrlasti'ng. 

The  questi.»n  under  consideration  may  be  placed  in  this  fa- 
miliar i'.nd  soul- searching  lij^ht  :  A  believer  that  has  been  vi-ed 
'o  walk  in  the  light  (  f  G(-d's  countenance  and  under  »hc  quick- 
'  ning  iuRucnces  of  his  ^■pil  it,  now  fi*  ds  Ihat  the^e  comfoi  ts  are 
v\iil. drawn  frcm  his  soul,  and  does  not  txptri»  nee  such  a  spiiit- 
lality  of  frame  as  he  used  to  do.  He  now  feels  hin.self  in  a 
(lerlining  condiii  in,  his  faith  week,  his  comtorts  low,  his  graces 
•lot  ready  for  exercise.  And  nt'twithst^.nding  all  his  attempts 
l.y  prav'-T  and  endea\cur,  he  caniKit  i;rri\c  at  that  spirituality 
and  comfort  of  soul  which  he  once  eijoyed  ;  and  therefote  cries 
(Alt  v^ith  Job,  O  that  I  were  as  iti  moniht,  /last^  as  in  ihe  days 
wht  u  GoJ fire.Herved  Vir ;  tj  hen  /<'*  candle  shone  u/ion  my  headt 
and  ~vhev  by  hi>i  light  I  iv<uk'  d thr>  ugh  darkness  !*  Or,  as  the 
same  holy  person  at  ancth'-r  lime,  Hi  hold  IgoJ'orivardybulhe 
is  not  there  ;  and  backward,  but  I  d.nnot  jierctive  him  :  On 

•  Jobxxix,  a,  3, 


Case  XIX.  Cases'  of  CoNsciEKdi*:.  !'63 

the  left  hand  ivhcre  he  doth  'iVork,  but  I  cannot  behold  him  f 
he  hideih  himstlfon  fhc  right  hundihat  I  cannot  see  hirnf  This 
becovnes  a  malcer  of  sad  comijUiiiU,  and  the  believer  wanti>  to 
know  the  reason  why  it  is  tlvvis  %viih  him.   Feeling  that  ihe  Spi- 
rit is  withdrawn,  he  seec  the  greatest  reason  to  suspect  that  the 
Spirit  h/is  been  grieved  by  him.     When  hecon.es  to  search,  he- 
perhaps,  so  far  as  he  knows  himself,  i.s  conscious  that  he  lias 
been  kept  from   grcas  immoralitits  and  enomiiies;  for  whidr 
reason   he   cannot   be  certain  what  are  the  particular  mxa  for 
which  he  is  thus  visited.  If  indeed,  upon  rtflection,  the  believei' 
finds  that  he  is  fallen  into  some  grievous  sin  eiiher  of  heart  or 
life ;  in  such'a  case  he  cannot  but  know  the  reason  of  the  visi- 
tation.    Thus  David,  after  the  commission  of  that  complicated 
sin  of  murder  and  adultery  ir*  the  matter   of  Uriah,  could  nor. 
but  see  the  reason  of  the  present  declensions  of  his  frame,  and 
the  preser.t  decay  of  his  comforts ;    and   therefore  cries  out, 
Psalm  li.  11, 14.   Cast  me  not  aivayfrom  thy  /ireseJice^  end  take 
not  thy  holy  S/iinl  from  me.       Restore  unto  mv  the  joy  q/' ihy 
salvation,  and  uphold  me   with   thy  free  Sfiirit.     Deliver  iric' 
from  blood-giiiltincss,  O  God,  thou  God  of  vty  salvation.   Now^ 
then,  if  you  are  conscious  to  yourselves  of  any  enormity  in^our 
practice,   or  any  wilful  neglect  of  duty,  do  not  wonder  if  the 
quickening  and   comforting  iiifluences  of  ihe  divine  Spirit  are 
awfully  suspended.     We  have  a  general  rule  laid  down,  1  John 
i.  6,  7,  which  should  be  attended  to  with  great  concern   in  the 
present  case.     It  consists  of  two  pirts  ;  the  first  is  mentioned  in 
the  sixth  verse  :  Jf  ive  say  we  have  fellonx  ship.  <ix}iih  him,  and 
ivalkin  darkness,  tve  lie  and  do  not  the  trmh.  The  s^econd  part 
is  contained  in  the  seventh  verse:  But  if  ive  walk  in  the  light, 
as  he  is  in  the  Ugh  ,  ive  have  fellowship  one  with  another  ;  and 
the  blood  of  Jesus   Christ   his  Son  cleanseth  us  from  all  sin. 
From  whence  we  may  observe,  that  yll  those  comforts  are  de- 
lusive, which  are  consistent  with  the  love   and  practice  of  sin  ; 
and  that  'vhc?e  wbo  are  inclined  to  walk  closely  with  God,  may 
expect  deli,  htful  communi'on  with  him.     But  the  present  case 
stands  in  this  light.  Thou  perhaps  dost  not  feel  that  delight  and 
pleasure  in  spirhual  duties,  nor  that  spirituality  of  frame,  which 
thou    wert  wont  to  erjoy.     From  Avhence  thou  very  justly  sus-- 
pectest,  that  the  spirit  has  been  sotrie  way  or  other  grieved  by 
thee  ;  but  thcu  canst  not  be  certain  in  what  manner  it  hab^  been 
done,  because   thy  conscience  does  not  charge  thee  with    any 
gross  immorality  and  defect.     It  is  true  upon   inspection  thou 
seest  abundance  of  corruption  in  thy  treart,  but  canst  not  point 
out  the  particular  sin  or  corruption  which  is  the  ground  of  thy 
present  complaint.  Thou  wculdst  therefore  be  glad  to  know  hovy 
to  discover  it,  on  purpose  that  the  sin  may  be  brought  to  the 
cross  of  Christ,  in  order  to  be  crucified. 

f  Job  xxviii.  8,  9. 


164  CAS2LJ5  05  CoNsciE:;ck.  Case-yiX. 

In  answer  to  this  question,  doubtless  the  first  and  grand  di- 
rection is  ihis,  to  set  about  thedutyof  seU-exHmjnution''  O  dis- 
consolate believer,  ransrtck  thine  own  heart,  look  througii  it, 
look  into  it  as  deep  as  thou  cant,t;  and  wliiie  tbou  art  thus  upon 
th^  search,  beg  of  God  that  he  would  exH'.nine  and  prove  liiee, 
that  he  would  try  thy  reins  and  thy  heart.  But  it  may  be,  that 
tiiou  hist  been  thus  searching  and  enquiring,  and  ait  stiil  at 
a  los^  to  fix  thine  eye  upon  that  particular  for  which  thou  art 
visited.  You  will  then  aiik,  ''  Wlial  rule  can  no*v  be  ^iven  !" 
And  will  be  ready  to  siy  that  if  yourselves  cannot  find  it 
out  bv  self-examWiation,  hov.'  is  it  possible  that  any  other 
thuuld  be  able  to  do  it  ?  But  yet  1  will  venture  at  it,  and  would 
endeavour  to  act  the  most  faithful  and'seaiching  part,  and  then 
leave  the  whole  to  your  own  consciences^ to  judge.  Let  me 
therefc^re  give  you  three  or  fnur  directions,  whereby  >ou  may 
be  able  to  fix  your  eyes  upon  the  particular  sins  for  which 
the  Lord  withdraws  from  you.     And, 

1.  I  sa",  the  sin  ':vhich  wan  (he immediate  causeof  your  fire- 
scni  citclttuio7is,  a7:d  ishich  im.^l  ftrevails  under  ihem^  is  very 
iikely  to  be  the  reason  of  the  presen:  awful  visitation.  Look 
back,  therefore,  and  observe  the  time  and  manner  in  which 
you  fell  into  diis  declining,  uncomfortable  way.  rerhapsjust 
at  the  time  when  yoi:r  darkness  began,  you  had  some  i. i. pa- 
tience under  the  divine  h  uid,  or  perhaps  you  was  left  to  slight 
or  abuse  those  quickenings  ai.J  comfcrt^i  which  you  were  fa- 
voured with.  The  spouse  in  the  Canticles  seems  to  be  seivsible, 
that  this  must  be  tl^e  sin  by  which  the  Spirit  is  grieved,  Cant. 
ii.  r.  /  charge  you.  O  yc  daughicrs  of  Jrruftalem^  by  the  rose 
Qvd  hinds  of  the  fijid^  (hat  ye  siir  not  ufi^  nor  awake  my  love 
till  he  filcase.  You  had  !;een  for  a  time  favoured  with  the  di- 
vine presence,  and  the  lii^ht  of  his  countenance  ;  but  you  be- 
gan to  grow  wanton  upr>u  these  spiritual  privileges,  to  be  care- 
)ess  about  them,  or  to  grow  remiss  in  veur  duty  under  the  en- 
joyment of  them,  o»*  perh  »];?  at  this  time  you  gave  way  to  the 
risint^  of  soiue  particular  corruption  ;  and  immediately  upon 
this  'he  Spirit  withdrew,  and  left  you  in  darkness  and  distress,  or 
under  cokhiessafid  indifFerer.ee  :  If  so,  you  may  be  very  certain; 
that  this  was  the  particular  crime  which  grieved  the  Spirit. 

And  farther  t.tke  notice  what  is  that  sin  which  niost  pre- 
vails under  your  present  declensions.  This  vou  will  be  able  to 
learn  l)y  a  little  inspection.  And  it  i«  generally  found,  that  the 
Ein  which  CJtuses  the  descr'.ion  is  that  which  continues  it  ;  and 
as  it  hati  g  lined  such  an  advantage  as  to  drive  the  Spirit  away, 
it  now  rages  and  triumphs,  and  grows  stronger  and  stronger, 
under  these  calamitous  experiences  ;  whereby  )ou  may  know, 
that  tlis  is  the  sin  which  lies  at  the  bottom  of  your  present 
compl  dnts, 

2.  The  /tin,  whitcver  it  be.  ivhiih  you  are  vow  fur  alteviat' 
in^'  and  excusing^  you  bave  great  reason  to  think  'rs  that  wliich 


Case  XIX.  Cases  of  Consciencf.  165- 

causes  and  continues  the  (Uv'me  withdravvrncnt.  It  may  be, 
that  under  your  present  dirkness  you  look  into  your  own  heart 
and  ways,  and  find  'a  g-.eut  many  corruptions  working,  and  sins 
prevailing  in  your  souls.  The  more  you  look,  the  more  you 
see  the  corruption  of  your  ov,n  hearts,  the  abominations  that 
are  working  within  ^'ou  ;  and  tliose  things  ..ppear  in  such 
multitudes  that  you  know  not  which  to  fix  upon,  iis  the  particu- 
lar cause  of  your  declensions.  And  after  all  your  seaickes,  it 
is  not  at  all  improbable,  you  may  overlook  the  very  thing  you 
are  seeking  after,-  For  those  sins  and  corruptions  which  you 
are  most  ready  to  fix  upon,  are  such  as  you  are  sensible  of,  la' 
ment  under,  strive  and  pray  against  ;  and  ihese,  however  they 
may  have  caused,  yet  do  not  continue  tlie  divine  desertion. 
Those  sins  which  your  souls  are  for  ni^ignifying,  and  for  which 
you  are  perpetually  accusiiig  yourselves,  you  have  the  least 
reason  to  suspect  ;'  because  so  far  as  you  thus  see  your  sins,  it 
is  a  happy  token  that  the  Spirit >  thus  present  with  you,  as  a 
Spirit  of  humiliation.  Look  therefore  farther,  and  see  wheth- 
er you  are  not  making  some  excuse  for,  or  alleviating  some  of 
those  evils  which  are  in  jour  heart  and  life  ;  whether  you  are 
h«t  f  )r  making  them  as  little  as  j  ossible,  and  endeavouring  to 
throw  off  the  guilt  of  theni  from  yourf^elves.  Now  then,  as 
soon  as  you  can  observe  this  disposition  with  respect  to  any  in- 
iquity, you  may  immediately  charge  the  fault  upon  that  partic- 
ular sin.  For  instance  :  Have  you  been  guilty  of  neglecting,  or 
slightly  performing  secret,  family  or  publick  duties  ?  Have 
you  been  negligent  in  keeping,  the  sabbalh,  or  careless  in  the 
publick  or  private  exercises  of  God's  woi  ship,.  Or  have  ycu 
conformed  to  any  of  the  vices  and  vanities  of  the  world  ?  Per= 
haps  in  these  cases  your  hearts  are  saying,  "  Is  it  true,  I  have 
occasionally  neglected  secret  prayer,  or  I  have  in  sotne  little 
instances  conformed  to  the  ways  of  the  worl--  ;  but  this  is  no 
great  matter.  I  neglected  secret  prayer,  because  try  heart 
was  not  in  a  frame  for  it,  or  because  I  had  not  a  clear  opportu-- 
nity  for  it  •,  and  I  have  given  into  the  ways  of  the  world,  be- 
cause there  WoS  some  sort  of  necessity  for  it.'*  And  thus  ycur 
minds  .palliate  your  offences  ;  ycu  are  inclined  to  excuse  your 
negligence  or  indifference  ;  which  plainly  shows,  that  these  sins 
have  gained  and  retain  an  av4ul  prevalency  in  you  ;  and 
therefore  you  may  take  it  for  granted,  that  these  are  the  ini' 
q^uities  foivwhich  v.-  u  now  are  visited. 

3.  T/iose  sins  in  your  htari  and  life  ivhich  you  find  the  great- 
est uiiivillingness  to  op/ose,  are  the  sins  which  cause  or  ccn- 
tjnue  the  wiihdrawment.  There  are  many  corruptions  working, 
and  many  temptntions  assaulting,  to  brmg  >cu  into  that  which  is 
contrary  to  the  law  or  gosptl.  Some  of  these  you  can  fight, 
strive,  watch  and  pray  against  ;  others  of  them  are  so  pleas- 
ing to  your  flesh,  or  so  sui'ed  to  your  inclination?.,  that  yc.u  can- 
not Snd  in  youv  heart  to  make   a  vigorous  jjesistance  ag^ain&t. 


1C6-  Cases  of  Conscilncf.--  Case  XfX. 

them  :  You  may  then  tal^k  fur  granted, that  these  latter  Heat 
the  found.ition  of  your  spa  iiual  compl  .ir.ts. 

4.  T/ie  sins  w/iic/i  you  are  ashamed  or  unwilling  hcay  tily  to 
confess  bf/jre  the  Lord^  are  tliubc  l.>v  which  ihc  Spirit  is  griev- 
ed. Look  attentively  into  yourov^n  hearis,  and  peihai^s  you 
"Will  find  there  is  a  sio  committed  or  indulged  by  you,  wh.ch 
you  are  for  ket-ping  secret  in  \our  own  bobuiiib.  You  cannot  con- 
fess it  with  a  true  freedom  and  sincerity  ;  and,  as  you  are  at- 
tempiing  to  enumerate  your  tran>greSiions  befure  the  Lord  in  a 
way  of  confessioii,  perhnps  there  is  oiic  (or  two  sLiris  up  in 
your  remL'mbrancc,  which  you  find  your.sclves  unw^illing  to  ac- 
kiiowledge  to  be  so  sinful  'r,s  it  really  is,  and  as  your  conscieixe 
and  jiiJt^ment  intorof)  you  it  is.  In  this  cas  •  you  know  in  your 
own  constience  that  you  cannot  frankly  conftth  iht  sin  before 
God  ;  because  youV  heart  is  wedded  to  it,  and  you  are  unwilling 
to  part  with  it.  If  it  be  thus,  you  net<t  no  lnng,er  tie  at  a  Iftss  to 
know  wliat  it  is  that  hides  the  light  o*  God's  countf^n.nce  fiv)ni 
you.  But  could  you  now  without  reserve  pray  and  j  le  id,  and 
■watch  and  strive  against  that  sin,  which  you  find  vi.u*  cleaving 
to  your  soul,  you  would  probal)ly  be  immefliately  delivered, and 
find  the  Spiiit  of  life  and  comfort  rtst()red  to  you.  \Vc  have  a 
clear  instance  of  thi  in  Psalm  xxxii.  5.  where  we  find  the 
Psalmist  had  been  withholding  himseif  from  a  frank  confession  ; 
M|^  so  long  as  he  thus  kept  silenc«?,  his  guilt  and  his  distres  re- 
nitrt|»ed  and  increased  ;  but  as  soon  as  ever  he  said  in  his  heart, 
I <tt?flir  cor,f  s8  viy  irau.sgressi<jn  lo  the  Lord^  then  QjoCiJorgave. 
him  ihc  iniquity  rf  his  sin 

Thus  I  hav«-  endeavoured,  in  the  plaine«it  and  most  faithful 
manner  I  could,  to  lead  you  to  the  knowledge  of  those  sins, 
"which  are  the  causes  of  yur  spiri  u  J  complaint/  And  ii  is 
very  evident  from  the  nature  ui  the  thing,  that  these  must  be 
the  sins  that  ^^parate  between  you  and  your  God.  For  those 
iniquities  that  you  truly  hate,  that  you  lament  under,  that  you 
desire  to  confess  before  the  Lord,  and  to  carry  tcj  the  cross  of 
Christ  to  be  crucified  there,  are  n<it  the  sins  that  maintain  the 
distance  betwct-n  (iod  and  you  :  But  those  iniquities,  whether 
spiritual  or  external,  whether  in  heart  or  in  life,  which  you  have 
5-uch  an  ;ifffCtion  for,  that  vou  cannot  heartily  condemn  your- 
selves for  them,  cafinot  confess  without  reserve  before  the  Lord, 
that  vou  C mno*  find  in  your  hearts  lo  oppose  w i til  yij.;our,  these 
must  of  neresv-itx  cause  a  continued  '.list  mce  betwr#n  Ciod  and 
your  sonN.  These  ire  the  iniqui'its  v,  hich  are  peculiarly  pro- 
voking to  God  i  these  arc  the  sins  ih,,i  harden  the  heart,  that 
benumb  the  ronscirncc.  and  tarnish  the  «f)ul.  And  remember, 
that  vou  can  never  expert  a  return  of  the  divine  quickenings 
and  comforts,  until  vou  can  lay  your  hand  upon  ihe^p  sins,  can 
heartily  pray  against  them,  and  can  fly  lo  the  Lord  Jesus  ChriiV 
to  have  them  pardoned  and  bubdued. 


.  Case  XIX.  Cases  of  Conscience.  "iC" 

_  Permit  me  to^onclude  this  soul-searching  subject,  by  a  few 
necessary  and  important  advices  upon  the  whole. 

i.  Beivare  of  ex(enuaiivg  or  excusivg  any  sin.  He  that 
hideth  his  shis  shall  not  prosper.  But  yet  this  is  vrhat  we  are 
very  prone  to.  When  we  are  under  a  temptation  to  any  ne- 
glects of  duty,  cur  corrupt  hearts  will  appear  very  ready  to  find 
OMt  mnny  excuses.  They  will  Highest  to  us,  either  that  the 
duty  i>  too  hard  for  us  toundertake,  or  that  we  may  not  have  an 
opportunity  foy  it,  or  that  there  v/ill  be  no  great  advantage 
reaped  by  it.  Thus  we  are  often  betrayed  into  a  criminal 
omission  of  what  the  Lord  calls  from  us.  And  no  wonder  then, 
if  the  Spirit  be  grieved,  and  we  soon  feel  the  sad  effects  of  in- 
dulging spiritual  sioth  ;  no  wonder,  if  cur  communion  with  God 
he  interrupted,  if  corrupnon  gains  an  advantage,  and  a  shyness 
between  God  and  cur  souls  be  produced. 

Again,  v\hen  we  are  prevailed  upon  to  neglect  an  incumbent 
duty,  our  corrupt  heart  will  jiow  proceed  to  alleviate  the  fsult, 
and  to  make  m^ny  €xcu?es  for  it,  in  cider  to  hinder  us  from  a 
fr^e  acknowlec'gnicnt  of  it,  and  repentance  for  it  ;  and  so  we 
^rovv  n.»ore  and  more  hardened  and  careless,  whereby  the 
■grieved  spirit  is  still  more  grieved,  and  the  separation  between 
Govl  and  our  souls  is  continued  and  widened. 

.T>ie  same  may  be  said  concerning  a  temptation  to  \\\e  com- 
missioi";  of  sin.  Our  carnnl  hearts  will  represent  the  iniquity 
as  very  small,  or  as  very  pleasant,  in  order  to  induce  us  1o 
comply  with  the  temptation  ;  and  when  we  are  actually  drawn 
away  by  our  own  lusts,  andinticed,  then  lust,  having  conceived, 
bringeth  foi\tb  sin,  and  sin,  being  finished,  bringeth  forth  death. 
O  the  dreadful  tendency  cf  excusing  and  alleviating  sin  ? 

It  is  this  sac  disposition  in  unrenewed  persons,  that  keeps 
them  under  the  dominion  of  their  own  lusts  :  It  is  this  prevents 
them  from  seeing  the  danger  of  their  state  :  It  is  this  likewise 
that  makes  them  xonlinually  careless,  without  an  interest  in 
Christ's  grace  and  righteousness  ;  and  deludes  their  sculs  with 
many  vain  and  dangerous  hopes. 

The  same  inclination,  when  it  appears,  and  in  any  measure 
prevails,  in  a  gracious  person,  is  peculiarly  provoking  to  God, 
and  effectually  robs  him  of  all  his  comforts  and  spirituality, 
makes  him  grow  more  and  more  carnal,  and  so  produces  and 
promotes  divine  withdrawments. 

Let  us  all  therefore  beware  of  extenuating  any  iniquity  : 
and  let  u^  rather  endeavour  to  aggravate  it  to  ourselves,  and 
before  God.  It  is  true,  that  to  aggravate  our  own  sins,  is  very 
disagreeable  to  flesh  and  blood,  and  oftenoccHsicnsa  diminution 
to  our  pleasure.  But  yet  it  is  a  necessary  work  ;  necessary  to 
our  true  humiliation,  and  necefsary  to  keep  us  in  the  Joveaod 
ju^ider  the  smiles  of  our  gracious  Gcd,     None  have  a  stronger 


I'v'S  Cases  or  Co.NSCiF.KCE.  Case  XIX. 

view  of  the  sinfulness  of  sin,  than  ihose  who  walk  closely  and 
comfortably  with  God. 

2.  /)€  KVu'cfifuL  against  the  devices  of  Saforit  and  the  de- 
ed if  ulncss  of  your  Oxvn  hearts.  We  canfiot  have  a  stronger 
call  to  this  necessary  duty,  than  wliat  n»ay  be  deduced  from 
i!k'  f uegoing  discourbe.  For  here  we  see  that  the  devil  and 
<  ur  own  heart  will  use  all  possiL>le  means  'o  conceal  from  us 
the  pariiculiu*  sins  that  are  the  most  defrimental  snd  danger- 
(  usto  our  souls.  Are  wc  afflicted  in  our  persons,  or  distressed 
in  our  minds,  r;nd  under  the  evident  marks  of  divine  displeas- 
t'.re  ?  Satan  and  our  corrupt  natures  join  to  perplex  us  so, 
that  we  should  not  know  wherefore  it  is  that  the  Lord  contends 
v.iih  us.  Our  perplexed  minds  will  now  be  for  condemning  us 
for  every  rt'aer  .sin  besides  that  which  lies  at  the  bottom  of  f  ur 
spiritud  distresses  ;  and  our  unb-lief  will  ativinpt  to  drive  us 
into  desperaiion,  because  of  those  corruptions  we  see,  lanunt, 
<\\k\  pr  ly  agAinst  ;  while  the  fi  undation  of  ilie  controversy  be- 
tween Ciod  and  our  souls  lies  hid  under  a  criminal  excuse. 
Ste  ht-re  a  most  remarkable  evidence,  that  the  heart  is  de- 
ci-Aiful  above  all  things,  atid  dr.sfierauly  r.^icked.  See  liere 
the  tieccssity  of  a  narrow  insj)ection,  and  of  divine  illumiiiationy 
in  order  to  attain  the  knowledge  of  cur  own  case,  and  of  ti<e 
f.round  of  our  complaints  IVatch  and  pray.,  lest  ye  enter  in- 
■■}  lemfitaiion.  By  a  thorough  search^  according  to  the  fore- 
;/jing  rules,  joined  with  prayers  for  divine  teachingi.  ycu  may 
be  led  to  sec  the  sin  that  most  easily  l;esets  you,  and  that  i.as 
gained  the  greatest  strength  in  \nur  souls. 

3.  Having  found  out  the  particvilar  sin  or  sins  which  cause 
nr  continue  the  distance  between  God  ;.nd  your  s'ltils,  now  tn- 
:!r(iv'jur  to  lay  it  to  heart  as  most  ab.jminablc  and  detrimental. 
I'he  least  sin  excused  and  alleviated  by  us  becomes  thereby  a 
most  grievous  aboinination.  Obst-rve  therefore  how  it  has 
worked,  and  does  work,  in  your  souls.  Has  it  not  pollured 
your  souls,  weakcncl  your  graces,  taken  away  yeur  spiritual 
strength  and  enjoyment  ?  Does  not  this  indulged  or  extenuat- 
ed sin,  be  it  what  it  will,  destroy  the  sincerity  of  your  confes- 
sions, and. 'he  uprij^htness  of  your  prayers  f  Can  you  frankly 
ncknowIedv:e,  or  heartily  pray  against  that  iniquity  which  your 
hearts  cleave  to.  and  which  they  would  fain  countenance  .' 
Surely  no.  Agiin,  consider  how  provoking  it  must  be  to  a 
gracious  God  to  find  you  harbouring  his  enemy  in  your  bosom, 
to  find  you  wishing  that  it  may  be  spared  or  winked  at.  Sure- 
ly yen  cannot  wonder,  if  the  Lord  withdraws  from  you.  He 
does  it  justly  ;  you  oblige  him  to  it  ;  and  he  never  will,  never 
honourably  can,  restore  his  comforts  to  you,  until  you  are 
brought  to  hale,  confess  and  bewail  it  before  him.  O  beg 
therefore  that  the  divine  Spirit  would  convince  you  of  sin,  and 
shew  you  more  and  more  the  sinfulness  of  that  particular  ini* 


Cnse -X'lC^.  Cases  OF  Conscience.  169 

,nuity  and  indulgence  that  lies  nearest  your  heart,  that  you  rnav 
fa^ee  how  abominable  it  is,  as  well  as  feel  how  detrimental  it  is  ! 

4.  Briiig  the  iniquity  to  the  cross  of  Christ  to  be  crucified 
there.  Sin  will  live  every  where  but  under  the  cross  of  Christ. 
You  may  see  your  sin,  may  strive,  watch  and  pray  against^  it, 
and  it  will  siill  prevail  to  maintain  the  separation  between  God 
and  y^Hi,  uniil  you  are  directed  to  exercise  faith  in  the  blood  of 
Christ  for  the  forgiveness  and  mortification  of  it.  They  that 
are  Christ's  have  crucified  (hejiesh,  luiih  the  affections  and 
lusts.     Gal.  V.  24. 

But  you  will,  it  may  be,  ask,  ''  What  is  it  to  bring  sin  to 
Chiist's  cross,  and  to  crucify  it  there  ?"  I  answer,  it  contains 
the  following  things  :  _ 

1.  To  behold  the  sinfulness  of  sin  in  the  death  of  Christ, 
You  may  see  mucli  of  the  evil  of  it  by  looking  into  the  lioly  law,, 
and  observing  its  polkited  efiect  upon  your  own  hearts;  but 
such  sights  of  sin,  by  them^tives  \viH  not  subdue  it.  Look  upon 
the  cross  of  Christ  ;  behold  him  suffering,  bleeding,  dying,  and 
under  his  Father's  wiihdrawment  for  sin  iniputed  to  him: 
There  you  n^ay  loak  and  wonder,  look  and  mourn,  look  and 
3'aise  your  indignation  against  sin  in  the  strongest  manner. 
This  will  be  a  most  effectual  means  ot  making  you  to  be  truly 
ashamed  of  it,  and  to  mourn  for  it  wi:h  a  godly,  and  evangeli- 
cal sorrow. 

2.  To  account  every  indulged  sin  in  you  as  crucifying  the 
Son  of  God  afresh.  By  giving  way  to  iniquity,  by  harbouring 
it  in  yonr  bosoms,  or  by  casting  a  ])leasing  glance  upon  the  a- 
bominable  thing,  you  are  guilty,  not  only  of  breaking  the  law, 
but  of  undervaluing  the  blood  of  the  covenant.  What  •  Did 
Christ  die  for  sin,  and  shall  you  indulge  it  ?  Surely  this  would 
be  doing  what  lies  in  your  power  to  bring  him  down,  and  nail 
him  upon  thecross  afresh.  Oh  i  could  we  but  have  such  con- 
ceptions of  sin  indulged,  they  would  greatly  tend  to  set  our  hearts 
at  the  utmost  distance  from  it. 

3.  It  is  to  cast  the  guilt  of  our  sin  iifion  the  atonement  of 
Christ.,  by  faith  Do  you  now  see  yourselves  very  jiuilty  and  filthy  ? 
Are  we  ashamed  of  ourselves,  and  enabled  to  abhor  ourselves, 
because  of  our  abominations  ?  Now  surely  we  cannot  but  exper- 
imentally conceive,  that  nothing  short  of  an  infinite  atonement 
can  procure  remission.  Behold  therefore  the  atonement  Christ 
has  made  ;  see  how  satisfactory  it  is  to  divine  justice,  see.  how 
sufficient  it  is  for  our  pardon  :  And  let  us  now  eirdeavour  to  an- 
swer the  challenges  of  a  guilty  conscience  by  the  blood  of  Te^ws 
Christ.  Thus  we  shall  receive  a  divine  pardon  to  our  conscien- 
ces ;  thus  we  shall  receive  peace  and  reconciliation  with  God. 
And  then  we  shall  find  him  restoring  comforts  to  us,  restoring 
the  joy  of  his  salvation,  and  the  quickenings  of  his  free  Spirit. 

How  unhappy  is  the  believer,  while  he  lies  under  the  guilt  of 
unpardoiied  sinj  and  while  the  corruption  and  unbelief   of  his 
p 


170  Cases  OF  Conscience.  Case  XK. 

heart,  keeps  him  back  from  a  free  confession  of  it !  He  has  now 
lost  ail  tiijoyment  of  himself,  all  communion  with  (iod,  and  all 
special  pleasure  in,  or  profit  by  his  ordinances.  He  now  sinks 
in  deep -mire,  where  Uiere  is  no  standing  ;  he  is  now  come  into 
deep  waters,  where  the  floods  overflow  him.  But  when  he  is 
cnibled  to  see  his  sin,  guilt  and  impurity,  and  to  disburden  his 
conscience  by  an  application  lo  the  blood  of  Christ,  O  then  his 
soul  is  eased,  his  heart  purified,  his  spiritual  liberty  restored, 
and  a  gracious  God  returns  to  him  in  loving  kindness  and  lep- 
dei'  mercies. 


CASE    XX.  ,^ 

IIoio  shall  ive  read  the  word  of  God^  so  as  may  be  for  his  ^lo^ 
ry,  and  the  advantage  of  our  souls  '^ 

THIS  is  a  questions  of  no  small  moment.  It  relates  to  a  duty 
incunbent  upon  all  who  are  favoured  with  the  word  of 
God  ;  .\  duty  too  much  neglected  by  profes^^ing  ChVistians, 
though  so  peculiarly  calculated  to  promote  our  spiritual  advan- 
tage, and  often  made  effectual  for  thit  purj)ose.  The  person 
who  sent  in  the  question  appears  to  be  in  some  perplexity  how 
to  discharge  this  duty,  so  as  to  get  some  spiritual  profit.  I  will 
give  you  his  own  words. 

"  I  am  under  some  uneasiness  concerning  the  word  of  God. 
1  hope  I  love  to  hear  it  opened  ;  to  hear  of  that  glorious  Sa- 
viour exhibited  therein,  and  that  satisfaction  he  has  made  to 
justic?;  ;  but  as  to  reading  it,  what  coldness  do  1  find  in  that 
duty  ?  I  sometimes  appear  to  delight  in  the  duty  ;  but  if  1  try 
to  meditate  upon  the  word  read,  how  sadly  do  my  thoughts 
wander  !  So  that  it  is  but  little  that  I  understand  of  it.  1  knov.^ 
not  what  method  to  take  in  reading  ;  whether  it  would  be  most 
useful  to  begin  at  the  beginning,  and  so  go  regularly  on.  Besides 
there  is  a  great  part  I  know  not  the  meaning  of.  1  have  often 
heard  of  the  glorious  promises  there  ;  but  when  I  meet  with 
them,  am  afraid  to  take  the  comfort  of  them  lest  I  should  be  de- 
ceiving myself  with  false  hopes.  J  have  sometimes,  before  I 
read  the  word,  put  up  a  few  petitions,  that  I  might  read  and 
meditate  on  it  wit)i  advantage  :  But,  alas!  I  have  so  care- 
lessly attended  to  it,  that  I  have  thought  at  times  I  had  better 
omit  these  petitions.  In  this  perplexity  therefore  I  should  be 
glad  of  your  directions,  and  of  your  answer  to  the  above 
question.'* 

In  this  case  you  find  the  experience  of  many,  n'nd  the  ques- 
tion given  is  of  great  importance,  and  is  worthy  of  our  consid- 
eration, as  it  may  be  useful,  by  a  divine  blessing,  l)oth  to  our 
(direction  and  quickening.     As  there  are  numbers  in  this  gospel 


Ca^eXX.  Cases  OF  Conscience.  i7i 

land  who  never  Icok  into  the  Bible  ;  so  many  of  those  who,  read 
it,  do  it  in  >uch  a  manner,  as  to  receive  Utile  or  no  fit  ojit  by  it. 
Some  read  it  as  a  task  ;  others  in  a  careless  customary  manner^ 
thinking  they  have  clone  enough,  if  ihv  y  have  but  gooe  through 
2.  chafiter  or  two^  though  they  have  hurried  through  it  without 
consideration,  or  read  it  when  half  asleep.  If  you  thus  read  , 
the  word  of  God,  you  cannot  expect  any  great  advantage  from 
it  ;  for  when  vve  trifle  with  God  in  duties  we  provoke  him  to 
•withdraw  his  Spn'it,  and  to  withhold  his  ble'^sing. 

The  directions  I  shall  give  for  the  profitable  reading  the 
•scriptures  will  be  most  particularly  suitable  to  your  closet  re- 
tirements ;  for  I  hope  that  you,  who  look  upon  prayer  as  one 
part,  look  upon  reading  as  another  important  part  of  closet 
duty.  Permit  me  therefore  ta  suggest  to  you  the  following  di- 
rections. 

1.  Read  the  word.  Vfiih  firuyer.  Prayer  is  one  of  the  great 
means  of  bringing  clown  the  divine  blessing  upon  all  ordinances 
and  duties  to  our  spiritual  tdification.  It  is  a  means  of  tire- 
paring  our  hearts  for  other  duties,  and  of  enabling  us  to  get 
good  from'  them.  It  would  be  well  for  prayer  to  go  before  read" 
ing.  However,  if  circumstances  will  not  permit  you  to  spend 
some  time  in  this  duty  before  you  read  the  word,  do  not  abso' 
luJeiy  ni'glect  it  ;  but  send  up  a  few  petitions  to  God,  that  he 
would  prepare  your  heart  for  the  work  that  lies  bt:for€  you  ; 
open  your  eyes,  that  you  m.-jy  understand  the  scriptures  ;  and 
accompany  reading  with  a  divine  blessing,  that  it  may  answer 
some  valuable  purpose  in  your  soul,  either  to  enlighten,  quidk- 
en  or  comfort,  or  in  some  way  or  other  to  promote  your  spirit- 
ual good.  When  you  consider  these  things,  you  cannot  but  see 
the  prop;  iety  of  prayer  before  reading.  Butespecirilly  acccwz- 
fiany  reeding  with  prayer.  Do  not  think  you  have  doue  all  thaC 
is  incumbent  upon  you.,  when  ycu  have  read  the  scripture  either 
in  the  fanjily  or  the  closet.  Pray  ever  it  before  God.  Have 
you  been  reacJing  any  promises  oi  spiritual  blessings  ?  Plead 
them  with  God.  Has  the  chapter  been  representing  the  oclious- 
ness  of  sin,  its  areadful  conseq-uences,  the  Jails  of  God's  people, 
and  the  salvation  to  the  chiffcf  sinners  ?  Beg  that  ycur  eyes 
may  be  opened  to  see  the  maiigi^iity  of  sin,  and  the  wickedness 
ef  your  heart,  and  that  you  may  be  kept  from  those  evils, 
•which  many  have  fallen  into,  and  be  enabled  to  admire  the 
riches  of  free  grace  in  the  salvation  of  creatures  so  un^worthy, 
and  in  your  own  in  particular;  Have  you  been  reading  of  the 
privileges  of  God*s  children  here,  and  the  glory  they  shalj  have 
hereafter  ;  or  have  you  been  taking  a  view  of  their  Sarious 
duties  in  their  respective  relations  and  circumstance  of  life,  or 
of  their  various  experierices^  and  of  the  dealings  of  God  with 
them  ?  Beg -that  your  heart  may  be  suitably  affected  with  siKh 
representations  that  you  vnay  be  encouraged  in  ycur  Christian 
course,  quickened  to  run  your  race,  oonfirmad  in  your  bslief  of 


IT'a  Casks  OF  CoNsciKNCEi  Cd-^  ^XJZ. 

the  reality  of  relii;ion,  and  be  ennbled  to  continue,  tiliyou  re- 
ceive the  end  of  ycur  faith,  even  your  cOtpplete  and  everlast- 
ing s.ilvation.  Has  the  chapter  been  representinij  the  jVUdia' 
tor^  his  gijriciis  fierson^  his  important  officm,  his  amasing 
love,  the  triumfih  of  his  cross,  or  his  qualijications  for  the 
great  work  he  has  undertaken,  and  therefore  \\'i^ all-sufficiency 
to  save  I  Be  earnest  with  God,  that  you  may  be  enabled  to 
Jeave  yourscit  with  this  Jesus,  may  be  sprinkled  with  his  blood 
have  a  siiare  in  al^the  blessings  be  has  purchast-d,  .ind  th?it  hiS' 
love  may  ever  endear  him  lo  y(iur  souls,  kindle  the  sacred 
fire  in  yoiir  breasts,  and  ei}.i;.ige  you  to  walk  before  him  in  ho-- 
liness  and  rij^htecusness  all  the  days  of  your  life.  Thus  let 
rea.<\\n^  be  accompa77ied  wiih  /iraye}-.  Remetr/ber  the  sorip- 
tu re  is  full  of  im,)oriant  mysteries,  which  we  ci^nnor  see  the 
beauty  of,  unless  the  Spirit  opens  the  eyes  of  our  undcrstandin.^s. 
Ojr  hearts  are  naturally  full  oi  firejudice  against  the  glorious 
contents  of  scripture,  and  therefore  we  want  the  Spirit  to  re- 
move these,  and  to  give  us  a  true  relish  for  the  great  truths 
of  revelation,  and  impress  them  powerfully  upon  our  minds  to 
our  salvation.  They  that  neglect  prayer,  and  depend  upon 
their  or^n  judgment  and  skill  to  guide  them  in  matters  of  ever- 
lasting moment,  have  no  reason  to  expect  the  Sj/irit's  teachings, 
and  are  therefore  liable  to  fall  into  every  error,  even  those  that 
%vill  prove  eternally  destructive  to  their  highest  interest.  Pray 
therefore  for  divine  direction  for  divine  quickcnings,  that 
uli?,«-  you  read  may  be  a  means  of  bringing  you  nearer  to  God, 
and  of  promoting  your  everlasting  advantage.  Finally,  earnest- 
ly pray  that  whilst  you  are  beholding  the  glory  of  the  Lord  in 
the  glass  of  bis  ii>ord^  you  may  be  changed  into  his  image^ 
Jrom  glory  to  glory ^  and  may  find  those  truths  you  are  reading, 
properly  impressing,  warming  and  cstalishing  your  hearts,  that 
Vdu  may  be  grooving  in  the  image  of  your  Redeemer^  and  be 
training  iififor  a  glorious  and  everlasting  vjorld  above. 

2.  Observe  some  order  in  rending  the  word,  and  make  use 
'  those  heljifi  that  may  be  necessary  to  your  understanding  it, 
J  bis  p'irson  is  at  a  loss    to  determine,  whether  he   shall  begin, 
with  the    Bii)le   and  so  go  regularly  through  it,   or  not.     This 
"-cms  to  be  the  best  method  to  obrirve  at  your  stated  times  of 
ading  ;  and  it  will  not  prevent  your  looking  into   other  parts 
scripture    when    you    have    opportunity.       This    method 
ill    give  you  a   view   of  the    great  events  which  the    scrip- 
ire   mentions,     and   of  the    various    circumslanct-s     of    the 
<hurc.b,  from    period    to  period,  and   of  God's  dealing    with 
them.     Hy  these  means  you  have  a  regular  view  of  things,  as 
they  appeared,  from    the  creation  down  to  Christ  and  his  apos- 
tles.    Y(>u  will    hereby  have    a  greater    insight  into  scripture 
history  and  chronology,  whirh  v.  Ui  beboth  enttrtaining  and  use- 
ful, r^nd  keep  }our  ideas  of  things  relating  to  persons  and  facts 
ilislinct  and  ttlear.     This  person  farther  says,  there  is  a  great 


Case  XX.  Cases  of  CojJsciemce.  IT'S 

part  of  scrifiture  he  does  not  iimlerstand.  You  should  read 
the  sci*iptui-e  therefore  with  an  ex/iosition  oy  Jiarajihrase.'^ 
This  wiil  open  the  text  to  you,  shew  you  the  connection,  the 
design,  the  meauing,  and  '^o  furnish  you  v;ith  matter  for  serious 
meditation.  VVhat'tnd  will  it  answer  for  you  to  read  this  sacred 
volume,  and  not  understand  it  ?  If  it  i3  a  sealed  book,  it  is  like 
Xo  he  useles:i. — Upon  the  whole,  though  you  may  -understand 
some  parts,  yet  there  are  others,  that  wiil  appear  n"iysierious, 
and  will  remain  so  to  your  great  disadvantage  in  reading,  Unless 
you  have  some  interpreter  to  help  you  to  understand  their 
meaning, 

'  3.  You  should  be  concerned  to  read  the  word  oj  God  ivith 
great  seri:>us77ess  and  aUentiofiy  and  a' real  desire  to  have  the 
contents  of  it  ini/iressed  zipcn  your  tJiind,  thai  you  way  be  filed 
more  for  glorifying  God  in  every  character  and  staticn.  If 
you  run  through  a  chapter  or  two  in  a  hasty,  cursory  manner, 
you  cannot  expect  much  advantage.  You  should  be  concernecl 
to  attend  with  the  utmost  care  and  diligence,  as  well, as  with 
the  greatest  seriousnes?,  A  sense  of  the  glorious  author,  and 
of  the  subject-rfiatter  of  scripture,  should  fill  you  with-  a  pecu- 
liar awe,  and  command  a  reverence.  It  is  the  ivord  of  God  ; 
it  comes  with  a  thus  saith  the  Lord,  has  his  image  instamped 
tfpcn  it,  and  \i>  his  inessage  to  you  concerning  things  of  everlas- 
ting moment.  It  is  not  designtd  to  amuse  us  with  trifling  and 
empty  speculations,  or  divert  us  with  romantic  stories  ;  it  con- 
tains things  of  a  far  nobler  and  more  sublime  nature,  even  things 
that  concern  our  everlasting  peace.  It  reveals  the  transactions 
of  eternity  concerning  li>»^  salvation  of  man.  It  represents  tne 
fall,  with  all  its  melancholy  consequences  ;  our  state  by  nature^ 
how  wretched  and  deplorable  !  It  sets  forth  the  riches  of  divine 
grace  in  appointing  a  Saviour,  and  in  the  method  taken  to  bring 
about  our  redemption  and  salvation.  It  shews  us  the  encourage' 
ments  vre  have  to  apply  to  the  Redeemer  for  all  saving  blessings, 
represents  the  nature,  variety  and  excellency  of  them,  the  hap- 
piness of  the  saints  in  heaven,  the  triumphs  and  solemnity  of 
the  great  day,  the  sentence  that  will  be  passed  upon  the  wicked 
avA  Va^aivfut  executio7i  of  it  in  hell.  It  is  full  oi  firomises  on 
the  one  hand,  and  threatenings  on  the  other,  and  therefore 
calls  for  the  greatest  seriousness  and  attention  in  those  who  read 
it.  It  is  designed  to  be  a  means  of  our  sanctification,  and  so 
to  fit  us' for  the  heavenly  world,  and  therefore  we  should  serious-' 
ly  attend  to  it.     And,  lastly,  it  is  thai  word  by  which  we  must 

•  It  is  an  unspeakable  priviledgc  that  ve  have  such  a  variety  of  th^e 
upon  the  Old  and  New  Testament.  Permit  me  to  recommend  that  excel- 
lent paraphrase  of  Dr.  Guise  upon  the  New  Testament,  when  you  are 
reading  that  part  of  scripture,  on  account  of  its  clearness,  fulness  and 
yet  conciseness,  as  well  as  from  the  expcrieiice  I  have  had  myself  of  iw 
peculiar  usefulness. 

P  2 


ir-i  Cases  OF  Conscience.  Caae  XX, 

he  judged.  This  is  the  grand  book  that  will  be  opened  ;  ac- 
C'.irtlin^to  ihia  will  the  s>entcnce  be  p;issed  ami  all  ihe  opportu- 
iiiiies  wc  have  had  ot  reading  and  luiiring  it,  bui  not  iii>proved 
^viil  ajjpear  rigvinst  us,  it  found  sir.ingtrs  to  Jebus,  and  uggrd- 
vate  our  con  lemidiion.  How  serioutily^  rci^crently.,  and  at* 
ten'ivtly  then  should  we  read  (his  tacred  vjurd  .'  In  fine, 
when  we  read  ttie  scripture  it  shuuid  be  wiih  views  and  desires 
or  feeling  its  power  and  tasiing  its  sweetness  ;  that  our  minds 
in;>y  be  more  eniighiened  by  it,  and  our  soulu  more  esiabHshtd  ; 
th  It  our  corru|;tions  m  ly  be  more  mortified,  and  our  graces 
more  quickt.  ned  and  strengthened  ;  th-it  our  doubia  nitty  be 
jnoi-e  remcA  ed,  and  our  suuli  be  supported  under  all  the  diffi- 
culties of  dfe  ;  that  the  promises  may.  be  more  and  more  our 
joy,  heaven  be  mure  in  oui*  eye,  and  we-be  set  a  longing  more 
..fter  the  full  and  everl.isiing  enjoyment  of  God  above. 

4.  Reading  the  word  of  God  ,\hou'd  he  accomfiayiied  with 
^-.ediUition  qnd  sttf-cxaminaiion.  Reading  alone  will  be  of  little 
service.  Food  taken  into  the  stomach  will  answer  no  valuable 
pui  pose,  unless  it  is  digested.  Meditation  is  a  digesting  spiri- 
tual things,  and  turning  them  into  nourishment  to  our  souls.  By 
ihis  we  extract  honey  from  every  truth,  and  so  get  some  addi- 
tions made  to  our  knowledge  and  experience.  It  is  a  means  of 
lium  )ling.  quiikening  and  esta')li>hing  our  souls,  and  of  kind- 
ling a  fire  in  our  iff-C'ions.  Whilst  the  Psalmist  was  nmsingy 
thejire  burned.  Psalm  xxxix.  3.  How  ofien,  in  meditatioa 
upon  what  the  Christian  bar,  been  I'e^idnig,  has  he  iound  his  af- 
fections raised,  Viwd  his  soul  l)rou5:ht  in  some  measure  near  to 
God  ?  How  often,  whiUt  n)Using,  h#s  he  been  filled  with  aa 
inclifii;rence  tothis  wnvid.  hatred  of  sin.  self-^tohcrrence,  love  to 
tljC  Lord  Jesus  Christ,  admiration  of  hisrich  and  infinite  grace, 
warm  desi»*es  after  the  enjo\n»ents  above,  and  satist\ing  views 
of  an  interest  in  them  ?  By  medit-ition,  the  word  .takes  dce/ier 
root  in  us,  makes  a  niore  powerful  imjjression  on  rur  minds,  and 
iarnisheth  us  with  ;;m//d'7- for  pr;i)  er.  As  ujlen  as  xjou  ready 
:e  cofictrned  to  mtdi'ate  ufion  it. —  r.xamine  novrselj  too^  by 
£;,  and  see  what  concern  }  ou  have  with  it,  what  influence  it  has 
had  upon  )-fcu,  and  huw  you  may  im/nove  it.  H  ive  yon  i)een 
reading  ai\y  of  the  marks  and  characiei's  of  the  people  of  God, 
»hc  graces  of  the  Sjjirlt  ?  Enquire  whether  you  have  found 
any  of  them  in  your  own  soul  Has  th^  chapter  been  repre- 
senting soaie  of  the  doctrines  of  Cl.risti-aiiity  ?  Exan)ine  what 
knou ledge  you  have  of  them,  how  thty  suit  your  experience, 
and  what  use  you  make  of  them  for  humiliation,  encourage- 
uoent.  Sec.  Have  yoa  been  reading  (»f  the  love  of  Gid  in  the 
various  prirts  of  redemplion  and  salvation  by  Christ  Jtsus  ? 
Herc*s  a  thmiefor  your  meditafion  ;  hrre*s  a  call  for  exami- 
nadon.  Enquire  whether  it  h  is  evtr  effected  your  heart,  rais-. 
pd  your  /idmiration,  and  kindled  a  sacred  flame  in  your  sotj. 
Finally,  Compare  your  heart  with  what  you  read  ;  see  wheth- 


Case  XX.  Cases  of  Consciekce.  i7S 

er  it  is  jnot  your  case  that,  is  represented,  and  endeavour  by 
meditation  upon,  and  a  s«;!t  application  of  its  to  get  some  spiri- 
tual advaniage  .ronn  it.     To  these  directions  I  may  add, 

5.  Read  the  word  of  God  frequently  ^^  Y\\t  oftener  you  read 
the  Scriptures,  the  more  benefit  you  are  like  to  receive.  Let 
the  Bible  be  your  companion.  Be  much  conversant  with  it. 
Consult  it  upon  all  occasions.  In  every  difficulty  ;  when  yoi» 
want  quitkcnini^  direction,  eomfart  or  tstabliJ^hment,  look  into 
the  sacred  word.  Let  it  be  your  daily  practice  to  read  it,  as 
by  this  means  you  will  get  a  growing  acquaintance  with  it,  its^ 
various  mysteries,  the  duties  it  upresenl^,  the  encouragements- 
and  directions  ii  givts  }ou  jr.  every  case  j  and  so,  by  a  divine 
blessing,  will  have  your  knowlt/dge  and  experience  increased, 
your  graces  confirmed  and  strengthtned,  and  your  way  made 
easy  and  pleasant  through  this  difficult  wilderness.  I  shall  now 
close  with  two  reflections^ 

1,  What  reu'ion  have  we  to  be^ thankful  for  the  scri/itiires, 
and  the  free  use  of  them  !  When  we  consider  the  divhie  au- 
thority of  this  book,  view  its  important  discoveries,  its  pecu- 
liar usefulness,  and  how  many  are  dtpvived  of  ic,  we  have  rea- 
son to  admire  infinite  grace  that  we  enjoy  it,  and  should  ever 
esteem  ic  as  the  cnoicesi  oi  our  treasures.  V\'e  have  great  rea- 
son to  be  thankful,  th^t  God  is  deli\ering  us  from  time  to  time 
from  Popery,  as  by  this  means  our  sacred  privileges  are  con- 
tinued to  us,  and  we  have  the  free  use  of  the  Bible,  have  it  in 
our  own  houses,  as  well  as  in  the  house  oi  God,  and  can  ex- 
amine it  upon  all  occasions,  and  try  every  doctrine  by  this  di- 
vine standard.  These  must  not  be  ranked  amojigsi  the  least 
of  our  tnercies  ;  they  are  of  great  importance,  and  call  for  our- 
highest  and  our  united  praises. 

2.  What  matter  of  lamentation  is  it^  that  this  sacred  booh' 
is  so  much  neglecttd.  and  h  ,w  inexcusable  must  such  forever 
be  !  There  are  many  families,  it  is  to  be  fea^red,  in  this  land", 
■who  have  not  so  much  as  a  Bible  in  their  houses  ;  nor  do  they< 
desire  it.  There  are  others  who  have  it,  but  let  it  lie  neglect- 
ed, as  an  unfashionable  book.  Romances,  plays,  history  and' 
various  .sorts  of  liuman  compositions  are  in  constant  use  :  But 
this  most  excellent  volume,  this  book  that  is  the  foundation  of 
all  our  knowledge  of  divine  things,  our  holiness,  and  our  com- 
fort, is  thrown  aside  ;  or  when  it  is  ever  opened,  ii  is  with  re- 
luctance. What  amazing  ingratitude  and  stupidity  is  this  t 
Oh,  may  we  all  he  liuuibled  for  our  own  and  others  negligence, 
and  be  concerned  in  our  respective  stations  to  esteem,  use  and 
improve  the  scriptures  ourselves,  and  do  all  we  can  to  excite 
others  to  do  the  <iame  ;  that  we  may  see  peace  and  righteous- 
ness again  flourish,  ignorance  and  superstition  banished,  and  a 
knov- ledge  of  the  gospel  spreading  throughout  the  land.— i'Qj 
Lord  let  ii  be,    Amenj  and  Amen, 


ire  Cases  CF  Conscience.  Case.  XJ^T. 


CASE  XXf. 

How  may  a  Christian  aitain  io  fierform   ili-j  duly  of  aerioud 
vtediuuion  in  a  rii^hc  manner  ? 

This  question  i*>  grounded  upon  the  foUcwing  letter. 

"  I  AM  by  profes:.inn  a  follower  of  the  blessed  Redeemer, 
and  hope  I  can  appeal  to  the  Seurcher  of  all  heajts,  that  it  is 
itiy  desire  to-  walk,  in  all  the  statutes  nnd  ordinances  of  the 
Lord  bUmeless.  Holy,  serious  mfditation  is,  I  am  persuaded, 
a  duty  which  every  Christian  ougi:f  to  exercise  himself  in,  Ic 
is  a  duty  iu  which  1  once  took  great  pleasure  and  delight  .  Not 
a  day  was  suffLrtd  to  pass  in  the  neglect  of  it  icr  a  considera- 
ble tune.  But  alas  \  to  my  shume  nviy  I  speak  :t,  an  alluring 
world,  a  tempting  devil,  and  a  stiH  vikr  iraiior  within,  con- 
spired ag^.inst  the  welfare  of  my  precious  and  immortal  soul. 
1  Ijegan  to  perform  it  in  a  slight,  indifferent  manner,  and  at 
]ast  was  prevailed  upon  to  neglect  it.  Now  I  feel  the  fatal  ef- 
fects thereof,  in  a  dark  understanding,  a  hard  hearr,  arid  cold 
affections.  I  endeavour  to  set  about  the  duly  ;  but,  oh  !  the 
Spirit  is  withdrawn,  1  have  lost  my  God  ;  and  I,  wjiither  shall  I 
go  ?  My  thi.ughts  are  immediately  gone  after  some  trifling  van- 
ity :  I  endeavour  to  rally  them,  but  they  are  soon  gone  again  : 
I  command  them  in  the  nume  of  the  Lo.  d  to  attend,  for  I  l>ave 
a  great  work  to  do  ;  but  all  this  is  of  no  avail, 

*'  1  should  l>e  gre=^tly  obliged  to  you,  Sir,  if  you  would  take 
my  case  under  your  notice,  and  give  me  some  (lirections  at  the 
lecture  concerning  the  righi  performance  of  this  so  important 
a  duty." 

I  SHALL  aim  at  an  answer  to  the  various  particulars  contain- 
ed in  this  serious  case,  by  laying  down  the  following  pro- 
positions : 

1  There  is  a  great  difference  between  s/ieculalive  study 
and  sfnriiual  medication.  This  observation  is  of  the  greatest 
importance  to  direct  u*  what  we  are  to  aim  at,  when  we  are 
striving  to  perform  this  duty.  Our  friend,  in  the  letter,  seems 
to  have  a  very  clear  notion  of  the  nature  of  this  duty,  and  tho 
difference  between  it  and  mere  study,  from  his  own  experience. 
But  yet  it  is  needful  to  say  h  few  words  to  make  this  distinction 
clear  ;  ior  though  there  be  In  appearance  a  near  afiiniijr  be- 
tween study  and  meditation,  yet  in  reality  they  are  as  differ- 
ent irom  one  another,  as  llie  Sun  '^l)ining  in  the  heavens,  and 
a  sign  of  the  Sun  p  tinted.  It  is  so  to  be  feared,  that  many  per- 
sons are  apt  to  imagine,  tliat  meditation  is  nothing  else  but 
thinking  over,  looking  and  enquiring  Into  the  doctrines  and  du- 
ties of  the  word  of  God.  Hut  it  is  plain,  a  person  may  employ 
himself  much  in  this  way,  and  yet  be  a  stranger  lo  true  medi- 


Case  XXI.  Cases  of  Conscience.  l^y 

tation.  The  difference  lies  here  :  Study  is  the'  looking  into  di» 
vine  things  in  order  to  understand  them  ;  but  nneditation  is  the 
rumina'-ing  upon  them  in  oitler  to  apply  them  to  our  cases  and' 
consciences,  and  to  raise  our  affections  to'vards  spiritual  things. 
Study  is,  as  I  may  say  the  thou.3;hts  of  the  head^  while  medita- 
tion consists  in  the  thoughts  of  tl-.e  heart.  By  stuily  concern- 
ing Goc/,  for  instance,  a  person  inquires  into  the  evidences  for 
his  existence,  and  for  a  notional  acquaintance  whh  his  perfec- 
tions and  glories  ;  But  by  meditation  he  contemplates  those 
glories  in  order  to  p.fft.ct  his  own  heart  with  them,  and  to  see 
his  own  concern  in  relation  to  them.  The  same  difference 
may  be  observed  between  t!jese  two  with  regard  to  any  of  the 
doctrines  or  duties  of  law  or  gospel.  If  therefore  you  would 
attain  to  perform  this  duty  in  a  proper  manner,  it  is  highly  ne- 
cessary you  should  know  what  it  is  whe^T  you  set  about  it,  ftnJ 
should  keep  up  this  important  distinction,  lest  you  should  cheat 
yourselves  with  bare  speculative  study  in  the  room  of  holy- 
meditation. 

2.  That  the  cfiief  f^tart  of  the  exfierien<:e  of  religion  is  in- 
cluded and  contained  in  a  right  fierformance  of  this  great  du" 
ty.  It  is  in  holy  meditation  we  feel  all  the  experiences  of  the 
spiritual  life,  and  exercise  all  the  graces  of  the  Spirit,  What 
is  the  exercise  of  fairh,  but  realizing  thoughts  upon  divine  and  ■ 
spiritual  truths  ?  What  is  holy  desire,  hut  a  realizing  view  of' 
the  desirableness  of  God  in  covenant,  so  as  to  draw  forth  owr 
longings  after  him  ?  What  is  the  exercise  of  the  grace  of  ho/iey 
but  serious  meditation  upon  the  promise  and  blessings  promis- 
ed, with  suitable  aff<iCtion  ?  Wherein  consists  the  exercise  of 
the  grace  of  love,  but  hi  er.dearioij  thoughts  and  views  of  God 
in  Christ  ? — And  what  is  the  grace  of  humility,  but  the  having- 
low  and  abasing  thoughts  of  our  ourselves  ?  So  that  I  may 
venture  to  affirm,  that  true  grace  is  no  farther  exercised  by  us,- 
than  as  our  thoughts  are  employed'by  holy  medifation,  in  view- 
ing and  realizing  spiritual  things,  in  a  spiritual  heart-affecting: 
manner.  And  this  duty  of  meditation  is  of  such  a  nature,  that 
it  is  included  in  all  other  spiritual  duties,  so  far  as  they  may 
have  any  thing  of  the  exet  cise  of  grace  in  them.  For  instance  : 
In  prayer  we  have  no  exercise  of  grace,  but  so  far  as  our  souls 
take  notice  of  our  own  wants,  and  ot  Christ's  grace  and  ful- 
ness. In  reading  we  have  no  exercise  of  grace,  any  farther 
than  as  we  understand,  realize,  and  apply  to  ourselves  what 
■we  read.  The  same  may  be  said  concerning  singing  the  divine, 
praises,,  heading  the  word,  confessing  our  sins,  and  the  like. 
So  far  then  as  there  i'^  any  thing  of  ihe  p')wer  of  religion  in 
our  souls,  so  far  the  thoughts  of  our  very  hearts  are  engaged 
in,  and  employed  about,  the  spiritual  th.ng  we  are  conversant 
with  And  thus,  when  any  grace  is  exercised,  there  is  some 
spiritual  nneditation,  let  the  duty  engaged  in  be  what  it  will. 
Eut  sometimes  this  duty  of  holy  meditation  is  performed  alone' 


1^8  Cases  of  Conscien'-ce.  Case  X^T, 

as  a  separate  duty  ;  namelj,  when  the  soul  is  enabled  to  look 
with  a  spiritual  eye,  and  in  an  affectionate,  realizing  manner, 
tpon  the  things  which  av&  not  seen,  and  are  eternal  ;  when  we 
set  ourselves  designeiliy  to  think  on  spiritual  .subjects,  have 
thoughts  flowing  in  uijon  us,  and  h^ive  the  doctrines,  promises, 
or  precepts  of  the  word  brought  to  our  aiind«i^  and  we  receive 
them  to  ourselves,  and  ippiy  thew  to  our  own  cases.  But, 
whether  meditation  he  perturmed  by  itself,  or  in  any  other  du- 
ty, remember,  that  if  it  be  rightly  performed,  it  always  in- 
cludes in  it  the  exercise  of  grace,  and  the  e;<ercise  of  grace  al- 
ways includes  meditation.  From  what  has  been  said  concern- 
ing this  duty  it  immediately  folJow^s,  thai  none  but  the  lively 
Christian  can  d  tily  perform  it  in  a  right  manner  ;  And  this 
seems  to  have  been  the  happy  case  of  the  person  who  wrote 
this  letter. 

3.  There  is  a  ntrrsflfy  for  the  special  operations  of  the 
Spirit  of  God,  in  order  lo  a  ry^ht  .s/iiritual  ptrfotmance  of 
this  duty.  Let  us  contemplate  as  well  as  we  can  upon  what  we 
read,  hear,  or  know  ;  yet  unless^  we  are  favcurtd  with  the  pre- 
sence and  influences  of  the  divine  Spirit,  we  shall  find  ourselves 
incapable  of  true  meditation.  VVithi.ut  him  all  our  contem- 
plations will  be  drv  study,  speculative  thought,  and  laborious 
attempt,  without  success.  But  if  the  divine  Spirit  takes  of 
the  things  of  Christ,  and  shews  them  to  our  scails,  then  we  can 
see  them,  then  we  can  realize  tl)em,  then  we  can  feel  them, 
and  apply  them  to  ourselves,  and  can  thii  k  upon  them  with 
spiritual  affection.  As  a  proof  of  all  this,  T  may  appeal  to  the 
experience  of  all  God's  people  ;  and  may  say,  as  Job  does  in 
another  cnse,  //  it  be  not  so  novj^  who  ivill  make  me  a  Uar^  or 
make  tny  speech  not^g  worth  ? 

4.  That' the  Holy  S/,irit  is  a  graciyus^  just^  and  sovereign 
agent.  We  mu-^t  acknowledge  that  he  is  sovereign  ;  for  he, 
like  the  wind,(<ilows  where  he  listeih,  Jehu  iii.  8.  But  let  us 
not  forget,  that  he  is  likewise  a  wise  <xnA  just  agent.  He  is,  I 
say,  ^just  agent  ;  for  when  he  h  quenched  or  grieved,  he  re- 
Gents  the  indignity,  and  justly  withdraws.  If  therefore  we 
grow  negligent  in  any  dutj,  or  gi\e  way  to  any  sin,  we  have 
reason  to  expect  that  he  will  withdraw  from  us  ;  and  when  he 
"s  gone,  there  is  an  end,  as  I  may  say,  for  the  present,  to  uJl  the 
right  pertonnance  of  holy  meditation.  Farther,  it  is  phiin  that 
the  Spirit  acts  as  a  wise  agent  ;  he  knows  best  when  to  favour 
us  with  his  influences,  or  when  to  suspend  them. 

5.  Thrjiig/i  wr  have  not  the  influences  of  the  Spirit  at  ouP' 
tommandy  yet  there  are  many  fhings  that  may  be  done  by  us, 
which  may  drive  Aim  away^  and  many  means  way  be  made 
use  of  to  obtain  his  gracious  return.  As  lo  the  former  of 
these,  I  need  not  tell  you  how  to  drive  him  away.  Thi)^  is 
what  I  hope  you  dread  and  detest  as  the  .«iorest  evil.  But 
v^hen  be  is  withdrawH,  the  great  question  is,  What  ntkean*  must 


Case^XXI.  Ca-ses  of  Conscience;  179 

be  made  use  of  for  his  return,  that  thereby  our  souls  may  be 
fitted  for  the  spiritual  exercise  of  holy  meditation  ?  This  is 
what  1  apprehend  our  friend  desires  particularly  to  know.  He 
wants  direction  for  the  right  pertorniance  of  the  duty,  now  he 
finds  he  has  lost  his  capacity  "for  it  Bui  I  h' pe  he  does  not 
imagine,  that  nny  directions  can  answer  this  end  without  the 
Spirit's  return.  So  that  the  first  and  chief  concern  is  not,  //ocy 
I  may  set  abou'  this  work  so  as  to  attain  the  delighifnl  per- 
fonnance  of.  it  ?  but,  IVhai  method  inust  I  take  to  have  the 
formtr  influences  and  assistances  of  the  Sfiirit  restored  t^o  me? 
For  then,  and  not  till  then,  will  ihi--  duty  be  rightly  performed. 
Give  me  leave  here  to  lay  before  you  a  few  plain  directions  as 
follows  ; 

1.  Is  the  Spirit  withdrawn  ?  Endeavour  to  maintain  a  sen- 
sibility of  his  absence.  For  h  is  a  good  sign  that  he  is  not  to- 
tally withdrawn,  while  there  is  left  in  our  souls  a  distre>.sing, 
humbling  sense  of  his  abi^ence.  But  if  we  grow  careless  and 
indifferent  about  his  presence  and  influence,  and  now  think  to 
recover  ourselves  uy  virtue  of  the  use  of  mean-  in  our  power, 
we  have  missed  the  way,  and  can  never  ^aitain  to  wh^t  we 
want,  until  our  souls  are  led  out  after  his  gracious  influences. 

2.  Inquire  into  the  particular  cause  or  occasion  of  the  Spir- 
it's withdrawment  ;  and  when  you  have  found  out  the  sin  or 
sins  which  have  occasioned  it^tlien  go  and  humbly  confess  them 
before  God.  loath  yourselves  for  tuetn,  and  bring  them  unto 
the  cross  of -Christ  to  be  pardoned  aijd  crucified. 

3.  Never-  omit  spending  some  time  in  secret,  daily  to  con- 
^-erse  with  God,,  with  his  word,  and  with  your  own  souls.  Keep 
steady  to  closet-religion,  and  endeavour  to  make  the  best  of  it. 
By  no  means  neglect  the  duty  itself,  iwider  a  pretence  that  you 
cannot  perforin  it  aright  without  the  Spirit.  It  is  indeed  very 
unpleasing  and  very  discouraging,  when  we  find,  from  day  to 
days  that  the  wheels  of  devotion  drive  on  heavily  But  howev- 
er unpleasant  it  be,  yet  you  ought  still  to  keep  to  it.  in  order 
to  maintain  a  sense  of,  and  an  humble  frame  of  spirit  under  di- 
vine withdrawments.  But  if  you  should  be  prevailed  upon  to 
neglect  these  regular  exercises,  you  can  have  no  reasoii  to  ex- 
pect, that  the  life  of  religion  should^ be  maintained,  or  the  com- 
forts and  pleasures  of  it  restored  to'  your  souls. 

4.  Take  advantage  frem  what  you  feel  in  yeurselves  to  pro- 
mote the  work  of  meditation.  Are  you  in  a  dark,  declining  and 
deserted  frame  ?  It  is  true,  you  cannot  at  present  meditate  as 
yor.  oon  the  glories  of  God  in  Christ  with  sweetness 
and  and  all  your  endeavours  to  realize  and  impress 
thes  subjects  upon  your  minds  will  be  found  abortive, 
whil  ain  in  this  declining  frame.  But  remember,  that 
in  th  ason  you  are  called  upon  to  another  sort  of  medi- 
tatior  f,  to  meditate  upon  the  sinfulness  ot  sin,  the  de- 
ceitfu  ■jur  own  hearts,  the  corruption  of  your  natures, 


;»80  .Cases  of  Con'sciencl.  Case  XX{. 

and  the  sad  effects  produced  by  the  working  of  corruptions  in 
you.  And  if  you  can  contenipiate'beriuusly  upon  these  awful, 
huift')ling  subjects,  this  may  be  a  happy  me^ns  of  rendering 
Christ  and  hib  ^race  the  more  precious  and  desiral)le  to  your 
souls.  Though  in  your  present  fr.imt-  \ou  cannot  find  in  your 
hearts  to  dwell  upon  glorious  and  dcliji,htful  subjects  j  yet  you 
may  find  matter  enough  in  your  present  condiiion  to  fill  your 
thoughts  wi'ih  suljects  of  a  self-abasing  and  penitential  nature. 
And  when  you  are  employed  in  this  sort  of  meditation,  turn  it 
into  confession  ami  humble  suj)plication. 

5.  And  lastly,  Do  not  think  that  the  «hUty  ef  holy  meditation 
must  be  confined  to  itself,  but  bring  in  other  spiritual  duties  to 
its  assistance.  It  is  not  very  often  we  can  perform  this  duty  in 
a  right  manner  separated  from  other  duties.  It  is  indeed  a 
liappy  thing,  if  a  person  can  regularly  and  daily  form  his  mind 
to  if,  and  find  his  frame  fitted  for  it,  whenever  he  sets  about  it 
designedly.  But  I  believe  thai,  gener^illy  speaking,  this  is  a 
privilege  that  is  not  very  con^mon.  For  when  we  apply  our 
minds  to  it  profes'-edly,  and  attempt  to  pursue  a  spiritual  sub- 
ject in  a  way  of  contemplation,  the  vanity  of  the  nnnd  either 
prevents  us  from  entering  upon  any  regular  chain  of  thought, 
or  soon  breaks  in  upon  it  ;  and  when  we  are  thus  disappomt- 
ed,  the  more  we  strive  against  the  stream,  the  more  embar- 
rassed and  perplexed  we  shall  be.  It  would  be  proper  there- 
fore to  turn  this  attempt  for  meditation  into  mental  prayer,  or 
else  take  the  word  of  God,  or  some  spiritual  author  in  hand, 
•with  a  view  to  direct  our  thoughts,  and  apply  what  is  read  to 
our  'own  case  and  circumstance.  And  if  we  can  have  our 
thoughts  seriously  employed,  eitlier  in  repeating  any  portion  of 
scripture  from  our  memories,  or  in  reading  it,  or  in  lifting  up 
our  hearts  to  God  in  ejaculatory  pra\er  ;  t!iis  is  as  real  medi- 
tation, as  if  it  were  performed  in  a  separate  duty.  Upon  the 
whole,  if  you  are  inclmed  to  attend  to  such  rules  as  these,  you 
may  hope  that,  ere  you  are  aivare,  your  souls  will  make  you 
as  (he  chariots  of  a'lviUing  fieofile^  Cant.  vi.  12. 

I  shall  conclude  the  whole  with  a  few  remarks  upon  this  ex- 
perimental case  for  the  benefit  of  all. 

1.  Hoiv  gradually  does  sin  ?nake  its  entry  into  our  souls  ! 
We  perhaps  at  first  only  begin  to  perform  a  duty  in  a  slight 
manner,  then  we  proceed  to  an  occasional  neglect  of  it,  then  to 
an  almost  total  neglect  ;  whereby  the  door  is  set  open  for  sin 
and  Satan  to  enter,  and  our  heaits  grow  more  and  more  hard, 
our  thoughts  more  vain,'«nd  our  souls  \yeak  to  withstand  any 
temptation,  or  engage  in  any  duty. 

2.  //ow  sad  are  the  consecjucnces  of  grieving  fhe  sfiirit  ! 
It  must  be  acknowledged,  that  he  is  very  often  grieved  by  us  : 
But,  blessed  be  his  name,  he  docs  not  always  take  ihe  advan- 
tage against  us  :  does  not  always  resent  the  affronts  we  cast 
upon  his  gracious  or  comforting  influences,  by  undervaluing 


.se  XXJ.  ■•  Ca-es  OF  CoNTsciExcE.  iri 

OT  overvaluing  them.  If  he  diJ,  the  people  of  God  would  be 
perpetually  in  a  deserted,  uncomfortable  condition.  But  when 
he  is  once  provo^-ed  to  such  a  degree  as  actually  to  w-ithdraw, 
O  what  sad  effects  follow  1  Now  the  graces  of  the  Spirit 
seem  to  lie  dead,  now  nothing  but  sin  and  corrupiion  seem  to 
reign,  now  we  are  expnsed  to' fall  a  ready  prey  to  our  spiritu- 
fd  enemies,  and  we  may  be  obliged  to  pray,  and  wait  a  long 
time  before  there  be  any  comfortable  return.  Let  us  there-' 
fore  be  verv cautious  and  watchful,  lest  we  dish  -Jnour  and  offend 
him  ;  for  when  we  begin  to  fall,  we  know  not  how  low  we  may 
fall,  or  how  dismal  our  case  may  be,  before  he  returns,  and  we 

•  are  revived. 

3.  How  ungovernable  are  our  thoughts  and  affcciions  ?  It 
is  evident  to  a  demonstration,  that  we  have  them  nut  at  our 
command.  They  are  like  an  army  of  undisciplined  and  disaf- 
fected soldiers.  The  will  is,  as  it  were,  the  general  of  the  ar- 
my ;  he  commands  them  to  act,  but  they  stir  not  ;  he  sees  them 
running  away,?.nd  commands  them  to  rally,  but  to  no  purpose.  To 
will  is  present  wiih  us,  but  to  perform  that  which  is  good  we 
•find  not.  See  how  necessary  it  is  that  we  shruld  be  under  a 
S'uperiour  influence  to  that  of  our  own  hearts. 

1.  How   ignorant  are  they  of  the  nature  of  true  religion^ 

\o  think  it  at  their  option  to  be  fiious^  koly^  and  spiritual  at 
pleasure  I  They  who  think  so,  betray  their  weakness,  igno- 
rance and  unbelief.  For,  if  the  spiritual  Christian,  a  person 
that  has  tasted  of  the  divine  grace  finds  his  corruptions  so  un- 
tameable,  his- affections  so  irregular,  and  his  thoughts  so  ungov- 
ernable ;  how  c?n  it  be,  that  unbelievers  should  have  ary 
strength  so  much  as  to  think  a  truly  good  thought  ? 

Lastly,  What  a  plain  rule  may  we  collect  from  this  subject 
to  judge  of  the  progress  or  decleyi-sim  of  spiritual  grace  in  our 
souls  !  We  may  easily  judge  how  t'nings  go  with  us,  only  by 
observing  how  strong  or  how  weak,  how  frequent  or  how  sel- 
dom the  meditations  of  our  hearts  are  upon  spiritual  subjects. 
The  more  advanced  a  Christian  is  in  the  spiritual  life,  the 
more  his  heart  can  dwell  upon  divine  subjects  with  pleasure  and 
self-application,  and  the  more  natunal  it  is  to  him  really  to  med- 
itate in  the  midst  of  the  duties  both  of  life  and  religion.  But 
if  we  from  day  to  day  find  our  thoughts  vain,  our  meditations 

*  barren,  our  hearts  dry  and  unsuited  to  devout  contemplatioh  ; 
it  is  a  sign  thpt  religion  is  at  a  low  ebb  with  us.  Be  therefore 
frequently  a^^king  yourselves  such  questions  as  these  :  Whether 
the  very  thoughts  of  your  hearts  are  employed  upon  divine 
subjects  ?  Whether  you  can  truly  meditate  when  you  are  read- 
ings can  meditate  when  you  are  hearing,  can  meditate  when 
you  are  praying?  And  according  to  the  answer  your  con- 
sciences give  to  these  questions,  so  you  may  determine  cor- 
cerning  the  growth  or  declension  of  true  religion  in  your  souls. 
Happy  are  they,  wUose  thoughts  and  hearts  are  daily  taken  up 


ISa  Cases  of  Conscience.  Case  XXI£» 

•with  spiritual  things  ;  and  how  much  happier  still  are  they, 
who  were  advanced  to  glory, -where  they  are  employed  without 
intermission,  and  without  end,  in  nothing  else  but  holy  contenj- 
plation  upon  heavenly  things  iji  heavenly  places  \ 


CASE    XXII. 

lihen  i7iay  a  Christian  be  said  to  fiursue  the  affairs  of  tlie 
firesent  lif'c^  so  as  to  firevcnt  his  advances  in  grace^  dishon- 
our God,  and  injure  hi^  soul  ? 

AS  this  question  appears  to  be  of  so  critical  and  important 
a  nature,  a'nd  vail  lead  m^  to  touch  upon  a  darling  sin,  a 
bin  too  common  amongst  us,  viz.  Lq-jc  of  this  world  ;  so,  to  be 
properly  upon  our  guard,  and  to  clear  the  way  for  a  direct  an- 
swer, 1  would  first  premise  these  two  things. 

1.  l^hat  all  fiersons  ought  to  be  diligent  in  that  calling  in 
which  God  in  hii  /uovidcnce  has  /ilaced  them.  Diligence  io 
the  shop  is  highly  commendable.  For  want  of  this  perons  have 
often  gone  backward  in  the  world,  have  thereby  lost  all  oppor- 
tunities of  being  useful,  and  have  brought  themselves  into  such 
circumstances,  as  greatly  reflect  upon  the  amiable  chardcter 
they  bear  as  Christians.  Poverty  and  distiess  are  the  conse- 
quence of  slothfulness.  Prov.  xxiv.  SO.— 34.  I  Hvent  by  the 
field  oj  thd  slothjul^  and  by  the  vineyard  of  the  man  void  of 
UJiderstanding  ;  and  lo,  it  was  all  grown  over  with  ih^r72s,and 
nettles  had  covered  the  face  thereof  and  the  stone  wall 
thereof  was  broken  down.   Then  I  saw  and  considered  it  well  ; 

1  looked  nfion  ic^  and  received  insfruction  :  Yet  a  little  slee/i, 
a  little  slumber,  a  little  folding  of  the  hands  to  sleep.  It  was 
a  command,  which  the  apostle  under  the  direction  of  the  Spirit 
gave,  that  if  any  man  would  not  work,,  neither  should  he  cat^ 

2  Thes.  iii.  10.  Industry  is  not  only  consistent  with,  but  high* 
ly  becoming  the  Christian.  It  is  of  peculiar  service  to  keep 
persons  from  temptations,  both  temporal  and  spiritual.  A 
slothful  life  is  a  daiigerous  life.  Satan  has  greater  opportuni- 
ties of  laying  his  schemes  with  advantage.  Whilst  our  hands 
are  employed,  our  head  is  anuised,  and  the  enemy  cannot  so 
easily  distress  us.  I  hope  none  will  take  occasion,  from  any 
thing  I  may  say  in  my  solution  of  this  question,  to  intimate  that 
I  discourage  diligence.  I  would  rather  press  it.  Tlie  children 
of  God,  though  interested  in  his  peculiar  favour,  and  heirs  of 
glory,  yet  are  not  exempted  from  labour,  even  with  regard  to 
the  present  world.  If  they  will  have  bread  and  other  of  the 
comforts  of  life,  they  must  get  them  by  the  sweat  cf  their 
trows. — Yet, 

3.  The  enjoyments  of  this  world,  through  the  defircevily  of 
our  hearts^  are  greatly  ensnaring^  and  q/Un  firove  greatly  i^" 


Case  XXtl.  Cases  of  Conscience.  '"     183 

jurious  to  the  Chris lian. — They  are  blessings  in  themselves, 
and  call  for  th-inkt\ilness  ;  but  through  the  sinfulness  of  our  na- 
ture bejcoitie  temptatiorKS  to  us,  often  take  away  our  affections 
fV'Xn  God,  give  u\  a"  coolness  to  spiritual  duties,  and -endanger 
III  least,  the  eternal  destruction  of  our  souls.  This  is  the  rea- 
30M  whv  cur  Lord  in  such  stJ-ong  terms  represents  tlie  great 
difficuiiy  of  a  rich  man's  salvation  :  Matth.  xix.  24.  It  2-9 
easier  fur  a  camel  to  go  through  the  eye  of  a  needle^  than  for- 
a  rich  man  to  ewer  iiz'o-  the  kingdom  of  God.  And  this  is  the 
reason  thnt  the  apostle  tells  Timothy  to  charge  them  that  are 
rich  in  this  world,  that  they  be  not  high- minded^  nor  trust  in 
uncertain  richsfi,  I  Tim.  vi.  17.  Mo  wouiler  then,  that  y\gur 
made  such  a  xvise  choice,  and  begged  that  God  would  give  him 
neither  /loverty  nor  riches.,  but  ivould  feed  him  'imth  food  con- 
venient for  /iz;«,Prov.  kxx.  1.  I  mention  this  remark,  to  shevv' 
how  much  persons  ought  to  be  upon  their  guard  in  their  pur- 
suits of  this  v^orkl.  The  first  observation  shews  the  necessity 
of  diligence,  this  tends  to  keep  diligence  froni  degenerating  in- 
to an  iminnoderate  thirst  after  outward  eiijoyments. — I  now  then 
come  to  the  question  itsielf  :  When  a  Christian  may  be  said  to 
/lursue  the  ajfuirs  of  this  fires  ent  ife^  io  as  to  fireveni  his  ad-t 
vances  in  grace,  dl'ihonour  God.,  amrir,j are  his  soul  ?  It  is  a 
difScult  matter  to  steer  between  two  extremes.  We  are  ei- 
ther ready  to  be,  too  negligent  on  the  one  hand,  or  too  anxious 
and  eager  on  the  other.  The  Christian  may  ct'ien, increase  in 
-worldly  wealth,  but  God  sends  leanness  into  his  soul.  When  we 
act  unsuitably  to  our  character,  we  grieve  the  Holy  Spirit,  and 
he  in  a  measure  departs  from  us,  and  leaves  us  to  ourselves. — 
But,  the  Christian  m:\y  be  said  to  pursue  the  world,  ^o  as  to 
dishonour  God,  prevent  his  growth  in  grace,  and  injure  his  soul. 
I.  When  it  breaks  in  ufion  his  ofi/iortunities  of  attending  to 
sfiiritual  duties.  It  is  not  enough  that  we  spend  one  day  in 
seven  in  attending  to  the  concerns  of  our  sculs.  The  Christian 
must  not  let  the  nveck  slip  away,  even  if  his  worldly  engage- 
ments are  never  so  great,  without  conversing  with  God  and  h+a 
own  heart  ;  if  he  does,  it  is  a  sad  sign  of  his  being  in  hmgui'ih- 
i?ig  circumstances.  Spiritual  meditation,  seU-examination, 
prayer,  religious  conversation,  and  reading  the  scriptures,  are 
all  duties  of  great  importance  ;  duties  in  the  performance  of 
%yhich  the  Christian  life  is  maintained,  corruptions  are  subdued, 
graces  are  strengthened,  and  he  is  enabled  to  make  some  pro- 
gress in  his  way  to  Zion.  I  say  not  how  often  a  person  must 
pray,  read,  hear.  See.  that  he  may  grow  in  grace.  But  when 
we  find  our  worldly  engagements  breaking  in  upon  our  spiritu- 
al dales,  and  gradually  curtailing  Tiuv  opportunities  of  attend- 
ing to  them,  we  should  take  the  alarm.  '  We  have  many  ene- 
mies to  encounter  with  in  our  Christiau'warfarc.  We  have 
but  little  strength.  We  had  need  be  "much  upon  our  guard,  be 
Biuch  in  prajer,  and  in  the  use  of  those  means,  which  are  ne- 


Cases  oi  Conscience,  .  Case  XXII, 

icssary  to  our  spiritual  prosperity.  When  the  world  therefore 
(hcroaches  ufion  our  linit,  so  as  to  leave  but  litile  for  ihese  du- 
ties, we  have  reason  to  be  afraid  of  a  dcciine.  Many  have  be- 
j^un  well,  have  set  cut  with  attending  to  the  duties  of  the  f..nu- 
ly  and  tlie  closet ;  but  the  world,  increaswig  upon  them,  has 
taken  up  their  time  ;  they  have  left  cff  ail  family  prayer,  anil 
are,  1  fear,  too  liiile  ia  the  duties  of  reiiremcnt,  and  plead  for 
HU  excube,  i/icy  have  no  lime.  They  content  themselves  here- 
in by  a  persuasion  that  the  work  was  begun  some  lime  since, 
and  therefore  they  are  safe,  though  they  cannot  so  well  attend 
to  all  duties  they  once  did.  Whether  these  persons  are  Chris- 
tians cr  not,  I  dare  not  determine  ;  but  I  ajjprehend  we  may 
v.iihoui  hesitation  conclude,  i/iaC  they  are  not  grov.'ing  Chris- 
Lians.  They  bring  no  honour  to  religion.  They  who  give  up 
such  opportunities  as  these  for  the  world,  reflect  thereby  upoa 
the  concerns  of  the  soul,  as  of  a  trifling  nature,  and  far  inferioar 
to  outward  enjoyments  :  And  I  need  not  say  how  much  this 
grieves  the  Spirit,  and  brings  a  consumption  upon  the  ne\v  man. 
Hut  if,  whilst  you  are  pursuing  the  world,  you  will  reserve 
tj.pe  for  family  and  cl^t  religion,  for  looking  into  your  hearts, 
and  attending  the  meaft:  of  spiritual  improvement,  yow  may  lit: 
Sfroxvini^  as  to  doth  iiMji-ids. — 

II.   J^he  Chri.^tian  may  be  said  to  fmrsue    the  things  of  the 
Tjorld  io  (he  dishonour  of  Qod^  and  injury    of  his   souls  v^hen 
he  finds  thereby  a  graving  coohiess  and  ind'jfcrence  to  sjiirit- 
ual  dufieSf  and  his    thoughts  are  much  taken   ofCfrom  God^ 
It  is  an  unspeakable  happiness,  when,  amidst  the  en^^igemtnts 
of  this    life,  we  find  a  readiness  to   duty,  and  a  delight   in  it  ; 
when  v/e  can  rejoice  that  the  sabbath  is  just  at  hand,  and  find 
that  the  enjoy Tients  of  the  world  do  not  give  us  an  indifference 
to  the  great  duties  of  it  ;  when  we  find  a   holy    warmth  upon 
ir  spirits  a  readiness  to  spirituol  conversation,  serious  medita- 
n,  ."«nd  a    pleasure  in  closet  duties.       It   is  happy,   when  the 
hrisiian  is  enabled  to  <eep  the  world  at  a  proper  distance,  to 
ok  upon  it  as  it  is,  emptiness  and    vanity,  and  cheerfully  en- 
:avoiTr  to  abstract  his  thoughts  from  it,  and  attend,  when  God 
i\es  him  an  opportunity,  to  those  things  that  relate  to  his  im- 
ortal  pait.     h  is  happy,  when,  like  the  good  man  whom  Da- 
d  desci  i'jes,  he  often  employ:^  his  thoughts  in  sweet  and  spir- 
.  u;d   medi'alion  ;  when  he    labours   to    have  his  soul    above, 
whilst  his  hands  are  employed  ;  or  to  be  in  a  habitual  spiritual 
frame,  to  li-e  up  to  God  often  in  holy  thougl'.ts,  desires  and  af- 
ctinns.      This  is  the  fier'iort*  ivho  makes  advances    in    the  di- 
Ine  li/e^  even  wlnlst    he   is  cn»;agrd  in   his  secular  conceros, 
::J  pursuint;  ttiem  with  all  becoming  diligence.     But,  if  we  find 
.e    word  eiiilling  our   hearts,    producing  a   barrenness  in  our 
2rames,and  a  coldness  tn.dutv  :  If  we  cinnol  let  slip  opportu- 
nities of  attLij(!ing  to  our  souls,  making  an  excuse  to  (j«d  and 
t'Ji  canscieuc.'-rs,  [hj.t  ivc  arc  busy^  (though  it  really  flo'.v^  iivwx 


CaseXXil.  Cases  of  Conscience;  ISo 

that  indifFerency  the  world  has  given  us  to  spiritual  exercfses  ;) 
If  we  find  -A  growing  fondness  for  present  things,  and  as  that 
fondness  iiicrehses,  our  relish  for  the  spiritual  part  of  religion 
lessens  :  If  we  Ccin  pursue  the  world  with  a  particular  gui^t, 
eagerness  and  delight  ;  but  when  we  come  to  enier  upon  duties 
we  fiad  a  sad  dtadneas  and  reluctance  to  them  :  Is  we  firid  a 
growing  indifference  to  spiritual  conversation,  but  a  pleasure 
in  that  v,rhich  is  worldly  and  trilling,  we  snay  conclude,  thai:  we 
are  pur>uiiig  the  world,  so  as  to  dishcnour  God,  and  that 
whilst  our  outward  circumstances  may  be  flourishing,  owr  scw/^ 
are  in  a  lean  and  starving  condiuon.  Always  suspect  danger, 
when  you  find  your  warmth  in,  and  relish  tor,  spiritual  duties 
upon  the  decline,  when  your  heart  is  willing  to  make  frequtut 
excuses  for  ttie  o!j;iission  of  them  ;  conclude  that  you  have  been 
overacting  your-party  and  too  eagerly  fiwsuing  /iresent  en- 
jjynients. 

IIJ.  T/ie  Christiah  goes  beyond  his  duty  in  the  pursuit  of 
this  ivcrld,  tvhen  his  imlination  (,f  improvi'ng  the  mercies  God 
has  given  him,  is  in  some  measure  taken  away,  and  he  grows 
into  a  ivorldly  ccztetous  temper.  The  world  is  not  given  us' 
for  ourselves  only,  but  to  improve,  to  hay  out  for  the  glory  of 
God,  and  the  good  of  others.  Christ  has  left  his  poor  with  us 
»s  a  legacy :  We  are  to  take  care  of  them,  to  nourish  and 
sVfpport  then).  We  are  to  feed  the  hungry,  clotl.e  the  naked,, 
and  supply  the  necessitous.  We  are  to  support  the  gospel,  and 
in  a  variety  of  instances  to  use  what  we  have  to  promote  the 
interest  of  the  Redeemer.  If  then  you  are  seeking  after  the 
world,  and  are  diligent  m  your  respective  callings,  that  not  on- 
ly you  and  your  lamiiies  may  have  a  comfortable  subsistence, 
but  that  you  may  have  opportunities  of  doing  good  to  others, 
by  supplying  the  indigent,  and  shewing  regard  for  the  gospel  ; 
if  you  are  concerned  to  set  apart  aporlion  of  what  God  is  giv- 
ing you  for  his  cause,  and  to  improve  as  his  providence  calls, 
and  you  find  this  temper  of  mind  increases  with  your  wealth, 
then  you  have  reason  to  conclude  that  your  enjoyme^,ts  come 
with  -d blessing  ;  you  walk  in  a  great  measure  suitably  to  your 
character,  and  m.^y  be  making  improvements  \n  the  divine  life. 
But  if,  H.s  the  v/orld  increases,  you  loseyour  desire  of  usefulness, 
if  you  find  your  concern  for  promc  ting  the  glory  of  God  and 
the  good  of  others  is  lessened  ;  if  what  little  you  give,  you  give 
S^'udgingly  ;  if  you  find  an  increasing  fondness  for  the  world, 
and  a  growing  desire  after  riches  ;  if  you  are  willing  to  grasp 
at  all  you  can,  andcloke  your  covetousness  under  the  uajnes  of 
prudence  and  frugality  1  if,  upon  the  whole  you  become  more 
selfish,  and  your  views  and  desires  are  more  contracted,  you 
have  reason  to  conclude  that  you  are  pursuing  the  world  with 
too  much  eagerness,  that  you  have  suffered  some  loss  as  to 
your  souls,  walk  unsuitably  to  your  character,  and  bring  but 
little  honour  to  God.    To  put  a  brand  upon  coveteousness,  and 


<-^  Cases  of  Conscience.  Case  XXIL 

to  shew  iis  dangerous  and  destructive  tendency,  it  is  called 
idolatry^  Coll.  iii.  5.  The  nearer  we  approach^o  it  therefor*, 
\ht:  farther  ive  go  Jrom  Gml. 

IV.  The  Christian  dishonours  God,  and  hurls  his  oxun  sou{, 
when  his  finrsuiiig  the  ivorld  firoducca  a  firoud  carnal Jr  nne, 
or  too  great  anxitty  a'ul  distrust.  This  has  been  tooofien  the 
case.  When  Christitins  have  succeeded  as  to  tlii»  world,  they 
have  grown  /iroud.  Paul  tells  I'imoihy  (as  we  have  olrserve'cl 
before.)  to  charge  rich  incJi  that  ihey  should  not  be  high  mind- 
ed^ 1  Tim.  V.  17.  And  Agur  was  afraid  lest  riches  should 
make  him  deny  God,  Prov.  xxx.  8.  \Vht7i  Jeshurun  wcixed 
fats  he  kicked^  Deut.  xxxii.  15.  Chrislians,  through  a  flow  of 
prosperity,  have  too  much  forgotten  (iod,  l>ecome  carnal  and 
trifling  in  their  frames  and  conversation,  have  been  too  much  car- 
ried away  with  the  thoughts  of  ihtir  enjoyments,  aimed  at  a  supe- 
riority ov^r  otheri-,  looking  upon  ihemwiih  an  air  of  haughtiness^ 
cr  treaiing  them  as  if  they  were  not  made  of  the  same  materi- 
als ;  as  if  they  were  not  children  of  the  sa7ne  family,  in- 
terested in  the  same  God,  and  equally  precious  to  the 
same  Redeemer.  Carefully  avoid  such  a  frame  as  this.  It 
provokes  God  to  voiiLdraio  his  sfdric  in  a  measure,  the  conse« 
quence  of  which  is  a  sad  decline  in  the  power  of  religion.  He 
that  trusitth  in  his  riches  shall  fall,  Prov.  xi.  28.  Always  be 
afraid  that  you  are  going  backward,  when  your  enjoyments 
lift  you  u/i  and  !)ringyou  into  a  careleas  s/urit — Again,  if  your 
pursuits  of  tl^e  world  are  accompanied  tvith  anxiety,  sui/iecC 
&Ofne  danger.  Some  persons  are  so  eager  after  the  world,  or 
put  such  a  v.ilue  upon' it,  that  they  are  ever  fretful  and  uneasy, 
if  ihey  meet  with  the  least  dibajtpointn)ent.  They  pursue  pre- 
-.  ;nt  things  with  th>e  uttnost  solicitude,  are  afraid  lest  their 
•chemes  should  not  be  properly  executed,  are  ever  doubting  cf 

iccess,  aiid  discontented  if  every  circumstance  dees  not  ap- 
jeai  suitable  to  their  inclinations,  or  if  oth.ers  prosper  more 
i-.an  they.  Nov/  what  does  all  tljis  signify,  but  a  too  great  de- 
pendance  U{)on  the  world,  valuing  it  too  highly,  as  if  all  our  hap- 
jiiness  consisted  in  the  enjoyment  of  it  ?  And  what  a  reflection 
this  U[)on  God,  his  pro\i(lence  and  wa)  s  ?  What  a  grieving 
the  spirit  :  What  a  sinking  the  concerns  of  the  soul  ?  How  un- 
"litable  to  the  Christian  character,  and  to  i']\  those  who  have 
.cawn  in  pro<«i)ect  ! — Thu-.  1  have  endeavoured  to  answer  the 
(luestion  in  a  few  particular.s,  and  shall  now  close  with  some 
suitable  refiectionH. 

1.  How  awful  i.i  (heir  state,  who  have  this  ivorld  as  (heir 
fortion  1  L  is  absolutely  incafiable  of  giving  comjdetr  hafifiiness. 
.Ill  i/8  e7ijoyn:cnts  are  trn/t  y  and   u/:.safisfying,  and   are  by  no 

:eana  suitable  to  the  de.sires  'fa  ioul.  How  man^'  have  been 
•liserabfe  in  the  midst  of  all   their  ;.ffluencc  !    A  circumstance 

I  providence  robs  then)  of- all  their  peace,  and,  like  Haman, 
-hey  cannot  be  h.-.jjpy  wlul^'  u  -  W-  ^-^  a  Mordccai  biuin^j  at  the 


Cas&  XXIIi  Cases  OF  Conscience.  1^7 

gate.  Jllt/ie  world  will  Itave  them  at  dtaih.  The  term  of  life  is 
as  long  as  they  pobbibly  can  hold -their  et)joymtnts  :  Then  how- 
ever un-wilUng,  ihey  must  take  their  e\erla.snng  fiirewell,  and 
cfientimes  when  they  have  the  highest  relish  of  ihenV,  and  de- 
light in  then)  ;  they  must  leave  all  behind,  and  make  an  awful  ex«. 
change  of  worlds,  Xo,  ihiis  is  the  man  (hat  m.ade  not  God  his 
sli'engih^  but  ciuated  in  the  abundance  of  his  riches^  and 
slraigihened  hinuetf  in  his  wickedness,  Psal.  hi.  7.  He  is  not 
happy  in  life  ;  he  is  far  from  being  so  in  deatlu  He  leaves  all 
and  lies  do  vn  in  everlasting  sorrow  ;  all  that  he  tnjoyed  not 
being  able  to  secure  him  from  the  terrors  of  the  second  death, 
or  give  hini  the  least  de.jree  of  ease  ;  but  in  hell  he  lifts  up. 
his  eyes  beir.g  in  great  torminls  Lukt  xvi,  23.  Lordj  delbjSj' 
usjrom  such  a  condition  1 

2.  How  much  should 'each  be  concerned,  to  examine  himself 
wi'h  regard  to  ihe  pursuits  of  the  world.  If  any  man  love 
the  worlds  the  love  oj  thr'.  father  is  not  in  him.^  1  John  ii.  15^ 
7'he  covetous  shaU  not  inhertt  the  kingdom  of  God^  1  Cor.  vi.  10. 
1  his  should  put  us  upon  a  strict  esiquiry,  whether  we  fail  under' 
this  character  or  not. — We  should  inquire,  whether  we  do  not 
dishonour  God,  and  injure  our  scuis,  by  a  too  diligent  pursuit  of 
inferiour  comforts  ? — Does  the  world  take  up  all  my  time  ?  Can_ 
1  easily  omit  duties,  the  duties  of  the  famii/,  or  of  the  closet  I 
Do  I  find  a  growing  coldness  to  spiritual  duties  ?  What  is  niy 
er.d  in  put  suing  the  world,  ta  gratify  an  urvbounded  ambition  qV 
honour,  wealth,  or  pleasure  ;  or  is  it  to  improve  every  merry, 
and  employ  every  talent,  for  the  glory  of  God  r  With  what 
frame  do  I  pursue  the  world  ?  What  impres-ion,  what  infiuencs 
has  it  upon  me  ?  God  k^wvYs  how  it  is  v/iih  vcu  ;  1  must  leave 
it  to  your  consciences  to  answtr. 

3.  What  mnlter  of  lamentation  is  it,  that  there  are  so  ma7iy 
professing  Christiarnty.  who  are  of  so  worldly  a  temfier  I  Dces' 
it  not  call  for  a  tear,  when  we  see  so  much  of  a  covetous, 
])roud,  carnal,  trifling  s])irit  amongst  those  who  call  themselves' 
Christians?  Alas,  Alas  -How  much  time  in  the  world,  how  lit- 
tle with  Ciod  !  What  eagerness  in  worldly,  but  what  coldness  in 
spiritual  pursuits  !  How  cheerfully  are  opportunities  embraced 
for  the  world,  but  how  are  they  omitted  for  God  \  How  does  the 
-*¥orid  lift  us  up  1  What  readiness  to  lay  out  any  thing  upon  self, 
how  backward  to  use  it  for  the  good  of  others  I  What  st-lf-love 
among  Christians  1  Is  it  liot  so  ?  Canst  thou  stand  the  test, 
Christian  ?  Is  not  thy  heart  too  much  divided  ?  Art  thou  not 
too  greedy  of  earthly  gain  ?  Dost  thou  not  trust  too  much  in  thy 
riches  I  Where  is  thy  love  to  God,  thy  zeal  for  his  glory  ?  Oh, 
be  ashamed,  ye  j>rofessors  of  religions  be 'ashamed  for  your 
tarthliness,  your  coldness,  ycur  carnality  and  unprofitableness. 

4.  Let  us  all  then  be  ufion  our  guards  and  pursue  the  world 
"o  as  that  we  may  honour  God,  and  grow  in  grace.  Consider, 
.audst  your  pursuits  of  present  things,  that  they  are  ^WtranaU 


138  Cases  OF  CovsciENcE.  Case  XXIIL 

lory  and  iinccrlain^  Luke  xii.  1 6 — ?l .  Consider  and  walk  un- 
der the  view  of  ihai  dau^  when  you  nnust  ^ive  an  account  of 
yuur  imfirovimt7}t  of  litre^  with  all  yrur  enjoy mtnts.  Consider 
the  obligations  Christ  has  laid  yen 'under  to  him,  and  what  a 
.short  tinie  y«>u  have  to  do  any  thing  for  him  or  his  people. 
Ccnsider  how  much  more  exctllcni  sjjirituil  enjoyments  are 
than  tenripcrjtl  —And  may  the  Lord  enaMe  us  aril  to  keep  a  watch 
ever  our  own  hearts,  and  tn  use  this  world  so  as  not  to  abuse  h, 
knowing  that  the  fashion  of  all  things  is  pas^iufj  away. 


CASE  XXIIL 

How  way  a /irc/efisor,  ivho/'ars  Icsr  hifs  cxpeyievces  arc  cov.n- 
ttrfar^  and  not  genuine  _^racrfiy  come  to  t>uch  a  iausfaciicn 
concerninif  hia  aiatcy  as  shall  encourage  /us  continued  rccefi^ 
tion  of  the  Lord's  suh/ier  ? 

iiis  question,  which  so  much  regards  uW  members  of  gospe 
churches,  is  taktn  into  considenaion  upon  account  of  the  fol- 
lowing letter  ; 

"  Revkrend  Sir, 

"  I  AM  a  young  person,  who  have  had  a  re]It;ious  edu- 
cation, and  have  had  hopes  that  it  w.is   not  eniircly  in    vain  ; 
though  I  desire  to  be  ashamed,  that  I  liave  improved  it  no  bft- 
ter.     I  should  be  very  much  obliged  to  yon,  if  you   would  form 
a  que>stion,  and  answer  it,  as  soon  as  possible,  from  the  follow- 
ing broken  account  of  myself.     I  was  under  convictions  wht- n  I 
■was  verv  y^^ung  ;  but  they  were  too  often  stiHed  by  rne.      But 
since  that  I  have  returned,  and  did   btlieve  God  had  begun  a 
good  work  on  my  soul.     1  then  thought  it  rny  duty  to  give  my- 
self upto  the   Lord   in  a  public    manner,  was  received  into  a 
church  of  Chiist,   have  often  found  pleasure  in  attending  upon 
th'.se  ordinances,  and  in  particular  have  found  comfort  at  the 
Lord's   table.      Though  it  has  not  always  been  the  same  with 
me  when  there,  yet  I  have  hoped,  that  when  the  ordinajice  was 
not  so  comfortable,  it  was  an  iiumbling  one.  I  am  often  in  dark- 
ness abcut  mv  state,  and  am  ready  to  fear  lest  I  should  have  de- 
ceived myself;  but  desire  still  to  seek  God,  and  would  esteem  an 
interest  in  Christ  above   all   the  perishing  riches  of  this  vain 
•world,  nay  above  ten  thousand   worlds.      Hut,  Sir,  I  know  not 
what    to  think  of  myself  after  all.     Jf  there  is  a  false  faith, 
a   false    love,    a    false    hope,   a  false    riumility,    and  the  like, 
perhips    mrne    may   be  no  better.      Is    it  my  duty  to  go   to 
the   table    of   the    Lord,    ii    I    have    no    real   love     to   him, 
and  no  true  faith  in  him  ?  Is  not  this  an  ordinance  of  love  ?  And 
•when  we  attend  upon  it,  is  not  this  a  time  to  put  faith  in  Christ 
ia  exercise  ?  But  if  my  fuiih  and  love  are  fitlbe,  what  mubt  I  do  ? 


^se'XXIH.  Cases  Conscience;-  1-89 

Am  I  not  deeeiving  myself  and  others,  and  mocking  God  ? 
Surely  ncn.e  oui^ht  to  go  to  this  crdintince,  who  have  not  a  change 
wrought  in  them  ;  and  if  there  be  a  false,  pleasure  in  such  aa 
ordinance,  as  well  as  a  false  faith,  how  can  I  know  that 
mine  is  not  so  ?  i  fear  that  I  lean  too  much  to  outward  duties. 
I  should  esteem  it  a  favour,  if  you  would  Sir,  shev/  me  what  is 
a  true  faith,  true  love,  £cc.  and  what  is  the  difference  between 
them  and  f  ilse  experiences,  that  I  may  know  in  some  measure 
how  it  is  with  me.-  If  I  belong  to  Christ,  I  desire  to  hcncur  him 
both  Uving  and   dying-" 

'^P'HIS  lettsr  plainly  expresses  the  doubtfol  state  of  many  a 
X  serious  Christian,  that  has  had  the  enjoyment  of  gospel*' 
ordinances  for  a  considerable  time,  and  has  been  admitted  into 
the  peculiar  priv  ileges  of  church  fellowship.  For  I  doubt  not  but 
there  is  many  a  person  whose  heart  reasons  justafter  this  manner ; 
"  I  hope  I  have  received  the  grace  of  God  in  truth,  and  do  not 
now  make  a  public  profession  of  it  :  But  oh  I  when  I  hear  that 
even  professors  may  deceive  themselves  with  false  instead  of  trua 
hopes,  with  a  false  instead  of  a  true  love,  I  am  afraid  of  myself 
lest  all  my  experiences  should  have  been  of  this  kind.  And  since 
there  is  so  much  perplexity  in  my  case,  so  much  deceitfulness 
in  my  heart,  and  so  much  confusion  in  n)y  mind,  concernifrg, 
myself,  how  shall  I  come  to  know  whether  it  ia  my  duty;  to  go 
on  receiving  the  Lord's  supper,  as  usual  ?  I  am  afrai^  all  is 
not  right  between  God  and  my  soul :  And  if,  after  all,  it  should 
appear  that  .my  faith  is  a  false  faith,  my  hope  a  fnise  hope, 
my  humility  a  false  humility,  and  the  like,  it  is  plain  I  have  no 
right  to  partake  of  the  Lord's  s«pper.  Though  indeed  I  have 
a  visible  right  to  the  ordinance,  by  reason  of  iDy  protessioa  and 
church-membership,  yet  I  am  afraid  I  have  no  real  spiritual 
right  to  it.  Had  I  not  then -better  suspend  an  attendance  upon, 
the  Lord  at  his  table,  lest  I  should  go  on  deceiving  myself  and  ■ 
others,  until  I  can  gain  a  clearer  satisfaction  concerning  my. 
state  ?  And  if  I  shi)uld  thus  withhold  for  a  time,  how  shall  I  ar- 
rive at  this  desired  satisfactioii,  or  how  shall  I  attain  to  a  well- 
grounded  persuasion  that  my  experiences  are  true  and  genuine, 
graces,  not  spurious  and  counterfeit  ?" 

In  this  way  of  reasoning,  many  aVonscicntioas  professor  and. 
serious  Christian  often  perplexes  himself  about  his  present  du- 
ty  ;  v/hi!e  the  m.erenomin-il  Christian,  the  hypocritical  profes- 
sor, has  generally  no  doubts  on  this  head,  but  gees  on  in  tha 
outward  participation  of  gospel-privileges,  to  the  deceiving  of 
others,  and  the  nardening  his  own  heart  more  a<ul  more. 
May  the  Lord  enable  me  to  speak  to  this  important  point  witli 
faitlifulness  and  clearness  ;  and  may  the  blessed  spirit  set  it  ■ 
liome  upon  each  of  our  hearts  for  our  humiliation  or  consglation,  , 

In  order  therefore  to  anssver  this  question,  I  must  desiie  ail, 
•who  iiiike  'A  visible  profession,  to  look  closely  into  these;  fou^r 


'  -  C  C  A s E s  0 F  Con  s c I E x c  p:  .  Case  XX I W 

..rings  :  1 .  Look  into  your  conduct  and  practice.  2.  Into  the 
natnre  and  grnuiid  of  your  doubts  and  jealousies.  3.  Into  the 
frame  and  tem,KT  of  your  mind  wir.h  respect  to  the  Lord's  sup- 
per. Audi  4.  Into  the  tendency  of  thos^  experiences  you  feel 
in  yourselves. 

1,  Look  attentively  int^j  ijour  conduci  and /iraciice.  For  wc 
must  take  that  as  a  general  rule  in  all  cases,  which  the  apostic 
lays  down,  1  John  i.  6,  7.  If  we  say  noe  have  fclioiufs hip.  with 
hi'Ky  and  walk  in  darkness,  7y.f  lie^  and  do  not  the  truth.  But 
if  yjc  luilk  in  ihe  light,  2?  he  if  in  the  /i^ht,  Tje  have  fdlow- 
shi;i  one  with  another  ;  and  ihf  blood  of  Jeswi  Christ  his  Son 
c/funseih  us  from  all  si7i.  Be  carefnT  therefore  to  put  these 
two  suppositions  faithfully  to  yourse  ves.  If  you  lijai/:  in  dark- 
ness, that  is,  if  you  go  on  k-inwingly  and  willingly  in  the  path 
of  sin,  or  in  the  omission  of  known  incumbent  duty,  you  nn.ay 
take  it  for  granted,  tliat  all  your  pretences  are  vain,  that  your 
profession  is  hypocrisy  ;  and  thout^h  yon  are  church- mem 3ers, 
and  so  have  a  visible  right  to  all  the  ordindnces  of  the  church, 
yet  you  are  strangers  to  Christ,  his  truth  and  Spirit.  Your  al- 
lowed practice  of  any  known  sin,  whether  secret  or  open,  gives 
your  profession  the  lie  ;  or  as  the  apostle  strongly  exj)resses 
it,  you  lie,  and  do  njt  thf-:  truth.  But  if,  on  the  contrary,  it  is 
your  real  desire  to  walk  in  all  th^  statutes  aiid  ordinances  of 
the  Lot*d  blameless  ;  if  you  desire  to  be  found  in  the  way  of 
your  duty,  to  watch,  strive,  and  pray  a.5ain>t  sin  ;  if  you  are 
sincerely  desirous  to  honour  and  serve  the  Lord,  from  a  prin- 
ciple of  love  to  him,  and  from  a  sen^s  of  his  love  to  you  ;  then 
you  have  real  spiritual  fellowship  with  one  another,  and  with 
the  church  of  God  ;  and  will  happily  find,  that  the  blood  of  J&- 
5US  Christ,  represented  in  the  sacrament,  cleanses  you  more 
and  more  from  all  sin.  I  hope  this  is  the  case  with  the  youn^ 
person  who  wrote  this  letter  ;  for  there  are  many  thin,.»s  in  it, 
that  seem  to  prove  the  sincerity  of  his  profession  ;  such  as 
these  :  lie  desires  to  seek  God  ;  esteems  an  interest  in  Christ 
above  all  the  perishing  riches  of  this  vain  world,  nay,  above 
ten  thousand  worlds  ;  is  afraid  that  he  leans  too  mach  to  his 
own  outward  duties,  and  has  a  desire  to  lionour  Christ  both  liv- 
ing and  dying.  Surely  this  is  not  the  language  of  an  unregen- 
erate  heart.  Thus  than  let  all  professors  inquire  into  their  con- 
duct and  practice. 

Q.  "Enquire  into  the  nature  arid  grounds  of  these  doubts  and 
jealousies.  You  siy  you  art*  t'ft'.n  in  d  irkne»s  about  your  state, 
and  are  ready  to  fear  th:it  you  have  been  all  along  deceiving 
yourself  ;  and  undnstandingth \t  there  are  such  things  as  f^lse 
experiencehi,  false  fdth,  f.iKc  hope,  lalse  huaiility,  false  delight, 
and  the  like,  your  M^^picions  are  strengthened,  and  yt)ur  heart 
is  discouraged.  No  v,  I  say,  ask  yourselves,  what  is  the  rcLi- 
son  of  thest.-  doubts  and  suspicions  ?  I  know  that  Satan  and  an 
unbelieving  heart,  will  unite  to  cast  a  damp  upon  the  mind,  and 


■CaseHIIIL-    '    :Cases  of  Conscirngk,  1^1 

inject  a  surmise  with  special  sirength  and  weight.  But  per- 
haps it  is  only  a  surmise  that  it.  injected,  which  does  not  offer 
any  particular  reason  for  its  support.  Now  it"  these  injections 
and  surmises  offer  nothing  to  ground  themselves  upon,  they  are 
not  to  be  attende<l  to,  but  to  be  resisted  and  rejected.  You  are 
in  this  case  to  take  the  shield  of  faith,  in  order  to  quench  these 
fiery  darts  of  tlve  wicked  one.  Whensoever  such  jealousies 
seize  your  mind,  ask  that  question  seiiously,  which  the  Psalm- 
ist put  to  himself,  Psalm  xUi.:5.  Why  art  thou  cast  doiixn^  O 
my  8 out  ;  and  why  art  thou  disquieted  ivlthin  me  ?  Do  not 
ha'rken  to  the  suggestion,  unless  it  gives  some  sufficieat  reaso/j 
for  its  support. 

But  if  your  mind  offers,  any  reason  for  these  doubtssnd  fears, 
then  look  attentively  into  tl-em.  Perhaps  you  will  say,  ''  Oh^ 
I  see  much  reason  to  doubt  ;  for  I  feel  much  corruption  in  my 
heart,  much  deadness  and  carnal  security,  much  vanity  and 
selfishness,  and  every  abomhiatlon  in  me,  while  I  experience 
but  little  of  love  to  God,  or  faith  in  his  Son."  And  are  such 
.things  as  these  the  ts  ue  reasons  of  your  fears  ?  You  have  then 
great  ground  to  hope,  that  all  is  well  with  you.  For  this  is  an 
intimation,  that  the  Lord  has  enlightened  you  into  the  knowl- 
edge of  yourself  ;  has  given  you  a  view  of  the  plague  of  your 
own  heart,  and  does  not  suffer  you  to  be  contented  under  the 
.prevalency  of  corruption,  ffl  is  sort  of  doubt  is  so  far  from 
rendering  your  <  xperjeiices  the  more  suspicious,  that  it  rather 
.proves  ail  you  feel,  that  is  like  faith,  hope,  and  love,  to  be  true 
and  genuine  :  -For  this  jealousy  proceeds  upon  a  spiritual  sight 
and  conviction  of  your  uaworthiness,  guilt,  and  corruption. 

Again,  Look  into  the  tendency  of  these  suspicions.  Which 
■way  do  fiiey  work  1  Do  they  not  tend  to  make  you  more  hum- 
ble and  w^atchful  ;  and  while  you  thus  v.'alk  in  the  dark,  do  you 
,  not  therefore  walk  the  more  slowly  and  cautiously  ?  Do  they 
not  make  you  more  desirous  after  t^'ue  grace,  enlargement  in 
duty  ?  Do  they  not  make  you  long  for  holiness  ?  If  they  work 
this  way,  you  have  great  reason  to  conclude,  from  the  very  na- 
ture of  your  suspicions,  that  your  hearts  are  right  with  God  and 
principled  with  his  saving  grace. 

3.  Enquire  into  the  frame  and  temper  of  your  Sfiirit  %uith 
regard  to  the  Lord^s  su/i/ier.  Why  do  you  desire  a  continued 
enjoyment  of  this  privilege  ?  What  is  it  makes  you  want  to 
have  free  access  to  this  ordinance  ?  Is  it  to  subserve  some 
temporal  interest  ?  Is  it  to  make  a  justifying  righteousness  of 
this  privilege  i  Or  is  it  that  you  may  be  the  better  esteemed 
among  Christians  or  professors  ?  If  it  be,  then  you  have  sad 
reason  to  fear,  that  you  have  no  real  right  to  the  ordinance. 

Bat  do  you  desire  the  continued  enjoyment  of  this  privilege, 
to  testify  your  love  to  Christ,  to  have  your  sins  snbdued,  to 
have  your  graces  strengthened,  you,  affections  inflamed,  and  to 
have  sonae  sweet  enjoyment  of  liiin  along  with  the  saints  of  God? 


T^'2  Cases  of  Conscience.  Case.  XXUI. 

In  a  \vor<l,  Are  your  views  and  desires  conformable  to  the  de- 
sign of  Christ,  in  appointing  tliis  spiritu:\l  ordinance  I  Jf  they 
are,  how  dark  soever  your  frame  may  be,  how  dubious  sotver 
you  may  be  as  to  your  state,  or  how  ruuch  soever  youcompldin 
under  t!ie  power  of  corrupiion,  yoii  may  come  and  welcome  to 
the  Lord's  table  ;  since  your  design  and  desires  in  coining  arc 
to  behold  that  which  Christ  thereitj  exhibits,  and  to  receive 
what  Christ  has  to  bestow.  This  ordinance  was  particularly 
designed  to  comfort  and  establish  such  as  are  worried  by  the 
temptations  of  S  itan,  and  oppressed  by  their  tyraunizing  cor- 
ruptions. 

As  therefore  you  have  a  visible  right  by  being  a  church  mem- 
ber, and  being  under  no  church  censure,  you  ought  to  account 
that  you  have  a  real  right  to  it ;  because  the  Lord  draws  fortji 
your  desires,  and  directs  your  vicAvs  to  that,  which  is  the  very 
design  of  this  sacred  institution.  Come  then,  and  welcome  : 
Continue  your  attendance  ;  for  you  are  welcomed  to  the  table 
by  Chribt  liimself,  as  well  as  by  his  church. 

I.asdy,  Enquire  into  thr  frnclericy  of  thoaerxtieriencea  you 
feti  in  yourselves.  In  lookn  g  over  the  particulars  of  the  letter 
which  occasioned  this  qus  :  n,  I  fitid  there  are  five  fundamen- 
tal gracts  of  the  Spiri  uifntioned  ;  concerning  all  of  n-hich, 
our  friend  desires  to  k.  ^^  w  how  he  shall  be  satisfied,  that  they 
are  true  and  genuine,  n:iuicly. /a?/'/;,  ho/ie^  love^  hiimUitUy  and 
f;l:2ritual  pleasure.  It  is  true,  there  is  a  countei  feit  to  each  of 
these  in  thchearts'and  expciiences  of  temporary  believers,  and 
mere  notionalists.  But  if  you  v/ould  know  whether  your's  are 
true  or  false,  look  into  the  tendency  and  working  of  them  in 
your  hearts.  It  %\o\ild  require  much  time  and  several  dis- 
courses to  enter  defcply  into  the  consideration  of  each  of  these 
graces,  and  to  set  forth  the  evidences  and  marks  of  their  being 
either  spurious  or  gt  nuine  But  I  shall  endeavour  to  run  through 
Ihem  in  as  l-rief  a  manner  as  1  can,  suggesting  a  few  thoughts 
that  may  give  some  satisfaction  concerning  the  truth  of  each  of 
them. 

1.  Look  into  yauvfait/i.  Yru  sometimes  feel  motions  in  your 
heart,  that  have  the  appearance  of  f.iith  in,  and  reliince  upon, 
the  Lord  Jt-sus.  But,  as  there  is  a  false  faitii,  you  are  afraid 
yours  may  be  such.  Consider  then,  and  ask  ynurselves  such 
questions  as  these  :  Whether  your  faith  is  only  notional,  or 
whether  it  be  joined  with  a  serious  concern  for  yourselves,  about 
an  interest  in  Christ  and  his  salvation  ?  Again,  enquire  wheth- 
er you  go  to  Christ  for  sanctification,  as  well  as  justification  ? 
Enquire  likewise  whether  the  reason  of  your  application  to 
Christ  be  an  inward  conviction  of  your,  own  guilt,  corruption, 
and  helpleifsness  ;  or  whether  it  be  only  a  flighty  affection, 
without  any  serious  insight  into  yntirselves  ?  Now  you  may 
be  sure  that  if  your  souls  net  towards  Christ  from  a  serious  con- 
cern for  holiness  as  well  as  happiness,  proceeding  upon  an  iu- 


Case  XXIIL  Cases  oj  Conscience.  193 

ward  knowledge  of  yourselves,  and  founded  upon  the  free  en- 
couragement of  the  gospel,  you  may  be  sure  your  faith  is  true 
and  genuine. 

2.  As  to  your  hofie.  Vbu  have  at  seasons  soine  pleasing  hope 
in  your  souls  coi^cerning  an  interest  in  Christ,  and  the  posses- 
sion of  his  salvation.  You  not  only  fly  to  Christ,  but  you  have 
received  some  hope  into  vour  souls,  that  he  will  save  you  with 
an  everlasting  salvation.  'Take  notice  then  what  xsXh&founda- 
tion  and  what  is  the  tendency  of  this  hope. 

Observe  what  is  \hQ  foundation  of  this  hope.  If  it  be  ground- 
ed upon  an  imagination  of  the  excellency  of  your  duties,  and 
the  goodness  of  your  heart,  it  is  a  hope  that  will  make  asham-  - 
ed  ;  because  it  betrays  the  ignorance  of  your  own  imperfections 
and  corruptions.  But  if  it  be  founded  upon  the  freeness  of  di- 
vine grace,  the  riches  of  divine  love,  and  the  faithfulness  of 
the  divine  promises,  it  will  stand  the  trial,  because  it  proceeds 
from  the  love  of  God  shed  abrcadin  your  hearts  by  the  Holy 
Spirit.     Rom.  v.  5. 

Again,  Look  into  the  tendeticy  of  your  hope.  If  it  tends  to 
make  you  careless  under  the  power  of  sin,  or  more  careless 
about  walking  with  Gcd,  because  you  have  a  prospect  of  being 
happy  forever,  this  is  all  wrong  ;  such  a  hope  is  certainly  spur- 
rious  and  presumptuous.  Erut  if,  on  the  contrary,  it  is  your 
heart's  desire  to  glorify  God,  to  fly  from  sin,  and  to  increase  in 
holiness,  the  more  your  hopes  grow,  Ihis  is  a  token  your  hope 
is  genuine  :  For  he  that  has  a  gospel  hope  in  him,  purifies  him- 
self even  as  Christ  is  fiure^  1  John  iii.  2, 

3.  As  to  your  love.  You  feel  some  outgoings  of  affection  to 
Christ,  to  his  ordinance,  to  his  people  ;  but  you  fear  lest  all 
this  may  be  counterfeit  ;  and  so  it  is,  if  this  your  love  is  con- 
sistent with  the  love  and  liking  of  sin  :  But  if  your  afi^ection  for 
Christ  teaches  you  to  cleave  unto  the  Lord,  to  delight  in  his 
ordinances,  to  love  his  people  upon  account  of  their  being  such, 
and  if  it  makes  you  the  nn  jre  willing  and  desirous  to  serve  and 
honour  the  Lord  Jesus  Christ,  it  is  surely  a  genuine  love. 

4.  As  to  your  pleasure  and  delight  in  spiritual  things?.  You 
sometimes  feel  a  delight  in  divine  ordinances,  a  secret  pleasure 
in  attending  upon  the  means  of  grace,  because  they  are  sweet  and 
comfortable  to  yourselves  ;  but  fear  lest  this  likewise  should  be 
false.  Indeed  we  must  acknowledge,  that  even  a  hypocrite 
may  have  a  pleasure  in  enjoying  the  means  of  grace  as  we  are 
told,  Isa,  Iviii.  2.  There  it  is  said,  concerning  the  hypocritical 
Israelites,  that  they  sought  God  daily,  ddlghitd  to  knonv  his 
nvays^  and  even  delighird  in  approaching  to  God.  But  what 
-was  the  reason  and  ground  of  their  delight  ?  It,  was  because 
they  hoped  by  such  services  to  make  atonement  for  their  sins, 
and  bring  themselves  into  the  divine  favour  by  their  own  duties  : 
as  appears  verse  3  Wherefore  have  i^e  fasted,  say  thev,  a7id 
thou  seest  noi  ^    Wherefore  have  we  aMcied  our  souls,  and 

R 


194  Cases  OF  Conscience.  Case  XXIII. 

thou  takest  no  knowledge  ?  They  had  such  an  high  opinion  of 
their  duties,  that  they  thought  it  strange  God  did  .lot  smile  up- 
on and  reward  them  for  their  religious  services.  But 
now  ask  yourselves  this  question^  What  is  the  reason  of  your 
delight  in  divine  ordinances  ?  Is  it  trom  a  hope  ot  being  justifi> 
ed  thereby,  or  of  laying  God  under  some  ohligaiion  to  you  ?  Do 
you  take  pleasure  in  them  merely  because  they  are  suited  to 
your  own  sentiments,  or  because  they  convey  a  pleasure  to  our 
ears  ?  Then  indeed  it  may  be  counterfeit.  But  if  your  pleasure  in 
approaching  to  God  is,  because  you  desire  and  hope  to  find  him 
in  his  ordinances,  because  you  would  receive  sHpplies  from  him, 
and  enjoy  communion  with  him,  and  kvonld  be  brought  nearer 
to  him,  and  be  made  more  like  him,  you  may  then  be  sure  that 
your  pleasure  and  delight  is  genuine. 

Lastly,  As  to  your  humility.  You  find  something  within  you 
that  looks  like  a  proper  humiliation  before  God  and  his  people  ; 
but  your  fear  is,  lest  this  likewie  should  be  spurious  and  coun- 
terfeit. To  be  satisfied  as  to  this  matter,  seriously  inquire  into 
the  nature  of  your  humility,  whether  it  be  feigned  or  forced,  or 
vhether  it  arises  from  a  real  sight  and  conviction  of  your  own 
n\eanness,  guilt  and  pollution,  as  before  God.  There  is  a  kind 
of  voluntary  humility,  which  some  are  very  fond  of ;  striving  to 
represent  themselves  before  their  fellow  Christiansas  very  con- 
temptable  and  polluted,  as  very  ignorant  and  weak,  professing 
themselves  to  be  such  before  men,  when  they  know  in  their 
own  consciences  they  would  not  chuse  their  companions  should 
have  that  opinion  of  them  ;  but  they  do  it  on  purpose  that  their 
fViends  may  think  them  very  modest  rmd  self-abased.  It  is  ev- 
ident at  first  thought,  that  this  humility  has  a  most 
hateful  pride  at  the  bottom  of  it  ;  and  those  that  are  given  to 
it,  and  fond  of  it,  have  great  reason  to  suspect  themselves  ;  as 
they  would  certainly  be  suspected  by  their  friends,  could  they  see 
through  the  disguise. 

But  true  humility  is  an  unfeigned,  unforced  thing  ;  the  per- 
son that  has  it  is  really  low  in  his  own  eyes  ;  he  sees  and  la- 
ments before  Gpd  his  own  guilt,  weakness,  and  impurity  ;  he 
confesses  himself,  in  the  sight  of  God,  as  the  chief  of  sinners, 
and  the  more  he  sees  of  the  grace  of  God  in  Christ,  the  more 
he  admires  at  it,  is  aff-ected  with  it,  yea,  and  humbled  by  it. 
Kone  are  more  humble  in  reality  than  those,  who  can  view 
and  receive  the  grace  of  the  gospel  as  entirely  free.  The  true 
humble  person,  the  more  he  sees  of  the  divine  glory,  and  the 
more  he  beholds  the  riches  of  grace,  the  more  he  lays  himself 
low  at  the  divine  footstool.  He  says  with  Job,  chap,  xlii  5.  6. 
J  have  heard  of  (her  by  the  htaring  of  the  ear,  but  noxv  mine 
cyr  scelh  thee  ;  '-wherefore  I  abhor  vnjselj  and  repent  in  dust 
and  aahrs.  This  is  that  brrkcn  S/urit  and  contrite  hearty 
nvhich  God  rAll  not  dmfuse.  But  Gcd  does,  and  mfu  too 
■would,  despise  a  feigned,  voluntary,  affected  humility.  Inquire 
therefore  wheiher  your  being  abased  is  thus  siucere  or  feigned. 


Case  XXIII.  Cases  of  Conscience:  195 

Once  more,  Look  into  the  defith  of  your  humility — Perhaps 
j'ou  are  low  in  your  own  eyes,  merely  because  of  some  particu- 
lar detects  of  capacity  of  knowledge  ;  or  cliiefly  because  of 
some  enormities  or  irregularities  in  your  practice.  Jf  this  be 
all,  it  is  not  sufficiently  deep.  But  if  thivt  which  makes  you 
seif-abased,  is  a  view  of  your  own  spiritual  em'piiness  and  pov- 
erty 5  a  view  of  ihe  corruptions  of  your  naiure,  and  the  sins 
of  your  thoughts  and  affeciions  :  and  you  see  yourselves  in  such 
a  light,  as  to  be  heartily  willing  to  receive  all  salvation  as  a  gift 
entirely  free,  and  tube  truly  thankful  for  every  degree  of  hops 
you  are  favoured  wiih,  as  utterly  undeserved  and  unprocuted 
by  >^u  ;  then  you  are  among  the  number  of  those  whom  Ciiriet^ 
first  of  all,  pronounces  blessed,  say'ing,  Blessed  are  the  jioor  in 
iSfiiril  for  theirs  is  the  kingdom  of  heaven^  Matth.  v.   3. 

Tlius  enquire  into  the  genuineness  of  your  experiences,  and 
look  up  to  the  blessed  Spirit  to  enable  you  to  pass  a  right  judg-- 
meiu  upon  ihem.  The  whole  is  this  :  If  that yii*'/;,  hop.c,  love, 
delight  and  humility,  you  experience  in  yourselves,  tend  to  wean 
you  more  and  more  from  sm  and  the  world,  to  win  you  over  to 
emLwace  and  admire  the  free  grace  of  the  gpspel  and  to  make 
you  depend  upon  and  delight  in  Chri=t  both  for  jus- 
tification and  Scuictification,  your  graces  are  true  and  genuine, 
not  spurious  and  counterfeit. 

But  after  all  that  can  be  said  upon  this  searching  subject,  I 
know  that  in  many  cases  no  clear  sanctification  can  be  given  or 
received  in  a  way  of  self-examination.  There  is  a  necessity" 
for  the  witness  of  God's  spirit  to  join  with  ours,  to  assure  us 
that  we  are  children  of  God.  There  is  so  much  darkness  in 
our  minds,  deceitfulness  in  our  hearts,  and  perplexity  in  our 
thoughts,  that  the  clearest  cases  will  sometimes  be  clouded,  and 
the  brighest  evidences  obscured, 

.Ycu  will  say  then,  What  must  a  poor  soul  do  in  such  circum- 
stances ?  When  he  cannot  gain  the  satisfaction  he  wants  by 
reason  of  tiie  spirit's  withdrawment,  must  he  abstain  from  the 
peculiar  privileges  of  Church-fellowship  ?  IVlust  he  desist  frora 
a  regular  reception  of  the  Lord's  supper,  untilHhese  matters 
be  cleared  up  to  satisfiittion  ? 

I  shall  give  my  answer  to  this  in  the  apfiVcation^  which  shall 
be  ;  (1.)  i'oY  encciifag-e?nent,  (2.)  for  rejirocfy  (S. )  ioYVjarnivg. 

1.  For  cnccuragernent.  Ltt  me  here  speak  a  free  wci'd  to 
such  poor  doubting  souls.  Let  me  ask  you,  are  you  conscious 
of  inuuiging  and  embracing  any  secret  or  open  sin  ?  Do  you 
harbour  any  sinister  or  w^oi  Idly  views  in  desiring  to  eat  of  the 
the  children's  bread  r  Do  you  want  to  make  a  justifying  right- 
eousness of  this  special  ordinance  ?  I  hope  you  can  answer  ia 
the  negative  to  these  queries,  by  saying,  that,  so  far  as  you 
know  your  own  hearts,  you  would  Botj^you  dare  not.  If  so, 
then  you  do  not  impose  upon  the  church,  or  perver:  the  design 
■  cf  the  ordinance  in  your  reception  of  it. 


196  Cases  of  Conscien'ce.  Case.  XXIII. 

Do  you  still  say,  "  Oh,  but  I  fear,  and  have,  great  reason 
to  fear,  that  I  have  been  a  seif-deceiver  ;  for  I  cannot  come  to 
any  clear  eridence  of  the  truih  of  my  graces  and  experiences  ?" 
And  do  you  therefore  tliink  It  your  duty  to  desist  upon  this  account, 
from  attending  at  the  Lord's  table  ?  Think  ag.\in,  what  would  be 
the  consequence,  if  every  doubling  soul  were  to  reason  ii>  this 
Tivu-iuer  \  it'none  but  Uiose  that  were  free  from  dcubis  would  at- 
tend, I  fear  that  very  few  would  be  ibund  at  the  sacramental 
feast.  Our  churches  aie  thin  enough  already  ;  many  gracious 
])ersons  keep  tlieraselves  from  the  tellowship  of  a  church  up- 
on the  same  account.  And  how  few,  very  few,  would  honour 
Christ  by  such  a  profession  of  his  name,  if  all  were  to  act  upon 
this  plan  ?  And  v»hat  will  you  say  as  to  the  paslor  himself  ?  Do 
you  think  him  to  be  always  free  from  such  doubts,  fears  and 
perplexities  of  soul  ?  If  you  tlo,  you  are  very  much  mistaken. 
And  what  if  he  should  absent  himself  every  lime  his  heart  was 
<iul)ious  or  perplexed  r  This  would  run  church-ordinances  into 
confusion  indeed.  It  is  therefore  abundantly  evident,  that  a 
sericus  church-member  should  not  absent  himself  from  the 
Lord's  table,  because  of  his  doubts  and  fears.  No,  no  :  Doubt- 
ing, d'stresscd  souls  should  rather  come,  that  there,  their  doubts 
may  be  scattered,  their  faith  strengthened,  and  their  comforts 
restored.  Come  and  welcome,  so  that  you  come  with  views 
nnd  desire  to  meet  with  Christ,  to  see  him,  to  receive  from  hinti 
and  to  testify  your  regard  for  him,  as  the  chief  desire  and  only 
hope  of  your  souls.  You  need  not  fear  receiving  any  damage 
by  coming  unworthily,  if  you  come  with  such  views  as  these  ; 
but  may  rather  hope  to  find  Christ  and  his  love  there  shed 
abroad  in  your  hearts. 

2.  I  have  now  a  word  of  rf/frooy  to  many  serious  Chris- 
tians. I  cannot  but  find  fault  with  several  for  being  always  up- 
on the  complaint.  You  harbour  your  doubts  and  fears,  you 
ciiCour?.ge  them  ;  your  souls  refuse  to  be  comforted  ;  you  are 
always  miking  scruples,  raising  objections,  and  seem  to  be  re- 
solved not  to  be  satisfied  with  the  plf\incst  evidences.  Such  a 
te.iipor  as  this  is  surely  dishonour. ible  to  Christianity  ;  it  is 
grieving  the  »;; ')od  Spirit  ;  and  it  is  ungrateful  to  God,  who  has 
given  you  sovrie'  tokens  of  his  love.  Hecause  he  has  not  given 
you  all  the  grace  and  comfort  he  has  to  others,  you  will  there- 
ibre  contmuHlly  suspect  his  love.  Hut  I  must  leave  this  charge 
to  every  one's  own  conscience  ;  and  while  I  heartily  pity  those, 
who  are  truly  in  darkness  and  distress  of  soul,  I  must  say  that 
those  are  much  to  be  blamed,  who  are  fond  of  recommending 
themselves  to  their  fell  )w-Chrislians  by  making  then»selves  ap- 
pear as  very  dark  and  discouraged.  Those  who  are  this  way 
inclined,  do'insensiblv  sink  themselves  lower  and  lower,  and 
provoke  Uic  Spirit  of  (iod  more  an.d  more  to  withdraw  his  en* 
lightening  nnd  comforting  influence.     Once  more  : 


€^ase  XXIV,  Cksts  of  CosrsciENCE.  197 

3.  A.  word  for  warning  and  conviction^  Remember  there 
are  three,  sorts  of  church-members  :  Those  who  have  their 
evidences  clear,  and  graces  in  exercise  ;  ihose  who  are  un- 
der darkness  and  doubts  ;  and  those  who  mind  none  of  these 
things,  so  as  they  can  but  keep  up  a  visible  profession,  and 
maintain  their  credit  anjong  Christians. — These  last  are  ver/ 
easy  and  satisfied  ;  they  have  no  scrupjes  nor  doubts  ;  and 
think  it  enough,  if  they  'can  but  keep  themselves  from  faihng 
under  the  censure  of  the  church,  or  of  their  feUow-professors, 
Let  me  tell  you,  that  such  as  these,  it  is  to  be  feared,  are  tares 
among  the  wheat.  These  have  great  reason  to  suspect,  that 
all. is  not  right  with  them.  And  though  I  would  do  and  say  all 
I  could  to  encoarage  the  serious,  dubious  soul ;  yet  I  must  pro- 
claim, that  such  carnal  gospellers  are  in  the  most  dangerous 
condition.  They  receive  this  sacrament  only  to  keep  the  name 
alive  ;  and,  by  continuing  in  this  way,  they  stifle  the  convic- 
tions of  their  own  consciences,  harden  their  own  hearts  more 
and  more,  and  are  in  danger  of  falling  into  sin  and  hell  from 
all  their  profession  and  privileges.  If  these  lines  come  into  the 
hands  of  any  such,  oh,"  that  they  may  be  made  to  strike  home 
to  their  consciences  ;  and  remind  them,  that  the  case  of  the 
serious,  fearful  and  dubious  soul,  who  comes  with  trembling  and 
concern  to  the  table  of  the  Lord,  is  abundantly  preferable  to^, 
theirs,  who  boldly  claim  a  privilege  with  no  higher  view,  than 
to  support  the  name  they  bear  in  the  eyes  of  others.  May  the 
Lord  convince  and  deter  such,  while  he  comforts  and  encour- 
eges  the  feebk-minded  by  his  word  and  Spirit. 


CASE  XXIV. 

Whether  a  person  can  desire  the  blood  of  Christ  to  be  applied' 
to  his  souly  and  yet  be  an  hyfiocrite  ? 

TKIS  question  gives  me  an  opportunity  of  clearing  a  point, 
which  appears  full  of  difficulties  in  the  view  of  some,  is 
treated  by  others  as  an  enthusiastic  fancy  ;  but  is  a  point  of 
the  greatest  importance  to  souls.  The  application  or  sprink- 
ling of  the  blood  of  Christ  is  absolutely  necessary  to  our  ever- 
lasting solvation,  however  u.nintelligible  the  phrase  may  appear 
to  unenlightened  minds.  It  is  the  peculiar  glory  of  revelation 
to  make  known  th-is  important  mystery,  to  let  us  see  how  salva- 
tion comes  to  us,  and  to  encourage  us,' in  our  application  for  ii, 
in  the  way  which  is  most  for  the  glory  of  God  and  our  happi- 
ness.— Yet,  notwithstanding  the  clear  revelation  of  this  most 
interesting  truth,  many  have  but  confused  conceptions  of  ir, 
and  cannot  get  their  ideas  clear  and  free  from  perplexity.  To 
set  this  point  therefore  in  as  distinct  alight  as  I  can,  I  would  Uo 
these  three  things :  "^ 

11   2 


198  Cases  of  Conscience.  Case  XXIV, 


\USi 


I.  CoK:-i!der  ivhal  is  meant  by  the  blood  of  Ch\ 

II.  iioiv  ihla  blood  i^  aJi/Uiedto^  or  s/irinkled  ufion  us.  And, 

III.  For  iv/iat  fiur/iose  it  is  a/ifilied.  A  consideration  of 
the-5e  things  will,  1  hope,  free  the  subject  from  all  difficulties, 
and  tarnisu  our  friend  with  a  sufficient  answer  to  his  question. 
And  may  God  bless  what  may  be  delivered,  to  enlighten  our 
minds  more  and  more  in  these   great  and  dii-tinguishmg  truths 

.:  f  Christianity,  and  bring  us  to  an  heart)  acceptance  of,  and 
depcndance  upon,  the  great  sacrifice  for  sin,  for  all  the  ends  it 
was  designed  to  an>wer. 

I.  I  am  to  connider  nchat  is  meant  by  the  blood  tf  Christ: 
We  hrive  frequent  mention  made  of  the  blood  of  Christ  in  the 
New  Testament,  which,  by  a  synechd'jche,  is  put  for  all  his 
aijfirings  1)1  Life  and  deaths  all  being  of  the  greatest  importance 
'o  us.  His  agony  in  the  garden,  as  well  as  his  other  suffi^rings, 
liust  be  considered.  Much  stress  seems  to  be  laid  indeed  up- 
on his  dea^h,  and  much  imputed  to  it,  because  without  this  he 
couid  have  been  no  Saviour';  (his  was  the  last  act  of  his  obedi- 
ence ;  novj  the  lorath  of  God,  in  a  peculiar  manner,  lay  hea- 
vy upon  him  ;  men  and  devils  now  7inited  their  force  r.gainst, 
and  vi.^'orously  beset  him  ;  and  7iow  he  spoiled  /-.tinci/ialities 
and  fiowK'rs^  and  trium/ihed  over  them  ofienly.  For  these  rea- 
sons we  have  a  particular  mention  made  of  the  death  of  Christ. 
Thus  the  apostle  says,  God  forbid  that  I  should  glory  ^  save  in 
the  cross  of  our  Lord  Jesus  Christ,  Gal.  vi.  24.  But  he  dees 
not  mention  this  to  exclude  the  sulTetings  of  his  liCc,  or  even 
the  obedience  which  Christ  paid  to  the  preceptive  part  of  the 
Jrfw  ;  the  apostle  being  sensible  of  the  great  impoitance  of  all 
these  to  his  salvation  ;  but  he  miglit  j)ariicularly  mention  the 
cross  of  Christ  for  the  above  considerations. — Blood  sirjnifies 
farther^  that  Christ  sujfrredin  his  whole  hivnan  nature.  'I'he 
blood  of  t'le  sacrifices  of  old  was  to  be  s/iriuklrd  ufion  the  al- 
tar^ and  to  make  aj§nrmrn:  for  sin,  Lev.  xvii.  11.  Nww  in 
the  blood  lay  the  life  of  the  bcast^  and  therefore  the  Jews  were 
forbidden  to  eat  blood,  verse  10.  The  blocd  sprinkled  was  ty- 
fncal,^nd  shewed  what  was  absolutely  necessary  in  ihc , threat 
sficrzfce  that  was  to  be  oflfered,  viz.  that  not  cnly  the  blood  of 
the  Lar:b  of  God  should  be  aciuuliy  shed,  or  that  his  body 
should  be  wounded,  but  -that  his  soul  too  should  be  peirccd  and 
bruised.  This  we  find  was  indeed  the  case.  He  made  his  soul 
an  offerint^  for  sin,  Isa.  liii.  10.  /Jis  soul  ivas  exceeding  sor- 
roKvful  even  unto  death.  Matth.  xxvi.  38.  It  was  the  agony 
of  his  soul  chiefly  that  discovered  its  intcnsencss  by  the  bloody 
sweat  in  the  garden.  Oh,  the  anguish  he  musl  feel  when  drink- 
ing the  bitter  cup  !  No  wonder  innocent  nature  struggled  at 
the  view.  God  s/iarcd  not  his  son.  He  spared  neither  body 
nor  soul,  but  bruised  them  both,  that  so  the  sacrifice  might  be 
complete.  Th'is,  by  the  blood  of  Christ  we  must  understand 
All  the  suflferings  of  bis  hum  an  nature  both  in  life  and  at  dcatU, 


CasctXIK  Cases  OF  Conscience.  19^ 

or  all  that  was  necessary  to  his  being  a  proper  propitiation  for 
sin.— But,  as  the  accive  and  passive  obtdience  ot  Chnst  are 
not  to  be  separated,  but  are  both  necessary  to  our  juilincation 
before  God  ;  s©  I  would  noc  speak  ot  one  to  oppose  or  exclude 
the  other,  but  have  my  eye  upon  both,  as  being  of  the  utmost 

importance Let  us  now  consider, 

II.  How  this  blood  is  a/iplied  to^  or  sfirinklcd  ufion  us.  It 
is  not  enough  for  us,  that  the  blood  of  Christ  w^s  shed  ;  unless 
it  is  applied  to  us,  we  shall  never  receive  any  saving  benefit 
from  it.  It  is  called  therefore  i/ie  blood  of  sfinnklmg,  because 
it  is  sprinkled  upon  us,  Heb.  xii.  24,  l"he  suinis  above  are 
said  to  have  washed  their  robes,  and  made  ihem  while  in  the 
blood  of  the  Lamb,  Rev.  vii.  14.  Here  is  somtihing  else  tntn 
to  be  considered,  besides  the  offering  the  sacritice.  There 
roust  be  an  application  of  it,  or  else  the  great  ends  and  pur- 
poses of  it  can  never  be  answered.  Now  in  this  applic.tion 
of  the  blood  of  Christ  there  are  two  acts,  an  act  of  God,  and 
an  act  of  ours»  :  Both  these  are  absolutely  necessary  to  our  en- 
joying the  blessings  purchased  by  the  blood  ot  Christ.  Paitic- 
ularly, 

1.  God  sfirinkles  this  blood  ufion  us. — This  is  by  an  act  of 
imputation,  a  foundation  for  which  was  laid  in  the  subsliiution 
of  Christ  in  our  room  and  stead.  The  Lord  therefore  is  said 
to  lay  on  him  the  miquities  oj  us  all,  Isa.  liii.  6.  And  the  apos- 
tle says,  thac  he  his  own  self  bare  our  sins  in  his  own  body  on 
the  tree^  1  Peter  ii.  24.  And  again,  2  Cor.  v.  21.  He  hath 
made  him  to  be  sin  for  us.  Ke  suffered  and  died  as  a  sinner, 
though  he  was  not  actually  so.  He  bore  the  punishment  which 
the  sins  of  his  people  deserved*}  and  this  opens  a  way  for  God's 
dealing  with  us  according  to  the  infinite  virtue  and  merit  of 
the  Redeemer's  sacrifice,  or  for  imputing  his  righteousness  to 
us.  Upon  the  whole,  when  Christ  was  obeying  the  law,  and 
suffering  its  penalty,  God  considered  Christ  as  the  Represen- 
tative of  his  peqjle  ;  and  therefore,  in  his  own  time,  in  a  per* 
feet  consistency  with  his  justice,  and  by  an  act  of  his  grace,  he 
imputes  Uis  righteousness  to  us,  or  makes  it  ours,  so  as  effec- 
tually to  answer  all  the  ends  and  purposes  for  which  it  was  ap- 
pointed. The  impressing  the  heart  and  conscience  with  a  view 
of  this  atoning  blood  for  its  relief  undenall  disquietude,  is  Jike- 
wi^se  an  act  of  God,  and  of  great  importance  to  fill  the  soul 
"wTlh  joy  and  peace  in  believmg. 

2.  Thers  is  an  act  of  ours  too,  necessary  to  the  real  and 
saving  afi/ilication  of  the  blood  of  Christ  to  our  souls. — This 
is  to  believe.  Faith  must  be  wrought  in  us,  and  exercised  by 
us,  or  else  we  can  have  no  interest  in  the  death  of  Christ,  nor 
receive  any  advantage  from  it.  Faith  is  the  hand  which  the 
soul  stretches  forth,  and  lays  hold  of  Christ  and  his  righteous- 
ness :  It  is  that  by  which  the  sinner  transfers  his  sins  to  Christ, 
lays  his  hand  upon  the  head  of  the  great  High -priest,,  and 


Cases  of  Couscilnce.  Case  XXIV, 


nukes  confession  of  his  sins,  views  the  intent  ?.nd  virtue  of  the 
Redeemer's  blood,  plecids  with  the  Faiher,  and  makes  it  all  his 
(lependaiice  Thus  both  ihcse  facis  are  necesisary,  absolurely 
necessdry  to  our  interest  in  Christ,  and  all  the  important  bless- 
ings he  has  purchased.  By  the  one,  God  s/irinklea  this  blood 
upon  us  ;  by  the  other,  the  sinner  receiver,  it.  The  one  is  of 
inifiutatifjin.<,  the  other  is  dt  bdievijig.  The  one  is  an  act  of 
Ciod's  grace  toii^ards  iz.s,  the  ofaer  is  a  grace  imfilanted  in  iis^ 
and  cxerci>5ed  by  us,  under  the  i..fluences  of  the  Spirit  of  God. 
And  here  we  may  observe,  that  God  and  the  sinner  have  the 
same  endfi  in  viciv^  the  one  in  sfirinkting^  the  other  in  receiv- 
ing this  blood.  There  must  be  an  union  in  this  important  point, 
cr  else  there  can  be  no  commujiion  with  God,  no  enjoyment  of 
him.  And  therefore  you  will  find  in  the  sinner,  when  proper- 
ly applying  to  the  blood  of  Christ,  a  frame  of  mind  correspond- 
ing with  the  purposes  of  God  in  the  appointment  and  sprink- 
ling of  this  blood.     This  brings  me, 

111.  To  enquire  into  the  purposes  of  God  in  the  shedding  and 
application  of  the  blood  of  Christ  ;  and  we  shall  find^  that 
these  very  purposes  the  sinner  has  in  view  in  looking  to  this 
blood,  and  so  shall  have  a  sufficient  answer  to  this  question. 
And  here  I  shall  not  confine  myself  to  the  sufFeriUb^s  of  Christ, 
but  take  into  consideration  th^  whole  of  that  righteousness 
'which  God  imputes,  and  which  the  sinner  receives,  as  this  will 
by  no  means  be  inconsistent  with  the  quef.tion  sent  me. 

Now  the  design  of  this  blood,  in  I'.s  being  shed  for  us,  and 
spritikled  upon  us,  is  threefold,  viz.  To  justify  usbtjore  God—^ 
To  give  fieace  to  our  coKscicncts^  and  boldnests  at  the  throne  of 
g'racc — and  to  promote  our  sane /{/icnt ion.  To  answer  these 
important  purposes,  God  imputes  the  rij^hteousness  of  tiie  great 
Mediator  to  us ;  and  these  are  the  ends  the  shiner  has  in  vie>T 
in  looking  to  it,  receiving  and  depending  upon  it. 

1.  7 he  blood  or  lighteoiisness  of  Christ  is  designed  to  justi- 
fy  7is  before  God—li  we  consider  it  as  iyitcnding  the  .sufferings 
and  death  of  Christ,  these  were  absolnteiy  necessary  to  make 
atonement  for  sin,  by  satisfying  infinite  justice,  and  opening  a 
way  lor  God's  pardoning  the  guilty  creature,  in  a  consistency 
with  the  glory  of  every  divine  perfection.  This  was  the  end  of 
Christ's  sacrifice.  It  wa^a  true  exftiatory  sacrifice ^:in<\  there- 
fore typified  by  the  sacjifices  of  old.  In  this,  and  no  other  sense, 
can  he  with  the  least  propriety  be  said  to  he  i\\f:  Lamb  of  God, 
taking  atvaif  the  sins  of  the  ivor',d.  This  would  by  no  means 
have  been  a'suit.ible  character  for  him,  if  he  had  only  lived  and 
died  as  an  example,  and  to  confirm  the  doctrines  l:c-  preached. 
He  Kvas  ivoundedfor  our  sins.,  he  was  bruised  for  our  iniquities, 
the  chant isement  of  our  fieace  nvas  u/ion  him^  that  by  his  stri/ies 
we  might  be  healed^  Isa.  liii.  5.  He  was  made  a  curse  /ir  us, 
that  he  might  deliver  us  from  the  curse  of  the  law  we  are  not- 
7iralhj  ^ndery  iinl  iii.  13,     When  his  blood  is  sprinkled  upo» 


Case  XXIV,  Cases  of  Conscience,  ffOl 

us,  our  iniquities  are  forgiven  ;  we  n^ay  look  upon  the  sword  of 
divine  jusiice  as  sheathed,  and  God  as  become  reconciled.  If 
we  consider  the  p'arase,  ^lood  of  Christy  as  including  his  obc' 
dience  to  the  fiercefuive  /larL  of  the  law^  we  shall  have  a  com- 
plete righteousness  to  introduce  us  actually  into  the  favour  of 
God,  and  make  us  appear  ahiiable  in  hii>  sight,  and  give  us  an 
unquestionable  title  to  eternal  lite,  as  well  as  a  full  atonement 
to  procure  our  pardon,  and  to  deliver  us  from  everlasting  pun- 
ishment. This  is.the  righteousness,  which  is  the  only  justifying 
righteousness  of  a  poor  sinner.  This  is  the  righteousness, 
which  the  Apostle  Paul  desired  above  all  things  to  be  found 
clothed  with,  Phil.  iii.  9,  This  is  the  righteousness  which  is  by 
faith  ;  the  righteousness  with  which  infinite  justice  is  well 
pleased  ;  the  righteousness  which  the  believer  carries  with  him 
out  of  time  into  eternity,  and  appears  in  before  the  bar  of  God. 
In  fine,  the  design  of  God  in  imputing  this  righteousness  ;  and 
the  design  of  the  soul  in  applying  to  It  by  faith,  is  his  justification. 
And  there  is  in  the  smner,  in  receiving  this  righteousness  a/rrtme 


all  his  own  religious  duties  and  services  to  answer  that  purpose, 
renouncing  all  he  has  done,  acknowledging  himself  to  be  but  an 
unprofitable  servant,  and  pleading  to  be  cloathed  with  this  wed- 
ding garment,  and  lookir.g  to  it  alone  for  justification  before  God. 
But, 

2.  Another  end  of  the  blood  of  Christ,  is  to  give  peace  to  con" 
eaence,  and  boldness  and  confidence  before  God.  The  Apostle 
exhorts,  when  we  draw  near  to  God,  to  do  it  in  full  assurance 
ef faith,  having  our  hearts  sfirinkledfroin  an  evil  conscience^ 
Heb.  X.  22,.  It  is  the  applicatiov  of  the  blood  of  Christ  by  faith, 
that  alone  can  deliver  us  from  a  terrifying  and  condemning  con- 
science, silence  b11  its  clamours,  and  fill  it  with  solid  peace  and 
tranquility.  When  a  soul  therefore  is  awakened  and  distressed 
with  sin,  he  can  find  no  rest,  till  he  is  enabled  to  view  and  ap- 
ply the  blood  rf  Christ.  When  he  considers  the  infinite  evil 
there  is  in  sin,  and  the  many  transgressions  he  is  chareeable 
with  ;  when  he  views  the  condemning  sentence  of  the  law,  and 
the  jusUce  and  holiness  of  God,  he  is  filled  with  distressing 
fears,  till  he  fixes  his  eye  upon  the  sacrifice  of  Christ.  He  is 
afraid  to  come  into  the  presence  of  God,  is  ready  to  think  it 
presumption  to  hope  for  his  favour,  and  that  he  is  one  cast  off, 
and  must  expect  to  be  doomed  to  everlasting  darkness,  the  por- 
tion which  he  has  justly  deserved.  His  conscience  is  like  the 
lestless  sea,  ever  uneasy  ;  it  wounds,  it  terrifies  him  :  He  hears 
no  sound  but  that  of  everlasting  burnings  ;  he  knows  not  where 
to  fly  for  peace  :  He  gees  to  duty,  thinking  that  will  give  Inrat 
relief;  but  so  many  imperfections  appearing,  this  will  yield  hira 
no  satisfaction.    But  when  Ue  is  led  to  view  the  blocd  of  Christ ^ 


502  Cases  of  Conscience.  Case  A'.V/r. 

the  eternal  appointment  of  the  great  sacrifice,  its  perfect  ao* 
ceptableness  to  the  Father,  and  its  infinitely  utoni;.g  virtue  ; 
wlien  the  spirit  reveUs  to,  and  impresses  u[)on,  hi<  coiibcience, 
the  atoning  ^ufferingsot  Chri.sc,  shedding  abroad  the  dyini^  Ime 
of  ihe  Ueutemer  in  his  heart  :  When  he  is  en  iWed  hy  faiih  to 
afi/ily  it  to  his  guiity  soul,  he  finds  it  a  cordial  indeed  •  it  opens 
a  door  of  hope  in  ail  his  distress,  and  fills  him  wi>h  jo,y  and  pcac6 
in  believing.  Tl.us  Christ  gives  rest  to  labouring  and  lieavy- 
laden  souls.  Methinks  1  see  the  poor  distressed  creature 
emerging  out  of  his  difficulties,  and  lifting  up  his  head  with 
conjfon,  sayin;^  to  conscience — ^'  Oh  conscience,  hrw  hast  ihou 
Wounded  me  we  with  thy  kihing  language,  thy  repeated  and 
painful  stings  \  I  knew  not  wiiat  to  do  ;  'fly  from  thee  I  could 
not  ;  approach  tlie  throne  of  God,  I  durst  not  with  any  lively 
hope  ;  bat  now  1  have  found  a  messenger,  one  among  a  thou- 
sitiid,  one  who  is  able  to  answer  to  all  thy  accusations,  to  re- 
move all  thy  heavy  and  awful  charges,  and  to  speak  peace  to 
my  weary  soul.  Seethe  blood  of  Chrifit  !  Hear,  ic  s/ieaks  bet' 
ter  things  than  the  blood  of- Mel.  Am  I  guilty  ?  through  this 
I  shall  h  ive  pardon.  Am  I  unworthy  ?  there  is  an  infinite 
fulness  of  merit  in  this;  Have  I  violated  the  law  of  God  ? 
Christ  was  made  a  curse  for  me.  With  his  sacrifice  in  the 
the  arms  of  my  faith,  lean  view  a  holy  God,  come  into  h>s 
presence  with  the  boldness  and  confidence  of  a  child,  and  ex- 
p?ct  all  the  blessings  of  salvation." — Thus  it  speaks  peace  to 
conscience. 

3.  The  blood  of  Christ  is  the  great  means  of  sanctif  cation. 
It  not  only  purchased  grace  for  us,  but  is  the^reat  means  of- 
eiicreasin^  it  in  us.  Christ  came  to  purify  his  peoj^le,  and  a 
believing  view  of  his  saci'ifice  tends  greatly  to  bring  about  thirj 
imj;ortant  purpose.  When  the  believer  is  enabled  to  apply 
the  blood  of  Christ  to  his  soul,  to  view  its  infinite  virtue,  the 
riches  of  grace  manifested  in  it,  and  the  blessings  he  enjoys 
through  the  application  of  it  ;  oh,  he  finds  in  it  the  most  j)ow- 
erful  dissuasives  from  sin,  and  the  strongest  motives  to  holi- 
ness ;  he  finds  it  sweetly  melting  his  hard  heart,  filling  him 
with  hatred  of  sin,  with  deep  self-abhorrence,  stirring  him  up 
to  holy  diligence  and  watchfulness  in  the  service  of  God,  au- 
iraating  him  with  boldness  and  courage,  reconciling  him  to  eve- 
ry difficulty,  filling  him  with  ptience  and  chearfulncss  in  every 
triaj,  endearing  the  Lord  Jesus  Christ  to  him,  kindling  the  fire 
of  divine  love,  and  bringing  him  into  a  greater  conformity  lo 
the  image  of  Christ.  'I'here  is  nothing  gives  a  greater  stab 
to  sin,  n(. thing  "Crucifies  our  lusts  and  corruptions  more,  than  a 
view  of  a  crucified  Saviour.  When  we  look  upon  him  that 
■was  pierced,  we  mourn^  Zech.  xiv.  10.  When  the  apostle 
viewed  the  cross  of  Christ,  he  found  himself  crucified  to  this 
V3/V(/,  and  thif  world  lo  him*. — Upon  tiie  whole,  ihtrc  is  no- 

«4i.  vl       .    14. 


Case  XXIV.  Cases  OF  Conscience.  q03 

thing  destroys  sin  more  in  the  soul,  than  to  look  to  Christ  on 
the  cross      They  therefore    are    always    the  mo&t  flourishing 
Chrislians,   who  converse  most   with  Christ  by  faiih.     These 
then  are  the  ends  God  h<\A  in  view  in   establishing  this  way  of 
salvatic^n,  in  the  shedding  the    blood  ot  Christ,  and  spi  inkling 
it  upon  the  soul.     Now.  it"  these  are  the  ends  you  have  in  view 
in  desiring  to  have  this  blood  ap{.'iied  to  your  souls,  it  is  a  com- 
fortable evidence    of  your   being    Christians   indeed.     For  in- 
stance, it,  -ensible  of  your  guilt,  antl  "he  insufficiency  of  your 
own  righteousness  to  juL-iify  y.ni  before  God,  you  are  willing  to 
receive  him  as  your  Lord, your  righteousness,  resting  upon  the 
infinite  merit  of  his   blood  alone  ;  if  you   look    to  this  to  ease 
your  wounded  conscience,  give  you  boldness  and  confidence  in 
your  approaches  to  God,  and  support  you  under  every  accusa- 
tion of  sin  and  Satan  ;  if  you  desire  this  blood  to  be  applied  to 
your  soul  to  cleanse  it  more  and  more  from  the  pollution  of  sin, 
and  to  purify  your  heart,  that  you  may  be  growing  in  holiness, 
you  may  then  conclude   that  you  have  passed  from  death  unto 
life,  and  are  far  from  being  an  hypocrite.     But  if  you  approve 
only  of  the  justification  of  a   sinner  by   the   righteousness  of 
Chiistj   and  see  not  a   beauty  in  real  holiness  ;  if  you  would 
have    the    blood    of    Christ  sprinkled   upon    you    to   deliver 
you     from     everlasting     punishment,    but    not    to     cleanse 
your  polluted  heart  ;  if  you  would  be  saved  from  hell,  but  yet 
live  in  sin,  you  have  no   reason  to  look  upon  yourself  as  a  real 
Christian  ;  and  therefore  all  your  expectations  of  pardon  and 
salvation  from  Christ  will  meet  with  an  awful  disappointment. 
Christ  must  not  be  divided.     If  we  are  not  willing  to  receive 
him  in  all  his  characters,  it  is  in  vain  to  call  cursel'j^e^  Chris- 
tians.    He  is  made  of  God  to  all  his  people,  ivisdom,  righie- 
ousnessy  sanctijication  and  redtimfition.     Thus  you  are  furnish- 
ed with  an  answer  to    the  above  important  question,     I  shall 
now  close  all  with  a  word  or  two  of  improvement.     And, 

1.  Hence  we  see  how  lovely  the  Lord  Jesus  Christ  should 
ap/iear  to  us  all.  Did  he  come  and  obey  the  law  ?  Did  he 
come  and  submit  to  the  death  of  the  cross  ?  Did  he  bear  the 
wrath  of  God,  and  give  his  life  a  ransom  ;  and  all  this  for  us, 
to  make  atonement  for  our  sins,  and  secure  to  us  all  the  bless- 
ings of  salvation  ?  How  amazing  the  love  !  How  hard  the 
heart  that  feels  no  affection  for  this  Jesus  [  How  ungrateful  the 
creature  who  can  despise  the  Redeemer  !  His  love  should  re- 
commend him  to  all.  It  will  recommend  him  to  all  the  saints. 
They  love  him  here,  and  they  long  often  for  a  better  world, 
where  they  will  love  him  with  a  supreme  and  undivided  affec- 
tion. 

2.  If  any  would  know  whether  their  hofies  of  eternal  life  are 
rightly  founded,  we  see  what  enquiries  they  wust  wake.—^oX. 
only  whether  they  believe  the  gospel,  with  all  its  imnr-rtant 
truths  ;  But  whether  they  see  their  need  of  the  blood  of  Christ ; 


204  Cases  of  Conscience.  Case  XXIV. 

consequently  whether  they  see  themselves  guilty,  naked,  pollut- 
ed, and  miserable  ;  whether  they  are  willing  to  fiy  to  the  Lord 
Jesus  Christ,  and  are  enabled  to  depend  upon  him  for  salvation  ; 
whether  they  want  to  be  sprinkled  uiih  his  blood,  not  only  for 
their  justitication,  but  sanctl&cation  too.  These  are  enquiries  of 
the  most  important  nature,  and  should  be  attended  to  by  all  who 
would  know  the  btate  of  their  souls. 

3.  Hence  ive  ste  where  rtlitf  mu&t  be  found  for  a  distress- 
ed soul.  The  righteousness,  the  death,  the  suretyship  of  Christ 
are  what  lay  a  fonndation  of  comfort  to  awakened  sinners. 
Here  is  room  for  the  chief  of  sinners  to  hope  for  pardon,  for  the 
greatest  backsliders  to  expect  mercy.  Mere  is  a  sovereign  balm, 
which  will  heal  every  wounded  spirit.  When  thou  art  discour- 
aged on  account  of  thy  sins,  their  heinousness,  their  number. 
thy  unworthiness  ;  and  art  ready  to  conclude  that  there  is  no 
hope  for  thee  ;  look  upon  the  blood  of  Christ;  consider  for  what 
ends  it  was  shed  ;  view  its  infinite  virtue  ;  hear  what  the  glo- 
rious Mediator  said  just  before  he  gave  up  the  ghost,  Is  is  fn- 
ished  ;  and  view  the  happy  thousands  above,  all  the  living  evi- 
dences of  the  saving  efficacy  of  Christ's  death  and  sufferings. 
Art  thou  a  great  sinner  ?  Tne  bloo;I  of  Christ  proclaims  par- 
don. Hast  thou  a  hard  heart  r  the  blood  of  Chrirt,  applied  by 
faitn,  will  qaickly-  mek  it.  Art  thou  full  of  terrors  of  soul  ? 
this  blood  is  sufficient  to  remove  all,  allay  the  furious  storm, 
and  cause  a  perfect  calm,  a  peaceful  serenity.  Art  ihou  sadly 
entangled  with  thy  corruptions  ?  this  same  blood  can  set  thee  free 
and  cleanse  thy  polluted  soul.  It  is  an  overflowing  fountain, 
always  full.  Its  virtue  is  not  in  the  least  exhausted.  Come  then, 
ye  despairing  sinners  !  Come  thou  dejected  creature  !  the  blood 
of  Christ  can  remove  all  thy  complaints.  Thou  mayest  say  with 
the  apostle,*  Who  is  he  that  condemnelh  ?  Il  is  Chri:st  that  di' 
edy  yt(2,  rather  ihat  is  risen  again.,  who  is  evon  at  the  right- 
hand  of  God.,  nvho  mnktth  ^Iso  mtercessionfor  us.  To  hira  bc 
glory  for  ever  and  ever.     Amen. 

•  Rom,  vlii.    34, 


Case  XXV.  Cases  of  ConscienciS,  ft05 


CASE  XXV. 

How  shall  a  fier&on  knoiv  whether  the  obedience  he  pefformi 
Ji.ows  from   truejaith  ? 

The  taking  this  serious  and  spiritual  case  under  consideration^ 
was  occasioned  by  the  reception  of  the  following  judicious 
letter  :  which  indeed  puts  a  question,  that,  at  first  appear* 
ance,  seems  very  different  from  that  now  before  me.  How- 
ever, upon  an  attentive  vieAv  of  the  letter,  and  its  principal 
design,  it  will  appear  that  the  solution  of  the  above  case  will 
auswer  the  chief  end  of  Uie  letter.     It  runs  thus  % 

*'  Reverend  Sir^ 

"  T  WOULD  humbly  propose  the  following  question  to  bfe 

A  answered,  if  you  think  proper,  in  your  Wednesday  eve- 
nijig  lecture,  which  may  possibly  be  of  use  to  others,  in  similar 
circumstances,  as  well  as  to  myself. 

"  The  question  is  this,  Whether  faith,  as  containing  in  its  na* 
ture  the  soul's  assent  to  the  great  gospel  promise  of  salvation, 
and  consent  that  Jesus  should  be  its  Saviour  in  particular,  ac- 
cording to  the  tenour  of  that  promise,  may  not  be  looked  upon 
as  evidential  of  union  to  Christ,  and  the  safety  of  my  spiritual 
state  in  him  I  And  whether  a  conscious  perception  of  these 
actings  of  my  understanding  and  choice,  may  not  be  considered 
as  criterions  of  true  faith  and  improved  as  such,  ahhoui^h  the 
joy  of  faith,  vigour  of  hope,  and  ardour  of  affection  be  for  a 
time  absent,  and  inward  corruptions  violently  (at  times)  oppose 
the  forming  such  a  conclusion  ? 

'*  My  reason  for  confining  the  query  to  the  grace  o{faitky 
is,  from  the  difficulty  I  find  in  ascertaining  the  truth  of  my 
love,  repentance^  ojifioHtlion  to  sin^  and  even  my  o5(Y/z>ncf  itself, 
unless  all  these  appear  in  me  to  flow  from  faith  in  Christ  as 
their  principle. 

*'  Anotiier  reason  is,  In  examining  myself  as  to  my  state  or 
frame,  I  find,  that  if  my  conscience  is  mistaken,  or  ig- 
norant of  the  ride  of  God^s  ivord^  all  the  conclusions  result- 
ing from  comparing  my  heart  and  ways  with  it,  miist  be  wrong 
and  uncertain  in  the  same  degree,  as  my  conscience  is  errone- 
ous, and  its  testimony  false — These  things  considered,  make 
me  very  anxious  to  know  the  truth  of  my  case.  I  am  afraid  of 
self-deceit.  I  have  long  been  of  opinion,  that  faith  without 
•works  is  dead,  or  rather  Is  no  faith  at  all  :  And  I  am  equally- 
certain,  that  works,  however  splendid,  without  faith  as  their 
animating  principle,  are  dead  works  also.  For  the  end  of  the 
commandment  \%  charity,  out  of  a  fiure  heart,  a  good  conscience j 
SiT\d/ai'h  unftigned  ;  which  I  am  persuaded  are  either  all  to- 
gelher,  or  else  do  not  exist  at  all  in  my  heart.     I  remain 

'  *'  Yottr  obliged  serva?ity  &c." 
S 


306  Cases  of  Conscience.  Case  XXV, 

IN  perusing  this  epistle  you  will  easily  see,  that  the  question, 
as  first  laid  down,  is  rather  put  in  a  speculative,  than  in  an  ex- 
perimental form.  But  the  evident  scope  and  design  of  it  is  to 
enter  deep  into  Christian  experience.  For  which  reason  I  have 
chosen  to  alter  the  form  of  the  question,  and  pl^ce  it  it>  a  more 
compendious  and  experimental  view  ;  which  best  comports 
•with  the  design  of  this  exercise,  and  at  the  same  time  will  fully 
answer  the  end  proposed  by  the  letter  ;  namely,  to  know 
"whether  our  repentance,  love  and  obedience  be  genuine  and 
evangelical  ;  or,  in  other  words,  whether  our  oliedience  flows 
from  true  faith. 

Let  me  then  observe,  as  an  introduction  to  the  whole  ;  it  is 
a  great  mercy,  that  the  truth  and  reality  of  faith  in  our  hearts 
does  not  depend  upon  the  distinct  knowledge  of^ts  nature  and 
"workings.  Many  persons  doubtless  have  this  divine  principle 
."wrought  m  them,  and  they  feel  its  workings,  though  they  know 
not  how  to  describe  its  nature,  or  to  give  a  proper  ace  unt  of 
its  actions  even  in  their  own  minds.  It  is  indeed  of  some  im- 
portance to  have  a  doctrinal  knowledge  of  this  fundamental 
grace  ;  because  those  that  have,  are  the  better  able  to  judge  con- 
cerning their  own  experiences,  and  may  by  their  knowledge 
arrive  at  a  more  clear  and  solid  satisfaction  about  their  own 
states  or  frames.  But  yet  it  is  abundantly  more  desirable  and 
important  to  know  it  experimentally  than  doctrinally  ;  and  it  is 
frequently  found,  that  when  a  soul  undtr  the  ii.flucnces  of  the 
Spirit,  is  drawn  forth  to  exercise  this  amiable  grace,  there  is 
such  a  mixture  and  such  a  variety  of  affections  worl^ing,  that 
It  would  be  difficult  to  describe  them,  or  conceive  the  manner 
in  which  they  work.  Let  us  not  then  be  so  s-olicitous  to  know 
the  nature  of  faith  in  a  doctrinal  or  controversial  way,  as  to 
trace  its  chief  evidences  and  appearances  in  our  own  souls, 
and  its  effects  upon  our  actions  and  conduct. 

To  assist  you  in  this  examination,  is  ihe  design  of  the  follow- 
ing lines  :  And  we  shall  be  able  to  see  the  beautiful  and  exper- 
imental connection  between  faith  aud  obedience  by  attending  to 
these  two  interesting  questions. 

I.  What  19  that  faith  ivhkh  firoducrs  true  obedience  ?  And, 

II.  What  is  that  obedience  which  JIo'h^s  from  true  faith. 

I.  What  is  that  faith  ivhich  firoducea  true  obedience  ? 
There  are  various  sorts  of  faith  mentioned  in  scripture  ;  which 
liave  been  exercised  or  experienced  by  the  children  of  men. 
Some  of  which  are  of  a  spiritual  and  saving  nature,  but  others 
are  such  kinds  of  faith,  as  may  be  in  persons  who  are  strangers 
to  all  true  grace  and  holiness.  It  is  therefore  necessary  that 
■we  should  citrefullv  distinguish  between  that  sort  of  faith  which 
produces  true  obedience  and  that  which  can  never  produce  it. 
There  was  a  miracuUuH  faith,  whereby  persons  were  able  to 
perform  miracles  v.bich  faith,  however  valuable,  was  notwilh- 


Case  XXV.  Cases  of  Conscience.  20f 

standing  exercised  by  some  of  those  that  knew  nothing  of  the 
grace  of  God  in  truth.  There  is  likewise  an  historical  or 
speculative  faith,  whereby  persons  understand  and  believe  the 
truths  of  the  gospel  with  their  heads,  and  in  the  notion  of  them. 
And  many  now  have  this  sort  of  faith  who  are  dead  in  trespas- 
ses and  sins.  There  is  likewise  a  ttvip.orary  faith,  which  is  so 
ir.uch  like  to  a  true  savirg  faith,  that  it  is  sometimes  even  very- 
difficult  to  distinguish  the  one  from  the  other.  This  temporary- 
faith  is  that,  whereby  a  person  not  only  believes  the  truth  in 
his  notion,  but  haa  some  sort  of  a  relish  for  it,  approbation  of  it, 
niiy,  and  feeling  of  it  too  in  his  mind.  But  after  all,  the  truth 
only  floats  upon  his  affections,  and  does  not  enter  deep  into  the 
heart  and  conscience. 

Now  neither  of  these  forementioned  sorts  of  faith  is  of  such 
a  nature  as  to  produce  true  obedience.  For  nothing  will  pro- 
duce true  holiness,  short  of  such  an  inward  spiritual  belief  and 
impression  of  gospel  truth,  as  effectually  prevails  upon  the  soul 
to  go  to  and  receive  the  Lord  Jesus  Christ  tor  all  salvation. 

Our  friend  in  the  letter  enquires,  whether  an  assent  to,  join- 
ed with  an  apfirobation  of  the^gospel  method  of  salvation  be 
not  suflRcient  to  evidence  the  trutli  of  our  f«ith,  and  the  safety 
of  our  state,  although  we  may  not  have  that  joy,  hope  and  com- 
fort, which  some  are  favoured  with  ?  to  which  I  readily  answer 
That  doubtless  cur  faiih  may  be  true  and  savmg,  though  it  be 
not  attended  with  such  satisfactior.  and  assurance  as  to  fill  the 
soul  wiih  peace  and  joy« 

Faith  may  be  true,  and  yet  be  very  weak  :  it  may  be  true, 
and  yet  be  sadly  suppressed  or  overborne  as  to  its  actings  and 
exercises.  Yea,  it  may  be  both  true  and  strong  and  yet  be 
wiihout  much  spiritUcil  joy  and  consolation  ;  for  a  strong  faith 
may  be  overloaded  with  and  borne  down  by  temptations.  A 
soul  may  truly  go  to  Christ,  though  with  a  trembling  heart,  and 
may  truly  receive  Christ,  though  with  a  trembling  hand  ;  and 
may  have  a  strong  reliance  upon  Jesus  Christ,  and  yet  be  dis- 
tressed and  perplexed.  But  though  all  this  be  allowed,  yet  I 
cannot  apprehend,  that  a  mere  assent. to,  and  approb^ition  of 
Canst,  and  the  method  of  salvation,  is  the  whole  that  is  includ- 
ed in  that  faith  which  produces  true  obedience.  There  must 
be  some  real  a{>plication  to  Christ,  and  some  real  application 
of  Christ  to  us,  in  order  to  answer  this  end. 

Let  us  then  see  how  the  scrii)tures  describe  the  essential  act- 
ings of  saving  faith,  and  endeavour  to  render  this  important 
subject  familiar  to  our  minds,  by  comparing  natural  and  spir- 
itual ihings  together. 

Everyone  that  has  read  his  Bible  with  any  attention  will 
see,  that  true  faith  is  frequently  set  forth  by  a  coming  Xo  Christ, 
and  Tcceivhig  of  him.  Let  us  then  take  into  consideration 
these  two  ideas,  and  see  what  we  can  learn  from  them  for  our 
insiruciion  into  the  nature  of  true  faith  and  its  actings.    In  «r- 


•OS  Cases  or  Conscience.  Case.  XXr. 

der  to  conceive  of  these  things  aright,  we  must  take  this  gener- 
al ruie  with  us  :  Let  us  observe  what  is  includeil  in  the  act 
of  a  necessitous  |;)erson,  when  he  ^oes  to  a  rich  generous  per- 
son for  help,  and  receives  &  supply  at  his  hands  :  Only  cast 
abide  the  nK-rc  exiern;»l  acts  ot"  coming  and  receiving,  and  see 
■what  thoughts  and  affections  are  working  in  his  mind,  when 
performing  these  external  acts. 

Tlie  reason  why  we  are,  in  this  comparison,  to  cast  aside 
the  external  acts  of  the  body,  is,  because  faith  is  only  a  afiiriiual 
act  of  the  mind  and  heart.  Retaining  therefore  the  spiritual 
part  of  these  acts,  we  may  draw  the  similitude  between  na- 
tural and  spiriiu  il  coming  and  receiving  to  great  advantage. 

Let  us  tlicn  suppose  a  poor  necessitous  person  to  have  heard 
of  a  generous  and  wealthy  gentleman  ;  how  well  soever  he 
may  know  this  generous  person,  how  much  soever  he  may  know 
f\bout  him,  and  how  much  soever  he  may  approve  of  his  meth* 
od  of  distribuiing  his  bounty  ;  yet  it",  afier  all,  he  docs  not  ac- 
tually go  to  this  gentleman,  and  receive  a  supply  from  him,  the 
necessitous  person  is  still  as  poor  as  ever.  So  that  his  mere 
knowledge  and  approbation  will  not  suffice  without  commg  and 
receiving.  On  the  other  hand,  let  us  suppose  the  necessitous 
person  to  have  but  little  knowledge  of  this  generous  gentleman  ; 
to  hare  only  heard  perhaps  his  name  and  character  in  general, 
yea,  .and  to  have  some  fears  in  his  mind,  lest  he  should  not  be 
accepted  or  supplied  ;  yet  if  he  has  knowledge  enough,  and 
hope-^Hiough,  to  induce  him  to  go,  and  goes  accordingly,  he  re- 
ceived the  bounty,  and  is  supplied.  So  that  the  small  .ess  of  his 
knowledj^e,  and  the  greatness  of  his  fears,  are  no  effectual  bar 
in  the  way  of  his  receiving  the  benefit.  From  whence  it  appears 
that  there  may  he  much  knowledge  of  Christ,  and  some  con- 
sent to  the  method  of  his  grace,  and  no  act  of  saving  faith  ; 
while,  on  the  contrary,  there  may  be  but  little  knowledge  and 
many  fears,  and  yet  a  true  act  of  faith  put  forth.  Some  know- 
ledge there  must  be  of  Christ,  otherwise  the  sinner  knows  not 
•nrhere  to  go  for  salvation  ;  and  there  must  be  a  real  approba- 
tion of  Christ  as  a  Saviour,  or  the  sinner  will  never  apply  to 
him.  But  by  a  close  attention  to  this  simile,  and  applying  it  to 
spiritual  purposes,  we  shall  see  that,  besides  a  mere  assent  and 
consenf,  there  are  in  the  act  of  saving  faith  these  following 
particulars  : 

(1.)  There  is  a  personal  concern  in  his  heart,  who  exercises 
faith  in  Christ.  A  nc-cessitous  person  will  never  go  for  a  sup- 
ply, unless  he  knnv.'s  his  own  necessity,  and  is  concerned  aI)Out 
it.  Tlius,  whenever  a  soul  goes  to  Christ  by  faith,  he  has  a 
real  sight  and  se  ise  of  his  own  emptiness  and  necessity  ;  he 
feels  his  own  wants  pressing  upon  him'  ;  sees  hiniselt  unable  to 
obtain  a  «nf)|)ly  for  himself  by  his  own  industry  or  merit  ;  CJ^n- 
notbc  CMuUiitrd  in  his  present  starvii^gor  naked  condition  ;  and 
Ibis  awakens  him   to  seek  out  after  help  for  himself.    An  un- 


Case  XXV,  Ca3E^  o^  CoNsciENCE.  i209 

convinced,  unconcerned  soul  does  not,  cannot  exercise  an  act 
of  faith  upon  Christ.  Thus  then  it  is  evident,  that  a  true  con- 
cern about  the  salvation  of  our  souls,  and  aljout  an  interest  ini 
Christ,  ib  necessary  in  an  act  ot  saving  faith. 

(2.)  There  is  hkewise  a  hrobable  nofie  of  acceptance  and 
supply  in  that  soul  that  actnaliv  goes  to  Christ  for  salvation, 
if  a  necessitous  person  conceives  no  probcibility  of  succeeding, 
in  his  appHcaiion,  he  will  not  go.  Though  a  full  assurance  of 
his  success  is  not  absolutely  necessary,  yet  nome  fio/ie  ot  it  is, 
to  encourage  a  poor  person  in  his  first  setting  out.  This  hope 
may  indeed,  in  sonne  cases,  be  as  it  were  but  a  peradventure  ; 
but  then  it  is  such  a  proba')ility  as  he  believes  he  has  not  else- 
where. Like  the  lepers  at  the  gate  of  Samaria,  they  knew 
that  if  they  continued  wijere  they  were,  they  should  die,  if  they 
went  into  the  city,  they  knew  they  must  perish  there,  because 
of  the  famine  ;  but  tLcy  conceived,  thai  if  they  went  to  the 
camp  of  the  enemy,  they  may  possibly  be  saved  alive.  'J'his 
expressed  the  lowest  degree  of  hope,  that  will  be  a  foundation 
for  making  a  trial.  I  mention  this,  not  that  convinced  perish- 
ing souls  may  content  themselves  with  such  a  weak  hope.  No, 
tio  ;  for  I  may  boldly  assure  such  distressed  souls,  that  they 
have,  from  the  promises  of  the  gospel,  the  firmest  ground  to 
hope  for  success  in  their  application  to  Christ.  The  difference 
between  a  sinner's  going  to  Christ,  and  these  lepers  going  into 
the  camp  of  the  Syrians,  is  very  great.  For  these  lepers  went 
to  the  camp  of  any  enemy  ;  biW^a  sinner,  in  applying  to  Christ, 
goes  to  him  who  is  the  friend  of  sinners,  and  has  said,  Him 
that  Cometh  to  7ne  I  roilL  in  no  ivise  cast  out. 

Only  let  me  observe,  that  this  probable  hope,  which  ai  sin- 
ner has  in  the  first  actings  of  faiih,  is  not  founded  upon  any 
good  he  may  fancy  in  himself,  nor  upon  any  duties  he  performs  ; 
but  is  founded  entirely  and  alone  upon  the  freeness*  of  divine, 
grace,  and  upon  the  report  that  the  scriptures  have  given  of 
Christ,  as  one  ready  to  receive  the  most  unworthy,  to  ^velcome 
the  most  guilty,  and  to  supply  the  most  necessitous.  Thus  then 
the  sinner,  in  conning  to  Christ,  not  only  approves  of  Christ, 
but  a-;  some  degree  of  hope  in  him,  by  turning  his  eye  towards, 
fend  fixing  his  thoughts  upon,  the  hope  held  forth  in  the  gospel 
invitation. 

^3.)  There  is  likewise  an  actual  apfilication  to  Christ  m^ide 
by  the  soul  that  believes  in  his  name.  A  necessitous  person  is 
not  only  concerned  about,  and  desfrous  of  a  supply  ;  not  only 
hopes  to  receive  i't,  but  he,  in  consequence  actually  applies  for 
it.  _  Thus  the  soul,  in  believing,  having  his  concern  raised  by 
n  sight  and  feeling  of  his  own  need,  having  his  desires  raised 
by  a  view  of  the  fulness  and  suitableness  of  Christ,  and  having 
his  ho/ie  raised  by  a  belief  of  the  freeness  of  the  gospel,  he 
forthwith  addresses  himself  to  Christ,  or  to  God  in  Christ,  by 
earnest  prayer  and  supplication.  He  goes  to  the  ^h^one  of 
S  2 


'-'J  Cases  ob  Conscikkce.  Caie  A'X^'^. 

grace,  offers  up  his  desires  to  God,  lays  forth  his  sinfulness  and 
misery  before  God,  and  pleads  the  promises  and  invitation  of 
the  gospel.  He  voluntarily  casts  aside  all  his  vain  hopes  ard  casts 
himself  upon  the  free  mercy  of  (iod  in  Christ.  Once  more, 
(4.)  Tiiere  is  likewise  a  f>/.h-i(ual,a/ipi'Canon  of  Chiist  made 
to  the  soul  in  the  act  of  beliuvini;.  A  necessitous  person  not 
only  comes  for  a  supply,  but  he  likewise  takes  it  to  himself,  re- 
Clivcs  it  for  his  own  use  ;  otherwise  he  is  still  never  the  bet- 
ter ;  he  is  still  in  the  same  necessity  as  before.  Thus  the  soul 
in  believing  receives  Christ  and  his  bless'ngs,  Christ  and  his 
promises  to  himself,  for  its  own  use.  The  believer  makes  use 
of  Christ's  blood  for  his  pardon,  his  riglitcousness  for  his  justi- 
fication, his  promises  for  his  support  and  comfoit,  and  his  ful- 
ness for  his  supply.  The  applying  of  Christ  to  ourselves  in  this 
way  is  a  macter  of  the  greatest  consequence.  It  is  what  is 
expressed  as  a  fundamentul  act  of  saving  faith,  John  i.  12.  j^s 
many  as  received  him^  to  them  t^avc  he  fwiver  to  becoms  the 
soTLH  of  God^  even  to  them  that  believe  on  his  name.  And 
•what  is  it  thus  to  receive  Christ  P  It  is  someihing  that  is  bet- 
ter experienced  than  expressed.  In  this  act  the  soul  takes 
Christ  home  to  itself* for  its  own  ;  it  appropriates  him  to  itself, 
in  all  his  characters  and  cflRces,  as  a  free  and  complete  Sa- 
viour. And  though  this  may  be  done  with  a  trembUng  hand 
^nd  a  fearful  hedrt,  yet  (kere  is  still  in  it  an  application  of 
Christ  to  ourselves,  where!)y  we  are  enaMed  to  apprehend  )iini 
for  ourselves.  To  express  myself  as  plainly  ;.s  1  can  upon  this 
deep  and  spiritual  subject,  I  would  lay  it  forth  in  the  following 
manner  :  The  believer  sees  what  himself  and  what  Christ  is, 
and  makes  an  affecting  comparison  between  what  is  in  himself 
and  Avhut  is  in  Christ.  He  sees  that  Christ's  atonement  an- 
swers to  his  own  gtdlt,  Christ's  righteousness  to  his  unworthi- 
ness,  Christ's  purifying  Spirit  to  his  polluiions,  Christ's 
strength  to  his  weakness,  Christ's  riches  to  his  poverty,  and 
Christ's  fulness  to  his  own  emptiness.  Having  seen  and  been 
affected  with  this  exact  suitableness  and  correspondence  of 
•what  is  in  Christ  to  his  own  wants,  he  is  in  some  measure  per- 
suaded of  Christ's  freeness  and  willingness  to  give  himself  to 
the  soul  ;  and  therefore  ventures,  humbly  ventures,  to  take 
Christ  home  to  himself  :  He  applies  Christ's  atonement  to  his 
own  guilt,  and  thereby  answers  the  clallengesof  a  guilty  con- 
science. He  applies  Christ's  righteousness  to  his  own  unwor- 
thiness,  aiid  therel)y  answers  the  objections  that  unbelief  brings 
against  him  for  it  ;  He  applies  Christ's  fulness  and  riches  to 
his  own  emptiness  and  poverty,  and  thereby  relieves  his  mind 
under  these  humbling  views  of  himself,  and  says,  **  What 
though  I  am  so  guilty  and  unworthy,  yet  let  me  not  be  discour- 
aged, for  Christ  is  worthy  :  What  though  I  am  poor  and 
empty,  yet  let  me  not  despair,  for  in  Christ  all  fulness  dwells  ; 
«nd  though  I  am  all  oyer  poUuicd,  yet  let  me  not  tlitrefore 


Case  XXV,  Cases  of  Conscience.  5JJ 

despond,  for  the  blood  of  Tesus  Christ  cleanses  from  all  sin." 
And  thus  the  believer  pacifies  ^is  conscience,  silences  his  fears, 
EUppoua  his  hope,  satisfies  and  comforts  himself  in  Chribt,  by  a 
special  applicaiion  of  Christ  to  himself.  This  appvoprialion  is 
stronger  or  weaker  accordinj^  to  the  degree  of  faith  in  exer- 
cise ;  and  sometimes  it  can  triumph  over  every  tear,  danger, 
and  distress,  by  saying,  Who  is  he  that  condemneth  ?  It  is 
Christ  that  died.  Tiius  the  soul  and  Christ  are  brought  togeth- 
er into  a  spiritual  and  experimental  union  ;  and  from  hence 
it  comes  to  p?.ss  that  the  believer  purifies  himself  by  washing 
in  Christ's  blood  ;  can  perform  duties  in  Christ's  name  and 
strength  ;  can  resist  the  devil,  overcome  temptation,  surmount 
.difficulties  that  lie  in  his  way  ;  out  of  weakness  is  made  strong  5 
and  can  do  ail  things  through  Christ  that  strengthens  him. 

This,  this  is  the  faith  that  works  by  love,  that  produces  true 
obedience.  And  unless  Christ  be  in  some  degree  thus  applied 
to  the  soul,  there  is  no  strength  for  obedience,  no  true  delighC 
in  it,  nor  any  gospel  motives  to  it  inwrought  in  the  heart.  But 
if  a  soul  knowing  and  approving  the  method  of  salvation  by  the 
atonement,  righteousness,  and  purchase  of  Christ,  is  really 
concerned  about  an  interest  in  him,  has  some  encouragement 
from  the  freeness  of  the  promises,  and  thereupon  apj)lies  to 
Christ  for  strength  and  salvation,  and  can  now  receive  Christ 
to  himself,  he  then  begins  to  live  upon  Christ,  and  to  work  for 
him  from  a  principle  of  faith  in  him,  and  love  to  him.  Thus 
evangelical  repentance  is  excited,  thus  evangelical  love  is  drawn 
forth,  and  thus  evangelical  obedience  is  performed. 

I  have  here  given  you  as  distinct  and  regular  account,  as  I  am 
able,  of  the  several  particulars  contained  in  that  faith,  which 
produces  true  obedience.  But  after  all,  1  dare  not  say  that  these 
various  motions  and  actions  of  soul  are  always  to  be  distinctly- 
discerned  in  experience  ;  for  they  are  often  so  weak  and  imper- 
fect in  themselves,  or  so  intermingled  and  confused  with  one 
another,  that  we  cannot  trace  them  distinctly.  However,  in  the 
midst  of  all  these  confusions,  the  believing  soul  has  such  a  re- 
gard for  Christ,  his  grace  and  gospel,  that  what  is  seen,  felt, 
and  received,  becomes  the  spring  and  motive  of  holy  obedience 
in  heart,  lip,  and  life.  The  truth  of  our  faith  is  best  known  by 
its  influence  and  tendency,  rather  than  by  its  distinct  and  par- 
ticular actings,  which  are  often  so 'confused.  If  Christ  be  so 
received  and  applied,  as  that  our  views  of  him,  regard  to  him, 
and  reliance  upon  him,  lead  us  to  him  and  his  grace  for  motives 
to  raise"  our  abhorrence  of  sin,  for  strength  to  subdue  it,  and  for 
excitements  to  holiness  of  heart  and  life,  we  may  be  sure  that 
our  faith  is  true  and  genuine. 

Give  me  leave  to  observe,  before  I  pass  to  the  other  question 
proposed,  that  this  representation  of  faith,  as  coming  to  and  re- 
ceiving Christ,  is  far  from  casting  any  discouragement  in  the 
way  of  the  w«ak  believer,    Some  may  be  ready  to  say,  \^  Oh,. 


S12  Cases  of  Cokscience.  Case  XXK 

if  all  tl.is  be  contained  in  true  faith,  and  if  there  be  such  an 
application  of  Christ  to  iht-  ioul  in  ii,  then  I  am  desiiiutc  uf  it  ; 
for  J  could  never  venture  thus  to  approjn  i^it  Christ  tt>  niy>tlf.'* 
Bui  Itt  nic  ask  you.  What  is  it  iliat  mikes  y.  u  thus  afraid  to 
takt  Christ  home  to  your  souls  ?  W'iiUid  ytu  not  \e  gMd  to  do 
it,  and  is  it  not  your  great  dir-couiagenicni,  iliat  you  kar  you 
may  not  ?  Let  me  tell  you,  that  this  view  of  faith  hris  in  it  the 
best  and  strongest  encouragemeni  to  you.  For  hereby  you  are 
told,  that  if  you  c^n  heariily  approve  of  Christ,  and  have  u  re- 
al concetn  about  an  interest  m  his  grace  and  righteousness, 
then  yfiu  may  and  (Uj^ht  to  eo  to  him,  ple^d  with  him,  cast  your 
souls  upon  him,  and  apply  all  that  he  has  done,  suffered  and 
purchased,  to  your  own  souU  for  your  satisfaction,  supply  and 
consolation.  Such  a  hope  and  comfort  as  this  I  desire  by  alf 
means  to  encourage;  and  would  aim  to  make  it  appear  to  all 
the  souls  that  are  truly  concerned,  tliat  they  have  a  liberty,  a 
free,  unrestrained  liberty,  to  trust  in  Christ  ior  ihcmselvf s,  and 
to  apply  Clirist  to  themselves.  Surely  \ou  do  not  desire  to  be 
saved  without  Christ,  or  to  be  satisfied  without  an  interest  in 
him.  I  would  net  encourage  such  a  desire,  or  promote  such  a 
satisfaction  ;  what  1  want  is  to  kad  you  to  an  application  of 
Christ  to  yourselves,  that  you  may  be  satisfied,  comforted,  and 
supported  in  him  and  by  him.  And  if  j  ou  can,  though  in  but 
u  low  degree,  trust  in  and  rely  tipon  Christ  for  yourselves,  you 
may  l.e  then  said  in  some  measure  to  know  and  btlicve  the  love 
that  (iod  haih  tovou  in  Jesus  Christ.  In  this  way  )  ou  will  find 
strengtl)  both  to  vvorli  for  Christ,  and  to  fight  ag-iinst  sin  and 
Satan,  which  brings  me  to  ihe  other  part  of  this  discourse. 
II  What  ?s  ifiat  obeditnce  'which  Jlotvs  from  true  faith?  The 
letter  upon  which  this  question  i«.  tounded  ju-ily  ob«ierve?,  that, 
as  Jaifh  without  works  ifi  dead^  so  works  iviihoiit  faith  as 
'their  animaiivg  firincifile  are  dfod  aUo.  They  are  only  splen- 
did appearances,  ;ind  little  better  than  sUinin^;  sins.  Though 
I  would  by  no  means  disparage  good  works  ;  yet  it  is  high- 
ly necessary  that  our  works  be  of  the  right  gospel  stamp, 
otherwise  they  are  unacceptJ'ble  to  God,  and  ofttn  delude  cur 
souls.  But  indeed  when  we  come  to  weigh  our  works  in  the 
balance  of  the  sanctuary,  and  bring  them  to  the  test  of  th« 
gospel,  I  am  r.-ady  to  suspect  that  not  only  all  the  works  of 
unbelievers,  but  that  many  of  the  works  even  of  believers 
themselves  are  dead  works.  For  there  are  a  gieat  numi  er  of 
duties  ])erformed  in  a  legal, carnal,  self-sufficient  manner  by  the 
children  of  (Jod.  IIap])v  is  he  that  can  bring  forth  much  spir- 
itual fruit  to  the  glory  of  God,  by  works  of  faith,  and  labours 
of  love  .  And  we  ought  to  be  thankfol,  if  in  any  instances  we 
can  prove  that  what  we  do  is  truly  in  the  name  and  strength 
of  the  Lord  Jesus.  It  is  therefore  necessary  to  remark  th-at 
r/hen  w^  put  this  question.  What  ia  that  obedience  that  flows 
from  truffdUh  ?  It  is  not  done  so  much  with  a  design  to  deter- 


Case  XXK  Cases  of  Conscience.  213 

mine  a  person's  state,  as  to  shew  tlie  nature  of  this  duty,  and  to 
give  him  a  rule  to  judge  wiien  his  works  are  done  in  a  right 
manner.  We  must  not  conclude  tliat  we  are  destitute  of  divine 
grace,  unless  every  act  we  jjertorm  U  found  to  flow  from  true 
faith  ;  for  then  the  greatest  believer  in  this  world  may  well 
doubt  and  de?pond.  All  of  us,  even  the  best  of  us,  will  find  rea- 
son to  look  back  with  shame  upon  many  of  our  duties,  and  be 
obliged  to  confess  that  they  have  been  dead  works,  having  little 
or  nothing  of  ihe  divine  hfe  quickening  them.  Nay,  we  shall 
often  detect  ourselves  of  being  kept  back  from  some  sins,  and 
stirred  up  to  some  duties,  by  the  most  mean,  carnal,  and  world- 
ly motives,  rather  by  restraining  than  by  renewing  grnce.  It  is 
therefore  much  to  be  desired,  that  believers  should  know  how 
lo  distinguish,  not  only  good  vvmks  from  bad  ones,  but  even  the 
^ood  works  tiiey  perform  in  an  evangelical  manner,  from  those 
which  are  performed  ii^  a  legal  and  carnal  way.  That  v?e  may 
know  which  way  w-e  ougiit  to  be  peculiarly  thankful  for,  anA 
which  to  lament  over,  let  me  then  lay  down  the  following  marks 
by  which  to  judge  of  those  duties  that  flow  from  faiih. 

(1.)  If  our  obedience  flows  from  true  faith,  we  are  moved 
thereto  not  by  sflf-wilU  but  by  a  regard  to  the  authority  and 
contmand  of  Christ.  Many  services  we  perform,  merely  be- 
cause they  suit  our  inclination,  fall  in  with  our  temper  or  con- 
veniency,  or  because  they  are  of  ou^  contrivance  or  invention. 
In  this  vray  persoils  may  perform  innumerable  services,  excel- 
lent in  themselves,  and  agreeable  to  t^e  divine  word,  and  yet  be 
little  better  than  wili-worship  ;  because  that  which  spurs  us  on 
to  them,  animates  us  in  them,  and  carries  us  through  them,  is 
their  being  done  t.t  a  time,  and  in  a  manner,  that  suits  to  our 
own  tempers.  But  true  <'aith  teaches  us  to  regard  and  rever- 
ence the  authority  cf  Christ:  Then  whatever  v.e  perform,  it  is 
because  Christ  commands  us  ;  and  v/hatever  we  avoid,  it  is 
because  Christ  forbids  us.  The  obedience  of  faith  teaches  us  to 
eye  Christ  as  our  Lord  and  Master,  and  we  are  desirous  to  fol- 
low him  in  his  directions.  We  would  not  do  any  thing  but  by  his 
commission  and  order,  however  it  may  suit  cur  inclination  ;  and 
^vould  not  omit  any  thing  he  calls  for,  however  it  may  cross  cur 
own  wills.  Whatever  we  do,  it  is  not  so  much  to  please  cur- 
selves,  as  to  please  him,  who  has  an  authority  over  our  con- 
sciences, and  a  love  to  souls. 

(2.)  If  our  obedience  flows  from  t?rue  faith,  we  are  moved 
thereto,  not  from  any  thing  visible^  but  from  a  realiziiig  view  of 
things  invisible.  We  ivaik  by  faitk^  ?iot  by  sight.  The  gen- 
erality of  mankind  are  moved  to  do  one  thing,  and  avoid  anoth- 
er, because  of  what  they  see  or  feel  ;  all  their  motives  are  drawn 
fronr  things  within  the  verge  of  nature,  and  within  the  view  of 
sense.  But  true  faith  teaches  a  person  to  look  at,  and  live  by, 
the  things  which  are  not  seen,  which  are  eternal  :  And  it  is  a 
jood  sign  our  obedience  is  of  the  right  kind,  if  we  are  excited' 


214  Cases  of  Conscience.  Case  XXV, 

to  it,  atiimrxted  and  supported  in  it,  nii  merely  by  the  applause 
or  fear  ot  man,  <>ut  by  a  helief  of  tlujse  things  which  the  gospel 
reveils  concerning  Christ's  glory,  grace,  love,  and  salvation  ; 
all  which  ll;in>5s  are  unseen. 

(3.)  If  our  oijedicncf;  flow  from  true  faith,  we  are  moved 
thereto,  not  froin  sclf-rii^hteousnesSf  but  from  io-ve  to  ChriaC, 
When  wc, avoid  sin,  or  perforn\  duty  in  a  right  minner,  wc  do 
not  think  to  work  out  a  justifying  righteousness  thereby,  either 
in  whole  or  in  papt  ;  neiiher  do  we  aim  hereby  to  make  the 
least  atonement  for  our  sins.  For  these  things,  namely,  for 
pardon  and  justification,  we  look  to  Christ's  blood  and  righ- 
teousness alone.  But  we  wcrk  from  love  to  Christ,  knowing  or 
hoping  thit  \vi  Ijas  loved  us,  and  given  himself  for  us.  The  love 
of  C/irisi  conntraiiieth  us;  and  then  we  live  not  to  ourselves^ 
but  to  him  w'lo  diedjor  us,  and  rose  again.  St- If-righteous  per- 
formances are  not  the  obedience  of  faith  ;  they  are  the  direct 
contrary  of  it,  as  they  oppose  the  very  first  fundamental  prin- 
ciples of  the  gospel.     Once  more, 

(4  )  If  our  obedience  flows  from  true  faith,  we  enter  upon  our 
duties,  not  in  our  own  strenglh^  but  in  the  strength  cf  Christ, 
We  know,  we  see,  we  feel  our  own  utter  insufficiency  to  think  a 
good  thought,  or  perform  a  good  work  in  a  right  manner.  W« 
ure  conscious  to  ourselves,  that  there  will  be  no  life  nor  spirit 
in  our  performances  without  the  assistance  and  influence  of 
Christ's  grace;  and  therefore  we  engage  in  a  duly,  looking  up 
for,  and  reiving  upon,  the  strength  and  spirit  of  Christ.  Where- 
as seif-suffiiient  performances  betray  our  ignorance  of  the  na- 
ture of  true  holine-^  and  spiritual  duty  ;  and  are  neither  ac- 
cept ible  to  God,  nor  truly  benefioial  to  ourselves. 

Serer^l  more  tl^oughis  might  be  added,  but  kt  these  suffice  ; 
only  give  me  le  ive  to  recommend  to  yo':  the  serious  perusal  of 
the  eleventh  chapter  to  tne  Hebrews,  where  you  will  be  furn- 
ished wit!i  a  variety  of  instances  ;  all  which  shew  the  narure 
of  the  ooedience  of  fdib,  and  will  teach  you  to  judge,  whether 
what  you  perform  flows  from  true  faith  or  no. 

1  sluU  conclude  the  whole  with  three  brief  reflections. 

1.  Uno  vnfx'jssible  ia  it  to  be  truly  holy^  and  s/nritually 
obedient^  IV' thout  faith  in  Christy  and  union  to  him  !  Many 
ihink  that  their  o')cdience  is  the  way  to,  and  the  condition  of, 
an  interest  it»  him.  But,  alas,  all  the  obedience  we  perform 
before  faith  is  .self-will,  se4f-righteousness,  and  stlf'-^ufiRciency. 
Tliere  is  not  the  least  degree  of  acceptable  obedience  or  true 
holiness  previous  to  an  tinion  with  Christ  by  faith  ;  and  alV 
those  wh)  talk  of  true  piety  and  virtue,  without  reliance  upon 
Christ  and  love  to  him,  know  not  whnt  they  say,  nor  whereof 
they  affirm.  It  any  therefore  are  desirous  to  become  truly  ho- 
ly and  evangt.ic  illy  obedient,  let  it  be  their  first  concern  to  fly 
to,  and  beliL-we  in,  the  Lord  Jesus  Clui^t  for  ngiitcousness  and 
su\:n-;5th.    Wc  can  never  bring  forth  fruit  to  (iod,  antil  we  are 


Gaae  XXyL  Cases  of  Conscience;  515 

dead  to  tlTe  law,  and  married  to  Christ,  Rom.  vii.  4.  and  we 
must  become  dead  to  the  law,  that  we  mighflive  unto  God, 
Gal.  ii.  19. 

Q.  How  imfierject  and  deffctive  is  the  obedience  of  even 
true  believers  /  It  is  happy  indeed,  when  a  Christian  is-so  cir- 
cumspect and  conscientious  in  his  services,  that  he  is  blam.e- 
less  and  harmless  in  the  niidst  of  a  crooked  and  perverse  gen- 
eration ;  when  he  is  diligent  and  abundnnt  in  the  work  of  the 
Lord  :  But  if  he  seriously  enquired  which  of  his  duties  flowed 
from  true  faith,  andwere  to  cast  aside  all  those  performances 
that  were  attempted  in  his  own  strength,  with  a  view  to  his 
own  honour,  and  which  he  has  moved  to  merely  by  his  own 
will,  or  by  things  visible  and  sen>ible,  there  wouid  then  be  I>ut 
very  few  remaining  to  place  among  the  number  of  truly  good 
works.  The  believer  may  say,  »'  It  is  true,  I  have  done  such 
a  duty,  attended  such  a  service,  or  resisted  such  a  tern  prut  ion  ; 
but  where  has  been  my  love  to  Christ,  -my  dependance  upon 
him,  my  view  to  his  glory,  in  such  a  perf  ;rmarice." 

If  you,  believers  have  your  thoughts  clear  and  your  eyes  open 
to  behold  your  own  hearts  and  ways\ou  will  find  that  your 
works  have  not  been  Jierfect^  have  not  bten  filled  ufi  with  true 
faith,  love  and  affection  before  God,  as  they  ought  lobe.  This 
is  matter  for  deep  and  constant  humiliation. 

3.  Hoio  necessary  is  ic  to  fiut  go(  d  nvorks  in  tkeir  proper 
place  I  If  they  are  misplaced,  the)  are  in  a  sense  destroyed  ;  all 
their  excellency  and  value  is  lost.  They  must  fluw  from  faith 
in  Christ,  or  they  are  good  for  little. 

Place  them  alter  faith,  as  the  fruit  and  evidence  of  it,  and 
they  are  beautiful  ;  they  honour  God,  and  are  acceptable  to 
him  :  But  if  they  are  once  made  the  grour.d  of  our  hope  of  par- 
don and  justification,  they  become  offtusive  to  God,  as  they  dis- 
honour Christ,  and  overturn  the  scheme  of  the  gospel.  Let  us 
then,  all  of  us,  be  concerned  to  be  obedient,  and  to  perform  all 
the  works  of  righteousness  that  lie  in  our  power  ;  only  see  to 
it  that  they  are  performed  from  a  sense  of  Christ's  love,  with  a 
view  to  his  glory,  from  a  regards  to  his  authoiiiy,  and  with  a 
dependance  upon  his  grace  and  Spiiit. 


CASE    XXVI. 
'<  Sir, 

"  I  HAVE  attended  your  Wednesday  evening  lectures,  and 
have  heard  you  frequently  exhorting  the  people  to  attend  to  the 
duty  of  self-examin.ition.  I  acknowledge  it  is  a  very  important 
duty,  and  I  doubt  not  but  it  is  often  very  useful  :  But  I  find  it 
very  difficult  to  go  through  it  with  ajiy  advanti^ge  to  my  --oul. 
My  heart  is  so  averse  to  every  thing  thai  is  serious,  especially 
to  a  duty  so  close  and  interesUng  as  this,  that  I  know  not  how 


!;15  Cases  OF  Conscience.  Case  XXVI. 

to  go,  about  it.  I  should  be  glad  therefore  to  have  it  set  in  a 
proper  likjht  ;  how  I  must  perform  it  ;  what  are  the  fittest 
seasoi^s  ft)r  it  ;  how  I  must  view  it,  and  what  use  I  must  make 
of  it.     In  thus  obligitig  me,  you  may  be  useful  to  others." — 

THAT  self-examination  is  a  duty,  appears  evident  from 
scripture.  Examine  yourselves^  tvhetlitr  ye  be  in  the  faith  ; 
prove  your  oum  se/vei  :  Knew  ye  not  your  own  selves,  hov) 
that  Jesus  Chriit  is  in  you,  rjrcc/u  ye  be  re/:r abates  ?  2  Cor. 
xiii.  5.  A  duty  you  will  easily  see  at  first  view  to  be  of  pecu- 
liar importance,  as  it  tends  to  lay  open  the  heart,  and  bring  us 
to  the  knowledge  of  our  .state  towards  God.  It  is  necessary,  and 
esteemed  an  act  of  prudence,  for  the  merchant  to  look  into  his 
accounts,  to  see  what  condition  his  worldly  concerns  are  in, 
that  so  he  may  not  deceive  himself  or  injure  others  ;  Certainly 
much  m»>re  is  it  necessary  for  us  all  to  examine  into  the  state 
of  our  .soulsy  as  these  are  concerns  of  infinite  moment  ;  as 
we  are  all  haslenini;  to  an  eternal  world  ;  and  a  mistake  here, 
when  death  has  discharged  its  solemn  office,  can  never  be  rec- 
tified : 

The  sul'ject  I  am  called  to  consider,  is  weighty  indeed.  It 
concerns  \ou  ail  ;  and  therefore  let  me  intreat  your  serious  at- 
tention whilst  I  endeavour  to  answer  the  following  questions  ; 

I.  JVhat  must  ive  examine  tnio  P 

II.  In  what  manner  ?nusr  ive  do  it? 

III.  What  are  thejittcst  seuso?isfor  it  ?  And, 

IV.  In  vjhat  light  niufit  we  view  ity  and  what  use  should  we 
endeavour  to  make  of  it  P 

May  the  answer  to  these  questions  strike  our  minds  and  en- 
gage us  diligently  and  frequently  to  attend  to  this  duty,  sd  as 
may  be  for  the  advantage  of  our  souls. 

1.  Jt'hat  must  we  examine  into  1 — It  will  be  easy  to  deter- 
mine whut  must  be  the  matter  of  our  enquiry,  viz.  the  state  of 
our  souls,  or  things  relating  to  our  experience  as  Christians,  in 
which  tlie  glory  of  God,  and  the  peace  ar.d  welfire  of  our 
souiu  are  concerned.  Particularly  when  we  set  apart  some 
time  for  this  duty,  we  should  chiefly  be  concerned  to  enquire  in- 
to one  or  both  of  these  tilings  : 

1     ]\'/nther  we  are  real  Christians  ornot  ?  And, 

2.  M'hrihcr  we  are  gr owing  or  drclining  ChriHtians  ? 

1,  JVt  should  tn(juire  whether  we  are  nal  Ch'-isiiana  or  not. 
This  is  the  point  f)f  the  greate'-t  importance.  If  we  ate  chris- 
tians indeed,  all  things  shall  go  well  with  us.  both  in  life,  and  at 
dep.lh.  in  time  and  in  eternity.  Uut  if  we  ha\c  only  the  name, 
howevtr  wc  n»av  live  in  earthly  pleasure,  it  will  be  awlul  dyinj;. 
lie  if:j!  brUtveth  on  ihe  6on,  hath  (tp^lasTiy,g  life  ;  but  he 
tliG'  belirveth  not  the  Son,  shall  vof  yee  lif-,  but  ihr  wrath  of 
Ciod  abidrih  on  him,  l"\\\\  iii  Sf).  How  many  have  l.^een,  and 
are  itlill  in  the  melancholy- stale  of  the  foolish  viiB*"^*;  ^^'^^'*^  ^^ 


Case  XXVL  Cases  of  Conscience.  2i7 

form  of  godliness,  but  know  nothing  of  the  power  of  it  ?  We 
read  of  the  hofie  of  the  hyfiocrite^  which  shall  fierish^  Job.  viii. 
13.  What  will  become  of  his  hope  and  him,  nvhen  God  taketk 
a^vay  his  soul  ?  Job  xxvii.  8.  As  this  is  the  case  then  sure  we 
should  all  be  concerned  to  make  a  strict  and  solemn  enquiry, 
"what  character  we  fall  under,  what  state  we  are  in.  Would  you 
know  whether  you  are  passed  from  death  unto  life,  look  back  to 
the  time  ivhe7i  you  think  the  change  ivas  made^and  enquire  into 
the  circumstances  attending  it.  What  view  had  you  of  your- 
self, of  sin,  of  Christ  ?  Did  you  see  your  lost,  miserable  and 
wretched  condition,  and  was  you  made  willing  to  renounce  all 
that  stood  in  competition  with  the  Redeemer,  and  to  receive 
him  in  all  his  mediatorial  characters  ? — Many  cannot  remem- 
ber when  the  change  was  made  ;  therefore  do  you  enquire  what 
evidences  you  can  produce  of  the  grace  of  God  in  you.  Do 
you  hate  sin  ?  Do  you  desire  therefore  above  all  things  to  be 
delivered  from  it  ?  Is  it  your  daily  burthen  ?  and  does  heaven 
appear  peculiarly  amiable  because  there  sin  will  be  no  more  ? — 
What  is  your  faith  ?  he  that  believeth  shall  be  saved^  Mattb. 
xvi.  16.  Is  Christ  the  object  of  your  faith  ?  Christ  as  he  is  rep- 
presented  in  the  gospel  ?  Do  you  go  to  him  for  righteousness 
to  justify  you,  his  spirit  to  sanctify  you,  and  bis  whole  salvation 
to  be  bestowed  upon  you  ?= — What  is  your  humility  I  Bo  you 
appear  vile  in  your  own  eyes  ?  Are  you  filled  with  self-abhor- 
rence  ?  Do  you  see  nothing  in  yourself,  nothing  in  your  services, 
and  are  you  willing  to  receive  salvation  as  the  free  gift  of  God, 
and  to  admire  his  rich  distinguishing  grace  in  the  bestowment 
of  it  ?  Do  you  seek  after  a  submission  to  the  dispensations  of 
his  providence,  not  dictating  to  infinite  wisdom,  or  censuring 
his  conduct,  but  thinking  honourably  of  all  his  ways,  and  desir- 
ing to  say  always.  Father,  not  my  willy  but  thine  be  done  ? . 

IVhat  is  your  ho/ie  ?  Does  it  lull  you  to  security  and  encourage 
you  to  take  your  ease,  for  all  is  well  ?  Or  does  it  put  you  upon 
duty,  enliven  you  in  it,  reconcile  you  to  afflictions,  animate  you 
with  zeal  and  put  you  upon  seeking  after  purity  of  heart  and 
life  ? —  What  is  your  love  ?  Can  you  say.  Whom  have  I  in  heav- 
en but  thee,  and  there  none  upon  earth  I  desire  besides  thee  ? 
When  Christ  is  present  do  you  rejoice  I  When  he  withdraws 
are  your  so«ls  grieved  ?  When  he  is  dishonoured,  qo  yCJ 
TOOurn  ?  Do  you  long  after  clearer  views  and  fuller  en- 
joyments of  Christ  ?~These  and  such  like  questions  put  to 
your  soul,  when  enquiring  into  your  state. 

2.  jinother  subject  of  enquiry  is,  whether  we  are  growing  or 
declining  Christians.  Enquire,  Do  you  see  more  of  the  odious^ 
ness  of  sm  ?  Do  you  grow  more  confirmed  in  this  great  truth, 
that  you  are  nothing^,?  Are  your  views  clearer  of  your  weak- 
ness and  poverty,  of  the  glory  and  suitableness  of  Christ,  and 
of  the  excellency  of  the  gospel  }—How  are  your  corruptions  ? 
Are  they  as  prevalent  as  usual  ?  Are  not  your  affections  more 
mortified  to  the  world  ?  Does  pride  possess  your  breast  as  much  as 
T 


218  Cases  OF  Conscience.  Case  XXVI. 

ever  ?  Does  passion  still  boil  in  you,  and  lead  you  aside  as  often 
as  before  ?  Are  you  as  much  entangled  with  lust,  as  easily  con- 
quered r  Have  you  pot  no  victories  over  sin,  got  no  steps  for- 
ward in  your  journey,  added  no  cubits  to  your  spiritual  stature? 
— Are  you  not  in  some  measure  rrore  like  your  Lord  ?  Have 
you  tiore  of  his  divine  temper  ?  Are  you  therefore  more  meek 
and  lowly  in  heart,  more  patient  and  submissive  to  your  Fath- 
er's pleasure,  more  active  and  diligent  in  pion)0ting  his  glory, 
and  more  concerned  to  live  usefully  and  i)rofitably  ? — In  what 
condicion  is  your  faith  ?  Does  it  grow  stronger  ?  Do  you  feel 
iDorc-  of  its  purifying  influences  ?  Do  you  love  Jeaus  and  his 
fieofde  more  than  you  did  ?  Are  you  more  afraid  of  offending 
your  Redeemer,  more  desirous  of  honouring  lum,niore  humble 
under  a  sense  of  the  little  you  do  for  him,  and  longing  more  af- 
ter a  better  world,  where  you  shall  love  and  praise  him  for  ev- 
er r  Finally,  Are  you  become  more  s/iirifual,  more  heavenly  in 
your  temfier^  your  duties^  your  conversation  •,  more  circum- 
sjiect  in  your  walk  ;  and  more  concerned  to  fill  up  every  rela- 
tion and  character  in  such  a  manner,  as  you  may  adorn  the 
doctrine  of  God  your  Saviour  in  all  things  ? — Thus  enquire  in- 
to these  two  important  points,  whether  you  are  Christians,  and 
what  progress  you  have  made  ;  whether  you  have  reason  to 
say,  Oh^  that  it  wan  ivi'h  me  as  in  months  /last,  and  so  to  be 
humbled  under  a  conviction  of  a  decline  :  or  whether  you  have 
reason  to  admire  distin:;uishing  grace,  for  any  advances  in  holi- 
ness, any  growth  in  experience  ? 

II.  In  what  manner  must  we  examine  ourselves  ?  Or  how 
Tnust  we  fierform  this  duty  ! — If  we  do  not  attend  to  it  in  a  proper 
manner,  it  will  be  of  no  real  advantage.  That  the  ends  of  it 
may  be  answered  therefore,  let  us, 

1.  Lookufx  to  the  Sfiirit  by  prayer  for  his  assistance.  Ifvou 
have  set  apart  some  time  for  this  duty,  begin  with  prayer.  You 
will  have  but  little  satisfaction,  if  the  Spirit  is  not  with  you.  You 
will  be  ready  either  to  draw  a  shade  over  the  work  of  (Jod  in 
your  heart,  and  so  come  from  the  duty  under  discouragements, 
or  else  you  will  perhaps  take  that  for  real  saving  experience, 
which  is  not  so,  and  so  run  into  presumption.  Be  earnest  with 
God  therefore  to  be  with  you  ;  to  impress  you  with  a  deep  sense 
cf  the  great  importance  of  the  duty  yea  are  entering  upon, 
that  you  may  not  trifle  with  God  and  your  own  soul  ;  to  enable 
you  to  examine  your  heart  thoroughly,  and  as  in  his  presence  ; 
and  if  he  has  given  yoa  an  experience  of  renewing  grace,  that 
he  would  shine  upon  his  work,  that  your  evidence  of  the  Chris- 
tian may  clearly  appear  ;  or  if  you  have  been  deceiving  your- 
aelt  with  false  hopes,  th:U  he  would  convince  you  of  it.  Wres- 
tle with  God  for  his  presence,  if  you  would  succeed  in  the  du- 
ty 

2.  Do  not  trokrtrarks  yourself   hut  tbsnvc  and  trv   ycur 

self  by  th(,sc  %vl:ich  Cod  has  given  you  in  his  word.     Some 


Case  XXFI.  Cases  OF  Conscience.*  219 

make  marks  of  the  Christian  themselves,  jnst  as  their  fancy 
lead*  them,  and  are  either  deceiving  themselves  by  them,  or 
else  drawing  uncomfortable  conclusion  concerning  their  state. 
The  hypocrite  thinks  it  is  enough  to  attend  ordinances, 
a^nd  go  through  a  round  of  duties,  and  so  is  resting 
upon  a  sandy  foundation.  The  Christian  is  ready  to  make  a 
comfortable  frame,  lively  affections,  a  warm  heart,  8cc.  marks  of 
grace,  and  therefore  is  often  ready  to  look  upon  himself  as  aji 
hypocrite.  Look  into  scripture,  and  see  what  God  has  made 
marks  of  the  Christian,  and  let  not  fancy  be  your  guide  in  a 
matter  of  such  importance.  Diaiinguish  between  mark's  of 
grace^  and  marks  of  growth  in  grace^  and  apply  each  to  their 
proper  subjects  in  your  enquiries.  For  instance,  If  you  would 
know  whether  you  are  a  christian,  do  not  enquire  into  the  mea- 
sures or  degrees  of  faith,  love,  &c.  but  into  the  reality  of  them. 
A  weak  faith  renders  the  Christian  as  safe  as  a  strong  faith  ; 
and  a  sfiark  of  real  love  is  an  evidence  of  a  saving  change, 
though  it  is  not  blown  up  into  a  flame. 

3.  Be  impartial  in  this  duty  of  self-examination.  The 
Christian  and  the  hypocrite  are  both  ready  to  be  too  partial  ; 
the  last  in  his  own  favour,  the  other  against  himself.  The  hy- 
pocrite can  see  every  thing  that  is  encouraging  ;  he  doubts  not 
but  all  is  wel!  :  Whereas  the  Christian  can  see  nothing  in  him- 
self that  is  good.  As  the  woman  of  Canaan  by  faith  turned 
every  discouragement  into  an  argument  ;  so  the  Christian  on 
the  other  hand,  too  often  through  the  power  of  unbelief  turns 
every  appearance  of  grace  into  an  obje-ction.  Give  every  thing 
its  due  weight.  Do  not  stop,  as  you  are  ready  to  do,  at  a  vieW' 
of  your  imperfections.  Do  not  say  I  need  go  no  farther,  here  is 
evidence  enough  of  my  hypocrisy  ;  but  go  further,  and  see  what 
of  the  christian  yon  can  observe,  and  weigh  both  impartially, 

4.  If  you  canfnd  but  one  mark,  you  may  draw  a  favourable 
conclusion.  A  real  mnrk  of  grace  is  the  actings  of  grace  ;  and 
therefore,  whenever  you  can  see  but  one  mark,  you  may  com- 
fortably conclude  that  God  has  begun  a  good  work  in  your 
heart.  Should  you  have  reason  to  conchide  that  you  love  the 
brethren^  love  them  for  the  image  of  Christ  in  them,  yoii  need 
not  hesitate  about  your  state  :  For  this  love  is  the  exercise,  or 
goings  out  of  that  grace  God  has  implanted.  Sometimes  one 
mark  appears  visible  and  sometimes  another.  If  you  have 
but  one,  be  thankful,  and  give  God  all  the  glory.  I  might 
add  some  other  directions,  but  I  pass  on  to  the  third  question. 

III.  IVhat  are  the  ftccst  seasons  for  self-examination  ?  It 
is  a  duty  that  should  be  frequently  attended  to.  Every  day  we 
should  be  looking  witliin,  and  taking  a  view  of  our  hearts.  Jt 
the  conclusion  of  the  day^  we  should  be  concerned  to  ask  our 
souls  such  questions  as  these — How  have  I  spent  this  day  ?— 
What  sins  have  I  fallen  into  ? — What  fram.e  have  I  been  in  ? — . 
What  advantage  have  I  gained  in  my  way  to  Zion  l-m^When 


24e  Cases  of  Conscience.  Case.  XXFl. 

"ur  have  been  reading  tlie  ivord,  it  will  be  proper  to  examine 
ourselves  by  it,  what  we  have  seen  in  it,  what  we  have  expe- 
rienced of  it,  and  how  we  may  improve  it. — After  firayer^  we 
may  enquire  into  our  frame,  our  views,  and  our  experience  in 
prayer — These  and  many  other  opportunities  God  in  his  prov- 
idence is  giving  us  to  look  into  ourselves. — But  there  are  sea- 
sons more  peculiarly  set  apart  for  self-examination,  when  we 
should  look  back  upon  many  years,  compare  the  frames  and 
experiences  of  one  year  with  those  of  another,  see  how  God  has 
been  deHiing  with  us,  that  we  may  come  to  some  conclusion 
concerning  our  state. — I  shall  only  mention  here  these  three 
hints,  as  they  will  be  some  direction  to  us  as  to  proper  seasons. 

1 .  When  tve  have  most  time  to  go  through  this  duly.  It 
should  not  be  hurried  over,  but  attended  to  with  the  greatest 
deliberation,  because  it  relates  to  the  state  of  our  souls.  We 
should  therefore  endeavour  to  set  apart  as  much  time  as  we 
can,  that  our  minds  may  be  composed,  that  we  may  not  trifle 
with  God  or  our  own  souls,  but  may  attend  wiih  that  solirjiiy 
and  seriousness  which  the  subject  requires,  and  may  take  a  thor- 
ough view  of  things.  Let  not  this  lead  you  to  a  constant  neg- 
lect of  the  duty,  pleading  as  an  excuse,  that  you  have  not  prop- 
er time  for  it  ;  but  let  it  rather  put  you  upon  striving  to  order 
your  affairs  so,  that  you  may  have  these  opportunities  frequent- 
ly returning. — 

2.  IVhen  our  thoughts  are  like  to  be  most  disengaged  /rom 
(his  xuorld^  and  we  freest  from  int£rrufition. — As  the  week- 
days do  not  afford  us  many  opportunities  for  this  duty,  we  should 
often  fix  upon  the  Lord^a  day.  Now  we  are  free  from  busi- 
ness, we  hear  the  word,  and  engage  in  spiritual  duties,  all 
which  tend  to  bring  us  into  a  serious  and  composed  frame. 
When  you  have  been  to  God's  house,  then  retire  into  your  clos- 
et in  the  afternoon,  shut  the  door  about  you,  and  there  not  on- 
ly call  over  the  word  you  have  heard,  and  look  into  your  pre- 
R€nt  frame,  but  set  your.selves  upon  this  solemn  work,  look 
back  and  take  an  impartial  view  of  things,  and  try  to  come  at 
a  knowledge  of  your  state  and  experience.  Any  other  day 
likewise,  when  you  find  yourself  in  a  serious  frame,  separate 
an  hoar  for  this  important  purpose. — 

o.  When  any  thing  in  firoxndence  more  peculiarly  calls  us  to 
this  iDork. — Here  1  would  mention  three  seasons  that  seem  to 
invite  you  to  this  duly —  When  you  are  going  to  ivait  nfion 
Chrint  at  hrx  sjifi/ier — ^^For  this  you  have  the  direction  of  the 
Holy  Ghost,  1  Cor.  ii.  28. — This  h  a  fiubiick  surrender  to  God, 
and  therefore  you  should  enquire  whether  you  are  heartily  wil- 
ling to  give  up  yourself  wholly  to  Christ,  This  ordinance  is 
designed  peculiarly  for  the  people  of  God.  It  is  necessary 
therefore  that  you  enquire  whether  you  are  one  or  not,  lest  you 
take  that  which  God  has  designed  for  his  own  children — Anoth' 
er  season  is  ajffUctions,    This  duty  seems  proper  to  be  attend* 


Case  XXVI.  Cases  of  Conscience,  221 

cd  to,  when  God's  hand  is  upon  us.  Many  are  ready  to  think 
afflictions  ip.ccnsistent  with  God's  love.  Er:qmic  therefore 
Kvhcthtr  you  are  a  Christian  or  not  ;  it  ni<4y  be  a  means  o£ 
supporting  your  souls,  whilst  you  see  the  rod  in  a*  Father's 
hdiud,— Enquire  into  your  sins,  ^rhaps  you  may  hereby  see- 
the cause  of  your  afflictions,  and  see  matter  for  humiliation,  as 
well  as  be  made  sensible  of  the  ends  God  has  in  view  in  af- 
flicting you,  and  so  be  directed  in  the  way  of  your  duty. — Last- 
ly, Another  season /iroper/or  this  duty  is,  ivhen  eternity  is  a/i' 

firoaching. Then,   as  good  old  Jacob,   you  should  view  the 

conduct  of  divine  providence  toward  you,  snd  see  what  appears 
in  your  whole  life  as  an  evidence  of  the  Christian.  How  hap- 
py will  it  be,  if,  upon  a  diligent  examination,  you  should  be 
enabled  through  grace  to  say,  I  have  fozcglit  the  good  JighCy  I 
ha-ue  finished  my  course,  J  have  keep,  i he  faith  : — Henceforth 
there  is  laid  up  for  w.e  a  croivn  of  righteousness  !  How  plea- 
sant will  it  be  to  die  !  How  will  your  soul  long  to  hear  the 
chariot-wheels  of  your  Redeemer  coming  I — And  on  ^he  other 
hand,  if  you  are  not  a  Christian,  to  die  in  this  state  will  be  in« 
conceivably  awful.  And  how  happy  to  be  made  sensible  of  it, 
and  find  your  soul  willing  to  fly  to  Jesus,  if  it  be  but  at  the  last 
hour  !— Ihus  these  appear  to  be  all  fit  seasons  for  this  impor-^ 
tant  duty.     Let  us  now  consider  the  last  question. 

IV.  In  what  light  must  we  view  this  duty,  and  what  use 
should  we  endeavour  to  make  of  it  ?  Some  look  upon,  and 
represent  self-examination  as  legal,  and  that  comfort  that  ari- 
ses from  marks  and  evidences  as  not  truly  evangelical :  BiiC 
objections  of  this  kind  will  fall  to  the  ground,  when  we  consider 
the  following  particulars. — 

1.  Self  examination  is  not  designed  to  make  us  proud ^  but 
to  fill  us  with  admiration.  This  use  we  are  to  make  of  it.  If 
in  this  duty  any  marks  and  evidences  of  the  Christian  appear, 
we  must  not  be  lifted  up,  as  if  we  were  something  :  but  be 
humble,  giving  God  all  the  glory.  This  is  the  improvement 
which  the  Christian  desires  to  make  of  this  duty  ;  this  is  the 
frame  it  leads  him  into.  Has  he  any  reason  to  conclude  that 
he  is  a  child  of  God  ,?  See  how  his  soul  is  melted  with  a  view 
of  the  grace  of  (iofl — *'  Oh,  why  should  God  look  upon  a  crea- 
ture so  unworthy!  Ami  indeed  a  Christian  I  Need  I  not 
dispute  it  ?  Is  there  a  change  made  in  my  heart  ?  Oh,  what 
grace,  what  grace  that  which  God  has  manifested  to  me  !  what 
grace  to  pluck  me  as  a  brand  out  of  the  fire  !  View  it,  my 
soul,  and  ever  adore  and  admire." 

Q.  Self-examination  is  not  to  lull  us  to  security,  but  to  quick- 
en  us.  Do  any  marks  of  the  Christian  ap])ear  ?  We  most 
not  say.  Soul,  take  thine  ease,  eat,  drink,  and  be  merry.  Thou 
art  a  child  of  God,  and  nothing  can  ever  cast  thee  out  of  his 
favour.  They  that  draw  such  conclusions  have  never  yet  re- 
ceived the  grace  of  God.  A  view  ef  God's  love  to  us  should, 
T    2 


222  CAses  OF  Conscience.  Case  XXVL 

and  will  quicken  and  enliven  us  in  duty. — "  Oh,  what  shall  I 
render  unto  the  Lord  for  such  distinguishing  grace  ?  O  love 
the  Lord,  O  my  soul,  and  nt:ver  loiter  in  the  service  of  him, 
who  has  laid  thee  under  such  peculiar  obligations  to  love  and 
honour  him  forever."  If  no  marks  appear,  and  we  have  rea- 
son to  conclude  that  we  are  not  Christians,  this  should  rouse 
and  alarm  us,  and  stir  us  up  to  seek  after  an  acquaintance  with 
the  divine  life. 

3.  yVe  must  7iot  deficnd  ufion  this  duty  for  justification^  but 
use  it  as  a  means  to  firomote  our  comfortu  and  sanctijication. 
If  we  can  see  any  traces  of  the  image  of  God  in  us,  we  have 
reason  to  rejoice.  For  this  purpose  it  is  that  the  Spirit  comes, 
and  lets  the  soul  see  his  interest  m  the  Redeemer  ;  it  is  that 
we  may  rejoice  with  joy  unspeakable  and  full  of  glory.  And 
•who  cannot,  who  does  no%  at  such  a  discovery  ?  As  this  view 
fills  the  soul  with  joy  so  it  gives  him  a  hatred  of  sin,  melts  him 
into  godly  sorrow,  subdues  the  power  of  sin  more  and  more  in 
him,  and  so  promotes  his  sanctification.  If  we  have  not  these 
ends  in  view  in  this  duty  ;  if  we  think  we  have  now  enough  to 
justify  us  before  God,  and  so  depend  upon  our  own  rightecus- 
ness  for  enernal  life,  we  give  no  evidence  that  we  have  experi- 
cd  a  saving  work  in  our  souls. 

4.  jifter  all  therefore  nve  should  keefi  close  to  Christ.^  look' 
ing  to  him  for  all  righteousness  for  jusci-fication^  and  all 
strength  and  grace  for  sanctification.  If  all  is  dark  within, 
and  we  can  sec  nothing  to  encourage  us  to  conclude  that  we 
are  all  the  children  of  God,  yet  be  not  dejected,  but  look  to 
Christ.  Our  salvation  does  not  depend  upon  our  seeing  our- 
selves Christians,  but  upon  our  being  united  to  Christ.  l5o  not 
be  discouraged  ;  this  is  not  the  ground  of  your  hope,  but  only 
the  means  of  your  comfort. — li  we  find  what  we  seek  after, 
viz.  the  marks  of  the  Christian  ;  yet,  whilst  we  are  rejoicing 
thai  we  are  the  heirs  of  God,  let  us  depend  upon  Christ  for 
Tighteousness  to  justify  us,  for  all  grace  and  strength  to  enable 
us  to  persevere  in  faith  and  holiness,  till  we  come  to  the  full 
and  everlasting  enjoyment  of  him  in  heaven.  Thus  we  are  to 
improve  this  duty.     Hence, 

Let  me  ask  you  concerning  this  duty.  Are  there  not  some 
of  you,  who  have  never  yet  examined  how  the  case  stands  with 
you  ?  Do  not  your  consciences  upbraid  you  with  negligence  ? 
Do  you  not  blush  at  your  folly  ?  Do  you  please  yourselves  with 
the  thoughts  that  man  sees  you  not  in  yowr  closets,  that  your 
friends  know  not  but  you  are  engaged  in  duty  ?  But  alas,  alas, 
■what  a  poor  comfort  is  this  !  when  God  knows  and  sees  your 
neglect,  you  yourselves  are  conscious  ot  it,  your  souls  are  starv- 
ing, eternity  is  drawing  neai^  and  yet  you  know  not  how  it  is 
•with  you.  Ycj  are  careful  as  to  outward  things,  pursuing 
pleasure,  wealth,  but  have  never  yet  set  down  and  asked,  Am 
1  &t  (0  die  \    How  is  it  i/^iih  my  soul  \    Ob)  my  fricads,  if  you 


Case  XXVI,  Cases  of  Conscience.  S23 

have  any  regard  for  your  peace,  your  happiness  in  life,  at  death, 
make  the  enquiry  how  it  fs  with  you  ?  It  is  a  reasonable  re- 
quest I  ask.  It  is  with  a  desire  after  >our  salvation.  To-mor- 
row you  may  be  in  eternity.  There  is  much  to  be  done  before 
you  are  fit  to  die  ;  and  yet  see,  you  have  not  asked  a  single 
question  seriously  about  it  I  It  is  time  to  awake.  Thinkest 
thou  to  sleep  on  so  till  death  approaches  r  Was  it  not  tor  thy 
soul,  sleep  on  :  But  to  see  an  immortal  creature  in  danger  of 
falling  into  eve  rlastmg  fire,  is  enough  to  raise  my  compassion, 
and  calls  loudly  upon  me  to  endeavour  to  rouse  thee.  Awake, 
awake,  O  soul,  get  up  and  examine  thyself. — Some  of  you  may 
be  afraid  to  look  within,  afraid  to  see  what  is  there.  You  are 
suspicious  that  things  are  bad,  and  you  would  avoid  the  sight, 
you  would  fly  from  it  ;  but  oh,  you  cannot.  Should  you  stifle 
conscience,  and  lull  it  asleep  for  the  present  ;  yet  the  time  is 
coming  whe«i  you  can  no  longer  withstand  the  force  of  convic- 
tion ;  when  conscience  will  awake,  and  fill  you  with  everlast- 
ing sorrows,  if  found  strangers  to  Christ.  Oh,  enquire  then 
"what  is  tl  e  state  of  your  souls  ! 

As  God  has  now  brought  us  to  the  close  of  this  lecture,  so  it 
may  not  be  improper  for  each  of  us  to  examine  into  our  views, 
frames  in  it,  and  improvements  of  it. — Let  us,  my  dear  brother, 
enquire,  what  ends  we  have  had  in  view  in  engaging  in  it  ?  How 
have  we  attended  to  it  i  With  seriousness,  with  an  aiftjctionate 
concern  for  souls,  with  earnest  prayer  for  assistance  and  suc- 
cess ? — Do  you  examine  who  have  attended  this  lecture  ? — 
What  frame  have  you  attended  in  ?  What  were  your  views,jon- 
ly  to  gratify  a  vain  curiosity,  or  to  meet  with  Jesus,  to  have  your 
doubts  resolved,  and  your  souls  brought  nearer  to  God  !  What 
benefit  have  you  received  .••  Have  you  seen  more  of  your  own 
hearts,  more  of  the  suitableness  and  glory  of  Christ,  and 
been  more  and  more  established  and  grounded  in  faith  ? — 
Thus  let  us  all  be  examining  into  the  state  and  frame  of  our 
souls. — Let  this  be  our  frequent  employment ;  and  let  us  rejoice 
more  in  the  prospect  of  that  world,  when  all  our  cases  of  con- 
science will  be  fully  answered,  every  dark  cloud  for  ever  scat- 
tered  ;  where  every  fear  will  vanish,  and  our  souls  be  possessed 
of  complete  and  uninterrupted  happiness  m  the  everlasting  ea- 
joyment  of  God.    Amen, 


:S24  Cases  of  Conscience.  Catc  XXVXT. 


CASE    XXVII. 

Jn  what  frame  does  the  sinner  come  "ivhen  he  savingly  closes 
iviih   Chrifii  ? 

^^HIS  question  is  of  great  importance,  and  deserves  a  pai'tic- 
X  ular  considerationj  as  it  peculiarly  tends  to  uirect  the  en- 
quiring fccul  how  to  come  to  Jesus,  to  convince  tht  hypocrite  o^ 
his  being  destitute  of  the  grace  of  God,  and  to  SHti>fy  the  hum- 
Mc  Christian  that  he  has  been  enabled  to  conie  nrig,ht,  that  he 
luis  therefore  an  interest  in  the  Redeemer,  and  shall  be  a  par- 
tJiker  of  all  the  blessings  (;f  his  put  chase.  I  am  not  lierc  to  con- 
sider how  such  an  alteration  isbrouglit  about  in  the  sinner,  that 
from  an  enemy  to,  he  is  made  an  admirer  and  becomes  a  fol- 
lower of  a  despised  Jtsus.  'i'his  is  owing  to  the  free  and  all- 
conquering  inHuences  of  the  grace  of  God.  The  enquiry  is, 
how  the  sinner  comes  to  Jesus,  when  the  spirit  has  fastened  sav- 
ing convictions  upon  his  mind  ?  In  what  frame  he  comes?  What 
are  the  workings  of  his  mind  at  the  time  that  he  closeth  with 
the  Redeemer,  and  makes  a  surrender  of  his  soul  into  his  hands  ? 
If  we  look  back  and  consider  how  it  was  with  us,  at  the  time  of 
our  espousals  ;  if  we  take  a  view  of  the  convinced  and  hum- 
bled sinner  ;  and  if  we  look  into  the  word  of  God,  where  we 
have  the  sinner  represented,  in  his  state  of  enmity,  under  his 
convictions,  in  his  closing  witii  Jesus,  and  in  his  progress  tlirough 
the  Cliristian  life,  we  shall  find  that  the  frame  of  his  soul,  at 
the  time  he  comes  to  Jesus,  is  suitable  to  the  convictions  the 
spirit  hJis  set  home  upon  his  mind. — Thus, 

I.  The  S/iirii  has  corivinced  him  of  his  guilty  ccndition  ;  an- 
swerably  (o  which  convictions^  he  comes  to  Christ  in  an  humble 
and  admiring  frame. —  There  must  be  a  conviction  of  sin,  else 
\liere  never  will  be  dependance  upon  and  a  looking  to  Christ  for 
salv  irion.  It  is  the  sick  person  that  applies  to  the  physician,  and 
not  he  heakhy  and  vigorous,  Matth.  ix.  12.  We  are  all  rea- 
dy to  acknowledge  ourselves  to  be  sinners  ;  but  we  never  have 
a  true  humbling  sense  of  sin,  till  the  Spirit  cnmes  and  gives  us 
a  view  of  it.  The  Spi'rit  gives  the  soul  a  view  of  sin,  what  it 
is,  how  directly  it  is  levelled  at  all  the  perfections  of  God,  what 
an  abuse  of  divine  g(  rxiuess,  what  a  contempt  of  his  law,  and 
what  ingratitude  it  carries  in  it,  and  how  J4.istly  it  exposeth  us 
to  his  everlasting  indignation.  This  Ituds  the  signer  to  admire 
the  infinite  patience  and  long  suffering  of  Ciod  in  contintjing  so 
guilty  i»  ''.re'tturt  in  life,  and  that  he  was  not  long  siirce  sentenc- 
ed to  the  infernal  prison.  The  sinner  under  his  convictions  is 
all  astortishmenl,  all  humility.  The  lion  is  turned  into  a  lamb  : 
The  prrud  rebel,  who  a  tew  moments  before  would  suffer  no 
controul,  is  now  lying  prostrate  at  the  feet  of  Jesus,  and  all  his 
cry  is  Mercy,  mercy  :  See  every  proud  thought  that  exalted  it- 
self against  GoU  removedi  ihebaughuness  of  the  sinaer  brought 


Case  XXVII,  Ca-ses  of  Conscience,  825 

low,  and  the  poor  convinced  creature  in  deep  distress  and  hu- 
miliation, smiting  upon  his  breast,  and  admiring  infinite  grace 
and  compassion  that  he  is  not  in  hell. 

The  Spirit  takes  diflferent  methods  with  sinners  in  conviction 
of  sin.  Sometimes  he  opens  the  heart,  and  gives  us  a  view  of 
that  fountain  of  corruption  that  lies  there  ;  at  another  time  he 
brings  some  actual  sin,  sets  it  before  tiae  soul  in  all  its  aggrava- 
tions and  deserts;  and  at  another  time  draws  up  a  whole  ca- 
talogue of  sins,  with  which  a  poor  creature  stands  chargeable 
before  God,  and  so  convinces  him  of  his  miserable  and  wretched 
condition.  There  is  a  great  difference  likewise  as  to  legal  ter- 
rours,  both  as  to  the  degrees  of  them,  and  h%  to  their  continuance. 
Some  know  not  what  legal  terrours  mean  ;  they  see  themselves 
guilty,  bat  their  souls  are  not  dis^couraged  with  the  vi^w  ;  their 
hearts  are  opened  at  once,  and  thty  receive  the  Redeemer,  and 
rely  upon  him,  sweeUy  pleading  Ins  righteousness  for  pardon 
and  salvation.  Others  pricked  \\X  the  heart,  and  like  the  Jews 
under  Peter's  preaching,  are  full  of  awful  astonishment  at  a 
view  of  their  wretched  condition  ;  or  like  the  jailor,  come  in 
deep  agony  of  soul,  and  under  all  the  terrours  of  an  awakened 
conscience,  cry  out,  Oh  ivkai  must  we  do  to  be  saved  ?  Acts  ii, 
37.  chap.  xvi.  29,  30  Some  lie  for  some  considerable  time  un- 
der awful  and  distressing  views  of  sin,  are  filled  with  the 
deepest  compunction  and  contrition  for  it,  before  they  are  cheer- 
ed with  the  view  of  panloning  mercy;  others  just  feel  the 
smart,  and  are  led  to  Jesus.  As  soon  as  they  are  wounded, 
they  are  healed.  But  in  all  those  cases  where  there  is  a  saving 
work  of  the  Spirit  there  is  such  a  conviction  of  sin  as  to  hum- 
ble ihe  soul.  All  see  themselves  lost  and  undone  without  a  Sa- 
viour ;  all  confess  their  guilt,  fall  down  at  the  footstool  of  God's 
throne,  and  there  acknowledge  their  sins  with  every  aggrava- 
vation,  charge  themselves  with  the  greatest  ingratitude,  appear 
in  their  own  apprehensions  deserv>ng  of  everlasting  burnings, 
confess  how  much  they  have  dishonoured  God,  and  wonder  and 
admire  at  infinite  compassion  that  they  are  prisoners  of  hope, 
and  have  any  encouragement  to  expect  an  interest  In  pardoning 
mercy.  All  this  is  strongly  represented  in  the  parables  of  the 
publican  and  the  prodigal.  What  a  deep  sense  has  the  publi- 
can of  his  unworthincss !  how  humble  I  he  is  afraid  to  draw 
nigh,  lest  that  should  be  esteemed  presumption  :  he  therefore 
stands  afar  off.  He  dare  not  lift  up  his  eyes  towards  heaven, 
the  place  of  God's  habitation,  sensible  he  had  not  the  least  rea- 
son to  expect  an  admittance  there  ;  with  his  eyes  therefore  fix- 
ed upon  the  earth,  and  with  the  deepest  sense  of  guilt,  he  smites 
upon  his  breast  in  token  of  his  wretchedness,  and  though  un- 
worthy to  be  received,  and  fit  only  to  be  thrown  into  hell,  yet 
he  ventures  to  speak  to  God  ;  but  all  his  plea  is  mercy,  God  be 
merciful  to  me  a  sinner^  Luke  xviii.  13.  Thus  beautifully  and 
strongly  is  this  humble  frame  represented  in  the  parable  of  th€ 


225  Cases  of  Cokscifnce.  Case  XXVIT» 

prodigal  son,  Luke  xv.  17,  &c.  He  had  wasted  his  substance  in 
riotous  living,  and  been  guilty  of  the  greatest  ingratitude  to  a 
kind  and  indulgent  {'ather  :  When  he  iheitfore  comts  to 
be  »en>iblf  of  it,  how  is  his  soul  hunribled  !  See  how  'lie  ap- 
proaches ihe  father  whom  he  has  aljused  I  he  fails  down  at  iiis 
feet,  makes  a  free  and  full  confession  of  his  sins,  and  only  begs  to 
be  ^dmitred  as  a  servant.  Father^  I  have  sinned  a_qainst  hea- 
ve7i  and  in  [hy  sii^/i^,  and  am  no  more  ivnrthy  to  be  called  thy 
am  ;  viake  me  as  one  of  thy  hired  servants.  I  have  forfeited 
the  amiable  title  of  a  son  ;  1  can  no  more  expect  to  be  treated 
as  a  child;  I  have  forfeited  every  endearment  (f  a  Ttthcr  ;  I 
ask  it  not  therefore  ;  only  let  me  be  admitted  as  a  servant  ;  that 
is  all  I  at  present  crave,  I  dare  look  no  further. — Thus  the 
frame  in  which  the  sinner  comes  to  Jesus  is  humble, 

II.  7'he  sfiirit  convinces  the  dinner  of  the  infnite  fnirity  and 
holiness  of  God^  the  odiousnessofsin^  and  (he  imfierfec lions 
attending  all  fiis  religion.^  duties.-^He  comes  to  Jesus  therefore 
filled  with  self-abhorrence,  and  renouncing  all  his  poor  services, 
as  being  insufficient  to  jusiify  him  before  God — As  the  sinner  is 
to  be  brought  to  an  cnn»e  dependance  upon,  and  an  hearty  ac- 
ceptance of  Jesus  Christ  in  all  his  characters,  so  the  Spirit 
takes  Uiose  methods  with  him  that  have  a  direct  tendency  to 
bring  about  this  i.npor'ant  end.  For  this  purpose,  therefore  He 
gives  him  some  suitable  conceptions  of  God.  He  had  perhaps  be- 
fore IS  miny  others,  conceived  of  and  represented  hinj  as  a  being 
of  infinite  benevolence,  goodness,  and  mercy  ;  l)ut  now  though 
he  adores  his  mercy,  that  shinifig  perfection  of  his  nature,  yet 
he  has  a  striking  view  of  his  infinite,  justice,  purity,  and  miijes- 
ty  :  Toge  her  with  this,  the  Spirit  gives  the  sinner  a  view 
of  the  odi  Misne-^s  of  sin  ;  hew  contrary  it  is  to  the  holi- 
1K.?3  of  God,  to  his  holy  law,  and  what  deft-rmity  i:  has  intr'-du- 
ced  into  the  s  .ul  ;  the  underst.tnding,  will,  and  affeciinns  be- 
ing ^a  'ly  poMuied.  This  filh  him  with  self-abhorrence  :  he  finds 
\\\\vts*:'i  carnal  and  s)'d  under  shi,  when  compared  with  God 
and  his  law,  Kom.  vii.  14.  He  finds  such  an  inconformity  of 
soul  to  the  divine  nature,  that  he  appears  vile  and  detestable. 
He  sees'  so  much  of  the  malignity  of  sin,  that  his  breast 
is  filled  with  a  hatred  of  it,  and  he  cannot  forgive  him- 
self, for  so  greedily  pursuing  that  which  has  so  much  obliquity 
in  it.  The  spirit  dots  not  indeed  make  a  full  discnviry  to  the 
soiil  at  first  nf  the  malignity  of  sin  ;  this  he  does  gradually,  as 
he  carries  on  his  work  ;  the  evil  of  sin  and  plague  of  his  heart 
are  laid  open  more  and  more,  to  raise  his  abhorrence  of  him- 
self :  Bui  at  first  he  gives  the  sinner  such  a  view  of  the  odious- 
ness  <>f  sm,  as  to  make  him  appear  vile  in  his  own  eyes,  and 
really  despicable.  Thus  he  stiles  himself  the  very  chief  of  sin- 
ners :  Lt'fiS  than  the  least  of  all  God*s  mercies.  He  is  filled 
■with  a  selt-loathing,  with  shame  and  confusion  of  face  ;  and 
thus  he  comes  to  the  Redeemer.  And  though  before  he  was 
ready  to  lean  upon   a  few  rel-gious  duties  he  had  performed, 


Case  XXVII.  Cases  of  Conscience.  227 

yet  now  he  sees  such  defects  in  then^,  as  to  make  them  abso: 
lutely  unworthy  of  the  acceptance  of  an  infinite  holy  God,  and 
therefore  unfit  for  a  guilty  creature's  dependance.  He  comes 
therefore  renouncing  all  his  own  ri.t^hteoubness,  and  wiih  the 
church  esteeming  it'  but  di^JHthy  rags,  and  an  unclean  iliing^ 
Isa.  Ixiv.  6.  He  is  now  in  a  great  measure  tmpiied  of  s>elf. 
Under  first  convictions  indeed  he  might  fly  to  duty,  under  an 
apprehension  that  this  would  remove  his  ftars  and  ease  his 
conscience  ;  but  now  he  comes  to  Je^us,  he  sees  his  poverty  ; 
He  comes  naked.  He  is  far  from  a  Laodicean  temper.  He  is 
not  puffed  up  with  the  Pharisee,  endeavouring  to  quiet  the 
clamours  of  conscience  with  what  he  has  done  ;  but  comes  re- 
renouncing  all  his  religious  privileges,  all  his  shining  gifts, 
and  all  the  duties  he  has  done,  being  convinced  that  all  of  them 
put  together  are  incapable  of  appeasing  an  infinitely  righteous 
Judge,  and  of  entitling  him  to  an  everlasting  felicity. 

in.  The  S/ii  i(  convinces  the  sinner  of  the  nuitahieness  and 
all-sufficiency  of  Jesus  Christ  ;  this  is  accompanied  ivith  ivar?7i 
desires  after  hini^  an  high  esteem  for  him,  and  a  thankful  ac~ 
ce/itance  of  and  obedience  to  him.  The  Spirit  does  not  leave 
the  poor  sinner  when  he  has  convinced  him  of  his  nakedness 
and  misery.  As  he  is  the  Glorifier  of  Christ,  so  he  takes  of 
his  things  and  shews  them  unto  him,  John  xvi.  14.  He  has  no 
righteousness  to  justify  him  before  God  ?  He  presents  him 
■with  a  fulness  of  righteousness  in  the  Redeemer  :'  Righteous- 
ness that  is  pure  and  perfect,  that  has  been  approved  of  and 
accepted  by  the  Father,  and  that  has  infinite  and  everlasting 
virtue  and  efficacy  rn  it,  and  therefore  is  perfectly  suitable  to 
the  case  of  a  guilty  sinner.  Is  he  guilty  ?  There  is  pardon 
purchased  by  the  great  mediator,  free  and  full  pardon  for  eve- 
ry sin.  Is  he  miserable  and  wretched  ?  There  are  riches  of 
salvation  in  Christ,  yea,  durable  riches  and  righteousness^ 
Prov.  viii.  18.  Is  he  weak  }  There  is  strength  in  Jesus  the 
mighty  God.  Is  he  unworthy  ?  Christ  is  worthy,  for  whose 
sake  all  the  blessmgs  of  grace  and  glory  should  be  given  him. 
In  fine,  are  his  circumstances,  circumstances  of  the  greatest 
indigence  ;  is  he  made  up  of  wants  .?  Cnrist  is  all  fullness  to 
answer  his  condition.  Now  such  a  view  as  this  cannot  fail  of 
raising  in  the  sinner  an  esteem  for  such  a  Saviour,  fill  him  with 
desires  after  him,  and  make  him  thankfully  accept  of  him.  Is 
it  so,  says  the  sinner  ?  Is  Jesus  able  to  save  u7ito  the  utter- 
most all  that  come  unto  God  by  him  ?  And  will  he  look  upon 
such  a  poor,  vile,  despicable  creature  as  I  am  .?  Oh  blessed 
news  I  let  me  not  stay  a  moment,  oh  my  soul  ;  let  me  fly  to 
this  Saviour  :  Let  me  love  him,  trust  my  everlasting  all  with 
him,  receive  him,  and  trust  in  him  as  my  righteousness  and 
strength.  When  the  sinner  sees  a  door  of  hope  thus  opening, 
and  that  Jesus  is  the  person  that  has  done  it  for  him,  he  is  alive, 
admires,  adores,  loves,  desires,  and  com«s  and  ventures  his 


8  28  Cases  or  Conscience.  Case  XXVIL 

soul  upon  Christ,  and  trusts  in  him  for  all  that  salvation  he 
stands  in  need  of. — And  thus  the  frame  in  which  the  soul  comes 
savingly  to  Christ,  is  a  depending  believing  frame. 

IV.  He  is  convinced  c/  the  necessity  and  beauty  of  holineaa^ 
of  the  love  of  Jeaus  Christ  in  giving  himself  for  such  guilty 
creatures,  and  this  is  accomfianied  with  an  entire^  obediential 
and  submissive  frame.  The  soul  is  brought  not  only  to  the  obe- 
dience of  faith  m  Christ  as  the  Lord  his  righteousness,  but  to 
take  hicn  in  all  his  characters.  Before  his  convictions  he  was 
ready  to  say,  iVho  is  the  Lord  that  I  should  obey  him  ?  I  can- 
not relish  so  many  duties  ;  I  cannot  think  of  enduring  reproach- 
es and  persecutions  for  Christ.  If  he  makes  a  profession,  it  is 
enly  an  empty  one  ;  and  that  perhaps  the  effect  of  custom  and 
education,  or  occasioned  through  the  authority  and  influence  of 
his  friends.  But  when  the  Spirit  works  upon  his  heart,  and 
brings  him  to  the  feet  of  Jesus,  he  gives  up  himself  a  willing 
subject  10  the  Redeemer,  agreeably  to  what  the  Father  promi- 
ses the  Son,  Pslam  ex.  3.  Thy  fieojile  shall  be  willing  in  the 
day  of  thy  fiower.  The  love  of  Christ  now  constrains  him  ; 
and  as  Jesus  has  done  so  much  for  him,  he  cannot  refuse  him  so 
small  and  a  reasonable  request  as  his  heart.  He  yields  him- 
self a  cheerful  sacrifice.  He  chooses  Christ  and  his  service 
before  all  the  pleasures  of  sin.  He  willmgly  parts  with  his  dc 
iiiahSf  takes  Clnist  as  his  Lord  and  King,  takes  him  with  his 
cross,  and  is  willing  to  employ  all  the  powers  of  his  soul  for 
the  Redeemer's  glory,  and  to  be  entirely  at  his  disposal.  He 
is  willing  to  have  his  corruptions  all  subdued,  his  Redeemer's 
image  implanted,  and  to  be  ruVed  and  governed  constantly  by 
his  laws. — Thus  we  see  what  is  the  frame  in  which  a  sinner 
closeth  with  Jesus  Christ,  what  are  the  workings  of  his  mind. 
Not  that  these  things  may  be  so  distinctly  and  separately  rang- 
ed in  the  soul  at  first  ;  yet  he  has  a  general  sense  of  them,  and 
in  time  distinctly  considers  them  in  ail  their  importance.  To 
illustrate  what  has  been  said  the  more,  let  ns  represent  a  sin- 
ner under  these  serious  and  important  impressions  com:ng  to 
Jesus.  Methinks  I  see  him  struck  with  conviction,  falling 
down  before  God,  and  breaking  out  in  some  such  manner  as 
this  : — '*  Lord,  what  a  guilty  creature  am  1  '.  Why  hadst  thou 
not  long  ago  cut  me  off  .ni  sent  me  to  the  infernal  regions  to 
receive  the  jint  reward  of  my  sirs  ?  Against  thee,  thee  have 
I  sinned,  and  done  innumcr  -.Me  evils  in  thy  sight  :  I  have  ab- 
solutely forfeited  the  blessjn,i«»  I  am  come  to  thee  for  ;  yet  stretch 
forth  the  hand  of  thr  merry,  and  get  to  thyself  a  name  and  a 
praise  in  tlie  salvation  of  '  r.*-  .,o  unworthy.  (5h  the  infinite  pa- 
tience and  long  sufTcting  >  '  ''lod  to  a  wretch  so  provoking  ! 
Lord,  I  am  all  sin.  I  ani  i  list,  undone,  perishmg  creature. 
1  thought  once  all  was  well  I  :)oasted  of  my  duties.  I  appre- 
hended mystlf  rich,  but  now  i  see  I  am  miserable,  and  blind 
and  naked,  having  nothing  to  recommend  rac  to  thy  favour,  but 


Case  XXVII,  Cases  of  Conscience.  231 

enough  to  make  thee  view  me  with  detestation  and  abhorrente. 
Lord,  I  have  nothing  to  plead  but  free  mercy  ;  Nothing  to 
depend  upon  but  that  blessed  sacrifice,  which  I  would  ever  have 
in  the  most  grateful  remembrance.  Ob  Jesus  thou  art  the 
only  able  Saviour.  A  sense  of  my  need  of  tht  e  has  filled  that 
heart  that  was  all  enmity  to  thee,  with  desires  afier 
thee. — How  suitable  dost  tho»  appear  in  all  thy  charac- 
ters I  I  hope  I  now  love  thee,  I  now  feel  my  heart  meliing  un* 
der  the  all-conquering  influences  of  thy  love.  I  would  now  be 
thankful  for  thy  undertaking,  adore  thmt  infinite  grace  that 
such  a  wretch  has  encouragement  to  come  unto  thee  :  and  t 
•would  come,  abhorring  myself,  and  repenting  in  dust  and  ashes. 
I  would  come  renouncing  all  my  poor  despicable  duties  and 
services  :  I  would  be  clothed  with  thy  righteousness,  and  thine 
only.  Lord,  I  would  come  giving  up  all  my  sins,  my  pleasures, 
all  my  worldly  interest,  and  I  would  take  thee  with  thy  cross, 
thy  reproaches  and  difficulties,  esteeming  it  greater  riches  to 
have  an  interest  in  thee,  than  was  I  possessed  of  all  the  world. 
Here  I  am,  Lord,  at  thy  feet  ;  I  would  make  an  unreserved 
surrender  of  myself  to  thee,  to  thy  guidance,  government  and 
disposal.  Do  with  me  whatsoever  seemtth  good  in  thy  sight, 
so  I  may  but  be  an  ©bject  of  thy  favour  here,  and  be  happy  in 
thy  everlasting  presence  above.'*— Tliis  is  a  true  evangelical 
frame  of  soul.  This  is  the  frame  in  which  the  sinner  comes 
to  Jesus  for  salvation  ;  and  whoever  has  been  enabled  to  come 
in  the  manner  that  has  been  represented,  has  savingly  closed 
"with  Jesus  Christ,  and  is  really  and  actually  united  to  and  in- 
terested in  him.  For  the  particular  satisfaction  of  the  soul,  I 
would  piove,  by  the  three  following  things,  that  he  thus  comes, 
comes  savingly  to  Jesus  Christ. 

1 .  This  frame  of  soul  is  every  way  answerable  to  thc-ends  God 
has  in  view  in  the  scheme  of  salvation. -^The  great  end  God 
has  in  view  in  the  whole  of  our  salvation,  is  to  glorify  and  exalt 
the  infinite  riches  of  his  sovereign  gr».ce,  and  to  keep  the  crea* 
ture  from  boasting.  Ail  the  methods  therefore  that  he  has  ta* 
ken,  have  that  particular  tendency.  Thus  the  objects  he  has 
pitched  upon  are  siimers,  oftentimes  some  of  the  most  contemp- 
tible sinners,  that  they  may  not  have  the  least  apparent  ground 
of  boasting.  Those  that  are  brought  to  the  marriage-supper 
are  not  the  rich,  the  honourable.  Sec.  but  the  lame^  the  halt  and 
the  blindy  and  such  as  are  in  the  highways  and  hedges^  the 
most  despised  part  of  mankind,  Luke  xiv  63.  Ye  see  your 
callings  brethren^  says  the  apostle,  how  that  not  many  wise 
men  after  thefesh^  not  many  mighty  ^  not  many  noble  are  call* 
ed  ;  but  God  hath  chosen  the  foolish  things  of  the  world,  to 
confound  the  wise  :  and  God  hath  chosen  the  weak  things  of 
th  world  to  confound  the  things  which  are  mighty  ;  and  base 
things  of  the  worlds  and  things  which  are  despised  hath  God 
chosen^  yeuj  and  things  which  are  not j  to  bring  to  nought  things 

ir 


i^oO  Cases  of  Conscience.  Case  XXVII. 

that  are.  And  why  is  all  this  ?  That  no  Jiesh  should  glory 
in  /lis /irettenccy  1  Cor  i.  26. — 29.  He  has  likewise  fixed  upon 
the  weakest  means  to  bring  about  the  conversion  and  salvation 
oi  his  chosen  people  ;  and  all  ihnt  the  excellency  of  the  pow- 
er may  be  of  God  and  not  of  man,  that  so  he  may  be  glorified. 
Thus  the  frame  of  soul  in  which  the  sinner  comes  to  Jesu^,  is 
ansv.erable  to  ihese  views.  He  comes  humble,  he  is  emptied 
of  self  ;  he  admires  divine  paiitnce  and  grace  ;  he  pleads  free 
mercy,  and  lies  at  the  feet  of  Christ  an  humble  suppliant,  de- 
pending upon  h\.v.  alone  for  acceptance.  This  frame  then,  so 
exactly  corresponding  to  the  ends  God  has  in  view  in  the  whole 
scheme  of  salvation,  makes  it  appear  lo  be  a  true  gospel  frame 
shews  that  we  come  aright  to  Christ,  and  shwill  meet  with  ac- 
ceptance in  him. 

2.  77113  frame  ccrres/wnds  ivith  the  re/iresentafions  we 
have  of  Jchua  Chriat  in  thiki^^ospel. — How  is  he  represented, 
buf  HS  our  righteousness  .ina  strength,  our  wisdom,  our  al)  in 
all  ?  He  is  held  forth  as  the  object  of  our  faith,  as  the  only 
foundation  of  our  hopes  of  ete-nal  life.  He  is  represented  as 
x.\\<i.  truf  vine^  being  the  only  fountidn  of  all  spiritual  life  to  bis 
people,  and  having  in  him  an  Inexhaustible  fulness  of  all  grace 
for  the  suj.ply  of  all  our  wants,  John  xv.  1.  He  is  called  the  Lord 
our  Righieousness^  Jer.  xxiii.  6.  to  signify  that  he  is  all  in 
justification.  He  \s  (jMv  green  f,r  Iree^  all  our  fruitfulress  de- 
pends u;)on  him,  Hosca  xiv  8.  In  fine,  ivi'hout  hijn  ive  can 
do  nothings  John  xv.  5.  Agreeble  to  these  and  such-like  rep- 
resentations of  Christ,  is  that  frame  we  have  been  consider- 
ing ;  and  therefore  I  conclude  it  as  a  right  frame,  and  all  such 
as  c<  me  so  to  Cl.riit  have  an  interest  in  him.  If  the  sin- 
ner owns  Jesus  in  all  his  cli aracters  ;  gives  him  the  gloiy  of  all 
his  characters  ;  receives  him  is  his  righteousness,  his  strength, 
his  all,  he  certainly  comes  aright,  and  has  that  faiih  which  is 
saving. 

3.  This  framf  is  agrenble  to  the  exfiericnce  of  the  saints 
recorded  in  the  woid  of  God. — It  is  the  frame  recommended  by 
our  Lord  in  the  parable  of  the  Pharisee  and  Publican.  It  is  the 
frame  the  prodia;al  is  represented  as  coming  in  to  the  Father, 
an  J  which  the  Father  owns  and  approves  of,  Luke  xv.  20,  2L 
Sec. — It  is  the  frame  David  appeared  in  when  sensible  of  his 
backslidmgs,  and  receiving  a  fre^h  assurance  of  pardon.  S  Sam. 
xii.  13  Psalm  li. — Peter  ajipeared  in  this  very  frame  when  he 
■was  restored  after  his  f.ill,  Luke  xxii.  62. — And  Saul  the  obsti- 
nate Jew,  the  rigid  l*hari?ee,  ajipeared  to  be  under  the  same 
impressions,  and  manifested  the  same  spirit  at  his  conversion. 
He  had  a  deep  sense  of  sin,  and  he  absolutely  despaired  of  ever 
obtaining  eternal  life  by  his  own  righteousi>ess.  Ronn.  vii.  9.  he 
desired  to  be  found  in  Chii>it  rlonthed  with  his  perfect  and  ever- 
lasting righteousness,  Phil.  iii.  9.  and  made  a  full  surrender  of 
himself  into  the  hands  of  Jc^us,  to  do  with  him,  and  dispose  of  him 


Case  XXV IL  Cases  of  Conscience.  231 

as  he  pleased,  Acts  ix.  6.  and  he  trembling  and  astonished, 
said,  Lordt  what  nviit  thou  have  me  to  do  ?  "  Here  1  am  hC 
thy  teet,  thy  conquest ;  the  triufDph  of  thy  grace  ;  I  wiiliiigly 
vicld  iiiyself  a  sacrifice  to  tnv;e,  take  mc,  Lord,  and 
rule  in  me,  direct,  order  me  where  and  as  thou  pleasesi,  I  am 
ready  to  toiiow  thee  in  all  things." — Upon  the  whole,  we  may 
•with  the  greatest  saiistaciion  and  readiness  conclude,  thatjlhe 
frame  that  has  been  described  is  a  true  evangelical  frame,  and 
that  in  general  it  is  the  real  frame  in  which  every  sinr.er  sav- 
ingly, cloveth  with  Christ.  Let  me  now  then  see  how  this  case 
may  be  improved. — And  here  1  would  address  myself, 

1  To  I  hose  (hat  are  ejiquring  the  way  to  Zion^  and  crying 
out^  rf  hat  shall  rje  do  to  be  saved  ? — Art  thou,  oh  soul-,  under 
the  apprehensions  of  guilt  ?  Art  thou  lost  and  undone  without 
an  in.eiest  in  the  Saviour  ?  Art  thou  sensible  that  Jesus  only 
can  deliver  thee  ?  And  art  thou  saying,  H  )w  shall  I  come  to 
him  ?  1  am  nUogethcr  unworthy  of  his  notice  ;  I  deserve  his 
everlasting  frowns  :  I  have  nothing  to  say  to  move  him  to  look 
upon  me,  unless  this  will  do  it,  that  I  am  miserable,  wretched, 
blind  and  naked  :  And  will  he  receive  such  a  creature  ? — Thus 
come  oh  enquiring  soul  ;  this  is  the  best  frame  thou  canst  come 
to  thy  redeemer  in.  Come  thus  and  thou  shaltfind  acceptance. 
Art  thou  u:iworthy  }  Come  and  tell  the  Mediator.  Let  hiai 
know  thy  wnnts  ;  tell  him  of  thy  desires  ;  give  up  thy  all  into 
his  handb,  and  plead  his  own  tree  gracious  promise,  that  hs 
that  comes  to  him  he  ivillin  no  wise  cast  out^  John  vi.  37.  I'his 
is  to  come  aright  :  This  is  the  temper,  the  spirit  of  ihe  gospel  ; 
and  be  assured  thou  shalt  meet  with  an  hearty  welcome.  Je- 
sus will  take  thee  into  his  bosom  ;  open  all  his  heart  to  thee, 
give  thee  his  presence  here,  and  make  thee  eternally  happy 
with  himself  in  the  mansions  above.  Thy  unworthiness  shall 
be  no  obstruction  ;  Thy  crimson  sins  shall  all  be  washed  away, 
Jesus  gives  all  his  blessings  freely,  he  gives  them  to  the  most 
unworthy. 

2.  I  would  address  myselj  to  the  Christian  who  is  afraid  he 
never  came  to  the  Redeemer  aright. — Thou  that  art  calling 
this  in  question,  let  me  ask  thee — How  was  it  with  thy  soul, 
■when  thou  gavest  up  thyself  to  Jesus  ?  Wast  thou  not  humble  ? 
Didst  thou  not  come  confessing  thy  sins,  lamenting  over  them  ; 
renouncing  thy  righteousness,  thy  delilahs,  and  giving  thyself  up 
wholly  to  Jesus  ?  Didst  thou  make  any  reserve  r  Didst  thou  not 
take  the  Redeemer  in  all  his  characters,  and  si-.y,  Lord  take  my 
heart,  take  all  I  have  ;  not  only  save  me  from  hell,  but  sancti- 
fy me  ;  do  with  me,  and  in  me,  what  will  be  most  for  thy  glojy  ; 
VVas  not  this  the  case  ?  Let  conscience  speak,  for  to  that  I  ap- 
peal, and  that  must  give  its  witness  to  what  I  have  said.  Yea, 
oh  humble  Christain,  thou  didst  come  aright  to  Christ.  God  has 
given  ihee  saving  faith  in  the  Redeemer.      Go  on  wiih  cheer- 


233   ■  Casrs  OF  Conscience.  Case.  XXFU, 

fulness,  thou  hast  most  assuredly  an  interest  in  Jesus  Christy 
and  heaven  will  InfallibK  be  thine. 

3  1  ivoxdd  adclresft  myself  to  the  hijfiocrite  and  emfiry  firo- 
fcsior  ulion  i/iis  (jucr.tion. — And  it  is  plain  that  you  have  no 
nr^ore  than  a  name  to  live.  Your  hopes  of  eternal  life  are  absolute- 
ly vain,  and  you  are  yet  in  the  gall  of  biiternens^  and  in  the 
bond  q/'iniguity.  You  profess  to  believe  indeed  that  Jesus  is 
the  Stviour,  but  have  you  ^ver  savingly  closed  with  him  ?  Did 
you  ever  sec  your  nakedness,  misery  and  poverty,  the  all-suffi- 
ciency of  Jesus  Christ,  and  thus  came  to  him  for  salvation  ? 
Were  your  hearts  ever  made  wil'iDg  to  receive  him  in  all  his 
character  ?  And  have  you  m  ide  a  full  and  unreserved  sur- 
render of  yourselves  lo  Jesus  ?  T.et  conscience  act  but  a  faith- 
ful part,  an(4  it  will  witness  against  you.  To  what  purpose  is  it 
lor  \ou  to  enertrtin  hopes  of  etern.d  hfe  then?  If  you  are 
.«.tran^ers  to  Christ,  you  are  in  the  most  awful  state,  being  un- 
<ler  the  wrath  of  God.  Oh  don't  deceive  yourselves  with  the 
exjKCt  iiions  of  an  everlasting  inheritance,  and  yet  have  no 
more  than  a  mere- form  of  godliness.  Examine  yourselves,  and 
yoU  will  find  you  are  strangers  to  that  frame  that  has  been  de- 
scribed. You  know  nothing  savingly  of  Jesus  Christ,  and  there- 
tore  have  no  interest  in  him. 

La>tlv.  How  much  they  are  mistaken  ivho  are  ready  to  con- 
chide  they  have  not  a  ivark  of  grace,  because  thr-y  nfver  have 
ffl'  those  I'-gal  ttrrours  others  have,  they  never  afif  eared  un- 
d<'r  such  degrees  of  humiliation  as  many  have  discovered. 
'Vhv  Christian  often  complaining  of  an  unhumbled  soul.— He 
is  <iJ"i  aid  he  has  not  seerk  enough  of  sin  !  He  begs  to  have  a 
d*-*  per  sense  of  it.  He  sees  others  iull  of  contrition,  their 
ht'-rts  deeply  impressed  with  a  view  of  it;  but  his  heart  is 
fi.zn.  (led  ind  stupid  ;  he  cannot  mourn  as  some  do  ;  and 
Iht 'cfore  he  fears  he  has  not  that  real  humiliation,  which  is  a 
nec« "s.vy  evidence  of  the  grace  of  God.  In  this  thou  art 
gve  t!v  mistaken  ;  hast  thou  seen  so  much  of  sin,  as  to  fill  thee 
•w  t  >  .:esirts  af'er,  ^nd  to  make  thee  willing,  heartily  willing  to 
receive  J  us  Christ  in  all  his  characters,  and  cast  thy  soul 
npon  hi-.n  ?  Thv  convictions  then  are  saving;  thy  humiliation 
is  real  ;  and  thv  state  is  h  ippy.  Ever  remember  for  your  di- 
rec»ion  and  sati^fa  tion,  thr  great  question  is  not,  whether  you 
ha%e  been  uivKrsuch  -.lul  ^m  h  legal  lerrouisor  not  ;  whether 
yon  have  disc<  •  vre<l  sn<  h  and  such  degrees  of  humiliation  ; 
but  whether  yon  have  seen  sin  in  such  a  lii<ht  as  to  make  you 
huml)lv,  willingly,  and  thankfully  accept  of  the  Saviour,  and 
give  up  vours..  lve<«  to  h«!ii.  If  so,  ycni  h  ive  been  enabled  to 
fomc  arij^ht  to  Jesus  Christ,  and  have  savingly  closed  with  hira. 


Case  XXVIIL  Cases  of  CoNsfciRMCE,  233 


CASE  XXVIII. 

J  fierson  has  had  a  religious  education,  and  canrot  remember 
any  iirne  or  filace^  ivheii  and  where  Godjirst  wrought  ufion 
his  soul  ;  what  judgment  must  he  form  of  his  state,  and 
what  methods  must  he  take  to  be  satisfied  that  he  is  a  child 
of  God.     . 

THIS  is  a  question  that  is  suitable  to  the  case  of  many 
of  God's  dear  children,  and  what  occasions  innumerable 
fears  and  doubts  ;  sadly  breaks  in  upon  the  peace  of  their 
souls,  and  leads  them  into  that  frame  that  dishonours  God. 
Whenihe  Christian  has  been  hearing  a  converted  sinner  rep- 
resenting the  time  and  circumstances  of  his  conversion  ;  how 
God  awakened  him  to  a  sense  of  sin,  humbled  his  proud  heart, 
and  brought  him  to  the  feet  of  the  Redeemer.  When  he  has 
been  hearing  a  servant  of  Christ  representing  the  early  discov- 
eries God  was  pleased  to  make  to  him  of  his  wretched  condi- 
tion, and  how  in  the  bloom  of  his  life  he  was  brought  to  give 
himself  up  to  a  dear  Saviour  :  When  the  Christian  hears 
these  and  others  pointing  out  most  circumstantially  the  manner 
of  their  being  brought  to  Christ,  he  goes  away  under  great  dis- 
couragement:, and  opens  his  heart  in  the  following  manner  t 
*'  See,  oh  my  soul,  how  it  has  been  with  others  I  hear  the  ac- 
count they  have  to  give.  Their  conversion  has  been  evident  to 
themselves  and  others  ;  and  had  I  really  received  the  grace  of 
God,  should  I  not  remember  some  of  the  circumstances  of  that 
happy  moment  ?  It  is  true,  I  have  been  sober  from  my  youth, 
and  am  not  chargeable  with  any  gross  immoralities  ;  my  con- 
version could  not  therefore  be  so  visible  as  that  of  the  open  and 
profane  sinner,  yet  there  is  a  great  difference  between  mere 
morality  and  grace  ;  and  if  a  good  work  is  begun  in  me,  when- 
ever it  was,  tl^e  change  was  great  ;  and  must  I  not  remember 
some  of  the  happy  circumstances  }  Have  I  not  reason  to  fear, 
that  all  my  religion  is  nothing  more  than  the  effect  of  educa- 
tion and  example  ?  Will  not  the  instructions  of  a  parent,  will 
not  the  daily  observance  of  the  regular  exercises  of  religion  in 
a  family  have  a  great  influence,  to  fill  the  mind  with  awe, 
guard  a  person  against  outward  immoralities,  and  be  a  spur  to 
the  discharge  of  some  of  the  duties  of  religion,  even  so  much 
as  to  appear  as  a  real  Christian  ?  And  may  not  this  be  mv 
case  ?  What  reason  have  I  to  draw  a  different  conclusion  I 
Wliat  must  I  do  in  my  present  painful  dilemma  ?  What  meth- 
od must  I  take  to  ret  satisfaction  in  a  point  of  such  vast  impor- 
tance ?  In  line,  what  must  I  call  myself  ?  Am  I  a  child  of  God, 
or  am  I  only  an  almost  Christian,  a  Christian  by  the  force  of 
ciSucatidn  J" — I  grant  thee,  oh  timorous  soul,  something  of  tb'J 
U    2  •         ' 


23i  Casxs  of  Conscience-.  Case  XXVIIL 

is  awfully  true.  A  person  may  be  carried  to  some  considera- 
ble lengih.s  in  the  profession  ot  religion  thiougli  the  influence  of 
an  education,  and  especially  liie  daily  example  and  insiructions 
of  an  affcciionaie  paient  or  guardian,  whilst  they  are  present  ; 
but  when  tticy  are  gone,  and  temptations  begin  to  present  thtm- 
selves  in  all  their  force,  the  person  may  throw  off  all  restraint, 
and  no  longer  appear  the  Christian.'  Thus  Joasli  did  that 
iv/iich  was  right  in  the  sight  of  the  Lord^  ail  the  days  of  Jc 
hoiada  \  but  when  he  was  dead^  hefeU  into  idolatry^  2  Chron. 
XXIV.  1 — 17.  This  is  too  often  the  case  :  The  children  of  god- 
ly persons  sometimes  turn  the  greatest  apostates,  and  from  a 
strict  profession  run  tbe  greatest  lengths  in  infidelity.  These 
things  are  ccn  stumbling  to  the  humole  Christian,  who  cannot 
remember  the  time  and  circumstances  of  Ins  conversion,  and 
he  is  ready  to  fear  that  he  is  no  more  than  an  outward  profes- 
sor, and  shall  one  day  absolutely  fall,  and  n»ake  it  appe.ir  that 
he  never  received  the  grace  of  God  in  truth.  Having  thus 
then  represented  thy  case,  thy  douots  and  difficulties,  1  would 
answer  the  question  in  the  following  manner  : 

I.  Do  Jiot  hastily  conciudt^  that  thou  art  a  stranger  to  a 
nuork  of  grace. — It  is  not  enou..h  to  make  us  fear  that  we  are 
almost  Christians,  to  say  we  cannot  remember  the  time  when 
God  first  brought  us  to  Christ,  and  what  methods  he  took  to  do 
it.     This  will  appear,  if  we  consider  the  three  following  things  ; 

1.  A  remembrance  if  our  convcrsioJi  is  no  murk  of  grace. — 
A  real  mark  of  grace,  is  of  the  same  naiure  with  grace  itself; 
therefore  there  cannot  be  a  mark  of  grace,  but  there  must  be 
grace  itself.  For  instance,  love  to  Jesus  Christ  is  a  mark  of 
grace,  a  real,  a  genuine  m^rk,  because  it  is  the  very  actings 
of  grace  itself ;  or  it  is  that  habit  of  grace  implanted  in  the 
soul,  brought  into  exercise.  Therefore  wherever  there  is  lova 
to  Christ,  it  is  a  certain  and  undoubted  evidence,  that  a  real 
saving  work  is  begun  in  such  a  soul.  But  it  cannot  be  said  so 
of  our  remembrance  of  the  circumstances  of  our  conversion; 
If  this  was  a  mark  of  grace,  then  those  that  could  not  remem- 
ber their  first  awakenings  and  closing  wiih  Christ,  must  con- 
clude they  are  yet  strangers  to  the  grace  of  God.  So  that  re- 
membrance of  conversion  is  no  real  mark  of  it  ;  for  if  so,  how 
many  thousands  must  be  deemed  only  outward  professors,  who 
give  all  the  real  evidences  of  a  saving  acquaintance  with  Jesus 
Christ  ?  Many  are  silting  at  the  right  hand  of  Jesus,  and 
sweetly  singing  the  song  of  iMoses  and  the  LKimb,  who  whilst 
liere  could  never  remember  the  lime  when  God  first  implant- 
ed a  principle  of  spiritual  life  in  their  souls.  Yea,  may  I  not 
say  there  are  many  of  the  most  eminent  of  God's  saints,  ^vho 
like  stars  of  the  first  magnitude  shone  wiih  a  peculiar  lustre, 
and  yet  were  at  a  l<iis  in  this  particular  point.  Thus,  if  you 
are  ready  to  look  upon  a  remembrance  of  your  conversion  as 
lecessary  to  determine  you  ChristiaDs,  you  uie  under  a  great 


Case  XXrIII,  Cases  of  Conscience;  q%S 

mistake  ;  and  this  will  be  a  means  to  fill  you  with  perpetual 
anxiety,  and  so  unfit  ycu  for  that  cheerful  conversion  and  dis- 
charge of  duties  which  is  suitable  to  the  Christian  character. 
You  have  no  warrant  from  scriptuie  for  such  a  conclusion  ; 
but  the  unhappiness  is,  we  make  marks  of  grace,  and  then  ex- 
amine ourselves  by  them  ;  and  if  we  find  thtm  not,  in^mediate- 
ly  conclude  we  are  no  better  than  hypocrites,  though  at  the 
same  time  we  have  no  foundation  from  the  word  of  God  for 
such  a  conclusion. 

2.  Many  are  sanctified  from  the  womb,  or  so  early,  that  ihcy 
cannot  remember  when  the  Spirit  first  began  his  work  in  them. 
Jeremiah  seems  to  be  such  a  person,  chap.  i.  5.  Before  Ifarmed 
thee  in  the  belly  I  knew  thee^  and  before  thou  earnest  forth  oul 
of  the  luomb  I  aanctifed  thee.  Though  the  word  sanctify  may 
signify  (set  apart)  and  that  God  designed  him  for  the  work  he 
afterwards  employed  him  in,  yet  the  other  sense  may  not  be  ex- 
cluded. We  cannot,  we  dare  not  say  it  is  impossible  for  Ciod  to 
sanctify  a  babe  ;  though  we  cannot  comprehend  how  it  can  be 
done,  yet  all  things  are  possible  with  God.  He  can  and  does  do  it, 
else  our  dying  infants  must  be  in  melancholy  circumstances. 
They  come  into  the  world, destitute  of  grace,  or  considered  as  the 
children  of  the  first  Adam,  they  have  lost  the  divine  image; 
and  vhis  must  be  restored-,  that  they  may  bt  fitted  for  the  ever- 
lasting enjoyment  of  God.  And  if  dying  infants  are  sanctified, 
why  may  not  living  ones  ?  It  is  equally  possible  with  God,  th« 
one'  as  the  other.  Samuel  appears  to  be  one  of  those  that  were 
sanctified  so  early,  1  Samuel  i.  2.  and  many  mstances  almost 
every  age  has  produced  of  children  in  their  most  tender  years 
discovering  a  love  to  God,  and  an  esteem  for  sacred  things. 
And  this  has  been  chiefly  amongst  the.  children  of  God's  people. 
He  has  put  an  honour  upon  his  saints,  and  has  early  fulfilled  his 
promise  to  their  seed.  Thus  then  you  may  have  been  early 
sanctified,  yea,  so  early  sanctified,  that  it  is  impossible  for 
you  to  remember  the  work  ;  and  would  you  conclude  your- 
selves hypocrites,  or  only  almost  Christians,  because  you  can- 
not point  out  the  time  of  your  conversion  ?  Perhaps  as  far  as 
you  can  look  back,  you  can  remember  that  your  minds  were  in 
a  great  mensure  under  the  same  impressions  they  now  are  ;  and 
this  seems  to  be  a  h  ppy  intimation,  that  God  was  pleased  ear- 
ly to  sanctify  you,  so  that  you  are  absolutely  incapable  of  re- 
membering the  happy  moment.  Be  not  discouraged  then,  be- 
cause you  cannot  speak  of  your  first  convictions,  and  tell  how 
the  Spirit  brought  you  to  Jesus  ;  nor  say  that  a  saving  work  has 
never  been  wrought  in  you  ;  you  would  hereby  be  limiting  an 
infinitely  wise  and  gracious  God,  and  so  act  unsuitably  to  the 
obligations  he  has  laid  you  under  to  hitiv. 

3.  Grace  is  often  insensibly  and  imperceptibly  infused  into 
the  hearts  of  those  who  have  had  a  religious  education.  The 
change  is  so  grsidual^  oi:  so  e^sy,  t^.:t  it  is  scarce  to  t>e  dia^ 


256  Cases  OF  Conscience.  Case  XXVIII, 

tinguished.  The  Christian  cannot  point  out  the  first  movings 
of  his  heart  ;  he  cannot  remember  any  extraordinary  impres- 
sions. There  is  nothing  of  mount  Sinai  attending  the  change  ; 
no  thunders  of  the  law  ;  no  alarms  of  conscience.  The  work 
is  done  in  a  moment  ;  the  heart  is  opened  as  it  were  with  the 
turn  of  a  key  ;  a  saving  change  is  made,  and  yet  the  person 
perceives  it  nor,  but  appears  the  same.  Some  can  as  soon  lose 
a  sense  of  their  existence,  as  they  car  forget  that  important 
season  when  God  suddenly  struck  them  with  the  most  awful 
convictions,  and  filled  them  with  all  the  terrors  of  Sinai.  Their 
conversion  was  visible  and  remarkable,  whilst  others  have  been 
as  effectually  brought  to  Jesus,  but  it  h<is  been  with  the  utmost 
silence  ;  the  Spirit  came  with  a  still  but  powerful  voice,  called 
them  to  the  Redeemer,  and  changed  the  "natural  bent  of  their 
hearts,  and  they  are  not  aware  of  it.  No  wonder  the  swearer, 
the  blasphemer,  or  profane  person,  remembers  the  particrlar 
steps  God  took  with  him.  But  here  one  appears  the  same  he 
ever  was.  He  has  been  taught  to  pray  from  a  child,  to  read  the 
scriptures,  and  to  attend  divine  ordinances  ;  he  has  been  all 
along  habituated  to  good  conversation,  and  he  knows  not  when 
he  first  began  to  relish  these  sacred  things.  Saul's  conversion 
was  remarkable,  Acts  ix.  but  when  Samuel's  was,  whether  he 
•was  sanctified  in  infancy,  or  the  work  was  begun  after  the  dawn- 
ings  of  reason,  was  difficult  for  him,  and  those  that  knew  him, 
to  determine,  as  he  had  been  always  habituated  to  religious  ex- 
ercises. 

It  is  probrible,  that  those  that  cannot  remember  the  time  of 
their  being  brought  to  God,  were  wrought  upon  in  their  tender 
years,  when,  through  the  unripeness  of  their  judgments,  they 
were  incapable  of  distinguif^hing  what  was  a  real  work  of  grace  ; 
The  ^s.ork  being  then  actually  begun,  gradually  and  insensibly 
discovers  itself  in  their  after-life,  and  they  often  become  shining 
Christians,  without  being  able  to  give  any  account  of  their  be- 
ing brought  to  the  Redeemer — Thus,  oh  soul,  these  considera- 
tions are  suflficent  to  guard  thee  against  those  rash  conclusions 
thou  art  sometimes  ready  to  make,  that  ihou  art  no  Christian, 
because  thou  canst  not  remember  the  time  and  circumstances 
of  thy  conversion.  God  may  have  sanctified  thee  from  the 
\fomb,  or  so  early  and  so  gradually  led  thee  into  a  real  expe- 
rience of  the  divine  life,  that  it  is  impossible  for  thee  to  point 
it  out.  Be  not  discouraged  therefore  ;  neither  give  way  to  un- 
belief, because  thou  art  dishonouring  (iod  hereby,  and  mayst 
provoke  him  to  withhold  from  thee  those  sweet  tokens  of  his 
presence,  which  would  fill  thy  soul  with  divine  consolation. — So 
much  negatively. 

II.  Examine  yourselves  by  these  things  that  tend  to  give  you 
satisfaction  in  this  imporuni  matter,  and  that  tomes  Mrithinr 
jfour  reach.— Thus, 


Case  XXV II L  Cases  of  Conscience.  2C7 

1.  Look  into  nv hat  you  have  exfierienced. — That  you  have 
had  some  experience  of  ilie  things  of  God  in  these  duties 
to  wUicli  you  h.ive  been  inured,  I  make  not  the  least  doubt.  It 
•will  sufficiently  appear  upon  examination.  How  has  it  been  with, 
you  when  approaching  God  in  secret  prayer  ?  (for  I  take  it  for 
granted  you  attend  to  that.)  What  has  been  your  frame  of  soul, 
the  workings  of  your  minds,  when  under  hearing  the  word? 
How  have  you  been  in  meditation,  and  in  the  various  duties  in 
which  you  have  from  time  to  time  been  engaged  \  Have  you 
gone  one  continued  round  in  a  dull  and  lifeless  manner,  without 
having  any  real  sense  or  experience  of  the  workings  of  divine 
grace  ?  Have  your  natural  affections  been  moved,  but  not  with 
a  sense  and  real  view  of  spiritual  objects  ?  Rather  have  you  not 
found  your  souls  differently  impressed,  and  in  different  frames 
at  times  ?  When  Jesus  has  been  represented  in  his  various  im- 
portant characters,  have  you  not  found  sometimes  your  souls 
rnel  ed  in  some  measure  wiih  his  love,  your  hearts  filled  with 
desires  after  him,  and  with  a  high  esteem  of  him  ?  When  -sin 
has  been  represented  in  all  its  odiousness,  our  natural  depravi- 
ty, our  weekness  and  great  un worthiness,  have  you  not  at  times 
been  humbled,  seen  yourselves  vile,  and  been  filled  with  self- 
abhorrence  ?  Have  you  not  found  your  hearts  filled  with  hatred 
of  sin  ;  have  you  not  mourned  over  it,  and  beg^-jd  k)  be  deliv- 
ered from  it  ?  Have  you  not  found  those  hearts,  those  spiritual 
evils  which  all  GodN  people  so  much  complain  of,  viz.  sjiiritual 
pride,  workings  of  corruption,  and  distractions  in  duty,  coldness 
and  formality,  &c.  and  have  you  not  complained  of  these,  and 
lamented  over  them  before  God  in  secret  ?  Once  njore,  hkve 
you  not,  when  in  >  our  closets  when  none  have  been  witness  but 
GoJ,  have  you  not  there  someiimes  found  meltings  of  soul,  when 
mourning  over  your  sins  ?  Have  you  not,  so  far  as  you  know 
yourstKes,  given  up  yourselves  to  Jes-us  without  resc !  ve,  in  the 
inoii  solemn  manner,  to  be  justified,  sanctifitd,  governed,  and 
saved  by  him  ?  Have  you  nol  icund  a  willini'ness  to  be  his, 
viewed  and  received  him  as  your  All,  iGuV.i\  :^.  ^'U^\iectIon  of  soul 
to  him,  renounced  all  that  stood  in  competition  wirh  him  ?  And 
did  >ou  not  take  hiin  with  his  crrss,  with  all  his  difficulties,  and 
give  up  yourselves  wholly  to  !-is  conduct  and  disposal  I — Thus 
look  into  whtt  yon  have  exp«^'  i.  need. 

2.  Examine  the  firestnt  state  of  your  souls, — How  is  it  with 
you  now  ?  Have  jou  lost  all  -ense  of  the  things  of  God,  or  do 
you  still  rei.  .in  the  sHme  scinimetits  of  them»  .ond  experience  the 
same  at  times  •«  you  d /t  ?  Examine  not  whether  you  find  any 
remains  of  coUniess  ;  dc  not  discouraged  if  you  find  your  hearts- 
sometimts  seized  wiih  a  sadden  benumbness  ;  this  is  the  case 
-with  all  Christians  at  times.  But  enquire  inlo  the  following 
particulars  ? 

What  are  your  view's  of  sin  ?  Does  it  appear  the  same  it  did  I 
Do  you  look  upon  sin  in  general,  or  upon  any  particular  &i&  in  a 


«3S  Casesof  CoNsciFNCK.  Case  XXV  III. 

favoarable  lighi  ?  Do  you  secretly  hug  it  in  your  bosom,  and  roll 
it  a->  a  avvcci  rnors^;i  uivier  your  loir^ue  i  Or  does  it  ajjpear  U\\\ 
oi  U»-tunuiiy  j  uul  do  you  had  your  soul  hited  wiili  dtvebtution 
ot  it,  and  do  you  dcbirc  to  have  ail  the  tucuiiies  of  your  mi;id 
dciiveied  iVo  u  it  i 

VV  licit  view's  hnve  you,  my  f:  iend  of  youL^tif  ?  Are  you  elat- 
ed WKU  pride  trom  dU  apprehcnsicjii  ot  >oiiie  peculiar  cxceilen- 
cifs  you  are  pos'-essed  Al  Arc  .ou  puffcil  up,  Plxdri>ce-li!4e, 
because  you  ha\e  not  bc.n  guilty  ol  pui>iick  »ias  asotlu:rs  :  Do 
you  iliiijk  yourself  to  be  boinea.infj,  wiien)oa  are  really  noth- 
ing ?  Ur  do  you  appear  vile  and  Uefesiabie,  noiwitlibtandini^  you 
are  nor  chargeaolc  vviiii  outward  lainioraiities  r  Are  yoa  seiisi- 
ble  ot  the  .»>ad  (•j>ravity  of  your  uaiure  ?  Are  you  crying  out 
ot  the  badness,  unclean:ie&>,  wickedness  of  your  hearts  i  Do 
you  loath  and  abhor  yourseit  when  you  take  a  view  of  an  infi- 
nicely  holy  God,  and  of  his  ri^ineiUi  and  holy  law  ?  Have  you 
no  f  ighteousness  to  meniion  oeforc  God  ;  but  is  it  ali  as  fihhy 
rags  lii.t  Us  .in  unclean  thin,^  ?  Do  you  appear  every  >vay  un- 
worthy of  the  di\ine  not)Ce  ? 

Whnl  views  and  thougnis  have  you  of  Christ  ?  Did  he  once 
appear  anjiable  lo  you,  and  does  he  not  now  ?  Or  Cc-nnot 
you  view  him,  or  think  of  nim  wiih  any  degree  ot  pleasure  ? 
What  think  )**d  of  him  as  God  ?  1m  that  an  amiable  chr^rac- 
ter,  and  do  you  see  the  necessity  ot  it  to  render  him  ;*  com- 
plete S.iviour  ?  How  does  he  appear  as  man,  ha  ging  as  a 
sacrifice  upon  the  cross,  under  all  thecvidences  of  divine  wrath, 
and  exposed  to  all  the  cruelties  and  reproaches  of  man  ?  Is  he 
a  stumbling-block  to  you  as  he  was  to  the  Jews,  nnd  do  you  es- 
teem his  cross  to  be  full  of  ab^ui  dity  ?  Rather  do  you  not  view 
this  mystery  of  godliness,  God  manij'csitd  in  th'-  Jiesh^  as  the  pe- 
culiar gl  jry  of  the  Christian  religion,  dud  ire  you  not  often  stiHick 
wilh  the  love  (jf  the  great  Mediator  ?  H  )W  does  Christ  ipijear 
in  his  various  meditorial  tharaciers  ?  Is  he  all  over  lovely  as  a 
king  as  well  as  a  priest  ?  Do  you  find  a  willingness  to  be  his  sub- 
ject, to  follow  h:;r.  through  life,  and  to  live  in  his  presence  above, 
and  to  sing  his  praise  for  ever  ?  Do  you  not  value  the  enjoyment 
ct"Ch:i^;t  above  all  sublunaiy  things?  Cannot  you  say,  (so  tar  as 
you  know  your  heart)  Lord  whom  havt  I'm  heaven  but  i/iee  ?  and 
there  is7ione  on  earth  I  desire  besides  ihee*  If  thou  art  my  por- 
tion, 1  have  enough  — In  fine,  Is  Christ  the  foundation  of  your 
liopcs  of  eternal  life-  !  Do  you  not  build  your  everlasting  all  upon 
him,  and  daily  commit  your  soul  to  liiir  to  be  saved  by  him  ? 

Again,  what  is  your  general  conduct  ?  Here  reT>ember  the 
enquiry  is  not  to  be,  whether  you  have  been,  or  are  guilty  of  any 
particular  slips  and  f.ills  ;  a  n»an's  state  is  not  to  be  determin- 
ed by  one  or  two  particular  acts,  but  by  the   general  bent  and 

*  Pfalm  Ixxlii.  2  5. 


Case  XXVIII.  Cases  of  Conscience.  23§ 

tendency  of  his  life.  Is  sin  then  in  genera]  thecbject  of  your  par- 
suit  ?  or,  are  you  seeking  after  a  growing  conformity  to  Jesus  * 
Are  the  commandments  of  the  Lord  grievous,  or  do  you  see  a 
beauty  in  every  part  of  God's  hiw,  and  ure  you  concerned  to 
•walk  in  daily  obedience  to  it  r  Is  holiness  your  aim,  your  happi- 
ness ?  Are  you  watchful  over  your  heart,  and  against  whatever 
has  a  tendency  to  lead  you  from  God. 

How  are  you  in  your  closet  ?  You  doubtless  find  formality 
and  indifference  there.  But  are  you  not  enabled  to  complain 
overall  done  there  ?  Don't  you  to  tell  God  of  your  corruptions, 
bewail  over  your  sins,  and  beg  for  pardoning  mercy  and  sancti- 
fying grace  ?  Don't  you  find  your  souls  sometimes  ashamed  be- 
fore God  under  a  sense  of  your  ingratitude,  and  melting  into 
godly  sorrow  ?  Don't  you  seem  sometimes  to  be  quite  disin- 
terested in  the  surrender  of  yourself  to  Jesus,  and  don't  you 
find  in  your  soul  longing  after  him,  and  that  world  where  you 
shall  perfectly  love  and  eternally  praise  him  ? 

How  is  it  with  you  in  the  house  of  God  r  DuiJ  and  lifeless,  I 
doubt  not,  too  often  ;  your  heart  is  wandering  from  God,  and 
you  appear  to  be  quite  insensible.  Yet  don't  you  go  in  general 
to  meet  with  God  ?  Are  you  not  humbled  at  your  careless  at- 
tention ?  Don't  you  often  call  upon  your  wandering  heart  to  re- 
turn a4id  give  attention  r  Don't  you  desire  to  be  spiritually  af- 
fected wi  h  what  you  hear  ?  Don't  you  mourn  when  you  meet 
not  with  Jesus,  ?ind  is  npt  your  soul  all  life,  and  zeal  and  love, 
all  humility  and  joy,  when  Jesus  gives  you  his  presence,  or  the 
Spirit  breathes  upon  your  dry  bones. 

Thus,  my  dear  friend,  enquire  into  the  present  state  p.nd 
frame  of  yc>ur  soul,  if  y^u  would  know  what  judgment  to  form 
of  yourself.     And  further  to  help  you. 

3.  Examine  ivhat  your  resolw ions  are. — Is  it  vour  purpose, 
and  resolution,  through  divine  grace,  to  hold  on  your  way,  and 
be  faithful  unto  death  ?  You  are  sensible  of  your  weakness,  but 
is  it  your  deter.aiination  in  a  dej)endenct  up{^n  ihe  mighty  Re- 
deemer, to  continue  praying  and  waiting,  and  using  all  the 
means  God  has  appointed  to  carry  on  the  work  of  grace  in  the 
heart  ?  You  must  be  apprehensive  of  many  difficulties  in  the 
Christian  race  ;  and  is  the  prospect  discour'aRirtc,  .'ire  yon  nnt 
willing  to  submit  to  reproaches,  and  whatever  }  ou  may  he  caj. 
ed  to  for  Christ's  sake?  You  may  be  afraid  of  not  enduring  to 
the  end  ;  that  you  shnll  sink  long  before  vou  have  the  heaven  in 
prospect  ;  but  does  not  this  fear  arise  from  a  sense  of  y<  ur 
weakness,  your  enemies  power  and  craftiness,  and  not  from 
any  present  doubt  about  your  willingness  to  fellow  Jesus  till 
death  ?  In  fine,  do  you  resolve  through  grace  to  leave  your- 
self in  the  hands  of  the  Redeemer,  together  with  all  your  con- 
cerns, following  him  in  all  duties  through  the  various  parts  of 
life,  desiring  to  honour  his  name,  adornhis  doctrine,  grow  into 
his  iaiage,  and  glorify  him  boih  living  and  dying  .?— Thus  these 


fl40  Cases  of  Conscience.  Case  XXVJII, 

are  some  of  the  necessary  enquiries  to  be  made  if  you  would 
know  what  conclusion  to  draw  concerning  your  state. 

III.  \  third  direction  1  would  give  you  is  this  :  If  ufion  ex- 
wnination  you  have  reason  to  hofie  your  heart  can  give  &ome 
saii&faciory  ansiver  to  the  above  gue6-ticns,  draiv  a  favourable 
conclusion  concerning  your  state^  admire  the  grace  of  God  in 
giving  you  a  real  ex/iericnce  of  the  Spirits  work,  and  go  on 
your  luay  rejoicing,-^!  doubt  not  your  being  able  through 
grace  to  answer  the  above- enquiries.  Meihinks  I  see  you,  in 
your  retired  moments,  lookmg  over  these  various  heads  of  ex- 
amination, and  hear  you  breaking  out  in  some  such  manner  as 
this — *'  *Tis  true,  oh  my  soul,  1  cannot  remember  the  time  and 
circumstances  of  my  conversion  :  but  have  I  had  no  experience 
of  the  Spirit  on  my  heart  in  duties  and  ordinances  ?  bee,  have 
I  not  been  at  times  melted,  raised,  quickened,  and  humbled  ? 
And  what  is  it  has  moved  me  ?  Wa.s  it  not  a  view  of  my  sins, 
my  ingratitude  ;  a  view  of  the  love  of  Jesus,  or  some  spiritual 
truth  brought  home  to  my  heart  ?  And  have  1  not,  if  my  heart 
does  not  deceive  me,  chosen  Jesus  for  my  saviour,  his  gospel 
for  my  rule,  his  people  for  my  companions,  and  his  salvation 
for  my  best  portion  ?  And  how  is  it  with  me  now  ?  Am  I 
grown  weary  of  the  ways  of  God  ?  Dost  thou  repent,  oh  my 
soul,  thy  choice  of  Jesus  ?  Is  he  not  still  amiable  ?  What  mean 
those  secret  longings  after  him.  that  concern  to  honour  him, 
that  fear  of  offending  him  ?  Are  not  thebc  tokens  of  love  ?  Oh 
does  he  not  appear  precious  in  all  his  characters  ?  I  carnot 
do  without  him  ;  I  must  have  an  interest  in  him.  How  is  it, 
oh  my  soul,  as  ,to  sin  ?  Dost  thnu  really  love  it  ?  Why  then 
dost  ihou  secretly  mourn  over  it  ?  Why  desire  to  be  diverted 
from  it  ?  Why  appearest  thou  so  vile  ?  Does  not  this  bespeak 
a  hatred  of  sin,  and  some  real  humihty  ?  In  fine,  tell  me,  oh 
my  soul,  what  is  the  foundation  of  thy  hopes  of  eternal  life  ?  Is 
it  not  CUrist  ?  Dost  thou  not  desire  to  be  made  holy  ?  To 
take  Chri-^t  as  King  as  well  as  Priest  ?  What  is  thv  purpose 
and  resolution  ?  Is  it  not  through  grace  to  cleave  to  Christ,  in 
faith  and  humble  obedience,  till  death?  Dost  thou  deceive, 
me,  oh  my  wicked  heart,  in  these  important  affairs  ?  Ami 
mistaken  ?  Sure  1  am  not.  I  hope  I  find  it  as  I  have  repre- 
sented " 

Thus,  oh  humble  soul,  I  am  persuaded  it  is  with  thee  :  And 
surely  this  is  an  evidence  of  gruce.  What  can  I  call  thee  but 
a  christian  ?  What  canst  thou  conchuk*  thou  art  but  a  child  of 
God  ?  Was  it  ever  known  in  any  age  <«f  the  world,  that  a  good 
education  taught  a  person  really  to  hate  sin  and  love  Jesus 
Chnst  ?  Can  anv  thirtg  short  of  the  influences  of  the  Spirit 
conquer  the  enmity  of  our  hearts,  and  ms.ke  u«;  willing  to  sub- 
mi'  to  Mid  close  in  with  the  Redeemer  ?  Was  it  ever  known 
tha»  a  h>p  fcri'e  would  he.irtiU  j</in  with  the  Apostle,  and  adopt 
his  Un^iuage  in  the  fcevenlh  chapter  to  the  Romans  r  But  is  it  not 


Case  XXV IIL  Cases  of  Cokscience,  2U 

thy  case  ?  What  canst  thou  then  be  but  a  Christian  ifldeed  ? 
Haired  of,  and  desire  of  deliverance  from,  all  sin,  even  heart 
.sins,  and  love  to  our  Lord  Jesus  Christ,  will  remain,  as  long  as 
the  world  continues,  standing  and  incontestible  evidences  of  aa 
interest  in  Jesus,  and  an  acquaintance  with   him.      Canst  thou 
not  remember  when  God  made  the  change  ?  Let  not  that  dis- 
courage thee  :  'Tis  of  no  great  importance.     Rejoice  that  thine 
eyes  are  opened,  and  maintain  and  keep  up  a  prevailing  hope 
of  spiritual   and  eternal  blessings.      Let  not  others'  experienc- 
es stagger  thee,  oh  humble  soul  ;  but  rejoice  in,  and  adore  the 
infinite  grace  of  God  to  thee.      Be  often  viewing  with  admira- 
tion the  grace  of  God  in  giving  thee  a  religious  education,  and 
impressing  thy   mind  with   so  early  a  sense  of  divine   things  ; 
and  be  often  reasoning  with  thyself  in  such  a  manner  as  this  ; 
"  Why  shfjuld  I  question  my  evperience  of  the  grace  of  God, 
oh  my  soul,  because  I  cannot  pouit  out  the  time  when  the  change  . 
was  made  ?  Sure  I  will  not  give  up  my  hopes.     W'hat  though  I 
cannot  call  to  mind  the  huppy  moment  when  God  sent  his  Spir- 
it into  my  heart,  may  I  not  be  a  real  Christian  for  all  this  ?  To 
deny  it,  would  be  to  limit  the  grace  and  power  of  God,  to  dic- 
tate to  infinite  wisdom  ;  to   lUn  mysel    ^- :o  difficulties,  to  lay  a 
found?ition  for  continual  uneabiness,  anci  to   unfit  myself  for  the 
cheerful  discharge  of  those  various  duties  which  are  incumbent 
upon  me.     Let  me  therefore  rejoice  in  the  Loid,  and  not  let  go 
my  confidence,  which  hath  great  recompence  of  reward.  1  hope 
I  love  Jesus-;  I  would  love  him  more  j  and  can  1  love  bim  and 
not  be   I  Christian  ?  Oh  return  unto  thy  rest,  oh  my   soul,   for 
the  Lord    hath  dealt   bountifully  with  thee." — T!ius    go  on  thy 
way  rejoicing.     I  would  t^ive  one  direction  more 

IV.  1^  you  cannot  receive  satif>faci  ion  from  any  of  (he  above 
enquincSi  but  are  still  in  the  dark,  then  come  and  throw  your- 
selves at  the  feet  q/' Jesus,  leave  your  aouls  with  him,  and  resC 
tifion  hrmfor  salvation.  We  may  examine  ourselves  at  some  sea- 
sons without  any  advantage.  Our  souls  b'cing  in  the  dark,  "vve^ 
jmay  not  be  able  to  see  any  thing  in  us  that  looks  like  the  work 
cf  God  ;  or  we  may  be  afraid  of  drawing  a  wrcng  conclusion. 
Is  this  the  case  with  thee,  oh  soul  r  Hast  thou  exairiined  thyself, 
and  can-t  thou  not  receive  that  satisfaction  thou  would.st  desire  ; 
Art  thou  still  dubious  about  thy  real  character  ?  Don'i  be  dis- 
couraged ;  but  go  to  Jesus,  and  throw  thyself  at  his  feet  as  a  * 
naked  ^uilt^-  sinner.  Commit  thyself  into  his  h^.ndsj  and  deter- 
mine to  rest  there.  Say—"  Lord,  I  dare  not  conclude  I  am  a 
child  oi  God  ;  but  I  would  come  to  thee  ;  I  see  no  other  refuge 
but  the^  I  urn  lost  if  thou  takest  me  not  under  thy  wmgs  ;  oh 
here  I  atr  -a  ::,ailty,  polluted,  unworthy  creature,  jiardon  me, 
sanctify,  c!:  inv,  me.  I-darenot  say  I  have  believed  in  thee  ; 
but  if  I  ha\e  b'-en  acting  the  hypocrite,  yet  Lord  I  would  ven- 
ture tc  come  ;  i  am  wuhin  that  gracious  promise,  which  is  a 
promise,  of  thin&  Otyn,  John  vi.  37,  Him  thai  comeih  to  me  X 
W  I 


A43  Cases  OF  Conscience.  Case  XXVIII. 

nvillin  no  wise  cast  out.  Lord  I  would  lie  at  thy  feet,  I  would 
rest  entirely  upon  thee,  and  leave  myself  with  thee,  to  be  dispo- 
sed of  as  shall  seem  most  convenient  to  thee." 

This  is  a  noble  resolution,  a  noble  act  of  taith  :  when  the  soul 
is  in  doubt  about  his  stale,  under  distressing  fears,  to  go  and 
throw  himself  upon  Jesus  and  say,  Lord,  here,  I  will  lie  at  thy 
feet,  if  I  perish  1  will  ptrish  there. — Oh  timorous  soul,  go  thou 
and  do  likewise;  This  honours  Chribt,  is  a  means  of  bringing 
peace  to  the  sc*l,  and  fits  for  the  disch  uge  of  duty.  If*this  is 
thy  resolution,  it  is  a  sign  thou  hast  received  the  grace  of  God 
in  truth  ;  take  it  as  a  token  for  good,  that  thou  art  a  child  of 
God  ;  go  on  therefore  trusting  and  waiting,  and  in  God's  own 
time  when  he  sees  it  most  for  his  glory,  he  will  arise  and  shine 
upon  his  work  in  thy  heart,  and  give  thee  the  a/iirit  ofadofition^ 
crying,  jihba  Father. 

Thus  I  have  feebly  attempted  to  answer  thy  case,  oh  hftmble 
soul,  and  direct  thee  what  to  do  under  the  various  difficulties 
that  surround  thee. — I  shall  now  close  with  two  or  three  reflec- 
tions. 

1.  Hence  we  learn,  how  un.^uilably  we  act  when  we  make 
cur  own  or  others  i jcjierimcea  a  sta?idard. — One  has  been 
brought  early  to  Chribt,  and  he  is  uneasy  because  his  conversion 
is  not  so  visible  as  that  of  others.  A.nother  has  been  brought  to 
Jesus  in  advanced  age  ;  he  is  afraid  the  work  is  not  right,  or 
that  he  shall  never  meet  with  acceptance,  because  he  was  not 
enabled  to  give  him^^elf  up  to  his  redeemer  in  youth.  Some  have 
been  under  great  terrours,  awful  awakenings  at  conversion  ; 
these  are  ready  toexpect  that  others  should  meet  with  the  same  ; 
or  else  they  question  the  reality  of  a  work  of  grace,  because 
their  souls  were  not  melted  down  with  the  love  of  Christ.  Oth- 
ers have  been  drawn  by  love  ;  the  doctrines  of  divine  grace 
have  like  dew  gently  fallen  upon  their  souls,  and  been  made 
effectual  to  produce  a  saving  change  without  any  inward  ter- 
Tour.  These  are  afraid  the  work  is  not  rit»ht,  because  they  have 
been  strangers  to  striking  convictions  of  sin,  &c. — Thus  each  in 
bis  turn  is  uneasy,  and  for  confining  an  infinitely  gracious  God 
to  a  particular  method  inbegnming  and  carrying  on  his  work  in 
the  soul.  How  ui^justifiable  is  this  conduct,  as  well  as  weak 
and  ungrateful  ?  Shall  he  not  take  what  method  he  pleases  ? 
and  can  he  not  as  effectually  do  it  by  one  as  by  another  ?  How- 
ever the  work  is  done,  rejoice  that  you  are  broui:,ht  to  Jesus, 
and  do  not  set  up  your  own  experience  as  a  standard  for  others, 
or  another*s  as  a  standard  for  you. 

3.  In  our  examination  cf  ourselves^  we  should  not  lay  such 
a  strfss  ufion  the  lime  and  circumstances  oj"  our  convenion, 
but  examine  ourselves  by  the  real  vmrks  and  evidences  of 
grace.  It  is  happy  uuleed  if  we  can  remember  the  time  of  our 
espousals,  and  view  the  various  steps  of  our  conversion,  but  all 
cannot  do  it,      The  surest  way  is  to  examine  ourselves  by  the 


Case  XXIX,  Cases  of  Conscience,  S43 

marks  of  grace.  And  here  we  should  confine  ourselves  to  those 
that  are  truly  scripture  marks,  and  not  make  marks  of  our 
own,  which  are  really  no  marks,  and  so  be  led  into  deingerous 
mistakes. 

3.  Hew  awful  is  it  if  there  are  any  of  us  who  have  not  yet 
been  savingly  brought  to  Christ  ?  Awful  is  thy  case,  oh  formal 
hypocrite,  whatever  thy  hopes  are  of  an  eternal  world  ;  thou 
art  resting  upon  an  omward  profession,  and  art  destitute  of  all 
saving  grace.  Awful  is  your  case,  ye  childreiv  of  God's  people, 
who  are  enemies  to  Jesus  Christ,  and  have  not  yet  felt  an  al- 
mighty power  changing  your  hearts,  and  bringing  you  to  aa 
obedience  to  the  Redeemer  Your  priveleges  will  rise  up  against 
you  at  the  judgment,  and  aggravate,  your  misery  unless  yoa 
tlose  with  Jesus  —But  doubly  awful  is  your  case,  you  who  have  al- 
most spent  your  days,  and  yet  can  give  no  evidences  of  a  work 
of  grace  in  your  hearts  I  You  are  just  come  to  the  end  of  your 
r^ce,  and  yet  strangers  to  Christ  I  A  few  days  may  put  a  pe- 
riod to  your  existence  here,  and  yet  no  real  concern  for  your 
souls  I  Oh  that  the  Spirit  of  God  may  lead  us  all  eflfectually  to 
Jesus  Christ,  that  we  may  believe  on  him  to  the  everlasting 
salvation  of  our  souls. 


.     CASE  XXIX. 

A  young"  fierson  who  has  had  a  religious  education^  and  gave  hit 
/larenls  promising  hofies  of  a  work  of  grace  in  his  hearty  and 
after  this  threw  aside  all  his  religion,  and  gave  himself  over 
to  many  known  sins,  but  has  of  late  been  enabled  to  rtfrain 
from  these  sins, thinks  he  hat  es  sin  as  sin  ^  and  at  tends  constantly 
wiih  dtii.jht  on  fiublic  ivorshifi,  Jirayer,  reading,  meditation, 
8tc.  desires  to  know  whether  this  is.  restraining  grace  only,  or 
saving  g^ace  ;  and  begs  advice  and  instruction  in  a  inatter 
of  so  great  imfiorcance. 

OF  all  things,  those  that  relate  ta  our  everlasting  happiness 
are  of  the  greatest  moment,  lie  with  the  greatest  weight 
upon  the  mind,  and  fill  the  awakened  humble  soul  either  with 
a  painful  anxiety,  or  a  divine  satisfaction,  according  to  the 
frame  he  is  in,  or  the  point  of  view  in  which  they  appear  to  him. 
No  wonder  we  find  a  soul  so  solicitous  after  salvation,  or  so  par- 
ticularly concerned  to  know  whether  what  he  has  experieaced 
is  the  work  of  the  Spirit.  His  everlasting  all  is  at  stake,  and 
he  cannot  but  be  anxious  to  know  whether  it  is  secure.  He 
has  a  deep  sense  of  the  worth  of  his  immortal  soul,  of  the  aw- 
fulness  of  a  mistake  as  to  its  vast  concerns,  and  cannot  there- 
fore be  satisfied  till  he  has  some  reason  to  hope  he  has  an  inter- 
est in  Jesus,  aad  a  real  acquaiotance  with  the  divine  life. 


244  Cases  of  Conscience.  Case  XXIX, 

4 

This  I  apprehend  to  be  your  case,  my  dear  young  friend,  -who 
have  sent  in  the  above  question.  You  once  gave  your  afftction- 
ate  parents  great  hopes  of  your  future  appearance.  Your  ten- 
tltr  mind  secm»;d  to  be  under  sime  particular  impressions  con- 
cerning the  excellency  and  importance  oi  religion.  You  attend- 
ed in  some  measure  to  the  instructions  of  your  fond  in- 
dulgent parents',  who  were  rejoicing  at  the  amiable  pros- 
pect that  appeared  of  your  serious  spirit,  and  admiring 
perhaps  divine  gr^fce,  for  this  important  addition  to  their 
happiness.  H.jd  God  cut  you  off  in  those  early  days,  how 
cheerfully  would  your  friends  have  submitted  to  the  stroke, 
and  followed  ymj  to  the  grave  without  one  single  doubt 
cf  your  everlasting  felicity.  But  see  the  uncertainty  of  all 
earthly  dependencies  ;  whilst  they  are  taking  the  satisfaction 
arising  from  such  a  view  "of  things,  behold  a  sudden  alteration 
appears  in  the  temper  and  conduct  of  their  beloved  son,  damps 
their  joys  at  once,  and  darkens  every  agreeable  prospect; 
Something  or  other  turns  up  to  give  a  turn  to  his  miod.  He 
quits  his  character  as  a  Christian,  and  commences  that  of  an 
apostate.  He  stifles  all  his  convictions,  he  gives  a  loose  to  ev- 
ery criminal  inclination  ;  his  corruptions  begin  now  in  good 
earnest  to  rise  in  his  heart,  destroy  all  the  effects  of  a  good  ed» 
ucation,  and  the  unhappy  youth  is  hurried  with  the  utmost 
impetuosity  from  one  act  of  sin  to  another,  without  so  much  as 
thinking  what  tlie  consequences  will  be.  Was  not  this  in  some 
-measure  the  case  with  you,  my  friend  ?  Mcthinks  I  see  you 
<;^ger  to  get  rid  of  cverv  religious  impression,  and  drowning  all 
thoughts  of  a  future  woi'kl  by  the  intoxicating  pleasures  of  sin. 
Satan  now  takes  every  method  he  can  to  secure  you  in  his  po3- 
scssion.  Fearing  lest  the  chans  are  not  strong  enough  by  which 
you  are  held,  he  labours  to  add  strength  to  them.  He  prompts 
you  to  devcrt  all  your  first  principles,  teaches  you  to  think 
slightly  of  every  important  duty  in  religion,  stirs  up  in  yow  in- 
clin^.tions  to  sinful  enjoyments,  and  persuades  you  that  they  alone 
can  give  you  the  truest  hapjiincss. 

Thus  you  arc  bidding  a  farewell  to  God  and  a  religious  life, 
and  histeiiing  on  to  the  regions  of  tverlasiing  destruction  ;  when 
behold  !  ihe  kind  Mediator,  who  I  hope  enrolled  your  name  a- 
mongst  his  people's  in  the  book  of  life,  sees  you,  steps  into  your 
relief,  saves  from  everlasting  ruin,  and  says,  father,  this  is  a 
chosen  vessel,  behold  his  name  in  the  everlasting  roll,  see  it  in 
the  sacred  records  of  eternity  ;  I  have  purchased  him  with  my 
own  blaod  ;  say  therefore  uiuo  him,  live.  The  command,  the 
ever  glorious  command  is  given  ;  and  see  the  Spirit  comes,  sets 
the  broad  seal  of  heaven  \^)on  thee,  turns  the  strong  man  armed 
out  of  his  possession,  and  brings  thee  out  of  thy  dreadful  captiv- 

And  what  js  now  th^  consequence.  Thou  art  struck  with  ad- 
ir.iration  :  The  new  ciealure  begins  to  move,  thou  art  no  longer 


taae  XXIX,  Case**  6f  C!6NstiENCE.  245 

a  chained  captive,  the  triumph  of  Satan. — The  union  is  broke 
between  sin  and  thy  heart,  and  it  no  longer  appears  the  chitrni'- 
ing  object  it  once  did.  Now  thou  art  humbled,  filled  with  self- 
abhorrtnce,  with  hatred  of  all  thy  sins,  and  beginnest  to  find  a 
reiish  for  those  duties  thou  wast  brought  op  to,  but  hagt  sadly- 
neglected.  Now  salvation  is  thy  grand  concern  ;  eternity  ap- 
pears full  of  importance  ;  thy  soul  a  jewel  of  unspeakable  value; 
and  what  wouidst  thou  not  give  for  an  interest  in  the  Redeemer? 
But  now  tnings  look  dark  ;  nothing  so  desirable  as  bei-ng  a 
Christian  indt-ed  ;  but^thou  art  afraid  this  is  not  thy  happy  case. 
Thou  loekest  back  to  the  tin^iC  when  thy  parents  entertained 
hopes  of  thee,  but  thcu  hast  sadly  fallen  since,  and  now  art 
afraid  the  present  alteration  is  only  owing  to  restraining  grace  ? 
that  it  is  only  some  revival  of  early  convictions,  and  that  thou 
Shalt  again  fall  in'o  -  cour.-e  of  sin,  and  niike  it  appear  tha: 
thou  art  an  absolu.r  stranger  to  the  grace  cf  God,  1  doubt  not 
but  all  the  ciixurasiances  of  thy  ^arly  hopes,  and  of  thy  sad 
apostacy,  crourl  into  th\  mind,  and  gteatly  discourage  thee  from 
emtrtdinini,  che  happy  thought  that  God  has  now  begun  a  saving 
WO;  k  in  thy  soul.  1  hou  yrt  giving  some  comfortable  evidences 
of  such  a  work,  in  a  hatietl  of  sin,  and  a  relish  for,  and  delight 
in,  the  great  fuvies  of  religion,  but  thou  art  afraid  to  look  upon 
these  as  evidences  in  thee  ;  afraid  lest  thy  heart  should  again 
deceive  thee.  Oh  couldst  thou  be  but  satisfied  that  thou  art  a 
new-born  creature,  what  an  ease  would  it  be  to  thy  burdened 
mind  !  how  Would  tliy  soul  rejoice  and  exalt,  and  admire  the 
griice  that  made  ihe  change  I  But,  alas,  this  is  a  matter  in  dis- 
pute :  Therefore  thou  art  desirous  of  knowing  what  judgment 
thou  must  form  of  things  in  their  present  situation,  and  what 
method  thou  must  pursue  to  get  satisfaction. 

Thus  I  appithend,  my  dear  young  friend,  this  is  thy  case  ia 
general.  And '.iow  with  the  tenderness  and  affection  of  a  brother, 
and  the  faithfulness  of  a  minister,  I  would  attempt  to  answer  it; 
And  here  are  three  things  which  lie  upon  your  mind,  and  whicfe 
make  up  the  difficulties  in  your  case, 

I.  You  are  discouraged  from  a  vieiu  of  your  early  firefession 
and  your  afiostacy^  lest  your  present  change  should  not  be  sav" 
ivg. 

II.  You  ivant  to  know  whether  a  hatred  of  sin^  or  a  delight 
in  the  duties  of  religion^  are  the  effects  of  restraining  or  re* 
netoing  grace. — And, 

III.  Ufton  determining  these  points,  you  ivould  know  what  i« 
your  duly. — I  would  attend  to  each  of  these. 

L  Let  us  consider  the  discouragements  that  arise  from  a. 
view  of  your  early  firvfesbicn  and  y»ur  apostacy^  lest  your  pre- 
sent change  should  not  be  saving.  Now  how  does  your  mind 
vork  upon  this  vjew  ?  Do  not  things  appear  to  you  in'some  such 
light  as  this,  and  ar«  you  not  led  to  reason  in  the  following  man- 
Ber  ?^<'  See,  oh  my  soul,  J  once  jQcide  a  flourishiog  prokssioR, 
W  2 


246  Cases  ol  LijAbCtkisLiL.  Case  XXIX-. 

My  parents  began  for  to  hope  I  was  reafly  renewed.  I  was  had 
in  some  particular  esleem,  and  had  the  reputation  of  a  Christian. 
But,  alas  !  1  soon  apostatised,  and  became  a  mere  withered 
branch.  I  run  into  many  known  sins,  stifled  conscience,  and  de- 
serted all  my  first  principles,  and  made  it  fully  appear  that  my 
heart  had  never  been  establi'-hed  with  the  grace  of  God.  All 
my  early  religion,  even  that  which  gave  my  dear  parents  such 
encouraging  hopes  of  me,  was  nothing  more  than  the  mere  ef- 
fects of  education  ;  and  did  1  deceive  ray  friends  and  myself 
then  with  a  mere  name,  an  empty  show  ;  and  may  I  not  be  do- 
ing the  same  now  ?  Is  not  such  an  apostacy  a  plain  intimation  to 
me,  that  I  must  not  belie\e  the  most  flourishing  appearances 
again  ?  May  not  my  present  profession  only  be  a  sudden  fit  of 
zeal,  occasioned  by  the  remonstrances  of  conscience,  which  will 
soon  be  suppressed,  and  so  my  gooditess  af)pear  but  ahihe  morn.'' 
i'lg  Cioud,  and  as  the  early  dew  ivhkfi  noun  pa^jseth  away  ?  Can 
I  reasonably  expect,  that  alter  sue  h  a  flagrant  apostacy,  after 
stifling  so  many  clear  convictions,  flying  in  the  face  of  so  much 
goodness,  and  abusing  so  many  important  privileges,  that  Goil 
would  send  his  Spirit  into  my  heart,  conquer  my  enmity,  and 
bring  me  effectually  to  Jesus  ?  Is  it  not  the  greatest  presump- 
tion in  me  to  look,  upon  any  prese>it  appeai-ance  of  r«Iigicn  as  a 
real  work  of  grace?  For  would  Gotl  ever  Ic  ok  favorably  upon 
such  a  wicked  apostate,  such  a  vile  ungrateful  wretch  as  I  am  ? 
Kad  I  not  been  favored  with  a  religious  education  ;  had  I  not 
made  so  strict  a  profession,  my  sins  would  not  have  been  afttcnd- 
ed  with  such  aggravati-.a;  circumstances.  But  I  was  a  child  of 
many  prayers  ;  saw  daily  a  good  example  ;  rceived  daily  good 
instructions  ;  i'und  in  some  measuve  the  iailr.ence  of  them,  and 
entered  apparently  into  the  service  cf  tiie  Redeemer,  and  be- 
hold'HO'v  I  have  since  f.ili  n,  and  hrie  I  any  ehccuiragement  to 
hope  then  that  God  will  viiit  my  soul  in  nicrcy,  and  give  me  his 
salvation.** 

Such  as  these  perhaps  are  some  of  your  present  thoughts,  my 
dear  young  friend  ;  and  so  every  thing  looks  dark  and  discour- 
aging around  you,  ari:iing,from  a  view  of }  our  former  apostacy. 
— Permit  me  to  ask  you  a  few  questions,  and  to  oflfer  you  a  few 
hinls  that  may  be  a  means  of  seiting  you  right  in  this  important 
affair.  And  do  you  apprehj;nd  God  cannot,  or  that  he  will  not 
bring  such  an  apostate  to  himself  t  You  cannot,  I  am  persuad- 
ed, believe  that  he  is  not  able  to  hcgin  n  real  work  of  grace  in 
your  heart.  For  what  is  it  omnipotence^  not  able  to  do  }  Haa 
he  never  brought  such  a  rebel  as  you  to  the  feet  of  Jesus  ?  Has 
he  never  melted  such  a'  heart  as  yours  ?  What  was  Ephraim  ? 
He  was  favoured  with  a  variety  of  privileges,  but  he  abused 
them  all,  and  went  on  frowardly  in  the  way  of  his  heart  ;  God 
afflicted  him  ;  but  he  was  like  a  bullock  unaccustomed  to  the 
yoke,  that  kicked  and  flung,  and  could  not  tUl  how  to  brook  the 
rod  ;  yet  sovereign^  alQiifchty  grace  turn^  his  heart,  melts  hi» 


Caie  XXIX,  Cases  of  Conscience;  247 

soul  into  godly  sorrow,  and  so  he  falls  down  at  the  foGtstool  of 
God,  smiles  upon  his  thighs,  and  sadly  laments  the  sins  of  his 
youth,  Jer.  xxxi.  18,  19.  Thus  can  God  bring  you,  my  friend, 
to  the  Redeemer,  however  you  have  endeavoured  to  harden 
your  heart  against  him.  The  religious  appearance  y^u  once 
raade^  therefore,  and  the  hopes  you  gave  of  a  real  work  of  grace, 
together  with  your  sad  apostacy,  ii.no  reason  why  your  present 
convictions  should  not  be  saving,  or  why  the  work  in  your  heart 
should  notbereal;  therefore  let  not  ihis  discourage) our  mind. 
But  you  will  say,perhaps,  your  fears  are  that  God  ivill  not  come  and 
quicken  you  after  such  affronts  oifered  him  ;  after  such  ingrati- 
tude. You  have  such  a  sense  of  your  vileness,  that  you  dare  not 
think  he  will  manifest  himself  to  such  a  wretch,  and  that  there- 
fore your  present  convictions  will  again  wear  off.  and  leave  you 
as  great  a  stranger  to  god  as  you  were  before,  'i^ittt  remember, 
my  friend,  God  does  not  think  as  we,  nor  does  fik^kct  as  nve  do, 
Isaiah  Iv,  8,  9,  Was  he  not  to  save  the  vile  and  the  unworthy, 
he  must  save  none.  For  though  all  are  not  public  sinners,  yet 
even  those  that  appear  the  most  amiable  in  our  eyes  on  account 
of  a  regular  uniform  obedience,  appear  most  detestable  in  their 
own  eyes,  are  ready  to  stile  themselves  the  chief  of  sinners,  and 
adore  infinite  free  grace  in  their  salvation.  Consider  for  your 
encouragement  God  cannot  only  pardon,  but  he  can  abundantly 
pardon^  Isaiah  Iv.  7.  He  made  Lt  abundaotfy  evident  in  the 
convertion  and  salvation  of  Saul  the  Pharisee  ;  who  was  a 
public  enemy  to  Christ,  an  open  blasphemer,  a  cruel  persecutor 
of  the  churches,  yet  he  obtained  mercy,  that  the  gface  cf  our 
l.ord  Jesus  Christ  might  afifiear  exceeding  abundant^  1  Tim. 
i,  13,  14.  Some  of  the  Corinthians  were  ranked  amongst  the 
chief  of  sinners,  such  as  lohoremongtrs^  adulterers^  idoiators, 
drunkards,  thieves,  covetous,  &c.  1  Cor.  vi.  9,  10,  11,  and  all 
this  to  discover  the  riches  of  the  grace  of  God,  and  to  shew  the 
encouragement  that  all  sorts  of  sinners  have  to  hope  for  pardon. 
There  is  abundance  of  grace  in  God  to  pass  by  innumerable  sins, 
and  there  is  an  infinitely  glorious  righteousness  in  Jesus  Christ  to 
entitle  the  chief  of  sinners,  to  eternal  life.  God's  end  in  the 
salvation  of  sinners,  is  to  glorify  his  grace ;  and  this  grace 
therefore  triumphs  over  the  greatest  unworthiness.  Are  you 
afraid  you  are  too  great  a  sinner  for  God  to  save  ?  Oh  make 
the  trial.  Pbt  all  your  sins  in  one  scale,  and  all  the  riches  of  di- 
vine grace  in  the  other,  and  see  which  will  over-balance.  If 
you  were  to  be  saved  by  works,  you  would  have  reason  to  fear 
your  ever  reaching  the  everlasting  mansions  ;  but  as  you  are  to 
be  saved  entirely  by  grace,  remember,  grace  will  stick  at  noth- 
ing to  glorify  itself  !  The  more  unworthy  you  are,  the  more 
glory  will  redound  to  divine  grace  in  the  salvation  of  so  guilty  a 
creature  ! 

Tlius  you  have  no  reason  to  be  discouraged,  or  to  conclude 
that  you  have  not  noi^  felt  th?  renewing  influences  of  the  holy 


£4»  Casks  07  CoKsciEHCt.  Case  XXIX. 

Spirif ,  because  you  once  made  a  profession,  but  fell  away.  Ma- 
ny have  stifled  conviction  after  conviction,  acted  conirnry  to 
the  conscitnce,  and  evwiy  tie  and  en  ,dgemei»t,  and  yet  h.ive  at 
length  betn  made  the  tiianrph  of  suvertign  dibUii^uibhing 
grace  :  Y>>u  are  not  so  much  concerned  <^auut  what  jou  have 
been,  but  what  >ou  are  now,  lo  enquire  into  t^l^  pre:><nt  work 
of  God  upon  you,  and  examine  whrtlier  you  can  give  any  evi^ 
deuces  of  its  Dcing  saving  or  not.-.— And  tliii  Ic  >da  me, 

II  To  coijiuler,  Whtihi^r  a  hatr'd  of  sin  an  sin  and  a  de- 
ligh:  in  the  duties  of  rchgion^  such  an  /icaring,  ftrayer,  mtdi' 
taiion,  Sec.  are  the  <ffecis  &/  rtHiraining  or  rcnrwing grace. "-^ 
Through  rc-straniing  grace,  or  tbruUj^li  tae  rotrainis*  God  has 
put  upon  hv  mind,  by  the  ii.flueace  («f  an  edu;  aiion,  or  by  the 
f'ji'ce  :t  '"(.ue  convictions,  a  person  tn.«y  abstain  Irom  .crosi.  iiii- 
mor  il.tici,  and  make  some-  fiu,ure  in  the  extern-^la  ot  reli^i(  n  ? 
N -y  lie  »i.ay  be  br^'Uc^ht  in  some  measure  to  detest  the  one  and 
btt  pleiscd  with  the  other  —  Thus,  when  Elisha  told  Haz  el  of 
the  evii  he  woutd  bnng  ujion  ih'^  children  cf  Idvael  ;  that  theit 
strong  hoidfi  he  loouid  net  on  Jiic,  thn^  yourtg  men  he  tu-jull 
slay  ivi:h  'he  sivr-rd,  and  lu.uld  daah  ih<ir  children,  andri/i  u/t 
their  Wjm-'n  wiih  childy  he  said  with  a  sort  of  resentnn  nt,- 
What,  w  fhy  servant  a  dug^  that  he  should  do  this  great 
thing?*  Doat  thou  divest  me  of  liunanity,  and  make  me  ap- 
pear as  cruel  and  despicable  as  a  brute  beast,  to  imagine  that  I 
fchnuld  be  guilty  of  ^uch  detestable  things  ? 

When  thillren  have  heard  ihtrir  ptrents  representing  the 
odioQsn£S5k)f  such  and  such  ^in^,  thtry  may  be  prevailed  upon 
to  look  upon  them  as  abomm  ■''>le,  nnd  even  alter  to  be  guilty 
cf  them.  So  thiough  being  habituated  to  a  course  of  duty,  an 
unrenewed  person  may  wi  h  an  apparent  pleasure,  attend  tjie 
round,  m  ly  heai^  may  ree.d,  may  pray,  and  like  the  stony- 
ground  hearers,  he  s^ime-timeb  filled  with  joy  through  the  work- 
ing of  his  natural  affection.  But  all  this  comes  far  short  of 
your  experience,  my  young  friend. — For, 

1  You  hate  sin  as  sin — Now  what  does  this  signify  .^  It 
supposes,  that  you  have  not  only  seen  the  dreadful  nature  and 
destructive  tendency  of  sin,  but  that  you  have  seen  its  obliqui- 
ty ;  that  it  carries  in  it  the  greatest  inconform'ty  to  the  divihe 
nature,  and  consequently  deprives  the  soul  of  its  greatest  beau- 
ty, and  sets  it  at  the  greatest  distance  from  God,  the  fountain 
of  all  excellency  ;  that  it  carries  in  «t  the  greatest  ingratitude 
to  God,  whose  goodness  it  highly  abuses  ;  that  it  unfits  you  ior 
the  great  duties  of  religion,  and  has  introduced  into  your  soul 
the  most  hateful  deformity.  Having  these  views  of  it,  you  find 
it  appear  odious  ;  your  soul  i.-,  filled  with  detestation  of  it.  Y(iU 
mourn  over  it  ;  it  appears  burdensome  to  you  ;  you  ciinnot  wil- 
lingly indulge* it  s^%  befcre  ;  but  you  pray  against  it|  arsasbam" 

*  A  KiBgi  vitii  It,  X3* 


Case  XXIX.  Cases  of  Conscience^.  245 

ed  before  God  that  you  have  been  so  guilty  ot  that  which  is  so 
dishonourable  and  so  hateful  to  him,  and  you  desire  above  all 
things  to  be  delivered  from  it.     Is  not  this  really  the  case,  my 
friend  T     Are    these   the  views  you    have  of  sin  ?     These  the 
workings  of  your  mind  upon  it  ?     Are  you  not  filled  v^ith  self- 
abhorrence  on    the  account  of  sin's  dwelling  in  you  ?     Are  you 
not  filled  wiih  shanne,  at  a  view  of  your  duties,  because  of  sin's 
cleaving  to  theai  ?     Does  not  your  heart  appear  loathsome  be- 
cause of  sin  ?     In  fine,  are  you  not  vile  and  despicable  in  your 
own  eyes,  because  sin  has  so'much  defiled  you  ?     Then  you  hate 
sin  as  sin  ;  you  hate  sin  really  with  all  your  heart  ;  and  what 
clearer    evidence  can   you  have  of  renewing  grace  than  this  ? 
Is  ic  possible  for    the    force  of  convictions,  or  of  education,  to 
give  you  a  real   hatred  of  sin  ?     Terrours  may  make  the  per- 
son resolve  he  will  leave  sin,  and  education   may   make  a  per- 
son believe  that  sin  is  odious  :  but  he  can  never  hate  it,  till  he 
sees  its  odiousness  ".y  the  light  of  the  Spirit.     When  the  Spirit 
takes  possession  of  the  heart,  therefore,  he  leads  the  soul  to  a 
view  of  sin,  so  that  he  is  covered  with  shame  and  confusion, 
and  bursts  into  tears  of  ingenuous  sorrow. — Fear  arises  from  a 
sense    of   guilt  ;  shame   from    a  view  of   the  obliquity  of  sin. 
There  may  be  the  first,  and  no  work  of  grace  in  the   heart  ; 
but  the  latter  is  the  evidence  of  grace,  and  necessarily  supposes 
the  implantation  of  it  in  the  soul.     Thus  then,  my  young  friend, 
I  cannot  but  conclude,  as  you   thus    view,   are  ashamed  of,  and 
hate  sin,  that  you  are  a  new  born  soul,  have  passed  from  death 
to  life,  and  are  a  Christian  indeed.     Did  not  Joseph  give  a  full 
evidence  ot  his  real  love  to  God,  when  under  that   strong  temp- 
tation  to  adultery  from  Poiiphar't,  wife,  he  said,  Honv  can  I  do 
this  great  vjickrdnes^  and  sin  against  God  ?     Gen.  xxxix.  9. 
He  did  not  hate  the  sin  because  it  might  expose  him  to  the  con- 
tempt of  man,  but  because  it,wa>  levelled  against  God  ;  there- 
fore he  dare  not,  he  cannot  indulge  it.     Can  I  be  so  ungratefi.1 
to  that  God,  wh  »se  gondne^#  and  mercy  have  so  remarkably 
followed  me  ?     Can  I  act  so  inronsistent  with  my  profe'^sion  of, 
and   my  relation  to  him?     God  forbid.     I  cannot  be  guilty  of 
such  base  ingratitude.     How  clear  an  evidence  was  this  of  his 
real  >ove  to  God,  and  interest  in  him  ! — Thus  when  the  apos- 
tle Paul   complained  of  sin,  mourned  over  it,  and  desired  to  be 
delivered  from  it,  he  gave  an  undoubted  evidence  of  his  having 
received  the  grace  of  God,  Rom.   vii.     And    thus  your  hating 
sin  as  sin,  my  dear  fiiend,  cannot  be  the  effect  of  restraining, 
but  of  renewing  and  converting  grace. — But, 

2.  Yoxi  take  delight  in  amending  on  fiuhlick  worshifiy  read-- 
ingy  mcdita'.ion^  p.rayer^  Sec. — Wherever  the  grace  of  God  is 
implanted,  it  teaches  persons  not  only  to  hate  sin,  but  to  love 
holiness,  and  to  pursue  those  means  which  have  a  peculiar  ten- 
dency to  mrike  us  l^.oly.  Persons  indeed  may  attend  reguWrly 
upon  publick  worship,  may  read  the  scriptures,  may  pray. 


fi>a  Cases  OF  Comscifnce.  Case  XXl^, 

kc.  and  yet  be   absolute  strangers  to  the  power  of  religion  : 
But  when  there  is  a  delight  in,  and  relish  for  these  duries,  it  is 
an  evidence  of  a  sa\  ng  change.     And   is    this  your  case,  my 
j'oung  friend  ?  Have  you  any  dehght  \u  these  duiies,  any  relish 
for  tlicm  ?  Hiive  you  fdund  your  heart  at  times  melted  in  them, 
throu.^U  a  view  oi  spiritual  truths  ?  Has  God  met  you,  and  cora- 
niuned  with  you  ?  Have  publick  ordinances  been  at  times  effec- 
tual  to   quicken    your  sloth tul  soul,   to  warm  you  wiih   desires 
after  spiritual  things»f  Have  you  found  the  word  and  «at  it,  and 
has  it  been  the  joy  and  rejoicing  of  your  soul  ?  Have  you  in  rea- 
ding the;  word  found  any  quickening^,  any  truth  set  honie  to  hum- 
ble, convince  or  enliven  you  I  Has  any  part  of  the  word  been 
opened  to  you,   and  afforded  you  new  light  in  your  head,  and 
life  in  your  heart  ?  Have  you  in  prayer  at  times  found  your  soul 
possessed  with  some  suitable  sense  of  the  perfections  of  God, 
bumbled  under  a  aense  ot  sin,  and  stirred  up  with  holy  relent- 
ings,  to  plead  with  the  penitent  publican,  LCtrd  he  rr.crciful  to 
me  a  sintzcr  ?  Have  you  found  yoiir  soul  set  at  libi«rty,  brought 
even  to  God's  seat,  your  mouth  filled  with  arguments,  and  you 
enabled  to  plead  and  wrestle  with  him  for  spiritual  blessings  f 
Have  you  found  the  Spirit  breathing  upon  your  di^  bones,  melt- 
ing your  hard  heart,  and  filling  you  vyith   holy  affection?  Have 
you  in  meditation  at  times  been  raised  with  a  view  of  spiritual 
objects,  been  humbled,  comforted  and  quickened,  got  your  affec- 
tions in  some  measure  disentangled  from   present  enjoyments, 
and  been  enabled  to  view  all  sublunary  things  with  a  bff  oming 
indifference  ?  All  this  cannot  but  give  you  a  relish  for  these  sa* 
cred  duties,  and  fill  you  with  uneasiness  when  you  find  it  not 
thus  with  you.     I  doubt  not  but  you  are  dull  enough  at  times  ; 
'tis  not  always  that  you  find  your  affections  raised,  and  your  soul 
in  this  sweet,  this  delightful  frame  ;  you  are  often  in  the  dark, 
and  left  in  a  great  measure  to  a  dull   and  lifeless    frame.     But 
.'.lis  ii  matter  of  deep  concern.     This  does  not  take  off  your  rel- 
ish   for  these  important  duties  ;    you  still   prize  them,   m^ke 
choice  of  them,  or    engage  in   them  voluntarily,    and  desire  to 
meet   God  in  them.     What  can    this  be  then  but  the  effect   of 
the  grace  of  God  in  you  ?  Time  was  when  you  could  not  bear 
to  attend  upon  these  duties  ;  or  else  you   attended   in  the  most 
careless  manner,  and  had  not  the  glory  of  God  and  your  ever- 
lasting interest  in  view. 

But  now  what  draws  yon  to  the  house  of  God  ?  What  pre- 
vails upon  you  to  pray,  to  read,  to  meditate  ?  Is  it  not  an  expe- 
rience of  the  presence  of  God  in  these  duties,  a  relish  for  them, 
a  desire  after  meeting  with  God  in  them?  This  then  speaks  you 
a  Christian  indeed.  Was  it  not  an  evidence  of  David's  being 
ftD  Israeli'vC  indeed,  when  he  IcMiged  after  the  ordinances  of  God 
in  his  sta'e  of  exile,  and  cried  out,  IV/ifti  shall  I  come  and  aft- 
pear  before  God?  Piahn  xlii  i,  2.  Is  not  a  good  man  set 
iM'ib  by  kkaving  fail  dtiight  in  the  kw  of  tht  Lordf  and  mcdi- 


Case  XXIX.  Cases  OF  Conscience.  25i 

fating  iifion  it  day  and  night  ?  Psalm  i.  2.  Was  it  not  brought 
in  as  an  evicknce  of  Saul's  conversion,  that  he  firayed  ?  Acts 
ix.  11. 

Thus  then  upon  the  whole  it  appears,  my  friend,  that  you 
have  experienced  an  almighty  power  changing  your  heart.  Re- 
straining grace  might  produce  a  considerable  reformation  in 
you  ;  custom  and  education  might  make  you  look  upon  some 
sins  with  a  sort  of  detestation  ;  but  what  can  m'lke  you  hate 
sin  as  sin,  but  the  special  grace  of  God  ?  This  hatred  of  sin 
shews,  that  the  union  is  dissolved  between  sin  and  the  heart, 
that  the  reign  of  sin  is  destroyed  in  the  soul,  the  captive  set  at 
liberty,  and  the  divine  life  begun.  What  can  make  a  soul  de- 
light in  spiritual  duties  but  the  special  grace  of  God  ?  Read, 
hear,  and  pray  you  might,  and  not  be  a  christian  ?  but  to  de- 
light in  these,  to  have  a  relish  for  them,  is  an  evidence  that 
the  finger  of  God  has  been  at  work  in  the  soul,  and  has  implant- 
ed a  real  principle  of  spiritual  life. — I  now  come  to  consider 
your  last  request,  which  is, 

ill.  To  iiuimate  to  you  what  is  your  du/Uj  or  to  give  you 
so77ie  in§frucnons  sukabie  to  your  cane* — And, 

1.  Believe  the  change^  and  admire  the  infinite  riches  of  di' 
"Vine  grace  manifested  therein. — Do  not  encourage  a  doubting 
temper  ;  that  will  bring  no  glory  to  God,  nor  peace  to  your 
own  soul.  But  believe  the  work  God  has  done  for  and  in  you, 
and  consider  and  adore  the  grace  that  said  unto  you,  iive.  I 
■would  suggest  some  such  hints  as  these  for  you  frequently  to  at- 
tend to,  viz  "  See,  oh  my  soul,  what  God  has  done  for  thee. 
Oh  what  hadst  thou  been  doing  now,  if  a  gracious  covenan; 
God  had  not  stopped  thee  ?  What  would  have  been  thy  por- 
tion ?  Oh  stand  and  vievv  the  grace,  the  abundance  of  grace 
thou  hast  received,  and  be  filled  with  admiration  !  When  I 
look  back  upon  my  apostacy,  and  consider  how  eager  to  stifle 
every  conviction  ;  what  ingratitude  I  was  guilty  of  ;  whiiher  I 
was  going  with  hasty  speed,  and  where  I  should  soon  have  been, 
if  God  had  left  me  ;  oh,  I  tremble,  I  shuddei^!  Oh  the  rich 
grace  of  God  !  What,  stop  such  a  daring  rebel  !  hold  out  the 
golden  sceptre  to  him  I,  What,  pardon  such  a  guilty,  ungrate- 
ful creature,  melt  his  hard  heart,  and  bring  him  to  a  dear  Sa- 
viour, who  can  point  out  the  grace  I  Oh,  may  I  ever  admire 
the  free  love,  the  infinite  pity  of  God,  and  long  for  that  world, 
"where  my  everlasting  song  will  be  Grace   grace  !" 

2.  Rejoice^  th^t  as  God  has  begun  a  good  work  in  you^  so  he 
will  carry  it  on  to  perfection. — Before  you  had  only  an  appear- 
ance of  a  -work  of  God  in  you  ;  you  therefore  soon  fell  in  with 
the  temptations  that  were  offtred.  But  now  a  real  work  is 
begun,  and  therefore  you  shall  be  kept  by  the  vnghty  fibiver  of 
God,  through  faith  unto  salvation.  Remember  what  your  se- 
curities are  ;  the  oath  and  promise  of  the  Father,  the  media- 
tion of  the  Son,  and  the  presence  of  the  almighty  Spirit,    Oh 


252  Cases  of  Conscience.  Case  XXIX. 

be  often  viewing  these  things,  as  it  will  be  of  peculiar  service  to 
>our  soul,  in  ani-naime;  you  with  Zealand  resolution,  in  quicken- 
ing you  to  duty,  and  in  encourriging  you  with  the  hopes  of  per- 
seve'rence  in  the  midst  of  the  most  threatening  difficuUies  — 
When  you  siumble,  up  and  he  pressing  on  towards  the  mark, 
for  the  prize  is  secured.  Fear  not,  for  no  ivcaftons  formed 
again'iC  you  shall fironfier  ;  you  are  not  of  them  that  draw  back 
unto  /lerdiiion,  but  of  Iheiu  that  believe  utito  ihe  saving  of  the 

soul. 

3.  Be  not  self -confident  ^  but  entertain  a  Godly  jealousy  over 
your  hearty  and  watch  against  the  firm  afifunraJice  of  backslid- 

ings Whilst  you  are.  rejoicing  in  what  God  has  done  tor  you, 

take  care  that  your  heart  is  not  filled  with  pride  ;  neither  grow 
fall  secure  and  careless.  Though  you  are  safe,  so  as  not  totally  to 
from  grnce.,  yet  you  rnay  fall  so  as  lo  dishonour  God,  and  darken 
your  evidences  of  an  interest  in  Jesus,  and  wound  your  soul. 
Peter  WHS  too  self-f-ufFicient,  therefore  he  fell  into  an  open  a- 
bomination.  I  would  advise  you  to  attend  to  the  exhortation  of 
the  Plalmist,  Pi^'dm  ii.  11.  Serve  the  Lord  with  fear^  and  re- 
joice  with  (revihi.ng.  Do  not  be  afraid,  yet  do  not  be  secure, 
nor  full  of  self.  Watch  against  whatever  has  a  tendency  to 
lead  you  abide  ;  the  more  self-confident  you  are,  the  more  you 
are  in  danger  of  falling  ;  the  more  diffident  ot  j-elf,  and  the 
more  you  honour  God,  the  more  you  are  secured  from  falling  in- 
to hin.'— Oh,  ever  remember,  that  though  through  grace  tiin  can- 
not destroy  you,  yet  it  may  greatly  weaken  ai  d  wound  you. 

4.  IValk  worthy  of  that  voca'icn  wherewith  you  are  called, 
I  am  certain  >ou  cannot,  yon  will  not  conclude  from  what  his 
been  said,  that  vou  h-^ve  liberty  to  sin,  that  your  state  is  safe  and 
therefore  you  will  indulge  yourself  ir-  every  our.  ward  pleasure  — 
He  th^-t  draws  such  a  ronrlusion  from  the  doctrines  of  divine 
grace,  or  from  an  apprehension  of  the  grace  of  God  to  his'soul, 
cannot  be  a  Christi.m,  at  least  he  acts  not  like  one.  O  my  friend, 
if  50U  have  a  s.uitaljle  smse  of  whai  God  has  done  {or  you, 
you  will  be  spying,  O  what  t>hall  I  render  unto  the  Lord  for  all 
hi f<  goodness  ?  How  ••h:dl  I  honour  (io<!  ?  Oh  be  not  cold  in 
his  service,  oh  my  soni  I  let  it  be  my  gre  »t  concern  to  make  the 
glorv  of  Gud  v^^y  ai'm,  and  let  this  be  my  motto,  J-'or  vie  to  live 
is  Christ. 

Thus  be  concerned  to  walk,  so  as  that  you  may  honour  God  ; 
let  your  conversation  be  suitable  to  th^-t  profession  y«  «  make  ; 
be  concerned  'h  it  \nur  i!;'*«<*<"'  he  in  a  flourishing  c«r.dition,  and 
that  your  daily  w.ilk  is  becoming  the  gospel  of  Christ  ;  that  so 
you  may  have  growinp;  evid<  n^e^  of  a  real  change  in  your  heart, 
and  mav  be  rejoicing  in  the  prosi)ect  of  that  glorious  world, 
where  vou  sh^ll  cW.wh  v(  e  the  for^stepts  of  divine  jjrovidence 
and  grace  to  vou  in  briiu-ing  v(ni  U)  Jesus,  ^nd  triumph  in  God 
as  vour  everlasting  poitioii — 1  shall  now  close  all  with  one  re- 
mark. 


Case  XXX,  Cases  of  Conscience.  253 

Hence  we  learn,  The  greatest  sinners  have^encourogemenC 
tc  come  tO'Jesus^  and  to  hope  for  salvation.  Have  you  slifled 
one  conviction  after  another  ?  Have  you  made  a  profession, 
bound  yourselves  by  solemn  vows  to  be  the  Lord's,  made  num- 
berless resoluiions,  and  broke  them  all,  and  turned  again  to  fol- 
ly ;  Yet  are  you  now  sensible  of  sin  ?  You  have  encourage- 
ment to  come  to  the  Redeemer,  and  hope  for  acceptance.  Here 
is  a  young  person  that  cace  made  some  appearance  of  religion, 
and  afterwards  stifled  every  conviction,  run  into  many- 
known  sins,  and  was  taking  all  methods  to  harden  his  heart 
against  GoA  ;  vet  see,  the  grace  of  God  has  melted  his  heart  ; 
he  now  hates  sin,  and  gives  a  comfortable  evidence  of  his  hay- 
ing experienced  a  saving  change  in  his  soul. 

Oh  let  this  encourage  you,  ye  children  of  believing  parents, 
who  have  warniered  into  the  ways  of  sin,  let  this  encourage  you 
to  come  to  Jesus,  and  plead  free  grace  and  the  blood  of  Christ. 
Whoever  you  are,  let  cot  secret  despair  keep  you  at  a  distance 
Irom  the  Redeemer.  Hear  what  the  gospel  proclamation  is, 
Isaiah  Iv.  1.  /To,  every  one  that  thirsteth^  cotne  ye  to  the  ivw 
ters,  and  he  that  hath  no  money^  come  t/e,  buy  and  eat^  yea, 
come^  buy  tuine  and  milk  without  money^  and  without  price. 
Our  Lord  himself,  in  that  general  promise,  John  vi.  37,  encour- 
ages ail  that  come  to  him  with  the  hopes  of  salvation,  y/nrf  Mm 
that  Cometh  to  me,  I  will  in  no  wise  cast  out. -^ Art  thou  thirsty  ? 
art  thoa  willing  to  come  to  Christ  ?  Thy  willingness  to  come  is 
an  evidence  of  his  v/illrngness  to  receive  and  save  thee.  It  is 
he  thai  has  nrade  tjfeee  willing  to  come  to  him  ;  and  for  what 
purpose,  hut  that  he  may  exalt  the  riches  of  his  grace  in  thy 
salvation. — Let  none  then  despair  of  pardon,  that  are  desirous 
iOf  leaving  sin  and  of  Qoming  to  Jesus. 


CASE  XXX. 

fVhat  judgment  must  a  person  form  of  his  state^  or  what  must 
he  do^  who  is  in  total  darkness^  and  cannot  see  any  thing  of 
tt  work  of  grace  in  his  heart  ? 

WHAT  a  (iifftrenct  is  there  between  the  hypocrite  and  the 
re.', I  believer  ?  The  one  is  always  full  of  self-flattery, 
enHrtaini^)^  the  kindest  thoughts  of  his  state  ;  the  other  is  writ- 
ing bittt*-  things  a^.;inGt  hi.Tisclf,  ever  huiT.ble,  and  afraid  lest  to 
eatertciinu  hope  of  an  interest  in  Jesus  would  be  esteemed  pre- 
svimpiion.  He  appears  so  unworthy  in  his  own  eyes,  so  vile 
a;ia  despicaL.,e,  ihit  he  dare  not  draw  a  favourable  conclusion 
coiiv^erning  hia^self ;  bu^,  as  he  knows  he  has  deserved  the  ev- 
erlasting inciignation  o»  a  just  and  holy  God,  so  he  is  ready 
to  fear  that  will  be  his  awfu]  pcrtioK,  notwithstanding  all  the 
promises  of  divine  grace,  and  all  th;e  encouragements  the  gos- 
X 


254  Cases  of  Conscience.  Case.    XXX, 

pel  exlii!)its  to  the  greatest  sinners.  He  can  see  no  amiableness 
in  hinr.self,  nothing  to  give  him  any  hopes  he  is  a  child  of  God, 
but  a  thick  clowd  hnngs  over  his  soul,  hides  the  Sun  of  right- 
eousness fronri  his  view,  and  all  is  dark  wiihin. — This  is  not  al* 
Tvays  the  case  with  the  believer  ;  but  when  it  is,  it  is  peculiarly 
melancholy.  He  has  no  joy  or  peace  in  believing  ;  he  is  full  of 
doubts  and  fears,  is  surrounded  with  darkness,  and  is  under  the 
mast  fearful  apprehensions  of  sin  and  wnih. 

This  appears  to  be  your  case,  my  friend,  according  to  the  ac- 
count you  have  sent  in.  Distressed  as  it  is,  perhaps,  many 
here  can  join  with  you,  and  say  they  feel,  they  fear  the  same 
yoy  do.  In  addressing  one  therefore,  I  address  you  all  ;  and 
iTiay  the  Spirit  accompany  Avhat  may  be  said,  wiih  his  almighty 
power,  thiitit  may  be  made  effectual  to  still  your  minds  under 
all  discouragements,  and  to  lead  you  to  a  cheerful  dependance 
upon  Jesus  Christ  for  all  the  blessings  of  salvation. 

That  I  may  ansncr  this  question  in  a  manner  that  may  be  in 
some  respects  suitable,  I  would, 

1.  Take  all  the  comfiiai^^  refiresented  in  this  person'' a  case, 
and^he%i)  their  consistency  with  our  being  Christians  ;  or  that 
a  total  darkness  and greai  fears  about  our  sfiiritualstateflay  no 
just  foundatimfor  us  to  conclude^  that  tue  arc  not  Christians  in' 
deed.  If  it  can  be  made  to  appear  from  scripture  and  experi- 
ence, that  these  are  the  complaints  of  God's  own  people,  then 
-we  have  no  reason  to  conclude,  that  our  state  is  bad,  unless  we 
bear  the  real  marks  and  characters  of  an  unrenewed  soul. 

Let  us  then  view  the  case  in  all  its  particulars. — And  we 
find  here  a  complaint  of  violent  and  sore  temptations. — But  it 
as  plain  this  is  no  ways  in  consistent  with  an  interest  in  Christ, 
because  Christ  himself  was  tempted.  T)ie  devil  tempted  him 
in  the  wilderness  to  distrust,  presumption,  &c.  Matth.  iv.  3. 
&r.  And  when  the  awful  hour  of  his  suffering?*,  approached, 
the  prince  of  the  world  again  attacked  him,  and  made  his  last 
furious  onset  upon  him,  John  xiv.  30.  Thus  our  Lord  likewise 
tells  Petet',  that  Satan  had  dcs^ired  to  have  him^  that  he  might 
sift  hiin-as  wheat.,  Luke  xxii.  31.  The  words  seem  to  be  ex- 
pressive of  sort  temptations. 

The  apostle  P.»ul,  though  so  great  a  Christian,  and  distin- 
cuished  with  sucli  high  enjoyments,  vet  had  a  messenger  of  Sa- 
tan srnt  to  buffet  him.  2  Cor.  xii.  '7.  Thus  temptations  are 
consistent  with  grace  ;  for  aUvays  observe,  it  is  not  our  sm  tor 
the  most  blasphemous  things  to  "be  offered  to  our  minds  by  Sa- 
tan ;  we  are  no  farther  charjienole  with  temptations,  than  we 
encourage  and  fill  in  with  them. 

Again,  Jnothe^  circiinvitaucc  our  friend  brings  in  as  unfa- 
Tourable,  i^  'hr  fvoions  o/'  /irovidcncc—TWi^  has  been  a  com- 
mon case  with  God'«  people  They  have  met  with  various 
disappointments  as  to  thi«  world,  have  Inst  their  outwarr  en- 
ioytnents,  and  have  been  under  afflictive  dispensations,     i  hU5 


Case  XXX,  Cases  OF  Conscience;  255 

it  was  with  Job,  with  David,  and  with  many  others.  Nay  the 
apostle  tells  us,  that  if  is  throu[;h  much  nibulalion  that  nve 
viust  enter  irito  -he  kingdom  of  heaven^  Acts  xiv.  22.  So  that 
■whatever  afflictions  we  may  be  exercised  willi  in  the  present 
stafj,  they  lay  no  just  foundation  for  us  to  suspect  or  conclude 
that  we  are  not  real  Christians. 

Agnin,  Wejindin  this  case  ivant  of  assurance,  and  fears  of 
being  acast-aioay  :  And  these  also  are  consistent  with  grace, 
because  we  fiad  them  in  God's  people.  Thus  the  Psalmist 
cries  out,  Psalm  Ixxvii.  7.  under  awfu!  u^ars  that  God  had  left 
hirp,  IViii  the  Lord  cast  off  for  ever  ?  and  wilUie  be  favour- 
able  no  more  ?  h-  his  int-rcy  clean  gonejor  ever  ?  Doth  his 
firomiue  fail  forcvcrmore  ?  Haih  God  forgotton  to  be  grur 
cious  ?  Hath  he  in  anger  shut  ufi  his  tender  mercies  ?  His 
unbelieving  heart  seems  to  lead  him  to  suspect  the  faithfulness, 
unchangeableness,  and  mercy  of  God.  Thus  the  church  in. 
captivity  is  represented  as  drawing  a  sad  conclusion  that  God 
had  left  her,  Isaiah  xlix.  14,  15.  God  addresses  the  timorous 
and  doubting,  Isaiah  xli.  10.  Fear  not^for  I  am  with  thee  ; 
be  not  dismayed^  for  I  am  thy  God  :  I  will  strengthen  thety 
yea,  I  will  he!/i  the&,  yea^  I  will  ufihold  th^e  voilh  the  right 
hand  of  my  righteousness.  Here  is  pbinly  a  >vant  of  assur- 
ance :  and  here  are  fears  supposed  ta  arise  in  the  soul  that 
God  is  not  our  God,  and  yet  God  says,  /  am  thy  God  :  From 
"whence  we  conclude,  that  this  complaint  is  not  inconsistent  with 
an  experience  of  divine  grace  in  the  heart. 

Again,  7 he  fierson  that  sent  in  the  above  case  comfilains  of 
being  under  the  hidings  of  God's  face^  and  afifiears  to  be  in 
great  darkness  of  soul.  But  even  this  is  a  case  that  has  been 
common  to  God's  people.  Thus  Job  enquires  wherefore  God 
hid  his  face  Jrom  him^  chapter  xiii.  24.  David  represents  God 
as  hiding  himself  in  times  of  irouble,  Pslam  x.  1.  and  Pslam 
XXX.  7,  he  speiks  of  God's  hiding  his  face  ^  and  his  soul  being 
therefore  troubled.  Nay  the  prophet  goes  still  further,  Is.  1. 
1  0.  and  says,  that  ^walking  in  darkness  andhaving  no  light,  is 
consistent  with  our  interest  in  a  covenant  God  ;  therefore  he 
exhorts  such  to  trust  in  the  naiyie  of  the  Lord.,  and  to  stay  u/i- 
on  their  God.  If  we  exatnine  the  experiences  cf  be. levers,  we 
shall  find  this  to  be  frequently  the  case.  God  has  hid  his 
face  ;  their  souls  are  in  great  darkness  ;  they  can  see  no  tra- 
ces of  the  divine  image  in  their  souls  ;  but  a  shade  is  drawn 
over  all  the  work  of  God. — Were  we  to  conclude,  because  this 
is  the  case  with  us,  that  we  were  but  nominal  Christians,  how 
small  v'ould  be  the  number  of  real  ones  ;  and  how  unfavoura- 
bly must  we  think  of  those,  who  notwithstanding  this,  give  the 
clearest  evidences  of  their  experience  of  the  grace  of  God, 

Again,  Another  comfdaint  2>,  fears  of  death.,  and  distress- 
ing  vi"ws  of  hell.  This  was  the  very  case  with  the  Psrilmist, 
as  he  expresses  it.  Psalm  cxvi.  3.     The  sorrows  of  death  ccm^ 


236  Cases  of  Conscience,  Case  XXX» 

Jmsficd  me,  and  the  pains  of  hell  gat  hold  upon  me  :  I  found 
trouble  and  sorrow.  How  frequent  is  it  to  find  the  Chrisiian 
alarmed  at  the  views  of  death,  and  afraid  of  falling  into  the 
hands  of  an  angry  God  ?  It  requires  strong  faith  to  triumpU 
over  death,  or  even  to  calm  the  soul  under  the  views  of  it  ;  es- 
pecially when  the  Christian  has  a  deep  sense  of  his  guilt  and 
unworihiness.  It  cannot  then  be  an  evidence  of  our  having  no 
grace  wlun  we  are  under  fears  of  death,  and  under  any  melan- 
choly apprehensions  of  ihe  bottomless  pit.  Your  case  my  friend 
is  not  singular,  for  many,  even  of  eminent  saints,  have  felt  the 
same,  who  are  now  standing  in  the  presence  of  God  as  conquer* 
crsJhrou^h  him  that  loved  them. 

A:^ain,  Our  friend  represents  many  Scriptures  brout^ht  to 
his  mind  ivhicli  are  discouraging — Such  as  these,  ]Vhat  nvill  i: 
p>-(fiC  you  if  you  gain  the  vjhole  loorld  and  lose  your  soul. 
Matth.  XVI.  26.  and  Heb.  ii.  3.  JtJovj  ihall  we  esca/ie  if  nv. 
neglect  so  great  salvuticn  ?  This  is  a  tase  very  frequent 
among:^t  the  children  of  God.  When  Satan  has  any  design  tc 
tixeciite,  or  any  temptation  to  offer,  he  knows  how  to  apply 
scripture  itself.  Thus  when  he  tempted  our  Lord  to  presump- 
tion, to  give  the  temptation  the  greater  force,  he  quotes  scrip- 
ture, SHving,  For  it  is  written  he  shell  give  his  angels  charge 
concerning  ihee^  an  !  in  their  hands  they  shall  bear  thee  up^  lest 
at  any  ti'rt.-  th'jti  dash  thy  foot  against  a  stone,  Matth.  iv.  6. 
TiiUb  when  he  has  a  design  of  distressing  the  Chpislian,  he  will 
peil.aps  offer  a  text  of  scripture  to  the  mind,  to  fill  the  soul 
■Hiih  awful  fears,  and,  if  possible,  to  lead  him  to  despair. — Thi 
con)pli:int,  therefore,  lays  no  foundation  for  us  to  conclude  iha. 
■>»e  are  strangers  to  the  grace  of  God. 

Lastly,  Ano'htr  dark  circumstance  is^  that  our  friend  ha 

no   answers    to  prayer. This  has  been   the    complai'it   c 

other«.     They  have  prayed  and  waited,  and  God  hath  not  sal 
ihficd  their  desires.     The  woman  of  Canaan  seemed  to  be  pu 
off  at  first  :  our  Lord  answered  her   not  a  word. — When   hi 
<1iscip!cs  intrcHted  for  her,  he  appeared  tojcast  contempt  upo,; 
her,  though    at   last    he  gave  her  the  blessing,  Matth.  xv.  22. 
Ua: Here  we  must  ob-^erve,  that  God  does  not  always  an- 
swer the  prayers  of  his  people   in  the    very   partii-u^lars  they 
feck  to  hill  ul)out. '  Yet  he  may  answer  them,  anrl  does  do  it, 
l)V  ;',ivr5)g  them  blessings  equivalent  to  those  they  asked.     Thus 
P.i'jj  prayed  three  times,  that  the  diffi-ulty  he  was  under  might 
h'.'  removed.     God  did  nat  remove    it,  yet  he  heard  and   an- 
!■  wired  hit.  i}»'avcr,  by  .saying,  My  grace  is  sufficient  for  thee^  • 
'«'  ('or   xii.  '<i->  9.     Thus   wucn   we   say    wc    have  ])rayed  with 
carni'stacss,  with  a    view  to  God's  glory,  but  have  met  with  no 
acrcpNtiifv*,  we  are   uiulcr  a   mistiike  ;  he  hears  our  prayers, 
Ihonth  wo   perceive   it  n.it  ;  and  our   souls  are  the  better  for 

l)ray)ng.  t!u)ii;;h  we  may  not  be  so  sen^iblr.  of  it. Thus  H'« 

%e«\li.tt  all  the  coiTjilaialb  represented  in  this  case,  are  consist- 


Case  XX%  C.-^siiS   of  CoIn science.  i!i37 

ent  wiih  our  experience  of  the  grace  of  God  :  And  that  there- 
tore  you  have  no  reason  to  conckide  that  you  are  not  Cinis- 
tians  indeed,  merely  because  you  find  it  with  you  as  it  halli 
been  represented  ;  for  these  are  not  the    marks  of  hypocrites. 

II.  yjs  i/iesc  t/iingi,  are  so  often  discouragcmenis  to  humble 
CliristianSy  1  nvouUi  just  in  ayeiv  ivords  shew  the  u-sejiune&i>  of 
this  method  iihich  God  is  idcased  to  take  ivith  his  jieofde. — 
The  way  to  iieaven  is  through  the  valley  of  Buca  :  *Tis  a  way 
of  affliction,  if  temptation  ;  a  dark,  and  discouraging  way. 
But  whatever  the  Christian  may  think  of  the  difficulties  of  it, 
they  are  all  useful  ;  God  is  hereby  glorified. '  His  power  is 
glorified,  in  keepir,g  his  people  amidst  such  apparent  dangers. 
His  grace  is  exalted,  as  it  appears  to  be  free,  rich  and  abund- 
ant in  our  salvation.  His  faithfulness  is  glorified,  in  fulfilling 
all  the  promises  of  his  covenant  ;  and  his  wisdom  is  gloiified, 
in  taking  such  methods  with  his  people  as  best  tends  to  an- 
swer his  infinitely  gracious  purposes.  These  things  are  the.  .i- 
fore  far  from  being  marks  of  the  hypocrite,  and  should  never 
determine  us  to  nurite  bitter  things  against  ourselves.  Be- 
sides, God  hi  ings  good  cut  of  them  to  us.  He  is  training  u« 
up  by  sucVi  methods  for  his  everlasting  kingdom.  By  l&mporaJ 
and  spiritual  difficulties  we  are  brought  to  see  more  and  more 
our  own  weakness,  are  guarded  against  self-dependance,  and 
are  enabled  to  rely  mere  and  more  upon  Jesus  Christ.  We 
are  by  this  method  humbled  more,  brought  to  see  more  of  the 
glory  and  excellency  of,  and  to  acquiesce  more  heartily  in,  the 
gospel  scheme.  These  things  further  tend  to  wean  our  aifec- 
tions  more  from  present  things,  make  heaven  more  glorious, 
and  set  us  a  longing  after  the  enjoyment  of  it.  Rest  is  the 
more  welcome  to  the  traveller  that  is  weary,  and  the  port  tcr 
the  sailor  that  has  been  in  dangerous  storms  and  tempests. 
And  lastly,  these  things  will  afford  us  rich  entertainment  when 
■we  get  to  the  heavenly  world,  and  lay  a  foundation  for  everlast- 
ing admiration  and  praise.  Here  these  various  difficulties  ap- 
pear dark  and  discouraging  to  us,  and  are  sometimes  ready  to 
overset  us  :  But  there  we  shall  see  the  reason  of  all.  There 
we  shalUview  the  need  we  had  of  afSictions  and  spiritual  diffi- 
culties ;  how  they  humbled  us,  emptied  us,  quickened  us. 
There  we  shall  see  how  Almighty  power  kept  us,  how  season- 
ably  infinite  grace  stepped  in  to  our  relief,  saved  us  from 
threatened  and  feared  destruction,  and  made  all  things  work 
together  for  our  good.  Oh  !  what  entertainment,  in  viewing 
the  conduct  of  providence  and  grace. 

Thus  then,  these  considerations  are  sufficient  to  keep  us  from 
concluding  that  the  above  complaints  are  inconsistent  with 
grace,  and  from  ranking  ourselves  amongst  the  almost 
Christains.  Unless  we  have  some  other  things  which  are  sure 
marks  of  the  hypocrite,  what  have  been  laenUop.eU  give  US  n© 
reason  to  conclude  that  we  are  so, 


Jlif3  Cases  of  Coj:scifncs.  Case  XXI. 

III.  JVe  should  consider  vjfiat  n/.pears  favourable  in  our 
case,  as  ivell  as  what  a/ifiears  dark  and  dUcourugvig. — Though 
there  are  so  unany  clifficuUies  in  the  case  bctore  us,  yei  there 
arc  many  things  that  appear  encouraging  :  Particularly,— The 
person  has  a  sense  of  his  bhndness,  emptiness,  and  ignorance, — 
I  am  blind,  yea  very  b!ii>d — Would  to  God  this  was  the  language 
of  every  one  in  this  assembly.  Felt  blindness  is  a  great  mercy. 
The  Pharisees  were  filled  with  indignation  at  our  Lord  when 
he  intimated  they  were  blind,  John  ix.  31.  Jre  ive  blind  also  ? 
They  were  so  kr  from  being  blind  in  their  own  apprehensions, 
tiiat  they  were  ready  to  imagine  none  had  so  much  knowledge 
as  they.  Tlie  natural  man  thinks  he  knows  enough,  till  the 
Spirit  gives  eyes  to  his  mind,  then  he  sees  his  soul  full  of  dark- 
ness. That  person  is  in  a  fair  way  for  heaven  that  sees,  con- 
fesses and  bewails  his  ignorance  :  Grace,  as  soon  as  it  is  im- 
planted, makes  the  soul  out  of  love  with  self. 

And  is  this  thy  case  r  Dost  thou  see  thy  blindness  ?  Dost  thou 
appe.'.r  as  nothing  in  thy  own  eyes  ?  Dost  thou  now  view  thy- 
self as  a  poor,  ignorant,  empty  creature  ?  Didst  thou  always  ap- 
pe.ir  so  r  Wast  thou  not  once  blind  indeed,  and  yet  unconcern- 
ed about  it  r  Canst  thou  not  say,  where- s  1  was  once  blind, 
now  I  see  r  But  meihinks  I  hear  thee  saying,  ''True,  I  see ;  but 
iv'hat  is  it  I  ste  r  I  see  my  ignorance,  J  see  enough  to  discourage, 
viz,  thatl  am  apoor,  blind,  naked,  cinjity,  ignorant  creature;  that 
I  am  made  up  of  wants." — Bless  God  for  this  \iew  of  thyself. 
It  would  h.ive  been  an  awful  thing  to  have  been  under  an  insen- 
sible blindness.  What  should  be  matter  of  thankfulness  to  thee, 
is  r.ither  slumbling  and  di-cour  iging.  Oh  my  dear  friend,  Go 
to  God,  and  bless  him,  praise  him,  admire  iiis  grace,  that  hehas 
given  thee  a  view  of  thyself,  h.;.s  thrown  down  thy  pride,  and 
has  made  thee. appear  nothing  in  thy  own  eyes. 

Again,  Another  favourable  circumstance  in  this  case  is^  that 
this  fierson  has  a  sight  and  senne  oj  his  oivn  vilencss  and  un- 
tvorihiness. — I  am  all  sin  and  pollution.  And  dost  thou  really 
see  thyself  ail  sin  and  pollution  ?  And  art  thou  pleased  with  the 
sight ;  or  art  thou  unconcerned  about  it,  unhumbled  for  it  ?  then 
indeed  thy  case  is  discouraging,  whoever  thou  art.  Bu|  if  thou 
art  lamtiuing  over  this  view ;  if  this  siglit  of  sin  fills  thee  with 
self-abhorrence  ;  if  thou  appearest  vile  and  despicable  on  the  ac- 
count of  it:  It  is  then  a  happy,  most  happy  circumstance  in  thy 
favour.  Hear  the  apostle  himself  making  use  of  the  most  ex- 
pressive language  to  represent  his  sinfulness,  Rom.  vii.l4.  lani 
carnal  and  told  under  sin.  Ok  !  my  friends,  the  more  we  see 
of  our  sinfulness,  vileness,  emptiness.  Sec.  the  more  we  should 
rejoice,  provided  this  sight  humbles  us,  lays  us  low,  and  has  a 
proper  influence  upon  us.  The  Spirit  sees  it  absolutely  necessa- 
ry to  all  this,  that  we  may  bebrouglit  into  a  gospel  frame,  a  frame 
suited  to  the  scheme  of  salvation  which  God  has  contrived  and  re- 
vealed.   If  we  UiU  not  see  our  vileness,  unwor^hiness;  nakedness. 


Case  XXX.  Cases  of  Conscirnce,  Sof' 

&c.  we  should  nevei'  close  with  Christ  aright.  But  now  we  are 
made  to  receive  salvation  as  a  tree  gift,  to  depend  upon  the 
Redeemer  alone,  and  to  give  God  all  the  glory,  do  not  be  dis- 
couraged my  friend.  It' this  view  of  sin  takes  down  thy  pride, 
makes  thee  mourn  and  larhent  before  God,  and  giver,  thee  a 
•sense  of  thy  unworthiness,  oh  look  upon  it  as  a  token  for  good, 
and  bless  God  for  it. 

Again,  Here  is  in  this  person  a  desire  after  grace,  and  that 
God  would  take  his  own  vjay  ivilh  him,  so  as  he  may  be  saved. 
There  are  many  that  are  willing  to  be  h«ppy  in  a  better  world, 
but  are  not  desirous  of  receiving  salvation  in  God's  own  way. 
Convictions  often  make  persons  cry  out,  Lord,  what  shall  lue 
do  to  be  saved?  &c.  but  they  cannot  submit  to  the  method  of 
salvation.  This  is  no  sign  of  a  good  work  begun.  But  when 
we  see  not  only  our  guilt,  but  our  odiousness  through  sin  ;  when 
we  see  not  only  the  excellency  of  happiness,  but  the  excellency 
of  holiness  too  ;  if,  as  far  as  we  know  our  hearts,  we  are  desir- 
ous of  being  saved  from  hell,  but  willing  that  God  should  take 
his  own  way,  subdue  this  sin  in  us,  and  bring  us  to  an  entire 
subjection  to  Jesus  Christ  ;  this  is  a  comfortable  evidence,  that 
the  Spirit  of  the  Lord  is  at  work  in  our  hearts.  And  is  this 
your  case,  my  friends  ?  Do  you  not  say  in  a  sudden  lit  of  rash- 
ness, but  from  real  conviction,  choice,  and  mature  deliberation, 
Lord,  take  thine  own  way  with  us,  make  u-s  holy  ?  Are  you 
breathing  after  a  conformity  to  Jesus  Christ  ?  These  things  cer- 
tainly appear  encouraging  in  your  case,  and  ought  to  be  taken 
into  your  consideradon,  when  you  are  examining  into  your  state 
and  condition. — But, 

Again,  Here  is  a  sense  of  (he  em fitiness  of  the  present  worlds 
and  a  preferring  Christ  above  all  things.  The  language  of  this 
person,  I  doubt  not,  is  the  language  of  many  of  your  sauIs— 
"  The  nearest  and  dearest  enjoyments  to  me  here  have  their 
mixture  I  No  solid  peace  nor  plea&ure  will  they  give.  I  want 
for  nothing  here  below,  so  much  as  the  dear  Redeemer."  And 
is  this  really  the  case  ?  Art  thou  not  mistaken  .?  Is  Jesus  and 
his  presense  really  lovely  ?  Does  the  world  lose  all  its  glory, 
and  appear  msignificant  and  trifling  when  compared  with  Christ? 
Dost  thou  want  to  love  Christ  and  to  honour  him  more  ?  What 
before  thou  wast  ready  to  look  upon  as  gain,  dost  thou  now  esteem 
lost  for  Christ  I  If  this  is  thy  case,  there  is  encouragement  to 
hope  concerning  thee.  If  we  really  find  it  thus  with  us,  we 
have  reason  to  rejoice  and  to  admire  the  infinite,  rich  and  sov- 
ereign grace  of  God  to  us.    - 

Lastly,  Another  circumstance  favourable  in  this  case  is,  that 
this  young  person  is  enabled  to  pray,  and  yet  has  a  deep  sense 
oj  the  unworthiness  of  his  prayers,  and  his  insufficiency  to 
pray. — In  one  part  of  this  account  our  young  friend  complains 
he  cannot  pray  ;  and  yet  says,  I  have  cried  and  begged,  and 
pleaded  hard  of  the  Lord,  that  he  would  teach  me  to  pray. 


Casks  of  Co^'hCIl•:^^c''..  Case  X^X, 

K-)\v  wn:il  is  .this  but  prayer  ?  It  i»  pouring  out  llie  heart  betorc 
G.)J,  expreshin^  our  du'sires  iii  words,  itujugn  ptrrhctps  in  a 
broken  rtud  imperfect  manner.  AmiI  whni.is  this  praying,  says 
the, humble  soui  ?  I  have  gone  to  (i.jd,  I  have  in  the  distress  of 
my  \\\\\\i\  put  up  a  few  broken  peutmws  to  the  Lord,  but  have 
beci>  risii.un.-d  of  such  pr  lying,  and  could  nit  tnttrljin  a  kind 
thoui.,ht  of  such  poor  duii^s.  This  my  friend  is  prayinv;,  that 
l)r>iying  that  is  acceptable  to  God  through  Cliiisi.  So  prayed 
Ik^ekidh  wncn  he  was  in  distress,  Isaiah  xxxvjii  14.  Like  a 
crant:  or  a  swalijw  no  did  I  chatter  ;  I  did  muurn  as  a  dove. 
Mine  eyes  /ail  ivilh  looking  iifiwurd  :  O  Lord,  law  o/ifireaaed., 
undertake  for  me. —  There  are  many  hypocrites  that  pray: 
And  if  you  think  you  shall  be  he-trd  for  your  prayi.ig  ;  if  you 
l)ray  only  out  of  custoni,  or  if  you  depend  upon  your  prayers  ; 
this  is  no  evidence  of  your  being  Christians,  But  ii  you  love 
praying  ;  if  you  make  it  your  daily  concern  ;  if  you  are  humble 
under  it  ;  if  you  cannot  live  withoui  it,  and  yet  place  no  dcpen- 
dance  upon  it,  but  reckon  yourselves  but  unprofitable  servants  ; 
however  imperfectly  you  pray,  it  is  a  good  evidence  of  a  work 
of  grace  in  your  hearts. 

Tnus  I  have  endeavoured  to  consider  what  is  favourable  'n\ 
this  case  ;  and,  considering  all  these  circunjstances  together, 
they  certainly  amount  to  a  comfortable  evidence  of  your  being 
Christifins  indeed.  And  if  you  find  it  with  your  soul  as  I  have 
endeavoured  to  represent,  \ou  have  reason  lobe  thankful,  and 
to  conclude  that  you  are  an  object  ot  God's  distinguishing  grace. 
However,  do  not  take  things  up  m  a  slight  view,  but  examine 
your  heart  again,  and  again,  that  you  may  not  be  deceived  in 
a  matter  of  so  great  importance.  Be  impartial  in  your  enquir- 
ies.— Not  only  viev/  your  complaints,  but  consider  what  ap- 
pearances there  are  of  a  work  of  grace,  and  do  not  be  rash  in 
your  conclusion  ;  but  if  you  find  it  as  1  have  mentioned,  give 
God  the  giory.     And, 

IV.  Guard  against  a  distrustful  unbelieving  frame^  and  a 
habit  of  comfdaining.  When  things  look  dark  with  us  we 
are  immediately  ready  to  despond,  and  to  draw  some  sad  con- 
clusion. We  khould  be  concerned  indeed  to  maintain  a  godly 
jealousy  over  our  hearts,  but  to  have  a  jealoury  and  distrust  of 
God,  because  he  may  hide  his  face  from  us,  or  afflict  us,  is  by 
no  means  our  duty.  tSome  Christians  are  almost  always  doubt- 
ing ;  and.  what  is  the  consequence  }  They  dishonour  God  there- 
by ;  they  provoke  him  to  withdraw  his  prvseace  and  Spirit  : 
they  unfit  themselves  for  the  cheerful  discharge  of  duties,  and 
they  rob  themselves  of  peace  and  comfort.  Bistrust  has  no 
tendency  In  itself  to  promote  vour  spiritual  good.  You  that 
have  been  so  timorous  and  unbelieving,  that  have  put  off  the 
promises  and  the  word  of  encouragement  from  you,  have  you 
found  any  real  advantage  in  so  doing  ?  Have  you  been  quicken- 
ed more  by  it,  loved  Chiisv  more;  bftlcU  sin  more,  and  go;  near- 


Case  XXX.  Cases  of  Conscience.  2(H' 

er  to  God  ?  I  appeal  to  yoa,  has  it  not  weakened  your  faith,  dis- 
turbed your  peace,  and  somethTies  almost  drove  you  from  duty 
by  insinuating,  it  is  to  no  purpose  to  continue  praying,  Sec— If 
this  is  the  case,  let  aie  guard  you  aiy  friend,  against  an  unbe- 
lieving frame  :  To  be  always  doubting^  because  your  circum- 
stances are  apparently  discouraging,  will  bring  no  advantage  to 
your  soul.  Have  you  nothing  that  absolutely  determines  you  to 
be  an  hypocrice  ?  Do  not  conclude  you  are  from  the  various 
circumstances  of  darkness  you  are  in  :  There  is  no  religion  in 
doubting.  Some  persons  have  got  a  habit  of  complaining  ; 
whenever  you  converse  with  them  they  have  nothing  to  enter- 
tain you  wiih  but  sad  compl:unts.  This  arises  either  from  a 
mistake  of  their  duty,  or  from  pride,  being  willing  to  copy  af- 
ter otkers  examples,  and  to  be  thought  Christiana  of  some  ex- 
cellency. 

You  will  then  say,  what,  if  I  am  in  darknessand  real  distress 
of  soul,  would  you  not  have  me  speak  of  it  ?  Yes,  my  friend, 
carry  thy  burdened  soul,  and  unbosom  it  to  thy  minister  or  thy 
friend  :  Tell  him  all  thou  feelest,  ail  thou  fearest,  and  do  not 
be  silent,  and  keep  Satan's  counsel.  A  person  oftentimes  goes 
distressed,  because  he  will  not  open  his  heart  to  his  friend.  Be 
free,  therefore,  and  keep  nothing  to  thyself  ;  but  take  care,  at 
the  same  time,  thou  dost  not  contract  a  habit  of  complaining,  as 
if  any  part  of  Christianity  consisted  in  it.  When  thou  art  tell- 
ing thy  fears,  tell  thy  hopes  too,  or  what  God  has  done  for  thee. 
Tuke  care  and  guard  against  a  doubting  frame,  and  do  not'think 
that  real  humility  lies  in  doubting.  Oft  ifvju  of  LitUe  fai(h^ 
wherefore  dnst  thou  doubt  ?  why  dost  thou  distrust  ?  will  that 
ease  thee  ?  will  that  cure  thy  wounded  soul  ?  will  t'uat  bring  thee 
nearer  to  God,  recommend  thee  more  to  his- favour,  or  prepare 
thee  for  a  Saviour's  mercy  ?  Oh,  no  1  that  suul  amnot  go  on 
in  a  flourishing  and  comfortable  manner,  who  is  much  carried 
away  with  doubtings  and  dibtrust.  But  melhinks  Ihcuryousay, 
what  would  you  have  me  then  to  do  :  Ip^ir.not  see  myself  in 
the  light  in  wnich  you  have  represented -^e. — To  which  I  an- 
swer, 

V.  CommU  thyself  into  the  haiids  of  Jesus  Christy  and  leave 
thy^sflf  with  nim,  vaii  ulicn  him  in  all  the  means  and  ordlnan' 
ees  he  haf*  ahfioinied^  in  cxpecFatiori  cf  recfiving  all  that  he 
hasfironnn'  d  inihy  comjiUteand  everlasting  saivaiio'i. — T''t  re 
is  no  ulhtr  sanctuary  whither  thou  c&nst  i\y  and  ii".d  safety, 
Christ  is  re  -dy  to  rec^.ive  all  distressed  soul.^ ';  he  h  an  hiding- 
place  from  the  rjind.  a  covert  from  the  cejnptbt^  ir.  rivm;  of 
Kvaier  in  a  dry  /ilaccr^  and  as  the  shadoio  of  a  f^reut  rock  in  u 
Tjeary  land,  Laiah  xxxii.  2,  There  is  all  fulness  J!>  him  :  He 
can  supply  every  want  :  He  can  remove  every  distre^s  ;  He 
can  deliver  thee  from  wrath,  cleanse  thee  from  sin.  rt-ctjm- 
mend  thee  to  his  Father,  and  cheer  and  comfort  iiiy  soid.  In 
tene,  he  is  an  able  and  willing  Saviour,  exactly  suited  to  all  thj 


^61  Cases  OF  Con  SCI  tNCE.    .  Case  XXX. 

necessitous  and  distressing  circumstances.  -  Go  to  hinn  tlien, 
cast  thyself  upon  him,  leaving  thyself  with  hirn,  believing  that 
he  is  what  he  has  represented  himself  to  be. — Wait  upoii  him 
in  his  ordinances  ;  follow  him  m  the  use  of  ^ill  means,  tind  so 
expect  that  he  will  do  all  for  thee  and  in  thee  that  is  necessary 
to  thy  complete  salvation.  So  long  as  thou  findest  thy  hope  in 
Christ  does  not  lessen  thy  esteem  for  ordinances  and  duties,  or 
make  thee  negligent  and  careless,  embrace  it,  entertain  it,  and 
let  nothing  rob  thee  of  it,  or  drive  thee  from  it.  It  thou  was 
to  find,  indeed,  thy  regaid  for  the  various  duties  Christ  has  ap- 
pointed growing  weaker,  thy  soul  growing  careless  and  secure, 
then  thou  wouldst  have  reason  to  be  afraid,  and  suspect  thyself 
to  be  in  a  dangerous  situation.  But  if  thy  love  to  ordinances  is 
the  same  ;  if  thou  arc  desirous  of  following  Christ  in  all  the 
duties  of  religion,  of  honouring  him  by  a  humble  and  holy  con- 
versation, then  be  not  afraid,  only  l)elieve.  Keep  on  waiting 
upon  him  in  every  ordinance  :  he  will  fulfil  his  promises,  and 
keep  that  which  thou  hast  committed  to  him  against  the  great 
day.  He  never  said  to  the  seed  of  Jacob,  Seek  ye  my  face  in 
vain  ;  blessed  are  they  that  hunger  and  thirst  after  righteous- 
nessyfor  they  shall  be  fiUed.  Fear  not,  Christ  is  to  be  found 
\\\  his  ordinances  ;  there  he  feeds  his  flock,  and  there  he  will 
meet  with  thy  soul,  and  train  thee  up  for  heaven,  and  at  length 
bring  thee  thither,  liowever  he  may  exercise  th,  faith  with  tri- 
als and  difl&aulties  here  by  the  v/iy. — I  would  just  mention  two 
Ihing-J  by  the  way  of  reflection. 

1.  With  what  propriety  may  we  put  up  the  apostle's  petition, 
Lord  encrease  our  faith.  Was  faith  more  in  exercise,  it  would 
put  our  souls  in  a  flourishing  condition,  it  would  quicken  our 
zeal,  increase  our  love,  purify  our  hearts,  scatter  our  fears,  arm 
us  against  every  difficulty,  comfort  our  souls,  and  make  us  live 
and  die  like  Christians,  to  the  honour  of  our  dear  Mediator. 
Lord,  then,  increase  our  faith  ;  breathe  uj^on  us,  O  eternal 
Spirit,  str.engtiien  tl^  grace,  bring  it  into  exercise,  that  these 
happy  and  importai^nds  maybe  attained, 

2.  How  melancholy  is  their  state  that  have  no  concern  at  all 
about  their  souls  !— Let  us  drop  a  tear  over  them  :  Oh  that 
th>'y  were  ivise^  that  ihry  underalood  this^  that  they  would  con' 
tiiler  their  latter  end  ! 

FINIS. 


THE 


Spiritual  Companion, 

THE  PROFESSING  CHRISTIAN  TRIED  AT  THE 

BAR  OF  GOD'S  WORD  I 


BEING 


Answers  te  several  Important  Questions  respecting  the 
FAITH  AND  PRACTICE  of  BEUEVERSo 


TOGETHER   WITH 


^  few  rfiougfits  mi  the  Character  and  Happines: 


OF    THE 


HAPPY  MAN. 

TO  WHICH    IS   PREFIXED 

The  Touchstone  of  Saving  Faith* 


By  SAMUEL  PIKE. 

,  PORTSMOUTB,  MIT. 

I^RINTED  FOR  CHARLES  PEIRCE. 

BY  W.   TREADWfiLL,   ISOSo 


THE 

TOUCHSTONE 

OF 

SAVING    FAITH, 


THIS  most  important  subject  is  taken  under  consideration  ia 
consequence  of  ihe  following  letter  to  me  ; 

"  Reverend  Sir, 

THROUGH  grace  (if  I  am  not  Mistaken)  I  have  long  had 
hope  of  being  saved  by  Christ  alone,  and  yet  am  at  some 
uncertainties  as  to  the  nature  of  true  faith  ;  whether  I  am  a 
real  believer  or  not  :  and  am  concerned  to  know,  if  my  hope 
be  not  the  hope  of  a  Pharisee,  too  much  built  upon  such  acts  of 
the  mind,  as  arise  from  a  legal  principle  ;  such  as,  an  humbling 
sense  of  the  pollution  of  my  nature,  and  the  sinfulness  of  my 
heart,  striving?,  against  sin,  endeavours  after  a  religious  frame 
of  mind,  raised  affections  in  worship  ;  together  with  some 
knowledge  and  belief  of  Christ  in  his  glorious  person  and  offices 
that  he  is  an  all-sufficient,  ready,  free,  and  the  only  Saviour.  I 
strive  against  any  trusting  in  duties  and  frames  ;  but  still  I 
want  to  knov/,  whether  1  have  t>een  mad-e  partaker  of  true  sa- 
ving faith  that  is  of  the  operati  j»,  of  God,  though  mixed  or  ac- 
companied with  doubts  and  unbelief.  Therefore,  5^ir,  I  intreat 
you,  in  your  casuistical  lectures,  to  describe  thai  faith,  by  ^vhich 
the  soul  m3kes  out  to,  applies,  and  receives  Christ  alone  for  sal- 
vation ;  to  describe  what  are  these  thoughts  or  acts  of  the  mind 
towards  Christ,  or  God  in  Christ,  which  flow  from  regenerating 
grace,  or  the  r»ew  principle  of  spiritual  life  implanted  in  the 
soul  by  the  Koty  Spirit.  Princifiles  are  known  l3y  their  efftc'ts. 
This  princifile  of  living  faith  is  known  by  its  acts,  by  tlie  inward 
frame,  thoughts  and  affections  of  the  heart.  I  have  often  heard 
of  inward  feelings  of  rest,  joy  and  peace,  which  1  want  and 
pray  for.  If  ^i  soul  seeks  %o  Christ  at  uncertainties,  with  this 
•^thought,  if  I  am  fiaved^  it  must  be  by  Christ  aione^  and  there- 
fore at  peradventure  prays^for  pardon  and  salvation  with  some 
hope;  is  this  a  sufficient  evidence  of  true  justifying  fai^th  ?  Or 
laay  not  an  unrenewed  sinner,  under  the  infiuence  of  comnjon 


4  TlriE  Touchstone  of 

grace,  have  these  thoughts  and  desires  working  in  his  mind,  and 
yet  be  desiiiute  of  the  appropriating  possession  and  enjoy naent 
ot  Christ,  or  union  with  him  ?  I  have  wrote  thus  nnic^i,  because 
I  would  fain  have  my  case  righily  taken,  and  I  hope  you  will 
comjjiy  with  my  reques^  Your  kind  instruction  and  help  here- 
Mi  may  be  a  means  of  my  relief  under  this  real  concern  of 
aiind,  and  will  niuih  oblige  me  (perhaps  many).     1  am, 

''  licverrnd  Sir, 

"   IVii/i  cordial  Res/iecty 
«  Yours-, 
"  Sincere  Seeker."' 

*'  P.  S.  Perhaps  you  will  m  Ake   more  than  one  question  to  an- 
swer my  desire.'* 

"^HIS  letter  is  evidently  a  serious  and  deep  enquiry  into 
ic  the  vevy  vitals  oi^  religion,  into  the  very  essence  and 
fcunclation  of  experimental  Christianity  ;  and  therefore  de- 
scries the  C!o«,est  attention  in  considering  it,  and  the  utmost 
care  in  handling  it.  A  mistake  here  maybe  most  detrimental  : 
And  we  ought  to  be  very  caufious,  lest  we  fall  into  anerrour  on 
eiiher  hand  ;  lest  the  false  hope  of  the  hypocri'te  be  encourag- 
ed, or  the  true  hope  of  the  gracious  soul  be  discouraged.  We 
mu-t  not  adrniuister  peace,  where  there  is  no  peace  ;  nor  yet 
gritfve  the  heans  of  those,  whom  the  Lord  would  not  have 
mude  sad.  To  steer  the  direct  course  between  presumption 
and  despondency,  is  most  desirable,  and  yet  truly  difficuU.  Let 
very  one  therefore  r  cad  what  follow  wiih  close  attention,  com- 
paring it  with  the  word  of  God,  and  begging  that  the  Lord, 
the  Spirit,  may  cnal)le  them  to  apply  it  to  their  own  cases  and 
consciences  in  a  right  manner. 

The  writer  of  the  above  letter  very  justly  remarks,  that  it 
will  be  needful  to  solve  more  than  one  question,  in  order  to  an- 
swer the  full  design  of  it.  And  I  think  the  two  following  will 
be  sufficient. 

Qticst.  1.  Flow  far  7nay  a  /icrson*s  heart  an  I  ways  be  rec- 
li/if^d^  and  he   noinviihstandinc^  be    deaiitute  of  aaving  fa'ufi  ? 

Quest.  2.  How  shall  lue  know  whether  onrfailh  be  saviti^^ 
amidst  all  the  weaknesses  and  doubts  that  may  attend  it  ? 

Let  us  now  attempt  to  bring  ourselves  to  the  touchstone  of 
the  hncred  scriptures,  while  we  have  laid  before  us  the  consid- 
eration of  these  two  important  queries,  the  former  of  which  is 
of  a  very  searching  nature  ?  and  the  latter  of  a  very  satisfying 
and  consolatory  na'ure. 

To  begin  with  the  first  : 

How  Jar  way  a  /lerson's  heart  and  ways  be  reclined,  and 
be  nvtwi/hs'an.Ung  be  drsiifutf  ff  saving  faith  ? 

It  ise\idi'nt  from  scripture  and  experience,  that  persons 
aay  come  V':ry  near  to  the  kingdom  of  God,  and  yet  never 


Saving  rAitn.  5 

actually  enter  into  it.  Permit  me  therefore  to  proceed  in  this 
enquiry  stefi  by  stefi. 

•  1.  A  person  nuiy  be  of  a  very  good  natural  temlier^  and  be 
endowed  with  many  vaiunblfc  quaiificauons,  althougli'  clebiitute 
of  saviiij;  iaith.  What  is  generally  culled  ,^oof/  /ia'in'e,  is  a 
gifi  of  divine  providence,  wUich  is  by  no  means  peculinr  to  tiue 
believer^.  For  Uiose,  whose  tempers  i;re  naturally  rcagli,  may 
be  favoured  vvilh  a  principle  of  special  grace,  while  persons  of 
a  sweet  naiural  disposition  may  be  total  strangers  to  it.  Al- 
though human  nature  is  very  degenerate  and  corrupt  in  all,  yet 
we  find  sometimes  many  things  very  amiable  in  those  that  have 
no  religion  at  all.  There  may  be  so  much  decency^  sjbrietyy 
humanity n,  com/iassio^i,  genei'osiiysjidelhy,  and  the  like,  in  the 
natural  dispositions  of  persons,  as  make  ihem  Uuly  valuable, 
very  agreeable,  and  really  useful  in  life.  Yea,  'tis  very  difficult 
to  say  how  far  a  sweetness  of  temper,  cultivated  by  an  education, 
may  extend  its  influence  to  the  regulation  of  the  conduct.  But 
aftec  ail,  nothing  is  more  evident,  than  that  all  this  may  be, 
where  there  is  no  saving  faitn  ;  for  even  a  heathen  that  knows, 
nothing  of  Christ  or  his  gospel,  may  be  possessed  of  such  amia- 
able  qualiiications.  And  among'  those  that  are  favoured  wiih 
the  light  of  revelation,  there  are  apparently  some  of  a  rugged 
natural  disposition,  who  have  the  true  fear  of  God  before  their 
eyes  ;  while  others  with  all  their  lovely  qualifications,  have  no 
appearance  of  true  religion.  God  is  pleased  to  bestow  his  spe- 
cial blessings  upon  some  of  both  sorts,  on  purpose  to  make  us 
distinguish  between  good  nature  and  saving  grace, 

2.  A  person  may  be  influenced  by  the  principles  oi  civili!^ 
and  morality,  and  yet  be  destitute  of  saving  faith.  He  may  see 
the  necessity  and  propriety  of  doing  justice  and  loving  mercy  ; 
may  see  it  to  be  his  incumbent  duty  to  do  to  others  as  he  would 
that  others  should  do  to  him  ;  and  so  become  strict  in  his  mor- 
als, upright  in  his  conversation  between  man  and  man  ;  may 
abhor  lying,  cheating,  and  all  kinds  of  deceit  ;  have  a  great 
regard  for  honesty  and  integrity,  for  paying  his  just  debts, 
speaking  the  truth  to  his  neighbour,  and  would  upon  all  occa- 
sions  do  him  justice.  In  a  word,  he  may  have  a  conscientious' 
regard  to  the  duties  of  the  second  table,  both  with  respect  te 
himself  and  to  his  neighbour  ;  and  so  be  what  is  generally  called, 
a  -pber,  virtuous,  honest,  temfierate,  useful  person.  All  these 
things  are  doubtless  very  good  in  themselves  ;  and  where  there 
is  true  relii^ion,  these  things  will  be  found.  But  let  us  not  think 
them  sufficient  evidences  of  saving  guce  ;  for  all  these  moral 
principles  may  be  entertained  and  followed  by  a  person 
that  has  never  known,  or  perhaps  heard  of  Christ.  The  young 
man  in  the  gospel  was  evidently  such  a  one,  while  a  stranger 
both  to  the  doctrine  and  to  the  experience  of  faith,  Matt^, 
Xix.  18—30. 

Aa  :t 


6  TkK   ToriGHSTONS    OF 

3.  :A  person  may  be  influenced  by  mnuy  serious  and rehgiouf 
princi/ilts,  and  yet  be  without  <i  principle  of  saving  faith.  He 
mny  have  a  serious  rtgard  to  his  duty  towards  God,  as  well  i.» 
towards  his  neighbour  and  himself.  Hi.s  conscience  may  be 
impressed  by  a  sense  of  the  di\ine  authority,  his  heart  may  be 
engagfd  by  a  stnse  of  divine  goodiyess  in  providence,  and  his 
concern  may  be  awakened  by  a  consideration  of  the  affairs  of 
his  precious,  immortal  soul.  All  these  things,  and  many  more 
of  the  like  nature,  may  be  where  there  is  not  the  least  grain 
of  tiue  faith.  These  will  appear  strange  assertions  to  many  ; 
but  I  doubt  not  to  make  them  evident  iVom  the  word  of  God, 
and  from  the  nature  of  the  thing.  Let  me  descend  into  a  few 
particulars,  (I.)  A  person  may  be  constant  to,  and  take  de- 
light in  devotional  excrcis'is  ;  may  give  hiaisclf  to  reading 
good  books,  hearing  of  sermons,  may  fast  and  pray,  and  re- 
ceive the  s^icraraent,  and  after  all  be  a  stranger  to  the  saving 
grace  of  God.  Was  not  this  the  case  of  the  Israelites  ?  Isaiah  - 
Iviii.  2.  Was  not  this  the  practice  of  the  hypocricical  and  self- 
righteous  Pharisees  in  Christ's  time  ?  And  yet  none  can  think 
that  these  were  truly  gracious.  Let  none  therefore  conclude 
that  they  have  the  grace  of  GoJ,  merely  because  they  regular- 
ly attend  lo  and  upon  devotional  services.  Yea,  (2.)  A  per- 
son may  attend  to  these  duties  with  real  sejiousness  ind  con- 
cern for  tlie  welfare  of  his  soul,  and,  so  far  as  he  knows  him- 
self, be  sincere  herein,  having  no  h>pocrrtical  or  worldly  views. 
To  use  the  words  of  a  late  valuable  author  :  "  Man  in  a  natur- 
al slate  may  have  strong  convictions  of  the  infinite  power,  wis- 
dom, justice,  and  goodness  of  God,  and  of  the  judgment  to  come, 
and  of  the  everlasting  happiness  of  the  godly,  and  the  torments 
of  the  wicked  :  and  there  convictions  may  stir  them  up,  not  on- 
ly to  make  an  high  proiession,  and  to  utter  rare  sayings  con- 
cerning God  and  godliness  ;  but  also  to  labour  with  great  earn- 
estness to  uvoid  all  known  sin,  to  .subdue  their  lusts,  to  perform 
universal  obedience  to  God  in  all  known  duties,  to  serve  him 
with  their  lives  and  estates  to  the  utmost,  and  to  extort  out  of 
their  hearts  some  kind  of  love  to  God  and  godliness  ;  that,  if 
possible,  they  may  escape  the  terrible  torments  of  hell,  and 
procure  everlasting  happiness  by  their  endeavours." 

These  are  hard  sayings  to  many.  But  I  have  two  reasons  to 
cfTer  for  the  proof  of  these  things.  One  reason  is,  because  the 
apostle  Paul,  before  his  conversion,  appears  to  answer  this 
character,  according  to  the  account  he  gives  of  himself.  And 
the  other  is,  because  all  this  seriousness,  piety,  and  devotion 
may  be  produced  only  hy  the  general  principles  of  the  being 
and  perfections  of  Goel,  and  the  certainty  of  a  future  world, 
without  any  dependence  upon,  regard  to,  or  right  knowledge  of 
the  Lord  Jesus  Christ  ;  and  the  person  may  be  working  upon 
purely  r.c If- righteous  principles,  thinking  to  make  his  way  to 
V;uvfea  by  lus  owu  3i:cngth  aoU  merit,    '  i^s  indeed  JDapossi-^ 


Saving  Faith,-  ^  T 

bl«  to  sny,  how  far  merely  moral  principles  may  work  upoH^^ 
the  mind,  rouze  the  conoern,  cifftct  ihe  conscience,  and  stir  up 
the  endeavours.  There  may  be  much  seriousness  and  devo- 
tion in  the  mind,  without  any  thing  of  taitti  in  Christ  as  the 
foundation.  "Nay,  (3.)  A  person  may  be  engaged  to  pay  some 
regard  to  the  inward  part  of  religion.  He  may  see  something 
©f  the  evils  of  his  heart  and  thoughts,  may  mourn  over  them  : 
He  may  strive  to  curb  and  subdue  his  passion,  his  pride,  his  re- 
venge, his  notional  impurities,  and  the  like  :  He  may  strive 
to  get  his  heart  affected  in  and  by  religious  duties  ;  may  be  ve- 
ry active  and  intent  upon  divine  practices,  in  order  to  subdue 
his'sinful  lusts  ;  and  all  this  (pray  observe  it)  with  a  vitw  to 
obtain  the  f  ivour  of  God,  and  to  make  some  atonement  for  his 
sins  ;  whereby  he  shews  himself  to  be  still  wedded  to  the  law, 
and  to  know  nothing  of  faith  in  Jesus  Christ.  He  may  pray 
frequently  and  fervently,  hear  attentively,  read  seriously  ;  and, 
in  the  midst  of  all  these  things,  be  averse  to  the  freeness  of  di-- 
vine  grace  in  Christ,  and  be  building  upon  a  self -righteous  bot- 
tom, as  the  devout  Phiarisees  did.  Yea,  (4.)  He  may  have 
some  desire  after  an  interest  in  Christ,  and  his  purchase  j  have 
some  notion  of  the  necessity  of  coming  to  him  for  salvation  j 
while  he  does  all  these  things  to  fit  himself  for  Christ,  and  to 
appear  before  him.  He  strives,  he  mourns,  he  prays,  think" 
ing  that  he  may  not,  and  ought  not  to  come  to  Christ,  until  he 
has  in  some  good  measure  prepared  and  purified  himself^ 
Here  is  indeed  an  appearance  of  true  humility,  but  there  is  a 
cursed  pride  at  the  bottom  of  all.  He  still  goes  about  to  m^ake 
his  own  righteousness  stand,  and  will  not  submit  to  the  righ- 
teousness of  God.  He  aims,  not  to  receive  Christ  and  salvation 
a6  a  free  gift,  but  strives  to  entitle  himself,  and  recommend 
himself  to  Christ  by  the  excellency  of  his  own  prayers  and  en- 
deavours. Though  he  follows  after  the  law  of  right eoumess.^ 
he  does  not  attain  to  the  law  of  righteousness  ;  because  he  seeks 
it  not  byfaiih^  but  as  it  were  by  the  works  of  the  law^  Rom. 
ix.  31,  33.  Thus,  you  see  how  far  a  person  may  proceed  in 
practical,  devotional,  and  even  experimental  religion,  without 
having  the  least  degree  of  true  faith  in  Christ. 

4.  A  person  may  be  well  acquainted  with,  and  be  zealous  for 
the  peculiar  doctrines  of  the  gospel,  and  yet  be  destitute  of  sav- 
ing faillv.  This  is  one  thing,  mentioned  in  the  above  letter, 
namely,  a  knowledge  and  belief  of  Christ  in  his  glorious  per- 
son and  officesy  that  he  is  an  all -sufficient^  ready.free^  and  the 
only  Saviour,  Doubtless  there  may  be  much  notional  knowl- 
edge of  gospel-doctrine,  without  a  principle  of  saving  faiJ.h, 
For  a  person  may  understand  the  truth,  and  n^ever  feel  the 
power  of  it  j  he  may  be  orthodox  in  principle  and  heterodox 
in  practic*.  This  is  a  truth  that  needs  no  proof  to  support  it, 
because  it  is  awfully  verified  in  too^  too  many  instances.  Yea, 
*  self -righteous  principle  jnay  lurk,  un«lcr  the  appearance  of 


S  The  Touchstone  o? 

disbelieving  and  disclaiming  it.  Are  tlicre  not  some,  who  in- 
stead of  muLiug  their  knowledj^e  of  the  gobpel  a  means  of  lead- 
ing them  to  Christ  for  grace  and  balvation,  do  make  their  very 
knowledge  itself  to  be  a  part  of  the. r  justifying  righteousness  ? 
They  pride  themselves  m  it,  make  thtir  boast  of  it,  and  think 
that,  because  they  are  so  intelligent  and  orthodox,  therefore 
Christ  will  receive  and  save  them.  Thus  their  knowledge  and 
zeal  make  them  proud,  instead  of  bringing  them  to  the  foot- 
btool  of  Iree  grace.  And  wliere  this  is  the  case,  there  is  great 
reason  to  su\pect  the  want  of  saving  faith,  though  orthodoxy 
of  sentiment  may  be  even  joined  wiih  regularity  of  practice. 
For  a  person  ni^y  understand  all  mysteries,  and  all  knowledge 
and  yet  want  that  faith  which  workeih  by  love,  1  Cor.  xiii.  2. 
5.  A  person  m^y  bt  ajfccud  w'lih  the  doctrines  of  the  gospel, 
and  the  love  of  Christ,  and  yet  be  destitute  of  saving  faith. 
This  I  am  obliged  to  add  to  all  the  foregoing,  because  the  scrip- 
ture is  so  express  upon  it,  and  because  the  superficial  experi- 
ences of  many  confirm  it.  In  Matth.  iiiii.  20;  21,  we  read  of 
the  stony- ground  hearers^  who  attend  to  the  word  with  plea- 
sure, and  receive  it  with  joy,  and  yet  have  no  root  in  themselves. 
Thus  many,  in  this  day,  aitend  upon  the  gospel  with  much  de- 
light, seem  greatly  pleased  with  it,  and  ^flfected  by  it,  and  ar? 
sometimes  raised  almost  to  ecstasies  and  raptures':  Ti.ey  are 
melted  by  the  word  read  or  heard,  and  so  are  highly  delighted 
•with  it.  Now  such  as  these,  one  would  imagine,  could  not  fail 
of  being  true  believers,  and  we  are  ready  to  expect  that  they 
will  prove  eminent  Christians.  But,  al^s  I  all  this  perhaps 
pi  oves  like  the  morning  cloud,  or  the  early  dew  ;  we  soon  find 
something  in  their  temper  and  conduct,  that  carries  a  sad  evi- 
dence v/iih  it,  that  the  work  is  not  solid  and  saving.  As  there- 
fore we  have  such  instances,  'tis  dangerous  to  conclude  from 
pre?;ent  feelings  and  motions.  Under  tliesc  occasional  impres- 
sions, persons  m:vy  seem  cheerfully  to  venture  their  souls  upon 
Christ,  to  be  really  and  strongly  desirous  ot  an  interest  in  him, 
may  appeir  greatly  delighted  with  the  method  of  grace,  and 
to  have  a  framing  love  to  Christ,  and  zeal  for  his  cause.  In  a 
■word,  there  is  scarce  one  experience  you  can  mention  as  an  ev- 
idence of  trMe  faith,  but  it  is  mimicked  by  the  affections  on  such 
occasions.  But,  in  reality,  the  word  does  not  enter  into  the 
heart  itself,  it  only  floats  on  the  imagination  ;  and  instead  of 
being  written  or  engraven  upon  tlie  heart,  the  work  appears  to 
be  surperficial  in  tlie  event.  Some  take  occasion  from  such  in- 
stances to  confi'm  themselves  in  the  denial  of  that  most  estab- 
lishing doctrine  of  the  saints  perseverance.  But  we  must  an- 
swer with  the  apostle  John,  in  his  first  epistle,  chap.  ii.  19. 
They  went  out  from  us,  but  tliey  were  not  of  us  ;for  if  they 
had  been  of  ufi^  tiify  would,  no  doubt^  have  continued  ii>ith  us. 
We  must  have  morC  solid  evidence*  for  ihe  truth  of  grace  in 


Saving  Faith.  9 

five  heart,  than  those  which  arise  from  the  mere  motions  <3f  the 
aSfections. 

I  must  add  one  particular  more. 
6.  A  person  may  be/uL'y  fiersuaded  in  his  own  mind,  that  he 
has  an  interest  in  Clirist,  and  yet  be  destitute  of  saving  faith. 
There  are  sonve  who  make  such  a  persuasion  as  this  to  be  the 
very  essense  of  saving  faith  :  A(kI  so  conclude,  that  every  per- 
son who  can  persuade  himself,  or  be  persuaded  to  believe  Christ 
to  be  his,  is  a  true  believer  ;  and  that  those  who  fall  short  of 
this  persuasion  are  void  of  fiiih.  This  is  a  very  .»  couraging  and 
dangerous  opinion.  'Tis  a  very  dhcouraging  tenet,  with  re- 
spect to  truly  serious  souls.  For,  if  none  have  the  principle  of 
faith  in  them,  but  such  as  are  arrived  to  this  assurance,  then  we 
must  cast  out  of  the  list  of  true  Christitins  many  thousands  of 
souls,  who  give  the  cle-irest  pH\5of,  m  every  other  respect,  that 
they  are  born  of  God.  'Tib  the  duty  of  gospel  ministers  to  hold 
forth  the  freest  encouragement  to  distressed  doubting  sools,  and 
so  be  helpers  of  their  joy.  But  farther,  this  is  a  very  danger^ 
ous  opinion,  and  'tis  to  be  feared  some  have  made  an  unholy 
use  of  it.  Some  persons  of  this  notion  apprehend,  that  because 
grace  is  absolutely  free,  therefore  all  a  sinner  has  to  do,  is  to 
persuade  himself  directly  and  immediately,  that  Christ  and  all 
the  blessings  of  grace  are  his.  Thus  they  encourage  a  presump- 
tuous hope,  an  ungrounded  assurance  ;  and  would  persuade  per- 
sons at  once  to  btlieve,  their  interest  in  Christ ;  and  then  assure 
them  that  all  is  well.  Do  any  huch  presumptuous  persons  read 
these  lines,  I  w<iuld  here  take  the  freedom  to  describe  their 
character,  apil  read  their  doorn.  Yoti  say  inyour  iiearts,  "  well, 
since  Christ  and  grace  are  free,  I  will  therefore  iirmly  believe 
that  Christ  is  mine,  an^l  heaven  is  ojine,  'et  my  conscience,  le- 
my  conduct  say  wh.it  it  will  to  the  contritry.  I  am  persuaded 
that  all  is  well  ;  because  I  am  sopersmdeu,  therefore  all  is  ac- 
tually well  with  me.:  I  v/ill  ujike  it  my  chief  business  to  keep 
thi*^  pers'j;iiion  alive  in  my  rr  ird  ;  and  when  any  thing  arises 
in  mv  fcxpenenr.e  or  conduct  \hat  would  forbid  the  persuasion, 
3  Will  believe  through  it  all,  ar'i  so  prove  the  truth  and  strength 
of  my  faith,  bv  believing  in  op^.osiiion  to  all  niy  sense,  feeling, 
and  conversHtioi).'*  And  when  a  person  i-s  risen  to  such  a  pitch 
of  presumptu(  us  hvope  and  assurance,  he  grows  the  looser  in  his 
coi.duct-  and  the  more  reg.rdl- -s  about  sin  and  duty,  and  fcoks 
Gow  n  with  contempt  upct  the  poor  doubting,  but  cautions  Chris- 
tian ;  esteeming  him  a  Legalist  ^br  the  tenderness  of  his  con- 
science, and  for  the  sacred  regard  he  has  to  practical  and 
cxperimenral  religion.  I  hope  there  are  not  many  who  abuse 
the  precious  doctt  ines  of  free  grace  in  such  a  vile  manner.  But 
be  they  more  or  fewer,  they  may  see  their  picture,  and  read 
their  doom,  in  Micah  iii.  11,  12.  The  heads  thereof  judge  for 
reward,  &c.  yet  tlity  will  Uanufion  the  Lord,  and  say  As  not 
the  Loas  umongus  ?  sure/y  n$  evil  can  come  ufion  m>  Tker^" 


10  The  ToucirsTONE  oY 

fore  ihall  Zionfor  your  sake  be  fiLowed  as  ajield.  See.  Those 
who  will  thus  lean  upon  the  Lord,  will  persunde  themselves  at 
all  adventures  thai  ttiey  are  safe,  while  ttiey  regard  iniqui'.y  ia 
their  hearts,  and  practise  it  in  their  lives,  are  the  most  detesta- 
ble of  all  tluit  we.tr  the  Christian  name,  and  ma-.t*expect  to 
have  their  presumptuous  hopes  totally  demolished  ;  while  the 
poor,  dark,  conscientious  Christian,  whom  they  despise,  shall 
be  brought  forth  to  the  light  of  comfort  and  joy. 

Let  us  now  close  up  this  branch  of  the  subject,  by  a  few  words 
of  improvement^ 

1.  How    danifcrcus-  is  all  self-righteous  doctrine  on  the  one 
hand,  and  all  Antinomian  doctrine  on  the  other? 

I'.oih  these  sorts  oi:docirineare  indeed  very  agreeable  to  proud, 
corrupt  nalure  ;  this  makes  it  pleasant,  but  the  more  pernicious. 
ISome  teachers  discover  no  difference  between  goodnature  and^ 
saving  grace  ;  oih^rs  make  little  more  than  mere  morality  the 
essence  of  their  religion,  not  knowing  the  difference  between 
Heatheniiih  morality  and  gospel-holiness.  And  how  danger- 
ous must  it  be  for  ssouls  to  be  kd  to  depend  upon  their  own  piety, 
virtue,  o<r  devotion,  instead,  of  being  directed  to  Christ,  in  whom 
alone  salvation  is  to  be  found  I  iiut  while  morality  and  piety 
should  not  be  so  exalted,  as  to  be  put  in  the  place  of  Christ  for 
righteousness  ;  so  neituer  should  the  free  grace  of  God  be  ex- 
alted in  such  a  manner,  as  to  neglect  or  darken  the  necessity  of 
true  holiness  in  heart  and  life.  Ministoirsiiad  need  tdke  special 
heed  how  tbey  preach,  and  others  should  be  as  careful  how  and 
•^^hat  they  hear  ;  lest  the  pride  of  human  nature  should  be  fed 
by  self-righteous  doctrine,  or  the  corruption  of  human  nature 
be  indulged  by  Antinomian  doctrine.  He  is  atrue  gospel-divine 
that  can  keep  the  medium  between  these  two  extremes  in  his 
pre.iching  ;  and  he  is  -i  true  Chribtiun  that  keeps  tliis  medium 
in  his  experience  and  conduct.  An  inclining  to  either  side,  to 
the  right-hand  or  to  the  left,  in  preaching  or  practice,  is  very 
pernicious. 

3.  What  necessity  is  there,  for  all  that  make  pretensions  to 
religion,  to  examine  themselves  thoroughly,  kst  there  be  a  flaNV 
an  essential  f^aw  in  thtir  religion  !  You  may  be  ])ossessed  oiF 
many  amiable  qualifications,  may  have  performed  many  duties, 
may  make  high  pretensions,  and  a  shining  appearance  in  ycur 
own  eyes,  and  in  the  eyes  of  others,  without  the  least  degree  of 
true  Christianity  in  the  heart.  Do  not  conclude  you  are  true 
beMevers  upon  slight  grounds.  Are  you  moral  ?  so  was  Paul 
■when  a  stranger  tft  a  work  of  grare.  Are  you  devout?  so  were 
the  Pharisees,  and  yet  were  enemies  to  Christ.  Are  you  ortho- 
dox ?  so  are  many  that  never  felt  the  power  of  the  truth.  Are 
your  afftciions  sometimes  moved  iipder  ordinances  ?  so  it  was 
leith  the  s'ony-gri»und  hearers.  Have  you  a  persuasion  within 
yourself  that  Christ  is  yours  ?  so  has  many  a  presu^Sjituous  en- 
thusiast.    Louk  therefore  closely  into  your  hearts  ■w^'^  wav^-    j^,,^ 


Having  Faith.  13 

see  whether,  in  the  midst  ofall  your  profession  and  pretensions, 
you  have  that  faith  in  Christ  which  worketh  by  love.  Pray 
earnestly  that  the  Lord  would  examine  and  prove  you,  that  h» 
"would  try  your  reins  and  your  heart, 

3.  How  desirable  and  useful  are  many  things,  that  are  yet 
short  of  true  Christianity  !  We  should  not,  we  would  not  de- 
grade or  depreciate  any  of  those  parliculars,  which  have  been 
laid  aside  as  insufficient  evidences  of  a  saviiig  faith.  God  for- 
bid, that  we  should  despise  civility,  morality,  devotional  exer- 
cises, or  scriptural  knowledge.  It  is  the  duty  of  all  to  aim  at, 
and  seek  after  these  things.  And  those  who  have  believed  in 
God,  are  under  special  obligations  to  maintain  good  works  ; 
for  these  things  are  good  and  profitable  to  men. 

4.  What  a  mercy  is  it  that  any  are  endowed  with  saving  faith, 
and  may  come  to  the  knowledge  of  it  for  themselves  I  Some 
may  be  ready  to  say,  if  these  things  are  so,  who  then  cau  be 
saved  ?  But  let  us  not  say  this  in  a  way  of  discouragement,  but 
rather  answer  ourselves  ;  With  men  it  is  impossible,  but  witli 
God  all  things  are  possible.  And,  if  we  have  any  desire  after 
this  faith  and  salvation,  or  any  concern  about  it,  let  us  take  that 
rule  with  us,  Jas.  iv.  6  God  resktheth  the  firoud^  but  giveth.  ' 
grace  lo  the  humble. 

Do  you  father  enquire,  "  How  is  it  possible  for  me  to  know 
whether  I  have  received  this  precious  faith  ?  I  am  afraid  I 
have  not,  since  there  are  so  many  things  that  are  short  of  it, 
and  so  many  diiBculties  attending  the  enquiry."  I  answer  let 
me  intreat  you  to  suspend  your  doubtful  and  gloomy  thoughts 
upon  this  head,  till  you  have  seen  or  heard  the  other  part  ef 
this  subject.  I  would  not  have  any  serious  soul  discouraged  by 
what  has  been  offered.  If  the  Lord  should  make  it  a  means  of 
demolishing  any  false  hopes,  or  awakening  the  consciences  of 
any  dehjded  souls,  it  will  be  a  great  mercy  to  them  ;  while  the 
timorous  soirf,  that  desires  to  lean  and  live  upon  Christ,  will,  I 
trust,  receive  some  encouragement  from  the  plain  solution  of  the 
next  question. 

Proceed  we  now  to  the  other  question  proposed. 
HOW  shall  we  know  whether  our  faith  be  saving  amidst  ail 
the  weaknesses  arid  doubts  that  may  attend  it  ? 

JV.  B.  It  will  be  very  proper  in  this  place  tei:peruse  afresh 
the  letter,  which  occasioned  both  the  questions  ;  because  this 
latter  query,  as  well  as  the  former,  is  founded  upoB,  and  has  a 
continual  respect  to  it. 

THERE  is  scarce  a  subject  in  divinity,  wherein  valuable 
sound  divines  are  apparently  more  disagreed,  and  whereby 
Christian?  are  more  often  perplexed,  than  this  which  relates  to 
the  nature  and  workings  of  true  saving  faith  ;  and  yet  it  is  un- 
deniably a  subject  of  the  greatest  importance  :  For  the  implan* 
tation  of  this  grace,  and  an  experience  of  its  workings  and  act- 
■agsj  are  necessary  to  th«  very  exigteace  of  vital  CUrisuanity. 


:3s  The  Touchstone  o» 

"No  sul^ject  is  more  plainly  treated  of,  more  copieusly  hancJletlj 
nor  more  frequently  referred  to  in  the  sacred  smptures,  than 
this. —  There  is  scarce  a  page  in  any  of  the  devotional  or  doc- 
trinal pans  of  the  Bible,  but  faith  is  mentioned,  or  some  of  its 
acting-^  described  und'T  the  words,  truating,  /lo/ring^  mailings 
rec firings  and  the  like.  What  is  the  true  reason  of  this  disa- 
greement among  judicious  Christians,  is  difficult  to  ascertain. 
But  I  am  greatly  apl  to  imagine,  that  the  difference  is  chiefly  in 
v/ords  ;  the  subject  itself  being  of  such  an  expeiimental  nature, 
the  appearances  of  saving  faith  being  so  very  various,  and 
language  being  scarcely  adequate  to  the  theme.  Nothing  is 
more  difficult  than  to  express,  in  proper  words,  the  motions  and 
"workings  of  the  miid.  The  grea^t  question  is  this,  What  is  the 
nature  of  that  act  of  the  mind,  whereby  a  soul  betakes  itself  to 
Christ  for  all  salvation  ?  Does  it  include  in  it  an  assurance  or 
persuasion  of  a  person's  own  interest  in  Christ,  and  the  bless- 
ings of  salvation  ?  If  it  does,  what  degree  of  this  persuasion  or 
hope  is  necessary  in  saving  faith  ?  And  if  it  does  not,  wherein 
does  the  applying  act  of  faith  consist  ? — For  my  part,  I  shall 
endeavor  to  cast  aside  perplexing  queries,  and  take  the  whole 
of  what  I  have  to  say  from  the  sacred  scripicres,  mentioning 
and  explaining  the  ideas  the  Bible  gives  us  of  the  nature  and 
Ectings  of  saving  faith  ;  hoping  that  this  method  will  strikeout 
the  clearest  light,  and  aflR)rd  the  most  satisfying  evidence. 

The  subject  is  very  copious  and  large,  because  the  scripture 
is  so  full  and  distinct  upon  it  ;  but  I  shall  confine  myself  chiefly 
to  those  searching,  interesting  questions  that  are  put,  and  to 
thoic  diffirukies  that  are  started  in  the  letler,  upon  which  both 
these  cases  of  conscience  are  founded. 

Tlie  writer  of  the  letter  desires  me  to  describe  that  faith, 
ky  whicii  the  soul  makes  out  to.  applies  and  recieves  Christ 
alone  for  salvation  ;  to  describe  what  are  those  thoughts  or  acts 
of  the  mind  towards  Christ,  which  flow  from.,  and  are  proper 
evidences  of  regenerating  grace.  He  next  proceeds  to  argue 
in  a  judicious  way  upon  it,  by  observing  that  principles  are 
known  by  their  efTccts,  and  that  therefore  this  principle  of  liv- 
ing faith  must  be  known  by  its  acts,  by  the  inward  frame, 
thoughts  and  afl^cctions  of  (he  heart.  And  thtn  puts  a  quesiioHj 
whether  a  soul's  applying  to  Christ  for  salvation  with  SL/ier-ad' 
venture^  is  a  sufficient  evidence  of  justifying  faith. 

All  these  questions  I  shall  eixleavour  to  give  a  reply  to,  by 
explaining  the  language  and  ideas  of  scripture  on  the  subject^ 
which  I  apprehend  is  the  best  and  safrst,  and  likewise  the 
clearest  method.  Bear  with  me  then,  while  I  expatiate  free"* 
ly  upon  it  ;  ftnd  let  me  beg  you  to  read  with  peculiar  ^ttention> 
as  ui)on  a  matter  that  concerns  the  life  of  your  souls. 

We  have  an  exact  aiid  ample  description  of  his  grace  of 
faith  in  that  well  known  passage,  Heb.  xi.  1.  Aoivfaithis  tlii 
Siil^'sta^KC  fif  (hingH  hoficd  for^  and  the  evidence  oj  {UmQ^  nof 


Saving  Faith.  IS 

seen.  Without  any  learned  or  critical  remarks  upon  this  text 
"we  may  easily  observe,  that  what  faith  fixes  upon  as  its  object, 
are  things  invisible  or  future  ;  things  hofied  for^  and  tilings 
not  seen.  And  thus  it  is  distinguished  from  sight.  Now  it  is 
here  said,  that  faith  is  the  substance  of  things  hoped  for  ;  as  it 
gives  these  things  a  substance  or  subsistence  in  the  mind,  by 
substantiating  and  realizing  them  to  the  reind,  and  impressing 
them  upon  the  heart.  It  is  likewise  the  evidence  of  things  not 
seen  ;  as  it  applies  the  evidence  of  their  reality  to  the  mind, 
and  makes  them  as  evident  and  real  to  the  soul,  as  if  they 
were  visible  things.  So  that  the  whole  is  this  :  Faith  in  itself 
is  nothing  else  but  the  real  impression  and  application  of  gos- 
pel-truths and  gospel-promises.  When  a  person  truly  believes, 
the  gospel  is  written  in  and  upon  the  heart,  engraven  upon  the 
spirit  of  the  mind  ;  so  as  to  become  the  principle  of  a  person's 
actions  and  affections.  Carnal  and  worldly  persons  arc  acted 
upon,  and  influenced  by  worldly  and  carnal  principles  ;  but  be- 
liever?, as  such,  are  acted  upon  and  influenced  by  gospel-prin- 
ciples. And  those  gospel-principles  are  chiefly  such  as  these, 
that  Christ  is  a  most  necessary,  most  suitable,  most  free  and 
an  all-sufficient  and  the  only  Saviour.  If  a  person  has  these 
truths  not  only  printed  upon  his  imagination,  but  written  upon 
his  heart,  and  applied  to  his  own  case  and  conscience,  he  is  then 
possessed  of  saving  faith. 

But  a  person  cannot  clearly  know  that  these  truths  are  sav- 
ingly impressed  and  applied,  but  by  the  motions  and  actings  of 
his  mind  in  consequence  thereof.  For  let  a  person  haveVver 
so  clear  a  knowledge  of  the  truth,  ever  so  firm  a  belief  of  it,  ev- 
er so  great  a  value  for  it,  or  have  his  affections  ever  so  much 
moved  by  it  ;  yet  if  his  soul  is  not  excited  to  those  actings, 
which  are  suited  to  the  truth  believed,  he  has  no  proof  of  his 
being  possessed  of  this,  saving  principle. 

You  will  ask  then.  What  are  those  actings  of  the  heart  which 
are  suited  to,  and  produced  by  the  saving  impression  of  such, 
gospel-truths  ?  I  answer  in  scripture-language,  If  any  one  tru- 
ly believes,  for  himself,  his  own  necessity,  and  the  fulness  and 
freeness  of  Chri-t  as  a  Saviour,  he  is  induced  hereby  to/iy  to 
him^  to  trust  in  him,  to  lean  upon  him,  to  lay  hold  of  him,  to  go 
to  him,  to  take  shelter  under  him,  to  make  him  his  refuge^  his 
portion.,  his  hofie  and  his  salvation.  Here  lies  the  centre  of  the 
whole  evidence  ;  not  in  the  legree  of  a  person's  knowledge,  nor 
in  the  deg,ree  of  his  persoasion  concerning  his  own  personal  in- 
terest. 

You  will  proceed  to  ask.  What  is  this  coming  to  Christ, 
receiving  of  him,  leaning  upon  him,  taking  shelter  under  him, 
and  the  like  ?  I  answer,  all  these  phrases,  though  various  in 
•words,  are  the  same  in  sense,  when'appJied  to  the  workings  of 
the  mind,  and  so  they  all  illustrate  and  confirm  each  other.  So 
that  it  is  much  the  same,  which  of  these  I  fix  upon  ;  and  it 
B  b 


14  The  Touchstone  or 

would  be  too  tedious  to  run  through  them  all  distir.ctly.  They 
vire  all  of  ihtin  figurative  expressions  ;  taking  a  natural  and 
common  idea,  and  applying  it  to  the  spiniual  motions  and  act- 
ings of  the  soul  ;  and  therefore  are  all  to  be  understood  in  a 
fipirilual  sense.  I  would  make  choice  of  one  out  of  these  vai  ious 
phrases,  and  explain  it  with  a  particular  view  lo  doubts  on  the 
one  hand,  aad  ab^urance  on  the  other. 

That  which  I  shall  at  present  fix  upon,  is  the  act  ofjiying'  to 
a  refuge,  or  takmg  shelter  under  a  covert.  Christ  is  the  true 
city  of  refuge,  and  ^ouls  in  believing  are  represented  as  flei-ing 
for  refuse  to  lay  hold  on  tlie  hope  set  before  us,  Heb.  vi,  18. 
Christ  is  the  covert  from  the  tempest,  laa.  xxxii.  2.  and  believ- 
ers by  faith  take  shelter  under  it.  Let  me  then  illustrate  and 
diversify  this  similitude  in  a  familiar  way. 

Let  us  suppose  a  person  in  the  field  to  see  a  terrible  storm 
a-comiog,  which  he  wants  to  be  sheltered  from.  The  sight 
makes  his  heart  tremble  with  a  peculiar  awe  and  fear.  Let  us 
likewise  su^-ppose  him  to  be  inforraed  of,  or  to  see,  a  safe  refuge, 
shelter,  or  covert  at  hand.  Now  let  this  person  be  ever  so  well 
persuaded  of  the  safety  of  this  shelter,  and  his  welcome  to  it, 
yet  if  he  does  not  actually  take  sanctuary  under  it,  he  is  still 
exposed  to  the  violence  of  the  storm,  whatever  be  his  motive  or 
reason  for  not  flying  to  it.  Perhaps  he  may  be  indifferent  about 
It,  not  apprehending  the  storm  to  be  very  dangerous  ;  or  he 
may  think  to  weather  it  himself  without  a  shelter,  or  he  may 
have  dislike  to  the  shelter  itself,  or  may  think  that  some  other 
shelter  may  be  sufficient  for  him.  In  either  of  these  cases  he 
still  neglects  to  fly  to  it,  and  so  must  take  the  consequences,  al- 
though he  may  see  the  storm,  and  believe  the  freeness  and  safe- 
ty ot  the  refuge  proposed  This  is  an  exact  representation  of 
ihc  case  of  the  sinner,  who  begins  to  be  under  some  concern 
about  his  soul  ;  has  learned,  and  floes  believe  in  a  sense,  that  Jesus 
ChtMSt  is  a  free  and  sufficient  shelter  ;  but  either  through  in- 
diflfercnce  about  Christ,  or  through  dislike  to  him,  or  through 
an  opinion  of  his  own  snf!iciency,  still  keeps  off  from  Christ,  as 
the  true  Saviour,  .nnd  so  stands  exposed  to  the  stontj  of  God's 
wrath,  notwithstanding  all  his  knowledge  of,  and  opinions  about 
the  Lord  Jesus  Christ. 

Let  us  next  put  the  case  in  a  different  point  of  view  ;  and  sup- 
pose a  person  seeing  a  storm  coming,  and  g^-eatly  terrified  by 
the  apprehetisions  and  appearances  of  it  ;  but  knows  very  little 
of  the  shelter  that  i«  near  at  hand  :  He  has  heard  something  of 
it,  enough  to  m;ike  him  wish  t*l»at  he  were  under  it,  and  lo  be  per- 
suaded he  would  be  sifer  there  than  any  where  else  ;  but  may 
question  whether  he  shall  he  admitted  into  it,  whttlier  he  has 
any  ritjht  to  fly  tc  it  ;  and  many  other  such  doubts  and  fears 
may  poi^se^vs  him.  Vet  ht  is  driveti  by  mere  necessity,  sees  no 
other  lelK'f,  and  upon  the  whole  has  such  a  glimmering  liope, 
that  possibly  l.e  may  be  uLaaUcd,  while  he  is  ccrlaiii  to  be  de* 


Saving  Faitji,  1'j 

<5troyed  otherwise  ;  He  there-ore,  in  this  trembling  way,  aqu* 
uUy  betakes  hin^self  lo  it,  and  so  is  safe,  whether  he  apprehends 
it  or  no  for  himself  in  ilie  act  of  fiying  to  it.  For  his  actual 
safety  is  not  hindered  by  the  fe.\rs  of  his  soul,  nor  wor.U.1  it  be 
promotiid  by  any  notional  assurance  ;  but  the  whole  of  his  st* 
curlty  depends  upon  the  safety  of  the  refu-^e  itself,  c:nd  upon  his 
admictiince  into  it,  upon  his  recurring  to  it  and  taking  sanctua- 
ry under  it.  This  is  an  exact  represent  ition  of  the  trame  ar.d 
condition  of  a  poor  soul,  who  knows  but  little  of  Christ,  fears 
much  through  the  weakness  of  his  faith,  smd  yet  ventures 
through  all  objections  to  cast  himself  upon  the  Lord  Ji.  sus  for 
all  siivation.  I  wiM  leave  it  to  your  own  thoughts  to  apply  the 
sinailitule  naore  disiinctly  ;  and  shall  proceed  to  collect  from 
hence  the  real  workings  of  the  believer's  heaitiri  the  act  of 
believing  on,  or  running  to  Christ  fur  s|>iri'.a\l  safety. 

Casting  aside  the  natural  simile,  and  ihe  outward  act  of  flying? 
we  are  now  to  attend  the  workings  of  the  soul  both  when  taiiU 
is  very  stron^^  and  clcar^  *  \d  when  it  is  very  dark  <i.nd  Jeed/e, 

If  faith  acts  in  a  very  v^i^orou-'i,  lively  and  comfortable  \v.i^^• 
ner,  the  language  of  the  heart  is  to  this  purpo;-e  :  My  misery  I 
feel  to  be  exceeding   great,  my  state  I  see  is  in  itself  exceeding; 
dangerous   and    helpless  ;    I  know  and  see  there  is  no  hope  in 
myself;  I  cannot  atone  for  one  sin,  I  cannot  root  owt  one  corrup- 
tion, 1  cannot  perform  one  duty  of  myself  ;  neither  can  I  secure 
myself  from  that    vengeance  that  is  due  to  me,  or  prevent  my 
being  miserable  forever  :  r>ut,  O  my  soul,  don't  therefore  des- 
pond, I  hrwe  heard  of  a  glorious  all-sufficient  Saviour  ;  one  who 
is  able  to  save  to  the  very  uttermost,   having  made  a  perfect  a- 
tonennent,  and  wrous^ht  out  a  perfect  righteousness  for  poor  mis- 
e-rable,  guiltv  wrctclies,  such  as  I  am.     The  truth  of  God  and 
ihe  oath  of  Ciod  assure  nie  that  this  Saviour  is  ahoL-ether  free  ; 
that  the  most  unworthy,  guily  and  polluted    souls  aie   welcome 
unto  him,  coming  to  him   for  pardon  and  purification  ;  that  I 
myself,  not.v.i:hstHndiug  all  my  sin  and  mi'^ery,  ain  not  excluded 
from  this  hope  and  salvation  :  I  will,  therefore,  without   hesita- 
tion or  fear,  repair  directly  to  this  Saviour,    tharikfully  accept 
of  his  whole  salvation  :  being   fully    persuaded,    that  fiim  that 
corneth  he  will  in  no  wise  cant  oui.      I   believe  his  promise,  I 
will  go    and  plead    his  own  wnrd,    and  lay    a  bold,  but   humble 
claim  to  ail  the  salvation  1  n.nd  :  Nothing  shall  hinder  me  frotn 
ihiti  confidence  in  him  •  but  1  will  go  and  call  him  my  Saviour 
and  my   God,  7ny  portion  and   my  salvation  ;"knowing    that  he 
will  not  disappoint  my  hope,  deny  my  claim,  or  rebuke  my  con- 
fidence :  thongh  I  am  in  mv self  so  utterly  unworthy  and  {iollut- 
cd."    The  soui  having  thusby  faith  in  free  erace  reasoned i'self 
into  this  glorious  hope,   ini'isediately  rej)iiirs  to    Chri-t,  pleads 
the  promises,  claims  Christ  and  all' his  salvation,  and  fir.cls  rest 
in  him.      Oh,  Avhat    satisfaction  and  consnlation,  what   joy  ami 
triumph  does  the'  scul   iiow  experience  I  This  is  tl^e  joy  and 


16  The  Touchstone  or 

pleasure  of  faith  ;  founded  not  ujon  any  past  evidences,  but  up- 
on the  eniire  fulness  and  freeness  of  Chvast.  Now  this  satisfac- 
tion in  Christ  produces  a  beany  love  to  him,  delight  in  him,  and 
a  desire  to  honour  and  serve  him  for  ever.  It  makes  the  5^oul 
abandon  all  self-ri^lueousness,  as  nothing  worth  ;  and  to  hate 
every  false  and  sintul  way,  as  dishonourable  and  aboreinable  to 
that  J.sus,  whom  it  loves  with  a  buperlaiive  affection. 

But  if  fi'.ith  acts  in  a  very  tL'euk,  feeble,  and  uncomfortable 
manner,  the  heart  speaks  to  this  purpose  :  "  O  my  soul,  in 
what  a  niiserabltf  condition  art  thou  !  Surely  I  am  a  lost  crea- 
ture. I  am  ruined.  1  have  rumed  myself,  my  sins  cry  aloud 
for  vengence,  and  my  heart  is  above  measure,  beyond  concep- 
tion polluted  and  abominable.  I  cannot  help  myself,  all  the  cre- 
ation cannot  help  me  :  my  sins  are  gone  over  my  head,  as  a 
heavy  burden,  too  heavy  tor  me  to  bear  :  And  oh,  what  shalil, 
•what  can  I  do  ?  Whither  shall  I  fly  for  shelter  from  the  wrath 
due  to  me,  and  how  shall  I  get  this  sinful  heart  of  mine  cleans- 
ed, fit  to  appear  before  God  ?  O  I  rn  lost,  utterly  undone  in 
myself.  But  is  there  no  help,  no  hope  ?  I  have  heard  indeed, 
that  there  is  an  all-sufficient  and  gracious  Saviour  provided  ; 
but  I  greatly  fear  whether  he  will  pit\  me  and  save  me.  J  can- 
not believe  that  ever  I  shall  be  we  come  to  hiin,  cannot  think 
that  ever  he  can  pardon  such  a  vile  slnnar,  or  will  cleanse  such 
a  polluttfd  heart  as  mine  is.  I  cannot  apprehend  that  such  in- 
fniite  favours  as  I  niu-st  have,  or  perish,  will  ever  l)e  granted  to 
one  so  ill-deserving  and  hell-deserving  as  I.  Surely  I  can  nev- 
er be  one  for  whom  he  shed  his  precious  blood,  and  therefore 
can  expect  no  welcome  at  his  throne,  no  admittance  inio  his 
love.  But  my  necessiues  press  hard  upon  me  :  If  I  stay  in  this 
con<iition,  my  damnation  is  certain.  'Tis  however  possible 
there  may  be  some  hope.  If  I  goto  him,  and  venture  to  lay 
myself  at  his  feet,  it  caiujot  make  my  condition  worse.  1  will 
t^ierefore  j^o  and  confess  my  sins,  and  see  if  there  be  any  mercy 
for  me.  But  what  shiU  I  say  ?  I  tremble  to  think  of  appearinji; 
before  iiim,  whose  name  I  have  dishonoured,  whose  bloocl  I  have 
trifled  with,  whose  mercies  I  have  abused,  and  whose  calls  and 
invitations  I  have  slighted.  However,  go  I  will,  and  if  I  perish, 
I  perish,"  Whereupon  tiic  poor  desponding  soul  ventures  to 
xhe  throne  of  grace,  ])Ours  out  its  complaint,  confesses  its  guilt, 
Tticnticns  sonriething  in  a  trembliiJ^  manner  of  th-j  free  grace  of 
Christ  ;  and  perhaps  is  in  such  a  fright,  under  such  tremor 
and  dread,  that  it  knows  not  where  it  is,  nor  what  it  is  about  ; 
little  thinking  that  it  is  now  acting  faith  upon  Christ.  Well,  be- 
ing thus  come,  the  soul  receives  just  encouragement  enough  to 
go  again  and  again  ;  and  from  this  time  forward  it  loves  and 
prizes  a  thiv)ne  of  grace,  is  w  itchful  against  everv  thing  that 
mav  grieve  the  Spirit,  and  ofRnd  the  Saviour  ;  it  seeks  to  no 
other  refui!;e,  but  lotiks  this  way  alone  ;  avd  receives  such  a 
view  of  Christ  as  to  make  him  lovely  and  desirable.     Though 


Saving  Faith.  It 

darkness  anddoujfs  may  still  possess  thena\nd,  yet  It  will  cleave 
to  Christ,  heartily  desiriiv^  t»  be  found  in  him,  and  to  be  made 
more  and  more  like  him.  ^ 

A  person  that  approaches  to  Christ,  ?nd  acts  in  this  trembling 
way,  obtains  the  same  sq/'tty,  though  ne  does  not  possets  the 
same  com/or!  and  asaurance^  wiih  the  former.  For  oiir  safety 
does  not  depend,  as  1  said  bdbre  upon  our  assurance  ;  but  upon 
the  welcome  which  Chribt  gives  to  the  coming  sinner.  Though, 
we  believe  not  with  such  assured  faith,  he  abideih  faithful  ;  he 
cannot  deny  himself.  Oh  what  encouragement  i*  here  for  the 
^^ec\k  fciithofsuch  tremiiiing  souls,  to  shew  them  what  hope 
they  may  entertain,  and  what  free  promises  they  may  plead  i 

Tnere  are  various  degrees  between  these  two  opposite  cases 
whicn  I  have  represented,  and  there  is  a  vast  variety  of  exper- 
ience. For  the  same  soul,  that  at  one  time  comes  with  tremb- 
ling, may  at  another  time  receive  lurlher  hope,  and  then  sink 
back  again  into  the  san^e  discouragement  as  befoie  ;  while  a 
person  that  has  at  first  Ikdto  Christ  with  much  assurance,  may 
have  his  faith  assaulted  and  staggered  afterwards.  In  other 
persons  there  is  a  great  mixture  of  hope  and  fear,  joy  and  dis- 
tress by  turns  ;  but,  in  general,  there  is  a  gradual  increase  of 
hope  aiTd  love  ;  for  the  path  of  the  just  is  as  the  shining  ligtit, 
that  shineth  more  and  more  unto  the  perfect  day. 

Let  me  once  more  observe,  that  there  is  a  great  variety,  not 
only  as  to  the  strength  or  weakness  of  faith  ;  but  likewise  as  to 
means  and  ordinances,  in  and  by  which  it  works.  For  with 
soaie  these  actings  ct  faith  are  exercised  in  a  way  of  serious 
meditation  ;  whilst  others  cast  themselves  upon  Christ  by  pray- 
er ;  and  not  a  few  ha\e  these  workings  drawn  forth  in  yeadhiji: 
or  hearing  the  sacred  oracles.  And  those  who  observe  the 
motions  of  their  souls  will  fiiid,  that  in  ei'i^jer  of  these  ways  the 
soul  does  actually,  seriously,  and  cordially  betake  itself  to  Christy 
and  ca^t  itself  upon  him. 

Thus  1  have  endeavoured  to  describe,  in  a  plain  and  famil-, 
jar  way.  chitfly  under  one  figure,  that  of  flying  to  a  refuge,  the 
special  hCiings  of  Sdvip.g  i'dkb,  I  might  in  the  same  manner  run 
tlirough  and  expatiate  upon  the  other  representations  of  it,  sjich 
as  co?ning,  leanings  receiving.,  and  the  like.  But  this  is  unne- 
cessary, becau:ie  it  would  still  be  found  to  be  the  sa  ■  4thing,  the 
same  sort  of  act  under  them  ail.  For  'tis  the  coming  to  a  ftea 
fulness,  leaning  upon^  free  prop,  receiving  a  free  gifc,  as  well 
as  running  to  a  free  shelter.  And  under  them  all,  tlure  i->  re- 
ally an  appropriating  possession  of  Christ,  and  an  applicntion  of 
him  to  the  soul,  wiih  greater  or  le^s  degrees  of  hope  and  couf- 
fort,  founded  upon  the  free  welcome  the  gospel  gives  to  acomii/g 
sinner. 

But  after  all  that  has  been  said,  it    must  be  confessed  that 
sometimes  the  very  act  of  faith  is  so  weak  or  confused,  that  a 
peri>on  cannet  by  a  reflection  upon  Ihese  trans;4Cviur.s  i>f:tw^eft 
B   bS 


iS  The  Touchstone  gb 

Christ  and  his  soul,  arrive  at  a  clear  persuasion,  whether  he 
has  believed  or  no  :  It  might  therefore  be  proper  to  say  some- 
thing more  upon  this  head,  to  give  all  the  light  1  am  able  into 
the  matter.  Sometimes,  indeed,  faith  acts  in  such  a  powerful 
and  perspicuous  manner,  that  it  evidences  itselt,  the  Spirit  wit- 
nessing with  our  spirits  that  we  are  the  children  of  God  ;  and 
then  the  person  can  no  more  doubt  of  his  interest,  or  of  the 
truth  of  his  faith,  than  he  can  deny  or  overlook,  the  clearest 
and  strongest  motions  of  his  own  soul.  In  this  case,  the  soul 
can  at  once  say,  my  Lord  and  my  God,  can  directly  appropri- 
ate a  saving  promise,  taste  the  sweetness  of  it,  and  apply  the 
blessings  to  itself. 

Besides,  it  may  appear,  that  there  is  a  deceit  even  in  the 
soul's  own  assurance  ;  this  may  be  only  a  flighty  passion,  a 
fjnd  imagination,  or  a  d.-^ngerous  delusion  ;  the  assurance  not 
havir.g  those  properties  which  belong  to  the  a&surance  of  faith. 
It  is  therefore  highly  necessary,  that  this  persuasion  itself 
should  be  examined  into,  and  broughttothe  test  of  sacred  scrip- 
ture. While,  on  the  contrary,  those  who  have  not  any  clear 
assurance  at  all,  may  be  proved  from  the  diviiie  word  to  be  true 
believers.  There  may  be  such  fears  mixed  with  our  hope,  such 
unbelief  with  our  faith,  or  the  act  of  fiith  may  be  in  itself  so 
wfcak,  that  it  may  be  impossible,  from  these  experiences  them- 
selves, to  prove  our  interest.  Yea,  we  may  be  so  dark  in  our 
minds,  or  so  very  jealous  of  our  own  liearts,  as  to  make  us 
afraid  to  draw  the  happy  conclusion  in  our  favour.  And  what 
must  we  do  in  these  cases  ?  Surely  we  may  and  ought  to  re- 
cur to  marks  and  signs,  according  to  the  apostle's  direction,  3 
Cor.  xiii.  5.  Examine  yourselves  ivhtthtr  ye  be  in  the  faith  ; 
■while  he  at  the  same  time  insinuates  tlie  most  substantial  evi- 
dence for  it,  namely,  that  Chrut  is  in  us,  except  we  be  repro- 
bates. And  if  we  pay  any  regard  to  the  present  experiences 
rjf  believers,  we  shall  often  find,  that  a  soul  has  fled  to  Christ  at 
iirst  in  the  dark  ;  not  having  received  any  clear  consolation, 
till  afterwards  the  fruits  of  ftiith  in  the  heart  and  life  have 
been  discovered  ;  and  this  discovery  by  the  word  and  Spirit  of 
God,  has  been  the  first  introduction  of  a  comfortable  and  set- 
tled hope. 

I  will  therefore  endeavour  now  to  put  you  and  myself  into  a 
proper  and  clear  way  to  know  whether  our  faiih  be  saving, 
amidst  all  the  weakness  and  doubts  that  may  attend  it,  by  pro- 
ducing a  few  satisfactory  marks  and  evidences.  And  may  the 
Lord  enable  all,  that  peruse  these  lines,  and  who  are  in  doubt, 
to  put  the  questions  home  to  themselves,  that  may  be  proposed  ! 
There  is  a  great  variety  of  marks  and  signs  of  this  grace  laid 
down  in  the  word  of  God,  and  judiciously  opened  and  applied 
by  divines  ;  such  as  an  aversion  to  sin,  the  Spirit  of  prayer, 
conquest  over  the  world,  and  the  like,  which  are  all  good  and 
"^olid  marks  if  rijjhtly  undci'stooti,    ^ut  ih«  only  thing  thai  cap 


Saving  Faith.  39 

determine  whether  our  hatred  of  sin,  our  contempt  of  the 
world,  our  love  to  God,  &c.  flows  from  taith,  and  is  evidential 
of  it,  is  an  enquiry  into  the  principles  and  motives  of  these  ex- 
periences. 1  shall  therefore  aim  to  put  the  questions  as  close 
as  I  can,  to  search  into  the  very  springs  of  our  conduct. 

I  must  take  it  for  granted  of  every  one  who  has  true  faith, 
that  to  him  (1)  himself  is  vile,  (2)  ihe  gospel  is  precious,  (3) 
sin  is  hateful,  (4)  holiness  is  desirable,  (5)  Christ  is  honourable, 
(6)  God's  children  are  amiable. — He  is  no  true  Christian  that 
cannot  set  his  seal  to  these  things  :  For  if  a  person  is  proud 
of  himself,  slights  the  gospel,  makes  a  mock  at  sin,  is  not  con- 
cerned to  be  conscientious  in  duty,  despises  Christ,  or  dislikes 
the  people  of  God,  as  such,  he  can  have  no  apparent  preten- 
sions to  this  holy  and  spiritual  grace.  But  still  'us  not  enough 
for  us  to  apprehend  that  we  have  the  above  marks  ;  because 
there  is  a  sort  of  humility,  hatred  of  sin,  love  to  Christ  and  ho- 
liness, that  does  not  flow  from  faith  ;  and  there  may  be  an 
appearance  of  all  these  things  from  legal  principles.  Where- 
fore, under  each  of  these  heads,  I  must  put  the  question  dou- 
ble :    Whether  it  is  so  with  you,  and  ivhy  it  is  so  I 

1.  jlre  you  vile  and  base  in  your  oven  sight  ?  This  I  appre- 
hend is  mentioned  as  a  characterestic  of  a  true  saint  in  Psalm 
XV.  4.  We  read  it  thus.  In  whose  eyes  a  vile  person  is  con' 
temned:  I  rather  chuse  to  render  it,  Who  is  vile  and  despised  in 
his  own  eyes.  This  every  true  Christian  is  before  God,  because 
he  sees  so  much  of  the  meanness  and  corruption  of  his  nature,  and 
of  the  majesty  and  purity  of  God.  But  it  is  to  be  apprehend- 
ed, that  some  persons  may  answer  this  character,  who  have 
been  only  under  a  legal  work,  not  knowing  any  thing  experi- 
mentally of  faith  in  Christ.  I  must  therefore  ask  farther,  what 
is  it  that  makes  you  thus  sppear  low  and  contemptible  in  your 
own  eyes  ?  you  may  see  enough  of  yourself,  your  sin,  and  your 
misery,  to  discourage  you  and  drive  you  to  despair,  and  yet 
have  a  legal  pride  at  the  bottom  of  all  this  seeming  humility  ; 
and  this  may  keep  you  from  Christ,  by  making  you  unwilling 
to  go  to  him, 'till  you  can  purify  yourselves  to  prepare  your- 
selves for  him.  But  if  your  humility  is  promoted  by  and  found- 
ed upon  a  view  of  the  freeness  of  the  grace  in  Jesus  Christ,  so 
as  you  see,  that  if  you  are  saved,  it  must  be  by  free,  powerful, 
preventing  grace  :  and  the  sight  of  grace  as  absolutely  free 
melts. your  soul,  subdues  your  pride,  and  shames  your  unbelief ; 
this  is  a  good  mark  that  you  have  seen  Christ,  and  believed  on 
him.  Or  thus,  if  you  are  humbled  and  ashamed  in  yourself, 
not  only  because  you  have  broke  the  law,  but  likewise  because 
you  have  been  so  unbelieving  as  to  the  grace  of  the  gospel  ;  be- 
cause, you  have  no  more  trusted  in  Christ,  loved  him  no  more, 
and  have  sought  him  with  no  more  eagerness  and  delight  ;  I 
Bay,  if  such  things  as  these  make  you  low,  vije,  aqd  abomina-. 


CO  The  Touchstone  of 

ble  in  your^wn  sight,  'tis  a  happy  eviaence,  that  you  have  had 
something?  of  the  gospel  eiigrdvcn  upon  your  heart. 

2.  Is  the  ,^os/i(:i /irecicus  to  you!  This  is  another  thing 
that  is  universally  true  of  all  bclit- vers  ;  whu  as  newborn  bubea 
desire  the  sincere  7mlk  of  the  wurdy  that  ihey  may  grijiv  there- 
by^ 1  l*et.  li.  2.  But  it  is  certain,  ihdt  persons  luav  be  fond  of 
the  gospel,  may  he  zealous  for  its  doctrines,  and  plead  its  cause, 
without  having  ever  felt  the  saving  powt-r  of  it  upon  tlu;iv 
heaytK.  Ask  yourselves  iherefore  another  question  :  Why  is 
it  that  Tlie  gospel  is  prc-cious  to  you  .''  VV'hai  are  the-^jeculiap 
doctrines  of  it,  that  you  are  most  acquAinied  with  ;  and  why 
do  you  lay  such  a  stress  upon  lhen>  ?  For  in  tance,  the  atone- 
ment of  Christ,  tlie  in\putation  of  hi->  riiMv.enu.'ness,  and  the  di« 
vinity  of  his  person.  Cannot  \  ou  l)t'ar  to  part  w)th  these  truths, 
because  )ou  see  and  feel  that  in  them  is  contained  all  your  sal- 
vation, all  your  desire,  and  all  your  hope  ?  Can  \ou  i^ay  for 
yourself,  that  if  these  doctrines  are  uncertain,  all  your  com- 
fort and  expectation  is  removed,  and  the  very  founJaiions  des- 
troyed ?  If  your  value  for  these  truths  arises  from  an  inward 
conviction  ihat  you  mast  be  lost  without  them,  and  from  such  a 
regard  to  the  honour  of  Christ,  thut  jou  Ciinnot  bear  to  have 
him  so  degraded  and  dethrnn^fd  ;  this  is  a  ble!:,sed  i-i^n  that  your 
regard  for  the  gospel  flows  from,  and  is  evidential  of  a  paving 
belief  of  it. 

S.  h  sin  hateful  to  yen  ?  This  is  another  particular,  with- 
out which  a  person  cannot  be  sui)noNed  to  je  a  true  believer  j 
but  for  this  to  be  a  proper  proot  of  a  true  faith  in  the  heart, 
'tis  necessary  you  should  farther  enquire,  IVhy  you  hate  it  ?  If 
you  detest  it  merely  because  it  endangers  vour  reputation,  or 
dissiresscs  \  our  conscience,  or  hurts  yuur  constitution,  or  mere- 
ly because  it  renders  you  liable  to  everiasiing  misery  ;  the 
strongest  detestation  of  any  iniquity  upon  these  grounds,  will 
not  proVe  the  truth  of  faith  in  your  hearts.  But  if  you  hate 
sin,  because  Christ  died  for  it  ;  if  you  see  the  sin'"ulners  of  ir, 
as  appearing  in  the  cross  of  Christ  ;  if  you  can  look  ujjon  a  suf- 
fering Jesus,  and  mourn  for  your  sins,  as  what  pierced  your  Sa- 
\iour  ;  if  you  cannot  bear  tomdulge  it  ii^  any  of  its  appearanc- 
es, because  it  would  be  the  hit^hest  ingratitude  to  Christ,  who 
loved  Us  so  as  to  give  himself  for  us  :  Such  grou;jds  as  tuese 
for  haling  of  sin  will  evidence  a  person  to  luuc  believed  in 
Christ,  and  to  have  had  some  true  taste  of  hi^  love. 

4.  /*  holiness  desirable  to  you  ?  Or  is  it  your  de.sire  and  en- 
deavour to  walk  in  all  'he  statutes  and  ordiuiiu'es  of  the  Lord 
blameless  \  'i'his  is  a  necessary  ingredient  in  true  Christianity  ; 
for  it  is  a  scripture  maxim,  that  ivithuui  tioliness  iio  man  shall 
seethe  Lord.  He  in  vain  pretends  to  have  true  faith,  who  has 
no  real  love  to,  and  desire  after  holiness.  But  for  this  to  r;e  an 
evidence  of  true  faith,  you  must  farther  enquire,  luhy  you  love 
it  ?  Perhaps  you  would  be  glad  to  be  regular  and  obedient,  iu 


Saving  Faith.  2! 

order  thereby  to  promote  your  temnoral  interest,  or  to  advance 
your  good  nmitc,  Or  ptrrn^ps  to  recommend  youiself  to  God  by 
your  own  righteousness.  Such  by-end,  or  selfish  and  selt'-rigti- 
teous  views,  being  at  the  bottom  of  your  obedience  and  endeav- 
ours, will  spoil  all,  and  rather  prove  ihat  you  are  destitute  of 
true  faith  :  But  if  your  regard  tor,  and  aim  at  holiness,  arises 
from  a  love  to  Christ,  from  a  desire  to  serve  and  gloi  ify  him  ; 
if  'tis  a  sense  of  his  love,  and  a  view  of  his  loveliness,  tluaf  quick- 
ens and  constrains  hereunto  ;  this  is  a  blessed  evidence,  that 
your  faith  is  saving,  howsoever  dark  or  doubtful  your  frames 
may  be. 

5.  Is  Chrint  Jesus  honourable  in  your  esteem  ?  We  are  ex- 
pressly told  that  he  is  so  to  tliem  that  believe,  1  Pet.  ii.  7.  Be- 
lievers have  a  real  value  for  him,  love  to  him,  and  estimation 
of  him.  But  in  order  to  know  whether  this  value  for  Christ  is 
of  the  right  kind,  and  is  evidentiil  of  saving  faith,  *tis  necessa- 
ry to  enquire,  ii/ion  nvhat  accounts  Christ  is  precious  to  you  ?  Is 
it  merely  becrtu>.e  he  is  able  and  willing  to  save  from  the  wrath 
to  come  i  or  is  it  because  he  saves  from  sin,  as  well  as  frona 
•wrath  ?  Do  you  value  Christ  because  he  is  an  effectual  Saviour, 
and  an  absoluielyyVee  Saviour,  and  an  holy  Saviour?  Perhaps 
you  like  that  he  should  assist  you  to  save  yourselves  ;  but  don't 
like  that  he  should  do  it  eflfectually,  by  his  own  efficacious  grace: 
Or,  it  may  be,  you  would  like  to  be  interested  in  his  redemp- 
tion, but  had  n.ther  receive  it  upon  conditions  to  be  performed 
by  you,  th:m  as  a  free  gift ;  or  you  may  like  that  he  should  save 
you  from  the  desert  of  sin,  while  vou  had  rather  have  him  to 
spare  sin  itself.  A  regard  for  Christ  and  his  salvation,  in  eith- 
er of  these  w  lys,  is  no  evidence  of  saving  faith.  But  if  you  es- 
teem, honour,  and  value  Christ,  because  he  saves /'r^e/z/  and  ef- 
fectually^ and  that  from  the  guilt  and  from  the  fioroer  of  sin, 

this  Avill  prove  that  your  faith  is  saving. 

6,  Lastly,  Are  the  children  of  God  amiable  to  you  ?  This  is 
another  necessary  characteristic  of  a  true  believer.  For  ive 
know  that  we  have  pa.'ised  from  death  to  life^  because  w  love 
the  brethren^  1  Jv^hn  lii.  14.  Rut  let  us  take  heed  of  a  deceit 
here.  You  inav  love  the  children  of  God,  becuuse  perhap*^  they 
.■^re,  some  of  then,  your  particular  friends,  or  )  our  relations  ; 
or  bec?»nse  they  h  ive  been  kind  to  vou  ;  or  because  their  natur- 
al temrier,  and  valuable  qualifications,  make  their  conversation 
agreeable  to  you.  Such  things  as  these  may  draw  forth  a  strong 
affection  irr  you  towards  them,  while  you  yourselves  may  be 
str^ingers  to  the  grace  of  God.  Ask  yourselves  therefore,  why 
yen  love  them  ?  If  it  be,  I)ecause  thev  bear  the  image  of  Christ, 
because  they  are  holy,  serious,  spiritual,  heavenly,  and  zealous 
for  Christ,  snd  if  you  love  them  the  more,  the  more  you  see  of 
these  things  in  them,  whatever  thev  mav  be  in  other  respects  ; 
this  is  a  proof  that  the  same  principle  of  faith  and  love  is  in  you, 
that  is  in  them. 


23  The  Touchstone  of 

J'.at  putting  su  h  (queries  ag  these,  a  person  nriy,  under  the 
inriaence  of  tlie  ti'uiue  Spirit  arrive  at  Hun  im{x>rtar>t  knowl- 
edge, whether  he  has  saving  tuith  or  no.  Taou^^ii  perhaps  you 
,caniiOi  recoiled  ihe  piriicular  actings  of  yuur  mmds  towards 
Christ,  c.innoc  observe  special  workings  of  fjvirh  in  your  soals  ; 
yei  if  you  cm  say,  ih.U  you  are  low  itt  your  own  eyes,  that  the 
gospel  is  precious  to  you  sin  h-iiefa,  holiness  do>n\ibL,  Ciirist 
lioirHirablt,  and  God's  cliiKlren  amiaUle,  nnd  can  find  that  the 
reasons  and  grounds  of  this  temper  of  spirits  are  of  an  evangeJ- 
icdl  nature  ;  you  may  hu  iible  and  safely  conciuae,  thai  ihih  di- 
vine principle  is  wrougat  in  your  souls. 

Let  me  now  conclude  the  wt»ole  wiilj  u  suitably  improvement, 
by  way  of  infjr:nalijn^  consohuion,  humiliairon  and  dircciio?:. 

\.  FoY  iiif'jrviafion,  Hence  learn,  that  a  person  may  safely 
raalce  use  of  (narks  and  fe»gns,  io  know  wheiliar  he  has  truly 
believed  or  no.  i  make  this  plain  remark,  upon  account  of  one 
paragraph  in  the  epistle,  whicli  occasioned  this  discourse. 
The  writer  expresses  himself  as  concerned  to  know  whether  his 
hope  be  not  too  mach  the  hope  of  a  Pharisee  ;  too  much  built 
upon  sa>:b  acts  of  the  mind,  as  arise  from  a  legal  principle, such 
as  his  hami'Aty  his  striving  agiinst  sin,  and  his  endtavours  af- 
ter a  religiou-.  trame  of  :i)in»'i  :  I'hat  is,  he  queries  whether  a 
hope  raised  u,)on  such  evidence  is  not  legd,  and  does  not  lend 
to  make  him  trust  in  duties  and  frames.  To  which  I  answer, 
that  to  raise  our  hopes  upon  such  expeiiences  as  are  or  may  be 
of  a  leg  il  kind,  is  imleed  vtvy  dan<;erous.  Hui  vre  nin>i  not 
carry  ihis  thoujjhl  so  far,  as  to  deny  or  depreciate  the  use 
and  marks  of  signs,  for  fear  of  trusting  in  them.  It  is  iiuU^ed 
very  ditfi  ult  to  itke  cp.c  mr^gement  and  hope  from  marks 
an:l  evidences,  without  relying  upon  them,  or  putting 
them  in  the  room  ot  Christ.  Bat  there  are  two  tn»ng5 
that  will  prevent  us  from  doing  tlius. 

One  is,  to  look  upon  nothing  as  a  true  evidence  of  faith  that 
has  not  an  evangelical  princi[)le  at  the  bottom  of  it.  If  we  take 
our  encouragement  from  our  humbling  sense  of  sin,  from 
our  strivings  a^1insl  it,  and  from  our  endeavours  after  ho. 
liness  without  enquiring  wh^t  it  lu  that  makes  us  luimhle,  peni- 
tent and  dihgent,  we  are  in  danger  of  being  deluded  by  a  false 
evidence,  and  of  placing  oi^r  confi.lence  upon  it,  ralher  lh.au 
upon  C'arist.  Hut  if  we  ire  concerned  to  look  into  the  motives 
and  principles  of  our  humility,  repmtance  and  dilii'tnce,  and  to 
see  that  a  regard  to  Christ  in  all  his  offi-es  be  the  grounds  there- 
of, then  our  evidence  is  true  ;  and  we  are  not  in  such  d.mger- 
of  falling  into  a  legal  frame  ;  because  now  nothing  but  Cnrist 
in  us  is  our  hope  of  glory. 

The  o'her  i!i:?ig  necessiry  to  prevent  us  from  tnisting  in 
frames,  evidences  .^nd  duties,  is  to  make  u-^e  of  the  hoj)e  we 
have' obtained  from  Uiem,  to  encourage  us  farther  to  trust  in 
Christ,  aud  live  upon  him.     Havin;;   oLcained  some   good  hope 


Saving  Faith.  23 

through  Ihc  graCe  of  an  interest  in  Christ  by  v/ay  of  reflecting 
upon  past  experience,  we  are  now  to  say  in  our  heaiis,  "  Has 
Christ  leveaied  himself  to  nie  so  freely,  grncidusly,  and  power- 
folly  ?  Let  rne  then  go  to  him  with  an  enlarged  confider.'ce  lor 
all  those  supplies  of  grace.  streuKth,  and  comfoit,  thai  I  want, 
being  encouraged  herein  by  the  experience  1  have  had  cf  his 
free  grace  and  ahnightv  power."  If  we  therefore  raise  our 
hope  from  SHih  evangelical  marks,  and  improve  it  to  fnrther 
reliance  upon  Chribt,  we  are  not  guiUy  of  trusting  in  frames  or 
duties. 

2.  For  co7isolaf2on.  Happy,  thrice  happy  is  he,  that  is  en- 
dowed with  this  special  grace,  the  mother,  as  I  may  say,  of  all 
the  rest  ;  for  the  word  of  God  solemnly  declares,  that  he  who 
believeth  IS  justified,  will  be  sancljfitd,  and  shall  be  eternally 
saved  ;  thiit  he  has. "an  interest  m  a!i  spiiitual  l){esbings,  in  all 
the  sure  mercies  of  David.  He  that  has  this  diviiie  princi- 
ple of  saving  friith,  is  safe,  whether  he  ,  knows  it  or  no  : 
yea,  the  leas^t  dtv^ree  of  it  is  saving,  whatever  doubts 
or  wei»knesses  may  attend  it.  Let  me  assure  jou,,  O 
believers,  that  you  need  not  be  discouraged,  because  of 
your  many  darkr.esses,  fears,  enemies  or  temiJtaiions,  because 
you  shall  come  tJTmore  than  conquerors,  through  him  on  whom 
your  faith  rests.  You  may  be  apt  to  perplex  your  minds,  and 
sink  your  spirits, because  ycur  faith  is  so  weak, because  you  caii- 
Eot  drsiinctly  recollect  the  actings  of  it  in  your  experience,  or 
have  not  had  those  deep  awful  convictions  of  sin,  or  those 
hvely  jfjys  and  comforts,  that  others  can  relate.  But  do 
not  distress  yourselves  for  want  of  the?e  things  :  if  you  can 
conscientiou>ly  answer  the  foregoing  questions,  your  state  is 
safe,  though  you  fall  short  cf  many  others  in  knowledge,  in 
comfort,  and  lively  experiences.  Wheiefore  comfort  your- 
selves with  these  words  :  remembering  that  Christ  nvilt  not 
break  the  bruised  recd^  nor  qutncli  the  smoakmg  Jlax^  but 
iviil  bring  forth  judgment  unto  victory. 

3.  For  humiiiation.  Can  we  prove  the  truth  of  our  faith 
only  by  the  motives  and  grounds  of  our  humility,  devotion  or 
diligence  :  How  many  of  the  experiences  and  duties  of  believ- 
ers themselves  are  defective  in  this  respect  ?  H. av  many  by- 
ends,  selfish  views,  nnd  carnal  motives  lie  at  the  foundation 
of  most  of  our  performances  ?  Surely  we  have  all  reason  to  la- 
ment the  weakness  of  our  faith,  and  its  absence  from  many  of 
the  services  vve  engage  in.  Let  us  humble  ourselves  before 
God,  that  our  repentance,  our  resolutions,  our  hopes,  our  coni- 
forts,  our  obedience,  and  all  our  duties  are  no  more  evangel- 
ical, having  so  little  of  faith  under  them  and  in  them. 

4.  For  direction.  Though  ve  may  make  use  of  mai-ks  and 
signs  to  try  the  truth  of  our  faith  ;  yet  let  us  take  care  not  te 
live  upon  these  evidences,  but  to  live  by  faith  on  Christ.  You 
have  had  a  large  description  of  the  direct  acts  of  faith  in  this 


f4  '  The  Touchstowe  or 

answer  ;  and  let  me  assure  you,  ihat  the  best  way  to  clear  up 

your  evidences,  to  strtng'hen  your  graces,  and  to  promote  the 
lile  of  religion,  is  to  be  found  frequently  thus  acting  ujjon  Chribi, 
flyint;  to  hinri,  and  taking  sancturtry  in  him.  Are  you  in  dark' 
ntst  ?  go  to  him  for  light.  Are  you  in  doubts  through  unbe- 
hef  ?  go  to  hiin  for  satisfaction  and  consolation,  Ai'e  you  weak 
and  feeble  ?  go  to  him  for  strene^th.  Let  every  complaint  drive 
you  to  him.  Make  use  of  every  ordinance  todifectyou  to  him. 
Improve  every  comtort  and  hope  to  attract  you  to  him,  and  to 
encour-ge  your  contidence  in  him.  In  this  way,  by  frequent 
recurring  to  Christ,  you  will  find,  not  only  your  fai:h  cleared 
and  strengthened,  but  likewise  true  grace  true  holiness,  and 
true  consolation  advancing  in  your  souls,  *till  faith  be  s-wallow 
ed  up  in  sight,  and  hope  in  enjoyment. 


QUEST.  III. 

When  may  a  fierson  conclude  that  he  enjoys  God  in  the  per- 
formance  of  duly  ? 

AVERY  serious  and  weighty  query  indeed  !  I  wish  I  was 
able  to  aniNver  it,  from  a  happy  and  large  experience  of 
the  enjoyment  of  God. — By  duty  here,  I  suppose  is  meant  not 
any  common  function  of  life,  which  may  be  performed  without 
the  help  of  special  grace  ;  but  any  reli>!,i()Us  duty,  which  God, 
in  his  word,  hath  enjoined  on  his  peoj/.e,  and  in  the  perform- 
ance of  which,  he  graciously  condescends  to  meet  with  them, 
according  to  his  promise.      Such  are  the  duties  of  prayer,  &c. 

1,  To  enjoy  God  in  duty,  is  to  enjoy  his  gracious  assistance, 
or  the  enlightening,  quickening,  strengthening  and  sanctifying 
influences  and  operations  of  his  Spirit  :  without  which  it  is  im- 
possible to  perform  any  duty  in  u  right,  holy  and  acceptable 
manner.  Ihen  one  m.iy  conchide  that  he  enjoys  God  in  duty, 
■when  his  mind  is  impressed  v^ith  a  deep  sense  of  the  reasona- 
bleness, use  and  design  of  the  duty  ;  When  he  willingl)  and 
heartily  engageth  in  it,  in  the  n'lnie  of  the  mediator  :  with 
reverential  thoughts,  and  a  holy  ave  of  God  \  with  a  single 
view,  and  ardent  desire  to  glorify  God  ;  wiih  self  abasement, 
an  inward  loathing  of  himself  before  God  ;  with  humble  and 
sincere  reliance  upon  him  ;  and  with  ii\utterable  breathings 
and  pantings  after  him  ; — When  he  wholly  resigns  Imm  heart  to 
God  ;  to  be  constantly  governed,  eternally  possessed,  and  per- 
fectly sanctified  by  him  : — And  in  short,  whenever  the  graces 
of  the  spirit  are  in  real  exerci.se.  These  things,  I  think,  can- 
not be  experienced  by  a  soul  destitute  of  the  influence  and  as- 
sistance of  the  divine  Spirit. 

2.  I  hun-.ljly  conceive,  that  a  per.«;on  may  be  said  to  enj  y  the 
presence  of,  and  have  fellowship  with  God  in  duty  : — When  he 


Saving  Faith,  25 

feeartily  approves  of,  and  contemplates  with  pleasure  upon  the 
being,  attributes,  works,  providence,  word  and  worship  of 
God  : — When  his  thoughts  are  emptied  of  all  creatures,  but 
filled  with  a  holy  and  delightful  meditation,  upon  the  glorious 
perfections  of  God  ; — When  he  esteems  and  confides  in  God, 
as  his  God  and  everlasting  portion  ;  viewing  the  Father^  as 
his  Father  in  Christ  ;  looking  upon  the  Son  as  his  only  and 
complete  Saviour  ;  and  regarding  the  Holy  S/iiri(,a.j>  his  Sanc- 
lifier.  Comforter  and  guide  ;  and  all  this  with  a  solid  peace, 
heavenly  calm  and  unspeakable  satisfaction  : — When  he  feels 
his  heart,  glowing  with  gratitude  and  flaming  with  love  to  God  ; 
Father,  Son  and  Spirit ;  and  doth  experience  such  perfect  one- 
ness, such  strong  union,  and  such  sweet  and  delightful  fellowship 
between  Go  1  and  his  immortal  part,  so  far  that  it  exceeds  all  fel- 
lowship and  union  between  his  soul  and  any  creature  what 
ever  ;  and  which  he  cannot  possibly  express  ;  as  if  God  was 
nearer  and  dearer  to  him  than  his  own  self,  interwoven  with  his 
very  heart,  and  become  the  life  and  essence  of  his  inmost  soul  ; 
— When  he  doth  not  only  confide  in,  and  love  God,  as  his  God  : 
but  doth  see  and  know  that  he  is  so,  enjoymg  »»veet  manifesta- 
tions and  clear  discoveries,  of  the  love  and  mercy  of  God  to 
his  soul  ; — When  gospel  promises  are  so  powerfully  applied  to 
him  ;  when  his  heart  is  so  filled  with  sacred  joy,  and  overpow- 
ered with  henvenly  light  ;  and  when  the  Holy  Spirit  witnesscth 
to  his  Spirit,  his  election,  vocation,  &c.  so  clearly  and  free  froni 
doubts,  that  he  cannot  forbear  breaking  out  thus,  or  to  this 
eff<  ct : 

*'  \  )h,  my  God  my  G^d  indeed  !  now  I  cannot  question  thv  love  ; 
oh  !  I  feel  it !  I  feel  it !  nor  dn  I  doubt  of  my  interest  in  thee  \  nay  I 
am  t  itie,  and  that  forever  \  I!  the  vilest  wretch  ',  rhe  meanest 
worm  !  astonishing  I  Thou  hast  created  me  in  order,  to  redeem 
and  create  me  anew  I  oh  my  heavenly  Father  \  now  I  behold 
thv  smiling  countenance  ♦  now  1  am  happy  beyond  expression  I 
Oh,  what,  joy  do  I  feel  \  what  glory  do  I  now  behold  !  what  a 
treasure  I  now  possess  !  the  world,  the  whole  world,  cannot 
give  what  I  now  enjoy  !  'as  heaven ;  'tis  Thou,  O,  my  God, 
that  thus  fills,  and  more  than'liils,  my  soul  wi'h  bliss,  with  joy 
unsfienkable^  and  full  of  glory. — Oh  !  precious  Redeemer,  thoii 
hast  died  for  my  sins  i  yes.!  for  mine  !— Oh  !  thou  divine 
Sanctifier,  thou  has  changed  mv  vile  and  abominable  heart  I 
thou  hnst  raised  me  from  death  to  life  !  thou  hast  brought  me 
from  ahe  suburbs  of  hell,  to  the  gate  of  heaven  !  now  I 
feel  the  everi:.5iing  arms  ot  Jehovah  underneath  me  ; 
and  behold  the  attributes  of  the  most  high,  as  so  many 
bulwarks  round  about  me  !  O  !  I  am  infinitely  secure, 
and  eternally  happy  I  O  lovely  Jesus  I  how  gladly  this  moment 
would  1  bid  adieu  to  all  below  the  sun,  and  turn  mine  eyes  from 
every  earthly  object,  to  gaze  etc  rnally  upon  thy  transcendent 
beauties  and  divine  perfections  ! 

Cc 


^5  The  Touchstone  of  Savikg  Faith. 

<'  But  oh  \  haw  disu-ussing  the  thnua;ht  ot  lobinf  this  precious 
taste  of  thy  love  !  nnd  especially  ot  my  proving,  after  all  this 
kindness  tome,  unthankful,  unsuble  ik.nd  unfaithfu'  to  thee  I  Oh 
that  I  might  never  sin  once  from  henceforth  1  Hasten  the 
time,  O  my  God,  when,  instead  of  sippmg  now  and  then  by  ihe 
way,  1  shall  eternally  drink  of  the  water  oi  life,  at  the  fountain, 
head  I  and  appear  in  thy  presence,  to  spend  eternal  ages  m  won- 
der, bliss  and  praise  !'* 

I  do  not  think  that  every  Christian  doth  enjoy  an  fqual  de- 
gree of  the  soul-refreshing  presence  of  God,  which  holy  men  of 
old  called,  the  Ugh:  of  nix  countenance.  Neither  do  1  believe 
that  any  enjoy  all  that  1  have  observed,  whenever  God  is  pre- 
sent with  him  in  duty.  A  believer  may  enioy  a  comfortable 
portion  of  the  divine  presence,  so  as  to  experience  sweet  seren- 
ity, inward  tranquility  and  inexpressible  calmness  ;  yet,  without 
strong  rapmres  and  transporting  ecstasies. —  I  am  likewise  ful- 
ly persuaded,  that  a  believer,  in  the  performance  of  dut;y,  may- 
be under  the  convincing  and  (in  thai  sense)  enlightening  influ- 
ence of  the  blessed  Spirit,  so  that  the  poor  man  doih  hate  and  lolhe 
bimself  to  a  very  great  degre*,  yet  may  have  butlittl<?con.tort ; 
nay,  perhaps  his  very  soul  may  be  wounded  with  fear,  lest  he 
should  be  utterly  cast  away  nt  last.  Now  though  that  doubting 
soul  is  certainly  under  the  very  necessary  teachings  of  the  Ho- 
ly spirit,  and  God  is  really  present  with  him  in  duty  ;  yet  prop- 
erly speaking,  he  doth  not  enjoy  God.  It  is  one  thing  to  be  un- 
der the  saving  operations  of  the  Holy  Ghost,  but  another  thing 
to  enjoy  or  have  fellowship  with  God.  The  enjoyment  which 
our  blessed  Lord  had  at  his  baptism,  and  also  on  the 
incunt  where  he  prayed,  differed  much  from  that  in  the  garden. 
And  I  doubt  not  but  Paul's  enjoyment  in  Acis  ix.  11  c'ifTcred 
ponbiderably  from  his  enjoyment,  chap.  xxii.  17.  But  I  add  no 
more,  than  that  it  may  be  your  happy  lot  and  mine  to  enjoy 
much  of  God  now,  and  have  the  glorious  vision  and  fruition 
tier9.\fter. 


Answers  to  practical  Questions.  ^T 

QUEST.    IV. 

Hoiu  may  a  fierson  know,  in  iht  exercise  offirayer^  ivhether 
he  ifi  under  (he  injluence  of  the  bttssed  H/iirir,  or  under'  the 
movings  of  his  own  natural  spiric  or  imagination  ? 

IT  is  undoubtedly  the  most  excellent  of  all  knowledge,  tor  a 
man  to  be  able  to  discern  himself  at  all  times,  especially  in 
our  approacties  to  a  sovereign  God,  before  whose  infinite  ma- 
jesty all  the  posterity  of  apostate  Adam  is  less  than  nothing, 
altogether  vanity.  This  is  a  knowledge  infinitely  more  refined 
in  its  n  Uure,  than  that  ivhich  distinguished  ancient  Greece  by 
the  title  of  the  Kye  of  the  World.  A  knowledge  not  to  be  at- 
tained by  drinking  the  pure  streams  of^  Castalio's  fountain,  re- 
tiring to  the  solitude  of  ParnHSsus,  or  climbing  the  heights  ot 
Helico  1  :  not  to  be  obtained  at  the  feet  of  Gamaliel  either  ancient 
or  modern,  human  literature  being  unconnected  therewith, 
though  in  itself  no  enemy,  but  a  friend  thereunto.  This  knowl- 
edge is  attainable  no  where  else  but  in  the  school  of  Christ,  un- 
der the  enlighteniiv^  influences  of  his  Spirit.  By  human  in- 
structions, human  knowledge,  and  that  alone,  is  attainable,  for 
the  streams  can  never  rise  higher  than  the  fountain  but  tlie 
knowledge  of  discerning  of  spirits  is  in  its  nature  divine,  there? 
fore  nnist  be  the  fr  ctic  of  divine  instructions. 

Accordiiig  to  the  query,  and  1  John  iv.  6.  the  spirits  by  which 
every  person  is  actuited,  by  the  one  or  the  other,  are  two,  vis. 
the  spirit  of  truth,  and  the  spirit  of  errour.  One  or  other  of 
those  presides  over  all  the  thoughts  of  the  heart,  the  words  ol 
the  mouth,  and  eveny  action  of  tne  life  of  all  the  posterity  of 
Ad^m — for  I  knf^.w  n*^  mc:.l:um  between  truth  aad  error,  noth- 
ing indifferent  in  religion.  As  prayer  is  the  matter  under  con- 
sideration, it  behoves  us  fo  enquire  when,  in  that  exercise,  a 
man  m  ly  be  s  lid  to  be  under  the  one,  ar.d  when  under  the 
other  ?  in  answer  thereunto,  1  have  often  observed,  that  in  nil, 
or  most  ot  the  exercises  of  religion,  there  are  three  paths,  viz.  two 
extremes,  and  a  middle  term  or  path  ;  these  three  paths  engross 
all  the  professors  of  religion  ;  the  two  extremes  are/under  the 
direction  of  the  spirit  of  errcur.  One,  the  name  cf  which  is  the 
miidle  fiath  of  judgment^  is  reserved  to  the  direction  of  the 
spirit  of  truth.  VVe  shall  find  this,  in  nothing  more,  than  ia 
the  manner  of  prayer. 

I.  There  are  some  people  excessively  afraid  of  formaHty  in 
prayer  ;  and  there  are  others  still,  who,  from  a  principle  of 
mere  negligence,  utterly  neglect  premeditated  prayer,  equally 
■with  those  who  despise  it  from  a  principle  of  enthusiasm  : 
These  two  kinds  of  people,  under,  the  influence  of  their  own 
corrupt  imagination,  or  a  spirit  of  darkness  and  CK-rour  (call  it 
Avhich  you  wiil)  are  led  into  an  extreme  on  the  one  hand  ;  but 
on  the  other  «de;  there  are  some,  who  to  avoid  theevrours  which 


28  Answers  to  practical  Questions. 

generally  attend  the  precipitancy  of  the  former,  err  as  much 
on  the  other  hand,  and  ddre  neither  trust  the  dictates  of  their 
own  he.'irts,  nor  the  instructions  of  hinrt  by  whom  Chris- 
tians are  taught  to  pray  ;  but  must  have  not  only  their 
TTintttr  and  method  premeditated,  but  their  Aery  sentences 
must  be  constructed  bv  auoihtrr,  upon  whose  skiltulne«s  they 
implicitly  rely,  atid  must  have  their  rules  before  them  in  black 
and  white.  Tiiese  are  both  of  ihf^m  extremes,  and  claim  for 
their  patron  the  s/iirit  ofcirour^  which  deuieth  all  m  extremes. 

But  betwixt  these  two,  if  1  mistake  not,  the  path  of  judg- 
ment, in  which  the  blessed  Spirit  doth  lead  his  people, — ib  found. 
I  do  not  mean,  that  if  the  spirit  of  God  doth  not  teach  hi-s  peo- 
ple to  rely  upon  the  coinposi  ions  of  others,  that  he  directeth 
th«m  to  precompose  for  themselves,  though  this,  alas,  is  the 
modern  custom  ;  but  that  he  leadeth  them  to  pre-consider  the 
sense  they  have  of  the  greatness,  goodness,  and  wisdom  of  the 
Jehovah  that  when  they  come  to  address  his  throne,  their  verbal 
adorations  of  him,  in  these  and  all  his  other  attributes,  may  not 
over-run  their  men'al  adoration  of  him.  I  luf-an,  that  he  teaches 
his  people  to  preconhider  their  interest  in  and  relation  to  God  that 
their  external  invocation  of  him  may  not  express  more  confi- 
den  e,  than  thrir  hearts  are  really  possessed  of. 

For  nothiiig  bears  a  mure  hateful  aspect,  than  the  words 
Our  Fathtr^  in  the  mouths  of  such  who  deny  that  we  can  cer- 
tainly know  our  adoption  in  time.  1  mean  further,  that  the 
Holy  (ilio>t  leadetii  his  people  to  consider  the  sin  thev  have  to 
mour:i  over  and  confess,  the  blessings  iiiey.  or  the  persons  for 
■whom  ihey  pray,  do  immediately  want,  the  evils  which  they  are 
tod'.'precate.  ih^  blessings. for    which  they, are  to  express  their 

thankfulness,  Sec.    ^-;;  --:r.:.::::r.:3r.,  \l  I .:.»  M..:  g-.T^;;;;  ;.^ 

TiOVAnt,  is  the  du'y  of  cvc/ry  Curistian,  and  a  considerable  part 
©f  the  Spirit's  ifistruction. 

II.  It  is  not  always  safe  for  a  man  to  conclude  that  he  is  in- 
^uenced  by  the  Spirit  of  God,  when  he  finds  a  fiuenry  of  words 
tnd  freedom  v)f  utterance,  for  this  doth  very  frequently  pro- 
'".fcd  from  natural  ctuses,  such  as  a  li»ppy  position  of  the  ani- 
mal spirits — or  from  .t  familiarity  wih  the  persons  with  whom 
%ve  pray,  especially  if  we  are  conscijus  that  their  gifts  are  in- 
feriour  to  our  own  ;  yei,  if  we  only  imagine  so,  it  will  answer 
the  same  end.  .For  my  own  part  I  have  frequcnly  found,  that 
pride  lurking  in  my  lieari  hath  been  greatly  concerned  in  my 
voiub  litv  ;  l)at  the  first,  viz.  the  animal  spirits  haying  such  a 
strong  connec'ion  ^iih  the  mental  firultics,  as  well  as  the  or- 
gans of  speech,  .ire  very  mu.h,  ye  i,  most  of  all  concerned  ia 
our  volu';ili:y  in  prayer.  There  are  many  well  decorated  ora- 
tions made  with  great  fr.-edom  of  speech,  adorned  with  a 
graceful  u'.  ranee,  prayer-wise,  when,  alas,  the  spirit  of  prayer 
is  not  there,  as  would  readily  appear,  if  the  orator  would  be  so 
^one^t  as  lo  teli  us  ihif  re-il  di»pusitioa  of  his  heart  vraile  io 


Answers  -to  tractical  Questioks.  SD 

prayer  whether  he  viewed  God  or  himself  most  ;  whether  h| 
considerec  the  greatness  ot  Jehovah,  or  the  taste  of  the  people 
•with  whom  he  prayed. 

HI.  Kor  id  it  safe  for  a  man  to  conclude,  that  he  is  under 
the  influence  of  a  spirit  of  errour,  when  in  prayer  he  seems  lo 
be  at  a  great  distHnce  from  the  favour  of  God.  For  it  fre- 
quL-ntJ)  happens,  that  a  soul  is  never  more  unntr  the  influenc- 
es of  bancutying  grace,  than  whtn  he  st-emss,  in  his  own  ap» 
prehension,  .to  be  hl  a  great  distance. — Bat  because  I  know  all 
are  npt  of  my  mind  in  this,  1  must  beg  of  them,  who  think 
oiherwibe,  to  consider  the  case  of  Jjb,  who,  when  he  was  near- 
est his  enl'irgf m-^'nt,  underwent  the  severest  rebukes;  and  why 
no:  so  wiih  tjroci's  children  in  our  days  ? — For  my  own  part, 
■without  heMiation,  I  look  on  a  sense  ot  distance  to  be  a  great 
titgree  of  nearness  to  G  d,  a  sense  of  deadness  to  be  a  goodly 
measure  of  lite, — a  sense  of  barrenness  in  prayer  to  be  a  good- 
ly sign  of  a  soul  frucufied  by  grace.  Very  often  the  soul,  in 
great  seeming  distance,  is  under  the  immediate  influences  of 
the  Spirit  of  God.  Isd.  xlii.  16.  especially  if  the  person  find  any 
of  the  tollowing  tokens  of  the  Spirit's  presence. 

1 .  Let  a  m^n  or  woman  conclude  themselves  under  the  in- 
fluences of  the  Holy  Spirii  in  prayer,  v/hen  in  his  approaches 
to  the  throne  of  grace,  he  is  possessed  of  such  a  sense  of  the 
divine  greatness  of  a  prayer-hearing  God  which  sinketh  him 
low  in  self-abasement,  and  so  covereth  him  with  an  holy  shame, 
that  it  is  with  some  degree  of  confusion  he  lifteth  up  his  guilty 
eyes  to  the  throne  of  infinite  holiness.  In  such  a  case,  crea- 
tures will  be  to  him  just  nothing  at  all.  In  such  a  frame  swell- 
ing words  of  vanity,  which  infest  not  only  our  modern  pulpits^ 
but  croud  into  our  Christian  meetings  appointed  for  social 
prayer,  will  be  strangers  to  the  person's  tongue  :  There  should 
be  no  verbal  ndorations,  but  what  carry  heart  and  soul  in  them. 

2.  When  he  is  blest  with  a  sense  of  nearness  to  God,  and 
.  thoug'i,  under  a  sense  of  the  awfulness  of  divine  majesty,  he  is 

enabled  to  admire  that  infinity  of  grace  and  goodness  in  God, 
"Which  irradiates  all  his  greatness,  and  endeareth  his  sovereign- 
ty unto  us. — Then,  with  a  profound  awe  and  holy  reverence, 
mixed  *with  a  becoming  boldness  and  child-like  confidence,  he 
apprcacheth  the  eternal  throne,  which  he  seeth  sprinkled  over 
with  the  atoning  blood  of  the  immaculate  Jtsus.  In  such  a 
praying  frame,  shame  will  depart  from  the  person,  knowing 
that  his  business  is  with  God. 

3.  When  he  hath  such  a  sense  of  sin  and  deadness,  that  he 
can  make  litMe  other  confession  thereof,  but  with  sighs  and 
groans,  there  is  a  great  deal  of  the  Spirit's  influence  in  such  a 
confession,  though  the  person  himself  should  not  be  able  to  ut- ^ 
ter  one  sentence.  Yet  there  are  many  souls  who,  for  want  of 
Understanding  to  discern  the  spirits  by  which  they  are  infiuenc- 
edj  never  think  they  pray  by  the  Spirit's  assistance,  but  wh<?Tv 


50  Answers  to  practical  Questions. 

Vvilh  plea<;ure  they  can  fill  up  their  usual  time  in  freedom  and 
utterance  ;  but  this  is  4  disirt-S-^iii^  mistake.  There  is  a  vast 
difference  between  tlie  spiiit  and  che  gift  of  prayer.  Let  such 
precious  souls  observe,  that  words  make  up  but  a  very  small 
part  in  prayer.  Tliere  is  mure  p'-rsua^ive  eloquence  in  a  sin- 
gle sign  or  gro  m,  foi'ced  from  a  sense  of  indwelling  corruption, 
th.-in  in  ten  thousand  well-constructed  sentence?,  without  that 
sen?e — grammar  ami  rhetoric  are  not  essentials  of  prayer. 

4.  Wnen  there  is  such  a  sense  of  our  wants,  that  all  our  pe- 
titions are  thereby  circumscrii>ed,  and  by  the  rules  prescribed 
by  our  necessities  all  our  petitions  are  regulated  ;  a  person  un- 
der the  Spirii*s  influences  dare  ask  no  blessings  but  what  he 
really  knowns  he  wants,  eithtr  for  himself  or  others  for  whom 
he  prnys  — All  precipitation,  Iwvity,  affectation,  superfluous 
words,  vain  repetitions,  and  sometimes  our  elocutions,  are  the 
fruit  of  our  own  spirit,  which  may  justly  be  called  a  spirit  of 
darkness  and  errour.  But  so  is  not  all  tautologies  in  prayer, 
for  these  frequently  proceed  from  a  fervency  of  spirit,  with 
Which  only  the  Holy  Ghost  can  inspire  us. 

As  I  am  afraid  I  have  already  beca  too  prolix,  I  dare  add 
no  more,  only  sum  up  what  I  have  wrote,  concluding,  that  if 
"we  are  under  the  Spirit's  influences,  all  our  adorations  will  be 
ruled  by  the  sense  we  have  of  his  divine  majesty, — ail  our  pe- 
titions by  a  sense  of  our  wants, — all  our  thanksgivings  by  a 
sense  of  the  mercies  we  are  partakers  of, — all  our  invocations 
of  God  will  be  ruled  by  the  sense  we  either  have,  or  desire  to 
have,  of  our  interest  in,  and  relation  to  him,  and  our  confes- 
sions by  our  sense  of  sin. 

jinother  ^n^wer  to  the  above  Question. 

I  APPREHEND,  that  the  difference,  as  stated  in  the  plan^ 
may  be  considered  in  the  manner  of  the  operation  or  influence  ;. 
the  tendency  of  it,  and  the  termination  of  it.  Two  things  I  take 
for  granted,  both  wliich  I  think  are  indu')itably  evident.  1. 
That  every  believer,  every  heaven-born  soul,  is,  by  the  divine 
"w^rk  upon  his  heart,  made  to  abhor  every  evil  way,  every  sin  ; 
and  yet  he  at  the  same  tine  ft  ids,  almost  (at  least)  every  sin 
•working  within  him.  And,  2.  That  all  believers  are  in  every 
thin,^  liable  to  be  actuated  either  by  the  blessed  Spirit,  the  in- 
fluence of  gTod  an<els  ;  or  by  their  own  evil  imaginuion,  and 
by  the  sut^^estion^  of  Sitan  :  so  consequently  Satan's  methods 
with  the  wicked  and  the  godly  are  very  different  ;  but  it  U  on- 
Jy  the  believer  which  cojoes  within  the  verge  of  yoar  corres- 
pondent's plin  ;  and  to  this  I  coafine  my  thoughts. 

I'^irtt.  As  to  the  maaner  of  Hie  operation,  1  humbly  appre- 
hend, there  is  an  apparent  difference  to  an  observing  mind. 
The  Spirit  of  Gvl  does  not  at  any  time,  deba<;e  the  noMer  pow- 
er o:  tlie  soul,\he  understanding,  by  attempting  an  entrance  at 
%be  servile  Uoor  oi  the  affections ,  but  honours  himself)  and  the 


Answers  to  practical  Questioits.         -  :;3J 

>•' 
fleul  of  man,  by  entering  in  at  the  beautiful  gate,  the  everlast- 
ing door  of  the  understanding  ;  and  so,  in  an  allurin.v;  way, 
commr^nds  the  compliance  ot  the  will,  and  the  affec^ons,  they 
"will  naturally  foilow  :  whereas  the  evil  spirit  conr>es  as  a  thief, 
and  is  glad  to  get  entrance  at  the  servile  ooor  of  the  siffrctions, 
working  by  the  senses,  on  the  imagination  and  fancy,  and  so 
the  will  is  as  it  were  dragged  into  a  compliance,  and  the  under- 
standing is  as  it  were  darkened,  and  become  a  servant.  Hap- 
py would  it  be  if  ^believers  had  a  better  understanding  of  them- 
selves ;  and  a  greater  and  more  constant  guard  over  their  af- 
fections. 

The  wise  man  directs  to  keep  the  heart  with  all  diligence  3 
and  as  to  our  senses,  they  are  not  to  be  trusted  or  indulged  at 
any  time.  David  prayed  that  his  eyes  might  be  lurned  away 
from  beholding  vanity.  A  gazing  on  the  creature  gives  the 
devil  an  opportunity  to  strike  the  fancy,  and  then  our  feet  are 
soon  gone.  Again,  The  operations  of  the  Spirit  come  with 
pureness  and  pleasure  :  The  light  in  the  understanding  diffus- 
eth  itself  through  all  the  faculties.  But  Satan's  influence,  and 
that  of  our  own  hearts,  as  there  is  no  light  in  it  for  the  under- 
standing, so  there  is  no  purity,  peace,  or  pleasure  for  thi-  be- 
liever ;  but  something  painful  and  defiling.  To  transgress  isa 
hard  way  ;  an  unclean  and  troublesome  way,  Prov.xiii.  the 
way  in  which  transgressors  choose  to  walk.  ■•> 

The  operations  of  the  Spirit,  the  influence  of  Satan,  m^j  the 
motions  of  our  own  hearts,  are  all,  at  times,  very  sudden,  and 
something  surprising  ;  but  the  operations  of  the  divine  Spirit,, 
however  sudden  or  surprising,  ihey  are  always  calm,  pure, 
transforming  and  humbling,  referring  all  unto  tl  e  uninterrupted 
word.  Whereas  the  motions  of  our  own  hearts,  and  Satan'* 
suggestions,  are  always  attended  with  something  or  other  incon- 
sistent with,  and  directly  opposite  to  these.  Oh,  that  those  who 
have  eyes  to  see,  -vould  but  make  use  of  them. 

But,  Secondly,  we  may  view  the  difference  in  the  tendency 
of  tlie  one  and  of  the  other, 

1.  The  operation  of  the  Spirit  has  an  immediate  and  direct 
tendency  to  lead  in  the  way  of  truth,  and  the  way  of  truth  is^ 
bm  one.  It  is  the  way  of  life,  and  that  is  above,  Prov.  xv.  24r. 
above  the  reach  of  the  nHtur.1l  man  ;  it  is  the  way  everlasting, 
the  way  Jesus  did  walk  in,  the  way  which  he  himself  is.  But 
there  are  innnmei-  .ble  pernicious  w^ys,  which  are  directly  con- 
trary to  truth  ;  uud  Sit.m,  and  our  own  corrupt  and  deceitful 
hearts,  ?re  iSways  moving  of  us  (^hen  not  prevented  by  sov- 
ereign grice)  to  walk  in  some  one  or  other  of  »hem  ;  so  that  we 
may  know  that  we  are  moved  cither  by  Satan  or  our  own  hetrts, 
when  it  has  a  tendency  to  lead  us  in  ^ny  other  wav  (let  it  be 
approved  of  never  so  murh  hs'  atrn,  yea  bv  good  men)  except 
the  way  of  truth.  Persuidcd  I  a-n.  the  generality  of  believe r'a 
TOttls  born  ag*in,  ia  this  dc:g^enertite  age,  Ar«,  in  Ikeir  geuewi 


<'i  AaSWZRS  'JO   PRACTICAL   QuESTlOhTS- 

walk,  actuated  by  ihe  spirit  of  errour  ;  for  though  they  liave  the 
spirit  cf  truth,  which^  ways  abides  in  ti)fm,and  they  are  often 
moved  l^  it,  yet  they  uoih  grieve  and  quench  it,  Alas,  are  we 
i}Ot  grown  so  pohle  and  rational  (havin;^  so  iTiUch  outward  lib- 
erty) ihat  we  are  ready  toconciu  !e  there  ia  wo  need  of,  or  room 
for  the  divine  inCuence?  except  in  some  u-iconmon  affairs,  or 
extraordinary  cases.  But  wi:h  me  it  istvi.ient,  ihdt  the  Spirit 
of  God,  by  and  with  the  written  word,  is  the  covenant  blessing 
■which  the  people  of  God  should  be  waiiing  for,  and  livi;v>  in 
the  expectation  of,  to  guide  them  thiough  this  wilderness,  in 
respect  to  their  natural,  tlieir  civil  and  religious  conduct.  It  is 
hot  in  man  that  walketh  to  direct  hi*  steps.  In  all  our  ways  we 
are  bid  to  acknowle^l^u  God  ;  and  till  we  are  led  to  it,  and  to  ob- 
serve his  secret  operations,  I  do  not  expect  to  see  the  revival 
of  the  power  of  religion.  But  I  leave  the  hint  to  the  wise  and 
considerate. 

Another  tendency  of  the  divine  Spirit's  irifluence,  i^  to  promote 
the  wisdom  which  is  from  above  ;  for  the  Spirit  is  a  spirit  of 
\visdom  ;  and  the  apostle  Jumes,  in  chap.  iii.  17,  gives  us  such 
a  pathetic  and  fimi  isr  accou  u  of  it,  that  all  discernijig  persons 
may  see,  wherein,  and  when  ihey  are  under  the  influence  of  the 
divine  Spirit  ;  and  under  the  movings  of  their  own  hearts,  or 
the  suggestions  of  Satan.    • 

^'^in,  Anotiier  tend mry  of  the  Spirit  of  God,  is  to  lead  into 
glorious  liberty;  but  what  comes  from  Satan,  and  our  own  cor- 
rupt hearts  ;  our  own  imagination  tends  to  lead  into  bondage. 
How  is  the  believing  soul  many  times  entangled  with  one  lust 
and  another  ?  And  do  tliey  not  arise  from  Satan  or  <5ur  own 
hearts  ?  U  nv  'i<  ihe  poor  saint  pressed  down  with  a  sense  of  the 
guilt  of  sin  ?  and  consequeivly  entangled  with  the  power  of  it ; 
and  ihis  too  after  God  spoke  j)eacp  and  p  M'don  lo  Aim,  through 
the  blood  and  righteousness  of  -he  Loid  Jrsu-..  And  this  pre- 
tffJided  part  of  reli,;ion,  like  other  tem|)tatii»ns,  shall  be  backed 
with  scripture.  But  let  the  believer  con-^idcr,  that  the  Spirit  of 
find  is  a  spirit  of  lii)erty,  freeitig  from  a  sense  of  guilt,  ui»d  ki 
that  view,  in  some  measure,  giving;  power  to  overcome  sin, 
'D-e  devil  does  not  love  to  see  the  believer  walk  in  full  assur- 
ance of  faith,  and  therefore  he  takiis  aU  the  methods  he  can  to 
prevent  it  ;  and  the  believer  had  need  have  his  eyes  wide  open 
to  see  the  snare,  when  '.he  drvil  turns  himself  in'o  an  anj^el  of 
light.  To  war  -with  K|jiri'.ual  wickedness  m  hi  h  places,  we 
bad  need  have  on  the  whole  armour  of  God.  He  that  hath 
said  to  the  believing  soul.  /'Var  -not.  for  I  am  thy  God^  will 
never  move  him  to  fear  afterwards  ;  and  may  tlmse  who  liave 
felt  the  love  of  God  in  their  lu.arts,  st.a»t  back,  at  the  first  mo- 
tion they  find  to  call  \\  in  que-' ion,  as  from  tlie  devil. 

Rut,.  Z7i?>f//y  By  the  termination  of  the  Spirit  of  truth,  and 
the  spirit  of  err  ur,  plainly  -peaks  t'p  JifTeretKC  That  wU»<l: 
coraes  from  God,  caunyt  termindie  in  an)  tning  bhoi't  of  Goi. 


Answers  to  practical  Questions.  GS' 

It  is  his  glory  the  believer  is  led  to  aiin  at  when  under  di-vine 
influence.  -  The  man  is  led  out  of  himself,  he  i!>  no  longer 
his  own,  God  i^Iove  !  and  that  faith,  which  the  operations  of 
God  do  lead  the  soul  to  li\e  by,  always  woiketh  by  love.  So, 
according  to  the  degree  and  force  of  the  operation,  is  the  de- 
gree of  love  in  vvhich  it  termiaaies.  Love  to  God  !  and  this 
will  sprr ad  itself  far  and  wide.  See  how  the  apobtle  John  has 
embeliibhed  (if  I  may  so  express  myself)  his  epistles  with  the 
beaafies  of  it,  in  the  description  \\Q  has  i^iven  thereof  ;  so  that 
fcvery  believer  (if  not  askcp)  may  at  once  discern  what  is  of 
God,  and  what  is  not.  Besides  1  humbly  aj)prehend,  there  is  in 
every  believer  a  certain  criterion  ;  a  pecuiiiir  property  in  ev- 
ry  Saint,  whereby  he  can  distinguish  truui  from  errour,  better 
thin  the  nicest  logicitn,  or  the  most  exact  critic.  He  that  Ivaih 
the  new  tjame  in  the  whi'.e  stone  knows  it,  and  none  i)ut  himself 
can  knovv  it.  Moreover  can  any  man  appeal  to  any  thmg  be- 
sides, or  above  the  sun,  to  determine  whaher  he  sees  the  light 
cf  It  or  no  ?  so,  to  what  shall  the  believer  appeal,  but  to  the 
Spirit  of  God  to  determine  for  him  ?  //  is  in  thy  ligfn  we  see 
lighc.,iia\\\\  the  psalmist.  And  here  I  v;ould  only  add,  Peter's 
ready  compliance  to  let  down  the  net,  Jeremiali's  in  hiding  the 
girdle,  and  Abraham's  in  offering  his  son,  can  hardly  comport 
jind  correspond  with  the  maxims  and  conduct  oftne  dny  ;  which 
is,  I  apprehend,  to  reason  themselves  into  fiih  and  obedience, 
contrary  to  the  plain  meaning  of  the  holy  Ghost,  2  Cor.  iv.  13  ; 
and  hence  I  observe,  poor  trembling  believers  are  kept  loWj 
and  the  vaunting  orthodox  goes  on  yvith  ease. 


QUEST.  V.  AND  V!. 

1.  Hov)  far  a  child  of  God  may  fail,  and  yet  have   true  grace 

in  Ai8^6oul  ? 

2.  What  is  the  essential  difference  bpfnveen   a  natural  and  c 

spiritual  fuiih  ? 

IT  is  recorded  by  the  spirit  cf  God,  (who  best  knew  the  mind 
of  God,  and  by  whxh  the  p-opn.tjts  and  aj.nsdes  spake) 
though  your  sin->  he.  as  scarlet,  ihey  shall  be  as  white  as  snow  ,' 
though  they  6*?  red  likf  crimson,  thtiy  shall  be  as  wool^  Isaiah 
i.  18— Also  in  St.  John  i.  7,  and  (he  blood  q/  Jehvs  Christ, 
his  son,  cleanse' h  us  from  atl  sin.  And  again,  a/7  7nanner  of 
sin  and  b'a'ifihemy^  shall  b  /brgiven  unto  men  :  bur  the  blas^ 
phemy  against  the  Holy  Ghost  shal'  nor  be  forgiven  unto  merZf 
Matth.  xii  31 .  Now  seeing  there  i^'no  <in,  be  it  ever  so  great, 
even  blasphemy  itself,  though  it  reach  unto  heaven,  yea,  the 
most  deSkperate  of  sins,  murder  e-.-en  not  exceptt-d  ;  yea,  the 
most  crimson  sins,  the  blood  of  Christ  is  able  to  clean  ;  yea^ 
fsfora  sins  like  David's,  whose  sin  was  of  the  most  complicate?!, 


34  Answers  to  practical  Qufstions. 

nature  as  could  pviSMoly  be  ;  yet  ihe  Lord  suffered  him  not  to 
lie  in  ih  it  backsliuin^  way,  but  sen:  his  prophet  to  bring  his 
sin  to  iii-i  remciii or  in.e.  Peter  is  anoih'ir  s'riking  picture  of 
backsliding  ;  )fC  ihe  Lord  lett  him  not  in  the  hand  ot  Satan 
his  ene.ny,  buL  orou^jlit  him  h  icic  wiin  wcepin;^  and  supplica- 
tion, liui  nevcrthcicis,  ihoUj^h  hi>.  h)vinj^  kindness  he  willuev- 
er  lake  from  iiis  children,  yti  he  will  visit  their  offl*:ices  with 
the  ro(J,  and  ilieir  sin^  witn  scourges.  But  to  re  urn  to  ihe 
q'l'vr^tion.  It  caa  ih  refne  irever  be  determined,  how  far  a  ' 
child  of  God  may  fill,  d  »fiil  or  can  tall,  till  wec^m  determine 
■what  tne  sin  agiinst  tae  liuly^Ghi-Jat  is.  N^jw  we  njiy  come  a 
little  at  the  n  icure  of  diu  sm,  by  the  contcx'  of  ihe  chapter 
wheie  it  ia  spike uf.  Ba:  to  s  ly  to  any  m  m  or  men,  you  have 
sinned  th.  uipardouAble  sin,  is  to  go  ueyoni  the  word  of  the 
L  )rd  ;  and  tor  any  man  to  de.ermine  h  )W  fir  a  man  may  sin  , 
bef /re  lie  commits  inn  sin,  wuld  t)e  to  de-.enrune  what  the 
Lord  hi  n-.elr  p'xi  >'Ut  of  tiicpiwer  of  any  fi  li'e  creature  ;  and 
he  alone  knows  how  ftr  his  nuldrcn  m  ly  till,  'jefure  they  fall 
into  thai  sin  whicb  sti  ill  never  be  p  irUon^d,  whi-h  none  of  the 
childicn  of  G'xl  ever  did,  or  ever  shall  fill  i-.i'o,  because  the 
oath  and  power  of  (iol  i  eng  >g..<i,  to  ck'fend  ihmn  from  falling 
etern  illy.  -  But  there  is  ouj  thing  to  i^e  here  noted,  v:z.  Th^t 
there  is  not  one  instance  in  all  the  book  of  (iod  wherein  any  ^i 
the  children  of  God  fed  or  coTiTiitted  any  sin,  thit,  upon  being 
charged  witli  it,  ever  cloaked  it,  or  strrAe  to  m  ike  it  ajipcar  as 
no  sin,  but  on  the  con'.rary,  ackno>vleJg':rd  it,  and  eKti>lled  the 
love  of  Jesus,  who  through  the  etern  il  Spirit  g-ive  hi  nself  a 
ransom  for  the  guilty  ;  and  those  who  tlirou^h  tl^s  sin  th.-y  had 
contrac\;ed,  by  couing  throu.,h  the  loins  of  ilieir  father  Ad- 
am, and  their  own  |>ersnii  il  guU*,  h:*/l  bt'^'O-^ht  cQ'rlemnAtiofi 
nud  destruction  (even  everlasiiui^)  wpcn  themselves.  S)  thit 
iVom  the  whole  of  what  has  been  said  on  the  first  q'je*iions,  it 
plainly  appears,  that  none  bat  G  >d  can  expressly  dettr- 
mine,  how  far  one  of  his  children  m  ly  fall.  As  to  the  lat'.er 
clause  in  the  first  qties'.iQii,  it  is  al^o  clear,  that  all  the  children 
of  God  have  the  true  grace  of  God  in  the  soul,  and  shall  nevc4' 
lose  it,  whether  they  stand  or  whether  they  fill,  though  their 
fall  shall  be  to  th.-ir  shame^  an  1  the  hurt  of  their  own  conscience 
here,  as  wel?  as  to  the  dishonoir  of  the  cause  whi^h  they  es- 
pouse. 'J^csc  few  hints,  1  hope,  will  satisfy  on  the  first  ques- 
tion. 

As  to  the  second,  there  need  be  very  little  said  upon  the 
clearihg  of  it,  though  the  point  itself  i>  the  main  point  wherein 
every  mm  living  is  nearly  concerned,  v/t.  whether  his  fiith  is 
natural  or  spiritual  ?  I  say,  this  is  the  main  poijit  and  enq'iiry 
of  e^ery  seeking  soul,  who  has  in  the  lowest  dcj,ree  tasted  that 
tlieLo:.!  is  grat^jas,  but  is  still  (throu^li  weakness  ap^i  infirm- 
ity) unable  to  ice  his  titlo  to  the  kingdo-n  of  God  by  Christ  Jesus. 
VVell  lUcn,  liow  are  we  to  kno^  Uiediftirencc,or  rath. t,  what 


*  Answers  to  phactical  Questions.  55 

is  the  real  difference  ?  They  are  undoubtedly  some  of  these  fol' 
lowing  hints. 

Firsts  A  natural  faith,  though  ever  so  high,  trusts  not  in  Je- 
sus Christ  tor  righteousness.  But  on  the  contrary,  a  spiritual 
faiih,  or  the  f  tilh  of  God's  elect,  is  on  a  God  in  Christ  reconcile 
hig  the  world  unio  himself. 

Secondly^  He  that  is  not  only  posse^^sed  of  a  natural  faith, 
trusts  in  ius  doint;  what  he  can,  and  so  in  Jesus,  as  he  trusts, 
for  the  rest  ;  but  he  that  has  a  spiritual  fctith,  wholly, 
trusts  to  Jesus,  and  not  to  himself,  in  whole  or  in  part.  But  the 
mam  diff:rence  lies  here. 

Thirdly^  The  heart  is  not  changed,  nor  the  man  as  yet  justi- 
fied, and  therefore  he  that  btlievelh  not  is  condejnntd  already^ 
&c.  John  iii  18  ;  but  in  the  same  verse,  he  that  believeth  on 
him  is  not  condtmned.  Now  we  know  that  he  that  believeth 
is  likewise  justified  not  on  account  of  his  faith  as  an  act,  but  he  is 
justified  by  the  blood  of  Christ,  brought  home  to  the  conscience 
by  the  Spirit  of  God  through  faith,  it  being  the  hand  [if  I  may 
sospeak]  which  lays  hold  of  the  atonement.     But  again 

Fourthly^  As  there  is  no  change  of  soul  wrought  by  the  spir- 
it of  God,  so  there  is  no  love  of  God  ;  neither  indeed  can  there 
be,  seeing  they  were  never  convinced  ;  and  so  never  knew  of 
a  deliverance,  or  which  is  the  spring  of  love,  for,  saith  one  a- 
postle,  ive  love  him  because  hcjirst  loved  us  ;  but  the  believer 
loves  (iod,  and  all  his  obedience  proceeds  from  a  principle  of 
love, which  is  seated  in  his  heart,  and  from  Which  all  his  worlis 
proceed  as  from  a  fountain. 

Fifthly  and  laf>tlyy  Though  in  outward  appearance  a  man 
with  ndiural  faith  may  actually  appear  as  upright  in  the  sight 
of  men  (I  do  not  say  it  is  always  so)  as  the  mo^t  spiritual  be- 
liever, and  live  as  upright,  (with  respect  to  conscientious  liv- 
ing) but  here  lies  the  main  point  ;  he,  at  the  best,  only  acts  as 
Paul  did  before  his  conversion  ;  for  he  cannot  say,  as  Peter  from 
a  felt  sense  of  the  love  of  God,  Lord  fhou  knoivest  all  things^ 
thou  knoivest  that  I  luve  thee.  Know  this,  he  that  hath  a  spir- 
itu  d  faith,  can  truly  say  ?  and  the  Lord  can  likewise  say,  yea, 
and  doth  still  say  ;  as  of  old,  behold  an  Israelite  indeed^  in 
^hom  is  no  guile. 

The  main  difference  then  is  clear,  I  hope,  from  these  few 
hints,  I  mean  the  scripture  difference  ;  but  there  is  one  thing 
further  to  observe,  viz.  That  the  believer,  though  he  falls  dai- 
ly, his  views  are  always  fixed  and  centred  in  Jesus,  that  foun- 
tain opened  for  sin  and  for  uncleanness,  which  he  knows  must 
cleanse  him,  or  he  must  perish  ;  he  has  repentance  given  to 
him,  which  need  not  be  repented  of,  but  if  the  naturaj  man's 
conscience  begins  to  trouble  him,  he  flies  (not  to  tht  blood  of 
Christ  foi|  relief)  but  to  something  he  calls  repentence  or  amend- 
ment of  life,  but  all  this  time  he  knows  not  what  repentance  is, 
be  considers  not  that  repentance  unto  life  is  a  change  of  heart 
Tvrought  by  the  Spirit  of  God,  and  is  the  gift  of  Go^, 


36  Answers  to  practical  Questions. 

QUEST.  VII. 

How  may  a  firrson  distinguish  between  the  genuine  consola* 
la'ions  of  the  gos/icl,  wrought  in  the  heart  by  the  S/drit  of 
God)  and  those  comforts  thai  spiking  from  cur  oxonimagina* 
tion,  or  a  dcUutve  njiirit  ? 

AN  important  query  indeed  !  a  query  that  ought  to  be  well 
weighed,  in  this  age  of  carnal  security  on  the  one  hand, 
and  fatal  delusion  on  the  other.  The  question  is  not  to  be  solv- 
ed by  any  mortal  to  the  believer's  full  satisfaction.  The  Di- 
vine Teachei  is  the  infallible  casuist.  Nevertheless,  as  the 
Holy  Spirit  condescends  to  sitiile  sometimes  upon  weak  at- 
tempts lo  answer  doubts  that  lie  heavy  upon  the  hearts  of  his 
beloved  ones,  and  •?ye  are  commanded  to  comfort  his  people, 
and  particularly  the  ft  eble- minded,  to  such  the  following 
thou.^hts  are  hvimbly  presented. 

By  consolations  and  comforts  in  the  query  I  shall  Mndersrtand 
fase,  quietness,  and  satisfaciion,  regarding  our  present  and 
eternal  state,  so  as  to  produce  joy  and  gladness. 

The  query  ii^elf  dtnotes  that  genuine  consolations  are 
wrought  in  the  heart  by  the  S/urit  of  God.  1  shall  endeavour 
lirst,  10  I  oint  out  this  ,t,enuine  work,  begun  and  carried  on  by 
ihe  God  of  all  solid  comfort.  Let  it  be  well  noted  that  this 
consolation  is  wrought  only  in  mourners  ;  \et  not  all  mourners  ; 
for  Christ  came  to  comfort  those  that  mourn  in  Zion.  They 
have  been  eiilighiened  lo  see  that  sin  is  Ix-yond  all  expression 
sinful  :  their  heart  is  v/ounded  with  h  sense  of  their  own  vile- 
ness  ;  their  siirrow  tor  sin  is  after  a  godly  manner.  Being  of- 
ten so  loaded  with  guilt,  they  are  afraid  lest  it  should  sink  them 
to  tlie  nethermost  hell  ;  they  refuse  to  be  comforted  ;  for  a 
wounded  spirit- who  can  bear  f  Thtre  are  (iifferent  degrees 
of  sorrow,  and  so  there  are  of  comfort.  The  Holy  Spirit 
wounds  before  he  heals,  bringeth  It-w  before  he  litteih  up,  even 
to  the  dunghill  before  he  setteth  upon  the  throne,  n.iy  som«- 
times  to  the  gates  of  hell  before  he  leads  to  the  borders  of 
hcrtvtn.  Now  when  the  blessed  Sj;it  it  doth  ado  inisier  com- 
fort to  those  he  hath  made  sorrowful,  he  will  alwitys  direct 
them  'o  Christ,  as  the  very  fountainheid,  spring  and  source 
of  all  the  j  7.  He  will  display  the  richt's  of  Chri>t,  his  jvbility 
and  wiliincness  to  save  even  to  the  uttermost  ;  he  wi-l  never 
f:iil  »o  gidrifv  the  UedeemeV.  Nnt  only  the  believer's  first 
comfort  and  peace  is  derived  from  Christ  ;  but  all  .fter  conso- 
)ations  that  are  solid  abound  by  Christ.  It  i*  joy  arri  peace  in 
believing.  This  prace  sometimes  flows  in  like  a  river,  it  pas- 
seth  all  understiinding,  saith  the  gteat  aprslJe.  It  proceeds 
from  him  who  said,  Aiy  ficace  I  give  unto  ym.  This  inex- 
pressible traiiquihiv  is  communicated,  sometimes  by  'he  power- 
ful and  evident   opplichtion  of  a  parlicuUr,  and  remarkably 


Answers  to  practical  Questions,  i^ 

suitable  promise,  that  at  once  answereth  all  doubts  and   effec- 
tually scattereth  the  clouds  ;  yet  it  is  not  impossible  for  this  joy 
tu  be  grounded  upon  the  whole  scope  of  the  gospel,    taking  the 
pr0mi5.es  collectively  together,  as  centering  in  Christ.     At  cer- 
tain seasons  this  peace  and  joy  in  the  Holy   Ghost  may  be   in 
much  assurance  ;  but  it  may  not  be  so  always.     Let  the  degree 
of  this  consolation  be  high  or  low,  its  fruits  aijd  effects  have  the 
same  tendency.  Where  it  is  happily  enjoyed,  it  doth  wonderful- 
ly evacuate  and  cleanse  the  heart  of  pride,  self-conceit,  levity, 
&c.     Faith  in  exercise  doth  always  accompany  this  inward  se- 
renity, so  it  hath  a  peculiar  tendency  to  mortify  sin,  for  it  is  the 
very  earnest  and   tore-taste  of  heaven  itself,  and  the  more  of 
heaven  the  less  of  sin.     As  the  comfort  flows  from  Christ,  the 
believer    will  certainly   attribute  the  whole  of  his  salvation  to 
his   dear  and   exalted  Redeemer.     To  behold   the   fulness  of 
Christ  by  a  weak  faith  will  seldom  fail  to  yield  some  degree  of 
consolation,  which  will  be  like  oil  to  the  -wheel  of  obedience,  the 
person   will  run  with  joy  the  ways  of  Gud's   commandments, . 
though  the  whole   world  should  be  against  him  :  the  joy  of  the 
Lord  h  his  strength.      Such  as  walk   in  the  comfort  of  the 
Holy  Ghost,  will  walk  in  the  fear  of  the  Lord.      If  we  rejoice 
in  the  Lord  alway,  let  our  moderation,  meekness,  and  holiness 
be  known  unto  all  men.     I  am  fully  persuaded  that  these  and 
their  kindred  fruits  are,  without  any  peradventure,  found  where- 
ever  the  true  Comforter  doth  work  under  that  character.  The 
comfort  of  the  Holy   Ghost  cannot  be  where    the  fruit  of  the 
Spirit  is  not.     Yet  even   in  a    true  believer   I  question    not  but 
comforts   may  spring   from  his  own  imagination  or  a  delusive 
spirit.     These  comforts  will  not  fail  to  produce   corrupt   fruit. 
Instead  of  melting,  it  will  harden  the  heart,  filling  it  with  pride 
and  vanity,  not  with   humility  and   gravity.      They  will  causa 
the  wheel  of  obedieace  to  run  heavily,  whether  it  respects  pri- 
vate devotion  or  public  worship  ;  the  general  conduct  also  will 
be  more  lax   and   careless,  for  the  conversation    will   not  be 
more  in  Veaven.      The   person  will   be  more  prompted   to  an 
offensive  and   smful  self-seeking,   than  to  a   savoury  and  holy 
self-denial.      He  will  be  carried  away   more  by  sense  than   by 
faith,  and  in  many  parts  of  his  conduct  he  will  imitate  an  unbtriiev- 
ver,  rather  than    bear  the  image  of  his  holy   Redeemer.     Wc 
should  beware  of  imaginary  and  delusive  consolations,  as  mucli 
as  we  should  pray   for  those  that   are  genuine.      The  former 
'•will    certainly  dishonour  the   gospel,  bnt  the  others   adorn   it. 
How  many  are  there  who  are  altogether  in  a  state  of  nature, 
and  destitute   of  saving  grace,  yet  have  their  imaginary  and 
delusive  comforts.     Pagans,  Mahometans,  Jew?,  the  most  igno- 
rant of  the  Papists,  and  all  gross  idolaters  have  their  devotion. 
The  ignorant  Protestant,  who  knows  little  more  of  real  Chris- 
tianity than  a  Hottentot,  probably  may  imagine  that  God  will 
not  be  so  unmerciful  as  to  cast  him  into  everlasting  torments,  so 

Dd 


38  ANSWERS    TO    PRACTICAL    QUESTIOWS. 

he  hath  some  delusive  comfort.  I  have  the  same  opininn  of 
Deists  and  other  self-righteous,  and  self-confident  genUeinen, 
vho  so  swarm  in  our  age,  and  set  so  light  by  the  blood  of  the 
everktsting  covenant.  May  the  Lord  open  their  eyes  to  forgive 
them,  for  lht*y  know  not  whni  t!ity  do,  any  more  than  their 
brethren,  who  cried,  Aivay  with  him  !  avjay  with  htm  !  Like- 
wise the  Aniinomi.'.n,  who  boasteh  so  much  of  the  blood  and 
righteousness  of  Christ,  but  withal  doih  wallow  in  sin,  and  bring 
forth  no  fruit  meet  for  repentince  ;  his  delusions  are  exceeding 
strong  and  dangerous. 

It  evidently  appears  by  these  hints,  that  we  ought  carefully 
to  examine  our  comforts.  Our  Lord's  maxim  is  very  good  in 
many  cases.  By  iheir  fruit  ye  shall  knonv  theni.  The  more 
we  are  acquainted  with  divine  consolations,  the  easier  and  clear- 
er we  shall  discover  those  that  are  false,  either  in  ourselves  or 
others. 


QUEST,    viir. 

Why  should  the  king  of  Aloab,  by  the  advice  of  hi€  firivy 
couJicil  in  a  time  of  imminent  dangtr  Rnd  threatening  dis- 
tress^ afifily  for  relief  to  a  firojihet  of  the  Got^  of  If^racly  as 
Balaam  certainly  loas^and  not  to  Baal-Jieory  the  God  of  the 
Moubites, 

BALA.AMVs  character  is  set  out  in  the  qnery  so  favourably, 
that  a  stranger  to  the  Biblf;  might  ima.^ine  him  to  be  a 
true  prcjA.et  ;  for  he  is  not  only  supposed,  but  asserted  to  be, 
a  pirofihet  of  the  God  of  Israel  ;  but  the  scripture  informs  us, 
that  he  was  a  soothsayer,^  and  that  he  seughtfor  enchantments, 
in  the  following  texts  we  may  see  what  sort  of  persons  sooth- 
sayers and  enchanters  were,  Exod.  vii.  11,  12.  Deut  vili.  10, 
11.  2  Kings  xvii.  17.  Jer.  xxvii.  8.  Mic.  v.  ]2.  Acts  vili.  9,  11. 
and  xiii,  16.  with  other  parallel  places.  It  wi-ll  be  sai(l,  that  ''he 
had  free  acces.s  to  God  upon  several  occasions."  I  cannot  find 
any  hint  of  that  in  scripture,  but  only  in  the  case  before  us. 
True  we  find  here,  that  the  Lord  spAce  to  him  often  ;  yet,  evtn 
"n  Uiis  remarkable  affair,  we  sre  he  sought  for  enchantments  ; 
But  when  he  found,  after  repeated  attemj)ts,  there  was  no  en- 
chantment against  J^cob,  nor  divination  against  Israel,  but  thev 
tvere  to  a  miracle  preserved  of  Ciorl,  it  is  s:iid,  "  He  went  not,** 
\ys  at  other  tim-.s,  to  seek  for  enchantments,  or  devilish  arts, 
and  it  is  probable,  th  tt  every  lirae  he  sought  thQ.Lord,  he  used 
those  very  sinful  art«*. 

If  it  be  quer;#d,  h'vw  the  Lord  condescended  to  reveal  his  will 
to  such  a  pers  m  ?  The  matter  appears  to  me  thus  :  Ralaam 
was  a-man  of  great  fime,  much  such  another  as  Simon  Magus, 
anti  had  a  very  artful  way  of  deceiving  the  people,  so  they 
rtioDght  certainly,  that  whom   he   blessed  was  blessed  j  and 


Answers  to  practical  Qu£stioivs.  3g 

whom  he  cursed»  was  cursed.  It  is  plain  that  his  aim  was  to 
amass  riches,  and  not  to  instruct  the  people  in  the  will  of  God. 
The  messengers  sent  from  Balak,  took  the  rewaiv  ot  divinaiiou 
in  their  hands  ;.  for  he  loved,  and  ran  greedily  atier  the  wages 
of  unrighteousness.  In  the  whole  account  of  the  affair,  it  is 
evident  that  he  was  desirous  to  go  and  curse  Israel  •,  for  he 
said,  the  Lord  refuseth  to  give  me  ieave  to  go  with  you.  As 
he  was  earnestly  solicited,  and  willing  to  go  and  curse  the 
•peculiar  people  of  God,  I  am  persuaded  that  there  was 
an  eminent  divine  interposition,  so  that  he  was  under  special 
restrai.its  from  the  Almighty,  and  obliged,  against  his  inciina- 
tion,  to  tiless,  and  not  curse  Israel.  For  it  seems  he  entrchted 
leave  to  curse  them,  for  it  is  said,  77ie  Lord  would  not  hearken 
to  Balaam^  but  turned  the  intended  cu->-Ge  mto  a  d/csdng.  I 
do  not  think  he  was  ever  under  divine  ins];iration,  but  only  upon 
this  notable  occasion  ;  and  that  by  an  evident  and  wonderful 
interpositiqn  of  God  in  favour  of  his  people. 

We  have  other  instances  of  this  kind.  When  Laban,  Balaam's 
countrymen,  both  being  Syrians,  pursued  after  Jacob,  intending 
to  hurt  him,  Godt;ame  to  him  and  said,  Take  heed  that  thou 
s/ieak  not  to  Jacob,  ez/hf-r  good  or  bad.  Let  it  be  here  observ- 
ed, that  Laban  saith,  The  Cod  of  your  father  spake  un-o  me: 
Here  he  disowns  the  God  of  A.brahain,  and  does  not  look  upon 
him  as  his  God  ;  yet  he  durst  not,  at  this  time,  go  beyond  the 
commandment  of  the  Lord,  to  do  good  or  bad,  any  more  than 
Balaam  could  ;  and  Jacob  knew  the  reason  of  it,  for,  said  he, 
except  the  God  of  my  father,  the  God  of  Abraham,  and  the 
fear  of  Isaac,  had  been  ivith  7ne^  surely 'thou  hadst  sent  me 
away  niw  emfity  :  God  hath  seen  my  a^>c(lon,  and  the  labour 
of  my  hand,  and  rebuhd  thee  yesternight,  Genesis  xx.  3  See. 
and  1  Sam.  xix,  22.  &c.  are  not  foreign  to  our  present  j)urpose. 

That  Balaam  was  not  one  of  the  holy  men  of  God,  will  ap- 
pear, if  we  consider,  that  notwithstanding  he  could  not  possibly 
curse,  but  evidently  bless  I^^rael,  he  yet  did  all  in  his  power  to 
hurt  them  ;  for  by  his  council  he  taught  Balak  to  cast  a  stum- 
bling block  before  Israel  ;  and  the  Midianites,  being  by  him  in- 
structed, vexed  them  with  tiieir  wiles,  and  at  last  .beguiled 
them,  so  as  to  prevail  upon  them  to  eat  things  jitrificed  to  idols, 
and  to  commit  fornication,  which  coj'rupted  the  people,  and 
brought  the  plague  amongst  the  congregations  of  the  Lord. 
Kad  he  been  a  true  prophet  of  the  God  of  Israel,  he  would 
not  have  taken  this  method.  But  when  vengeance  is  brought 
upon  the  Midiani'tes,  for  following  the  counsel  of  Balaam,  it 
falls  also  upon  the  head  of  the  prophet,  whose  iniquity  and  mad- 
ness the  dumb  ass  rebuked  and  forbade  in  time.  Thus  as  he 
Jived  a  wicked  life,  so  he  died  the  death  of  the  wicked,  and 
not  of  the  righteous. 

It  does  not  ap?-)ear  to  me  that  Balak  applied  to  Balaam,  be- 
cause he  btlie¥t«l  dm  to  be  a  projoket  of  the   God  of  Israel  j 


40  Answers  to  practical  Questions. 

but  only  because  he  look  him  to  be  a  very  famous  practitioner, 
as  a  soothsayer  and  enchanter.  If  Balak  had  regard  to  any 
deity  in  this  point,  I  think  it  must  be  tg  Baal-peor  for  as  sooa 
as  Balaam  came,  he  is  taken  to  the  high-places  of  Baal,  and  af- 
ter that  to  the  top  ot  Peor.  That  Balaam  was  no  great  enemy 
to  Baal-pccr,  appears  by  his  manner  of  sacrificing  upon  seven 
altars,  upon  the  high  places  of  Baal,  and  on  the  top  of  Peor.  1 
am  of  opinion,  that  neither  Naaman  the  Syrian,  nor  his  mast- 
er,  had  the  least  design  to  change  their  deity,  in  coming  to  JLli- 
fsha  ;  hut  I  suppose  they  took  him  to  be  something  like  a  great 
socthsiiyer,  as  Daniel  is  called,  by  a  heathen  king,  master  of 
the  magicians  ;  so  a  gran*!^  present  is  brought  to  Eli;>ha,  but  the 
true  prophet  was  not  very  greedy  of  filthy  lucre.  It  is  true 
\vlien  the  cure  wan  dene,  Naainan's  heart  w.is  so  affected,  that 
he  cnterti•.ill^d  very  favourable  thcughts  of  the  God  of  Isr-tel  ; 
but  still  he  was  resolved  to  bow  in  the  house  of  Rimmon. 

The  conchision  of  the  whole  is  this,  Balaam's  character  will 
hardly  adnr.it  him  to  be  ranked  among  the  prophets  of  the  God 
of  Israel  ;  and  as  Balak  does  not  seem  to  me,  in  the  least,  in- 
clined to  consult  another  deity,  I  see  not  how  he  can  affront 
Baal-peor  ;  nay,  he  pays  divine  honour  and  homage,  in  build- 
ing him  to  many  r.ltars  upon  his  high  places,  by  the  direction 
and  assistance  of  Balaam  ;  then  it  is  easy  to  conclude  that  as- 
j.istHiice  and  protection,  aid  and  succour,  is  earnestly.intreated 
ol' Baal-peor  at  this  time  of  distress.  And  when  all  failed,  the 
soothsayer  at  last  puts  Balak  in  a  v/ay  to  bring  Jacob  over  to 
the  idol  of  Moab  ;  foi  hard  joined  himself  to  Baal-fieor  ;  neith- 
er was  the  people  soon  cleared  of  his  sin,  for  a  good  while  after, 
it  is  said,  /v  the  iniyuiiij  of  Peor  too  Utile  for  us^  from  tvhich 
nvc  arc  not  cleansed  xintH  this  day ^  although  there  wasa/ilague 
in  the  congregation  of  the  Lord  ?  Ai.  for  the  truths  which  Ba- 
laam spoke,  concerning  Israel  and  other  nations,  I  believe  it 
■was  to  shew  Balak,  and  his  prophet,  how  effectually  God  could 
turn  the  curse  into  a  blessing,  and  confound  them  both.  He 
"seems  to  tremble  at  his  own  prophecy,  when  he  said,  Jilas  I 
•who  shall  live  when  God  do/h  (his  ?  Caiaphas  was  no  great 
friend  to  our  Lord  Jesus  Christ,  yet  he  prophesied  great  truths 
C0L.ce ruing  Cti.'f.jt  and  his  people. 


Answers  to  practical  Questions.  41 


Hotv  far  should  the  master  of  a  family  concern  himself  ah  ottt 
the  eternal  .-a.vauun  of  his  children,  arrvan..-,,  &<.  la  if  hia 
duty  to  read  a  fmnion  cf  iht  scrtf  ure  fo  thrm  mornini^  and 
cifeninsf,  and  firaif  nviih  them  as  oJi.cn  ?  iSh^uid  he  cattchiat 
or  Qik  them  pertintnt  qucalions^  at  proper  seasons  ? 

AN  importaat  query,  tending  to  excite,  and  -lir  up  to  a  duty 
niurh  ne.Jccted  within  the  p  ilc  at  the  Chiistiaii  church, 
and  that  by  many  wnose  prolession  runneth  preU;,  high.  When 
vital  religion,  or  uie  power  of  godliness  ia  upon  the  decline,  as 
it  is  lunitntably  so  at  this  day,  those  branches  of  practical  ii»  d- 
linebb  are  almo-st  the  first  thai  are  neglected.  One  wiio  is  not 
very  wt-ll  acquainted  with  the  profebs^in}^  part  of  mankiiid,  but 
hath  nevcrtiitrless,  a  just  sense  of  the  forcfbit:  principles,  of  liu- 
manity,  would  he  apt  to  think  it  inr)po9^iibie  foi  a  parent  (who  is 
hiioself  acqu  .inted  with  the  htinous  naturt:  of  sin  the  in-partial 
justice  of  God,  and  the  vanities-of  uewitchin^eart  >)  to  be  caVe-, 
less  about  the  etern-J  salvation  ot  h)s  chii^iren.  -Yet,  with  i;rief 
"we  see  numbers  of  professing  partnts,  though  in  every  resptcl; 
as  careful  as  any  man,  tor  the  training  up  of  their  chiidren  in 
the  modish  fashions  of  the  times,  and  the  procuiing  fortunes 
for  themt  against  the  time  they  shall  di.spose  ot  them  in  maii- 
ri^ge,  who,  at  the  same  iitne,  appear  to  be  iisdoient  enough  in 
that  great  pirt  of  a  p;>rent*s  t^uty,  *' The  inculcating  moral 
principles  upon  the  minds  of  theii  children."  A  practice  which 
ougiit  to  be  eni  iy  begun,  continued  in  with  prayer,  and  perse- 
verance ;  the  neglect  of  which  may,  perhaps,  begone  visible 
reason,  why  some  Christians  find  such  intolerable  crosses  fronri 
the  conduct  of  their  upgr^wn  children.  The  laws  of  nature  en- 
forcc/iin  obligation  upon  parents,  to  care  for  the  happiness  of 
their  Children,  even  as  they  consult  their  own.  St  lomon  points 
man  to  the  dimir.utive  an  ,  from  its  conduct  to  learn  instruciion» 
in  point  of  industry  and  frugality. — After  his  example,  I  think  I 
may,  without  prejudice  to  truth,  say,  "  O  ve  inhuman  parents, 
%vho  fee!  little  or  no  concern  lor  the  eternal  welfare  of  your  chil- 
dren, go  to  the  beasts  of  the  field,  and  from  them  learn  a  lesson 
of  parental  care/'  Their  highest  sense  of  h.jppiness  is  present 
sensation,  and  how  careiui  are  they  that  the  hcip[)iness  of  their 
youAg  be  the  same,  both  iii  species  and  measure,  with  their  own  ? 
See  the  maternal  hen,  she  prefers  the  safety  and  happiness  of 
her  youog,  to  that  of  herself.  Now  though  1  do  no'  intend  to 
act  tlie  naturali-^t  v^ith  you,  yet  from  the  observation  before  us, 
a  sburp  reproof  is  given  to  you,  who  voui  selves  have  tasted  the 
sweetness  of  religion,  and  neglect  obedience  to  that  natural  ob- 
ligation, to  do  all  that  lies  in  yonr  power,  if,  by  any  means,  ycjir 
inbUuQtiojis  under  the  Lord's  bl<?s;;ing.  rrt'f.y  be  int! -rtrmeataJ  of 


42  Answers  to  fractical  Questionb. 

uenderlng  the  happiness  of  your  children,  the  same  in  kind  with 
your  own.  Now,  as  we  are  not  mere  naturalists,  but  proless 
ourselves  Christi ms,  we  have  h  sure  and  certain  rule  whereby 
to  govern  our  conduct.  To  the  law,  and  to  the  testimony,  there- 
fore let  us  go,  for  as  many  as  walk  according  to  tliis  i  ule,  peace 
shall  he  on  them,  &c.  and  herein  we  find  some  things  as  indis- 
pensably required  of  parents  in  beh  df  of  their  children. 

I.  Diligently  to  lead  them  into  the  Christian  system  of  moral- 
ity. Tliere  ire  three  means  which  God  hrith  instituted,  and  on 
■which  his  blessings  may  be  expected,  in  order  to  the  attaining 
of  this. 

1.  The  restraining  them  from  immoral  practices.  1,  Sam. 
lii.  12.  13,  14  In  that  day,  I  will  fierforin  against  Eii,  ail 
things  \vnich  I  have  stioktn  conctfrning  his  house  ;  when  I  be- 
gin I  will  also  make  an  end.  For  I  have  t^jld  him^  that  I  will 
Judge  his  home  forever  ;  for  the  iniquity  tvhich  he  kncnveih  ; 
becausr  his  sons  made  themselves  vile,  and  he  restrained  them 
noi.  jlnd  (hcrtj'o^e  I  have  sivorn  to  the  house  ofKli^  that  the 
iniqui'y  of  Eli^s  house  shall  not  be  fiurged  toith  sacrTjicefor 
ever  :  And  in  chap.  iv.  we  see  the  awful  fulfilling  of  tlii->deiiun- 
f;ia'ion  ol  wrath,  The  a?  k  of  Godivas  taken]  Hc/ihni  and  Phi^ 
nehas  the  sons  of  Eli  were  slain  ;  Eli  bears  the  d'smal  tidings^ 

falls  from  his  seat  and  breaks  his  ntck  :  the  wi/e  of  Phineha9 
Jails  into  labour^  and  dies  in  child-bearing.  Thus  swift  destruc- 
tion \o  an  eminent  family  in  Israel  was  procured  by  the  sinful 
indulgence  of  a  tender  father,  who,  in  other  respects  was  a 
very  good  mm.  This  is  a  warning  given  for  professing  parents 
jn  latter  times,  that  they  m;iy  be  aware  and  avoid  the  judg- 
ments <h.tt  good  men  fel!  up.der.  As  to  the  manner  of  restraint 
it  is  threefold.  First,  Cautioning  of  them  against  every  knowtj 
sin,  of  whirh  the  fonciied  scripture  is  proof  suflkient.  Second" 
ly,  Reproof  of  their  errors,  wliich  is  much  rixoiumended  by  the 
wise  Solomon,  in  a  vavietv  of  his  proverbial  texts  ;  especially 
Prov.  xxix.  15.  17,  7V/e  rod  and  re  fir  oof  give  rjisdoin.  but  a 
child,  left  to  himselj  bringtih  his  mother  to  shame,  bcc.  Not  such 
lifeless  reproofs  a^  that  <'{  Eli,  '•  Nay,  my  sons,  for  it  is  no  good 
report  1  hear  of  you."  A  far  sh^i  ptr  rtbuke  may  come  from 
as  tender  a  lieart  an  old  FJi's.  Thirdly,  the  rod  of  correction, 
as  l^rov.  xiii  24.  He  that  sf  areth  his  rod,  huteth  his  son,  but 
he  that  loveth  him  chasfenfth  him  ht'.imes.  An<lchap.  xix.fS, 
Chasten  thy  son  whilst  there  ia  hofie,  and  let  not  thy  soul  &/iare 
for  his  crying.     ,\nd  chap,  xxiii.   13,  14  and  xxix.  17.  Sec. 

2.  Tlie  second  institution,  on  which  the  divine  blessnig  may 
be  expected,  is  insirucio^Fsalm  Ixxviii.  from  the  1st,  to  tlie9ih 
vei«e.  1  will  ulttr  da'  k  sayings  of  old,  which  we  have  ,'  eard 
nnd  knoyjn,  and  such  as  our  fathers  have  told  us  :  We  wiil 
not  hide  th^m  from  thrir  diUd'-en,  shewing  to  the  gfntration  to 
com'',  the  ftraisrs  of  the  Lord,  Sec.  Stc-.  It  i$  doubtless  the  in- 
cumbent duty  of  parents,  as-far  as  posubk,  to  set  btfcie  their 


Answers  tc  pBAtricAL  Questions.  A3 

children,  what  is  in  itself  morally  good,  or  morally  evif  ;  and 
to  prohibit  the  one  by  threatening,  and  by  precepts  enjoin  (he 
other.  Gen.  xviii.  18,  19.  ^bra/iam  ahall  aurely  become  a 
mighty  nation,  Sec.  For  I  know  him  ttiai  he  wilt  command  the 
children  of  his  houHehdd  after  him  :  and  they  shall  keeti  the 
ivay  of  the  Lord,  to  do  justice  and  judgment.  And  D  ut.  ^. 
6,  7.  And  these  words^  which  I  command  thee  this  day,  shali 
be  in  thine  heart,  and  ihou  shall  teach  them  diligently  to  thy 
children.  Nothing  I  think  appears  more  rationally  to  be  the 
parent's  duty,  therefore  I  proceed  to  mention  the 

3  A  holy  example.  Neither  threatening  reproof,  nor  pre- 
cept is  liktly  to  be  of  much  service,  if  this  is  wanting,  1  Tim. 
iii.  4,  One  that  well  ruleth  his  own  house^  having  his  children 
in  subjection,  wilh\all gravity  and  holiness.  And  Eph.  vi  4.  , 
.4nd  ye  fathers.,  firovoke  not  your  chilUren  to  wrath,  out  bring 
them  ufi  in  the  nurture  and  admonition  of  the  Lord.  Parents 
may  provoke  their  children  to  wrath,  or  ungodliness,  by  bad 
example,  as  well  as  otherwise,  but  this  1  need  not  to  insistof  ^ 
for  none  will  deny  this  branch  of  duty, 

II.  The  second  duty  of  a  parent  is  to  enforce  «pon  the  minds 
of  their  young  ones,  the  literal  knowledge  of  the  principles  of 
religion,  as  you  may  see  from  Prov.  xxii.  6.  Train  ufi  a  child 
in  the  way  he  should  go^  and  when  he  is  old.  he  will  not  deparl 
from  it.  Any  one,  I  presume,  will  allow,  that  scriptural  and  or- 
thodox principles  of  religion,  are  not  the  slightest  part  of  that 
way  spoken  of,  but  rather  the  principal  thing  intended.  Bu4 
further,  to  strengthen  the  proposition,  let  me  point  you  to  Deut. 
xi.  18,  19.  Therefore  shall  ye  lay  up.  these  my  words  in  your 
hearts  and  in  your  soul,  and  bind  them  for  a  sign  u/ion  your 
hand,  that  they  may  be  as  frontlets  between  your  eyes  ;  and  ye 
ahall  teack  thf>m  your  children  ;  sfieaking  of  them  when  thou 
eittesC  in  thine  hotese,  when  thou  walkest  by  'he  way  ;  and 
when  thou  liest  down,  and  when  thou  risest  ufi.  That  was^ 
doubtless,  a  well-governed  family  in  which  Timothy  was  educat- 
ed ;  for  he  is  said  to  know  the  scripture  from  a  child,  2  Tim. 
iii.  15.  It  can  hardly  be  imagined,  that  the  knowledge  of  the 
scriptures  grew  spontaneously  in  the  mind  of  the  child  Timo- 
thy, without  the  application  of  his  good  mother's  diligence  in 
instructing  of  him. — Yea,  it  is  laid  down  as  an  express  institu- 
tion, ill  the  above  cited,  Deut.  xi.  19.  That  we  teach  our  chil- 
dren the  knowledge  of  the  scriptures,  and  of  the  principles  of 
religion,  immediately  founded  upon  the  word.  And,  for  my 
own  part,  I  have  had  great  reason  to  bless  God,  that  rav  par- 
ents knew  it  to  be  their  duty  to  observe  what  is  divinely  ap- 
pointed :  For  the  knowledge  of  the  scriptures,  &g.  which' f  at- 
tained by  their  careful  instructions,  m  my  infancy,  was  the  first 
and  principal  means  of  my  convictions,  both  of  sin,  and  my  ut- 
ter danger  by  it  ;  and  of  the  grace  of  God,  and  mine  interest 
therein.    And  since  my  first   experimental  acqaintance  with 


44  Answers  to  practical  Questions. 

the  person,  grace,  and  rigliteousness  of  the  ev(  r  adorable  Jeius, 
th*:-  !><  riplure,  itnd  knowledge  tluitot,  liiih  been  as  bulwarks 
to  ueif.'id  me  agaii»si  the  ribnundiug  j^r-iLe-dejii  tciftting  et  rours 
<>t'  ihe  n^Cy  in  which  it  lutli  pltdsed  Go  i  to  casi  my  lot.  l  ais 
kiiDwkd^e  of  il»t'  piiui  ipies  ot  diviue  iiu'.h,  is  best  attained  by 
the-  ciidujen,  wl»^^t;  iheie  is, 

1  The  woid  cl<tily  read  m  the  family.  D tiki  delighted  in 
the  law,  or  word  (•!  Gud,  and  m.tde  it  his  dniiy  study,  whicii 
could  not  be  done  v^iiriout  rendiuii  ot  it  ;  and,  if  David  himself 
hhd  &u  h  ven<:ration  tor  the  word,  we  are  wellas-uied  he  would 
recommend  it  to  the  love  fawd  study  cf  his  household  ;  for  it 
Wduld  ar^ue  a  partnt  worse  than  a  Hubr  rian,  whw,  having 
found  a  guodiy  treaiure  himself,  will  not  sutfi.r  the  cmidren  of 
his  Kitjs  to  pariake  with  him.  Ttie  ne^Jecung  this  part  of  a 
parent's  duly,  is  a  foriiidding  little  children  to  come  to  Jcsus 
Christ  ;  but  because  there  is  no  absdute  command  which,  in 
express  terms,  eijcins  the  word  to  be  rend  evening  and 
morning  :  people  ot  cirnal  miiids,  are  too  apt  to  shufRe  n  off 
from  iieing  a  duty.  Surely  these  words,  TUou  shale  afituk  of 
them  ivhen  ihou  riaeac  u/i^  and  toht7i  thou  iitsi  d'jwn^  have  em- 
phasis enough  laid  upun  iliem  to  enforce  tl.e  pr<iciice.  What 
can  F'lUl  mean,  Epli  vi.  4.  by  trdinir»g  up  our  children  in  the 
nurture  ana  admenitiDn  ot  the  Lord  }  Surely  he  must  intend 
an  inuring  of  them  to  all  'he  ni'ean.s  of  in  truciion,  to  godhncss 
in  prificiole  and  in  practice.  Reading  oi  God's  word,  is  a  part 
of  instituted  worship,  and  God  is  lo  be  worshipped  m  all  the 
families  ol  his  people,  Jer  xxxi.  1.  And,  if  reiding  'he  word, 
is  a  part  cf  religious  worsliip,  C(*nsequently  it  ought  to  be  read 
daily^;  for  God  is  to  be  worshipped  daily.  The  Beivans  are 
said  to  be  more  noble  than  those  of  Ihessdonica,  because  they 
searched  the  scriptiues  daily;  Acts  xvii,  11. 

2.  Where  catechising  of  the  young  ones  is  maintained  which 
rs  ei'ihtr  staud  or  occasional,  there  •  y\%\\\  to  be  certain  seasons 
inviolably  appointed  to  that  great  p.urpose  ;  without  which,  the 
usual  reading  of  the  word  is  not  like.y  to  have  the  same  suc- 
cess ;  and  blessed  be  the  Lord,  we  hive  many  excellent  helps 
published  for  this  purpose,  which,  with  the  man^  occasional  op- 
portunities, parents  have  of  putting  such  peitinent  qu.  stions  to 
their  children,  or  servants,  may  proxe  very  bentfiutl.  This 
cught  to  be  much  recommended  to  p.«rents,  e-peridly  to  mo- 
thers, y\'\\Ci  have  more  of  these  op})orruniucs  than  we  can 't?x» 
pect  a  father,  en>:aged  in  l)usii>e-«s,  to  have.  Oh  !  how  h  .ppy 
vere  it  for  our  upi  ising  generati(in,  if  less  time  were  spent  in 
decking  and  adorning  tlie  bodies  of.  their  chddren,  and  more 
paiiis  takrn  to  impress  upon  their  minds,  a  sen^e  of  the  great 
things  of  moral  and  divine  religion.  I  would  not  have  anyone 
to  think,  ih.it  I  suppose  it  in  t!ie  f)arents  power  to  give  their 
children  the  shving  grace  cf  (Jod,  without  which  ,ill  other  things 
are  inbuIB',>cnl  lo  bm.-^  tUtm  lo  glury  ;  but  I  aaa  sure  that  coti' 


Answers  to  practical  Questions.  45 

tfstent  principles  taught  them,  can  never  be  an  hindrance  of 
their  receiving  that  grace  ;  and,  when  received,  makes  it  shine 
■with  greater  lustre. 

III.  Praying  witii,  and  fur  cur  children,  is  indispensably  ne- 
cessary ;  and  that  in  ti)e  family  as  well  as  in  private.  Jer.  x. 
25.  Pour  out  thy  fury  nfion  the  Heaihen^  that  know  thee  noty 
and  ufion  the  Jcnnt/ien  that  call  not  on  thy  name.  Here  is  a 
dreadful  curse  upon  prayerless  iaTnilies,  and  O  that  it  were 
well  understood  and  feaied.  1  must  acknowledge,  it  is  with 
difficulty  that  I  can  persuade  myself,  that  any  master  of  a  fami^ 
iy,  who'hath  tasted  that  the  Lord  is  gracious,  can,  open  any 
account  whatever,  neglect  t'.iat  natur^il  duty  of  family  vv'orship, 
which  to  me  appears  to  be  the  glory  of  a  fdmily.  To  be  in- 
strumental of  bringing  children  into  the  woi  id,  and  not  to  soli- 
cit the  Almighty  in  their  beiialf,  doih  argue  us  worse  than  in- 
fidels. Which  way  shall  children,  or  servants  be  taught  to 
know  that  prayer  is  a  part  of  natural  religion,  which  all  men 
owe  mito  God,  if  parents  and  masters  of  families  deny  them 
the  privilege  of  joining  with  them  therein.  I  well  knew,  that 
human  intruction  can  never  teach  them,  that  prayer  is  the  priv- 
ilege of  God's  saints.  But  sure  we  ought  to  distinguish  be- 
tween the  peculiar  privilege  of  saints,  and  that  which  is  a  mor- 
al, and  natural  obligation  upon  all  men.  The  latter  may  well 
be  incBlcated,  both  by  example  and  precept,  without  infringing 
upon  the  liberties  of  the  other.  David,  in  Psal.lv.  17,  tells  us, 
that  evening  and  mornings  and  at  noon,  will  I  /iray,  and  cri^ 
aloud,  and  he  shall  hear  my  voice.  I  would  recommend  to  the 
Christian  render,  the  three  sermons  preached  by  Mr.  Matthew 
Henry  from  this  text.  This  resolution  of  David  beateth  down 
that  asylum  which  people  so  often  fly  to  for  "shelter,  against 
condemnation  for  the  neglect  of  family  prayer  ;  I  mean  the 
hurry  of  business,  for  any  man  who  knows  the  world,  knovv'eth 
very  well  that  no  nwn  hath  more  business  on  their  hand,  and 
less  time  to  spare,  for  eiditr  reiiding  the  word,  or  prayer,  than 
a  prince,  who  hath  the  uncommon  weight  of  natural  concerns 
upon  him.  But  the  truth  is,  and  I  wn  not  to  spesk  it,  that 
when  hurry  of  business  causeth  neglect  of  family  worship,  it 
betrayeth  a  heart  engrossed  by  the  v/orld,  and  little,  if  any  love 
at  all  to  God  in  it.  See  Dan.  vi.  10.  Aow,  nvhen  Daniel  knensy 
'  that  the  writing  ivaa  signed^  he  went  into  his  house  ;  and' his 
windows  hieing  open  in  his  chamber^  towards  Jerusalem^  he 
kneeled  ufion  his  knees^  three  times  a  day^^nnd  /j7-ayed,  and 
gave  thanks  before  his  God,  as  he  did  aforetime.  By  what 
follows  in  the  succeeding  verse,  it  is  evident,  that  it  was  ver-, 
bal  family  prayer,  which  he  exercised  himself  in  Joshua  xxiv. 
13.  But  as  fjr  vie,  and  my  house,  vje  will  serve  (he  Lord. 
From  these  texts  of  scripture,  observe  first, — David  cried 
aloud,  which  people  seldom  do  in  closet  prayer  ;  therefore  it 
appears  likely  that  family  prayer  was  maintained  thrice  a  day 


46  Answers  to  practical  Questions. 

in  his  house.  And  Daniel's  prayer  was  such,  that  people  that 
stood  without  doors,  could  heur  supplications;  and  this  was  the 
Crtuse  of  his  being  cast  into  the  lion's  <.Wn.  Secondly,  Juhua  re- 
solves not  for  himself  only,  but  for  hi:i  whole  hruse,  or  family  ; 
Abr  tham-like,  he  commanded  his  hc;use  to  follow  his  example, 
and  I  do  not  believe  anv  body  will  venture  to  ^ay,  that  Joahua 
wor?>hipptd  not  God  in  his  family.  As  masters  of  families  are 
invested  with  power  sufticit  n;  lo  command  children  and  scr- 
vanis  to  attciid  the  worship  ot  God,  in  the  familvi  I  know  not 
how  parents  can  justify  their  negkct  of  it.  There  is  a  remark- 
a:)le  instance  ot  the  accepUmte  of  family  prayer,  in  the  case 
of  Cornelius  the  centurion,  Acts  x.  30.      But  I  proceed, 

IV.  To  oljserve  the  expedience  of  habitu;.iiing  children,  vvJien 
yet  young,  to  all  the  branches  of  external  religion.  Nothing 
•with  greater  propriety  can  be  called  the  way  of  the  Lord  than 
this  ;  this  is  what  Paul  means  by  nurture,  and  what  cught  not  to 
fee  neglected  Hence  we  see  parents  ought  to  command  their 
children,  and  servants,  to  attend  on  public  worship,  where  the 
word  of  God  is  powerfully  preacKed,  and  whtr-e  the  ordinances 
arc  regularly  administered.  Parents  ought  to  make  conscience, 
how  either  children,  or  serv:\nts,  spend  the  day  of  the  Lord, 
and  lay  such  necessary  restraints,  or  give  such  encouragements, 
as  the  case  requires. 

All  that  hath  been  said  in  regard  to  children,  holds  good  in 
the  case  of  servants,  and.  if  any  should  doubt  of  it,  I  appeal  to 
that  memorable  precept  gi.en  by  our  l^ord.  Do  unto  dhcrsthe 
same  thint^s^  Uuiujou  luouid  wish  o'h'^rs  to  do  unto  you^  Matt. 
A  ii.  12.  Now  let  masters  lay  this  lule  of  equity  to  heart,  and 
nsk  themselves  ;  would  you  be  willing  that  your  children  should 
live  with  msistcrt.  who  take  no  care  for  their  souls  ?  I  kunw 
you  woaUl  not.  Then  why  should  you  act  in  such  a  manner, 
careless  whether  your  servants  honour  God  or  not.  provided 
they  do  their  business  •  Doth  it  not  indicate  ihat  such  masters 
are  mercenary  and  base  ?  Is  it  a  t.ign  that  they  love  the  Lord 
with  all  their  Ireart,  and  delight  in  his  service  r  i)oth  it  not 
evitlence  their  disreMjrd  to  divine  precepts  }  Their  love  to 
the  world  ?  Their  ignorance  of  the  value  of  immortal  souls  ? 
Likewise  the  inconsistency  there  is  betwixt  their  practice  and 
profession  ?  May  not  poor  Christian  parents  insert  into  their 
prayers— From  such  mailers,  good  Lord,  preserve  our  child- 
ren. 


Answers  to  prastical  Questions.  47 

QUEST.  X. 

la  ic  fiosfiible  for  a  fitrson  to  be  regenerated^  or  born  attain  ; 
and  yet^  for  manij  yearn  a/ter^fear  he  is  not  ?  jind  may  a 
pemon  jio  way  doubt,  rj  his  regcneratiofiy  and  aC  the  same 
time  be  an  unconverted  person  ? 

IF  w^  consider  the  mental  circumstances  of  the  person  regen- 
erated, that  there  are  yet  the  remains  of  sin  and  unbelief 
abiding  with  him,  and  that  tlie  best  are  much  clouded  with  ig- 
norance, as  well  as  liable  to  the  bewildering  temptations  of  de- 
ceitful friends  ;  we  need  not  think  it  impossible  for  a  regener- 
ate person  lobe  afraid  that  he  never  experienced  that  gracious 
■work  upon  his  mind.  It  is  observable  that  som®  of  Jehovah's 
most  eminent  saints,  have  been  left,  and  that  in  their  last  dis- 
tress, to  call  in  question  the  truth  of  their  interest  in  Christ, 
and  consequently  iheir  regeneration.  That  eminent  saint  and 
minister  ot  Christ,  the  Rev.  Mr.  Ralph  Erskine,  iate  of  Dun- 
fermline, (of  precious  memory  to  the  church,  whose  sonnets 
and  sermons  will  be  dear  to  the  saints,  while  both  exist  on  the 
earth  ;  and  notwithstanding  some  defects,  such  as  attend  the 
best  of  human  compositions,  do  fully  demonstrate  his  skill  in  the 
Spirit's  work,  in  regeneration  and  sanctification  ;  likewise  his 
doctrinal  acquaintance  with  a  person,  grace  and  righteousness 
of  Christ  ;  add  unto  this  his  eminent  usefulness  in  the  work  of 
the  ministration  of  the  word)  when  he  camo  to  a  death  bed, 
■was  left  in  such  deep  desertion,  that  all  his  friends,  who  attended 
on  or  visited  him,  could  not  persuade  him  from  that  melancholy 
reflection,  "  That  after  he  had  preached  toothers,  he  himself 
■was  beccir.e  a  cast-away,"  and  in  tiiis  sad  and  mournful  condi- 
tion he  continued,  till  his  friends  thought  him  past  speaking  \ 
then,  when  least  expected,  he  lifted  up  his  withered  hands,  and 
Glapt  ihem  thrice,  shouting,  Victory, — Victory. — Victory.  I 
also  find  that  other  northern  worUiy,  Sanfiuel  Ruth€rford,  in  his 
letters,  expressing  his  fears,  least  he  was  but  half  a  Christian, 
or  such  another  as  King  Agrippa,  an  almost  Christian  ;  but  I 
have  never  beard  these  m.en's  Christianity  called  in  question,  till 
eagle-eyed  Sandeman  arose,  who.  I  doubt  not,  would  find  many 
faults  with  Paul  or  Peter,  were  they  preacht-rs  coremporary 
with  himself.  I  couid.name  many  instances  of  the  like  nature, 
but  those  tw\)  shall  suifrce,  being  men  esteemed  -by  all  the  or- 
thodox - 

My  friend  and  neighbour  Camillus  is  a  good  man,  of  exem- 
plary piety,  and  good  uuderstandioi^  in  the  mysteries  of  truth, 
and  zC'ilous  for  the  honour  of  that  God,  whose  cause  he  profess- 
eth  ;  yet  I  often  find  him  ander  downcastings  :  It  was  the  oth- 
er day  I  went  to  visit  him,  and  found  him  set  alone  very  pen- 
sive in  his  parlour.  After  mutual  salutation,  without  u^ing  any 
of  the  modern  formalities,  so  graceful  in  the  esteem,  of  some,  I 


48  Answers  to  practical   QuESTicTivrs. 

inquired  into  the  cause  of  his  dejectio*.  To  which  he 
told  me,  that  he  had  been  a  professor  of  religion  for  these  twen- 
ty )ea^srpaV)  ^"^  oftentinneb  thought  he  had  reason  to  believe, 
that  he  was  called  by  grace  according  to  the  purpose  of  God  ; 
but  that  now,  he  found  himself  incapable  of  believing  that  ever 
he  had  any  grace  at  all,  I  immeaiately  found  my  soul  to  fel- 
low-feel with  my  friend,  and  offered  what  advice  1  thought 
most  proper,  intermixe?!  \eiih  some  poiiions  of  sacred  writ, 
for  the  ren>oval  of  his  doubts  :  I  expatiated  upon  the  useful- 
ness of  adapting  our  present  frame  to  some  suitable  portion  of 
scripture,  siich  as,  Blessed  are  the  floor  in  s/iirit,  he.  And, 
from  thence,  drawing  such  a  rational  conclusion  as  he  was  best 
enabled,  till  the  Lard,  the  Spirit,  should  be  pleased  to  make  his 
witness  more  visible.  To  which  he  replied,  So  very  manifest 
to  me  hath  been  the  past  changes  of  both  the  frame  of  my 
mind,  or  the  bent  of  my  inclinations,  and  the  general  tenor  of 
my  hfe,  that,  could  I  always  believe  the  veracity  of  the  scrip- 
tures, 1  should  never  doubt  of  my  interest  in  the  promises 
therein  contained  ;  for  I  very  well  see  the  character  of  Christ's 
-fcUeep,  a?  there  described,  and  sec  my  own  spots,  to  be  of  the 
same  colour  with  theirs.  But,  alas  \  such  is  my  unbelief,  I 
cannot  receive  the  scriptures  as  the  word  of  God. 

1  told  him,  that  I  thought  it  was  imposible  for  any  reasona-, 
ble  person  who  believed  there  is  a  God,  Jo  lesist  the  evidence 
cf  tlie  divinity  of  the  scriptures  of  both  testaments,  and  here 
enumerated  proof*  thereof.  To  which  he  replied,  what  you 
say  is  true,  but  it  is  a  hard  matter,  sometimes,  to  believe  that 
there  is  any  God  at  all.  1  then  told  him,  that  I  did  not  think  it 
possible  for  any  man  to  take  a  view  of  the  creation,  and  at  the 
same  time  to  say,  that  there  is  no  God,  our  reason  itself  being 
a  strong  advocate  for  the  existence  of  a  deity.  Then  he  bid 
me  consider,  that  there  may  be  certain  seasons  in  the  Chris- 
tian's life,  wherein  his  reason  may  be  overpowered  by  tempta- 
tion and  sin,  and  for  a  proof  thereof,  he  pointed  out  Isa.  lix.  19. 
where  it  is  said,  IVhen  the  enemy  shall  come  in  like  a  Jlood^ 
the  Sfdrit  of  the  J^ord  shall  lift  up.  a  standard  against  him. 
Which  portion  of  Scripture  added  to  what  I  have  formerly  ex- 
pericnrtfl,  in  some  cloudy  days,  convinced  me  of  the  truth  of 
my  friends's  doctrine  :  For  if  the  enemy  comes  in  as  a  flood, 
-tfcen  of  necessity  he  must  bear  All  down  before  him,  our  graces, 
and  our  evidence  of  those  grocen.  A  flood  carries  all  before  it, 
houses,  trees,  &c.  and  if  he,  for  s.  season,  is  permitted  to  bear 
down  or  supprt*.  our  graces,  why  may  not  his  licence  reach 
the  understanding,  and  our  reasoning  faculties  ?  If  this  is 
granted,  as  I  think  it  cannot  be  denied,  it  is  very  accountable 
why  some  Christians,  of  extensive  knowledge  and  sanctity, 
find  theu)selves  ill  set  (at  certain  times)  to  keep  clear  of  the 
whirlpool  of  atheism  ;  and  likewise  accounts  tor  a  regenerate 
person's  l^ing  liable  to  those  fears  noted  in  the  query. 


Answers  to  practical  Questions.  4^ 

One  very  fniitful  nurse  to  those  cpposites  of  faith  is  our  too, 
Tnuch  reliance  on  the  Spirii's  work  within  us,  and  our  ne^'ect- 
ing  his  word  and  testimony,  as  contained  in  the  Bible  ;  hei^  a 
man  may  miss  his  way  to  far,  that  the  very  things  which  evi- 
dence grace  in  us,  miy  be  made  a  ground  for  such  fears,  and  I 
believe  frequently  are  so  used. 

For  instance,  a  discovery  of  the  secret  abonrunations  of  th& 
heart,  and  our  helplessness  to  deliver  ourselves  from  such  in- 
bred vermin,  for  ihe  most  part,  is  what  our  fears  do  lenst  spting 
from-;  whereas  if  our  eye  was  fixed  on  thus  sa^iih  (he  Lord  in 
hia  xvord,  although  we  could  never  be  joyful,  purely,  because 
these  abominations  dwell  in  our  heart  ;  yet  we  both  could  and 
Svould  rejoice,  that  the  Lord  had  discovered  them  to  us.  It  is 
a  certain  proof  that  God  hnth  been  here,  when  his  light  shines 
into  our  darkness,  which  only  can  manifest  our  darkness  unto 
us  ;  it  is  his^grace  alone  can  shew  to  us  the  depravity.of  our 
nature.  However  great  the  attainments  of  a  hypocrite  may  be 
he  never  can  be  capable  of  mourning  over  his  natural  propensi- 
ty to  sin,  through  the  depravity  of  the  whole  man  ;  and  by  the 
way,  I  apprehend  the  regenerated  person  mourns  more  over  this 
than  all  his  actual  transgressions.  Now  a  word  to  the  latter 
part  of  the  qu-ry,  viz.  .4nd  may  a  person  710  ivay  doubt  of 
their  regeneration,  and  yet  be  mi  uncoveried  7nan. 

This  I  would  say,  He  may.  There  are  three  distinct  classes 
of  men,  who  doubt  not  at  all  of  their  regeneration  ;  and  yet  they 
are  all  -unconverted  :  there  are  the  notionalists,  the  legalist, 
and  the  profane  rabble. 

The  notion^^rist  is,  perhaps,  at  as  g^i'eat  a  distance  from  salva-^ 
lion,  by  the  works  of  the  I  iw,  as  any  body  ;  and,  it  may  be, 
he  is  as  zealous  for  gospel-truths  as  any  in  the  neighbcurViood  ; 
and  having  those  good  qu.ilities,  one  would  be  apt  to  say,  What 
lacks  he  yet  ?  The  answer  is,  he  lacks  every  thing  of  value.  He 
is  like  the  man  who  hath  read  navigation,  but  never  .was  at  sea.; 
he  hath  th€  theory,  but  not  the  practical  part  ;  yet  he  who 
hath  got  the  theory  of  sailing,  reckons  himself  as  well  skilled, 
as  the  man  who  hath  sailed  roufid  the  world.  The  no- 
tions, alas  I  float  all  in  the  brain,  without  descending  i^jto  the 
heart. 

It  is  now  many  years,  that  Sententius  hath  sat  under  an  or- 
thodox ministry,  that  now  he  hath  learned  the  theory  of  the 
gospel  by  rote,  he  can  pray  with  great  propriety  of  speech,  for 
half  an  hour  together  in  company  ;  but  not  in  private,  unless  he 
is  apprised  that  somebody  is  watching  him.  He  will  contend 
vigorously  for  gospel-triiths,  pi^bviding  it  do  not  clash  with  his 
interest  ;  he  will  talk  with  )ou  for  a  d«y  on  certain  subjects  ; 
but  if  you  fall  into  the  work  ot  the  Holy  Spirit  «})on  the  mind, 
cr  inward  holiness  you  tie  his  tongue  at  wice,  and  presently  may- 
discern  an  uneasiness  attend  him.  You  may  talk  against  sin  in 
.general,  as  long  as  you  will,  he  will  jom  ycu  j  but  if  you  happen 


60  Answers  TO  PRACTICAL  QuESTioKs. 

to  hit  the  right  nail  on  the  head,  and  pierce  his  beloved  lust) 
then  you  and  he  chff.r,  otherwise  he  i.s  silent.  He  cm  con\trse 
witli  }ou,  this  hour,  upon  divine  su'jects  ;  the  ntxi  hour  he  is 
fit  company  tor  any  body,  let  their  di-course  be  what  ii  will.  If 
it  is  protdne  he  can  bear  it  wiihou'-  affec;ing  his  henrt  ;  if  it  is 
any  way  tclerahle,  he  will  join  wih  them  in  it.  He  would  not 
swear  an  oath  upon  any  accolint  ;  but  he  can  hear  another 
swear  without  being  over-distuibed.  He  will  not  gel  tuddied 
neither  ;  but  he  cun  sit  wiilj  drunkards,  and  drink  as  much 
as  they  upon  occasion.  And  yet  this  man  has  no  more  doubts 
abnut  his  regeneration,  than  the  strongest  Christian  in  Britain. 
He  takes  it  for  gran'ed  th.»t  the  knowledge  of  the  doctrines  is 
regeneration  ;  and  indeed,  so  it  is,  providing  it  is  a  sancnfied 
knowledge,  but  his  knowledge  alas  !  is  barely  speculative.  1  he 
various  doctrinfrs  dwell  in  a  contused  mass  as  so  many  mingled 
phantoms  in  his  brain  ;  and  phantom-like  have  no  weight  at  all 
cither  upon  his  heart  or  conversation. 

Legalius,  his  next  neighbour,  is  quite  opposite  to  him.  in  re- 
gard to  sentiments,  so  that  they  can  never  agree.  Sententius 
takes  his  speculation  for  the  fruits  of  regeneration  :  Legalius 
takes  his  goodness  for  the  same  thing,  and  despiseth  the  notion 
of  Sententius,  in  the  same  manner  that  he  despiseth  the  works 
of  Legalius.  For.  you  must  know,  Legalius  is  a  constant  atten- 
der  on  the  word  preached,  and  the  sncrament,  and  is  very  de- 
vout at  both  ;  Besides,  he  maintaineth  family-worship,  and 
says  many  long  prayers  by  himself  ;  and  to  perfect  the  matter, 
he  feeds  the  hungry,  and  sometines  clothes  the  naked  ;  add  un- 
to these  his  negative  holiness,  he  never  wrongs  any  man,  never 
was  drunk,  never  swore  an  oath  in  his  life,  and  all  the  comfort 
he  desires,  when  Me  comes  to  die,  is  that  he  ma\  have  nothing 
to  do,  but  to  look  back  and  take  a  view  of  his  well-spent  life. 
Now,  all  these  g.^od  things  being  summed  up  together,  who 
Tvculd  not  be  blamed  for  sayini;,  that  Legalius  is  hut  an  almost 
Christian  ?  It  is  true  he  thinks  himself  a  good  Christian,  and 
that  of  a  better  rank  than  the  most  ;  but  I  will,  at  all  events 
assert  th  it  he  has  no  Christianity  in  him,  and  prove  it  from 
his  motives,  and  proposed  ends  ;  and  every  body  imay  know, 
that  it  is  the  end  which  crowns  »he  work. 

The  love  of  Christ  constr  ins  Christians  to  obedience  ;  but  it 
is  self-love  which  constrains  Legalius  to  these  his  religious  acts. 
If  he  were  sure  th  it  he  c  uld  always  live  in  this  world,  they 
might  be  reli^i  us.  who  would  foi  him,  for  he  would,  not  unless 
wiih  Jehu,  lie  found  his  account  in  it  ;  Or,  if  he  were  assured 
that  he  could  escijx-  H<  II  when  he  dies,  he  would  not  care  much 
whether  he  get  he.uen  or  not,  A  separation  from  the  joys  of 
Heaven  at  de .^Mi,  being  inseparably  joined  with  the  torments  of 
Hell.  Legidius  is  obliged  to  stir  himself,  in  order  to  escape  that 
which  he  »s  ahaid  of  :  Tims  the  tear  ot  Hell  is  >*hat  oils  the 
wheels  of  his  obedience,  and  he  hath  no  eye  to  the  glory  of  Godi 


Answers  to  practical  Questions.  31 

nor  the  good  of  his  felluw  creitures,  in  any  of  his  duties,  mor- 
al or  religious,  bm  intiely  to  save  himself  from  the  veno;ecince 
of  erern.^!  lii  e  ;  he  Relieves  be  could  not  live  so  holy,  as  his  fancy 
tells  him  he  does,  it  he  wiru  not  regenerated. 

Vitiamor  lives  in  the  same  sjreet  with  those  two  m?n,  and  is 
an  ufter  ein.-'iTiy  lo  both  of  thf-m.  He  hates  the  notiout^  of  Sen- 
tentius,  eq«  .ily  as  he  does  the  detds  ol  Legalius.  You  may 
meet  with  Vitiamor  in  the  exercjst  of  tvery  sin,  End\et  he 
d^'cs  nor  so  much  as  once  question  the  goodness  of  his  heart, 
nor  even  ins  regeneration. 

Now  let  those  three  nrren  know,  that  their  pretended  f.ith  is 
no  more  than  a  fdncy.  Their  hope  is  rotten  at  heart,  and  will 
perish  in  a  trying  day,  howc  ver  cor.fident  tliey  are  now.  as  to 
all  being  well  with  them.  To  conclude  :  I  cannot 
but  wonder,  that  any  person  who  denies  the  popish  doctrine 
of  christian  persecution,  s^-iuidbeso  inconsistent  with  them- 
selves as  to  tell  us,  that  an  uninterrupted  assurance  of  interest: 
in  the  love  of  God.  is  essential  to  true  faith. 

The  assurance  of  faith,  is  eithe.-  a  grace  of  the  Spirit,  or  it 
is  not  :  if  it  is  not  a  grace  of  the  Spirit,  it  cannot  be  essential  to 
Christianity,  If  jt  is  a  grace  of  '-he  Spirit  and  an  uninterrupt- 
ed degree  essential  to  Christianity  by  parity  of  reason,  an  un- 
terrupted  humility,  selt-deni^d,  resignation, "love,  repentance 
and  heavenly  mindedneis  (for  tkese  are  likewise  graces  of 
the  spirit)  are  essential  to  Christianity  ;  and  then  tb  talk  of 
growing  in  grace  would  be  nonsense.  For  if  one  grace  cr 
virtue  may  be  perfect,  what  reason  can  be  assigned  why  the 
rest  may  not  ?  But,  whilst  you  and  I  are  in  the  bc'dy,  we  'sh:;ll 
find  our  fiith  interrupt-ed  wi^h  unbelief  ;  our  hope  with 
tear  ;  out'love  with  carnal  enmhy  ;  and  every  other  gruce  with 
its  opposite. 


QUEST.   XI. 

JV/ia!  advice  can  be  ^iven  to    a  fierson  grievously  distressed 
nvith  ft;ars^  diubts  and  unbelief? 

In  perusing  the  subsequent  letter,  the  query  may  be  mere  fully 
understood. 
Sir, 

"  AS  you  desired,  in  your  last,  to  know  the  particulars  oft 
my  unbelirf^  of  which  I  had  compluned  in  my  preceding  letter 
you  will  find  my  compliance  with  your  request  in  tlie  following 
lines. 

*'  My  unbelief  consists  chiefly  in  these  things,  viz  I  am  in 
some  doubt,  now  and  then  conrerning  the  beiiig  of  God,  his  na-< 
ture,  attributes  and  person  :— concerning  Jesus  Chjist,  his  ex-, 
r-illency  and  mediatorial  capacity,  or  c^uAlificcitioQS  -.-^coftcerfi^ 


53  Answers  to  practical  Questions. 

ing  the  Holy  Ghost,  regarding  his  immediate  energy  or  opera- 
lien  on  man  : — concerning  the  lesunec'ion  of  the  de^ul,  the 
^^eneral  judgnnent,  anrl  the  certainly,  that  all  persons  that  ever 
have  been,  are,  or  shall  be,  will  cxi.st  in  either  of  the  two  pl.'iccs 
or  stales.  But  n^y  doubts,  about  these  articles,  are  not  soabiiJing 
us  thty  be  rtg-irding  ihe  particulars  heyeafier  mentioned  ;  yet 
*ven  those  do  grieve  and  distress  my  soul,  more  than  a  little, 
urii\  1  fear  they  be  the  cause  of  the  hardness,  of  my  heart  ;  es- 
pecially whtn  ihey  attack  me  in  praver,  meditoti*  n  Sec.  though 
wht-n  assaulted  in  my  addresses  to  (lod,  1  know  ihey  liave  cau- 
sed me  to  prMy  niore  earnestly  at  S'nue  seasons  ;  ihen  I  would 
■?ndea\cur  to  conrlude  they  were  darts  from  Satan,  and  not 
the  disposi-Ton  of  my  mind  :  yet  still  dreading  myself  to  be  an 
un-.fclicver,  '  ' 

*'  But  the  most  i^eltlcd  and  general  part  of  my  unbelief  may 
appear  by  the  following  .hints,  vi:'^.  I  cannot  view  Jtsus  Christ 
m  that  loveliness,  excellency  and  pre-eminence,  as  I  find  h)m 
set  foith  in  the  word  of  trvi'h.  I  cannot  find  sufficient  ability 
in  my  soul  to  be!ie\e  in  him,  v.ithQUt  a  right  view  of  him  ? 
So:pe  imes  I  can  set  liiiu  forth  to  t-thers,  in  the  wordrs  and  It^ht 
of  scrip'uic.  so  that  I  believe  many  of  the  children  of  God 
h.tvc  i!)cir  v..)y  souls  nourished  and  fed  by  what  I  say  :  and 
apon  cert;.in^iines  I  mvseif  am  much  delighted  in,  and  with 
;rie  vv'ork  ;  but  when  1  retire  into  myself,  and  consider  the  bar- 
renness of  my  soul,  mv  strangeness  to.  and  alien. -.'.ion  from  Gch], 
J»sus  Chri^-t,  kc.  I  conciiide  ihat  my  good  fnme  and  my  de- 
light in  |ireachin:^,  proceed  from  the  agreeable  rrame  of  the 
people,  rather  than  ffoni  any  good  wrought  in  n^e  ;  that  God 
ujij  endue  me  with  a  measure  of  light  in  his  word,  and  grant 
me  some  deli^^ht  ia  the  njinistf  ati^n  tht.reof,  for  the  benefit  of 
hi^  people,  yet  not  for  any  love  or  regard  he  has  to  my  person, 
but  thit  my  snni  is  rejected  of  him  j  as  a  person  that  is  fa- 
Tonra'>!e  and  kind  to  a  ntyse,  while  nursing  his  children,  only 
for  ii.cirsake  ;  that  thereby  she  might  be  a  beutr  and  -more 
(\\\  liified  nurse  ;  but  when  her  work  is  done,  he  turns  her  off, 
as  one  that  is  not  <  f  his  family,  bur 'only  for  a  time,  and  for  the 
p'lrpove  ju-t  mentioned  ;  then  it  will  appear  to  all  she  never 
w's  of  ^is  famil,.  AKain,  though  I  set  forth  Christ  to  c'htrs, 
ytt  I  fjufsrion  whether  Christ  be  in  me  and  I  i  *'.im.  A  per- 
son ",  winot  ^i)trience  the  true  joy  except  he  bt  •  '  es  :  and  be- 
cau>>e  I  c  mnot  r'j.icc  at  the  very  thcui^hts  of  ^^r  ce,deJith,  the 
resurrection,  and  the  like,  1  am  afr-iid  1  do  n- t  truly  and  sin- 
cerelv  believe.  Believers  are  exlmrtfd  t^  rrj'jrce  ahvnijt  ;  hut 
I  cannot  rejoice  whni  I  pouch  r  upon  the  mo-^t  important  con- 
cerns of  my  soul  ;  therefore  I  fear  I  am  not  a  believer.  AJas  t 
I  nm  not  able  to  look  steadily  up  )n  Cluist  as  ray  Saviour.  At 
times,  when  I  join  wiijj  t!ie  saints  in  divine  worship,  1  im  pret- 
ty cnnfidei)t  of  an  interest  in  Christ  ;  but  when  I  retire,  1  con- 
vlude  that  that  proceeds  only  from  h  kind  of  a  hcavgnly  gale  upon 


Answers  tojpractical  Questicis's,  S^ 

:hem  ;  or  else  upon  myself,  merely  to  capacitate  me  for  more 
a.se  and  service  among  them.  I  conceive  that  my  heart  is  not 
in  the  leist  renewed.  I)ur  in  the  sense  of  scripuire  is  still  a 
3tont  —  I  do  not  question  God's  everlasiibg  love  lo  his  people  as 
imich  as  I  do  hii>  love  to  mc.  What  will  it  avail  me  to  know 
■  th-i  God  is  unchangeable,  and  t:  at  his  unchangeableness  is  a 
stn.ng  hold  to  his  ptople  under  all  their  instHbiliiiesand  vicissi- 
tudes, wht-n  at  the  s^me  time  I  cannot  conclude  that  he  hath 
lo\ed  me  ?  Are  there  not  some  whom  he  never  loved  ?  I  fear 
I  am  one  of  those.  If  he  has  not  loved  me,  all  the  things  in 
heaven  and  on  earth,  nay,  his  infinite  power  cannot  prevail 
"With  hirti  to  love  me,  seeing-  he  is  unchangeable  in  his  nature. — 
I  do  not  question  the  ability  and  capacity  of  Jesus  Christ,  to 
save  lo  ih^  unermos',  ^ven  the  viltst  and  chief  of  sinners,  sc 
much  as  I  quesiiou  whether  he  will  save  me.  ;  not  because  he 
cannot^  regarding  his  capachy,  but  because  he  will  not  .*  not 
because  my  sins,  though  so  great  and  numerous,  are  more  than 
he  can  take  away;  but  I  fear  lest  he  should  leave  me  to  die  ia 
them.  One  sin  is  enough  to  condtmn,  except  there  be  an  in- 
terest in  Christ. — I  do  no^  so  much  call  in  question,  persever- 
ance in  grace,  as  I  do  the  beginning  of  grace  in  roe.  If  I 
tvere  sure  that  the  good  work  of  gr^ace  was  beg'in  in  my  soul, 
I  think  all  my  other  doubts  wonld  flee  away  and  vanish  But 
while  I  doubt  of  the  very  beginning  of  the  work  I  cannot  be 
confident  in  any  thing  that  may  profit  me.  If  I  did  now  en- 
deavour to  resolve,  believe  and  conclude  myself  to  be  a  gra- 
cious person,  and  that  it  vfili  be  well  with  me  at  last,  notwith- 
standing all  my  fears,  and  so  strive  to  be  copjfortable,  not  giv- 
ing way  to  doubts  any  more,  such  confidence  would  but  vani'^h 
after  all,  to  my  endless  horrour— I  endeavour  to  perforir\  eve- 
ry secret  duty  in  religion  constantly  ;  but  fear  all  my  aim  is  to 
quiet  an  uneasv  conscience.  I  diligently  observe  every  publick 
duty,  as  a  professor  of  the  Christian  religion,  and  as  a  nsinis- 
ter  of  the  gospel  ;  yet  often  fear  the  whole  terminates  in  self 
and  vain  glory,  so  that  I  have  my  reward  f  I  am  aco'iainted 
with  many  far  and  near,  who,  I  believe,  are  godly  persons,  and 
lam  of  opinion  that  the  greatest  part  of  them,  if  not  all,  judge 
me  to  be  truly  a  gracious  man  ;  nay.  I  am  confident  they  look 
upon  me  as  a  i  erson  eminent  in  grace  :  but  all  that  does  not 
amount  to  a  proof  of  the  power  of  godliness  in  rne,  neither 
does  it  evidence  the  least  degree  of  supernatural  gr^^.ce  in  my 
heart.  I  think  that  pinus  people  who  hear  me  Dreaching  and 
praying,  conclude  that  1  am  very  co^Tofortablci  i'>  tny  soul,  and 
that  I  enjoy  much  communion  wirh  God  in  the  discharge  of 
duties  ;  but  their  conjecture  is  no  evidence  that  1  enjoy  the  least 
grain  of  solid  comfort ;  though  their  favourable  judgment  should 
yield  me  some  groundless  joy  for  the  present,  yet  if  I  am  not 
horn  again,  i^  can  yield  rae  no  sweet  con<^oiation  atVli^i^tb  ?ind' 
io^*:nrienl. — I  am  endued  with  some  na';fasurs  uf  \y^^  io  nil  th** 
>;  e  £• 


An5w?:r5  to  practical  Questions. 

vloctrines  of  grace  which  I  believe  are  consibtent,  according  to 
Ihe  scripture,  and  I  am  enabl«5d  to  express,  and  set  them  toith 
according  to  the  consi->tency  of  nny  ideas,  against  the  oppositions 
made  to  ihenv»  both  in  private  (  mferences,  and  in  a  more  pub- 
lick  manner  ;  but  thit  p.ofiteth  me  nothing  myself,  while  I 
imagine  thai  I  .<m  an  utter  stranger  to  any  experience  of  sav- 
ing grace  in, my  own  scul.  Satan  knows  very  well  that  all  the 
doctrines  of  grace  are  remarkably  hrirmoni^ius,  yet  he  is  not,  in 
the  least,  more  h;»ppy  for  that. —  I  am  in  the  general  persuad- 
ed that  all  those  who  bflieve  in  Christ  shall  l^e  saved  :  but  as 
I  cannot  believe,  how  can  I  be  s«ved  ?  The  word  says,  that 
perfect  love  casteth  (Ut  fear  ;  I  fear  greatly  ;— I  cannot  be 
confident,  but  rather  disbelieve  :  therefore  how  can  the  love  olf 
God  dwell  in  me  ?  And  if  I  love  not  God,  what  is  my  state 
better  than  that  of  the  most  profligate  I  Though  I  understand 
something  of  the  doctrine  of  grr.ce,  I  understand  likewise  by 
the  same  doctrine,  and  ,bv  experience,  that  nothing  can  per* 
su;ide  me  to  believe  in  Christ,  I  perceive  that  it  is  impossible 
for  any  to  convince  me  that  my  faith  is  of  the  right  kind,  ex- 
cept It  be  by  the  same  spirit.  Therefore,  oh  '.  that  God  would 
be  pleased  to  make  us^  of  some  means,  some  word,. some  in- 
stru'Tient  or  instruments  to  resolve  my  (!oui)t3  and  di^^sipate  my 
fears,  for  his  own  glory  and  my  present  and  eternal  comfort 
and  advantage  !  ,Oh  I  where  sh.dl  such  a  7nes8enger  be  ioxmd  I 
An  interpreter  that  would  be  to  me  one  amoiig  a  thousand  I 

"  i  am,  your's,  Sec. 

Y  advice  is  this  ;  Th  it  such  a  perron  should  instantly  at- 
tempt his  duly,  to  believe  on  Christ  afresh,  just  as  he  did 
a  first.  VVhen  he  c.mnot  come  to  Christ  as  a  believer,  let  him 
.ome,  as  being  in  himself,  so  every-way  helpless  and  miserable 
•  inner  ;  and  let  him  dj  this  instantly  and  repeatedly,  as  scon, 
and  afj  often,  ns  he  is  ati;i(  kcd  with  fear  from  bis  felt  and  fu- 
•:ure-dreaded  mi?i€Ty.  Nothing  like  a  fre^h  act  of  faith,  to  baf- 
ufl  Saltan's  temptation,  and  the  suggestions  of  his  own  unbeliev- 
ing heart,  that  he  is  )et  in  a  8iat\;  of  unbslirf.  If  the  grand 
f  Atn\y  of  souls  can  but  get  believers  to  reason  the  point  with 
him,  whether  they  h.ue  believed, or  not,  from  past  cxjieriences 
in  a  time  of  vailed  evidences,  or  from  present  t^peiitnte,  at  a 
iiDC  of  susi^nded  inGucnce  :  He  knows  he  shall  lead  them  at 
race  into  an  endless  maze  of  sore  perplexity,  to  God's  dishon- 
<.ur,  and  to  the  wounding  of  thtir  souls  exceedingly.  Let  such 
•■»  person  iherv attend  the  Sax'ioiir's  voice,  Look  unto  rue,  and 
^  •  ijt'  fiaved^  aii  ye  (ruh-  of  (he  earth  :  Jar  I  am  God,  and 
u-re  is  none  vise.  fKre  such  a  person  may  f^ee  that  the  words 
ii  idt'.  thcijjselvcs  naturally  into  two  branches,  the  first  res- 
ji'.c-  '  ■' V  ,'Jn^  {  the  second  respects  |i»ivil«'c;c.  ^w/va/io//. 
■\iv'.  .ml  is  K hen  to  sinners,  at  tliu  itieatest  ^>ppre- 


Answers  to  peactical  Questions.  ,     ^3' 

earth.  Let  such  a  person  then,  as  a  sin-wounded  soul,  an  ap- 
prehended law-conderaned  sinner,  a  Satan- accused,  and  a  con" 
science-condemned  dinner  too,  instantly  look  up  to  that  great 
Saviour  who  is  exalted  on  high,  to  save  to  the  uttermost  eve- 
ry poor  soul  that  looks  unto  him  for  the  whol^  of  his  salvation. 
For  as  Moses  lifted  up  the;  serpent  in  the  wilderness,  so  was  the 
Son  of  man  lifted  upon  the  cross  ;  and  now  is  the  Son  of  man, 
as  the  great  ordinance  of  God,  for  a  sinner's  tialvation,  lifted  up 
to  bis  Father's  throne,  and  in  the  glorious  gospel,  to  be  looked 
unto  by  a  perishing  sinner  for  his  eternal  life,  as  the  stung 
Israelite  was  to  look  for  healing,  by  God's  appointment,  to  the 
brazen  serpent  ;  and  having  looked,  let  such  a  person  instantly 
attempt  his  future  duty,  to  believe  that  he  shall  be  saved'm  look- 
ing. Let  him  credit  the  word  of  truth,  the  royal  grant  of  the 
Pilnce  of  grace,  from  his  high  throne  of  his  everlasting  aatva^ 
tion^  in  his  looking  unto  him  j  for  lo,  he  says  unto  all,  and  un- 
to every  one  of  them.  Be  ye  saved.  The  word  is  gone  out 
of  his  mouth  in  faithfulness,  in  immutable,  omnipotent  grace, 
and  he  will  not,  cannot,  reverse  it  :  He  is  God,  and  cannot  lie 
nor  refient.  Once  hath  he  spoken,  and  it  stands  fast  for  ever. 
His  unchanging  word,  of  all-producing  grace  and  glory,  stands 
engaged  for  that  soul's  salvation  eternally.  And  thus,  he  him- 
self, who  is  the  faithful  and  true  witness^  tells  us,  that  the  in- 
separable consequent  of  his  being  looked  unto,  as  lifted  up,  is 
salvation  ;  that  ivhosoever  believelh  in  him  (i.  e.  looks  unto 
him  to  answer  the  type)  should  not  fierish  but  have  everlast- 
ing iije.  Now  let  such  a  person  consider,  wheth«r  this  so- 
lemn declaration  of  the  great  Saviour,  is  not  worthy  to  be  cred" 
ited  by  him^  instantly  and  constantly  for  God's  glory,  and  his 
own  joy  ?  Whoever,  or  whatever,  from  within,  or  without  him, 
says  to  the  contrary,  can  he  doubt  it,  if  it  is  but  tor  one  mo- 
ment, without  grievous  sin,  without  making  ttie  God  of  truth  a 
liar  ?  He  must,  even  in  tnis,  either  set  to  his  seal  that  God 
istrue^  or  give  his  truth  the  lie.  Again,  let  such  a  person  ob- 
serve, that  his  looking  untoChrist  for  salvation,  in  obedience  le 
the  divine  command,  is  faith's  ^r*?  and  direct  act,  unto  which 
the  promise  of  life,  in  the  sacred  word,  is  annexed.  And  his 
persuasion  of  salvation  is  an  ajter  and  reflex  act  of  faith,  that 
,is,  and  ought  to  be  founded  upon  the  promise  given  to  him,  as  a 
believer  in  Jesus  ;  the  former  respects  his  eternal  security,  the 
latter  God's  glory  and  his  more  abundant  joy.  If  he  has  now 
put  forth  the  direct  act,  he  is,  and  ever  shall  be  in  God's  ac- 
count, and  according  to  Ws  written  word,  a  true  believer  ;  and 
though  he  may  not  at  present  make  conscience  of  the  reflex  act, 
or  may  be  obstructed  in  the  exercise  of  it,  by  Satan  and  unbe- 
lief this  mikes  no  alteration  in  \\\'y, state  as  a  believer,  but  only 
robs  God  of  that  glory  which  he  ought  tn  give  to  his  Saviour, 
and  himself  of  that  joy  which  is  his  soul's  desire,  in  a  full  per- 


56  Answers  ro  practical  Questions. 

suasion  of  God's  everlastii^^  favour.     Havint;  been  so  prolix  m 
my  ant>w»:r  tu«ht  quer\ .  I  nctd  ^ay  tlie  less  to  the  letter  t>ut 

Dear  Sir  r.ke  .t  trw  h:its,  -iid  \om  lell  us,  *'  Thit  you  still 
drt  id  \ourstlf  to  be  un  un*)e'iever."  As  to  /A/#,  if  I  ua- 
d(.»stai)d  >tii  right,  you  i.ikf  '>elievin[5  in  Christ,  hrou^h  the 
irain  of  \our  letter,  tn  Ik  »>Jicv  ing  '  f>iiv?n(er(\';f  \n  the  S  ivinur, 
Uniojny  in  liis  ii)fir»ne  favour.  This  is  -in^wered  .»i)ove,  is  'le- 
ing  i/i.a  whi  h  do'h  not  con^.^ituce  your  sia(c  hs  h  beliiAtr  ;  it 
IS  the  direct  iCt  of  fiith,  in  loos.ini».  co-ning,  ftec^ng,  fcicc.  uti'o- 
the  Savinur,  that  puts  a  sj)ecilic  fliff.ri^'nce  between  you.  ^nd  n\\ 
the  unkelii-ver8  in  the  world.  Indjed,  Sir,  in  "his  closing  p.irt 
of  your  sentence,  you  preface  ii  wjth  yiur  being  temped  ta 
doubt  of  these  ^-everni  ariii'les  of  faiih  :  You  do  well,  wnen  tiuis 
assaulted,  to  endeavour  to  conclude  that  itiey  are  darts  frotn 
Satan  ;  but  as  to  th(  ir  '  not  bcng  the  disposition  of  your  mind," 
ycu  must  distinguibh  between  V(  ur  new  dnd  your  o/rf  mind. 
Duts  from  S-.fan  they  are  most  certainly,  to  wound  yriir  new 
mind,  and  to  excite  in  youv  old  its  native-  iofijciuy.  For  m  you, 
though  a  believer,  there  dwells  and  woriciiu'ibelief ;  and  Satan's 
temptations,  to  di:>b>*licve  the  doctrines  of  faith,  as  well  as  our 
acts  of  faith,  mav  more  or  less  draw  uut  the  tm-ces  of  our  unbe- 
lief with  respect  to  both.  And  what  Satan  su.^gests,  is  the  dis- 
posiiion  of  your  own  mind,  so  far  as  it  in  ui. relieving  ;  bu^  this 
rem  lining  un'xlief  ought  not  in  anv  wise  to  make  you  doubt  of 
your  having  the  grace  of  faith  in  your  heart  ;  for  if.^'ou  nad  not 
faith  m  those  do(  trines,  your  temptations  to  doubt  them  would 
be  to  you  no  afflction.  It  is  your  new  mind,  w  your  soul,  so  far 
as  renewed  bv  grace,  and  blest  with  the  grace  of  f^^ith,  th^t  i 
grieved  and  distressed  with  temptations  to,  and  the  workings  of 
Unbelief.  Again,  Sir,  you  say,  '•  I  cannot  vrew  Jesus  Christ  in 
that  loveliness,  excellency  and  pre-eminence  as  1  find  him  set 
forth  in  the  word  of  truth,  1  cannot  find  suflfi  i.^nt  iibdity  in  my 
soul  to  believe  in  him  wholly,  entireh,  and  untcignedly,  and  car* 
I  believe  in  him  without  a  right  view  of  him  i'*  Let  me  ask 
you,  h  ive  there  been  7io  momenis  in  which  you  h^ve  viewed 
Christ,  in  that  loveliness,  excellmry  and  pre-eminence,  in 
-which  he  is  sctfoith  in  the  word  of  truth  ?  1*  vou  have  ever 
seen  his  glory,  when  presented  to  sour  eye  ot  faith  by  'he  Holy 
Ghost  in  the  word  of  truth,  how  di<)  y«u  e.stteni  of  him  then  } 
Did  he  n-tt  th'-n  appear,  m  your  view,  to  be  tr^inscenden^ly  ex- 
cellent ?  AS?*\iour  none  like  unto  him  !  It  he  did.  this  was 
faith,  in  your  und''ra(andinj(,  discerning  or  i'-ting'  of  the  Son  ; 
and  hnw  did  thI^  work  upon  Vour  ivUi  ?  Did  not  your  will  bow 
to,  and  fhuse  the  S«\iour  hehe'd  as,  and  t>  be,  your  Saviouy  ? 
If  it  did^  'his  was  fnith  in  vour  vrU  ;  ai.d  hence  d'd  not  your 
afTc'ions  go  out  after  him  i  V\':is  not  he  altosrc-her  t  vely  or 
all  deuirea,  un'o  you  ?  If  so,  this  was  faih  in  v>>ur  off^cfions^ 
or  that  faith  which  worketh  bv  lovc^  to  its  all-stirpa  -.ing,  .md 
aUogttUer  lovtly  objtci  t  AiKi  l!.\ye  there  been  no  m-ncnifi  in 


ANS\yKRS   TO    PRACTICAL    QUESTIONS.  SY 

which  the  blood  of  Christ',  in  its  cleansing,  and  pa i don,  and 
peace-procuring  effic-icy,  has  appeared  sufficient  to  your  con- 
science ?  In  vshich  his  rigiiteouinesp,  as  your  desired  jui>tif)ing 
d?'ess,  has  ap;. eared  a\\  glorious  ?  In  which  his  fuiness  of  sanc- 
tifying grace,  uiii#  an  UiCredsmir,  and  perfect  meelne^s  for  eter- 
nal glory,  appeared  to  vcu  most  preciou'sand  soul-saiisfactory  ? 
If  there  has,  this  "".va-i  /lu'i/i  in  ycur  conscience,  and  so  you  have 
been  blest  with  a  spiritual,  a -supernatural  abilitij,  to  believe  in 
Christ  wholly,  in  a  whole  Chrisf,  with  all  the  powers  of  your 
soul,  so  far  as  thty  are  renewed.  And  whether  you  refer  this 
faiili  to  its  direct,  cr  reflex  act,  it  is  true  with  respect  to  both, 
so  far  as  they  are  put  forth,  you  belkve  wholly  m  a  whole 
Cnribt,  wii!i  all  the  po^vtrs  of  your  sou!,  so  far  as  they  are 
sapctiiied  initidly  ;  a!;d  yet,  with  regard  to  the  unrenewed,  un- 
sandified  part  which  still  remains  in  your  every  tacuUy,  you 
may  be  said  as  truly  not  to  believe  in  Christ  loholly^  i.  e.  with 
all  the  powers  of  your  roul  as  endre  faculties  ;  as  darkness  m 
your  understanding,  rebtliion  in  your  will,  earthliricss  in  your 
affection,  and  legality  in  your  conscience,  still  remain  ;  but 
your  regenerate  part  being  your /ea -in^  principle  of  action, 
your  act^  of  faith  therein,  are  in  every  pcwer  of  your  soul 
iherefrom,  on  and  in  Chri>t  ;  from  hence  you  are  denominated, 
a  believer  in  /t:niy  and  however  unbelief,  in  ycur  unregenerate 
part,  nn<^.y  be  permitted  to  work,  this  coth  not  in  the  least  in- 
jure /hac  your  state.  You  add,  Sir,  '  Sometimes  I  can  set  him 
forth  to  others,  in  the  words  and  light  of  scripture  ;  Mnd  i_j:oii 
cevtaiii  tirrie?,  I  myself  am  niuch  del:ght£d  with  the  work  ;  but 
-when  i  retire  into  myselfs  and  cousid  r  ihc  b.^rrenness  of  my 
sru!,  my  strangeness  fo,  and  alienation  from  God  J^sus  Christ, 
&,c.  I  conclude  that  my  good  frame  and  dtii^ht  m  i)itaching, 
proceed  from  tiie  agreeable  frame  of  the  people,  raiher  than 
from  any  good  wrought  in  mc  "  To  this  I  reply  :  That  youir 
retirin;^  into  yoursclt,  to  con^iiltr  ytur  <;wm  barrennens^  Sec.  is 
from  "the  weakness  of  your  fdih  in  its  rtjlcx  act,  which  ought 
to  be  strong  in,  :'nd  towards  the  promi-^e  given  y<.u  in  Christ, 
upon  your  first  direct  act.  ^-ibraham  considered  not  hii  own. 
buly  being"  dead,  Jior  yet  the  de.-tdness  o/"  Sarah^s  iv^md  'y  he 
s'iiggered  not  a(  (he/iromifie  of  God  through  nnbelief,,  bui  ivas 
s\vo\-\%  in  fai'h^  giving  glory  to  God,  beuconig  that  r.-hat  he 
had  hromi'it d he  was  able  al-io  to  fierform.  Atid  it  is  an  excel- 
lency in  Abraham's  children,  Abraham-like,  to  be  strong  in 
faiihy  to  consider  the  promi>e,  and  God's  power  and  faithful- 
ness, and  not'  their  own  bijrenness.  Your  conclusion.  Sir, 
*'  That  your  delight  in  preaching  Christ  proceeded  rather  from 
the  agreeable  frame  rA"the  pe<  pie  in  hearing,"  I  think  is  ill- 
founded.  As  you  aftcrwards-say,  "  At  Mmes.  when  I  join  with 
the  saints  in  divine  worship,  I  am  pretty  confident  of  an  inter«. 
est  in  Cl^ist;"  Nov/  Sir,  as  I  take  ir,  this  your  confidence  of 
interest  urClirist,  -while  preaching  him  toothers,  is  the  grounti 


58  Answers  to  practical  Questions. 

of  your  supreme  delight  in  the  wr  rk  ;  tht.ugh  from  the  agree- 
a'lle  tranjeof  she  people  in  hearing,  you  inny  have  a  low«jr  ad- 
difitiUdl  pleasure  in  your  btinp  an  in">MU  tient  to  exalt  \our  be- 
lo\  e  1  before  o'her:i,  <in1 1)  ereUy  lo  win  thrm  un'o faith  in  J.  >-us, 
anl  to  '-uild  up  chose  w:»o  h?ive  btlieved  through  grace  on  ihe-ir 
ino<>t  holy  tiiih  ;  and  >our  faith  of  irteresi,  in  Christ,  which 
gpe^  you  a  supremr^  dc'.igiit  in  the  »vork,  is  a  pregri^nt  proof 
t!i  .t  Go'l  has  wrought  in  you  ftitli's,  good  »n.i  saviug  work. 
O  ice  more,  you  siy,  "  Gnd  will  endae  me  wi  h  .f  rteH-,ure  of 
li^lit  in  hib  w>»rd,  anJ  give  me  some  dtiiijht  m  th^  mmistrcttioa 
tri  reof,  for  the  benefit  of  his  people,  vet  not  tor  any  love  or  re- 
gud  he  h;'.«  'o  my  person  ;  as  a  per&rn  is  fax  our  <hle  to  a  nurse, 
■Wiile  nur^hig  his  chj'.drcn,  but  wjien  her  work  isdi-ne,  he  turns 
h^t  -ff,  as  one  rh  ,t  is  not  of  his  f.miy.*'  This,  Sir.  is  a  temp- 
taiiou.  and  .^n  .ffl'Cti'm  that  is  common  to  you,  with  others  of 
your  iniiifsterinp,  tjrierhren.  The  gr>.nd  enemy,  thcu^h  he  can- 
not dfsiroy  the  Lord's  s,ervanw  eterr;  dly,  by  thi>  he  strives  to 
d-sti'.y  their  joy  in  his  service  temporally  ;  he  veil  knows  that 
"wh^t  the  Lor.rs  st  rv.mi'^  love  supremely,  which  is  himstrlf,  and 
his  special  favour  eterndU,  'hey -cannot  benr  a  thought  that 
they  mu-t  part  with  these  wichiUt  pain  of  ex'rcmity.  No^ 
detrSir,  God  has  adopted  y-'U  as  a  believer  into  his  f.jmily, 
a»  I  from  !u-  I  jve  :o  ynir  person  he  calls  you  to  he  a  servant  to 
some  Cif  yr-ur  dt'/ir  brehrcn  ;  and  having  put  you  among  the 
children  nf  UU  iofi'ii  e  *ayr,ur,  yon  shaii  abide  in  his  family  for 
ever,  and  p  '>^ess.  wi'h  the  res"^.  his  great  S«lf  as  your  vast  and 
eternal  inheritance  J  If  you  believe  the  Saviour's  ability,  and 
douhf  hi '  wili,  to  S;ive  vou  eternallv,  come  and  (ry,  come  in  all 
vDur  discerned  pollution  and  misery,  and  f-ll  down  l)tf  )re  him 
an:l  sav,  Lord^  if  ikon  iviit^  thou  canst  make  me  cl:-an  ;  and 
Jesus,  moved  with  compassion,  will  si^y^  Iivill,  be  ihou  clean* 


QUEST.  XII. 

la  the  d  nth  and  sufferings  of  Christy  or  his  fiassfve  obediencdy 
all  liict  is  required  for  the  salvation  and  ju.s'[/icQii,n  of  a 
tinner  P  Hath  his  aaive  righteousness  no  /tart  tr:  the  ivork^ 
or  must  it  be  iw/^uted  ?  In  ike  imfiuia'iun  of  Christ^s  active 
yightrouf^nfsss  an  essential  point  of  doctrine^  or  may  a  man 
be  saf  without  it  ? 

A  MOST  momentous  and  necessary  query  I  as  it  tends  to 
pu'  the  sinntfr  upon  the  most  accurate  enquiry,  after 
thii'gs  of  tlie  greatest  importance,  \i2  the  matter  and  cause  of 
bis  jus'.ificRtion  before  God.  and  acceptance  with  him  \  things 
es'-ential  toour  present  ^nJ  fu'uie  happiness,  and  without  which 
UttAe  cau  be  s<tve<l  ;  iht:  knowledge  of  wUich  is  bulb  prior  and 


Answebs  to  practical  Questions.  59 

previous  to  a  person's  knowing,  either  his  <luty,  or  privilege, 
how  lo  worship  God,  or  priy  ficcept.ibly,  or  wuat  to  beiicve 
and  rely  on  ihe  Loid  je!-u^  Chii^t  ior. 

To  buppohfc  ihc  suff.riii^s>  .  nu  death  of  Clirist,  all  that  is  re- 
quired for  the  salxitciun  of  a  sinner,  is  to  answer  Pan!  in  die 
affii  niHtive,  who  asked  tlie'  Conniiiians,  is  Lhrif<t  ilividtd  ?  1 
Cor  i  IS  Yta  this  would  not  onl>  divide,  but  rrjtit  laid  Ci.st 
aw.^y  par',  of  Chris* ,  i  ^  u-tltss  and  of  no  vu.iue,  a  thought  to  be 
abhorred  by  c^fcr)  pit  us  soul  Tlie  l>tiiever  hath  a  v- hole  Christ 
for  his  salvation,  viz.  tne  iife  an''  death,  bodv  and  stul  ol  Christ, 
all  are  his  and  he  i.v  Chiist%,  1  Cor.  iil.  '22  23.  A»  the  L'w  of 
God  riqui'-es  pertettiou  and  perpt'ual  obt-ditnce  of '.he  sinless, 
so  it  pron-uncfth  coudemna'.ii<n  uul  deaMi  on  the  sinful,  which 
sentence  ja -tire  will  certainjy  inflict,  unless  rcconciiiHtiou  be 
iDide  and  plenary,  sa'i.sf.ction  given,  which  saiisf.iction  can- 
not he  bui  by  the  death  of  the  High-prie.vt  ;  for  without  .shed- 
ding of  blood  is  no  remission,  and  v  is  nor  possible  the  blood  of 
benrits  should  take  away  sins,  therefore  Chris?  hath  done  it 
with  his  pwn  blmd,  G.  n  i,i.27  G  d.  iii.  iO  Num.  xxxv.  32, 
Hcb  ix.  22  i^nd  x.  4  :  Col.  i  l2.  Rom.  \.  11.  Now  as  the  pas"- 
si\e  obt-tiu  :.ce  of  Christ  is  abselu  i  ly  llt^.es^i^ry  for  the  washing 
and  saving  du  soul  fronn  guilt,  and  all  tnet'.rea<lful  tffv  cts  of '•in, 
R(  V.  i.  5  so  his  active  righteousness  is  as  necessary  tc  constii- 
ture  the  sinner  righeous  befi  re  God.  Zech  iii.  4.  For  as 
one  delivers  from  Htll,  the  other  ni^kes  re  *dy  for,  and  recom- 
nrttidsto,  Heaven,  Matt,  xxii  II  13  Re\.  xix  7.8.  Here 
M  it'hevv  presents  to  our  view  a  man  nov  having  a  wedding- 
garment,  wivh  his  hist  and  miserable  end,  bn  d  tiini  hand  and 
J'oo  .  and  cast,  him  into  utter  ^.ai  kiieas.  J'  tm  shews  us  the 
biule,  the  Limb's  wile  made  ready,  and, tells  us  wh  it  her  wed- 
<3;iig-garmtnt  \>^.Jirie  lintn.  clean  and  ivhi  c  ;  Jor  tht  fine  Imen 
is  I  he  rightroubuesn  oj'  the  &ninfs  Let  r  be  o'i)tr\(d  this 
ri>ihfeousness  of  saints  is  eitntr  wrought  oiit  by  he  saints  them- 
selves, or  by  som^  other  person  for  them  ;  >h.;f  i'  is  not  wroui^ht 
out  b>  them  is  cer'ain,  because  all  our  ligh'eousnesses  are  a» 
fiidiy  rags,  Isa,  Ixiv  6  Bu  Christ's  righteousness  is  cle<in  and 
white  wrouu;hl  cut  for  the  saints  given  to  thefo,  :-ind  put  ui>oa 
them  ;  as  P  ul  fiird'S  Rom,  v.  17.  They  nvhicfirtcchu^  ubun" 
dance  of  grace,  and  of  the  gift  ofi/ghuou&K/'fis.  shad  ^  eign  in 
life  bu  one  Jesus  Christ,  Even  as  D  ^id  de-cribed  the  blessed* 
ntss  of  the  man  unto  whom  God  imputeth  righteousness  with- 
out works,  Rom.  iv.  6. 

Whatever  God  doth  is  essential  and  right,  and  as  he  is  de- 
clared to  impute  righteousness  to  tht  blessed,  it  must  he  es-en- 
tial  and  right.,  nor  can  a  man  be  safe  witliout  it  ;  This  Paul 
knew  right  well,  and  therefore  ^nffv led  the  Irss  of  all  mings, 
an.3  did  count  them  but  dung,  th.  '  he  might  win  CJin^^t,  mid  be 
found  -M  him,  i.t.t  h-^v  k^,^  Vi>  own  rfj^h'eousi-ess,  which  is  of  the 
law,  but  thai  which  is  through  the  faith  of  Christ,  the  righteous- 


ta  Answf.rs  to  practical  Questions. 

iiess  which  is  of  G  xl  by  faith,  Phil.  iii.  8,  9.  viz.  Christs  righV 
tcousness  ircpuied,  which  is  wrought  out  by  God  the  Son,  given 
by  GoJ  the  Father,  revealed  by  God  ihe  Spirit,  and  received 
by  fdi'.u  as  the  soul*s  justif)iug  dress. 

perhaps  souie  may  ol>ject,  and  ask,  is  it  natural,  reasonable 
andiust,  to  suppose  one  man  is  righteous  because  another  is  so? 
Or  that  one  man  is  made  righteous  by  the  obedience  of  anoth- 
er ? 

I  answer,  between  men  in  common  it  is  not  so,  nor  is  it  rea- 
souf.ljly  so  to  thmk  ;  but  between  Christ  and  his  church  it  is 
most  natural,  reasonable  and  just,  it  should  be  so,  because  of 
that  foeleral  union  subsist iag  between  them  ;  he  the  Head,  and 
they  the  body,  so  as  thffv  are  no  more  twain,  but  one  ;  i.  c.  one 
body  and  one  Christ,  one  spirit  and  one  life.  Col.  i  IS.  1  Cor. 
xii  16,17.  Ct)l.  iii.  4.  Heb  ii.  11.  V\'hatever  i^  done  and  suf- 
fered by  any  person,  whether  it  be  by  hi-,  head,  or  any  other 
nienil)er  of  his  body,  we  n  rurally,  reason  ibly,  and  very  justly, 
ascribe  the  same  to  that  person,  and  the  whole  man  or  body' 
bears  the  shame,  or  receives  the  reward,  accordinj^  to  the  mer- 
it or  demerit  of  the  thing  done,  ^ood  or  bad,  1  Cor.  xii.  25,  86, 
i?7-  Hence  it  is  that  our  sins  against  God  fell  on  Christ,  Rom. 
XV.  5.  and  Christ's  lighteou^ness  is  imputed  to  us.  For  as  by 
one  man's  disobedience,  many  were  made  sinners,  so  by  the  obe- 
dience of  one,  shall  many  be  made  righteous. 

Whatever  is  done  by  the  head  is  justly  imputed  to  the  bofly  ; 
('hrist  the  Head,  havitig  fulfiilcd  the  whole  righteousness  of  the 
1  iw,  therefore  ii  ii  justly  in-ipuled  to  his  bc^dy  the  church,  Horn. 
viii.  4.  that  the  righteousness  of  the  law  might  be  fulfilled  in  er 
bv  us. 


QUEST.  XIII. 
/<f  it  fiosfibh  for  c  fierson^  •rv/io  rv  fnablcd  to  beivail  his  own 
7'ilfrn'S'i,  (0  be  a-isured  of  an  int(*)-e^t  in  Christ  ivit/i  cteriiaL 
j  ty  ;  irid  yet  not  kave  an  aHtonr>ihing  vietv  of  the  gloiy  fiiU 
1,'fi!  and  iu'uahhnefiS  of  the  Altdiator^  enf^agmg  and  cori' 
etrahiiriff  him  to  love  iiia  Sax>io','r^  and  dehghi  in  his  ii'ays  .? 
.'^^f/  i'i  it  /.'Of.sible  to  hax'e  such  an  affecting  view  of  Chrint 
I I'Jore  regen ctaii 7n  P 

TN  ;;!'»  our  researches  of  this  nature,  we  should  sincerely  aim 
i^  at  the  }.;lory  of  (iod,  cur  own  giowth  in  grace,  ami  edfica- 
lion  of  others.  When  this  is,  the  case,  we  miv  nnri  ought  to 
l)iay  eavnes'ly  that  we  may  be  directed  in  the  light  way: 
neither  should  we  disp lir  of  ;i  blessing.  With  fcgard  to  the 
q'jery.T 'K-lic^c  that  God  is  often  pleased  to  condescend  so  far 
as  to  ii:'iul;;e  his  ptople  v/ith  a  comfortable  view  cf  their  inter- 
est in  Christ,  and  consequently  of  their  eternal  glory  aod  joy.   I 


*  Answers  to  practical  Questions.  61 

mean  a  view  so  clear  and  evident  that  they  may  say,  My  Lord 
and  my  God  ;  I  am  my  bel(fued\^  and  my  beloved  is  mine  ; 
w/20  shall sefiarate^  Sec.  and  at  the  s?ime  ^ime  the  believer  may 
have  a  very  distressing  view  of  his  own  vileness.  I  do  not  think 
there  is  a  child  of  God  upon  earth  withouvthe  rebellious  war- 
ring law  in  his  members.  How  necessary,  and  yet  how  humbling 
and  self-abasing  it  is,  to  see  the  depravity  of  our  nature  !  upon 
some  seasons  the  blackness  and  comeliness  may  appear  at  the 
same  time,  lam  of  opinion  that  the  comeliness  seldom  or  nev- 
er appears,  but  the  blackness  is  also  in  view.  A  very  instruc- 
tive contrast  to  a  fcHower  of  Jesus  Christ.  I  suppobe  Job  had 
a  clear  evidence  of  the  favour  of  God  as  well  as  the  majesty  of 
Jehovah,  when  he  cried  cut,  /  abhor  myself  !  When  the  apos-^ 
tie  breaks  forth  in  that  mournful  manner,  O  wretched  man^  Kz. 
he  would,  th^nk  God  for  the  victory  through  Jesus  Christ. 
When  hfj  talks  of  the  inccrrufidble  glory  above,  he  points  at 
the  corruptible  here  :  and  when  he  mentions  the  glorious  body 
of  Christ  in  Heaven,  and  the  saints  likeness  to  him  there,  he 
does  not  forget  the  vile  body  here.  These  observations  appear 
to  me  very  evident,  viz. 

The  clearer  any  one  doth  see  his  relation  to,  and  interest  in 
Christ,  the  more  he  will  see  and  bewail  his  own  depravity. 

A  person  may  sometimes  have  a  \er\  oppressing  sense  of  the 
prevalency  of  sin,  and  at  the  same  time  his  interest  in  Christ 
much  clouded  and  called  in  question  ;  yet  at  those  very  seasons 
he  muy  be  under  the  saving  and  sanctifying  influence  of  the  Ho-_ 
ly  Spirit. 

It  is  possible,  and  perhaps  too  corannon,  for  true  believers  to 
be  in  so  stupid  a  frame,  that  they  are  little  affected  with  a  sense 
of  sin,  or  of  the  beauty  of  Christ  and  true  holiness.  These  are 
sad  seasons,  and  much  10  be  dreaded  ;  for  where^they  be  of  long 
continuance  the  state  of  that  poor  barren  soul  is  much  to  be  la-* 
mented. 

It  is  my  certain  and  unshaken  belief,  that  a  person  can  nevcc 
be  enlightened  by  a  Holy  Spirit,  so  as  to  be  assured  of  his  inter- 
est in  Christ,  but  he  vrill,  under  the  neart  purifying  operatron 
of  the  same  spirit,  bewail  bitterly  the  remainder  of  indwelling 
sin  This  heart-gritf  and  sorrow  is  quite  consistent  with  spirit- 
ual peace  and  joy  in  the  Holy  Ghost,  I  believe  likewise,  that 
where  this  sorrow  and  joy  really  exist,  the  person  must  of  ne- 
cessity have  an  astonishing  view  of  the  glory,  fulness,  and  suit- 
ablenej-s  of  the  Mediator,  his  willingness,  power  and  capacity 
to  purify,  entirely  and  glorify  eternally  a  worm  so  vile  in  itself. 
This  view  of  things  will  certainly  engage  the  heart  to  love  Je- 
sus Christ  in  the  most  sincere  and  affectionate  manner,  and  out 
of  love  excite  to  yield  him  cordial,  grateful,  and  cheerful  xbe- 
dit  nv.e  in  principle  and  practice.  I  am  confident  that  it  is  im- 
possible to  experience   these  things,    in  their  trausforming  and 


^'2  Answers  to  practical  Questions. 

affecting  manner  above  noted,  before  regeneration.  Then  these 
consequences  wWl  follow  : 

There  may  be  assurance,'  or  strong  faith,  where  much  cor- 
ruption still  remains  unmortifitcl  :  the  Canaanites  will  dwell  la 
the  land  ;  yet  this  faiih  purifies  the  heart,  breathes  after  more 
holiness,  and  is  in  arms  against  the  Canaanites. 

That  true  faith,  veakor  strong,  leads  not  to  a  loose  unguard- 
ed and  licentious  life. 

That  tke  faiih  which  disposes  to  a  dissolute  conduct  is  not 
genuine,  but  a  most  pernicious  delusion. 

That  lliose  who  say  assurance  leads  to  licentiousness  do  testi- 
fy how  destitute  they  be  of  the  real  experience  of  the  true  grace 
^   of  God. 

That  when  a  person  doth  love  Jesus  Christ,  and  depend  upon 
him  for  acceptance  with  God  ;  when  he  doth  hate  sin,  love  and 
follow  holiness,  he  may  conclude  that  be  is  born  again. 

That  when  a  person  doth  not  experience  these  things,  he 
may  conclndc  himself  to  be  in  a  natural  state,  and  in  the  bread 
way. 


QUEST.  XIV. 

^3  I  afifirehcnd  that  the  firactice  of  family  prayer  is  itnfaah' 
ionabit,  in  our  days,  is  it  because  this  a.qe  is  so  much  wiser 
than  the  last^  or^  is  it  because  ive  are  less  acquainted  with 
the  life.,  power  and  comfort  of  that  religion  which  is  pure 
mnd  un  defied  before  God  ? 

A  QUERY  upon  social  religion  in  the  family  is  already  well 
answered  page  41,  where  it  is  very  justly  observed,  that 
**  when  vital  religion  and  the  power  of  godliness  is  upon  the  de- 
cline, this  social  religion  in  the  family  is  almost  the  first  thing 
neglected." — That  reading  a  portion  of  scripture  to  the  hous- 
hold,  and  praying  with  them,  is  not  only  expedient  and  profit- 
able, but  an  incumbent  duty,  is  evidently  proved,  I  think,  in 
that  answer. — That  1t  is  very  much  neglected,  and  by  some 
professors  even  derided,  is  a  mournful  truth,  so  glaring  and  open 
that  it  wants  no  proof.  That  it  was  much  more  in  practice  a 
century  past  may  be  easily  demonstrated.  Now  the  query  is, 
•whether  the  present  race  of  professors  have  attained  to  a  su. 
perior  degree  of  wisdom  above  their  fathers,  or  doth  this  neg- 
ligence proceed  from  some  other  cause  ?  I  will  not  pretend  to 
justify  every  thing  in  our  holy,  valiant  and  heavenly  minded  an- 
cestors, but,  I  dare  say,  they'did  imitate  that  great  and  renown- 
ed man,  Abraham,  who,  for  his  eminency,  was  stiled,  rAf/r/>ntf 
of  God,  and  father  of  thefuithjul^  better  than  their  successors 
do.  He  took  care  to  erect  an  altar  for  God  in  his  house,  and 
s^.t  his  children  and  servants  an  honorable  precedent ;  how 


Answers  tcJ  practical  Questions.  63 

^t]\  they  were  trained  up' in  religion  may  be  seen  in  the  piely  , 
and  faithfulness  of  his  chief  servant.  God  himself,  the  Search- 
er of  liis  heart,  gives  him  this  excellent  and  exemplary  charac- 
ter, /  know  him,  that  he  vjiU  command  his  children  and  his 
/iGUsehoid  after  him,  and  they  shnll  keefi  the  ivay  cf  the  Lord, 
A  glotious  tesiimony,  where  ihe  family  was  so  numerous^  and 
many  ot  tbem  slaves  bought  with  his  money  :  It  would  be  well 
if  our  coun.rymeu  in  America  would  lay  this  example  more 
to  heart,  and  endeavour  to  copy  after  it.  But  alas  I  we  have 
here,  in  this  Itiid  of  light  nnd  peace,  many  professing  families,  ' 
thAtcali  not  upon  God  :  Wili  not  Corneiius,  the  Gentile  oflicer 
in  ihe  Uoman  army,  rise  up  in  judgement  agaijist  them  ?  He 
was  dilir;t-'nt  in  prayer,  and  feared  God,  with  all  his  house,  a 
clear  evidence  what  paitis  lie  took  with  his  fAmiiy,  and  that  his 
religion  was  not  confined  to  his  closet.  Perhaps  the  prayerless 
masters  of  our  tamilies  would  soon  be  offended,  were  they  told 
that  their  conduct  dolh  evidence  they  are  but  little  acquainted 
with  the  life,  power  and  comfort  of  true  religion,  and  that  they 
neither  fear  God,  nor  regard  the  souls  of  their  families.  If 
what  is  already  observed  in  the  answer  above  mentioned,  is  not 
sufficient  to  convince  them  of  their  duty,  I  pray  that  God  rnay, 
in  his  mercy,  shew  them  the  right  path  and  deliver  them  from 
fatal  deceptions.  I  think  it  needless  to  answer  any  more  that 
way  upon  the  subject.  However  I  would  beg  leave  to  propose 
a  few  queries  to  three  sorts  of  people. 

I.  To  those  who  tre^t  the  point  with  disdain,  and  boldly  plead 
it  is  not  their  duty,  to  read  the  scripture  and  pray  morning 
and  evening  with  their  family. 

Do  you  not  greatly,  if  not  entirely,  neglect  closet  prayer, 
self-examination,  and  heavenly  contemplation  ?  Then  it  is  no 
wonder  you  neglect  others. 

Do  you  bring  op  your  children  and  servants  in  the  nurture 
and  admonition  of  the  Lord  ?  Let  conscience  answer  in  the 
presence  of  God, 

If  you  do  ;  pray  what  method  do  you  take  with  them  ?  Con- 
sider well. 

Do  you  take  care  to  bring  them  acquainted  with  the  word  of 
God,  with  their  misery  by  nature,  and  the  absolute  necessity  cf 
an  interest  in  Christ  ? 

Do  they  know  very  well  that  you  pray  often,  and  highly  val- 
ue the  scripture,  or  have  they  room  to  conclude,  yqu  seldom^  if 
ever  pray  ? 

Do  you  oppose  the  practice,  because  you  believe  in  your  con- 
science that  it  is  a  sin  befoie  God  to  read  the  word  and  pray  in 
your  family  ?  Or  do  yow  oppose  it  because  you  are  too  indolent 
to  engage  m  it,  and  too  busy  about  other  concerns  that  belter 
suits  your  taste  .' 

Do  you  think  it  to  be  the  work  of  Satan  to  promote  family 


64  Answers  to  practical  Questions, 

worship,  but  the  work  of  the  Holy  Spirit  to  demolish  it,  or  is  it 
the  contrary  ? 

Can  you  in  the  presence  of  God,  say  to  those  under  your  care, 
lam  ckarfrom  your  l/lcod  ?  11  not  wliat  will  be  the  issue. 

\\  To  those  wha  believe  it  their  duty,  but  often,  if  not  al- 
v.n  -.,  neglect  it. 

He  you  so  negligent  about  ihe  af?"ars  of  this  world  as  you  be 
sboui  the  very  important  concerns  of  the  next  ?  Think  of  it 
seriuu^ly. 

Dj  yqu  tlunk  reading  a  chapter  and  nrayer  would  much 
hind-r  nn;l  hurt  your-ecuLir  business  ?  Did  you  never  fiiid  it  so  ? 
Is  tifiie  bo  piecirus  that  you  q.-nnoi  ftffjrd  half  tn  huur,  morning 
iird  evening  lor  religious  exercises  ? 

Do  not  Htvangers,  that  come  aLcldcntally  into  your  house, 
vnnder  they  fiiid  no  more  under  your  roof  ?  is  this  adorning 
the  eo'spel  ? 

Are  you  mnve  sViifui  to  excyse  your'negligencc,  than  to  re- 
•  f  rt»i  it  r  How  \vill  tliia  tarn  out  at  iusc  ? 

in.  To  4hoi,c  who  ure  uliLlny  t-)  stt  up,  andcdtry  on  this 
i  ify  .rf!i.:i>n.  but  are  too  Uashfui,  and  afraid  they  have  not 
Buffi.'Jent  qualificaiions  for  it. 

Do  you  earnestly  pray  in  your  closet,  that  you  maybe  enrtbled 
to  dischwge  the  duties  incumbent  upon  you  as  the' governor  and 
leTfler  o.f  a  family  ? 

Did  you  attempt  your  duty  *  Do  it  again,  and  wait  forables- 
fiing  :  tli'-ik  more  ;'boui  it,  lead  more,  and  converge  more  about 
rel  ^,ion  with  your  family.  Consult  also  with  solid,  pious  and 
judicious  friends  that  are  capable  of  advising  you.  If  it  is  a 
duty,  do  it  as  well  as  you  can,  you  will  improve. 


QUEST.  XV. 

Hoiv  ma'/  afier.^on  knoio  that  //."  is  justijied.fiardoned  and  ac» 
ccfiLed  vjith  God,  and  ho-v  many  ways  GM  lahea^  according 
to  scri/i:ure^  to'ffive  evidence  and  comfofi  of  such  justijica' 
lion,  Etc.  ? 

ISUPPO  SB  the  author  of  the  query,  by  justifi-^arion,  pardon 
and  acceptHDce  wifh  God.  would  oe  thou.i;ht  to  mean  a  man- 
i/ealalioyi  of  it  to  the  conscience.  .Ai  I  ap!)fulvnd,  that  all  tlic 
elect  of  God  were  from  eiernity  virtually  justified,  so  I  look 
upon  a  discovery  of  interest  in  it,  *o  be  a  weighty  and  awful 
concern  ;  and  if  tills  be  the  meaning  of  ihe  gentleman  that 
proposed  the  query,  it  is  as  much  as  if  he  h.idbaid,  "  What 
bottom  stands  my  soul  upon,  respecting  another  world  }  On 
what  foundation  are  my  hopes  built  for  heaven,  and  where  will 
my  soul  be  lodged  when  it  leaves  the  earthy  house,  the  prisoo 


-     '   Answers  tg  practical  Questions.  65 

oF  the  body,  and  takes  its  flight  into  a  world  of  spirits  ?" 
These  thoughts  liave  occasioned  the  attention  of  my  mind,  and 
often  employ  my  thoughts  to  the  utmost  extent  ;  and  such  will 
be  the  case  wii.h  those  whose  search  is  truly  ingenuous  and 
spiritual,  whose  powers  and  faculties  uf  soul  are  lively,  and  all 
directed  by  the  unerring  guidance  and  management  of  the 
Lord  the  Spirit  ;  for  as  led  by  this  teacher,  every  sensible  sin- 
ner has  his  recourse  to  the  Spirit  for  such  manifestation,  Stc. 

For  a  person  to  know  that  he  is  justified,  pardoned  and  ac- 
cepted with  God,  is  a  thing  of  great  importance,  thourh  u 
privilege  that  perhaps  is  peculiar  only  to  some  of  God's  pco,- 
ple,  or  but  few  of  them  comparatively  enjoy  the  comfortable 
sensation  of.  Among  others  it  is  on%  of  the  chiefest  of  the  se- 
crets of  the  Lord,  revealed  only  to  them  that  fear  him,  Psalm 
XXV.  14.  a  secret  that  can  never  be  purchased  by  no  creature: 
whatsoever  ;  a  secret  that  no  natural  man,  (as  such)  can  nevr 
er  be  acquainted  with  ;  a  secret  that  is  not  only  totally  hid 
from  the  men  of  this  world,  but  sometimes  for  a  season,  fron\ 
the  favourites  of  the  Lord,  his  own  dear  children,  that  he  es- 
teems ai>  his  jewels,  and  shall  be  apparently  so  in  the  day  when 
he  makes  them  up,  Mai,  iii.  17.  A  secret  that  will  ever  em- 
ploy the  saints  in  their  Father's  house,  while  the  glorious  dis- 
play of  the  greatness  of  the  grace,  will  demand  the  attention 
and  excite  the  wonder  of  the  angelic  tribes. 

That  there  are  but  few  of  the  Lord's  family  acquainted  sat» 
isfactorily  with  it,  appears  from  their  many  great  and  bitter 
complaints,  the  frequent  distresses  they  are  in,  the  sinkings  of 
soul  they  labour  under,  who,  with  David,  in  another  case,  are 
sometimes  heard  to  say,  with  uncommon  compunction,  O  my 
God,  my  soul  is  cast  down  within  me  !  Psal.  xlii.  6.  Which, 
having  been  my  case,  through  divine  goodness  being  delivered 
from  the  burthen,  I  can  therefore  speak  it  by  experience, 
having  found,  it  is  one  thing  to  be  justified,  pardoned  and  ac 
cepted,  (which  are  the  words  of  the  query)  and  another  thing 
to  know  the  mercy  belongs  to  me  ;  the  former  ascertains  the 
safety  of  the  people  of  God,  thai  they  can  never  perish,  nor 
luiscarry  of  everlasting  happiness  ;  and  the  latter  is  the  foun« 
dation  of  their  present  comfort,  under  all  their  trials  in  the 
wilderness,  as  that  which  enables  them  by  the  Spirit  of  the 
Lord  always  to  triumph  in  Christ  ;  and  as  to  the  knowledge  of 
this,  justification,  pardon  and  acceptance  with  God,  it  is  through 
believing  in  Jeaus  Christ  for  salvation,  which  a  soul  could  net 
do,  did  not  the  mercy  belong  to  him,  and  were  it  not  given  on 
the  behalj  of  Christy  Phil.  i.  29.  and  he  that  believelh  and  is 
bafitizedy  ahalL  be  saved^  Mark  xvi.  16,  and  he  that  bchcvetk 
hath  the  vfitness  in  himself]  1  John  v.  10.  and  as  the  apostle 
fully  expresseth  it  in  Acts  xiii.  39,  by  him  [Christ]  all  that 
believe  are  justijied  from  all  things,  from  nsihich  ye  could  not  be 
Justified  by  the  law  of  Mose^,  From  which  it  is  evidcat,  and 
►   F  f  2 


66  AWS-rt'ERB   TO   l»RACTie*AL   QUESTIONS." 

an  enquiring  soul  miy  rest  satiifiecl  in  the  troth  of  this,  tWat 
■whOv-ver  believes  in  Christ;  whether  he  be  Jew  or  Gentile,  as 
his  f.iith  fastens  upon  and  lays  liold  of  him,  he  is  juslified, 
his  sin?  are  pardo-ned,  he  is  accepled  with  God. 

The  fi'st  p  irt  of  the  life  of  younfj  Christians  is  mostly  made 
up  of  sight,  they  have  sensible  enjoynrsents  from  the  Lord,  and 
here  their  souls  are  filled  with  rapiures  ;  they  can  bless  and 
prnise  the  Lord,  and  exult  in  him,  an  tell  others  what  he  has 
done  for  their  souls  ;  here  their  mountain  stands  strong,  and 
they  can  do  much  ("or  Christ,  under  such  divine  influence,  and 
■with  Peter  they  think  and  say.  Lord,  T  am  ready  to  ,^o  ivitfi 
ihce,  both  into  fin'son,  and  to  death,  Luke  xxii.  33.  They  find 
no  duty  hard  nor  diffi'-.ult,  can  pray  with  much  fervour  and  en- 
largement of  sou!  ;  their  mouths  are  filled  with  arguments  at 
^[Ue  throne  of  grace  ;  the  Spirit  of  the  Lord  is  nnw  a  spirit  of 
freedom  and  liberty  ;  they  are  not  shut  up  as  in  afier  seasons, 
bat  entertained  with  the  pleasing  beauties  ol  a  risen  and  exalteii 
Redeemer,  at  which  times  they  can  trust  the  Lord,  and  are 
ready  to  think  that  this  is  all  fiiUi,  and  that  they  are  strong  in 
this  grace,  when  at  the  san[ie  time  this  is  rather  sensation  aris- 
ing Irom  the  evid^irit  manifestation  of  the  divine  presence  : 
Now,  when  these  are  withdrawn  from  them,  there  is  little  or 
ro  fiith  in  exercis*^  to  be  found,  their  jjy,  hope  and  consolation 
(to  them)  seem  for  a  wV.ile  to  be  lost,  and  in  fact,  some  of  them, 
•when  thirs  is  tiie  case,  are  ready  to  think,  that  their  Christ, 
pardon  of  sins,  and  heaven,  are  all  gone  ;  hut  fiitit  beheves, 
trosieth  in  the  Lord,  lives  upon  Chris-:,  and  the  fulness  of  grace 
that  there  m  in  him  ^  walks  with  him  in  darkness  ;  lives  upon 
"M^hat  it  shall  one  day  enjoy,  and  depends  upon  him  when  he 
hides  his  face,  believing  the  word  and  promises  of  God,  his 
faithfulness  to  perform  them,  the  certainty  of  the  covenant  of 
grace,  and  the  respects  in  which  it  is  well  ordered  ;  here  the 
statutes  of  the  Lord  (by  the  view  of  faith)  become  the  nont^s  of 
the  tamts  in  the  houfie  of  their  fiVqriiyias^e,  Psalm  cxjx.  54.  I 
•would  not  be  understood  to  think  light  of  the  presence  of  Christ, 
nor  write  any  thing  diminutively  of  it,  having  enjoyed  the  hap^ 
piness'nf  it  in  my  own  sovil,  and  prizing  it. above  all  the  world, 
and  all  things  in  it,  nay,  ten  thousands  of  worlds;  I  know  noth- 
ing that  can  be  compared  with  it,  having  found  it  my  btrength, 
hope  and  joy,  mear  and  drink,  the  life  of  niy  soul,  and  sub- 
stance of  vital  godliness  ;  but  I  speak  of  the^e  things  in  this 
Tn^.nner,  to  shew  (he  mistaken  notions  of  young  Christains  at 
such  senson*.  and  how  apt  we  are  to  take  that  for  a  life  of  faith 
■which  is  rather  the  sweet  emanations  of  divine  love,  wrought 
in  the  •^(^ul  by  the  spirit  of  Christ,  in  a  special  and  sensible  en- 
joyment of  his  presence,  which  is  sight,  more  properly  than 
fiailh,  though  the  latter  is  ;<  -concomitant  that  will  always  at- 
tend it  in  our  present  state  ;  neither  can  the  former  be  where 
♦.bkc  latter  is  wanted,  except  it  b©  io  imag^nJstiononly  ;  for  fdiiU 


Answers  to  practical  Questions.  GT 

miist  be  first  seated  m  the  soul,  (as  to  the  habit  of  it  at  least) 
before  it  can  be  known  that  thf  re  is  sensible  communion  with 
the  Lord,  for  it  is  after  believing,  that  the  soul  has  holy  ioy^ 
comfort,  peace  and  consolation,  and  the  visits  of  Christ  in  a 
saving  way  ;  to  suppose  the  contrary  will  appear  as  ridiculous 
Rs  it  is  blasphemous,  unscrip-ural,  and  di^iuietricHlly  opposite 
to  the  experience  of  all  the  redeemed  of  tlie  Lord,  wno  at 
times  enjoy  both  his  sensible  presence,  as  wtU  .is  a  peivsuas'ion 
of  faith  in  him,  each  of  which  are  prelibations  or  tomtstc^  of 
the  best  things,  and  by  wnich  it  may  be  known,  or  a  soul  may 
fa:"ly  conclude  that  he  is  justified,  his  ains  are  pardoned, -he  is 
accepted  with  God,  Sec.  It  is  true,  and  I  grant,  that  there 
may  be  that  faith  in  the  soul,  that  is  of  a  right  kiiKl,  called  iike 
precious  /aifh,  1  Pet.  i.  1,  and  the  faith  of  the  oficratioii  -of 
'God,  Coll.  ii.  12." and  faith  which  worketh  by  love,  GaK  v.  6. 
and  faith-  that  p.urijics  the  heart,  Acts  xv.  9.  Sec.  and  at  the 
same  time  it  may  be  difficult  for  the  subject  of  it  to  determine 
whether  he  has  it  or  not,  the  thing  may  appear  dubious  and 
doubtful  to  the  soul,  for  want  of  a  close  application  to  the  word, 
the  nature  of  God's  dealings  with  those  he  brings  to  glory,  and 
the  various  methods  he  makes  use  of  in  effecting  the  same. 
Where  corruptions  work  strongly,  and  are  frequently  bubbling 
up,  and  there  is  but  a  small  measure  of  faith,  it  is  not  to  be 
wondered  at  :  Most  of  God*s  people  at  their  first  awakenings 
find  it  to  be  so,  though  the  genuine  effect  of  it^asa  living  fath, 
is  evident  and  satisfactosy  to 'other  saints,  who  have  tasted  and 
savingly  handled  them  themselves,  and  find  them  agreeably  re- 
corded in  the  sacred  writings,  and  can  make  out  their  title  to 
heaven  from  them,  as  such  that  believe  are  justified,  their  sins 
pardoned,  and  they  accepted  with  God. 

But  to  make  the  thing  more  evident  (as  to  my  own  experi- 
ence of  it,  respecting  the  author  of  the  query,  if  the  Lord  is 
pleased  to  bless  it  to  him,  or  any  other  of  God's  people)  as  by 
faith  in.Chribt  I  can  be  assured  that  I  am  justified,  my  sins  are 
pardoned,  and  I  am  accepted  with  God,  I  apprehend  that  my 
faith  is  of  a  right  kind^  because  I  have  been  enabled  to  ven- 
ture my  soul  upon.  Christ,  and  I  find  none  ever  did  this  and 
perished,  were  lost  and  cast  away.  The  case  of  the  soul  that 
is  brought  to  do  this,  \%  like  that  of  the  four  lepers,  mentioned 
2  Kings  vii.  3,  4.  And  there  were  four  le/irous  men  at  the  en- 
tering  in  of  the  gate  :  and  they  said  one  to  another,  ivlty  sit 
•we  here  until  %ve  die  ^  If  we  say  we  will  enter  into  the  city, 
then  the  famine  is  in  the  city,  and  we  shall  die  there  :  and  if 
we  sit  still  here,  we  die  also.  Aow  therefore  come,  and  kt  us 
fall  into  the  host  of  the  Syrians  ;  if  they  save  us  alive,  we  shall 
iive  ;  and  if -they  kill  us,  we  shall  bm  die  So  the  soul  that  is 
spiritually  enlightened  from  above,  views  himself  as  a  leper  by 
sin,  a  nau':>eous  and  filthy  creature  in  his  own  eyes,  in  a  deplor- 
able State  and  conditiouj  undone  as  to  any  help  in  liiciseitj  &ud 


18  Answ^ers  to  fitactical  Questions. 

either  mare  or  less  for  the  present  is  re<^dy  to  conclude  he  must 
be  shut  out  of  iht;  camp  of  God  for  ever,  till  he  has  fnith  given 
him,  whereby,  upon  tlie  decUralion  of  the  gosjiel  in  its  power, 
he  looks  to  Christ,  and  runs  where  the  righteous  run  and  find 
safety,  Prov.  xviii.  10,  and  says,  Lord^  if  thou  ivilty  thou  canst 
make  me  clean^  Matthew  viii.  2.  and  to  some  the  Lord  is  pleas- 
ed, more  clearly  and  particolarly,  to  say  as  he  did  to  his  dis- 
ciples, John  XV.  3.  j\oio  ye  are  ctean  through  the  word  which 
.1  have  sfioken  unto  you  :  and  what  was  this  but  tne  word  of 
faith,  the  word  of  sanctification,  the  word  of  hope,  th*  word  of 
peace,  and  the  word  of  pardon,  brought  hoiiie  lo  the  soui  by  *re 
Spirit  of  the  Lord,  which  removes  the  burden  of  ^iiv  (though 
the  sourl  may  experience  sad  declensions  and  backslidings,  and 
may  be  heard  with  David,  under  a  sense  of  it,  to  cry  to  the 
Lord  to  restore  to  him  ihe  joy  of  his  sulvalioriy  and  to  ufihold 
him  with  his  free  Sfiirit^  Psal,  li.  12.)  and  enables  the  soul  to 
believe  that  God  abides  faithful,  and  cannot  deny  himself, 
I  and  thus  to  depend  upon  it,  that  he  is  justified,  his  sins  pfirdon- 
cd,  and  he  accepted  wiih  God,  Sec.  A  conformity  to  Christ,  in 
a  measure  with  gospel  obedience,  will  ever  bs  found  whtre  the 
new  creature  is,  and  there  is  a  solid  foundation  tor  he;»ven,  the 
apostle  Paul  lays  it  down  for  granted  as  an  undeniable  maxim, 
tawhom  ye  yield  yourselves  servants  to  obey,  his  servants  ye 
arey  to  whom  ye  obey,  whether  oj  sin  unto  deafh,  or  of  obedi- 
ence unto  righteoufiness,  Koin .  vi.  16.  from  which  I  would  con- 
clude, that  yielding  obedience,  to  a  person,  proves  the  person 
iso  yielding  this  obedience,  to  be  his  servant,  and  this  obedience 
will  ever  follow  a  sottl's  venturing  upon  Christ  ;  but  to  make 
it  appear  more  plainly,  I  would  give  the  reasons  why  I  con- 
clude I  have  ventured  my  soul  upon  Christ ;  and, 

1.  I  conclude  I  have  ventured  my  scul  uDon  Christ,  or  into  his 
hands,  as  I  have  seen  my  need  of  him  :  a  conviction  of  the  need 
of  Christ  is  absolutely  necess.iry  and  prior  to  a  sinner's  ventur- 
ing upon  him,  and,  withrAit  it,  it  is  impossible  to  be  done  :  the 
prodigal  convicted  of  this,  and  his  own  imbecility,  cres  out,  / 
fieriah  with  hunger,  and  I  will  arise  and  go  to  my  father,  Luke 
XV.  17,  18.  They  that  be  whole  need  net  a  physician,  but  they 
that  arc  sick,  Matth.  ix.  12.  and  the  Spirit  of  Christ  discovers 
this  to  the  soul,  not  the  law  (which  may  shew  a  man  his  mise- 
ry, and  there  leave  him,  without  pointing  o«t  to  httm  any  reme- 
dy, but  cannot  slicw  him  a  Christ,  nor  lay  before  him  the  need 
he  has  of  an  interest  in  him")  this  being  ll.v  proper  work  of  Christ, 
revealed  to  the  *;oul  by  his  Spirit,  which  searches  all  things,  yea 
the  deeji  things  oJ  God,  1  Cor.  ii.  10,  which  convinces  of  sin , 
and  ofiighteousness,  and  of  judgment,  John  xvi.  8.  Neither 
does  a  saving  or  ppiriluul  convicticn,  wherever  it  is,  leave  the 
soul  under  a  view  of  his  miserable  state,  without  hope,  wretch- 
ed and  undone,  as  a  legal  or  natural  conviction  does  :  Great  sor- 
row lor  Bin  is  not  always  a  proof,  that  the  heart  is  right  with 


Answers  to  practical  Questions.  69 

God,  it  may  be  where  there  is  no  <^race  of  a  saving  nature,  no 
love  to  God,  iiur  delight  in  hinn,  nor  ?})n'i:u  J  life  in  the  soul  ; 
such  was  the  soit'ow  of  C'liUj  Judas  biid  otbeis.  Fear  of  jjun- 
ibi^ment  may  fill  the  mind  with  liorror  and  terror,  make  a  man 
formullv  <.erve  God,  but  the  reason  i>,  fear  of  the  devil,  and  SvT 
his  sorrow  ieaves  him  ipoo  the  verge  of  Hell,  in  the  very  su- 
burbs of  d  imiia.Jon:  Hi.s  conscience  nut  Ueing  cleansed,  nor  pur- 
ged by  fai'.h,  in  the  b!viod  of  Christ,  must  neces:- irily  be  evil, 
and  so  it  maj  tiiiUiit  hiai  fro^m  pla'"-e  to  place,  testif>ing  th;it  l;e 
i>  not  only  a  sinnei ,  but  a  great  one  too,  and  si".  reniainini^  a  stron- 
ger to  the  s-^nctifyiiivj  work  ot  ihe  Spii'it  of  the  Loj  d  u])on  his  scui, 
and  havioi^  no-  iieiieviiig  viewi  of  Christ,  svill  sooner  or  later 
make  him  concludej  notwithstanding  his  gre-^t  deijree's  of  L-or- 
row',  that  liis  cise  is  desperate,  and  will  admit  of  no  VQlief, 

{I.  I  conclude  that  I  have  ventured  my  soul  upoii  CiiVist  be- 
cause I  hav^  been  enr.'olcd  to  confide  in  him  even  in  seasons'  of 
darkMtsSj/both*  in  pl'o\idence  and  as  to  ilie  frame  of  ir.y'ndtid,- 
and  ha%e  ^ra^tei.i  h.inj  v,:iji  it  and  .dl  its  copiceriis  a^reyViule  to 
sr'i  i:  the  p..d::;i-i  d;.fj  !j<i:,  u/Ul  lh-:[}iJ!  a  k  i'J}  ihj  iiUat^J 'iVl't 
fiuc  (heir  irufii:  in  i/tef^y  Psid  -ix,  10.  here  1  have  fouad  mysdf 
iiTsmovable  as  ratunt  Zio;^  P.siil.  cxxv.  1.  Nothing  could  move 
me  from  my  hold  and  c.r.fi  lence  ;  here  I  couki  not  only  chal* 
lenge,  but  face  dearh  and  hell,  and  the  powers  of  darkness  ; 
here  I  saw  my  sowiste'dfi.st,  and  well  anchored  amidst  die  storms 
and  i/illows  of  a  flue  ua'ing  s*:ate  hvA  'empesiuous  world  ;  here 
I  could  meet  all  oppositivm,  and  see  every  jr.ountaip  of  apparent 
and  supposed  difficulties  to  become  a  plain,  Zech.  iv.  6,  7.  come 
trials,  temptations,  evil  tidinj^s  or  death,  my  heart  was  fixed,  I 
■was  not  afraid  of  them,  trmiing  in  the  Lord,  Psalm  cxii.  7. 

III.  I  conclude  that  I  have  ventured  rryxsjul  updn  Christ, 
having  been  enabled  to  take  him  as  the  gift  of  grace,  the  gift  of 
God,  foj'  my  whole  and  complete  salvation.  Herelsasv  the 
emptiness  and  j;Hufiiciency  of  ;dl  things  but  Christ  ;  and  every 
thiii.^  in  this  world  was  so  h>any  nothini^sand  dross,  \yhen  com- 
pared with  him  ;  I  heartily  approve  of  him,  and  him  only,  as^ 
God's  way  of  saving  sinners,  through  the  fulness  of  his  •offering 
and  satisfaction  to  divine  justice  :  These  things  I  have  mention- 
ed in  the  room  of  many  others,  from  which  I  conclude  I  have 
ventured  my  soul  upon  Christ,  and  that  I  am  justified,  my  sins 
pardoned,  and  my  person  accepted  with  God,  but  here  are  six 
things,  among  others,  that  I  was  greatly  taken  with  in  Christ. 

1.  With  his  supreme  abihty  as  a  Saviour  ;  that  ;^(?  7^.74  able 
to  save  to  the  uttermont^  all  that  come  to  God  by  him^  Heb.  vii. 
25.  that  no  sin  nor  iniquity  whatever,  could  be  any  bar  in  his 
■way,  he  speaks  in  ri^^hteousness  mighty  to  save,  Isa,  Ixiii.  1. 
and  is  called  the  7m>^'hty  God,  Isa.  ix.  6.  capable,  and  every  way 
qualified  and  fitted  for  so  great  an  undertaking  ;  mighty,  with- 
out any  aid  from  men  or  angels — mighty  to  fulfil,  make  good, 
aad  perform,  ail  that  he  has' promised — mighty  beyond  all  oor 


70  Answers  ro  practical  QtJKSTIo^/•?. 

mighty  and  potent  enemies,  whether  men,  devil.*,  or  corrup- 
tions ;  and  this  is  be?vulifully  implied  in  every  sensible  sinner's 
being  hrougat  to  him  in  the  language  of  the  •disciples,  Lordy 
save  «s,  1VC  ficrhh^  Matt.  viii.  25. 

2.  I  was  ^^renily  tu'<en  wiih  the  call  of  Christ,  not  in  an  cat- 
war.!,  but  inward  and  spiritual  wav,  Rom.  ii  28,  '29.  (I  sat 
]ong  under  the  means  of  grace,  f.nd  so  was  externally  calL'd, 
but  knew  noihins*  of  the  pow^ir  of  grace  till  the  Lord  was  pleas- 
ed to  work  it)  I  fciund  my  heart  waxing  w;\r«\  to  the  Lord  ; 
this  was  the  d'^y  of  his-jiower,  when  he  nvide  me  willing  to  re- 
linqui5.h  all  my  former  hopes  and  righteousness. — I  was  enabled 
to  hunger  and  thir.-t  after  ti.e  bread  and  water  of  life,  and  noth- 
ing but  Christ,  and  hinn  alone,  could  satisfy  iry  soul. — I  found 
liim  to  be  my  rest,  and  seldom  went  to  the  ll'irone  c^"  grace  but 
I  enjoyed  his  presence,  my  hc.un  was  drawn  forth,  and  ray  sout 
like  the  chariots  of  Amminadab,  Cant.  vi.  12.  and  the  more  my 
joys  and  comforts  were,  the  more  my  soul  was  humbled  in  me — 
I  was  enabled  to  praise  the  Lord,  tw  bless  the  Lord,  and  lift  up 
my  hands  in  his  name,  Psalm  Ixiii.  3,  4.  This  was  a  lime  of 
love  manifested  and  discovered  ;  and  sucli  was  the  indulgence 
of  the  Lord,  that  at  some  seasons,  it  was  but  to  ask  and  have  : 
I  drank  deeply  of  that  love  that  passeth  knowledge,  and  must 
sav  was  sometimes  almost  filled  to  the  brim  ;  and  from  hence 
began  to  conclude,  I  should  never  know  darkness,  nor  carnalr- 
tv  any  more,  as  the  Lord  manifested  his  everlasting  love,  bv 
draivin^'  me  ivifh  loving  kindness^  Jer.  xxxi.  S.  as  the  eflVctot* 
his  eariy  regard  for  me.  There  was^o  previous  preparations 
nor  qualifications  in  my  soul  prior  tothij,  that  I  could  ever  find, 
nor  should  I  ever  have  desired  Christ,  nor  loved  him  had  he 
not  first  set  his  dctire  ufion  mc^  and  loved  me.  Cant,  vii.  10.  I 
John  iv.  19.  and  his  making  it  known  by  calling  me  .s  an  unde- 
niable evidence  of  my  reliction  to  him,  as  the  apostle  expresseth 
ir,  moreover,  vjliom  he  did  firedentinate^  chem  he  altio  called  ; 
and  nuhovi  he  called,  thevihe  abo  jiL^fified  ;  and  whom  he  jus- 
iijied^  them  he  also  glorified^  Rom.  viii.  30,  so  that  it  is  plain* 
from  this  portion  of  scripture,  that  a  person  that  is  thus  called 
by  special  grace,  may  make  it  out  that  he  is  justified,  his  .sins 
are  pardoned,  and  that  he  is  accepted  with  God. 

3.  I  was  greatly  taken  with  Christ  in  his  taking  possession  of 
my  heart  ;  in  consequence  ef  this,  and  not  before,  was  1  ena- 
bled to  give  it  to  him,  and  observe  his  ways,  Prov  xxiii. -26. 
The  heart  of  man  must  be  first  touched,  opened  and  possessed 
by  the  Spirit  of  Christ,  before  he  can  make  an  entire  and  solemn 
S'Jrrender  of  it  into  the  hands  of  the  Lord  ;  and  whoever  is  en- 
abled to  do  this,  not  only  performs  it  by  a  supernatural  power, 
but  may  assure  himself  of  his  sonship  with  Christ  ;  he  that  im- 
partially, and  without  mental  reservation,  gives  his  heart  to 
Christ,  must  be  an  heir  of  Christ. 


Answers  to  practical  Questions.      71 

4.  I  was  greatly  taken  with  Christ  in  his  being  precious  to 
my  soul,  and  I  find  this  to  be  among  the  discrinainating  charac- 
ters of  them,  that  truly  believe,  to  such  the  apostle  Peter  tells  us, 
Jie  is  /irecious,  1  Pet.  ii.  7.  and  here  my  hope  for  glory,  I  ap- 
prehend, is  made  stedfast  ;  and  when  Christ  has  been  remark- 
ably so  to  my  soul,  I  have  longed  to  be  gone  home,  and  wished 
for  the  wings  of  a  dove,  that  I  might  fy  away^ayid  be  at  ever- 
lasdvg  reaty  Psal.  Iv.  6,  and  nothing  would  have  been  so  wel- 
come to  me  then  as  death  ;  but  alas  !  this  has  not  been  always 
my  experience,  since  I  have  known  the  grace  of  God  in  truth; 
at  some  seasons  1  have  shuddered  and  trembled  at  the  thoughts 
of  it  ;  but  fcince  the  Lord  has  weighed  me  out  fresh  trials  and 
afflictions,  and  given  me  his  presence  when  in  the  furnace,  I 
have  been  more  established  in  the  covenant  of  grace  :  Afflic- 
tions have  been  sweet  seasons  to  my  soul,  having  enjoyed  the 
liord  in  them,  they  have  been  his  candle  to  discover  my  dark- 
ness, and  to  bring  me  into  his  light  ;  never  has  Christ  been 
iDCre  precious  to  my  soul  than  now,  nor  his  word  more  sweet 
and  savoury  :  I  have  now  found  him  to  be  my  safe  rest  indeed, 
the  shadow  of  a  gi  eat  rock  in  a  weary  land,  Isa.  xxxii.  2.  he 
has  taken  my  burthens  off  my  shoulders,  and  spoke  peace  to  my 
Boul  in  the  blood  of  the  everlasting  covenant;  my  heart  hath 
been  so  unto  Christ,  my  treasure,  that  I  could  scarce  think  up- 
on any  thing  else  :  my  meditation  was  sweet  upon  him,  and  his 
company  to  me  was  the  most  entertaining,  sleeping  and  waking 
still  with  the  Lord  ;  a  sweet,  large  and  composing  portion  to 
my  soul,  oh  I  by  what  tongue  can  the  joys  of  the  saints  be  ex- 
pressed. 

5.  I  was  greatly  taken  with  Christ  as  being  my  king,  as  well 
asProphet  or  Priest,  and  I  desire  that  he  would  always  sway 
the  sceptre  in  my  soul,  and  suffer  no  rival  there  ;  I  delight  in 
his  laws,  his  government  and  rule,  and  not  only  in  the  pleasing 
prospect  of  his  driving  out,  and  destroying  all  my  inbred  ene- 
mies at  last,  but  in  his  power  in  subduing  and  keeping  them 
under  at  present,  not  suffering  them  to  reign  or  domineer. 
When  corruptions  sensibly  rise,  from  the  old  corrupt  fountain, 
and  begin  to  stir  themselves,  it  is  the  grief  and  trouble  of  my 
soiiil,and  I  beg  of  the  Lord  to  keep  them  down,  and  keep  me 
watchful. 

6.  I  was  greatly  taken  with  contentment  in  Christ  and  all 
his  dealings  having  been  enabled  to  choose  him  as  my  whole 
and  entire  salvation.  A  view  of  interest  in  Christ  tends  to  re- 
concile the  mind  of  a  child  of  God  to  all  his  dispensations  ; 
teaches  the  soul  to  think  and  say,  that  it  is  all  well  with  him  ; 
that  his  heavenly  Father  is  wise  in  heart,  and  that  his  wisdom 
as  well  as  his  power  is  concerned  for  him,  and  stands  ever  en- 
gaged to  bring  good  out  of  every  apprehended  evil.  Can  it  be 
supposed,  that  a  spirit  of  discontent  can  prevail  with  a  believer, 
when  he  is  under  the  witnessing  of  God's  Spirit,  and  no  inter- 


72  Answers  to  practical  Questions. 

yelling  cloud  between  God  and  his  soul :  When  he  is  satisfied 
of  covenant  relation  with  him  and  the  certainty  of  hi.s  person 
being  secured  in  Christ  from  everlasting,  he  cin  read  uis  name 
written  in  l^eaven,  ai:d  by  f.iith  see  it  wrote  upon  tht  breast- 
plate uf  Christ,  and  that  he  is  graven  upon  the  palms  of  his 
hands,  set  as  a  seal  upon  his  heart,  bs  a  seal  upon  his  arm,  and 
that  his  best  things  are  seated  on  high,  beyond  the  reac'n 
of  every  adversary.  Ask  the  man  that  has  known  this, 
how  it  was  widi  him  under  such  enj  lyments  ?  He  will 
tell  you  he  was  enAl)!ed  to  submit  cheerfully  to  the  will 
of  God,  and  thought  (for  the  time)  no  evil  of  his  deal- 
ings wiih  him  in  the  affairs  of  this  world,  but  th  it  he  hath  done 
all  things  well.  '*  I  was  content,  suh  he,  with  Christ  my  por- 
tion, had  I  been  deprived  of  even  bre^d  and  water  ;  as  long 
as  I  have  the  bread  and  water  of  life,  this  sausfit^  my  soul  ;  the 
Founrain  Christ  is  open,  and  1  h  ive  enough  though  the  springs 
of  all  creature  comfrrts  should  be  dried  up  ;  here  I  am  content 
with  adversity  and  -ciffltctions,  and  can  welcome  \hi*  cross,  shame 
and  disgrace  for  Christ  ;  and  with  a  thankful  iieart  bless  the 
Lord  for  these  mercies,  for  I  esteem  thern  such  " 

Thus  have  I  related  a  little  of  n.y  experit  net  in  this  affair, 
as  I  thought  upon  the  que-^y,  which  if  the  pers^on  that  prop  )sed 
Jt,  cannot  eyactly  fall  in  with,  yet  if  he  can  mak<i  out  his  faith 
.in  Christ  ;  his  trusting  in  him  alore  for  salvation  ;  his  ventur- 
ing upon  him  ;  his  finding  him  precious  to  his  soul  ;  his  being 
called  by  efficacious  grace  ;  his  having  the  genuine  frui's  and 
effects  of  it,  or  tlie  things  which  accompany  salvation  ;  his  be- 
ing a  sharer  of  the  love  of  Gnd,  as  it  is  free,  rich,  discriminat- 
ing mercy,  and  of  his  good  pleasure,  which  he  proposed  in  him- 
self, Ephes.  i.  9.  called  his  choice  in  Christ  before  the  founda- 
tion of  ihe  world,  Ephes.  i.  4.  an  ordination  to  eternrd  life.  Acts 
xiii.  48.  an  appointment  to  salvation  bv  our  Lord  Jesus  Christ, 
1  Thess.  V.  9.  the  foundation  of  God  and  his  seal,  2  Tim,  ii  19. 
a  setting  apart,  Psal.  iv.  3,  his  having  mercy  on  whom  he  will 
have  mercy,  Rom.  ix.  18,  the  favour  that  he  bears  to  his  peo- 
ple, Psal.  cvi.  4.  a  graving  upon  the  palms  of  his  hands,  Isa. 
xlix.  16.  if  so.  he  may  warr.intably  conclude,  that  he  Is  justifi- 
ed, his  sins  pardoned,  and  he  accepted  in  the  Beloved. 

W.  D. 

ji  Sufifdemcnt  to  the  Joregoing  ,^nsiver. 

WHEN  I  take  my  pen  in  hand,  it  is  not  because  I  am  in- 
clijied,  or  disposed  locensnre  Mr.  W.  D.  No, his  doctrinal  sen- 
timents I  approve  of.  Wliat  he  has  delivered  of  his  experience 
1  look  upon  to  be  agreeable  to  scri^ure,  and  love  to  read  the 
experience  of  solid,  savoury,  and  pious  persons  ;  by  it  my  soul 
'  has  often  been  afftclcd  and  bencfittd  ;  and  I  have  read  what 
he  has  wr.  *r  with  a  good  deal  of  satisfaction  ;  I  am  glad  to  see 
it,  aiid  hope  it  will  be  of  service  to  others.     But  1  trust  it  wiU 


Answers  to  practical  Questions.  73 

be  no  offence,  if  I  declare  it  to  be  my  opinion,  that  the  experi- 
ence of  no  person  upon  earth  can  be  a  common  standard  to 
anoMier.  1  he  sacred  scripture  only  is,  and  ought  to  be  the  in- 
fallible touchstone.  I  apprehend  thut  iheexpenenct  ifsaints  dif- 
fer as  their  faces  do.  T/icre  are  differences  of  adniiniatrationa^ 
and  diversities  of  ojieracions  :  Yet  as  the  good  work  in  all  is 
begun  and  cirried  on  bv  the  same  Holy  Spirit,  it  is  reasonable 
to  suppose  that  the  ex*perience  of  every  believer  will  and  doth 
agree  in  the  main  part  ;  as  there  is  a  great  similarity  in  every 
man's  countenance,  notwithstanding  all  the  difference,  I  ant 
fully  persuaded,  that  many  of  the  Lord's  people  while  they  be 
young  in  year*;,  and  younger  in  graces,  are  warm  in  their  affec- 
tions, zealous  in  their  profession,  fervent  and  frequent  in  prayer, 
comfortable  in  their  soul,  and  circumspect  in  their  conduct.  In 
short,  their  love  to  Jesus  is  strong  ;  they  love  his  name  and 
person  ;  they  admire  his  early  and  unchangeable  love,  the  free- 
ness,  sufficiency  and  riches  of  his  grace  ;  they  delight  in  his  or- 
dinances and  truths  ;  they  rejoice  in  his  salvation,  neither  are 
tliey  afraid  or  ashamed  of  his  cross  ;  so  they  may  answer  in 
most  particulars  to  what  Mr,  W,  D.  has  observed.  But  then 
I  am  as  fully  persuaded,  that  many  of  the  flock  of  Christ, 
though  beloved,  chosen,  redeemed  and  called,  have  very  differ- 
ent experience  at  the  beginning  of  their  spiritual  pilgrimage. 
Here  I  design  to  be  so  free  as  to  give  a  short  sketch  of  my  owri 
experience,  hoping  and  praying  it  may  be  of  some  use  to  the 
"weak  and  hindmost  of  the  travellers  through  the  wilderness.  ' 
It  is  above  twenty  years  since  I  beg^m  to  be  seriously  thought- 
ful about  a  future  state,  though  I  have  been  from  my  very  infancy 
kept  from  open  vice  and  gross  immorality,  for  which  I  would 
be  very  thankful  while  I  have  breath  ;  yet  I  had  no  relish,  but 
rather  aversion  to  true  religion  and  real  piety.  I  was  not  with- 
out some  convictions  now  and  then,  yet  they  were  not  abiding. 
Thus  I  spent  the  first  twenty  years  of  my  time  to  very  HttJe 
|)urpose  in  the  world,  and  have  more  than  once  looked  upon  it 
as  so  much  precious  time  lost,  I  remember  well,  that  the  con- 
version and  visible  alteration  in  the  life  and  conversation  of 
some  young  people  of  my  age  and  acquaintance,  did  sensibly 
and  closely  affect  my  tTiind,  so  that  I  was  brought  to  think,  whaC 
tuouid  become  of  me  ?  I  soon  after  began  to  pray,  hear,  read, 
think  and  converse  about  religion  with  more  relish,  feeling  and 
concern  than  in  time  past  :  and  of  course  1  soon  did  forsake 
fbrnaer  unprofitable  company,  and  other  vanities  of  youth.  So 
there  was  a  change  wrought  in  me  by  steps  or  degrees  almost 
imperceptible,  and  quite  so  often.  But  notwithstanding  ail  this 
my  comforts  were  not  many,  my  joy  was  not  great,  but  my  love 
to  Jesus  Christ  was,  in  my  apprehension,  exceeding  weak,  my 
affections  for  heaven  very  languid,  my  heart  very  hard,  and  I 
was  generally  much  straitened  and  very  dull  in  prayer  ;  nay, 
I  have  often  greatly  quesiioned  my  state,  from  ray  barrenness 
Gg 


74  Answers  to  practical  Questions. 

in  prayer,  and  that  for  many  years  thus  thinking,  Iflivere  a  child 
of  G  Jil^  aurely  I  ahoiiid  havr  more  Jreedom  and  liberly  to 
sficak  to  It/  Faihtr.  I  did,  after  a  wliile  partake  of  Ihe  Lord's 
i5U|)pvjr,  under  a  perbausion  of  duty  ;  but  btill  I  was  very  much 
affected.  My  di&couragcmer'.s  tvery  way  were  numerous,  yet 
I  was  by  some  nitans  or  o  her,  enabled  to  continue  in  the  path 
of  duty,  though  I  much  doubed  whether  any  thing  of  a  real 
saving  work  was  begun  in  my  soul.  When  I  would  read  or 
hear  the  experience  of  o'.hers,  expressed  muc-h  in  the  same 
manner  as  Mr.  W.  D.  dots  his,  and  found  so  little  of  it  in  my- 
self, my  doubts  would  greatly  increase  ;  but  still  I  went  on,  fee- 
bly praying,  and  fiintiy  hoping.  Many  times  did  I  hear,  or 
read  of  others  crying  and  complaining  in  Job's  words,  O  that  I 
were  as  in  times  fiasi^  as  in  the  days  when  Gjd  preserved  vie^ 
when  his  candle  did  shine  u/ion  my  head^  when  by  his  light  I 
walked  through  darkness^' as  I  was  in  the  days  of  my  youth. 
But  that  was  never  my  complaint  to  this  day.  My  longings 
and  desires  v/ere  for  better  times,  more  life  and  light,  stron.-er 
love,  warmer  zeal,  clearer  evidence,  and  sweeter  comforts  than 
ever  I  had  yet  been  indulged  with.  Tha>  I  continued  for  the 
most  part  of  twenty  vears,  though  not  without  some  ebbings 
and  flowing?.  My  deadness  aijd  formality  in  private  prayer  for 
above  twelve  years  of  that  time,  or  upwards,  few  would  believe 
it  I  think,  were  I  to  relate  particulars  ;  yet  through  all  there 
■was  something  of  the  savour  of  religion  kept  up  in  the  soul, 
and  I  durst  not  forsake  the  little  I  had.  I  prayed  then  in  my 
weak  way  for  many  things,  but  my  unhelit;f  in  prayer  was  very 
prevalent,  for  I  hardly  expected  to  receive  what  1  prayed  for  ; 
nay,  I  did  often  rather  conclude,  or  at  least  fear,  I  never  should  : 
Kow  often  did  I  doubt  in  prayer  \  poor  shattered  prayer  in- 
deed !  I  had  many  causes  of  complaint,  but  little  heart  to  do  it. 
i  found  more  ability  by  far  to  trust  God  with  my  temporal  con- 
cerns ,  than  to  lay  hold  on  Jesus  Chii'at  and  all  his  fulness,  or 
to  be  satisfied  abcul  my  eternal  st^te,  that  concern  was  so 
"weighty  ;  whether  tiod  iiad  undertaken  for  me,  was  the  great 
question.  Nevertheless  I  certainly  was  like  the  four  lepers  at 
the  gate  of  Samaria  :  1  was  resolved  to  depend  upon  Christ  let 
what  would  follow  :  I  did  chusc,  if  I  must  perish,  to  perish 
waiting  upon,  and  longing  for  Christ,  rather  than  die  in  a  course 
of  willul  rtbellion  against  him  :  Though  he  should  slay  me,  I 
■would  wait  and  hope  to  the  end.  Thus  for  many  years  I  had 
but  little  real  comfort,  nor  was  I  despairingly  distressed  v-ith 
terrifying  fears  ;  hut  1  was  not  easy  ^nd  unconcerned,  though 
too  lifeless  in  my  soul.  I  think  it  needless  to  proceed  any  furth- 
er to  relate  my  own  barrenness  :  no  matter  how  few  of  the 
Lord's  people  do  tread  the  same  path  :  yet  I  must  make  this 
observation,  that  in  all  tiiis  time  there  was  rather  an  increase 
than  a  decrease  in  life  and  religious  favour,  when  I  consider 
things  in  the  general  ;  so  that  1  never  long  wished  for  former 


Answers  to  practical  Questions.  75 

experience,  but  wanted  to  press  forward,  though  so  weak  and 
heartless.  Surely  the  glory  of  all  my  salvation  is  to  be  render- 
ed unto  God,  and  I  am  very  desirous  it  should. 

I  will  not,  at  tiiis  time,  produce  any  ai'guments  to  prove  that 
I  am  juitified,  &c.  I  look  upon  the  way  mentioned  hy  Mr.  W. 
D.  to  be  safe  and  good,  for  those  who  are  favoured  with  the  same 
experience  as  that  mentioned  by  him.  But  I  believe  there  are 
others,  who  when  they  read  the  comfortaljle  experience  of  good 
men,  are  so  discouraged  and  cast  down,  th;3t  they  are  ready  to 
conclude,  they  are  not  justified;  that  their  sins  are  not  pardon- 
ed, and  that  they  are  not  accepted  with  God,  because  ihey  feel 
not  in  themselves  what  they  hear  others  do  feel  and  enjoy. 
This  greatly  daunts  them,  and  they  fear  to  think  seriously  of 
death  and  an  awful  eternity.  They  know  not  what  to  do. — 
Chiefly  tor  the  sake  of  these  weak  brethren  of  mine  I  write 
this ;  therefore  to  such  I  beg  leave  to  shew  my  opinion  upcn 
the  important  point. 

Thou  weak  and  fearful  believer — If  thou  art  so  concerned 
about  thy  future  state  and  eternal  happiness,  and  thy  mind  en- 
lightened so  far  as  to  perceive  the  vileness  of  sin,  and  fo  bewail 
thy  own  vileness  because  of  sin — If  thou  seest  the  suit»Mcness 
of  Chrisr,  as  a  Redeemer,  to  deliver  thee  from  ail  the  dreadful 
curses  of  a  good  and  hoiy  law,  which  thou  liest  exposed  to  for 
sin — If  thou  art  brought  to  depend  upon  Christ  with  all  t'ny 
soul,  for  thy  whole  salvation — If  the  little  hope  in  Christ,  which 
thou  hast,  doth  humble  thee,  and  encourage  tl.ee  to  obedience — 
If  tby  soul  doth  long  after  perfect  holiness — and  it  the  thought 
of  the  probability  of  salvation  freely  by  grace  through  Jesus 
Christ,  does  give  thee  some  ease  and  satisfaction,  and  animate 
thee  to  pray,  to  purity  of  heart  and  life,  &c.  My  dear  friend, 
if  this  is  thy  case,  I  will  be  confident  to  say  unto  thee,  Son,  or 
daughter,  be  of  goodcluer^  thy  manifald  sina  be  forgiven  thee. 
But  methinks  I  do,  as  it  were,  hear  the  good  man  or  woman, 
with  a  trembling  heart  ready  to  answer,  Alas  1  mij  eternal  sal- 
vation is  so  iveighty  a  concern^  that  I  know  not  horo  to  take  your 
ivordfor  it.  I  can  in  that  sensibly  feel  with  thee.  However 
go  on  still,  as  I  did  ;  I  can  tell  thee,  that,,through  great  mercy, 
I  h^ve  been  f)r  some  time  much  better  satisfied  about  the  state 
of  my  soul  than  in  years  past  :  I  did  for  several  years  believe 
certainly,  that  the  Lord  might  be  pleased,  some  time  or  other, 
to  administer  comfort  to  such  an  unworthy  dust  as  me  ;  and 
still,  I  believe  and  hope  I  may  yet  be  favored  with  clearer  views 
of  things,  by  far  than  I  have  now,  before  I  leave  the  wilderness. 
Lord  help  me  to  he  humble,  and  go  forward,  leaning  upon  Christ, 
and  to  take  poor  weak  believers  with  me  by  the  hand.  There- 
fore, my  friend,  look  up,  and  do  not  be  dejected,  there  is  yet 
hope  in  Israel  concerning  thee. 

But  further,  one  part  of  the  query  above  mentioned,  is,  Honu 
many  ways  doth  God  takc^  according  to  scripture^  to  give  ev> 


76  Answers  to  practical  Questions. 

dence  and  comfort  of  justification^  5cc.  It  has  been  already  ob- 
served, that  there  are  diversities  of  operations  by  the  saavc 
Holy  Spirit  ;  aiui  I  believe  that  may  be  safely  applied  to  the 
preseiu  case  ;  but,  among  writers,  two  more  general  ways  are 
taken  notice  of,  viz.  bv  the  direct  or  by  (he  rejltx  act  of  faith. 
The  direct  act  is,  a  looking  c'irectly  unto  Christ,  as  set  forth  in 
the  gospel  in  the  fulnesa  and  freeness  of  his  grace,  in  his  capac- 
ity, ability,  coaipassion,  and  readiness  to  receive  poor  sinners, 
let  them  be  ever  so  much  pressed  down  with  guilt  and  a  wound- 
ing, humbling  sense  ot  their  vileness,  helplessness,  unworlhiness, 
rebellion,  &c.  This,  I  believe,  was  the  case  with  the  thief  on 
the  cros^,  the  j.ilor,  v#ith  a  great  nutnbt-r  cf  those  whose  con- 
version was  mentioned  in  the  ijew-testa^nent  ;  and  I  am  per- 
suaded, is  the  case  with  mr'.ny  to  this  day.  The  gospel  comes 
in  power,  under  the  speci  d  influence  of  the  Holy  (ihost,  and  in 
much  a'^^auruncf..  They  are  t  n^ihled  to  believe  the  gospel  re- 
port and  to  lay  hold  on  it,  as  their  own  precious  portion,  and 
that  vithjoy  and  thankfulness.  This  blessing  has  been  affjrd- 
e'U  t9,m:^r.vs'>0n  after  their  first  enlightening,  as  the  Thessa- 
loniai^s '^'.  J  ethers.  Bnt  the  Lord  is  pleased  to  work  in  this  pow- 
erful ni^^inncr  upon  some  who  have  been  a  considerable  time  un- 
iler  real  soul  concern.  These  ].erso;  ^  do  not  consider  and  de- 
}>end  upon  iornier  txpeiicnre,  as  lh«y  do  on  'he  Lord's  present 
de  'lint^s,  and  IVre  pron)iscs,  the  ability  they  find  in  themstilves  to 
believe  in  Christ  as  their  own  Saviour  and  precious  Redeemer, 
tiie  war.-nth  of  their  affection  to  him  v-nd  his  w<-ys,  and  their 
love  to  his  cross  so  far  as  to  despise  any  ihnmeupon  his  account  ; 
ihey  being  comfortably  and  sately  persu;rtded  of  their  justifica- 
tion, >hat  their  sms  are  pardoned,  and  they  accepted  with  God. 
The  reflc;x  act.  of  fiith  is,  a  looking  b  ick  and  seriously  con-^id- 
ering  the  dealings  of  Go:l  wi^h  the  soul  in  time  |)ast,  viz.  What 
convictions  have  been  experienced,  What  i,-npressions  have  been 
made  on  the  heart.  wh;\t  light  received  in  the  understanding, 
what  change  in  the  will  and  affrction,  and  what  alteration  in 
the  mind.  So  wpon  an  imjjanial  search,  they  find  that  old 
things,  in  a  gr-ut  measure,  are  past  av,':4y,*and  all  things  wear 
a  new  complexion,  therefore  they  conclude  '.hey  are  new  crea- 
iurcs  They  say,  with  M  tnoah's  wife,  thus.  If  iht  Lord  did 
not  design  my  nalva'ion,  he  would  not  huvp  ivrot4ght  these  things 
tifion  mu  heart — If  Christ  had  not  loved  m*-.  and  given  himself 
for  ine,"l  had  never  loved  him  as  I  do— If  I  had  not  some  real 
love  to  him,  I  should  never  be  so  uneasy  that  I  do  not  love  him 
more,  and  so  jealous  ifst  other  objec.s  should  steal  away  my  af- 
fections— 1^1  had  not  been  a  child  of  G.id,  my  experience  could 
not  agree  In  so  many  particulars  with  that  of  old  and  new-testa- 
tnent  saints.  They  loathed  themselves  ;  they  bewailed  their 
sinfulness  ;  they  hated  vain  thoughts;  they  sometimes  refused 
to  be  comforted  ;  they  could  hardly  speak  or  look  up,  iniquities 
4id  80  prevail  I  thcy'had  such  a  quick  sen$e  of  sin,  when  ihey 


Answers  to  vnActtmt  QuEStio^-s.  77 

would  do  good,  evil  was  present  ;  the  flesh  lusteth  against  the 
holy  wishes,  desires  and  Justings  of  the  Spirit,  where  the  Spirit 
was  willing  the  flesh  was  weak,  so  they  Could  not  find  how  to 
perform  that  which  was  good.  These  particulars  and  many 
more  of  the  same  nature  1  find  recorded  in  scripture,  and  ex- 
pressed by  eminent  saints  as  their  own  experience.  Thus  the 
believer,  upon  comparing  notes,  will  soon  agree  with  former 
saints  in  complaints.  He  can  also  join  with  them  in  prayer, 
saying,  Create  a  dean  heart  in  me,  let  mij  sfiirit  be  renewed^  O 
that  my  ways  were  directed  to  keefi  thy  statute  !  ofien  thou 
mine  eyes,  kc.  By  this  close  and  impartial  reasoning,  and 
comparmg  themselves  with  scripture,  many  come  to  enjoy  a 
comfortable  view  of  their  justification,  pardon  of  sin,  and  ac- 
ceptance with  God.  I  look  upon  this  to  be  a  sate  and  scripture 
way.  The  apostle  puts  believers  upon  diligence,  that  they  might 
enjoy  the  comfort  of  their  election  in  life,  and  leave  the  world  in 
full  joy.  The  first  epistle  of  John  is  full  of  this  kind  of  reason- 
ing and  concluding,  see  chap.  ii.  3,  4,  5,  6,  9,  10,  &c.  chap.  iil. 
3,  10. 14,  17,  24.  chap.  iv.  12,  13,  19.  chap.  v.  2,  3,  13.  Now 
in  the  direct  and  reflex  act  of  faith,  it  is  the  Holy  Spirit  only 
that  can  enable  to  believe  aright,  for  it  is  his  proper  work  to 
comfort  and  seat.  And  1  am  persuaded  he  condescends  to  seal 
in  both  these  ways  ;  and  I  do  believe  he  doth  often  join  these 
together.  He  that  is  enabled  to  believe  in  the  direct  way,  cast- 
ing himself  wholly  and  immediately  upon  Jesus  Christ  and  his 
fulness,  if  he  lives  any  time  after  in  the  world,  should  look  that 
his  character  and  conduct  answers  to  scripture,  lest  after  all  he 
should  be  under  a  delusion,  for  Satan  is  artful.  Some  have 
thought  their  faith  of  this  kind  to  be  right,  when,  alas  !  they 
did  too  much  resemble  those  mentioned  in  the  epistle  of  Jude, 
ver.  4,  8,  10,  11,  12,  Sec.  Again,  he  that  receives  comfort  from 
the  reflex  act  of  faith,  should  by  no  means  neglect  the  direct 
looking  unto  Jesjs  for  justification,  pardon  and  acceptance,  oth- 
erwise he  will  be  grievously  perplexed,  and  a  legal  spirit  will 
•Vvcal  in.  The  believer  should  be,  like  those  living  creatures? 
full  of  eyes  before  and  behind. 

Obj.  Should  not  a  person  always  have  some  particular  pro- 
mise  set  home  upon  his  soul  with  a  particnidr  energy,  before  he 
can  receive  any  comfortable  and  safe  evidence  of  his  justifica- 
tion, &c.  such  as  1  have  blotted  out  thy  sinsj  or  some  promiie 
of  that  kind. 

yins.  Many  have  had  comfortable  and  satisfactory  evidences 
that  way,  but,  perhaps,  others  have  rejected  good  evidences,  be- 
cause not  brought  to  them  in  the  same  manner.  Ifa.persnr.: 
finds  his  heart  enabled  to  depend  upon  Clirist,  and  a  willing- 
ness to  devote  himself  to  his  service,  yielding  himself  up  to  t!ie 
Lord  ;  upon  the  whole  scope  and  authority  of  «he  gospel,  I 
think  his  foundation  quite  safe,  and  that  he  should  not  fear  to 
recti  ve  comfort.    We  may  be  .sure  \\\?A  Satan  niav  andofte's 


78  Answers  to  practical  Questions. 

doth  apply  scripture  to  the  deluded  minds,  m  order  to  secure 
them  more  ami  more  in  their  delusions.  Ste  this  bold  attempt 
upon  tiie  Loru  of  life  mhI  glory,  Mdtth.  iv.  6.  I  think  that  in 
the  2  Kuigs  ix.  36,  -md  x.  10.  litile  better.  We  are  not  always 
to  depLiid  upon  punicular  scriptures  Drouir^ht  to  our  mind,  ex- 
cept tl;ey  mcline  us  lo  love  Chiist,  tor  tae  Holy  Spirit  always 
leads  us  iu  Jesus  ;  it  tlie  scriptures  oroui'tit  to,  and  fastened  on 
our  mind,  render  oar  hearts  tender  of  the  glory  of  God,  if  we 
i»re,  by  thrir  influence,  made  n.ore  humble,  holy,  and  resigned 
to  the  will  of  God,  and  disposed  to  deny  our  self-will,  take  up 
the  cross  and  follow  Christ  ;  then  we  may  trust  that  those 
scriptures  are  applied  by  the  good  Spirit  :  Likewise  if  we  find 
in  ourselves  this  disposition  upon  the  general  scope  of  scripture, 
it  may  answer  the  same  end. 

Now  upon  the  whole,  these  observation?  seem  to  be  true,Tir. 
That  some  of  the  people  of  God  have  much  comfort  soon  after 
regeneration,  though  afterward  much  darksess  and  gloominess 
may  prevail.     Tins  observation  should  excite  comfortable  per- 
sons to  be  very  watchful  and  humble. 

That  others  of  the  heirs  of  glory  may  be  very  weak  at  the 
beginning,  and  continue  heartless  and  dejected  a  long  while  ; 
and  yet  be  growing  in  grace,  so  that  in  process  of  lime  they 
are  filled  with  joy  and  pe:\ce  in  believing. 

That  those  who  enjoy  a  comfortable  measure  of  evidence 
should  not  despise  the  weak  i.nd  feeble,  and  conclude  they  iire 
graceless  because  their  fears  ar=d  doubts  are  so  many.  Those 
that  stand  should  take  heed  lest  they  be  left  of  God,  and  fall. 

Tfiat  th.ose  who  are  much  in  the  dark  about  their  future  state, 
and  often  in  great  fear  about  i%  should  not  be  over-much  deject- 
ed and  cast  down,  but  lift  up  their  heads,  trust  in  Christ,  pray 
to  God,  consider  the  nature  of  his  promises,  and  hope  for  better 
times.  O'hers  out  of 'weakness  iv  ere  made  strongs  and  why 
not  they  ? 

That  persons  tnay  be  much  straitened  in  -prayer,  and  other 
religious  exercises,  and  yet  be  new  creatures. 

That  if  many  believers  have  experienced  much  more  than  I 
ever  did,  I  should  not  from  thence  conclude  myselfan  unbeliev. 
er.  If  1  do  now  experience  v,hat  1  did  not  formerly,  why'may 
I  not  hope  that  I  may  yet  experience  much  more  than  I  do  now  ? 
The  possibility  should 'excite  and  animate;  me  lo  prayer,  hope, 
belitve,  and  the  diligent  use  of  means. 

That  some  may  well  remember  the  time  and  means  of  their>» 
effectual  calling  ;  but  the  work  upon  others  has  been  so  gradu- 
al, th;^t  they  cannot  point  out  either  :  But  if  a  person  is  enabled 
to  conrlude,  that  he  is  called  by  the  grace  of  God,  he  .should 
give  the  glory  to  the  author  of  his  salvation,  auU  QOt  perplex 
IvimseU  i^bout  times  and  i>easoi^ 


Answers  to  practical  Questions.  79 

That  every  believer  should  pray  for,  and  expect  a  clear  and 
comfortable  evidence  of  his  interest  in  Christ,  and  more  spirit- 
ual joy. 

That  the  Holy  Spirit  has  diverse  ways  to  seal  believers,  but 
all  according  to  scripture,  leading  to  Christ,  and  a  holy  life.  He 
that  nameth  the  name  of  Christ,  should  depart  frona  iniquity. 

^  Second  Answer  to  the  foregoing  Query. 

IN  this  judicious  and  useful  query,  I  doubt  not  but  the  pious 
querist  intended  to  put  the  sin-burthened  and  disconsolate  soul 
•pon  the  most  effectVial  and  speedy  raetliod  for  receiving  peace 
and  consolation,  nothing  being  so  conducive  to  the  relief  and 
comfort  of  an  awakened  conscience,  and  almost  despairing  sin- 
ner, as  the  proof  and  evidence  of  its  justification,  pardon  and 
acceptance  with  God  ?  but  to  come  at  the  knowledge  of  these 
things,  it  is  essential  that  we  know  what  the  things  are.  To 
justify,  pardon  and  accept,  are  God's  acts  of  justice  and  mercy 
towards  ungodly  sinners,  through  the  obedience  and  mtrii  of 
our  Lord  Jesus  Christ,  exclusive  of  their  good  works  Romans 
iii.  26  and  iv.  5.  To  declare^  I  say ^  a:  this  time  fiis  righteous- 
neas  ;  that  he  might  bejusty  and  the  justifier  of  him  which  be- 
iie-ueth  in  Jesus.  But  to  him  that  ivorkeih  not^  but  believeth 
on  him  that  justijieth  the  ungodly  ;  not  that  God  justifies  sin- 
ners as  ungodly,  nor  for  their  ungodliness,  but  from  their  sin,  as 
the  redeemed  of  Christ,  who  was  made  sin  for  them,  that  they 
might  be  made  the  righteousness  of  God  in  him.  Christ  being 
their  surety,  had  all  their  sins  transferred  unto  him,  was  charge- 
able with  and  answerable  for  them,  was  treated  by  the  justice 
of  God  as  if  he  had  been  the  vilest  sinner  ;  was  condemrAd  un- 
to death,  made  a  sacrifice,  and,  in  order  to  atone  for  sin,  died  in 
the  room  and  stead  of  his  people,  and  by  dying  made  satisfac- 
tion ;  rose  again  their  Head  and  Representative,  was  legally 
discharged,  acquitted  and  justified,  and  they  in  him.  Hence  it 
is  evid'^nt,  that  ou^  5ins  were  the  matter  and  meritorious  cause 
oT  Christ's  condemnation,  and  his  obedience.  Sec.  of  our  justi- 
fication ;  for  by  the  obedienee  of  one  shall  many  be  made  right- 
eous, Romans  v,  19.  But  no  man  can  know  his  interest  in 
these  things,  without  the  faith  of  the  operation  of  God,  and  the 
Spirit's  revealing  Christ's  righteousness  as  the  matter  of  our 
justification,  Sec.  therefore  are  we  said  to  be  justified  by  faith, 
not  that  faith  justifies,  but  is  the  means  or  eye  by  which  we  sec 
ourselves  justified  through  Christ,  and  so  have  peace  with  God. 
Faith  is^the  substance  of  things  hoped  for,  and  the  evidence  of 
things  not  seen  ;  we  live  and  walk  by  it,  and  can.  see  things  at  a 
great  distance  from  us.  Abraham  looked  forward  and  saw 
Christ's  day  at  about  two  thousand  years  distance  ;  thousands 
,  since  have  looked  back  to  Christ's  death  and  merit,  who  also 
are  looking  forward  to  his  coming,  kingdom  and  glory,  when 
yre  shall  see  hinn  as  he  is,  be  lilie  hixn,  and  for  ^ver  wiJi  him» 


8d  Answers  to  practical  Questions. 

Rut  God,  according  to  the  scripture,   gives  the  evidence  and 
c  :)!iiforl  of  these  things  many  ways.     And  then, 

1.  That  awakening,  faith-creating,  and  soal-renewing  power, 
the  preached  word  has  upon  poor  suioers,  by  which  they  are 
called  out  of  darkness  into  God's  marvellous  light,  is  a  scrip- 
tural and  certain  evidence  of  election,  justifrcauon,  pardon,  ac- 
ceptance and  eternal  salvation.  Let  tiiis  be  observed  as  a  cer- 
ium maxim,  that  whoever  or  whatever  proves  the  sinner's 
election,  doth  at  the  same  time  prove  his  justification,  and  all 
the  concomitant  blessings  of  salvation,  from  the  foundation  to 
the  topstone,  1  Fhess.  i.  4,5.  Rom.  viii.  30.  Knrj^mg^  brethren 
beloved^  your  election  of  God  :  For  our  goa/iel  came  not  unto 
yoH  in  word  only^  but  also  in  fioxver^  and  in  the  Holy  Ghoaty 
and  in  mucfi  assurance.  —  M^reover^  rjhoni  he  did  firedeslinate 
them,  he  also  called  ;  and  lolioni  he  called^  them  he  alsojnst'Ji' 
ed  ;  and  whom  he  justijicd^  them  he  also  glorified.  'I'hen,  if 
called,  we  may  with  comfort  conclude,  we  are  saved  ;  for  call- 
ing, according  to  God's  purpose,  is  the  effect  of  a  previous  sal- 
vation in  Christ,  and  in  order  to  a  future  salvation  with  him, 
2.  Tim.  i.  9.  Who  hath  saved  us,  and  called  us  -unth  an  holy 
calling,  tioi  according  to  our  works,  but  according  to  his  own 
fitir/iose  and  grace,  which  was  given  us  in  Christ  Jesus  be/ort 
the  world  began. 

2.  The  nature  and  influence  of  faith,  is  an  evidence  which 
God  gives,  according  to  and  by  the  scripture,  of  our  justifica- 
tion, Galat.  v.  6.  For  in  Christ  Jesus  neither  circumcision 
availethany  thing,  nor  uncircumcision,  dut/uich  which  wjrketh 
by  love.  Now  if  our  faith  influence  us  to  love  Christ,  because 
we  believe  he  hath  firbt  loved  Us,  and  do  experience  Christ 
preci'Tiis  (for  so  he  is  to  them  that  believe)  then  is  our  faiih  of 
the  right  kind,  i^nd  we  are  justified  according  to  Acts  xiii.  39. 
Jnd  by  him  all  that  believe  are  justified  from  aH  things. 

3.  The  witness  within  is  an  evidence  which  God  gives  of 
our  sonship,  pardon  and  acceptance,  testified  by  the  scriptures, 
for  our  consolation  and  comfoi  t.  John  v.  10;  He  that  beiieveth 
on  the  Son  of  God  hath  the  witness  within  himself  God's 
Spirit  is  the  cnuse  of  f.tith,  and  proof  of  adoption.  Because 
ye  are  sons,  God  hath  sen'  forth  (he  S/iirit  of  his  Son  into  your 
hearts,  crying,  .4bba,  Father.  Can  we  call  God  Father,  we 
surely  are  his  children,  and  accepted  according  to  that  scrip- 
ture, Eph  i.  5,  6,  7.  Having  fxredestinaied  us  unto  the  adofi- 
tion  of  children  by  Jesus  Christ  unto  himself,  according  to  the 
good  pleasure  of  his  will,  to  the  firaise  of  thr  t^hry  of  his 
gracr,  wherein  he  hath  made  us  accepted  in  the  beloved  :  In 
-whom  we  have  redemption  through  his  blood,  the  forgivneaa 
vf  sins,  according  to  the  nches  of  hin  grace. 

4.  Love  to  the  brtthrfM-,  is  an  evidence  according  to  scrip- 
ture, I  John  ill.  14.  li\-  know  that  we  have  passed  from 
dtath  unto  tife^  because  tvc  loue  the  bi\'lhren.    Not  Ixxause  w« 


Answers  to  practical  Questions.  81 

love  them  th  it  are  brethren,  as  men,  as  relations,  or  as  friends, 
this  may  be  done  froiw  selfish  and  carnJi!  principles  ;  but  it  we 
love  them  purely  as  they  are  bieiliren,  because  God  loved  and 
chose  them,  Christ  loved  and  died  for  them,  and  btcaase  we 
see  the  image  of  Christ  in  them,  we  love  them  for  Christ's 
sake,  as  Christ's  disciples  ;  then  are  we  passed  from  death  un- 
to lite,  -viz.  IVom  a  state  of  sin  to  a  state  of  grace,  in  order  fof" 
a  state  of  glory,  which  God  will  %\\t  ;  grace  and  glory  being 
inseparably  connected  together,  P^al.  Ixxxiv.  11.  The  Lord 
God  is  a  sun  and  shield  ;  he  iviii  give  grace  anct glory, 

5.  A  bei  ig  willing  to  forsake  all  for  Chrisi,  to  be  saved 
alone  by  him,  is  an  undoubted  evidence,  according  to  scripture, 
of  pardon  and  salvation  through  him.  Thy  /leo/ile shall  be  will- 
ing in  the  day  of  ihy  Jioiuer — 4nd  luhoirver  will,  let  him  take 
the  water  of  life  freely.  If  we  are  desirous  co  p  trt  with  sin, 
the  world,  and  all  its  good  things,  to  be  cast  oa  Christ  as  pep- 
i-hliitr  sinners  thirsting  for  no  ouier  salvation  ;  we  are  con»t  to 
Cbrist,  so  must  and  shall  De  saved  by  him  — He  that  comeih  to 
me,  I  wi'.l  in  no  i[l^e  cast  out.  T'he  Lord  of  hostfi  hath  sworn^ 
6cc   God  hath  given  his  word  and  oath  to  confii  m  this  trutii. 

Therefore  we  may  venture  upon  the  security,  and  it  is  im- 
possible for  God  to  lie,  we  have  strong  consolation  who  aie  fled. 
tor  refuge  to  Uy  hold  of  the  hope  set  before  us  ;  whatever  our 
case,  trials  and  fears  have  been,  or  are,  we  are  safe  in  Qirist,. 
and  may  wrth  as  much  comfort  and  certainty  conclude  upon 
the  enjoyment  of  heaven,  as  if  already  there.  Psalm  ex.  3. 
Hev.  xxii.  17.  John  vi.  37.  Isa.  xiv.  24.  Heb.  vi.  18, 

A  third  Answer  to  the  foregoing  Question. 

THE  witness  of  the  Spirit  of  Clirist,  is  that  by  which  a  per^ 
son  may  know  Ma^  he  is  jusnfitd^  his  sins  pardoned,  and  he 
acccfited  with  God,  &c.  This  is  part  of  that  unction  with 
which  the  people  of  God  are  anointed,  as  they  are  one  with 
Christ  which  abideth  in  them,  and  teacheth  them  al>. things  ne- 
cessary to  be  known,  and  of  which  there  is  no  lie,  1  John  ii. 
27.  Notwithstanding  I  grant  that  though  there  may  be  many 
shining  advantages,  that  has,  and  ever  will,  either  more  or  less, 
attend  the  su'jj  cts  of  such  special  enjoyment,  it  is  impossible 
for  the  soul,  however  near  the  throne  he  may  be,  and  whatev- 
er language  he  may  have  acquired,  and  be  master  of,  to  de- 
clare and  explain  the  one  half  that  is  felt  and  experienced  in 
the  heart  ;  something  he  can  speak,  though  but  little  compar- 
atively, and  may  say  of  the  witness  of  the  Spirit,  as  the  queen 
of  Sheba  of  Solomon's  wisdom,  8cc.  It  was  a  true  refiort  that 
I  heard  in  mine  own  land^  1  Kings  x.  6.  The  Spirit  of  Christ 
d'  ells  in  all  his  people,  and  without  it,  it  will  be  difficu';,  to 
prove  justification,  &c.  nay,  without  this  they  cannot  be  Christ's, 
Rom.  viii.  9.  without,  this  no  adoption  can  be  proved,  chap, 
viii^  14,  15,  16.  without  this  no  sanctificaiion  can  be  manifest- 


82  AVSWERS    TO   PRACTICAL    QUESTIONS. 

cd,  and  consequently  no  right  to  eternal  life,  1  John  iv.  13.  1 
Cor.  i.  30.  The  indwelling  of  the  Spirit,  and  the  witnes.s  of 
the  Spirit  are  two  different  things,  the  former  may  be  where 
the  lauer  is  not  manifest,  and  the  former  may  be  where  it  is 
not  known  to  be  the  subject,  but  que^tioned,  doubted  and  feared  ; 
but  it  is  not  so  with  the  latter,  which  carries  more  or  less  its 
own  evidence  with  it  ;  the  wind  bUnocth  luherc  i(  lisfeih,  John 
ii.  8.  See.  He  (hj.t  hath  received  his  leatirr.ony^  hath  set  to  his 
seal  that  God  is  true^  verse  33.  The  former  is  the  mercy  of 
every  child  of  grace,  whether  sensible  of  it  or  not,  and  which 
arlways  abides  and  works  as  the  Spirit  of  grace,  but  so  it  can- 
not always  be  said  of  the  latter,  by  which  I  would  mean,  it  is 
not  every  child's  mercy  ;  and  thou^^h  upon  the  former  the  sal- 
vation of  God's  people  is  connected,  yet  their  salvation  don't 
depend  upon  the  knowledge  of  it,  though  much  of  their  pre- 
sent comfort  does  ;  and  when  the  Spirit  witnesseih  with  their 
spirits,  as  to  the  certainty  of  the  wurk,  it  causes  evangelical 
joy,  boldness,  strength  and  large  sips  and  foretastes  of  that 
everlasting  consolation,  flowing  from  a  Christ-wrought  experi- 
ence ;  which  bein?  !)egua  here,  will  never  leave  ihem,  even 
"When  safely  wafted  over  the  tempcs'uous  billows  of  time,  into 
those  mansions  thit  Christ  as  the  fore-runner  is  gone  to  prepare 
for  them  ;  and  therefore  whoever  has  enjoyed  this  witness- 
bearing  of  the  Spirit,  may  rest  sati>fiied  that  he  is  justify-  d,  his 
sin  pirdoned,  and  he  accepted  with  God,  &c.  and  he  may  be 
sure  nf  it  on  these  three  accounts. 

I.  Because  the  witness  of  the  Spiriu  is  a  great  witness,  it  is 
the  moving,  breathing,  stirring  up  and  secret-declaring  un^9 
our  spirits,  our  right  of  son  ship,  our  being  children,  heirs  of 
God,  and  joint  heirs  with  Christ.  Rom.  viii.  17.  arid  it  may  be 
called  gre^t  with  respect  to  its  auilior,  its  powjr  and  cfftc^s  ; 
if  the  subjects  of  it  are  tempted,  tried,  persecuted  and  charged 
mistakenly  with  being  hypocrites,  they  can  herein  rejoice,  and 
say  with  Job,  y//so  noitf  behold  my  luitnesa  is  iri  heaveuy  and  my 
record  is  on  /i/^//,  Job  xvi  19.  This  witness  may  be  where 
there  is  no  particular  portion  of  the  word  applied,  it  is  applied 
sometimes  in  a  more  secret  way,  though  never  contrary  to  it  ; 
it  is  always  consistent  with  the  gospf^.l  of  Christ,  which  is  the 
evidence  of  its  veracity,  as  it  is  the  pure  word  of  God,  reveal- 
ed by  him,  indited  by  his  Spirit,  and  haiijjed  down  to  us  by 
the  holy  men  of  God  ;  but  the  latter  has  here  the  pre-emi- 
nence, as  says  the  apostle.  If  u)c  receive  the  witness  of  merif 
the  witness  of  God  is  greater^  1  John  v.  9.  Jnd  he  that  be- 
Ueveth  hath  the  witness  in  himself^  ver.  10.  the  person  that  has 
been  favoured  with  this,  knows  it  to  be  true  ;  as  the  man  that 
has  tasted  sugar,  can  say  it  is  sweet,  so  he  that  has  enjoyed  thi.s 
witness,  knows  it  to  be  cxceeUiog  great,  for  there  is  do  witness 
equal  to  it. 


Answers  to  practical    Questions.  83 

II.  Because  the  witness  of  the  Spirit  is  a  peaceable  witness, 
it  quiets  and  silences  all  the  rough  and  surging  waves  that  be- 
fore appeared  in  the  soul  ;  it  comes  not  empty-handed,  neither 
does  it  de  il  in  a  scanty  way  ;  these  consolations  of  God  are 
not  small,  Job  xv.  11  and  why  it  is  so  ?  Because  it  is  oonveyed 
by  Christ  as  a  gift  of  the  covenant  ;  he  makes  it  known,  he 
brings  it  home,  reveals  it,  preaches  it  as  a  sure  and  certain 
blessing,  lodged  in  the  arms  of  everlasting  love,  wilhoat  any 
view  to  creature  acts  and  performances,  and  however  a  child 
of  God  may  be  backslidden,  brought  into  bondage,  and  in  an 
hour  of  desertion  tempted  to  think  the  contrary  ;  yet  has  he 
received  the  mercy  as  in  days  past,  been  made  thankful  for  it, 
as  its  true  and  genuine  consequence,  however  it  may  be  at  pre- 
sent with  him,  these  mercies  will  be  returned  again,  for  he  will 
speak  peace  unto  his  people  and  to  his  saints,  buc  let  thftn  not 
return  again  lo  folly.  Psalm  Ixxxv.  8. 

III.  Hecause  the  witness  of  the  Spirit  is  a  perfect  witness 
and  if  nothing  more  than  this  could  be  produced,  this  itself  is 
sufficient  and  a  nervous  argument,  containing  in  its  bowels  a 
solid  foundation,  whereon  a  believer  may  rely,  and  make  out 
that  he  is  justified,  &c.  for  as  Moses  declares  in  his  song,  he  is 
the  Rock,  his  work  is  peifect,  Deut.  xxxii.  4.  and  this  is  fur- 
ther confirmed  to  the  experience  of  faith,  four  ways. 

1 .  Faith  veceix'es  the  witness,  thts  takes  it  as  the  gift  of  God, 
it  looks  not  only  upon  il,  but  as  a  special  hand  that  handles  it, 
in  the  way  of  its  bestbwraent,  and  is  enabled  to  use  it  for  its 
service ;  rejoice  in  it  more  than  those  that  find  great  spoil,  and 
is  entertained  with  the  enabling  power  that  is  given  with  it,  for 
as  many  as  received  him,  to  them  gave  he  power  to  become  the 
sons  of  God,  John  i.  12. 

S.  Faith  eyes  the  witness  ;  it  views  it  in  its  pleasing  pros- 
pects of  Jesus  Christ,  with  its  nature,  properties  and  excellen- 
cies, as  supported  and  increased  by  him  ;  it  eyes  the  witness 
as  an  earnest  of  the  heavenly  inheritance,  as  a  fruit  of  that 
lovr;  which  is  the  foundation  of  every  blessing  we  now  enjoy, 
and  are  in  expectation  of  ; — as  the  rest  into  which  those  that 
believe  are  now  entered  Heb.  iv.  3. — as  one  of  the  pSs^'viieges  of 
those,  that  are  not  only  sons,  but  sons  in  hope,  for  it  dees  not 
yet  appear  what  we  shall  be,  1  John  iii.  2 — as  a  part,  though 
but  a  small  part  compurutively,  of  that  light  which  is  sown  for 
the  righteous,  Psalm  xcvii.  11. — as  a  token  for  good  from  the 
Lord,  which  the  most  eminent  saints,  in  every  age,  have  been 
concerned  with  him  for,  at  the  throne  of  grace,  Psalm  Ixxxvi. 
17 — as  part  of  that  goodness,  which  was  laid  up  in  promise 
and  covenant  contract  for  them  that  fear  the  Lord,  and  as  to 
its  nature  and  worth  called  j^reat,  Psalm  xxxi.  19.— as  the 
shining  of  the  light  of  his  countennnce,  and  special  presence, 
with  whom  there  is  fulness  of  joy,  Psalm  xvi.  11— as  that  help 
which  encourjiges  the  saints  to  trust  and  confide  in  the  Lordj 


84  Answers  to  practical  Questions. 

after  they  have  lost  something  of  the  sweetness  and  favour  of 
his  refre?hi-nents  upon  tlieir  soui,  Psalm  Ixiii.  7. — as  that  which 
incre.isLS  their  ttirst  for  God,  in  consequence  of  his  pouring 
WHttr  Ujjon  them,  and  floods  according  to  his  promise,  Isa.  xliv. 
3.  in  a  word,  faiih  eyes  the  •»iines'>,  :i!>  ^iv»n  treely,  wholly  and 
entirely,  ihe  same  as  the  blood  of  the  everlasting  covenant  Htb, 
xiii  29  the  precious  hloo.i  of  aton?ment,  Rom.  v.  9.  10,  11. 
without  money  and  without  price,  Isa.  Iv.  1. 

3.  Fiith -holds  the  Lord  to  the  witness  ;  its  genuine  language 
is  as  I  have  found  it  in  ray  soul,  though  he  slay  me  yet  will  I 
trust  in  him,  Job  xiii.  15.  this  it  dees,  or  rather  is  cnipowcred 
to  do,  sometimes  utxler  sh  >  trials  and  conflicts,  when  the  fig- 
tree  does  not  blossom,  and  a  poor  believer  is  crying  out,  luoe  is 
me,  fur  I  am  an  lohen  they  have  gathered  the  summer  fruit  8,,  as 
the  grafie  gleanings  of  the  vintage,  Micah  vii.  1.  but  all  this, 
and  much  more  cannot  hinder  that  strength  which  is  given 
from  Christ  whereby  the  soul  pleads  what  God  has  promised, 
as  Jacob  did,  and  thou  saidsc  J  will  surely  d**  thee  good.  Gen. 
xxxii.  12.  rtnd  verse  26  1  wiii  not  let  thee  go  except  thou  bl^ns 
me,  and  like  unto  the  spouse,  / /if /d  A/m,  and  would  not  let  him 
go.  Cant.  iii.  4. 

4.  Faith  restetb  upon  the  witness,  as  it  is  the  witness  of  him 
that  cann^jt  lie,  and  in  full  assurance  of  the  sanrie,  draweth  near 
to  God,  Heb.  x  22.  1  have  insisted  upon  the  witness  of  the  Spir- 
it of  Christ  at  this  time,  because  this  is  an  undoubted  testimony 
of  the  truth  of  justification,  of  which  it  cannot  be  said  of  many 
other  things,  and  whatever  scul  is  made  partaker  of  the  same, 
is  not  only  happy  now,  and  highly  favoured  of  the  Lord,  but 
•will  be  so  for  ever  ;  and  as  the  weakest  saints  are  as  dear  and 
precious  to  Jesus  Christ  as  the  strongest,  but  for  want  of  »hesc 
gracious  visits  in  that  full  ar.d  satisfactory  way,  are  often  kept 
low  and  in  the  dark  ;  suspicious  and  questioning  their  inteiest 
in  his  love,  and  no  other  reason  that  is  substantial,  can  be  as- 
signed for  it,  but  it  is  the  pleasure  of  their  heavenly  Father  ; 
for  this  and  some  other  reasons,  I  shall  mention  a  itvr  things, 
to  shew  why  m-my  of  God's  dear  children  are  so  irocbled 
about  it,  viz.  for  the  want  of  the  witnessing  of  the  Spirit  of 
Christ  with  thtir  spirits,  ih^t  ihey  are  his  children.     And, 

(1  )  Sf'm«  are  troubled  iibout  it,  htxause  the  witness  of  the 
Spirit  is  the  owniiigs  of  Christ  ;  they  are  sensible  of  this  from 
the  word  of  God,  and  for  want  of  the  enjoyment  of  the  same, 
life  is  olten  more  unpleasant  than  what  it  would  otherwise  be, 
they  cannot  be  so  content  nor  sntisfied  with  the  dealings  of  Prov- 
idence, nor  with  the  will  of  tin  ir  heavenly  Father  :  nay  they 
are  afraid  to  speak  of  him,  under  that  endearing  character  and 
relation,  and  someti.nes  in  the  room  of  that,  thty  are  tempted 
to  think  them-elves  vessels  of  wrath,  that  are  only  ripening  and 
prepfing  to  he  shut  up  in  the  prison  of  hell  ;  the  darkness 
they  find  m  their  souls  they  take  to  be  the  forebodings  and  pre- 


AWSVv'ERS    TO  FRAGT5CAL   QuESTtOHS.  8^ 

Bulges  of  eternal  darkness  ;  when  they  are  in  company  vf  ith  thos6 
that  hve  at  the  fount  tin  head,  and  hear  them  relate  their  ex- 
periences, ihey  are  ready  to  treml)le,  and  are  often  obliged  to 
be  silent,  secretly  wishing  with  Job,  that  they  kntw  *,htre  they 
might  find  hioi  (the  Lord)  Job,  xxiii.  3.  Had  they  the  wit- 
nessing of  his  Spirit,  this  would  be  Christ's  owning  of  them,  in° 
deed  this  would  be  his  naming  of  them,  Isa.  xlfii.  1 — his  own- 
ing of  them  for  his^ jewels,  Mai.  iii.  17. — his  counting  of  them, 
as  those  born  of  him,  and  writing  of  them  up,  Psalm  Ixxxvii. 
6.  and  it  Avill  not  be  denied  by  those  that  know  the  love  of 
Christ  in  their  souls,  and  what  grace  in  his  operations  means, 
that  the  witnessing  of  the  Spirit,  is  some  of  the  ownings  of 
Christ,  and  his  unsearchable  riches,  which  a  child  of  God,  be- 
ing persuaded  of  fiom  the  word,  and  in  times  past  experienc- 
ing, but  not  now  enjoying  is  rather  doublful,  and  in  great  con- 
fusion, and  perplexity  in  the  soul,  which  may  be  the  case,  at 
times,  of  most  of  them  that  are  saved  in  and  by  Christ,  witli 
an  everlasting  salvation  ;  for  it  is  not  always  a  child  of  God's 
Sremembring  his  past  experience  of  the  witness  of  the  Spirit^ 
that  will  afford  him  comfort  and  consolation  but  when  the  ' 
Lord  remembers  it  to  him. 

(2  )  Some,  are  troubled  about  it,  because  the  v/itness  of  the 
Spirit,  is  the  joy  and  gladness  of  Christ  to  the  soul,  for  this  is 
the  native  and  genuine  production  thereof  ;  these  seaisons,  some 
few  know  at  least,  to  be  the  heart-enlivening,  and  Christ-exalt- 
ing seasons,  and  wherever  this  is  savingly  discovered,  namely, 
the  witness  before  specified,  it  will  either  more  or  less  be  at- 
tended with  joy  or  gladness,  in  either  one  or  each  of  these 
lour  following  things  :  1,  In  meditation  ;  for  nothing  like  this 
prepares  the  soul  for  it,  as  it  lays  before  the  understanding,  the 
beauty  and  excellency  of  the  word,  and  a  more  than  ordinary- 
glory  appears  then  iu  the  sr.cred  pages  in  general  ;  the  truth 
of  which  is  evident  in  the  experience  of  the  Psalmist,  iny  med- 
itaiion  of  hini  shall  be  sweety  I  iviil  be  glad  in  the  Lord,  Psal. 
civ.  34.  And  as  it  arises  from  this,  it  is  a  certain  proof,  that 
all  that  joy  and  gladness,  that  is  not  in  the  heart  by  the  Lord,  is 
Receivable  and  false,  Psal.  iv.  7.-2.  In  prayer  ;  the  witness 
of  the  Spirit,  produces  joy  and  gladness  (iKo  ;  and  if  ever  God's 
children  pray  it  is  now,  here  they  speak  intimately  with  the 
Lord,  can  cafl  him  Father  and  the  guide  of  their'youth,  Jer. 
iii.  4  now  they  are  free  and  open-hearted  with  him,  and  can 
unbosom  their  very  soiils  to  him.— 3  In  the  house  or  chitixh  of 
Christ  htre  below,  the  witness  of  the  Spirit  produces  joy  i-nct 
gladness,  wliich  makes  the  saints  delight  so  in,  love  and  long  af- 
ter it,  Lord  I  have  loved  ih-e  habitation  of  thy  housey  and  the 
place  where  thine  honour  dwellelh^  Psal.  xxvl.  8.  now  a  day  in 
his  courts,  is  better  than  a  thousand,  Psal.  Ixxxiv.  10.  and  un- 
der this  enjoyment  they  would  be  gl.id  to  abide,  their  converse 
ftcw  is  with  things  within  the  vale,  and  with  Pelcr  they  say, 
H  h 


S6  Answers  to  practical  Questions. 

Lord  if  is  good  for  us  to  be  here^  Mat.  xvii.  4  —4.  The  wit- 
ness of  the  Spirit,  produces  joy  and  gl;  'ness  in  the  btiief  of 
the  comjilete  and  pe»  l«  cl  enjoyment  in  i  e  church  above,  the 
thoughts  of  the  {lis>()]u'ion  of  the  body,  is  so  iar  from  being  ter- 
rible Hnd  shndilering  (-is  is  somenmes  the  ciise  when  the  soul 
is  in  bond  igt)  that  it  is  rather  delightful  and  emertuining,  to  be 
with  Cliri-t  which  is  far  better,  to  be  filled  with  joy  and  glad- 
ness in  the  perfection  of  it,  and  that  which  will  arise  fiom  im- 
mediate views,  and  unclouueri  prospects  of  their. dear  and  ex- 
alted Redeemer,  as  there  will  be  no  more  complaints  of  the 
want  of  the  wi.ness,  the  hiuingb  of  Christ's  face,  the  hardness 
of  their  hearts,  the  damp  that  at  times,  in  this  state  of  imper- 
fection, attends  their  spirits,  (their  sun  being  eclipsed,  and  at 
times  seeming  to  be  qui'e  set)  for  here  it  will  never  go  down, 
neither  v\ill  it  ever  be  withdrawn,  for  the  Lord  will  be  their 
everlasting  light,  and  the  diiys  of  their  mourning  shall  be  end- 
ed, Isa.  Ix  20.  and  from  these  hints,  gracious  souls  will  be  rea- 
C^y  to  set  to  iheir  seals,  that  from  the  witness  of  the  Spirit,  joy 
and  gladness  is  produced  in  the  respects  before  mentioned,  as 
it  proceeds  from  Jrsus  Christ,  called  the  failliful  witness,  Rev. 
i.  5   and  the  faithful  and  true  witness,  chap.  iii.  14. 

(3.)  Some  are  trou!)led  about  it,  that  is,  they  do  not  enjoy  the 
witness  of  the  Spirit,  and  they  are  distressed,  as  knowing  that 
this  witness  is  the  bread  of  life,  others  partake  of  it,  they  find 
it  to  be  so  :  but  as  tor  these  they  think,  they  roust  perish  with 
hunger  ;  they  go  on  heavily,  and  look  sadly  for  want  of  it  ; 
they  refuse  to  be  comforted,  and  manifest  it  by  hanging  their 
iiarps  upon  the  willows,  Psal.  cxxxvii  2.  and  are  at  a  loss,  how 
to  sing  the  Lord's  song  in  a  strange  land,  ver.  4  and  it  may 
be  noted  for  a  wonder,  if  a  spark  of  envy  does  not  s;ometime» 
nrise  in  their  minds  towards  their  brethren,  that  go  on  so  com- 
fortably, and  walk  in  the  light,  while  darkness  is  about  their 
own  tabernacle  ;  but  as  for  those,  that  are  under  this  wi'ness, 
as  it  is  the  bread  of  life,  they  can  plead  these  three  things 
among  others. 

[1.]  They  plead  the  favour  of  Christ,  and  tl:is  is  not  the 
smallest  part  of  their  portion  ;  in  his  favour,  which  is  his  pre- 
sence, there  is  life,  Psal.  xxx  5  they  find  it  to  be  so,  this  is  the 
life  of  their  spirits,  Isaiah  xxxviii,  16.  the  life  of  their  faith, 
the  life  of  their  hope,  the  life  of  their  i)aiiencc,  the  life  of  their 
love,  the  life  of  their  joy,  the  life  of  their  expeciions.  the  life  of 
all  the  ordiiKinces  of  Christ,  the  life  of  the  word  of  Cfirist 
which  dwtlls  in  them  richly  in  all  wisdom,  Col.  iii.  16,  the  life 
of  hearing  the  word  of  Christ,  the  life  of  reading  the  nord  of 
C'hri.st,  the  life  of  meditating  on  the  word  of  Christ,  the  li.-e  of 
liiding  and  laying  up  the  word  of  Christ,  Psalm  cxix.  11.  the 
lift-  of  sini'/mg  in  the  wav  of  Christ,  Psalm  cxxxviii.  5.  the  life 
of  all  the  promises  of  Chris%  2  Peter  i.  4.  the  life  of  all  afflic- 
ticcs  idvl  pcrsecuuous  which  was  givea  Ihem  in  ChrU  wi'.h 


Answers  to  practical  Questioijs.  87 

CftlHngf  grace,  2  Tim.  iii.  12.  and  chap.  5.  9.  the  life  of  living  for 
Christ  in  the  world,  Phil,  i,  21  the  life  of  living  upon  Christ, 
aivl  in  a  word  in  the  favour  of  Christ,  is  the  life  of  all  the  en- 
joyments of  Christ,  and  as  they  plead  the  favour  of  Christ,  so 
when  it  is  his  sovereign  will  to  withdraw  from  them,  nothing  is 
more  melancholy,  nor  affecting  to  them  ;  here  they  have  sacl 
and  heart-disquieting  hours,  for  when  he  hides  his  face  their 
souls  are  troubled  ;  as  there  is  no  beholding  of  him,  though 
they  are  his  children,  when  this  is  the  case.  Job  xxxiv.  29, 

[2  ]  They  plead  the  seal  of  Christ,  and  the  impressions  of 
this  13  not  easily  forgotten  by  them  ;  this  is  a  confirmation  to 
them  of  their  acceptance  in  the  beloved,  which  can  never  bii 
reversed  ;  such  is  the  beauty  that  a  promise  appears  in  to  a 
child  of  <iOi],  in  the  hmds  of  the  Spirit. 

[3.]  They  plead  the  portion  of  Christ,  or  rather  Christ  ns 
their  portion,  can  live  upon  him  as  such,  whom  have  we  ia 
heaven  but  thee,  and  there  is  none  upon  earth  that  we  desire 
beside  thee,  is  the  native  air  in  which  they  breathe,  and  the 
new  creation  addresses  at  the  throne  of  grace,  Psal.  Ixxii.  25. 
their  pleading  this  under  the  witness  of  the  Spirit,  makes  thern 
live  like  joint  heirs  of  Christ,  quite  different  persons  and  dif-- 
ferent  lives,  than  the  generality  ot"  mankind  and  professors  too  ; 
this  weans  them  from  this  world,  makes  them  live  above  it, 
they  behold  it,  and  all  creatures,  when  compared  with  Christ, 
as  too  mean,  base,  and  sordid  tor  them,  and  from  which  xhey 
are  enabled  to  soar  above,  where  they  will  quickly  stand  witht 
•white  robes  and  palms  in  their  hands,  crying,  with  a  loud  voic» 
Salvation  to  our  God,  loh'ch  sitteth  ufion  the  throney  and  w;v. 
to  the  Lamb)  Rev.  vii.  9,  10. 


QUEST.    X\^. 

May  one  tvlio  doubts  of  his  regeneration^  or  fiersonal  interest 
in  Christ,  afi/iroach  the  table  of  the  Lord^  wiihout^  being 
guilty  of  fir  en  urn fiCi  on  ? 

THE  point  is  important  and  concerns  many  of  the  dear 
children  of  God  ;  therefore  it  should  be  very  seriou.-,ly 
bandied,  judiciously  discussed,  and  plainly  resolved.  I  should 
be  glad  to  see  this  done  by  an  able  hand,  taught  of  God  how  to 
deal  with  babes  in  Christ.  As  the  query  has  been  so  long  de- 
pendhjg,  and  no  answer  yet  appeared,  Thumbly  propose  the 
following  hints,  lest  the  weak  should  be  tempted  to  conclude, 
that  they  are  despised  or  neglected. 

The  ^sum  of  the  query  is  this  :  "  May  one  partake  of  the 
"  Lord's  supper  before  he  is  indulged  with  undoubted  assurance 
"  of  personal  interest  in  Christ  r"  It  is  easy  to  answer  in  the 
riffirmative.    If  assurance  of  salvation  were  absolutely  neces- 


>3^  Answers  to  practical  Questions. 

sary  to  qualify  for  the  Lord's-table,  then  worthy  communicant 
■would  l)v.  much  fewer  than  they  are  ;  and  was  ihnt  the  case,  it 
•would  e.isily  appear  th  it  our  blessed  Redeemer  had  appointed 
the  sacred  sa{)per,  tiv  t  for  tlie  bafxs  in  his  hou^e,  but  for  the 
•Strong  juen  in  his  family  ;  which  would  be  veiy  disconraging 
'o  the  ree!)Ie-mtndeJ,  and,  1  am  persu  ided,  was  very  far  from 
he  dts'gn  nf  the  tender  hearted  Shepherd,  who  is  so  mindful 
t  his  lam'^s,  and  so  compassi  mn'e,  that  he  gathers  them  in  his 
.rms,  and  carries  them  in  his  bosom. 

»i'jr  hfcre,  mttl/mks,  the  next  query    will  be.   What  are  the 
yiu::/iriuoHa  riectfiisartf  to  afifiroach  the    L,orcCs-tuble  ?     Au- 
•ver,  Strictly  speaking.  1  d<j  not  set-  th  :t  an  unregenerate  per- 
n  has  any  ri^ht  to  th  r  vokm-i  ordinance.     But  it  is  po.s^ible, 
it  a  p.er^rm  \x\-\\    be  trulv  born  a^  in,  and   yet  be  perplexed 
i'.h  dcuo's  and  fefs  ah  ut   h»s  icgener.uion  and  personal  in- 
j  re  St  in  Chvi;,t.     Now  ihe  qn.i>ificaiions  nt-cessary  in  a  wor- 
ry c<;rTpnur.icanr,  -ire  things  pUin  and  evident  \  1  reckon  these 
he  the  chief  of  vIkt,  t^z 

To  be  «;o  dct-T,!v  convinced  of  sin,  as  to  see  its  vile  nature 
and  f  aifal  tendtncv.  ihf  just  ■'nd  eternal,  «is  well  as  intolera- 
Mc  pr.iii-hnitiit  it  eNp():>«.sto  ;  l.'.'iown  uiter  inability  to  remove 
.1  ou:  of  the  wny^  or  to  (.le-nse  himself  from  the  defilements^ 
- 1  it,  and  iherefor-?  the  a'.solu  fi  necessity  of  a  Redeeu'*'*r. — To 
have  ?urh  rt  knowledi^e  f  f  Christ  as  to  be  fulb  ptrsuaded,  that 
lie  lb  the  only  S'vidur  "htf  cm  d''Iiver  from  sin  fmd  j.^unish- 
xnent,  and  thtj-e  is  lio  ^<il\.ition  but  in  and  hrougli  J^sus  Chiist 
the  Son  of  G  )d.  To  fi-ul  an  inw  ird  desire,  iiclina»ion,  disposi- 
tion and  resolution  tt»-f!  nend  upon  C'iris'  alone  tor  justification 
before  God.  p.^rd  n  ff  mm,  all  needful  grace  hv-re,  and  endless 
flory  herr^f  er.  To  love  the  Lord  Jesus  Christ,  s*^  ''  ^  ^j,  »q 
yie'd  r»,.  M'ful  obedience  to  his  comm  ^nd-^^,;^  rendy  Submission 
T  l,;,rtTV  '  -  """  ^^''K:.^  c,r«nt<  ^grod  loy.hy  to  him  as  the  on- 
..^.laui  Sovcreii^n.  'Vo  fi.id  un  inward  hatr*  d  of  sin,  even 
t^«»  «^iTi  of  t  he  mind  as  |ii!. lie  iniquity.  T'hivethe  heart  so  tender 
»>f  the  gl"r\'  of  (ind.  as  to  desig-i-  hy  divine  ..race  assisting,  tobe- 
have  in  the  !.f  usf  of  the  Lord  in  a  becoming  iTvanner  ;  and  in 
the  w'-.o'e  of  hi^  Jife  and  conduct,  to  adorn  his  profession,  tesii- 
yrng,  bv  iris  ;)i(.us  J;ua>ble  and  circumsptct  dtportment,  that 
he  has  !Qr-  iken  the  service  and  slavery  if  sin  and  S-itan  ;  but 
r -i  rs  »o  be  for  ever  a  dii^cipleand  follower  ot  Jesus  Chvist,  be- 

'r   rtiher  afrnid  or  asha  ri's.nl  to  own  his   M<>tei To  take 

^  :»  word  of  truth  as  the  only  rule   of  hi-,  belief   and  practice  ; 

id  to  lo  (k  upon  himsr  If  always  as  a  poor,  helplchs  and  unwor- 

.V  creaiire,  not  a')k'    of  hinsclf  to  do  any  thing  a",  he  ought, 

l)ut  as    i■;^isted  bv  r,'"*'''^  ^"^od  accepted  through  Christ.—  These 

t!iin;;s  i-nplv,  tii.at  the  pt^rson's  moral  character  is  as  bccometh 

th:'  o;  )spel,  whatever  his  station  of  hfe  is.— But  furthermore. 

O^r  view  ia  conai.iE  t^  the  Lord's  table  should  be— To  ro- 


Answers  to  pRACTiattL  Questions.  :89 

member  with  a  thankful  heart  the  meritorious  death  of  Christ, 
his  great  and  matchless  love,  in  shedding  his  precious  blood  to 
take  away  sin,  as  nothing  else  could  possibly  re:r.ove  it  out  of 
the  way.— To  testify  before  all  that  w«i  look  upon  ourselves  as 
poor  naked  sinners,  unworthy  of  any  favour,  and  yet  depend 
entirely  and  wishfully  upon  Jesus  as  a  crucified  Saviour,  for  e- 
ternal  salvation. — To  devote  ourselves  afresh  unto  the  Lord, 
every  lime  we  come,  in  a  solem*.  manner  before  heaven  and 
earth,  saints  and  sinners,  all  that  will  see,  friends  ami  foes — 
To  evidence  that  we  choose  to  be  wiih  the  people  of  G(;d  here, 
in  the  church-militant,  as  well  as  hereafter,  in  the  church  tri- 
umphant :  To  suffer  reproach  and  affliction  v^ith  them,  and 
likewise  to  share  in  their  privileges.  To  ^ait  for  more  faith, 
comfort  and  joy  ;  to  have  a  cleai'er  sigit  of  our  personal  inter- 
est in  Christ,  and  to  be  sealed  to  the  day  of  redemption. — To 
have  our  love  to  God,  the  Father  of  all  our  mercies,  to  J.-su."*^ 
our  dear  Redeemer,  the  Author  and  Captain  of  our  salvation, 
and  to  the  Holy  Ghost,  the  Sanctifier  of  our  soul  and  body,  and 
the  Comforter  of  our  hearts,  increased  ;  our  affections  to  holi- 
ness universally  warmed  and  excited,  and  to  have  the  power 
and  vigour  of  sin  weakened  and  withered,  to  have  the  old  man^ 
the  body  of  sin,  effectually  crucified.  Finally,  that  we  may 
grow  in  every  grace,  have  repeated  communication  and  fellow- 
ship with  (iod,  that  our  hearts  and  'iff*ections  may  be  more  wean- 
ed from  the  world,  but  more  and  more  j  jined  and  cemented  to 
those  whom  God  hath  chosen  out  of  the  world,  who  nre  the  ex- 
cellent of  the  earth,  in  whom  all  our  delight  should  be  ;  that  we 
may  see  clearer,  by  faith,  the  glory  of  God  in  his  temple,  and 
be  indulged  wi\h  some  fresh  prospect  ami  foretaste  of  the  glory- 
above,  where  saints  shall  be  arrayed  in  white  robes,  drink  the 
new  wine,  and  for  ever  remember  the  death  of  Christ,  dnd  aU 
the  fruit  of  his  love,  which  will  render  the  songs  of  Zion  inex- 
pressibly vigorous,  melodious,  and  harmonious,  to  the  endless 
revolutions  of  eternity. 

Now  let  a  person  ex.amine  hinnself  regarding  his  experience 
of,  and  sincerity  in  these  things,  then  let  him  eat  of  the  bread 
and  drink  Df  the  cup  :  it  is  his  duty  and  privi'ege,  but  not  pre- 
sumpiion  so  to  do  ;  n^y,  it  is  his  sin  to  neglect  and  disobey  a. 
precept  so  plain.  It  is  nis  folly  and  imprudence  to  absc-^it  and 
deprive  himself  of  a  feast  so  rich,  an  entertainment  so  anima- 
ting and  refreshing.  He  may  be  confident  that  he  discerns  the 
Lord's  body,  in  an  acceptable  m^inner,  th(  ugh  his  dou'.ts  and 
fears  maybe  many  still,  yet  let  him  come  to  the  supper  which 
our  blessed  Lord  hath- instilufed,  to  the  table  which  he  has- 
spread,  for  the  encouragement,  support  and  nou^i^hment  of  his 
people,  the  weak  and  timorous,  as  well  as  the  strong  and  cour- 
egeou?'.  No  man  is  of  himself  worthy  of  so  great  a  privilege. 
A  sight  and  sense  of  cur  unworthiness  is  one  considerable  (iual-* 
ificfttioo  J  but  I  would  close  with  a  word  of  advice  j 


.'0  Answers  to  practical  Questtows. 

1.  To  those  v/ho  statedly  partake  of  the  Lord-s  supper.  My 
clear  friends,  prize  your  precious  privileges  ;  rest  not  in,  nor 
ikpend  upon  ortlinancrs  ;  as  tlicy  should  not  be  lightly  es- 
teemed, so  they  should  not  be  idolized  :  Lock  for  bread 
lor  your  souls  at  your  Redteraer's  table  ;  pray  that  ye 
jTjay  grow  in  every  grace,  that  the  world  may  be  convinced 
that  you  have  been  with  Jesus.  Exannine  yourselves  impartiaU 
ly  ;  before  you  receive,  think  where  you  are  going,  and  after, 
think  where  you  have  been  ;  it  is  sad  if  gospel  ordrnances  are 
dry  breasts  ;  Take  care  you  do  not  prostitute  and  profane  sa- 
cred institutions  ;  Some  do  eat  and  drink  at  the  table  of  the 
I^ord,  and  yet  in  their  converiation  lift  up  their  heels  against 
him  ;  bui  these  after  all,  shall  go  to  their  own  place  ;  the  door 
will  be  shut  against  such  professors. 

2.  To  those  who  come  riot  to  the  Lord's  tr.ble.  Of  li»esf 
there  are  some  who  despise  all  divine  ordinances,  and  wallow 
in  sin  ;  the  Lord  pity  them  and  open  their  eyes  !  I  do  not  ex- 
pect them  to  n  •*'^.  this,  therefore  shall  not  trouble  them  now 
■^vith  exhortations  :  IjUt  there  are  others  who  seem  to  stand 
nbout  halfway  between  the  Lord's  flock  and  the  profane  herd. 
My  fritndi,  consider  that  our  blessed  Saviour,  on  that  agcniz- 
ing  night,  in  which  his  sweat  was  like  great  drops  of  blood,  in  that 
Flight  lor  ever  to  be  remembered  of  his  people,  he  said.  Take. 
—Eat, — Drink  ye  all  of  that  cup — Do  tliis  in  remembrance  of 
xne. — Will  you  still  say,  No  ?  Why  will  yon  «ny  so  ?_  Have  yoa 
not  some  darling  ri»  you  cannot  part  with  ?  Do  you  not  think 
that  Christ  rerjuires  his  di-^ciples  to  l)e  more  holy  than  you 
choose  to  live  ?  O,  say  to  vour  idols,  what  have  we  to  do  more 
•with  you  ;  If  fear  anddiffilence  keep  you  back,  pray  for  more 
jtiength.,  ask  advice  of  those  you  judge  to  be  pious,  faithful  and 

xperimental.  Do  not  indulge  an  indolent,  lazy  disposition, 
'••'ou  complain  of  weakness,  yet  will  not  come  for  food  ?  you 
^veaken  the  hearts  of  saints,  but  harden  the  heart  of  sinners. 
V'ou  do  yourselves  an  injury,  and  withdrr»w  your  shoulder  frora 
he  yoke  of  Christ. 

QUEST,  xvn. 

What  meana  must  a  furson  use  to  attain  to  greater  livclinesa 
in  ''fvoiiotml  rxrrciaer,  who  is  denirou}!  o/ it^  and  mourns 
under  a  fiCTme  of  his  formuliiy  in  ihim  ? 

T)  be  hikewarm  in  prayer  and  other  devotional  exercises, 
ought  much  to  be  lamented,  though  something  of  it  is  to 
he  expected,  whde  -any  rem  liiuler  f)f  *^in  dwells  in  the  believer. 
When  that  which  is  mortal  is  swallowed  up  of  life,  then  fare- 
wel  form  ility  and  intlifttr'.ncy  ;  f.irewel  every  depravity  and 
disorder  of  soul  and  body,  then  all  comijlainis  wi|l  c^aec  forev- 
er. But  what  shall  be  ('f^'.red  to  the  cc-nsideraiion  of  our  pious 
querist,  uiider  his  present  r.ircumst>4i;ces  ?  I  humbly  cnnceive, 
in  this  tciidtr  point,  that  \\\k,^c  few  inttTrogalions  should  be  do- 
)y  weighed. 


Answers  to  practical  Questions;  91 

Do  you  not  indulge  some  lust,  tint  you  know  not  how  to  part 
with  ?  It  is  possible  to  mourn  under,  and  because  of,  fornrtality  : 
and  yet  be  fond  of  the  very  Cciuse  of  that  complaints  Do  you 
follow  so  eager  after  the  world,  that  your  spirits  and  affections 
are  quite  spent  upon  it,  and  you  utterly  unfit  for  devotion  ?  We 
shouid  attend  to  our  proper  calling  and  business  in  life,  yet  not 
so  as  to  neglect  the  worship  of  God,  and  lose  our  souls  ;  the 
less  should  give  place  to  the  greater.  Where  the  world  js  loved 
too  much,  those  persons  fall  into  snares  and  temptations,  into 
many  foolish  and  hurtful  lusts.  Are  you  given  tothat  which  the 
carnal  man  calls  fileasure  ?  Suppose,  for  instance,  eating  or 
drinking  too  freely  ^  keeping  company  with  those  who  are  no 
great  friends  to  true  religion,  so  that  a  light,  vain  and  worldly 
spirit  quite  prevails,  but  the  vigour  and  relish  of  real  devotion 
■withered,  weakened  and  wasted,  if  not  quite  lost  ;  or  allowing 
80  much  liberty  in  any  other  kind  of  voluptuousness,  that  sin  is 
more  excited  than  mortified  ;  the  sinews  of  sensuality  strengthen- 
ed, but  the  nerves  of  spirituality  proportionably  enfeebled. — Do 
you  watch  and  pray  against  pride,  self-conceit,  peevishness, 
sourness,  revenge,  and  other  unruly  passions  and  evil  concu- 
piscence r  If  these  or  any  of  their  kindred,  but  cursed  lusts, 
are  nourished  and  cloaked,  they  will  soon  introduce  spiritual 
sloth  ;  then  the  voice  of  Christ,  of  conscience,  of  ministers,  of 
providence.  Sec.  will  be  heard  but  in  a  kind  of  a  dreaming  way. 
Christ  will  withdraw  ;  the  Spirit  will  be  grieved  ;  and  we  may 
mourn  after  an  absent  God  many  days.  Then  we  are  not  to 
expect  much  livliness  in  devotional  exercises,  for  he  that  cc  /- 
ere^h  and  paliateth  his  sins  shall  not  prosper.  If  iniquity  is 
regarded  and  favoured,  we  are  not  tolookfor  much  life  in  pray- 
er, nor  any  speedy  answer  to  it.  Because  of  our  foolishness  we 
may  be  troubled,  bowed  down  greatly,  and  go  mourning  all  tho 
<lay  long.  Sin  sticketh  very  close,  and  hist  is  very  deceitful. 
He  that  would  be  comfortable  in  his  soul  should  be  very  open  to 
conviction,  saying  sincerely  and  frequently,  Keeft  back  thy  ser- 
-vint^ — Search  7ne,  0  God,  and  try  me.  Let  the  righteous 
smite  me. 

Moreover,  let  the  following  hints  be  observed.  He  that  med- 
itates and  delights  in  the  word  of  God.  day  and  night,  shall  be 
like  a  tree  planted  by  the  rivers  of  water  ;  he  shall  be  green 
vigorous,  prosperous  and  successful  — We  should  meditate  on, 
and  endeavour  steadily  to  beleive  free  promise?,  such  as  these, 
i  will  water  it  every  moment — Thou  ahalt  be  like  a  toatcred 
garden — /  will  flour  water  ufion  him  that  is  thirsty  ;  he  ahalt 
sfirin^  ufi  as  willows  by  the  water  courses — /  will  be  c»  the 
dew  unto  Israel,  he  shall  grow  as  the  lilly^  and  cast  forth  hia 
root  as  Lebanon  ;  he  shall  revive  as  the  corn^  andgrovt  as  the 
the  vine  :  With  a  vast  number  of  like  precious  promises,  which 
the  man  that  wants  life  in  his  devotion  may  easily  find  out.  We 
should  mediute  much  upon  the  fuUaess  ant}  suits^^leuess  ot  ^be 


92  Answers  to  practical  Question's 

grace  treasured  up  in  Christ,  endeavouring  to  fix  our  eye  of 
faith,  ihough  weak  upon  his  glory  as  Mediator,  Head,  Surety, 
and  Intercessor,  in  so  doing  we  shall  be  more  like  him,  and  then 
more  lively.  VV«  ought  to  consider  his  gracious  invitations  and 
encouragements  to  pour,  dry,  barren  and  helpless  souls  ;  such 
as  these,  Lei  not  t/if  stranger  say,  the  Lord  haih  untrly  se/i- 
araced  m'-Jrotn  /lis  peo/ile,  I  am  a  dry  tree:  nay,  but  ict  him 
take  hold  of  my  covenant — lam  as  a  g^een  Jir •iree^from,  me 
is  thy  fruit  found — Come  to  the  wa'crs,  eht  that  which  is  goody 
feed  and  live  upon  the  sure  jnercies  of  David — C'j?iie  to  me^ 
all  ye  that  labour,,  knowiyig  not  where  to  rest,  and  I  ivitl  g^ve 
you  rest— 'If  any  man  thirsty  let  him  come  to  mcy  and  drink — 
/  will  in  no  wise  cast  him  out. 

We  should  likewise  observe  conditional  promises,  which  I 
look  apon  as  adapted  and  intended  to  encourage,  excite  and 
quicken  to  duty.  These  are  a  few  of  them.  Blessed  is  he  that 
watcheth  daily  at  my  gates — They  that  wail  on  the  Lord^  shall 
renew  their  strength  ;  they  shall  7yiount  up  with  wings  as  ea- 
gles— If  any  one  do  his  will^  he  shall  know  whether  the  doctrine 
be  of  God — He  that  keeps  my  cominandments,  I  no'll  manijest 
myself  unto  him  :  1/  any  one  will  love  me  and  keep  jny  word, 
J  and  my  faiher  will  come  to  him^  and  make  our  abode  with  him 
—~If  we  follow  on  to  know  the  Lord,  then  he  shall  come  nnto 
us  as  the  rain,  as  the  latter  andformer  rain  upon  the  earth. 
It  might  be  of  u^e  to  consider  closely  the  great  encouragement 
given  to  continue  stedfast  in  prayer,  in  Luke  xviii.  1.  &c.  and 
elsewhere.  God's  chosen  may  be  left  to  cry  a  space  of  time 
day  and  night  to  their  Father,  w!io  is  in  heaven,  but  he  will  at 
last  hear  and  grant  their  desire  and  request.  Let  us  remem- 
ber how  saints  of  old  acted,  when  it  was  low  with  them.  The 
psalmist  doth  express  himself  to  this  purpose,  Quicken  me,  O 
Lord — Make  haste — Make  no  long  tarrying,  lest  I  sleep  the 
sleep  of  death  ;  lest  I  be  swallowed  up  ;  les'  I  perish.  When 
they  were  weary  with  crying,  when  ihcir  thi  oat  was  driedf 
though  their  eyes  failed,  yet  they  waited  on  the  Lord — They 
persevered  in  seeking,  when  they  could  not  find  ;  to  call  when 
they  had  7i0  answer.  By  and  by,  ere  they  wtre  aware,  they 
found  their  beloved,  they  held  him  and  would  not  let  him  go. 
There  was  life  and  devotion  then. 

We  should  pAy  due  regard  to  all  o^her  appointed  means. 
We  should  read  with  care,  and  attend  the  public  solemnities 
of  the  house  of  God,  heiring,  praying,  with  oiher  ordinances 
appointed  for  the  reviving  of  believers.  It  would  be  our  Avis- 
d'^m  and  advantage  to  embrace  an'1  improve  eveiy  op])ortunity 
vft  can,  to  converse  with  t'lose  wc  jiid5e  to  be  skilful  in  exper- 
imental religi  m.  In  order  to  grow  in  grace,  I  think  it  rot  only 
expedient,  but  very  necessary,  to  set  apirt  some  time  to  retire 
from  the  world,  for  prayer  and  communing  with  our  own  he.  rt  : 
bebides  ovu*  common  un\e  gf  devoiioot    Suppose  an  hour  or  iaaiS 


Answers  to  practical  Questions."  §3 

an  hour,  every  day,  or  every  other  d-iy  ;  i?  ^hn  cannot  he,  then 
twice  a  week,  or  once  at  .east,  as  our  circumstanrt ;  w'xU  adiiit. 
Col.  G-trdner  had  his  two  hiurs  every  d<iy,  viz  fton»i>u!-to 
six  in  the  morning.  In  this  tim^,  our  very  spirit  bnculd  ir  ^ke 
a  diligent  search,  setting  ourselves,  as  in  the  pusence  of  God, 
to  enquire  into  the  true  state  of  our  snuls  ;  wiehcr  irnp  >i'ing 
or  irrprovuiR  in  grace  ;  if  impiiri  'g,  wnat  (he  cause  ?  What 
the  probable  means  of  revival  ?  What  evidence  (or  he;;vcn  ? 
W^hat  corrup-.ion  dotn  most  easit)  beset  us,  what  promises  suit 
our  cases  best,  what  are  our  en'-ouragt  mt- nts  ?  And  abundance 
of  variety  regarding  our  tetnpor  d  and  eternal  siate,  and  that 
cff  others,  may  emplcv  us.  I  f^e'ieve  D<vid  had  many  sweet 
seasons  of  this  kind  in  bed,  and  probauiy  it  is  the  c.i>tr  wuh  ma- 
ny still  ;  but  young  people  gener  .ily,  and  perhaps  m  m.v  others, 
find  their  ideas  clearer,  and  them^c-lvts  more'  iivtly  and  fi""  to 
engage  in  so  solemn  a  work,  when  ou*:  of  bed.  However,  evtry 
ciij  should  consider  the  mos'  proper  senstins,  accorvliiig  to  their 
constitutions  and  various  sltiutior.s.  Once  moie  u  nn  iy  have  a 
tendency  to  quirken  us  in  duVy.'to  think  of  the  loss  we  snst.iin, 
v»'hen  cold  and  t'orm.d.  We  lo>e  comjort,  jov,sausf.tcuon,  near- 
ness to  God,  and  in  expre««sed  delight.  Let  us 'ui'ik  of  the 
glo'-y  above,  how  active,  bnw  briirhr  and  incessan'.  I  'I'ht  flames 
of  devotion  burn  there  !  :'oor  languid  souU  that  wc  ar^  ! 

But  when  ail  is  donc\  ^jve  should  c^rfrfullv  rtmem^^ec,  ^nd  if 
we  sriGutu  torg^t  it,  yet  we  s'ti.ia  iiuu  iec-Mogl.  luV.  VTc  ^TT  ""^ 
like  dry  boufs  still,  except  the  H<;h  Spirt  is  p-eased  to  bren'he 
upon  us.  Then  we  shuuld  beware  lest  we  depend  too  naich 
apon  our  own  performances.  Though  we  ouuht  to  wit  in  the 
pi^rh  of  du'y,  yet  vre  marr  our  work,  if  we  put  'n^*t  dependance 
or  it  which  should  be  u.ion  Christ  only.  li  nur  souls  ^rt-  re- 
freshed in  the  conscientious  discharge  of  duty,  the  K'ory  is 
the  Lord's,  and  iiot  ours  :  It  is  enougu  for  us  to  hnve  thi-  cm- 
for*  of  it.  V^'hen  we  ara  engaged  in  any  p-rt  of  divine  worship 
wo  should  pr>iy  for  the  Spi'it  to  assist,  else  we  sh.  li  be  I'ke  a  be- 
calmed >hip,.  If  after  we  have  used  the  <T\tans  ^vith  sincerity  ?nd 
duecauiion,  we  find  deadness  and  formality  siiM  prevading,  let  us 
keep  on  examining  ourselves,  praying,  ^ai'^ni-v  bt.ie^ing^  ard 
hoping  The  vision  will  spenk,  if  it  tairy,  \Ke  should  wait  for 
it.  depending  that  it  will  neivher  lie  d  jr  deceive.  Tficy  (hat 
tru^f.  in  the  Lord  shall  be  as  itioiinT.  Zion  lohich  catifioi  be  mov- 
ed^ bw.  abid'fhfor  ever.  Sometimes  vLe  Lord  is  plca'«fcd  to 
break  in  uron  his  people,  in 'a  way  of  wrndertul  grace,  mercy 
fin  1  good  will,  and  revive  them  :  A.t  other  times  he  r  uiz'-  -  them 
up,  out  of  their  lethargy,  by  terrible  thinirs,  wo-oni'ii  <:  .  s  d  aw- 
ful strokes  which  Uiey'iUtle  expected.  Bles?.vd  be  iii>  n^-me, 
he  doth  all  well.  May  we  he  helped  to  acknowledge  and  for- 
sake our  sins,  observe  our  duty,  and  not  forsake  our  own  mer- 
cies, and  very  valuable  privileges. 


94  Answers  to  practical  Questions. 

QUEST.  XVIII. 

TVhen  andivhcrdn  may  it  be  sa'd,  that  believers  do  grieve  and 
quench  the  Sjiirit  ? 

WE  are  to  consider,  that  grieving  and  quenching  the  Spir- 
it of  God  are  fi,;urative  terms,  atid  that  they  must  not 
be  understood  in  a  strict,  iiterul  and  proper  sense.  That  the 
Holy  Spirit  of  God  \*>  intended,  appears  evident  from  Eplies.  \\\ 
30.  He  can  never  grieve,  and  change  his  mind,  or  suffer  any 
mufAtions  of  affections  or  passions  as  we  do.  When  God  is 
said  to  grieve  at  heart,  to  repent,  w.th  other  similar  expres- 
sions, it  is  a  figure  called  Anthrofio/iaihy^  th-tt  is,  speaking  af- 
ter the  nvinner  or  afl.rAionsof  men  For  iis'ance,  the  Lord, 
u'ho  sees  all  things,  is  reprr«iea^td  as  h  ui:ig  eyes,  becau:.e  we 
see  wiih  our  eyes  ;  as  having  ears,  because  we  hear  with  our 
cars  ;  as  having  a  mouih,  because  we  speak  with  our  mouth  : 
So  God  is  represented  as  having  hands,  fingers,  back-parts, 
fa.:e,  countenance,  nostrils,  heart,  bowels,  souls,  Sec.  yet  we 
must  believe  that  God  is  a  spirit,  and  hath  no  body,  parts,  or 
passions.  He  is  the  Lord  and  doth  not  ch'm^e.  We  grieve 
becAUse  we  hive  acted  imprudently  ;  or  because  of  some  event 
\ve  could  not  foresee  or  prevent  ;  or  for  some  oppression  and 
disappointment  we  did  not  expect,  nor  are  we  able  to  remove  ; 
ci-  l/eca«.sc  of  some  coftsequcnce  we  fear.  Neiherof  these  can 
happen  to  the  Holy  Spirit.  Then  I  humbly  conceive,  that  the 
phrase  grievm,[f  the  Sfiirit  denotes,  that  the  conduct  of  believ- 
ers towards  God  is  such  as  would  grievously  vex  man  ;  and 
that  God's  dealings  in  the  course  of  his  providence,  will  re^em. 
blewthc  effect  of  grief,  displeasure,  anger  and  resentment  in  man. 
So  the  Lord  is  said  to  hide  himself,  to  hide  his  fice,  to  depart, 
to  chastise,  &c.  As  a  father  doth  chastise,  frown  upon,  and  de- 
part from  a  child,  whose  conduct  has  been  very  provoking  and 
disobedient. 

When  the  Spirit  is  supposed  to  be  quenched,  he  is  compared 
to  fire  ;  but  it  is  a  fire  that  can  never  be  extinguished  :  yet  he 
may,  and  often  doth  suspend  his  gr  icious,  enlightening,  enliv- 
ening and  comforting  operations  and  influences  on  the  minds  of 
his  people. 

These  hints  being  intended  by  way  of  explanation,  I  proceed 
now  to  consider  the  query. 

It  may  be  observed,  that  the  very  same  conduct  in  believers 
does  both  grieve  and  quench  the  Spirit,  I  believe  that  whenev- 
er we  give  place  to  the  devil,  we  then  grieve  and  quench  the 
Spirit.  Bat  to  be  a  li'tle  more  particular  ;  when  we  love,  set 
cur  affections  upon,  and  pursue  the  things  and  concerns  of  this 
■world  immoderately  ;  when  we  conform  to  the  conduct  of  urv 
believers,  makin;..  their  practice  our  rule  more  than  the  scrip- 
ture ;  wheo  we  delight  in  their  company  and  conversation,  em- 


Answers  ro  practical  Questions.  95 

bracing  the  very  spirit  and  temper  of  those  who  neither  love 
nor  fear  God,  we  then  grieve  and  quench  the  Spirit.  When 
we  are  indifferent  aboui  faith  in  an  exalted  Redeemer,  believ- 
ing and  attriicting  views  of  his  riches  and  glorious  grace,  wiih 
our  own  persona!  interest  therein  ;  when  we  are  careless  about 
promoting  the  glory  of  God,  iivmg  upon,  and  according  to  his 
promises,  growth  in  every  grace,  communion  and  fellowship 
with,  or  endearini^  nearness  to  the  Father  and  the  Son,  adorn- 
ing the  gospel  of  Christ  and  his  ways,  we  rrsay  be  said  to  grieve 
the  Spirit.  When  we  study  more  to  gratify,  nourish,  cloiike 
and  excuse  the  corrupiionsof  cur  flesh  and  spirit,  than  to  dis- 
cover, mortify,  destroy  and  expel  them  ;  when  close  self-ex- 
aminaticn  is  neglected,  when  frequent  exercises  of  faith  and 
other  graces  of  the  Spirit  are  not  minded,  when  secret  prayer 
is  indolently  attendwl  to  and  superficially  performed,  .when 
family  religion  is  not  cultivated,  when  the  solemnities  of  the 
house  of  God  are  not  delighted  in,  or  at  least  not  attended  with 
care,  reverence  and  godly  fear,  and  in  short,  when  v/e  do  not 
exercise  ourselves  to  keep  a  conscience  void  of  ( ffence  towards 
God  and  towards  m.en,  we  may  be  said  to  quench  the  Spirit. 
When  we  despise  the  gospel  as  Israel  did  the  manna,  when  we 
murmur  against  providence,  entertain  either  a  vam,  light  and 
empty  disposition,  or  a  sullen,  envious,  angry,  malicious,  re- 
vengeful, censorious  temper,  and  when  we  receive  not  instruc- 
tion, reproof,  convictions  and  admonitions,  whether  from  ene- 
mies, from  friends,  from  providence,,  from  scripture  cr  con- 
science, 1  think  we  may  be  said  to  grieve  and  vex  the  Spirit, 
More  particulars  might  be  mentioned,  such  as  self-confidence, 
self-will,  distrust,  unbelief,  unthankfulness,  &c.  I  would  only  add 
a  few  hints,  whereby  believers  may  conclude  that  they  have 
grieved  the  Holy  Spirt.  When  we  find  darkness,  dulness, 
heaviness,  coldness,  formality,  with  all  their  dismal  trains,  pre- 
vailing ;  we  shall  soon  find  ourselves  backsliding  and  revolting 
from  God,  leaving  our  first  love,  and  lie  sadly  exposed  to 
temptations  ;  we  may  then  conclude  that  we  have  ^.rieved  the 
Spirit,  and  consequently  we  must  expect  to  be  really  grieved 
and  sorely  vexed  ourselves  ;  for  the  Holv  Comforter  is  depart- 
ed, and  we  left  to  the  sad  buffelings  of  Satan,  to  grope  in  the 
dark,  like  the  blind  at  noon  day  ;  are  left  to  fears  and  trem- 
blings, to  hardness  of  heart,  and  what  not.  Well  might  the 
Holy  Ghost  say,  li'o  unfo  them  luhen  I  depart  from  thnn,  Hos. 
ix.  12.  and  they  may  mourn  and  say,  Wo  unto  us  that  we  have 
sinntd,  the  joy  of  our  heart  is  ceased,  thf  croivn  u  fallen  fiom 
our  head.  Lam.  v.  15,  16,  Tlie  Lord  draw  us  that  we  may 
run,  and  follow  hard  after  him,  keepiiig  near  ar.(i  clehving  to 
him,  with  full  purpose  ot  heart. 


96  Answers  to  PiIactical  Questions. 


QUEST.  XIX. 

Hcvj  shall  a  fierson  know,  and  be  satisfied  he  aims  firincifiat" 
iy  at  the  ((lory  of  Gudy  in  his  doing  ihiSy  or  that^  or  the  oth' 
er  thing  ? 

GOD  is  glorified,  though  not  intentionally  or  designedly,  va- 
rious ways  by  the  whole  creation,  and  will  be  glorified  to 
all  eternity.  The  Most  High  will  have  his  own  glory  even  in, 
and  upon  the  ungodly.  And  divers  ways  his  own  people  glorify 
their  God,  while  here  in  this  state  of  imperft^ction.  But  the 
query  respects  only  our  aim  to  glorify  God  in  doing  this  or  that, 
1  suppose  the  term  doing  is  confined  to  the  actions  performed 
by  the  members  of  our  body  ;  yet  I  conceive  that  the  judgment, 
>vill,  and  affections  may  be  deemed  as  much  the  actions  of  the 
soul,  as  any  thing  else  can  be  of  the  body,  or  any  member  there- 
of. The  soul  must  aim  aright,  otherwise  it  is  impossible  for  a- 
cy  lower "  oi*  bcdily  actions  to  be  directed  in  a  due  manner. 
7"hen,  in  order  to  glorify  our  Father,  who  is  in  heaven,  while 
T\e  are  here  on  earth,  ii  is  necessary  that  our  understanding 
t-hould  l)e  enlightened,  our  judgment  infornoed,  and  cur  affec- 
tions drawn  to  G  )d,  through  the  loveliness  and  suitableness  of 
the'Mediator,  2  Cor.  iv.  6.  under  the  drawing,  endearing  and 
attracting  influence  of  the  blessed  Spirit.  This  being  ptemis- 
ed,  I  would  consider  all  our  actions  as  inward  or  outward. 

By  ijiward  actions  I  mean  the  motions  an  J  outgoings  of  the 
soul  toward  some  ultimate  or  chief  object.  For  instance,  the 
principle  aim  of  the  covetous  man  is  to  enrich  himself.  With 
this  view  he  turns  and  winds  many  things  in  his  own  mind  ;  he 
judges  and  deliberates  whether  such  and  such  a  project  be  the 
most  likely  way  to  increase  his  riches,  that  being  hi.s  main  end, 
•r,'hatever  subordinate,  right  or  wrong  means  he  may  pursue, 
liis  labouring  mind  compasses  sea  and  land,  he  often  plans  and 
tries  what  his  hand  never  executes,  because,  upon  second  and 
always  inventing  thoughts,  he  hopes  he  has  formed  a  scheme 
ti.at  will  answer  his  end  better  than  all  former  ones. — The 
same  may  be  said  of  the  proud  i.nd  ambitiou'^,  seeking  honour 
and  pre-eminence,  the  voluptuous  man,  the  indolent,  the  un- 
clean, 8cc.  Their  minds  mu\  affccMons  work,  act  and  press  to- 
■^-vard  their  proper  object.  These  are  the  actions  of  »he  soul, 
and  are  esteemed  so,  when  the  body  di>€s  not  act,  and  often 
cannot  keep  pace  with  the  soul.  Israel  errtd  in  their  heart, 
and  in  their  hemls  turned  back  into  Egvpt.  Sinful  thoughts, 
strictly  spe. iking,  are  actual  sins,  and  nui->t  be  forgiven  if  sin 
is  forgiven.  But  he  that  seeks  principally  the  glory  of  God  is, 
by  far,  the  most  h^ppy  m^n  ;  he  has  the  advantage  of  all  the 
rest  of  minkind.  Being  enabled  to  believe  sublime  and  divine 
(ruths,  fuch  as  free,  b0ver<i>;n  and  diblinguicliing  love,  with  all 
tbe  extensive  and  glorious  salvation,  which  is  throi^S^  vVu? 


Answers  to  practio^-l  Questions.  9? 

Christ  ;  he  admires  the  goodness,  grace,  mercy,  wisdom,  Sec, 
of  God,  and  his  soul  is  drawn  out  in  love  to  him.  When  he  is 
heart  wounded  tor  sin,  by  deep  convicuons,in  confessing  it  with 
self-abahemtnt,  while  he  adores  the  holiness  of  God,  and  stands 
amnzed  at  his  own  sinfulness,  he  glorifies  God  greatly.  When 
we  are  enabled  to  believe  divine  promises,  whether  they  regard 
time  or  eternity,  thoOgh  those  pronoises  are  very  unlikely  to 
come  about  in  our  prtsentviewof  things,  we  glorify  God.  Abra- 
ham, Mordfcai  and  Paul,  were  eminent  instances  of  this  sort. 
When  belie\ing  the  promises,  through  ev«y  discouragement, 
we  bear  patiently  and  rcsic,nedly  all  our  sharp  trials,  trustmg 
still  that  all  will  turn  out  well,  because  we  judge  him  faithful  that 
promised  ;  this  is  sanctiT.  ing  or  glorifying  tlie  Lord  God  m  our 
hearts.  When,  out  of  love  to  God,  we  in  our  minds  shun  sin,  but 
delight  in  purity  and  true  holiness,  wcgloryfy  God  in  our  spirit. 
This  is  cleansing  onrselvesfrom  all  fiivhiness  of  spirit ;  in  depen- 
ding upon,  and  believing  in  Jesus  Christ  for  eternal  salvation,  we 
glorify  God,  in  the  highest  pi  ch  we  are  capable  of  here.  Itf 
prtiyer  social  or  private,  we  glorify  our  God  when  with  ouc 
spirit,  we  adore  his  perfecuons,  admire  afresh  hii>  grace,  be- 
lieve and  plead  his  promise,  give  unto  him  ascriptions  of  praise, 
and  devote  ourselves  unto  him  througli  Jtsus  Christ,  to  be  his 
for  ever  and  ever.  Perhaps  this  is  worshipping  God  in  the 
spirit  and  with  the  spirit.  But  I  shall  have  occasion  to  speak 
further  of  this  inward  working,  in  treating  of  the  ootwardj  there- 
fore  I  hasten  to  it.  ■:    "  ; '" 

By  bulward  actions,  which  I  suppose  are  chitffy  intended  in 
the  query,  I  understand  any,  and  evtry  act  where  the  body  or 
any  member  of  it  is  employed.  1  think  our  words  are  the  ac- 
tions of  our  tongue,  as  well  as  any  thing  that  may  be  deemed 
the  actions  of  our  hands  or  feet.  Before  the  tongue  is  concerned, 
they  i  re  properly  thoughts  or  actions  of  the  mind  ;  now  the 
question  returns,  Ho'iv  I  may  know  and  be  satijied^  that  I  aiin 
p'rincifitiUy  at  the  glory  oj  God  inivhat  1  do  ?  i  must  here  de- 
scend irjto  a  few  partirulais. 

T'-^iji^joint  out,  for  instance,  my  present  writing.  Do  I  by 
il>.seek  my  own  glovy,  or  any  other  bye  or  base  end  ?  I  put  to 
^;gT^^C5wn  sou'  in  the  presence  of  Jehovah,  these  queries  :  Is  it 
'  /alj^i  that  God  may  be  further  kncwr.  in  his  grace  and  glory, 
^|l:ffi^'^y  he  mor^  ardently  loved,  and  more  comfprtably  and 
^  "*  '1:  wf^rshipped,  obeyed  and  praised  by  his  people  here  I 
j^.im  that  my  brethren  in  the  tribulation  of  this  wilder- 
^,be  farther  instructed,  directed,  edified  and  comfort- 
^.^ ^,._^Jte(^er  the  divine  blessing,  they  may  be  able  to  glorify 
God^^a^l^ing  to  their  measure  of  grace  while  here  ?  VVhen  It 
can',  with^umility,  answer  these  in  the  i-.ffirmative,  which  a 
believer  ought  to  do  ;  and  when  I  look  for  no  perishing  reward, 
'rtojVja^.y  name  kncAvn  to  the  public,  being  conscious  of  my  own 
itjfinfi^s,  I  satisfy  myself  that  the  glory  of  God  is  n:y  priiuci" 
^-  I  i 


98  Anst^ers  to  practical  Questions. 

pal  aim,  especially  when  I  find  the  motion  of  my  soul  directed, 
in  love  towards  God  by  Jesus  Christ,  and  my  desire  aiming  at 
the  salvation  and  comfort  of  his  people. 

I  am  confident  that  the  gentleman  who  proposed  the  query, 
is  capable  of  satisfying  himself,  in  some  measure,  according  to 
the  above  hints.  Yet  perhaps  he,  and  ether  pious  per- 
sons, may  still  object  and  say,  "  Alas  we  find  self-seeking  so 
ready  to  creep  in  at  every  crevice,  that  we  fear  it  is  mere  pre- 
sumption to  think  that  the  glory  of  God  is  our  principal  aim, 
therefore  we  lay  aside  our  attempts.*'  It  is  a  truth  much  to  be  la- 
mented, that  sinful  self  cleaves  very  close  to  our  best  perform- 
ances. Blesst'd  be  God  for  our  great  High  Priest,  who  bears 
the  iniquity  of  our  holy  things.  If  we  do  nothing  to  promote 
the  glory  of  God,  till  we  be  clear  of  all  sinful  self-seeking,  per- 
haps very  little  will  be  done  on  this  side  heaven.  The  hearts 
that  are  well  furnished  for  service  in  the  church  of  Christ, 
whether  it  be  by  writing,  preaching,  praying,  or  any  other  way, 
let  them  bewail  before  God  their  indwelling  sin,  yet  let  them 
not  upun  any  account  hide  their  talent  in  the  earth,  but  rather 
stir  up  the  gift  of  God,  bestowed  on  them,  for  etUfication.  How 
did  Bradford  the  martyr  complain  of  his  heart  I  yet  what  a  ho- 
ly and  honourable  man  was  ht  ! 

In  divine  worship,  ministers  may  be  said  to  aim  principally 
at  the  glory  of  God,  when  their  intentional  and  direct  designs  are, 
to  shew  forth  the  glory  and  majesty  of  his  perfections,  his  good- 
ness, grace  and  mercy  through  Jesus  Christ  ;  how  worthy  he  is 
to  be  loved,  served,  trusted,  praised  and  adored  ;  and  when 
ihey  endeavour  to  set  forth  man's  misery  out  of  Christ ;  to  pro- 
claim the  glory,  fulness  and  compassion  of  Christ,  with  a  view 
that  poor  sinners  should  fall  in  love  with  him,  and  embrace  the 
salvation  through  him.  Ministers  aim  right  when  the  whole 
bent  of  their  lives  is  to  promote  the  salvation  of  souls,  God's  ap- 
pointed way,  and  depend  upon  his  blessing,  and  the  gracious  in- 
fluence of  his  Spirit.  Hearers  aim  at  the  glory  of  God,  when 
they  attend  on  him,  in  the  use  of  means  appointed  by  him, 
vihh  a  longing  desire  to  know  him  more,  that  they  may 
serve  him  better,  and  when  they  conscientiously  keep  their 
place  in  the  house  of  God  to  pray,  hear  the  word,  and  par- 
take of  his  ordinances,  in  order  to  bear  their  testimony 
for  God  and  his  worship  .against  the  openiy  profane,  and  the 
careless  professor.  When  we  have  these  things  in  view,  we 
glorify  God  in  our  closet,  infour  family  worship,  and  in  the 
solemn  assembly,  and  in  eating  and  drinking  at  his  table. 

In  our  common  conduct  and  callitig  in  life,  we  should  aim 
principally  at  the  glory  of  God  ;  this  we  do  when  we  pray  to 
him  for  direction,  when  we  take  his  word  for  our  rule,  when 
our  conscience  is  tender  of  his  glory,  and  when  the  general  bent 
ofour  heart  is  to  demean  ourselves  every  day,  so  that  others  may, 
by  our  holy  and  inoffensive  conversation,  be  induced   to  thinfe 


ANSWER.S  CO   PRACTICAL   QUESTIONS.  99 

and  speak  well  of  God  and  his  ways  ;  or  at  least  that  we  give 
no  jujt  occaFiCD  for  others  to  blaspheme  of  to  speak  evil  of  the 
holy  name  by  which  we  are  called,  of  the  glorious  doctrine  we 
profess,  or  of  the  good  ways  we  own.  Thus  the  apostle  serves 
God  with  all  humility  of  mind,  and  walked  inoffensive,  sulTcr- 
ing  much,  with  this  view,  that  the  ministry  might  not  be  blamed, 
behaving  holy,  justly  and  unblameably,  sofiusbands  and  wives, 
parents  and  children,  masters  and  servants,  are  exhorted  to  do, 
that  the  doctrine  of  God  our  Siviour  may  be  adorned  in  all 
things,  and  God  glorified. 

Eiting  and  drinking  should  be  with  an  eye  to  glorify  God-' 
God  hath  appointed  eating  and  drinking  in  common,  for  the 
continuance  of  our  life  and  strength,  that  we  may  be  capable  of 
service,  while  our  span  of  time  here  lasteth.  When  we  e&c 
and  drink  with  this  view,  giving  God  thanks  for  it,  we  do  it  to 
his  glory.  We  may  eat  savoury  food  like  Isaac,  but  weshouUl 
consult  our  health  and  circumstances,  with  inoffensive  life  more 
than  our  taste  or  palate  ;  when  we  eat  and  drink  to  excess  in 
quantity,  or  beyond  what  is  meet  in  quality,  we  sin.  It  may  be 
further  observed,  that  the  eating  and  drinking  in  1  Cor.  x.  31  . 
seems  to  refer  to  things  offered  to  idols,  treated  of  at  large  in 
the  chapter. 

In  every  thing  we  have  to  do  with,  we  should  consider  for 
what  end  God  principally  appointed  it,  then  as  far  as  we  pursue 
the  same  end,  I  think  we  glorify  him. 

When  all  is  said,  and  all  is  done,  it  must  be  confessed,  that 
in  every  thing  we  put  our  hand  to,  we  come  short  of  the  glory 
of  God.  This  should  keep  us  very  humble  at  his  foot,  and  de- 
pendant on  a  dear  Redeemer,  the  more  endeared  by  so  muchi 
Che  more  we  see  our  need  of  kim,  Jesus  Christ  glorified  God 
without  the  least  imperfection.  Let  us  endeavour  to  glorify  him 
according  to  our  measure  of  grace,  and  in  our  proper  station, 
with  all  humility,  and  comfort  ourselves  with  the  believing  views 
of  that  state,  wherein  we  shall  glorify  God  for  ever,  without  the 
least  hesitation  or  imperfection. 

It  is  to  be  feared  there  are  too  many  who  pretend  to  glorify 
God  like  those  in  Isaiah  Ixvi.  5.  when  their  principal  aim  is, 
like  Diotrephes,  to  have  the  glory  and  preeminence  themselves. 
In  this  very  pointj  a  corrupt  heart  hath  deceived  many. 


An'swers  tc  practical  Questions. 


QUEST.  XX. 

Uotu  may  lue  distinguish  betwixt  that  nvhich  is  morale  and  that 
ivhich  is  fyfiicaU  or  mtrehj  cerfmonialy  in  the  books  of  Mo' 
ors  ?  jijid  con!<:cquentlij^  which  of  those  fire ccfits  are  still  in 
force^  and  which  are  those  to7'g  since  abrogated  ? 

TiE  peo[)le  ot  Israel  for   a  lon^  wh'le  did,  and  still  do  read 
the  hooks  r,f  Mo?es  with  a  vail  upon  their  heart.     It  is  to 
•ije  feared  that  many  who  call  themselves;  Christians,  ai»e  rn  the 
•.me  CHSf'  ;  and  not  a  ifv   re^l  believers  read  that  part  of  the 
•'ord  of  God  with  litik-  understanding,  and  others  neglect  it,  cs- 
eniing  it,  for  the  most  part,  as   a  coileclion  of  old  rituals,  and 
nliquated  ceremonies,  of  no  signitlcaiion  now,  because  obsolete 
•nd  uniofdate  \o\\%  r.go.      That  a  con^.iderable  part  of  the  books 
t  Mtises  was  aboli.-lied  at  the  death  of  Christ,  I  firmly  believe. 
..ly  dcsit^n  in  proposirjg  the  qtiery    was,  to  be  informed  what 
-Mrt  U  abolished,  and   what  not  ;  tl-.at  we  might  read   that,  as 
veil  as  ot!ier  parts  rf  the  v.nrd  of  Gcd  with  understanding,  de- 
,i^!»t,  f.nd  to  our  spiritn  d  advantage. 

The  Momic  law    is  e^enerillv  divided   into    three  principal 

branches,  viz.  the  moral,  the  civil,  and  the  ceremonial  law — The 

Tioral  law  directed  m\(\  enjoined  our  duty  to  God  and  man.     It; 

^vas  given  to  our  first  parents  in  their  state  of  innocency,  and 

creation  purity.     After  the  tail  of  man,  this  law  continued  still 

in  being,  and    full  authority  to  the  dnys  of  Moses.     Then  God 

•was  pleased  to  give  a  new,  plain,  and  fair  edition  of  ir,  written 

with   his  own  finger,  in  two  tables  of  stone.     'Ihis  is  commonly 

called,   The    ten   commandments.      It   is  concisely   collected, 

yet  plainly  expressed  bv  our  Lord  Jesus  Christ,  in  these  words, 

Thoit  shait  hve  the  Lord  ihy  God,  ivi^h  all  thy  heart,  ivi*h  all 

thy  soul,  avd  with    ail  ihy  mind  :  This   is  the  first  and  great 

coinry.anduwr.'  (this  is  tly;  first  table,  containing  the  first,  second, 

third,  and  fourth  commandments)  and  the  srcoiid  is  like   unto 

7',  Thou  shalt  love  thy  neighbour  as  thyself  (this  is  the  second 

.'.•le,  and  contains  tlie  last  six  commandments.)     On  these  two 

■,77in!and'uents  hanif  nil  the  law  (this  is  the  very  i-um  and  sub- 

tunce  of  the  m«>ral    law)  and  the  firofihets.     This  is  the  sub- 

ect  m  utcr  of  all  thnt  was  comm;mded  by  all  former  prophets 

nd  preiichcrs,  in  all  tlieir  sermons  ;  admonitions  and  cxhorta- 

,  :ns.     Now  this  law  was  never  abrogated.     J:sus  Christ  came 

r.t  to  destroy  it,  but  to  fullil.  tr.agnitv  and  make  it  honourable. 

The  civil\A\y  is  also  termed  the  judirial  or  judiciary  law. 

ilerc  we   are    t*)  .iliserve   th;it  in    Mose^'a  tMTie,  the   Lord  wa» 

pleased  to  take  the   peo])!e  of  Israel,  and  single  them  out  as  a 

-.■«cculi.(r  people  above  all  people  ;  a  bodv  politic,  or  kingdom  : 

o  he  condescended  lo  be  their  king.     H^nce  they  were  a  the- 

racy,  or  a  ])Cople  governed  by  God.     Now  the  Lord,  as  their 

I'mgaivd  law-giver,  gave  ihcm  proper  laws  and  statutes,  pecu- 


Answers  to  PiiACTiiiAi,  Questions.  iOl 

liar  to  themselves,  directing  how  to  act,  judge  arid  pass  sen- 
tence, in  all  civil  debates  about  property,  and  to  regulate  tha 
punishment  ot  offenders  in  civil  matters.  This  was  founded 
upon  the  moral  law,  and  yet  was  given  in  particular  to  Israel 
as  a  theocracy.  Their  civil  law  is  just  and  reasonable,  there- 
fore an  excdlent  foundation  and  directory  for  the  civil  Uw,  or 
law  of  the  land,  in  every  kingdom  or  government  under  heaven. 
Yet  I  do  not  think  that  the  judicial  law  in  Israel  is  now,  pre- 
cisely as  such,  in  force  among  us,  or  any  other  Gentiles  :  but 
that  the  kings  and  governours  in  every  nation,  have  full  pow- 
er and  authority  to  enact  laws  and  statutes,  according  to  the 
customs,  manners  and  circumstances  of  their  own  ccuntry. 
Nevertheless,  the  legislators  in  every  realm  and  climate,  should 
have  peculiar  regard  to  the  moral  law,  lest  that  should  be  trans™ 
gressed  by  their  civil  law  :  The  gospel  dispensation  should  also 
be  well  weighed,  where  the  gospel  is  professed.  Every  where 
reason,  justice,  equity  and  circumstances  are  to  be  obstrved  in 
enacting  and  executing  the  laws  of  the  land.  The  judge  in  Is- 
rael had  a  discretionary  power  lodged  in  himself. — Upon  the 
whole,  we  may  look  «pon  the  judiciary  law  given  to  Israel,  as 
partly  in  force,  and  partly  abrogated. 

The  ceremonial  law,  which  regarded  the  sacrifices,  unclean- 
nesses,  purifications  and  all  the  types  and  sh*<dows  before  the 
coming  of  Christ,  therefore  called,  The  shadow  of  good  ihings 
to  come.  This  was  given  to  our  first  parents  after  the  fall,  it 
■was  somewhat  enlarged  in  Abraham's  time,  but  there  were  so 
many  things  added  upon  mount  Sinai,  that  it  was  after  that  time 
called,  The  laii)  of  Moses,  Then  the  tribe  of  Levi  was  set  a- 
part,  and  their  whole  service  was,  to  manage,  determine  and 
execute  this  law,  and  it  is  called,  The  Levitical  taw.  This 
was  to  continue  to  the  death  of  Christ,  and  then  both  the  law 
and  the  priesthood,  with  all  the  Levitical  service,  were  to  van- 
ish entirely.  See  ile'j.  vii.  11, 12.  So  the  ceremonial  law  is 
long  ago  abrogated  wholly.  Yet  still  it  ought  to  be  read,  with 
care  and  veneration,  for  it  points  unto  excellent  things  that 
were  then  to  co^ne,  even  Jesus  Christ,  and  the  glorious  salva- 
tion by  him.  The  whole  of  it  was  gospel,  but  in  obscare  shad- 
ows and  dark  adumbrations.  Many  of  the  types  in  this  law 
are  profitably  explained  in  the  first  volume  cf  the  dialogue  be- 
twixt Truth  and  Friendly  ;  to  which  I  refer  the  inquisitive 
reader. 

Now  my  query  is,  How  may  we  distingidsh  between  ihese 
laws,  as  they  are  so  inlermixt  and  interwoven  in  the  books  ^of 
Moses  ?  And  consequently  what  of  them  we  are  to  look  upon 
as  binding  ufion  us  7  But  let  this  always  be  remembered,  the 
whole  is  tc  be  read,  as  the  sure  and  good  word  ot  God,  given 
to  his  own  people,  in  former  ages,  and  pointing  out  great  things 
to  us  in  these  last  times,  I  can  think  of  no  general  and  plain 
li  3 


'72  Answers  to  practical  Que5tioiI«u 


and  edification  ;  therefore  I  have  taken  a  general  survey  ot  the 
whole,  and  in  some  things  have  been  very  pariirular  and  min- 
uie.  The  result  of  the  whole,  1  humbly  and  freely  submit  to  the 
inspeciion,  scruiiny,  censure  and  cmendaiions  of  ihe  candid  and 
judicious.     1  have  taken  the  books  in  order,  thus, 

GENESIS, 
For  the  most  part  is  a  sacred  and  divine  history.  The  most 
ancient  in  the  world,  and.yct  authentic.  It  gives  a  true  account 
of  the  principal  genealo.i^ies,  the  most  eminent  and  illustrious 
persons, -with  liie  most  important  and  strikins^  uansactions,  for 
upwardi;  of  two  thousand  years  ;  that  is,  from  the  creation  of 
the  universe,  to  the  death  of  Jeseph.  This  book  is  so  interspers- 
ed with  many  precious  j>romiscs  ;  some  regarding  the  present 
life,  others  toncerning  Jesus  Chri<;?,  and  tne  great,  free  and 
blessed  salvation  through  him.  The  sacrifices  and  ofTerings 
meniioned  in  Genesis,  before  and  after  the  flood,  and  likewise 
the  circumcision  belong  to  the  ceremonial  law,  and  therefore 
ceased  :  JThey  arc,  m  my  opinion,  part  oi'  the  hand-^vriting 
•which  was  nailed  to  the  cross  of  Christ. 

EXODUS, 
From  the  beginning  to  the  end  ofclirpter  •>.'.  contains  a  piece 
of  hh  history  so  v.-el!  attested,  and  io  aitonii?hing  in  every  part 
of  it,  that  the  world  at  this  time,  v. ere  struck  wuh  wonder  and 
amazement.  The  power  and  glory  of  God  shine  in  it  still. 
Chapter  xii.  elves  us  a  very  exact  account  ofthepassover,  and 
the  rites  belonging  to  it.  This  is  a  considerable  part  of  the 
typical  law.  Christ  celebrated  the  last  passover,  that  v/as  ac- 
cording to  divme  institution,  in  the  night  in  which  he  was  be- 
trayed. Then  the  history  is  reassuined,  and  continued  to  the 
end  of  chap.  xix.  yet  in  these  cliapters  we  have  an  account  of 
several  types  and  emblems  of  great  things,  as  separating  the 
first  born  unto  the  Lord  ;  the  charge  concerning  the  passover 
repeated  ;  the  song  of  Moses  ;  the  manna  ;  the  water  ou^  of 
the  rork  ;  with  some  other  pariirulirs  Indeed  we  have  in 
the  xviiitlj  chrij).  ver.  1;],  hc.  the' first  appointment  and  regu- 
lation of  judges  of  divers  degrees  among  that  pecple,  their  truly 
noble,  great  and  disinterested  qualifications  are  set  down,  ver. 
31.  These  were  to  execute  the  civil  law.  In  ch.ipter  xx.  we 
have  the  moral  law  delivered  in  a  most  solemn  manner,  with 
glory  and  awtul  m.iiesty.  As  it  ivas  the  introduction,  so  it  was 
the  foundation  of  all  tli;it  was  afterward  delivered  from  the  fie- 
ry mountain.  All  shadows  and  the  substance,  the  types  and 
the  anti-type,  cast  a  Ki'-tre  upon  the  :r>oral  law.  The  substance 
-^f  this  law  wili  continue  forever,  cvcri  in  heaven.— Verse  2-i, 
yz,  bolcDg  tc  the  c?rcmoniul  li\w. 


AnsvySrs  to  practical  Questions,  ^03 

Chapter  xxi.  begins  the  collection  of  their  political  or  civil 
law.  For  they  \yere  then  a  kingdom,  or  body  poliiic,  set  apart- - 
from  all  other  people,  and  their  gracious,  but  dread  sovereign, 
was  now  issuing  out  wholesome  laws  peculiar  to  his  new  erect- 
ed empire.  The  statutes  concerning  Hebrew  servants  bought 
(ver.  1,  to  the  7th)  and  daughters  sold,  verse  7,  Sec.  I  believe 
pertained  only  to  that  people,  in  that  country,  and  under  that 
dispensation/  It  is  certain  that  the  slave-trade  was  in  being 
then.  The  several  laws  beginning  verse  12.  were  merely  of 
the  civil  kind,  founded  upon  reason  and  justice  ;  yet  in  the  lat- 
ter peculiar  to  that  people  ;  nevertheless,  in  substance,  they 
suit  every  nation,  even  at  this  time  ;  though  in  tlicse  there 
were  some  things  typical,  as  the  city  of  refuge,  ver.  13.  and  the 
altar,  ver.  14.  At  that  time  the  jadges  were  vested  with  a 
discretionary  power,  verse  22.  and  so  they  are  still,  provided 
they  do  not  transgress  a  positive  law. 

Chap.  xxii.  is  upon  the  same  subject.  Some  things  in  it  per- 
tained to  Israel  only,  such  as  ver.  20,  25,  &c.  ver.  29,  Sec.  be- 
long to  the  ceremonial  law. 

Chap,  xxiii.  to  ver.  9.  belong  to  the  civil  law,  and  give  excel- 
lent directions  to  be  every  where  now  observed.  From  thence 
to  verse  19.  we  have  parts  of  the  typical  law  ;  from  verse  30, 
to  the  end,  we  have  instt  uctions,  promises  and  encouragements 
suited  only  to  Israel  in  their  then  present  situation  in  the  wild' 
erness,  and  about  their  entrance  into  the  land  of  Canaan.  But 
still  they  afford  gospel  believers  many  useful  instructions. 

From  the  beginning  of  chapter  xxiv.  to  the  end  of  chap. 
xxxi.  we  have  a  number  of  types  and  adumbrations  of  great 
and  good  things  to  come.  All  belonging  to  the  Levitical  law, 
therefore  are  vanished  away  ;  yet  we  sire  to  remember  that  it 
is  the  word  of  God,  affording  many  excellent  lessons  for  the 
man  of  God,  for  whom  alLspripture  is  chiefly  given. 

Chap,  xxxii.  and  X3ixHh''entertain  us  with  a  humbling  and 
striking  history  of  the  people's  provoking  revolt,  the  judgment 
upon  them,  Moses's  intercession,  8cc.  all  peculiar  to  Israel  at 
that  time  ;  but  still  to  be  read  carefully,  and  considered  seri- 
ously by  U9  under  the  gospel,  for  they  are  written  as -a  warning 
to  others  in  after  times,  1  Cor.  x,  1,  Sec. 

Chap,  xxxiv.  to  ver.  17.  gives  instruction,  promises  and  cau- 
tions to  that  people  under  their  circumstances  at  that  time» 
A  believer  now  may  look  over  that  with  profit  and  pleasure, 
finding  that  it  yields  doctrine,  reproof,  correction,  and  instruc- 
tion. From  ver.  17,  to  the  26th,  we  have  some  branches  of  the 
ceremonial  law  repeated.  Conceniing  seething  or  boiling  the 
kid  in  his  mother's  milk,  there  are  divers  opinions,  we  have  the 
prohibition  three  tim.es  in  the  books  of  iMoses.  What,  I  think, 
bids  fairest  for  the  truth,  is  this  ;  that  it  vyas  a  heathen,  idola- 
trous custom  :  Some  aflirm  that  the  idolatrous  natior\s,  at  the 
ingatlisrmg  of  their, fi'uitj  tool;  ^  kid  and  boiled  it  iji  the  milk 


104  Answers  to  practical  Questioms. 

rf  the  dam,  and  then  in  a  mf^glcal  way,  went  about  and  be- 
sprinlvled  all  their  fields,  gardens,  orchards  and  trees,  thinking* 
by  this  means,  to  make  them  more  fruitful  the  next  year.  The 
Lord  would  not  have  his  people  act  so  idolatrous,  unnatural, 
cruel  or  barbarous.  From  ver.  27.  to  the  end,  we  huve  a  his- 
tory very  instructive,  and  it  had  something  of  a  type  in  it.  See 
S  Cor.  iii.  13,  &c. 

Chap.  XXXV.  verse  2.  belonged  to  Israel  and  to  us,  ver.  5.  to 
Israel  alone,  and  perhaps  was  to  continue  only  while  they  were 
in  the  wilderness,  as  they  had  no  fuel  provided  in  their  then 
moveable  habitations.  See  Numb.  xv.  32,  &c.  From  ver.  4. 
to  the  end  of  Exodus,  we  have  the  pdriiculars  about  building 
the  tabernacle,  with  all  the  appurtenances  thereof.  The 
whole  typical,  directing  to  spiritual  and  heavenly  things.  See 
Heb.  ix.  1,  2,  8tc. 

LEVITICUS, 

FOR  thp  most  part,  directs  the  priests  and  Levites  how  to 
execute  their  office.  It  contains  the  main  body  of  the  ceremo- 
nial or  Levitical  law.  From  the  beginning  to  the  end  of  chap, 
vii.  instructions  are  given  regarding  the  divers  kinds  of  sa- 
crifices. Some  few  remarks  may  be  here  made.  The  sin 
TOeniioned  in  chap,  iv,  may  be  considered  as  of  a  moral  nature', 
though  perhaps  it  might  be  a  transgression  of  the  ceremonial 
law,  was  a  transgression  of  the  moral  law.  Chapter  vi.  men- 
tions sins  against  ihe  political  law.  When  that  law  was  trans- 
gressed, then  both  tables  of  the  moral  law  were  violated  The 
fat  forbidden  in  chap.  vii.  23.  was  only  that  which  they  used  in 
their  sacrifices,  ver.  25.  according  to  the  positive  command  of 
chap.  iii.  9  10.  and  other  places.  Concerning  blood,  ver,  26, 
2"^.  I  look  upon  the  law  as  moral  and  typical,  as  the  precept 
was  given  before  Moses,  and  the  pnahibiiion  renewed  by  the 
apostles,  when  met  altogether,  and  utider  the  direction  of  the 
Holy  Ghost,  (Act  xv.  20,  28.  29.) 

Chnpier  viii,  relates  very  minutely  how  solemnly  Aaron 
and  his  sons  were  clothed,  anointed,  consecrated  and  installed 
into  the  prirstly  office  ;  chap.  ix.  hiforms  how  they  began  to 
execute  their  holy  and  important  function.  Both  chapters  con- 
cern the  ceremonial  law  ;  chap  x.  transmits  unto  us  how  soon 
the  sons  of  Aaron  transgressed  the  sacred  liw.  just  before  giv- 
en unto  them  ;  with  the  immediate  and  awful  j»)dgment  of  God 
upon  them.  It  stands  to  this  day,  like  Lot's  wife,  as  a  caution 
to  all,  and  especially  ministers.  Ver.  9.  10  II  pertained, no 
doubt,  to  Aaron  and  his  <iurviving  sons,  with  all  their  successors, 
while  that  priesthood  continued.  It  should  now  suggest  to  eve- 
ry minister  of  J«  sus  Christ  how  watchful  and  temperate  he 
ought  to  be.     The  latter  part  of  the  chapter  is  typical. 

Chap  xi.  directs  the  people  of  Isr;  el  what  beasts,  birds  ancT 
fish  they  had  liberty  to  eat  of,  and  what  not.    I  look  upon  the 


Answers  to  practical  Questions  1Q^ 

difference  betwixt  the  clean  and  unclean  here  to  be  ceremo- 
nial ;  for  to  Noah,  and  his  posterity,  it  was  said,  Evei'ij  Living 
thb'ig  that  movelh  shall  b^  meat  for  ijou.  And  Piter's  vision 
seems  to  suggest,  that  this  difference  pertained  to  the  Mosaic 
oeconomy  only  ;  denoting  the  distinction,  and  was  a  part  of  the- 
partition  wall  bet-'-reen  the  Jews  and  the  Gentiles,  but  abrogat- 
ed when  that  wall  was  broken  down  by  the  death  of  Christ, 
Yet  I  think  that  ths  clean  beasts,  birds  and  fish,  by  the  laws  of 
Moses,  are  still  the  more  proper  and  wholesome  food,  though 
every  creature  of  God  is  good,  if  received  with  thanksgiving. 

Chip.  xii.  xiv.  xv.  xvi.  xvii.  are  altogether  typical,  and 
ceased  with  the  Levitical  i)rie::thood.  Nevertheless,  we  have 
in  tlicm  nianv  huinbling  and  instructive  lessons,  shewing  v.'hat 
vile  and  unclean  persons  we  are,  and  how  absoUitely  necessary 
it  is,  that  we  should  be  washed  and  cleansed  in  the  blood  of 
Christ,  nothing  else  wiil  take  out  the  deep  stain. 

Ma'ny  plead  tluit  the  Jaw  in  chap,  xviii.  is  ceremoni'^.l,  and 
therefore  aooliihed.  But  to  me  it  appears  to  be  evidently  of  a 
moral  nature,  and  as  carefully  to  be  observed  now ,  by  us  Gen- 
tile believers,  as  it  was  then.  The  introductinn  and  the  conclu- 
sion of  the  chapter,  strongly  prove  it.  J\one  of  you  shall  ah* 
firoach  to  any  that  is  near  of  kin ^  Sec.  ver.  6.  th-U  is,  you  shall 
have  no  intermarriages  with  any  that  is  near  of  kin.  Then  the 
particular  kindred  forbidden,  are  punctually  poimed  out.  When 
all  the  particulars  are  mentioned,  tvith  soir.e  other  abo'rnnations, 
which  are,  without  any  contradiction,  of  a  moral  nature,  it  is 
said,  ch'Jiic  not  yourselves  in  any  of  these  ihint^s  :  Jor  in  all 
these  the  nations  are  defiled  rohich  I  cast  out  be/ore  you,  ver. 
24.     They  are  all  termed  abominable  customs,  verse  50. 

Chap.  xix.  is  mixed,  ver.  3,  4,  iDoral  and  still  in  force  ;  ver, 
5,  6,  7,  8,  ceremonial  and  abolished,  ver.  9,  10.  civil,  and  per- 
haps partly  typical,  not  literally  now  in  force,  yet  it  teacheth  us' 
to  take  care  of  the  poor,  and  be  ready  to  communicate.  From 
verse  11.  to  the  18  partly  moral  and  partly  political,  and  now  to 
be  observed.  The  gendering  with  divers  kind?H  in  verse  19,  I 
believe  is  still  forbidden  ;  it  is  confounding  creatures  and  the 
order  of  nature.  But  I  suppose  the  mixed  seed  and  garment  was 
ceremonial  ;  for  the  various  kinds  of  grain  are  given  for  our 
food  ;  likewi'^e  wool  and  fldx  are  given  for  clothirg,  verses  QO, 
21.  22.  of  the  ceremonial  and  civil  kind,  but  does  not  pertain  to  us 
now.  Verses  $23,  24,  25.  ceremonial,  verses  26.  I  believe  to  be 
moral,  27,  28.  also  moral,  being  a  prohi'-ii'ion  to  follow  idolatrous 
rations,  denoting  immoderate 'grief  for  t-he  dead  ;  verses  29,  SO, 
31,  32.  moral,  and  still  in  force  ;  verses  33,,  34.  something  pe- 
culiar to  Israel,  but  instructive  now.  The  following  verses  are 
mor;d,  and  to  be  observed. 

Chapter  xx.  to  verse  6  was  peculiar  to  Israel  ;  then  for  the 
most  part  to  the  end  it  instructs  whnt  punishments  to  inflict  up- 
on the  transgressors  of  the  foregoing  laws.    The  laws  mention* 


106  Answers  to  practical  Questions. 

ed  as  transgressed,  I  believe,  are  branches  of  the  moral  law,  but 
the  penalty  was  political.  Whether  the  penalty  is  sijll  to  be  in- 
flicted, may  be  a  question.  The  crimes  are  now  cognizable  and 
punishable  by  the  magistrate,  but  the  legislators  should  consider 
the  penalty,  according  to  the  dispensations  we  are  under,  having 
strict  regtrd  to  the  moral  law,  reason  and  justice. 

Chap.  xxi.  xxii.  xxiii.  belong  all  to  the  ceremonial  law,  and  are 
abolished.  And  so  chap.  xxiv.  to  verse  9.  the  affair  of  the 
blasphemer  is  a  true  and  sacitd  history,  and  that  Jiffkir  gave  oc- 
casion to  enact  the  law  in  verses  15,  16.  which  was  on  Israel 
strictly  binding.  How  far  the  penalty  is  now  to  be  inflicted,  1  will 
not  determine,  but  every  trangressor  of  this  kind  is  certainly 
guilty  before  God,  who  is  ever  j:alous  of  his  own  glory  ;  ver. 
17,  Sec.  are  the  political  or  civil  law.  It  should  now  be  well 
considered,  in  enacting  and  executing  laws,  though  probably 
not  literally  followed.  Chap'er  xxv.  pertains  to  the  Leviiical 
law  and  priesthood,  and  is  ceased. 

Chap.  xxvi.  consists  of  precepts,  prohibitions,  promises  threat- 
ening, 8cc.  suited  to  the  Mosaic  dispensation  ;  yet  full  of  instruc- 
tion to  us  at  this  time..  Though  the  dispensation  is  changed, 
yet  morality  md  divine  worship  are  carefully  to  be  observed, 
with  reverence  and  godly  fear,  else  temporal  and  eternal  judg- 
ments are  to  be  expected.  The  threatenings  in  this  chapter 
have  been  accomplished  on  Israel  long  ago,  and  they  are  still 
under  the  rod.  Tiie  promises,  ver.  44,  45.  have  been  in  part 
fulfilled,  on  their  return  from  o.ibylon,  and  at  other  times  :  yet 
lam  confident  there  will  be  a  further  accomplishing  of  those 
and  .Tianv  other  promises  to  the  twelve  tribes  of  Israel  ;  ver. 
46  imports  that  all  the  preceding  laws  were  enacted  in  a  pecu- 
liar manner  between  God  and  the  Israelites,  and  to  continue  to 
the  coming  of  Christ. 

Chapter  xxvii.  pertained  to  the  ceremonial  law,  and  is  abro- 
gated. 

NUMBERS. 
CHAP.  i.  ii.  iii.  iv.  antiquated  ;  roost  of  them  suiting  Israel 
only  while  in  the  wilderness.  Chapter  v.  partly  political,  and 
partly  ceremonial,  the  letter  of  it  is  now  abrogated,  but  the  doc- 
trine to  be  retained  with  care.  The  vow  and  law  of  the  Naz- 
arite,  chap.  vi.  is  not  binding  on  gospel  believers  ;  ver,  23,  8cc. 
vas  a  set  form  for  the  priests  to  bless  the  people,  see  Deut.  x. 
8.  and  xxi.  5.  This  form  was  peculiar  to  Israel  ;  in  chap.  vii. 
we  have  the  free-offering  of  the  twelve  princes  at  the  dedica- 
tion of  the  tabernacle  ;  chap.  viii.  ceremonial  and  abrogated  ; 
chap.  ix.  to  verse  14.  abolished,  the  rest  of  the  chapter  is  an 
instructive  history  ;  in  chapter  x.  we  have  some  further  rites, 
pertaining  only  to  Israel,  to  verse  10.  then  we  have  an  account 
of  the  first  march  of  the  people  after  the  tabernacle  was  erect- 
ed, and  all  the  regulations  on  mount  Sinai. 


Answers  to  practical  Questions,  lO? 

Chapters  xi.  xii.  xiii.  xiv.  contain  a  very  important  history, 
and  was  written  for  our  example,  1  Cor.  x.  11,  12,  chap.  xv. 
ceremonial,  but  verse  30,  31  I  ihink  belong  to  the  moral  law, 
though  in  some  things  suited  to  that  dispensation.  So  concerning 
the  Sabbath-bredker,  yet  we  should  pay  due  regard  to  the 
Lord's  day  ;  chfjp.  xvi.  is  a  most  awful  warning  piece  ;  chap, 
xvii.  is  a  kind  of  an  appendix  to  it,  is  a  true  history,  and  a  shad- 
ow of  good  things  to  come;  chap,  xviii.  and  xix.  are  abrogated  ; 
chap.  XX.  is  a  short  detail  of  great  things,  by  which  we  should 
be  admonished,  and  so  chap.  xxi.  Here  we  are  to  observe,  that 
the  -water  out  of  the  rock,  and  the  brazen  serpent,  were  emi- 
nent types  of  Christ. 

in  chapters  xxii.  xxiii.  and  xxiv.  we  have  the  famous  and  in- 
teresting account  of  Balak  and  Balaam  ,  chap.  xxv.  presents 
us  with  the  sad  fruits  and  consequences  of  Balaam's  wicked  and 
ungodly  advice  ;  chapter  xxvi.  and  xxvii.  contain  more  scrip- 
ture history,  interspersed  with  some  traces  of  their  polity,  re- 
garding their  settlement  in  the  land  of  Cirnaan  ;  chapter  xviii. 
and  xix,  belong  all  to  the  ceremonial  law,  and  are  mostly  a  re- 
capitulation of  what  was  before  delivered,  with  some  explana- 
tion  of  chapter  xxx.  is  an  addition  to  Lev.  xxvii  The  other 
chapters,  in  Numbers  are  merely  historical,  yet  very  instruc- 
tive ;  and  .several  passages  btlong  to  their  civil  law,  and  were 
also  typical,  especially  the  city  of  refuge. 

DEUTERONOMY, 
13  a  review  of  the  forty  years  journey  in  the  wilderness,  from 
whence  solemn  txhortaiions,  admonitions,  warnings,  &c.  arc 
given  to  Israel.  Some  former  laws  are  repeated,  moral,  judi» 
cial  and  ceremonial  which  are  pretty  easily  discerned  by  what 
i  have  said  already.  From  the  beginning  of  chapter  xix  to  the 
end  of  chapter  xxv,  belong  almost  entirely  to  their  judicial  or 
civil  law  ;  and  a  great  part  of  it  peculiar  to  the  people  of  Is- 
rael under  that  dispensation.  I  see  no  necessity  lo  add  any 
jnore  remarks  upon  this  book,  as  it  so  corresponds  and  tallies 
with  what  hath  been  already  noted. 


QUEST.  XXI. 
Ho"^  shall  a  fierson  knoro   luhen  a  promise  or  a  threatening  is 

brought  by  God  or  by  Satan  to  the  soul  ? 
T  AM  fully  persuaded,  that  Satan,  very  often,  does  apply 
A  promises  and  threatenings  to  s?iints  and  sinners  ;  but  so  art- 
ful, that  neither  the  one  nor  the  o;her  is  always  able  to  discern 
it.  As  Satan  is  a  common  adversary,  we  may  be  sure  that  he 
has  an  cyil  design  in  hand  whenever  he  m^ikes  use  of  the  sa- 
cred word.    Seeing  the  case  is  so,  when  v/e  fiad  the  word  of 


308  Answers  to  practical  Questions." 

God  brought  to  our  mind,  and  fastening  on  our  hearts,  we 
should  thus  ask,  "  Is  this  word  brought  by  the  Holy  Ghost,  or 
by  the  evi!  spirit  ?'*  Now  the  question  is,  How  shall  1  know 
who  brought  it  ?     Let  us  try  thc^e  particulars. 

I.  We  should  consider  the  end  and  tendency  of  the  promise 
or  threatening  which  aflects  our  mind.  When  the  Holy  Spirit 
is  pleased  to  apply  a  promise,  Uie  soui  is  i..ore  or  less  led  to  Je- 
sus Christ  ;  for  all  the  promises  of  fSod  arc  yea  and  amen  in 
C'/irht.  There  is  also  some  direction  given  to  look  to  Jesus, 
and  strength  offered  to  trust  in  him.  This  implies  approbation 
of,  and  a  degree  of  love  to  a  dear  Redemer  ;  And  this  love 
will  excite  hatred  to  bin  ;  for  faith  p\irilies  the  heart,  and  works 
by  love.  Then  holiness  is  promoted,  the  glory  of  G.;J  is  in 
view,  and  all  those  precious  fruits  of  the  Spirit  mentioned  in 
G<il.  V.  22,  23.  &(.c,  Colos.  iii.  12,  13.  Jam.  iii.  17.  are  more  or 
kss  experienced  and  unfcignedly  sought  for.  When  a  threat- 
ening is  bitjught  on  the  mind  by  the  same  Spirit,  it  has  general- 
ly, perhaps  always,  such  a  tendency  as  this,  to  excite  us  to  flee 
to  Christ.  For  instance,  this  threatening  is  brought,  T/wu 
shale  die  in  thy  6m,  i.  e.  unless  thou  flee  to  Jesus.  Again, 
Cursed  is  evtYy  one  that  condnueth  not  in  all  rhinos  'tvritten 
in  the  lavj  of  God  ;  but  still  it  is,  except  they  flee  to  Christ — 
To  deter  frcrm  sin,  tlie  Spirit  hides  the  word  in  the  believer's 
heart  witl.  lliis  view,  that  he  ma  not  sin.  You  shall  fierish^ 
saith  he,  cxcefit  ye  refieiit  .  Jf  ihou  regar.ccst  a?id  yioiirl^heth 
iuigiiinj  in  llty  hearty  God  luill  not  rcgai  d  ihy  prayer — To 
diligence  in  duty,  ij  c>^ny  o;/^:  f/7««^  6orA-,  saith.  the  Spiiit,  / 
Jtave  no  fUeat>ure  in  him.  The  man  under  the  influence  of  the 
heavenly  Teacher  will  say,  "  1  w  mid  not  draw  back  on  any 
"  account,  I  will  endeavour  to  push  forward,  though  I  am  weak 
and  feeble  ;  if  he  slay  me  at  last,  I  will  wait,  trust  and  hcpe, 
even  to  death  "     But, 

"  When  Satan  brings  a  promise  he  has  other  designs  in  hand  ; 
he  hiis  quite  difT-  rent  cncb  to  serve.  He  will  noi  lead  to  Christ 
f.iiihf'.ollv,  for  if  he  does  transform  him^^elf  into  an  angel  of 
lii^lit,  it  is  to  carry  on  the  woik  of  darkne  s.  He  may  say, 
Tj  uat  in  Chriyt  ;  but  ii  is  in  order  to  tnin  t)ie  grace  of  God 
into  lasciMouMiess,  if  Satan  s:-.ys,  1  he  foundation  of  Godf,tard- 
rth  sure,  v  is  tohurd'.n  the  p»^r.=cn*:>  heai  t,  that  he  may  not  de- 
])art  from  iniquity.  He  ifttn  aj)pru-s  prnrriiscs  to  promote  sin. 
We  hav(  a  gl'  ring  instance  of  this  in  his  conibvit  with  th^~Il5r^ 
ot  life  an('  p,!"i> ,  Malt.  iv.  6.  When  he  acted  so  on  the  green 
tree,  what  will  he  not  do  on  the  dry  I  Whtn  we  are  cmliold* 
cned  \)\  a  promise  to  ccmmit  sin,  and  then  exci'ed  to  cloke  it, 
\- e  Tiiay  1  e  sure  the  stiptnt  !•>  at  v.trk.  When  he  deals  in 
promises,  he  is  like  a  filihv  sov/,  tempting  r:nd  soliciting  to  bru- 
tal uncleannesb  and  sensuality  ;  but  when  he  deals  in  threattn- 
jngs  and  mtrnanres,  he  resembles  a  roaring  lion,  or  a  fiery  dra- 
g<  n.    He  bays,  '»  It  ;s  in  vain  to  flee  to  Christ;  it  is  too  late, 


ASfSWERS    TO   PRACTICAL   QUESTIONS.  3  09 

l\rou  "  art  too  vile,  Christ  w  ill  have  nothing  to  do  with  such  a 
wretch  as  thcu  art,"  or  any  thing  that  hinders  to  Christ,  he 
does  not  care  what,  if  it  but  answer  the  end.  He  says,  "  It  is 
in  vain  to  pray  ;"  the  wily  serpent  will  throw  in  a  croud  of 
vain  thoughts  while  the  believer  is  praying,  and  when  prayer  is 
over  he  will  say,  '•  There  is  a  fine  prayer  ;  give  over  for  shame  ; 
God  willnothear  sinners,  such  prayers  as  these  are  anaboinina" 
tion  to  him.  When  the  Holy  spirit  reproves  for  vanity  in  prayer, 
he  says,  *'  Be  more  watchful,  mol'e  humble,  more  earnest,  &c.** 
He  will  wound  the  very  heart,  but  it  is  to  heal  and  strengthen 
the  weak,  sickly  believer.  But  the  devilis  always  a  murderer  j 
he  says,  "  It  is  in  vain  to  hear  or  read  ;  the  word  is  the  savouir 
6f  death  unto  death."  If  one  goes  to  the  Lord's  table,  he  says, 
*'  Thoueatest  and  drinkest  thine  own  damnation."  Thus  he 
terrifies  poor  souls,  and  many  are  so  ignorant  of  his  devices, 
that  they  believe  him. 

II,  When  the  spirit  of  God  applies  a  promise  or  threatening, 
it  is  to  promote  something  useful,  to  the  glory  of  God  and  the 
good  of  his  people,  to  support  un'^er  affliction,  and  direct  through 
difficulties,  in  a  holy  and  humble  w.>y.  To  Joshua  he  says,  / 
Kvill  never  leuve  thee  nor  forsake  ifiee.  This  was  -o  keep  up 
his  heart  in  the  hard  service  before  him.  That  he  had  tiie 
glury  of  God  near  at  heart  appears  evidently,  for  when  God 
seemed  to  forget  his  good  promise,  the  holy  man's  plea  was 
What  wilt  thou  do  unco  thy  great  name,  Josh.  vii.  9.  The 
same  promise  is  brought  to  believers  long  after  that,  to  discoun- 
tenance covetoufsness  and  distrust,  but  to  exCite  contentment 
and  holy  fortitude,  Heb.  xiii.  5,  6.  But  Satan  brings  promi^ses 
to  promote  trifles,  and  excite  self-conceit.  He  brought  a  prom- 
ise to  persuade  Jesus  Chrisf  to  cast  himself  down  headlong.  To 
what  purpose  was  that  ?  What  end  could  it  answer  ?  Those 
who  prayed  tor  things  to  consume  on  their  lust,  very  ^  robably 
pleaded  promises,  VVhile  pope  Alexander  was  treading  on  the 
r.eck  of  Frederick  the  emperor,  at  Venice,  Mr.  Fox  tells  us, 
that  he  repeated  that  promise,  "  Thou  shalt  tread  on  the  lion 
and  the  adder,  the  young  lion  and  the  dragon  shalt  thou  tram- 
ple under  feet."  There  have  been  sad  instances  of  jrhameful 
madness  carried  on  under  the  pretence  of  promises.  Vv'hen  Je- 
hu was  driving  on  furiously,  and  wading  through  blood  to  the 
throne,  he  would  again,  and  again  say.  This  is  the  word  of  the 
Lord  which  he  spake  by  his  servant^  the  fircfihet  ,•  yet  all  the 
while  he  was  an  idolater,  under  Satan's  influence. 

ill.  The  Holy  Spirt  brings  prom'iaes  and  threatenings  to  en- 
courage the  1136  of  proper  and  appointed  nfieatiS,  to  obtain  free 
pron^ises,  and  escape  ju^t  threatenings,  Paul  believed  that  he 
had  a  promise  from  God,  and  that  it  should  be  according  to  the 
promise  ;  yet  thev  use  precaution  to  shun  rocks  ;  the  sailors 
who  were  more  skilful  than  the  soldiers  and  passengers,  in  time 
of  danger,  must  ai)idc  in  the  ship,  as  the  instruments  by  whom 


110  Answers  to  practical  Questions. 

the  promise  was  to  be  accomplished.  Th«  people  must  take 
food  and  be  cheerful,  they  u^e  then  all  posbiijle  means  to  thrust 
the  ship  any  way  to  shore.  Hezekiah  had  a  promise  thiit  he 
should  recover,  that  he  should  go  to  the  house  of  the  Lord  on 
the  third  day,  and  lest  he  should  doubt  the  promise,  he  had  the 
token  on  the  dial,  which  he  chose  himself  :  but  for  all  this,  a 
plaibter  must  be  applied  to  the  boil,  by  the  prophet's  direction. 
Ezra  had  a  general  promise,  Tliat  the  hand  of  God  h  upon 
all  thrm  for  good  that  seek  him.  Here  we  have  a  description 
of  the  very  persons  to  whom  the  promise  pertJiins,  so  they  give 
themselves  to  prayer  and  fasting,  Ezra  viii.  21,  22.  Daniel  did 
read  the  promise  in  Jer.  xxix.  10.  but  withal  he  saw  there,  that 
(he  people  should  pray,  verses  12.  13  so  the  prophet  gives  him- 
self to  prater,  and  pleads  fervently  in  his  supplication,  see  Dan. 
ix.  almost  through  the  chapter.  When  Satan  produces  threats 
or  promises,  he  does  it  to  supercede  the  use  of  means,  and  to  per- 
suade persons  to  despise  and  lay  aside  duty.  As  if  Paul  had  said 
I  believe  it  vjill  be  as  God  hath  promistd^  theref'jre  let  the  sat' 
lors  go  tbhere  they  luili,  we  need  not  fear  rockfy  quicksands^ 
ahifiiureck,  or  any  things  ive  shall  go  safe  to  land.  As  if  Ezra 
and  Daniel  had  said,  God  ivill  make  good  his  promise,  he  re- 
gards hia  own  veracity  more  than  our  prayers,  iherffore  we 
may  be  easy.  Or  as  if  Hezekiah  had  reasoned  thus  :  ^odhath 
■firo?nis€df  he  halh  set  ihe  (ime,  and  given  a  token  also,  whaf 
signifies  troubling  myself  ivilh  a  plaisler  ?  Miiny  are  deluded 
with  promises,  bat  look  upon  duty  in  order  to  obtain  prom- 
ises as  a  poor,  low,  mean,  legal  way  ;  as  if  true  faith 
must  not  produce  obedience  and  works.  Others  arc  terrified 
"with  threatenings  to  frighten  them  from  duties  as  above  obi^erv- 
ed.  The  poor  believer  seldom  thinks  that  Satan  is  so  apt  to 
shew  him  the  imperfections  of  all  performances.  O  friends,  be 
not  discouraged  in  duty,  but  still  goon,  let  what  will  follow. 

IV.  llie  good  Spirit  brings  to  remembrance  promises  and 
threatenings  faithfully  and  honestly,  in  a  way  consistent  with  the 
•who!  J  scope  of  scripture,  true  religion  real  godliness,  and  right 
reason.  But  Satan  is  the  father  of  lies,  even  when  he  quotes 
the  true  promises  of  a  faithful  God.  He  mutilates,  wrests,  and 
tortures  the  scripture,  makes  one  part  to  clash  with  the  other. 
When  Satan  urges  Chrrst  with  a  promise  of  protection,  he 
does  it  like  a  serpent,  leaving  out,  in  the  midst  of  the  promise, 
that  word  which  was  against  his  purpose.  To  keep  thee  in  all 
ihii  ways  ;  but  our  dear  Master  has  taught  us  that  we  are  not 
to'tempt  (Jod  in  depending  on  promises,  when  we  go  out  of  the 
■way,  M^tth.  iv.  6,  7.  God  is  not  the  author  of  confusion,  but 
Satan  always  is. 

V.  When  the  Lord  brings  a  promise  or  threatening  to  the 
goul,  the  understanding  is  enlightened,  the  judgment  is  at  liber- 
ty to  reason,  weigh,  and  conclude  impartially  ;  nay  is  charged 
M  to  do  m  liie  light  of  an  illuminated  under&Uwling,  under  the. 


Answers  to  practical  Questions,  Hi 

eye  of  conscience,  under  the  direction  of  Goers  infallible  word, 
fc  the  presence  of  the  AhTiighty,  and  looking  forward  to  the  de- 
cisive tribunai,  where  judgment  shall  soon  be  set  to  the  line  and 
pluinet.  So  many  weighty  considerations  must  undoubtedly 
strike  the  soul  with  awe,  yet,  where  Satan  does  not  distarb^ 
there  is  an  inward  serenity,  coolness,  calmness,  satisfaction, 
and  pleasure  in  all  this.  The  soul  loves  to  be  under  so  many- 
eyes,  to  be  so  well  guarded,  and  will  say.  Lord,  search  mc,  try 
me,  let  all  be  according  to  thy  ivord,  thy  will.  When  the 
case  is  thus  with  the  soul,  the  affections  are  drawn  to  right  ob- 
jects, and  the  will  is  submissive,  so  th^t  there  is  harmony  among 
the  higher  and  nobler  powers  of  the  soul.  But  when  Sataa 
brings  the  promise,  the  address  is  generally  made  to  the  affec- 
tions, the  fancy,  tlie  senses,  and  often  very  corrupt  and  head- 
strong passions  ;  then  the  understanding  is  blinded,  a  mist  is 
raised  before  the  mind  so  that  it  is  darkened,  conscience  must 
sleep,  the  word  must  not  appear  at  ail,  nor  any  part  of  it,  but 
what  must  serve  to  carry  on  the  present  purpose  ;  so  the  judg- 
ment i^  in  darkness  and  chained  there,  and  reason  is  bribed  and 
corrupted.  But  the  will  bears  all  before  it,  though  even  that  is 
but  a  slave  to  the  affection,  the  fancy,  the  corrupt  p.ppciires,  &c. 
Out  of  many  I  will  produce  one  instance,  Ahab  was  determin- 
ed to  go  and  fight  for  Ramah,  in  Gilead.  Jehosaphat  would 
have  him  to  enquire  of  the  Lord,  v^hetherit  was  right  for  him 
to  go,  and  if  the  expedition  would  be  successful.  Ahab  complies 
immediately,  but  must  consult  his  own  prophets  that  be  might 
be  sure  to  have  it  in  his  own  way  ;  they  all  agree  tc  a  man, 
and  promise  success  to  the  king,  but  every  one  uoder  the  influ- 
ence of  the  lying  spirit.  When  mention  was  made  of  Micaiah, 
Ahab  was  atraid  he  would  overturn  the  whole  scheme  ;  but 
■when  the  king  of  Judah  would  have  his  opinion,  the  messenger 
intreats  Micaiah  to  speak  good  to  the  king.  The  lying  spirit 
wanted  to  corrupt  the  Lord's  prophet  like  the  rest,'  but  when 
thai  would  nol  do,  Ahab  would  have  his  own  will,  and  give  no 
ear  to  truih.  Now  in  the  whole  aff:iir,  the  Devil's  design  was 
to  fill  the  king  of  Israel  with  the  imagination  of  victory,  ch 
purpose  to  deceive  bim,  that  he  might  fall  in  Ramoth  Gilead, 
1  Kings  xxii.  31,  23,  "^:c. 

VI.  In  applying  promises  and  threntenings  the  Spirit  of  truth 
promotes  the  great  and  essential  parts  of  religion,  such  as  faith 
in  Christ,  a  holy  Jife,  self-trial,  mortification  of  sin,  self-denial, 
8^5-  pHt  Satan  applies  promises  and  threatenings  to  carry  on 
with  rigidness,  and  imprudent  warmth  some  small  thing*  of  re- 
ligion, like  the  people  who  tithed  their  mint,  rue,  and  cummin, 
but  neglected  the  weightier  parts, 


112  Answers  to  practical  Questions. 


QUEST.  XXII. 

Does  Safan  hioiu  the  thoughts  and  intents  of  the  hearty  or  ori' 
ly  by  the  j^e^fures  andmotionii  of  the  body^  as  he  has /lad  9uch 
long  experience  ? 

IT  is  the  perogative  cf  God  alone  to  know  the  thoughts  afar 
'  ff  and  discern  the  very  initnts  of  u^a  heart  ;  to  iuok  upoQ 
thci*4\  intuiiively^  that  is,  with  the  utmost  ease,  and  without  the 
len^t  diffi.uity  or  1  itviur  at  all  j  they  being  all  open  and  naktd 
before  hi;Tj.  Thcrt^fove  Jehovah  himscli"  proposed  this  universal 
r.h?*llenge.  Who  can  kno-uf  the  h/art  ?  The  answer,  by  tha 
ni  U'.h  ot  truth,  is,  /,  the  Lord^  kuow^  or  acarch  the  heart  ;  1 
try  he  rcinti.  So  bv  way  ot  cmincncy,  God  is  the  searcher  of 
the  heart.  Then  we  m  ly  SJ^.fvly  conclude,  that  Satan  does  not 
ki.ov  the  thouirlus  of  man  ab  God  doth, — But  s'.ill,  as  Satan  is  a 
s^jjijtj  hii  has  a  more  free  and  fr-qticat  intercourse,  with  the 
hum^n  mind  ♦Urn  m.my  are  aw. ire  (4.  1  look  up'^n  the  mind 
to  l)c  the  spiin;»,  anri  thouj^ijts  to  be  the  strcamn  issuii-f  from  it. 
t^Hian  c^nnui  exact ty  sec  or  discern  the  spring  head,  nor  per- 
liaps  all  the  stream-^..  A  good  man  may  have  many  thoughts, 
which  Satan  "cannot  be  very  privy  to.  I  Ihmk,  tliat,  in  the  exer- 
cise of  f.ii;h,  love,  hop^,  &c.  thout;hts  must  be  employed,  as  the 
Tnind  is  enlightened  by  the  Holy  Spirit.  1  am  of  opinion,  the 
evil  spirit  has  nogrett  hcrjrt  so  very  near  so  as  to  prj  into  par- 
ticulars when  the  good  spirit  shmes  and  breathes  on  the  soul,  and 
the  Sfin  of  Righteousness  warms  and  sanctifies  the  heart.  But 
even  then  the  enemy  is  skulking  about  and  knows  that  the 
thoughts  are  on  things  above,  and  enters  where  he  cannot  go. 
Ht  is  about  the  door,  and  kijows  there  is  a  feast  within,  but 
cannot  understand  all  the  conversation.  1  imagine  that  persons 
in  a  state  of  nature  may  have  many  deep  thoughts  concerning 
iidti  .  dihings,  which  Saii;n  is  net  entirely  acquainted  wi:h  :  For 
instance,  the  inventors  and  improvers  of  any  art  ;  Suppose 
in^them.itics,  or  any  other  science  or  mechanic  art.  Nay,  I 
think  thvre  is  no  person  bui  has  some  tlioughts  which  Satan  is 
not  wholly  hrquHin»ed  with. 

Nevirihikss  I  thnik,  that  of  all  creature?,  the  falKn  angels 
are.  the  most  skilful  to  know  our  thoughts.  Not  that  1  suppose 
the  devds  to  be  wiser,  more  intelligent,  or  of  more  extensive 
knowledge,  than  the  angels  in  heaven.  The  innumerable  com- 
p  inv  of  angnls  above  stand  before  God,  minister  unto  him,  and 
i>Lhol:',  his  face  always  ;  so  tht  ir  knov. ledge  is  more  heavenly 
;and  sublime  :  'They  learn  the  mind  of  God  :  They  are  sent 
upon  eTTib.'issi.  s  here  among  men,  to  serve  the  heirs  of  salva- 
tion, whenever  i'  plcasetli  God  to  send  them.  But  heaven  is 
llKir  chief  residence.  Now  the  devil's  main  exercise  to  de- 
ceive m.'itij  inventing  aod  improving  all  de\ices  to  destroy  bii». 


Answers  ta  practical  Questions  113* 

Hence  it  is  that  Satau  is  so  artful  and  busy  to  know  thoughts 
■which  is  not  so  much  ihe  coircern  of  holy  angels.  There  i 
one  remiiikable  advanuge,  that  the  enemy  has,  to  know 
thoughts.  He  has  a  way  and  method  undoubtedly  to  corrupt 
our  mind  by  injections,  and  hellish  su  ;gesiions  ;  which  is  thus 
(as  far  as  I  can  at  present  conceive  of  :)  An  idea  is  presented 
to  the  eyes  of  our  body  or  mind,  that  is  most  likely  to  £,uit  oul' 
temper  and  consti'.ution,  than  the  corruption  v/ithin  us  is  excit- 
ed by  him  and  irritated  ;  and  when  he  proceeds,  which  he  oft- 
en does,  he  may  easily  know  thoughts,  that  are  employed  in  his 
service,  or  set  to  work  by  hi  in.  He  always  works  in  the  chiU 
dren  of  disobedience,  and  often  takes  them  in  his  snare  at  his 
will,  but  not  always  wi;h  equal  success.  It  is  not  as  he  wills  in 
every  respect,  but  as  God  is  pleased  to  give  permission.  lu 
paradise,  the  serpent  begun  by  presenting  objects  j  Eve  thought 
the  forbidden  fvuit  exceeding  pleasant.  Achan  was  taken  by 
the  eye,  the  goodly  garment,  the  two  hundred  shekels  of  silver, 
and  the  wedge  of  gold,  stirred  up  the  corruption  of  his  heart. 
When  Satan^'had  leave,  how  soon  did  he  present  Job*s  oxexi 
and  asses  to  the  minds  of  the  Sabeans,  and  excited  their  covet- 
ousnessand  fury,  so  that  they  fall  upon  them  like  roadmen,  and 
put  the  servants  to  the  sword  !  The  Chaldeans  invade  the 
camels  in  the  same  manner.  I  will  add  one  instance  more  r 
We  may  conclude  that  Satan  proposed  to  Judas  thus  ;  "  If  thnu 
dost  now  go  to  the  chief  priests  and  scribes,  they  will  give  thee 
any  money  to  betray  thy  master  ;  now  is  thy  opportunity.'* 
Satan  must  have  been  some  time  about  that  awful  affair.  lo 
John  xiii.  2,  It  is  said,  The  devil  having  fiut  into  the  heart  of 
Judas  to  betray  him  ;  that  is,  injected  thoughts  into  Judas,  or 
proposed  temptations  which  stirred  up  bis  covetous  disposition. 
Then,  in  ver.  27.  we  find  Satan  entered  into  him  ;  that  is,  had 
greater  influence  over  him,  and  would  let  him  rest  no  longer  ; 
so  he  went  out,  and  betrayed  his  Lord.  The  case  of  Ananias 
and  his  wife,  with  many  more,  are  still  upon  record.  But  this 
is  rather  nothing  how  Satan  tempts,  then  answering  the  Que- 
ry. Upon  the  whole,  I  conclude,  that  Satan  knows  the  thoughts 
and  intents  of  the  heart,  above  any  creature,  except  the  man 
himself  :  And  as  he  is  so  subtle  a  spirit,  his  apprehension  so 
piercing,  his  scent  so  quick,  (as  he  has  a  very  near  access  to 
our  spirits,  and  by  our  corruption  is  admitted  to  converse  very 
close  too  often)  perhaps,  in  the  general  we  have  not  many 
thoughts  that  he  is  ignorant  of  He  is  more  perfectly  acquaint- 
ed with  the  thoughts  of  sinners,  that  are  his  loyal  subjects,  than 
the  thoughts  of  believers  in  Christ  :  For  he  is  cast  out  of  the 
heart  of  the  people  of  God,  and  so  has  lost  much  of  his  domic^ 
ioD  over  them,  and  intimacy  with  them, 
K  k  2 


.U4  AllSWERS  TO  PRACTICAL  QUESTIONS, 


QUEST.  XXIII. 

Cari  a  person  that  is  dailii  harrassed  iviih  unclean  fhoit^hts  and 
dedres^  be  a  child  oj  God  ;  If  to,  luhat  can^  what  aitould  a 
ftOuT  unnafipj.)  fierson  doi  according  lo  the  direction  of  God'a 
holy  nvordy  in  order  to  vanguuh  and  overcome  the  tame  ? 

I  WOULD  answer  the  former  part  of  ihe  query  at  once  in 
the  aflDtmaUTe,  were  it  nci  for  the  term  desires  in  it,  which 
iTJiy  admit  of  diffirrent  constructions.  For  the  mobt  part  the 
■word  deno'.cs,  the  full  and  earnest  wfsIi  ot  the  mind,  to  ihat  de- 
gree that  nothing  is  wanted  to  {u'.fil  ihe  desire  but  lilierty,  op- 
portunity, &tc.  Then  the  t^esire  i.>  enlr.rged  ah  hell,  and  cannot 
.be  saJ-fied  ;  this  is  a  mischievous  desire,  an  inordinate  tttec- 
tion,  an  evil  concupiscence.  If  the  word  is  taken  in  tiiis  sense 
in  the  query,  it  is  really  mental  adultery,  it  is  transgressing  the 
]aw,  and  dt  filing  the  man.  1  believe  such  a  desire  as  this  is  in- 
tended in  iMatth.  v.  23,  I  can  hardly  concjfive  that  a  child  of 
God  can  l>?  in  this  manner  daily  polluie^  Therefore  I  sup- 
pose that  the  word  desire^  in  the  q'Jery,  designs  only  lustful  ir- 
ritation \  s'i!r»ulatir>ns,  or  iiiclinatJDns.  Taking  this  to  be  the 
case,  I  would  o')serve  a  few  p.ArtjcuLirs.  There  is  in  most  per- 
sons a  natural  inclination  to  generution  ;  these  desires  are  ab- 
snlu-ely  necessary  for  the  continuance;  and  increase  of  mankind. 
God  has  appointed  that  his  purposes  should  in  this  manner  be 
accomplished,  and  his  glory  promoted.  Nevertheless  these  de- 
sires are  not  to  be  enlarged  as  hell,  but  to  be  restrained  and 
limited  by  the  holy  Ihw  of  Go;3. —  Ti.ings  in  themselves  useful 
and  necessary,  according  to  tlic  law  of  cr^tion  and  conserva- 
tion, are  much -abused  by  cur  sad  depravity.  If  we  have  no 
appetites,  that  is,  dosire  and  inclination  to  eat  and  drink,  Ave 
cannot  be  useful  in  our  place,  nor  live  long  ;  yet  the  glutton, 
the  drunkard,  and  the  voluptuous  greatly  abuse  the  good  crea- 
tures of  God,  to  th-e  shume,  ruin,  and  destruction  of  soul  and 
body.  So  in  tlje  case  under  consideration,  when  our  desires 
arc  unlimited,  unseasonable,  and  to  excess,  they  become  sinful. 
— Again,  as  Sitan  is  an  unclean  spirit,  his  element  is  to  pro- 
mote all  manner  of  unclcanness  ;  therefore  we  need  not  dc  u'jt 
but  he  has  a  hanrl  to  c.rry  en,  tempt  and  provoke  to  the  un- 
cleanness  in  th.e  query,  so  that  it  is  impossible  that  a  child  of 
God  mny  be  daily  und  grievously  harrascd  with  unclean  thoughts 
ior  a  time.  In  attcrnpting  to  answer  tlrj  second  part  of  the 
query,  I  shall  have  occasion  to  expatiate  a  little  upon  this  head, 
then  I  s\\\\\  proceed  to  obierve, 

"  What  a  poor  unhappy  person  should  do,  according  to  the 
direction  of  God's  holy  word,  in  order  to  vanquish  and  over- 
eome  uncleaa  tboughls  and  UesireS|  whic^i  do  often  harrass 


ANSWERS  TO  PRACTIC^AL   QUESTIONS.  i'l3 

hjrn.*'  The  will  of  God  is  the  sanctificalion  of  his  people,  that 
every  one  knovv  how  to  possess  his  vessel  in  sanctificalion  and 
honour  :  but  m  my  are  at  a  loss  to  know  how  to  do  this,  the 
subject  is  seldom  handled  in  the  pulpit,  though  directions  are 
fouiid  to  be  as  needful  in  this  case  as  any  other  whatsoever  — 
Distressed  ones  are  also  at  a  loss  how,  or  where  to  apply  for 
direciion,  therefore  I  shall  here  propose  a  tew,  with  the  free- 
dom of  a  friend. 

I.  Consider  that  the  seventh  commandment  is  holy,  just  and 
good  ;  the  law  of  a  holy  God,  and  writ/en  in  the  heart  of  a  ho- 
ly person  ;  observe  that  Matth.  v,  28.  is  a  plain  and  infallible 
explanation  of  this  commandment.  Beware  of  idleness. — Be 
careful  and  industrious  in  some  necessary  calling  and  useful  ex- 
ercise.— In  eating  and  drinking,  be  prudently  and  conscien  inus- 
ly  sparing — Observe  what  is  necessary  to  support  nature,  so  as 
to  preserve  thy  health,  and  follow  thy  calling  comfortablj^. 
liearn  to  distinguish  betwixt  that  which  is  ntcessary  food,  and 
that  which  serves  only  to  inflame  lust,  but  to  injure  thy  body 
and  oppress  thy  mind.  The  heart  is  overcharged  with  eating 
and  drinking  sooner  and  ofiener  than  many  chose  to  see.  We 
are  strictly  charged,  by  our  kind  teacher,  to  take  heed  lest  at 
any  time  it  should  be  so.  Sodom  was  proud,  had  fulness  of 
bread,  but  abundance  of  idleness  ;  so  they  committed  aboaiina- 
tion  wi"h  a  high  hand  ;  therefore  God  made  them  an  awful  ex- 
ample to  those  who  after  should  live  ungodly.  When  Israel 
had  bread  to  the  full,  they  were  as  fed  horses,  and  comn)itted 
abominable  lewdness.  Joseph  followed  his  business,  as  know- 
ing that  to  be  the  way  to  keep  under  bis  body.  A  careful  and 
discreet  watch  over  the  eyes,  cars  and  tongue  is  absolutely  ne- 
cessary to  some,  perhaps  to,  most.  We  may  easily  conclude 
from  scripture  account,  thai  Job  was  a  person  of  strict  chastity, 
yet  he  found  it  needful  to  make  a  covenant  with  his  eyes.  By 
the  eye  David,  and  many  more  were  ensnared.  Whoever 
ivould  have  the  victory  over  unclean  or  impure  thoughts,  let 
him.  turn  away  the  eyes  of  his  body  from  any  objv-ct  that  he 
finds  to  have  the  least  tendency  to  excite  heart  impurity,  even 
obscene  pictures,  cuUs  or  any  thing  of  that  kind  are  best  avoid- 
ed. There  are  too  many  books,  plays  and  romances,  that  seem 
to  be  calculated  on  purpose  to  corrupt  mankind.  Some  authors 
have  an  unhappy  tc.lent  to  dress  vice  and  fiiihiness  in  tht  flow- 
ers of  rhetoric,  and  a  charming  stile.  A  very  pious  and  holy 
man,  expresses  himself  thus  upon  this  head,  *<  I  am  really 
afraid  to  read  Spencer'syazrz/  queen  ;  he  is  in  fancy  superiour, 
perhaps,  to  every  poet,  yet  so  luscious  in  some  of  liis  represen- 
tations, which  I  have  casually  dipped  upon,  that  it  is  impossi- 
ble, for  me  at  least,  to  advert  to  them  wiihout  catching  the  con- 
tagion, His  pictures  of  this  sort  are  drawn  with  a  good  de- 
sign. He  makes  his  heroes  victors  of  the  scf'  allurements  ; 
but,  2  believe,  few  minds  are  so  case  hardened  ag^ain^t  sei^swai 


116  Answers  to  practical  Questi§ks. 

pleasures  as  not  to  receive  disadvantageous  impressions  I  am 
therefore  determined  never  to  look  into  it  a^nin,  never  to  gath- 
er the  honey  of  poetry  from  the  briars  of  contamination.  FUc 
temfilation^  is  the  advice  of  an  inspired  apostle,  and  I  will  pay 
due  regard  to  it."  Nay  there  should  not  be  a  fondness  lor 
reading  any  ihing  upon  the  subject,  even  in  religious  books 
though  handled  with  modesty,  and  tending  to  discourage  vice, 
yet  we  should  carefully  observe  what  effect  that  has  upon  us. 
We  are  to  watch  no  less  careful  over  the  eye  of  the  mind,  for 
that  may  infect  the  thoughts,  either  by  reflection,  or  imagina- 
tion. SIh  is  multiplied  by  callinif  to  remembrance.  Eyes  of 
body  or  mind,  that  are  fullofaciultry  cannot  cease  from  sinning. 
The  ears  likewise  are  to  be  stopped  from  the  filthy  conversation  of 
the  wicked  Unclean  thoughts  may  arise  from  the  hearing  cf 
the  ear.  The  tongue,  by  all  means,  should  not  be  defiled  with 
fiUhiness,  and  foolish  talkmg,  or  any  corrupt  communications. 
He  that  does  not  bridle  his  tongue,  in  this  case,  does  but  trifle 
when  he  complains  of  his  thoughts.  When  conversing  with  a 
serious  man,  and  in  a  serious  way,  of  the  corroding  wickedness 
and  lamentable  debauchery  of  the  age,  mentioning  what  was 
reported  of  particular  persons  in  our  own  neighbourhood,  which 
■was  the  occasion  of  our  discourse,  though  we  detested  the  con- 
duct, and  bewailed  the  misery  of  vile  wretches  ;  yet  for  aU 
this  I  founil  some  of  the  filth  sticking  to  my  mind,  perhaps,  for 
two  or  three  days  after.     How  cautious  then  ought  we  to  be  ! 

II.  Care  should  be  taken  to  distinguish  betwixt  our  own  sio 
and  Satan's  temptations.  We  may  be  sure  that  the  enemy  is 
full  of  wiles  in  this  -ffair,  both  wi.h  the  godly  m6  the  angodly, 
in  thoughts  and  actions.  But  the  query  regards  only  the 
thoughts  of  the  Godly  The  sacnd  history  infoims  us,  that 
pious  husbands  and  wives  are  in  danger  of  being  tempted  by 
Satan,  for  their  incontinencies  Satan  knows  very  well  the 
constitution,  disposition,  or  inLlinaiion  of  the  person,  as  noted  in 
the  foregoing  queries.  He  observes  and  improves  times, 
seasons  and  advantages.  He  knows  what  sin  will  most  easily 
beset  us  ;  he  hath  numerous  ways  to  dis'urt*  our  mind.  Our 
eyeSf  ears  and  tongues  arc  often  made  iubtruments  of  much 
hurt  in  his  service.  By  the  cast  of  an  eye,  he  may  at  once  be 
able  to  pour  in  a  croud  of  inj^  ctions,  which  are  neither  quickly 
nor  easily  cast  out.  It  is  p(..T«i'ile  that  a  jm  ison  m.ny  be  tempted, 
and  yet  not  defiled  nor  contr.iCt  any  j^uiii  ;  but  every  Chtistiaa 
cannot  be  a  proper  judge  in  this  point.  Our  Lord  Jesus  Christ 
■was  tempted  in  all  Jtoims,  tik^  as  ive  arc.  Amazing  indeed  ! 
yet  he  was  in  no  print  (Wfili-d.  He  was  like  a  glas*  of  pure 
■water,  let  it  be  s'irred  cvL-r  so  much  it  was  clear  still.  True, 
no  mere  man  is  ao  free  from  sin,  when  we  are  tempted,  wc  are 
apt  to  be  dtfiied.  Yet  a  good  man  may  imagine  ihat  his  sin  is 
much  more  htinous  than  really  i"  is.  Satan  haih  u  subtle  way 
of  raising  ideas  in  the  »ind,  ivhich  may  distress  us  grievously, 


ANSWERS   TO   PRACTICAL   QUESTIONS:  U? 

and  we  may  at  that  very  ins^.nt  lo,  the  and  detest  the  thoughts, 
yet  we  cannot  be  free  from  ihem.  Now  the  devil  may  grieve 
us  sadly,  by  persuading  us  that  these  are  all  our  sins,  when  in 
truth  tht-y  are  his  fiery  darts,  which  dogg  and  t-gg  us  continual- 
ly, when  we  w  /Uid  vvitM  our  very  souls  be  intent  upon  quite  dif- 
ferent olijects  ;  yet  snil  we  are  hit  in  the  teeth  with  these.  We 
can  h.^ve  no  rest  or  peace  for  'hese  unwelcome  guests,  these 
fiends  will  be  haunting  us.  This  we  may  confiJentiy  believe  is 
from  Satan,  yet  the  wicked  one  will  tell  us,  see  what  a  nest  of 
serpents  tt\y  heart  is,  a  child  of  God  was  never  in  thy  case,  &c. 
We  should  indeed  be  sorry  to  thinic  and  find  that  Satan  has  so 
muca  room  to  work,  upon  us,  yet  we  have  no  business  to  take 
his  temptations  as  our  own  sinv.  But  if  we  entertain  his  temp- 
tations vve  sia  immediately.  He  is  like  an  enemy  without  the 
city  throwing  m  fire  as  fast  as  he  can  ;  but  we  should  be  like 
prudent  and  valient  citizens,  endeavouring  to  extinguish  it  with 
all  our  skill  We  may  still  be  at  a  gr;  at  loss  how  lo  distinguish 
exactly  betv^ixt  Satan's  temptations  and  our  own  heart's  cor- 
ruption. It  is  not  very  maierial,  let  us  endeavour  to  knov7 
Vrhen  we  are  defiled  ;  when  we  delight  to  turn  in  our  thoughts 
that  which  is  not  convenient,  then  we  sin  and  contract  guili^  and 
that  gives  ou."  enemy  the  advantage. 

HI.  It  is  a  good  vvay  to  despise  these  injections,  and  pay  no 
regard  to  them  ;  they  are  the  seed  which  the  enemy  soweth, 
and,  if  they  find  no  dep'h  of  earth,  they  will  wither  away.  It 
is  possible  to  grieve  where  we  should  not  ;  but  always  let  us 
beware  lest  we  be  lulled  to  sleep  on  Delilah's  lap. 

IV.  We  should  hope,  and  even  be  confident  that  we  ?.honld 
obtain  yet  a  greater  victory,  than  soaietimes  we  imagine 
Though  the  holiest  man  on  earth  is  not  quite  free  from  all 
temptation,  nor  from  some  corruption,  yet  in  the  case  under 
consideration,  one  remarkable  instance  occurs  to  my  mind,  Z'/z. 
A  person  so  given  to  impurity,  that  he  fancied  himself  invinci- 
bly impelled  to  it  by  his  very  constitution,  that  he  thought  notii- 
ing  but  shooting  through  the  head  could  have  cured  him  ;  nay 
he  supposed  that  omnipotency  itself  could  not  reform  him  with- 
out destroying  his  very  body,  and  giving  him  another.  This 
was  before  the  great  change  wrought  in  him  by  the  grace  of 
God.  His  conversion  was  uncommonly  remarkable,  and  he 
was  so  effectually  cured  of  his  impurity,  which  Ire  thouglit  in- 
curable, that  after  many  years  he  said,  that  all  desires  and  in- 
clinations were  as  entirely  removed  as  if  he  had  been  a  sucking 
child.  This,  to  be  sure,  was  a  remarkable  instance.  The 
^'onderful  change  in  him  was  about  the  age  of  thirty-one.  His 
freedom  was  from  sinful  thoughts  and  actions,  not  otherwise, 
for  he  was  married  about  seven  years  after  his  conversion,  and 
had  many  cliildren.  He  was  a  most  tender  and  afftctionate 
husband,  and  a  shinning  ornament  to  religion,  his  holiness  and- 
chastity  exemplary.    He  left  the  imperfect  stale  of  this  life  m 


llf  Answers  to  practical  Question^ 

174S»  This  case,  though  not  common,  should  encourage  dis- 
tressed ones  to  wait  for  deliverance.  Then  when  Sut-.n  acts 
the  filthy  bow,  turning  up  stinking  kenneJs,  let  us  despise  his 
low,  mean,  abomin^tble  course  and  dispute  not  with  him,  but 
say,  O  Lucifer  !  Art  thou  fallen  from  the  height  of  light  and 
glory  to  this  extrcise  ?  Get  thee  hence,  Satan,  I  will  yet  look 
up. 

V.  Abstain  from  that  familiarity  with  the  different  sex,  which 
may  be  justly  deemed  needless  and  too  free  ;  especially  when  it 
is  found  to  give  occasion  to  unholy  thoughts.  Chambering  and 
wantonness  is  makin.^  provision  for  the  ftesh. 

VI.  With  all,  and  through  all  other  means,  it  is  absolutely 
necessary  that  v/e  should  look  to  faith  in  prayer.  The  nnind 
ought  to  be  employed  about  things  above  looking  unto  Jesus 
who  suffered  so  much  f  ;r  vile  wretches,  b)  whose  blood  alcne 
we  must  be  cleansed  from  alJ  filthiness  of  flesh  and  spirit.  Faiih 
in  his  blood  is  the  onlv  way  to  quench  the  fiery  darts.  We  should 
be  fervent  in  prayer,  that  the  Holy  Spirit  may  condescend 
tobring  often  and  efficaciously  to  our  remembrance  the  things 
of  Jesus,  so  that  we  may  be  sanctified  wholly  in  soul,  body  and 
spiri*.  The  query  does  only  regard  thoughts  and  desires,  and 
the  persons  concerned  in  it  are  conscientious  to  leep  tar  from 
unclean  actions.  Those  who  delight  in  impure  thpughts,  and 
hate  not  unchaste  actions,  have  not  the  seventh  commandment 
written  in  their  hearts  ;  they  have  not  crucified  the  flesh  with 
the  affections  and  lusts,  therefore  they  would  do  well  to  consid- 
er Gdl.  V.  19,  24 — The  query  may  concern  some  that  are  un- 
married, let  them  seriously  observe  1  Cor.  vii  2,  7,  9,  39.  It 
seems  the  apostle  WiS  not  married  himself  ;  he  had  such  sup- 
ports from  all-sufficient  grace,  that  he  wished  others  like  him- 
self. Some  in  the  conjugal  relation  may  be  concerned  in  the  query 
likewise.  1  myself  am  in  that  honourable  relation,  I  have  known 
the  conflicts  of  both  states,  yet  hiiherto  I  am  upheld  :  ^less  the 
Lord,  O  my  soul  1 

I  will  conclude  with  a  short  quotation  out  of  a  letter,  wrote 
by  a  celebrated  author,  who,  while  here,  made  it  his  business  to 
glorify  God  in  his  conversation,  in  his  ministry,  and  with  bis 
pen  :  who  entered  into  that  state  where  holiDess  is  in  full  per- 
fection, and  purity  untainted  forever,  in  175S  ;  to  his  friend  he 
writes  thus,  *' Recommend  7erzAr'«  v/c^orv  of  chastity  to  Mr. 
— —  and  tell  himthat  though  the  lusts  of  the  fle'^h  are  invete- 
rate enemies,  yet  three  methods  may  be  prescribed  for  a  victo- 
ry over  them.  1.  A  believing  application  of  the  Redeemer's 
deaih.  The  saints  in  glory,  once  men  of  like  passions  with  our- 
selves, overcame  through  the  blood  of  the  Lamb,  'e  bare  our 
sins  in  his  own  bxiy  on  the  tree,  that  we  being  dead  unto  sin, 
wight  live  unto  righteousness.  2  An  habitual  reliance  on  the 
Spirit  of  God.  If  ye,  through  the  Spirit,  do  mortify  the  deeds 
of  the  body,  ye  shall  live.      Christ  by  his  Spirit  acts  on  our  de- 


Answers  ro  practical  Questions,  il5 

praved,  polluted  hearts,  as  a  refiner's  fire,  and  as  a  fuUer's  soap, 
3,  An  improvement  of  the  divine-  promises.  God  has  given 
unto  us  great  and  precious  promises,  that  by  these  we  might  be 
made  partakers  of  the  divine  nature,  having  escaped  the  cor- 
ruption that  is  in  the  world  through  lust."  In  another  place 
the  same  author  notes,  that  St.  Augustine  justly  observes, 
"  That  of  all  the  conflicts  of  the  Christian,  those  concerning 
chastity  are  the  sharpest,  because  the  combat  is  strenuous  and 
lasting,  a  complete  victory  being  rarely  obtained.'* 

/ 

QUEST.  XXIV. 

How  maij  a  Christian  knotv  ivhen  he  eats  or  drinka  byjaith 
the  body  and  blood  of  the  Lord  Jesus  Christ  sacramentally  ? 
or^  What  it  is  to  be  a  worthy  communicant  at  the  Lord*e 
table  ? 

WE  can  seldom,  probably  never,  in  cur  time,  see  a  company 
sitting  down  at  the  Lord's  table,  but  they  consist  of  two 
different  sorts,  viz.  believers  and  unbelievers.  By  unbelievers, 
I  understand,  every  one  that  is  not  regenerated  or  born 
again  ;  that  is  not  quickened  and  enlightened  savingly  by 
the  spirit  of  God  ;  that  is  not  a  new  creature  ;  and 
that  has  not  a  spiritual  taste,  appetite  and  relish  for  true  reli- 
gion ;  whose  conversation  is  not  as  becometh  the  gospel.  Of 
these  many  are  openly  profane.  *Tis  pity  such  should  be  suffer- 
ed to  come  to  the  Lord's  table.  It  looks  like  casting;  holy  things 
to  the  dogs,  and  pearls  before  swine.  Others  are  self-righteous 
persons  and  hypocrites.  It  is  not  so  easy  to  know  these,  there-, 
fore  they  are  false  brethren  that  will  come  to  the  assemblies  ol 
saints,  even  when  they  are  separated  from  the  world  ;  these 
tares  will  be  among  the  wheat,  and  the  foolish  virgins  will  inter- 
mix with  the  wise  ;  But  when  the  ere^t  Shepherd  con-es,  he 
will  entirely  and  infallibly  separate  the  sheep  from  the  goats. 
I'hen  and  there  it  will  be  in  vain  to  pit  ad.  Lord,  ive  have  eaten 
at  thy  table,  &c.  Many  that  eat  at  his  table,  lift  up  their  heels 
against  him,  here,  yet  at  Inst  they  shall  go  to  their  own  p'ace.— 
Unbelievers  then  oi  every  rank  and  complexion,  are  in  reality 
unworthy  communicants  They  never  can  eat  and  drink  in  the 
exercise  of  true  faith,  which  they  have  not. 

Again,  believers  themselve?  may  cat  unworlhilv,  as  the  Cor- 
inthians are  supposed  to  be  ;  vet  weakly  and  sickly,  because  of 
their  unworthy  eating  ;  and  as  they  judged  not  themselves  as 
thev  ought  to  have  done,  thev  were  chastened  of  the  Lord, 
that  they  should  not  be  condemned  with  the  world. — The  pre- 
sent query  seems  to  suppose  that  a  true  ChrisMan  may,  at  some 
seasons,  be  an  unworthy  communicant,  not  eating  and  drinking 
in  Ui\h  ;  bvit  that  the  Ycry  same  person  may,  at  other  tiiaes^ 


120  Answers  TO  practical  Questions.' 

be  a  worthy  receiver,  as  he  eats  of  the  bread,  and  drinks  of 
the  cu;j  in  iahh.  1  am  of  opinion  that  the  case  may  be  so  un« 
doubtedly.     Now  then  the  question  is, 

Naif  way  a  christian  kno\v  vj/iai  he  ia  a  worthy  communi- 
cantj  and  nvhen  7iot  ? 

'Phere  are  many  cases  where  it  may  be  very  difficult  for  a 
person  to  determine  to  his  own  satisfaction,  as  there  is  in  every 
believer  some  true  faith,  be  it  ever  so  feeble  ;  and  also,  at  limes, 
Uiuch  unbelief.  Consequently  there  is  in  every  believer  some 
SCI  ipture  worthiness  and  much  unworthiness.  A  real  Christian 
eating  and  drinking  every  *vay  unworthily,  must  be  in  a  sad  and 
deplorable  case  indeed.  1  hope  there  are  ncne  of  the  children 
of  God  in  our  country  wlio  come  up  to  the  c;ise  of  the  Corin- 
thians. However  it  is  possible,  perhaps,  for  a  Christian  to  b« 
so  far  declined  jn  spirituals,  as  to  come  to  the  Lord's  table, 
though  he  lives  in  a  known  and  heim  us  sin  ;  is  carnal  and 
earthly-minded,  the  savour  of  religion  is  done  away  by  sensual- 
ity and  worldly  conformity  ;  yet  comes  to  the  sacred  ordinance 
in  a  mere  customary  way,  and  perhaps  to  clnke  his  iniquity, 
that  others  may  not  su-pect  tl^at  he  is  so  lifeless  as  he  knows 
himself,  in  SGn>e  sense,  to  be  ;  he  is  waxed  gross  and  almost 
impenetrable  ;  he  is  not  duly  affected  with  his  woeful  case  ;  he 
thinks  but  htie  about  it  before  hand,  or  while  he  sits  senseless 
at  the  table,  or  after  he  gets  away.  If  this  should  be  the  case, 
I  think  surely  the  person  must  eat  and  drink  very  unworthily. 
Bu-  if  may  be  qnt-ried. 

What  may  such  a  floor  creature  do^  in  a  deplorable  case  as 
this  ? 

What  !  Let  him  ex  imine  himself,  and  see  whether  he  right- 
ly discerns  the  Lord's  body  or  no. — Let  him  consider  from 
whence  he  has  fallen,  repent  and  do  the  first  works — Let  him 
be  watchful,  and  strengthen  the  very  small  things  which  remain, 
but  are  ready  to  die ;  for  his  work  is  very  imperfect  before 
God. 

Quest  Is  it  be  fit  for  a  person  in  such  a  dead  and  benumb' 
ed  state,  to  fxanake.  or  no  ? 

Ans  If  he  cliuses  and  resolves  to  continue  in  that  shameful 
and  lamentable  state  ;  let  him  not  come  to  the  Lord's  table, 
but  refrain  his  defiled  hands  from  the  sacred  elements.  Yet 
1  would  hope  that  a  chilcl  of  God  would  not  deliberately  chuse 
such  a  dead  and  unconjforiable  frame  :  But  if  a  person  be 
grievously  distressed  on  the  account  of  a  state  of  soul  so  very 
tii>agreeai>le,  and  is  at  a  loss  to  know  what  to  do  ;  which  is 
best,  to  coai.-iiunicaie  or  refrain  ;  I  humlly  conceive  that  it  is 
the  duly  of  that  distressed  and  burdened  srul,  to  wait  the  way, 
and  come  to  remember  -afresh  tlie  love,  sufferings  and  death  of 
a  compassionate  Saviour,  who  died  and  suffered  so  much  in  or- 
der to  relieve  and  save  poor  souls  ;  it  may  be  the  Lord  will 
)iave  pity  ou  him,  and  lUai  bcfvrc  be  ii  awhie  Uis  soul  shall  L^ 


Answers  to  practical  Questions.  121 

set  at  liberty,  he  may  not  wait  long  before  he  cries  out  I  found 
him  whom  my  soul  loved  and  longed  for. 

Quest  la  it  the  duty  oj  a  bciirvtr  to  rffiain  once  or  twice 
from  (he  Lord' 8  tabie,  on  the  account  of  the  comminsir^n  of 
some  fiarticular  sin^  or  fall  bu  a  itmf\tation  which  is  known 
only  to  himself ;  yet  his  soul  ofi^Ktis.ied  with  guilt  ? 

Ans  i  wjuld  determine  nothing  in  sucjh  aiiMffiir.  A  per- 
son should  act  prudently.  Satan  may  get  an  advantage,  when 
one  is  swallowed  up  with  over-much  sorrow. — If  I  be  wounded 
at  heart  because  of  sin  comm.iaed,  yet,  if  it  be  not  kno-vn  to 
others,  it  is  my  opinion,  I  may  with  gi'eat  humility  and  helf-ab.:se- 
ment,  come  to  flje  Lord'<!  table.  Ye  have  done  this  wickednt^ss 
yet  turn  not  as^de  from  foil' wing  the  Lord,  but  serve  the  L»rd 
v^ith  alt  your  heart.  Yet  if  I  chu^e,  by  way  of  self-abhorrence 
and  humilidiioii,  to  refrain  once  or  iwice  from  communi-)n;  per- 
haps it  may  not  be  a  niss.  JJ  her  father  had  bw.  sfiit  in  her 
face^  should  she  nor  be  ashamed  seven  days  ?  Let  hrr  be  shut 
out  of  the  camfi  seven  duyt<^  and  after  that  let  her  be  received 
in.  If  my  fall  or  sin  be  known  to  some  person  or  persons,  and 
so  my  case  may,  possibly,  4e  made  more  public  ;  I  think  it  then 
prudent  to  refrain,  and  wait  the  issue,  deploring  my  circumstan- 
ces before  G  )d,  and  praying  that  his  good  ways  may  not  be  re- 
proached on  my  account,  For  if  nly  fall  should  come  to  light, 
whatever  the  frame  of  my  heart  wiih  regard  to  repentonce,  has 
been,  i'  will  be  deemed  still  an  nggravaUon  to  m\  crime,  that 
afier  the  commission  of  it,  I  should  presume  to  communicate* 
That  will  look  to  others  as  if  I  wete  hardened  in  sin,  though 
mv  compunction  for  sin  had  been  ever  so  dteply  and  sensibly 
felt. 

QutsT.  What  if  a  fierson  has  been  guilty.^  and  his  fellow- 
eommun'cans  know  of  fc,  and  fiercfive  in  him  evulenf  .signs  of . 
refifJiiance  ;  yet  are  offended  if  he  does  not  .suspend  his  com; 
munion,  for  some  litre ^  by  way  of  refiroof  ? 

Ans.  It  a])pears  to  me  to  be  his  duty  tht-n,  for  ihe  honour  of 
the  gospel,  and  to  avoid  further  ofiRnce  to  refrain,  and  comply 
with  the  desire  of  his  friends,  thereby  testifying  his  buiwility. 
Yet  his  brethren  should  not  be  too  severe,  but  consider  themselves 
lest  they  also  be  tempved. — If  these  queries  be  reckoned  a  di- 
gression, I  hope  the  candid  reader  will  pardon  it,  and  permit 
me  nov,'  to  return. 

A  person  may  be  sure  that  he  eats  and  drinks  the  body  and 
blood  of  Christ  by  faith,  when  his  soul  within  hi(n  is  greatly 
humbled  for  sin  before  ^'iod  ;  and  he  ar  the  same  time.  l'<oksupori 
Christ  as  crucified  for  his  sin,  and  bruised  for  his  iniquity  : -Be- 
hold Jesus  exceeding  glorious,  even  in  his  dyed  ippirel,  th'in>;li 
Stoined  with  hisowu  i)l.)od  :  yet  as  he  is  pi-rced  wi'h  the  believ- 
er's own  personal  transj^ressions,  ♦he  humble  re^  iver  1  ve>  hi-n 
with  intense  love  for  the  glory  of  his  person,  his  mconcfivHble 
kve,  every  way  free^  bestoweU  tiod  fixvd  upon  h  wretcl*  so  vile,  to 


li»  Answers  to  practical  Questions. 

deliver  him  from  endless   flames,  where  he  deserved  to  have 

had  his  everlnsiing  abode  ;  And  as  if  deliverance  from  hell 
Tvere  a  smnlj  thing,  the  love  of  Christ  goes  much  f  ir'her,  and 
gives  an  indubitable  right  to,  and  fitness  for  eternal  glory,  and 
iill  the  cnj  )yme»)t  and  employment  of  heaven.  Where  »hib  is, 
in  reality,  the  case,  the  highly  favoured,  md  vtry  grateful  com- 
municant must  need  delight  to  approach  the  Lord's  table,  lore- 
inember  the  unchangeable  and  inconctival)lc  love,  and  dying 
agonies  of  a  dear,  dear  Redeemer  ;  to  behold  afresh  the  precious, 
precious  b'ool,  and  to  read  ngain  his  title  to  the  glorious  inher- 
itance. The  sacrrd  solemnity  will  be  to  him  a  feast  of  f^t  things 
and  wine  well  refined  ;  as  his  Lord  sits  at  the  table  addressing 
him  in  such  heart-engai^iiig,  heart-mehing  language  as  this, 
**  Eat  friend  ;•— -innk  ;  vea  drink  abundanrly,  "o  beloved  :  I 
assume  this  body  for  thy  sikc,  it  was  broken  for  thy  sins,  and 
this  blood  was  shed  to  wash  aw^iy  all  'hy  fib:  Thon  shah  *>oonbe 
virh  me,  where  I  am,  beholding,  and  delighting  thyself  in  my 
glory."  To  that  soul  Cbrist  wi;-!  be  .ill  in  all  ;  his  mrdi  tion, 
incarn  ition,  obedience,  '-ufft  i  nig-,  death,  re^^urrection,  interces- 
sion, relation  to  him,  &c.  wiil  b^  i.reari  indt .  d.  and  the  best  wine, 
that  goeth  down  sweetly,  which  will  c  use  h'->  very  soul  to  long 
for  the  new  wine  in  the  kii.y/K.m  r-f  ht.ivtn:  This  \nll  strength- 
en and  refresh  him  so  that  it  will  be  hi-  meat  and  dri;>k  to  do 
the  will  of  Gorl,  ,>nd  yitid  obedience  tn a  beloved  Savimr,  whose 
very  reproach  is  far  preferable  to  all  the  tj  ludy  grandeur  of  this 
"World  :  He  wouhl  be  gl a<l  to  have  always  holiness  lo  (he  J.ord 
engraven  on  all  his  conduct.  This  person  will  be  sure  to  ex- 
amine him-^elf,  and  discern  carefully  the  Lord's  body.  He  comes 
to  the  house  of  God,  not  that  he  may  rest  in  riny  outward  ordi- 
nance, though  of  divine  int>titution  ;  but  that,  while  he  is  wailing 
in  the  appointed  way,  he  may,  by  faith,  h  ive  a  clearer  view  of, 
and  more  endearing  commur.ion  with  him  whom  his  soul  loves  ; 
•with  whom  he  hopes  to  br  forever,  and  in  whose  presence  is 
fulness  and  perfection  of  jov 

Probably  there  are  manv  humble  souls,  in  Christian  societies 
who  find  tliemselves  come  very  hhort  <»f  what  i*  above  noted, 
and  is  so  ready  to  cry  out,  *'  What  shall  we  do  ?'*  1  am  fully 
pf-rsuaded,  there  are  worthv  receivers,  not  a  few,  whose  cxpe- 
t'h  nee  does  no»  re  ich  to  the  light,  comfort  and  ci  jo^  mcnt,  above 
observed. — Then  1  would  proceed  and  attempt  to  shew  when  a 
poor  weak  dowbting  p*  r>.on  may  conclude  himself  to  be  a  wor- 
thy communicant  Notice  has  been  takVn  already,  that  a  true 
Christian  may  be  \n  a  sad  md  wretched  dediining  state,  very 
dearl.  helpless  and  eartl\lv  minded.  When  a  person  is  in  this 
lamentable  case,  sen'-ible  of  it,  and  groaning  under  it,  he  may 
b«  a  worhv  c(-mn  unicant  thou^ih  d'j-^ctedlv  cast  down,  and 
lijurdened  with  a  sense  of  his  unworthiness.  To  what  has  been 
obset  ved,  I  uould  add  a  hint  or  two.  Let  me  ask  such  a  soul, 
vha;  hi9  design  is  in  coming  to  the  sacramtnt.     If  he  answersf 


Answers  to  practical  Qubstions.  l^ 

«  I  long;  for  more  spiritual  life  and  light  ;  I  know  Jesus  alone 
can  relit ve  me,  and  supply  nay  manifold  wants,  I  would  come 
siili  like  the  poor  woman,  to  beg  and  wait  for  a  few  crumbs  fronr* 
his  rich  table  ;  I  depend  upon  him  only  for  grace  here,  and  glo- 
ry hereafter  ,  Therefore  I  would  be  obedient.*' — This  person 
should  reraember,  tor  his  encouragement  and  comfort,  whcit  the 
CO  njjassion^te  Redeefr\er  said  to  that  good  woman,  who  reckoned 
her^tlf  wiih  the  dogs,  that  she  mii^ht  happily  have  some  crumbs: 
O  looman,  great  is  thy  faith  ?  So  he  sliould  conclude,  Ihat  he 
eats  and  drinks  in  faith,  but  pray  for  more  faith. 

Some  mriy  oc  uiuler  fiery  temptations,  or  grievously  distress- 
ed widi  duub'.s,  fears  and  unbelief,  and  therefore  a!raid  to  come 
to  the  holy  con«munion.  If  these  are  dei^irous  to  be  relieved  by 
Jcus  Christ,  the  great  friend  of  distressed  publicans  and  sin- 
ners, ;in<,l  hre  deermined  acording  to  their  liule  strength,  to  be 
his  disciples  and  wait  the  issue  in  his  way,  these  are  welcome 
to  the  tertbt  ;  let  no  sinful  plea  and  excuse  hinder  them  :  Let  ihenn 
start  no  obj-cions  agiin^i  themselves  but  come.  WiUi  all  their 
fear  'hey  mc»y  be  wt»rtny  rert  ivers. 

For  t.hc-  clenring  up  of  this  point,  I  would  beg  the  reader's 
pttience  a  linie  luore.  Persoiis  niay  imagine  they  hav^  no  love 
to  C'irist,  because  they  have  so  many  fears,  dou.its,  &c  but^they 
sh  ,\i  d  consider,  ihat  perfect  iove  doih  cast  out  slavish  fear  : 
Yet  where  fear  doth  sadly  '.ormenf  and  distress,  there  may  be, 
and  often  is,  true  and  rt;ai  IfVtf,  *lv:;l"^h  r;ot  perfect.  If  nny  love 
be  noi  perfect,  i'  would  be  weak  in  me  lo  conciude  that  I  have 
no  love  at  all,  That  would  be  as  if  I  would  lag,  becaui>e  I  ani 
no  so  tall  or  strong  as  such  a  pe^rson,  therefore  I  am  no  man  at 
all.  This  would  be  a  very  urjuss,  un'iuc  and  an  unfair  >v ay  of 
reasoning  ;  yet  manv  of  the  ptf  p!e  (-f  God  aro  temp'ed  to  ar- 
gue in  thi^  weak  way.  to  their  own  disccura^tment  Fear  that. 
my  iove  i^  no:  nui,  and  h  de><ire  to  h  tve  it  increase,  is  an  evi- 
dence of  some  love.  Where  unbelief  prevails,  and  <]oub:s  are 
nu;nerou^,  m  my  fear  there  can  De  no  faih.  This  rlso  is  Satan's 
fhUe  reisunmg.  The  struncest  believer  is  ofirn  distressed  witti 
un'jelief.  Hut  it  is  a  certrtin  trub,  that  there  is  often  some 
true  f'°.ith  where  much  unlx  lief  rt  m'^'ns.  Others  fear,  tiecause 
thev  brive  such  v  sense  of  their  unwovihiness,  therefore  thev  con- 
clude they  cinnot  be  w.rthy  commuriicants.  These  sh'juldcon- 
si'ter,  that  no  man  li\ing  is  worthy  of  him'^elf.  True  worihi- 
nesi  consists  in  ^  cortiiciion  of  sin,  to  be  in  pain  for  it,  to  long 
after  delivt.  rancf^  fiom'l^,  to  look  unto  Christ  alone  f >  r  this  fle- 
liverance  Sec.  Minv  have  this  worihiness  and  vet  are  afraid  ; 
because  they  enjiy  not  evident  communinn  wiih  God,  are  not 
feasted  with  divine  love,  have  not  their  heart  as  free  from  sin 
astl-.ev  couM  wish  ;  these  thmgs,  and  m.ny  more  are  very  de- 
sirable ;  but  we  should  wait  for  them  in  the  use  of  means.  If 
a  we^:ik  person  savs,  "  I  will  not  eat,  because  I  am  not  strong  '^^ 
another  would  soon  ad\is«  hiia  t«  «h(  thai  h*  may  be  strong. 


124  Answers  to  practical  QuESTidKS; 

If,  after  nil,  any  o  >j^'ct  thus :  '♦  I  have  often  come  to  the  com- 
inuiiion,  under  m^n)  discourrtgements  ytx  still  hoping  to  nieet 
"wicn  mare  comfort,  but  my  fe.ns  r;i»h(  r  increase  and  I  am  at- 
Wo^t  temptt-d  to  give  over  :  A  word  of  advice  would  be  accep- 
table." 

Answ  You  are  tempted  to  desist  from  the  use  of  appoint- 
ed !i)t  Ills,  iind  to  dis(»')e\  thf  plain  comm md  of  a  dyinp;  Friend, 
J)o  (his  in  remembrance  of  inc.  But  are  vou  not  templed  iike- 
■wist  10  negiext  tiie  vety  necessary  J.nd  profi 'vble  duly  ot  search- 
ing j*nd  ir\mg  your  wyys,  nnd  lutuin  \x\VXi  the  Lord  ? — To  dis- 
cover, the  accursed  thing  that  nourishes  youi-  corruption,  but 
de.-idens  you  in  religiou  ? — To  neglect  tervent  piv.yer  bt  fore 
God,  with  seif-abrtsement  ? — To  love  the  world,  with  the  per- 
nici  us  pk'h^ures  theieof,  tnore  than  J?sus  Christ,  and  endear- 
ing t\l^.w^^ilJ  with  him  .? — To  !)c  unroncei  ried  about  the  glory 
of  God,  with  m\ny  other  things  unbecoming  a  disciple  of 
Christ  ?  Pray  for  strength  agiinst  these  tt  mptations,  then  ex- 
pect that  the  iemptali;ms  to  forsake  the  Lord's;  table  may  cease. 
But  some  consrienti.>u>,  pii'us,  and  hun"il:)le  souls,  may  be  con- 
cerned in  the  o')j<^ction.  To  such  1  would  say,  Continue  on  : 
Wait  until  the  Lord  has  m^:rcy  upon  you.  Psaj.  cxxiii  "2.  until 
you  meet  with  comfort.  Re  member,  endeavour  to  believe,  and 
look  for  the  blessing  promi^^ed  to  those  that  wait,  Prov.  viii.  54. 
A  daughter  ot  Aorahann  was  bound  by  Satan  eighteen  ye^ir'-  ; 
but  >\n8  loosed  on  the  S  «bhath-d.^y.  Abraham  tumte'f  \v>iitp4 
for  a  son  five  and  twenty  years  nfter  the  promise  w*is  made  ; 
hut  having  waited,  thnogh  fii'.h  and  ]>.«tiei)ce,  even  hoping 
sigainst  hope,  he  at  la?t  inorrittd  the  j>io'i.i«e.  to  his  grcut  joy, 
Heb  vi.  11  &c.  Rom.  iv.  18.  Sec.  Tt.f  poor  m-n  at  the  pool 
^vuitf  d,  labouring  un(hr  hi-  iofirmity,  rjgUt  and  thirty  years, 
yel  at  last  lie  obcained  healih  and  comlort. 

QUEST.  XXV. 

TVhat  18  the  true  idea,   or  fhr  rnoiit  general  and  direct  inten- 
tion of  the  term  (iR^CK  in  scri/hure  ? 

THE  term  is  u«-ed  in  di\ers  1  mguges,  with  very  little  alter- 
ation :  but  in  commrn  rrnx  ersation,  8rd  .>mong  writers, 
it  is  tak^n  and  understo-d  divers  wavs.  The  qut  ry  rt-g  irds  on- 
ly the  scripturf  u^f  of  i'.  W'e  do  not  find  i;  o  ten  in  that  part 
called,  "J'/ie  Oil  Ttatamrnt  ;  yet  in  ih-  se  few  pi  .res  it  is  ensy 
to  discern  that  the  w  td  \\as  not  ulwnys  the  >?.me  meaning  c 
for  instance.  itrProv.  i  9.  and  iii.  22.  fnd  iv  9  grace  d«  notes 
comelinc's  and  ornament.  So  James  i  II. — lo  Piov  xxiJ.  11. 
it  signifies  arc  D'lhle  ;oul  •  fr<  'ing  wnt'l-  N..ar  a-kin  to  this 
IS  Luke  iv.  22.  Psal,  xlv.  2.  Epli.   iv.  29.  Coi.  iv.  6.— In  list- 


Answers  to  tactical  Questioi?s.  125 

her  u.T.  it  denotes  favour,  or  good  will  and  pleasure.  So  the 
yford  favour  is  used  very  often  in  scripture.  To  find  favour 
and  to  find  grace,  are  synonimous  phrases. 

In  answering  the  query  we  are  not  required  to  observe  every 
acceptaticn  of  the  word  in  scripture,  but  only  the  true  idea, 
that  is,  th^  most  general  and  direct  intention  of  it.  By  the 
grace  of  God,  1  think,  is  meant,  in  the  strict  and  primary  sen^-e^ 
♦'  The  infinite  goodness,  the  eternal  and  unchangeable  pleasure, 
or  good  will  of  God  bountifully,  transcendeuily,  and  nio^st  free- 
ly flowing  forth  to  his  rational  creatures."  In  the  first  and 
strictest  meaning  of  the  word  grace,  I  do  not  apprehend  it  re- 
gards, either  vileness  or  worth.  All  the  glory  and  felicity  oC 
the  imgels  in  heaven  is  of  pure  grace  or  rich  bounty,  frtely  be- 
stowed, and  ever  flowing,  All  that  was  bestowed  on  man  in 
his  primitive  purity  and  creation  happiness  was  entirely  grace. 
God  was  under  no  manner  of  obligation  then  to  place  man  ia 
any  nobler  station  than  the  meanest  worm.  At  that  time  he 
was  ihe  clay  in  the  hand  of  the  potter.  But  most  commonly  in 
scripture,  by  grace  we  are  to  understand,  "  the  good  will  o£ 
God  to  his  chosen  people,  regarding  their  safety  here,  and! 
eternal  glory  hereafter."  Being  now  come  to  the  rpost  direcit 
intention  of  the  term,  I  would  note,  that  it  is  a  most  charming 
and  comprehensive  word,  implying  the  free,  eternal,  and  undg- 
served  love  of  God,  and  the  rich  fruit  and  effect  of  it  to  toe 
elect,  fixt,  bestowed,  and  settled  with  inconceivable  pleasure, 
satisfaction  and  delight,  so  that  all  his  great  and  gracious  de- 
signs shall  be  accomplished.  See  Mat.  xi.  26  Eph.  i.  5.  con- 
cerning all  the  goodness  of  God  to  his  people,  whether  in  inten- 
tion or  in  execution,  it  may  be  safely  said,  He  njoices  ovei* 
ibem  luithjoy,  herestn  in  his  love,  he  joijs  over  them  ivnh  sing-' 
ing  Zcph.  iii  17.  With  great  delight,  and  ot  grace,  the  firsC 
plan  of  their  salvation  was  hid  ;  or  rather,  the  wonderful  plan 
cf  their  salvation  was  the  eternal  delight  of  Jehovah.  The 
soul  of  the  Father  delighted  in  Christ,  redeeming  his  people  ; 
even  when  the  soul  of  the  dear  Redeemer  was  put  to  urief  jus- 
tice was  inexpressibly  pleased.  Notwithstanding  the  weighi  of 
the  burden,  the  greatness  of  the  work,  with  he  sorrow,  shame 
and  contempt  attending  it,  yet  our  dear  Lord  delighted  to  do 
the  will  of  God,  to  save  his  people  ;  he  despised  all  the  sham© 
for  the  joy  set  before  him.  His  delights  of  old  were  with  the 
sons  of  men,  and  he  will  love  them  to  the  end,  and  save  them 
to  the  uttermost. 

I  must  not  forget  to  observe,  that  all  the  good  gifts  of  God, 
pertaining  to  the  salvation  of  his  people,  are  generally  called 
grace  in  scripture,  and  that  very  justlv,  because  freely  bestow- 
ed, with  joy  and  delijj^it,  fhus  Jesus  Christ  is  the  F  other's 
gift  ;  and  through  C>^ir»t  Gnr)  is  pleased  to  adopt  his  people, 
or  mrtke  them  his  children,  'o  justif\  them,  to  regenerate  thena 
by  his  Spirit,  and  to  ^  nctify  them,  so  at  lasi  he  will  giori/y 
Li  j) 


liko  Answers  to  prctical  Questions.' 

them  ;  all  this  freely  therefore  of  rich  grace.  All  the  good- 
ness of  God  to  hi-«  chosen,  fiom  everlasting  and  to  all  eiernityj 
h>  grace i  I)ecuU.>e  done  gtaiis^  and  wiih  pleasure. 

Among  divines,  faith,  hope,  love,  reptn  ance,  patience,  &c, 
are  called  giaces.  I  d  not  rem  mber  that  rhey  are.»o  called  in 
scripture  ;  but  as  they  are  the  tff«  ct  and  fruit  of  the  gracious 
operations  and  influtnct  of  the  spirit  on  the  mind,  thty  may  be 
termtd  graces,  oai  rather  improperly,  or  fi^^uratively.  They 
may,  as  they  grace  or  adorn  ihe  mind  and  conduct,  be  reck- 
oned graces.  r 

While  I  was  musing  on  this  sweet  word  gracfy  a  thought  en» 
tlrely  new  to  me,  occurred,  which  has  in  it  something  very  en- 
tertaining ;  but  here  1  must  confess,  the  learned  have  some  ad- 
vantages above  the  plain  Englishman.  1  will  beg  leave  to  give 
the  hint,  but  leave  others  to  enlarge  upon  the  theme.  The 
Tireek  word  for  grace  is  charis,  derived  from  chara^  which  in 
English  signifies  joy,  gladness,  or  joytulncss.  The  word  charts 
also  ill  scripture  signifies  thanks,  or  gratitude,  and  very  often 
the  word  eucfiaristia  is  so  taken.  With  regard  to  thanksgiv  ing 
tor  gratiude,  the  Latin  is  rem.trkably  emphitical,  actio  graii- 
cs^  ov  graiiavuin.  and  in  English  denotes  joyful  thanksgiving  to 
God  for  graces  received,  or  in  other  v^rds,  acting  or  returning 
the  graces  to  God  again,  gi\  ing  to  God  his  own  with  usury. 
Here  indeed  all  the  motions  of  the  nnnd  towards  God,  under  dif- 
ferent circumstances  named  faith,  hope,  luve,  Sec.  may  be  called 
l^vaces.  There  is  to  me  something  exceeding  pleasant  and  de- 
lightful in  this  subj  ct.  1  would  express  myself  as  plain  as  I 
can.  Grace  is  God's  goodness  and  love,  flowing  freely,  and 
•with  infinite  delight  to  his  people. — Grace,  as  personally  be- 
stowed on  the  objects  of  divine  love  one  by  one.  as  in  their  lost 
state  under  sin,  is  a  bringing  home  to  them  some  of  the  great 
things  prepared  for  them.  The  holy  Spirit  first  gives  them 
spiritual  life,  and  then  capacity  to  conceive  of  and  relish  these 
good  things  ;  then  they  hunger  after  them,  and  are  solicitous 
lest  they  should  come  short  of  ihem.  After  that  beginning, 
"Which  is  no  other  than  re^eneraiiony  then  even'  support,  gup- 
ply,  and  encouragement  aff  >rded  to  the  believer  is  grace,  be- 
stowed freely  by  the  spirit  of  grace  :  this  is  sane li fie ation. 
Glory  hereafter  bestowed  on  the  saints  will  be  grace  in  its  fuH 
bloom  and  perfection.  Moreover,  the  praises  which  saints  here 
jgive  to  God  for  his  unspeakable  gifts,  is  grace,  in  small  rivulets 
returning  to  the  ocean  from  whe^nce  they  flowed  :  but  the  high- 
sounding  praises  of  the  triumphant  church  above,  is,  and  will 
be,  grace  returning  in  broad  rivers  and  swimming  streams  for 
ever.  There  will  be  a  constant  influx  and  rt-flux.  There  wifl 
be  actio gratiarwH^  a  returning  ot  graces,  in  compleat  and  de- 
liv;h'tul  i)ertec>ion.  For  as  God  bestows  his  bounties,  through 
Christ,  with  the  greate:»t  delight  and  joy  as  God  ;  so  believers 
b€re,  according  to  their  measure,  capacity,  ejvperience,  S^c.  re- 


Answers  to  pRActicAL  Questions,  IJ}? 

tarn  thanks  for  bounties  in  hand  and  hope,  in  possession  and 
reverbion,  with  inexpressible  joy,  frankness,  SHiibfaction  and 
delight  ;  but  in  heaven  the  pleasure  ^n<\  joy  will  exceed  every 
thing  of  the  kind  here,  as  the  heavens  are  higher  than  the 
earth,  and  as  an  elegant  feast  will  exceed  ri  scanty  taste,  or  an 
imperfect  report.  There  grace  will  run  in  a  perpetual  circu- 
lation.    Delightful,  transporting  thought  ! 

Finally,  charity  is  derived  from  chariSy  grace,  and  denotes 
generous  benevolent  mind,  true  nobility,  and  real  greatness,  eV* 
idenced  by  readiness  to  relieve  the  needy  freely  and  with  de- 
light. So  liberality,  in  1  Cor.  xvi.  3.  is  grace  according  to  the 
original  :  and  grace,  in  2  Cor.  viii.  6.  7,  29.  signifi'ds  the  liber- 
al contributions  of  the  churches  to  supply  the  wants  of  the 
needy.  In  2  Cor.  ix  5.  6.  we  have  the  very  spirit  of  a  truly- 
charitable  man,  he  bestows  chearfully,  readily  and  bountifully— 
T  lis  still  is  the  verv  nature  of  gr.ice. 

Now  I  would  just  observe.  That  the  salvation  of  God*s  peo- 
ple, frotn  first  to  last,  is  of  mere  bounty,  good  pleasure,  and 
rich  grace  : — That  this  grace  bestowed  upon  pQor,  naked,  de- 
filed and  deformed  sinners,  will  rtnder  them  exceeding  rich, 
lo  ely,  amiible,  and  graceful  :— That  having  received  ihiS 
grace  they  will  be  acti^«  for  God,  move  towards  him  as  their 
centre,  and  give  him  -^jII  the  glory  of  their  salvation,  shouting, 
Grace  !  Grace  unto  i  \  —  fhat  all  this  gnce  is  through  Je.sus 
Christ  : — That  every  p;M-taker  of  this  grace  loves  Jesus  Christ, 
and  is  sorry  he  cannoi  love  him  more  : — That  by  grace  Jehov- 
ah is  pleased  to  give  himself  to  his  people  ;  and  having  receiv- 
ed this  grace,  the  children  of  God  give  themselves  to  the^ 
Father. 


QUEST.  XXVI, 

What  is  faith  ?    Hoiv  does  u  differ  from  hofie^  love^  reftent* 
ance^  &c; 

THIS  query  is  two-fold.  The  former  part  requires  a  defini* 
tion  of  faith.  Perhaps  most  readers  thii.k  the  answer  to 
.  this  so  easy,  that  it  i>  neealess  to  spend  time  dbout  it  ;  howev- 
er 1  do  not  think  so,  but  am  sure  the  suij.ct  is  very  important. 
Happy  those  who  are  acquainted  most  with  it,  and  are  able  to 
give  a  good  account  of  it.  I  find  a  good  and  InfallibU  d^^fini'ion 
of  faith  given  thus,  in  Heb  xi  1  Faith  is  rhe  submance  of 
things  ho/iedfor,  the  evidence  o/  'hingft  unseen.  This  is  a  sol- 
id answer  to  the  former  pan  of  the  qmry  Here  we  may  in- 
fer, that  faith  deals  with,  and  regards  things  absent  and  at  a 
distance,  which  we  cannot  now  fully  enjoy,  nor  see  with  the  eyes 
of  our  bodies,  nor  yf't  but  imperfectly  wi\h  the  eves  of  cur  minds. 
Faith  then  is  a  persuasion  of  and  concerning  .  bsent  \hings  upon 
proper  ioiformaUoQ  and  evidence  ,  or  thub|  the  fftitb  by  whipj^ 


lih  Answers  to  practical  Qdestion«, 

the  believer  lives  and  is  saved,  Is  nn  affecting  persuasion  of  ab^ 
sent  things,  upon  a  divine  icbtinony  For  instance,  t.iitn  is  an 
affcc.iug  persurtsion  that « there  is  gloiious  ytt  compassionate 
God,  though  nt-ver  seen  by  an  eye  ot  flesh.  That  he  :>p.>ke  tl»e 
word  only,  and  the  whok  crcaii'  n  was  formed.  That  the  scrip- 
ture is  a  true  account  of  the  most  important  things,  given  by 
God  himself. — That  man  for  sin  is  under  the  turse. — And  that 
Jesus  Christ  is  the  Son  of  God,  the  a!o:ie  RcdLemer  from  the 
curse,  and  the  way  to  eternal  glory.  FaiUi  is  a  persuasion  that 
it  shall  be  as  God  hath  promised,  and  that  J  hov.^h  is  he  foun- 
tain and  centre  of  all  felicity,  bliss  and  joy.  To  live  by  f.»iih  is 
to  live  upon  the  promises  of  a  faithtul  God,  bting  p-r>uid<|l 
that  he  will  take  c  ire  of  us,  manage  in  the  best  manner  for  us 
here,  and  glorify  ushercatter.  Again,  to  live  b>  faith  is  to  be 
persuaded  that  j.-sus  is  the  Lord  our  righteousness,  and  so  de- 
piind  upon  him  wholly  for  salvation,  living  unto  him,  as  the  glo- 
rious mark  aimed  at  in  our  whole  conversation.  Much  more 
might  be  added  but  I  hasten  to 

The  second  part  of  the  query,  which  is,  How  doesfaiih  dif- 
fer Jrom  hofie^  love^  repeniance^  8cc. 

Faiih  is  a  persuasion,  that  what  is  revealed  in  scripture  is 
true,  and  that  the  things  mentioned  and  promised  therein  have 
a  real  existence  Hence  it  is  the  substance  or  fonndation  of 
things  hoped  for,  and  the  evidence,  or  certainty  of  things  not 
seen. — Loveh  a  delight,  satisfaction,  rest  and  pleasure  in  the 
things  revealed,  promised  and  believed. — Hofie  is  a  craving 
wishful  desire  and  expectation  ot  the  things  reve  tied,  promis- 
ed, believed,  and  loved — Patience  is  a  submissive-,  quiet  wait- 
ing for  God's  time  to  bestow  what  he  has  graciously  promised, 
what  the  heart  believes,  and  the  soul  loves. —  Rejicntance  is  the 
change  wrought  in  the  mind,  affections  and  conduct,  by  the  rev- 
tliition  of  gospel-truths,  and  the  belief  of  them. 

'^-'^^m^oooooo^  000000  xm 

QUEST.  XXVII. 

May  hofie^  hve^  refientancej  fiatience.  Sec  evidence  that  ttfief^ 
son  is  rei^tnerated^  and  in  fhr  way  to  g/u->-y.  fhc  snould  bt 
in  more  doubt  about  the  truth  ofhisfaithy  &c.  .' 

YES.  For  I  cannot  love  that  uhich  1 1  o  not  believe,  nor  hope 
for  what  I  am  not  persuaded  of  But  thii  point  should  t>e 
handled  with  some  eare.  We  have  gloi  icius  tru'hs  revealed  in 
the  gospel.  One  m  n  hears  them,  and  in  a  tradi'ionary  way 
believes  them,  but  is  no  way  affected  with  ihem,  nor  much  con- 
cerned about  them,  therefore  regards  them  not.  This  naan's 
faith  is  dead,  or  more  plain,  he  iu  a  stranger  to  the  faith  that 
accompanies  sal\  i<iion  Another  hears  the  same  truths,  feels  io 
tkimself  a  sU'ODg*  pui:»uasioQ  of  the  reality  and  imporiaoce  of 


Answers  to  practical  Questions  l^^ 

them  ;  he  greatly  loves  the  things  revealed,  upon  the  evidence 
he  feels  in  himself  of  the  truth  of  the  report,  though  he  sees 
them  not.  Thus  he  lores  Jesus  Christ,  and  eternal  glory,  nay 
he  loves  the  law,  the  gospel,  the  worship  of  God,  his  ordinances, 
people,  house,  and  ways.  Now  every  one  that  loves  these,  be- 
lieves the  truth  of  them.  So  my  love  to  these  things  will  at 
once  evideiv  e  mv  f  dth,  regeneration,  Sec.  A^ain,  if  1  hope  for 
eterncil  life  through  Christ,!  must  believe  that  there  is  eternal 
life,  and  that  it  is  obtained  throui^h  Christ.  I  observed  above, 
that  repentance  is  wrought  in  the  mind,  affections,  and  conduct, 
by  the  revelation,  report,  and  belief  of  gospel-tru^h<5.  D'vine 
reve!  ition  comes  with  power  nnd  Authority,  and  works  upon 
the  mind  ;  or  rather  the  Ho!v  Spirit  enlightens  and  affects  the 
mind  by,  and  according  to  the  word.  Upon  this  new  and  af- 
fecting light,  this  new  and  i^rrong  evidence,  there  is  an  inward 
change.  Sdva'ion  is  now  a  weighty  point,  which  before  was 
little  minded.  Jesus  is  now  the  chief  among  ten  thousand, 
though  before  there  appeared  in  him  no  de.sire  ible  comliness. 
Wnen  this  living  light  ih  exptriericed-,  the  Bijie  is  thecnitf  book, 
though  so  much  neglected  and  siighte.d  in  lime  pust.  Heaven 
is  earnestly  longed  for.  but  hell  dreaded.  Holiness  is  now  rath- 
er wished  for  thnn  experienced,  sin  being  felt  and  hated,  though 
before  much  delighted  in.  This  inward  alteration  has  a  strong 
influ.nce  on  the  aff-ctions.  wnich  will  also  appear  in  the  life 
and  conduct..  In  swort,  old 'ihings  -ire  p'^ssed  away,  and  all 
things  are  become  new  Notwithst«nding  this  dr-^nge,  the  light 
above  noted  will  increase.  UToder  the  gracious  influence  of  the 
Hol>  Spirit,  then  it  will  discover  more  sin  siillremaitdng,  which 
causeth  Godlv  sorrow  ;  this  is  commonly  called  tf-fiev!ance^ 
though  in  reality  repent. mce  takes  in  all  the  inward  changes  of 
the  mind,  ^m\  the  reformation  of  manners  ;  or  more  pii  perly 
the  clian^^e  in  life  and  conduct  is  the  fruit  and  evidence  of  true 
repentance  Now  if  I  find  thi-^  inwird  change,  1  mjy  hum- 
blv  conclude  that  I  am  regenerated,  justified,  calkd,  effect- 
U;l,  Sec 

At-er  all.  a  doubMng  believer  may  object  to  this  purpose  ; 
*' 1  believe  alt  the  ;nihs  and  p^rri^ulal•s  ab/ve  ob-erved.  yet 
question  ofien  whether  inine  isthe  faith  of  God's  elect  The  dev- 
ils Hod  unconverted  believe,  and  I  fear  mv  t.iih  is  no  better.** 
True,  devils  and  unconverted  jier-^ons  do  believe  ;  but  they  do 
not  love  he  truth«k  which  they  believe.  Love  and  aff  ction  to 
the  ■  "uth  believed  is  a  better  evidence  of  true  grace,  th  m  strong 
coifi  lence.  A.  person  may  be  very  confident,  yet  the  frui.  of 
his  f>iith  very  sour.  Where  the  fruit  is  good  the  tree  cannot  be 
brfd.  I  c  mclucie  on  the  whole  that  love,  iiope,  repentance,  pa- 
tience, 'Tumility,  re-^ignation,  obedience.  &c.  are  certain  iff.  cts 
and  eviiences  of  true  faith  "^j  and  that  It  i'N  better  to  judge  of  our 
s-ate  by  tho^se,  than  bv  fiiii  Yet  by  ill  means  let  i'  be  noted, 
that  I  reckon  no  faith  to  be  true  but  th^t  which  depends  upgn 


130  Answers  to  practical  QuESTtonc. 

Christ  and  the  free  promise,  and  lays  the  creature  low  ^rA 
"Wooiided  in  ihc  dust.  This  faith,  and  ttiis  alone,  will  work  by- 
love,  anr\  will  .iffect  the  heart  so  that  the  command  of  God  will 
be  em')rf»ced.  if  w^s  this  taitU  that  deiermiiied  Moses  tochusc 
affliction  and  rep.otch  witii  the  people  of  God.  rathtr  th.^n  the 
enjoyment  of  sin,  Tuis  faith  made  the  primitive  Chrisii^iiis  to 
glory  i«i  tribulation.  , 

Some  ingenious  writers  chuse  to  look  upon  faith  as  the  root 
?nd  principle  ;  and  upi^n  hope,  love,  Sec.  t)Ut  only  as  faidi  di- 
versified, or  taking  diRVrcnt  roads,  or  actua  in^  tne several  n  tt- 
ural  affections  according  to  the  good  pleasure  of  the  Holy  Spir- 
it, anl  the  diff.-rent  circumstances  of  ihe  soul  I  do  not  blame 
the-^e  though>s>  but  perhnps  hey  are  too  abstracted  and  mctft- 
phksical  for  c  i;nm  )n  rraclers.  who  yet  may  be  savourv  good 
Ciuitims  Ho  tiiat  would  enj  ly  the  comfort  and  s  itisfacion 
that  is  to  be  found  in  believing,  let  him  think  murh  of  an  unseen 
J',  sus  Let  him]>rav  for  the  gr-xious  teaching  of  the  HofV>pir- 
it.  All  men  are  filli  .ble,  inperfections  abound  her«:'.  Yet  the 
Lord  is  pKvtsed  often  to  favour  jis  people  with  evidences  of  their 
interest  lo  Christ. 


QUEST.  XXVIII. 

fVhat  is  ihe  real  differ tnfif  ic'TOfPu  truCfsith   and  mere  firt^ 
tsumpnon  ? 

TfR  query  implies,  that  faih  and  firei^umfinon  resemble 
each  •••her  m  sr)me  things;  though  fn  other  ttiini;s  they 
"Wi  lely  .!:fftr  On  borh  the'^e  ace  mnts  wt  .»re  apt  to  run  into 
mi't  kes  r  lerc  bi  \-  in  ortler  lo  vlistini^uish  in  this  imporfint 
poi  1'-,  I  would  iciempt,  fi«-st,  to  shew  >v'iert'ni  there  stems  to 
be  -one  rcsemblmce,  viz. 

F.  ith  render-,  a  peison  tjold,  roura^'ons.  andresohre.  This 
W^  see  very  evident  in  Sephen,  the  ^p',s'.les,  the  wi.oe  midti- 
tude  of  martyr',  -.nd  confe>-s(=rs,  and  all  iie.icNcrs,  ui.ire  or  less, 
to  bis  d  iy  :  For  wh'At  is  a  Christian,  withou'  some  courage  ? 
H  >w  can  he  else  encoun'er  wi'!)  -o  x\\x\y  «-nemies,  ^  »>cl  fare  r^o 
many  oppo^-icions  in  'tie  wav  to  glory  ?  A  disciple  if  Christ  must 
be  of  -n  heroic  disiiosi'i  )•>  — So  i  r-  sumption  rencier.-.  h  ptrson 
bod  and  h  .1  Istrong.  T  lis  is  awfu  Iv  e\  id  nt  in  Korfvh  Da- 
th  n,  <nd  \bironi,  with  their  con; p  my.  No'vyithsiinding  they 
■wevt  w  irned  so  serious'v  ^nd  solemnly  b\  Moses,  yet  th''v  took 
their  cen-  rs,  and  pre^n  n-d  to  stand  with  boldnes*j  before  the 
Lo'-d.  Ttiey  heard  ill  th  u  Moses  k«id,  v**:  'M^s  did  not  «;e.  m 
in  Mie  leasi  to  b-^  iff  cted.  till  the  ear:h  op  m-d  and  swallowed 
them  ill  up  1'  i-s  ^o  ut^  fetred  »hi*  i^  ^-  c  ise  with  many  to 
this  day,  idl  ihey  sink  down  to  thehoniule  pit. 


ANSWERS  TO   PRACTI^L   QUEStlCNS.  iH 

Taith  yields  the  believer  a  considerable  degree  of  contentment 
and  s.^tisfaction.  By  f..uh  Paul  was  brought  to  be  content  in 
ail  condiiioii^,  and  in  the  s^me  Wr.y  niyny  others,  were  enabled 
to  be  conien'.  wiin  iheir  allotment  here.— Prtsumpiion  also  givts 
much  saiisf  .ction  for  the  prestnt  ;  as  it  induces  the  man  to  be 
a  lover  of  tiiiful  pleasure,  more  than  he  is  a  lovcr  of  God,  of  Je- 
sus Christ,  &<.c. 

Faith  excites  one  to  despise  all  oppositions,  and  gives  some 
degree  ot  strength  ogrtinsi  all  obbtacks.  Herein  ihe  believer 
follows  Christ,  who  de^piseu  the  shame,  and  endured  all  the 
corilradiciions  of  sinners.  Aone  oj  i  hone  things  move  me,  s.iih 
the  ;)posile. — Presuinption  resembles  failh  in  thi^,  tor  ii  fills  a 
person  with  pride,  so  that  he  despiheth  all  in  his  \\ay.  There 
Were  m^ny  of  this  sort  in  the  days  of  the  ^posde,  who  were  pre- 
sump'uous,  self-willed,  not  afraid  to  speak  evil  of  dignities,  but 
fi.  rce,  aiid  despisers  of  those  that  were  good.  This  is  generally 
the  ci^e  with  .1  presnmpiucus  person. 

F  iith  rentiers  one  active  and  enterprizing.  It  worketh  by- 
love,  so  that  ^he  be.iever  is  neither  barnn  nor  unfrui  ful  in  his 
belief  and  knowledge. — Ptesump^ion  likewise  renders  one  dar- 
ing! v  b-iid  and  en:erprjzing.  The  prc'ump*iou  of  those  in  acts 
54  X.  13  14.  was  um^zmj,'  They  aitempred  to  cast  out  dtvils 
in  rhi  n  me  ot  J.  sus,  though  they  were  under  the  dominion  of 
sin  and  Sttan  themselves. 

F.  ith  enables  and  encourages  one  toexptct  very  great  things 
ind<.ed  ;  for  it  is  the  evidence  ot  things  hoped  for.  Presump- 
tion here  also  is  the  ape  of  f  dth,  so  'hat  the  person  says,  / 
shaiL  have  Jifactf^  though  I  nvaik  in  the  iinaginaiion  oJ  my  own 
hi'art.  The  presumptuous  generally  expects  great  success 
here,  and  heaven  hereafter. 

Many  particulars  more  might  be  added  this  way  ;  but  to 
avoid  ttdiousness  !  proceed  to  consider  wherin  they  evidently 
dis-^gree. 

They  diff'  r  in  their  author  and  origin.  Faith  is  ihe  gift  of 
God,  ccmes  from  above,  and  is  wrought  in  the  soul  by  the  Huly 
Spiiii.  But  presumption  is  the  brat  of  SntAn,  begoten  on  a 
cot  rupt  heart,  let  the  appearance  in  the  world  le  what  it  will. 

They  differ  in  their  nature  and  defin'tion.  Faith  is  a  belief 
of  the  wor.!  uf  God  universally,  and  consi>tenlly,  according  to 
the  degree  of  light  received,  and  the  evidence  felt  and  observ- 
ed ;  the  promise,  precept  and  threatening  :  But  presumption 
is  a  parti.-.i",  inconsistent  and  unseasonable  belief  of  the  scrip- 
ture.    Thi<  will  appear  if  we  consider  how, 

Tliev  difT.  r  in  tht-ir  fruits  and  effVcts  ;  which  perhaps  is  the 
sur.st  way  to  distinguish  ihem.  ar.d  so  sep^.rate  precious  faith 
from  vile  presumptit  n.     Let  these  particulars  be  weighed, 

1.  Friith  excites  one  to  love  and  regard  the  whole  scripture, 
as  it  is  the  word  of  God,  though  some  part  of  it  speaks  against 
Ihc  believer's  strongest  corruption,    The  good  raan  loves  tha^ 


132  Answers  to  practical  Questions. 

law  which  condemns  every  sin.  It  is  possible  that  a  believer 
may  fiiKl  Sdd  iiiclin.uif.n  to  covetousne^s,  bat  he  loves  the  word 
that  feuys,  Thou  shall  not  covet.  The  holy  comm-ndment 
shewr>  that  sill  is  excetclin^. sinful  ;  yet  he  says,  The  law  is  ho- 
ly, Jwii  and  goodf  (hough  no  good  thing  dwell  in  my  Jitah.  Faith 
cuiopcues  one  part  ot  the  word-'.^'lh  another,  and  upon  this 
universal  and  consistent  beliet,  ht  proceeds  so  bold  and  coura- 
geous as  above-noted,  this  yields  hinr  con^tntmtni  in  irooble.— . 
Presumption  disposes  a  person  also  to  love  the  woid,  but  the 
perscn's  love  is  to  those  portions,  ot  rcnpture  thai  he  imagines 
to  jjivc  most  liberty  to  his  ino^t  beloved  and  reigning  sin.  Jehu 
was  resolved  to  go  to  ihf  throne  through  all  opposition,  and  up- 
Oii  every  victory  and  fresh  slaughter  was  itady  to  shout  forth, 
and  say,  This  is  the  word  of  the  Lord.  Presumption  drives 
one  on  unadvisedly  to  his  own  ruin,  like  Israel,  who  presumed 
to  'go  up  against  Amalek.  They  bnilt  upon  a  former  promise, 
INumbtrs  xiv.  40  but  they  disobexed  the  command,  which  was 
not  to  go  at  that  time,  verses  41,  42,  43  Frcsunipiion  mi.kes 
the  promise  and  the  precept  generally  to  clash,  but  faith  shews 
how  harmoniously  they  agree,  and  so  defend  each  other. 

II.  Y.\\\.\\  purifies  the  heart,  nmorMfics  sin.  so  that  i*  one  is 
confident,  he  will  be  humble  ;  if  he  is  holy,  he  will  bt  w.^il  ins 
remaining  corrup'.ion.  if  he  despise^  opposiiions,  he  thinks 
others  much  better  than  himself  :  if  he  is  enter  ptizing  and  ac- 
tive, he  is  on  his  guard  agahist  sin  ;  if  he  he  pes  for  great 
thii»gs,  it  is  in  God's  rtveukd  way,  and  according  to  his  prom- 
ise. But  presunipiion  nlrtke^  the  man  more,  fiiihy,  and  adds 
more  strtn,.iih  to  his  coiiuption  ;  >et  the  person  will  be  more 
ready,  high-minded,  proud,  and  self-c(»nctited.  He  seldom  be- 
wails his  sin  from  the  heart,  nor  does  he  chuse  to  think  others 
better  than  himself;  he  m-iktfs  light  of  sin  ;  if  he  can  but  have 
his  own  way,  he  clepi  nds  more  upon  his  own  promises  than  upon 
God's.  See  a  full  dcci-unt  of  pcrNons  ui;der  the  influence  of 
presumption  in  2  Pet.  ii  from  ver.  10.  to  the  end  of  the  chap- 
ter. 

III.  By  f..iih  on^  is  enabled  to  put  his  whole  trust  in  and  de- 
pendince  on  the  Lord  Je.'-us  Christ,  according  to  the  promise 
of  God  ;  yet  the  same  fnith  excites  to  all  diligtnce  in  every 
part  of  divine  worship,  private  and  public k,  according  to  the 
scripture,  and  to  embrace  ail  the  means  revealed  and  appoint- 
ed ior  spiritual  gtowth  ;  that  the  gospel  mc.y  be  adorntd,  and 
God  glorified.  Fauh  perceives  that  fervent  praying  and  cir- 
cumspect Avatching  are  no:  only  consistctit,  bu'  roust  go  togeth- 
er. It  rests  in  and  live.s  ujxin  Christ,  ^  et  teaches  'ht  nece.ssity 
of,  And  ill  some  measui  e  the  Wr.y  U)deny  ungodiiness  and  world' 
ly  lust,  and  to  live  sub'-rly,  righti  ouslij  and  godiy  in  this  pre- 
sent evil  world.  Alts  I  I  fear  many  specious  professors  have 
not  faith  :  thty  do  not  seem  to  know  imw  to  li\e  upoti  Chri-^t, 
nor  to  his  glorjr  and  praise.-^Pfcbumption  pieieuUs  lo  UUbt 


/A'SWEJlS    to   PRACTICAL   QufeSTlOKS.'  $33 

ttiach  upon  Christ  ;  but  it  is  sure  to  turn  the  grace  of  <5od 
\vAo  labciviousness,  one  way  or  other,  it  makes  persons  negli* 
gent  in  the  discharge  of  duty.  Some  seldom  or  never  pray^ 
yec  say,  they  believe  in  Christ,  though  they  neglect  gospel-or^ 
<3i!iances  ;  ihey  do  not  care  whether  they  read  or  hear  much 
about  real  and  practical  religion.  Many  talk  much  of  proiikis- 
es,  yet  are  evidently  under  dominion  of  sin. 

IV.  Faiih  makes  a  person  more  quick-sighted  ;  the  tinder- 
Standing  being  enlightened,  and  the  Holy  Spirit  being  the  tcach= 
er  :  yet  the  man  that  lives  by  faith,  will  observe  the  word  of 
exhortation,  will  receive  reproof  and  instruction  ;  his  con- 
science being  tender,  he  will  be  convinced  of  his  errcur  and 
mistake,  then  will  reform.  Reprove  him,  and  he  will  be  wiser. 
Faith  will  bear  patiently 'keen  rebukes,  Micah  vii.  9.  but  the 
presumptuous  man  is  wiser  in  his  own  conceit  than  others.  It 
is  generally  impossible  to  convince  him  of  errour,  he  is  so 
blind,  so  bigottcd,  and  so  resolute,  he  cares  not  \vho  is  offended, 
stumbled,  hardened,  or  grieved. 

V.  Faith  renders  one  sensible  of  his  own  infirmities,  so  that 
he  is  humbled  in  himself  on  the  account  of  his  manifold  weak* 
ncsses";  he  dees  leelingly  bewail  them  before  God  and  men  ; 
yet 'still  he  is  resolved  to  trust  in  the  Lord,  and  endeavour  to 
keep  on  in  his  way,  through  all  inward  and  outward  discour- 
agements.— Presumption  doth  so  harden,  that  a  person  gradu- 
ally becomes  like  one  past  sll  feeling  ;  and  in  this  woeful  case, 
he  will  neither  lament  his  case,  nor  be  humbkd  before  God  or 
man,  but  will  proceed  to  his  own  ruin. 

In  many  other  particulars  faith  and  prestjmption  differ  ;  yet 
in  others  they  seem  to  be  so  near  akin,  that  we  should  be  earn- 
est in  prayer  for  a  discerning  spirit,  and  very  careful  to  try 
ourselveii  by  the  word  of  God,  that  wt  may  clearly  und  com- 
ibrtably  distinguish  the  great  difference.  As  a  good  <ree  brings 
forth  good  fruit,  so  faith,  being  from  heaven,  produces  heavenly 
fruit.  What  is  said  of  the  wisdom  fiom  above,  and  that  which 
is  not  from  above  in  James  iii  13,  he.  is  true  regarding  faith 
•and  presumption.  There  be  many  presumptuous  persons  who 
are  entirely  destitute  of,  and  strangers  to  true  faith  ;  who  are 
altogether  unacquainted  with  unfeigned  repentance,  the  trans- 
forming influence  of  the  Holy  Spirit,  and  the  consolation 
of  the  children  of  God  :  yet  perhaps  there  is  not  a  godly 
person  in  the  world  who  is  entirely  free  from  presumption. 
The  weak  in  faith  often  fear  they  have  no  faith,  but  all  pre- 
sumption :  yet  that  is  their  infirmity.  We  should  endeavour 
to  judge  more  skilfully  and  discern  more  judiciously.  If  I  be 
convinced  of  much  presutnption  still  remaining,  I  shotild  la- 
ment and  bewail  it  ;  but  not  conclude  that  1  am  quite  destitute 
of  faith,  though  I  find  but  a  small  degree.  I  should  rather 
pray  for  more  faith,  then  presurpption  will  have  less  room.  If 
I  be  Strong  m  faith,  rejoicing  in  hope  of  the  glory  of  God;  yet 
Mill 


J34  Answers  to  practical  Questions. 

I  may  be  guilty  of  much  presumption.  The  note  in  Pslam  xix. 
32,  13.  should  be  well  weighed  by  every  one  that  desires  to  en- 
Joy  much  comfort  in  his  soul  here,  and  glory  hereafter. 


QUEST.  XXIX. 

Is  it  fiossible  for  that  fierson  to  be  a  true  believer,  who  doea 
entirety  neglect  closet  or  firivate  prayer  ? 

IT  is  a  common  maxim,  that  God  has  no  still-born  children. 
I  suppose  the  desij?,n  of  ihe  maxim  is  this  ;  that  as  children 
in  a  ndtural  way,  who  are  not  born  dead,  or  dying,  generally 
cry  ;  so,  as  soon  as  a  child  of  God  is  born  again,  or  regenerat- 
ed, he  cries  ;  or  it  may  be  said  ot  him  as  of  Saul,  soon  after 
bis  regeneration,  Behold  he  prayeih  ! — Prayer  is  a  child's  cry- 
ing, speaking,  and  complaining  to  his  father. — Is  it  possible  for 
a  child  to  be  nursed  up  with  father  and  mother,  and  yet  never 
speak  to  either  of  them,  or  ask  any  thing  of  them,  except  it  be 
now  and  then  in  company  ?  Surely  it  cannot  be  :  1  believe 
no  instance  cnn  be  produced.  So,  as  the  spirit  of  prayer  is 
promised,  and  given,  in  some  degree,  to  every  child  of  God  ; 
for  every  one  that  is  godly  will  pray.  Psalm  xxxii.  6,  I  con- 
clude that  the  person  who  entirely  neglects  private  prayer,  can 
produce  no  evidence  that  he  is' a  child  of  God  ;  when  we  have 
so  many  exhortations  and  encouragements  to  pray,  and  have  so 
many  evidences  that  ii  was  the  common  practice  of  both  Old 
and  New-Testament  saints,  and  as  I  believe  no  good  man  will 
attempt  to  disprove  the  point,  1  think  it  needless  to  spend  much 
time  to  prove  it.  I  sHppose  those  who  are  no  friends  to  private 
prayer,  are  no  great  admirers  of  sociil  prayer,  and  conse- 
quently not  much  acquainted  with  that  valuable  piece  of  the 
apirtual  armour,  all  firayer. 

If  it  be  queried,  how  often  a  person  should  pray  Tin  private? 
I  will  briefly  give  my  opinion.  If  a  person  does  not  i  etire  some- 
vhere  or  other  to  pray,  once  or  twice  at  least,  every  day,  1 
think  he  is  very  barren  in  his  soul  ;  he  does  not  seem  to  have  a 
good  taste  for  spiritual  things,  W)V  is  he  fond  of  following  the 
footsteps  of  the  flock  of  Christ.  He  does  not  appear  to  be  ve- 
ry desirous  of  converse  with  God,  to  wrestle  m  prayer,  plead- 
ing his  own  want,  and  the  divine  promises  through  Christ. — 
Those  who  are  v  illing  to  excuse  themselves  will  say,  that  they 
pray  in  their  heart,  and  by  <jarulations  converse  with  God.  I 
believe  good  men  pray  much  this  way  :  tlierefore  this  way  of 
praying  should  he  continued  ;  but  if  this  were  all,  where  would 
be  the  propriety  and  necessity  of  that  command,  Enter  into 
thy  closet,  and  shut  thy  door  ?  Why  should  cur  blessed  Lord 
•go  of  lea  reiiie  to  a  secret  place  to  pray  ?    Not  enlarging  aoy 


Answers  ro  practical  Questions.  tt^ 

farther,  I  answer  the  query  ia  the  negative,  believing  certain- 
ly that  the  person  who  entirely  neglects  private  prayer  is  in  the 
broad  way, 

mm  0000  ^0000  mm 

QUEST.  XXX,. 

Which  is  the  ^st  i»ay  to  cure  lukewarmness  and  trifling  in- 
differency  in  closet  prayer  f 

TRIPLING  indifferency  in  private  prayer  is  very  daunt- 
ing, and  it  has  tempted  many  to  neglect  it  to  a  lamentable 
degree.  Bat  surely  negligence  will  by  ho  tneans  mend  the  mat- 
ter. The  best  pUcs  for  a  person  to  judge  of  his  real  state  in 
religion^H  generally  in  secret,  when  the  eye  of  God  chiefly  ob- 
serves. Kow  when  a  good  m^n  endeavours  to  consider  his 
frame  and  circumstances  in  praysr,  yet  finds  lukewarmness, 
deadness,  and  formality  p- evailing,  so  that  he  has  little  heart 
to  engage  in  the  important  work,  and  h  is  but  few  words,  and 
those  very  lifeless,  he  knows  not  what  to  do,  nor  what  course 
to  take.  To  a  person  in  this  uncomfortable  situation,  I  would 
humbly  propose  the  following  particulars,  praying  for  the  di- 
vine blessing. 

I.  Entering  into  his  closet  or  any  retired  place,  in  the  house 
or  out,  by  night  or  by  day,  let  him  commune  with  his  own  heart 
to  this  purpose  ;  "  Now  I  am  retiring,  as  it  were,  out  of  the 
world  ;  lam  going  to  kueel  down  before,  and  in  the  presence  of 
the  great  Jehovah,  in  whose  awful  presence  holy  angels  veil 
their  faces  ;  a  God  glorious  in  holiness,  therefore  with  what 
reverence  and  godly  fear  should  I  approach  this  throne  I  a 
Gsd  full  of  grace,  ready  to  hear,  pity  and  pardon  through  Je- 
ans Christ  ;  therefore  with  what  confidence  and  humble  bold- 
ness should  I  address  him  !"  With  his  pure  eye  he  beholds  the 
hypocrite,  and  hates  his  prayer  ;  but  he  hears  the  very  groan- 
ings  of  the  Weak  in  faith  ;  he  knows  all  his  wants  and  all  his 
infirmities  ;  he  regards  the  prayer  of  the  destitute,  and  grants 
the  desire  of  the  helpless  ;  a  contrite  spirit  he  will  not  despise, 
but  will  be  near  to  him  that  trv.mbles  at  his  word.  Having 
weighed  these  things,  we  should, 

II.  Consider  the  chief  spring  of  lukswarmness  in  prayer.  If 
love  to  sinful  objects,  or  even  to  the  perishing  things  of  this 
•world  engages  and  carries  away  the  whole  heart  and  affections, 
90  that  divine  promises  or  threatenings  are  seldom  thought  of, 
the  heart  very  little  impressed  with  a  sense  of  divine  love,  or 
fear  of  wrath  ;  vit^l  religion  is  neither  delighted  in  nor  relish- 
ed. Alas  I  what  a  deplorable  state  the  poor  soul  must  then  be 
in  1  what  a  stranger  to  true  consolation  I  No  wonder  private 
prayer  is  dead  and  lifeless.  The  person  should  fall  down  be- 
fore God}  confess  his  sin^  and  bewail  his  case.— If  a  believer 


136  Answers  to  practical  Qukstioms, 

falls  gradtiaily  into  a  wretched  state  of  fnrmaUty  in  prayer,  thcit 
let  him  consider  froai  wnence,  and  how  he  V.aj,  fallen  ;  lei  him 
prav  for  repentance,  and  entreat  that  he  may  be  revived. — If 
a  lifeless  frime  proceeds  from  ignorance  and  dat kness,  then  we 
should  cartfuUy  read  and  hear  iha  word  of  God,  and  give  the 
more  earnest  heed  unio  It.  The  Psalniist  was  often  quickened 
by  the  word.  We  are  great  losers  by  an  indolent  temper  and 
disposition; 

lU.  ti":  s'lre  tT  consider  from  whence  life,  light  and  warmth 
in  prayer  are  to  be.  exprcte(\  The  Holy  Ghost  is  thf  promised 
Spirit  of  grace  an<l  vu[)pHcaiion7  He  helps  the  infirmities  of 
poor  saints.  He  brings  to  remembrance  the  fulness  and  suitable- 
ness of  Ciin.t;  he  exj^iains  .i«kI  applies  promises  ;  he  encoura- 
ges th'j  weak  to  be  strong  in  \hc  grace  that  is  in  Christ  Jtsus  ; 
he  enables  the  person  to  see  what  a  poor  creature  he  is,  what 
he  wants,  and  v/'^.ai  his  errand  to  Oie  throne  (if  grace  ;  so  life, 
iight  and  •strength  are  communicated  ;  tiien  private  prayer  is 
licijjt^hted  in,  and  not  easily  neglected.  1  do  not  think  any  one 
c:^n  be  lively  and  sivoury  in  his  j)riv3te  addresses,  but  he  must 
ol'he'-cxpeiifnce  tl>€  kind  and  sweet  assistance  of  tlv?  spirit  of 
prayer  ;  or  else,  feeling  his  want,  lie  importunately  entreats  and 
v;raves  the  help  and  direction  he  longs  for.  1  am  persi>.<ded  na 
man  prays  avit^ht,  but  he  is  excited  to  look  unto  the  love,  person^ 
sufFcirings,  rightecusness,  ?n\d  faithfiriness  of  a  dear  Redeemer; 
the  blessfd  Intercessn:-,  who  has  much  incense  to  oflVr  up  with 
^hs  weak  breathings  and  imperfect  prayers  of  all  the  saints. 
We  must  have  faith  m  prayer,  dealing  with  Christ,  and  plead- 
ing rromi^es,  else  we  sh:dl  be  formal 

IV.  Predestination  is  very  conducive  to  liveliness  in  prayer. 
We  should  meditate  on  our  present  state,  wh^t  our  privileges, 
V  !iit  our  mercies,  wbat  our  infirmities,  temptations  and  trials, 
^vhat  the  promises  and  treatenings,  wdiat  and  who  our  enemies, 
&c.  When  the  mind  runs,  wand-  rs  and  rambles,  from  morn- 
ing to  evening,  upon  the  world,  wiih  the  intoxicating  lusts  there- 
of;  thinking;  little,  ornoie  at  all  of  divine  providence,  the  cause 
and  g^.ory  of  God,  gr<nvth  or  declension  in  grace,  our  comfort 
here,  and  great  salvation  hereaf.cr  ;  we  nii>6t,  in  such  a  case, 
be  sbam<  ully  trifling  and  form'  1  in  prayer  And  if  we  be  not 
wounded  for,  and  cured  of  this  disease,  we  shall  I*e  apt  to  leave, 
oflf  prayer  entirely  in  a  little  time. 

V.  Relit^ious  and  experimental  conversation  will  greatly  help 
in  private  prayer.  As  iron  sharpeneth  iron,  so  a  bclievtr  the 
face  and  heart  of  his  brother.  When  our  convers^ition  is  world- 
ly, cirnal  and  void  of  religion,  it  is  no  wonder,  if  we  be  quire 
disconcerted  for  privat.e  converse  with  God,  who  hcareth  not 
sinners.  Our  devotipn  will  of  course  be  insipid,  sleepy  and 
lo^ll.s<ime.;  we  niiy  expect  and  fear  that  God  will  say,  I  noitl 
ft^iir  thee  and  thy  fir  ay  rr  out  of  vv  •'.':*'?,  We  a^'^  '  --n^and- 
«d  to  exhoj'. t?ac  another  dailv 


Answers  to  PRAcTicAt  Questions.  1ST 

VI  It  might  be  of  great  service  to  consider  the  loss  sustainc  J 
by  lukev/armness  in  prayer,  and  the  very  desirable  gain  by- 
warm  nnd  iivtly  devotion  :  while  we  take  a  briet  survey  of  the  gain 
by  the  one,  it  is  not  very  difficult  to  gu<^ss  at  ihe  less  by  thu  oth- 
er. When  life  and  light  are  experienced  in  the  closet,  the 
soul  drdws  nigh  to  God,  his  only  and  rich  portion,  his  exceed-^ 
ing  joy  and  great  reward.  There  is  freedom  and  boldness  of 
access  to  the  throne  of  grace.  The  soul  is  fed  wiih  sweet  and 
heavenly  consolation  ;  there  the  love  of  God  is  shed  abroad  ia 
the  heart ;  the  believer  is  sealed  to  the  dny  of  redemption.  Mo- 
ses was  retired  when  he  had  his  Pisgah  view.  Jacob  was  alone 
-when  he  pleaded  and  v/resiied,  obtained  strength  and  prevailed. 
Hannah's  prayer  was  private,  when  she  was  comforted,  and 
her  countenance  was  no  nnore  sad.  Daniel  was  in  private 
prayer,  when  he  was  favoured  with  great  revelations.  In  pray- 
er (almost,  if  not  quite,  private)  Jesus  Christ  was  transfigured. 
In  private  prayer  Cornelius  wus  directed  to  send  for  Ptcter  to 
preach  the  gospel,  that  the  duor  of  salvation  might  be  opened 
to  the  Gentiles.  Peter  also  was  at  private  prayer^  when  he 
was  directed  or  persuaded  to  go  with  the  messengers  sent  by 
the  centurion,  nothing  doubting.  Paul  seems  to  be  wrestling 
with  God  in  secret,  when  that  good  word  came  unto  him,  Mi/ 
grace  is  siiffici  nt  for  thee.  VVhile  the  believer's  soul  is  pour- 
ed forth  in  prayer,  his  faith  is  strengthened,  and  he  obtains  fresli 
vigour  to  run  'his  race  honourably  through  the  wilderness.  In 
secret  the  lively  Christian  reveals  his  concerns  to  his  Father, 
tells  him  what  treatment  he  meets  with  in  the  world  ;  he  thanks 
him  most  heartily  for  all  that  u  does  for  him,  for  all  that  he  has 
in  hand,  av.d  much  more  in  hope,  and  often  says,  Thus  it  pleas- 
ed thee,  O  Father.  The  dead  and  l!**Llcssin  prayer,  Is  a  strang- 
er to  all,  or  most  of  these  things,  and  many  more. 
"  Vil.  Some  will  be  ready  to  say,  "  Alas  ]  I  am  so  pestered 
with  vain  and  iiT^per'iUient  thoughts  in  prii'ate  prayer,  I  am  a* 
shamed  and  afraid  to  enter  into  my  closet  ;  and  ^vhen  I  come 
outjl  am  rather  loaded  with  guilt.  I  am  often  ten^i-d  to  give 
over  private  prayer  on  that  very  account.'*  1  lue,  such  a 
frame  is  to  be  much  lamented.  If  these  thoughtsflow  naturally 
from  a  heart  swallowed  up  and  lost  in  the  cares  and  pleasures 
of  this  world  ;  then  they  be  very  sinful.  The  particulars  al- 
ready noted  may,  and  ought  to  be  serioui-Jy  cons'idered.  But 
cur  thoughts  in  prayer  may  run  upon  those  things  our  very  souls 
hate,  and  things  we  seldom  or  evtr  think  of  at  other  times,  and 
to  cause  us  much  grief.  A  great  part  of  this  raay  be  caused  by 
Satan,  and  proceed  from  the  law  yet  in  our  members.  This 
may  be,  and  often  is,  whete  much  life  in  prayer  is  experienced, 
» though  more  still  is  longed  for.  These  things  should  by  no 
means  hinder  private  prayer  ;  but  should  often  remind  Us  of  that 
needful  advice;  iv.uch  ardfnay. 
Mm  2 


3'?8  An'SWERS    to   practical   QuSTICNf' 


QUEST.  XXXI. 

IVJ^al  is  the  dijffrence  bsfmxt  the  real  spirit  and  the  meregi/i 
of  prayer. 

TcIE  spirit  of  prayer  Is  a  very  valuable  and  precious  gift  ; 
but  it  is  common  annong  divines,  and  olher  Christian'-,  to 
make  a  disiinction  between  the  Spirit  and  the  gift  of  prayer. 
That  distinction  is  the  surn  and  subbtHnce  of  the  query.  There* 
iore  by  the  gift  of  prayer  is  gentrally  undevslood,  '*  Freedom 
and  fiuency,  or  a  fijw  of  wordb,  properly,  j^enintnily,  agreea- 
bly, and  affcclionaterly  expressed  in  prayer."  By  the  spirit  of 
prayer  is  meant,  "  An  agreeable  temper  and  disposiion  ot  mind 
lowurds  God  in  prayer."— The  spit  it  nvay  be  considered,  eith- 
er as  meaning  the  Holy  Ghost  assisting  and  lieln'ng  our  ii»firm- 
iiies,  enlightening  our  minds,  bringing  promises  to  our  r^mem- 
brance,  suiiifig  our  cases,  streng-henir.g  and  embolfiening  our 
j[.iiih  in  Christ  j  and  ihns,  in  some  measure,  dict^iting  the  \cvy 
^y&^ds  of  praj  .r  :  Or  else  as  designing  more  propeily  our  owa 
spirit  eng.iged  in  pi'aycr,  under  ilic  gracious  influence  of  the 
spii  it  of  Goch  Now  thiti  spirit  of  prajcr  in  the  believer  is  the 
very  breathing  of  the  new  creature,  or  new  nntui  e,  which  is  no 
other  than  a  new  di >posi'ion  wrougiit  fn  the  boul.  In  order  to 
explain  the  point  a  111  tic  further  we  m?y  observe  ihe  properties 
and  operations  of  this  spirit,  where  ii  is,  before  prayer,  in  pray- 
er, and  after  it. 

Befo:  e  prayer,  the  spirit  will  txcite  the  ptr~on  to  think,  and 
■uhilc  he  is  thinking  he  is  enlightened  to  see  what  a  poor  help- 
le/3  creature  he.  is,  and  W)  i)ressed  to  pray  for  relief,  l^st  he 
sh-uld  pcrii-h  ;  he  is  led,  while  thus  meditating,  to  see  the  ful- 
ness of  Christ,  and  his  suitableness.  Ha  looks  on  him  whom  he 
lias  pierced.  He  consider*  pronii->cs  as  mule  by  a  faiihful  and 
ahniichty  God  ;  he  thinks  how  others  Irueheen  answ'ered,  and 
th  ugh  he  is  conviijced  of  h.is  u^ttr  unworlV.iness,  yet  he  is  re- 
solved, in  a  ki'.d  of  r.  heroic,  though  humbly  boldness,  to  pour 
cuUiis  soul  before  God.     Th'^n 

/.7  priycr,  this  spirit  is  niither  idle  nor  unactfve  ;  but  will 
excite  us  to  f.-ye  (it)J  more  than  man,  to  look  over  former  med- 
itations afrc>h,  so  that  we  feel  cur  wunts  and  pJcfld  the  pro- 
mises. This  spirit  drawsout  the  aflccfions  toward-.  God,  througli 
Jesns  Christ,  towards  the  glori>)iiS  u.he'iiance  above,  and  the 
cndloss  iclicjiy  of  ih'i  ptxple  of  God  ;  so  that  the  very  soul  is - 
poured  cut  afresh,  as  it  were,  before  G«d,  loving,  hoping  and 
appfchinding  great  things,  adiniring  iha  ?lory,  gi  ^ce  and  good- 
ness of  G''d,  wiiat  he  has  promised  lo,  and  provided  for  a  worm 
so  \i,c  Hb  he  li.jds  u>^d-feels  himself  to  be.  Under  this  very  de- 
si -able  assistance  of  ihe  spirit  in  praver,  there  is  generally  a 
^vollderj':|  frecncss  and  pertinency  of  expression,  the  word's 
pnxeeU  witii  fca.i>€,  but  are   very  wcighy,  SAVoury,  aud  UTipop- 


AWSWESS  TO   PRACTICAL   QuESriONS.  Jo§ 

tunate,  evidencing  the  intenseness  of  the  mind,  the  warmth  of 
the  heart,  and  the  simplicity  of  the  soul.  But  ther«  are  times 
and  seasons  when  a  believer  may  be  under  the  infiuence 
of  the  good  spirit,  and  yet  much  itraiienecTin  thoughts  and  words. 
The  person  may  be  under  such  deep  convicnons  of  sin,  under 
darkness  and  fear,  th^vt  he  knows  not  what  to  do,  his  ignorance 
such  that  he  knows  not  what  to  say,  yet  the  spirit  assists  him  to 
groan  out  his  complaints  before  God.  Such  prayers  as  these 
arc  generdily  heard,  and  graciously  answered,  though  we  raay 
fear  they  be' hateful  before  God.    '__ 

Jfter  prayer,  this  spirit  will  excite  to  watch  and  make  ob- 
servations, to  wait  for  answers  to  the  petitions  made  ;  if  the  vi- 
sion tarry,  the  spirit  says,  nuaitfor  it.  The  person  will  be  ena- 
bled to  wait  in  the  way  of  duty^  as  he  has  made  his  supplication 
according  to  the  will  of  God.  And  while  he  waits,  a  desirables- 
agreement  and  harmony  may  be  observed  betwixt  his  heart 
and  tongue,  his  word  and  works,  his  lip  and  life,  bis  prayer  and 
practice.  If  he  has  hid  dc'sirable  freedom  in  prayer,  he  ^vill 
be  on  his  watch  lest  a  snare  and  a  f^ll  should  be  at  hand,  kit 
pride  should  rise,  and  Satan  get  the  advantage,  and  so  he  be 
taken  by  the  fowler,  and  a  sad  cloud  soon  follow  the  bright  gleam. 
Jonah's  gourd  was  soon  up  and  soon  down.  After  a  dark  and 
lifeless  opportunity  in  prayer,  the  spi-rit  will  fcet  the  believer  to 
examine  iato  the  cause,  to  spy  out  lurking  sins,  to  be  mere 
•watchful  and  continue  in  prayer  notwiihstanding  this  discour- 
agement. The  believer  often  learns  many  useful  lessons  fronn 
dry  and  mortifying  seasons.  Under  the  influence  cf  the  spirit, 
the  man  will  be  humble, 

Now  let  us  a  litrle  consider  the  gift  cf  prayer  as  separate 
from  the  spirit.  This  is  no  more  than  a  natural  capacity,  pro-* 
ceediag  from  quick  natural  parts,  strong  memory  and  fitiencyof 
utterance,  and  these  often  much  assisted  by  acquirements  ;  such 
as  a  religious  education  and  advantages,  much  reading  and 
hearing,  exttn>ive  acquaintance  with  men  and  thing?.  Some 
of  these  persons  may  study  before-hand  how  to  place  and  pro- 
nounce their  words,  how  to  express  themselves  so  as  to  come 
up  to,  or  QY^zned  others,  more  than  what  they  want,  and  should 
chiefly  S\m  at  in  prayer.  Others  who  are  full  of  v;ords,  give 
themselves  little  concern  to  think  before  Uand  ;  when  they' are 
eng-'iged  in  prayer  they  generally  run  over  tl  ■_  same  words  and 
phrases,  for  the  mobt  part,  in  a  lifeless  and  insipid  manner. 
But  that  thread-bare  form  of  words,  and  $et  of  phrase^  hardly  de* 
serve  to  be  termed,  r/;e  gifc  offirayer.  Those  who  are  for  cultiva- 
ting the  gift  of  prayer  merely,  may  also  have  their  thoughts  em- 
ployed before,  in,  and  after  prayer,  yet  tiiey  have  no  eye  to  the 
glory  of  God,  the  intercession  of  Chri*^,  the  infiuence  of  the 
Holy  Ghost,  mortifying  sin,  cleansing  and  puvif\ing  the  soul,  U^e 
increase  of  f?,ith,  growth  in  grace  ;  all  which  arc  eyed  by  thos« 
iwsiste:!  by,  5?nd  ^Kclued  with  the  spirit  of  prayer. 


J40  The  Character  op  the  Happy  Ma*. 

From  these  hints  it  is  easy  to  ol}8e^^fe. — That  the  spirit  of 
prayer  is  a  precious  gift  bestowed,  in  ditfcrent  degress,  on  all  the 
children  of  Ciod,  and  on  them  only, — That  c:v  ry  one  endued 
with  the  spirit,  has  also  sontie  degree  of  the  gift  of  prayer. — That 
there  may  De  Urge  gifis  in  praytir,  y  ;t  wiiaout  the  in-wroaght 
influence  of  the  spirit. — Tivit  the  spirit  of  pruyer  is  a  spirii  of 
faitl»  and  holiness  :  thouv^'i  a  person  m-iy  uc  reckoned  a  gifted 
m\n,  yet  if  his  heart  and  tongue  clash,  if  his  wofks  contradict 
«vords,  so  that  his  lip  and  life  disagree,  h.s  prayer  and  practice 
j\y,  it  may  be  concluded  thaihispr ayer  is  little  tietter  than  greaC 

swelling  words  of  vani'ij That  those   who  arc  endued  with 

the  spirit,  may  be  too  negligent  about  the  gift  of  prayer.  We 
should  study  or  cultivate  an  agreeable  and  useful  gift.  A  door 
of  utterance  in  prayer  is  very  necessary  as  well  as  in  preaching. 
Bat  we  should  beware  lest  we  quench  the  spirit. 

mm  Ti  ij  Ti  ir 

Aj{:wfrcc  Thoughts  on  (he  Character  and  Hafifiiness  of  the 
Ha/i/iy  Man. 

THE  happy  man  was  once  miserable,  and  in  all  respects  like 
onto  others  divested  of  God's  love  and  image,  degenerat- 
ed and  become  earthly,  sensual  arid  devilish  j  without  iirength, 
and  entirely  helpless,  h  iving  no  will  or  power  to  return  to  God 
or  seek  happiness  in  him  ;  but  through  most  free  and  rich  grace 
he  was  in  a  time  and  m\nner  most  pleasing  to  him,  who  is 
rich  in  mercy,  and  workeih  nil  things  after  the  counsel  of  his 
own  will,  convinced  by  the  divine  spirit  of  his  wretchedness 
and  sinfulness  by  nature  and  practice,  and  feels  what  an  evil 
and  bitter  thing  it  u  to  depart  from  God  ;  so  that  now  he  fear- 
ed the  consequence  of  his  sad  prevarication,  being  a  constant 
expectant,  that  the  taper  of  life  wiiJ  soon  dwindle  into  oblivioq, 
and  he  shall  then  feel  the  fiery  indignation  andviixiictive  wrath 
of  an  inexorable  God,  a  consuming  fire  :  but  this  valley  of  A- 
chor,  becomes  a  door  of  hope  ;  and  ^s  miserable  and  helpless 
he  becomes  th'-  object  of  divine  mercy  and  succour.  He  is  now 
drawn  by  the  Father  to  the  Son  ;  seeing  the  inability  of  the  law, 
and  by  faith,  wrought^irt  him,  apprehending  the  sufficiency  ol 
the  anointed  Lori  Jesus,  as  able,  mighty  and  willing  to  save 
him,  even-  to  the  uttermost  ;  he  is  now  turned  to  the  strong 
hold  as  a  prisoner  of  hope,  and  fled  for  refuge  to  lay  hold 
on  the  hope  set  before  him  :  the  offices  and  sweet  charac- 
ters of  Christ  conveyed  inexpre'^sible  joy  and  comfort  to  him^ 
and  were  a^  ointment  poured  forth  ;  he  saw  him  a*?  just  such  a 
Saviour  as  he  wanted  in  every  resjject,  and  accepted  him  on 
gobpfl  terms,  as  a  Prince  as  well  as  a  Saviour  ;  for  wisdom  and 
5anc*ification  ls  well  as  righteousness  and  rrdemptioii  ,;indsoon 
the  joyous  monaeul  came  when  he  was  eaahled  lo  call  him  my 


Tnz  Ca.\^,ACT2ji  of  tiiz  IUppy  Ma*;         U! 

X^ord,  by  the  Holy  Ghost,  my  beloved  is  mine,  and  I  am  /(?>, 
"wiih  an  holy  becjmine;  boldness  che  soul  claims  relation  to  Christ 
and  wi:h  an  holy  triumph  prochumed  it  :  mine  according  to 
the  tenor  of  the  gospel  covenant,  and  effectual  soul-saiisf)  ing  ap- 
plica'ion,  given  to,  and  bestowed  on  mc,  to  be  all  that  to  me 
that  my  soul  witnted,  a  complete  and  whole  Savitjur.  His  soul 
doih  no-w  magnify  the  Lord,  and  his  spirit  rejoiced  in  God  his- 
Saviour  ;  he  hath  now  received  beauty  for  ashes,  joy  for  mourn- 
ing, and  the  girm&nl  of  praise  for  the  spirit  o^'  heaviness  ;  his  i» 
the  blessedness  of  th.^t  m^n,  unto  whoai  the  Lord  imputeth  no 
sin  j  beiuj^  justified  ny  fniih,  he  has  peS^ce  wiih  Goi  through 
Jesus  Cfkii^t  his  Lord,  feeling  the  soul-enriching  union  witb 
Christ,  knowing  that  he  is  in  him  by  the  spirit  that  he  hath  givers 
him,  there  is  therefore  now  no  condem^nation  to  him.  Because 
he  is  a  Son,  God  hath  sent  forth  the  Spirit  of  his  Son  into 
his  heart,  crviag  j^bba  Father  ;  God  saith  to  him,  Thou  art 
my  beloved  Son  in  rjhom  lam  well  fdeased.  Son.  all  I  have 
is  liine.  For  being  made  a  child,  he  is  become  an  heir  of 
God  and  joint  heir  with  Christ.  He  feels  that  he  is  pass- 
ed from  death  unto  life,  that  though  once  afar  off,  he  is 
now  made  nigh  by  the  blood  of  Chi'isl  ;  no  longer  a  stran- 
ger or  foreigner,  but  a  fellow-citizen  with  the  saints,  and 
of  the  household'  of  God.  His  soul  at  the  discovery  of 
this  rich  and  free  r^race  stands  astonished  lost  in  wonder 
and  admiration-  crying,  "VThy  me,  Lord  1  what  am  I  or  my 
father's  house  that  thou  has  brought  me  hitherto  ?  Oh  the  depth 
and  unsearchable  riches  of  the  wisdom  and  love  of  God  1  Being 
born  of  God,  he  now  bears  'he  iunge  of  his  Father  ;  born  from 
heaven,  he  is  nosv^+ravelling  ti^iiher  ;  delivered  from  the  power 
of  darkness,  and  translated  into  the  kingdom  of  God's  dear 
Son,  he  becomes  a  wiiiin,^;  sunject  of  the  Prince  of  peace  ;  wor- 
fihips  God  in  the  Spirit,  works  out  of  himself  and  rejoices  ia 
Christ  JesUs,  and  has  no  confidence  in  the  flesh.  He  is  a  new 
creature,  old  thin^^s  are  passed  away,  and  all  things  ^re  become 
new  ;  his  understanding  is  illuminated,  and  he  is  light  in  the 
Lord,  and  wJks  as  i  child  of  fight  ;  his  wfil  is  renewed,  for  to 
"will  is  present  with  him  ;  his  .fFections  are  changed,  for  he  de- 
lights in  the  law  of  God  af'.er  the  innc-r-man  ;  and  with  the 
naind  sprves  the  law  of  God,  walking  not  after  the  flesh,  but  aflcr 
the  spirit  I  sa\  oaring  the  things  that  are  ofGod  ;  sowing  to  the 
spirit,  having  his  fruit  unt')  holiness,  walking  in  all  the  ordinances 
of  :.he  Lord  blameless,  educated  in  the  school  of  obedience  unto 
life,  in  consequence  of  his  being  made  a  partaker  of  the  divine 
nature,  and  renewed  in  the  spirit  of  his  mind.  In  short,  he  is 
inwardly  and  outwardly  changed  ;  having  quitted  with  the 
prodigal,  the  drudgery  of  the  citizen  of  the  country,  and  come, 
to  his  Father's  house  ;  delivered  out  of  Egypt  as  Israel,  he  is  led 
to  the  holy  mountain  to  receive  the  law  wriu.eu  on  the  fleshy  la- 


142  TiiK  Character  of  the  Happy  MaW. 

ble  of  his  heirl ;  for  the  law  of  the  spirit  of  life  in  Christ  JesiH 
hath  micle  hioi  free  from  the  law  of  sin  and  death  ;  his  trade 
is  religi  )n  or  prac'ical  godliness,  being  diligent  in  the  works  of 
God,  Uiito  which  he  is  created  a-new,  w.itchin.G;  unto  prayer 
anJ  self  denial,  going  aboat  doing  good,  visiting  the  sick,  the 
fatherless,  and  the  widow,  directing  by  (precept  or  precedent) 
all  to  the  knowledge  and  love  of  God,  He  walks  in  the  valley 
of  self-abasemenr,  ha  niliation,  and  godly  sincerity,  in  the  plain 
garment  of  sim;)licity  and  lowliness  ;  but  has  a  richer  suit  to 
appetp  in  coiift,  called  *'  tae  bes  robe,  the  wedding  garment, 
and  white  linen,  or  righ^eoa^ness  of  Christ.'*  1  cannot  help 
looking  back  on  whit  he  once  was  :  by  nature  he  was  in  hit 
blo')d,  loaths-).Tie  and  defiled,  unclean,  unclean,  but  there  is  a 
beauty  and  perfect  con 'liness  put  on  him  ;  he  is  stripped  of 
his  filthy  garments,  and  is  f  lir  with  the  beauty  he  has  received 
out  of  Christ's  wardro'ie  ;  he  shines  in  :he  beams  of  Christ's 
righteousness  ;  it  is  indeed  sometimes-  hid  from  him,  and  he  has 
only  the  humbling  sight  and  sense  of  his  deformity,  but  is  never 
more  fair  than  when  he  judges  himself  to  be  most  deformed  ; 
indeed  the  higher  he  is,  the  lower  ;  the  richer,  the  poorer  ;  the 
fuller,  the  emptier  ;  the  stronger,  the  weaker  ;  strange  para- 
doxes I  union  and  communion  wi.h  Cm-iit,  in  his  life,  which  is 
said  to  be  hid  with  Christ  in  God  ;  his  graces  and  spiritual  life 
are  continued  as  beams  by  the  constant  emission  of  light  and 
heat  from  the  sun  :  and  the  stream  of  his  holy  joys  and 
comforts  is  perpetuated  by  the  constant  flowing  of  the  fountain. 
Blot  the  bright  promulger  of  light  and  heat  out  of  the  firma- 
inent,  and  the  bright  stars  are  at  once  in  the  blacksess  of  dark- 
ness ;  so  take  away  Christ,  or  separate  the  soul  from  him,  aud 
all  its  graces,  life  and  comfort  are  no  more  ;  the  happy  man 
says  of  Christ,  all  my  springs  are  in  thee  ;  from  thy  merits  and 
spirit  flow  my  redemption,  justification,  sanctification,  peace,  joy 
in  the  Holy  Ghost,  and  blessedness  in  the  world  tocqme.  He  has 
a  Benjamin's  portion,  a  plentiful  inheritaace  in  Christ  the  mer- 
cy of  mercies,  in  whom,  as  an  inexhaustible  fountain,  all  neces- 
sary mercies  are  treasured,  and  with  whom  they  shall  be  con- 
ferred. Christ,  his  Rose  of  Sharon,  never  withers  ;  nothing 
unlovely  is  found  in  Christ,  he  is  a  s«a  of  sweetness,  without 
one  drop  of  gall  ;  all  is  wholly  and  altogether  lovely,  and  his 
incomparable  excellencies  are  pure  and  unmixed  ;  new  wonders 
are,  and  will  be  etern  »lly  rising  out  of  him.  He  is  a  deep 
which  no  line  of  any  uncreated  understanding,  angelicil  or  hu- 
man, can  fathom.  The  happy  man  who  possesses  him,  and  has 
property  in  him,  may  well  say  with  Esau,  '  1  hive  enough.'* 
A  happiness  indeed  commensurate  to  tUf*  unlimited  capacities, 
and  suitable  to  the  exigencies  and  desire:-,  of  hislarge  high-born 
soul.  And  in  order  to  hold  fast  that  whereunto  he  hath  attain- 
ed, and  increase  with  all  the  increase  of  God,  he  walks  dose  with 
God,  panthig  after  growing  communici^  with)  and  conformity  to 


The  Characteh    of  the  Happt  Maw  143 

him  !  and  in  every  duty,  use  of  ordinances,  and  acts  of 
lively  obedience  to  God  in  Christ,  he  haih  special  irradiations 
of  divine  life,  light,  and  love  ;  and  the  more  constant  his  acting 
is  toward  Christ,  the  more  continued  is  his  actual  enjoyment  of 
special  communion  with  Christ  ;  he  finds  that  obedience  is  the 
very  place  where  manifestive  love,  delights  to  display  its  glo- 
ries, and  "  by  keeping  Christ's  commandments  he  abides  in  his 
love.**  It  is  his  constant  prayer  (not  satisfied  with  favour, 
though  full  with  the  blessing  of  the  Lord.)  O  all  ye  sovereign 
I  vinds  of  the  Spirit  of  God,  breathe  upon  the  garment  of  my 
soul,  that  the  sweet  odours  of  these  thy  plants  may  both  be  in- 
creased, and  may  also  be  dispersed  afar,  and  carried  into  the 
nostrils  of  my  well  beloved  ;  that  while  the  king  sittelh  at  his  ta- 
ble my  spikenard  may  send  forth  sweet  smell. 

If  he  is  rich,  (though  it  is  very  raYe  that  riches  and  this  hap« 
piness  are  together)  he  is  faithful  in  the  mammon  of  unrighte- 
ousness, not  trusting  to  such  uncertainties,  trading  with  his 
Lord's  talent,  as  a  steward  that  must  give  a  good  account,  lay- 
ing up  in  store  for  himself  a  good  foundation  for  the  time  to 
come  ;  If  he  is  poor  (perhaps  like  Lazsrus)  as  to  temporals, 
yet  he  has  a  large  freehold  state  in  Christian  contentment,  so 
that  having  nothing,  he  possesses  all  things  :  he  knows  how  to 
be  abased,  and  how  to  abound, 'and  glories  that  he,  though  per- 
fect Weakness  can  do  all  things  through  Christ  which  strength- 
eneth  him  ;  he  is  wafted  by  Hermon's  spicy  gales,  and  enjoys 
the  sweet  balmy  air,  with  Arabia's  perfumes,  expands  nloft, 
and  drinksiUhe  floating  joys  ever  springing,  finding  within  him- 
self a  well  of  water  springing  up  into  everlasting  life,  issuing 
and  flowing  from  the  throne,  and  from  thence  watering  the  city 
of  Gotl;  he  is  filled  with  joy  and  peace  in  believing,  and  abounds 
in  hope  through  the  power  of  the  Holy  Ghost  ;  partaking  of 
those  joys  that  a  stranger  to  God  intermeddles  not  with  ;  and 
bids  them  all  taste,  that  they  may  see  how  gracious  his  Lord 
is,  saying,  come  and  welcome  to  the  vital  feast,  and  feel  and 
know  with  me  that  God  is  yours.  He  simply  believes  Gcd  (be- 
cause he  hath  said  it)  and  considers  what  he  says  in  order  to 
speak  after  him,  hope  and  expect  from  him,  and  obey  perfect- 

He  lives  much  at  home,  though  in  the  exercise  of  his  godlike 
15races  he  most  affectionately  helps,  assists,  and  forwards  others 
in  the  way  tohea\en  ;  knowing  that  he  who  hath  God  at  home, 
i.  €.  in  his  own  soul,  hath  all  riches,  all  perfections.  As  he 
ioves  God,  in  consequence  of  his  love  first  to  him,  so  he  loves 
his  children  who  with  himself  are  begotten  of  God  also  ;  the 
Jaw  of  love  is  preserved  inviolable  in  his  heart,  and  ever  ap- 
pears legible  in  his  liftf,  and  he  knows  he  has  passed  from  death 
unto  life,  because  he  loves  the  brethren  ;  he  is  drawn  to  love 
most  where  God  does  j  God's  jewels  and  peculiar  treasure  are 


l-i-i  The  Cuaractkr  cf  an  Honest  Maw, 

hii,  having  all  his  delight  ^viih  David,  in  the  saints,  and  excet- 
ktu  in  the  eHfih.  As  he  is  born  of  iacorruptible  seed,  so  is  he 
sustained  by  spirilu.il  food,  and  has  meat  to  tat  which  ihe  vorkl 
knows  noUiing  of,  and  his  drink  is  the  sincere  milk  of  the  word, 
and  wine  of, the  kingdom.  He  sleeps  in  the  lofty  chamber,  of 
divine  tranquility,  en  a  green  bed  of  perfect  love  ;  his  pillow  is 
made  of  promises,  and  round  about  and  underneath  him  are 
the  everlasting  arms  ;  he  breakfasts  every  morning  on  spiritu- 
al prayer,  and  sups  every  night  on  the  same,  having  access  by 
failh  into  that  grace  wherein  he  stands,  and  rejoicing  in  hope  of 
the  glory  of  God.  He  was  a  paradox  to  himself,  but  now  he 
sees  how  it  is  ;  as  to  the  world  they  know  him  not,  his  happi- 
ness i  ly  not  exposed  to  common  observation  ;  as  a  saint,  he  is 
one  of  Gcd's  hidden  ones,  a  jewel  among  the  rubbish,  a  pearl 
amonj  pebbles,  and  precious  among  the  vile  ;  he  has  pur  on  the 
robe  of  salvation,  the  beautiful  garment  of  gladness  ;  Jesus  is 
his  beauteous  drc*  ;  he  is  clothed  with  the  sun,  and  the  moon 
is  under  his  feet  where  it  should  be  ;  he  feels  and  knows,  by 
happy  experience,  that  he  has  in  heaven  an  enduring  substance, 
and  where  his  treasure  is,  there  is  his  heart  also,  so  that 

Unch?»in'd  and  disengag'd  from  earthly  dross, 

He  treads  the  thorny  footsteps  of  the  Saviour's  cross. 

H)s  citizenship  and  conversation  is  in  heaven  ;  he  is  entitled 
to  all  the  privileges  and  immuni'.ies  of  the  kingdom  of  grace 
and  glory  :  grace  rises  gradually  in  his  soul  as  the  sun  in  the 
be&vens,  shining  more  and  more  unto  the  perfect  day  ;  he  is 
always  ready  to  give  an  answer  of  the  reason  of  the  hope  that 
is  in  him  with  meekness  and  fear,  yet  it  is  his  glory,  like  the 
primitive  Chris! ians,  not  to  speak  but  live  great  things  ;  death 
is  not  terrible,  neither  does  he  dread  jnd.u,mcnt  ;  he  is  both  hab- 
itually and  actually  ready,  waiting  till  ptrferred  from  cross  to 
crown,  warfare  to  rest,  and  is  taken  into  the  joy  of  his  Lord. 
With  him  numbered  may  I  be,  in  time^nd  to  eternity. 


The  character  of  an  Honest  Man. 

HE  looks  not  to  what  he  might  do,  but  what  he  should.  Jas* 
tice  is  l\is  first  guide  ;  the  second  law  of  his  actions  isex» 
pcdience.  He  had  rather  complain  than  offend  ;  and  hates  sin 
mere  for  the  indignity  of  it,  than  the  danger  ;  his  simple  up- 
rightness works  in  him  that  confidence  which  oft-times  wrongs 
him,  and  gives  advantage  to  the  subtle,  when  he  rather  pities 
their  faithlessness,  than  repents  of  his  credulity.  He  hath  but 
one  heart,  and  that  lies  optn  to  sight  ;  and  were  it  not  for  dis- 
cretion, he  never  thinks  ought  whereof  he  would  avojd  a  wit- 
Ltbs ;  his  word  is  his  parchment,  and  his  yea  his  oatb,  whi<^b 


The  Character  of  the  Faithful  Man.         145 

he  will  not  violate  for  fear  or  for  loss,  The  mis-haps  of  fol- 
lowing events  may  cause  hinri  to  bUmo  his  providence, can  nev- 
er cause  hitTi  to  eat  his  promise;  neither  saith  he,  This  1  saw 
noti  but,  T/iis  I  said.  W'len  h^  is  mide  his  friend's  executor, 
he  defrayeth  debts,  paycth  legacies,  and  scorneth  to  gain  Uy  or- 
phans, or  to  ransact  graves  ;  and  therefore  will  be  true  to  i  dead 
friend,  because  he  sees  him  not.  All  his  dealing'*  are  squire 
and  above  the  board  ;  he  bewrays  the  fiult  of  ^hai  he  sells, 
and  restores  the  overseen  giin  of  a  false  reckoniii.^.  He  es- 
teems a  bribe  venomous,  though  it  comes  gilded  over  witn  the 
coloar  of  gratuity.  His  cheeks  are  never  stain.d  wim  the 
blushes  of  recantation  :  neiiher  doth  his  tongu-:  falter  to  make 
good  a  lie,  with  the  secret  glosses  of  double  or  rcrscrved  senses  ; 
find  when  his  name  is  traduced,  his  innocency  bears  him  out 
■with  courage  ;  then,  lo,  he  goes  en  the  plain  v/ay  of  truth,  and 
vill  either  triumph  in  his  integrity,  or  suffer  with  it.  His  con- 
science overrules  his  providence  so  as  iu  all  things,  good  or  ill,  he 
respects  the  nature  of  the  actions,  not  the  sequel :  if  he  sees  what 
he  must  do,  let  God  see  what  sh?!!  follow.  He  never  loadeth  him- 
self with  burdens  above  his  strength,  beyond  his  will  ;  and 
once  bound,  what  he  can  he  will  do  ;  neither  doth  he  will 
but  what  he  can  do.  His  ear  is  the  sancuary  of  his  absent 
friend's  name,  of  hi*  present  friend's  secret  ;  neither  of 
them  can  naiscarry  in  his  trust.  He  remembers  the  wrongs  of 
his  youth,  and  re'piys  him  with  that  usury  which  he  himself 
■would  not  take.  He  would  rather  want  than  borrow,  and  beg 
than  noe  to  pay.  His  fair  conditions  are  without  dissembling, 
and  he  loves  Mictions  above  words  Finally,  He  hates  falsehood 
•worse  than  death  ;  he  is  a  faithful  client  of  truth  ;  no  man's 
onemy ;  and  it  is  a  question,  whether  more  another  mnn's 
friend  or  his  own  ;  and  if  there  were  no  heaven,  yet  he  would 
be  virtuous. 


TAe  Character  of  the  Faithful  Man. 

HIS  eyes  have  no  other  object  but  absent  and  invisible  ; 
w'.ach  they  see  so  clearly,  as  that  to  them  sense  is  blind  ; 
that  which  is  present  they  see  not :  If  I  may  not  rather  say, 
that  which  is  past  or  future,  is  present  to  them.  Herein  he 
exceeds  all  others,  that  to  him  nothing  is  impossible,  nothing 
difficult,  wht-ther  to  hear  or  undertake.  He  walks  every  day 
with  his  maker,  and  talkswi^hhim  familiarly,  andlivesever  in 
heaven,  and  stes  ail  earthly  thiugs  beneath  him.  When  he 
goes  in  to  converse  with  God,  he  wears  not  his  own  cloarhs  ; 
but  takes  them  still  out  of  the  rich  wardrobe  of  his  Redeemer, 
and  then  d?res  boldly  press  in  and  challenge  a  blessing.  The 
celestial  spirits  do  not  scorn  his  companv,  yea  his  ser\  ice.  He 
deab  in  these  woiidlv  affairs  as  a  stranger  and  hath  his  heart 
Nn 


146        The  Character  of  the  Faithful  Mabj. 

ever  at  home  ;  without  a  wri'ten  warrant  he  dare  do  nothing, 
End  with  it  any  thing.      Kis  war   is  perpetual,  without  truce, 
•without  intermission,  and  his  victory  certain  ;  he  meets  with 
the  infernal  powers,  and  tramples  them  under  feet.  The  shield 
that  he  ever  bears  before  him  cm  neither  be  missed  nor  pierc- 
ed ;  if  his  hand  be  wounded,  yet  his  heart  is  sufe  ;  he  is  oftea 
tripped,  seldom  foiled,  never  vanquished.  He  hath  white  hands, 
and  a  clear  soul,  fit  to  lodge  Gud  in,  all  the  rooms  whereof  are 
set  apart  for  his  holiness  ;  iniquity  hath  oft  called  at  the  door, 
and  craved  enteriaisinoent,  but  with  a  repulse  ;  or  if  sin  of  force 
•will  be  his  tenant,  his  Lord  he  cannot.     His  faults  are  few,  and 
those  he  hath,  God  will  not  see.      He  h  allied  so  high,  that  he 
dare  call  God  father,  his  Saviour  brother,  heaven  his  patrimo- 
ny ;  and  thinks  it  no  presumption  to  trust  to  the  attendance  of 
angels.     His  understanding  is  enlightened  with  the  beams  of  di- 
vine truth  ;  God  hath  acquainted  him  with  his  will,  and  what  he 
knows  he  dare  confess  ;  there  is  no  more  love  in  his  heart,  than 
liberty  in  his   tongue.       If  torments   stand   betwixt   him   and 
Christ,  if  death  he  contemns   theni  :    and  if  his    own  parents 
3ie  in   his  v»'sy  to  God,  his  holy  carefulness  makes  them   his 
fjotsieps.     His  experiments  have   drawh  forth  lules  of  confi- 
dence which  he  dares   oppose  against  all  the  fears  of  distrust 
vhercin  he  thinks  it  safe  to  charge  God  with  what  he  hath  done, 
•with  what  he  hath  promised.      Examples  are  his  proofs,  and 
jntances  his  demonstrations.      Wh-t  hath  God  given  which  he 
cannot  give?  What  have  others  suffered  which  he  may  not  be 
enabled  to  endure  ?  Is  he   threatened   banishment  ?  there  he 
S3es  the  dear  Evangelist  in  Paimos  ;  Cut'ing  in  pieces  ?    he  sees 
Isaiah  under  the  saw  :  Drowning  ?  he  s*  f s  Jonas  diving  in  the 
living  gulph  :  Burning?  he   sees  the    three  cliildren  in  the  hot 
walk  of  the  furnace  :  Devouring  ?  he  sees  Daniel  in  the  sealed 
den,  amidst  his  terrible  compariions  ;  Stoning  i  he  sees  the  first 
martyr  under  his  heap  of  manv  grave -stones  :  Heading?  lo  there 
the  Baptist's  neck  blueding  in  Herodias's  platter.  He  emulates 
their  pain,  their  strength,  their  glory.    He  weaiies  not  himself 
with  cares  ;  for  he  knows  he  lives  not  of  his  own  cost  ;  nor  idly 
omitting  means,    but  not  using  them    with  diffi.lencc.      In  the 
mid  .t  of  ill  rumours  and  amazirments,  his  coutitenance  chang- 
•  th  not  ;  for  ne  knows  both  whom  he  hath  trusted,  and  v/liiih- 
cr  death  pan  lead  him      He  is  not  so  .>ure  he  shall  die,  as  that 
he  shall  be  restored  ;  ^nd  outfaceth  his  death  wilh  hi.-^  rcsur- 
rec'ion.     Fntally,  he  is  rich  in  works  ;  busv  in  obedience,  cheer- 
ful and  unmoved  in  expect itinn,  better  with  evils,   in  commofs 
opinion  miserublc,  but  in  true  judgment  more  than  a  man. 

1'  I  N  I  S. 


JUIN    1  ^     iJf  I