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3^.

1610.

J. Se^^«i

THE WORKS

THE REY. JOHN BERRIDGE, A.M.

LATE FELLOW OF CLARE HALL, CAMBRIDGE,

VICAR OF EVERTON, BEDFORDSHIRE,

AND CHAPLAIN TO THE RIGHT HONOURABLE THE EARL OP BUCHAN.

WITH AN ENLARGED

Mtmoiv of 1bi0 Uitt;

NUMEROUS

LETTERS, ANECDOTES, OUTLINES of SERMONS, and OBSERVATIONS

ON PASSAGES of SCRIPTURE ;

AND BIS

ORIGINAL SION'S SONGS.

THE REV. RICHARD WHITTINGHAM,

VICAR OF POTTON, BEDFORDSHIRE.

*' He was a burning and a shining light."
" He, being dead, yet speaketh/*

SIMPKIN, MARSHALL, AND COMPANY;

AND FRAZER, MARKET-PLACE, POTTON.

1838.

/a/0 .

3^.

1010.

VI PREFACE.

thinking that the relation will be more acceptable
than if an abstract only had been made from it.

The Works of Mr. Berridge now offered to the
public, will comprise many curious anecdotes, and
a great number of letters, written in a style of sin-
gular originality, and peculiarly interesting, which
I have obtained from various quarters. This cir-
cumstance I must plead as an apology for delaying
so long the appearance of the publication now sent
forth. Desirous of availing myself of every pos-
sible information respecting Mr. Berridge, as well
as of every letter he wrote, I have made application
to every one, who, I had any reason to conclude,
could subserve my wishes. This step has occa-
sioned the loss of much time ; but it has been the
means of obtaining what could not otherwise have
been realized. I do not, however, suppose that all
the letters Mr. Berridge wrote (though he was not
very fond of letter- writing) have been procured :
some may still be in the possession of the descend-
ants of some of his friends and correspondents.
Every search, however, has been made amongst
his relations, and amongst others, with whom he
had any connexion, as far as my knowledge ex-
tended, and the direction given me by others ; but
not one letter more do I know of than what now

PREFACE. Vll

appear. The number of letters, which I have pro-
cured, will sufficiently show the peculiarity of his
manner of corresponding with his friends, and will
be read, I doubt not, with no common emotions.

Mr. Berridge's farewell sermon preached at the
Tabernacle, and outlines of many sermons, which
he gave to me before his death, with observations
on passages of scripture, are added. He did not
compose his outlines in a very complete manner ;
but only wrote the leading ideas without much of
introduction, or application. These he left to be
uttered at the time of preaching his sermons.

With respect to the work entitled " The Christian
World Unmasked," some alterations have been
made in it, in strict accordance with what he him-
self would have made had he republished it. The
reason for so doing, appears in the advertisement
prefixed to the work which I published, some years
ago, and which is retained in the present volume.

The Hymns which he composed during a cessa-
tion from public labours occasioned by illness, are
perfectly original ; and, though they may not in
general please some fastidious readers, they con-
tain most important instruction on the essentials

VUl PREFACE.

of Christianity, embracing every trait of Christian
experience in the commencement of a religious
course, and during its continuance here below, and
frequently animating the hearts of the truly pious
by descriptions of the heavenly state.

May the Lord, who by the powerful influences
of his Holy Spirit, inspired his faithful servant,
John Berridge, with such uncommon zeal in the
cause of true religion, and rendered his ministry
so abundantly successful, vouchsafe his effectual
blessing to those, who may read his works, that
their hearts may be enlivened, and that they may
be deeply impressed with the importance of more
fully serving and glorifying God, and showing
forth his praise !

Potton Vicarage^
Nov. 1, 1838.

MEMOIRS.

The Rev. John Berridge was the son of John
Berridge, a respectable and wealthy farmer and
grazier, at Kingston, in Nottinghamshire, who was
married to Miss Sarah Hathwait, of Nottingham,
in the year 1714, by whom he had four sons.
Thomas, who survired his brother John, resided at
Chatteris, in the Isle of Ely till his death. John,
the eldest son, was bom at Kingston, March 1st,
1716. Being a particular favourite of an aunt, who
resided at Nottingham, he spent the greater part of
his early years with her in that town, and there he
received all the education which was necessary to
qualify him for business. His father^ intended to
bring him up to agriculture, and for that purpose
took him to markets and fairs, that he might be-
come acquainted with the price of cattle and other
articles connected with farming. He was request-
ed to give his judgment respecting the value of

what his father wished to purchase ; but he was
invariably so erroneous in his estimate, that his fa-
ther despaired of rendering him competent for pur-
suing his line of life : and used to say, ^^ John, I
find you are unable to form any practical idea of
the price of cattle, and therefore I shall send you
to college, to be a light to the Gentiles.'' Thus
God, designing him to occupy a more exalted sta-
tion in society, overruled the intention of his father,
and began to prepare his mind for it at so early a
period, that his piety excited the attention of all
who knew him. But the circumstance to which
he ascribed his first serious impressions was singu-
lar. Once, as he was returning from school, a
neighbouring youth invited him into his house, and
asked him if he should read to him out of the
Bible. He consented. This being repeated seve-
ral times, he began to feel a secret aversion, and
would gladly have declined accepting these friendly
invitations. But having obtained the reputation of
being a pious youth, he was afraid to risk it by a
refusal.

On his return from a fair, where he had been to
enjoy a holiday, he hesitated to pass the door of his
young neighbour, lest he should be accosted as
before. The youth, however, was waiting for him,
and when he approached, renewed his invitation ;
and, in addition to his former request, asked if they
should pray together. In this exercise it was that
he began to perceive he was not right, or the amuse-
ments of a fair would not have been preferred to
the pleasures of devotion : and such was the effect

of this interview^ that not a great while after, he
Aim^e^ adopted a Bimilar practice with his school
companions.

At the age of Fourteen, God was pleased to con-
vince him that he was a sinner, and must be born
again. About this time he left school, and returned
to his father, with an intention of applying himself
to business.

A tailor, who was occasionally employed in the
family, being a man of strict sobriety, and struck
with the unconmion appearance of piety in one so
-young, conyersed with him on serious subjects,
whenever he came to the house on business. As
opportunities of this nature seldom occurred, his
love for religion induced him to cultivate a more
intimate acquaintance with this man, by going
frequently to his house, for the purpose of serious
conversation. His relations at length suspecting he
had too much religion, and fearing to what it would
grow, discovered sonxe inclination to discourage it.
They insinuated, that since his attachment was so
strong to his new companion, he should be bound
to him in articles of apprenticeship.

This threat had not the designed effect ; for so
prevalent was his bias to reading, prayer, and serious
discourse, that he frequently repeated his visits.
Finding this their scheme unsuccessful, and con-
ceiving that his predilection for reading and religion
.would entirely unfit him for business, they resolved,
though reluctantly, to send him to the University.
In this determination, which was perfectly con-
genial with his own inclinations, he most readily

concurred ; and, after preyious preparation, was
entered Clare Hall, October 28th, 1734, in the Nine-
teenth year of his age. He took the degree of
B- A. in 1738, and of M. A. in 1742.

A neighbour soon after meeting his fiather, and
inquiring for his son, he jocosely replied, "He i»
gone to be a light ta lighten the Gentiles.*' — ^This
testimony was yerified in his being instrumental in
bringing numbers to enjoy the light of divine truth.
Being now in his element, he pursued his studies
with uncommon ayidity, and made such progress
in eyery branch of literature,, as rendered him in no
respect inferior to any of his contemporaries. But as
he seemed to haye known yery little of the plague
of his heart, and less of Jesus Christ, it required
more grace than he yet possessed, to withstand the
temptations of his situation and connexions. Fa-
voured with a good understanding, improved by
literature, and possessing a natural vein of humour,
which was extremely fascinating^ he rose in respect ;
and his acquaintance was courted at the University
by ecclesiastics of superior rank^ thoi^ of wider
principles, and less rigid morals. Being of a witty
turn of mind, he cultivated an acquaintance with
works of wit. Hudibras was so familiar to him,
that he was at no loss in using any part of it on
any occasion. While he was at college, if it was
known that he would be present at any public
dinner, the table was crowded with company,
who were highly delighted with the singularity of
his conversation and witty sayings. As evil com^
munications corrtipt good manners^ he caught the

contagion, dnd drank into the Spcinian scheme to
such a degree, as to lose all serious impressions,
and discontinue private pray» for the space of
ten years, a few intervals excepted* In these
intervals he would weep bitterly, reflecting on the
sad state of his mind, compared with wkat it was
when he came to the University ; s-nd would
frequently stiy to a fellow student, afterwards an
eminent Minister in the Establishment, O that it
were with ine as in years past / Consci^ice, how-
ever, at length resuming her authority, he was
compelled to relinquish sentiments so derogatory to
God, and so subversive of every good principle and
practice. He now discovered that they not only
lessened God the Son in his esteem^ but God the
Father also; and tended to promote no higher
morality than what comported wkh all the maxims
and pleasures of the present world. With tiie re-
nunciation of his former errors, he returned to the
regular exercise of devotional religion, although it
was but a small remove, if any, from pharisaical.

Soon after this he began to feel strong inclina-
tions to exercise his ministry ; and, accordingly, in
the year. 1749, accepted the curacy of Stapleford,
near Cambridge, which he regularly served six
years from college. His parishioners were ex-
tremely ignorant and dissolute ; and he was much
concerned to do them good. He took extraordinary
pains, and pressed very earnestly upon them the
necessityof sanctification; but had the mortification
to find that they continued as unsanctified as before.
There was indeed a little more of the form of religion

in the parish ; but nothing more of the power.
On account of the plainness of his discourses, and
the impressive mode of his delivery, he was much
followed as a preacher before his conversion ; or
before he had obtained any proper views of the
Gospel of Christ. He lived uprightly, and incul-
cated whatever he delivered with the utmost sin-
cerity and concern to produce a due impression on
the minds of his hearers ; but he erred in the ground
of dependence for acceptance with God. He did
not, for that important purpose, exalt the Saviour,
or point out the necessity of his obedience unto
death. Hence he saw no fruit of his ministry in
the change wrought upon the ungodly who con-
stantly heard him, which frequently excited his
grief and lamentation. How true is it ! *^TAem
that honour me, I will honour.*' However impres-
sively ministers may preach, if they only inculcate
moral truths, and enforce not the doctrines of the
cross of Christ, it is almost invariably found that
no salutary effects on the hearts of their hearers
are produced. If ministers would have the bles-
sing of the great Head of the Church crowning
their labours with success, St. Paul's determination
should never be lost sight of: *'I determined not to
know any thing among you, save Jesus Christ and
Him crucified." 1 Cor. ii. 2.

In the former part of his ministry, even after
he understood the way of salvation more perfectly,
he chiefly aimed at reforming the outward appear-
ance, knocking off, as he humourously expressed
it, fine caps and bonnets; but after some time he

found that this mode of preaching produced but
little effect. He therefore saw it needful to lay the
axe to the root of the tree, or to endeavour to re-
form the heart, from whence proceeds all evil
thoughts, words and works; that, the tree being
made good, the fruit might also become good.
His attempt to lop off branches, he saw, in the
conduct of some of his hearers, was ineffectual to
the producing of a life reformed in consonance
with the precepts of the Gospel. In preaching
Christ, therefore, as the only Saviour of Sinners,
he inculcated that faith in his name, which was
productive of purity of heart, freeing it from the
oppression of guilt, and the dominion and love of
sin. In this way he was uncommonly useful in re-
claiming the ungodly from their ruinous errors,
and in bringing them to walk before God in holi-
ness of heart and life. Then old things passed
away, and all things became new ; then the exter-
nal appearance and behaviour indicated the radical
change of the heart. He was led to see in early
life the evil of sin, and the beauty of a moral and
upright conduct ; and when with these views he
entered on the work of the ministry, his constant
aim was to bring his people to appreciate the ex-
cellence of morality, and to manifest it in their life.
Thus leading them to build their hopes of accept-
ance with God, and of future felicity, in great mea-
sure upon their own doings ; making thereby most
absurdly the superstructure to become a part of
the foundation, upon which alone sinners must rest
for salvation. Being truly impressed from the first

with the great importance of the ofBce of the
ministry, he was anxious to execute the work
assigned him, as a faithful steward of the mysteries
of God . He was not satisfied with merely having
delivered his sermons, and feeling no further con-
cern about his ministerial services : he looked for
a change in the lives of his ungodly hearers, who
wholly disregarded their immortal interests. But,
alas ! he was sadly disappointed in his expectation
of discovering those effects of his preaching, which
he had concluded must necessarily be produced.
The wicked continued wicked still ; the careless
continued careless still. This was a source of grief
to him ; and at length he was taught the good old
and primitive way of bringing sinners to relinquish
and abhor their ungodly practices, and to lead a
holy life. No sooner did he perceive the unsound^
ness of the discourses he had penned and preached,
that they chiefly respected morality only, and
were destitute of any prominent reference to Christ,
as the way, the truth, and the life, than, without
hesitation, he began a new course of sermons,
which were attended with effects far beyond his
most sanguine expectation. He now honoured and
exalted the Saviour in his ministrations, and the
Saviour honoured him in rendering him exceed-
ingly instrumental in the conversion of sinners to
God.

How would the Church flourish, and her mem-
bers become greater ornaments of the Gospel, were
her ministers more zealous in preaching Jesus
Christ, and him crucified ! This is the method

St. Paul adopted, and which the Holy Spirit
especially blesses to the souls of men. Mere moral
discourses may delineate in a pleasing manner the
various virtues, and may be much admired ; but
they will seldom be productive of the fruits of
righteousness, to the praise and glory of God.
The instrument which the Lord hath appointed for
this purpose, is the preaching of the gospel. Let
ministers then use this instrument, and they shall
know, to their great joy, that their labour shall not
be in vain in the Lord.

In the year 1755, on the 7th of July, he was ad-
mitted to the Vicarage of Everton, in the gift of
Clare Hall, where he continued to reside to the
end of his life. Here again he pressed sanctifica-
tion and regeneration upon his hearers, as stren-
uously as he could, but with as little success as
before. Nor was it to be wondered at, as his
preaching rather tended to make them trust in
themselves as righteous, than to depend upon
Christ for the remission of sins, through faith in
his blood.

Having continued for two years in this unsuc^
cessful mode of preaching, and his inclinations to
do good continually increasing, he began to be dis^
couraged. A doubt now arose in his mind, whether
he was right himself, and preached as he ought to
do. This suggestion he rejected, for some time,
with disdain, supposing the advantages of educa*
tion, which he had improved to a high degree,
could not leave him ignorant respecting the best
method of instructing his people. This happened

about Christmas 1757. But not being able to repel
these secret misgivings, though he strenuously
opposed them, his mind was wrought to a degree
of embarrassment and distress, to which he had
hitherto been a stranger. This, however, had a
happy effect, as it led him to cry mightily to God
for direction. The constant language of his heart
was this : ''Lord if I am right, keep me so ; if I
am not, make me so : and lead me to the know-
ledge of the truth as it is in Jesus." After the
almost incessant repetition of a prayer so evidently
sincere and childlike, it is no wonder that God
should lend a gracious ear, which he did by re-
turning him an answer about ten days after, in the
following remarkable manner : As he sat, one
morning, musing upon a text of scripture, these
words were, in a wonderftil manner, darted into
his mind, and seemed indeed like a voice from
heaven : "Cease from thine own works, only be-
lieve." No sooner were these words impressed
upon his mind, than the scales fell from his eyes,
and he perceived the application. Just before this
occurrence, he was in a very unusual calm, but
now his soul experienced an immediate tempest.
Tears gushed forth like a torrent. He saw the
rock upon which he had been splitting for near
thirty years, by endeavouring to blend the law
and the Gospel, and unite Christ's righteousness
with his own. Immediately he began to think
upon the words. Faith and Believe^ and looking
into his concordance, found them inserted in many
successive columns. This surprised him to a great

degree, and he instantly formed the resolution to
preach Jesus Christ, and salvation by faith. He
therefore composed several sermons of this descrip-
tion, and addressed his hearers in a manner very
unusual, and far more pointed than before.

Now God began to bless his ministry ; after he
had preached in this strain two or three sabbaths,
and was ruminating whether he was yet right, as
he had peceived no better effects from these than
from his former discourses, one of his parishioners
came to inquire for him. Being introduced, * Well,
Sarah', said he. — She replied, *Well, not so well I
fear'. *Why, what is the matter, Sarah V — 'Matter,
why I don't know what's the matter. These new
Sermons. I find we are all to be lost now. I can
neither eat, drink, nor sleep. I don't know what's
to become of me'. The same week came two or
three more on a like errand. It is easy to conceive
what relief these visits must have alBforded his mind
in a state of such anxiety and suspense. So con*
firmed was he thereby, in the persuasion that his
late impressions were from God, that he determined
in future to know nothing hut Jesus Christy and him
crucified. Now he was deeply humbled, that he
should have spent so many years of his life to no bet-
ter purpose, than to confirm his hearers in their igno-
rance. Thereupon, immediately, he burnt all his old
sermons, and shed a flood of the tears of joy in their
destruction. These circumstances alarmed the neigh-
bourhood ; the church quickly became crowded,
and God gave testimony to the word of his grace, in
the frequent conviction and conversion of sinners^

Hitherto he had confined his labours to his own
parish, and had been accui^tomed to write his ser-
mons at full length ; but an incident occurred,
as unexpected to him as it was novel in itself,
which led him to preach extempore. He had not
exercised his ministry in an evangelical strain many
months, before he was invited to preach, what is
commonly called, a Club Sermon^ All his old ones
were burnt, and much of his time was engrossed
in writing new discourses. When he intended to
compose thisy he was so much engaged with people,
who came under serious impressions, that he found
himself straitened for time, and therefore resolved to
give the people one of his new discourses, which he
had delivered at home, not expecting that any of
his parishioners would be present. On the sabbath
evening, one of his hearers informed him of his
intention to accompany him the next day. This
was an unwelcome intimation, and he endeavoui^d
to dissuade him from his resolution, but to no pur-
pose. Upon this, he resolved to rise very early,
pursue his journey, and compose his sermon at the
place where it was to be delivered, that he mi^t
not be interrupted by the visits of his people. In
going he comforted himself, that there would be but
a small congregation, and that a long discourse
might be dispensed with. But, to his great surprise,
%m his arrival, he was informed that all the Clergy
and people of the neighbouring parishes were come
to hear him. This wrought up his mind to such a
•degree of agitation, as absolutely incapacitated him
for study ; and he therefore was obliged to ascend

the pulpit, and preach, bona fide^ an extempore
sermon. But here God wonderftiUy and most
agreeably disappointed his fears, by alSbrding him
such extraordinary assistance, as enabled him to
rise superior to all his embarrassment, and to com-
mand the most solemn attention from his numerous
audience. This was a happy event both for himself
and others, as it released him from the toil of writ-
ing his sermons before he delivered them, (for he
never afterwards penned a discourse, except on a
very particular occasion,) and gave him the oppor-
tunity of preaching more frequently, not only at
home, but in the adjacent villages.

Hitherto Messrs. Wesley and Whitfield were
personally unknown to him ; and as common re-
port had operated much to their disparagement, he
found no inclination to seek an acquaintance with
them. But as his ardent zeal, and peculiar success
became the general topics in religious circles, a
correspondence was soon opened; this prepared
the way for an interview, and a perfect intimacy
succeeded.

This acquaintance with Mr. Wesley compienced
on the 2nd of June, 1 758 ; and, on the 22nd, (not
more than six months after the change in his reli-
gious sentiments,) he began to itinerate, August
1st in the same year, God was pleased to bless his
ministry to the Rev. Mr. Hicks, a clergyman of
Wrestlingworth, about four miles from Everton,who
became afterwards a very useful man, and a
companion with him in his travels.

His first sermon out of doors was on May 14th^

1759, as appears in a letter: "On Monday
se'nnight Mr. Hicks accompanied me to Meldred.
On the way we called at a farm-house. After
dinner I went into the yard, and seeing nearly a
hundred and fifty people, I called for a table, and
preached, for the first time, in the open air. We
then went to Meldred, where I preached in a ^«W,
to about four thousand people. In the morning, at
five, Mr. Hicks preached, in the same field, to
about a thousand. Here the presence of the Lord
was wonderfully among us, and, I trust, beside
many that were slightly wounded, nearly thirty re-
ceived heart-felt conviction."

For several years he continued a very rigid
Arminian. Nor was it by arguments in debate
upon the subject of controversy between Armi-
nians and Calvinists, but by various circumstances,
one of which was a long confinement from preach-
ing, occasioned by a nervous fever, that he was led
to embrace the Calvinistic creed, which he had
before abhorred ; but whether Arminian or Cal-
vinist, he was always the pious Christian. In this
long and severe affliction, the Lord led him into a
path which he had not known, and taught him
many useful lessons to which he had been alto-
gether a stranger. Hitherto he had learnt to be an
active, but not a passive servant of the Lord. To be
laid aside in the plenitude of his success, was so irri-
tating to his nature, that, like Jonas, his heart /retted
against the Lord^ and he wished he had never been
employed in the work of the ministry. To such a
pitch of criminal exasperation was he carried against

the government of God, for checking his ministerial
career, that he could not even endure the sight of
his bible, nor bear to hear the people sing in his
adjoining church. But how vain is it to lift up the
heel against the God of the Universe, and repine
at his wise dispensations, especially when subse-
quent experience proves, that they were all designed
to answer the most valuable purposes, in preserving
him from the dangerous elevations of popularity, in
fitting him for a sphere of action equally successAil,
and in leading his mind into more enlarged views
of the abounding grace of the everlasting gospel !

These observations were actually exemplified in
his experience. For in this furnace of affliction he
became much more acquainted with the plague
of his own heart, was led to see that the work of
God could be carried on without his agency, and
was convinced of the divine sovereignty in the dis-
pensations of grace and appointments to the sacred
office. The Lord having in this manner humbled
his mind to the meekness of a lamb, restored him
at length to the full exercise of his ministry, with
additional improvements in self-acquaintance and
usefulness in the church of God. The Rev. Mr. V.
who had been in habits of friendship with him
from their admission into College, when coming to
reside in his neighbourhood, after the lapse of some
years, on paying him a visit, was exceedingly sur-
prised, on perceiving the great increase of his
unaffected humiltiy, and sweetness of temper, since
that affliction.

After this event his ccmnexions with christians of

the Calvinistic perBuasion were enlarged ; and
though there were but few interchanges of labour
between him and Arminian Ministers, yet their
friendship and respect remained inviolable.

In giving as exact a portraiture as possible of
Mr. Berridge, as to his views of Systems of Reli-
gion, it appears proper here to state the sentiments
he was disposed to entertain in the la^tter part of
his life on the subjects of controversy between
Arminians and Calvinists. Being of an ardent
constitution, he was led to embrace, in the most
prompt and avowed manner, that system of religion
which appeared to him to be most consonant with
the sacred Scriptures. When ' first brought to
discover how erroneously he had been building his
hope of eternal felicity, or that he had not been
simply depending on the merits of Christ for Sal-
vation, but had been trusting in part in his own do-
ings for that purpose, he strongly leaned to the side
of Arminianism as held and inculcated by the lead-
ers of Methodism. He warmly opposed the opposite
tenets, and regarded all those who maintained them
as being egregiously deficient in their views of the
true doctrine of the Scriptures. It was while he was
under the influence of the doctrine, which he at first
believed to be founded on the word of God, that he
was most successful in alarming the ungodly, and
inducing them to forsake the destructive paths of
gin, and to flee from the wrath to come to Christ
for refuge. He was indeed a Boanerges, causing,
as it were, the lightenings of Mount Sinai to flash
with awful vividness, and her thunders to roll in

sounds appafhng to the hearts of the wicked . Hence
numbers, after almost every sermon he preached,
sought an interview with him to know how they
must be saved. Awakened to a deep sense of their
guilt, and lost condition, they could not return to
their own homes, without first making known to
him the distressed state of their minds.

Some years afterwards he imbibed the peculiar
sentiments of Calvinism, which he maintained and
strenuously inculcated for several years. At length,
however, through reading various works on theolo-
gical subjects, and much thinking on them, his
views of different Systems of Religion became
moderate. The Editor well recollects his conver-
sation with him on the points in debate between
certain controversialists at that time. He frankly
owned, that he saw such difficulties attending the
Systems of Arminianism and Calvinism, as defied
the reason of man to solve, or to show which was
most agreeable to the counsels of the Most High.
As all his judgments are unsearchable, and his
ways past finding out, so he deemed the System of
the infinite mind, in regard to Religion, beyond the
penetration of the wisest of mankind, who, sur-
rounded in this state of obscurity, know but in part,
being at present incapacitated for a clear and com-
prehensive view of those truths which will be fully
known hereafter. Hence he came to the determi-
nation of adhering steadily to one leading and
important Maxim, viz. That Salvation is of God^
and Man's Destruction of hiinself.

Influenced by this maxim during the remaining

T«

part of his life, he became indiiSerent to the reading
of controversial works. He wanted his mind to be
kept at eascj and not to be disturbed by the oppos-
ing sentiments of different writers. His chief desire
was to have his thoughts employed, without inter-
ruption, about the subjects of religion which are
essentially necessary to salvation. These he enter-
tained with avowed and undeviating firmness for
many years before he left earth for heaven.

When therefore an eminent Minister, paying him
a visit, inquired whether he had read certain works
on the controverted points relating to Arminianism
and Calvinism, he replied, "I have them on my
shelves in my Library, where they are very quiet ;
if I take them down, and look into them, they will
begin to quarrel and disagree." He regarded con-
troversy, being often conducted with acrimony,
with no favourable opinion, regarding it as injurious
to heavenly -mind edness, as well as to a peaceful
state of mind. Where controversy proceeds from
a dispassionate disposition, and breathes the air of
christian charity, it may be useful in settling the
minds of those who are fluctuating, and, like the
dove out of the ark, can find no rest to their spirits,
on account of the various and contrary opinions
which engage tlieir thoughts. Happy would it be
for the peace of the church, if the professors of
Christianity paid less attention to those opinions
which are not essential to the salvation of the soul,
and were more practically influenced by that
charity which is candid in its judgment of the
various creeds adopted by the followers of Christ.

In the heavenly world the spirits of just men made
perfect dwell in love and harmony ; and in love,
which is the very bond of peace and perfectness,
should christians dwell while on earth. Then
would the Church below bear a nearer resemblance
to the Church above ; and the happiness, resulting
from such a state of the Household of God, would
iBxcefedingly recommend the Religion of Jesus to
the favourable attention of those who have unhap-
pily disregarded it.

His mental powers were far from contemptible.
He possessed a strength of understanding, a quick-
ness of perception, a depth of penetration, a bril-
liancy of fancy, tod a fimd of prompt wit, beyond
most men. A vein of innocent humour ran through
all his public and private discourses. This softened^
what some might call, the austerity of religion, and
rendered his company pleasant to people of a less
serious habit ; but, what is very singular, it never
overcame his gravity. He would often, by an un-
expected sally of humour, throw a whole assembly
into a sudden burst of laughter, but would himself
keep his countienance.

In learning he was inferior to very few of the
most celebrated sons of science and literature at
the University. His masculine ability, his uniform
sobriety, and long residence at College were favour-
able to improvement ; and so insatiable was his
thirst for knowledge, that from his entrance at
Clare Hall, to his acceptance of the Vicarage of
Everton, he regularly studied fifteen hours a-day.
A Clergyman, with whom he had been in habits of

c 2

friendsliip about fifty years said of him, that he was
as familiar with the learned languages, as he was
with his mother tongue ; and that he could be under
no temptation to court respect by itinerant preach-
ing; for he merited and enjoyed that in a high
degree among all ranks of literary professions at
the University. In a friendly epistle to a Clergy-
man, upon the necessity of preaching Jesus Christ,
is the following passage : '^When I first came to the
University, I applied diligently to my studies,
thinking human learning a necessary qualification
for a Divine, and that no one ought to preach, un-
less he had taken up a degree. Accordingly I
studied the Classics, Mathematics, Philosophy, Lo-
gic, Metaphysics, and read the works of our most
eminent Divines. This I did for the space of Twen-
ty years and wi^ all the while departing more and
more from the truth as it is in Jesus, vainly hoping
to obtain that light and knowledge from human
wisdom, that could only be had from the word of
God and prayer."

Though he obtained the just reputation of being
a learned man, and was conversant with all the
beauties of language, so ardent was his desire of
doing good to his most illiterate hearers, that he laid
aside an affected style of elegance, and, from prin-
ciple, cultivated an easy and familiar diction.

The mode of his public ministrations was empha-
tically original. He evidently observed method in all
his sermons, but it was unhacknied. It was not his
custom to range his subjects under general heads of
discourse; but when he made the attempt his

divisions would be peculiarly natural, and rigidly
adhered to. As he rarely allegorized, or accomo-
dated the scriptures, he was less liable to mistake
their meaning. He seldom referred to the original
text ; but when he did, his remarks were pertinent.
In his discussion of general topics, his figures were
new, his illustrations apposite, and his arguments
conclusive. His stature was tall, but not awkward ;
his make was lusty, but not corpulent ; his voice was
deep, but not hoarse ; strong, but not noisy ; his
pronunciation was distiribt, but not broad. In his
countenance th»e was gravity, without grimace ;
his address was solemn^ but not sour ; easy, but
not careless; deliberate, but not drawling ; pointed,
but not personal; affectionate, but not fawning.
He would often weep, but never whine. His sen-
tences were short, but not ambiguous. His ideas
were collected, but not crowded- Upon the whole
his manner and person were agreeable and majestic.
But what transcended all the above excellencies,
and gave him such an ascendency in the consciences
of his numerous hearers, were thedoctrines he taught,
together with their unbounded influence upon all the
powers of his mind, and transactions of his life. Deep
necessity compelled him to embrace and preach
Jesus Christ ; and the same necessity led him into
more enlarged discoveries of his grace. Living
under their perpetual control, and enjoying their
ineffable sweetness, he was not only willing to im-
part the truths of the everlasting Gospel, but to
consecrate himself to the service of the Lord, and
the souls of men.

When he explained the nature, end, and use of
the law, he was very awful and affecting, "And
now," to adopt his own words, "I dealt with my
hearers in a very different manner from what I
used to do. I told them very plainly that they were
the children of wrath, and under the curse of God,
though they knew it not ; and that none but Jesus
Christ could deliver them from that curse. I told
them, if they had ever broken the law of God once
in thought, word, or deed, no future good behaviour
could make any atonement for past miscarriages.
For if I keep all God's laws to-day, this is no
amends for breaking them yesterday. If I behave
peaceably to my neighbour to-day, it is no satis-
faction for having broken his head yesterday. So
that if once a sinner, nothing but the blood of Jesus
can cleanse me from sin." Jesus was a name on
which he dwelt with peculiar emphasis and delight.
With what exalted affections would he extol the
bleeding Lamb ! With what streaming eyes would
he point to his agonizing sufferings ! How would
they sparkle when he displayed the exceeding
riches of his grace ! And what reverential gran-
deur marked his countenance when he anticipated
his glorious appearing ! In short, to adopt the lan-
guage of the nielodious poet, Jesus was

" The circle where his paMion mov'd.
And centre of his soul."

Nor was he less attentive to the gracious influence
of the Holy Spirit in the application of redemption.^
No minister could with more judgment detect the
|iuman heart in all its subtle machinations, or with

*23

greater accuracy describe progressive religion in
die soul. Communion with God was what he much
enforced in the latter stages of his ministry. It
was indeed his own meat and drink, and the ban*
quet from which he never appeared to rise.

Amongst the many characteristics of the true
christian, the love of good men is an essential one :
of this Mr, Berrridge was the subject in no com-
mon degree. While Jesus was the object which
Gi^g^^ the supreme love of his heart, he had a
benevolent regard for all his fellow creatures, pity*
ing those who had no concern for their own immor*
tal interests, and courteous to all with whom he had
any dealings in matters of a civil nature. But
especially did he most cordially evince, in an engag*
ing and pleasing manner, a regard for those on whom
he perceived the image of his adorable Lord portray-
ed in lively colours. Having passed from death in
trespasses and sins unto newness of life ; or being re-
newed in the spirit of his mind, he loved in sincerity
"Mc Brethren^' They had a place in his affectionate
heart, however distinguished by different modes of
worshipping God. No pious person of any denomi^
nation, who might be introduced to him, ever found
him manifesting an air of distance and reserve.
Many, learning how accessible he was to good men,
sought an interview with him, and were highly
delighted with his affectionate reception of them,
and greatly edified by the spirituality of his con-
versation, which, some declared, proved savoury
qn reflection after many years. He entertained not
far a moment the idea, that the family of God, or

the household of faith was comprised of those only,
who worshipped the Lord in the manner he did.
He saw diversity in all the works of the Almighty ;
and contemplating the minds of men as being yari-
ously formed, and influenced by diflerent circum-
stances, he despised no one because his sentiments
on some subjects did not accord with those which
he himself entertained. He wisely concluded, that
those who were narrow-minded, and whose hearts
were closed by prejudice and a party spirit, were
sadly defective in sound understanding of human
nature, and in just observation of mankind ; not
considering how the Father of Lights regards with
approbation all, of every name and denomination,
who fear him, and work righteousness. Persons so
narrow-minded are little aware how much they sub-
serve the designs of the prince of darkness, the
adversary of God and man. He divided man from
God when he gained advantage over our first
parents ; and it is his constant aim and endeavour
to divide the followers of Christ, or to prevent the
continuance of brotherly love. Thus he foments
animosity and ill-will, and thereby furnishes ground
for the entertainment of infidel principles and irre-
ligious conduct. Destitute of the genuine spirit of
Christianity, which angels in their song proclaimed
to be "Glory to God in the highest, and on earth
peace. Good- will toward men," innumerable pro-
fessors of religion conduct themselves with such
an unkindly state of mind towards their fellow-
creatures, as if none were to be admitted into
heaven, but such as are of their own party, or way

of thinking. Mr« Berridge discarded from his
breast all such uncharitable sentiments, and hailed
every one as a brother, who loved the Lord Jesus
Christ in sincerity. Yet, it is to be observed, he
did not hold what he deemed essential to salvation
with indifference. Repentance toward God, and
faith toward our Lord Jesus Christ, and holiness of
heart and life he inculcated, as absolutely necessary
to the attainment of the heavenly felicity. Happy
would it be for the christian world, if such essen-
tials of religion were more insisted on, and less
stress laid on points of difference, which are com-
paratively of small moment. Thus would christians
be more inclined to walk in love ; and exercising
mutual forbearance and brotherly kindness, they
would put to silence the ignorance of foolish men,
and recommend religion to the attention and appro-
bation of the ungodly around them.

Mr. Berridge was well acquainted with the
depraved dispositions of our fallen nature. Being
well instructed in the knowledge of his own heart,
he could develope the operations of the human
passions in such lively colours, as to produce con-
viction in the minds of his hearers, that they were
the very persons he was describing. It is only by
being well taught of God, and attentively observing
the workings of their own dispositions, that minis-
ters can speak effectively for bringing their hearers
to confess with shame and self-abhorrence their vile-
ness and depravity.

Mr. Berridge was very striking in speaking of
the evil passions, which are lamentably indulged

2(i

by fallen man. Was it pride which h^ intended to
exhibit to the view of his hearers ? He would do
it in such a way as to cause the meanest in the con-*
gregation to feel that he was guilty of it. In proof of
this — it is matter of fact — he mentioned the plough-
man, and said, "Have not some of you, when you
have ploughed a furrow, looked back, and observ-
ing it well done, proudly said — there is not a man
in the parish, who can plough a better furrow thaa
this." A ploughman had actually expressed him-r
self in such terms; and on hearing a further descrip-.
tion of pride with its awful consequence, was savingly
convinced of sin, and afterwards manifested a con-
versation and practice becoming the christian cha-
racter. Was the infernal passion of envy to be set
forth in all its horrid and disturbing operation^ ?
In the most vivid manner would he portray its
foulness, and exhibit it, as it really is, in the most
disgustful colours in the view of all who were
indulging it in *their hearts, or harrassed with iti^
frequent intrusion. A most excellent, popular and
useful Clergyman, the Rector of a Church in
London in a very populous parish^ related to the
Editor, in the most frank and unreserved mc^iner„
the following circumstances relative to the passion
of envy. The Clergyman, who has long since been
placed beyond the reach of evil, and where the
tempter to sin can never gain admission,, informed
the Editor, that a Clergyman, nearly of his own age
and of his own standing in the ministry, was the
qbject of his envy. Sensible of the evil of such a
disposition, he lamented exceedingly that the

thoughts of his heart should be infected with such
a horrid and poisonous principle. He besought the
Lord to remove the thorn which so grievously tor-
mented his breast ; but still, on particular occasions,
his mind was again disturbed by the intrusion of
envy. And thus, for a considerable time, he had to
struggle with this evil.

He felt inclined to go and hear Mr. Berridge,
at the place where he preached regularly for seve-
ral years. The text was, "What is thy name ? And
he said. Legion." From this passage he took occa-
sion to speak of the various evil dispositions which
Sin has introduced into the heart of fallen man.
Amongst them he particularly noticed envjfy as a
prominent leader in the Legion. And then he
related how his own heart had been ready to in-
dulge it. During his annual visits to London, and
having then no Curate, a Clergyman was always
provided to supply Everton. On his return home
from London, he sometimes found that his people
had been highly delighted with the preacher who
had filled his pulpit in his absence. On hearing
him so highly extolled, "Envy," said he, "began to
operate ; and, my breast swelling like a toad, I
said to myself, I will take care that he shall not
supply my place again. My great Self could not
brook to be outdone by another. I took, however,
the sword of the Spirit, and made supplication to
my Lord and Master, and the fiendish foe was.
expelled." This relation of what Mr. Berridge
had himself experienced was the means of com-,
pletely delivering the Clergyman alluded to frojft

the tormenting evil which he had so long struggled
with : for he had entertained the idea, that no minis-
ter had been so harrassed with it as he had been.
He afterwards enjoyed a calm and contented state
of mind, and could think of other eminent ministers
with thankfulness to the Giver of every good and
perfect gift, for the talents with which he had been
pleased to entrust them, as well as for those which
he himself possessed.

Havingso good a master he entered upon his work
with cheerftil steps, and pursued it with the greatest
industry. He did not confine his labours to the
narrow limits of Everton, a small parish, but like
the majestic sun, illumined an extensive tract of
country. His love of mankind was ardent. He
knew the worth of an immortal Soul ; he knew the
awful terrors of the Lord ; he knew the emptiness
of the present world ; he knew the sandy founda-
tion upon which thousands build; he knew the
dangerous devices of Satan ; he knew the awful
precipice upon which the ungodly stand. His
bowels melted with pity ; his heart yearned to assist
them. He therefore left no means unattempted to
awaken their concern, and allure- them to the Son
of God. In his itineracy, he would take the coun-
ties of Bedford, Cambridge, Essex, Hertford, and
Huntingdon, making the episcopal Exhortation
the rule of his operation, '*To seek for Christ's
sheep that are dispersed abroad.'' In this cir-
cuit he preached, upon an average, from ten to
twelve sermons a-tveeky and frequently rode a hun-
dred miles. Nor were these extraordinary exertions

the hasty fruit of intermitting zeal^but were regularly
continued during the long succession of more than
twenty years, exemplifying through the whole of
his ministerial career the motto Dum vivimus
vivamusJ^

Mr. Berridge possessed a firm and undaunted
spirit, not alarmed by the menaces of those who
endeavoured to displace him from the station he
occupied as the Vicar of Everton, nor in the least
intimidated when standing up to preach to the multi-
tudes that surrounded him. He feared not man, but
was, as it is said of the righteous, bold as a lion. No
one, however, could be more sensible of his own help-
lessness and insufficieny for the performance of
spiritual services than he was. He felt his utter
need of divine aid, which evidently appeared in the
terms he used almost invariably in the prayer he
offered up before his sermon, humbly acknowledg-
ing his own inability, and earnestly and devoutly
imploring the presence and assistance of his God and
Saviour. Thus, as well as in other ways, he ho-
noured God and God honoured him. He made no
sacrifice unto his own net, nor burned incense to his

* The Latin motto of the family Anns of Dp Doddridge, which when put into
English, means, " Let us live while we liye." On this motto Dr. Doddridge wrote
the following lines, which Dr. Johnson thought to be one of the finest Epigrams
in the English language.—

" Lire while you live, the Epicure would say.

And seize the pleasures of the present day.

Live, while you lire, the sacred preacher cries.

And give to God each moment as it flies.
Lord, in my view let both united be,
I live in pleasure, when I live to Thee.'

own drag ; but gave all the glory of what he wafe
by grace, and of what he did for the benefit of his
fellow mortals, to the Giver of every good gift, and
every perfect gift. Nothing was scarcely more
offensive to him than pride and self-conceit ; and
whenever they appeared in the conversation and
deportment of any one, he never was at a loss for
some mode of expressing himself, so as to make the
subject of them in some measure ashamed of himself.
He perpetually aimed in his preaching at laying
the creature low, and exalting the Saviour. Hife
discourses were chiefly of the expository kind, ex-
perimental and practical. His voice was strong
and loud ; but perfectly under command. The
numbers that sometimes heard him were very great.
Ten and fifteen thousand at some places composed
his congregation ; and he was well heard by all of
them. People came to hear him firdnithe distance
of twenty miles, and were at Everton by seven
o'clock in the morning, having set out from home
soon after midnight. At that early hour he preach-
ed to very considerable congregations: also at
half-past ten and half-past two o'clock, and again
in the evening. Thus was he engaged in preaching
four times on the Sunday. The blessing of the
Lord attended his ministry in a very powerful and
extraordinary manner. He cast the net, and many
whenever he did so, were enclosed in it, and de-
parted not without letting him know how power-
fully their hearts were impressed with the truths he
had delivered. He at first wrote down the names and
places of abode, of those who applied to him for

instruction, till he had written more than a thousand
names, exclusive of the numbers that were con-
vinced of the error of their ways, under his ministry
in London, and other places at a distance from
Everton. So impressive were some parts of his
sermons, as to disarm those who went to hear him
with the full intention of silencing him, and doing
him some personal injury. On one occasion a man
of more than the common size, came to hear him
at Everton, and placed himself immediately before
the pulpit with the full design of incommoding him,
and rendering him confused : for that purpose he
made various gesticulations, and uttered most con-
temptuous expressions. Mr. Berridge, not in the
least intimidated, thought it proper to address him
personally, which he did in so powerful a man-
ner, as to cause him to sink down in the pew, and
to perspire through his great coat. As soon as he
came out of the church he acknowledged his inten-
tion, saying, "I came to confuse this good man,
but God has made him the means of convincing me
that I am a sinful, lost sinner." The conviction
thus produced proved saving and permanent. He
lived an ornament to the gospel, and when he de-
parted this life he slept in Jesus.

At another time, while he was standing upon a
table, and preaching in the open air, to a multitude
of people, two men got under the table with the
design of overturning it, but the word so powerfully
penetrated their hearts, that they could not eflFect
their purpose ; and afterwards they desired to speak
to him, when they declared with expressions of grief

and shame, what they had intended to do. Othera
came with their pockets filled with stones to throw
at him while preaching, but finding the discourse
they heard, affecting their hearts, they gradually
emptied their pockets of the stones they had put
into them ; and afterwards they also confessed to
him the motive by which they were actuated re-
specting him, and requested that he would pray for
them. Thus mightily did the word of God by his
ministry prevail in subduing numbers to the obedi-
ence of Christ, and inclining them to manifest in
their walk and conversation, the traits of the
upright followers of Christ. Many, it is true, were
impressed with the discourses they heard, who
afterwards evinced ruinous neglect of religion ; but
a great niunber, which the last day will bring to
light, were, by his instrumentality, brought out of
darkness into the marvellous light of the Gospel,
and firom under the power of Satan unto God, to
fear, love, and serve Him here below, and to enjoy
Him as their portion in the world above for ever
and ever.

His usefulness was indeed uncommonly great and
extensive. He was in the first year visited by a
thousand different persons under serious impres-
sions ; and it had been computed, that under his
own and the joint ministry of Mr. Hicks, about four
thousand were awakened to a concern for their
souls in the space of twelve months. This work
was at first accompanied with bodily convulsions,
and other external effects on some of the hearers,
very unaccountably ; a circumstance, however, not

altogether unusual, when God begins to sound a
general alarm in the consciences of men, as appears
from what took place in New England^ Scotland^
North Walesj and other countries. But those
effects soon subsided, as did these, and the inter-
ests of religion were promoted more quietly and
gradually.

As his labours were prosperous, so they were
opposed. It could not be grateful to the prince of
darkneiss to behold his kingdom so warmly attack-
ed, and his subjects in such numbers deserting his
standard. Hence he stirred up all his strength, and
B, furious persecution ensued. No opposition was too
violent — ^no names were too opprobrious — no treat-
ment was too barbarous to impede his career, or
render him odious in the estimation of the public.
Some of his followers were roughly handled, and
their property destroyed. Gentry, Magistrates and
others, became one band, and employed every engine
to check his progress, and silence him from preach-
ing. The Old Devil was the only name by which
he was distinguished among them for between twenty
and thirty years. But none of these things moved
him. He had counted the cost, and was prepared
for the fool's cap. The clamours of the multitude
had no more effect on his mind, in the regular dis-
charge of his duty, than the barking of the con-
temptible cur has upon the moon in her imperial
revolutions. Vengeance was not his. The only
revenge he sought was their salvation ; and when
they needed any good office, his hand was the first
to render it.

It is impossible to tell the numerous instances of
his benevolence. Never man entered upon the work
of his master with more disinterested views. His
purse was as open as his heart, though not so lai^e.
At home^ his tables were served with a cold collation
for his numerous hearers, who came from far on sab-
bath days, and his field and stable open for their
horses. Abroad, houses and bams were rented, lay-
preachers maintained, and his own travelling ex-
penses disbursed by himself. Cottagers were always
gainers by his company. He invariably left half*a-
crown for the homely provision of the day, and
during his itineracy it actually cost him^t;^ hundred
pounds in this single article of expenditure. Nor
vras his liberality confined to these channels. His
ear was ever attentive to the tale of woe ; his eye was
keen to observe the miseries of the poor ; the law of
kindness was written upon his heart ; and his hand
was always ready to administer relief. His gains
as Vicar of Everton, and his patrimonial in-
come (for his father died rich), were appropriated
to support his liberality ; and even his family plate
was converted into clothes for his itinerant preachers.
He manifested on all occasions a most benevolent
and generous disposition. The ca^es of distress and
suffering greatly affected him : he felt for the poor,
and was prompt in relieving them to the utmost of
his ability. Like his divine Lord and Master, he
felt compassion pervading his breast at the sight of
human misery and want ; and when he found his
own resources inadequate to the relief of the subjects
of them, he kindly used his influence with his rich

friends in their behalf, amongst whom there was no
one more ready to afford him pecimiary aid for
assisting the poor and afflicted than his most ex-
cellent friend at Clapham, whose beneficence was
most extraordinary and extensive. Mr. Berridge
evinced how greatly that selfishness which so power-
fully actuates mankind in general, was subdued in
him by the influence of true religion. The com-
mand, "Thou shalt love thy neighbour as thyself,"
was delightfully attended to in every instance that
demanded obedience. His charities were bestowed
in the kindest manner. He did not lessen the
value of the gift by any harsh and unfeeling ex-
pressions in bestowing it. He could weep with
those who wept on account of the trials and diffi-
culties they met with. This important trait in the
character of a true christian should not be disre-
garded by the professors of christianty : for in our
Saviour's account of the distinction of the righteous
and the wicked in the day of judgment, kindness to
the poor and afflicted is particularly mentioned : —
"Then shall the King say unto them on his right
hand. Come, ye blessed of my Father, inherit the
kingdom prepared for you from the foundation of
the world : for I was an hungred, and ye gave me
meat ; I was thirsty, and ye gave me drink : I was
a stranger, and ye took me in : naked, and ye
clothed me : I was sick, and ye visited me : I was
in prison, and ye came unto me." Such compassion
and kindness shown unto his brethren, Christ will
consider as done unto himself. Hereby they shall
be designated as the true followers of the Lord Jesus

D 2

Christ, who went about doing good. That bene-
volent mind which the Saviour exhibited while he
continued on earth, Mr. Berridge manifested in an
exemplary manner* But though he abounded in
good works, he was well taught the insufficiency of
them as a foundation upon which to build his hope
of heaven. On Christ alone he depended by faith
for eternal happiness ; not indulging the conscious-
ness that he merited any thing at the hands of
the Lord, acting in this respect according to the
company of the redeemed, who are represented as
being unconscious of having done the kind services
attributed to them with such approbation by their
Judge. But, though he deemed all his services as
forming no ground of dependence for obtaining
future felicity ; yet amongst the numerous acts
which evinced the genuineness of his faith in Christ,
his compassionate regard for the poor and distressed
around him, afforded him a source of pleasing re-
flection in the latter part of his life. In speaking
of the loving-kindness of the Lord towards him, he
expressed himself in terms of cordial gratitude, that
he had given him a benevolent heart, which enabled
him to realize the divine pleasure and blessedness
comprised in the saying of Christ, ^'It is more
blessed to give, than to receive." He contemplated
the love of Christ in shedding his blood for the
redemption of sinners with joy of heart ; and also
the example of his obedient life with a holy deter-
mination, through grace, of copying it more and
more as long as he lived. Hence he could say in
the words of the Apostle of the Gentiles, ''My

rejoicing is this, the testimony of my conscience,
that in simplicity and godly sincerity, not with
fleshly wisdom, but by the grace of God, I have
had my conversation in the world/' Thus did this
man of God live and act, constrained by the love of
Christ to manifest in all his deportment all holy
obedience and godliness, loving-kindness and
charity. O that the professors of Christianity were
more concerned, than it appears they are, to imi-
tate the bright example which Christ hath set
before them ! For in so doing, though with all
their endeavours they will fall short of copying the
perfect and glorious pattern, yet they will be fa-
voured with the approbation of God, and hear to
their honour and high satisfaction, that best of all
plaudits pronounced in their favour, — "Well done,
good and faithful servants ; enter ye into the joy of
your Lord/'

Mr. Berridge in prayer was solemn and devout
Deeply sensible of his own insufficiency he ear-
nestly implored divine aid ; and especially did this
appear invariably in his public petitions. He did
not seek for new terms with which to clothe his sup-
plications,but expressed himself with the utmostsim-
plicity. He found his prayers in some instances
remarkably answered, which led him to utter himself
at the throne of grace with reverential confidence
that the Lord would not disappoint him in his expec-
tations, but graciously and suitably answer his re-
quests. Thus he exercised lively faith in God, as
the Re warder of them who diligently seek him.

But the most prominent feature in his character

was his utiaffected humility. During all the years
of my acquaintance with him, notwithstanding his
unabated popularity, I never saw him betray the
least symptom of vanity on any occasion. And so
happily did this most desirable grace emancipate
him from the shackles of religious bigotry that it
rendered him equally easy in the company of the
poor and the peasant, and alike familiar with the
dignified clergy, and the unpolished lay-preacher.
He never spoke of himself, but in language the
most depreciating ; and when he related any inter-
fering providence, or display of stupendous grace
on his behalf, it would generally be with streaming
eyes, and the sweetest expressions of praise upon
his lips. I can scarcely recollect a man so consci-
entious, so uniformly, and yet so pleasantly spiri-
tual. None who intimately knew him will consider
this as an exaggerated history, but will rather join
the honest man, who told the minister at the close
of his funeral sermon in London, ''Sir, I have
known Mr. Berridge above forty years, and, after
all your commendation, I must say, as the Queen
of Sheba did respecting Solomon, the half has not
been told." In his parish he was a kind benefactor,
and in his family a father rather than a master ; and
in his ministry he was a burning and a shining light;
in his promises he was scrupulously exact ; in his
devotion invariably regular ; in his friendship in-
violably faithful ; and as in his life he was much
beloved, so in his death he was greatly lamented.

It may truly be said that his piety far exceeded
.the common standard of christians. His daily walk

was close with God. He delighted himself in the
Lord, and maintsuned almost constantly, delightful
fellowship and communion with him. His enjoy-
ments of a religious character were rich and
sublime; and, not contented with inferior attain-
ments in grace, be pressed with increasing ardour,
as long as he lived, toward the mark for the prize
of the high calling of God in Christ Jesus. And
that he might realize more and more the pleasant-
ness and peace that are found in the ways of
heavenly wisdom, he walked circumspectly, care-
fully weighing every circumstance that tended to
abate the fervour of his spirit in serving the Lord.
Hence the various graces of the Holy Spirit shone
with remarkable brightness in all his deportment.
Warmed with the love of God, which was abun-
dantly shed abroad in his heart, he was always
alive to those subjects which related to the etcel-
lence and importance of heavenly things. He was
not fond of conversing with any of his friends on
the common concerns of life ; and,. if the conversa-
tion happened at any time to take such a turn, he
would with admirable dexterity divert it into a
religious channel, making it subservient to the in-
troduction of some instructive and edifying obser-
vations. When any one called on him, and appeared
desirous of spending the time in conversing about
matters of indifference, he would show by his
silence that he was not interested in what was said ;
and at length would arrest the ear of the visitor by
relating matters of the greatest moment, or which
concerned the welfare of the soul for time and for

eternity. His devout mind could not feel any
pleasure in trifling and unimportant conversation.
His soul was strongly imbued with the mi^netic
influence of divine grace, and was restless when
diverted by any circumstance from its proper ten-
dency, until it gained its destined point of the
heavenly compass. Thus alive to God, and daily
cultivating a more heavenly state of mind, he was
blessed with rich foretastes of future felicity, and
animated by a good hope of possessing the inheri-
tance of the saints in light. His citizenship was in
heaven, and his conversation was habitually there ;
hence he longed, especially in the last years of his
life, to be with his Lord and Master, often exclaim-
ing, "When shall I see his face?" The Saviour
was very precious to him : he highly exalted him,
and spake of his kingdom, and talked of his power
with great delight. To see his fece therefore in
glory was the earnest desire of his heart, and the
consummation of his highest expectations. He
literally was " looking for, and hasting unto the
coming of the day of God, when he should behold
his Friend in the person of the Judge of quick and
dead, assured of finding admission with Him into
the blissful regions of heaven." How great the con-
trast between such exalted piety, and the general
state of religion in the christian world ! People are
contented with a name to live, or with low attain-
ments in grace. They appear as if they were only
anxious to know how small a degree of true religion
will suffice to evince that they are the subjects of
Christ's spiritual kingdom, and members of the

family of God. It would be well if such professors
of Christianity were a little troubled with fear lest
they should be wholly destitute of the genuine
characteristics of true godliness. For surely, to have
no earnest desires, and to manifest no active en-
deayours to grow in grace, and in the knowledge
of our Lord and Saviour Jesus Christ, is a sad proof
of a low, if not of a dead state of soul. May such
who may read the life of the Vicar of Everton, be
stirred up by his exemplary piety to give all dili-
gence to make their calling and election sure I

Some time before Mr. Whitfield's death, he made
his first visit to the Tabernacle in London, and
continued to renew it every year to the close of his
valuable life. He usually left Everton soon after
Christmas, and returned before Easter. At Tot-
tenham Court Chapel, and at the Tabernacle, he
preached to crowded congregations, and was abun-
dantly successful in bringing numbersfirom darkness
into die marvellous light of the gospel, and from
serving the enemy of souls to live to the praise and
glory of €rod. His memory proves still a blessing
to the people who assemble in those places of
worship ; for frequently his name is mentioned by
the preachers who occupy the pulpits from which
he proclaimed the glad tidings of salvation. They
endeavour to impress the minds of their hearers by
bringing into view the labours — ^the zeal — ^the piety
— ^and success of the Vicar of Everton. On hearing
of his death, the greatest respect was paid in those
places as well as in others, to his memory. Sermons
were preached, and tokens of regard w^re exhibited

in many ways. The removal from time to eternity
of one so useful and beloved was a melancholy and
affecting event to thousands.

In January, 1793, he intended to have again
visited London, but, instead of his presence, his
friends received the melancholy intelligence of his
death. Early in the morning which was fixed on
for undertaking his journey to London, the func-
tions of life began suddenly to suspend their
operations, a general langour ensued, his appetite
totally failed, and his strength and health rapidly
and visibly decreased. On Sunday the 20th,
though exceedingly weak, he came down into his
parlour as usual, but with great difficulty reached
his chamber in the evening. A few hours after he
was in bed, he appeared to be seized with symp-
toms of immiediate dissolution. His face was con-
tracted, and his speech faultered ; and in this
situation he continued till about three o'clock on
Tuesday afternoon, Jan. 22nd, when breathing less
and less, this Champion for his Redeemer fell a
victim to mortality, in the 76th year of his age.

His frame of mind, during this mortal attack, was
peculiarly comfortable. He spake but little, but
what he did say was in terms of gratitude for the
rich support he experienced in the prospect of
eternity. He felt the stability of the rock on which
he had been long resting his hope of heaven ; and
while speaking of the excellency and preciousness
of the Saviour, he said, in a very emphatic manner,
"What should I do now, if I had no better founda-
tion to rest upon than what Dr. Priestly points out.

j»

He detested all those notions which tend to disho-
nour the Lord of life and glory, whom he loved
supremely, and whom he exalted as God over all,
mighty to save from eternal woe, and able to bless
effectually with everlasting happiness. The Editor,
who attended him during his last hours, said to him,
''Sir, — ^the Lord has enabled you to fight a good
fight, and to finish a truly glorious course." He
answered, ''Blessed be his holy name for it." He
also said to him, "Jesus will soon call you up
higher." He replied, "Ay, Ay, Ay, higher, higher,
higher." He once exclaimed, "Yes, and my chil-
dren too will shout and sing, ^Here comes our father.^
Immediately he sunk under the mortal stroke.
His spirit quitted its clayey tabernacle, to mingle
amongst the happy spirits who are before the
throne, employed perpetually in serving and prais-
ing God and the Lamb. On the ensuing sabbath
his remains were interred in his own parish Church-
yard. The Rev. Charles Simeon preached his fu-
neral Sermon from 2 Tim. iv. 7, 8 : "I have fought
a good fight, I have finished my course, I have
kept the faith : henceforth there is laid up for me a
crown of righteousness, which the Lord, the righ-
teous Judge, shall give me at that day ; and not
to me only, but unto all them also that love his
appearing." Six neighbouring Clergymen attend-
ed to bear his pall. The immense concourse of
people who assembled from all parts of the country
to be present at this solemnity, the undissembled
grief which was depicted upon every countenance,
the tears which trickled down every cheek, were

a melancholy but expressive eulogium on his cha-
racter, and should be considered as a just panegjnric
on his worth.

As he was never married he left no widow to
deplore his absence, nor children to perpetuate his
memory ; but his bright example and wise instruc-
tions lived in the affectionate remembrance of thou-
sands who derived blessings through his ministry.

The Christian World Unmasked^ and a volume
of Hymns called Sion's Songs, which he composed
during his long indisposition, are the only works
which he published.

AN ACCOUNT

OF THE EXTRAORDINARY EFFECTS OF THE EARLY
PART OF MR. BERRIDGE's MINISTRY, EXTRACTED FROM

MR. Wesley's journal.

For many years he (Mr. Berridge) was seeking
to be justified by his works ; but a few months ago
he was throughly convinced, that "by grace" we"are
saved through faith." Immediately he began to
proclaim aloud the redemption that is in Jesus ;
and God confirmed his own word by working
repentance and faith in the hearers.

Sunday, May 20M, 1759, hy an Eye Witness.—
At church, I heard many cry out, especially chil-
dren, whose agonies were amazing ; one of the
eldest, a girl ten or twelve years old, was full in
view, in violent contortions of body, and weeping
aloud, I think incessantly during the whole service.
And several much younger children were agonizing
as this did. The church was equally crowded in
the afternoon, the windows being filled within and
without, and even the outside of the pulpit to the
very top ; so that Mr. Berridge seemed almost stifled

by their breath. Yet feeble and sickly as he is^ he
was continually strengthened, and his voice for the
most part distinguishable, in the midst of all the
outcries. I believe there were present three times
more men than women, a great part of whom came
from far ; thirty of them having set out at two in
the morning, from a place 13 miles off. The text
was, '^Having a form of godliness, but denying the
power thereof." When the power of religion began
to be spoken of, the presence of God really filled
the place. And while poor sinners felt the sentence
of death in their souls, what sounds of distress did
I hear !"

"The greatest number of them who cried or fell,
were men ; but some women and several children
felt the power of the same Almighty Spirit, and
seemed just sinking into hell. This occasioned a
mixture of various sounds ; some shrieking, some
roaring aloud. The most general was a loud breath-
ing, like that of people half strangled and gasping
for life. And indeed almost all the cries were like
those of human creatures dying in bitter anguish.
Great numbers wept without any noise ; others fell
down as dead ; some sinking in silence ; some with
extreme noise and violent agitation. I stood on the
pew-seat as did a young man in the opposite pew, an
able-bodied, fresh, healthy country man. But, in a
moment, while he seemed to think of nothing less,
down he dropped, with a violence inconceivable.
The adjoining pews seemed shook with his fall.
I heard afterward the stamping of his feet, ready
to break the boards, as he lay in strong convulsions,

at the bottom of the pew. Among several that were
Btruck down in the next pew, was a girl who was as
violently seized as he was. When he fell, B — 11 and
I felt our souls thrilled with a momentary dread, as
when one man is killed by a cannon ball, another
often feels the wind of it/'

''Among the children who felt the arrows of the
Almighty, I saw a sturdy boy, about eight years
old, who roared above his fellows, and seemed in his
agony to struggle with the strength of a grown man.
His face was as red as scarlet ; and almost all on
whom God laid his hand, turned either very red, or
almost black. When I returned, after a little walk
to Mr* Berridge's home, I found it fiill of people.
He was fatigued, but said he would nevertheless
give them a word of exhortation. I stayed in the
next room, and saw the girl whom I had observed so
particularly distressed in the church, lying on the
floor as one dead, but without any ghastliness in her
face. In a few minutes we were informed of a
woman filled with peace and joy, who was crying out
just before. She had come thirteen miles, and is
the same person who dreamed Mr. Berridge would
come to her village on that very day whereon he
did come, though without either knowing the place,
or the way to it. She was convinced at that time.
Just as we heard of her deliverance, the girl on the
floor began to stir. She was then set in a chair,
and after sighing awhile, suddenly rose up, rejoicing
in Godt Her face was covered with the most beau-
tifid smile I ever saw. She frequently fell on her
knees but was generally running to and fro, speaking

these and the like words, 'O what can Jesus da
for poor lost sinners ! He has forgiven all my sins!
I am in heaven ! I am in heaven ! O how he loves
me ! and how I love him ! Meantime I saw a thin
pale girly weeping with sorrow for herself, and joy
for her companion. Quickly the smiles of heaven
came likewise on her, and her praises joined with
those of the others. I also then laughed with ex-
treme joy ; so did all who knew the Lord, and
some of those who were waiting for salvation ; till
the cries of them who were struck with the arrows
of conviction, were almost lost in the sound of joy.'*

"Two or three well-dressed young women, who
seemed careless before, now felt the power of God,
and cried out with a loud and bitter cry. Mr. B.
about this time retired. We continued praising
God with all our might ; and his work went on as
when Mr. B. was exhorting. I had for some time
observed a young woman all in tears ; but now her
countenance changed. The unspeakable joy ap-
peared in her face, which, quick as lightening, was
filled with smiles, and became of a crimson colour.
About the same time, John Keeling of Potton, fell
into an agony ; but he grew calm in about a quarter
of an hour, though without a clear sense of pardon.''

"Immediately after, a stranger, well dressed, who
stood facing me, fell backward to the wall, then
forward on his knees, wringing his hands, and
roaring like a bull, faloud.) His face at first turned
quite red, then almost black. He rose, and ran
against the wall, till Mr. Keeling and another held
him. He screamed out, O I what shall I do, what

shall I do ? O ! for one drop of the blood of Christ.
As he spoke> God set his soul at liberty. He knew
his sins were blotted out : and the rapture he was
in, seemed too great for human nature to bear. He
had come 40 miles to hear Mr. B., and was to
leave him the next morning ; which he did with a
glad hearty telling all who came in his way, what
God had done for his soul.

" I observed about the time that Mr. Coe (that
was his name,) began to rejoice, a girl, 11 or 12
years old, exceeding poorly dressed, who appear-
ed to be as deeply wounded, and as desirous of
salvation, as any. But I lost sight of her, till I
heard the joyful sound of another born in Sion ;
and found, upon inquiring, it was her, the poor dis-
consolate, gipsy-looking girl. And now did I see
such a sight, as I do not expect again on this side
Eternity. The faces of three justified children, and,
I think, of all the believers present, did really shine ;
and such a beauty, such a look of extreme happi-
ness, and, at the same time, of divine love and
simplicity, did I never see in human faces till now.
The newly-justified eagerly embraced one another,
weeping on each other's necks for joy. Then they
saluted all of their own sex, and besought both men
and women to help them in praising God.

"It is common for people to remain unafiected in
the church, and afterwards drop down in their way
home. Some have been found lying as dead in the
road ; others, in Mr. Berridge's garden ; not being
able to walk from the church to his house, though
it is not 200 yards.

A LETTER FROM MR. BERRIDGE.

"On Sunday se'nnight, a man of Wybersley, a
Nathanael indeed, was so filled with the love of God,
during morning prayer, that he dropped down, and
lay as one dead for two hours. He had been so filled
with love all the week before, that he was often for
a time unable to work.

"On Sunday night last, as I was speaking in my
house, there was a violent outcry. One soul was
set at liberty. We sung near an hour, and the Lord
released three more out of captivity.

"On Monday se'nnight Mr. Hicks accompanied
me to Meldred. On the way we called at a farmer's
house. After dinner I went into his yard, and seeing
near a hundred and fifty people, I called for a table,
and preached , for the first time, in the open air. Two
persons were seized with strong convictions, fell
down, and cried out most bitterly. We then went
to Meldred, where I preached in a field, to about
four thousand people. In the morning at five, Mr.
Hicks preached in the same field, to about a thou-
sand. And now the presence of the Lord was
wonderfully among us. There was abundance of
weeping, and strong crying; and, I trust, beside
many that were slightly wounded, near thirty re-
ceived true heart-felt conviction. Seeing about a
dozen people in the brew-house, I spoke a few
words. Immediately the farmer's daughter dropped
down in strong conviction. Another also was
miserably torn by Satan ; but set at liberty before
I had done prayer. At four I preached in my own

house, and God gave the Spirit of adoption to an-
other mourner.

" On Monday last, I went to Shelford, four miles
from Cambridge, near twenty from Everton. The
journey made me quite ill ; being so weary with
riding, that I was obliged to walk part of the way.
When I came thither, a table was set for me on the
common ; and, to my great surprise, I found near
ten thousand people round it, among whom were
many gownsmen from Cambridge. I was hardly
able to stand on my feet, and extremely hoarse
with a cold. When I lifted up my foot, to get on
the table, an horrible dread overwhelmed me ; but
the moment I was fixed thereon, I seemed as uncon-
cerned as a statue. I gave out my text, {Gal iii.
10, 11.) and made a pause, to think of something
pretty to set off with ; but the Lord so confounded
me, (as indeed it was meet, for I was seeking not
his glory, but my own,) that I was in a perfect
labyrinth ;. and found, if I did not begiq immediately,
I must go down without speaking. ; So I broke out
with the first word that occurred, not knowing
whether I should be able to add any more. Then
the Lord opened my mouth, enabling me to speak
nearly an hour, without any kind of perplexity ;
and so loud, that every one might hear. The audi-
ence behaved with great decency. When sermon
was over, I found myself so cool and easy, so
cheerful in spirit, and wonderfully strengthened in
body, I went into a house, and spoke near an hour,
to about two hundred people. In the morning I
preached again to about a thousand. Mr. Hicks

E 2

engaged to preach in Orwell-field, on Tuesday
evening. I gave notice, that I designed to preach
on Monday se'nnight, at Grandchester, a mile from
Cambridge. Mr. Hicks and I have agreed to go
into Hertfordshire ; afterwards to separate, and go
round the neighbourhood, preaching in the fields^
wherever a door is open, three or four days in every
week. Believe me

*^ Your affectionate servant,

John Berridge.'^

" On Monday, July 9th, 1759, I set out, and on
Wednesday noon reached Potton, when I rejoiced
at the account given by John Kediing of himself
and others. He was justified, it seems, on that
memorable sabbath, but had not a clear witness of
it till ten days after ; about which time, his sister,
(who was on that day in great distress,) was also
set at liberty. I discoursed also with Ann Thorn^
who told me of much heaviness following the visions
vnth which she had been favoured ; but said she
was at intervals visited still with such overpowering
love and joy, especially at the Lord's supper, that
she often lay in a trance for many hours. She is
twenty-one years old* We were soon after called
into the garden, when Patty Jenkins (one of the
same agej was so overwhelmed with the love of
God, that she sunk down, and appeared as one in
a pleasant sleep, only with her eyes open ; yet she
had often just strength enough to utter, with a low
voice, ejaculations of joy and praise ; but no words

coining up to what she felt, she frequently laughed
while she saw his glory. This is quite unintelligible
to many ; for a stranger intermeddleth not with our
joy. So it was to Mr, M,, who doubted whether
God or the Devil had filled her with love and praise.

0 the depth of human wisdom 1 Mr. R« the mean-
time, was filled with a solemn awe. I no sooner sat
down by her than the Spirit of God poured the same
blessedness into my souL Hers continued till the
time we were to set out for Cockayne Hatley.
Then her strength was restored in a moment, and
we walked together, sixteen in number, singing to
the Lord as we went along. — About two thousand
souls seem to have been awakened within this
twelve months.

" While Mr. B. preached in the church, I stood
with many in the church-yard, to make room for
those who came from far ; therefore I saw little, but
heard the agonizing of many, panting and gasping
for eternal life. In the afternoon Mr. B. was con-
strained, by the multitude of people, to come out of
the church, and preach in his own close. Some of
those who were here pricked to the heart, were
affected in an astonishing manner. The first man

1 saw wounded would have dropped, but others
catching him in their arms, did indeed prop him
up, but were so far from keeping him still, that he
caused all of them to totter and tremble. His own
shaking exceeded that of a cloth in the wind. It
seemed as if the Lord came upon him like a giant,
taking him by the neck, and shaking all his bones
in pieces^ One woman tore up the ground with her

hands, filling them with dust, and with the hard
trodden grass, on which I saw her lie, with her
hands clenched, as one dead, when the multitude
dispersed. Another roared and screamed in a
more dreadful agony than ever I heard before. I
omitted the rejoicing of believers because of their
number and the frequency thereof, though the man-
ner was strange ; some of them being quite over-
powered with divine love, and only showing enough
of natural life to let us know they were overwhelmed
with joy and life eternal. Some continued long
as if they were dead, but with a calm sweetness in
their looks. I saw one who lay two or three hours
in the open air, and being then carried into the
house, continued insensible another hour, as if ac-
tually dead. The first signs of life she shewed was
a rapture of praise, intermixed with a small joyous
laughter.

" At Harlston Mr. B. felt greatly fatigued and
dejected, and said, ** I am now so weak, I must
leave off field-preaching." Nevertheless, he cast
himself on the Lord, and stood up to preach, having
near three thousand hearers. He was very weak
at first, and scarce able to speak ; but God soon
performed his promise, imparting new strength to
him, and causing him to speak with mighty power.
A great shaking was among the dry bones. Inces-
sant were the cries, groans, wringing of hands, and
prayers of sinners, now first convinced of their
deplorable state. After preaching, he was lively
and strong, so that the closeness of a crowded
room neither affected his breath, nor hindered his

rejoicing over two children, one about eight, the
other about six years old, who were crying aloud to
God for mercy.

**Mr. B. at Stapleford, five miles from Cam-
bridge, felt his heart particularly set on the people,
because he was curate here five or six years ; but
never preached a Gospel sermon among them, till
this evening. About fifteen hundred persons met in
a close to hear him, great part of whom were laugh-
ers and mockers. The work of God, however,
quickly began among them that were serious ;
while not a few, endeavoured to make sport, by
mimicking the gestures of them that were wounded.
Both these, and those who rejoiced in God, gave
great offence to some stern-looking men, who vehe-
mently demanded to have those wretches horse-
whipped out of the close. Need we wonder at this,
when several of his own people are unwilling to let
God work in his own way ? And well may Satan
be enraged at the cries of the people, and the prayers
they make in the bitterness of their souls ; seeing,
we know, these are the chief times at which Satan
is cast out.

" However, in a while, many of the scoffers were
weary and went away ; the rest continued as insen-
sible as before. I had long been walking round the
multitude, feeling a jealously for my God, and pray-
ing him to make the place of his feet glorious. My
patience at last began to fail, and I prayed, *' O
King of Glory, break some of them in pieces ; but
let it be to the saving of their souls ! " I had but
just spoke, when I heard a dreadful noise on the

farther side of the congregation ; and, turning
thither, saw one Thomas Skinner coming forward,
the most horrible himian figure I ever saw. His
large wig and hair were coal black ; his face dis-
torted beyond all description^ He roared inces-
santly, throwing and clapping his hands together
with his whole force. Several were terrified, and
hasted out of the way. I was glad to hear him
after awhile pray aloud. Not a few of the triflers
grew serious, while his kindred and acquaintance
were very unwilling to believe even their own eyes
and ears. They would fain have got him away ;
but he fell to the earth, crying, ** My burden ! my
burden ! I cannot bear it.^' Some of his brother
Bcoffers were calling for horse-whips, till they saw
him extended on his back at full length. They
then said he was dead ; — and, indeed, the only sign
of life was the working of his breast, and the distor-
tions of his face, while the veins of his neck were
Bwelled, as if ready to burst. He was just before,
the chief captain of Satan's forces : none was by
nature more fitted for mockery ; none could swear
more heroically, to whip out of the close all who
were affected by the preaching. His agonies lasted
some hours ; then his body and soul were eased.
"Sunday, June 22nd, 1759.— At Everton, the
church was quite full, and hundreds were without.
And now the arrows of God flew abroad. The in-
expressible groans, the lamenting, praying, roaring,
were so loud, almost without intermission, that we
who stood without could scarce help thinking all in
the church were cut to the heart. But, upon enquiry,

we found, about two hundred persons, chiefiy
men, cried aloud for mercy ; but many more were af-
fected, perhaps as deeply, though in a calmer way.

**Mr. B. preached in his close this afternoon,
though in great bodily weakness : but when he is
weakest, God so strengthens him, that it is surpris*
ing to what a distance his voice reaches. I have
heard Mr. Whitfield speak as loud, but not with
such a continued, strong, unbroken tenor.

" Sunday, Aug. 5th, 1759. — During the prayers,
as also during the sermon, and the administration
of the sacrament, a few persons cried aloud ; but it
was not from sorrow or fear, but love and joy. On
Monday, the 6th, I talked largely with Ann Thorn
and two others, who had been several times in
trances. What they all agreed in was, 1% — That
when they went away, as they termed it, it was
always at the time they were fullest of the love of
Grod. 2. — ^nrhat it came upon them in a moment,
without any previous notice, and took away all
their senses and strength. 3. — ^That they were as
in another world, knowing nothing of what was
done or said, by all that were round about them.

"About five in the afternoon, I heard them
singing hymns. Soon after, Mr. B. came up, and
told me, Alice Miller (fifteen years old,) was fallen
into a trance. I went down immediately, and found
her sitting on a stool, and leaning against the wall,
with her eyes open, and fixed upward. I made a
motion, as if going to strike ; but they continued
immoveable. Her face showed an unspeakable
mixture of reverence and love, while silent tears

stole down her cheeks. Her lips were a little open,
and sometimes moved ; but not enough to cause any
sound. I do not know that I ever saw a human face
look so beautiful. Sometimes it was covered with
a smile, as from joy, mixing with love and reve-
rence ; but the tears fell still, though not so fast.
Her pulse was quite regular. In about half an hour,
I observed her countenance change into the form of
fear, pity, and distress ; then she burst into a flood
of tears, and cried out, **Dear Lord, they will be
damned ! they will be damned !" but in about five
minutes her smiles returned, and only love and joy
appeared in her face. About half an hour after six,
I observed distress take place again ; and soon
after she wept bitterly, and cried out, " Dear Lord,
they will go to hell ! the world will go to hell !"
Soon after, she said, *' Cry aloud ! spare not !" And
in a few moments her look was composed, again,
and spoke a mixture of reverence, joy, and love.
Then she said aloud, " Give God the glory ! "
About seven her senses returned, I asked, " Where
have you been ? '* — "I have been with my Saviour."
" In heaven, or on earth ? " — " I cannot tell ; but I
was in glory." Why then did you cry ? " — " Not
for myself, but for the world ; for I saw they were
on the brink of hell." "Whom did you desire to
give the glory to God ? " — " Ministers that cry
aloud to the world ; else they will be proud ; and
then God will leave them, and they will lose their
own souls."

A SHORT ACCOUNT OF THE LATE REV. JOHN
BERRIDGE, EXTRACTED FROM DYER's HISTORY OF
THE UNIVERSITY AND COLLEGES OF CAMBRIDGE.

" What was then called Methodism, was consi-
dered at its rise, as a great disturber of the quiet of
our University. The first person at Cambridge,
who seemed to have been much influenced by it,
was the Rev. John Beiridge, Senior Fellow of
Clare Hall, who, occasionally preaching in the pul-
pit of St. Mary, gave great offence to the University.
He formed no party at the time, which openly
countenanced him in the University ; but he soon
had many admirers in the town and country. The
Fellows of Clare Hall, it seems, disposed of him in
a way creditable to themselves, and acceptable to
Mr. Berridge, by giving him a College living, which
was Everton in Huntingdonshire. This was in 1755.
Mr. Berridge, therefore, though he was no longer
to be heard of as a Dissentient at St. Mary s
Church, became another Holcroft (the famous eject-
ed puritan), by preaching through Cambridgeshire,
Bedfordshire, and Huntingdonshire, in houses and
bams, as well as in his own pulpit. He soon sent
forth lay preachers. Many dissenting churches
now in those counties, were originally formed of
his disciples : and some Gentlemen of the Univer-
sity, in about 1768, were a good deal formed in
Mr. Berridge's school. The principal doctrine of
this popular preacher, (for so he became,) related
to the terms of acceptance with God, which he
taught was to be obtained only through faith in the

complete righteousness of Jesus Christ, who, as
perfect God, and perfect man, was fitted to be
Mediator between God and man. He was a strict
Trinitarian — he was a good scholar ; but used to
decry human learning, (when praised to the dis-
countenancing of religious affections, or considered
as indispensable for a preacher to plain villagers,)
and his manner was deemed very eccentric. But
his doctrines Mr. Berridge maintained to be those
of the Church of England.

Februay, 1793.
" Rev. and Dear Sir,

"Our late excellent minister, the Rev. Mr.
Berridge, was intimately known to my family, for
more than thirty years, during the last twenty of
which, I also had the pleasure of his acquaintance.
In all this time, I never heard of, or saw any thing
in his conduct, but what was becoming the charac-
ter of the most sincere Christian and pious
Minister — ^impressed with the importance of the
great truths he preached, and acting as always
under their immediate influence. He might, as
much as any minister of Christ, since the Apostles*
days, speak to his people in St. Paul's language, —
" Be ye followers of me, as I am also of Christ ;
what ye have heard and seen in me, do.

" His exemplary piety — ^unbounded benevolence
(not confined to those alone, who followed him as a
preacher, or were exactly of his sentiments,) — ^his
manner of speaking on religious subjects in pubHc

and private, showed that he spoke no more than he
really felt, and therefore commanded attention in an
uncommon degree.

*' Numerous instances might be produced of his
exemplary integrity — noble disdain of worldly
honours or profits, and other traits of his amiable
demeanour : one or two of these I cannot forbear
mentioning, as they fell under my immediate
notice.

^' In December, 1776, 1 had the pleasure to be
present, when the distinguishing benignity of the
christian character was beautifully exemplified in
Mr. Berridge, and Mr. Fletcher, (another eminent
minister of Christ, now also in glory). They had
not seen each other for sixteen years. When they
had last met, they were of similar sentiments upon
some points of doctrine, concerning which less lov*
ing christians than they were, had treated each
other with unbecoming severity. But for the seven
or eight years preceding this interview, Mr. Ber-
ridge had different views, and had passed some
strictures upon the polemical writings of his friend,
in a tract which Mr. Berridge published about the
year 1773. Mr. Fletcher replied to the objections
of Mr. Berridge, but no rejoinder took place on the
part of Mr. B., who has frequently expressed his
regret at himself and Mr. F. having written on con-
troversial subjects, observing that it would have
been better let alone. I have heard him at some-
times wish that every copy of controversial books
were burned ; and at others, with a degree of plea-
santry^ which was his custom in familiar conver-

sation, observe liow quietly the productions on both
side lay on his shelf, strongly intimating his wish
that neither might be read.

" The meeting of these two excellent men, was
such as could not but bring to mind tlie Apostolic
days. It was at the Vicarage of Everton. They
embraced each other with tears of affection, at first
meeting, and saluted by the endearing name of bro-
ther : surely never did two more kindred spirits
meet. How clearly was it to be seen that they, had
one Father — one Lord — one Baptism — ^notwith-
standing their different opinions. Never was a
fuller testimony that religion does not consist in
opinions, and that its power rests upon men of to-
tally different speculative sentiments — in short, that
the Kingdom of Heaven is within all the true and
loving disciples of a loving Saviour. Though Mr.
B. had attacked Mr. F. with some warmth, because
he thought he had written some things derogatory
to the honour of the Redeemer, whom they both
adored, and both would have given their lives to
serve. And though Mr. F. in his reply, had used
some expressions which occasioned Mr. B. to call
it in his humourous way, his horsewhip ; yet did
they now meet as most affectionate brethren.

''After the first expressions of regard, they natu-
rally adverted to their last meeting; and thence
began to trace the circumstances of the intervening
years. — Myself and two other friends then purpose-
ly left them together for full two hours. On our
return they told us they had been having a great
deal of conversation ; but we perceived with great

satisfaction, that the spirit with which they met,
had not evaporated : they were still consulting how
they might be most useful to the Church of Christ.
They were now to part, and as Mr. F. was in such
an ill state of health, that he did not expect even to
see Mr. B. again, it was the more solemn. They
invited us, who were present, and also called in
Mr. Berridge's servants to join them in a parting
address to the throne of grace. Mr. F. prayed
fervently and affectionately ; and having concluded,
all were about to rise from their knees, when Mr.
B. began to pray in language equally warm and
loving with that of his dear brother. Their part-
ing was such as might be expected afler such a
meeting. Their conduct reminds me of the saying
of the persecutors of the Primitive Christians, " See
how these Christians love one another !'' Indeed the
behaviour of these two friendly opponents, was
worthy of their high calling, and truly ornamental
to their holy profession : the savour of it has re-
mained very forcibly on my mind to this day.

**In the spring of 1777, Mr. Berridge being in
London, had a desire to return Mr. Fletcher's visit ;
and I therefore accompanied him to Stoke Newing-
ton, where Mr. F. then was, having an increase of
his disorder. They met and parted, as they did at
Everton, in the true spirit of Christian love ; and
I believe saw each other no more in the body.

" An instance of Mr. Berridge's inflexible reso-
lution to show no respect of persons, and to rebuke
sin wherever he saw it, I cannot but add, being
distinguished by some peculiar circumstances from

the numerous proo& I have seen of his upright*
ness, and boldness, when in his master's service ;
and of his meekness when he thought he had done
the smallest injury. He had been told that a per-
son, who had constantly sat under his ministry for
many years, had acted in a covetous way towards
a neighbour ; he was unable to conceal his abhor-
rence of such a temper in one, who professed to be
a follower of the Saviour, who commanded his dis-
ciples to '^do unto others, as they would they should
do imto them," until a private interview took place.
The first time he saw him in his church, Mr. B.
reproved covetousness, and want of love to others,
with the utmost vehemence, and was so pointed in
his censure of such conduct, that one, who had an
intimation of what had been said to Mr. B., men*
tioned it to the accused person, as his opinion, that
Mr. Berridge's reproofe were aimed at him. Con-
scious of his innocence of the charge, the accused
person would not at first believe so sharp a rebuke
was meant for him, especially as he had reason to
think that had Mr. B. heard any report to his discre-
dit,he would have spoken to him in private. However
he was at length prevailed upon to call upon Mr. B«
and request him to explain. The moment he en-
tered the good man's room, he rose up, and taking
him by the hand, precluded the necessity of so
doing.

G, J. GORHAM."

To a Clergyman.
. P. S. " On Sunday, 19th Jan. 1793, 1 stood by

his chair in his study. He was very ill, but ex-
tremely cheerful. He was alarmed at the growing
infidelity of the country ; yet pleased that a Spirit
was stirred up against it. He asked '' Have you
bumed Tom Paine yet at St. Neots?" I told "they
hfui." He seemed pleased. He took most affection-
ate notice both of myself and my wife, who stood by.
He then smiled, and said, '^ I thought my master
would have called me home yesterday, but I must
wait his time," or to that effect, He spoke but
little more. Whilst we took a silent weeping
Farewell, having attended his ministry from my
childhood, and felt it a blessing to sit under such a
minister, I experienced a shock like a surviving son,
who loses a beloved Father. I was then forty years
of age, I loved him as my spiritual Father^

AN EPITAPH
of the Rev. JOHN BERRIDGE, M. A., late
Vicar of Eyerton, written by himself, excepting the
date of his death, is inscribed on the south side of
a plain substantial Tomb, about a yard high.

HERE LIE

The earthly remains of

JOHN BERRIDGE,

Late Vicar of Everton,

And an itinerant Servant of Jesus Christ,

Who loved his Master, and his work.

And, after running on his errands many years.

Was called up to wait on him above.

Reader,

Art thou bom again ?

No Salvation without a New Birth !

I was born in sin, February, 1716.

Remained ignorant of my fallen state till 1730.

Lived proudly on Faith and Works for Salvation

' till 1754.
Admitted to Everton Vicarage, 1755,
Fled to Jesus alone for Refuge, 1756.
Fell asleep in Christ, January, 22, 1793.

The tomb is placed on the North East side of the
Church Yard, where formerly the bodies of those
only were buried, who had destroyed themselves,
or brought themselves to an ignominious end. The
Editor frequently heard Mr. Berridge say, that he

«T

had ordered, that his remains should be deposited
in that part of the Church Yard, which, he said with
great pleasantry, would be an effectual means of
consecrating it. Immediately the disgrace of being
buried there, was removed ; for soon after others,
ordered their remains to be laid in that place.

AN ELEGY
Written on the much lamented death of Mr. Ber^
ridge, by a person in London, on hearing of it.

'< What meliferoot sounds are these I hear,
Swiftly floating through the ambient air t
It is the note of pure seraphic fire.
Sweetly hailing our much honoured Sir^.
Around his Angel kindred spirits ^y^
To know his name as he approaches nigh.
Berridge, he says, was late my earthly name,
A setter-forth of our dear Saviour's fiune*
But stay mp no^, with eagerness he cries ;
I long to see him with immortal eyes ;
Him who erst I feel^Iy preached below ;
Htm unto whom th^ Gentile nations flow ;
Jetuf, my King, my Saviour, and my God ;
David's Root, yet, of Jesse's stem, a Rod.
Hark — 'tis his voice ! He calls me to his throne 1
When, lo! a sudden glory round hipi shone.
The Saviour comes, and takes him to his arms :
His soul o'erpow'rs with his salvivic charms.
Stay, O dear L&rd, this is too much he cries.
My portion's at thy feet, where Mary lies :
L^ than the least of all the saints confest :
fn thee, and thee alone, I'm only blest.
Jk» well he lived, thus died this Man of God :
Humbly in ImmanueVt steps he trod,
{n him a friend, through all the country round^
The poor, the naked, and the hungry found.
His fellow-lab'rers feel his fostering care ;
fike hb advice, — his patrimony share.

F 2

Oft he petitioned othen as their friend ;

Yet in all, Christ's Gloiy was his chief end.

He envied not, he courted no applause :

Uis heart was only in his Saviour's cause.

His life was inoffensive, meek and mild :

In manners sweet, in simpleness a child.

He in his publie character set forth

The Saviour's fulness, and intrinsic worth ;

Laid low the sinner, — Christ exalted high :

He learned erroneous doctrines to decry.

His Gospel Lyre was by the Spirit strung.

The saint, the sinner, on his accents hung ;

They both returned, struck with the pleasing theme,

Convinc'd that all beside was but a dseam.

Many call'd him Father, while here on earth ;

As instrumental in their second birth.

These were his wofds, as on his bed he lay,

— "Yes ; and my Children too will shout and say,

*' Here comes our Fadier," from his labours freed.

Rejoicing in the woman's conqu'ring seed.

His theme was grace ; Free Grace was his delight ;

The Spirit's teaching, and the Spirit's might ;

The persons, Fatktr, Son, and Holy Gkoti,

Ador'd by saintB, and all the heav'nly host,

Th' eternal, self-eiistent on» in 7%rM,

Whose pow'r's supreme, whose love is full and free.'

LINES WRITTEN BY MR. BERRIDGE, AND PASTED ON HIS

CLOCK.

*' Here my Master bids me stand.
And mark the time with faithful hand ;
What is his will is my delight.
To tell the hours by day, by night.
Master, be wise, and learn of me.
To serve thy God, as I serve thee."

ANECDOTES OF Mr. BERRIDGE.

The late Rev. Mr. Berridge, when about to begin
his sermon at Tottenham Court, was once employed,
longer than usual, in wiping his spectacles. The
cause occasioned many to look up, to account for
it ; when the good old man, with great gravity,
said, — " If you can see without spectacles, thank
God for it; I thank God that I can see with
them."

This is a usefiil hint both for those who use, and
for those who do not need glasses.

The Rev. Mr, Berridge, after he was called to
the knowledge of the truth and to preach the Gos-
pel, although long accustomed to the schools, was
remarkably careful to preach with great plainness
of speech ; so much so, that if possible, there might
not be uttered a word but the meanest t)f his hearers
might understand. On an occasion when the Rev.

Mr. R had been preaching at his churdi, after

the service, the good Vicar said, " Brother R

your sermon was good, byt my people cannot un-
derstand your language." Mr* R , whose style

was remarkably simple, could not recollect any
expression in his sermon, that could be above their
comprehension ; and, therefore, requested him to
mention it. Mr. Berridge said, " You have endea-

voured to prove that God is omniscient iand omni-
potent ; but if you had said, that God was almighty,
and knew every thing, they would have understood
you.

Mr. Berridge, about the year 1791> being just
arrived from his vicarage at Everton, in Bedford-
shire; and being led up the pulpit stairs one
evening after the minister had prayed, he addressed
the audience nearly as follows : — " My dear Taber-
nacle friends," (the tears trickling down his cheeks,)
'' I bless my dear Lord that has thus far brought
me on my wearisome pilgrimage through the wil-
derness, and has permitted his old worn-out servant
to see your face iti the flesh once more, which, in
all probability will be the last time^. Satan «aid to
me as I was coming, — " You old fool, how can you
think of preaching to that great pebple, who have
neither strength nor memory left ? " I said to him,
*^ Well, Satan, I have got a good Mast^, that has
not forsook me these forty years, and in his strength
111 try ;" and, blessed be his name, he has thus far
helped me; and if you'll pray, I'll try to preach
once more in my poor way : and may the Lord
moke it a blessed opportunity to us all ! and I
think you'll soy Amen to it."

The Rev. John Bertidge being Once visited by
a very loquacious young lady, who, forgetting the
modesty of her sex, and the superior gravity of an
•aged divine, engrossed all the conversation of the
interview with small-talk concerning herself : when

shie rofie to depart, he gravely said, '' Madam, before
you withdraw I have one piece of advice to give
you, and that is, when you go into company again,
after you have talked half em Aourj Mrithout inter-
mission, I recommend it to you to stop a while, and
see if any other of the company has any thing to
say,

»j

AN INTERVIEW WITH THE LATE MR. BERRIDGE,
RELATED BY J. SUTCLIFFE, OLNEY.

About two years ^go, a friend of mine, wishing
to enjoy an hour or two of Mr. B.'s company, rode
over to Everton for that purpose. He was introduc-
ed by a dissenting minister in the neighbourhood,
with whom Mr. B. lived upon terms of friendship.
When seated, my friend requested Mr. B., if agree*
able, to favour them with a few outlines of his life.
The venerable old man began, and related several
dungs, as narrated in his life. But as some are there
unnoticed, I have selected the following^ which I
think will not be uninteresting to your readers : —
'' Seon after I began," said he, " to preach the
Gospel of Christ at Everton, the church was filled
from the vill^es around us, and the neighbouring
clergy felt themselves hurt at their churches being
deserted. A person of my own parish, too, was
much offended. He did not like to see so many
strangers, and be so inoommoded. Between them
both, it was resolved, if possible, to turn me out of
my living. For this purpose, they complained of me
to the Bishop of the Diocese, that I had preached

out of my parish. I was soon after sent for by die
Bishop, — I did not much like my errand, but I went.
" When I arrived, the Bishop accosted me in a
very abrupt manner : " Well, Berridge, they tell me
you go about preaching out of your own parish.

Did I institute you to the livings of A ^y,

or E n, or P ^n? "— " No, my lord," said I,

"neither do I claim any of these livings ; the clergy-
men enjoy them undisturbed by me.'* " Well, but
you go and preach there, which you have no right
to do ! " — " It is true, my lord, I was one day at

E n, and there wete a few poor people assembled

together, and I admonished them to repent of their
sins, and to believe in the Lord Jesus Christ for the
salvation of their souls ; and I remember seeing five
or six clergymen that day, my lord, all out of their

own parishes upon E n bowling green." "Poh ! "

"said his lordship, ^' I tell you, you have no right to
preach out of your own parish ; and, if you do not
desist from it, you will very likely be sent to Hun-
tingdon gaol." — " As to that, my lord," said I, "I
have no greater liking to Huntingdon gaol than
•other people ; but I had rather go thither with a
good conscience, than live at my liberty without
one." Here his lordship looked very hard at me,
and very gravely assured me, " that I was beside
myself, and that in a few months time, I should
either be better or worse."—** Then," said I, " my
lord, you may make yourself quite happy in this
business ; for if I should be better, you suppose I
shall desist from this practice, of my own accord ;
and, if worse, you need not send me to Huntingdon

gaol, as I shall be provided with an accommodation
in Bedlam."

*^ His lordship now changed his mode of attack.
Instead of threatening, he began to entreat.
" Berridge," said he, " you know I have been your
friend, and I wish to be so still. I am continually
teazed with the complaints of the clergymen around
you. Only assure me that you will keep to your own
parish ; you may do as you please there. I have
hut little time to live ; do not bring down my grey
h;iirs with sorrow to the grave."

'* At this instant, two gentlemen were announced,
who desired to speak with his lordship. '' Berridge,"
said he, ^^ go to your inn, and come again at such an
hour, and dine with me." I went, and, on entering
a private room, fell immediately upon my knees. I
could bear threatening, but knew not how to with-
stand entreaty, especially the entreaty of a respect-
able old man. At the appointed time I returned.
At dinner, I was treated with great respect. The
two gentlemen also dined with us. I found they had
been informed who I was, as they sometimes cast
their eyes towards me, in some such manner as one
would glance at a monster. After dinner, his lord-
ship took me mto the garden. ** Well, Berridge,"
said he, " have you considered of my request ? " —
" I have, my lord," said I, " and have been upon my
knees concerning it." "Well, and will you promise
me, that you will preach no more out of your own
parish ? " — " It would afford me great pleasure,"
said I, '^ to comply with your lordship's request, if
I could do it with a good conscience. I am satisfied

the Lord has blessed my labours of this kind,
and I dare not desist/' ^'A good conscience !" said
his lordship, " do you not know that it is contrary
to the Canons of the Church ? " — " There is one
Canon, my lord," I replied, " which saith, Go preach
the Gospel to every creature.'^ " But why should
you wish to interfere with the charge of other men ?
One man cannot preach the Gospel to all men." —
** If they would preach the Go^>el themselves,"
said I, " there would be no need for my preaching
it to their people ; but ai| they do not, I cannot
desist." His lordship then parted with me in sotne
displeasure. I returned home, not knowing what
would befall me ; but thankful to Grod that I had
preserved a conscience void of offence.

" I took no measures for my own preservation, but
divine Providence wrought for me in a way I never
expected. When I was at Clare Hall, I was parti-
cularly acquainted with a Fellow of that College ;
and we were both upon terms of intimacy with
Mr. Pitt, the late Lord Chatham, who was at that
time also at the University. This Fellow of Clare
Hall, when I began to preach the gospel, became
my enemy, and did me some injury in some eccle-
siastical privileges, which beforetime I had enjoyed^
At length, however, when he heard that I was
likely to come into trouble, and to be turned out of
my living at Everton, his heart relented. He began
to think, it seems, within himself, we shall ruin this
poor fellow among us. This was just about the time
that I was sent for by the Bishop; Of his own
accord he writes a letter to Mr. Pitt, saying nothing

about my Methodism, but, to this effect : '* Our old
friend Berridge has got a living in Bedfordshire,

and I am informi^, tker6 is one that gives

him a great deal of trouble, has accused him to the
Bishop of the Diocese, and, it iA said, will turn him
out of his living — I wish you could contrive to put
a stop to these proceedings. • Mr. Pitt was at that
time a young man, and not choosing to apply to the
Bishop himself, spoke to a certain nobleman, to
whom the Bishop was indebted for his promotion.
This nobleman, within a few days, made it his busi-
ness to see the Bishop, who was then in London.
" My lofd," said he, " I am informed you have a
very honest fellow, one Berridge, in your Diocese
and that he has been ill-treated by a litigious per-
son • He has accused him, I am told, to

your lordship, and wishes to turn him out of his
living. You would oblige me, my lord, if you
would take no notice of that pel^aon, and not suffer
the honest man to be interrupted in his living."
The Bishop was astonished, and could not imagine
in what manner things could have thus got round :
It would not do, however, to object ; he was obliged
to bow compliance, and so I continued ever after
uninterrupted in my sphere of action."

" (The person, having waited on the Bishop to
know the result of the summons, had the mortifi-
cation to learn, that his purpose was defeated. On
his return home, his partisans in this prosecution
fled to know what was determined on, saying, ** Well,
you have got the Old Devil out ?" He replied, **No ;
nordo I think theveiy devil himself can get him out,)"

''After this interesting narration was ended,
which had alternatively drawn smiles and tears
from my friend and his companion, they requested
him to pray with them one five minutes before they
departed : *' No/' said the good old man to my
friend, " You shall pray with me."—" Well, but if
I begin, perhaps you. will conclude? " He consent-
ed. After my friend had ended, he, without rising
from his knees, took up his petitions ; and with
such sweet solemnity, such holy familiarity with
God, and such ardent love to Christ, poured out his
soul, that the like was seldom seen. They parted^
and my friend declares, he thinks he shall never
forget the savour of the interview to his dying day.

ANECDOTE OF MR. BERRIDGE RELATIVE TO MR>. BELL.

In the early part of Mr. Berridge's ministry there
was one Mr. George Bell, a noted character amoogst
the lay preachers, and possessed of considerable ta^
lents. He became connected with Mr. Berridge,
and occasionally visited him at Everton^ For mai^
years he conducted himself in a consistent manner,
and maintained a conversation becoming the gospel
of Christ. Many sought his acquaintance ; and
manifested a warm attachment to him. This jm>-
bably tended to inspire him with a high conceit of
himself, which eventually produced an enthusiastic
delirium : for he began to entertain the idea, that
he was a peculiar favourite of heaven, and that he
should be distinguished above other christians in
his exaltation to heaven. He made it known

amongst his friends, with a heart highly elated with
the prospect of the honour to be conferred upon him,
that he should leaye the world, and ascend up to
heaven in a chariot of fire. Whether any, who
were attached to him, gave credit to him respecting
the manner in which he assured them he should
enter the heavenly state, is not ascertained. On
the report reaching Everton, Mr. Berridge formed
the intention, the next time he went to London, of
sending for him, that he might know from his own
lips whether there was any ground for what was
said of him. Accordingly when he next visited
London he sent to Mr. Bell, to request him to call
on him, which he immediately did. After some
common conversation had taken place between
them, Mr. Berridge said, '' I have heard, Mr. Bell,
that you say, you shall be carried up to heaven in
a chariot of fire." " So I shall,'' replied Mr. Bell,
in a tone of uncommon exultation. *^ Indeed ! "
added Mr. Berridge, " then you will be highly
honoured. May t request one favour of you?
Having always given you a cordial reception when
you have visited me at Everton, I have some small
claim on your kindness." ^^ Most assuredly," an-
swered Mr. Bell, ^* shall I be ready to grant you
any favour that is in my power." " When you are
carried up to heaven in a chariot of fire," replied
Mr. Berridge, ** I request that you will grant me
the honour of being your postilion." This being
spoken in a sarcastical manner, roused the spirit of
the enthusiast ; and he exclaimed in a loud tone of
voice, that he had spoken blasphemy. After raving

for a while, in a wild strain, he quitted tlie room*
The Editor would just add respecting Bell, that
soon after his interview with the Vicar of Everton,
he prophesied, that Christ would come to judge the
world, on a certain night, at twelve o'clock. This
declaration was made every where known in Lon-t
don ; and numbers gave such credit to what he
said, as to form meetings for prayers, that they
might be ready for his appearance. In the room
where Bell was, with many of his adherents, there
was one whom the Editor knew, who related that
he placed himself at an opened window, frequently
saying, ** He is coming I He is coming!'* The
hour, however, elapsed ; but no appearance of
Christ took place. Thus disappointed in his ex-^
pectation, he flew off from the orbit of profession
of religion ; relinquished all connexion vnth pious
characters ; and, declaring that he would have nor
thing more to do with Christ, because he did not
fulfil the prophecy he (Bell) had uttered ; he asso-
ciated with ungodly characters the whole of his
after life, and died without any signs of repentance
for his folly and ungodly conduct. Another person,
who was well known to the Editor, was connected
with Bell, and imbibed his extravagant notions.
They were both notified characters in their day ^
This associate of Bell was happily delivered from
the delusion with which he had been entangled,
and was brought to think soberly, and to act con-
sistently as an upright christian to the termination
pf his mortal course.

MR. fuller's visit TO EVERTON.

'^ I greatly admired that divine savour, which,
all along mingled itself with Mr. Berridge's face-
tiousness, and sufficiently chastised. His conver-
sation tended to produce a frequent, but guiltless
smile accompanied with a tear of pleasure. His love
to Christ appears to be intense. The visit left a
strong and lasting impression on my heart of the
beauty of holiness — of holiness almost matured."

MR. JOSEPH HOBBS' VISIT TO EVERTON.

'' I took the opportunity of informing him of the
death of the Ck>untess of Huntingdon, which had
occured a few days before ; " Ah ! " said the good
man, '' is she dead ? Then another pillar is gone
to glory. Mr. Whitfield is gone — ^Mr. Wesley and
his brother are gone, and I shall go soon." I re-
plied, " Yes, Sir ; it is not probable you will long
survive them ; and although some little difierences
in opinion existed between you here, I have no
doubt you will unite in perfect harmony in heaven."
He then with a placid smile answered, " Ay, Ay,
that we shall ; for the Lord washed our hearts here,
and he will -iifash our h*ains there."

MR. B]^R|(IDOE*S ADViqE TO \ COUNTRY CLERGYMAN.

^' Keep a barrel of ale in your house ; and when
a man comes to you with a message, or on other
business, give him some refreshment, that his ears
may be more open to your religious instructioQS,^'

The Editor, ou his first interview with Mr.
Berridge, was much struck with his humourous,
but instructive and encouraging conversation ; and,,
on leaving him, he looked earnestly at him, and
observing that he had on him a light coloured waist-
coat and stockings, he, smiling, said, ^* If you come
to be my curate, you must draw that waistcoat, and
those stockings up the Chimitey,''

Mr. Berridge always sat in the reading desk ;
and, when the Editor passed him to go up into the
pulpit, he would sometimes say, — " Lift up your
voice, and frighten the jackdaws out of the steeple ;
for if you do not cry aloud while you are young»
you will not do it when you are old."

Mr. Berridge, when sometimes, on entering the
pulpit, he found himself unable to exercise his
thoughts on his subject, used to say, ^' That he felt
himself to be like a barber's block with a wig on."

Mr. Berridge had around his room several heads
of eminently pious men, in small frames ; and over
his fire-place there was a looking-glass of the same
size. A clergyman, on his first visit, looked at first
one, and then at another. '^ Thaty' said Mr. Ber-
ridge, '' is Calvin — and tliat is Luther ; and <Aa^,"
pointing to the one over the fireplace, "is the DeviV
The clergyman stepped hastily to look at it, and
saw his own face. "Is it not," exclaimed Mr. Ber-
ridge, a striking likeness of his satanic majesty?

Mr. Berridge soon after he had accepted the liv-
ing of Everton, entertained some thoughts of en-
tering into the marriage state. Anxious, however,
to know whether it was the will of God, that he
should do so, he made it matter of frequent prayer;
but not finding his mind fully satisfied respecting
the taking of such an important step, he formed
the resolution of abiding by the decision, which the
word of God might afibrd him, on opening it in a
devout manner on his knees. This method he did
not approve for the purpose of determining what
steps to take in life ; but in this case he believed that
he should be graciously directed what to do.
Accordingly he opened his bible, and his eye at
once fixed on the passage, — '' Thou shalt not take
thee a wife, neither shalt thou have sons nor daugh-
ters in this place." — Jerem. xvi. 2. This effectually
settled the point in question ; and he never more
thought of changing his condition, but continued a
bachelor to the end of his life.

Mr. Berridge, soon after his connexion with the
Tabernacle in London, was visited by a lady, who
came down in her carriage from London to Everton,
to solicit his hand in marriage, assuring him that
the Lord had revealed it to her, that she was to
become his wife. He was not a little surprised at
her application, and for such a purpose. He paused
for a few moments, and then replied, — " Madam, if
the Lord has revealed it to you, that you are to be
my wife, surely he would also have revealed it to me,
that I was designed to be your husband ; but as no

such revelation has been made to me, I cannot
comply with your wishes. Consequently the lady
returned to London grievously disappointed in her
expectation.

OUTLINES OF SERMONS.

Psalm cxxx^ 7, 8. Let Israel hope in the Lord,
for with the Lord there is mercy, and with him is
plenteous redemption. And he shall redeem Israel
from all his iniquities.

Israel. — ^A chos^i people : Psalm cxxxv. 4. A
praying people, like Jacob of old. An upright
people without guile, like Nathanael, John i. 47.
Called out of Egypt, like Israel of old, to follow the
Lord's direction, and not their own will. Having
a clean heart : Psalm Ixxiii. 1.

Hope in the Lord. — Hoping is trusting with ex-
pectation of relief. This hope must be in the Lord
alone ; all hope of deliverance from any other way
being renounced. Sinners, when seeking for mercy,
are apt to look to broken cisterns for relief; to
some penances of their own. Micah's Pharisee bid
high, Micah vi. 7. One thousand of rams, ten thou-
sand rivers of oil ; the fruit of my body ; yea, a

firstborn for the si^ of my soul : will the Lord be
pleased with these? No, says the prophet, God
hath shown thee what is good for thy peace, v. 2,
4, 5. Duties must be performed, but no deliver-
ance expected from duties. Men often return from
sin, but do not return to the Lord. What various
penances have the Romanists invented to quiet
conscience ; yet all sl^ort of Micah's Pharisee.

The ground of this hope. — ^For with the Lord
there is mercy. Mercy is favour shown to the
undeserving and iU-deserving. Mercy is God's
darling attribute ; he is said to be rich in mercy ;
the Father of mercies, and delighteth in mercy : but
since God is just as well 2^ merciful, justice must
be satisfied before his mercy can be shown ; and
this he has done, by sending his. Son to. make
atonement for sin. Hereby justice is satisfied ; the
law is magnified ; his holiness vindicated ; and the
truth of his word confirmed, that death is the wages
of sin. Nothing can shew more effSectually the de-
light God has in mercy, than the expense he has
been at to make a clear way for the exercise of it.

With him is plenteous redemption — This re-
demption is hy price ond power.

He redeems firom the curse of the law, by the
price of his blood ; and redeems from the bondage
of sin, by the power of his grace. And there is
plenty of this redemption in Christ ; plentiful virtue
in his blood to purge away guilt ; plentiful power in
his grace to subdue corruption.

He shall deliver Israel from all his iniquities. —
God here engages there shall be an assured good

G 2

issue of this redemption ; a certain deliverance from
all iniquity ; and even justice requires it should be
so ; for since the price of redemption has been paid
for God's Israel, it is fit, in due time, they should
enjoy the fruit of it ; enjoy it to the praise of the
grace of God, and the blood of Jesus ; the former
contriving, and the latter purchasing this redemp-
tion, \vhich is begun and carried on in this life, but
not completed till the next. Let none hope in the
Lord who live in sin.

Let God's Israel pray earnestly for this redemp-
tion, and wait for it as heedfully as they that wait
for the morning ; and confidently expect it, as they

expect the return of morning, who wait for it.

Prov. xxviii. 19. — He that tilleth his land
shall have plenty of bread ; but he that foUoweth
vain persons shall have poverty enough.

The Proverbs have a literal and spiritual mean-
ing : the former directs our moral behaviour, as
men ; the latter, our spiritual conduct, as christians;
the former is the shell, the latter is the kernel of
the proverb.

He that tilleth his land, i. e. follows his employ-
ment diligently, shall have breitd to eat, and
/efficient plenty of it ; but he, wjho follows vain
persons, la2y, loitering persons, shall have poverty
enough. This literal sense needs no comment.
Examples occur every day. I would only just
observe, for the encouragement of industry, God
has annexed a promise to it of plenty of bread, and
we may plead die performance of it.

Every man has a piece of land to tilU which
is the ground of the heart.— See parable of the
sower.

This ground is fallow by nature, bearing weeds
and briers, but no grain, except wild oats. Once it
was a little paradise, a blessed soil, producing peace,
and love, and joy, and was Jehovah's earlJily
throne ; but when sin had defiled it, it became a
cage of unclean birds, and a den of thieves. Christ
has given us an inventory of its goods and chattels.
Take it in his own woids, Out of the heart pro-
ceed evil thoughts, adulteries, fornications, murders,
thefts, covetousness, maliciousness, deceit, wanton-
ness, envy, blasphemy, pride, foolishness : Mark
vii. 21, 22. This is the natural treasure of the
human heart ; the seed of every evil is lodged in it
Well therefore may Grod say. It is deceitful above
all things, and desperately wicked : Jer. xvii. 9.

Whilst the ground of the heart lieth fallow, the
word of God makes no saving impression on it
Such are called way-side hearers, in the parable of
the sower ; the fowls of the air pick up all the seed
that is sown. Fanners break up their ground with
a plough, before they sow. Hence the Lord cries
out. Break up your fallow ground, and sow not
among thorns : Jer. iv. 3. Show what ploughing
up the heart means. The word then enters, and tears
the heart, as the plough enters and tears the ground.

Now the heart must be broken up, 1st. That the
seed may enter. 2nd. That the weeds may be
killed. 3rd. That the staple may be seen, 4th.
That the clods may be broken, and its churlishness

subdued. 5th. A fresh ploughing with every sowing.
Spiritual tillage consists in a diligent use of the
means of grace, prayer, hearing and reading the
word, and holy meditation.

Plenty of bread. — ^nourishment for the soul, and
plenty of it. Plenty of faith, peace, love, joy, and
all the fruits of the spirit. He that follows vain
persons, light and chaffy professors, and makes them
his companions, shall have poverty enough lean-
ness of soul, and enough of it. Take care of your
company then ; if you would have a thriving soul,
be diligent in your tillage, and acquaint yourself
with thrifty professors.

Prov. xxii. 9. He that hath a bountiful eye shall
be blessed ; for he giveth of his bread to the poor.

First, speak of the text as it respects the God-
man, showing what he is, and what we are to expect
from him, and what returns to make to him.

He hath a bountiful eye, which 1st. On the sight
of misery, affects the heart with compassion and
brings relief : Matt. xv. 32. I have compassion on
the multitude, because they have nothing to eat.
Where, observe, charity multiplies the bread.
Matt. XX. 34 : Compassion on the blind men. Luke
vii. 13: Compassion on the widow. 2nd. A boun-
tiful eye seeks out objects of charity. He came
seeking that which is lost: Matt, xviii. 11. 3rd.
A bountiful eye sheweth mercy with cheerfulness :
Rom. xii. 8. Giveth alms with a pleasant look and
voice. Matt. viii. 3. viii. 7. ix. 13. Eccle. xviii.
15 : My son^ blemish not thy good deeds : use no

uncomfortable words when thou givest any thing.
4th. A bountiful eye is not weary of giving because
of the blessedness it produces. The righteous is
ever merciful : Psalm xxxvii. 27.

Now the objects of this God-man's regard are the
poof; poor in spirit; bom without any spiritual
springs of wisdom, strength or righteousness ; and
unable to produce them by any manoeuvres of our
own. Born naked, sin has stripped us ; yet not
ashamed of that nakedness till Jesus opens our eyes
to see it; then we feel our spiritual poverty,
and cry for relief. When the Lord has made his
poor to fedi their wants, and cry for food ; then he
giveth his bread unto them. His bread, purchased
by him, and provided for them : viz. his merit and
his Spirit.

This is the children's bread; his meritorious
obedience their title; his meritorious death their
peace. Thus he gives them his flesh for spiritual
meat, and his blood for spiritual drink. He gives
them also his Spirit to instruct them, and quicken
them, and comfort them, and strengthen them.
When the Lord gives his bread to the poor, then
they bless him ; they love him and praise him ;
they think and talk of him ; they taste him and
trust him ; they seek to live with him, and learn to
live for him.

Application.— Do you feel your poverty? Are
you crying for food ? Is the food given ? Are his
merits made over to you : viz. his blood and righ-
teousness ? Have you the Spirit of Christ in you ^
and are you led by his Spirit ? Then you must

have a bountiful eye : For the fruit bf the Spirit
is in all goodness and righteousness and truth :
Eph. y. 9, The bountiful man shall be blessed :
he that hath pity on the poor lendeth unto the
Lord: Prov. xix 17. There is that scattered, and
yet, &c. : Prov. xi. 24, Blessed is he that considers
the poor : Psalm xli. 1, 2, 3. The righteous show-
eth mercy, and is ever merciful: Psalm xxxyii.
21, 26. With the merciful, God will show himself
merciful : Psalm xviii. 25.

Isaiah xxvi. 3. 4. — ^Thou wilt keep him in perfect
peace, whose mind is stayed on thee ; because he
trusteth in thee. Trust ye in the Lord for ever, for
in the Lord Jehovah is everlasting strength.

By peace is meant a peaceful conscience, and a
peaceful temper. This peace not attainable by hu-
man skill. Christ the Prince of Peace must give
it ; it is an act oi creation : Isa. Ivii. 19. He must
keep it also.

This peace is given to the mind, that is stayed on
Christ. The word stayed expresses the act of be-
lieving ; it is the staying of the mind on Christ, as
we stay the body on a chair, and so find rest.
Stayed on Christ's atonement for pardon : 1 John
i. 7. Acts X. 43. Stayed on his spirit for holiness :
Ezek. xxxvi. 27. Stayed on his providence for bo-
dily support and protection : Psalm xxxiii. 18,
19. xxxiv. 10. Stayed on his wisdom for direction:
Psalm xxxii. 8. Stayed on his arm for support in
time of pain and weakness : Deut. xxxiii. 25. Cant,
viii. 5. No double stay allowed ; Christ and the

8Si

creature. This slew Uzzah : 1 Chron: xiii. 7.

Peace not preserved^ unless the mind is kept
stayed on Christ. A chair affords rest no longer than
whilst the body is stayed on it. Hencie the need of
setting the Lord continually before us : Psalm xvi.
8. that the mind may be kept stayed on him.
Much prayer needful to obtain this stayed mind.
No person need be discouraged on account of un-
worthiness from stajring his mind on the Lord.
For this peace is given ; not because of excellent
qualities in a person, nor because of excellent service
done by him, but because he trusteth in the Lord.
The peace comes merely through believing. It is
Grod's appointment, that all the blessings of salva-
tion shall be conveyed ta sinners through believing.

So Jesus declares, God so loved the world, that
he gave his only-begotten Son, that whosoever be-
lieveth in him should not perish, but have everlast-
ing life: John iii. 16. Peter says, Whosoever
believeth in Christ, shall receive forgiveness of
sins : Acts x. 43. Paul says, The God of hope fill
you with all joy and peace in believing : Rom. xv.
13. Jesus further says. All things, whatsoever ye
ask in prayer, believing, ye shall receive : Matt.
xxi. 22. And again, According to your faith be it
unto you : Matt. ix. 29. So the psalmist. The Lord
will save them, because they trust in him : Psalm
xxxvii. 40. But must we trust in the Lord at all
times, as well as for all things ? If we trust in the
Lord's atonement for pardon, may we not trust in
our own works .to justify us? No; my text says.
Trust in the Lord for ever, in health or sickness ;

in fulness or scarcity ; under guilt or temptation ;
living or dying, trust in kim only ; for in the
Lord Jehovah is everlasting strength. Consider-
ing our weakness, and the number, power, and
subtilty of our enemies, such strength alone will
suffice for us, as is almighty and everlasting.

Isa. Iv. 6, 7. — Seek ye the Lord, while he may
be found ; call ye upon him, while he is near. Let
the wicked forsake his way, and the unrighteous
man his thoughts : and let him return unto the
Lord, and he will have mercy upon him, and to our
Qod, for he will abundantly pardon.

Seek the Lord. — ^We seek only for what is lost ;
and by sin we lost the favour and image of Grod, and
all acquaintance with him. Then seek to be re-
ceived into his favour, to be restored into his Image,
and admitted into communion with him : for this
purpose call upon him earnestly and perseverin^y.
To induce you to this, remember, Now is the ac-
cepted time : now he may be found : now he is
near ; his patience is waiting ; his word is calling ;
and his Spirit striving. But if you would seek so
as to find, observe further the Lord's directions ;
your way must be changed.
• Let the wicked forsake his way. — If you have
been walking in any evil way, as drunkenness,
whoredom, lying, swearing, thieving, railing, evil-
speaking, sabbath-breaking, these evil ways must*
be forsaken ; else your seeking is in vain. Your
heart also must be changed.

Lict the unrighteous forsake his thoughts.-^

Swarms of evil thoughts do naturally spring up in a
carnal mind, and are harboured there ; angry
thoughts, envious, proud, malicious, wanton, mur-
muring thoughts. Men think highly of themselves
and poorly of God's kingdom, (as if it could be
purchased by our alms,) and meanly of God's ser-
vice, accounting reading and praying wearisome
duties. But when the heart is changed, we learn
to think meanly of ourselves, and highly of Grod
and his service, accounting it true freedom. We
learn to watch against evil thoughts, and labour to
have the thoughts move daily and freely towards
Grod. Further, if we would seek and find, we must
not only turn from our evil ways and evil thoughts^
but must return to the Lord. Yield up your whole
self to the Lord Jesus as your sovereign Lord, as
the King of Israel ; viewing yourself created by his
power, maintained by his bounty, redeemed by his
grace, and therefore bound by the strongest ties, to
worship, love and serve him, and to glorify him
with your body and soul.

He will have mercy upon him. — Mercy is the
darling attribute of God ; he delighteth in it ; and
redemption was contrived to glorify mercy. Let
him return to our God, and he will abundantly
pardon. — There is much sweetness and persua-
sion in these words. The prophet, to encourage a
trembling sinner, here speaks in the name of all
those who had found mercy; and therefore says.
Let him return to our God, who has embraced ns
with his mercy, and he will abundantly pardon :
we know it, by blessed experience. Fear not, only

believe, and you shall see and feel the salvation of
God. Are you seeking? Now is the time I O
delay not ! Have you found mercy ; then yield up
yourselves freely and wholly to the Lord«

Jer. iv. 3, 4. — For thus saith the Lord to the men
of Judah and Jerusalem, Break up your fallow
ground, and sow not among thorns. Circumcise
yourselves to the Lord.

Much food in the tillage of the poor, Prov. xiii.
23. but some are destroyed for want of judgment.
Every man has a farm to mind ; a little farm of his
own, given of God ; and, by good cultivation, capa-
ble of producing much wealth. The ground of this
farm lieth in every one's bosom ; it is the ground of
the heart. This ground, till cultivated by grace,
lies fallow, bearing thorns, and thistles, and weeds
of every kind, and wild oats. No fruit will grow
till the follows are broken up : seed sown on fallows
is picked up by birds. No true knowledge of the
ground of thy heart, till broken up. The plough
turns the fallow inside out. The ground looks
smooth and kindly before ploughing, but when
ploughed, comes up in lumps, and is churlish, and
needs much ploughing to make it receive the seed
kindly. Fresh ploughing also must go before every
fresh seeding : the law before the gospel.

The tillage in my text, is tillage of the poor — ^poor
in spirit ; they are the true spiritual husbandmen ;
they have felt their poverty, and are always in
want, but know where to go for supplies; they
hunger for heavenly bread; and the more they

are fed, they hunger the more. This hunger and
poverty makes them good farmers, active in tillage.
The more needy and hungry they are, the more
diligent they prove, and the better they fare.

But what is this christian tillage, spoken of in
the text ? Alas ! Something the world will not learn
nor find pleasure in. Once in a week, on a sabbath,
they seem to set about it, but make nothing out ;
and the more they engage in this tillage, the less
they like it. But what is it? Prayer; public,
fieunily, private; hearing the word; reading the
word ; musing on the word ; all these, like the far-
mer's work, come over continually. Much tillage
brings food, and much food ; faith, and much faith ;
love, and much love; peace, and much peace;
clearer gospel views ; sweeter gospel liberty.

But some are destroyed for want of judgment.
Who are they ? Not the poor, but the rich farmers,
the wealthy professors, of whom Christ says. Woe
unto you that are rich, for ye have received your
consolation : Luke vi. 24. These are rich in their
own conceit ; have some fancied stores of mint, and
see no need of having the ground of their hearts
ploughed up ; this may be needful for highway-men
house-breakers, &c. but not for them. They can
say with the Pharisee, Thank God, &c. This is
their consolation. They keep up a Sunday tillage,
and are decent, perhaps, in their conduct, and here
they rest, not knowing how sick and poor, and
blind &c. they are, and thus are destroyed for want
of judgment.

Jer. xxxiii. 6. — Behold, I will bring it health
and cure, and I will cure them, and will reveal
unto them the abundance of peace and truth.

All by nature spiritually sick. — Sick of godliness;
sick of God's word ; sick of God's ordinances ;
sick of God himself. This spiritual sickness has
introduced disorders into our whole frame : dark-
ness into the mind ; rebellion into the will ; devil-
ishness into the tempers ; sensuality into the
appetite ; earthliness into the affections ; deliri-i
ousness into the imagination ; a fancying we are
well, though mortally sick. God reveals this awful
truth — ^this sickness to a sinner before he brings
health. A sinner cannot see this truly, till God
reveals it by setting the gospel glass before his face,
and giving a view of his heart. Now earnest
prayer begins for health ; but, finding himself in
bondage to sin, has little hope of success. To en-
courage him, Christ says, I will cause thy captivity
to return, ver. 7. Opens his eyes to see the nature
of the gospel covenant ; gives him a* view of its
promises ; and whilst he continues seeking, reveals
the truth — the substance of them to his heart.

Further, sin not only brings spiritual sickness, but
spiritual wounds also. These wounds do not appear
deadly to us, till God reveals their truth, or true
nature to us. We have all got balms of our own
providing ; such as, God is merciful ; Christ has
died for sinners ; we are not so bad as the worst,
and hope to be better by and by. These palliatives
keep the wounds from festering ; and men cannot
see that death is the just wages of their sin, till

the Spirit reveals that awfiil truth to their heart.

As, before awakening, men fondly presume on
mercy, so afterwards they are desponding of it. I
will cure them ; yes, I will cure them, says Jesus ;
but they think their wounds are too bad to be cured.
They read that the blood of Jesus cleanseth from
all sin ; but they cannot comfortably believe it, till
the Spirit reveals that precious truth to the heart.
While believers keep diligently waiting upon the
Lord, he reveals his peace and truth more abun--
dantly to them ; giving more enlarged views of his
truth, and more abiding sense of his peace.

Application. — ^What experimental knowledge
have you of my text ? Have you received health
from the Lord, or continue in your natural state ;
a stranger to prayer, averse to all spiritual exercises,
and sick of true godliness ? Then there is no health
in you ; dead in sin you are, and dead to God, and
in the road to everlasting death. If Christ has
given some healthsome real knowledge of his peace
and truth, then daily seek a more abundant know-
ledge of it.

Jer. 1. 33, 34. — ^Thus saith the Lord of hosts,
The children of Israel and the children of Judah
were oppressed together ; and all that took them
captives held them fast ; they refused to let them
go. Their Redeemer is strong ; the Lord of hosts
is his name ; he shall throughly plead their cause,
that he may give rest to the land, and disquiet the
inhabitants of Babylon.

Israel was cast out of his land by ShalmanezeTt

and carried captive into Assyria ; and Jodah was
cast out of his land by Nebuchadnezzer, and car-
ried captive into Babylon, and this for sin. So
man was cast out of paradise through sin; not
only from the garden of £den» but firom commu-
nion with God.

Were Israel and Judah not only cast out of their
land, but carried away captives ? So man was not
only cast out of c(Hnmunion with God, but taken
captive by the lusts of the flesh, the lust of the eyes^
and the pride of life ; — ^by the world, the flesh, and
the devil. The world took the sinner captive^ and
fills his heart with earthly desires, and anxious
cares about it. The flesh took the sinner captive^
filling him with wanton desires, and fleshly pur-
suits ; directing him to humour and pamper the*
body, and take no thought of the soul. Satan took
the sinner captive, and inspired him with anger and
maUce, with envy and pride, with discontent and
firetfulness, with neglect of Grod's word and dislike
of prayer.

All that took them captive held them fast. — ^The
captivity is pleasing to the sinner, and he is willing-
ly held in bondage. The world has charms for a
sinner, and holds his heart fast. The flesh is pleased
with sensual indulgences, and cares not to let them
go. And as for evil tempers, aversion to prayer,
n^lect of God and his word, we choose rather to
make excuses for them, than part with them. So
fared it with Israel of old, when Cyrus proclaimed
deliverance to them, the greater part remained still
in captivity. But when Christ gives repentance to

a sinner, and open his eyes to see the evil of sin,
and makes him desirous to forsake it, he finds a
need of power from above to release him from bon-
dage. His lusts hold him fast, and refuse to let him
go. Satan fills him with unbelief, and the world
fights against him. Thus a sinner, after feeling his
sinfulness, is made to feel his helplessness. Thus
he is made to come guilty and helpless, a ruined
sinner to the Saviour. Now a Saviour is welcome,
but the sinner is apt to distrust his will or his power.

His power and will are both declared in my text.
Their Redeemer is strongs and he will thoroughly
plead their cause. Strong enough to change our
nature ; (he turned water into wine,) to subdue un-
belief ; to heal our sicknesses ; to silence our luste ;
to comfort us when drooping ; to receive us when
dying ; to create peace.

Also be will thoraugUy plead their cause.-
Pleading their cause is fighting for them, and sub-
duing their en^nies; disquieting Babylonians;
and giving them rest. See Psalm xxxv. 1 . Prov.
xxiii. 11. — ^xxii. 23. Jer. li. 36. If he plead their
cause thoroughly, he will carry them safe through
the wilderness. He will also give them rest, deliver
them from their bondage, and bring them into the
liberty of Grod's children. But we must plead with
him much and earnestly by prayer and faith. For
these things he will be inquired of ; and blessings
must be very poor, that are not worth asking for.

Ezek. xxxvi. 25, 26, 27.— Then will I sprinkle
clean water upon you, and ye shall be clean ; from

- H

all your filthiness, and from all your idols will I
cleanse you. A new heart also will I give yoo, and
a new spirit will I put within you ; and I will take
away the stony heart out of your flesh, and will
give you a heart of flesh. And I will put my spirit
within you, and cause you to walk in my statutes.

Then, when I shall have taken them from among
the heathen. Sin makes a sinner guilty before
God ; filthy in ourselves ; both a guUty and filthy
creature : guilty, as being contrary to the authority
of God ; filthy, as being contrary to the holiness of
Grod. Guilt produces fear ; filth produces shame.

I will sprinkle clean water upon you, and ye shall
be clean. — ^A fountain is opened for sin and unclean-
ness — a type of the blood of Christ. This must be
sprinkled on the unclean : an application must be
made of the blood of Christ, and made by the Spirit
of God. This typified by the water of purification :
Num. xix. This cleanseth from all filthiness, and
from all idols. Henceforth the sprinkled sinner
saith, What have I to do any more with idols ?
Hos. xiv. 8. The Lord is my God.

A new heart will I give you. — ^A heart devoted to
the Lord ; devoted to the love and service of God.

A new spirit will Iptit within ycm.— A meek and
lowly spirit ; a child-like teachable spirit ; a kind
and brotherly spirit ; a forgiving mercifiil spirit.

Twill take away the stony heart* — Insensible of
its own hardness, and of sin, and of God's love ;
unapt to receive divine ^impressions, or to return
devout aflections, inflexible. -

And give you a heart of flesh. — A tender heart ;

sensible of sin ; mourning for it ; humbled under it ;
fearful of God's displeasure ; feeling the power of
God's word ; and sensible of spiritual pleasure and
pain.

Now God makes this wholly his own act. He
does not say, I vdll take away the stony heart, if
you do not resist me ; nor yet, I will earnestly per-
suade you to take it away : but he says absolutely,
I, myself, will take it away, making it wholly his
own act. Hence the event is certain ; for God by
the sweet and powerful operations of his Spirit ef-
fectually overcomes the resistance of the will.
Hence renovation ensues, and conversion to God.
Is nothing then to be done by the sinner ? Yes, he
says, For this I will be enquired of; and a spirit of
prayer is given for this purpose.

And I will put my Spirit within you^ and cause
you to walk in my statutes. — Now a spiritual nature
is received, capable of spiritual worship and service.
The wheels of obedience are now made, and set in
order ; but a spring is yet wanting to set them a-go-
ing, which the Lord here promises to bestow. I
will put my Spirit within you. Will before was
given, now power ; and constant additional supplies
of his Spirit are needAil to keep the wheels going.
Then shall ye loathe yourselves: ver. 31. Self-
loathing is not only consistent with a sense of par-
don, but is the fruit of it. While we feel sin within
us to condemn us, faith discovers a righteousness
without us, which can justify us ; and while we
rejoice in Christ, as the Lord our righteousness, we
shall ever have cause enough in ourselves for

100

humiliation. The gospel teaches men to feel sin, and
believe for righteousness. Faith will carry heaven
in one hand, and hell in the other : hell as deserved
by us ; heaven as purchased for us. It will also
powerfully incline us to respect all the command-
ments of God.

Micah vii. 18. — He delighteth in mercy. — God
gives us his name in Exod. xxxiv. 6, 7, and God's
name describes his nature, (not so in man.) The
Lord, the Lord God, mercifiil and gracious, long-
suffering, abundant in goodness and truth, keeping
mercy for thousands, forgiving iniquity, transgres-
sion and sin. Every sin contains in it a contempt
of God's authority, a provocation to his justice, a
shameful abuse of his goodness, and odious to his
holiness.

Now God must have an infinitely gracious heart,
if, notwithstanding all this heinous baseness attend-
ing every sin, he can have pity on sinners. If
mercy is shown, he must needs delight in mercy.
But God is just as well as merciftil, and mercy
cannot be shown, till justice is satisfied. No clash-
ing of these with God, as with men.

But what can make atonement for numberless
sins, and all attended with such heinousness and
baseness? Can a sinner make amends by obeying
more diligently ? Or by any length of suffering ?
Can any one angel, or all the angels in heaven help
a sinner, by making atonement for sin ? No. Then
all human sinners must perish, unless the Son of
God undertake their cause.

101

Now God must greatly delight in mercy, if he
gives up his Son to die, to make way for the exer-
cise of mercy. God so loved the world, &c. John
iii. 16. In this was manifested the &c. 1 John. iv.
9, 10. God commendeth his love &c. Rom. v. 8.
This mercy can only flow from the gracious heart
of the Father, through the bleeding heart of the
Son, to the broken heart of a sinner.

But when atonement is made by the blood of the
cross, and all demands of law and justice satisfied,
and proclamation is made by the gospel-word, that
God is ready to receive and bless returning sinners,
and sinners are invited to return, behold and
wonder ! They refuse to return, and, though con-
demned by his law, are idly dreaming of merit.
Before mercy is shown to sinners, they must be
prepared for it by grace. Their eyes must be
opened ; their conscience awakened ; their hearts
changed. A spirit of prayer and faith given. All
this the fruit of mercy.

All men at enmity with God by nature; and
why is spiritual sight given to an enemy, but
because God delights in mercy ? So of the rest
When the sinner is thus prepared for mercy, God
says. Ask and have. Are you seeking for pardon ?
Ask earnestly for it ; ask expecting. He is a God,
pardoning iniquity freely, fully, eternally, and will
cast all your sins into the depths of the sea. He
delights in mercy.

Are you seeking power over sin ? He will subdue
your iniquities : ver. 19. Have you provoked the
Lord to turn away his face from you ? He will turn

102

again : ver. 19, He will haye compasBicm, he retain-
etli not his anger for ever because he delighteth in
mercy.

Are yon afflicted in body, dejected and some-
times ready to faint through weakness and pain ?
Fear not, thou worm Jacob, I will stiengthoi thee,
Isa. xli. 10, 14. Are you poor and fearful of coming
to want ? They that fear the Lord shall not want
any thing that is good for thesa . Psalm xxxiv. 9,
10. Are you afraid of encountering the agonies of
death ; fearful of passing over the river Jordan into
Canaan ? When thou passest through the waters, I
will be with thee, and the river shall not overflow
thee : Isa. xliii. 2.

Matt. XV. 28. — O woman, great is thy fiuth, be it
unto thee even as thou wilt.

Christ's journey to the coast of Tyre on the single
account of this woman. — He goes to meet her ; then
she is drawn to him. She cries after him at a dis-
tance, being afiraid of approaching too near him.
Her petition is for mercy, which all the children
want, and is followed with a declaration of her
misery : My daughter is vexed with a devil ; and
who is not? He answered her not; though he
came hither on purpose to heal her daughter, yet
makes no answer. Jesus sometimes tries our faith
in like manner, which is designed to bring us nearer,
and make us cry the louder.

The disciples now interceded for her : Send her
away, for she crieth after us. Christ's silence puts
no stop to the woman's cries, but makes her more

103

importunate. Disciples should take no denial from
Jesus ; but follow him up close, till an answer of
peace comes. Weak believers often question whe-
ther they belong to the house of Israd. Such
should imitate the conduct of this woman, continue
instant in prayer for mercy, and lie at the feet of
Christ ; and their interest in him will clear up itself
by degrees. And from the words of Christ, no one
could have more cause to doubt of their interest in
him than she had : Then she came and worshipped
him, saying. Lord, help me.

This conduct of Christ brings the woman humbly
to his feet, with adoration and prayer, crying, Lord,
help me. At first she came only concerned for her
daughter ; now she seems concerned for herself, and
cries, Lord, help me. — A short prayer, but effectual.

To try and humble her yet more, Christ seems
not only to reject, but also to reproach her : It is not
meet to take the children's bread, and to cast it
to dogs. Now she might have cause to conclude
herself a reprobate, for Jesus had called her a dog ;
and such we are all by nature, snarling, snapping,
greedy, ravenous creatures. The woman's heart
was truly humbled and broken down, else she would
have resented this reproachful language, but she
owns it suited her well : Truth, Lord ; yet the dogs
eat of the crumbs which fall from their master s
table. And after having prayed importunately for
mercy, now pleads ingeniously for it. Lord, I ask
not for whole bread, but for crumbs. I am a dog
'tis true ; but a dog at the master's feet, where he
ought to be ; a dog under his table, expecting only

104

crumbs, a dog's fare ; and, since I do not ask for
whole bread, I hope the master will not deny a poor
dog his crumbs. See the use of pleading in prayer.
Let dogs keep under the master's table, expecting
crumbs. The woman, being humbled and brought
to Christ's feet, is sent home, not with crumbs, but
two whole loaves, one for herself, and another for
her daughter. The daughter cured, the mother
converted.

Hence take encouragement to bring your own
devils to Christ, and the devils in your children, to
be cast out. Let no silence of Jesus, nor any dis-
couragement from the word of Jesus, nor any
doubts about your being relieved discourage you ;
but pray and plead on, till the devil is cast out.
Take no denial from Christ, but whilst he tries faith
and patience, to bring- you humbly to his feet, keep
praying and expecting, till he meet and surprize
you with a blessing and commendation.

Luke xii. 31, 32. — Rather seek ye the kingdom
of God, and all these things shall be added unto
you. Fear not, little flock, for it is your Father's
good pleasure to give you the kingdom.

Jesus bids us seek for nothing less than a king*
dom, far exceeding all kmgdoms on earth, which
every one shall obtain, who seeks it with diligence,
and in God's appointed way ; a kingdom of God's
erecting, and therefore must be excellent ; designed
to free us from bondage, and bring us into glorious
liberty. St. Paul says, Rom. xiv. 17. it consists in
righteousness, peace, and joy in the Holy Ghost,

105

the three things, which make up the glory and
blessedness of the heavenly inhabitants. This
kingdom is planted in the human heart by the
Holy Ghost ; 'tis the fruit of a gracious principle,
a new and spiritual life, created and bestowed on
the soul whereby its power and affections are
changed ; and the soul disposed to seek after God.
This life is feeble at first, but by a diligent use of
means of grace, groweth and spreadeth into life
eternal; small at its entrance, growing in its
progress,

Tliis new principle enables all the faculties of
the soyl for spiritual operations ; as it enables the
mind to discern spiritual things, it is light or illu-
mination; as it enables the soul to close with
Christ for righteousness and salvation, it is faith ;
as it enables the soul to rest in God with, delight, it
is love.

First. — ^The kingdom consists in righteousness. —
No hungering and thirsting after righteousness
without this new principle. This righteousness
consists in divine love producing a right conduct
towards God and man ; to love God and delight in
him ; to worship him ; and desire communion with
him; to trust in him ; to reverence him ; and fear to
offend him.

A right conduct towards our neighbour. —To love
him, as ourselves, and be ready to do all needfiil
good offices. Without this new principle, the world
thrusts God, and self thrusts the neighbour out of
the heart.

Second. — The kingdom consists in peace j not

106

. purchased by our righteousness ; no ; but by the
blood and righteousness of Christ. This is a costly
purchase ; the blood to wash ; and righteousness to
cloathe.

Third. — ^The kingdom is joy in the Holy Ghost. —
A joy unspeakable and full of glory : 1 Peter i. 8.
Fill you with joy in believing : Rom. xv. 13. This
joy the fruit of the Holy Ghost.

Fear not, little flock. — ^It is but a little flock, a
small remnant that are seeking the kingdom of
God. The greater part are seeking after the world,
and a poor seeking it is ; seeking after that which
will bury their bodies and ruin their souls ; aftier
what they may never find, but if found, are sure to
lose it quickly, and for ever. Christ bids the little
flock fear not. These are often full of fears, lest
they should miscarry, and fall short of the kingdom :
full of fears lest their sins should not be pardoned ;
lest their corruptions should not be subdued. Jesus
says, Seek diligently and fear not, my blood shall
pardon you, apd my Spirit sanctify you. Let no
unworthiness discourage you : the Father does not
sell his kingdom, but gives it ; and gives it not for
our desert, but through his good pleasure. If he
has set you on seeking, seek diligently, and you
shall find. Beware of worldly cares ; these are a
great clog to the soul. Jesus has engaged his word,
that when you seek the kingdom, all things need-
ful for the body shall be added unto you. He also
says, Your Father knoweth all your wants ; he has
an eye upon them, and will supply them. If he
has given you his dear Son to bless you, and is

107

training you up for his kingdom, can you think he
will let you starve and perish in the wilderness, for
want of a littlq food and raiment ? No, no. He that
seeks God's kingdom is wise for both worlds. Here
he shall be fed, and hereafter be feasted

John xiv. 15, 16, 17. — If ye love me, keep my
commandments. And I will pray the Father, and
he shall give you another Comforter, that he may
abide with you for ever ; even the Spirit of truth,
whom the world cannot receive, because it seeth
him not, neither knoweth him ; but ye know him,
for he dwelleth with you, and shall be in you.

Whosoever reads the Gospels with attention and
prayer, will every where find marks of Christ's
divinity. Every miracle performed in his own
name declares it. Every sinner that he pardoned
confirms it. His manner of teaching, not Thus
saith the Lord, but I say unto you, bespeaks it.
And the first v6rse of my text reveals it : for who
has a right to say. Keep my commmandments, but
God? If Jesus is only a creature, he has no right
to require that obedience at my hands which is due
only to God. Neither Moses, prophets, nor apos-
tles say. Keep my commandments. The first verse
also shows, that our obedience is not intended to be
our title to heaven, but an evidence of our love to
Jesus.

The two next verses prove the personality of the
Holy Ghost. He is called Comforter^ he, him^ which
are personal nouns and pronouns. In the 26th
verse he is said to teach us all things, which is per-

108

sonal work ; and to bring all things to their remem-
brance which implies great memory. His office is
to teach the people of God at all times, and in all
places ; he must therefore be every where present,
and consequently God; for a creature can only
fill one place at one time. In 1 Cor. ii. 9, 10, this
Spirit is said to search all things. Now searching is
a personal act ; and he that can search all things,
as the Spirit does, even the deep things of God,
must have divine penetration, must be a divine
person : for the scripture asks, Who (i. e. what
creature) can by searching find out Grod ? In 1 Cor.
xii. 8, 9, 10, 11, it is affirmed, not only that all
spiritual gifts are bestowed by this spirit, but be-
stowed to every one separately just as he wills or
pleases, so that the gift and the measure of it de-
pends on the will of this spirit. A terrible threaten-
ing is denounced on them that blaspheme the Holy
Ghost, i. e. hurt or injure his character. And can
any injury be greater than to rob the Holy Ghost
not only of his Grodhead, but his personality ; which
is taking away his life, and murdering the Holy
Ghost as far as we are able.

The office of this spirit of truth, is to open the
understanding and teach gospel-truth ; to quicken
the soul ; to comfort and strengthen the heart. The
world, who live by sight, and not by faith, and have
no heart-experience of his work, cannot understand
or receive this doctrine of the spirit.

But the disciples know him. — Here then is a rule
given us to measure our Christianity by. Do ye
know the Spirit ? Some may think themselves good

109

christians, because they are stanch churchmen,
stout dissenters, or hymn-singing methodists, or
decent moralists ; but do ye know the Spirit, his
work on the heart ?
Show a little what keeping the commandments is.

Acts xxvi. latter part of 17, 18. — I send thee to
open their eyes, and to' turn them from darkness to
light, and from the power of Satan unto God ; that
they may receive forgiveness of sins, and inherit-
ance among them which are sanctified, by faith that
is in me.

Here is Paul's commission to preach ; Christ says
to him, I send thee ; and all true ministers are sent
with this commission, and Christ will set his seal to
it : his power will attend the minister's word. But
such as receive their commission only from man by
human ordination, the people are not profited at
all. Unless the hand of the Spirit is laid on them,
all human hands avail nothing.

To open their eyes and to turn them from dark-
ness to light. All men by nature are in spiritual
darkness ; they see not their spiritual misery and
danger, nor the evil of their heart and life, nor the
evil of sin ; nor the things that make for their
peace ; nor the emptiness of worldly good ; nor the
blessedness of having God for a present portion.
We read that Jesus opened the eyes of a man bom
blind, John ix. How amazed he must be when his
eyes were first opened 1 how he would look and
stare about him ; every thing was new to him,
and would fill him with wonder. So is it

110

when the eye is spiritually opened ; — so it was
with me.

The scripture, describing our natural state, says,
we are sick, and poor, and blind, and naked ; but
this we cannot di.^cem, nor can we believe, because
of our spiritual darkness, but fancy we have wisdom
to guide, and strength to make us good, with a
stock of goodness to reconimend us to God. In
darkness about the way of salvation by faith. In
darkness about the work of God's Spirit. In dark-
ness about their state with God.

From the power of Satan unto God. — Satan, the
prince of this world, the god of this world : John
xii. 31. 2 Cor. iv. 4. now worketh in the children of
disobedience. His working produces pride, anger,
malice, envy, repinings, fretfulness, lying, slander-
ing, cursing, swearing, brawling. These things are
not of God, but of the wicked one. Farther, his
working on the heart produces quarrels, fightings,
and law-suits among neighbours, with wars, £^nd
battles, and slaughter among nations. In short, all
our aversion to praying, or thinking of Grod ; all our
backwardness to what is good, and all our inclina-
tion to what is evil, spring from the power of Satan
on our hearts : Col. i. 13. He draws a gaudy
picture of the world before the eyes of unbelievers
(as he did to Christ), to make them desire it, and
seek their portion in it. But the picture is only a
phantom, a gaudy landscape in air ; and, when em-
braced, slips through their arms, and proves a deceit.

From Satan unto God. — ^The heart is taught to
fear him, love him, trust in him, pray unto him.

read his word, seek communion with him, and yield
a willing obedience unto him, delighting in him,
and his service; not merely turning unto some
goodness, but to God himself.

Now such must look to r^eet^e forgiveness of sins.
When eyes are opened, we see what sin is, and feel
our guilt, and seek earnestly for pardon, in order to
receive it. Aforetime we were satisfied with mere
asking for it, now we must have it. And this pardon
received, not through the merit of this new obe-
dience and worship, but through faith in the blood
and righteousness of Christ.

N. B. The turning to light and to God, after
the first conversion, must be a gradual work.

Such also must expect to receive an inheritance
among the sanctified. Heaven is called an inheri-
tancie, and consists in everlasting love, and joy, and
peace. The first fruits are received on earth as an
earnest and pledge of the harvest of heaven. This
inheritance is recieived not for the works done, or
the sanctification obtained, after turning unto God,
but received wholly as the pardon is, through faith
in Jesus.

Eternal life, as well as spiritual, is the gift of
God through Jesus Christ. We are not first par-
doned through faith, and then obtain the inheritance
by works ; but the pardon aiid the inheritance are
both received by faith. We cannot see the Lord
without holiness, nor yet for it, for any merit spring-
ing from it. Here we may see the blessedness of God's
children, turned from darkness to light, from Satan
unto God ; and receive pardon, holiness, happiness*

112

Rom. V. 3, 4, 5. — We glory in tribulations also,
knowing that tribulation worketh patience; and
patience experience; and experience hope; and
hope maketh not ashamed; because the love of
God is shed abroad in our hearts, by the Holy
Ghost which is given unto us«

We must all expect troubles; and sin is the
cause of them all. And it behoves us to look out
for armour of proof, to bear up manfully under
them. Now the grace of the gospel has this excel-
lence, it draws comfort out of trouble; spiritual
health out of sickness ; life out of death. It can
give us strength to bear trouble, not only with
patience, but joyfulness. We glory in tribulation^
knowing that it worketh patience ; knowing from
our own observation, that trials, however apt in
their own nature to cause murmurings, are wisely
ordered and overruled of God, to beget and improve
a calm submission to his will, without repining at
his hand, and without violent indignaticm at the
instrument of our troubles.

Patience works experience. — ^Of ourselves; of
the truth of faith ; of the uprightness of the heart ;
of the emptiness of the world to make us happy ;
of God ; of his care over us ; the seasonable help
of his grace to support and comfort us under
troubles; to carry us through them, and make
them work for our good; raising more earnest
desires, and more diligent seeking after heavenly
things.

Experience works hope. — Hope of the glory of
God, ver. 2 ; hope of enjoying that blessedness and

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glory which God himself possesseth, and which he
will put upon his saints : Enter into your master's
joy. Thus tribulation in the end, befriends hope,
and so makes itself friendly to believers.

And hope maketh not ashamed. — It is well
grounded, and will not disappoint us, because it
rests not upon man's merit, but upon the free favour
of God towards us, by shedding abroad a sense of
his love in our hearts, by the special power of the
Holy Ghost, who is given to us as our Instructor,
Comforter and Sanctifier, and who bears witness to
our spirits that God loveth us, and thereby en-
gageth our love to him.

Application. — Do you find that tribulation work-
eth patience? Does it give you any experience
that it is good for you, and is working for your
good? Do you find the Lord supporting and
comforting you under troubles ? Is your hope such
as will not disappoint and shame you at last ? If
you find no good fruit from tribulation ; no patience
wrought, or even sought; and no experience of
God's support and comfort under trouble ; you
have reason to fear that your hope will shame you
at last. But if tribulation has wrought some
patience, and you make that patience the ground
of your hope of glory, you are not right yet. St.
Paul does not say our hope will not shame us
because we are patient, but because the love of
God is shed abroad in our hearts by the Holy
Ghost. This is a proof that God has accepted
and pardoned us through Christ, because he mani-
fests his love to our hearts by the Holy Ghost.

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We can neither see the Lord without holiness, nor
by it.

Rom. viii. 6, 7. — ^To be carnally minded is death,
but to be spiritually minded is life and peace ;
Because the carnal mind is enmity against God ;
for it is not subject to the law of God, neither
indeed can be.

When man was created at first, his whole nature
was formed for the spiritual worship of God, and
for delightful communion with God. All things
about him were lovely and good, and filled him
with admiration of the wisdom, goodness and power
of his Maker. God was the joy of his heart, and
the daily sweet subject of his thoughts. He felt
the life and the peace which flow from a spiritual
mind . Earthly enj oy ments would have been a bless-
ing without danger of temptation ; being designed
to lead us to the knowledge and love of God. But
when sin entered the earth fell under a curse, and
into the power of Satan ; and by his management
the things of it are become efiectual to draw the
heart from God.

Sin has stripped us of the spiritual mind, of all
delight in God, and communion with him; and
introduced a carnal mind, which delights in sensual
and worldly things. These it savours only, pur-
sues with vigour, and seeks for happiness in them—
riches, honours, pleasures, praise. It is at enmity
with God: this manifested by its aversion to
prayer ; to the word of God ; to meditation on God ;
and conversation about God. It is not subject to

i»5

the law of Grod : at enmity both with the law and
Law-giver; trampling on the Law-giver's autho-
rity ; and casting his law behind their back ;
saying with a carnal mind of old, Who is the Lord,
that I should obey him ? Nor indeed can be. — It
is enmity which cannot be reconciled. It is sub-
dued and subduing in the children, and will at
last be expelled their coasts ; but never can become
a loyal subject of Jesus Christ. A carnal man may
become a spiritual man, but a carnal mind never
can become a spiritual one. The scripture does not
order the carnal mind to be sanctified, but morti-
fied and crucified ; dealt with as a wild beast»
which, when weakened, loseth strength indeed, but
retaineth all its enmity. At best it is only a lion in
chains ; and if you are not watchful you shall feel
its enmity to purpose. Some triumph without a
victory, saying their carnal mind is dead, though
yet alive and hearty ; and never expect a final
leave of him till he is choked in Jordan.

Where the carnal mind rules, the soul is decul ;
dead to God. It is a sure mark of spiritual death,
and the way to everlasting death. There may be
good tempers, and many good qualities, where the
carnal mind, and spiritual death is.

The spiritual mind is life, &c. — It savours spiri-
tual things ; pursues them with vigour ; and
meditates much upon them. The regenerate have
both a spiritual and carnal mind ; the unregenerate
only a carnal mind.

The mind assimilates itself to what it thinks
much upon ; grows more worldly, by thinking on

11%

worldly things ; and more spiritual, by thinking on
spiritual things. The spiritual mind grows by
much prayer, and meditation upon God, his love,
and his word ; upon Christ, his grace, and free and
AiU salvation ; upon the Holy Spirit, and his sweet
and powerful influences ; the need of humiliation,
watchfiilness, and self-examination perpetually.
Endeavour after spiritual things. Exercise yourself
on the love, care, compassion and tenderness of
Christ.

Rom. viii. 32. — He that spared not his own Son,
but delivered him up for us all, how shall he not
with him also freely give us all things ?

He that spared not his own Son. — ^AU mankind
had perished in Adam, unless God had sent his Son
to prevent it. Angels and Adam were created
sons. Saints adopted sons. Christ the only-begotten
Son. When the Son was sent, the Father did not
spare him ; did not abate him any thing that law
and justice required of us; but obliged him as
surety to discharge our whole debt, and take our
whole curse upon him. Therefore he came into the
world like an outcast ; earned bread by the sweat
of his brow : in sorrow did eat of it all the days of
his life ; endured agonies in the garden ; shame
and pain, desertion and death on the cross.

But delivered him up. — Unasked, out of his own
marvellous love ; delivered him up to bear our sins,
and die in our stead, as a sacrifice of atonement.

For us, — Who were rebels to his government,
and enemies to his nature and being.

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AIL- And this the case not of some, but all; and
this salvation is freely offered unto all. The call of
tlie word is, Whosoever will, let him come. But
such is the prejudice and negligence of sinners, the
call of the word is never effectual without the pre-
vailing call of the Spirit.

How shall he not with him also freely give us all
things.— Since the Father freely gave up his Son to
die for sinners, no doubt but he will freely give
them the purchase of his death. It is a more amaz-
ing act of love for the Father to give up his Son
to suffer death, than afterwards to give a sinner the
blessings purchased by his death. Now the Father
along with Christ will freely give us all things, that
is, all needfiil things relating to soul and body.

What is given us we must receive, else it is no
gift. Yet when thoughtless sinners hear of God's
readiness to give all things freely, they rest satisfied
in the hearing, and think themselves safe without
receiving the blessings, or seeking earnestly to
receive them. Multitudes, multitudes perish in this
deceit. Not only dead sinners, but half-hearted
professors, can be easy in hearing of God's love,
without manifestations of it made to their soul ; can
be contented with hearing gospel-promises preached
on weekly, without possessing them. It is posses-
sion makes the christian; others hear and give
assent, but remain satisfied without possession.

If God gives all things finely, then he gives
repentance. Have you got it? Acts v. 31. Faith.
Have you received it? Eph. ii. 8. A spirit of
prayer. Have you obtained it? Zech. Kii. 10.

118

Pardon of sin. Have you found it? Acts x. 43. —
xxvi. 18. Deliverance from its power. Micah vii.
19. Holiness. Are you possesed of it? Growth
in grace. Do you experience it ? God who giveth
spiritual, will also give earthly blessings, even all
things belonging to this life, as well as godliness.
He will give daily bread. Do you obtain it ?

He will give all things freely, that is, without
desert ; without reluctance ; with cheerfiilness and
joy ; and freely heaven at last. Did he give us
Christ, when we were enemies, and will he deny us
any good thing, now we are made, through Christ,
friends and children ? Has he prepared a kingdom
for us, and will he not find us bread, and bear our
charges in the way to the kingdom ?

2 Cor. iii. 2. — Ye are our Epistles. — ^This was
the language of the great Apostle Paul, (who in
his own eyes, was less than the least of ail saints,)
in an address to the Corinthian church ; the mem-
bers of which had been some of the most abandoned
characters; and to whatever place the Apostle
went, where letters of commendation were required
of the visiting ministers, he pointed to those con-
spicuous converts, who were living epistles, and so
eminent as to be known and read of all men. The
change in them was so great, as to render it evident
to every one : the drunkards were become sober ;
the dishonest just ; the miser liberal ; the prodigal
frugal ; the libertine chaste ; and the proud
humble. To these the Apostle appealed, for him-
self and fellow-labourers, as letters of commenda-

119

tion» who were living epistles at Corinth, and as
lights in the world.

In an epistle there must be paper ^ or parckmetit ;
a pen ; ink ; a writer ; and somewhat written.

First, — ^The paper, or parchment, we may con-
sider, in these divine epistles, as the human hearty
which, some people say, is as clean as a white sheet
of paper ; but if it be so on one side, it is as black
as sin can make it on the other. It may appear
clean like a whited sepulchre withauty but it is full
of all uncleanness and defilement within.

Second. — ^The pen may be well compared to the
minislers of the gospel, who are used in these living
epistles as such ; and many of them are willing to
acknowledge themselves very bad pens, scarcely fit
to write with, or any way to be employed in so
great a work.

It seems they have been trying for many years
to make good pens at the Universities ; but after
all the ingenuity and pains taken, the pens which
are made there are good for nothing" till God has
nibbed them. When they are made, it is well
known that the best of pens want mending. I find
that the poor old pen that has been in use now for
a long while, and is yet employed in scribbling,
needs to be mended two or three times in a
sermon.

Third. — ^The ink used in these divine epistles I
compare to the influences of divine grace upon the
heart ; and this flows freely from the pen when it
has a good supply from the fountain head, which
we constantly stand in need of ; but sometimes you

120

perceive the pen is exhausted, and ahnost dry.
Whenever any of you find it so, either at Taber--
naclej St. Ami's, or Tottenham Court Chapel, and
are ready to say, O what a poor a creature this is ;
I could preach as well myself : that may be true ;
but instead of these sad complaints, lift up your
hearts in prayer for the poor pen, and say. Lord,
give him a little more ink. But if a pen is made
well, and quite fit for use, it cannot move of itself;
there must be an agent to put it into motion, and

Fourth. — ^The writer of these glorious and living
epistles is the Lord Jesus Christ. Some people
talk about, and are very curious in fine writing ;
but there is something in the penmanship of these
epistles, which exceeds all that was ever written in
the world ; for, as the Lord spake, so he writes, as
never man ever spake or wrote. One superior
excellency in these epistles is, that they are all so
plain and intelligible, as to be known and read of
all men ; and the strokes will never be obliterated.
As pens cannot move of themselves, so we profess
when we take on us this sacred character, to be
moved thereunto by the Holy Spirit ; nor can we
move to any good purpose without his divine
assistance.

Lastly. 'In all these epistles there must be sotne-
what written. Many things might be said here,
but I shall include the divine inscription of these
epistles in repentance, faith and holiness. Repent-
ance is written with a broad-nibbed pen, in the old
black letter of the law, at the foot of Mount Sinai\
Faith is written with a crotv-quill pen, in fine and

121

gentle strokes, at the foot of Mount Calvary. Ho-
liness is gradually and progressively written ; and
when this character is completely inscribed, the
epistle is finished, and sent to glory.

Col. i. 27, 28, — Christ in you, the hope of glory.
Whom wejpreBch.

The Apostle speaks of a rich and glorious mys-
tery, which God makes known to his saints, viz.
Christ in them, the hope of glory* This mystery is
only revealed to the saints; carnal people know
nothing of a Christ m them ; and keep their minds
quiet and secure by calling the preachers of this
doctrine enthusiasts ; but then Paul must be called
so too.

What are we to understand by a Christ in us ?
1st. Christ revealed in us. 2nd. Christ dwelling in
us. 3rd. Christ revealed in us, and dwelling in us,
is our hope of glory.

First. — Christ revealed in us: Gal. i. 16. — (I.)
By the gospel Christ is revealed to us. — By hearing
and reading this gospel, men may arrive at a true
doctrinal notion of Christ in his various offices, and
yet have no saving faith in him, or love towards
him ; they may still abide carnal ; lovers of plea-
sure ; and lovers of the world.

Wherefore, (2.) by the Spirit Christ is revealed
in us : 2 Cor. iv. 6. — Moses says. Lord, show me
thy glory. And when Christ is revealed in us, the
Holy Spirit gives us such a view of Christ's glorious
person, as makes the heart love him, delight in him,
and cleave unto him. Then Christ appears, as he

122

ought, altogether lovely and desirable. He taked
possession of the heart, and draws it after him.
Nothing in religion duly affects us, till seen by the
Spirit's light. The heart is wicked ; who believes
it ? Life uncertain ; judgment near ; who regards
it ? Not even dying sinners, without the Spirit's aid.
If Christ be in us, he is not only revealed in us, but
Second. — Christ dwells in us : Eph. iii. 17. — (1 .)
When the Spirit of Christ dwells in us : Rom. viii.
9. 1 John. iv. 13. And this will be apparent by
its producing a spiritual mind. (2.) When the
word of Christ dwells in us : Col. iii. 16. produc-
ing a love for his word : a daily perusing it, and
musing upon it ; and a right obedient regard to it ;
making it the rule of our conduct. (3.) Christ
dwells in us, when we live on him by faith : Gal.
ii. 20. feeding on his flesh and blood ; on his meri-
torious obedience and perfect atonement ; pardoned
and accepted through his righteousness, as well as
sanctified by his Spirit. By faith we are united
unto Jesus, through the operation of his Spirit.
Faith opens the door of the heart ; submits to him
cheerfully. (4.) When the desire of our heart is
toward him ; our affection being fixed upon him ;
and our thoughts and desires moving daily and
freely towards him. (5.) When the love of Christ
is shed abroad in the heart; we have then a
sensible feel of his presence by the sweet conso-
lation he brings. Thus, when Christ is revealed
in us, and dwells in us, by his Spirit; by his
word ; and by faith ; procuring our love to
him ; and revealing his love to us, he then

123

becomes our hope of glory : 1 Peter, iii. 16.
2 Cor. xiii. 6.

2 Thes. iu 13, 14. — We are bound to give thanks
always to God for you, brethren, beloved of God,
because he hath from the beginning chosen you to
salvation, through sanctification of the Spirit, and
belief of the truth ; unto which (salvation) he hath
called you by our gospel, for the obtaining of the
glory of our Lord Jesus Christ.

Paul blesses God continually for mercy shown to
the Thessalonians. Here we behold the bene-
volent spirit of the gospel, praising God for blessing
others ; but this is not the spirit of the world, who
are so far from thanking God for mercy shown to
ethers, they can scarce thank him for mercy shown
to themselves. Grace makes the heart gracious,
ferret8 out stingy self, and plants benevolence in
its room.

Brethren. — ^True believers may say as Joseph's
brethren did. We are all one man's sons. One
dear God-man is the spiritual Father of us all ; all
quickened by Jesus Christ ; all bom of his Spirit.
Thus all believers are brethren by birth ; children
of the same Father : all heirs, and therefore all
called the firstborn, Israel is my firstborn : Ex. iv.
22. I am a Father, and Ephraim is my firstborn :
Jer. xxxi. 9. Ye are come to the church of the
firstborn: Heb. xii. 23. Do you call yourself one
of these brethren ? Prove it I Prove it, by showing
a brotherly love to them.

Beloved of the Lord. — How does it appear that

124

tlie Lord loved them ? Not for our goodness ; for
there is badness enough in the best to set God's
heart against them. Their goodness is not the
cause of God's love ; but his love is the cause of
their goodness. He loved them, and chose them
before they were born to salvation : not to a mercy
possible, or hazardous salvation, vrhich they might
be disappointed of; but to a complete and eternal
salvation from sin, and misery its fruit, and to the
full enjoyment of all blessedness.

And he chose them from the beginning. — Not
the beginning of the gospel, but the beginning
of the vForld ; or, as Paul says, before the founda-
tion of the world : Eph. i. 4. Known unto God
are all his works from the beginning of the world :
Acts XV. 18. Thus God's free love is the ground of his
choice ; complete salvation is the certain end of his
choice, and the needful means to bring about this end,
are, (1st.) Sanctification. — Our understanding,cwill,
and affections are all by nature earthly and carnal.
The understanding dark and ignorant of spiritual
things. The will averse to God and spiritual
<{uties. The affections fixed on earthly things.
These must all be renewed, and directed towards
God. This change is wrought at once by the Holy
Spirit in our regeneration, and carried on further
by sanctification. (2nd.) Belief of the truth. — Not
only of the truth of God's word, but a belief in him
who is the truth ; this manifested by following
Jesus with prayer, cleaying to him, and feeding
upon him.

Called youby our gospel.— By the word and Spirit

125

of grace, to obmin the glory of our Lord Jesus
Christ. What an honourable call is this ! Nothing
on earth like it. Called to reign with him : 2 Tim .
ii. 12. Rev. xx. 6. To pajtake of that glory he
has purchased, and is now possessed of. Obtain a
title to it by faith, and some earnests and first fruits
of it here by sanctification, and the full and eternal
enjoyment hereafter. Therefore stand fast brethren.
Be not moved away from the hope of the gospel ;
be diligent in reading and hearing, and watching,
and praying, and believing : yet a little while, and
ye shall reap, if ye faint not.

1 Tim. i. 15. — ^This is a faithful saying, and
worthy of all acceptation ; that Christ Jesus came
into the world to save sinners ; of whom I am chief.

His love in coming into so bad a world ; under
the curse and power of Satan ; and on such a pain*
fill errand. He comes to save ; therefore salvation
is lodged in his hands wholly. To save sinners ;
therefore he either rejects the righteous, or makes
them feel and lament their sinnership, before he
saves them. He saves sinners, as surety for their
debt J by paying for them the debt of perfect obedi-
ence, and thereby procuring for them a title to hea-
ven ; and paying their debt of suffering, by taking
their curse, and thereby procuring for them the bless-
ing of pardon. Thus, as surety, he pays the sinner's
legal debts ; but further, he is also surety for duty ;
he is not only engaged to pay their legal debts, but
to work in them repentance, faith, and holiness, as
their meetness for glory : Jer. xxxi. 33. Ezek.

126

xxxvi. 23, &c. A new nature must be given to
enable sinners effectually to seek after Christ and
his salvation. Without this, convictions will
dwindle away ; and the knowledge of doctrines will
only puff up. Unless a work is wrought in sinners,
they will not regard what is wrought ybr them.

This saying deserves credit. — Infidels may reject
it, but cannot overthrow it. No salvation m ithout
it. The wages gf sin is death, and, of course, infi-
dels must perish in their sins. Repenting sinners
may give it credit ; for it has saved the worst
sinners, and never failed any that trusted in it.

Worthy of all acceptation. — It must have all or
none. It must be received with all the love and
trust and thankfulness of the heart. A cold assent
to this truth avails nothing. It is a truth of such
magnitude, as demands the reception of the whole
heart.

Of whom I am chief. — Not I was, but am. Time
was, when Paul thought himself a chief among
saints, now chief among sinners. Once he could
say, Touching the righteousness of the law, I am
blameless : Phil. iii. vi. None could blame him
for any outward breach of God's law. Here he
rested, as others do, without regarding the inward
and spiritual demands of the law. But when grace
comes, this gain vanishes, and this trust is given
up. Now Paul says, I count all things but loss for
Christ, and desire to be found only in his righteous-
ness. Now he cries, O wretched man, that I am !
who shall deliver me from the body of this death ?
Rom. vii. 24. And now he styles himself the chief

127

of sinners. When we drink deep into the spirit of
the gospel, we shall think and speak of ourselves as
Paul did ; and have a gracious evidence of our
adoption.

1 Tim. vi. 12.— Fight the good fight of faith,
lay hold on eternal life, unto which thou hast been
called.

Speak to the 10th and 11th verses, as a preface.

Faith is called b. fight ^ because it cannot usually
be exercised without opposition from unbelief. A
fight supposes some antagonist. This opposition
to faith makes believers reluctantly use it ; we love
not fighting ; we stagger and faint often in the use ;
and cause suspicion about the truth of faith. Un-
belief not felt till we are convinced of sin by the
Spirit : John xvi. 9. Till faith is planted in the
heart, unbelief has quiet rule ; but when sin is felt
unbelief appears.

Faith a good fight, for it is engaged in a good
cause against sin, and 1st. against our in-bred foes :
Acts XV. '9. Against the world : 1 John v. 4.
Against the wicked one: Eph. vi. 16. Engaged
under a good Captain, who is almighty, full of com-
passion, always at hand, and has promised to help
them that trust in him. Faith is a good fight ,
because it will have a good issue. Divine faith is
a victorious grace. Many foils it may meet with
in the course of the war, but it is sure to conquer at
last. Jesus, who is the author, will be the finisher
of it. Sometimes it staggers, as in the father of
the possest child ; but Jesus upholds it : sometimes

128

it is fainting, as in Peter sinking ; but Jesus revives
it : sometimes it is cowardly ; but Jesus emboldens
it — Nicodemus : sometimes it is beaten out of the
field ; but Jesus rallies it again ; so all forsook
Christ when he was apprehended.

Ebbings of faith are needful at times, to make
us humble and prayerful. Elijah boldly meets
Ahab, but afterwards is terrified by Jezebel :
1 Kings xviii and xix chap.

Hence we may fonn some good conjecture of
those who have, and those who have not this preci-
ous faith. Some fall, but where faith is, rise again,
and are more watchful. Others fall, and rise no
more; either they desert gospel preaching alto-
gether, or are merely gospel hearers, but not faith-
fighters. They let the world, flesh, and devil alone.

Lay hold on eternal life. — Hear what Christ
saith, John vi. 47. Verily, verily, I say unto you,
he that believeth on me, hath everlasting life. He
has a right and title to eternal life, with the begin-
nings, earnests, and foretastes of it, which shall
certainly issue in the fiill enjoyment of it.

But a title may belong to a person, when he is
not fully assured of it. Weak faith dares not claim
what is its own. The title may be good, and be in
hope, but not in hand. Therefore the Apostle says.
Lay hold. Unbelief makes the title fly from us,
therefore Paul says. Lay hold, pursue it, and seize
it. Be in earnest to have hold, as well as hope of
eternal life. The Apostle urges this as a weighty
matter on believers, to lay hold on eternal life ; to
get an assured hope of it ; and the believer's walk

129

cannot be comfortable without it. We cannot love
the Lord, nor serve him, nor rejoice in him as we
ought, without a knowledge of his pardoning love.
But how are we to lay hold on eternal life ? By-
laying hold on Christ. John says, 1 John. v. 20.
Christ is the true God, and eternal life. Therefore
to lay hold on Christ, is laying hold of eternal life.
If then we would lay hold on Christ, we must leave
hold of every thing else. If you would lay hold of
pardon, leave hold of all desert of your own. Do
you reply you can leave hold of your own things,
but cannot yet lay hold on Christ. Your arm is
withered ; then stand before Jesus as the man did
with a withered arm ; and ask him to enable thee
to stretch it out, and lay hold on him. He is the
same yesterday, to-day, and for ever.

2 Tim. ii. 1. — ^Thou, therefore, my son, be strong
in the grace that is in Christ Jesus.

Exhortation needful for the best saints.

My son. — ^The gospel brings a new parental rela-
tion, and suitable affection between a spiritual
Father and his children ; and a brotherly relation
and affection between the children.

Se strong. — When Joshua is sent forth against
the Canaanites ; cities walled up to heaven ; men
of gigantic stature, fighting with chariots, armed
with scythes ; thrice God says. Be strong, Joshua.
And when a believer goes forth to fight against
flesh, world, and devil, he needs exhorting ' to be
strong. But where lies his strength ? Adam, when
created, was set up with sufficient furniture, and

130

had no need to look out of himself for direction, or
protection. The word of exhortation to him, was,
Adam, look to thyself; but neglecting his feet, he
looked above himself, got a fall, and broke his
neck — his neck of dignity. Through his fall he
died, became a child of wrath, and died unto Grod,
being stripped of all spiritual /i/e, and lighty and
strength. This fallen nature he conveyed to all his
children, with a legacy to each one, consisting of
pride, and spiritual poverty, with an entail of death.
Man has hosts of enemies, within, without, and
round about him ; his own heart in deep conspiracy
against him ; and without any native will, or
strength, to defend himself; being wholly carnal
by nature, and sold under sin: Rom. vii. 14.
Where then must he find strength ?

Be strong in the grace, or gracious supplies, that
are treasured up in Christ. — Man was no more to
be trusted. If he could not stand when sound and
whole, how should he stand when all his bones are
broken ; not one spiritual limb entire ? It therefore
pleased the Father, in the recovery of sinners, to
make all fulness dwell in Christ, that we should
receive out of his fulness daily supplies of grace to
enlighten, quicken, strengthen, pardon, and bless
us. A christian's work is to live out of himself, and
to live upon Christ, and to grow up into Christ in
every thing; not living upon any fancied native
ability, or received stores, but on fresh supplies
continually. This is the life of faith, which none can
teach us but the Lord ; being hateful to nature ;
quite opposite to our proud and legal spirit, which

V3l

liketli not to be a mere pensioner to Christ, depen-
dent on him, and indebted to him for grace and
glory, as being his purchase and gift. To him
therefore let us go for directing grace, in times of
darkness and perplexity ; for quickening grace, in
times of deadness and heaviness; for supporting
grace, in sickness, pain, or any pressure ; for par-
doning grace, under guilt ; for sanctifying grace,
to make us grow, and be meet for heaven; for
restonng grace, to recover and heal backslidings ;
for persevering grace, to carry us safe to heaven ;
for ppiwidential grace, to protect and support our
bodies.

A fulness of all grace is lodged in Jesus, and this
is to be received by stout asking, and stout expect*
ing it ; by much prayer for the grace, and a
confident expectation of it. Enquire where the
people's strength lies, in themselves or Jesus ; and
whether they are diligently seeking for the grace
treasured up in Christ.

Heb. vii. 25. — He is able also to save them to
the uttermost, that come to God by him, seeing he
ever liveth to make intercession for them.

He is able to save. — As the church's King^ he
has all power in heaven and earth, in all things
temporal, spiritual, and eternal. He can change
our natures ; subdue our iniquities ; control our
enemies. As his people's Prophet^ all treasures of
wisdom and knowledge are laid up in him. By a
communicatitm of this knowledge he opens their
eyes, and makes them *wise to salvation. As his

132

people's Priest, his blood has power to cleanse
from all sin ; for by a close union of his human
nature with the divine, his bloody when shed as a
sacrifice, had infinite value, being called, indeed,
because of that union, the blood of God ; and being
of such infinite worth, when applied to a sinner's
conscience, will purge it from guilt, bringing
pardon and peace.

Save to the uttermost. — To the uttermost deliver-
ance from sin ; from its love ; from fear of wrath ;
from its guilt ; from Satan's temptation ; from its
power ; from the world's outrage ; from its being :
to the utmost extent of our desires ; of peace : Phil,
iv. 7. Of love : Rom. v. 5. Of joy : 1 Peter i. 8.
Of these, continual and everlasting ; of a glorious
body at the resurrection.

Save them that come to God. — Devout worship-
pers of God, who are coming to him in daily prayer,
with a feeling of their wants, and a hungering after
righteousness, and earnest care to glorify God.
One thing to come to church, another thing to
come to God : many are praying at times, yet few
come to God in prayer.

By him. — With faith in his oblation and inter-
cession. No coming unto God by our own works
or worthiness ; Christ is the only way. No coming
to the Father but by him. He is able himself to
save us to the uttermost, and therefore will admit
no partner to rival him in the glory of saving sinners.

Since he ever liveth to make intercession for us. —
By the one oblation of himself, Christ obtained
eternal redemption for us ; wherefore nothing

133

remains for his intercession, but an applicatUm of the
fruits of his death. He lives to instruct the church
by his prophetical office. He lives to protect and
rule the church by his kingly office. He lives to
intercede for the church by his priestly office.
These three things contain the whole of his media-
tory life in heaven. By the first he sends the Holy
Spirit to his disciples. Hereon depends all saving
light; all habitual grace; all additional supplies
of grace ; all spiritual gifts and consolation. By
his kingly power his people are protected ; their
enemies controlled, and at length destroyed. By
the mediatory exercise of his priestly office his

people's sins are pardoned
their temptations subdued
and their services accepted

their sorrows removed ;
their trials sanctified ;
and their persons saved.

When Christ had fulfilled all righteousness, and
made atonement for sin, if he had left us to build
for ourselves, on the foundation he had laid, with-
out exercising a mediatory life for us in heaven, we
had been no better for his obedience and death ;
but he says to his disciples, before parting, I will not
leave you orphans, i. e. unable to defend yourselves
from injuries, or to secure your right to the inheri-
tance; but will continue to actfor you,wheninheaven.

Heb. viii. 10. — For this is the covenant that I
will make with the house of Israel after those
days, saith the Lord ; I will put my laws into their
mind, and write them in their hearts ; and I will be
to them a God, and they shall be to me a people.

This covenant, a covenant of promises, wherein

134

God engages to work in us, Phil. ii. 13, whatever
he requires of us. It is properly a testament, or
will, in which all the blessings of grace or glory are
freely bequeathed to sinners in the way of legacy.
This covenant first made with Christ, Isa. xlii. 6. —
xlix. 8, and with him a covenant of works.
Through his obedience and death it becomes a
covenant of grace to us. The blessings he pur-
chased are bequeathed in a testamentary manner to
his people. So the first Adam, if he had stood,
would have procured a covenant of grace for all his
seed that spring from him, as Christ for all his seed
that spring from him.

House of Israel. — ^All that are bom of God, and
like Israel of old, are a praying people.

After those days. — After the mosaical dispensa-
tion is ended.

I will put my laws into their minds. — / will put.
The work is God's. The mind is naturally dark
and ignorant of spiritual things. It^hall be enlight-
ened to behold the spirituality and extent of the
law, together with the doctrine of salvation by faith
in Christ. The mind is naturally vain. It shall be
renewed, Eph. iv. 23, and made spiritual. God's
laws, (his precepts and promises,) shall not only be
discerned by the mind, but put into the mind, so ae
to abide there, and convey a spiritual savour.
Unconverted people may have the former, but not
the latter. The children are often directed, or
quickened, or comforted by a precept or promise
dropped into their mind.

I will write them on their hearts — alluding to the

135

tables of the law. — I will not only enlighten and
renew their minds by my laws, but will make a
thorough change upon their wills and affections,
by impressing my laws upon their heart and con-
science, to guide and govern them in all their ways.
The laws were first wrote for them on the tables,
now to be wrote iu them.

I will be a God (peculiarly) to them. — In a way
of protection and blessing ; doing all things need*
ful for their temporal, spiritual, and eternal welfare.
I will own them, watch over them, feed them, and
defend them as their God.

And they shall be a peculiar people to me. — My
grace shall enable them to believe in me, and love
me, and devote themselves to me, as persons
redeemed, adopted, and saved by me. Thus the
covenant shall not be liable to be made void on
their part, any more than on my own, as the first
covenant was. God engages in this covenant both
for himself and his people — ^protection and blessing
for himself; love and duty for his Israel.

Here is ground for examination. — If has God put
his laws in your mind, and wrote them on your
heart, you are then God's Israel ; but if you are
strangers to this inward work of God's spirit, your
religion is vain, and your hope is vain. Awake,
and call upon God, that you perish not.

Ground for comfort. — God will carry on his
work from grace to grace ; from strength to strength.
Therefore pray and faint not ; believe and doubt
not. Look for increase of grace, and for the mercy
of God unto life eternal.

136

James iv. 8. — Draw nigh to God, and he will
draw nigh to you : cleanse your hands, ye sinners,
and purify your hearts, ye double-minded.

Scripture mentions two sorts of sinners, the pro-
fane or open, and the decent — ^the publican and
pharisee; and God speaks a word to both in the text.

Cleanse your hands, ye sinners. — ^The hand is
the instrument for action, and here stands for the
outward conduct, or active part of life. Cleanse
your hands, i. e. cease to do evil. Open sinners
encourage themselves in sin through the infirmity
of nature, the multitude of ofienders, and the mercy
of God ; but grace is offered. Numbers avail no-
thing. The mercy of God is no countenance for
sin. All expectation of the wicked perish at his
death: Prov. xi. 7. — ^iii. 33. Isa. iii. 10, 11.

Purify your hearts, ye double-minded. — Pharisees
and mere moralists have half a mind to God, and
half a mind to mammon : half a mind to be saved
by Christ, and half a mind to be saved by them-
selves : half a mind to sin, and half a mind to
righteousness : harbouring heart sin, and avoiding
outward sin. Purify your hearts from the love of
sin, of money, of pleasure, and of praise or honour.
But how must the hand be cleansed, and the heart
purified ? By the grace of God, which must be
sought of God ; and encouragement is given both
to the open and decent sinner to draw nigh to God.
But how must we draw nigh to Grod ? With a suita-
ble temper ; humble and contrite ; in a suitable
name — that of Christ ; with suitable help of the
Holy Spirit.

137

God will draw nigh to you. — Manifesting his
presence, his peace, his love to the heart.

Applicalian to sinners. — Are your hands cleansed?
Are your hearts purified ? Encouragement enough
to seek for these blessings, however filthy and
impure the hand or heart may be at present. God
calls on you to draw near to him, and promises to
draw nigh to you with his blessing.

Application to saints. — Your daily business is to
draw nigh to God for more light of his countenance;
more comfort of his love ; more aid of his Spirit.
And the more your hearts are purified, the more
communion you will have with God. Blessed are
the pure in heart ; for they shall see God. He will
manifest himself to them, as he does not to the
world.

1 Peter ii. 7.— Unto you, which believe, he is
precious.

Precious in himself, and in the eyes of all true
believers. Precious in his person ; as God possess-
ing all glorious attributes; as Man, possessing
every human excellency, and without spot of sin ;
as God and Man in one Person, every way quali-
fied to be a Saviour ; able to keep the law, and
ready to die for sinners as their surety, and thereby
purchase for them pardon of sin, and a title to
heaven. A Saviour, having almighty power to
protect us ; infinite wisdom to direct us ; and love
without bounds to pity and relieve us. Yes, you
may say, a very good Saviour indeed, and yet have
no real value for him ; but may esteem earthly

138

riches, and worldly pleasures more, and carnal
delight more precious things than Christ. We
never love Christ, till we receive precious tokens
of his love. Where Christ is really precious, he is
precious above all things. He deserves our whole
heart, and will bear no rivaL He that loveth any
thing more than me, i« not worthy of me : earthly
relations, riches, honour, pleasures, or his own life :
Matt. X. 37. Where Christ is precious the heart
cries out with David, Whom have I in heaven but
thee, &c. Psalm. Ixxiii. 25. Hence Christ is seen
to be precious only by a few, and of course only
few believers. Among professors, not many seem
willing to deny themselves, to part with sinful
tempers, and sinful pleasures, for Christ's sake.
Where sin of any kind is precious, Christ cannot be
so. What is it makes Christ truly precious ? Not
merely hearing of his salvation and assenting to it,
but receiving it.

We love him because he first loved us. You may
hear of Christ's dying for sinners, but will feel no
love for Christ, whilst your heart loves sin, and
desires not to be saved from it : but when Christ
opens a sinner's eyes, and makes him see and feel
the evil of sin effectually, he then cries out for a
Saviour. When he finds what guilt he has con-
tracted by sins of commission and omission, (here
enlarge,) his heart trembles for fear of God's righ-
teous judgments ; and when he finds he is utterly
unable to help himself, then Christ's invitations
are regarded, and Christ himself begins to be
precious. He sees him as a brother bom for

139

adversity ; born to help and rescue poor sinners ;
taking our nature in its lowest form (of a servant) ;
fulfilling all righteousness for us ; and taking our
curse, that we might inherit eternal blessings. Then
the heart truly yearns after Jesus; and when a
pardon comes, then Christ is precious indeed.
Sin is not only dreadful on account of its guilt, but
is loathsome in its nature. So it appears to awa-
kened sinners.' The evils of the heart are called
the plague, and no physician but Jesus can cure
this plague : 1 Kings viii. 38. This makes Jesus
precious. A christian's passage through the wil-
derness is attended with difficulty and danger ; and
a christian would faint under trials if left to himself;
but Jesus never leaves his people ; this makes him
precious. Believers at times ^re cold and lifeless ;
but Christ revives them : this makes him precious.
Believers sometimes prove unfaithfiil to Christ;
their hearts ramble into the world, or their feet
ramble into sinful ways ; then Jesus smites and
scourges with a heavy hand : he will not leave his
people in sin, but makes it bitter to them, and re-
stores them. This makes Jesus precious. And
woe be to that professor who turns into sinful paths,
and is suffered to continue in them. Whatever
trouble we are in, Jesus says. Call upon me, and I
will deliver thee ; this makes him precious.

140

THE

FAREWELL SERMON,

PREACHED AT THE TABERNACLE, NEAR MOORFIELDS,

APRIL 1st, 1792.

Psalm Ixii. 8. — Trust ye in the Lord at all times,
ye people ; pour out your hearts before him. God is
a Refuge for us.

This Psalm is a very precious one, full of gospel
manna ; containing directions for the church how
to walk with God.

The Psalmist says, Truly, in good truth, my soul
waiteth upon God ; for from him cometh my salva-
tion.—And does he not give a good reason why
his soul waited upon God ? It was because all his
salvation came from him. And where should a
sinner look, but to him that has purchased salvation
for sinners, and brings it to them who find their
need of it ?

He then says, My soul, wait thou only upon God.
He hath put in another word, only : it is but a little
one, but it is very emphatical ; for it is a common
case with people to make Christ half a Saviour ;
relying upon him, and upon themselves ; saying
they are to be saved by faith and works. No, says
David, that will not do for me ; I must have all my
salvation from the Lord.

He only is my rock. — ^The rock on which my
heart shall rest ; that is, on Jesus. And if he is not
your only rock, my brethren, you will find that the
rock which you trust in, will slip away from you.

141

Jesus will not suffer his glory to be diminished ;
not let any steal one jewel from his crown ; for he
is worthy of all the honour that we can give him ;
and he is jealous of his honour ; do you be jealous
of his honour too, and shew that you are desirous of
giving him all the praise that he deserves; and,
give him all that you can, you will never give him
what he deserves ; you will always be defective in
this to all eternity, for while we are giving to him
our best praises, our obligations to him increase
every day.

He then says, I shall not be greatly moved,
while the Lord only is my rock, and my salva^
tion. — I find him to be as he says; he is my
defence from time to time ; I shall not be greatly
moved.

The word greatly is often of use to the children
of God, who fall into doubts at times, ready to fear
they shall fall from their confidence. No, says
David, make the Lord all your rock, and build
upon him all your salvation : then though you may
be shaken at times, and find your confidence begin-
ing to totter, yet you shall not be greatly moved ;
the Lord will come again, and lift you up, and
cause you to rejoice in him.

But David is so pleased with the words that he
hath uttered, that he repeats .them over again ; and
he could not repeat them too often ; My soul, says
he, wait thou only upon God. — Before, he told you
what was his daily use, and now he exhorts and
encourages himself to go on with this waiting. Be
not afraid of your being disappointed ; continue

14*2

waiting and looking for the Lord ; for he will never
let them fail who trust in him.

Now, if David encourages himself in trusting in
the Lord, we have also the same reason ; for our
hearts at times are ready to sink, and to think that
we shall be wrong at last ; therefore take David's
words : My soul wait thou only upon God ; for my
expectation is from him.

But Satan may say, Where will you look and
go? What says Peter? Unto him who has the
words of eternal life. So we may say to our souls,
when they are beginning to doubt : Where would
you go ? Where would you find salvation in any
other ? Christ only has the words of eternal life.

Then he adds, The Lord only is my defence. —
I find him so, while I am trusting in him ; though
I am often afraid, yet he is better to me than either
my fears or my hopes.

Then he adds, I shall not be moved. — ^Thus by
exhorting and waiting upon the Lord he gets more
strength. He drops the word greatly which he
began with, when he said, I shall not be greatly
moved ; and now he speaks courageously : I shall
not be moved. The Lord is my defence ; he holds
me up, carries me on, and at length he will bring
me to himself in glory.

Then David goes on to the words in my text.
Trust in the Lord at all times, ye people. — Now he
exhorts us what to do. Good advice ; the best
advice ; and such as all the children of God are
taking, and never find themselves disappointed.
Trust in the Lord ; make him your confidence for

143

all things ; not only for all things, but at all times.
When people are in peace and prosperity, they do
not seem so much to see their need of trusting in
the Lord, as they did ; but they are ready to drop
their confidence, when the Lord has given them
what they want of worldly things. Now this is a
shameful practice ; and the Lord often takes away
what he has given them, because they make a bad
use of it. Has the Lord given you outward peace
and prosperity ? Trust in him to preserve it ; for
none can preserve it but he who gave it.

But are you brought into worldly trouble, and in
great distress, and know not which way to look ?
You have no. firiend, perhaps, to go to ; and your
heart is ready to say. What must I do now ? — All
have forsaken me. No; there is one that never
forsakes his people. But you can see no way how
you are to be relieved. What of all that ? Has the
Lord no better eyes than you ? He can make a
way for you, no doubt, if you trust in him. But,
you say, what am I to expect? Why, that relief
which you want. Therefore, however difficult your
worldly afiairs will be, and though you have no
friend at hand to help you, yet there is one above
always at hand : go to him ; he will not despise
the poor and destitute ; but will hear their cry, and
will help them.

If he bids you come to him, and trust in him at
all times ; it is your business to go to him at all
times ; and the more distressed your circumstances
are, the more fit for God to take care of. Supposing
your bosom is fiiU of guilt, and you find trouble on

144

account of it ; in this case, you say, you cannot go
to Christ ; whereas it is the only reason that you
should go. Sinners will not go to Christ while they
are at ease ; but when they know themselves to be
in a lost state and condition, and when they can
find no help any where else, then Jesus says, I am
come to save the lost. Go your way to him. He
bids you trust in him at this time, when under a
sense of your lost estate. If you see yourselves
ruined, however deplorable and wretched your case
be, it is not too hard for Christ ; for he receives all
that come to him : not with frowning looks : no ;
but with a smiling countenance. Come unto me,
all ye that are weary and heavy laden : come, and
I will give you rest.

What are you to do, but to trust in him in this
time of sin and misery ? Go to him just as you are.
Do not be running to some of your lusts ; nor ima*
gine that you can do any thing to prepare your
way; but go and cast yourselves at the feet of
Christ, saying. Lord, I am come as a ruined siiiner ;
I know none can help me but thee ; and thou hast
ordered me to trust in thee at all times : I am come,
Lord, at this time.

But, perhaps, when you are dying, your adver-
sary, the devil, may tell you, now you are sick and
lying upon a dying bed, it is too late to come now :
why did you not come sooner ; there was mercy to
be had then ; but you have over-stayed your time :
Christ has been calling by his word, and by his
ministers, but you would not hear them ; and now
he has sent the summons to you, to remove you out

145

of this world ; and you would be glad of salvation,
when you can have no more comfort here. Well,
when these words, or words like these, are brought
to your hearts, remember from whom they come ;
they come from the adversary of your souls. O f
he does not love to see a sinner, burdened with sin,
looking unto Christ.

But Satan may say. Did you ever hear of a sin-
ner, so great as you are, come to Christ, and was
received by him ? Yes, tell him ; you read of a
cross-thidf, as bad as yourself, that railed on Christ
when on the cross ; and when he went to Christ, he
must naturally think. Will he shew mercy to me ?
He asked for mercy, and he received it. Go you
and try ; that is the only way to deal with Jesus.
Mind not what the adversary tells you. If your
grief is great, confess it, and tell the Lord all your
trouble ; and at the same time tell him, for he loves
to be told of his word with confidence and modesty,
tell him when you go. Though your heart is dis-
couraged, and Satan distressed you, and unbelief
terrifies you, yet you have got his word : Trust in
me at all times : I am come at this time ; it is late
indeed ; but it is in the time of life ; I come to thee.
Lord, and beseech thee to help me; show thy
mercy towards a poor sinner, who is come at last ;
I am now come, and desire to partake of that mercy
held forth to sinners ; Lord, send me that mercy,
and I will shout the loudest of thy children above.

There is nothing which the Lord delights in more
than to hear his people, when they come to him,
plead his word, and hold it fast. Though Satan

146

wants to take it away from you, yet never give it
up. Die with your souls deceived, (if that is pos-
sible,) in the hands of Christ. Tell Satan, Though
I am as vile as any in the world, yet the Lord has
taught me to put my trust in him : I will go to him,
and endeavour by his grace to trust in him at all
times. Ah, but, says Satan, what a poor feeble
faith is thine I What hast thou to depend upon?
Sometimes hoping and sometimes doubting, dost
thou expect that the Lord will look upon thy little
faith ? Yes, tell him ; the Lord does not so much
look at the greatness of our faith, when we go to
him, as at the reality of it. Though faith is weak,
when we come before the Lord, yet he will receive
it. He never sent any away for the weakness of
their faith ; but he often reproves his people be-
cause they do not believe more strongly. Go to
him, and tell him your condition ; and when you
call upon him, expect an answer. Nothing pleases
the Lord more, than when a poor tempted and
troubled soul comes to him, as Abraham did,
against hope, believing in hope.* You are ready
to think his was a poor hope from time to time, for
about twenty-five years ; but he believed in hope.
And what is said of this believer in God ? That he
gave glory to him.

The Lord is never more glorified than when we
go to him relying upon his word, notwithstanding
providences, and every thing else, make against us.
Yet, even then, says the poor soul, the word is for
me ; for Christ invites sinners to come, whoever
they are.

147

Though Abraham against hope believed in hope»
yet the Lord did not look upon this as a poor tes-
timony of his faith. We see by his not hearkening
to what he felt within him, nor to the temptations
which the devil cast in his way, that he only looked
at the word of God ; relying upon his word and
promise, though all providences made against him,
he thereby gave glory to God.

And so it will be with us. When we find many
things make against us, if we have but a word of
promise to rely upon, and hold it fast, then we are
giving glory to God. What says the tried old
soldier. Job ? Though he slay me, yet will I trust
in him. Well said. Thou^ the Lord seems, by
his providence and dealings with me, to cast me
off, and to take no notice of me, I do not mind that.
The Lord says. Trust in me at all times. Go to
him ; lie at his feet ; tell him you are come merely
relying upon his word of promise ; and that you
have nothing to encourage you but his word. Put
your trust in him, and you will find that the Lord
in due time will come and bless you.

I might mention many other times in which we
might trust in the Lord ; but they are comprised in
this little word a// ; and a precious word it is : Trust
in him at all times. When you are full of fears,
then you should bring the little word all unto him,
and say, I have nothing to encourage me to come
unto thee, but that precious little word all : Trust
in the Lord at all times.

Satan is very crafty ; he will tell poor souls, why,
what do you mean by trusting in the Lord ? What

148

right have you to do so ? Are you a child of God ?
Are you one of the elect : you are doubting it every
day. What have you to do to trust in the Lord ?
Give him this answer : Though I am often afraid
about my adoption, and cannot say I am one of the
children of God ; this I can say, I am one of the
people. What does my text say ? Trust in the Lord
at all times, ye people. You may go with this to
the Lord. Though you cannot satisfy yourself that
you are an adopted child, you may say, I am one
of the people^ and will lie at thy feet till thou dost
show me that I am thine adopted child.

Many are often discouraged in themselves, be-
cause they know not their election. Seek for it ;
wait upon the Lord; wait his time; and in due
time he will make it manifest. For your encou-
ragement, the Lord has given you these words in
our text : Trust in the Lord at all times, ye people.

Are you not one of the people? May you not
plead this with the Lord, who commands all his
people to trust in him ? Why, then go to him as
one of the people, and expect to receive his salvation.

Take notice, it is not said in my text. Trust in
him at all times, my people ; but the people. There-
by he gives a general order. Go to him, then, as
one of the people, and expect his help.

But let us notice the next words in my text:
Pour out your hearts before him. — ^This is a preci-
ous command. Many times the children of God are
so burdened with grief, with sin, and worldly cares,
that they know not how to bear them ; and their
bosom is so ftiU of sorrow, so that they sit down and

149

mourn over their hard lot. The devil dearly loves
to see a child of God sit down and say. What a sad
condition I am in. I dare not go to the Lord, I am
so miserable. Well, suppose you are ; where would
you go ? You cannot be worse for it. Others are
running about from post to pillar, desiring to know
what they shall do ; their trials are so great, they
know not how to be delivered out of them ; and
they go and ask one neighbour, and another, till
they tire them all out. What does the Lord say to
them 1 He gives good advice. Instead of making
neighbours your counsellors, go to him who is the
chief Counsellor, able to tell you what to do, and
willing to relieve you at all times. Go to him, and
say. Lord, I am come, with a heart laden with grief,
and with worldly cares, and know not which way
to turn myself: what must I do? The first thing
which he tells you to do, is. Pour out your hearts
before me. You have been pouring them out be-
fore your neighbours; and what have you got
there ? Why, nothing. Then come and pour them
out before me.

The word pour plainly signifies that the heart is
full of grief, and almost afraid to empty itself before
the Lord. What does he say to you ? Come, and
pour out all your trouble before me. He is never
weary with hearing the complaints of his people ;
therefore you should go, and keep nothing back :
tell him every thing that hurts you, and pour all
your complaints into his merciful bosom. That is
a precious word : Pour out your hearts before him.
Make him your counsellor and friend : you cannot

150

please him better than when your hearts rely
wholly upon him. You may tell him, if you please,
you have been so foolish, as to look to this friend
and the other for relief, and found none ; and you
now come to him, who commands you to pour out
your heart before him.

But perhaps your heart is burdened, not only
with worldly cares, but with sinful lusts and cor-
ruptions. A sore burden indeed. And you are
afraid and ashamed, perhaps, to go and tell the
Lord all your trouble. But you need not be afraid
of going, when he commands you. He knows
every thing in your heart; all worldly cares, all
sinful burdens ; and when the heart is quite full,
he says then. Pour out all before me. Here is great
encouragement for you : take the encouragement
which the Lord offers ; go and tell him your grief
and burdens.

Ah ! says the poor soul, I have been to the Lord
again and again ; but I find I am sinning against
him daily, and I am ashamed to go to him. Now
my conscience accuses me, and the devil tells me I
am impertinent, how shall I appear before Christ,
to pour out my heart before him ? Go and pour
out your heart before him, till that crafty devil
leaves you. You have the best reason in the world
to go to the Saviour. He that knows' what you are ;
what burdens you are bearing, and what sins you
have committed ; even he says. Come, and pour
out your hearts before me.

But I may add further, does not the Lord com-
mand us in his word, and in his prayer, to say.

151

Forgive us our trespasses? And does not this
plainly intimate, that trespasses are to be forgiven
daily ? Where are you to bring them but to the
Lord ? Go, therefore, and tell him, you are come,
according to his word, to acquaint him with your
sins and trespasses. Ah, but, you say, I have gone
so often already, that I am ashamed to go. What
does the Lord say to Peter ? If thy brother tres-
pass against thee seven times a day, thou shalt
forgive him. And Peter had not a little forgiven
him.

Go to Christ every day for pardon. If you keep
your guilt in your bosom, it will only make it
rankle. Tell him you are weary, and ashamed
of yourself ; and you are come to tell him all your
grief, and to beg that he will come and deliver
you from guilt, and save you more and more from
the power of sin. Whatever burden, therefore, you
have upon your heart, the Lord would not have you
suffer it to rest there ; for if you do, it will make
you feeble by and by. But when you find your
breast full of trouble, remember his kind word to
you : Come, poor soul, and pour out your burdens
before me. Pour out your whole hearts, and let
him know every thing that distresses you.

But what follows in the last words of my text :
Grod is a Refuge for us. — O! these are precious
words. We may look round about us again, for a
place of refuge, for a person to apply to for help,
and we shall find ourselves frequently, if not contin-
ually, disappointed. Therefore the Lord tells his
people, for their comfort, that God is a refuge for

152

them. Are you poor? The Lord is rich. Can
you find no refuge in your fellow creatures ? And
have you no where to fly to ? Go to the Lord.

It is very strange, when the Lord has all things
in his hands, and all love in his heart, and advises
his people to come to him, telling them that he is a
refuge for them, they so often delay to come ; they
had rather find refuge from a fellow*creature, than
from their God. They who have learned to trust in
the Lord, know what precious words these are, God
is a refuge for us. Come, and try ; and you shall
find him so too.

The devil will often be telling you that are the
people of God, there is no help for you, even in
your God ; you have been seeking for help a long
timie, but have found none ; what will you do now ?
Why, tell him, you will go to him that says, God is
a refuge for us. But the devil will say. You are so
poor, and so despicable a creature : what, can you
think that Christ will take notice of you ? Why,
your own brethren are ready to overlook you ; and
the world despises you ; and yet you think Christ
will take notice of you! Tell the devil. Yes; he
never fails them that trust in him. Whatever your
circumstances may be ; though you may look all
around you, this and that way, and find no place to
flee to ; no refuge for your souls ; yet Grod, the
faithful God says, he is a refuge for you. Trust
him ; go to him accordingly ; look unto him at all
times. Let your condition be what it may ; be it
ever so deplorable and wretched, yet the Lord tells
you, when you go, I am a refuge for you.

153

Be sure, if you forget every other part of the ser-
mon, carry this home with you, God is a refuge for
me. Therefore though I find no help in myself,
nor in creatures, yet there is help enough in God ;
all my help is laid upon him ; and he tells helpless
creatures, I am a refuge for you.

Hear it, ye poor burdened sinners ; and thank
him for his kind word. Go to him, to have his pro-
mise fulfilled time after time. Yet a little while,
and he will bring you to his kingdom, where you
shall live and reign with him for ever.

Are you sick, and in great distress, $tnd without
any firiend to apply to, ready to say. What must I
do no^ ? Why, my text tells you what you are to
do at all times. Whatever your case is ; whether
sick, poor, naked, or wretched, come to the Lord ;
he says, I am a refuge for you.

But, you say. Lord, I have been sinning against
thee time after time. I know it, says Christ ; but
if you come weary of sin, and desirous of gospel
rest, you shall find that I am a refuge for you.

But you say, you come so often, that you arte
ashamed to come. That may be a good argument
to keep you fi*om your fellow-creatures ; you have
been knocking often at their doors, and they are
ready to say. You came to my house the other day.
Well, say you, may I not come every day t No ; you
find no such help from man. But Christ never com-
plains of your coming too ofl:en, but is better pleased
with those that are oftenest knocking at his door, and
looking to him for the help which he has promised.

And you that are poor in spirit, who cannot find

154

relief in yourself, nor from you fellow-creatures, go
to Christ, and he will be ready to help you : God
is a refuge for you. O think of that word, when-
ever troubles enter into your mind. Repeat them
again and again; and shame the devil out: tell
him, Though every thing looks black, yet God is a
refuge for me. Are you to believe the devil or
God ? Keep these words always in your mind ; for
all of you will be in such circumstances, at times,
as not to know where to go, nor what to do ; then
these words come sweetly into the bosom : God is
a refuge for me. He loves to help the helpless, to
hear the poor wounded soul, and to save the guilty
sinner : while he is doing this, he is acting the part
of a Saviour, and brings glory to himself.

But I might add, that no one knows the compas-
sion which is found in the heart of Jesus, but
himself; therefore, when you go to him, do not
entertain any unkind thoughts of him ; for he
invites all sinners to come to him ; all poor and
wretched sinners ; and he that invites us to come,
has blessings to dispose of. Keep the last words
of my text evermore in your mind ; they will be of
use to you, living and dying, sick or well ; whatever
circumstances you are in, you may find the want of
such words as these : God is a refuge for us. Take
heed, when you go to him, to do as David did ;
plead his word with him. This is one part of the
christian's duty which he often neglects. David
says, O keep my soul, and deliver me. What then,
David? MTiy, says he, for I trust in thee. He
pleaded the Lord's word, and so may you.

155

The promises in the Bible are free for all who
see their need of them ; and the Lord has told thee,
if thou trustest in him, thou shalt never be con-
founded. But perhaps you are thinking, if I trust
in the Lord, I shall be confounded ; and suppose
you are, you will lose nothing by your trusting, even
though it should not be fulfilled. But remember
that the Lord will never suffer his promise to fail :
Faithful is he that hath promised. Though you
may often doubt of his performing, yet he never
did, nor ever will fail. Therefore trust in the Lord
at all times, ye people ; pour out your hearts before
him in every time of trouble.

I do not know a more precious verse in the Scrip-
tures than my text : Trust in him at all times, ye
people. Though at present you may not know
whether you belong to the family of God, yet trust
in him, you are of the people ; here hang, till he
gives you better support. And when you find your
poor bosom laden with cares and grief, whatever
causes your distress, the Lord knows very well, that
if you keep it back, it will make you worse ; there-
fore do as the Lord says ; Pour out your heart
before me ; tell me all your grief ; make me your
counsellor and friend, and you shall find what a
counsellor I am ; and I will remember to comfort
you in the worst state that you can be in.

In health and in sickness, in life and in death,
this will apply to Jesus : He is a refuge for us.
What could you wish for more ? Go, then, unto
him ; doubt no more ; cast away your doubts and
fears ; trust in him ; if you cannot with full

156

assurance, do it with some assurance, with a little
faith, and expect more. Remember the Lord loves
to increase what he has given, and to build you up
in faith and holiness.

I would say a little more ; but I find my strength
begins to fail : I am glad, and I am thankful, that
the Lord has held me up hitherto, blessed be his
name. When I begin to totter, and when I expe-
rience infirmity, I am ashamed that I should
ever entertain a doubt of him. May these words be
impressed upon my heart : God is a refuge for me :
and may he fix it on all your hearts.

And now I conclude my subject. I came up to
you trembling, but the Lord hath carried me
through, blessed be his name ; and I look to him
to carry me home ; for I have no feet of my own to
walk with. But the Lord can hold me up, till I
have done my work, and then he will put an end to
my labours. Thanks be to his name for calling
me to preach out of doors. It is the glory ci a
creature to publish the fame and salvation of God.

I must now speak a little by way of taking leave.

Lord, I beseech thee to pour thy blessing con*
stantly upon this congregation; thy power and
glory let it be made manifest among them. Open
the eyes of those that are spiritually blind, deaf, and
dead. Comfort the mourner. Strengthen the weak
to go on their way. Build up thy church on their
most holy faith. May this house be filled with thy
presence. Bless every hearer that attends here
from time to time ; and may the Lord delight in
them to bless them ; and may they excel in his

157

^blessed service. May this ever be a house of God ;
kept from error ; kept in union ; going on their
way ; looking and longing for the coming of their
dear Lord.

Bless all the ministers that labour here, occasion-
ally and statedly. Fill their mouths with thy truth.
Warm their hearts with thy love. Keep them ever-
more in the faith ; zealously disposed to exalt the
honour of the dear Redeemer, and to promote the
salvation of sinners.

And may the Lord bless the Trustees. Length-
en out their days. We bless thee that they have
been faithful and true to their trust. Give them,
Lord, the comforts of thy Holy Spirit. Enable
them to go forward yet for a while : and bless their
labours ; and may they see that the people honour
them for what they have done. May there never
be wanting faithful men to succeed them ; nor faith-
fill ministers to labour among them. And as one
of the Trustees has been lately removed from them*
the Lord will direct them* in the choice of another.
Be gracious to their partners in life ; impress their
souls with thy precious love: strengthen them,
quicken them, and build them up ; may the Lord
delight in them, and water their souls from time
to time ; causing the seed of grace, that has been
sown in their bosom, to bring forth fruit to life
eternal.

The Lord remember all the children for good ;
causing them to receive a blessing from the

• Mr. Mills.

158

Lord, and righteousness from the God of their
salvation.

And now, Lord, I must take my leave of this
chapel, which I have long visited. O ! keep them
continually in thy fear ; and bless them abundantly
with all spiritual blessings. May they evermore
delight in the Lord, and the Lord delight in them
to heal them.

I know not whether ever I shall return any more ;
nor is it needful for me to know ; but this I know,
if the Lord continues my life, and allows me some
measure of strength, I will crawl up again* In the
mean time, think of a poor crawling creature when
you are upon your knees, and put up a short petiti-
on to the Lord, that he would bless me, pardon me,
sanctify and prepare me for his kingdom and glory.
Amen and Amen.

May the peace of God, that passeth all under-
standing, keep your hearts and minds in the know-
ledge and love of God, and in the fellowship of his
Son, Jesus Christ our Lord. And may the bless-
ing of God Almighty, the Father, the Son^ and the
Holy Ghost, be among you, and remain with you
always. Amen.

159

OBSERVATIONS ON PASSAGES OF

SCRIPTURE.

Gen. iii. 10. — I was afraid and hid myself. Ne-
ver were words of greater horror uttered. Adam
meditates no defence ; expects no pardon, but flies
and hides: and when called, makes no plea for
mercy, but trembles, and expects the vengeance
due for his sin ; the greatest that ever was commit-
ted. It was the sin, not of a particular person, but
of the whole human nature ; not of an individual
man, but of the representative of all men. It was a
proud and wanton breach of Grod's law, when his
nature was upright, and himself bound by the
strongest obligations to God, and his posterity to do
otherwise. By this sin he ruined the human na-
ture, and did not leave God one subject, as to moral
obedience. No guilt like this disobedience of the
first Adam ; a truly counterpart of the obedience
of the second Adam.

Exod. xiv. 2. — ^When Pharoah hears that Israel
is entangled in the wilderness he pursues them : so
when Satan sees a soul entangled with distressing
troubles, he thinks it is his hour for temptation. He
seeks to winnow, when com is under the flail. Rec-
kon then, when trouble comes, the prince of dark-
ness Cometh also. Now lay hold on the shield of
faith to quench his fiery darts. Take heed he does
not represent Grod falsely, by calling him an austere
master, and of implacable spirit ; not seeking your
welfare by these troubles, but afflicting you out of

160

hatred, and with a purpose to destroy you. These
are usual tricks of this diabolical makebate.

Exod. XX. 20. — ^After tlie people had sanctified
themselves at God's command (xix. 14, 15) they
grew presumptuous, thought themselves very come-
ly guests for the Lord, and were disposed to rush
upon the mount without fear of God's majesty. But
the proclamation of the law filled them with awe,
and taught them to fear God. Now this is the case
at all times. Wh^re the law has not been pro-
claimed in its deep majesty and spirituality to the
heart of a sinner, there will al#ays be a fond pre-
sumption of our own righteousness, which cannot
consist with the fear of God. The Israelites saw
no need of a mediator, after they were sanctified,
till the law was thundered into their ears and hearts :
then they cried out for a Mediator.

Job xiii. 15. — ^Though he islay me, yet will I
(rust in him, — ^that is, I will not let him go. This
is the language of the church in the deepest distress.
In ourselves we are certainly lost : how the Lord
will deal with us we know not. We see not our
signs or tokens any more. All evidences of God's
grace in us, of his love to us, are out of sight ; yet
we will lay ourselves down at his feet, and pray and
attend the pleasure of his grace. And this some-
times proves an anchor to a tossed soul, which,
though it brings not peace, yet saves from despair.
Here faith rests, till more light breaks forth ; it
will not hide like Adam ; nor fly, like Jonah ; nor

161

say, desponding, as a king of Israel did, Why
should I wait any longer ? nor fly to diversions for
relief, as the world do ; but will lie at the Lord's
feet, and wait the issue.

Psalm i. 2. — But his delight is in the law of the
Lord. A Pharisee, who respects only the outward
part of duties, may feel a backwardness to them,
but is not sensible of his weakness to perform duties
aright. To fill up duties with faith, love, and de-
light, is no part of his work : he see no need of it,
and hence he feels not his inability to perform
duties. Nor can duties ever be performed aright,
without faith of forgiveness in the blood of Christ :
this will bring ability. For Christ comes not with
pardon alone, (by this he opens the door of the
heart, and enters,) but he brings also a spirit of life
and power. Gospel-forgiveness engages the grace
of the gospel to our assistance. And as without
Christ we can do nothing ; so with him, or by his
enabling us, we may do all things.

Psalm XXV. 8 — 1 1 . — The Lord is good, therefore
will he teach sinners; the Lord is upright and
faithful, and therefore will continue to teach
maugre our unworthiness. He will teach the evil
of sin, and make sinners feel and dread it. This
brings repentance. He will teach the way of sal-
vation by Christ ; he will teach sinners to come to
Jesus by faith, and get pardon and peace ; he will
teach sinners to walk with Christ, and get commu-
nion with God, and conformity to him. The meek

162

will he guide in judgment. They hare been made
meek, i. e. desirous of being taught ; and pra3ring
to be so ; but, being now sensible of unworthiness,
they are afraid that God wiU not teach them.
This may be done to other sinners, but not to them.
Therefore they are told who may expect teaching,
even them who desire and pray for teaching.

Psalm IxxxY. 8. — I will hearken what God will
speak. Carnal men speak peace to themselves on
account of some supposed goodness in themselves.
And unsound professors irteal peace from God's
promises, such as Isa. Iv. 7. Hosea xiv. 4. But
an upright heart will not be satisfied without hear-
ing God speak peace to his heart by his Spirit.
And for this he will pray, and wait, and hearken.
And when Grod speaks peace, there comes such
sweetness with it, and such discovery of his love, as
lays a powerful influence on the soul, not to turn
again to folly. This peace is an humbling, melting
peace, which brings humiliation to the soul, as well
as joy ; but this never happens when men speak
peace to themselves.

Psalm xcii. 13, &c. — Believers compared to trees
of righteousness. The wicked to grass, ver. 7, be-
cause numerous more blades than trees. Groweth
naturally. Of quick growth, and gay with flowers.
Vice grows apace, and jolly in its growth. Mown
down. Fresh crops every year ; these also mown
down. Believers not forest, nor hedge trees, but
planted by a heavenly husbandman in the Lord's

163

house by his ordinances. The root buried in the
earth — earthly nature of Christ ; buried with him
in his death ; yet need the heavenly nature, as trees
are nourished by earth and heaven. Grow upwards
like cedars; flourish like the palm tree by pres-
sure ; yet flourish in God's courts. Still bear fruit,
not leaves only, when old; most fat and mellow
fruit. This fruit-bearing an evidence of grace ;
showing the truth of it to our comfort^ yet redound-
ing wholly to the glory of God, as showing his
uprightness or faithfulness to his promise : I will
not forsake thee. God's faithfulness is the rock
that supports the soul. Unrighteousness enough
in ourselves, but none in God.

Psalm civ. 34. — ^My meditation of him shall be
sweet. Believers, who are much in secret prayer
and meditation, have more life and joy than others,
who are chiefly employed in hearing and reading ;
because the former are nearer the well-head, and
have their supplies more immediately from God :
we bring our hearts more easily to read and hear
than to secret prayer and meditation, because in
the former there is more of man, and in the latter
we approach the Lord alone ; and our natures
draw back from the more spiritual duties, though
they are the most profitable.

Prov. iv. 23. — Keep thy heart above all keep-
ings.— Margin. You watch to keep your lives,
your estates, your families, your reputation ; but
above all, watch to keep your heart, that your

M 2/

164

affections be not entangled by the alluring baits of
sin. Keep yoiur eyes: Job xxxi. 1. Keep your
tongue: Psalm xxxiv. 13. Keep your feet: £c-
cles. v. 1 . But above all, keep your heart ; for the
issues or springs of life proceed from the heart.
Bodily life proceeds from blood issuing out of the
heart round the body ; and spiritual life proceeds
from holy affections issuing from the heart, and
invigorating the whole man.

Jer. ii. 19. — ^Thy wickedness shall correct thee.
Evil pursueth sinners. Thy otvn wickedness, not
that of others : nothing truly our awuy but sin. Thy
backslidings shall reprove thee, bring shame as w^l
as smart : the correction shall come with sharp
reproof. Backslidings^ i. e., sliding back from our
engagements to God, turning from the Lord's will
to our own, setting up the servant above his master,
the creature above the creator; called afterwards
a forsaking the Lord. This is called an evil and
bitter thing. Sin, or forsaking the Lord, is evil in
its nature. Rebellion against a sovereign ; ingra-
titude towards a benefactor ; corruption and depra-
vation of nature. Sin is bitter in its consequences ;
it is the cause of all trouble in body and soul, here
and hereafter. Want of God's fear the occasion of
sin. Know therefore, and see, or consider what an
evil and bitter thing sin is, and turn from it, that
iniquity may not be your ruin.

Jer. vi. 28, 29. — ^They are brass and iron. Men
may keep brass and iron in the furnace, till the

105

bellows are burnt, yet will not be refined into gold
or silver ; i. e. the utmost attempts for mortification
of sin will be of no avail till the heart is renewed by
grace, and thus converted into gold or silver : Mai.
iii. 3. Then a furnace may purge out dross from
the gold or silver, but cannot change brass into
gold, or iron into silver. Men through grace must
be made silver or gold at the bottom, else refining
will do them no good.

They are brass on account of their impudent
face ; they are iron on account of their hardened
heart : the lead is consumed in the fire. Lead was
formerly used in refining metals, as quicksilver is
now. The founder melteth in vain, till the bellows
are burnt, and the lead is consumed ; but no refin-
ing, no gold or silver appears. No fiirnace will
refine a sinner, till grace, (called gold or silver,) is
planted in the heart.

Jer. X. 23. — It is not in man to direct his steps.
Then it may be asked, of what use are commands,
exhortations, promises, and threatenings ? I an-
swer, they do not respect our native ability, but our
duty ; and are not designed to show us what we
can do, but what we aught to do. The command
directs our duty^ and the promise, or grace in the
promise, gives strength to perform it. Besides, God
is pleased to make these exhortations and promises
the ineans of conveying spiritual life and strength.
Hence these efiects are ascribed to the word, which
are really and only wrought by the grace conveyed
with the word. God may therefore order commands

166

and exhortations to be used towards us, notwith-
standing our inability to comply with them, since
he can and does make them effectual to the end
aimed ht.

Jer. xvii. 9. — The heart in scripture is sometimes
used for the understanding, Exod. xxxv. 35. Some-
times for the will, Exod. xxxv. 3. Sometimes for
the conscience, 2 Kings, xxii. 19. but usually for
the affections. In general the heart denotes all
the faculties of the soul, as concurring to do good or
evil. Thus the mind as it judgeth ; the will as it
chooseth ; the affection as it liketh ; and the con-
science as it warneth, are altogether called the
heart. Now the wickedness of the heart consists in
the perversion of all the faculties of the soul, in
respect to God and his word. The mind is dark-
ness ; the will is frowardness ; the heart is enmity ;
and the conscience is treachery. And the deceit-
fulness of the heart consists in keeping us ignorant
of these evils. They are all within us, and always
exerting their influence over us ; and yet we are
not aware of them . This is deceit above all deceit,
as the prophet declares. The heart is deceitful.
It promises what it cannot perform ; it misleads us
with vain desires; it mocks us with unsuccesful
efforts ; yet lifts us up with a false opinion of its
integrity and strength.

Ezek. xxxvi. 31.' — ^Ye shall loathe yourselves.
Hence we see that self-loathing and condemnation
is not only consistent with justification, and a sense

167

of pardon, but is the fruit of it. Some think God
does not acquit them, because they cannot but con-
demn themselves. Yet while we feel sin within us,
which condemns us, faith discovers a righteousness
without us, which will justify us. And while we
rejoice in Christ, as the Lord our Righteousness,
we shall ever have sufficient cause of humiliation in
ourselves. The gospel teaches men to feel sin, and
believe for righteousness. Faith will carry heaven
in one hand, and hell in the other. Hell as deserv-
ed ; and heaven as purchased.

Hab. iii. 17, 18. — ^There is full assurance of faith.
Gospel assurance does not consist in any one point,
and so may be greater or less. It is a gracious
persuasion of acceptance with God in Christ, and
wrought by the Holy Ghost through the exercise of
faith. This may be higher or lower at various sea-
sons. God sometimes marvelously raises the souls
of his saints, by a nearer approach unto them,
giving them a sense of his eternal love ; a taste of
his Son's embraces ; and a pledge of the Spirit's
inhabitation ; and this brings fall assurance. But
this life is not a season to be always taking these
wages. We cannot ever abide on the mount, but
must come down to the battle again; must fight
again; weep again; cry again. And believers
may have assurance of their acceptance with God,
when they are wrestling with tears and supplica-
tions, as when they are exulting with joy. A man's
assurance may be as true, though not so joy-
ous when lying on the earth through a sense of

168

sin, as when lifted up to heaven by a foretaste of
glory.

Zech. xiii. 1. — ^The law of God has both his au-
thority, and his holiness impressed upon it. Sin,
as contrary to his authority, is attended with guilt,
which produceth fear; and, as contrary to God's
holiness, is attended with filth, or imcleanness,
which produceth shame. Now this fountain is
opened to purge both guilt and filth ; and thus frees
us from fear and shame. Where an interest is
obtained through faith in the purifying blood of
Christ, it removes all loathsomeness in the sight
of God firom the sinner, so that he shall be
treated as one absolutely purified before him. And
it takes away fear and shame, and gives the soul
boldness in the presence of God.

Matt. Chap, v, vi, vii. — The substance or matter
of the duties mentioned in them is the same under
the law and the gospel. What is it then that
makes duties legal ? When their principle is legal
fear, and their end is legal or self-righteousness.
What makes duties evangelical ? When their prin^
ciple or spring is faith working by love, and their
end is to glorify God for his grace. Thus the same
duties are legal or evangelical, according to the
principles they proceed from, and the ends they are
used to.

Matt. ix. 9. — Follow me. Christ here proposeth
himself as our only pattern. Many blameable

109

things are found in saints of old. Lot falls into
drunkenness and incest ; Abraham denies his wife
twice ; Jacob tells lies to gain a blessing ; Joseph
swears by the life of Pharoah ; and both Abraham
and Jacob were guilty of polygamy. Now these
things have no express censure cast on them by the
Lord in the Old Testament. Hence some fondly
suppose they may be patterns for imitation. But
here Christ rejects every pattern, but himself, for
imitation. Follow me is the word of Christ.
Some professors admrfe the virtuous actions of the
heathen, and copy after them, but have no thought
of the grace and holiness that was in Christ Jesus.
The reason is, they admire the morality that was
found in a heathen, but dislike the holiness that
was in Christ. Heathen morality sooths our pride,
but christian holiness lays us in the dust.

Matt. xvii. 5. — Hear ye him. Some make the
light of nature their only guide ; aud many think a
saying of Epictetus or Seneca has more life and
power in it than any precept of the gospel. Take
any precept of morality inculcated by a philosopher
and by Christ, many would prefer the philosopher's
document to Christ's. And no wonder; for the
philosopher's instruction, proceeding from natural
light only, is suited to our carnal fkncy ; but the
teaching of Christ, proceeding from spiritual light,
cannot be viewed in its beauty, without a measure
of the same light in us to guide our understanding,
and influence our affections. Therefore, whoever
prefers the philosopher's document to Christ's, is

170

destitute of the Spirit of Christ ; and let such a one
remember, that he is not to give up his accounts, at
the last day, to Epictetus, Seneca or Plato, but to
Jesus Christ : therefore, hear him.

Matt. XXV. 41. — Everlasting fire. Sin, as com-
mitted against an infinite God and infinite goodness,
has infinite evil in it, and requires infinite satisfac-
tion. But no satisfaction can be infinite, unless by
an infinite continuation of it, or by its infinite
worth. For want of a temporary infinite worth or
efficacy, it must be continued to an infinite duration.
Hence those who are not interested in Christ's
satisfaction, must suffer to an endless eternity.
But where an infinite worth is found in the satisfac-
tion, there it need not be continued infinitely in
duration. For that would be over-doing it, because
such satisfaction is infinite without that duration.
Hence the infinite worth of Christ's sufierings
needed not infinite duration to make an infinite
satisfaction.

Mark v. 36. — Only believe. Faith, as wrought in
us by the Holy Ghost, is a grace ; but, as command-
ed is a duty. Yet few consider it as a duty ; and hence
their conscience is not burdened with guilt, for the
non-performance of it; but consider unbelief , though
the only damning sin, as their misfortune ; rather
than their crime. Whereas, since believing is com-
manded, we ought to exercise our mind about it, as
well as about prayer, and expect assistance in that
exercise. We should no more give way to unbe-

171

iieving thoughts in prayer, than to wandering
thoughts ; no more listen to the suggestions of unbe-
lief, than to those of malice, murder, or adultery.
And if christians were thus duly exercised about
believing, faith would grow, and its blessed fruits
would appear and flourish.

Luke i. 75. — Holiness must have a root of its own,
a divine nature to produce it. The new creature
cannot rise from the old. As well may figs spring
from thistles, or light from darkness, as a spiritual
mind from a carnal, or as love to God from enmity
towards him, or as faith from unbelief. Mere mo*
rality rises from self, and terminates there : but
holiness, springing from a divine nature, tends to-
wards God, centers in Grod, and ceaseth not, and at
length is perfect in the enjoyment of God for ever.
It contains all morality, but what is called morality
may be without holiness, and never will rise up to
it. Think not to find in yourself the materials of
Gospel-holiness, nor to raise it from the dust of
natural endowments. Go to a Holy God for holiness.

Luke ii. 7.— No room for them in the Inn.
When Jesus came into our earth, the world turn
him out of doors ; but when he comes to sanctify,
he turns the world out of doors. Reader, has he
turned the world out of thy doors, — the doors of
thy heart ?

Lukevi. 37. — Forgive, and ye shall be forgiven.
Pardon of sin is wholly purchased by Christ, there-

172

fore our forgiving others can have no meritorious
influence unto God's forgiveness ; yet an unforgiv-
ing temper is a bar to God's forgiveness, and a proof
that we are not forgiven. Forgiving of others, like
repentance and faith, must go before God's forgive-
ness, not to purchase the blessing, but to prepare us
for it. Impenitence, unbelief, and an unforgiving
temper, are bars, that must be removed by grace,
before God's foi^veness, purchased by Christ, can
be received by us.

Luke XX. 36.— Children of the resurrection, i. e.
of Christ, who says, John, xi. 25. — / am the resur-
rection ; but if they are children of God, because
they are children of Christ, the resurrection^ then
it follows, that Christ in his divine nature is really
(xod. See Rev. xxi. 6, 7. — Children of God ; so
called, as being bom of God ; as standing in a mar-
riage relation to Jesus ; and as adopted into the
heavenly family. These difierent ways of denot-
ing our filial relation to God, are intended to
help our conception; one mode of expression
supplying what is wanting in another. Thus, to
show the original of spiritual life, we are said to be
born of God ; to display our intimate union with
the Son of God, we are said to be married to Jesus ;
and to remind us of our natural state of alienation
from God, we are said to be adopted by him. Yet
all the expressions of birth, marriage, and adoption,
imply a right through grace to the heavenly inherit-
ance. All God's Israel are called his first-bom,
and therefore heirs. The Lamb's wife is one with

173

the hufiband by marriage, and so inherits with him.
And adoption, by its nature, brings the stranger in-
to inheritance. The love of the Father occasions
the neir birth ; the love of the Son in redemption,
makes room for the marriage; and the grace of the
Spirit withesseth the adoption.

John X. 8. — Christ was made under the law, and,
of course, liable to all its demands, notwithstanding
the union of the two natures. Now the law lays a
claim to our lives, in saying, .Thou shalt not kilL
Whereby we are forbid to take away another's life
maliciously, or to lay down our own, arbitrarily.
Therefore when Jesus says, I have power to lay
down my life, he does not assume that power by
virtue of his hypostatical union, for he was subject
to the law notwithstanding ; but he claims this
power, by virtue of a special command from his
Father. And the case is the sa^e with all chris-
tians; they are not to lay down their own lives
arbitrarily, but must have a special command from
the Father, a real designation to this service, before
they can lay down their own lives, even for the
brethren.

Acta %. 33.-^ommanded of God. Nothing is
christian obedience, but what is done out of respect
to the command of Christ. What proceeds only
from the precept of man, is rejected by the Lord
from his service: Isa. xxix. 13. Whatever good
any man doeth, if his reason for doing it be not
God's command, it is no obedience paid to him.

174

Moral actions flowing merely from light .within, or
the reason of things, or the beauty of virtue, and
not principally respecting the command of God, are
no obedience paid to him. This is our Creator *s
word : Obey my voice : Jer. xi. 4, 7. And obey-
ing his voice is obedience to him. Obedience
therefore does not consist in merely doing what
God commands, but in doing it, because he com-
mands it. Walk before me, said God to Abmham,
i. e. with an eye to my commands, my authority,
my inspection and protection of you. And so says
God to us.

Acts xi. 26. — Called christians. Called so by
divine direction. For so the original word imports.
See Matt. ii. 12, 22. Luke ii. 26. Acts x. 22. Heb.
xi. 7. — ^xii. 25. Rom. xi. 4. Christian is an empha-
tical name, implying our relation to God, our way
of access to him, add constant dependence on Christ.
From Christ alone every good desire proceeds ; by
Christ alone every good purpose is established ; in
Christ alone our best services are accepted. We are
children of God by faith in Christ ; draw near to
God in the name of Christ ; led and supported by
the Spirit of Christ. Beware then of a Christianity
without Christ ; all in all he must be, else you have
a house without a foundation; a head without
body ; a tree without root ; a hope without hope.

Acts xiii. 30. — Gospel-justification not only frees
believers from guilt, but pronounces them righte-
ous through the obedience of Christ. Justification

175

is an act of God, as a Judge, discharging us from
condemnation, and accepting us as righteous.
Adoption is an act of God, as a Father, appointing
us his children, and joint-heirs with Christ. By-
justification we are brought into favour ; by adop-
tion into his family. Sometimes we are said to be
justified by God's grace, to point out the original
spring of justification ; sometimes to be justified by
Christ, to show the meritorious cause of our justifi-
cation. And this is two-fold ; by his obedient life,
and by his blood : Rom. y. 9, 19. At other times
we are said to be justified by faith, to point out the
instrumental cause of justification, or how we are
made partakers of this blessing. When God justi-
fies, he absolves from all guilt, and accepts a sinner
as completely and eternally righteous.

Acts xiv. 1 7.- Not without witness. As a friend,
in sending us frequent presents, testifies his remem-
brance of us, and kindness for us, though he nei-
ther speak, nor write ; so the gifts of providence,
scattered on every side, are untnessesy which testify
the divine care and goodness, and express it in sen-
sible language to the heart : and the heart, unless
desperately wicked, would own it, and relent under
it.

Acts xvi. 31. — Believe on the Lord Jesus Christ.
Faith, as wrought in us by the Holy Ghost, is a
grace of the Spirit ; but as commanded in the word.
It is a duty — a duty of high rank ; and help may
be had for its performance ; and an utter failure in

176

this duty is certain damnation. Yet men look upon
unbelief as a misfortune, rather than a crime ; as a
sad disease, rather than a damning sin. Thus the
conscience is not duly affected with its guilt ; and
men do not labour, as they ought, to be rid of un-
belief. They complain of it, as a burden ; but do
not feel and lament it, as the top sin that sealeth
damnation. Now the office of faith is to make the
soul live wholly on the grace and power of Christ
Jesus, renouncing all self-deceit, aflid self-ability.

Rom. vi. 2. — Dead to sin. By profession, by ob-
ligation, by partaking of grace> for slaying it, and
by union with Christ, the slayer of sin. How shall
we live in sin, who have received grace to die unto
sin? Doubtless we act most inconsistently, and
are more evil than others, if we live in sin. When
a believer sins he revolts and rebels against such
love, mercy, grace, light, assistances, and deliver-
ances, as unbelievers have not found.

1 Cor.iii. 1 1 . —Christ is here called the foundation.
He is also called the rock, 1 Cor^. x. 4. — ^And the
rock of ages, Isa. xxvi. 4, not only because he is
eternal, but because he gives an eternal security to
all who are spiritually united to him. Nothing can
be laid for a foundation of pardon, but Christ alone ;
his blood and righteousness. Some are seeking to
lay this foundation, but find no peace, because they
mix stones with the foundation, that are only fit for
the superstructure, i. e. they bring their duties to
the foundation, and incorporate them with Chirist.

177

Now duties are precious stones for a superstructure,
but useless and pernicious stones for a foundation,
because unable to bear the weight of the superstruc^
ture. The foundation must be laid in mere mercy
and pardon through the blood of Christ. A sinner
must rest in this alone, in mere grace, and see no-
thing in himself but what deserves condemnation
and ruin* Now the legal spirit within us, finds a
difficulty here, and cannot tell how to fix these
foundation stones without some cement of its own
duties and endeavours ; and because these will not
incorporate, many spend much fruitless labour
about the foimdation. See then that your foundation
be laid in mere mercy through the blood of Christ.
Stir not firom hence till the work is effected. Then
up and be doing, and carry on your superstructure.

Gal. iv. 6. — God sends his Spirit into the hearts
of his children, as an evidence of their adoption,
and an earnest of their future inheritance, enabling
them thereby with appropriation and confidence to
cry Abba, Father ; and this Spirit brings light, and
peace, and joy, and liberty. He glorifies Christ in
the believer's view ; sheds divine love abroad in his
heart ; enables him to plead the promises ; elevates
his affections to things above ; and seals him as an
heir of the kingdom, to the day of redemption.

Eph. i. 10. — Christ appointed one Head to them
all, namely, angels and men. One branch of God's
kingdom, (man,) being cast out of order by the fall
of Adam ; and the other branch, (angels,) in a possi*

178

bility of being cast out, as appears by the fall of
some of their fellows^ it pleased God to erect one
kingdom out of these two members of his dominion,
and appoint one common Head to both, see chap,
iii. 15, and also Col. i. 20. Angels and men are
now brought into one family, by an union with
Christ their Head. All supplies of wisdom, power,
goodness, grace, and glory, are immediately from
this new Head derived from God unto them through
him. In him they all consist; on him they all
depend for their peace and safety. By him angels
are preserved from committing sin ; men delivered
from sin committed. Through him angels receive
a confirmation in glory; men obtain a recovery
from their fall. Two families being thus united,
the angels who are the chief, or higher part, be-
come, according to Christ's command and example,
the servants of all the rest : Heb. i. 14.

Phil. iv. 7. — ^Which passeth all understanding.
Here reason is nonplussed. To know that which
passeth knowledge, is no part of reason's office,
and is therefore neglected and despised. And this
holds good of all the mysterious truths and bless-
ings of the gospel. They are revealed by the
Spirit of God, and revealed to our faith, which is
suited to such truths and blessings, and delighteth
in them. Nothing will satisfy the soul, says faith,
but what contains abundantly more than I do com-
prehend. Faith enters into unsearchable riches,
and bottomless depths, and rejoices it can find no
bottom. Reason wades in streams, where it finds a

179

footing ; but faith loves an ocean, and the deeper it
is, the pleasanter faith swims.

1 Tim. iv. 1. — Some shall depart (apostatize)
from the truth. Apostacy is such a revolt from
the truth, as leads men wholly to worship idols, or
to worship idols conjointly with God, or to worship
God under an image, or to use other mediators
(whether they be angels, departed spirits, or our
own good deeds or tempers) besides the man Christ
Jesus. There is but one God, and one Mediator.
Some, &c. giving heed to erroneous spirits, and
doctrines of demons, i. e. teaching the worship of
angels, and departed spirits. Demons, Plato says,
are middle beings between God and man, and are
regarded as mediators between them. And these
demons, Plato saith, are of two sorts, namely, souls
that never inhabited bodies, (the Dii majorum
Gentium,) and souls of departed heroes; or as
Rome papal would call, and do worship them,
angels and canonized saints, through the hypo-
crisy of them that invent lies, the legendary monks.

2 Tim. ii. 1. — Be strong in the grace which is in
Christ. All power for duty comes directly from
Christ : John i. 16. He, as the vine, supplies all
the branches with sap. And unless we live in this
persuasion, that we have no power of our own, we
can have no power from Christ ; for the life of faith
is a life of dependence on Christ for what we have
not in ourselves. Christ tells Paul, My grace is
sufficient for thee ; and this grace is to be received

N 2

180

continually out of Christ's fulness. In Christ it is
treasured up for our use ; and by prayer and faith
it is derived unto us. Thus we are momentarily
nothing, and Christ is our all ; and we must feel
our weakness momentarily, else we shall not seek
to be strong in his strength, or strong in and through
the grace that is in Christ Jesus.

Heb. xi. 1. — Faith is the substance, or substan-
tial foundation of things hoped for. Faith and hope
are linked together ; and the faith of the gospel is
the ground of the hope of the gospel. Faith eyeth
the meritorious obedience of Christ, and hope look-
eth to that eternal weight of glory, which is the
reward of Christ's perfect obedience, and divine
righteousness. But though faith and hope have
different objects, yet they are so connected that the
one, namely faith, is the subsistence or foundation
of the other, namely hope. Faith, as a foundation,
standeth under hope, and supporteth it : hope, like
a superstructure, resteth wholly upon faith, its sub-
sistence ; and every man's hope will be of the same
kind with his faith. If faith is rightly fixed, hope
will be stable and vigorous, and vice versa.

James iv. 5. — Lusteth to envy. A passion made
up of pride and discontent ; an enemy to the love
both of Grod and man. Pride brought envy into
heaven, and fallen angels brought it into earth.
Ever since it entered, natural corruption breaks
out very much in envy ; but God has grace both to
pardon and subdue it.

181

1 Peter i. 7. — Manifold temptations. We have
manifold evils in us which require manifold afflic-
tions to subdue them : and when God intends us
manifold blessings, he appoints manifold troubles
to bring us to the enjoyment of them ; thus the
heart is humbled and prepared for their reception,

2 Peter ii. 4. — ^The sinning angels he spared not,
but laid their whole iniquity upon them. So when
Christ became our Surety, the Father spared him
not, (Rom. viit. 32.) but laid upon him the full
punishment due for sin, by the curse of the law.
Kept in chains^ like malefactors, against a fiiture
day of judgment ; though by walking to and fro
in the earth they seem to be at liberty : kept in
chains of darkness, like malefactors in a dungeon ;
so that though they tremble at the future ven-
geance of God, yet, like carnal men walking in
darkness, they persist in rebellion, and do not seek
by repentance and obedience, a mitigation of their
misery. They know, as well as* careless sinners,
the more they sin, the more they will be punished ;
yet, through the darkness of their minds, they go
on, adding sin to sin.

1 John iii. 7. — Even as he is righteous. Righ-
teous in like manner^ though not in the sanie degree^
as he is righteous. So, I am not of the world, even
as ye are not of the world : John xvii. 14. The
disciples were separated from the world, even as, or
in like manner with their Master : but were they
separated from it in the same exalted degree ? No,

182

surely. Again, neither murmur ye, as some of
them murmured : 1 Cor. x. 10. Does the Apostle
here guard us only against a certain degree of
murmuring, as if he should say, Do not murmur so
violently y as they did ? No, but he would guard us
against all kind of murmuring. And though even
as does sometimes import a sameness in degree^ yet
it usually means a likeness in kind. This passage
of St. John is intended as a guard against Antino-
mianism ; for though a believer s justifying righ-
teousness is entirely of the Lord, (Isa. liv. 17. Rom.
v. 19.) performed by Christ, and imputed to him ;
yet where the grace of God is, it changes the na-
ture, making us love righteousness and hate ini-
quity; yea, and writes the law in our hearts,
making that to be the rule of our obedience, which
is the standard of God's actions.

THE

CHRISTIAN WORLD

UNMASKED :

PRAY COME AND PEEP.

" The heart is deceitful above all thingi, and desperately wicked : who can
know it."— Ju. zTii. 9.

" Search me, O God, and make known my heart." — Psalm ciuiz. 23.

ADVERTISEMENT.

Tke Ediiar comndert it neeesMory to inform the Public, that
the Amhar of THE CHRISTIAN WORLD UNMASKED
regretted mantf years before hi$ death, that he had introduced some

mo/ topiet t» mi unplea$ant manner; and that had he

himeelf re^pmbUehed his Worh, he-would have made those altera-

tions, which are luno made in this Edition. The Author, in the

latter part of his life, was actuated by a fervent spirit of christian

charity and conciliation ; and esteemed every one as a brother,
who loved the Lord Jesus Christ in sincerity.

THE

CHRISTIAN WORLD UNMASKED.

GENTLE READER,

Lend me a chair, and I will sit down and talk a
little with you. If my company proves unseason-
able, or my discourse unsavoury, you may be
relieved from both, by a single cast of your eye.
No longer I continue talking, than whilst you con-
tinue looking upon me. My visit will be long or
short, just as you please; only while it lasts it
should be friendly. I have no flattering words to
give you, nor any alms to ask of you. I am come
to inquire of your health, and would ask a few
questions about it.

Indeed, Sir, I am a physician, was regularly
bred to the business, have served more than three
apprenticeships at a noted hall of physic, and con-
sumed a deal of candle in lighting up a little
understanding; yet am reviled as a mountebank,
because I have been seen upon a stage. The
Prince of physic set the fashion ; and his example
satisfies me, though it may not content another.

However, Sir, my business does not lie with the
walls of your house, but with the tenant within.
I bring no advice to strengthen your clay, but wish
to see your spirit healed, and to set the heavenly
lamp a-buming. Give me leave to feel your
pulse — sick indeed. Sir, ; very sick ; and of a mor-
tal disease; received from your parents; and

188

which infects your whole mass of blood. There is
no health in you ; and since you seem not sensible
of the malady, I must pronounce you delirious.

Why, you frighten me, Doctor. Sure you were
bred at Sion College, along with Doctor White-
field and his brethren. A very hard mouthed race
truly! who have dealt so much in pukes and
blisters, no senteel people will employ them. Their
practice liem chiefly among the poor, who can bear
banging.

However, since you are come upon a firiendly
visit, I will tell you honestly what I think of myself.
I have my faults as well as my neighbours; but
my appetites are pretty well bridled. My heart is
honest, quite willing to pay all men their due ; my
hands too are sometimes disposed to relieve a
neighbour's want ; and my feet go orderly to church
on a Sunday^ when the bells chime, except it
proves a rainy day ; and then I read the weekly
paper, or a bible chapter, at home, just as suits my
fancy. This I call a regular life, and it is the

ground of my hope ; not forgetting Jesus Christ to
elp out some defects. For I am choleric, no
doubt, but it quickly blo'treth over ; and a little apt
to fib in a market ; but who can help it ? All my
neighbours do the same ; and my landlord, who
talks much of his honour, will tell a fib upon occa*
sion, as well as myself. Besides, I often oring the

Earish into good temper, when they are out of sorts,
y talking to them in a kind and humourous way,
so that I am really a peace-maker. Now from
these circumstances it should seem, that I am not
mortally sick, as you suppose, but enjoy good
christian healdi. Yet I do not like your counte-
nance : it looks so very cloudy. Have you got the
gripes, Doctor? ^

No, Sir, but I am grieved at the weak account
you have given of yourself. It convinces me you
are not sick, but dead— dead to God, and to his
spiritual service. I expected some account of a

189

h^ue christian^ and you put me off with the state of
a poor heathen^ who is somewhat sober, and honest,
and charitable, and worships his God when the
weather suits, or his inclination serves. I find no
trace of a spiritual mind ; no taste of a gospel bless-
ing ; no earnest of a future inheritance. God's
word, I see, is not your sweet companion ; his ser-
vice not your true delight ; his glorv not your noble
aim. Your religion noats upon the surface, like
froth upon the water, and is a mere vanity. God
has yet no hold of your heart, and you cannot give
it him.

If you were a child of God, his spirit would
instruct you to love and reverence him with the
affections of a child ; and by prayer to converse
with him daily, as children converse with their
parents.

If God were your Father^ you would love his
house. It would be dear unto you; and a little
rain would no more keep you from his courts, than
from a fair or market. Where should a child go,
but to his father's house ? And if a child of God,
you would say, as David did. How lovely is thy
dwelling-place, O Lord ! a day in thy courts is
better than a thousand spent elsewhere.

If you were a real subject of Christ, the kingdom
which you ask for, in his short prayer, would come,
and be set up within you ; a kingdom of righteous-
ness, peace and joy in the Holy Ghost. He would
enable you not only to profess him, but to love and
serve him, and fix your whole dependence upon
him. Your bosom would become his presence-
chamber, where he would manifest himself to you,
as he does not to the world : and your heart would
be his throne, where he would sit to sanctify your
affections, to regulate your tempers, and subdue
you to himself.

Jesus Christ is not a pasteboard king, with royal
titles, but without authority. He sits upon his holy
hill, invested with all power to captivate the hearts

]90

of his subjects, and execute his threatened ven-
geance on his adversaries. And where he brings
men under the sway of his sceptre, he bestows the
blessings of his kingdom. The Holy Spirit, as a
Com/arter^ is granted ; the peace, passing all un-
derstanding, is given ; and God's love is shed
abroad in the heart by the Holy Ghost. These
jewels are only dug out of gospel mines, and only
set in the breast of gospel subjects. And where
they are well set, Jesus Christ becomes exceeding
dear to such. They know the purchase price he
paid ; and having tasted of the blessings, they love
his person, and adore his grace. Paul and they
are now agreed, to know only Jesus Christ, and
him crucified. He is their song and boast, their
peace and hope, their all in all.

Let me draw my chair a little closer. Sir ; plain
dealing is exceeding needful here. If you are not
a real subject of Jesus Christ, you must be a stran-
ger to the blessings of his kingdom. The jewels I
have mentioncni are not locked up in your cabinet;
they are not bestowed upon the outward court
worshippers. You must come within the veil,
which is now rent open for access, before you can
view a reconciled Father, and feast upon his grace.

A decent walk will keep you from mistrusting
your condition ; and these heavenly comforts may
be thought too rich for a state of pilgrimage ; and
the remnant who possess them, may be deemed a
little brain-sick, quite unworthy of your notice.
Perhaps the first christians may have tasted of
these blessings, but you think the gospel wine
which was broached at first, is now run out, and
nothing left for us to sip but the lees. Thus you
are fortified in Satan's castle of security ; your
conscience, when it cries, is rocked fast asleep ;
and, with a mask of a decent profession, you live a
stranger to Christ's kingdom, and perish in your
sins.

Nay, Sir; do not start away, but keep your

191

seat; and give my words a little chewing. Let
conscience speak ; it has an honest voice, though a
coarse one ; and if you cannot bear handling, it is a
sign that you have ugly sores within, which are
not less dangerous for being skinned over. I must
probe again to make you feel the sores ; and if my
master guide my hand, I shall reach the quick,
and hear you cry, as a perfect man of old did.
Behold I am vile ! Job xl. 4.

Whilst you remain a stranger to Christ's inward
kingdom, you are, with all your outward decency,
but a painted tomb, full of all uncleanness. And
because the walls of your house have had a white
washy and hide its inward filth, and keep its horrid
stench from your fellow-creatures, you care not
much about that eye of God, which views your
heart, and views it with abhorrence. Your bosom
is a cage of unclean birds, and you dearly love
their chirping, and feed them with your own hand.
In this retired chamber you riot in uncleanness ;
and if your filthy thoughts were all exposed to the
world, you would almost die with shame. And
yet perhaps so void of shame, as to think yourself
a chaste person, if no outward acts of uncleanness
are committed. Oh, Sir, how can your heart, your
filthy heart, appear before God, a holy God ? Do
you read the Bible ? There I find it written. Bless-
ed are the pure in heart, for they shall see God.
You are satisfied with clean hands, a decent pro-
fession ; but God requires a clean hearty and none
shall see his face without it.

But, Sir, your breast is a den of thieves too. A
dark and dirty den, where self-will and self-sufiici-
ency, the head of the gang, are up in arms against
Goa, rejecting his authority, breaking down his
fences, and laying his enclosures common. A den
where anger, envy, pride, railing, lying, discontent,
and worldliness, the tail of the gang, have stripped
your bosom of its heavenly furniture, and turned
God's ancient house into a market worse thaa

192

Billingsgate. What was God^s court is now a den,
where distraction lifts her clamorous Yoice, and
violence deals her heavy hand. So that a man's
worst foes are they of his own house, the thieves
that lodge within his breast.

Sir, if Jesus Christ kept his court in your bosom,
he would make peace there ; for he is the Prince
of Peace. Where he reigns, he does command
peace, for the honour of his name as a Saviour, and
for the glory of his government as a King. But how
can you suppose that Christ is your King, when he
lets your house be daily rifled by a gang of thieves ?
A gracious prince will not endure to see his subjects
ravaged daily, when he has sufficient power to pro-
tect them.

And with what conscience can you call yourself
a subject of Christ Jesus, when your bosom is a
sturdy rebel, and content to be so ? You might as
well call me your prince, as Jesus Christ your King,
if he does not rule within your breast ; and might
as properly call me your maker, as Christ your
Saviour, ii he does not save you from your sins.
Where he rules as King, and shows himself a
Saviour, he will purge the conscience, by his blood,
from ^ilt, and hallow well the heart by his Spirit.
He will cleanse the cage^ and scour the den; and
when a wanton bird presumes to chirp, he will
wring its neck ofi* ; or if a rogue assault your house,
his palace, he will apprehend the thief, and sen-
tence him to Tyburn. Nay, it is a fixed rule with
him, that whosoever harbours thieves, shall have
his house pulled down, and a dreadful fire set to it,
which bums, and never will be quenched.

If my expressions ever wear an air of pleasantry,
it is because I would tempt you to hear me out.
My subject is weighty, but may seem too grave, as
the modern taste ^oes, without a little seasoning.
Well, Sir, what thmk you of yourself? Are you a
real subject of Jesus Christ, or an alien ? Indeed,
Doctor, more is lacking in me than I thought. I

193

have been resting on a decent conduct and my
Sunday prayers ; but something still I find is want-
ing, and the main thing too. The house which I
have built seemed a creditable house, and was
thought to be as good as the Vicar's ; for we built
exactly with the same materials. But I perceive
at length there are no windows in the house, nor
any furniture in the chambers ; and no wonder if a
dark house become a den of thieves, for they love
the night, and dwell in darkness. However, I am
now provided with some light for the windows, and
must seek out furniture for the chambers. I would
not willingly miscarry in this matter, because it is
of moment. And it would be sad indeed, after
building and repairing all my days, to have the
house upon my head at last. But I trust by the
help of a ^ood will and a lusty arm of my own, to
fray the birds away, dislodge the gang, and furnish
well my house. What think you now, Doctor?
Do I not talk like a man ?

Yes, Sir, very much like a heathen man, and a
publican. You swagger like a Canaanite ; but
Canaanites, though giants, were overcome and
slain. If you find no better help than your own
will and your own arm, your house will be down at
last, and bury you in its ruins.

Men are strangers to the spiritual nature of God s
law, and to the woeful depravity of the human
heart, and therefore entertain a meagre notion of
religion, and a lofty thought of their own ability.
If christian faith is nothing but a mere assent to
the gospel wordy every man may make himself a
true believer when he please. And if christian
duty only does consist in Sunday-service, with a
pittance of sobriety, and honesty and charity, we
might expect that men would vaunt of will and
power to make themselves religious. And yet the
generality are much defective here. They often
talk of turning over new leaves, but their future life
proves such talk is empty boast, and that they want

194

a will and power for this slender reformation. All
allow that nothing is more needful to be done ; and
nothing can account for its being left undone, but a
want of human willj and strength to do it.

Let me step into your closet, Sir, and peep upon
its furniture. My hands are pretty honest, vou
may trust me ; and nothing will be found, I tear,
to tempt a man to be a thief. Well to be sure,
what a filthly closet is here ! Never swept for cer-
tain, since you were christened ! And what a fat
idol stands skulking in the comer I A sweet heart
sin, I warrant it ! How it simpers and seems as
pleasant as a right eye I Can you find a will to
part with it, or strength to pluck it out ? And sup*
posing you a match for this self-denial ; can you so
command your heart, as to hate the sin you do
forsake ? This is certainly required : truth is called
for in the inward parts : God will have sin not
only cast aside, but cast away with abhorrence.
So ne speaks, Ye that love the Lord, see that ye
hate evu.

It is easy to affirm we have ability for this, and
then dispute about it eagerly ; yet who makes the
trial ? I have made it many times, and find I can
do nothing to good purpose. Others seem well
satisfied with supposing tney have power, but make
no thorough trial ; else they would find, and would
confess they can efiectually do nothing.

If the wanton nightingale is put out of your ca^e
on a Sunday mommg, she will be taken in again
at night. Your heart will pine for her midnight
whistle, and cannot hate her note, or think it half
so horrid as the hissing of a serpent, or the croak-
ing of a toad, though far more loathsome than them
both.

Can you find a pleasant heart to love your ene-
mies, and pray for them, and do them good?
Perhaps you may compel yourself to show them
kindness ; and this is sooner said than done. Yet
ikowing kindness to an enemy is one thing, and

\95

feeling kindness for him is another ; and both are
equally required. Pray make a trial here of your
boasted wiU and power; and see if they do not
prove of brittle metal, and snap between your fingers.

You own yourself a mortal man, notwith-
standing all your mighty strength ; and expect a
mansion in the skies, when you quit this house of
clay. But, Sir, you must be taught the woi'k of
heaven, before you can be settled there. An earthly
heart could no more live in heaven, than a fish upon
dry land. The element is too fine for both ; it
makes them sick : they cannot breathe in such an
atmosphere.

Grace is the blassatn-bud of glory ; and a work of
grace upon the heart is a needful preparation fin:
glory. By grace men are brought into the school
of Christ, and bound apprentices for heaven. In
this school they learn to walk with God ; to love
him; and to serve him ; to be strangers upon earth ;
and seek a better country ; looking for the com-
ing of the Son of God. These are some scripture
marks of the heirs of glory. Do you find them in
your breast ; or can you stamp them there ? Indeed
you cannot. None but he who turned water into
wine, can change your earthly nature into a
heavenly. You must be born from- above, before
you learn to crave and truly seek the things above.
Vou may peruse the word of God ; but can you
say with David, Lord, how love I thy law I it is my
meditation all the day.

When a Bible and a newspaper are found upon
your table, I can guess which your hand will take
up first ; and you know the heart directs the hands.
The worldly magazine is sweeter to your taste than
the heavenly leaves. You may force and drive your
thoughts on heavenly things ; but can you set your
heart upon them ? If so, your thougnts and talk
would glide on heavenly things most pleasantly;
for out of the abundance of the heart the mouth
speaketh.

196

But is this your case, or the case of others who
are reckoned decent people ? You know it is not.
They have no liking for religious subjects, and
find no power to introduce them. Conversation
turns upon the earth, because the heart is earthly.
Religious talk is unfashionable, because it is un-
suitable to our fallen nature. We do not care to
think or talk of God, our daily benefactor, bcx^ause
we are not bom of God, and have no filial kindness
for him. His blessings are received daily, and
the author most politely is forgotten. No mention
must be made of him who gave us all we have, and
keeps us what we are. To talk of Grod upon a
visit would turn the hearers sick or sour, and brand
the speaker for a rude man and a methodist. All
ingratitude is reckoned infamous, except ingrati-
tude to God. Such is human nature ; and such
the kind religion of it.

What makes the Curate give a scanty sermon,
just the fag end of the subject ? And wnat makes
the people love to have it so ? The reason. Sir, is
plain. A Sunday dinner is more savoury than the
word of God.

But, Sir, if your house is fiimished as you threat-
en, then your parlour, shop, and closet, must be
lined with devotion; this is christian fiirniture.
Can you pray, and find sweet fellowship with God
in prayer ? V ou talk of will and power ; if they
are at hand, why are they not in exercise ? I call
that man a boaster, and suspect his poverty who
talketh of his riches, yet never pays his debts. No
work is more needful, more profitable, or more ho-
nourable than prayer; and when rightly performed,
none is more delightfiil ; why then is it not more
followed ? Indeed, Sir, you have no ability to pray
till God poureth out a spirit of grace and supplica-
tion on you : Zech. xii. 10. You may force your
lips to say a prayer^ and say it often ; but cannot
force your heart to like it. The work is irksome«
mighty irksome, it drags on heavily, like a jaded

197

mill-horse who is whipped round and round, but
longs to be released irom his gears. A manger
suits him better than a collar.

And can God be pleased with that service which
your own heart loatneth ? No, Sir, he requires a
cheerful service ; the obedience of sons^ and not of
slaves. He says. Give me thy heart : and his peo-
ple are a willing people, made willing by his grace :
Psalm ex. 3.

But supposing that a little will for prayer might
be squeezed from a flinty heart ; you have no
power still to compass fellowship with God. And
what is prayer without divine communion? A
mere prating to a dead wall or blue sky. It is
babbling to an unknown god, as four hundred and
fifty prophets did to Baal, a jolly company from
morning until evening, but found no answer :
1 Kings, xviii. 26. Baal kept no fellowship with
his votaries then, and never has done since.

Praying unto God without communion, is like
talking to a man who neither gives an answer, nor
a smile, nor yet a look. You would soon be weary
of such converse, and avoid such company. And
no people find a heart to pray, who feel no fellow-
ship with God.

You often hear at church St. Paul's parting
prayer : The grace of our Lord Jesus Christ, and
the love of God, and the fellowship of the Holy
Ghost, be with you. Bv nature we are far from
God ; sin has made the separation. And till
brought nigh to him, we cannot say with them of
old, We have fellowship with the Father, and with
his Son Jesus Christ : 1 John. i. 3. It is one office
of the Holy Spirit to draw our spirit near to God,
and give us fellowship with him.

This fellowship is not obtained by a mere profes-
sion of the gospel, however decent that profession
is, but by regetieration^ or a spiritual birth. Where
the Holy Spirit has imparted spiritual life, he
instructs a sinner how to pray^ helps his infirmities

#•

198 I

in praying y draws the human spirit nigh to God^
and gives communion with him. Thus the heart is
strengthened and refreshed by prayer ^ and finds it
botli a pleasant and a profitable service. But
where communion is not felt, nor truly sought, no ^

comfort can be found in prayer ^ nor profit. And
this is much the case of modern Christianity, a dull
insipid thing, void of spiritual life^ and therefore
void of spiritual feeling. Professors do not make
pretence unto it, but disclaim it. So far indeed
they are honest ; but being destitute of spiritual
life and feelings they must be called gospel puppets^
danced with devotional wires. A church is fitted
up for their stage, with boxes, pit and gallery;
and Sunday is the day of acting. During the per-
formance, some are mighty decent characters, like
a king and queen of France ; others rude and
rackety, like cobler Punch and his wife.

Yet f\jrther ; men have no heart to pray^ because
they have no feeling of their wants. If I am, or
fancy that I am endowed with will and power to
help myself, it seems a needless thing to beg of
God to give me grace ; as needless as to ask his
help to light my candle. And where men boast of
native strength, I do suppose they act consistently,
and seldom chafe a knee in prayer. Common de-
€en(^ requires a little outward homage, and a little
will suffice.

Now, Sir, be pleased to hear what my dispensa*
tory says concerning will and power. It is God
who worketh in you both to wul and do ; and he
works the will and power not for our desert, but
merely of his own good pleasure: Phil. ii. 13.
God stands in debt to none ; and his works are not
designed to reward man's merits but to manifest his t

glorious grace.

When your will is turned from evil, or inclined
to good, it is the Lord's doing. He ovarrules the
will, though not asked of him nor perceived by
you. This may be gathered from the text above

199

cited, and is confirmed by the following »tory : —

Abraham comes to Gerar, and through fear de-
nies his wife : Gen. xx. 1. Abimelech sends for
Sarah to his house, purposing to take her to his
bed ; but when she comes, he is somehow wholly
overruled. God appears to Abimelech, in a dream,
and says. Thou art a dead man, for the woman
thou hast taken is a man's wife. Abimelech pro-
tests his heart is upright, and his hands are inno-
cent. God allows it, and says, I know thou hast
done this in the integrity of thine heart ; but then
he shows the cause of this integrity ; For I with-
held thee from sinning against me, therefore /
suffered thee not to touch her. In Abimelech we
bdiold the doctrine of nature. He vaunts of his
integrity, as modem christians do ; and is just as
ignorant of God's determining his will, and of
course as unthankful for that determination as
modem christians are. We need not wonder at
it ; nature is the same at all times, and in all dis-
pensations : grace alone makes the difierence.

Hence real christians learn to seek for will and
power from God ; and give him hearty praise for
all escapes from evil, and for every good desire
wrought in them, and for all good works performed
by them. As for you. Sir, and others, who can
turn yourselves round by your own will and power,
as nimbly as a floating weathercock, I wish the
weeping prophet's prayer was much upon your
lips : Turn thou me, O Lord, and so snail I be
turned: Jer. xxxi. 18. Lam. v. 21.

But, Sir, you call yourself an honest man, and
honest men will pay their debts ; you own yourself
a sinner too, and sins are debts due to God. How
are these debts to be discharged ? They are a most
enormous sum ; and when felt, prove a heavy load ;
and if not cancelled, must bring eternal ruin. Do
you think of this matter. Sir? It is a weighty
business !

Yes, yes, Doctor, I have had some thoughts

200

about it, and do not apprehend much danger or
much trouble here. I must repent ; and amend ;
and do what I can; and Christ will do the rest.
Some debts I shall pay myself; a decent part of the
shot, and Jesus must discharge the rest of the
reckoning. This is our parish way of paying sin-
ful debts, and seems a very good way. We desire
no better, and only wish to pay our neighbour's
debts as easily. What think you of it, Doctor ?
Sure you can have no objection here.

Indeed, Sir, this way of paying sinful debts, as
easy as it seems to youj would ruin me effectually.
The wages of sin is death ; and if I must pay off
only one sin, I - am ruined ; for that debt is death.
So of course I die and perish. No help is found
for me in this way. Either I must be forgiven
wholly, or wholly be undone.

This method of payment would make you a
bankrupt presently ^ and ruin you eternally. Pray
examine it a little closer. First, you talk of repent-
ing. True repentance goes before forgiveness.
But you speak as if repentance was your own
work ; whereas the Bible says it is the gift of God :
Acts xi. 18. 2 Tim. ii. 26. And Jesus is exalted
on high to give it: Acts v. 31. You had better
pray for repentance, than try to squeeze it from a
millstone ; and such is every heart by nature. No
kind relenting is found there, till Jesus sends it.
What your own hands bestow can avail you no-
thing, but will need to be repented of. And where
God gives repentance, it is never meant to purchase
pardon. For tears pay no debts. They will not
pay your neighbour's ; and much less God's, which
are weighty debts indeed.

Repentance is designed to make the heart loathe
sin, tnrough a sense of its deep pollution ; and
dread sin, through a feeling of its ^ilty burden
Thus the heart becomes acquainted with its naked-
ness and ruin, is broke down and humbled, and
forced to fly to Jesus Christ, and seek deliverance

201

by grace alone. Nor is the business quickly done.
\Vhen the heart is conscious of its misery, it will
try a thousand legal tHcks to shake its pitched shirt
on ; but wearied out at length with endless disap-
pointment, it falls at Jesus' feet, and meekly takes
up Peter's prayer. Lord, save, or I perish.

After repenting, you talk of amending. Ay to
be sure ; no repentance can be true without amend-
ment. But you seem to think your heart only
wants amending, and may be mended just as easy
as your coat. Truly, Sir, it wants new making ;
and no real mending can be found without new
makinjsr. All the rest is yamish which may please
yourself, and satisfy a neighbour, but will not pass
with God. A blackmoor painted white is but a
blackmoor still ; and gives the image of a decent
modem christian. Your conduct may be much
reformed ; but your heart, unless created new, will
be full of earthliness and all uncleanness, and re^
main the devil's forge and workshop still. No
thorough change is made, until the work begins
above, and Grod creates the heart anew. When
repentance is bestowed, David's prayer will suit
you well. Create in me a clean heart, and renew a
right spirit within me. Nay, do not pout at David ;
your heart and eyes are teeming with uncleanness
too, and make you stand in woeful need of David's
prayer.

But supposing God should bless you with a new
heart and right spirit, and thereby cause you to
walk in his statutes, Ezek. xxxvi, 26, 27. still I ask
what becomes of past arrears ? No compensation
yet is made for former trespasses. Doing present
duty cannot pay off past debts ; yet these debts
must be discharged, or you are ruined ; and you
have no overplus to pay a single debt ; nay, you
are running deeper into debt daily ^ by doing what
you ought not, and leaving undone what you ought
to do. Still your deserved wages every day and
every hour is death. Let me remind vou once

202

again of Peter's prayer, Lord, save, or I
perish.

Lastly, you say, I must do what I can^ and Christ
will do the rest. This is the common cry, the
general run ; and is thought a safe and easy passage
for a christian. But the passage is too strait and
hazardous for me : I dare not venture my own soul
upon it. Supposing you have will and power for
dutyy then I ask. Do you pray as much as you can,
or read the scripture as much as you can, or re-
lieve the poor as much as you can, or visit the sick
as much as you can ? Do you deny yourself as
much as you can ? and watch against sin as much
as you can ; or do any one duty as much as you
can ? Indeed you do not^ and you know you do not.
But i%x)u put salvation on this footing of doing
what yob can, and have not done it, what sentence
can you look for from the Lord but this ? Out of
thy own mouth I will judge thee : Luke xix. 22.

If this plea of doing what you cauy will not abide
a trial, no other plea remains but doing what you
willf or what you please, and making Jesus Christ
do all the rest. But you dare not urge this plea :
it is too shameful and barefaced for any mortal to
avow it. Now, Sir, if you are not able to abide the
trial, of doing what you can ; and dare not urge the
shameful plea of doing what you will ; how is it

S>ssible for you to l^ saved by your doings ?
ither a full pardon and a free salvation must be
granted through Jesus Christ alone, or you are un-
done by your doings, cast and lost for ever.

Pernaps you think that Christ came to shorten
man's duty, and make it more feasible, by shoving
a commandment out of Moses' tables, as the Papists
have done ; or by clipping and paring all the com-
mandments, as the moralists do. Thus sincere
obedience, instead of perfect, is now considered as
the law of works.

But, sir, if Jesus Christ came to shorten man's
duty, he came to give us a licence to sin. For duty

303

cannot be shortened without breaking command-
ments. And thus Christ becomes a minister of sin
with a witness, and must be ranked at the head of
Antinomian preachers. And what do you mean by
sincef*€ obedience ? It is a pretty expression, and
serv^ many pretty purposes. It sears a conscience
notably, and daubs the face of Jesus Christ wonder-
fully ; and has so vague a meaning, it will signify
any thing, or nothing, just as you please. It is
Satan s catch-word for the gospel ; and upon his
gates might be truly written. Room for sincere
obedience.

But what is it ? If sincere obedience means any
thing, it must signify either doing what you can, or
doing what you tvilL So we are got upon tlie old
swampy ground, are sinking apace into a quagmire,
and shall be strangled presently unless we retire.

Jesus Christ is so far from intending to pare
away Moses' tables, that he carries every conmiand-
ment to its utmost extent. A wanton look is
declared to be adultery ; and a wrathful heart is
deemed murder ; and the man who calls his neigh-
bour a fool, is threatened with hell-fire. This does
not look like shortening man's duty, and making it
sit more easy on a squeamish stomach. Surely this
preaching cries out mainly against sincere obedi-
ence : a doctrine sweetly framed to set the heavenly
gates wide open for dri^kards, whoremongers, and
all men.

Jesus says expressly, that he did not come to
destroy the law, by weakening or shortening Moses'
tables ; and he assures us, that whoever shall
break the least commandment, and teach men to do
so, shall be least in the kingdom of heaven, or far-
thest from it.

If another witness is needful, we may call in St.
James, who is just at hand, and a favourite with
the champions for works and sincere obedience.
But the good Apostle happens to be ratlier sturdy
in this matter, and declares that if a man should

204

keep the whole law, except in one point, he is yet
guilty of all : James ii. 10. A failure in a single
article ruins him. Whoever breaks the least com-
mand, or neglects the least duty, thereby procures
to himself as solid a title to eternal misery, as the
man who breaks all the commandments every day
of his life. Which is designed to show the absolute
impossibility of being justified in any manner by
our works.

Why, Doctor, you amaze me mightily. I never
heard such language in my life before. Our parish
Doctor does not treat his patients in this rough
manner. Surely you have overshot the mark.
What is really Just and equitable among men will
be just and equitable with God. And is any thing
found among men that bears a resemblance to this
proceeding of God ?

Yes, Sir, enough is found in every country, and
in your own land, to justify God herein. Many
crimes are punished with death in Britain, and the
punishment is inflicted for a single crime. The
law does not inquire whether you have ofiended
o/ien^ but whether you have offended once. It tries
you for a single onence ; and if found guilty, will
condemn you without mercy. Now if human laws
are not taxed with injustice, though they doom a
man to die for a single act of treason, murder, rob-
bery, or forgerj, why should God's law be thought
unjust because it punishes a single crime with death?

However, you must not mistake St. James s
meaning. He does affirm, that a single breach of
God's law deserves eternal death, as well as ten
thousand ; yet he does not say, that small and great
offenders will have equal punishment. No ; mighty
sinners will be mightily tormented. Men's future
torment will be suited to the number and greatness
of their crimes. Yet moderate offenders can have
small consolation from hence, because the shortest
punishment is eternal, and the coldest place in hell
will prove a hot one.

205

Sir, by your countenance, I perceive you are not
yet disposed to renounce sincere obedience. And
though unable to maintain your ground, you are
not willing to giye up your arms, and ask your
noble Captain quarter, to save your life. Let the
matter take a little more sifting^ You seemed to
complain of God) for making death the wages of a
Unfile sin ; but you mi^t have reason to complain
if God had made sincere obedience a condition of
salvation, because no man understands what it
means. Much tcdked of it is, like the good man in
the moon, yet none could ever ken it% I daie defy
the scribes, and all the lawyers in the world, to tell
me trulr what sincere obedience is. Whether it
means the doing half my duty, or three quarters, or
one quarter, or one fiftieth, or one hundredth part»
Where must we draw the line of sincere obedience ?
It surely needs a magic wand to draw it% And can
we think that God would leave a matter of such
moment at such dreadful hazard! Whatever is
made a ^tmdition in a human or divine covenant, be
that condition less or more,, sincere or perfect obe*
dience, it must be executed punctually, from first
to last, or the covenant is forfeited. On this account
conditions in a covenant always are, and must be
marked out precisely. Yet here, sincere obedience
is called a condition, and no one knows what it is ;
nor will allow this poor unmeaning thing, whatever
it is, to be absolutely binding. It is a condition
and no condition: just as much grace as you
choose, and as many or as few good works as you
please. O fine condition I Surely Satan was the
author of it.

When human lawgivers judge a crime deserveth
death, and make it capital, they always draw the
line of death, and mark the crime exactly^ that all
may know what it is, and when they do commit
it. And if God hath made sincere obedience
the condition of salvation, he would certainly
have drawn the line, and marked out the

200

boundary pieciselifj because our life depeivded
on it.

If some Utopian prince should frame a body of
laws, and declare that every one, who did not keep
the laws sincenly^ as well as ever he could, should
die, this pleasant sanction would make a dull
Bseotian grin ;*and when the judges took a circuit
in this fairy land, each assize would prove a maiden
one, no doubt« Now if such a constitution would
be hooted at among men, as the utmost foolishness
of folly, can we think the wise God would adopt
such a system 1

Sincere obedience is called the condition of sal-
va:tion; but God has drawn no line to mark the
boundary ; therefore every man must draw the line
for himself. Now, Sir, observe tlie conseauence ;
mark how this ravelled .clew winds up, ana shows
its filthy bottom. One prays on Sundays, but at
no other time: that is his line of devotion.
Another only prays in a tempest : that is his line.
And a third vnll only pray when sick or dying.
One is mellow once a w^eek, and staggers home,
but keeps upon his legs : that is his line of sobriety.
Another gets much tipsy ever^ night, but drinks no
spirituous liquors : that is his line* And a third
will take a dram stoutly, but declares sincerely that
he cannot help it : he should be dead without it
One does not break the band of wedlock, but casts
a wanton look upon his maid : that is his line of
chastity. Another has no wife, but k^eps a whore :
that is his line. And a third has both a wife and a
whore. What must we say to these things ? They
are all condemned ; but if God has drawn no boun-
dary, man must draw it, and will draw' it where he
pleaseth. Sincere obedience thus becomes a nose
of wax ; and is so fingered as to fit exactly every
human face. I look upon this doctrine as the
devil's masterpiece, the most ingenious trap that
ever was contrived by him. Where other woeful
doctrines slay a thousand, this will slay ten

207

thousand. Talking of sincere obedience, and of
doing what we can, is mighty plausible : it sounds
welly and looks decent ; but opens a dreadful sluice
for the profligate, and erects a noble pillar for the
deist.

I cannot think that the growth of deism is chiefly
owing to the growth of immorality. A person will
not surely choose to be a deist, because he grows
more wicked; he will not merely reject Jesus
Christ, because he stands in more need of him.
But a man becomes a deist by hearing of sincere
obedience, and believing there is a merit in it.
Now the price of merit is not fixed in a protestant
market : it is much talked of, but not rated. He
therefore sets what price he pleaseth on his own
merit ; and pays his heavy debts ofl*, as a neigh*
bouring state once did, by raising the currency of
his coin. Thus, though we may have been enor-
mously wicked, yet by the fancied merit of a few
good works in life, or by a charitable sum be-
queathed at his death, he goes in a fiery chariot up
to heaven, unless he chance to be kidnapped in the
way by Satan.

if works are a condition in the gospel covenant,
then works must make the whole oi it. Sincere
obedience, as a condition, will lead you unavoida-
bly up to perfect obiedience. No intermediate point
can be assigned where you may stop. All the
commands of God are inforced by the same autho-
rity. He that saith. Commit no adultery, saith
also. Do not kill. And if you allow one duty to be
absolutely binding, you must allow all the rest :
for they all stand upon the same footing.

But perhaps you think, though all the commands
of Goa are binding, they bind only to a certain
degree : and hence the gospel covenant is called a
covenant of grace. Then 1 ask, Sir, what is that
degree ? How far must we go ? And where inay we
stop ? You cannot mark the limit, and God does
assign none. Yet if this had been the tenor of the

208

gospel coyenant, he would have marked Iftat degree
precisely f because my life depended upon knowing
it.

What saith your Bible ? How readest thou ?
Does it allow you to be guilty of adultery, or mur-
der, or blasphemy, or perjury, or theft, to a certain
degree ? Indeed it does not. Or may you indulge
a measure of anger, or envy, or malice, or lying ?
Indeed you may not. My Testament says, Put
away from you ail bitterness, and wrath, and anger,
and clamour, and evil-speaking, with all malice :
Eph. iv. 31. And it commands you not only to
abstain from all evil, but from all appearance of it :
1 Thes. V. 22.

Thus you can neither exclude any kind of duty,
nor any degree of each kind. But the moment you
seek to be justified in any measure by obedience,
that moment you fall from grace^ and became a
deblar to the whole law.

God has proposed no more than two covenants.
The first was whotty of works, which says, do and
live ; and gives the man a title unto life, who shall
keep the law perfectly. The second covenant is
wholly of grace, which says, believe and be saved.
In tms covenant, salvation is fully purchased by
Jesus Christ, and freely appUed to the sinner by his
Spirit. Grace lays the foundation, and grace
brings forth the top stone with shouting. Glory be
to God for this grace.

Now the first covenant is allowed on all hands to
be too hard ; and the second is thought by most to
be too easy J and would fall to pieces, unless shored
up h^ sincere obedience. Accordingly, by the help
of this rotten buttress, men have patched up a third
covenant, consisting partly of works, and partly of
grace. In which l£e sinner owns himself indebted
something, he knows not what, to Jesus Christ ; and
takes the reet, be what it will, to himself. The
captain and the soldier make a joint purse, and
purchase a crown between them. The soldier wins

209

some gdid to make the crown, and Jesus studs it
round with diamonds. O rare soldier ! He must
not ascribe salvation unto God and the Lamb, as
the saiiits do, (Rev. yii. 9, 10.) but to the Lamb and
the soldier.

This mixed covenant is the darling of nature. It
both cherisheth our vanity, and opens a door for
licentiousness. The judaizing christians, mentioned
in the Acts, were the first who began to adulterate
the gospel, by blending the covenants, and seeking
to be justified by faith and works conjointly. They
did not consider the precepts of the gospel as a rule
of life, but as a bond of the covenant. And they
were led into this error partly by a constitutional
pride which is common to all ; and partly by a
national prejudice which was peculiar to themselves.
Moses had been their lawgiver, and works were
the letter of his covenant. Of course they would
be tenacious of a law of works, and as unwilling to
give up their old lawgiver, as a husband is to part
with the wife of his youUi. Moses had reigned long
over them, and they gloried in being his disciples ;
but Jesus now would be their king. And like a
besieged people, who are driven to the last extre-
mity, if they cannot keep the conqueror out, they
will make the best terms they can, for themselves
and their prince. If Moses must not reign alone,
he shall be seated near the conqueror, and they
will swear fealty to both.

Wherever these judaizing christians came, and
found men disposed, as they are naturally, for the
mixed covenant, they always preached circumcision
to them, saying. Except ye be circumcised, ye can*
not be saved : Acts xv. 1 . And they preached right,
if the gospel be a mixed covenant of faith and
works. For in such a covenant, there is just the
same reason for circumcision as for baptism. If
you desire benefit from the covenant of grace, you
must be baptized ; and if you seek advantage from
the covenant of works, you must be circumcised.

210

A rite of initiation is appointed unto both the cove-
nants ; and yon cannot enter into both without
partaking of the double rite.

Are you free of the mercers' company, and desir-
ous to be incorporated among the saddlers' ? You
must undergo a second initiation. The former rites
have made you a free mercer, but cannot make you
a free sadaler. So, if you join mount Sinai to
mount Sion, and would partake of benefit from both
the covenants, you must undergo a double initiation,
because the rites are different. Baptism will no
more admit you into Moses's temple, than circum-
cision can receive you into the church of Christ.

Allowing, therefore, that the gospel covenant is a
mixed one, of works and gracCj ue judaizing chris-
tians did not preach amiss, when they said. Except
ye be circumcised ye cannot be saved. You ex-
pect, say they, a share of your salvation from the
covenant of works ; but no profit can you have
from that covenant till you have fairly entered it by
circumcision.

And does it not seem equitable, in this mixed
covenant, that the Sabbath should be equally
divided between the Jewish service and the ffospel
worship ? You are half a Jew in heart. Sir, though
not in profession ; and have abundantly more cause
to sacrifice a bullock to Jehovah, than the wise
man of Athens had to kill a cock for Esculapius,
and thus at his death infatuate the doctrine ot his
life.

However, Sir, at all events you must be circum-
cised, if your mixed covenant be a true one. And
you have only this alternative, either to reject the
covenant, or to admit of circumcision. And since
you seem unwilling to give up your works, I must
send a Jewish rabbi, or some Hebrew professor, to
your house, with a pruning knife.

No, Doctor, hold there ; more words than one to
this bargain. You may talk as you please, but I
will not be circumcised : no, verily, not I. What

211

a fine figure I should make at church ! How my
neighbours all would stare and point at me ! And
how the Vicar too would jeer ! I desire to hear no
more of circumcision ; and the thought of your
pruning knife so bewilders me, that I have dropped
all the ends of your discourse about sincere obe-
dience. Could you pick the threads up again, and
wrap them in a little compass ?

I will try to oblige you, Sir. And first, sincere
obedience is no where mentioned in the gospel as a
condition of salvation. But if it were a condition,
sure it would have been expressly mentioned, be-
cause of its high importance. Yet the Bible is not
only silent in this matter, but asserts the contrary.
St. Paul declares roundly. We are saved by grace
through faith : not of works, lest any man should
boast : Eph. ii. 8, 9. The reason added. Lest any
man should boast, plainly shuts out all works of
sincere obedience as a condition. For though these
works are often small enough, yet if the condition
is fiilfiUed by them, such is human vanity, they
would afford a ground for boasting. Therefore, to
dig the whole cankered root of merit up, and give
all the glory of mlvation unto God and the Lamb,
the Apostle says absolutely, It is of grace, not of
works. Works have no share in the covenant of
grace as a condition of life ; they are only tlhe/ruit
of salvation freely bestowed, and the genuine evi-
dence of a true faith, which works by love.

Again, if because obedience is inculcated in the
covenant of grace, it is thought to be required as a
condition of salvation ; and thou^ not mentioned
expressly 9 is certainly intended. Then I ask, what
is the condition ? It is highly needfiil for me to
know it, and to know it perfectly, because my life
depends upon it. I suppose sincere obedience
must mean something short of perfect* Pray, Sir,
how much short ? Half an inch, or half a mile ?
Where must I draw my line, and fix my staff?
The Bible has not told me, and you cannot tell me,

212

nor all the scribes in Christendom. So I am brought
to a fine pass ! Here my life depends on a condition,
which must be performed, and I know nothing of
it, nor can know, and yet am ruined if I take a step
too short. Oh, Sir, if sincere obedience had been
a condition of salvation, God would certainly have
shown me how much short it comes of perfect ; and
have marked out the line exactly whither I must
go, and where I must stop.

Further, you describe sincere obedience by doing
what you can ; and thus explain one loose expres-
sion by another full as loose. I call the expression
hose, not merely for its loose meaning, but for its
loose tendency. And here we may behold the sub-
tilty of Satan, who blinds our eyes with such
expressions as bear a decent countenance, and seem
to have a meaning, yet leave us wholly in the dark,
or leave us at full liberty to put any soft construc-
tion on them. Yet if men were honest, they might
see, that doing what they can, means nothing more
in plain English, than doing what they will; and
if they are tried by the rule of doing what they can,
they must be all condemned, because they daily do
such things as they need not and ought not, and
leave undone other things which they might do
and ought to do.

Here it may be noted, that what is called by
plain men sincere obedience, is entitled by the
scribes a remedial law, or the law of love. They
are all cankered branches from the same cankered
stock ; and their number is convenient. A troop
looks well. They serve as pretty loop holes to
play at hiding-and-seek in. No wonder that the
foot is often shifted, when the ground is miry.
Men will make a hundred kind of laws, but God
has only two, the law of works, and the law of
faith : ilom. iii. 27. And what has been urged
against sincere obedience, equally effects a reme-
dial law, the law of love, and all their Jewish
Icindred. They must stand or fall together.

213

Lastly, sincere obedience, as a condition, can
only tenninate in perfect obedience. No middle
point can be assigned, where you may stop. No
kind of duty can be excluded, nor any degree of
each kind. Thus you are unavoidably thrust upon
a perfect law of works, and become a debtor to do
the whole law. And if you dare not rest on a per-
fect obedience, unceasingly performed from the
first day to the last, there is no other resting for
you, but on Jesus Christ alone. He must be your
all ; and he will be your all, or nothing.

Thus I have gathered up my ends, respecting this
matter ; and I trust you see at length, that sincere
obedience is nothing but a jack-o'lantem, danciuj
here and there, and every where : no man coul(
ever catch him, but thousands have been lost by
following him. A cripple might as well rest upon
his shadow for support, as your heart depend upon
the phantom of sincere obeoience.

Your mixed covenant is a mere bubble, blown up
by the breath of pride. It has neither got a foot in
heaven, nor a foot on earth, but is pendulous in the
air, and rests upon a castle floating in the clouds,
which threatens downfall and ruin every moment.
Woe be to the man that is seated on it ! Yet this
castle, though the fabric of a vision, is the glory of
a modern christian ; and, being built upon the
clouds, has been reckoned safe from gun-shot ; but
I trust the cloud is burst, and the phantom
disappears.

Indeed, Doctor, I begin to perceive mv old sweet-
heart, sincere obedience, is a very sorry hussy. Yet
her face is so plausible, and her speech so winning,
none would suspect her for a jilt. She must be
packed off; but what shall I do when she is turned
out of doors ? You have jostled me out of my easy
chair, and now I have not got a stool to sit upon.
My own obedience will afford no sort of title under
heaven ; where then must I find a title ? Beside I
do not understand your doctrine, though I must

214

give up my own. Sometimes y6u preach up Moses
stoutly, and then suddenly Jesus Christ is all in all.
One while you talk notably of being bom again, and
then presently you seem to speak as if my own
obedience was only fit to destroy me. Pray explain
yourself, and do not leave me in the dark. You
have blown my candle out, and, in civility, should
lend your lantern.

Nay, Sir, candle-light will not serve you here :
sun -light is wanted ; rays from the sun of righte-
ousness, or you will continue dark, notwithstanding
all that 1 can say. May this light be granted !

The law is preached for two reasons : as a school-
master to bring men unto Christ, that they may be
justified by faith : Gal. iii. 24, and secondly, as a
rule of life to walk with Christ, but as no condition
of salvation.

Jesus Christ has no business with a Pharisee,
who can plead his own righteousness ; he came to
seek and save them that are lost : Luke xix. 10.
And the moral law must be preached in its utmost
rigour, to awaken every sort of sinners, and con-
vince them of their lost estate. When the law is set
home by the Holy Spirit, it becomes a schoc^master,
sharp mdeed, and scourges sinners unto Christ.
The fox is then unkennelled, and driven from his
old haunt, sincere obedience, the common refuge
and convenient screen for drunkards, fornicators,
liars, thieves, and simpering deists, who are all at
their wit's end presently, when they find their
thatched hovel in a blaze.*

No sooner is the rigour of the law perceived by
the understanding, and felt in the conscience, but
it forces every one to say, as St. Paul did. When
the commandment came, came home to my heart,
I died, all hope of life through my own obedience

*The judicious reader will perceive that I have not wrote a^nst sincere
obedience, as it is the genuine fruit and a necessary evidence of faith « bnt only
decry it as a amditum of salvation.

215

gsrished : Rom. vii. 9. And they can take up
aul's lamentation, a mighty strange one to a
modem Christian who has got no feeling : O
wretched man that I am ! who shall deliver me
from the body of this death ? Rom. vii. 24.

Now they know by good experience, that death
is the w£^e8 of sin ; and feel tnemselves in a state
of condemnation. This makes them dread sin, and
free to part with it ; because it has lost its painted
cheek, and shows its haggard countenance. The
prayers of the church become very suitable and
welcome. The frequent supplication of Lord, have
mercy on us, is neither loathsome nor tiresome.
The much repeated cry for mercy on us miserable
sinners, is not thought a cry too much. And those
strong communion words. The remembrance of our
sins is grievous, and the burden of them is intolera-
ble, are not muttered by a hollow lip, but uttered
with a feeling heart.

A sinner thus convinced of sin, struggles hard to
help himself. He watches, strives, and prays, and
fain would keep the whole law. But as he strives,
the law opens to his view, and shows its spiritual
nature, and its marvellous extent, reaching to every
action, word, and thought, and calling for obedience
every moment. And now he feels his nature's sad
depravity. His heart is earthly and unclean, and
therefore has a fixed dislike to spiritual duties. It
may be forced on them, but cannot relish them, or
keep a full attention to them. He could sit four
hours in an idle play-house ; and though crowded
up exceedingly, could keep a fixed attention all the
time, and be sorry when the farce was over. But
his heart goes to prayer, like an idle boy to
school, sauntering every step, and would play tru-
ant if he dare.

After many fruitless struggles to keep the law,
he finds himself without strength. Fain he would
delight in God, and in his spiritual service, but he
cannot. His nature will not kindly move towards

216

God, and when thrust upon the task, growetli quar *
relsome or sleepy, and is quickly jaded down.
Hence he finds an utter need of the Spirit's aid, to
create his heart anew, and breathe some spiritual
life, to enable him for spiritual service.

The curse of the law has now made known his
guilt ; the spirituality of the law has shewn his de-
praved nature : and nis vain attempts to keep the
law, have disclosed his utter feebleness. Thus the
law has prepared him for Christ. His heart is
humbled and broken down with an awful sense of
his guiltiness, and filthiness, and feebleness ; he is
possessed of the first beatitude, poverty of spirit :
Matt. V. 3. but does not yet know it is the leading
step unto the kingdom of heaven.

The first beatitude conducts him to the second.
Blessed are the mourners. He mourns because he
is poor in spirit, sensible of his spirit's poverty ;
stripped of all his fancied worth, and fancied ability
to help himself; weary of sin, and of his evil heart ;
heavy laden with a guilty burden; and seeking
rest, but finding none.

Pray, Doctor, who is this soiry fellow, this weary
wretch, that comes to Jesus (Jhrist with such a
loaded pack upon his back ? Some highwayman no
doubt, or some house-breaker; perhaps a mur-
derer ; at least a person excommunicated, who has
been very naughty, and would not wear a white

sheet.

Indeed, Sir, this sorry fellow is the Doctor him-
self, and every one who comes aright to Jesus
Christ. Did you never read the invitation which
he makes to sinners ? Come unto me all ye that
labour and are heavy laden, and I will give you
rest : Matt. xi. 28. You are a sinner, Sir ; and all
men are sinners, and condemned b^ the law ; but
all men do not feel their condemnation, and there-
fore are not heavy laden with a guilty burden, nor
labouring after rest. Yet such are invited; and
only such are accepted. What right have you to

217

come to Jesus Christ, unless you come in his ap-
pointed way?

If your wealthy neighbour should invite his poor
parish widows to dine on Sundays at his house,
this invitation would give you no right to dine, nor
yet the Vicar: you are not poor widows. And
supposing you should borrow female clothing, put
on a gown and petticoat, and call yourself a poor
widow, this femsde dress would not procure a right
to dine, but might expose you to a cudgel. Yet this
is now become the genteel way of coming unto Jesus.
Men borrow at a church the garb and language of
a Christian, and say most sad things of themselves,
while they are upon their knees, as if they were
poor sinners truly, and yet would execrate a preacher
who should say the same things in a pulpit which
they uttered in a pew.

You have heard, ho doubt, of beggars who tie a
leg up when they go a begging, and then make
hideous lamentation of their lameness. Why, this
is just your case. Sir. When you go to church a-

E raying, which is begging, you tie your righteous
eart up, and then make woeful outcry for mercy
on us miserable sinners. Oh, Sir, these tricks may
pass awhile unnoticed, but Jesus Christ will appre-
hend such cheats at last, and give them tneir
desert.

Would you know where God will cast a gracious
eye ? He tells you. To this man will I look, saith
the Lord, even to him that is poor and contrite :
Isa. Ixvi. 2, poor in spirit, and bruised with a sense
of his sinfulness.

And would you hear whom Jesus calls ? His
own lips inform you, I am not come to call the
righteous ; no ; why should he ? If he did, they
would not come in his way, for they have found a
better. But I am come, he saith, to call sinners ;
sinners sensible of sin, and bruised with it ; and to
call them daily to repentance ; not to patter over
good confessions with a frozen lip, but to breathe

218

them with a mourning heart : Lake y. 32. St.
Luke introduced the call with these words: The
whole need no physician, but the sick. And pray.
Sir, who are the whole ? Have any kept the whole
law without offending in a single point ? Not a man.
Then all are condemned by the law, and have
passed under its curse. Yet many think themselves
whole, or nearly whole, and thererore see no need, or
little need of Christ's atonement. Alas, for such !
When the stone they have rejected fiedls upon them,
it will grind them into powder. But the tick need
a physician ; they feel that woeful sickness, the
plague of the heart, (I Kings, viii. 38^ and loathe
themselves in dust and ashes.

But we must take a little further notice of our
young pilgrim, before we drop him altogether. He
was left disconsolate with raw back and weeping
^7^9 just floffged out of Moses's school, and seeking
balm to heal his wounds, but finding none. At
length the invitation of Jesus reaches his ears. Come
unto me, thou heavy laden soul, and I will give
thee rest. He hears and wonders ; listens and is

E leased. A gleam of joy steals into his heart ; a joy
e never felt before, sprinmig from a cheering hope
and dawning prospect of deliverance. This lundles
high esteem and kind affection for the Saviour,
who appears all lovely in his sight, and often draws
a heavenly tear from his eyes. The name of Jesus
groweth musical, his love adorable, and hiB salva-
tion above all things desirable.

The weeping sinner enters now upon a new
world, and joins himself with the praying citizens
of Zion. Jesus is welcomed as his King and Savi-
our, and receives hosannahs from him. He begins
to understand what grace means, even mercy, rich
mercy, freely shown to a lost and ruined sinner.
No sermon suits him now, but what directs his
heart to Jesus, and sets the Saviour forth as Pro-
phet, Priest, and Kin^, to save his people. A ftiU
and free salvation captivates his heart ; it is just the

210

thing he wants, and therefore highly weleome.
And whilst the tidings of this royal grace are
sounding in his ears, he seems to giye them credit ;
but when the book is laid aside, or sermon oyer,
fresh doubts arise which must perplex him. His
understanding is enlightened, but his heart retains
a legal hias^ and a secret harping after merit still.
Sometimes he fears the gospel-tidings are so good,
they are not true ; or if diey may be true, they are
too good for him. He likes and wants the promised
grace, but staggers at the promise. A sense of
guilt and his uncleanness so dismay him, that he
dares not bring a filthy naked soul to Jesus, to be
washed and clothed by him.

Sincere obedience often peeps again, and bids
the pilgrim wash himself first, and Jesus Christ
%ha\\Hnse him afterwards ; bids him plant a fis-leaf
here and there, and make a patched frock of duty ;
and if it prove too scanty, Jesu8 Christ shall eke it
out with his fine linen. This expedient pleases for
a season, and to work he goes, hoping to make him*
self so fair and tight, that Jesus Christ shall fall in
love with him, and give him rare commendation^
instead oifree pardon. But though he wash himself
in snow water, and make his hands exceeding
clean, he is plunged in the ditch again, and his own
clothes abhor him : Job ix. SO, 31. Thus he grows
bewildered, and has lost the siffht of grace, until he
hears it preached afresh; and then he drops the
snow water, and hastens to the fountain opened for
sin and uncleanness : Zech. xiii. 1 . He stands upon
the brink, but cannot enter, and longeth for a
washing, but must wait the moving of the water.
He views the fountain, and sees it fair and open ;
he views the promise, and sees it full and clear : he
that believeth shall be saved : which makes him
cry, '^ Oh ! that I could believe the promise ; Jesus
then would save me ; but my heart staggers, and
when my foot seems fixed upon the rock, a sudden
gtist of doubts blows me into the mire again.

220

Now he knows the meaning of St. Paul's words,
Believe in Christ Jesus, and thou shalt be saved :
Acts xvi. 31, and he deafly understands that his
want of pardon, peace, and holiness, is owing to his
want of faith. If he could believe, Jesus Christ
would fulfil his promise ; it would be done accord-
ing to his faith : Matt. ix. 28, 29. — ^xv. 28. Luke
vii. 50. — xviii. 42. Jesus Christ would save him
from the guilt and power of sin.

This makes him feel his want of faith, and want
of power to give it. He had been nursed in a chris-
tian land, and thought a mere assent to scripture
was sufficient ground to make him a believer ; and
he maiTelled that some preachers made a mighty
stir about this easy matter. But he finds this
human faith will neither purify his heart, nor wash
his conscience : it will not save from sin. And he
feels that prayer is nothing, and procureth nothing,
without divine faith. He sees a reason why the
chosen twelve should say, Lord, increae our faith,
because it is the gift of God. Could they give
themselves one grain, they might add another, yea,
a dozen grains, or twenty ; and had no need to ask
for that which they coula give themselves. Besides,
these men, who ask for faith, were not heathen
men, but christian men, true followers of Christ ;
and none but such can pray for faith, with a hearty
feeling of their want of it.

Doctor, you talk mightily of unbelievers ; pray,
where may they grow? In Lapland, among the
witches ; or in Greenland, among the whale-fishers ?
Sure the people of England are stanch believers, and
very good (Jhristians. A modem set, I own, is
started up among us, who think it courage to defy
their Maker, and act as freely as if they could con-
trol him ; and if they think as freely as they act,
may well be called free-thinkers. Such people
cannot value Jesus Christ, because he brings hell-
tidings to their ears. Who can love a messenger of
ill news ? Mahomet would prove a sweeter prophet

221

for this light-heeled gentry ; and would gain much
credit, could he gain the pulpit ; for he allows men
concubines enough. However, these are but a few
rotten pears amone the heap ; the rest are sound ;
and I can vouch ror my own parish, they are all
beUevers, Indeed, Doctor, it would do you good to
see how smirkingly they go to church in summer ;
and how tidily they look at church, with their bet-
ter coats and gowns on.

Oh, Sir, the lifeless manner in which people
pray, or hear the word of God at church, sheweth
plainly that they have no property in the blessings
of the gospel. Glorious things are spoken in the
scripture, but they make a mighty small impression
on a christian congregation. The heavenly tidings
fall into their heavy ears, like money dropped into
a dead man's hand. No comfort is received from
the money or the tidings, because they both are
dead, and have no interest in them.

If you, Sir^was an heir to a fine estate, your
bosom would be often warmed with the joyful pros-
pect ; but your father's servant could not feel your
joy. His bosom would not glow, when the fields
are viewed^ or when the rents are paid. And
wherefore ? Because he is not the heir.

A Bible is the precious store-house and the
magna charta of a cnristian. There he reads of his
heavenly Father's love, and of his dying Saviour's
legacies; — there he sees a map of his travels
through the wilderness, and a landscape too of Ca-
naan. And when he climbs on Pisgah's top, and
views the promised land, his heart begins to bum,
delighted with the blessed prospect, and amazed at
the rich and firee salvation. But a mere professor,
though a decent one, looks on the Bible as a dull
book ; and peruseth it with such indifference, as
you would read the title-deeds belonging to another
man's estate.

I am amazed to hear you vouch for your parish,
as a whole flock of believers. Such a thing was

222

never known before, and would make an eii^hth
wonder of the world. Why, Sir, are there none
among you, that are slaves to divers lusts and plea-
sures? None that live in malice and envy, hateftil
and hating one another ? Have you no drunkards
nor whoremongers, no sabbath-breakers nor com-
mon swearers, no extortioners nor covetous, no
liars, no thieves, no lazy hands that will not work,
and no light minds that cannot pray ? If you think
such church-goers are believers, I may fairly rank
Satan at their head ; because he stands possessed
of their faith, and is the noble captain of this troop.
A troop which often maketh up three quarters of a
parish.

Jesus says. He that believeth, shall be saved.
Saved from what ? Why, from the guilt and power
of sin. Such is Christ's salvation here on earth.
But this black troop is visibly and wilfully under
the power of sin ; and therefore cannot have that
faith which saves from sin.

Thus at one reckoning, the greater part of your
sheep prove goats or wolves ; but a remnant is
behind of decent people, the modem soft phrase for
a Christian. Let these decent people take a decent,
trial ; it will not hurt them, it they are good men
and true.

St. Paul says. Examine yourselves, whether ye
be in the faith : 2 Cor. xiii. 5. He takes it not for
granted that christian professors must be true
believers, but commands them all to prove their
own selves : and drops a question, as a touchstone,
to prove themselves by. A strange question it must
seem to such as have not true faith, yet is a most
important question, and the only one that distin^

guisheth true faith from counterfeit. The Apostle
oes not ask the Corinthians whether they are
sober, honest, charitable, church-^oin^ people, the

E resent pigmy standard for a christian soldier:
ut he asks la. very searching c^^uestion, even this :
Know ye not that Jesus Christ is in you? and

223

declares, if they knew it not, they must be repro-
batesj disapproved of God as hypocrites, notwith-
standing aJl their decent carriage.

The meaning of St. Paul's question is plainly this,
Know ye not that the spirit of Christ is in you ?
For where Christ's Spirit is, there is he. The same
kind of question is asked in the first Epistle, Know
ye not that ye are the temple of God, and that the
spirit of God dwelleth in vou? I Cor. iii. 16.

Verily right. Doctor, here we are agreed. All
christians, to be sure, must have the Spirit of
Christ; and though we feel it not, but are utter
Strangers to its influence, we must be supposed to
have it : because we are born in a christian land,
wear a christian name, breathe a wholesome chris*
tian air, have a pew in some christian church, keep
a merry Christmas every year, and buiy upon
christian ground. Here is proof enough, jDoctor.

Yes, Sir, proof enough that you live in a christian
land, but no proof that you are christian people.
To suppose you have the Spirit's presence, and yet
remain an utter stranger to its influence, is the top-
mast tower of enthusiasm, the soaring pinnacle on
which its floating weathercock is fixed. So this
blessed guest comes to lurk in your bosom, like
a spy in a camp ; or like a thief in a cellar ; and
stealeth in, and stealeth out, without notice ; mighty
fine I Efut you are not such a wild enthusiast in
common life, as to suppose there is money in your
pocket, when you feel none ; or bank notes in your
drawer, when you find none. If you never feel any
symptoms of patience, you cannot well suppose
yourself possessed of any ;' and why should you
dream of the Spirit's presence, when you never find
any tokens of it ?

The Spirit's influence must be felt, or it cannot
profit ; and the very offices of the Holy Spirit do
suppose and warrant such k feeling. liet me men-
tion some of them, which are these : to quicken :
(John vi. 63. 2 Cor. iii. 6.) to strengthen mightily :

224

(Eph. iii. 16.) to witness our adoption : (Rom. viii.
15, 16.) and to bring heavenly joy: (Acts ix. 31.
1 Thess. i. 6. Rom. xiv. 17.) Now, Sir, what avails
that quickening which I cannot see ? It leaves me
just as heartless to spiritual duty as it found me.
And what advantage does that mighty strengthening
bring, which is not perceived by me ? It yields no
further power to subdue my lusts than I had before.
And of what service is that witness in the court of
conscience, who speaks in such a low or mumbling
tone, that none can hear or understand him ? I
am just as well without his evidence as with it.
And lastly, of what use or value is that heavenly joy ,
which I can have no taste of? All this is just the
picture of Isaiah's hungry man, who dreamt he was
eating, but awoke and was empty : Isa. xxix. 8.

But, Sir, St. Paul did not ask this idle question :
Do you suppose the Spirit of Christ is in you ? All
the church at Corinth, and all the churchmen in
Great Britain, might have answered quickly, " Yes,
Mr. Paul, we do suppose it," But he asks a weigh-
ty question, Do ye know it ! Have you real expe-
rience, or heart-felt knowledge, that the Spirit of
Christ is in you ? Are you acquainted with his
operation ? Do you know it ?

St. Paul may ask this question safely, because
his name is canonized, and his bones are mouldered
into dust ; but if a living preacher ask the same
question, the world cry out enthusiasm. And yet
St. Paul makes this very knowledge the evidence of
true faith ; and accounteth other faith, which pro-
duceth not this knowledge, to be counterfeit ; and
the men themselves to be reprobates.

Jesus saith to his disciples. Ye know the Spirit,
for he dwelleth with you : John xiv. 17. His
words carry this plain meaning, that where the
Spirit dwells, he makes his presence known by his
operations on the heart.

St. John tells the whole christian church. Here-
by, we know that Christ dwelleth in us, by his

225

Spirit which he hath given us : 1 John. iti. 24, — iv.
13. We know the Spirit of Christ dwelleth in us,
and thereby are assured of our union with Christ.
And, like as Paul had done before, he proposeth
this knowledge as a touchstone to try your profes-
sion : hereby we know that Christ dwelleth in us.

Indeed, Doctor, I am a stranger to the Holy
Spirit's influence, yet do not seem disposed to
question my profession. Still I think my faith is
sound like any roach ; and am sure there is no bet-
ter in the parish. The vicar never questioned it ;
and why should you? It is not mighty civil.
Besides, I am free of my beer, and have the good
luck to be loved by every one ; scarce a dog will
bark at me. '* As honest as the old grazier," is a
common saying, and this alone is proof enough, that

1 must be a christian.

Indeed, Sir, this alone is proof enough against
your Christianity. While you are of the world, the
world will love you ; but when you cease to be of
the world, and are chosen out of the world, the
world will hate you : John xv. 19. It hated Jesus
Christ, and will hate ever^ true disciple.

Paul affirms peremptorily. Yea, and all that will
live godl^ in Christ Jesus, shall suffer persecution :

2 Tim. lii. 12. Live M;Aere you will, in a christian
or a heathen land ; live wJ^en you will, in the pre-
sent or a distant age, Paul affirms universally of real
christians. Yea, they all shall suffer persecution.
If you lead what the world calls a godly life, you
will have the world's commendation. You may be
sober, and honest, and friendly ; you may pray and
give alms ; and fast too, if you please ; and, while
fliese things are doing by your own strength, and
made a ground of acceptance with God, you are
waxing godly in yimrself^ or from yourself, made
godly by the world's spirit, and the world will
applaud you. But if once you grow godly in Christ
Jesus ; renouncing all your wisdom, strength, and
righteousness, and come to Jesus as a lost sinner,

226

seeking all supplies from him, resting all your hope
upon him, makmg him your all in every thing, and
counting all thinm dross in comparison of him,
then the world will hate you, and lift a heel against
you. A godly life in Christ Jesus^ thwarteth human
pride, and staineth all its glory, which will not be
suffered very patiently.

Men are apt to bless themselves in the world's
esteem, and look upon it as a kindly token that
the Lord accepts them. To rectify the judgment
and sweep away deceitful hopes, arising from the
world's good name, Christ has dropt a curse upon
it, saying, Woe unto you, when all men shall speak
well of you : Luke vi. 26. This is one of the Lord's
Shibhoiethsy (Judges xii. 6,) which he useth to alarm
a decent professor, the world's favourite. It is a
frightful ugly bridge upon the King's highway.
An Israelite goes over safely, but no Edomite can

Eass it. Esau, the elder brother, will not travel
ere, but trudgeth down to a ferry, built by Mr.
Fairspeechy to make a smoother passage over the
river.

So much for the world's esteem ; happy is the
man who has lost it wholly and honestly. But your
faith. Sir, must be canvassed a little more. You are
a grazier, it seems ; and when you buy a bullock at
a fair, you do not take the salesman's word, but
feel the beast yourself, and examine all its points
minutely. Now, Sir, do the same by your faith ;
take it not on trust as recommended b^r your neigh-
bour, but examine it, and handle all its points by
the word of God. Faith is an active and a fruitful
thing ; and its fruit is pleasant both to God and
man. And the man who does possess it, is a noble
man indeed, an heir of God through Christ. But it
behoves us to be wary, for counterfeit faith, like
counterfeit gold, is very current.

Paul says. Being justified by faith, we have
peace with God, through our Lord Jesus Christ :
Kom. V. I. (eirenen echomen) we have peace, or

227

plossess it ; for what we have we must possess. Now
this peace is given to assure the conscience, that
God is at peace with us, that he is reconciled, and
has forgiven all our trespasses. And whoever
feels this peace, must be assured of the pardon of
his sins ; it is the witness of his pardon.

This blessed peace does not grow in nature's gar-
den, nor can be digged out of mines of human
merit. It was lost in Paradise, and is only found
at Calvary. It is called the peace of God, because
it is of Grod's bestowing, and bestowed through
Jesus Christ aiorie.

Where this peace is bestowed, it is found to be
as Paul describes it, a peace passing all understand*
ing : Phil. iv. 7, A peace, so exquisitely rich, that
none can understand what it is, until he feels it ;
and when he feels it, never can express it. Men
may mistake this peace before they taste it, as ten
thousands do ; and take up with a human calm^ in-
stead of it ; but he who feels it, never can mistake
it, for nothing else is like it ; it passeth all under-
standing.

The Holy Spirit seals this peace upon the
conscience, and thereby oroclaims the pardon of
sin, and sheds abroad the love of God into the heart,
(Rom. V, 1 — 5.) and beareth witness to our adop-
tion : Rom, viii. 15. 16.

This sealing of the Holy Spirit is given as an
earnest of our future inheritance : Eph. i. 13, 14.
It is a heavenl^r pledge dropped into the bosom to
assure us of our interest in Christ. Thus conscience
is delivered from the fear of wrath, and fear of
death, which bringeth bondage, (Heb. ii. 15.) ; the
heart rejoices now in God, as a reconciled God ;
calls him Father b^r the Spirit of adoption, (Gal. iv.
5, 6.) ; delighteth in his blessed service, and feels
the meaning of St. Peter's words, Believing in
Christ Jesus, ye rejoice with joy unspeakabhy and
full of glory : 1 Peter i. 8.

These are weighty words ; directed unto all be-

228

liering churches, and experienced by them; but
never /were, and never will be felt by a mere human
faith,, springing from the human intellect. The
faith producing heavenly peace, and the peace
produced, are both the gift of God. .

By the help of his divine faith, the happy chris-
tian now repeats his church hymns with truth and
pleasure. " My soul doth magnify the Lord, and
my spirit hath r^oiced in God my Saviour." Or
with old iSimeon, " Let thy servant depart in peace,
O Lord, for mine eyes have seen thy salvation."

Now, Sir, hear what your own peace is. You
feel no distress of mind, but are mighty easy ; and
your calm, which is a dead calniy ariseth from your
character, though a sinfiil character at best. Your
peace brings no heavenly joy, and so comes not
from heaven ; neither does it flow entirely through
the golden conduit of the Saviour's merit, but
drippeth from a rotten wooden pipe off your own
duties. You are, it seems, a cheerful harmless crea-
ture, like a robin-red-breast, who is much respected
every where: and you frequent the church, as
many a pious mouse will, yet does not like her
quarters ; prayer-books are dry champing ; a pantry
suits her better. And you see many who are worse
than yourself abundantly, which makes you hope
your state is good ; and while outward things go
smooth, your calm continues. But when calamities
come on, and thicken as they come, your peace is
gone ; it cannot stand a tempest. And when your
soul is hovering on a sick bed for its flight, it will
either feel a dead security or take a frightful leap
into another world. Unless you are supported by
divine faith, you cannot sing the christian's dying
song, " O death, where is thy sting ? O grave,
where is thy victory ? "

We now proceed to another point of faith, and a
choice one too, very savoury and nourishing to a
true believer ; St. Peter tells us, that faith purifies
the heart (Acts xv. 9.) ; and St. John affirms.

229

This is the victory whereby we overcome the world,
even our faith ( I John v. 4.) ; and he tells us what
he means by the world, even the lust of the flesh,
the lust of the eye, and the pride of life : 1 John

ii. 16. ,

Come, Sir, bring your face to the gospel-glass ;
and handle this point well, like an ola grazier.
Does your faith overcome the lust of the fiesh ;
making you victorious over your palate, and over
outward pollution, and inward uncleanness ?

Does your faith overcome the lust of the eye^ and
keep your heart from grasping after more wealth,
more preferment, or more honours; having food
and raiment have you learned therewith to be con-
tent ? 1 Tim. vi. 8.

Does your faith overcome the pHde of life^ and
prevent your being charmed with a lofty house,
rich furniture, genteel equipage, and splendid
raiment ? Does it make you sicK of earthly vanities,
and draw your heart to things above ?

Speak, Sir, and speak honestly. If you are a
slave to these matters, and a quiet slave, you may
keep your faith : Satan will not steal it from you.
His own sooty cap is ftill as good as your rusty
bonnet. The devils do believe, and tremble, but
are devils still.

One point more. Sir, and we have done. Faith
is not only intended to pacify the conscience, and
purify the heart, but also to rescue the mind from
earthly troubles. Our passage through life is
attended with storms : we sail upon a boisterous
sea, where many tempests are felt ; and many are
feared, which look black and bode mischief, but
pass over. Now faith is designed for an anchor, to
keep the mind steady, and give it rest ; even as
Isaiah saith. Thou wilt keep him in perfect peace,
whose mind is stayed on thee, because he trusteth
in thee : Isa. xxvi. 3.

Precious promises, suited to our wants, are scat-
tered throngn the Bible ; and divine faith will feed

230

upon the promises^ looking unto Jesus to fulfil them ;
but human faith can reap no profit from them.
Let me suppose you in distressful circumstances,
and while musing on them with an anxious h«art, .
you cast a look upon a distant Bible. The book is
fetched and opened, and this passage meets your
eye : Call upon me in the day of trouble, I will de-
liver thee, and thou shalt glorify me : Psalm 1. 15.
Here you view a gracious promise, made by a faith-
ful God, and made without limitation or condition,
directed unto every one that reads or hears it,
applicable to every time of trouble, and rec|uiring
only prayer of feith for deliverance. Yet, Sir, it is
possible, this blessed promise might not even draw
a prayer from you ; perhaps it gains a little musing,
and the book Is closed. Or if it should extort a
feeble cry, the prayer does not ease your heart, nor
fetch deliverance, for want of faith.

You know the word of Jesus, All things whatso-
ever ye ask in prayer, beliemngy ye shaU receive :
Matt. xxi. 22. But for want of mith, your reasoning
heart will ask, '' From whence can this deliverance
come ? " What is that to you. Sir ? God keeps the
means of deliverance out of sight, on purpose to
exercise our faith ; but promises to make a way for
our escape, though we can see none : 1 Cor. x. 13.

Or perhaps you may surmise, ''This promise
was not made for me : 1 am not worthy of it." Sir,
God's promise is not made to compliment your
worthiness, but to manifest the riches of his grace in
Christ Jesus. Did you mind how the promise runs?
It is not said. Glorify me^r^l, and afterward I will
deliver thee; which would be making man's
worthiness a foundation for God's blessings. But
he says, I will deliver thee, and then thou shalt
glorify me.

Faith considers all the promises as freely made
to supply our wants, and rests upon the Lord's
faithfulness to fulfil them : and when a promise Is
fulfilled, adores the mercy, and glorifies the Lord

231

for it. In this way, and this only, he gets some
hearty rent of praise. Such free deliverance wins
the heart, and binds it to the Lord, and makes
obedience cheerful.

I know a man who spends his income yearly,
because he has no family ; as little as he can upon
himself, and the rest upon his neighbours. He
keeps no purse against a rainy day, and wants
none ; Jesus Christ is his banker, and a very able
one. Sometimes by sickness or unforeseen expen-
ces, he gets behind hand, and greatly so. At such
times, he does not run about among his earthly
friends to seek relief, but falleth on his knees, and
calls upon his banker, saying, '* Lord, I am in want,
and thou must help me. Here I bring thy gracious
promise ; look upon it, Jesus. It says. Call upon
me in the time of trouble : I will deliver thee, and
thou shalt glorify me. Lord, I call, and thou dost
hear ; I believe, and thou art faithful : be it now
imto me, according to thy word." Such prayers,
he said, never failed to bring supplies ; some from
those who cared for him ; and some from such as
did avoid his company. For Jesus Christ has every
heart and purse in his own hand ; and often makes
a raven feed his prophets, or makes the earth to
help the woman, to show his finger clearly in
such deliverance.

Scripture promises are real bank-notes of heaven,
and the riches of believers, who do not live on stock
in hand, but traffic with this paper currency.
Where divine faith is found, it takes the notes to
Christ's bank, and receives the cash. But human
faith cannot traffic with this paper ; it reads the
notes and owns them good, but dares not take them
to the skies for payment. No faith can act on God,
but that which comes from God.

Prayer of faith, exercised with perseverance,
surely brings deliverance : if not immediately, yet
at a proper season ; and till deliverance comes, the
mind is stayed on God, and kept in perfect peace.

232

Faith picks the thorns out of the flesh, and takes
the rankling pain away, before the wound is healed.

Truly, Doctor, now you make me thoughtful. I
begin to see my rusty bonnet^ and confess it would
fit a fiend's head as well as mine. My faith will
not produce the fruit you have mentioned. It
brings no peace passing all understanding ; affords
no real victory over the world ; and yields no sweet
relief in time of trouble. It picks no thorns out of
my flesh : it must be counterfeit. My support in
trouble arises from my purse, or from my friends,
and not from faith. Yet I cannot comprehend how
a mere reliance on God's promise can charm away
our grief, and set the heart at rest before deliverance
comes. This seems a charm indeed !

So it is, Sir, and a most delightfiil charm ; yet
not fanciful, but real, having good foundation in
our nature. Where divine faith is given, it will act
on God, as human faith will act on man, and pro-
duce the same effects. A case will make my mean-
ing plain.

I suppose you, as before, fallen into great dis-
tress, and a lawyer's letter is received bringing
doleful tidings, that your person will be seized,
unless your debts are paid within a month. While
the letter is perusing, an old acquaintance calls
upon you, sees a gloom upon your face, and asks
the cause of it. You put the letter in his hand ;
he reads, and drops a friendly tear. After some
little pause, he says, ^' Old friend, I have not cash
at present by me, but engage to pay your debts
before the month is out." Now, Sir, if you thought
this person was not able to discharge your debt, or
not to be relied on, his promise would bring no re-
lief, because it gains no credit. You have no faith
in him. But if you knew the man was able and
trustable, his promise would relieve you instantly.
A firm reliance on his word would take away your
burden, and set your mind at ease, before the debt
was paid.

233

Well, Sir, if a firm reliance on the word of man
has this sweet influence on the heart, a firm reliance
on the word of God will have the same. Why
should it not ? God's word deserveth as much cre-
dit surely as the word of man. He is able to perform,
and as faithful to fulfil his promise, as your neigh-
bour. No one ever trusted in him and was confound-
ed. And where the mind is stayed on God, it will
be kept in perfect peace, before deliverance comes.
Such may say, with David, God is our refuge,
therefore we will not fear, though the earth be
removed and the mountains carried into the midst
of the sea : Psalm xlvi. 1, 2. Or with Habakkuk,
Though the fig-tree should not blossom, nor fruit be
in the vine ; though the olive too should fail, and
the fields yield no meat ; though the flock be cut
off from the fold, and no herd be found in the stalls,
yet will I rejoice in the Lord, I will ioy in the God
of my salvation. The prop of God s faithfiil word
cannot break ; and a human heart resting firmly
on it, never can sink. And men might learn to feel
their unbelief, for want of this support in trouble.
The prop stands ready on the king s high-road, to
support all weary passengers ; but they have not
faith to lean upon it, else they would find rest.

In speculation it seems as easy to trust a faithful
God, as trust an upright man : but in practice it is
found otherwise. When trials come, men cannot
trust a faithful God without divine assistance; so
trust him, as to cast their burden on him, and
obtain his perfect peace. Here the charm of faith
ceaseth, because there is no faith to charm.

If in time of trouble some prospect of deliverance
is afibrded by a human arm, men often put a cheat
upon themselves, and talk of trusting God, while
they are only leaning on a human shoulder. Remove
this earthly prop, and take away all human prospect
of relief, and the man cries out, " What must I do ?
I am undone ! " He cannot rest upon God's naked
word, nor seat his heart upon the solid

234

chair of promise, without some human stool
beside.

Faith is just the same thing now it was in Abra-
ham's day, who, against hope, believed in hope :
Rom. iv. 18. He had no human prospect of an heir,
and yet expected one, relying wholly on God's
naked promise. And a naked promise is the whole
support of divine faith now. Jesus Christ will ad-
mit no partner for our faith. He is worthy of full
credit, and expects it ; and we must either look to
him aloncy or look to be confounded. He will be all
or nothing.

Nay, Doctor, now you press too hard upon Jesus
Christ. He is a very good Saviour to be sure;
but we must not put upon him neither. What ! lay
all the burden of salvation on him ? This does not
seem reasonable, nor is using him handsomely.
So he must do all the work, and I must stand by,
as a lazy thief, to see it done. No, no, Doctor, I
shall not make a packhorse of my Saviour ; but
would use him witn good manners ; and whilst I
look for great things from him, will try to do a
something for myself.

Sir, the best manners you can show towards
superiors, is to do as you are bid ; and not gainsay
their orders by a wilful pertness, or an ill-timed
modesty. You honour Jesus by employing him as
a whole Saviour ; and you rob him of his glory, and
excite his indignation, when you steal a portion of
his royal sceptre, or his priestly censer, or his pro-
phet's staff from him. He is appointed for a
Saviour, not a scanty, but a full one ; and he never
does his work by halves. The work creates no
hurry, and is found no burden. He speaks, or wills,
and it is done. Do not therefore compliment him
with your idle manners, but obey his orders, which
are these : Look unto me, and oe ye saved, all the
ends of the earth, for I am God, and none else, or
nothing less, and therefore able to save : Isa. xlv.
22. Jesus does not beg of you to look a little to

235

yourself, and the rest to htm ; but commaiidd you
to look singly unto him, for heavenly wisdom to
direct you, for heavenly peace to bless vou, and for
heavenly grace to sanctify you. And ne has left a
faithful word for your encouragement, that whoso-
ever believeth (or trusteth) in him, shall be saved ;
saved from spiritual darkness, and from the guilt
and power of sin.

You talk of looking to yourself, which bespeaks
some confidence in yourself; but Jesus has pro-
nounced a curse on every hutnan confidence. Hear
his awful declaration, Thus saith the Lord, Cursed
is man who trusteth in man ; (in any thing human
in himself, or in another;) he shall be like the
heath in the desert, and shall not see when good
Cometh. But take the blessing too, and may it
reach your heart : Blessed is the man who trustetli
in the Lord, and whose hope the Lord is ; he shall
be like a tree planted by the waters, which spread-
eth out its roots by the river, and does not r^ard
when drought cometh ; but its leaf is green, and it
never ceaseth yielding fruit: Jer* xvii. 5.

If your eye is sin^le^ directed wholly unto Christ,
you will be full of light and peace ; but if your eye
is double^ peeping upon Jesus, and squinting to-
wards man, you will be full of darkness, and be at
length confounded.

The life of faith is called the fight of faith ; and
truly called so. For where divine faith is given, it
is seldom exercised without a conflict in the heart,
which loves an earthly refuge, and dreads a tmked
promise ; dearly loves a human prop, and always
seeks some wooden buttress to support God s iron
pillan

On this account men dare not singly trust in
Christ's atonement for their peace, but clap their
feeble shoulder to his cross to strengthen it ; nor
dare they rest on Jesus' grace to make them holy,
but call up human arms to slay gigantic hists with-
in ; nor can they trust in it^m guidance to make

23G

them ^ise unto salvation, but call the wisdom of the
world in, an utter night-piece, to chase away the
world's darkness.

Many yet are so obliging, as to let the Saviour
have a share in the work of man's salvation ; but
Jesus does not thank them for this condescension.
He rejects that faith which does not centre in him
only^ and rest the heart entirely on him. He wants
no partner, and will admit of none; nor were he
worthy of the name of Saviour, if salvation was not
wholly from him.

Hear what he says of himself: I have trodden the
winepress alone : I looked, and there was none to
help ; therefore mine oum arm brought salvation :
Isa. Ixiii. 3. 5.

Hear what a prophet sayB of him : Behold ! the
Lord Ood will come with a strong hand, and his
arm shall rule ; he shall feed his flock like a diep-
herd, he shall gather the lambs with his arm ; and
he shall carry thelm in his bosom : Isa. xl. 10, 11.
Where you may observe all partners are excluded
from this work. The Lord Jesus, who is called the
Lord God, shall act the part of a Sh^herd, and lay
down his life for the sheep : and by treading the
winepress alone^ shall make the atonement himself:
then he will gather the flock, and feed the flock,
and carrv the flock home himself. Jesus Christ
does not nelp you to help yourself; but he does the
whole work nimself ; his own arm shall rule.

Indeed, where men are quickened by the Holy
Spirit, and well convinced of their sinfulness and
helplessness, they are now enabled to use the
means of grace properly, and must use them dili-
gently, but the whole work still is in the Saviour's
hand. He must guide the understanding by his
Spirit into all saving truth; he must bring his
blood-bought peace to the conscience ; he must tame
the tempers, sanctify the afiections, and make us
cheerfully disposed for all good works. Our busi-
ness is to watch and pray ; and it is the Saviour's

237

office to work in us to will and do. What will and
power he gives, we may exercise; and nothing
more ; he only can increase it, who first gave it.

Paul says, It has pleased the Father, that in
Christ Jesus (in his human nature, as a temple) all
fulness should dwell : Col. i. 19. All fulness of wis-
dom to direct us, of power to protect us, of grace to
pardon and sanctify us. And this all fulness is
treasured up in Christ the head, to be communica-
ted to the members of his body. Whatever wisdom,
strength, peace, or righteousness, are not received
from this storehouse by faith, are spurious, a mere
tinsel ware, which may glitter much, but has no
value.

Paul says further, Christ is all and in all : Col.
iii. 1 1 . lie is possessed of an all fulness^ that he
might be, not something only in our wisdom,
strength, peace, and righteousness, but all in every
thing, and all in every person ; all in the Greek as
well as the Barbarian ; aU in the scholar, as well as
in the rustic.

And St. John says. We beheld Christ's glory,
full of grace and truth ; and out of his fUlness have
we all received, even grace for grace : John i. 14 —
16. Where tbe Apostle shows, that a believer's
business is to - receive supplies of grace out of
Christ's fulness.

Doctor, I cannot comprehend that Jesus Christ
must be all in wisdom to a scholar, as well as to a
countryman. If human learning will not help to
make us wise unto salvation, of what use is it, and
wherefore do we value it ? My landlord is reckoned
a monstrous sch<^ar I He has been at Cambridge,
and travelled abroad, and talks French at a wonder-
ful rate. He is always at his books ; and makes
eclipses when he pleaseth. We hear he put in four
into Dyer's almanack the last year. One day he
took me into his study, and showed me all his
learning. Bless me ! what a sight ! more books by
half upon his shelves, than I have bullocks in my

238

pastures ! And they seem well handled ; for I did
not spy a mouldy book in his study, except an old
Bible, which lay drooping in a comer. I suppose
it was his grandfather s. Now, Doctor, does it not
seem likely that my landlord must get more chris-
tian knowledge from his vast gilded heap of books,
than I can get from a plain single Bible ?

Human science. Sir, keeps men out of mischief,
trains them up for civil occupations, and oft pro-
duces notable discoveries, which are useful to the
world; but never can lead the heart to Jesus
Christ, nor breed a single grain of faith in him.
They who know most of human science, and have
waded deepest in it, know the most of its vanity,
and find it vexation of spirit.

The heavenly oracles declare the wisdom of the
world is foolishness with God: 1 Cor. iii. 19,
and tells us, not many wise are called to possess the
gospel kingdom : 1 Cor. ii. 26. And surely God
would never brand the wisdom of the world as folly,
if it had the least tendency to make men wise unto
salvation.

It will, I think, be found a certain truths that
when human science is cultivated eagerly in a
christian country, the study of the Bible grows neg-
lected ; and that immorality and infidelity spread
their branches equally with human sci^ice ; and
that a learned nation, when arrived to its highest
pitch of human sciaice, is just become ripe for
slavery, and doomed to perp^ual bcmdage ; witness
Egypt, Greece, and Rome.

Bible-knowledge, fetched in by prayer, and
watered well with meditation, makes the mind
humble and serious : but human science lifts men
up, makes them vain in their imagination, darkens
the foolish heart still more, and thereby drives them
farther off from God. The present age is no bad
comment on the following scripture : The world by
wisdom knew not God : 1 Cor. i. 21.

Solomon gave his heart to seek wisdom, and

239

knew more of the secrets of nature than any man ;
yet he found no real profit from this study, hut
calls it vanity y and a sore travail which the sons of
men are exercised with: Eccles. 1. 13, 14. This
is left on holy record, to direct us what to think of
human science : and they who laugh at the direction,
may chance to weep at last, as Grotius did, and
repeat his dying lamentation.

Pray, Doctor, what was it ?

Why, Sir, as he lay lamenting on his death-bed,
calling himself the poor Publican, mentioned in
the Parable, and wishing he might change conditions
with John Urick, a poor, but devout man, some
that were present spake to Grotius of his great
industry and learned performances, and spake of
them with admiration ; to which he replied, with a
sigh, Heu ! vitam perdidi operose nihil agendo :
Alas ! I have squandered my life away laboriously
in doing nothing.

The learned Seldon also, his antagonist, was very
much of his mind, when he came to die.

Sir, if you would learn wisdom in the school of
Christ, Paul affirms. You must become a fool in
order to be wise : 1 Cor. iii. 18« A crabbed lesson
truly to be learned by a scholar! and a mighty
strange expression, yet exceeding proper for a
Scribe, to wake him from his fond delirium, and
fetch him to his senses ; he needs such amazing
language, to make him pause, and gaze about for a
meaning. It is a block thrown in his way, to stop
his vain pursuit ; or brush his shins, if he advanc-
eth. It tells a scholar, he must go empty unto
Jesus, and see himself a fool in heavenly science ;
as much in daily want of a teacher here, as an idiot
is of some director in his worldly matters.

The master of the school speaks the same kind of
language to his scholars. Except ye become as lit-
tle children, ye shall not enter into the kingdom of
heaven : Matt, xviii. 3. The Saviour's little child,
and the Apostle's fool^ instructs us how to seek

240

heavenly wisdom ; not by drawing it from human
brains, or heathen folios, but by meekly going unto
Jesus, as a little child to be taught ; or as a fool to
be made wise.

What then, you ask, must we cast away the
languages, and throw aside the Bible? Joy no
means. Read the word of God with care, and in its
native language, if you can ; but read it too with
prayer ; and not with prayer only, but with heart-
dependence ui>on Jesus, while you read. Put your
eyes into the Saviour's head, while you look upon
his book ; and when his head directs your eyes,
you will have light enough.

Scribes in every age have been much akin to the
Jewish scribes, cavillers at Jesus,- and rejecters of
his doctrine. They are too wise to be taught, and
too lofty to sit down. at the feet of Jesjus. God will
teach the meek his ways : Psalm xxv. 9. And the
wayfaring men, though fools, shall not err : Isa.
XXXV. 8. But the Lord turneth wise men backward,
and maketh there knowledge foolish : Isa. xliv. 25.
Yea, taketh the wise in their own craftiness :
1 Cor. iii. 19.

Sir, this subject has been often on my thoughts,
and much might be said upon it ; but this little
shall suffice, which perhaps may set all Ephesus in
an uproar about their goddess ; and make them cry
out vehemently, as before, Great is IHana of the
Ephesians.

Indeed, Doctor, I am willing to become a convert
here ; for the grazier is no scholar, yet endued
with common sense. And if scholarship is needful
for a christian, it seemeth hard that the poor, who
are much the largest part, should be barred from it
unavoidably. And it seemeth - also strange^ that
the poor should be found and declared thie chief
subjects of the gospel-kingdom. But, Doctor, if
Jesus Christ haa all the stores I need, and is in
heaven, how must I get at him ? Aatronomers, they
Bay, by a wooden pipe, will spring up to the skies

241

in a twink ; and tell as many pretty stories of the
stars, as if they had them in their pocket. I am a
gross unwieldy man yon see, and being bom with-
out wings, dare not venture on a flight towards the
skies; can you help me to a ladder which may
conduct me thither ?

Yes, Sir^ you may meet with such a one in
Gen. xxriii. 12. whose foot was resting on the
earth, while its top was in the skies ; Jacob saw the
ladder in a dream, but Jesus gave the vision to re*
present himself. The ladder-foot, resting on the
earth, bespeaks his human nature ; as the ladder-
top, fairly fixed in the skies, denotes his divine
nature ; and he stood upon the ladder to point out
the emblem. At the incarnation of Jesus this lad^
der was truly set up ; and much intercourse was
then carried on between the family above and the
family below; therefore angels are described as
descending and ascending on the ladder. And
Sir, if Jesus Christ may represent himself by a dtHn-^
why not also by a ladder ?

Jesus explains the riddle, when he tells Nicode--
mus. No man hath ascended up to heaven, but he
that came down from heaven, even the Son of man,
who is in heaven — is now in heaven by his divine
nature, while his human nature, like the ladder's
foot, rests on earth : John iii. 13. Again, he tells
his disciples. Where I am, there shall ye be also :
John xii. 26. He does not say, where I shall be,
there shall ye be also ; but where I now aw, even in
heaven by my divine nature, there also shall my
servant be. — See also John vii. 34. — xvii. 24.

Doctor, this vision of Jacob may be a very suit-
able emblem ; but I fear it will not help me to the
skies. A visionary ladder may serve a light heeled
angel, but will not suit my heavy corpse. I shall
certainly miss the rounds, or they will break and
let me drop ; and a fall, only from the moon, would
make lamentable work with my carcase. Therefore
unless you can provide me with another ladder, I

242

must e en grovel still on earth. But does it not
seem strange that angels should wait on men ? I
do not wait upon my servant Tom, though he is my
fellow creature. Indeed, this service oi the angels
oft amazeth me.

Sir, God's two families of angels and men, seem
by the covenant of grace to be brought into one ;
and to bear a joint relation to a common head,
Christ Jesus. Man, one branch, was cast out of
order by the fall of Adam ; and angels, the other
branch, were in danger of falling, by the ruin of
their fellows. Both the families are now brought
under one head, and the two branches grafted into
a common stock, Christ Jesus. Henceforth they
receive all supplies immediately from this new head.
In him they all unite ; on him they all depend for
peace and safety. By him angels are preserved
from committing sin, and men redeemed from sin
committed ; through him angels receive a confirma-
tion in glory, and men obtain admission into glory.

This seems to be St. Paul's meaning, when he
says. That in the dispensation (of grace manifested)
at the full (or proper; time, God (anakephalaigsas-
THAi) hath gatnered up agdin, into one head, even
Christ, all things which are in heaven, and which
are on earth : Eph. i. 10. Hence, the whole
family in heaven and earth (being thus united in
Christ) are named from him: Eph. iii. 15. And
as angels are the chief or higher branch of the
family, they become waiting servants on the lower
branch, according to Christ's command. Whoever
will be chief among you, let him become your
servant : Matt. xx. 27.

It is not wonderful that angels wait on men, when
the Lord of angels came from heaven to wait him-
self upon them, and to die for them. And this
should teach superiors to pay the utmost condes-
cension and the kindest offices to all beneath
them. Angels perform this waiting service with
cheerfulness, because there is no pride in heaven :

243

that foul weed only groweth upon rotten dung-
hills.

But, Sir, if Jacob's ladder does not suit your
purpose, another may be had. My master was a
carpenter ; he built the skies, and coming down to
earth, he took a trade adapted to his work above.
He can provide you with another ladder, decked
with golden rounds of faith, by which you may
ascend up to his seat, and fetch down needful
stores.

This is good news, Doctor; for I am growing
weary of my own ladder. It has been fifty years
in my possession, and never raised my heart a
single step above the earth. I am just as anxious
now about the world, as I was ; and find no more
desire to pray than I used to do ; and as for peace
passing all understanding, I know no more how it
tastes, than of old hock or French Burgundy.
Pray inform me of what materials your ladder is
composed, and how it difiers from the common
human one, which every country carpenter can
make.

True christian faith, Sir, is of divine original. It
does not grow upon the fallows of nature, nor in
the garden of science : neither spruceness of wit,
nor solidity of judgment can produce it. An
astronomic eye, though vaulting to the stars, can-
not reach it ; and a metaphysic head, though
wrapped deep in clouds, cannot ken it. It is no
endowment, or acquirement of nature, but the gift
of God : Eph. ii. 8., and wrought by the operation
of his Spirit: Col. ii. 12.

Human faith is only human assent to the word
of God, which may be quickly given ; so the shield
is forged at a single welding, and believers sprout
up hastily, like mushrooms. Thus a proselyte who
takes a new creed becomes a convert instantly ; he
needs but turn about just as the wind of fancy
blows, and this is called conversion. But he may
turn a protestant, a churchman, a methodist, a

244

baptist, a deist, and be zealous too at every turn,
while the wind blows, yet never turn to God.

This human faith, sprouting from a helpless mind,
can produce no heavenly fruit ; but leaves a man
just as it found him. Hence it is vilified, as well it
may ; and none but madmen dream of being saved
by this human faith. It takes a quiet lodging in
the understanding, and sleepeth there ; and being
only lodged there, a devil may and does possess it.

Doctor, you deal mainly with the devil ; but I
cannot blame you. Pulpit-lips, like pulpit-cushions,
are chiefly lined with velvet. Amazing reverence is
shown to Satan in a pulpit ; it seems the privy closet
of his highness. We never hear his name or habi-
tation mentioned in a modem sermon ; which makes
some people fancy, that the devil sure is dead, and
that hell-fire is quite burnt out. Nay, I am told,
that Jesus Christ did put the devil's name into his
short prayer, and called him the eviUane, but some
roguisn oody wiped his name out from our
English translation. However, let that matter pass,
and tell me something more about believing. If
faith is not a mere human assent to the word of God,
what is it. Doctor ?

Divine faith. Sir, takes in this assent to the word
of God, but takes in more abundantly. It is
described in scripture, by coming to Jesus for help,
looking to him for reliei, flying to him for refuge,
resting on him for support, and feeding on him, as
our heavenly bread. Which expressions not only
suppose a credit given to his word by the under-
standing, but a full reliance of the heart upon him
to fulfil his word. The exercise of faith lieth chief-
ly in the heart, as St. Paul testifies : With the heart
man believeth unto righteousness: Rom. x. 10.
Thus faith is not a mere credit given to the word of
Jesus, but a heart-trust reposed in him ; and there-
fore called believing on him.

The miracles recorded in the gospel, show the
nature and the use of faith ; they tell a sinner what

245

his business is with the Saviour, and how he must
go to him.

Some came to Jesus for the pardon of sin, and
received a pardon ; others brought diseases and were
healed. Each bodily complaint brought to Christ,
was an emblem of some spiritual disease in our
nature^ which needs a healing, and can be healed
only by the spiritual physician.

The manner also of applying for a cure, is not
recorded as a matter of mere history, but an exam*
pie for imitation. Every one, who went and got a
cure, calls on you, Sir, to go and do likewise. This
matter is important ; all are much concerned in it,
and a few remarks upon it may be needful.

When the patients went to Christ, they plead
no worthiness to recommend them. They do not
come to buy but beg a cure. They carry no money
in their caps, and bring no merit in their mouths,
to purchase blessings ; but come as miserable crea-
tures, and in a worshipping posture, to obtain an act
of mercy.

So must you go unto Jesus, if you hope to speed :
feeling yourself a miserable sinner, worshipping the
Saviour, and seeking mercy to relieve your misery.
Though in heaven, Jesus Christ is near you, round
about you, always within call ; and when your
wants are felt, ^ou may go and be healed. Ueal
b^gars are relieved now, as aforetime ; for Jesus
is the same, yesterday, to day, and for ever ; but
he turns sham beggars fix>m his door with indigna-
tion, just as we do; — ^beggars who can make a
brawhng of their misery, and feel none.

Again the patients cpme to Jesus, not as miser-
able creatures only, but as helpless ones; quite
unable to relieve themselves. Some had tried
human means; and some had wasted all their
substance on those means; but finding no relief,
they come at last to Jesus, and seek a cure from
his hand alone. Blind Bartimeus does not dream
of putting one eye in, while Jesus puts the other ;

246

nor does the leper hope to help the Lord to scour
away his leprosy. The patients, who applied to
Jesus, expected all their help from him.

So must you apply, if you expect relief; not
vainly dreaming of a power to help yourself, and
idly complimenting Jesus with a prayer for help ;
not hoping you may couch one eye by human wis-^
dom, while Jesus tries to couch the other : not
boasting you can heal some leprous spots yourself,
while Jesus scours away the rest. Such haughty
beggars meet with no relief from Christ ; he will be
all or nothing.

Again the patients came to Jesus, not only as
miserable creatures and helpless, but as believers^
who thought him able to help, and expected help
from his mercy. This matter of believing was of
the utmost consequence; and therefore Jesus usually
asks a patient before a cure, Believest thou that I
am able to do this ? or tells him after a cure, Thy
faith hath saved thee. And this was said to inform
the attending crowd, that faith procured the bless-
ing. For though a patient's misery and helplessness
brought him unto Christ, it was faith alone that
obtained the blessing. The patient got what he
wanted by. a firm reliance on the power and mercy
of this divine physician ; thy faith hath saved thee.

Even so it is now. Sir ; if you desire help from
Jesus, you must not seek to him with a vain
opinion of your own worth to recommend yourself,
nor of your own power to help yourself ; but must
place your whole dependence on his mercy and his
power to save you. Your wliole expectation of
pardon must be from his blood; and your whole
expectation of holiness from his Spirit. He alone
must wash you ; and he alone must work in you to
will and do. And if your eye is single, singly
fixed upon Jesus, he will show himself a Saviour,
and fill you notably with heavenly light and peace.

When you pray to Jesus Christ to save you from
the guilt and power of sin, remember, Sir, he asks

247

you by his word, the dame question now, which he
asked aforetime, Believest thou that I am able to do
this ? Not you and I together ; no : but believest
thou that I, 1 without you, I alone am able to do
this ? And till you can answer this question truly,
and say, " Lord, I do believe it," your petition will
draw down no blessing.

Many prayers are made, and meet with no suc-
cess. The petitioners continue slaves to evil
tempers and affections, because their petitions are
not offered up in faith. Such heathen prayers
never reach the skies, but are dropped in a church
on Sunday, besomed out on Monday by the sexton,
and applied with other rubbish to refresh some
bald grave.

Lastly, when the patients came to Jesus, misera-
ble, helpless, and believing, they never would, and
never did depart without a cure. Sometimes they
were neglected at the first application ; and some-
times much discouraged by a seemingly rough
answer ; but at length their request was granted.
And when any met with much discouragement
before they gained a blessing, they were dismissed,
not with huge encomiums on their honesty, sobriety,
and charity, (very needful things in their proper
place, and might belong to the patients,) but they
were sent away with rare commendations of their
faith : O woman, great is thy faith ! be it imto thee
even as thou wilt : Matt. xv. 28.

And so it is now. Sir. All that seek to Jesus
Christ, with a due sense of their misery and help-
lessness, and with a single trust on his power and
mercy, will obtain what they seek. They may
wait a while at mercy's gate, and meet with some
discouragement ; but at length it will be opened.
The mourners will be comforted with pardons, and
weary sinners will find rest unto their souls. Thus
the promises which are only gazed on by others as
a fine picture, prove a heavenly feast to them.
By faith they are possessed and enjoyed, as they

248

were intended; which brings abundant praise
to God.

Once, Sir, I went to Jesus like a coxcomb, and
gave myself fine airs ; fancying if he was some-
thing, so was I ; if he had merit, so had I. And,
Sir, I used him as a healthy man will use a walking
staff, lean an ounce upon it, or vapour with it in the
air« But now he is my whole crutch ; no foot can
stir a step without him. He is my all, as he ought
to be, if tie will become my Saviour ; and bids me
cast (not same but) all my care upon' him : 1 Peter.
V. 7.

My heart can have no rest, unless it leans upon
him wholly y and then it feels his peace. But I am
apt to leave my resting-place, and when I ramble
from it, my heart will quickly brew up mischief.
Some evil temper now begins to boil, or some care
would fain perplex me, or some idol wants to "please
me, or some deadness or some lightness creeps
upon my spirit, and communion with my Saviour
is withdrawn. When these thoriis stick in my
flesh, I do not try, as heretofore, to pick them out
with my own* needle ; but carry all complaints to
Jesus, casting every care upon him. His office is
to save, and mine to look for help.

If evil tempers arise, I go to hmi, as some demo-
niac ; if deadness creeps upon me, I go a paralytic ;
if dissipation comes, 1 go a lunatic ; if darkness
clouds my peace, I go a Bartimeus ; and when I

?ray, I always go a leper, crying as Isaiah did,
Tncleanl Unclean!

If but a little faith is mixed with my prayer,
which is too often the case, I get but little help ; and
find the Lord's word true : According to your faith
it shall be done unto you. And St. James rebukes
me sternly : Ask in faith, nothing wavering, else
you shall receive nothing from the Lord : James i.
6,7.

Thus the miracles instruct me how to ^o to Jesus ;
and every miracle explains the meanmg of that

249

general invitation which Jesus gives to sinners:
Come unto me all ye that labour and are heavy
laden, and I will give you rest. And, Sir, unless
you come in this appointed way, you will find no
more relief from the King of Israel, than from the
king of Poland.

Indeed, Doctor, we have nothing to trouble us in
our parish, besides family cares and bodily infirmi-
ties. The Vicar's chief complaint is about his
large family and scanty income ; and the o)d clerk's
weekly moan i^ about nis rusty voice, which capnot
rear a psalm without a woeful outcry. On Sundays
we march to church in our best clothes, and are
decently seated in pews, which are swept every
Christmas. Aged people look grave enough, but
the young ones stare about them, and are peeping
at every one who steps into the church ; for we
keep dropping in all prayer-time. And during the
sermon, which is soon dispatched, some listen,
others giggle ; and when the weather waxes warm,
a few are half awake, and the rest are fast asleep ;
which proves they have no burden. This is our
parish way of going unto Jesus ; and as for yours,
Doctor, it seems more suitable for thieves and
harlots, than for honest folks.

Sir, if it suits a thief and harlot, it will suit you
all exactly. You are robbing God of his service
daily, which is the worst of robbery, and yet but
little heeded. You defraud your Maker and your
hourly benefactor of his worship and obedience,
and cannot feel your infamous ingratitude. If a
villian takes f^way your property or good name,
you raise an outcry presently ; but though you
daily rob God of his service and his honour, you
can wipe your mouth and think no harm is done.
Your heart too is full of uncleanness ; no harlot s
heart need be more unclean ; and your eye is full as
wanton as your heart. Oh, Sir, you feel no pain from
sin,becauseyour eye is not couched to see your mala-
dy, nor your conscience yet alive to feel your danger

250

In a christian Jand men become christians by
profession . And while the life is decent, and the
church attended, all things pass off mighty well.
But it happens, these genteel professors are the very
troops of Ezekiel's army, before it was quickened ;
covered well with plump flesh and fair skin, yet no
breath was in them ; ranged well in rank and file,
bone comes to his bone ; and at a distance seem a
famous army, but on a near approach are all dead
men. No life is found among them, because the
Holy Spirit had not breathed upon them : Ezek.
xxxvii. 7, 8.

So it fared in the prophet's day ; and so it fareth
now. A christian army still appears, with many
decent soldiers, of kindly flesh and skin ; and when
exercised at church, are ranked well in order ; bone
comes to his bone, and a noise of prayer is heard,
but no breath of life is found, no presence of the
Lord bestowed, no quickening aids imparted, no
cheering consolations granted, It proves a dead
scene oi worship, conducted like an undertaker's
funeral, with cloudy face, and yawning entertain-
ment.

It is not strange that men reject the gospel, when
they find no heavenly comfort from it, and are told
they must expect none here. Who will labour in
a service where he meets with constant drudgery,
and no refireshment ? Who can bear to be much m
prayer, unless he finds divine communion in it,
which is divine refreshment ? And who will daily
read the word of God, unless he finds it daily food ?
Take the food away, the Spirit's application, and
we soon grow weary of the Bible, and the spider
weaves his web upon it. Nor is this the worst of
all ; for some, who live upon the altar, now begin,
like Eli's sons, to kick at the sacrifice ; and, in a
mighty rage of zeal for the Father, would strip his
dear Son of divinity, and trample on his blood.
When this becomes general, we may expect that
Jesus Christ will sweep the church-lanas, as he

251

swept the abbey-lands, out of his vineyard ; and
make our Sion, once a praise in the earth, to be-
come a hissing and an execration.

Well but, Doctor, I am not yet satisfied, that
Jesus Christ must work all our works in us (Isa,
xxvi. 12.), and be both author and finisher of sal-
vation. What, cannot I help to make myself a
christian ? Is the government so wholly laid upon
his shoulders, that he must do all ? You know the
old proverb, and proverbs are next to gospel:
'Every tub must stand on its own bottom.' I
would not undervalue Jesus Christ, nor yet dispa-
rage myself. At a dead lift I would ask his help ;
but his arm and my shoulder should act together,
and thus raise the sack upon my back.

Sir, your whole help is laid on him, who is mighty
to save, and daves to the uttermost. He says. Your
strength is to sit still : Isa. xxx. 7. and mstructs
you, by the similitude of a vine and its branches,
that all tile spiritual life and fruit of a believer is
derived flrom him. Jesus Christ is both the root
and stem of this vine : the visible stem may denote
his human nature ; and the invisible root, producing
that stem, his divine nature ; and believers are
branches of this vine. Now, Sir, as all the branches
of a vine receive their birth, growth, and nourish-
ment, their wood, leaf, and fruit altogether from the
vine, so all believers receive their birth, growth, and
nourishment, their life, faith, and fruit from Jesus
altogether. And, Sir, if this similitude be good for
any thing, it proves your will and power are good
for nothing ; good for nothing but to make a chris-
tian monkey, who will ape a true believer by his
chattering; but his tail and tricks, lewd or pert,
betray the monkey still : John xv. I, &c.

A branch is nothing, and can do nothing, without
the vine ; if separated from the vine, it dies imme-
diately : believers too are nothing, and can do
nothing, without Christ; he is their all in every
thing ; and if they could be separated from

252

him, tfalsy wlould die a spiritual death directly.

Formerly, when I had asked help in prayer,
instead of looking for that help and relying on it, I
strove to help myBelf, and stripped to fight my
adversary. Many of these battles I have fought,
but never gained any credit by them. My foe
would drop his head sometimes by a blow I gave
him, and seemed to be expiring, but revived pre*
sentLy, and g!rew as pert as ever. I found he valued
not an arm of flesh, but made a very scornful puff
at human will and might. Often when a fire broke
out in my bosom, the water I threw on to quench it,
only proved oil, and made it bum the faster. The
flame of anger would continue on my breast, till its
materials were consumed, or till another fire broke
out. One wave of trouble passed ofi*, because too-
ther rolled on, and took its place. One evil ofien
drove another out^ as lions drive out wolves : but in
their turns, my bosom was a prey to every wild beast
in the forest. Or if a quiet hour passed, it proved
but a dead calm ; my heart had no delight in God,
a stranger yet to heavenly peace and joy.

At length, after years of fruitless struggling, I
was shown the gospel method of obtaining rest, not
by workings but believing. A strange and foolish
way it seems to nature^ and so it seemed to me ;
but is a most efiSBCtual way> because it is the Lord's
appointed way.

Jesus says, He that belieVeth shall be saved.
Paul declares, We, who havie believed, do enter
into rest : Heb. iv. 3. John affirms. This is the
victory that overcomes the world, even our feith : 1
John. V. 4. And Isaiah bore his testimony long
before, that God would keep the man in perfect
peace, whose mind was stayed on him : Isa. xxvi. 3.

I find my bosom is a troubled sea, and none can
give it rest, but that God-man, who said to winds
and waves. Be still, and they obeyed his voice.
And when 1 stand before him, as his patients
did of old, imploring and expecting help, his help

253

is freely given. None ever trusted in him, and was
confounded.

Fain we would grow notable by doing ; it suits
our legal spirit ; btit we can only grow valiant and
succe^ul by believing. When salvation-work is
taken t>n ^inrselref&, it rests on an arm of flesh, and
a withered ^rm, which must fail ; but when we
wrestle by believmg, the arm of Jesus is eng^ed to
iight the battle ; and he will and must bring victory,
else his word and faithfiilness would fail.

Means of grace are p^t into my hand, but the
work is the Lord's. Watching, praying, and believ-
ing do belong to me, *and these I must be taught of
Ood^ or I shall never do them right; but all
deliverance cobms from Jesus Christ. And because
he does the work, fights the battle, and brings
victory, he is rightly called the Saviour. I must
watch against the inroads of an enemy ; and when
he comes in sight, must wrestle well with prayer,
and fight the fight of faith ; but if I thrust my arm
into the battle, Jesus will withdraw his own : he will
be all or nothing. And if I lay my hand upon the
ark, to help to hold it up, «us Uzza did, I shall be
slain as Uzza was : 2 Sam. vi. 6, 7.

The crime of Uzza is but little understood ; some
think it was a slight ene, and the punishment
severe. But the sanfe sin destroyed Uzza which
destroyeth every dinner, even unbelief. What slew
his body, slayeth all the souls that perish. He
could not trust the Lord wholly with his ark, but
must have a meddling finger, called in the Bible
margin, his rashness. Rash worm indeed, to help
a God to do his work ! and thousands every where
are guilty of this rashness^ and perish hy this Uzza-
izin^. Jesus Christ is jealous of his glory, as
Saviour; he will not share with another: and
whoso takes it from him, shall take it at his peril.

The Saviour *s word to an Israelite is. Fear not,
stand still, and see the salvation of God : Exod.
xiv. 13. In quietness and confidence shall be your

2r,4

strength : Isa. xxx. 15. Cast thy burden on the
Lord, and he shall support thee : Psalm Iv. 22.
Look to me for salvation, all the ends of the earth :
Isa. xlv. 22. Call on me in time of trouble, I will
deliver thee, and thou shalt glorify me: Psalm
1. 15.

A stranger to the life of faith, makes a sntiffle at
believing, and thinks no work so easy, dr so ti'ifling.
He wonders why such gentle business should be
called the jftght of faith ; aud why the chosen twelve
should pray for faith, when every humiui brain
might quickly Aimish out a handsbme dosie.

For my own part, since, first my unbelief was
felt, I have been praying fifteen years for fieiith, and
praying with some earnestness, and am not yet

Sossessed of more than Aa^ a grain. You smile,
ir, I perceive, at the smsdlness of the quantity ;
but you would not, if you knew its efficacy. Jesus,
who knew it well, assures you that a single grain,
and a grain as small as mustard-seed, would remove
a mountain ; iremove a mountain -losid of guilt ftota
the conscience, a mountain-lust from the fieart, and
any mountain-load of trouble from the niind. ,

The gospel-law is called the law of &tith : Rom.
iii. 27. And Jesus sendeth help according tb our
faith, and is obliged to send it ; not through any
merit which is found in faith, but by virtue of hu
promise : According to your faith, be it unto you.

This law of faith, or a whole reliance upon (jhrist
for wisdom, righteousness, sanctification, and re-
demption, is become an exploded doctrine; and
human arms are called in to help the Siaviour in
his work. Salvation is no longer, as St. Paul
declares, by grace through fiedth, Eph. ii. 8., but
but by grace and nature jaintlv. And see. Sir,
what has followed. Morali|^ has lost its right
foundation, and is sinking daily, because it resteth
on a human shoulder, which cannot bear the weight.

Tlie gospel too is become not only much neglect-
ed, but rejected and despised also; a certain

255

consequence of the present modish doctrine. A
mixed covenant of human might and heavenly help,
will rest at last on human shoulders altogether.

For, observe, preachers say, we must ourselves
do something in salvation*work, but cannot say how
much. They do not mark the boundary of grace
and nature, because they cannot tell what human
wit and human might may do ; of course every
man must make the boundary himself.

One thinks he can do much; another can do
more; and a deist will do all. Why should he
not ? You have put him in the path, and set his feet
a-goinff ; and you must not be offended, if he takes
a step beyond you. Perhaps yourself can do with
only Christ's shoe latchet, and he will cast the
latchet too away. If your path be right, he may
enlarge his step just as he pleaseth ; for you can-
not mark the ground where he ought to stop.

Thus when the doctrines of human merits or of
human mighty are preached, they must naturally,
and will judicially end in deism, or a total rejection
of the grace of Christ ; because no limit can be
fixed where that human merit, or this human might
i^all end. If Jesus Christ is not all in every thing,
he will become a cypher.

Paul says. Salvation is of faiths that it might be
by grace : Rom. iv. 16. that is, we must be saved
by faith alone in Christ, by a whole dependence
upon him for every thing, otherwise salvation can-
not be by grace, cannot be a mere matter of grace.
If men retain some native will and power to save
themselves, and exercise it properly, so far they are
saved, not by dependence upon Jesus, but by a pro-
per exercise of their own abilities. Adam was
endowed with native will and power to save himself,
and had he persevered in a right use of those
powers, he would not have been saved by grace at
all, but by works altogether. And if fallen man has
yet some power to save himself, and makes a proper
use thereof, so far he is saved by his own works ;

256

but tHen, says Paul, pray what becomes of grace ?
If you are truly saved by grace, it must be through
faith alone. Your whole dependence must be fixed
on Jesus, and your obligations rise entirely from
him, else you are not saved by grace. What you
can do for yourself, you need not be obliged to ano-
ther for : no grace is wanted here.

And as salvation,, in a covenant of grace, must be
through faith alone; so that covenant supposes
that we want such grace, for God will offer nothing
needless, not even grace.

A fallen man has no more power than a fallen
angel to sanctify his nature, or to make atonement
for sin. Man fell through pride, as angels did ; and
to humble man in his recovery, he must go clean
out of himself for salvation. His whole dependence
must be on the Saviour's blood for pardon, and on
the Saviour's grace for holiness. Therefore Jesus
saith. Look to me, and be saved : Isa. xlv. 32.

But, Sir, a little recollection, how it fares with
yourself and neighbours, would save a deal of talk-
ing on this matter. You are an aged man, and seem
an honest man, and must have tried what human
strength can do. Are your tongue and temper
better bridled than they were some forty years ago ?
Can you love and feed an enemy much better?
Can you deal your bread more freely to the hun^
gry ; and more cheerfully submit to sickness, pain,
and worldly disappointments? Are you growing
more humble, andf more vile in vour own eyes?
Can you pray more frequently ancl fervently ; and
walk with God more closely, and find the comfort
of his presence ? Is the word of God more read,
and read with sweeter savour ? Can you keep a
stricter watch upon your bosom, and find more
power over bosom sins ? Is your cage more cleanly,
and your den well scoured? Survey yourself al}
over; then call upon your neighbours, and ask
them all the same questions, and see what answers
they will make. I believe you will find no great

257

amendment, and no room to vaunt of human
strength, hut abundant room for self-condemnation.

As for the tub you mentioned, it has lost its bot-
tom, Sir, above 5000 years ; and it would be strange
indeed, if it stood upon a bottom, when it had none.
Adam has unhooped all our vessels, and left us no
foundation to re3t upon but Jesus Christ. Adam
fell, and ruined cdl his race.

Indeed, Doctor, I have the vanity to think
myself as good a man as Adam was before he fell.
Why should his fall put my nose out of Joint ?
Could he not stumble without throwing me down ?
Perhaps he did receive a bruise, and his ankle
might be sprained ; but I do not read that he broke
his neck, or broke a leg by the fall. Does the
scripture intimate that his whole nature was
impaired ; and that he fell from his first estate
altogether ?

So I think, Sir : but hear and judge. The Lord
tells Adam, In the day he eateth he shall surely
die : Gen. ii. 17. Adam did eat of the tree, and of
course he died on the day he eat, if the word of God
is true and faithful. But what death did Adam die,
on the day he eat ? Not a natural but a spiritual
death. All spiritual life ceased on the day tie sin-
ned, and his soul was dead to God. His animal
life became a sickly and a mortal one; and the
spiritual life expired in him, as in the sinning
angels.

To fancy that mere mortality was only meant by
the threatening, is a strange perversion of this awful
sentence, which does not say, Thou shalt be liable
to death, but thou shalt swrely die.

Adam lived 900 years after his transgression, and
might have lived nine millions, consistently enough
with mere mortality, but not with the threatening.
And if one expositor may add the word liable to the
threatening, in order to shove it from the spirit, why
may not another add the little word not^ to shove it
from the body too ? So the threatening runs thus :

258

In the day thou eatest, thou shalt tiot be liable to
death ; and all is safe and well. The threatening
proveth only papal thunder.

But why must all the threatening light upon the
body, and the curse be spent upon it altogether?
The whole nature sinned, and the whole should
suffer. The body lost its healthy state, and the
spirit sure should lose its healthy state too. Nay, the
spirit was the chief in transgression, and should bear
the chief share of punishment. If the body grew
sickly through sin, the soul should be sick to death.
When a gang of thieves is taken, the captain of the
gang is sure to suffer whatever happens to the rest.
But here the captain in rebellion is reprieved, and
the underling is hanged ; the spirit strangely escapes
without a hurt, and the curse falls wholly on the
poor corpse.

The change of Adam's stale is pointed out by the
following circumstances. After the fall, he desired
no fellowship with God, but dreaded it. When the
Lord calls, ne flies, and would avoid all converse
with him. The language of his heart was this :
Depart from me, I desire no knowledge of thee, or
communion with thee.

Secondly, His understanding now was clouded,
and a spiritual darkness crept upon it. He has lost
the right knowledge of God, ana thinks his Maker
sees* with human eyes, or useth spectacles. For he
is no sooner called, but he slips behind a tree, as a
mouse will slip behind a tile to hide himself.

Thirdly, His breast was now become the seat of
evil tempers, such as devils feel ; and felt as Adam
did, through disobedience. Their bosoms, once like
his, were a blessed seat of heavenly peace, and love,
and joy; but when sin entered, they became a
woeral seat of war, where wrath and envy, pride
and stubbornness, and every evil temper reigns.
Adam shows this devilish bosom, when examined ;
for though examined with much tenderness, he
makes no meek confession, nor deigns to urge a din*

259

gle prayer for mercy. He acts a stubborn i>art,
flies in the face of God, and lays the blame at his
Maker's door, as if the woman had been made on
purpose to seduce him : The woman, whom tliou
gavest me, she gave me of the tree : Gen. iii. 12.

Fourthly, Adam's liearty through sin, became a
cage of uncleanness. Before his fall, he felt no
shame, though naked ; but when he fell, such filthy
lusts sprung up, as brought him shame enough, and
made him seek a covering, for his waist.

Lastly, Adam's first-born child proves a mur-
derer. A hopeful heir, truly ! Where the fruit shows
the stock, and declares them both possessed of his
nature, who is called a murderer rrom the begin-
ning : 1 John. viii. 44. And if St. John is credited,
that whoso hates his brother, is a murderer : 1 John,
iii. 15. then every child of Adam in his turn has
been a murderer too.

Now, Sir, we may debate the point a little. If
angels lost their first estate by sin : Jude. 6. it is not
wonderful that man should lose it. If Adam had
not lost it, would the Lord act consistently in his
moral government ? Grod must hate sin in Adam, as
well as in an angel ; because it is evermore that
abominable thing which he loatheth, that accursed
thing which his soul hateth. And his declarations
concerning sin are these, which are very awful, and
must be universal : The wages of sin is death : Rom.
vi. 23. and the soul that sinneth, it shall die:
Ezek. iv. 20. The angels sinned, and being spirits,
had no earthly case, Tike ours, to become mortal ;
but they underwent a spiritual death, and became
dead to God. All communion with God ceased :
the heavenly image was withdrawn, and the devil-
ish nature introduced.

Sin is just the same deadly bane to the spirit,
that poison is to the body ; a single dose does the
business. Angels lost their first estate by this
poison of sin ; and if disobedience required a change
of state in angels, it must require the same in man.

2«0

For Gods acts uniformly in his moral government :
he is Jehovah, and changeth not : Mai. iii. 6.

Reasons may be found, why God provides a
remedy for fallen men, and not for fallen angels ;
but no good reason can be given, why man should
keep his first estate after sin committed. Man had
a snare of the devils disobedience, and must have
a share of the deviPs nature. And enough of this
horrid nature is apparent in ourselves and others to
confirm the argument.

Some fancy that mortality makes the change of
Adam's state ; but this is not the whole nor the chief
change ; it does not bring the devil's nature, and
make us like him. Sickness, pain and death, are
only parts of the curse, which respect the body ;
the spirit also sinned, and the spirit is afflicted
with the devil's nature. Hence Satan is styled the
the prince of this world, John xiv. 30.» because he
reigneth in the hearts of men. A devilish prince
suits a devilish subject ; like loves its like. And
the whole world are said to lie in the wicked one,
(en to ponero,) 1 John v. 19.

It is not strange that some deny the fall. This
is part of that spiritual blindness which has crept
upon the understanding ; and is just what happens
to delirious people in a fever, who fancy they are
well, and mock at phasic and physician. I make
no doubt but the devils, through that pride which
accompanieth sin, think as highly of themselves as
of the angels. And since they never can repent,
they will rather charge their misery to the unde-
served wrath of God, than to their own iniquity.

Every wicked temper that is found in a fiend, I
can find in myself, and discern in others. And I
could as soon suppose, that God created fiends, as
believe that he created man in his present state.
Before the fall, man was pronounced good, very
good ; but after the fall he became bad indeed, bad
enough to be called of God, devil's child j and the
devil's subject. Sure, Beelzebub must grin to hear

261

his vanquished subjects preach of the digi^^ty of
human nature ; and if such dignity is found in the
subject, how much more in the prince ? He may
well be honoured, like the Turk, his cousin, with
the title of sublime highness.

Every dog that barks at me, and every horse
that lira his heel against me, proves I am a fallen
creature. The brute creation durst not show an en-
mity before the fall, nor had they any ; but testified
a willing homage, unto Adam, by coming for a
name : Gen. ii. 19. Eve no more dreads die ser-
pent, than we dread a fly. But when man shook
off allegiance from his God, the beasts by divine
permission shook off allegiance too from man.

Where sin enters, pride will enter too, and supply
the place of real honour ; and as iniquity abound-
eth, pride aboundeth also. Else, how could sinners
boast of dignity^ and take up mighty state, on
account of verbal titles, or oi transient manors,
when they themselves must presently be eaten up
with worms.

Thus, Sir, by disobedience, Adam became both
a condemned sinner, and an unclean creature. He
was dead in law by his trespass, and dead to God by
his sinful nature ; dead both in trespasses and sins.
The fountain being thus polluted, all its streams
were filthy. For who can bring a clean thing out of
that which is unclean ? Not one : Job xiv. 4. Hence
all are called children of wrath by nature : Eph. ii.
3. and declared to be dead in sins : Eph. ii. 1, 5.

Some traces of the moral law remain, producing
what we call the moral sense, or conscience ; and
the lamp of reason bums, though with a dimmer
light, yet sufficient to direct our worldly matters ;
but the spiritual life is quenched. We are bom
of the flesn : John iii. 6. bom with a carnal mind,
which is at enmity with God : Rom. viii. 7. and
nothing suits us well, but what is pleasing to the
flesh. Spiritual service is a shackle put upon the
mind ; and when the heart is collared with devotion,

262

it drudges through it very heavily, and is mighty
forward in it; stops short, starts back, flies out
right and left, looks a hundred ways at once, and
keeps lowing for the world all the time ; just like
the two Philistine cows, which drew the L^rd^s ark
to Bethshemesh ; they were yoked fast together,
and drew forwards, but kept lowing for their calves
all the while; and though engaged in reUgwus
draught both of them fell a sacrifice at Bethshe*
mesh, were slaughtered, quartered, and consumed
by fire. An awful type of the end of those who find
God's worship, not a pleasant service, but religious
draught : 1 Sam. vi. 10, &c.

Now, Sir, all mankind abide in this state of death.
Heathens, Jews, and Christians, till they are born
of God's spirit : John iii. 3 — 6. and have his holy
Spirit dwelling in them : Rom. viii. 9. And during
their continuance in this state, they neither are nor
can be sensible of it, because it is a state of death,
which seals up all perception. A dead soul knows
no more of its dead condition, than a dead body
does. Men will mistake a decent worship, and a de-
cent conduct for the spiritual life ; and will suppose
that gluttons, drunkards, whoremongers, &c., are
the only people in a state oi flesh. Whereas St.
Jude calls every man a sensual man, who has not
the Spirit: Jude. 19.

An experimental knowledge of the Holy Spirit s
influence was the christian's touch-stone in St.
Paul's day ; but modern gospellers have learned
a pleasant trick, to have the Holy Spirit, yet know
nothing of it ; and they ask a true believer scom-
fiilly, as once a taunting prophet asked Micaiah,
Which way went the spirit of God from me, to
speak to thee ? 1 Kings xxii. 24. Did he pop upon
you through the key-hole, or through a chink in
the wall ? Which way, Micaiah, was it ? and then
smote him on the cheek. See here the character of
a false prophet, delineated by the Spirit of truth.
He has not the Spirit of God, yet he pretends unto

263

it by saying, Which way went the Spirit from ine ?
and he ridicules the Spirit's sensible operation, by
asking scornfully, Which way went the Spirit unto
thee ? Did yon see him come, or feel him come
into you, any way ? Pray what way was it ? let us
hear, Micaiah ; and take this smite upon the cheek
for your trouble. Such was the language of false
prophets in old time ; and where Satan rules, these
taunting prophets never die. But, Sir, if you have
never felt the spiritual death I am speaking of, you
are yet a dead soul ; and will remam so, till Jesus
Christ has quickened you.

For, as men cannot be sensible of this death,
while they abide in it ; so neither can they help
themselves out of it. Death strips away all power ^
as well as all perception. A dead body may as
well restore itself to life, as a dead soul. A fallen
angel may as soon rekindle spiritual life, and regain
his first estate, as a fallen man. Nothing can
produce the spiritual life, and a spiritual mind
resulting from it, but the Spirit of God. His breath
alone brings this life, which Jesus intunates, when
he hreatheth upon his disciples, and said. Receive
ye the Holy Gnost : John xx. 22.

Yet, while men are without this life, and walk
the rounds of moral decency, they bravely talk of
will and power to make themselves the sons of God ;
and think St. John a mere driveling, for affirming
they are bom, not of the will of man, but of God :
John i. 13.

A real christian, in St. Paul's account, is a new
creation (kaine ktisis) : 2 Cor. v. 17. He is God's
workmanship, created in Christ Jesus : £ph. ii. 10.
And Jesus tells you how dead souls are quickened :
mark his words ; they come with double seal, to
show their weight and certainty. Verily, verily,
I say unto you, the hour is comings and now is^
when the dead shall hear the voice of the Son of
God, and they that hear shall live: John v. 25.
Jesus is not speaking of the body's resurrection, at

2(J4

the judgment-day, but of a resurrection which now
isy and is coming every dav ; a resurrection of dead
souls to life, not a merely moral, but a spiritual
life ; and a resurrection caused not by us,' but by
himself, even by his voice. He has many voices to
call dead sinners by, the voice of his word, of his
servants, and his providences ; but all these avail
nothing, without the voice of his Spirit. His word
is but a dead letter, without the quickening Spirit ;
his servants are but barking dogs, who growl, yet
cannot bite, unless he set them on ; and his provi-
dences are but claps of thunder, alarming for a time,
yet quickly over, except he rides himself upon the
storm. When he takes the work into his own
hand, and the voice of his Spirit accompanies the
voice of his word, or his servants, or his providences,
then a sinner hears, and starts from his grave, like
Lazarus, and lives. And having thus received life,
he feels his condemnation and his ruined nature,
and crieth after Jesus.

When the world was brought into this ruined
state by sin, man could do nothing more to help
himselj^ than the fallen angel could ; and must per-
ish everlastingly^ unless the Lord prevent it. He
does, and provides another covenant ; the stores of
which are not laid up in Adam, as before, nor in his
ruined children : God does not choose to trust a
bankrupt. If man could not stand upright, when
set npon his legs, how shall he stand, when he has
none ? Therefore help is now laid upon one, who is
mighty and able to save to the uttermost. And the
Saviour thus bespeaks the ruined sinner : Thou
hast destroyed thyself, but in me is thy help : Hosea
xiii. 9.

However, though man fell, God was not disap-
pointed by his fall ; it was foreseen ; for, known to
God are all his works from the beginning : Acts xv.
1 8. and being foreseen, it was provided against in
such a manner, as might exalt the riches of his
grace in man's recovery. The first covenant was

2G5

made with Adam, a mere man, who was the surety
of it ; but the surety failed, and ruined all. The
second covenant was not made with the ruined
sinner, a broken merchant ; but with Jesus Christ,
the Lord from heaven. Jehovah says, I ffive thee
for a covenant : Isa. xlii. 6. — xlix. 8. and of course,
Jesus is the surety of this better covenant : Heb.
vii. 22

Now the business of a surety, is to pay the legal
debts of another. Our legal debts are, first, penned
obedience^ which alone can bring a title unto heayen ;
secondly, the cwrse of deaths for not performing that
obedience.

Jesus Christ first pays the debt of perfect obedi-
ence ; and thereby, as surety, redeems the heavenly
title; then he takes the law-curse on himself, to
free believers from it. And both these blessings are
imputed^ or charged to the account of every true
believer. By the death of his surety, he is freed
from condemnation; and by his alone obedience
he is made righteous : Rom. v. 19. justified in the
eye of the law, and obtains a legal title unto
heaven.

And, Sir, there is nothing monstrous in this mat-
ter, however some may please to startle at it.
Human • laws, every where, as well as the divine,
allow of suretiship ; which proves it is an equitable
thing. If farmer Thomas does some common work
for farmer James, the law imputes the work done by
Thomas unto Jnmes. When a Curate preaches for
a weary Rector, the law imputes the Curate s mouth
to the silent Rector. If you were overwhelmed with
debts, and a friendly surety did discharge them all,
the law would impute this payment unto you, and
acquit you of debt as effectually as if the monev
had been taken from your own purse, and paid witn
your own hand.

Indeed, though suretiship is common among
men in debts of money ^ it is not practical in debts of
Itfe, For who will die for another ? A rogue will

not thrust his neck into the halter for a rogue ; and
an honest man will not choose it, nor might the
state consent unto it ; for honest men are scarce.
But the law itself has no abhorrence of such sureti-
ship, and would gain abundant reverence by it.

when a villain dies by the hand of justice, we
attend more to the ffuilt of the sufferer, and to our
own secuf ity by his death, than to the honour which
the law receives by his execution. But if an upright
man, and well esteemed, should freely suffer for a
villain, this striking spectacle would bring much
reverence to the law, and give it great solemnity.

Zaleucus, a prince of the Locrians, made a law,
that every one convicted of adultery, should lose
both his eyes ; and it happened that his own son
was convicted of the crime. The prince was not
willing that the law should lose its honour, nor
could the father bear to see his son quite blind.
He therefore orders one of his own eyes to be bored
out, and one of his son's. Thus two eyes were given
to file law, which brought it more solemnity than if
the son had lost both his own.. In such a case, as
he passed along, many only might have cried,
'^ There goes the blind youth, who could not let his
neighbour's wife alone.'' But when the aged father
stirs abroad, and is seen with an eye dug out, this
sight of suffering innocence strikes beholders' hearts
with awe, and makes them reverence the law, and
dread adultery.

Pray, hold your hand a little. Doctor; every
honest man will strive to pay his debts ; and if he
cannot pay the whole, will make a composition, and
pay what he can. Such a composition I would
make for my sinful debts, and should hope to pay
ten shillings in the pound, or a better penny. I am
not so vain, as to reject a surety altogether, relying
wholly on my own ability for payment ; nor can 1
think myself quite insolvent. I would therefore
have the old grazier and Jesus Christ jointly bound
in the same book. This would look creditable ;

267

and I could condescend to let the Saviour sign his
name first, though I paid full fifteen shillings in the
pound. What think you of this. Doctor ?

Sir, I think such a bond would dishonour Christ,
and ruin you effectually. If you fancy God's autho-
rity is a trifling business, and does not need a
surety to make whole satisfaction for sin, you would
do well to consider what has happened to the fallen
angels, for want of such a surety. They sinned ;
and the trespass, which brought on their punish-
ment^ was a single one, no doubt, like Adam's.
For in God's government, the wages of every sin is
death. Yet their single trespass has cast them out
of heaven, cursed them with a devilish nature, and
doomed them to everlasting misery.

You may thrust your name into the covenant, if
you please, as a joint bondsman ; but it will be at
your utter peril ; for the Father and the Son will
both object you with abhorrence. The Father has
provided a surety for this better covenant, a suffi-
cient surety, and named him singly^ and thereby
has excluded every other. And if you foist your
own name into the covenant, as a joint bondsman,
to discharge your debts ; what is this, but reflecting
on the wisdom of the Father, as if he knew not how
to provide a surety ; and on the power of the Son,
as if he was not able to execute his office ? Sir,
this is horrible presumption, and will be reckoned
with at a proper time. God will avenge himself of
such proud adversaries.

Adam, though a mere man, was qualified, as a
surety, to pay obedience for all in his loins ; yet none
but a God-man is qualified to make atonement for
disobedience. No created b^ng can make satisfac-
tion unto God for sin .%the utmost he can do, is to
pay his hourly debts ; and if the debts are hourly
paid, he is still unprofitable^ has no merit, nor
deserveth even thanks ; he has only done his duty.

You have read what Jesus says; and what he
says is true of every creature, angel or man : When

2«8

ye have done all things which are commanded you,
say, we are unprofitable servants, we have only done
our duty. And does the Lord thank that servant,
who has done the things that were commanded ? I
suppose not : Luke xyii. 9, 10. You do not thank
your own servant for doing what he is commanded,
and yet are more obliged to him, a million time^,
than your Maker is to you. Now, Sir, if after hav-
ing done all our duty, we are yet unprofitable, and
unworthy of the smallest thanks, pray what room is
left for merit, to make atonement ?

This saucy idol cannot show its face in heaven ;
no angel dares to think of merit. With two wings
he flies, to show his swift obedience ; with two his
feet are covered, to hide obedience from his eyes ;
and with two his face is veiled, in token of unwor-
thiness. Angels do not vaunts as sinfiil mortals do,
of their obedience and holiness ; but with adoring
wonder cry, Holy, holy, holy, is the Lord of hosts !
Isa. vi. 2, 3. And pay eternal adoration to this holy
Three, the Holy Father, Holy Son, and Holy
Ghost.

Merit is the fuz-ball which sprouteth from a dung-
hill, with a powdered cap ; and only garnishes the
crest of sinners, who are daily doing what they
ought not, or leaving undone what they ought to do.
And if the real wages due to sin is deam, then a
sinner's merit and a sinner's dignity, are just of as
much value, and just as great a contradiction, as a
traitor's loyalty, or a whore's chastity.

If Jesus Christ is a mere creature, though the
head of all creation, and had paid most rigorous
and sinful obedience, he could only say at last, I
have done my duty, and deserve no thanks ; I am
yet unprofitable, and can plead no merit for
myself, much less for others.

But if Jesus Christ is God, he is no more bound
to keep the creature's law, than an earthly master
is to Qo his servant's work. And if he pleased to
take man s nature, to become man's surety ; though

2iB9

the human nature being but a creature, and acting
as servant, could merit nothing ; the divine nature,
joined to it by a personal union, can merit and
make noble satisfaction.

The law had claims of obedience upon the human
nature of Christ, because it is a creature ; but had
none upon the divine ; it is the Law-^ver, whose
word created all things, and whose will gives law
to all. Here merit will arise, by doing that service
which it was not bound to do.

If your servant does his daily work faithfully, no
daily thanks are given nor expected ; he only does
his duty. But if a neighbour lends a helping hand
freely, he merits thanks, because the service was
not due from him, but freely offered by him. We
may merit from each other, but can merit nothing
from the Lord, because our utmost service is ever
due to him. ^

Thus by obedience and death of this God-man
surety, the law was magnified and honoured : Isav
xlii. 2 1 . more honoured, than if all the sinfiil race
of men had fallen under his eternal curse for
disobedience.

If man had paid a perfect unsinning obedience,
it would have been his title to heaven; a title
founded, not on human merit, but on the Lord's
free promise: This do, and thou shalt live. Without
such a promise, God might have dropped his crea-
ture man into nothing, after a thousand years of
complete obedience. Yes, if no promise hindered,
God might drop a perfect angel into nothing ; and
perhaps with more Justice than we may kill a
nappy fly, because of his whizzing. Such an angel
lives on courtesy, and has no reason to complain
if it is withdrawn. While he pays obedience his
life abounds with comforts : all things suited to his
state are given ; but he may drop into nothing, as
he was before, if the Lord pleaseth. God was under
no obligation to give him life; and without a
promise, he is under none to prolong his life ;

270

and least of all to advance a human creature to a
better life.

The popish conclave has acted craftily, and more
consistently tlian protestant divines, by inventing
works of supererogation. For though these works
are false, absurd, and blasphemous, yet being once
allowed, they lay a right foundation for human
merit. If man can do more than he is in duty
bound to dOj he may merit by such doing. And
nothing now is wanting for the Pope, but a
Cyclop's eye of infallibility, which any Vulcan
readily will make, to determine what these works
of supererogation are, and the church's coffers are
loaded presently with treasure. Simeon Stylites, by
perching on a pillar for a month, shall purchase
pardons for a thousand adulterers and sodomites.

But, Sir, we will take leave of the Pope's eye,
and proceed. Every man has sinned, and lost his
heavenly title. A single trespass forfeits it in man
or angel, and forfeits it for ever. Jesus Christ steps
in, as the human surety, and pays the legal debt of
perfect obedience^ and thus redeems the sinner's title.
Hence he is called the Lord our righteousness : Jer.
xxiii. 6. Jesus says himself. Their righteousness is
oime: Isa. liv. 17. and the church replies. In the
Lord, have I righteousness: Isa* xlv. 24. Paul
says, Christ is made to (or rather for) us righteous-
ness: 1 Cor. i. 30. and declares. We are made
righteousness in him : 2 Cor. v. 21. which he calls
the righteousness of God, because it was wrought
out by the God-man surety.

When John refused baptism unto Jesus, he
received this answer : Suffer it to be so now, for thus
it becomes us to fulfil all righteousness : Matt. iii. 15.
Jesus, as the holy one of Israel, needed not the
laver of baptism ; but, as Israels surety, he did
need it. It became him, as surety ^ to fulfil all righ-
teousness, moral and ritual, respecting Jews and
Christians. On this account, he was both circum-
cised and baptized, partook of the Jewish passover,

271

and the Christian euchaiist, and went to the yearly
feast at Jerusalem, as the law required. If a single
rite had been neglected, he would not fulfil all righ-
teousness, nor could have been a legal surety. A
trip in one point would have spoiled alK

But, Sir, man has not only forfeited his heavenly
title by sin ; he has incurred a law-curse too, the
curse of eternal death. Sin has both barred hea-
ven's gate against him, and opened hell's gate for
him. ^ow, Jesus Christ, as man's surety, paid this
legal debt too : He was made a curse for us, and
redeemed us from the curse : Gral. iii. 13.

Paul is in rapture about this love of Christ ; and
so is every one who feels the blessings purchased
by it. Vet how little is this love regarded by mo-
dem gospellers ! Who bears a dying Saviour on his
heart, and thinks or talks about him ? A melan-
choly proof of man's fallen nature ; of his deep
ingratitude and folly ! Sure, we must outmatch a
devil here I His heart would leap for joy, to hear
the tidings of a surety; yet men will pass the
surety by, some with no regard, and some with
much contempt.

Thus Jesus sets the fallen sinner on his legs again,
pays the law-debt of complete obedience, to redeem
our title ; then takes the law-curse on himself, to
free us from it.

Why, Doctor, this is charming news indeed ; but
if this be all that is needful for salvation, I do not
see how any can miscarry. Satan may as well bar
up his gates ; he will not catch a single straggler.
My neighbour Fillpot, who comes reeling home at
night from the Chequer, stands as good a chance as
the grazier who goes soberly to bed. How is this,
Doctor ? Methinks I do not like it, that Ned Fill-
pot should stagger after me to heaven, and get
perhaps as good a crown as myself. This will never
do. Something sure must be wrought in us, as well
^ something done for us.

True, Sir, much must be wrought in us, not

272

indeed to purchase salvation, which is already pur*
chased by the surely ; but to dispose and enable
us to receive eslysiion freely^ and behave suitably
for it. Jesus Christ has not only redeemed us from
the curse, and bought our title, but has also pur-
chased grace to sanctify our nature, and thereby
give us meetness for glory. This grace is always
given to the heirs of glory, to prepare them for it ;
and the benefits of Christ's obedience in life and
death are made over to them, and sealed on the
conscience by the Holy Spirit. Thus they have an
inward witness of deliverance from the curse, with
a legal title unto heaven, and a gospel-meetness for
it. This meetness springs from regeneration, or a
spiritual life begun and carried on in the soul, as a
preparation for the spiritual wbrship of heaven.
And the spiritual life differs from the merely moral
one, as animal motion differs from a mechanic
motion, or as a man s walking differs from a clock's
going. The clock may go welly but has not animal
life ; and a man may walk well^ yet have no
spiritual life.

Now, Sir, observe the case of mere professors.
They talk of honestv and decency, and feed upon
their withered moral skeleton ; but know not how
to eat the flesh and drink the blood of Christ. An
application of the gospel blessings to their heart, is
neither sought nor wanted. They hear that Jesus
Christ has died, and are satisfied with this report ;
but his blood, the virtue of it must be sprinkled on
the conscience, or it avails them nothing, will
neither bring them gospel*peace, nor gospel-holi-
ness. Paul and Peter speak of the sprinkling of this
blood : 1 Peter, i. 2. Ueb. xii. 24. and through this
sprinkling, the atonement is received by a sinner,
and his heart is sweetly drawn to love and follow
Jesus. Nothing but partaking of Christ's blessings,
will effectually engage the heart to Christ ; thenhe
draws us with the cords of a man, and the love of
Christ constrains us.

273

All the blessings of salvation have been purchased
by Jesus, and are at his disposal. He gives them
when, and where, and how he pleaseth. And do
not you expect, Sir, to dispose of freely, what you
have bought fairly ? Jesus saith, I ^ive eternal life
unto them : John x. 28. and what is freer than a
gift ? and lest you should think him an usurper, he
declares, and pray observe his declaration, All
things are delivered unto me by my Father : Matt,
xi. 27. John iii. 35. All persons^ and all blessings,
temporal and spiritual, are at my disposal^ surren-
dered into my hands by the Father^ on account of
my undertaking the work of Mediator.

So Jesus rei^neth, in his human nature, king
supreme, disposmg of all persons, and all blessings
as he pleaseth ; and must reign till all his foes are
made his footstool : then the kingdom will be
administered as before, not by the hand of this
God-man Mediator ; but God, the three*one God,
will be all in all. In the mean time Jesus calls
and quickens whom he will : John v. 21. gives
repentance and faith, bestows pardon and justifi-
cation, affprds grace to sanctined believers, and
perseverance to bring them safe to glory. Thus the
faithful say with David, Salvation is of the Lord ;
and sing hosannas, not to their own wisdom,
strength, or merit, but to God and the Lamb for
ever.

Indeed, Doctor, I must cudgel you ; I can hold
no longer. My patience is worn down to the
stump, and the stump is going. What a cypher
you make of the poor grazier ; and what a hobby-
horse of human nature ! According to your account
she has no more eyes, ears, or hands, to help
herself, than an oyster. Why, your picture of
nature is so horrid black, it would even fright a
chimney-sweeper I What ! have I no power in
myself to begin the christian life ; and when begun,
no strength to carry it on ? Am I in debt to Jesus
Christ for every thing ?

2 A

274

Please to drop your cudgel, Sir, and I will give an
answer. A vapouring staff does not suit my fancy.
You are indebted unto Christ for every good you do
possess, and to yourself for all the evil you do com-
mit. Jesus Christ is the author and finisher of
every good thing in the spiritual, rational, and
animal life ; he is Alpha ana Omega in them all.

No animal has life till he gives it ; and no animal
has power, when in life, to prolong its life a moment.
It may eat and drink ; yet food and liquor are not
life, but means of life. We live not by bread alone,
but by the word of God. That word, which bring-
eth food, must give it blessing, and then it
nourisheth.

When Christ creates an idiot, all the schools in
the world cannot give him reason, because he is
bom without it.

And where a rational nature is given, and means
used for its cultivation, still they are but means,
which Drofit some, and help not others, thougu alike
diligent. Every opening of the understanding,
every improvement m science, and every invention
in handicrafts, with all skill in workmg, comed
wholly from Jesus, who is called the light of men :
John i. 4. and calls himself the light oi the world :
John viii. 12. He opens a budding understanding,
as he opens a budding rose.

Whatever light men have, it proceeds from Christ
alone. And he can give this light gradually ; or
give it all at once, as he did to Adam, and as he did
to Bezaleel and Aholiab, two brick-makers, who
were iumished immediately with wisdom of heart,
and skill oi hand, for engraving, carving, embroid-
ery, and all kinds of work : Exod. xxxv. 30.

He can make men forget their native language,
and speak divers others, in a moment, as he did at
Babel ; or he can make men retain their native
language, and speak divers others in a moment, as
he did at Pentecost.

Courage too proceeds from Jesus. When he

275

would exalt a nation, five of them shall chase a
hundred ; and when he would depress a nation,
they shall fly when none pursueth : Levit. xxvi.
8—17.

Neither has a rational nature any power to pre-
serve itself. A philosopher, engaged in study, and
surrounded with literature, may turn an idiot, or fall
distracted, in a moment ; and he would do so, if not
supported secretly by Jesus ; his visitation preserv-
eth our spirit, Jod x. 12.

Where the animal and rational nature are given,
a man is yet void of life spiritual, till Jesus Christ
bestows it ; as void of life spiritual, as an idiot is of
life rational. And as none but Jesus could give an
idiot rational life, so none but he can give a rational
man spiritual life.

This life was lost at the fall, and never is reco-
vered till Jesus quickens it. And till this life
is recovered, men are only christian ghosts, having
semblance without substance, resting on a broken
bed of duties, and will find as much relief from it,
as a hungry stomach from a painted feast.

Paul, I suppose, alludes to the spiritual life, when
writing to a christian church, styled elsewhere
spiritual men ; he prays that spirit, soul and body,
may be preserved olameless : 1 Thes. v. 23. which
three i)ortion6 make up (what he calls the olokle-
ROY of a christian man, or) the whole lot of nature
assigned him by the Lord.

When spiritual life is ffiven, a man is bom of the
Spirit: John iii. 6. and finds divine communion
through the Spirit ; but has no power in himself to
presei-ve the life which is begun ; no more power to
continue or enlarge his spiritual life, than his
rational or animal life. Means of grace must be
used, but these are nothing more than means still.
The support, increase, and continuance of the spi«
ritual hie, are wholly from Jesus, in whom we live,
and move, and have our being.

Why, Doctor, you talk most amazingly of Jesus

270

Christ ; I never heard the like before. Some peo-
ple only vamp him up as a prophet ; and trample
on his blood ; and some who like to live as they list,
show a Jewish heart, and call him an impostor ;
but you make him God Almighty, our Creator, and
Preserver, and Redeemer. Truly I would give him
all his due, but must have his honours fetched from
the Bible, and not from human brains. My besom
sweeps away all cobwebs, whether spun by a spider,
or the Doctor. Give me some fair and plam ac-
count of Jesus Christ from the scripture : I love the
Bible, and can credit what it says.

Now you talk like a man, Sir ; when you lifted
up your staff before, I began to think of packing up
my awls. A cudgel is too hard an argument for me.
But since you ask for the Bible, I am well content
to stay, and tell you what it says of Jesus Christ.
Before he had a human nature, he created all
things by his divine power ; all matter, and all ani-
mals, and all spirits human or angelic. St. John
says. All things were made by him : John i. 3. and
Paul enlarges on St. John^s words, saying, All
things were created by him, that are in heaven, and
that are in earth, visible and invisible ; all things
were created by him, and for him ; that is, by his
power ^ and for his glory: Col. i. 16. Where his
Godhead is equally proclaimed, by his creating
power, and by creating all things for his glory.
Now, Sir, if Jesus Christ created all things, he can-
not be a creature ; otherwise he must create himself,
and so have had existence before he had a being.

Paul goes on and says, Jesus Christ is before all
things : Col. i. 17. Grammar rules required him to
say, Jesus was before all things ; but he breaks his
well-known grammar rules, and says. He is before
all things ; to show his eternal unchangeable exist-
ence ; and Jesus did the same, when he said. Before
Abraham was, / am.

Paul adds further. By him all things do consist :
Col. i. 17. all things^ material, human, or angelic

277

(syneseke) are held together, stand fast, and sus-
tained by him. And again, Jesus upholdeth all
things by the word of his power : Heb. i. 3.

Paul suflftciently declares the divinity of Christ,
by calling him the express image of his Father's
person : Heb. i. 3. As the impression of a seal on
wax exactly answers to the sesu itself, line for line,
and is the express image of the seal ; even so is the
Son the express image of the Father. Whatever
line of divinity is drawn on the Father, the same is
impressed on the Son. Whatever wisdom, power,
justice, truth, patience, kindness, mercy, &c., are
found in the Father, the same must be found
equally in the Son, else he is not the express image
01 the Father's person. If any attribute is in the
Father, which is not in the Son ; or is possessed
more perfectly by the Father than by the Son, then
the Son is not the express image of the Father.

Paul asserts, that all the fulness of the Godhead
dwelt in Christ bodily : CoL ii. 9. that is, the divine
nature of Jesus, containing all the fulness of the
Godhead, dwelt in his body, and inhabited it as a
temple ; just as the schechina, or glorious presence
of God, inhabited the holy of holies in the first Jeru-
salem temple ; which temple was a type of the body
of Christ.

Jesus saith. All things whatsoever the Father
hath (echei, possesseth) are mine, do belong to me
also: John xvi. 15.

Again he saith, I and the Father are one, (en
esmen) not one person but one things one nature,
one substance, one essence : John x. 30.

He further affirms. No one knoweth the Son but
the Father, neither knoweth any one the Father but
the Son : Matt. xi. 27. The divine understanding
of the Son and the Father are equal and reciprocal,
alike infinite in both. Our translation is often
faulty in rendering edeis no many and tis any i/ian,
instead of no one and any one.

On these accounts, Jesus declares. Whoso hath

278

seen me hath seen the Father : John xiy. 9. My
divine nature expressly bears the essential image of
the Father ; ana as God-man, I am his mauifesta-
tive image, a visible representative of Johovah,
displaying his divine perfections in such a manner
by my words and works, that whoso seeth me hath
in effect seen the Father. Nothing more is found
in him than in myself; whatsoever he possesseth, I
possess.

The Father himself speaking to the Son, saith,
Thy throne, O God, is for ever and ever : Heb. i. 8.
And could the Son speak to the Father in more
lofty language ?

John calls him absolutely, God, who made the
worlds : John i. 2, 3. the true God : 1 John v. 20..
and extols his love to mankind by sayinK> Hereby
perceive we the love of God, because he laid down
nis life for us : 1 John iii. 16.

Paul says. He was God manifest in the flesh :
1 Tim. iii. 16« and affirms that according to the
flesh, or his human nature, he sprung Irom the
fathers of the Jewish nation ; but m his other na-
ture, was God over all, blessed for ever ; an<i ratifies
the assertion by a solemn Amen : Rom. ix. 5.

Thomas calls him my Lord, and my God ; and
is commended for his faith ; but others are com-
mended more, who should thus believe on him,
though they have not seen him : John xx. 28.

Isaiah calls him the mighty God : Isa. ix. 6. a
just God, and a Saviour, who says, Look unto me,
and be saved : Isa. xlv. 22, 23. Phil. ii. 10.

Jude calls him the only wise God, our Saviour :
Jude. 25. And he is called the only wise God,
not to exclude the Father and the Spirit from an
eaual share of divinity, but to excluae every one
who is not by nature God : Gal. iv. 8. So when
Jesus saith, rio one knoweth the Father but the
Son, he does not mean to exclude the Holy Ghost,
who is by nature God ; for the Spirit searcheth all
things, yea the deep things of God : 1 Cor. ii. 10.

279

And in this sense we say to Christ in our commu-
nion service, "Thou only art holy," not intending to
exclude the Father and the Spirit from this holiness,
but every one who is not by nature God.

Jehovah is the incommunicable name of the true
God, denoting his everlasting permanent existence ;
and God declareth this by calling 1 am, himself
which expresseth the meaning of Jehovah : Exod.
iii. 14. Now the Psalmist affirms that the name Jeho-
vah belongs to none but the true God, saying, Thou
whose name alone is Jehovah, art the most high
over all the earth : Psalm Ixxxiii. 18. yet this
name is given unto Christ in the Old Testament ;
I mention only one place out of many : This is his
name whereby he shall be called, the Lord (in the
Hebrew Jehovah) our righteousness : Jer. xxiii. 6.

Jesus takes to himself the incommunicable name,
saying, Before Abraham was» I am ; and thereby
intimdtes to the Jews, that he was the very I am,
who spake to Moses at the bush ; the God oi Abra-
ham, Isaac, and Jacob ; who brought the Israelites
out of E^pt, gave them his law at Sinai, and led
them by his cloud, and fed them with his manna in
the wilderness.

Paul tells you, that the God, the I am, who was
tempted by the Israelites in the wilderness, was
Christ : Neither let us tempt Christ, as some of
them also tempted, and were destroyed by serpents :
1 Cor. X. 9.

John ascribes eternal existence unto Christ, say-
ing, The life was manifested, and we have seen it,
and shown unto you that eternal life, which was
with the Father, and was manifested unto us :
1 John i. 2. Well, Sir, are you growing weary of
this scripture evidence ?

No, no. Doctor, you have me fast by the ears ;
I love scripture much, but hate your logic : for I
have suffered by it. Last Shrovetide I was riding
to a market, and overtook a very spruce fellow,
who quickly let me know he was a philosopher.

280

I can, he said, dispute upon a broom-stick for half
a day together ; I can take any side of any ques-
tion, and prove it first very right, and then mighty
wrong ; I can fix an ass so' equally between two
hay-bottles, that though he is hungry, and placed
within due reach of both, he shall taste of neither.
I offered to lay him half-a-crown, that the ass would
fairly eat up both the bottles, if convenient time was
granted. No, he replied, the ass will not ; and I
shall prove that he cannot. Nay, then said I, it is
no common ass if he will not eat good hay ; it must
be some human ass, like yourself. Sir ; and so I jog-
ged on, and left him. Indeed these broom-stick
disputers had almost choused me out of Christ's
divinity. Go on, Doctor, I am not weary, but am
all attention.

Sir, I obey your orders cheerfully ; it is a favour-
ite subject, and concerns me much. If Jesus Christ
is not truly God, he cannot save me : no atonement
can be made by his death. Neither need he come
from heaven, merely as a prophet, to instruct me.
He might have taught me just the same things by
the mouth of Paul or Peter, as by his own mouth ;
and they might have confirmed the truth by their
death, as well as himself. But they could make no
atonement on a cross for sin ; none but a real God-
man can do this. And now, Sir, I proceed.

God claims divine worship, as due only to him-
self: Thou shalt worship the Lord thy God, and
him only shalt thou serve : Matt. iv. 10. And
Paul makes idolatry to consist in paying service or
worship to them that are not gods by nature : Gal.
iv. 8. If therefore Jesus Christ is not God by na-
ture, he ought not to be worshipped. Yet when the
Father brought his Son into the world, he said, Let
all the angels of God worship him ; Heb. i. 6. And
that multitude of heavenly host, which brought the
shepherds tidings of a Saviour, no doubt did wor--
ship him accordingly.

Many patients that came to Jesus for a cure, did

281

worship him, and without a reprimand for 00
doing.

. Ail his disciples worshipped him very solemnly
at his ascension : Luke xxiv. 52.

All angels and glorified saints pay him worship
in heaven, saying, Worthy is the Lamb that was
slain, to receive power, and riches, and wisdom, and
strength, and honour, and glory, and blessing ! Rev.
V. 11, 12. What a number of words are heaped
together, in order to express the highest worship
and the deepest adoration I Yet lofty men cannot
submit to worship Jesus, though the angels do it
joyfully.

Again, Every creature in heaven, on earth, and
under the earth, say. Blessing, and honour, and glo-
ry, and power, be to him that sitteth on the throne,
and to the Lamb for ever and ever : Rev. v. 13.
Every creature is here represented as paying, and
every creature will at length be forced to pay this
homage and worship equally to the Father and the
Lamb; which yet never would be paid, unless
Christ was truly God. For thus the Lord declares,
I am Jehovah, that is my name ; and my glory will
I not give to another ; that is, to any other who is
not Jehovah : Isa. xliii. 8. But Jesus Christ's name
is Jehovah too, and therefore he shares equal glory
with the Father.

Jesus, as Jehovah, is the object of prayer. The
Apostles say, Lord, increase our faith : Luke xvii. 5.

All petitioners who applied to Christ for help,
presented their prayer to him, and expected help
wholly from him ; excepting Martha, who is gently
reproved for not doing so. Martha says, I know
that whatsoever thou wilt ask of God, he will give it
thee : John xi. 22. Jesus tells her, I am the resur-
rection and the life ; he that believeth on me, though
he were dead, yet shall he live : verse 25. You talk
of God's giving me whatsoever I ask ; but know
assuredly, that I have life in myself, and raise a soul
or body unto life when [ please.

2 B

282

Stephen says, Lord, lay not this sin to their
charge : and commends his departing soul, as true
believers do, into the hands of Jesus : Acts vii. 59,
60. And who, but Jehovah, is worthy of, and suffi-
cient for such a trust ?

Paul, in a prayer, put the Son's name before the
Father's : May our Lord Jesus Christ himself, and
God even our Father, comfort your hearts, and
stablish you in every good word and work : 2 Thes.
ii. 16, 17.

In ttie New Testament, christians are thus de-
scribed : Thev call upon the name of Jesus Christ :
1 Cor. 1,2. Acts ix. 14, 21. This was an outward
distinguishing mark of christians in the Apostle's
day, but some lewd professors in our day esteem it
the brand of idolators.

It is the Father's will, that all should honour the
Son, even as they honour the Father ; should pay
the same adoration and worship to the Son, in his
human nature, as they pay it to the Father. The
human nature, taken by the Son, veiled his divinity ;
and might seem a bar against divine worship.
Therefore a command is given, first, that all the an*
gels should worship him at his incarnation ; and
then, that all men should honour the Son, even as
they honour the Father. The union of the two na-
tures shall be no bar agains^t divine worship. And
every one who withholdeth this honour from the Son,
does withhold it from the Father, and dishonour him.
For he that honoureth not the Son, honoureth not
the Father, who hath sent him: John v. 23.

When you direct a prayer unto Jesus, you need
no one to introduce you, but may go directly to
him now, as they did aforetime, when he was on
earth. As man, he receives the addresses of men ;
and as God, he is worthy of them, and abundantly
able to supply all wants. But when you pray to the
Father or tne Holy Spirit, that is, to the Godhead
' absolutely, then you must go through the Mediator,
as the only ground of your acceptance.

283

We are baptized equally into tlie name of the
Father and the Son ; and thereby make equal pro-
fession of faith, worship, and obedience to them
both. But if Jesus Christ is not Jehovah, raise him
up as high as the shoulders of an Arian can lift
him, he is still much more beneath the Father, than
a worm is beneath himself. For there can be no
proportion between finite and infinite. Therefore
if Jesus Christ is not Jehovah, to couple him with
the Father in the same baptismal dedication, is a
thousand times more unseemly than to harness a
snail and an elephant together. And what is said
of the Son in this article, equally respects the Holy
Ghost.

Jesus Christ is appointed the Judge of quick and
dead ; but how can he execute the office, unless he
i s Jehovah ? His eye must survey every moment
all the actions, words and thoughts, that are passing
every where throughout the earth ; and his memory
must retain distinctly all the amazing number of
actions, words and thoughts, that will have passed
from the world's creation to its dissolution, if but
a single wickedness, committed in a sinner's bosom,
escapes him, or but a single cup of cold water,
given unto any in the name of a disciple, is forgot-
ten, he cannot judge right judgment. Now, if you
think a creature's comprehension can survey and
retain all these things, (and modern faith, though
straining at a bible-gnat, will swallow down a hun-
dred camels,) still I ask, how can Jesus know the
hearts of men, unless he is Jehovah ? This prero-
gative belongs to God alone.

Solomon prays in this manner, Jehovah, God of
Israel, thou, even thou only, knowest the hearts of
all the children of men : I Kings viii. 23, 39.
And Jehovah says of himself, I search the heart,
and try the reins : Jer. xvii. 10.

Now Jesus does the same ; therefore he is Jeho-
vah, and qualified to be a judge. He showed, while
pn earth, that he kpew what was in mtm : John ii.

284

24, 25. he knew their thoughts: Matt. xii. 25.
disclosed the inward reasonings of their hearts :
Mark ii. 8. and declares concerning himself, that
all the churches shall know, that I am he, who
search the reins and hearts : and being able to do
this, he is qualified forjudge, and therefore adds, I
will give to every one of you according to your
works : Rev. ii. 23.

The divinity of Christ proved a sad bone of
contention among the Jews, who judged of him
from his mean appearance, and not from bis
godlike works and words. At one time he
tells them, I and my Father are one : John x. 30.
The Jews understood his meaning well, and cried
out. We stone thee for blasphemy, because
that thou, being a man, makest thyself God :
John X. 33.

At another time he says. My Father worketh
hitherto, and 1 work: John v. 17. I work with
uncontrolled power, as my Father works ; and all
things obey me and my Father equally ; and here-
upon the Jews sought to kill him, because he had
said, that God was his Father, (idion patera, his
own proper, or peculiar Father,) making himself
thereby equal with God : ver. 18. The Jews knew,
though some among ourselves do not, what Jesus
meant by calling God his own proper Father.
They perceived by this expression, that he made
himself to partake of his Father's divine nature, as
an earthly son partakes of his father's human
nature, which is the same in both ; and that Jesus
hereby would distinguish himself both from angels,
who are created sons of God, and from believers,
who are adopted sons ; and for this expression which
seemed presumptuous and blasphemous, they
sought to kill him.

On another occasion Jesus took the incommuni-
cable name to himself, saying. Before Abraham
was, I am ; and this so enraged the Jews, that they
took up atones to cast at him : John viii. 58, 59.

285

Now stoning was the legal punishment for blas-
phemy : Lev. xxiv. 16.

When Jesus is accused of blasphemy, for making
himself God, he never does refuse the charge ; but
either vindicates his high claim in a covert way,
(which was needful then, that his death might not
be hastened,) or he passeth over the charge in
silence. And is silence in such a weighty matter
consistent with the character of Jesus ? If he had
not been Jehovah, surely it behoved him, when
called a blasphemer, to tell them plainly. You
mistake my words ; I am not God, nor meant to
call myself so.

This charge of blasphemy pursued Jesus through
his ministry, and at length nailed him to the cross.
At his trial, he is first brought before the Jewish
council, where some frivolous things are urged, but
nothing proved. Then Caiphas stands up, and says,
Art thou the Son of the blessed ? Christ's appointed
hour was now come, and his answer is no longer
covert ; Jesus saith, I am. The high priest know-
ing well the meaning of his words, rends his clothes,
and says. What need have we of further witness ?
Ye have heard his blasphemy ; what think ye ?
And they all condemned him to be guilty of death :
Mark xiv. 61, &c.

Next he is hurried before the bar of Pilate, to
have their sentence confirmed. Here again some
idle matters are first urged, but not regarded by the
governor. Jesus is accused of aspiring to be a
king, but satisfies Pilate by declaring his kingdom
is not of this world. At length the capital qharge of
blasphemy is brought, which finisties the trial.
We have a law, say the Jews, and by our law he
ought to die, because he made himself the Son of
God. Pilate hearing this, was much afraid ; and
going to the judgment*hall again, says to Jesus,
Whence art thou ? But Jesus gave him no answer.
Pilate saith, Speakest thou not unto me ? Kaiowest
thou not that I have power to crucify thee, and

280

power to release thee? Jesus answered. Thou
couldest have no power at all against me, except it
were given thee from above : therefore he that deli-
vereth me unto thee, hath the greater sin. This
answer somewhat checked Pilate, but an outcry
from the Jews quickens him, and he passeth sen-
tence : John xix. 7, &c.

Thus both at the bar of Caiaphas and Pilate, the
capital charge brought against Jesus was blasphe-
my, or the calling himself in a peculiar sense the
Son of God, and thereby making nimself espial with
God. For this he was condemned to die ; and he
suffered death, as a blasphemer, for laying claim to
divinity. And were he now in Britain, a multitude
of those who are fed at his altar, would lift a heel
against him, and hale him to a gibbet, and cry out
as before. If thou be the Son of God, come down
from thy gallows, and we will believe that thou art
the proper Son of God, neither an adopted Son, nor
a created Son, but the only begotten Son of the
Father : John i. 18.

Perhaps they might go further, so great is their
zeal, and having crucified the Saviour on a fieilse
charge of blasphemy, might crucifv his followers on
a base pretence of idolatry. A mmute philosopher
has dared to publish muttering words about it ; one
who likes to live upon the alms arising from the
Lord's service ; and can say genteelly. Hail, Mas-
ter ; and betray the Master's honour, as a friend of
old did.

When Jesus sa^s. The Father is greater than he;
and that the Son is ignorant of the day of judgment ;
these things must be ascribed to his human nature.

As touching his Godhead, he is equal to the
Father, being declared to be one with the Father,
one in nature, and bearing his express image ; but as
touching his manhood, is mferior to the Father, and
his human nature, we are told, grew in wisdom and
stature, which supposeth a finite boundary. And
though at last the kingdom of Christ will be dell-

287

Tered up to the Father, this must be understood of
his mematorial kingdom. All things are adminis-
tered at present by the hand of Jesus, as God-man
Mediator ; but when this dispensation ends, the
kingdom will return to its original order ; and when
thus returned, it is not said, the Father will be all
in all, but God^ (the triune God,) will be all in all.

That the Son will not lose his essential kingdom,
as God, when his mediatorial kingdom, as God-
man, ceaseth, seems plain from these words of the
Father to the Son, Thy throne, O God, is for ever
and ever ; which words ascribe an everlasting do-
minion to the Son, when his mediatorial kingdom
is no more.

Thus, Sir, I have given you a summary proof of
Christ's divinity from the Bible ; and can you
suppose that the scriptures would (ell you plainly
Tigam and again, that Jesus Christ is Jehovah ; is
God ; the true God ; the mighty God ; the just
God ; and God over all, blessed for ever more ; if
he was not truly God ? All these lofty expressions
are applied to Jesus Christ; and they would
naturally mislead plain men, yea, and would
confound all plain language, if he is not truly
God. A man must have the old serpent's subtle-
ty, and chop and mince his logic mighty fine,
who can banish Christ's divinity out of these expres-
sions. But what then must become of the poor,
who are the chief subjects of the gospel-kingaom ?
They cannot buy the span of subtle brains ; nor, if
purchased, could digest it. They have nothing but
the Bible ; and if Jesus is not truly God, the Bible
would mislead them ; and so for want of a scribe's
cap, and dictionary, they must all miscarry truly.

You have heard before, that the wise are taken in
their own craftiness ; and now. Sir, hear how the
Lord takes them. Gins and snares are scattered in
his word to catch a subtle scribe ; just as traps are
laid by us to cateh a fox or a foul-mark. Every
fundamental doctrine meets with something, whicn

288

seems directly to oppose it ; and these seeming con*
tradictions are the traps which are laid. A lofty
scribe, who depends upon his own subtlety, and
cannot pray sincerely for direction, is sure to be
taken in these snares ; but a humble praying soul
escapes them : or if his foot be caught, the snare is
broken and hfs soul delivered.

Some things spoken o(x\ie human nature of Christ,
and of his mediatorial character and office, are the
traps laid about his divinity, to catch a modem
scribe : as the meanness of Christ's appearance in
Judea, was a trap to catch an ancient rabbi.

Isaiah has an awful word about these traps which
are laid around the Saviour's person : He (Jesus)
shall be for a sanctuary, (unto some,) but for a
stone of stumbling, and a rock of offence to both the
houses of Israel ; for a gin and for a snare to the
inhabitants of Jerusalem : Isa. viii. 14. And they
were taken in the snare^ for they crucified the Lat^d
of Glory, as a vile .blasphemer.

No one has cause to complain of these traps, be*
cause the Holy Spirit's guidance is promised to all
them that seek it earnestly ; and if men are too lazy
or too lofty to seek this assistance, they are justly
suffered to stumble, and fall, and be broken, and be
snared^ and be taken : Isa. viii. 15.

But, Sir, it you would take a modern rabbi for
your tutor, and seat yourself beneath his feet, and
catch the droppings of his mouth, whither, whither
must you fly tor shelter ? Alas ! the modern scribes
are J ust in such a hobble now about Jesus, as the
Jewish scribes were. Some said then. He is John
the baptist ; others said, No, he is Elias ; and
others contradicted both, and called him Jeremias,
or one of the prophets. So it was then, and so it is
now. Some say ne is a mere man, as the Turks say ;
and such professors only need a pair of whiskers,
to pass for musselmen. Others say he has an angeVs
nature, but his head and shoulders taller than the
highest angel. Others contradict them both, and

*28!)

say he is a God ; but having lost a small article in
St. John's Greek gospel, he is not the God. Others
laugh at this, and say he is no God at all, but hoist-
ed into Godship by his office ; and must be worship-
ped in a lower strain, as wily courtiers M^orship
princes; as starving levities worship patrons; as
antiquarians worship rust ; or as christian men will
worship mammon.

Agam, while some affirm he is not truly God,
others have affirmed he was not truly man, or had
no real human nature ; and so amongst them all,
they have stripped him worse than the Roman sol-
diers did, who took his clothes, yet left his carcase ;
but these rogues have run away with every thing.
According to their various fancies, he is neither
God, nor angel, nor man ; and what else they can
make him, I see not, unless it be a devily as the
Jewish scribes made him : John viii. 52.

Thus Jesus proves a sad stone of stumbling to the
lofty scribes, who flounder round about him, and
bedaub him grievously, but cannot get up to him ;
and as every scribe grows sharper than his brother,
some new nature is invented for the Saviour. And,
Sir, if you renounce the plain account of the Bible,
you will find as many caps for Christ's head, as
there are maggots in a scribe's brain.

If Jesus Christ is not truly God, all his Apostles,
excepting Judas, were idolaters ; for they worship-
ped him with great solemnity at his ascension :
Luke xxiv. 52. Also all the christians of the first
and purest age were idolaters ; for we learn from
undoubted heathen records, that they prayed and
sang praises to one Jestis, according to the character
given them by Paul : They call upon the name of
Jesus Christ our Lord in every place : 1 Cor. i. 2.
Yea, and all the angels too, except the devils, are
highly guilty of idolatry ; for they sing delightful
praises unto God and the Lamb: Rev. v. II, 12.
which adoration puts the devils, who are utter haters
of idolatry, in a cruel rage at the book of Revela-

2 c

290

tions where this worship is recorded ; and makes
them raise up human tools to vilify the book, and
try to banish it from the sacred canon.

Enough, enough, Doctor ; put no more sheaves
upon the cart, lest you break it down. An over-
stocked market oversets it commonly ; and a drove
of lean proofs coming after the other, may prove like
Pharaoh's second drove of lean oxen, which devour-
ed all the fat ones. I would have no more than
just enough of the best fed goose : cramming only
breeds a surfeit. And I have heard enough to
satisfy me that Jesus is my Maker and Preserver,
the God in whom I live and move, and have my be-
ing, who deserves my highest worship and my best
obedience. And it seems agreeable to common
sense, that none can redeem a world but the Maker
of it. Yet I am still in the dark about your new
covenant. How does it differ from the old ; and
how must I get a slice of the new ? Nature, you
sav, cannot carve for herself: who then must do
this office for her, and put the meat upon her
trencher ?

An answer to both your questions will occasion
some little repetition. Sir, yet not a needless one,
since it respects the way to life, which is too com-
monly mistaken.

In a covenant of works, a man must work for life
by his own will and powers or by the natural abili-
ties he is endowed with. He stands upon his own
legs, and had need look well to them : for the tenor
of this covenant is, Do and live : transgress and die.
A single trip ruins all, as in angels, so in Adam ;
but if the whole is kept without a flaw, a right to
life is purchased by virtue of the covenant promise.

In the covenant of grace all things are purchased
for us ; and bestowed upon us, graciously or freely.

These two covenants are called the old and new :
no more are noticed in scripture; and a suitable
law^ respecting both, is mentioned: The law of
works, and the law of faith : Rom. iii. 27. All

291

other lawB are cobwebs of an human brain, such as
the law of sincere obedience^ the law of love^ &c. For
love and obedience are the fruits of faith, and not
the law of the new covenant.

And now, Sir, God himself shall tell you by the
mouth of Jeremiah, what the new covenant is.
Behold the days come, saith the Lord, that I will
make a new awenant with the house of Israel, not
like that I made at Sinai ; but this shall be the
covenant, / will put my law in their inward parts,
and write it in tneir hearts ; / will be their God,
and they shall be my people : / will forgive their
iniquities, and remember their sins no more : Jer.
xxxi. 31, &c. And to this St. Paul alludes : Heb.
viii. 8, &c. — ^x. 16, 17.

Ezekiel describes this covenant more minutely :
I will sprinkle clean water upon you, and ye shall
be clean ; I will cleanse you from all your filthi-
ness, and all your idols ; I will give you a new
heart, and I will put a new spirit in you ; I will
take the stony heart out of your flesh, and I will
give you a heart of flesh ; I will put my Spirit
within you, and cause you to walk in my statutes :
Ezek. xxxvi. 25, &c.

The new covenant is here shown to consist of a
rich and gracious bundle of free promises, in which
/ will and I will runs through the whole. God
does not say, Make yourselves obedient, and then I
will sprinkle clean water upon you, to wash away
guilt ; but he says, I will ao both ; I will pardon
you, and make you obedient also ; yea, I will do
every thing, and do it by my Spirit. Not your
own might, but my Spirit shall sanctify your heart,
and engage your iteet to walk in my statutes.

This covenant is too glorious for nature to behold ;
she shrinks from the dazzling sight ; fears woeful
consequences from it ; and, trembling for morality,
beseeches the Vicar to marry Moses unto Jesus,
and couple the two covenants. From this adulte-
rous alliance springs the spurious covenant of faith

and works, with a spruce new set of duties^ half a
yard long, called legal ly evangelical, or evangelically
legal ; unknown to Christ, and his Apostles, but
discovered lately by some ingenious gentlemen.

However, Jesus does not thank old nature for her
fears. He has promised in his covenant, to provide
a new heart, and good feet, as well as justification
and pardon ; and what he promiseth he will per-
form. Jesus does not want the staif of Moses ; nor
will the master of the house suffer an alliance with
his servant.

And so much, Sir, for the nature of the new
covenant : your next question was, How do we be-
come partakers of it? Now the blessings of this
covenant were all purchased by Jesus, and are
lodged in his hand to dispose of; free pardons to
bless a guilty sinner ; free grace to sanctify his na-
ture ; with full power to lead him s&fe to Canaan.
I Jesus therefore says, Look to me, and be saved ;
Come to me, and I will give you rest. But the bare
command and invitation of his word, will not bring
us to him.

Nature lost her l^s in Paradise, and has not
found them since ; nor has she any will to come to
Jesus. The way is steep and narrow, full of self-
denials, crowded up with stumbling-blocks: she
cannot like it : and when she does come, it is with
huge complaining. Moses is obliged to flog her
tightly, and make her heart ache, before she casts
a weeping look on Jesus. Once she doated on this
Jewish lawgiver, was fairly wedded to him, and
sought to please hun by her works, and he seemed
a kindly husband ; but now he grows so fierce a
tyrant, there is no bearing of him. When she
takes a wry step, his mouth is always full of
cursing ; and his resentments so implacable, no
weeping will appease him, nor promise of
amendment.

Why, Doctor, you are got into your altitudes;
I do not understand you. Figures are above

293

my match ; I never could get through arithmetic.
Pray, let us have plain £)nglish.

So you shall. Sir. Man is born under the law of
works, and of course is wedded to that law : it is
the law of his nature. Traces of the moral law are
still upon his heart : the fall has blotted the two
tables, but not defaced them wholly. Where reve-
lation is bestowed, the tables are renewed, as at
Sinai ; but wrote as yet in stone, not on the heart ;
recorded in the sacred volume, but not engraven on
the inward parts. By means of this outward reve-
lation, and the moral sense, men acquire some
notion of a covenant of works. This covenant suits
their nature, and is understood in a measure ;
though neither in its full extent, nor in its awful
penalties. Jesus begins his lectures with the law of
worksy somewhat known to the scholar, and urges
that law on his conscience with vigour, to drive him
to the law of faith. The young Israelite is called to
Mount Sinai, where Jesus trains his people now, as
he did aforetime. And till the heart has had a
thorough schooling here, has heard and felt the
thunders of the law, it will be hard and stony. It
may be pitiful to others, but want compassion for it-
self; may weep at a neighbour's ruin, but cannot
truly feel for its own. The bosom is bound about
with wrappers of obedience, that when the curses of
the law are heard, they only tingle in the ear, and
graze upon the breast, but do not pierce the con-
science. The man knoweth not his real danger ;
the law of works refreshes him ; and while he
sippeth comfort from his faint obedience, Jesus
Cnrist is only used as a make-weight ; like the
small dust thrown in a scale to turn the balance.

Now the legal heart is crushed at Sinai ; there
Jesus by his Spirit, sets the law home upon the sin-
ner's conscience ; then he feels that the curses in the
law are his proper portion ; not because he is the
chief of sinners, but because he is a sinner. Thus
his bosom is unswaddled, the heart begins to bleed,

294

the mouth is stopped quite, all legal worthiness is
gone, he stands condemned by the law, and all his
hope is fixed on Jesus. Wmle the law was only
written upon paper, he found no galling condemna-
tion. His heart, like the stony tables, received
the letter, and felt no impression ; but when the
commandment reached his inmost soul, then he
died. This makes a/ree salvation highly needful,
a whole Saviour truly precious, and a pure covenant
of grace delightful. And now the scholar comes to
Jesus Christ, with cap in hand, and bending knee,
and bleeding heart, and with St. Peter's gospel-
prayer, Lord, save, or I perish.

Being thus convinced of sin, his heart can have
no rest till he receives a pardon, and finds that peace
of God which passeth understanding. He feels a
real condemnation ; and must have absolution, not
from man, but God. Once he prayed for pardon,
and rose up from his knees contentedly without it.
His heart was whole, he did not want a pardon ; nay,
it seemed a presumption to expect it. Yet sure
what we may ask without presumption, we may ex-
pect without presumption. But now the scholar sees
liis legal title unto heaven is lost, and finds a legal
condemnation in his breast beside, which makes
him hasten to the surety, and call upon him, as the
Lamb of God who takes away our sins, and, as the
Lord our righteousness. He views the surety, as
his law-fulfiUer ; both as his legal title, and his
legal sacrifice ; and he wants an application of
these blessings to his heart ; an application by the
Holy Spirit, to witness they are placed to his
account.

He sees a need, that both the legal title and the
legal sacrifice should be imputed, to answer all the
law's demands. And he marvels much, that anv,
who allow the imputation of Christ's deaths should
yet object to the imputation of his life. Since if the
obedience of Christ's death may be imputed, or
placed to our account, for pardon, why may not the

295

(ibedience of his life be imputed also for justifica-
tion, or a title unto glory ? One is full as easy to
conceive of as the other ; both are purchased by the
surety; both are wanted to discharge our legal
debts, and both will be embraced and sought with
eagerness, when our debts and wants are truly
known. But here the matter sticks ; men do not feel
their wants, and so reject imputed righteousness.
The heart must be broken down, and humbled well,
before it can submit to this righteousness : Rom. x.
3. Till we see ourselves utter bankrupts, we shall go
about to establish our own righteousness, and cannot
rest upon the surety's obedience, the God-man's
righteousness, as our legal title unto glory.

But, Sir, this is not all. Every one who is born
of Grod, is made to hunger for implanted holiness,
as well as thirst for imputed righteousness. They
want a meetness for glory, as well as title to it ; and
know they could not bear to live with God, unless
renewed in his image. Heaven would not suit them
without holiness, nor could they see the face of God
without it. And having felt the guilt of sin, and
the plague of their sinful nature, by conviction from
the Holy Spirit : John xvi. 8. this has taught them
both to dread sin, and loathe it ; to loathe it for its
vile uncleanness; and dread it for the curse it brings.
They consider sin as bringing both the devils
nature, and the devil's hell. They view it, and
detest it as the poison of the moral world ; the fil-
thiness of a spirit ; the loathing of a holy God ;
and such a cursed abomination, as nothing but the
blood of Christ could purge away.

And, Sir, where imputed righteousness is not oiily
credited as a gospel doctrine, but received by the
Holy Spirit's application, it produces love to Jesus,
tender love with gratitude. And this divine love,
not only makes us willing to obey him, but makes
us like him ; for God is love.

Christian holiness springing from the application
of imputed righteousness, is a glorious worK indeed ;

290

far exceeding moral decency, its thin shadow and
its dusky image. It is a true devotedness of heart
to God ; a seeking of his glory ; walking in his fear
and love ; rejoicing in him as a reconciled Father ;
and delighted with his service as the only freedom.

Full provision is made for this holiness in the new
covenant ; and Jesus the noble King of Israel,
bestows it upon his subjects. Let me repeat his
words : I will give a new heart, and put my Spirit
within you, and cause you to walk in my statutes.
Believers look to him with prayer and faith ; by
looking are transformed into his image : 2 Cor. iii.
18. and taste the blessed fruits of Canaan, before
they pass the banks of Jordan.

But, Sir, the holiest christian can put no trust in
his holiness. His daily seeking to grow in grace,
proves his holiness defective. Tekel is wrote on
every duty : Thou art weighed in the balance, and
found wanting: Dan. v. 27. And he knows the
meaning of those weighty words, applicable to both
soul and body : Verily, every man at his best estate
is altogether vanity : Fsalm xxxix. 5. His utmost
holiness, and his freest services, do not answer the
demand of God's law; and if depended on for justi-
fication in any measure, would bring him under the
law's penalty, and condemn him. He is there
forced to fly out of himself entirely, and seek a re-
fuge only in Christ. This he does by divine faith,
which all possessors esteem highly, and call it, as
St. Peter does, precious faith: 2 Peter, i. 1. It
brings a precious view of Christ, and draweth pre-
cious blessings from him. It is a grace which
quarrels much with human pride, and makes it
only boast of Jesus ; and is not meant to be our
justifying righteousness, else it might learn to boast
too. Faith says, In the Lord have I righteousness :
Isa. xlv. 24. and tells a sinner, I cannot save thee ;
Thou art saved by grace through faith : Eph. ii. 8.
The grace of Jesus brings salvation ; and, through
faith, as an instrument put in the sinner's hand, he

297

is enabled to reach the grace ; just as a beggar, by
his empty cap stretched forth, receives an alms.

A pole, held to a drowning man, and b^ which he
is driven to land, saveth him, just as faith saves a
sinner. In a lax way of speaking we are said to be
saved by faith; and so the drowning man might
say he was saved by the pole, though in truth he
was rescued by the mercy of a neighbour, who
thrust a pole towards him, and thereby drew him
safe on shore.

Faith could have no room in a covenant of grace,
if it had any justifying righteousness of its own.
For desert on man's part is not consistent with such
a covenant ; else grace is no longer grace : Rom.
ix. 6.

If any personal or relative duty, such as temper-
ance or charity, had been made the instrument of
obtaining gospel-blessings, we might fancy some
peculiar worth was in that duty to procure the
blessings. But when faith, which is only lifting up
an empty hand or a longing eye to Jesus, is made
the instrument of salvation, it is clearly shown, that
the covenant is of grace wholly, both in its contriv-
ance and conveyance. It is tnerefore of faith, that
it might be by grace : Rom. iv. 16.

God has chosen this foolish histrumentj as the
means of receiving salvation, that no flesh might
glory in his presence. Yet foolish as the instrument
may seem, it is of curious heavenly workmanship.
No man, with all his wit, can make it; though
many act the ape, and mimic it. This foolishness
of God is wiser than men ; they cannot comprehend
it, but growl at God, as dogs howl at the moon.

The obedience of Christ, our surety, is the ground
and meritorious cause of justification. Paul asserts.
We are justified freely by grace, through the
redemption that is in Christ Jesus: Rom. iii. 24.
He declares roundly. By the obedience of one (even
Christ) shall many be made righteous : Rom. v. 19.
and affirms that the righteousness of God, (the God-

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man surety ») is unto all and upon all, that belieye :
Rom. iii. 22. is imputed unto all that believe, and
put upon all, as their justification-robe. David will
make mention of this righteousness, and of this only
(to justify him,) Psalm Ixxi. 16. Isaiah tells you
what the church's faith was in his day, Surely in
the Lord have I righteousness : Isa. xlv. 24. and
Peter writes to them, who have obtained precious
faith, (not through^ but) in the righteousness of our
God and Saviour, Jesus Christ : 2 Peter, i. 1.

On the other hand, Paul says peremptorily. By
the deeds of the law, no flesh living shall be justified
in God's sight : Rom. iii. 20. Gal. iii: II. — ii. 16.
and intimates, that a justification by works would
destroy the covenant of grace : To him that work-
eth, the reward is not reckoned of ^ace^ but of debt:
Rom. iv. 4. that is, if any could justify himself by
works, his reward would be a legal debt, and not
the gift of gospel grace. This text alone, if there
was no other, would exclude all justification by
works as inconsistent with a covenant of grace.
For if we are justified wholly by works, the reward
would be wholly of debt ; if justified in party it
would be partly of debt. But &od has no debts to
pay in the gospel ; it is the ffrace of God which
bnngs salvation; and no flesh shall glory in his
presence.

Thus the Bible declares, that no man shall be
justified be/ore God by his works ; that men are
justified by faith ; and that faith only justifies, by
resting on the obedience of Christ, as the meritori-
ous cause of justification.

But this matter may require some enlargement.
The scripture comprehends all wicked men in the
general name of unbelievers ; and Jesus says, He
that believeth not is condemned already : John ii.
1 8. How is that ? Why, every man is a sinner ;
and the law declares, the wages of sin is death. Of
course, a sentence of death is passed on every sin-
ner ; and if he dies in unbelief, he needs no second

299

condemnation, because he is condemned alreadif.
But the sentence of the law is a silefit verdict, not
heard and felt by unconvinced sinners, else they
would fly to Jesus : neither does the law declare
the various measures of that death, which are due
to various sinners ; it only says in general. Cursed
are you, and ye shall die.

Hence we may learn what is the judge's office at
the grand assize, not to pass a second condemnation
on the wicked ; but to make an open declaration of
that secret verdict, which the law has passed ; and
then appoint the various measures of that death,
which are due to sinners.

When a jury, in our courts of justice, find a cul-
prit guilty, the judge passeth sentence. But is the
judge's sentence a second condemnation ? Not at
all. The jury do condemn the culprit, and the
judge pronouncetli sentence according to the jury's
verdict, and then declares the punishment to be
inflicted on the convict.

A sinner, therefore, is not first condemned on
earth for want of faith, and then condemned in the
clouds a second time for want of righteousness. No :
his state of misery is finally determined by unbelief:
He that believeth not, shall be damned : Mark xvi.
16. but the measure of his misery depends upon the
measure of his own iniquity. Unbelief alone con-
demns the sinner ; and m consequence of that con-
demnation, he suffers punishment according to his
crimes.

We may now consider, how it fareth with believ-
ers. Jesus saith. Whosoever believeth in the Son of
man, shall not perish, but have eternal life : John
iii. 14, 15. And it is further said. He that believeth
in the Son, hath (or possesseth) everlasting life :
John iii. 36. Here we read, that faith gives a pre*
sent possession of everlasting life : it is begun in the
soul on earth, and shall be perfected in heaven ;
and to strengthen the believer's hope, is added, he
shall not perish. A full absolution from eternal

misery, and a full promise of eternal life, with a pre-
sent possession of it, is granted to believers on the
mere account of faith. And what security can they
further want or have?

Again : It is said, All that believe are justified
from all things, Acts xiii. 39. Now I ask, if be-
lievers are justified already^ what further justifica-
tion can they need ? And if justified from all things^
what further justification can they have ? It is not
possible to be more justified than from all things,
and so far believers are justified in the present life.

The scripture speaketn oi^L first and second cove-
nant, Heb. viii. 7. but no where speaketh of a first
and 5eco9t€f justification. Such a two-fold justifica-
tion must suppose there are degrees in it ; and that
the latter increaseth the former, else it is needless :
but this is quite repugnant to its nature. For justi-
fication is an individual whole, like an unit. Take
any thing from an unit, dr add any thing to it, and
it ceaseth to be an unit. So the man, who is truly
justified, is justified from all things; and such a
one cannot possibly be more justified, nor can be
less than justified.

Beloved John might have more of Christ's afiec-
tion than Philip, and a brighter crown than Philip,
but could not have more justification than Philip.
Because, though there are degrees in the afi*ection
and rewards of Christ, there can be no degrees in
hvA justification. A man must either have the whole
or none at all ; must either be justified from all
things, or be condemned.

And now. Sir, the justification which has passed
secretly in a believer's breast, known indeed to him
and declared, but derided by the world ; this will
be notified publicly by the judge at last, and degrees
of glory be assigned to each, according to their va-
rious fruitfulness.

Thus a believer's state of happiness is finally de-
termined by his faith ; He that believeth shall be
saved : but the measure of his happiness in that

301

state, depends upon the fruits of faith. Faith alone
saves a cnristian ; but his crown is brighter accord-
ing as his faith works more abundantly by lore.

But another matter must be taken into this ac-
count, besides the declaration of the proper sen-
tences, and assignment of the proper retnbutions.
David says, The Lord will be justified when he
speaketh (sentence ;) and be cleared when he judg-
eth. Psalm li. 4. The world neither know nor re-
gard the faith, which is of God's operation. Col. ii.
12. but are content with one of human manufac-
ture : and finding no advantage from this faith, they
consider all faith as a trifling or a despicable matter-
It appeareth such an idle business, as can never
justify ; and it seemeth a reflection upon God, to
assign that office to it : yea, and all that wear the
gospel-cloke of faith full and deep, are thought en-
tnusiasts or impostors; men who have lost their wits,
or lost their honesty, and only fit for Bedlam or for
Newgate.

Now when Jesus judgeth, he will clear this mat-
ter up, and vindicate the credit and appointment of
faith. He will show what fruits have been produced
by faith ; and though they cannot justify the little
flock before God, vet when openly proclaimed by
the judge, they will justify him in the choice of the
instrument, and will justify believers evermore from
all aspersions cast upon them by the world, as if
they were not zealous of good works, because they
renounced all dependence on them.

Take notice. Sir, how the judge speaks to the
sheep on his right hand . A choice fruit of faith, the
sanctification of the heart, our meetness for glory, is
not even mentioned bv him, because the world
could be no witness of it : he only noticeth their
worksy and only such of these as must be public and
notorious. I was hungry, and ye fed me ; naked,
and ye clothed me ; a stranger, and ye took me in ;
sick, or in prison, and ye visited me. And what
say the sheep to this honourable mention ? Do they

302

speak as if expecting to be justified by their works ?
No : just the contrary. Ail think themselves such
unprofitable servants, that they will not own a good
work has been done by them. Lord, say they, when
did we so, or so, as thou hast spoken ?

Jesus next applies himself to the goats on his left,
and takes no notice of their unholj hearts ; for be-
ing strangers to the nature of holiness, they would
have cried out. Lord, we always had good hearts ;
much sounder than those rotten sheep upon your
right, who were evermore complaining of their
loathsome hearts. Jesus therefore directs his speech
to their morality, and only maketh mention or good
works, which they had some knowledge of, and ex-

Eected to be justified by them. Here he shows thej
ave been wanting, and confounds them in theif
own hope. Thus t£e judge clears himself, when he
judgeth. The sheep were justified by faith ; and
that act is vindicated to the world, by the precious
fruits of faith. The goats were condemned through
unbelief, and are silenced by that unrighteousness
which unbelief produced.

It is observable, that not a single sheep expects to
be justified by works ; yet the goats do expect it,
every one. When Jesus tells them, I was hungry,
and ye fed me not ; naked, and ye clothed me not ;
sick, and ye visited me not^ &c., they answer brisk-
ly. When saw we thee an hungred, or athirst, or
naked, or sick, or in prison, and did not minister
unto thee ? That is, when were we wanting in our
service to thee ? Thus they come with a full justi-
fication in their mouths, ready for the trial ; yet are
all confounded.

It is further observable, that Jesus does not charge
the goats with never having done any cu:ts of charity.
No : some of them might have founded schools or
colleges ; and some have given largely to the Lock
and Magdalen ; or to assembly rooms and play-
houses ; and some might have undone themselves
by largesses before or at elections. But when a

303

goat is bountiful, he seeks to please his own humour,
or glorify his own name, or promote a distant inter-
est : no true regard is had to Jesus, nor to his little
flock : these are always overlooked. The doctrines
of the sheep are loathsome, and their bleating trade
of prayer is nauseous to a goat. He could wish the
world well eased of them all. Therefore Jesus says.
Whatever bounty ye have done, inasmuch as ye did
it not to the least of these my brethren, ye did it not
to me ; in neglecting and despising my own family,
ye have neglected and despised me. Therefore,
Depart, ye cursed.

Give me leave to twist another thread about a lash,
you had before. If the glories of the next world are
called rewards, they are affirmed to be rewards, not
of debt, but oi grace ; not due for our works, but be-
stowed througn the grace of Jesus. Eternal death,
in all its various horrors, is the just deserved wages
of sin : but eternal life, in all its various glories, is
the gift of God, through Jesus Christ our Lord, Rom.
vi. 23. And therefore though the little flock may
be rewarded according to their works, they cannot
be rewarded for the inerit of them. A man of plain
sense may see a difference here with his naked eye,
which yet is often not discerned by a scribe with
his microscope.

Take an illustration. A tender hearted gentle-
man employs two labourers out of charity, to weed
a little spot of four square yards. Both are old and
much decrepit, but one is stronger than the other.
The stronger weeds three yards, and receives three
crowns : the weaker weedeth one, and receives one
crown. Now both the labourers are rewarded for
their labour, and according to their labour, but not
for the merit of their labour. You cannot say their
work deserves their wages. And yet their work
deserves their wages better, a hundred thousand
fold, than our poor works can merit an eternal
weight of glory.

Oh, Sir, God must abominate the pride, the inso-

304

lence of human pride, which can dream of merit :
it is enough to make a devil blush. Yea, and some
would purchase heavenly mansions with such scraps
of alms, as would not buy an earthly hog-sty.

What comes from God is gift^ and much he has
to give ; but nothing that he sells for work that we
can do. He disdains such paltry commerce, and
the saucy tribe of merit-mongers, who can fancy
God will sell his heaven, and mat their works may
purchase it.

Sir, remember, traps are laid around every fun-
damental doctrine ; and I perceive your lips are
heaving an objection to the present doctrine. Poor
John, disguised in the beard of Moses, and beloaded
with the Sinai tables, is suborned to betrav his mas-
ter, and compelled thus to speak. Blessed are they,
that do his commandments, tnat they may haverignt
to the tree of life. Rev. xxii. 14. But, Sir, if re-
wards are not of debt, as Paul affirms, they are not
due for our works ; and if not due, our works have
no right to the rewards, no right to the tree of life ;
neither does St John assert it. A mask is put upon
his face, to hide his look and meaning.

The word, (exosia) which we translate a right,
signifieth here, as frequently elsewhere, a gracious
privilege. Thus in his gospel, John says. As many
as received Christ, that is, believed on him, to them
he gave (exosian) the privilege (as you read in the
Bible margin) to become the sons of God : John i.
12. a privilege, not claimed as a right, through the
merit of faith ; but bestowed freely, as a gift. To
them he gave the privilege to become the sons of
God.

Jesus says. He that believeth, possesseth ever-
lasting life. Then by believing, he must surely
enter the city gates, and taste of the tree of life. For
it a believer should miscary, the life he possesseth,
proveth not an everlasting life, but temporary, and
the word of Christ falls to the ground.

But a general answer may be given to all objec-

305

tioDS of this kind. St. John says. They that do his
commandmeats have a privilege to the tree of life.
If you ask what is meant by doing his command-
ments, I answ» in one word, believing. Nay, Sir,
do not start like a young colt ; but bear and judge
like a man. Working for life, is the law of Moses ;
beiiemng for life, is tne law of Jesus. And whera
divine mith is truly found, it will effectually justify,
really sanctify, and surely glorify ; will bring a sin-
ner out of Egypt, through the wilderness, into Ca-
naan, and fairly perch him on the tree of life.

Hear St. Paul's account of faith : a choice Apos-
tle, but no great favourite of the scribes. Human
telescopes do not magnify Paul ; he is not withi9
the compass oi their glasses ; no moon-light planet,
but a star : and take the matter in las own words.
Made wise to salvation by faith ; become children
of Ood by ^Euth ; justified by faith ; receive forgive*
ness of sms by faith ; sanctified by faith ; receive
the Spirit through faith ; access to God by faith {
Christ dwellmg in the heart by faith ; work righte-
ousness through faith ; obtain promises by faith ;
walk by faith ; stand by faith ; saved by grace
through faith. And St. Peter adds, kept by the
power of GU>d through faith unto salvation : 2 Tim.
lii. 15. Gal. iii. 26. Rom. iii. 28. Acts xxvi. 18. — ^xv.
». Gal. iii. 14. Eph. iii. 12, 17. Heb.xi. 33. 2 Cor.
V. ?• Rom. xi. 20. Eph. ii. 8. 1 Peter, i. 5.

Thus the christian life, is a life of faith in the
Son of God : Gal. ii. 20. and the christian work is
to fight this good fight. 'Believing is the christian's
trade and maintenance ; through Christ it obtaineth
pardon and : holiness, creates his present peace and
future prospects, makes him steady and valiant in
fight, and brings him triumphantly unto glory.

And now, Sir, when you hear the Philippian jail-
orasking Paul, What musthe do to be saved ; you
need not think the answer was defective : Believe in
the Lord Jesus Christ, and thou shalt be saved :
Acts xvi. 30, 31. This answer of» Paul is transcribed

2 £

306

from his master's copy : Go ye into all nations,
and preach the gospel to eyery creature. He, that
believeth, and is baptised, shall be saved: Mark
xvi. 15, J 6. But if Paul's answer was not defective,
it is plain, that as doin^ was the sum of the law, so
helievins^ is the sum of the gospel. It is the total
life of all duty, and the total term of all salvation ;
including and producing all obedience, yet crucify-
ing all merit. Faith owes its birth and growth and
blessings, all to Jesus ; and it resteth wholly on him,
renouncing self, and glorying in the Saviour, as the
all in all.

However since professors frequently amuse them-
selves with fancies instead of faith, and think a mere
assenting unto scripture doctrines is believing in
Christ Jesus, sometning is often joined with faith,
to prevent deception. Thus Paul declares. In Je-
sus Christ, notning avails but faith, which worketh
by love, Gal. v. 6. The words worketh by love^ are
auded, as the genuine fruit and evidence of faith.
If works of love are not produced, the faith is not of
God ; yet when produced, they do not justify.

Perhaps you might be pleased to know St John's
thoughts, about keeping the commandments, be-
cause the text was quoted from him ; and his mind
is intimated in his first epistle.

Whatsoever we ask, we receive of him, because
we keep his commandments, and this is his com-
mandment, that we should believe on the name of
his Son Jesus Christ, and love one another, 1 John
iii. 22, 23. Does not the latter clause declare, that
believing on Jesus is keeping the commandments ?
Love indeed is added here, as before, by Paul, yet
only as an evidence of faith, and a guard against
delufiion.

Jesus Christ explained the moral law, for the
convictiofi of sinners, and for a rule of life to believ-
ers ; but when he declares the t&jns of salvation,
nothing is mentioned hut faith. It is never said.
He, that believeth and obeyeth shall be saval : but.

307

absolutely, He, that believeth, shall be saved.
Here obedience is designedly kept from our eyes,
and withdrawn from faith to prevent our resting on
obedience as a condition of salvation, or a ground of
justification.

The Apostles also e^ve many rules to direct the
walk of faith ; and often couple faith with love or
obedience, and declare the tsith which produceth
not good works, is a dead faith, the cold product of
a human brain, and cannot justify. If faith is alon€f
unattended with works, it is not the faith of God,
and does not unite the soul to Christ, and cannot
draw life from him.

But when the Apostles speak expressly of justifi-
cation, you hear of nothing else but faith ; then it
is, justified by faith ; saved by grace through faith ;
believe in the Lord Jesus, and thou shalt be saved.
At such times, like their Master, they purposely drop
obedience, to prevent a reliance on it for justification.

When Paul is largely handling the point of justi-
fication, he (j^uotes a passage from the Psalms, and
introduceth it with this preface, Even as David
describeth the blessedness of the man, unto whom
God imputeth righteousness, without works, saying,
Blessed are they whose iniquities are forgiven,
and whose sins are covered, blessed is the man
to whom the Lord will not impute sin : Rom. iv. 6,
7, 8. Here Paul breaks off the quotation, and omits
the latter clause of the verse, in whose spirit there
is no guile : Psalm xxxii. 1,2. And why does he
omit tne latter clause ? Because it describes the re-
newed nature and the fruit of a justified person,
which were not to be considered m the matter of
justification, but wholly withdrawn from our eyes.

We are not justified before God, because our na-
tures are renewed : but God justifies the ungodly
through believing : R4)m. iv. 3, 4, 5. A sinner can
be saved no other way, because the wages of sin is
death ; yet it proves a most offensive way, through
the pride of a sinner s heart.

308

Effectual and final justification by faith is the
capital doctrine of the gospel, a most precious grace
of the new covenant, and the everlasting glory of
the Redeemer. A man may steal some gems from
the crown of Jesus, and be only guilty of petit lar-
ceny; he may escape at last, like the cross-thief;
escape through the fire, when his house is in a
flame : but the man who would justify himself hj
his own works, steals the crown itself, puts it on his
own head, and proclaims himself a king in Sion by
his own conquests.

Since therefore faith is the law of the gospel, the
term of salvation, tbe instrument of obtaining every
blessing, and the general commandment including all
the rest, it must utterly exclude all justification by
works. And the man who seeks to be justified by his
passpott of obedience, will find no passage through
the city-gates. He may talk of the tree of life, and
soar up with his paper kite to the gates of Paradise,
but will find no entrance. The gates belong to the
Prince of life, who is the real treeoflife ; and only they
shall enter, who own him for their leige-lord, and place
their whole dependence on him, and seek a passage
through his grace entirely. Such shall have a cheer-
ing taste of die tree below, and a joyous feast above.

But cheats will arise ; and how must we deal
with them, Doctor,

Deal with them. Sir? why, hang them when detect-
ed ; as Jesus hanged Judas. He haMdonereligiouseheat
among his twelve, who made a penny of his Master,
but did not live to spend it. This Judas bids yMi
guard against such cheats, but not be scandaliKed at
the gospel, when they happen. You would not sure
renounce honesty, because you have been cozened
by a man, who made a false pretence to ik: nor
would I renounce my creed, because a sly profiessor
proved a thief, and has been hanged.

But, Sir, you quite mistake the matter, in suppos-
ing that the gospel does not guard against licenti-
ousness. A covenant of grace cannot allow of legal

308

eonditioDS, which may ppooure tt right to life, in
whole or part ; this would destroy the nature of the
covenant* But it abounds with gospel*checks,
which answer the same purpose ; and where they do
not prove sufficient, nothing else would.

Naked faith, or a whole and simple trust in Jesus,
is the gospel-instrument, which orings salvation.
But though faith aUmej apart from its fruit, is the
saving instrument, yet it cannot be alone, or with-
out its fruit, where it is saving faith, as St. James
declares. And the gospel, to prevent delusion, shows
what is the fruiit produced by faith. It bringeth
heavenly peace, purifies the heart, and overcomes
the world. Faith is guanine, where these fruits are
£3und. The believer is a real branch of the true
vine, and receives his fruit from it. The fruit shows
the branch to be alive, but does not ^nake it so : it
beareth fruit, because it is alive.

Where these fruits are neither found, nor truly
sought, faith is not of God's operation ; it is a dead,
and not a living frdth. It may be clear in scripture
doctrines, but has no real union with Christ, and of
ccmrse no influence from him. It is not grafted in
the vine, but tied to it with profession thread, and
so is dead and withered. But, Sir, the fruit of faith
does not justify a sinner ; and this must be oft
repeated, to chedc a legal heart, which is only mov-
ed by legal fears and hopes.

None feel the force of gospel motives, till they
taste of gospel blessings. Hell and a gallows (pro-
per checks m their place) keep so^ie out.of mischief,
who find no comfort, nor expect any in God's ser-
-viee ; and a fond hope of making purchases in
heaven, pots some <hi almsgiving, fasting, and pray-
er. Such only make account of obedience, as of a
thing whereby they must be saved ; and being told,
it cannot save them, because it is not perfect, they
ask in much surprise. What then is it good for?
Why, Sir, it is good to glorify God for the mercy of
a rich and free isal vation : a grateful homage paid to

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a gracious God. And it is further good, to evidence
the truth of faith to ourselves and others.

When joy and peace are found through believing,
and the sweet atonement is sealed on the consci-
ence, a christian crieth out, I am bought with a
price, and must glorify God with my body and my
spirit, which are God's : 1 Cor. v. 20. With Paul
he can say. The love of God constrains me, and feel
its sweet compulsion. Gratitude begins to act ; and
love sharpens gratitude ; and sights of glory, fetched
in by faith, quicken both.

The legal hope of being saved by our doings, is
rooted deep in every human mind, and never can
be rooted up, till grace has overcome it. It made a
busy stir, wnen the gospel first appeared ; and has
raised ferments ever since. Very early some cried
out. Except ye be circumcised, ye cannot be saved :
Acts XV. 1 . Had they sufiered circumcision, as be-
lieving it a duty still required, and purposing by
such obedience to glorify God ; or had they used it,
like Timothy, at Paul's instigation, for a more con-
venient spreading of the gospel, no harm at all has
been done. But when they seek to be saved by this
doing, Paul takes fire, throws his hat up, and begins
to bellow. Behold ! I Paul, say unto you, that if
you be circumcised (with this view) Christ shall
profit you nothing. For I testify again to every
man that is (thus) circumsised, he is a debtor to do
the whole law. Christ is become of no effect to you
who are justified by the law ; ye are fallen from
grace : Gal. v. 2, 3, 4.

The Galatians did not seek to be wholly justified
by works; no, they blended the two covenants
together, as modem christians do, and sought to be
justified by both ; partly from their own works, and
partly from Christ. This appears from Paul's say-
ing, Christ is of no effect to you who are justified by
the law ; Christ shall profit you nothing. Which
implies, that the Galatians did expect some, ^ect
and some profit from Christ, as well as some from

311

their works. Again, when Paul says, Ye are debtors
to do the whole law ; this also shows, they did not
count themselves such debtors, but only sought a
/lartia/ justification, by sincere obedience to the law.

The Apostle's meaning in the fore-cited passage
is plainly this : Whoever seeks to be justified in any
measure by his works, such a one falls from ^race,
and becomes a debtor to do the whole law. Christ
will justify you wholly j or none at all. Either take
him as a whole Saviour, or he profits you nothings is
of no effect to you.

It matters not, whether the work be ritual or mor-
al, that we seek to be saved by ; whether it be
parting with our cash in charity, or parting with our
flesh in circumcision, which is the sorest work of
the two ; if we seek at all to be saved by any work
of our own we fall from grace. Therefore when
Paul had spoken first of circumcision in particular,
he next affirms of the whole law in general, that
whatsoever is justified by it, is fallen from grace.

Paul was eminent in ministerial labours and
christian holiness ; yet in the point of justification,
he counted all things but loss, in comparison of
Christ. His labours and his holiness, ir rested on
in any wise for justification, would have brought
him loss instead of gain, and made Christ of no ef-
fect to him. He therefore desires to be found in
Jesus, not having his own righteousness (to justify,)
but that which is through the faith of Christ, the
righteousness of God by faith : Phil. 3. 7, 8, 9. In
other words, he desires to be found at the bar of
God, not in his own personal righteousness, but in
the righteousness of his heavenly surety.

But you are waiting for more gospel checks, I
perceive, to prevent the abuse of faith. What think
you. Sir, of this : Faith working by love ? It pas-
sed muster lately, yet wants to be reviewed ; good
troops are often exercised. It is a two-edged sword,
which sliceth off the the wanton ears of an Antino*
mian, and the saucy hopes of a legalist. Faith is

312

here described as a walking principle, a heavenly
root producing heavaily fruit; and thus it slays
Herodians ana Sadducees. But though a working
faith, it worketh not for hire like a labourer, but
like a son for love. A child of God does not hope
to purchase heaven by his works, but seeks with
laving heart to glorify a heavenly Father for the
mercy of adopticm ; and thus faith crucifies a
Pharisee.

If you enquire of Habbakkuk and Paul, who are
lodged in the same apartment, both the Old and
New Testament saint will tell you, The just shall
live by faith : Hab, ii. 4. Gal. iii. 11. Here they
give you a believer's character, he is a just or righ-
teous man ; and yet declare he does not live by his
righteousness, does not gain a title unto life by it, he
lives by faith. His new natuire makes him hungry
for implanted righteousness, as a meetness for hea-
ven ; but his faith bids him seek an imputed righte-
ousness, as his title to heaven. He follows after
righteousness, as his proper business and delight ;
but sings at his work with Isaiah, In the Lord shall
all the seed of Israel be ^stffied, and in the Lord
shall glory : Isa. xlv. 24, 26.

Again, you read, Without holiness no man shall
see the Lord : Heb. xii. 14. A legalist would see
the Lord by his holiness, by the merit of it, but he
cannot; and an Antinomian would see the Lord
withmU holiness, but he must ndt. Thus a christian
man can neither see the Lord wUhout holiness, nor
by it. Which, though a truth, majhseem a mystery
to many.

Lastly, The gospel declares roundly, that whoso-
ever liveth in the works of the flesh, in adultery, for-
nicatidn, uncleanness, wantonness, idolatry, witch-
craft, hatred, variance, emulation, wratn, strife,
sedition, heresy, envyiiigs, ^murders, drunkenness,
reveliings, and sbch like, shttll not inherit the 'king-
dom of God : Gal. v. 10, 20, 21. For all who live
and die in 4uch works^ plainly show themselves

313

destitute of that faith, which purifies the heart and
works by love.

And now, Sir, I trust you will no more complain,
that faith is destitute of proper guards : no earthly
monarch need be better guarded.

What think you of election, Doctor ? Our Vicar
always shakes his head when he hears of it ; and
the schoolmaster makes a woful wry mouth at it :
he will let his face down amazingly, when the word
is only casually mentioned. Indeed my stomach
rises sadly at tne doctrine ; it is a frightful notion,
exceedingly discouraging, and seemeth not con-
sistent with common equity.

Sir, I think the doctrine of election never can
agree with human merit ; one will be always bark-
ing at the other. Every man who seeks to justify
himself by works, will loathe the doctrine heartily,
and load it lustily with most reproachful names.
Yet men reject the doctrine, not for want of scrip-
ture evidence, but for want of humbled hearts.
We are not willing to be saved by an election of
grace, till we know ourselves, and find our just
desert.

A furnace is the proper school to learn this doc-
trine in, and there I learnt it. Nor men nor books
could teach it me : for I would neither hear nor
read about it. A long and rancorous war I waged
with it ; and when my sword was. broken, and both
my arms were maimed, I yet maintained a sturdy
fight, and was determined I would never yield ;
but a furnace quelled me. Large afflictions, largely
wanted, gave me such experience of my evil heart,
that I could peep upon electing ^race without ab-
horrence : and as I learnt to loathe myself, I learnt
to prize this grace. It seemeth clear, that if God
had mercy for me, it only could be for this gracious
reason, because He would have mercy, Rom. ix. 18,
for every day and every hour my desert was death.

Sir, the colour rises in your face ; and I shall
take a hasty leave, unless your staff* is laid upon

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the floor. I know the rancour of the human heart
against this doctrine, for I have sorely felt it ; and
charitably thought that all its teachers were the
devil's chaplains — Sir, I go directly, unless your
staff is dropped.

Here take it, Doctor, in your own hand; and
then you may be easy ; but pray be very brief
upon this matter, lest my choler should arise. I
cannot stand a long fire upon election ground ; and
if your words are very rough, you may bring on a
furious handy-cuff. For your own shoulders' sake,
do not lay on me too thick and hard.

Plain speech. Sir, is the best : such I give, and
give without bitterness. If gall should mingle with
my words, it will not drop from my lips, but trickle
from your heart.

I ask then, are you not a sinner? and is not
death the wage of sin ? And a very just wage, be-
cause appointed by a just God ? as a sinner then,
you deserve death ; and every man that sins, de-
serves it also. And sinners, at the judgment-
day will be condemned, not because they were
decreed to be damned ; but because they did revolt
from God, and broke his righteous laws, and sought
no hearty refuge in Christ Jesus. The Son of man
will gather out of his kingdom all them, who do
iniquity f and will cast them into a furnace of fire.
Matt. xiii. 41, 42.

No sinner then can urge a claim on God ; for
every one has forfeited his life. God, if he pleased,
might reserve them all for destruction, as he did
the fallen angels ; or he may reserve some for pun-
ishment, by leaving them to follow their own
wickedness ; and be gracious unto others, by grant-
ing them repentance, faith and holiness. i)aid in
showing mercy unto these, he does no injury to
others.

If you think that God may not withhold his mercy
from some, while he showeth it to others ; or that
he is obliged to show it unto any, or to all, then he

315

has no grace to give, but is a debtor unto man ; and
the coyenant of grace is an empty name.

When traitors are condemned to die, it often
happens that the king will spare some one at least,
and hang the rest. And this act of grace may be
shown to one or more, without a charge of injustice
to them that are hanged. One has cause to bless
his prince, while the others have no reason to
complain.

And shall not the sovereign Lord of all be allowed
to act in the same manner towards his rebellious
subjects? Must his hands be tied up, that he can-
not do what an earthly prince may justly do, show
mercy to some offenders without injuring the rest?
This is hard indeed ! But God will not be fettered
by the cobweb cords, which human pride has
weaved for him. He will have grace to give, and
justice to inflict ; and will be glorified in both.

The provision of a Saviour makes a wav for God
to exercise his mercy, in consistency with justice ;
but he may exercise it when and where he pleaseth.

The grace of God is called free ; because it is
free for God to give to whom he pleaseth. His
grace is free, just as my alms are free ; and grace
IS heavenly alms. Now my alms are free, because
they are bestowed freely, where I like. If any
could demand them justly, they would cease to be
an alms, an act of grace, and prove a debt.

If men had due conceptions of the majesty and
holiness of God; and of the traitorous nature,
deep malignity, and heinous guilt of sin, their
mouths would soon be stopped. But men forget
their real state of condemnation, and dreaming of
a claim on God, through the fancied merit of obe-
dience grievously worm-eaten, they quarrel with
the doctrine of election. And, indeed, the doctrine
cannot harmonize with any human claim, arising
from a pure covenant of works, or from the mongrel
covenant of faith and works, transported from Ga-
latia into Britain, and carried by her convicts to

316

the colonies. No ; the doctrine of election is alto-
gether built upon a pure covenant of grace, and
shakes a friendly hand with this. Here God may
grant, or may withhold his mercy, as he pleaseth :
since all are in a state of condemnation, and none
can justly say unto him, What dost thou ? This,
Sir, may suffice to vindicate God's justice in elect-
ing grace ; and his justice is well grounded upon
equity ; he needs no court of chancery.

Neither has this doctrine any real tendency to
discourage sinners, when they truly seek salvation
through Jesus Christ. It is not expected that any
one should know himself a chosen vessel^ before he
seeks salvation ; this must be known by seeking.
He cannot peep into the rolls of heaven, to see if
his own name be written there, nor needeth such a
peep. His business lieth with the written word
on earth, which tallies with the rolls in heaven.
Secret things belong to God ; but what is revealed
belongs to us, and to our children for ever : Deut.
xxix. 29.

Now in the written word, a decree of God is found,
which shews who are the chosen and the saved

Eeople ; He that believeth, and is baptized, shall
e saved. The chosen people therefore are a race
of true believers, convmced by God's Spirit of
their ruined state ; endowed with divine faith, by
which they seek to Christ for help ; and seeking
to obtain pardon, peace and holiness. And an
experience of these blessings brings assurance of
election. Thus the written word unfolds the secret
rolls of heaven. By grace a sinner is enabled to
believe; and through believing finds salvation,
witnessed to his heart by the Holy Spirit.

Jesus Christ, the bread of lifcj is freely offered
in the gospel to every hungry famished soul. Such
are prepared for the bread, and the bread pre-
pared for such. And these should never pore upon
the doctrine of election, but muse upon me gospel
promises, and call on Jesus confidently to fulfil

317

them. He turns no real beggar from his gate,
though full of sores and vermin. His heart is
lined with sweet compassion, and his hands are
stored with gifts. He has supplies for all wants ;
legs for a lame beggar, eyes for a . blind one,
cordials for a faiiit one, garments for a naked
one, a fountain for a filthy one, and a rope for a
sham beggar, who asks for mercy* and yet talks of
merit.

Every one, who feels the plague of his heart,
may come to Jesus. He gives them all a gracious
invitation, and will afford a hearty welcome.
Hear his words. Him, that cometh unto me, I will
in no wise cast out: John vi. 37. in no wise!
though vile as Manasseh, filthy as Magdalen, guilty
as the cross-thief, or ten times more so, Jesus will
in no wise cast him out. Strange tidings to a
Pharisee !

But a weary soul, who is sick and poovj and blind
and miserahlej and naked^ should come just as he
is, just as the patients in Judea did, and not stay
to nt himself for a cure. This is a sorry trick
of the legal heart, which wants to purchase favour,
and take the work out of the Saviour's hands. The
feeling of our sickness makes us Jit for the physi-
cian ; and when we seek to him, every fancied
recommendation of our own must be cast aside,
like the robe of Bartimeus, else it twines about the
feet, throws a sinner down, and prevents his walk
to Jesus.

It is the Saviour's office, as it is his honour^ and
his heart's delight, to save a sinner freely : to call,
and wash, and heal, and clothe, and feed a prodigal
at his own expence. He asks no recommendation,
but our misery and helplessness ; and does relieve
his patients now, as he relieved them in Judea, out
of mere compassion. All that seek in his appointed
way, will be saved graciously, and love the Saviour
heartily. He makes them nappy, wise and holy,
and they give him all the praise. He puts the

318

crown at last upon their head, and they return it
to his feet, as a due acknowledgement, that the
crown was purchased by his merit, and bestowed
through his mercy. Thus Jesus will be ever
glorious, ever lovely, in a ransomed sinner's eyes ;
and eternity will seem too short to utter half his
praise.

Now, Sir, what discouragement can you find in
this doctrine to make it frightful ? The gospel bids
us give all diligence to make our calling and elec-
tion sure : 2 Peter i. 10. Such as feel their ruined
state, are graciously iqvited to partake of mercy ;
and all, who seek with diligence, are assured they
shall find ; and when they find the peace and love
of God shed in their hearts by the Holy Ghost, an
inward evidence of their election is obtained, and
by a growth in grace it is confirmed.

Thus an awakened sinner, who feels his misery,
has no cause to be alarmed at the doctrine ; and a
sinner fast asleep, will commonly despise it. He
wants no drawings of God's Spirit; he is wise
enough to draw himself: nor needs a shepherd's
care to fetch him to the fold ; he is strong enough to
fetch himself : nor can bear the Lord should say, I
have chosen you; he is old enough to choose for him-
self. He can climb into the fold by his own nimble
legs, and keep himself there by his ready wit : no
thanks (o the Shepherd. And he looks and talks
so bravely, one is alniost grieved to hear the Shep-
herd say, A climber is a thief : John x. 1 . and by
that word condemn him to the gallows.

Sinners perish through security ; and this doc-
trine of election brings a little friendly thunder to
arouse them. They think salvation is the work of
man ; and presume they may repeiit and turn to
God just wnen they please, to-morrow or the nei(t
day, as well as in the present day, and so are
unconcerned about it. But here they find an awfiil
truth : It is not of him that willeUi, nor of him
that runneth, but of God that showeth mercy:

319

Rom. ix. 16. It is therefore time to look about
them, to ask, and seek, and knock, lest the door
should be shut.

But what avails our seeking, you reply, unless
we ate elected? Sir, I say again, your business
does not lie with the secret rolls of heaven, but
with the written word on earth ; and the written
word declares, Ye shall seek and find me, when ye
search for me with all your heart: Jer. xxix. 13.
Whoever thinks himself an elected person, and
does not seek, as God requires, with all his heart,
will find himself most dreadfully confounded. And
such as seek with all their heart, yet doubt of their
election, will find at length that God is their
covenant-God in Christ. And when by seeking,
they have found him so, they will some time be
made to see that grace alone, electing grace, did
give them both the will to seek, and the power
to find.

None can come to Jesus, except the Father draws
them. Yet sinners do not perish, because they
cannot come, but because they will not come.
Jesus says, Ye will not come to me, that ye may
have life : John V. 40. Man's ruin lieth wholly in
his own perverse will. He cannot come, because
he will not ; help enough is provided, were he wil-
ling ; but he will not heartily accept of Jesus, as
his only Prophet, Priest, and King ; his heart will
not submit to be wholly saved by grace through
faith.

When the will is well subdued, and grace alone
subdues it, Christ is ready for a sinner, and the
promises invite him sweetly unto Christ : Whoso-
ever willf let him come ; and again. Ho, every one
that thirsteth, come : Revxxii. 17. Isa.lv. 1.

Thus saltation is of the Liord alone, and damna-
tion wholly from ourselves. Men perish, because
thev will not come to Jesus ; yet if they have a
will to come, it is Grod who works the will in
them ; grace, electing grace, both draws the will,

320

and keeps it steady; and to grace be all the
praise.*

Your doctrine of election, I confess, is bravely-
sweetened by another portion of your creed, called
perseverance. If the tormer seems a sour pill, this
is quite a honeycomb. I never heard till lately of
this doctrine, and learnt it then by accident. Last
Midsummer I went to Gamble, fair, and when the
market was well over, a knot of graziers, old
acquaintances, dined with me at a public house.
Being seated round a table, a pert young fellow
stepped into the room, who swung his hat into the
window, and thrust his chair among us, to partake
of the ordinary. His name, we learnt afterwards,
was Mr. Fulsome ; and his mother's maiden name
was Miss Wanton, Mr. Fulsome was mighty still at
dinner, and played his knife and fork exceedingly
well ; no man better. But when the cloth was re-
moved, and some few tankards had gone round,
Mr. Fulsome's face looked like the red lion, painted
on my landlord's sign, and then his mouth began
to open. He talked swimmingly about religion,
and vapoured much in praise of perseverance. Each
fresh tankard threw a fresh light on his subject,
and drew out a fresh head of discourse. '* No sin
he said, can hurt me. I have had a call, and my
election is safe. Satan may pound me, if he please ;
but Jesus must replevy me. What care I for drunk-
enness or whoredom, for cheating or a little lying ?
These sins may hurt another, but they cannot hurt
me. Let me wander where I will from God, Jesus
Christ must fetch me back again. I may fall, a
thousand times, but I shall rise again ; yes, I may
fall exceedingycm%.'* And so he did. Doctor ; for

* Thif was the maxim which ha iiiTaiiably adhered to, during the laat twentr
years of bis life. He has been heard to declare, that, after much reading, and much
reflection, he saw so many difficulties attending the Systems of Religion, which had
chiefly engaged his thoughts, that be was become very moderate. His chief aim
was to magnify the grace of God, and exalt the Saviour in the salvation of sinners ;
to provoke unto love, and to good works \ aad to evince, that man's min was of
himself.

321

instantly he pitched with his head upon the floor,
and the tankard in his hand. The tankard was
recovered ; but no one thought it worth their while
to lift up Mr. Fulsome; nor did he rise from his foul
fall, according to his prophecy : we left . him silent
on the floor, when the shot was paid. Oh, Doctor,
what must we say of such professors ?

The very same, Sir, that Paul says, Their dam-
nation is just: Rom. iii. 8. Such scandalous pro-
fessors are found at all times, in our day, and
Paul's day ; yet he will not renounce the doctrine
of perseverance, but having given these licentious
their dose, he declares a firm persuasion after-
wards, that nothing shall be able to separate true
believers from the love of God which is in Christ
Jesus : Rom. viii. 38, 39.

Jesus Christ, the shepherd of the flock, declares,
I give unto my sheep eternal life, and they shall
never perish, neither shall any pluck them out of
my hand : John x. 28. Yes, he affirms. The
mountains shall depart, and the hills be removed,
but mv kindness shall not depart from thee, nei-
ther snail the covenant of my peace be . removed,
saith the Lord, who hath mercy upon thee : Isaiah
liv. 10.

What right have you to praj for perseverance,
unless it is a gift of the covenant ? ¥ ou may only
pray for what is freely promised ; and what is pro-
mised has been purchased for believers ; and being
purchased for them, will be surely given to them,
else the purchase were in vain.

Pardon of sin is promised, I will forgive their
iniquities, and remember their sins no more : Jer.
xxxi. 33, 34 ; therefore I may ask for pardon.

Grace is promised to subdue our evil nature,
Sin shall not have dominion over you ; he will sub-
due our iniquities: Rom. vi. 14. Micah vii. 19.
therefore I may ask for sanctifying grace.

Perseverance too is promised, I will make an
everlasting covenant with them, that I will not turn

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322

away from them to do good ; but I wilt put m^
fear in their hearts, that they shall not depart from
me : Jer. xx^^ii. 40. therefore I may ask for perse-
vering ^ace, and should ask with confidence, as
David did. The Lord, he says, will perfect that
which does concern me ; merefore he pi^ys*
Forsake not the woric of thine own hands : Psalm
cxxxviii. 8.

God's promises are the foundati<ln for our pray<-
ers ; and wBre designed not to make t3ie means of
grace needless, but to stir men up to a diligent use
of them. A gracious heart maketh this use ; but
a corrupt heart turns the grace of God into wanton-
ness, and no legal terrors would prevent it. The
thunders, lightnings, and earthquakes, which f4iook
mount Sinai, almost terrified the Israelites to
death ; yet a few days after, we find them iM^sk
and jolly, setting up an idol, and dancing round it
merrily. And such is human nature, almost killed
with fear at an awful providence, yet laughing at
that fear when the shock is over. Nothing but
the grace of God can set die heart right, and keep
it steady.

The doctrine of . perseverance afibrds a stable
prop to upright minds, yet lends no wanton cloak
to corrupt hearts. It brings a cordial to revive the
saint, and keeps a guard to check the froward.
The guardf attending on this doctrine, is sergeant
If; low in stature, but lofty in significance ; a very
valiant guard, though a monosyllable. ELind notice
has been taken of the sergeant by Jesus Christ
and his apostles; and mu<m respect is due unto
him firom all the Lord's recruitmg officers, and
every soldier in his army.

Pray listen to the sergeant's speech : If ye con-
tinue, in my word, then ye are my disciples mdeed :
John viii. 31. If ye do these things, ye shall never
fall : 2 !Pet. i. 10. If what ye have heard, ehall
abide in you, ye shall continue in the Son and in
the Father: 1 John ii« 24. We are made par-

323

takos of Christ, if we hold stedfisust unto the end :
Heb. iii. 14. Whoso looketh and continueth (that
.is, if he that looketh does continue) in the perfect
Jaw of liberty, that man shall be blessed in his
deed: James i. 25.

Yet, take notice. Sir, that sergeant If^ is not of
Jewish but dTehristian parentage ; not ^rung fSrom
Levi, though a son ot Abraham; no sentinel of
Jjloses, but a watchman for the oamp of Jesus. He
wears^ no drif^ng beard, like the circumcised
race ; and is no legal blustering coMdition to pur-
chase man's salvation, but a modest gospel evidence
to prove the Aruth of grace. He tells no idle tales,
that the sheep of Ohrist may perish ; and a child
of God mistake his way, while his guide is fast
asleep, and ramble down to hell: but knowing
there ace various works, which are but mimics of a
work of grace, he kindly standeth on the king's
highway of faith, producmg peace and holiness ;
and tdleth passengers, if you continue walking in
this way, your perseverance proves your faith is
true; for mith, which comes from God, endures,
and brings men safe to Grod.

Perseverance makes us not in Christ, but shows
we are so; unites no branch unto the vine, but

Effoves it is united ; merits not the crown of heaven,
ut shows our walk is heaven- ward. A persevering
walk, is an evidence that we are blest with perse*
vering grace ; and are not of them, who draw back
unto destruction, but of them, who believe to the
saving of the soul : Heb. x. 39.

When this little sergeant is neglected, and ap-
peareth to be scouted, bad effects ensue. Chaffy
hearers, resting on a shallow work, are dancing
after all new doctrines, and stirring up confusion ^
Upright people often grow remiss, and through a
sauntering foot are apt to trip, and lose their evi-
dences ; preaching too becomes a sore travail ; a
needful rod for the preacher's back, to make him
friendly with the sergeant ; and occasion may be

324

taken, by them who seek occasions to revile the
doctrine.

When Jesus says, I give unto my sheep eternal
life, and they shall never perish ; this secures the
perseverance of the saints. And when he further
says, If ye continue in my word, then are ye my
disciples indeed ; this shews that actual perseve-
rance in the way of faith and holiness, must be
my evidence to prove that I am one of his sheep.
A belief of the doctrine of perseverance cannot
save me, without the grace of perseverance.

In the Old Testament, the saint's perseverance
is thus expressed : They that are planted in the
house of the Lord, shall flourish in the courts of
our God ; they shall still bring forth fruit in old
age: they shall be fat and flourishing: to show
that the Lord is upright; that is, faithful to his
word, and does not forsake his people : Psalm xcii.
13, 14, 15.

In the New Testament, perseverance is described
by the good eround, which hears the werd, and
keeps it, and brings forth fruit with patience:
Luke viii. 15.

This doctrine yields no real shelter to licentious-
ness or laziness. If perseverance is promised to
the saints; then I must be found perseverinK in the
path of duty and the means of grace, else tne doc-
trine does condemn me, and destroy my evidence.

St. Peter exhorts all Christians, to make their
calling and election sure ; not taking up this matter
on light grounds, but using all diligence to be as-
sured of it, by adding unto faith, courage, know-
ledge, temperance, patience, godliness, brotherly-
kindness, and charity. His meaning is, prove your
grace by growth in grace ; where heavenly seed is
sown, it brings a harvest. And there is need of
such an exhortation. Appearances of grace and
faith are often foimd, which flash and sparkle for
a while, like meteors in the sky, and then vanish
quite away.

325 '

Some, tike the fbolfeh virgins, bear a lighted
lamp, and keep up Christian fellowship, yet have
no oil in their vessels, no grace in their hearts :
some, like Judas, preach the gospel-word, and cast
out devils from the hearts of others, but remain
th^nselves the devil's bond-slaves: some, like
Btony ground, receive the word with eagerness, and
find refreshment from it ; yet having no root, they
take offence at persecution, and take their leave of
Jesus : to some God gives atwther heart, as he gave
to Saul: 1 Sam. x. 9. but not a new heart; and
such may prophecy, as Saul did, for a season ; and
taste the joy whicn prophets taste ; yet be rejected
from the kingdom, as Saul was. The sower's
parable instructs us that many are awakened, en-
lightened, and reformed in a measure, who seem
hopefol for a time, yet having not a rooted faith in
Christ, they dwindle quite away. These are awfiil
evidences of that solemn and repeated word, many
are called but few are bhosen : Matt. xx. 16 —
xxii. 14.

No dependence can be placed upon a present re-
formation, nor on short lived impressions from
the word of joy or sorrow : but a growth in grace,
and in the knowledge of Christ Jesus, must be
sought as the crowning evidence of all the rest.
The vineyard, which the Lord planteth, will be
kept and watered by him every moment : Isaiah
xxvii. 3. ; kept by him, that none may hurt it ;
watered hy him, that it may thrive and bear fruit.
The thrivmg and fruit-bearing of a vine, discovers
it to be of God's planting.

But you ask. Are none recovered after sad and
heinous backslidings ? Yes, Sir ; but not without
the grace afforded of a bitter sad repentance. When
backsliders live and die in a course of sin, without
repentance, they are lost undoubtedly. This case
is determined in both the Testaments, Jesus says.
Except ye repent, ye shall all perish : Luke xiii.
3, 5. And Isaiah saith, When a righteous man

326

turneth away from his righteousneBs, and eommit-
teth iniquities, and dieth in them ; fur his ini^aity
that he hath done, he shall die : Ezek. zviii. 26.
Such final backsliding is the ease of all the stony
and thorny ground hearers, and shews the heart
was never truly brought to God. Men may seem
to be religious, walk ia rigktemis paths, for a sea*
son, and be called righteous men^ to difference
them froin the ixpe$dy profane, and vet be .uncon^
verted men. By a sober education they may walk
a while decently, as .Jeboash did, though .not de-
voutly; be civilized, tb«iieh not evangelized; or
thev might hear the n^erd urom a Samuel's .moiith,
as Saul heard ; and faeoome am^kgr man, as Saul
became, but not a nrtc> man : 1 Sam. x. .6. 2 Cor.
V. 17. If backslideiB had been real ehildren, .God
would have scourged them well with scorpioiis,
and broken all their bones, as David's were, and
fetched them home with straamiag eyes and bleed**
ing heart : Psalm Ixxxix. ai, 92, 33.

When repentance is afforded after heinous back-
sliding, a few examples are recorded in the scrip-
ture^ to encourage such to call on God, and hope
for mercy ; and when Jesus bceaks a heart for sin,
his blooa will haed it. But if backsliders &ncy,
they must all be restored by repentance, because
David was restored, and Peter wap; they might
as well suppose, they nmsC be all translated into
heaven witnout dying, because JBnodi and Elijah
were.

To sin, presuming on .rapeitatiee, and a future
call, is sucn a devilish motive, and carries such a
cloven foot, as shews a case is horrid bad indeed :
this was not Peter's case, nor David's. The most
alarming thmider in the book of Grod, is levelled
at such horrible presumption. If any bless himself
in his heart, sajrmg, I shall have peace, though I
walk after the imaginatbns of my heart, to add
drunkenness to thirst (that is, sin to sin), the Lord
will not spare that man ; Init the anger m the Lord

327

and his jealousy shall smoke agaitist tliat man ;
and all tne coTBes which are writteik^ in this book
shall lay upon him : Deut. xkix. 19, 20.

Indeed, Doctor, I can see no reason to object
against the doctrine of perseverance, when attended
by the sergeant's gaara. While they walk hand in
hand togemer, the doctrine is a spur to diligence,
smd the sergeant is a check to wantonness or lazi-
ness. But how comes it that the wofld takes
such high offence at thete doctrines^ and loathes the
preachers and professors of them ? Nay, we are
told, that sonie yei*y honest folks, who are cast in
a gospel-foundry, oftc^ ring a fire-bell to queoch
these very doctrines. And ymi may think it makes
us litter, when we hear a cry of fire, and see some
engines firom l3ie foundry playing on the taber-
nacle-pulpit. It is prbtty sport for us when the
gospel-men pull noses, and me gospel-dames pull
caps. Sueh frays makes us l^urai delightfully^
and yield a venison feast for the 'Squire and the
Vicalr. '"^Now^^ese rogues begin to quafrel, we
slttdl hear of all their Ifricks,'' they cry. When the
Dean of Totteidbaitti died, his chapels we supposed
w^tild tumble dlMrn of couihie ; but they keep upon
their legs we hear, and the pulpits are becrow^ed
most amazingly. Oul" schoolmaster is reputed a
very topping scholar ; he can write Italian hand^
read a Latin dictiona^, manage vidgar fractions,
and give you twenty nimble reasons for every
thing : aHa he ^^ys, the d:octrines of grace will
never be al^EmdoSaed by those who are tinctuMd
wifb them. Por every one who slips unto them,
df'ops into a qilagmi^, aAd is swallowed up di-
rectly. He compares the doctrines to Polyphe-
mus's den, where many went in, but none camie
out ; all were eaten up alive in the cave by the
monster.

Sir, I perceive your schoolmaster is an arch fel^
low; ana, like his neighbours, useth wanton trictke
to put modest truth out of countenance. A fool-s^

328

cap, thrust upon the head of a serious truth, or a
grave judge, will make them both appear ridiculous,
when nothing else could. However, truth will not
be thrust out of doors, though often put to the
blush. She may change her countenance, but
cannot change her nature, nor will desert her post*
Yet, if religious truth meets with lewd opposers, I
must confess, she sometimes meets with wanton
advocates, who hang upon her skirts, and claim
acquaintance with her, and bring disgrace upon
her, though she disclaims them utterly^.

Scandalous professors are found m every age,
who warp the doctrines of graces to sanctify their
wickedniess. Like the spider or the toad, every
thing such lewd men feed upon, is turned into

Eoison. Paul speaks of these and says. Their
ellv is their God, and they glory in their shame :
Phil. iii. 19. Peter calls them. Spots in their love-
feasts ; sportinff themselves with their own deceiv-
ings ; cursed children ; having eyes full of adul-
tery, and hearts exercised with covetous practices :
2 Feter. ii. 13, 14. And Jude can scarcely keep
his temper, while he brands them, as brute beasts ;
filthy dreamers ; walking after their own lusts ;
raging waves of the sea, foaming out their own
shame ; clouds without water, carried about with
every wind ; wandering stars, for whom is reserved
the blackness ofdarkness forever: Jude. 10, 12, 13.
Such professors, you see, were found in the apos-
tles' days ; and will arise at all times, and give a
just ofience to serious minds ; and because these
brute beasts are always babbling about faith and
grace, this sets the world of course against the
doctrines. They are condemned as poisonous, be-
cause abused by hypocrites; and every preacher
of the doctrines is supposed to be an open or a
secret advocate for vice. Even satan seems a much,
more harmless creature than a Calvinist. If he
has got one cloven foot, a Calvinist, be sure, haa
two.

329

But, Sir, the abuse of doctrines is no argument
to prove the doctrines themselves are hurtful. The
blessings of providence are full as much abused as
the doctrines of grace : yet none reject the provi-
dential blessings because of their abuse. If all
my countrymen were drunkards and gluttons, this
would be no argument for my rejecting food and
liquor, but a good caution to use them temperately.
And if my brethren, who profess the doctrines of
grace, should all agree to wear them as a cloak for
wickedness, this would be no reason for my reject-
ing the doctrines, but a strong caution not to wear
the cloak myself. The apostles did not reject the
doctrines of grace, because a wicked use was made
of them : no more should you or I.

The common run of Christians do not regard the
doctrines of grace, and thousands live in open sin,
and cheer their hearts in sin, by saying, God is
merciful. The doctrines of grace cannot be more
abused than the mercy of God is ; nor afford a
sweeter handle for licentiousness ; yet no horrid
outcry is raised at this abuse. Many mind it
not ; and others pass it softly over without saying
it is wrong. But sure God's honour is as much
concerned, in this abuse, as in the other. And
since men can bear to have tlie inercy of God abused,
but take a violent offence when the doctrines of
grace are perverted, this sheweth that the mere
abuse of these doctrines is not the chief ground of
the world's outcry. The doctrines themselves are
hateful, because they batter human pride, under-
mine all human merit, lay the human worm in the
dust, and give the glory of salvation wholly unto
God. Nature cannot bear this : she would not
have salvation as a losty but as a decent sinner : nor
become an heir of glory by a mere election of God
and faith in Jesus, but by some noble plea of mer-
it : nor would she walk in duty's path, through the
Holv Spirit's aid, but by her own gouty ankles.
With some reluctance she endureth to go snacks

2 H

9S0

with Jesos, but will never bear to be ^hoHy saved
by grace^ it is so pitiful a way, so much toaeatfa
her dignity I What 1 If she is become a captive^
and the devil's captive, she was once an empress,
and will never wear a crown, through another's
;enerous purchase, but by her own exploits and
lecent share of merit.

It is not possible to preach the doctrines of grace^
nor even to profess them without the world's in*
dignation and censure. If every preacher was a
Timothy, and all professors were Nathaniels, still
the world would hold them in abhorrence, think
them Satan's troops, and call them wolves in sheep
cloathing. Paul affirms that himself and fellow-
labourers were slandered as licentious men, who
said. Let us do evil that good may come : Rom. iii.
8. And Peter intimates, that all the Christians
were spoken against as evil doers: 1 Petearii. 12.
Now, Sir, if the preachers, in the purest age of
the church, were slandered as licentious men ; and
professors were reviled as a race of evil-doers, it is
no marvel that the slander rolls along through aU
succeeding ages.

And what could give occasion to this slander?
Not the evil conduct of the first preachers and pro^
fessors, but their nauseous doctrines, which made
old nature sick. Preachers said, and converts did
profess, that men are justified by faith, without the
deeds of the law ; chosen of God before the founda-
tion of the world : called by grace : kept by the
power of God thrlmgh fau/S. sklvaSonf and
saved not according to their own works, but ac^
cording to God's purpose and grace : Rom. iii. 28.
— Ephes. i. 4. — Heb. ix^ 15. — 1 Pet. i. 5. — 2 Tim.
1.9.

Such preaching, though attended with much
practical instnictton, smelt so horrid nauseous,
and appeared so licentious, that a heathen stomach
puked at it* Loose as the gentiles were, they
could loathe a Christian for his supposed evil prin*

tuples; and did condemn them all, apostles and
their flocks, as the filth of the world, and the off-
scouring of all things.

And if this was the case in the purest age, what
else can be expected in succeeding ages ? But you
say, we sojourn in a baptized country. True : the
country swarmeth with baptized ralces, baptized
worldings, and baptized infidels. A watery pro-
fession, without the Spirit's baptism, will nev^
wash the. heart from pride, and subdue it to the
gospel-doctrines ; and legal righteousness will set
me heart still more against mem. No one can
truly bear the doctrines till he cannot bear himself.

Jesus Christ inviteth them that are weary of
themselves, and laden with their guilt and smful
nature. Only such received him in Judea, and
only such receive him in Great Britain. These
are prepared for his gospel, know what poverty of
spint means, and feel that brokenness of heart,
which God'delighteth in, and where he only dwells.

These are the gospel subjects; but, alas! how
few ! And where must we find them, in leather or
prunello, in camblet or in sarcenet ? They are a
little flock indeed, who have been taught to say
with Job, and s^ with deep compunction, \Ve
abhor ourselves : J ob xliii. 6. Yet J ob was called
a perfect man, by one who knew what is in man :
but Job wanted breaking down before he could
truly say, Behold, I am vile : xl. 4. And when
the furnace had well melted him, disclosed his dross
and filthy scum, and made him loathesame to him*
self, then the work was done. The fiimace cooled
presently; his sorrows fled away; and peace and
plenty smiled on him. '

The doctrines of grace are highly repugnant to
the pride of our arminian nature ; yet none for-
sake Uie doctrines who have gained a clear sight
of them. They are abused by some, as every good
thing is, but are abandoned by none. Arminians,
who have received a ray of goc^pel-^light, desert

332

their ranks frequently : but a Calvinist will nevef
leave his standard ; he dies at the foot of his co«
lours. A clear sight of grace is so exceeding glorii^
ous, it keeps the heart steady to the doctrines.

Perhaps you think a Calvinist maintains his
ground because it is bestrewed with roses, and
suits licentious purposes. But, Sir, this calumny
is grown exceedin^y stale ; it was broached first
in Paul's day, and poured on him liberally! and
sprinkled on his hearers; and has begrimed his
followers in all succeeding ages. If me slander
sticks on us, it cleaves to Paul abundantly: be-
cause he tapped this nauseous vessel, which turns
the human stomach and makes it rave with in-
dignation.

These doctrines suit a contrite spirit; and are
drank not at Circe's bowl to intoxicate tlie mind ;
but as a grace-cup to cheer the heart, and keep it
steady under trials. They do not prove a monster's
den, as you suppose, where all are eaten up who enter
in ; but a banquet-house, where pilgrims find such
sweet repast they have no will to leave it.

If I seemed tedious on this article, the misguided
zeal of some, I hope, well-minded people, has
constrained me ; who have taken most outrageous
pains to blacken Calvinism. Whatever ridicule
a sparkling fancy could suggest ; whatever filth or
ordour could be raked together, has been cast upon
it. The looseness of a few is charged on all the
rest; and a devil's coat is put upon a Calvinist
like some condemned heretic ; and in this flaming
raiment he is held aloft, as an horrid bugbear, to
frighten simple-hearted people.

Well, but Doctor, one thmg somewhat gravels
me, that these doctrines will not relish with the
present age, though they are established. The law,
the homilies, the articles, the prayer-book, all
afibrd protection to them, and yet they cannot
stand upon their legs: pray, what makes them
prove so rickety?

333

iir, your question may be answered by another.
Can any good thing keep its head above water in
the present age ? If the doctrines of grace are
rejected, is not the word of God despised too, and
the house of God deserted, and the name of God
blasphemed every where? The Bible, like an
old almanack, is either cast out of doors, or cast
upon a solitary shelf, to be buried there in dust
and covered with a winding sheet, weaved by a
spider. How should the doctrines keep upon their
legs, when the Bible, which contains them, is fallen
upon the ground.

Unless a spirit of grace is poured out upon a land,
the doctrines of grace cannot be heartily received ;
because they fight with every dictate of d^raved
nature. The first lesson to be learnt in (jhrist's
school, is, deny thyself every thing that belongs to
self; not ^6^-pleasing only, and selfAnteresty but
all ^eZ/'-sufficiency ; ^^-will, 5e^-potence, and self-
righteousness : and these are heavy crosses to be
taken up.

The law was established with divine solemnity
among the Israelites ; yet they were evermore de-
serting this establishment, and warping to idolatry.
And how were they reclaimed? By a prophet's
mouth, you say. True; but a prophet's mere
preaching could no more reclaim the people than
a prophet's dancing. Grod gave a promise to his
prophet, I will pour upon the inhabitants of Jeru-
salem the Spirit of grace and supplication, and so
the work was doae. Where the Spirit of grace fell,
a change was wrought.

Even so it iares with the gospel, which can no
more be kept on foot, than the law was, without a
Bupematurai power. Men will desert the doctrines
and the precepts of the gospel, for these go hand
in hand; nor can human establishments prevent
it. Establishments may keep up forms, but Christ
alone can give the power. A fanciful alliance
may be firfuned between church and state; but

334

the church's whale 8up{M>rt is feom the i^urch's
head. The governm^it is laid upon his shoulder ;
and he will never prosper doctrines which oppose
his grace : such preaching will he chaff and stub*
ble, and the preachers grow contemptible.

When a Christian church becomes exceedingly
depraved; when its nobles are as ravening wolves;
and its prophets daub them with untempered mor-
tar ; when its watchmen are grown blind, love to
slumber, and are looking every one for his gain ;
and the people, great and small, given unto covet*
ousness : then^ ufUess the Lord revives his work by
pouring out his Spirit from on high, the church's
candlestick is quite removed, and she becomes a
sister to the African and j^datic churches.

Mahometanism is the gulph provided by the
Xiord for his abandoned churches to be drowned in.
They first deny the God who made and bought
them; which drives them to the synagogue of Arius;
another gentle step leads them to the chapel of
Socinus ; and half a pace more brings them briskly
to the mosque of Manomet.

Doctor^ 1 am told by the Vicar, that his brethren
drop the doctrine of justification by faith alone,
because it seems unfriendly to morality. And he*
3ays, the Whole Duty of man was sent abroad as
a public bellman to cry the doctrine down. The
clergy now are straining all their nerves in support
of common dut^^ and seem so fervent in this
matter, that a jackdaw dazes not perch upon the
steeple, while they are ahouting in the pulpit for
morality. They give a lash sometimes at fornica-
tion when the 'Squire keeps. from church; but do
exclaim asainst all thieving' and hedge-breaking
most delightfully. Indeed, their lungs have been
so often strained by uncommon aseal for morality,
that they are forced to wind up matters very
speedily. Many cannot roar above ten minutes at
a preaching for want of Jsreatk; and others are
coostrauiedtokeep a joumwyiiiMi to£hoatfortheaA»

836

Sir, morality, like beauty, is a charming object :
but, like beauty, often is made up with paint. Such
seems morality at present : a pretty plaything when
dandled on a consecrated cushion, or chanted in a
modern midnight conversation ; but it will not keep
men from an ale*house, nor from a bawdy-house.
The people, who are chiefly loaded with morality,
are the booksellers ; and they have ffot a shop full,
but are sick of the commodity, and long to part
with it. Though gilt and lettered on the back, it
moulds upon a shelf, like any Bible : and Mr. Hale s
tract, on salivation^ will post away through ten edi-
ditions before a modest essay on morality can creep
through one.

The Whole Duty of Man was sent abroad with
a good intent, but has ftiiled of its purpose, as all
such teaching ever will. Morality has not thriven
since its publication ; and never can thrive unless
grounded wholly upon grace. The heathens, for
want of this foundation, could do nothing.. Th<;v
spoke some noble truths, but spoke to men witn
withered limbs and loathing appetites. They were
like way-posts, which shew a road but cannot help
a cripple forwards ; and many of them preached
brisker morals than are often taught by their mo-
dern friends. In tlieir way they were skilful fish-
ermen, but fished widK>ut the gospel-bait, and could
catch no fry. And after they had toiled long in
vain, we take up their angle-rods, and dream of
more success, thoiieh not possessed of half their skill.

God has shewn how little human wit and strength
can do to compass refonnation. Jieason has ex-
plored the moral path, planted it with roses, and
fenced it round witfi motives, but all in vain. Na*
ture still recoils; no motives drawn from Plato's
works, nor yet from Jesus's gospel, will of ihemselces
suffice. No cords will bind the heart to God and
duty but the cord of grace.

Man is conceived amd bom in sin ; what can he
he do ? Nature is sunk and fallen \ and nature's

336

creed is this, Video meliora probooue, deteriora
SEQuoR, I see and I approve the better path, but
take the worse. Nature may be overruled for a
time by violent restraints ; but nature must be change
ed^ or nothing yet is done. The tree must first
be made good oefore the fruit is good. A filthy
current may be stopped ; but that brook is filthy
still though it cease to flow. The course of nature
may be checked by some human dam, yet opposi-
tion makes the current rise, and it will either burst
the dam or break out other ways. Restrained sen-
suality often takes a miser's cap, or struts in pha-
risaic pride. Nothing but the salt of grace can
heal tne swampy ground of nature ; as ESIisha's
salt, a type of grace, healed the naughty waters,
and the barren grounds of Jericho : 2 JSLings ii.
20, 21.

The law is not given to make a sinner righteous*
Through the weakness of his flesh it has no power
to justify or sanctify him. It shews the path of
duty, but neither lends a crutch to lame travellers,
nor gives a heavenly title unto sinners. Paul
knew the use of the law, and delares. It wa& added
because of transgression : Gal. iii. 19. It was
added to the promise made to Abraham, which
contained the covenant of grace, and was added
because of transgressions^ that men might know what
heinous things they were.

Again, The law entered, that the ofience might
abound : Rom. v. 20. The offence (to paraptoma,
the fall) of Adam, mentioned in verse 15, was a
sin with penalty of death ; but no such penalty
had been annexed to any sin, besides murder^ firom
Adam unto Moses. Men knew themselves to be
offenders, but did not know that death was the
penalty of each offence, till the law pronounced a
curse on every one who continued not in all thinss :
Deut. xxvii. 26. — Gal. iii. 10. Then they saw mat
death was the wage of every sin. Thus, when the
law entered (to paraptoma) the offence, with

337

pi^nalty of deaths did abound; and the law etitered,
that such offence might abound, to certify sinners
of tlieir lost condition, and their utter need of a
Saviour. Hence we read, The law worketh wrath,
not our justification, but our condemnation : Rom.
iv. 15. and by the law is the knowledge of sin :
Rom. iii. 20. The law, by its penalty, discovers
my condemned state ; and by its spirituality, dis-
closes my corrupted heart. Therefore Paul says, I
through the law am dead to the law : Gal. ii. 19.
dead to all expectation from it, either to justify my
person or to sanctify my nature. And his conclu-
sion is this, Wherefore the law is our schoolmaster
to bring us unto Christ, that we might be justified
by faith : Gal. iii. 24. The law sends us unto
Jesus, not with recommendations in. our hand, but
with condemnations in our bosom ; and is meant
to empty us of every fancied legal hope arising
from our own obedience ; and force the heart to
seek salvation ivholly by grace through faith.

When the law has aone this office, and sent a
sinner wounded, poor and naked, to the good Sa-
maritan, then it becomes a rule of life in the Medi-
ator's hand. And Jesus having justified a sinner
by his blood and righteousness, sanctifies him by
his word and Spirit. The work belongs to Christ
alone as Saviour; and a believer's business is to
live upon him wholly, calling on him fervently,
trusting in him stedfastly, and by a life of faith, to
receive from his fulness a supply for every want.
No real holiness of heart, nor true morality in life,
can be had but through him, and \ty faith in him.
He is the true vine, producing every branch with
all its leaves and grapes ; and is the green fir-tree,
from whom our fruit is found : Hos. xiv. 8.

For a century past the noble building of God's
grace has been snored up with legal buttresses;
Moses is called in hastily to underprop his master
Jesus : Galatian anvils are brought up, and^ gospel
doctrines hammered thin, and beaten out upon them :

2 I

338

Jesus can behold no cast of grace in his own gosf-
pel : and Paul, were he alive, would cry alond.
Who has bewitched you, O foolish Britons ?

Now, Sir, I ask, what good effects have been
produced by this modern gospel ? A century is
time sufficient to give us full experience of it. Do
we find more praying families, more crowded
churches, and more empty jails? Are ropes pulled
oftener in a chiming steeple, and stretched seldomer
at Tyburn ? Can we travel roads with more safety,
and sleep with fewer bolts upon our doors ? Are
play-houses, gaming-houses, and bawdy-houses,
become exceeding rare ; and their owners grown
very meagre, quite abashed at their occupation?
Have we more preaching bishops and pains-taking
clergy, more stanch patriots and upright lawyers,
more gentle masters and faithful servants, and more
fair dealing practised in buying and selling ?

Alas ! Sir, you know, and I know the contrary.
Adultery and whoredom, gluttony and drunken-
ness, cursing and swearing, gaming and gambling,
diversion and dissipation, are become so common
as to make the fashion : and sodomy, the last scum
of a filthy land, is bubbling in the pot apace, and
boiling over. Wickedness has found a whore's
forehead ; it wears no mask, and fears no censure.
Ever since the new gospel showed its face, profane-
ness and infidelity have been pouring in, like a
sweeping rain, and overflowing the land. God has
lost his worship, Christ has lost his office, scripture
has lost its credit, and morality has lost its carcase.
It is become a pageant, held up in a pulpit, but
seldom noticed out of it; and as for holiness, it is
the land's abhorrence. The Christian title, sMtit^
not applied in scripture to apostles, but to all believ-
ing cnurches, is become a name exceeding fulsome.
A Christian nose will wind up, like a bottle-screw,
at the mention of it ; and Esau cannot vomit out

his spleen on Jacob more effectually than to cry.

You saint.

339

Sir, these things are notorious ; and a judicial
consequence of departing from the scripture doc-
trines. God will bear no witness to any doctrines
but his own. All endeavours for a reformation will
be blasted, when they build on human merit, will,
and power ; and are not grounded wholly on the
grace of Christ. A legion of discourses have been
published on morality, and a little host of volumes
have appeared against infidelity ; yet immorality
and infidelity are making rapid progress through
the land. And how can this be well accounted for,
if the modern gospel is the gospel of Christ Jesus ?

Where the doctrines of grace are truly preached,
a spirit of grace will be poured forth to make the
word effectual. For thus the Lord speaketh. As
the rain cometh down from heaven, and watereth
the earth, and maketh it bring forth and bud ; so
shall my word be, it shall not return unto me void,
but shall prosper: Isa. Iv. 10, 11. And again. If
the prophets nad caused my people to hear my
words, (had truly delivered my doctrine) then they
should have turned the people from their evil way,
and from the evil of their doings: Jer. xxiii. 22.
And this was spoken also of such prophets, as ran
before they were sent, (verse 21) nad no commis-
sion from the Lord, yet of these the Lord says. If
they had caused the people to hear my words, they
should have turned them from their evil ways.
Though they were interlopers, or even hypocrites,
yet like Elijah's raven, they should have carried
meat in their mouth to feed a mother, which they
tasted not themselves. Judas, though himself a
devil, casteth devils out of others, when he went in
Christ's name, and preached Christ's word.

Now, Sir, the case standeth thus : God has pro-
mised a reformation, when his word is truly preach-
ed ; but no reformation is produced by the modern
preaching ; things are visibly declining from bad to
worse. Therefore we must conclude, either the
word of a faithful God is fallen to the ground, or

340

his word has not been preached faithfully. If
God is not to blame, the preachers are and must
be so.

For a long season, the good old church doctrines
have been much forsaken ; by some they are de-
rided, and by many are deserted. Yet no doctrines
can build the church of Christ tip, but those which
planted it. We may labour much in lopping off
loose branches of immorality and infidelity, yet no-
thing will be done effectually, till the axe is laid at
the tree's root. The root is cankered, and while it
remains so, the lopping off a cankered branch, will
onlv cause more cankered shoots.

The fall of Adam, and the total ruin of man's na-
ture by that fall, together with his whole recovery
by Christ, and through faith in him, are become
exploded or neglected doctrines. Yet these doc-
trines are the ground-work of our religion, and
prove the need of resreneration as well as outward
reformation^ shew the want of a new nature as well
as netv conduct. Scripture represents mankind as
dead in sin, and dead to God ; and dead souls can
have no power to help themselves. We are with-
out strength : and therefore God has laid help on
one that is mighty ^ able to save unto the uttermost.

Men are rightly treated in a reading desk, and
called by their proper name of miserable sinners:
but in a pulpit they are complimented on the dig-
nity of their earthly, sensual, devilish nature ; are
flattered with a princely will and power to save
themselves ; and ornamented with a lusty fadge of
merit. Justification by faith, the jewel of the gos-
pel covenant, the ground-work of the reformation,
the glory of the British church, is now derided as
a poor old beggarly element, which may suit a ne-
gro or|^ convict, but will not serve a lofty scribe
nor a lewd gentleman. And the covenant of grace,
though executed legally by Jesus, purchased by his
life and death, wrote and sealed with his blood, is
deemed of no'value, till ratified by Moses. Paul

341

delares, No other foundation can one lay, beside
that which is laid, Christ Jesus: 1 Gor. iii. 11. But
men are growing wise above what is written^ and
will ha\ e two foundations for their hope, their own
fancied merit added to the meritorious life and
death of Christ.

If an angel should visit our earth, and vend such
kind of gospel, as is often hawked from the press
and pulpit, though he preached morality with most
seraphic fervency, and till his wings dropped off,
he would never turn one soul to God, nor produce
a single grain of true morality, arising from the love
of God, and aiming only at nis glory.

When Nicodemus waits on Jesus, he receives in-
struction, such as every heart should receive from
his teacher. The sermon is recorded as a model
for the ministers of Christ to copy after. Nicode-
mus appears to be a very upright man, though
somewhat timid : he was a teacher too in Israel
(didaskolos), and of course explained the two ta-
bles, and preached what we call morality ; he also
was a lowly man, and therefore wanted more in-
struction ; and he came to Jestis with a high opi-
nion of his character, believing him to be a prophet,
a teacher come from Ged.

Had Nicodemus lived in the present age, he
would have been esteemed a topping gospel minis-
ter, and might have made a notable arch-deacon.
For, though a stranger to the new births and to
/aiih in Christ's atonement^ he was a teacher of
morality, a moral man himself, and had full faith
in Jesus as a prophet. Well, he comes to Christ ;
and expects, no doubt, a famous lecture on morality ;
perhaps a handsome compliment for himself ; but
lo! he hears strange news. Except he is born
again, he cannot enter into the kingdom of God,
his kingdom of grace and glory: John iii. 3, 4, 5.
A moral conduct shall avail him nothing without
a new birth, a new nature from above. The Jew-
ish ruler was a stranger to this doctrine (as some

S42

modern teachers are), and asks a mighty staring
question about it; and seemed much bewildered
even after Jesus had explained the doctrine.

Yet Nicodemus, as a teacher in Israel, must have
read his Bible, and of course understood the neces-
sity oi reformation^ or a new moral condtict. And who
can be a stranger to this matter, Heathen, Jew, or
Christian, whose conscience is not wholly seared ?
But if Jesus meant a reformation of life by rege-
neration, his behaviour to the ruler was disingenu-
ous, and cannot well be justified. For on this
supposition, Jesus only proposed a matter to Nico-
demus which he knew perfectly well ; but proposed
it craftily under a new name, or a metaphorical
expression, which he knew not, and then takes
occasion to upbraid the ruler with his ignorance.
Art thou a master in Israel, and knowest not these
things? Jesus therefore must either mean something
more than mere reformation of life, or his conduct
towards Nicodemus will appear crafty and captious.

If by regeneration, Jesus did not intend a moral
reformation of life, but a spiritual renovation of
nature, a real but secret work of the Holy Spirit
on the souls of men, producing a new and spiritual
service, and divine communion in that service, then
his reproof of the ruler was just ; because he might
have learnt the doctrine of regeneration from £ze-
kiel, where God says, I will take away the heart
of stone, and give you a new heart and a new
spirit, and I will put my Spirit within you:
herein consists God's work of regeneration ; and
the true reformation results from it, yet by the Lord's
hand, for so it follows, And I will cause you to walk
in my statutes, and keep my judgments, and do
them: Ezek. xxxvi. 25—27.

So, when Moses gives his dying charge to Israel,
he tells them, The Lord thy God will circumcise
thy heart, and the heart of thy seed, to love the
Iiord thy God, with all thy heart, and with all thy
soul : Deut. xxx. 6.

343

Jeremisth also preaches the same doctrine, I will
give them one heart, and one way ; and I will put
my fear in their hearts, that they shall not depart
from me: Jer. xxxii. 39, 40. See further, Ezek.
xi. 19, 20 — Jer. xxiv. 7. — xxxi. 33. — Prov. xvi, 1.
— Ps. li. 10.

Much people, who are strangers to the work of
regeneration, suppose the new birth is only Chris-
tian baptism ; and that every one is bam again^
who is baptized. Indeed the new birth may be
conveyed with baptismal water ; and has been con-
veyed to an infant, before its birth, or at its birth ;
as we read of John the Baptist, that he was filled
with the Holy Ghost from nis mother's womb ; yet
the generality of Christians are not born of the
Spirit when baptized with water, because no proof
is given of it in their childhood, youth, or manhood.
No appearance can be found of a heart devoted
unto Grod, which is the fruit of a spiritual birth.
The nature of a baptized child, belonging to a
churchman, is still as froward and as evil as the
nature of an unbaptized child belonging to a
quaker : which shews that after water-baptism is
received, a spiritual birth is wanting still, not merely
to moralize the conduct, but to sanctify the heart
and devote it unto God.

When Jesus had declared to Nicodemus the ne-
cessity of regeneration^ he then speaks of the atone-
ment and 01 justification by faith. As Moses lifted
up the serpent in the wilderness, even so must the
Son of man be lifted up ; that whosoever believeth
on him should not perish, but have eternal life:
John iii. 14, 15. And so the conference ends.

The Spirit's birth brings a meetness for heaven;
it teaches men to offer spiritual sacrifices, but gives
no right to pardon, nor any claim to eternal life.
These blessings are wholly treasured up in Christ,
and only are obtained through faith in him ; even
as vou heard just now, Whoso believeth on him
hatn eternal life. Therefore Jesus conducts the

344

ruler through regeneration to the atonement and
justification by faith, and there ends : ends with
what truly finished the Christian character, a whole
dependence upon Jesus Christ, even after spiritual
life is received, and manifested by a holy walk.

Doctor, pray save your breath a little. A small
scruple has just popped into my head, and I must
be satisfied. You talk about baptism, together with
the breadth of your.betiver, and the scanty num-
ber of your button holes, make me suspect you
are some . quaker. I do not mean to scandalize
that people ; they are notable imen in business, and
honest men too ; very friendly with one another,
and take special care of their poor; but I will
not leave my own church. Doctor. Tell me, then,
and tell me honestly, whether you mean to revile
the church baptism, by what you said concerning
it?

No, Sir, not at all : I only meant to keep you
from relying on baptismal water, without the Spi-
rit's baptism. I have no doubt, that infant baptism
is attended with the same blessing now, as infant
circumcision was formerly. Bom the ordinances
are of God's appointment, and introductory rites
into his visible church on earth. The Jews were
saved, as Christians are, by faith : the gospel-cove-
nant belonged to them as well as to ourselves ; only
the introducing rite was different. And if Jewish
children were received into the church's fold by
circumcision, why not Christian children too by
baptism ? Nothing is said to forbid them : Jesus
encouraged the bringing little children to him, and
rebuked his disciples, when they sought to prevent
it. And how can little children now be brought to
JesuS) but by baptism ?

Long before the law was given, God declares to
Abraham, That au uncircumcised child shall be cut
off from his people ; he hath broken my covenant :
Gen. xvii. 14. These are awful words, and should
be well attended to^ . The covenant here spoken of,

345

is not the Sinai covenant, but the covenant of grace.
Circumcision was the outward sign of this cove-
nant to Abraham, as baptism is to us. The out-
ward rite is different, but the covenant the same.
And therefore this awful threat against neglecting
infant-circumcision, may cast a further look to the
sister-rite of infant-baptism.

I would hate no man, and do condemn no man,
for thinking differently in this matter ; yea, I feel
a tender brother's love for manjr, and can lay them
on my heart, though they do think differently : yet
surely it behoveth every parent to act cautiously.
No harm can possibly arise from baptizing an in-
fant ; but harm may arise from neglecting baptism.
Such neglect may be considered as contempt ; so it
was considered formerly, and so it may now.

But enough of this matter : your suspicions drew
me from my proper walk ; and now. Sir, I return
to finish it. Wnen the doctrines of regeneration
and justification by faith, become despised or de-
serted doctrines, the labours of the clergy will
prove useless, their persons will grow cheap, their
office seem contemptible, and they at length may
be ashamed of their function and their livery.

The present age would fain be called a learned
age, and the giddy people think themselves a wise
people ; wise to do evil, but to do good have no
knowledge. Reason flirts at revelation, merit
spurns the thought of grace, tapers would out-blaze
the sun, and human fancies far out-weigh the truths
of God. — But, Sir, I must be moving.

A word or two more. Doctor, and then we take a
friendly leave. Your visit to the grazier will cer-
tainly get wind. Every creature will be staring as
you walk through the parish. Your look and gait
are primitive ; and your beaver would almost fill a
bushel. A dozen skimming dish hats, such as gen-
try wear, might be scooped from it. To-morrow I
expect the Vicar at my nouse, to dine upon a good
fat capon, and he will surely make inquiries after

2 K

346

you. Can you put a brief account of faith into my
mouth, which may lie at my tongue's end, ready
for him when he comes? He will near what is said
patiently ; and if he does not approve, he will not
revile. He rails at nobody ; and has never had a
single squabble with the parish since he came,
about tithe-eggs, pigs, or turnips.

Faith in Christ, Sir, implies not only a hearty be-
lief of the Saviour's doctrines, but a whole depend-
ence on the Saviour's person, as our prophet, priest,
and king. It requires a careful use of the means of
grace, but forbids all trusting in the means. I must
read the word of God with care, yet not rely upon
my own ability, to make me wise unto salvation, but
fvholly trust in Jesus, as my prophet, to open my
dark understanding, and direct me by his Spint
into all saving truth — I must watch against sin, and
pray against it too; yet not rely upon my own
strength to conquer it, but wholly trust in Jesus, as
my king, to subdue my will, my tempers, and my
affections, by his Spirit; to write his holy law upon
my heart, and influence my conduct to his glory —
I must be zealous of good works, as zealous to per-
form them, as if my pardon and a crown of glory
could be purchased by them ; yet wholly trust in
Jesus, as my priest, to wash my guilty conscience
in his purple fountain, and clothe my naked soul
in his glorious righteousness, thereby receiving all
my pardon and my title to eternal life.

Tne life of faith is thus expressed by Paul, Run
with patience the race set before you, looking unto
Jesus ; looking unto him with a smgle eye continu-
ally; and looking so by prayer and laith, as to
receive supplies for every want.

Faith is the master-key to the treasury of Jesus ;
it opens all the doors, and brings out every store.
A heart, well nurtured in this precious ^race, finds
the gospel rest. In time of danger, sickness, or
temptation, it flutters not, nor struggles hard to
help itself, but standeth still and sees the Ltord's

347

salvation. The eye is singly fixed on Jesus, the
heart is calmly waiting for hinii and Jesus brings
relief. Faith calls, and Jesus answers, Here I am
to save thee !

Indeed, Doctor, I am quite charmed with this
account of faith : it is just what our church homi-
lies tell us : it secures the interest of holiness, obe-
dience, and good works, and gives the glory unto
God. Why, this is right ; man is sayed and God
is glorified ; man is brought to heaven through
grace, and sings eternal hallelujahs for it. I wish
we heard a little more about this gospel faith, and
indeed a little more about Bible-^m and holiness ;
but these names, I think, are growing out of date.
When I waited on the Vicar to pay my last Easter
offerings, I found a fierce young fellow there, just
arriyed from college, who called himself a soph.
He seemed to make a puff at sin and holiness, out
talked most outrageously of moral rectitude and ob-
Uquity. I could not then fish out who these moral
gi^itry were, but I caught it afterwards in a mar^
ket, where I sometimes pick up rags of learning.
A string of two-legged cattle, with tails growing
out of their brains, and hanging down to their
breech, rode helter-skelter through the beast-mar-
ket. The graziers were all in full stare, as you
may think : some said they were Frenchmen ;
some thought they were Jesuits ; some said they
were Turks, who had fled from the Russians ; and
some affirmed, they were monkeys, because of their
tails : but the clerk of the market coming by, as*
sured us they were a drove of moral rectitudes j who
had been drmking freely at the Hoop, and railing
madly at the Bible, and were going post-haste to
lodge with Miss Moral Obliquity. So I found that
Mr. Moral Rectitude and Mrs. Moral Obliquity
were own brother and sister, both of them horned
cattle ; only one was male and the other female.
Doctor, I have no wine to offer ; but you shall take
a glass of my Hollands gin, before you go ; it is

348

right special. The weather is hazy and may re-
quire it ; and my heart is quite free to give it.

Sir^ I thank you, but I drink no drams. They
are too violent for a Christian, whose understand-
ing should be free and calm. Indeed no sort of
cordial now is wanted : I am enough refreshed, if
you are satisfied.

Well, but Doctor, let me drop a friendly word at
parting. Do not pop your head into a house with
Bash-windows. They are all born without ears;
or their ears are slipped into their mouth, and grQwn
to their tongue ; they talk at a vast rate, but cannot
hear at all. And pray take heed of wasps ; the
country is wofuUy infested with them. They buz
about every where, rob the parish hives of their
proper hon^, and fain would drive the labouring
bees away. One can scarce read a newspaper,
but two or three will settle on it ; for they love a
sip of printer's ink. Beware lest they settle on
your beaver, and sting your crown. Their tails
are mighty venomous, and their virtue lieth there.
Farewell, Doctor.

Farewell, Sir ; grace and peace be with you.

LETTERS, &;c.

[A letter from Mr. Berridge to a Clergyman,
giving a short account of his Life and conversion,
&c. In this letter there are some expressions,
which he himself, when his knowledge and ex-
perience were more matured, would not have
used. This is one instance^ where he speaks of
making progress in sanctification, before, as he
himself acknowledges, he has taken one step in the
right road to heaven. — Whereas he soon after knew
that real sanctification was only the fruit and effect
of union and communion with Christ, the life-giv-
ing Head of all true believers.]

Everian^ July 3, 1768.

Rev. and dear Sir,

My desire and intention, in this letter, is to in-
form you what the Lord has lately done for my
soul : in order to this, it may be needful to give a
little previous information of my manner of life,
from my youth up to tlie present time.

When I was about the age of fourteen, God was
pleased to show me that I was a sinner, and that I
must be bom again before I could enter into his
kingdom. Accordingly I betook myself to reading,
praying and watching ; and was enabled hereby to

350

make some progress in sanctification. In this
manner I went on, though not always with the
same diligence, till about a year ago. I thought
myself in the right way to heaven, though as yet I
was wholly out of the way ; and imagining I was
travelling towards Sion, though I had never yet set
my face thitherwards. Ind^d, God woula have
shown me. that I was wrong, by not owning my
ministry ; but I paid no regard to this for a long
time, imputing my want of success to the naughty
hearts oi my hearers, and not to my own naughty
doctrine.

You may ask, perhaps, what was my doctrine ?
Why, dear Sir, it was the doctrine that every man
will naturally hold whilst he continues in an unre-
generate state, viz. that we are to be iustified partly
by our fieiith, and partly by our works. This doc-
trine I preached for six years, at a curacy, which I
served from college ; and though I took some ex-
traordinary pains, and pressed sanctification upon
theia very earnestly, yet they continued as uiisaoc-
tified as before, and not one soul was brought to
Christ. There was indeed a little more of the form
of religion in the parish, but not a whit more of
the power. At length I removed to Everton, where
I have lived altogether. Here ^ain I pressed
sanctification and regeneration as vigorously as I
could; but finding no success, after two years
preaching in this manner, I began to be discourag-
ed, and now some secret misgiving arose in my
mind, that I was not right myself. (This happen^
about Christmas last.) Those miBgivings gtew
stronger, and at last very painful. Being then un-
der great doubts, I cried unto the Lord very eai-
nesUy^. — ** Lord, if I am right, keep me so ; if I am
not right, make me so. Lead me to the knowledge
of the truth as it is in Jesus.'' After about ten"
days crying unto the Lord, he was pleased to le-
turn an answer to my prayeiis, and in the following
wonderful manner. A& I was sitting ia my house

351

one mornings and musing upon a text of Scribture,
the following words were darted into my mind with
wonderful power , and seemed indeed like a voice
from heaven, viz. "Cease from thine own works."
Before I heard these words, my mind Was in a very
unusual calm ; but as soon as I heard them, my
soul was in a tempest directly, and tears flowed
from my eyes like a torrent. The scales fell from
mine eyes immediately, and I now clearly saw the
rock I had been splitting on for near thirty years.
Do you ask what this rock was ? Why, it was
some secret reliance on my own works for salva-
tion. I had hoped to be saved partly in my own
name, and partly in Christ's name ; though I am
told there is salvation in no other name, except in
the name of Jesus Christ: Acts iv. 12. 1 had hoped
to be saved partly through my own works, and
partly tibrougn Christ's mercies ; though I am told
we are saved by grace through faith, and not of
works : Eph. ii. 7, 8. I had hoped to make myself
acceptable to God partly through my own good
works, though we are told that we are accepted
through the beloved : Eph. i. 6. I had hoped to
make my peace with Gdd partly through my olhi
obedience to the law, though I am told that peace
is only to be had by faith : Rom. v. 1. I had hoped
to make myself a child of God by sanctification,
though we are told that we are made children of
God by faith in Christ Jesus : Gal. iii. 26. I had
thought that regeneration, the new birth, or new
creature, consisted in sanctification, but now I
know it consists in faith : 1 John v. 1 . Compare
also these two passages together, Gal. vi. 15, and
Gal. V. 6, where you will find that the new crea-
ture is faith working by love : the apostle adds these
words, working by lave, in order to distinguish a
living faith from a dead one. I had thought that
sanctification was the way to justification, but how
I am assured that sanctification follows after justi-
fication ; or in other words, that we must first be

352

justified by faith, before we caii have any trae
sanctification by the Spirit- When we are justi-
fied, it is done freely, t. e. graciously, without any
the least merits of ours, and solely by the grace of
God, through Jesus Christ : Rom. iii. 24 — 28.

All that is previously needful to justification is
this, that we are convinced, by the Spirit of God,
of our own utter sinfulness : Isa. Ixiv. 6. convinced
that we are the children of wrath by nature, on
account of our birth-sin : £ph. ii. 3. and that we
are under the curse of God, on account of actual
sin : Gal. iii. 10. And tmder these convictions
come to the Lord Jesus Christ, renouncing all
righteousness of our own, and relying solely on
him, who is appointed to be the Lord our righteous-
ness ; Jer. xxiii. 6. Again, Christ says. Come unto
me, all ye that labour and are heavy laden (with
the burden of sin) and I will give you rest, t. e.
I will take the biurden away ; I will release you
from the guilt of sin. Where you may observe
that the only thing required of us when we come
to Christ, is to come burdened, and sensible that
none can remove this burden but Christ. Again,
Christ did not come to call the righteous, but sin-
ners to repentance. See also Luke iv. 18. Hear
how he ones out in Isa. Iv. 1 : Ho, every one that
thirsteth, come ye to the waters and drink ; come,
buy wine and milk (t . e. the blessings of the gospel)
without money and without price. Where we are
ordered to bring no money, t, e. no merits of our
own ; we must not think to make a purchase of
these blessings by any deserts of ours. They are
ofiered freely, t. e. graciously, and must be received
freely. Nothing more is required from us, but to
thirst after them. Why was the Pharisee rejected ?
Luke xviii. 10, &c. because he came pleading his
own works before God. He was devout, just,
chaste, and abstemious; and thanked God for
enabling him to be so. Very well ; so far all was
right, Sat then he had some r^lifmce on these

353

works, and therefore pleads the merits of them be-
fore God. Which showed that he did not know
what a sinner he was, and that he could only be
saved by grace, through faith. He opens his mouth
before Uod, and pleads his own cause; though God
declares that every mouth shall be stopped before
him, and the whole world brought in guilty before
God : Rom. iii. 19. And why was the publican
justified ? not on account of his own works, but
Decause he was sensible of his evil ones ; and ac-
cordingly came self-accused, self-condemned, and
crying out only for mercy. And now, dear Sir,
hear what is the rise and progress of true religion
in the soul of man. When Uie Spirit of God has
convinced any person that he is a child of wrath,
and under the curse of God (in which state every
one continues to be till he has received Jesus Christ
into his heart by faith,) then the heart of such a
one becomes broken for sin ; then, too, he feels
what he never knew before, that he has no faith,
and accordingly laments his evil heart of unbelief.
In this state men continue, some a longer, some a
less time, till God is pleased to work faith in them.
Then they are justified, and are at peace with God :
Rom. V. 1. L e. have their sins forgiven them, for
that is the meaning of the word peace. See Luke
vii. 48 — 50. When we have received faith from
God (for it is his gift : Eph. ii. 8,) to justify our
persons, then we afterwards receive the Spirit to
sanctify our natures : Eph- i* 13. Gal. iii. 14. And
now the work of sanctification goes forward ; now
his fi*uit is more and more unto holiness ; now the
love of God is shed abroad in his heart by the Ho-
hr Spirit : Rom. v. 5. Now he walks in the com-
fort of the Holy Ghost : Acts ix. 13. Now he is
filled with joy and peace in believing; Rom. xv. 13.
Now he reioiceth with joy unspeakable, and full of
glory : 1 Pet. i. 8. And now he hath the Spirit of
God bearing witness with his own spirit that he is
a child of God : Rom. viii. 16. 1 John v. 10. These

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3rj4

are things that I was an utter stranger to before,
notwithstanding all my reading, watching, and
praying ; and these are things that every one must
foe a stranger to, until he is made a child of God by
faith in Christ Jesus.

But to proceed ; though a believer is continually
more and more sanctified in body, soul, and spirit,
yet his hopes of heaven are not built on his sancti-
ncation, but on his faith in Christ ; he knows that
he is only complete in Christ : Col. ii. 10. And
that the moment he seeks to be justified bv his own
obedience to God s law, that moment he ialls from
Christ, and ceases to have an interest in Christ :
Gal. V. iv. Accordingly, though he labours to a-
bound in all the fruits of righteousness ; yet, like
St. Paul, he desires to be found only in Christ, not
having, t. e. not relying on his own righteousness,
but on the righteousness of God by faith : Phil. iii.
8, 9. And now let me point out to you the grand
delusion which had liked to have ruined my soul.
I saw very early something of the unholiness of
my nature, and the necessity of being born again.
Accordingly I watched, prayed, and fasted too,
thinking to purify my heart by these means, where-
as it can only be purified by faith : Acts xv. 9.
Watching, praying, and fasting, are necessay du-
ties, but I, like many others, placed some secret
reliances on them, thinking they were to do that
for me, in part at least, which Christ only could.
The truth is, though I saw myself to be a sinner,^
and a great sinner, yet I did not see myself an ut-
ter lost sinner, and therefore I could not come to
Jesus Christ alone to save me ; I despised the doc-
trine of justification by faith alone, looking on it as
a foolish and dangerous doctrine; I was not yet
stript of all my righteousness, could not consider
it as filthy rags, and therefore I went about to esta-
blish a righteousness of my own, and did not sub-
mit to the righteousness of Grod by faith : Rom. x. iii.
I did not seek after righteousness through faith, but

355

as it were by the works of the law. Thus I stum-
bled and fell : Rom. ix. 31, 32. — In short, to use a
homely similitude, I put the justice of God into one
scale, and as many good works of my own as I
could into the other; and when I found, as I always
did, my own good works not to be a balance to the
divine justice, I then threw in Christ as a make-
weight. And this every one really does, who
hopes for salvation partly by doing what he can for
himself, and relying on Christ for the rest.

But, dear Sir, Christ will either be a whole
Saviour or none at all. And if you think you have
any good service of your own to recommend you
unto God, you are certainly without any interest in
Christ : be you ever so sober, serious, just and
devout, you are still under the curse of God, as I
was, and knew it not, provided you have any al-
lowed reliance on your own works, and think they
are to do something for you, and Christ to do the
rest.

I now proceed to acquaint you with the success
I have lately had in my ministry. As soon as God
had opened my own eyes, and showed me the true
way to salvation, I began immediately to preach it.
And now I dealt with my hearers in a very differ-
ent manner from what I had used to do. I told
them very plainly, that they were children of
wrath, and under the curse of God, though they
knew it not ; and that none but Jesus Christ could
deliver them from that curse. I asked them, if
they had ever broken the law of God once in
thought, word, or deed ? If they had, they were
then under the curse : for it is written. Cursed is
every one that continueth not in all the things that
are written in the book of the law to do them. And
again : He that keepeth the whole law, and yet of-
fendeth in one point, is guilty of all. If, indeed,
we could keep the whole law, without offending in
one point; if we had done, and continue to do, all
the tilings in God's law, then, indeed, we might lay

356

claim to eternal life on the score of our own works.
But who is sufficient for these things ? If we break
God's law, we immediately fall under the curse of
it ; and none can deliver us from this curse but Je-
sus Christ. There is an end, for ever after, of any
justification from our own works. No future good
behaviour can make any atonement for past mis-
carriages. If I keep all God's laws to day this is
no amends for breaking them yesterday. If I be-
have peaceably to my neighbour this day, it is no
satisfaction for having broken his head yesterday.
If, therefore, I am once under the curse of God,
for having broken God's law, I can never after do
any thing, of myself, to deliver me from this curse.
I may then cry out, O wretched man that I am !
who shall deliver me from this body of sin ? And
find none able to deliver, but Jesus Christ : Rom.
vii. 23 — 25. So that if I am once a sinner, nothing
but the blood of Jesus Christ can cleanse me from
sin. All my hopes are then in him ; and I must
fly to him as the only reftige set before me. [n this
manner, dear Sir, I preached, and do preach, to
my flock, labouring to beat down self-righteous-
ness ; labouring to show them that they were all in
a lost and perishing state, and that nothing could
recover them out of this state, and make them chil-
dren of God, but faith in the Lord Jesus Christ.
And now see the consequence, this was strange
doctrine to my hearers. They were surprised, a-
larmed, and vexed. The old man, the carnal na-
ture, was stirred up, and railed, and opposed the
truth. However, the minds of most were seized
with some convictions, and the hearts of some were
truly broken for sin, so that they came to me as
those mentioned in the Acts, thoroughly pricked to
the heart, and crying out with strong and bitter
cries, What must we do to be saved ? I then laid
the promises before them, and told them, if they
found themselves under the curse, Christ was ready
to deliver them from it ; if they were really weary

357

and heavy laden, Christ would give them rest ; if
their hearts were broken for sin, and they would look
unto Christ, he would heal them. I exhorted them
also to thank Qod for these convictions, assuring
them it was a token of good to their souls. For
God must first smite the heart, before he can heal
it: Isa. xix. 21. I generally found that they re-
ceived comfort from the promises ; and though they
complained much of the burden of sin, and of an
evil heart of unbelief, yet they always went away
refreshed and comforted. Many have come to me
in this manner, and more are continually coming ;
and though some fall off from their first convictions,
yet others cleave stedfastly unto the Lord. They
begin to rejoice in him, and to love him ; they love
his word, and meditate much upon it; they exercise
themselves in prayer, and adorn their profession by
a suitable life and conversation.

And now let me make one reflection, I preached
up sanctification (by the works of the law he means)
very earnestly for six years in a former parish, and
never brought one soul to Christ. I diet the same
at this parish for two years, without any success at
all, but as soon as ever I preached Jesus Christ,
and faith in his blood, then believers were added to
the church continually, then people flocked from all
parts to hear the glorious sound of the gospel, some
coming six miles, others eight, and others ten, and
that constantly.

And now let me ask. What is the reason why
my ministry was not blessed, when I preached up
salvation partly by faith, and partly by works ? It
is because this doctrine is not of God ; and he will
prosper no ministers but such as preach salvation in
his own appointed way, viz. by faith in Jesus Christ.

Let me now apply myself to your own heart, and
may God dispose you to receive my words in the
spirit of meekness. Indeed, Sir, 1 love and re-
spect you, else I could not have written to you so
freely. Are you then in the same error that I was

358

in for near forty years, viz. that you must be saved
partly by faith and partly by works ? And have
you constantly preacned this doctrine ? Then you
may be certainly assured of these two things : first,
That you never yet brought one soul to Christ by
your ministry. And, secondly, That you are not
yet in the way to salvation yourself. Oh ! be not
displeased with me for telling you the truth.

But you will say, perhaps, that you have not
only been sincere, but ever zealous in preaching the
word of God. So was I ; but there is a zeal which
is not according to knowledge; and that zeal I had,
though I knew it not. You may say farther, that
you have read and prayed much ; so have I ; but
still I knew nothing, as I ought to know, until God
was pleased to shew me that I was blind, and then
I cried heartily to him for light and direction, and
he opened mine eyes : John ix. 39.

Dear Sir, will you attend to the following advice,
it is very safe advice, be the state of your soul what
it will. Pray to God to lead you into the know-
ledge of the truth as it is in Jesus. Beseech GkKl
to keep you in the truth, if you have received it ;
or if you are in error, to reveal it unto vou. If you
will do this heartily and constantly, Uod will not
suffer you to abide long in darkness, if, indeed,
you are in darkness : James i. 5.

I now proceed to give you some further account
of myself, and of the inipediments which kept me
from the truth. When 1 first came to the Univer-
sity, I applied myself diligently to my studies,
thinking human learning to be a necessary qualifi-
cation for a divine, and that no one ought to preach
unless he had taken a degree in the University.
Accordingly I studied the classics, mathematics,
philosophy, logic, metaphysics, and read the works
of our most eminent aivmes ; and this I did for
twenty years; and all the while was departing
more and more from the truth as it is in Jesus ;
vainly hoping to receive that light and instruction

359

from human wisdom, which could only be had from
the word of God and prayer.

During this time I was thought a Methodist by
some people, only because I was a little more
grave, and took a little more pains in my ministry
than some others of my brethren ; but, in truth, I
was no Methodist at all, for I had no sort of ac-
quaintance with them, and could not abide their
nmdamental doctrines of justification by faith, and
thought it high presumption in any to preach,
unless they had taken holy orders. But when God
was pleased to open mine eyes, about half a year
ago, he showed and taught me other things. Now
I saw that nothing had kept me so much from the
truth, as a desire of human wisdom. Now I per-
ceived, that it was difficult for a wise or learned
man to be saved, as it was for a rich man or a
nobleman : 1 Cor. i. 26. Now I saw that God
chose the foolish things of this world, to confound
the wise, for two plain reasons ; first. That no flesh
should glory in his presence : 1 Cor. i. 29. And,
secondly. That faith did not stand, or was not pro-
duced, Dy the wisdom of man, but in the power of
God : 1 Cor. ii. 5. Now I discerned, That no one
could understand the word of God, but by the
Spirit of God : 1 Cor. ii. 1 2. Now I saw. That
every believer was anointed by the Holy Spirit,
and thereby led to the knowledge of all needfiil
truths : 1 John ii. 20 ; and, of course, that every
true believer was qualified to preach the gospel,
provided he had the gift of utterance. Now I saw
that the Methodist's doctrine of justification by
faith, was the vei-y doctrine of the gospel : and I
did no longer wonder at the success which those
preachers met with, whether they were clergymen
or laymen. They preached Christ's doctrine, and
Christ owned it ; so that many were added to the
faith daily.

But you will say, perhaps, that these Methodists
are schismatics. Let us therefore examine the

360

matter. A schismatic is one that dissents and di-
vides an established church ; at least this is the
general notion of a schismatic. Now, I ask. What
do you mean by a church ; or what is it that makes
one church differ from another ? 1 1 is the doctrine.
The church of England differs from the church
of Rome, not by its steeples, bells, or vestments,
but by its doctrines. Schism, therefore, consists
in departing from the doctrines of a church, and
not from the walls of a church. In the time of
Stirbitch fair, one sermon is always preached in the
open field to the people at the mir, and preached
by some Fellow of a College, or Clergyman at
Cambridge. Now, I ask, would you call this Cler-
gyman a schismatic? No, surely, and yet he
preaches in the open fields, and upon unconsecrated
ground. It is plain, then, that schism doth not
consist in preachmg out of the walls of a church,
but preaching contrary to doctrines of the church.
And now, dear Sir, let me lay open my sin and
mjr shame unto you. I solemnly subscribed to the
articles of our church ; and gave my hearty assent
and consent to them. Amongst the rest, I declared,
that, ^we are accounted righteous before God, only
for the merits of our Lord and Saviour Jesus Christ
by faith, and not for our own works and deserv-
ings, and that we are justified by faith only,' as it
is expressed in the eleventh article. But though I
solemnly subscribed this article, I neither believed
nor preached it ; but preached salvation partly by
faith and partly by works. And oh, what dreadful
hypocrisy, what shamefiil prevarication was this !
I called and thought myself a Churchman, though
I was really a Dissenter and a schismatic ; for I
was undermining the fimdamental doctrine of our
church, and the fundamental doctrine of the gos-
pel, namely justification by faith only, and yet,
dreadful as my case was, I fear it is the case of
most of the clergy in England. Scarce any thing
is preached but justification by faith and works.

361

And what is the consequence ? Why, there is
scarce any true religion amongst us, the gospel of
Christ is not truly preached by us, and Christ will
not own our ministry. Look around the parii^hes
which are near you, and see whether you can find
any thing besides the form of religion, and not
much of that. Nay, amongst those who are thought
religious people ; who are sober, serious, just and
devout; who read, and fast, and pray, and give
alms ; amongst those you will scarce find one who
knows any thing of the power of religion, and has
experimental knowledge of it. For if you ask
such people, in the very words of scripture. Whether
they know that Jesus Christ is in them, otherwise
they are reprobates: 2 Cor. xiii. 5. Whether Christ
dwells in their hearts by faith : Eph. iii. 17. Whe-
ther^ their sins are forgiven for Christ's name sake :
1 John, ii. 12. Whether they have received an
unction from the holy one : 1 John, ii. 20. Whe-
ther the love of God has been shed abroad in their
hearts by the Holy Ghost : Rom. v. 5. Whether
they are filled with joy and peace in believing :
Rom. XV. 13. Whether they walk in the comfort
of the Holy Ghost, and do ever rejoice, with joy
unspeakable and full of glory: Acts, ix. 31. 1 Peter,
i. 8., and lastly, Whether the Holy Spirit bears
witness with their own spirit that they are the chil-
dren of God : Rom. viii. 14 — 16. If, I say, you
ask the better sort amongst us, whether they have
any experience of these matters, they would stare
at you with the utmost amazement, and would
think you an enthusiast, if they did not call you
so.

Now such people who have all the form, but
none of the power of religion ; who are outwardly
reformed, but not inwardly renewed by the Holy
Ghost ; these are what our Saviour called whited
sepulchres, beautiful without, but fiiU of rottenness
within. They are striving to enter into the king-
dom of heaven, but are not able : because they do

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362

not strive lawAiUy. For they do not seek to enter
in through Jesus Christ, but partly through Christ,
and partly through themselves ; partly by faith and
partly by works. These are the almost but not al-
together Christians. And if at any time it happens,
that some amongst us are seized with deep convic-
tion, and are made sensible of their utter need of
Christ, and that they can only be justified by faith
in his blood ; these people not finding proper food
for their souls in our churches, are <%lig€d to go
elsewhere, and seek it where they can find it. It
is no wonder, therefore, that there are so few real
Christians amongst us.

If you read over the homilies of the church, if
you read over the fathers of the church, if you read
the works of the good old Bishops that were pub-
lished a hundred years ago, you will there find
the gospel of Christ preached, and the true doc-
trine of our church. But since that time, I mean
in the last century, our clergy have been gradually
departing more and more from our doctrines, arti-
cles, and homilies; so that at length there was
scarce a Clergyman to be found, but who preached
contrary to the articles he subscribed. And almost
all the sermons that have been published in the last
century, both by Bishops and Curates, are full of
that soul-destroying doctrine, that we are to be jus-
tified partly by our own works, and partly by
Christ's merits.

Do you ask how all the clergy came to fall into
this pernicious doctrine? I answer, very easily.
Every man, whilst he continues under the power
of the carnal mind, and is not awakened to see his
utter lost condition, is naturally disposed to em-
brace this doctrine. For not being convinced by
the Spirit of God, that all his righteousness is as
filthy rags: Isa. Ixiv. 6. and that he is without
help and strength in himself : Rom. v. 6. I say,
not being convinced of this, he naturally goes
about to establish some righteousness of his own,

363

and cannot submit to the righteousness of God by
faith. Not being yet sensible of his utter lost and
helpless state, he must have some reliance on him-
self: and thus, instead of looking wholly to Jesus
Christ for salvation, he looks partly to Christ, and
partly to himself: instead of seeking for righteous-
ness and strength from the Lord Jesus Christ, he
seeks for it partly from Christ, and partly from him-
self : instead of seeking to be justified in the Lord,
he seeks after justification partly through the Lord,
and partly through himself. But see what Christ
saith of t£us matter : Isa. xlv. 22, 23, 24, 25.

And now let me ask how the whole Church of
Rome happened to depart from the simplicity of
the gospel, and to fall into this doctrine of works
and £siith which we now preach? It was owing
to the depraved nature of man, which makes him
think himself to be something, and that he can do
something, though he is nothing, and can do nothing
to justify himself in God's sight.

At the reformation, our church returned again to
Jesus Christ, and placed justification on the gospel
fi>oting of faith only. And so it continues to tnis
day : but though our articles and homilies continue
sound and evangelical, yet our clergy have depart-
ed once more from both, and are advancing to
Rome again with hasty strides ; preaching, in spite
of articles and subscription, that most pernicious,
papistical, and damnable doctrine of justification
by faith and works. Which doctrine, I am verily
assured^ no one can hold, and be in a state of salva-
tion.— But I trust God is once more visiting, in
mercy, our poor distressed church. He raised up
Mr. Whitfield and Mr. Weslev about twenty years
ago, who have courageously and successfully
preached up the doctrine of our church. And he
IS now raismg up more and more clergymen. At
Christmas last, 1 was informed, there were forty
clergymen who were brought to the acknowledge-
ment of the truth ; and three more have been added

364

to the faith within the last six weeks. And oh ! for
ever adored be the mercy of God in opening mine
eyes and leading me to the knowledge of the truth
as it is in Jesus.

I have sent you a couple of books, and a pam-
phlet, and I make you a present of them. Read
them over carefiilly ; and before you begin to read
at any time, always look up to the fountain of wis-
dom for light and direction. For if you rely on
your own abilities, or other n>en's labours, God
may keep you ignorant of his glorious gospel, as a
punishment foryour presumption and neglectof him.

When I sat down to write, I did not intend to
have filled more than half a sheet, but when I took
my pen in hand, I knew not how to lay it aside.
I have written my sentiments with great freedom,
and, I hope, without offence. May God give a
blessing to what I have written : may he enlighten
your eyes, as he hath done mine, adored be his
name : may he lead you by his Spirit to the know-
ledge of the truth as it is in Jesus : and make you
instrumental in bringing souls from darkness into
light, and translating them out of the kingdom of
satan into the glorious kingdom of his dear Son.
Amen, Amen. John Berridge.

TO THE REV. ALEXANDER COATS.

Everton, April 22, 1761.

Dear Sir — I received your letter, and dare not
say I am sorry for your fall, nor indeed for any af-
flictions that God layeth on his children ; they are
tokens of his fatherly love, and needful physic for
us : rather would I pray that while God keepeth
you in the furnace, you may be still, and feel your
dross and tin purging away. The Lord Jesus giv-
eth me a dose of this physic most days ; and I am
never so well as when I am taking it, though I fre-
C]uent1y make a wry face at it : and if your heart
is as my heart it will need many a bitter potion to
cleanse and strengthen it.

365

Why do you write to me with so much reverence,
and make bo many apologies for writing ? Is this
becoming language from one sinner to another sin-
ner ? Ought the dust of the earth to elevate his
kindred ashes ? Or should a frog croak out a com-
pliment to a toad ? And need I this ? If you love
me, do not hurt me : I do not want to be taught
well of myself : the devil would teach me this dai-
ly, and is so skilful a doctor in his own business
tnat he needeth not a helping hand from God's own
children. Before you write again to me look into
yourself, and if you find any thing there that caus-
eth something, then sit down and write to John
Berridge, as you would write to one Alexander
Coats. I find you are got to your crutches ; well,
thank God for a crutch to help a lame leg : this
both showeth and helpeth your weakness. Truly,
iny friend, your cross is just the same with my
own : I am not able to walk a step without a crutch,
so lame I am. The wood of it comes from Calvary.
My crutch is Christ ; and a blessed crutch he is.

0 let me bear my whole weight upon Thee ; whilst

1 am walking through this wilderness ! Last Can-
dlemas-day I betook myself to my crutches ; till
then I was not sensible of my lameness, and did
not know that Christ was to be my whole strength,
as well as righteousness. I saw his blood could
purge away the guilt of sin, but thought I had some
native might against the power of sin : accordingly
I laboured to cut my own corruptions, and fray
away my own will, but laboured in the fire. At
length God has shown me that John Berridge
cannot drive the devil out of himself; but Jesus
Christ — blessed be his name — ^must say to the Le-
gion, come out. I see that faith alone can purify
the heart as well as purify the conscience ; and
Christ is worthy to be my all in every thing — my
all in wisdom, in justification, in sanctification and
redemption. Prayer and faith are two handmaids
never to be separated — ^are to carry me through the

360

wilderness ; and whilst I am diligent in Grod's ap-
pointed and blessed ordinances, I am then to sit
still, and quietly wait for the salvation of God, and.
see clearly that he can as fully remove all the cor-
ruptions of my heart, as the guilt of sin — ^that he
can as perfectly restore me to his image, as his fiei-
vour. And I believe that Jesus Christ is called the
second Adam, because he is to restore the whole of
what he died for; and I know it is God's good will,
because I have his word for it : That we should be
renewed in the Spirit of our minds : £ph. iv. 23.
For this my Spirit waiteth, for this my soul longeth,
for this my heart and flesh cry out to the living
God. Come, Lord, aad fill me, take me, and
make me wholly thine. Great persecutions, and
vile proceedings await us. Satan is indeed let
loose, but his time is short. Lord, increase my
faith and patience. Give my kind love to all your
fellow labourers. Mjay the Lord water youi soul,
and your vineyard, and teftch yon to know nothiiag,
and preach nothing but Jesus Christ! For hisi
sake, I am your servant^

J. B.

TO THE RIGHT HON. LADY MARGARET INGHAM.

Everion, Jtm, 28» 1706.

Madam — ^On Thursday last, I received a bill va-
lue fifteen pounds, conveyed by Mr. Romaine, but
presented by your Ladyship, which is now con-
verted into cloth for the use of lay preachers ; and
for this donation I now send you my hearty thanks^
The Lord has promised to return it with a hundred
fold into your posom, and I believe you can trust
him. I wish you had sent along witii youc bill
a few minutes of your life of faith, aad then you
might have taught me whilst you were clothing
others. For, indeed, I am one of those strange
fo^H' ?J^ ^^ ^P ft^r journeymen without knowing
their Master's business, and offer many precious
wares to seU without understanding their full value.

367

I have got a master too, a most extraordinary per-
son, whom I am supposed to be well acquainted
with, because he employs me as a riding pedlar to
serve near fourteen shops in Ihe country, besides
my own parish ; yet I know much less of my mas-
ter than I do of his wares. Often is my tongue
describing him as the fairest of men, whilst my
heart is painting him as the Witch of Endor ; and
many big words have I spoken to his credit ; yea,
and frequently beseeching people to trust him with
their ally whilst my own heart has been afraid to
trust him with a groat. Neither, Madam, is this
all. Such a profound ignoramus am I, that I
know nothing of myself as I ought to know, having
frequently mistaken rank pride for deep humility ;
and the working of self-love for the love of Jesus.
When my master first hired me into his service,
he kept a brave table, and was wondrous free of
his liquor ; scarcely a day passed without roast
meat and claret ; then my heart said, I love Jesus,
and was ready to boast of it too ; but at length he
ordered his table to be spread with only bread
from above and water out of the rock. This my
saucy stomach could not brook ; my heart thought
it prisoner's fare, and my tongue called it light
food. Now my love for Jesus disappeared, and I
found I had yet been following him only for fishes
and loaves, and that, like a true parasite, I loyed his
cellar and larder better than his person. Presently
after my Master detected me in a very dirty trick,
which discovered the huge pride and amazing im-
pudence of my heart. Hitherto I had been kept
a stranger to the livery which my Master giyes his
servants to wear, only I knew lie had many rari-
ties, such as diamonds and pearls in plenty to dis-
Eose of; accordingly I had begged a bracelet of
im, a necklace, an earring, a nose-bob, and many
other pretty things, which he readily parted with,
being of a generous and noble nature. And will it
not amaze you to hear ? I had the vanity to fix

368

these ornaments on my old rags, intending thereby
to make up a brisk suit to appear at court in.
Well to be sure, one day whilst 1 was busy mend-
ing my rags, and pasting on my pearls, in comes
the Master, and giving me a sudden gripe which
went to my very heart, he said in an angry tone,
* Varlet, follow me.' I arose and followed trembling
whilst he led me to the house of correction, where
having first made my feet fast in the stocks, and
stripped off my ornaments, he then took up his
nine-tailed rod, and laid upon me very stoutly. T
roared for mercy, but he declared he would not
lay aside his rod till he had scourged every rag
off my back. And indeed. Madam, hfi was as
good as his word. Think then how confounded
I must be to stand before my master naked, and
especially when I now first saw myself a Zipporah
with an Ethiopian skin, which the rags had con-
cealed from me before. For awhile I kept upon
my legs, yet overwhelmed with shame, till at length
being choked also with the dust and stench that
came out of the rags in the beating, I fell down at
my Master's feet, and wept, immediately the rod
dropped from his hand, his countenance softened,
and with a sweet voice he bid me look up. I did
so, and then got the first sight of his priestly robe,
the garment of salvation. O, Madam, it was a
lovely sight ! A charming robe reaching from the
shoulders down to the feet, well adapted for cover-
ing and defence ; yea, excellent for Deauty, and for
glory also ! Here, prodigal Jack, said he with a
smile, put this robe on thy back, and then thou
mayst come to court, and shame an angel ; it was
wrought with my own hand, and dyed with my own
blood; wear it and remember me: I thanked
him and bowed. But I must tell you. Madam, al-
though I do not ask you to be a confidant : when
my Master opened his robe he ^ve me a hasty
glance of his person ; it was so divinely sweet and
glorious, and withal so condescendingly humane^

369

that I felt quite in love with him ; and now, would
you think it of me, old fool as I am, near fifty, and
swarthy as a Negro, nothing will content me but a
wedding; nay, I have frequently proposed the
match to my Master, who sometimes only gives
me a smile, and sometimes replies, when I can for-
sake all others he will take me. The other day
when I asked him, when he would take me to his
bosom, he answered, when I could lie at his feet ;
and then he promised also to set open his cellar and
larder again, and to keep them open. Thus I am
removed out of the book of Proverbs into the book
of Canticles ; but am got no further than the first
chapter, and the beginning of the second verse, Let
him kiss me with the kisses of his mouth, &c. I
now want, or seem to want nothing else but a closer
union with tlie dear Redeemer. The world at
times diverts my attention from this chief object,
but my soul is ever pining after him ; yea, my
heart and my flesh cry out after this living God.
O come quickly — may the Lord daily strengthen
your union, and thus increase your communion
with the Prince of peace. I send my kind and bro-
therly love to Mr. Ingham, and am, Madamf your
Ladyship's much obliged and affectionate servant,
for Christ's sake,

J. B,

TO THE REV. MR. NEWTON.

Everton, March 13, 1771.

Dear Sir — In November I gathered strength
enough to preach, and through mercy have conti-
nued preaching ever since. For the last month I
have shared with my neighbours in a cold, which
has kept me wheezing and coughing, and pulled
me down, but not laid me up. Oh, how needful is
the furnace, both to discover our dross, and to
purge it away ! How little do we know of our-
selves, of the pride, sensuality, and idolatry of our
hearts, till the Lord lays us down on a bed, and

2 N •

370

searcheth all our inward parts round with his can-
dles. My heart, I knew, was bad enough, but I
scarcely thought there was half the baseness in it
which I find, and yet I know not half its plague.
How sweet is the mercy of Grod, and how rich is
the grace of Jesus, when we have had an awful
peep into our hearts! This makes us prize the
gospel, embrace the Saviour, and fly to his cross.
At times I am so overwhelmed with the filth and
mire of my nature, that I can scarcely look through
it unto Jesus. And when he has put on a little of
his eye-salve, and scoured off my films, I stand
amazed to think he can touch such a leper. And
yet where the sun shines clear for a season, and
my dung-hill is covered with snow, I forget my
leprosy, or become a leper only in speculation. I
thmk It perhaps, but do not feel it, nor am hum-
bled by it. What a heap of absurd contradiction
is man, and most of all the perfect man cast in the
foundry ! Well might the Redeemer say, I am
God, and not man ; and therefore ye children of
Jacob are not consumed. After an affliction, I
think I can say with David, It is good for me to
have been afflicted ; I can see and feel some profit
attending it. Indeed, I never grow really wiser or
better, unless when I am baptized both with the
Holy Ghost, and with fire. If the dove comes with-
out a furnace, my heart is soon overset ; pride steals
in and heaven's blest beams turn every thing sour
within me.

The volume of sermons which you sent, I was
possessed of before ; and wanted the first small
volume of sermons, which you published. This vo-
lume being small you may brin^ with you to Ever-
ton, when you visit us again, which I hope will be
in spring. I have no prospect of going abroad at
present, for though my flesh has re- visited my
bones, my breast and stomach remain weak, and
my body is tender. I like your ecclesiastical his-
tory much ; but am rather sorry you have under-

371

taken to carry it through ; sorry for your sake, not
the readers. I fear it will chill your spirit and
deaden your soul. Much writing is pernicious.
Besides, you must read over many dry and barren
histories ; you must bring to light many controver-
sies, foolish or noxious, which had better lie buried
fifty fathoms deep ; and from the 4th century to
the reformation you must be rooting in kennels
continually. However, study to be concise. I
I have enclosed half a guinea in the letter for the
sermons and history ; present my christian respects
to Mrs. Newton, and to such of your flock as Know
me. The Lord bless both the shepherd and the
sheep, enriching all your souls with active faith,
fervent love, and deep humility. And may dear
Jesus bless poor

J. B.

TO MR. EDWARDS ON THE DEATH OF HIS WIFE.

Evericn, March 26, 1771.

Dear Brother — Mr. Winter informs me of the
loss of your dear wife. You once knew she was
mortal ; but she has now put off mortality, and is
become immortal. Can this grieve you ? Oh that
I was where she now is !

" Safe landed on that peacefal shore
Where pilgrims meet, to part no more."

She was once a mourning sinner in the wilder-
ness ; but she is now a glorified saint in Zion ; the
Lord is become her everlasting light ; — the days of
her mourning are ended. Does this trouble you ?
She was once afHicted with bodily pains and weak-
ness, encompassed with cares, and narassed with a
crowd of anxious needless fears ; but she has now
arrived at her Father's house ; and Jesus, dear Je-
sus, has wiped away all tears from her eyes, and
freed her in a moment from all pains, cares, fears,
and wants. And shall this affect you ?

" She ranges on the heavenly plains,

And $ing<« with sweet heart-melting strains :

372

A nd now lier soul begins to prove
Tbe heights and depths of Jesus* love.
He cheers her with eternal smile ;
She sings hosannahs all the while ;
Or, overwhelm'd with rapture sweet,
Sinks down, adoring at his feet.*'

You have not lost your wife ; she has only left
you for a few moments ; — left an earthly husband
to visit a heavenly Father ; and expeete your ar-
rival there soon, to join the hallelujah for redeem-
ing love. Are you still weeping ? Fie upon you,
brother ! — weeping because your wife can weep no
more ! — weeping, because she is happy ! because
she is joined to that assembly where all are kings
and priests! — weeping, because she is daily feasted
with heavenly manna, and hourly drinking new
wine in her Father's kingdom ! — ^weeping, because
she is now where you would be, and long to be eter-
nally ! — weeping, because she is singing, and sing-
ing sweet anthems to her God and your God ! — O
shameful weeping! Jesus has fetched your bride
triumphantly nome to his kingdom, to draw your
soul more ardently thither; he has broken up a
cistern, to bring you nearer, and keep you closer to
the fountain ; has caused a moment s separation, to
divorce your affections from the creature ; and has
torn a wedding-string from your heart, to set it a
bleeding more freelv» and panting more vehemently
for Jesus. Hereafter you will see how gracious
the Lord has been in calling a beloved wiie home,
in order to betroth the husband more effectually
to himself. Remember that the house of mourning
becomes and befriends a sinner ; that sorrow is a
safe companion for a pilgrim, who walks much
astray until his heart is well broken. May all your
tears flow in a heavenly channel, and every sigh
waft your soul to Jesus ! May the God of all con-
solation comfort you through life, and in death
afford you a triumphant entrance into his king-
dom! So prays your friend and brother in the
gospel of Christ.

J. B.

373

I have sent a few lines to be inserted on your
wife's tomb*stone :

September, 1771.
The bodv of Maiy Edwards, wife of David Edwards, fell asleep, and was
laid in this bed as a resting place till the resurrection —

A loving, and beloved wife she was ;
A tender mother and a lowly Christian :
Who lived in the faith of Jesus,
And died triumphant over death.

Weep not for me, the ashes cry.
The spirit sings with saints on high ;
But go and l^n the life of faith.
Or thou wilt die the second death.

TO THE REV. MR. NEWTON.

Everton, June 10, 1771.

Dear Sir — Mr. C. a faithful brother, has paid
me a kind visit, and intends to call upon Mr. New-
ton in his return to Alwinkle, where he officiates in
Mr. Harris's absence. I could not omit this oppor-
tunity of testifying the sincerity of my love and
esteem for you, which, like other good fruits, are
growing riper with age. Though I write but sel-
dom to you ; for writing almost oversets me, yet I
I frequently converse with you, and receive in-
struction from you. I have read over your ser-
mons and history twice, and am now perusing
them a third time without weariness.

When the warm weather first set in, I began to
sink apace, and was apprehensive I should soon be
alaid aside, but through mercy I am somewhat
braced up again, and again enabled yet to do whole
duty on the sabbath. I can bear very little exer-
cise in walking or riding, and a gentle hurry over-
turns me, but I can still bear quiet company, and
am refreshed by it. I hope a gale of grace is now
blowing my furnace, and purging out some of my
dross. I see clearly the utter need I stood in of
rods and scorpions, and can thankfully say, it is
good for me to have been afflicted. By a token
received I expect to be kept an invalid two sum-
mers more : well, I am out of hell ; and it is a

374

mercy to be on mercy's ground, and under the
correction of a merciful Jesus. Dear Lord, let
every stroke of thy rod be received with meekness,
and convey heavenly instruction to my heart. We
know but little of ourselves, and gain but little of
gospel-broken heart, till we have been emptied
n'om vessel to vessel, or fryed like a cake in a

San, and turned a hundred times over. Perhaps
[r. Coetlogon might reside at Olney when you
come to Everton, and be ready to do your occa-
sional duty, or preach your weekly lecture. This
would set your mind at ease : and you might ride
over, if you thought proper, to Mr. Venn, who is
expected this week at Yelling^ which is only nine
measured miles from Everton.

When you send a letter by your cheesemo^er,
order it to be left with Mr. Alderman William Par-
ker, at Bedford. Your last packet came safe.
Your first sermons are good, but there is no com-
parison between the first and the second publica-
tion. It is pleasant to behold the improvements of
a Christian. May your heart keep pace with your
understanding. I find a great difierence has arisen
between two old clericsu friends, who have been
long connected. A quarrel must be bad in either,
but the separation may be good for both. May
Jesus water your soul, and water your flock, and
water all the dry grounds belonging to

J. B.
P. S. Kind respects to Mrs. Newton and all
friends.

TO THE REV, MR. NEWTON.

Everton, Oct. 18, 1771.

Dear Sir — ^It is now high time to return my
thanks, and I return them heartily for the kind
visit you made me. I trust your labour of love is
is not in vain. Removing from camp to camp is of
use to a Christian soldier, and more especially to a
Christian Serjeant. It shakes dust from our clothes,

375

and rust from our joints, and promotes activity, the
true spirit of a soldier. Without excursions we are
apt to grow timid, and to settle on our lees. Grace's

motto is, CRESCIT EUNDO.

Mr. Hill, who went to Bristol to chide his bro-
ther, and fell a prophecying, has, since his return
to London, sent a very severe letter to poor Row-
land,— Oh, what is man ! But how easily we 8j)y
the vanity and inconsistency of the creature in
another, and how hardly we discern it in ourselves.
The foulest stain, and highest absurdity in our na-
ture is pride. And yet this base hedge-hog so rolls
himselfup in his bristly coat, we can seldom get a
sight of his claws. It is the root of unbelief; Men
cannot submit to the righteousness of Christ : and
it cleaves like a pitched shirt to the skin ; or like
leprosy to the wafi. No sharp culture of ploughing
and harrowing will clear the ground of it. The fqul
twitch will be sure to spring up with the next
kindly rain. This diabolical sin nas brought more
scourges on my back, than every thing else ; and it
is of so insinuating a nature, that I know not how
to part with it. I hate it and love it : I quarrel with
it and embrace it : I dread it, and yet suffer it to
lie in my bosom. It pleads a right through the
fall, to be a tenant for life ; and has such a wonder-
ful appetite, that it can feed kindly both on grace
and garbage ; will be as warm and snug in a clois-
ter as a palace ; and be as much delighted with a
fine prayer, as a foul oath. But whither am I run-
ning ? Why, running into pride, whilst I am abus-
ing it. Lord save me. If it must dwell with me,
let it not be a lordly master, but a lothed domestic ;
if it will follow me here, like my shadow, let it not
entail a curse upon me. Oh, that I could once say
unto thee, foul pride, farewell for ever !

Half an hour after you left Everton, a messenger
from Mr Woolmer inquired of me, what stranger
preached in my church the night before. It seem-
ed a strange message : but who, that knows the

370

plague of his own heart, can wonder at any thing ?
Through mercy I grow stronger as the weather
grows cooler, and purpose setting up a weekly lec-
ture. The Lord increase you more and more, you
and your children ; and bless the dear partner of
your bosom. Kind love to all Christian friends at
Olney. Grace be with you, and with your

J. B.

TO JOHN THORNTON ESQ.

Sverton, April S, 1773

Dear and honoured Sir — ^Your first paper on 2
Kings xxii. 8. is pertinent and striking. I can find
nothing here to pick a quarrel with, except a poor
little then^ at the conclusion, which occurs thrice in
four lines. The last then may^ be turned out of
doors, without ceremony ; for his company is not
wanted; and his note, by frequent repetition, grow-
eth troublesome.

Your remarks on 2 Chron. xxxii. 24. are ingeni-
ous, and the reflections at the close are weighty.
But there is a fly or two in this pot of ointment,
which may be picked out. The word craftily,
seems rather too strong and base a word for
Hezekiah : it denotes a fraudulent purpose, as well
as carnal policy. And though Hezekiah acted un-
faithfully to the God of Israel, he meant no trea-
chery to the king of Babylon, suppose the sentence
ran thus : '' Hezekiah foolishly sought to avail him-
self of this false notion of the king of Babylon ; and
by not afironting their God, hoped to gain," &c.
Again, worldly wisdom occurs twice, and carnal
wisdom once, in the space of five lines : but short
comments should contain multum in parvo, and, of
course, be free from repetitions, or identical expr^-
sions. Suppose the sentence was expressed in
some such manner as this : '' Carnal policy and
pride of heart proved a snare to Hezekiah, and
prove the ruin of all sinners, that perish. They
are too wise to be taught of God : and too lofty to

377

lie at the feet of Jesus." Your comment on Deut.
xxxiii. 26. is nervous, and your reflections are per-
tinent; but an application at the close seejpeth
wanting, to give tne comment proper length, and
full weight. I have some objection against your
double verily. No prophet used it beiore Christ,
nor any apostle after Uhrist : it seems an expres-
sion, peculiarly belonging unto Him, who is truth
itself; and therefore only fit for him to use. I am
persuaded the text was originally wrote thus ;
'^ There is none like unto the God of Jeshurun, who
rideth on the heavens for thy help, and on the sky
for thy excellence," t. e. to make thee excellent.
Thus the two expressions tally ; and the 26th ver.
perfectly corresponds with the 29th, ^' Happy art
thou, O Israel ! who is like unto thee, O people,
saved by the Lord, who is the shield of thy help,
and the sword of thy excellence." What follows is
sent as a supplement to the third paper, which you
may alter, curtail, or reject at pleasure ; making as
free with my ink, as I do with your pen. I begin
with your reflections* How safe then must they
be, who are under the wing of the Grod of Jeshurun,
who find him reconciled to them by the death of
his son, and feel themselves reconciled to him by
the power of his grace ! He rideth on the heavens
for their help, and none can outstrip his progress,
or obstruct his purpose. Verily, He it is, that giv-
eth strength and victory to his people ; blessed be
God ! Reader, is the God of Jeshurun, the God of
Israel, thy God ? Is He, who rideth on the hea-
vens, thy help ? Does thy heart trust in him alone ;
and does his grace subdue thine outward iniquities,
and thine inbred corruptions ? Is He, who rideth
on the sky, thine excellence ? Does He scan only
excellent in thine eyes, and cause thee to excel in
virtue ? Has He planted thee among his excellent
ones of the earth, and made thee to abound in faith
and love and fruits of righteousness ? If the Lord
is not thy help, alas, thou wilt be slain by sin, and

2 o

378

prove a ruined soul. If the Lord is not thine ex-
cellence, thou art still an apostate spirit, a stranger
unto God, and to his Christ. Awake, arise, and
call on God. His ear is open unto prayer, and
thou art yet on mercy's ground : oh, call upon him
speedily, and cry unto him earnestly, that thou
perish not !

Mr. Cowper's hymn needs no advocate to plead
its cause ; it speaks sufficiently for itself: but the

Eoor author cannot take the comfort of his own
ymn, being now in much deplorable distress.
How dark and feeble is a Christian's understand-
ing without the light and comfort of God's Holy
Spirit !

Dear Sir, you have much business on your hands,
and will need much prayer, beside family worship,
to keep the world at your feet, and God in your
heart. Where many irons are in the fire, a live
coal had need be m the heart continually; else
whilst we are waiting on other vineyards, we may
impoverish our own spirits. I find you walk much ;
and I hope you can wear your shoes out praying,
as well as walking. Praying walks are healthful
walks indeed : they fetch down corruption as well
as carcase. I wish you right christian cheer every
day, a gentle cup of tribulation, and a fiill cup of
supplication, sweetened with divine communion.
The good-will of him that dwelt in the bush, dwell
with you and yours, and with

J. B.

TO JOHN THORNTON ESQ.

Everton, Aug. 18, 1773. .

Dear and honoured Sir — I have just received
your golden treasury by the hands of my dear bro-
ther of Yelling, and thank you kindly for the pret-
ty little valuable present. It is much improved in
its present dress : the Lord bless the book and the
Editor.

In May I began to itinerate, after a five year's

379

discontinuance through illness, and kept on, though
with much feebleness, for two months, when I was
seized with a smart attack of my old complaipt. I
am now, as the world account, a scold miserable,
but lying at Jesus's gate ; and am reduced to a
mere Sunday preacher : the Lord be praised, that
I am not wholly laid aside. What a fund of cor-
ruption is. lodged in the human heart! Every
stripe I receive, my Master's word tells me, I have
procured for myself. Lord, I own it ; sanctify the
rod, and make the furnace purge away my dross.
I trust the Lord has taught me to hate sin, and to
hunger after righteousness ; yet I am often seeking
after holiness in such a manner, as stiffens my
heart, brings a dry and lean soul, and makes my
eyes lose the sight of Christ's salvation. This con-
vmces me,r there is a mystery in the manner of ob-
taining sanctification ; that we are not soon ac-
quainted with : we are apt to consider sanctification
as a separate work from justification, following af-
ter it, and wholly independent of it ; whereas they
seem to be connected works, and inseparable from
each other, one resulting from the other.

The clearer sight we get of Christ, and the sweet-
er views we have of our adoption, the more our
hearts are filled with love, joy, peace, and all the
fruits of the spirit, which is sanctification. When
Jesus gives a clearer view of his dying love, he al-
ways accompanies that view with the graces of the
spirit. The heart is filled at the same time with
pardon and holiness, with justification and sancti-
fication. So that if we desire to be holy, we must
seek to be happy in the Saviour's love, must seek
a clear evidence of our adoption, and labour to keep
it clear. As our views of Christ are more cloudy
and discouraging, our bosoms will be more barren
of heavenly tempers. A man may be constitution-
ally meek as the lamb, constitutionally kind as the
spaniel, constitutionally cheerful a^ the lark, and
constitutionally modest as the owl, i^ut these are

380

not sanctification. No sweet, hilmble, heavenly
tempers, no sanctifying graces are found but from
the cross. Jesus says, He that eateth my flesh and
drinketh my blood, hath (or possesseth) eternal
life. Where he showeth how eternal life (which
must comprise the whole of spiritual life) is ob-
tained, viz. by eating his flesh and drinking his
blood, f . e. by feeding on his atonement. Thus all
divine life, and all the precious fruits of it, pardon,
peace and holiness, spring from the cross. And is
not this intimated by St. John, when he says, One
of the soldiers pierced his side, and forthwith came
there out blooa and water. They did not follow
one another, but came out together ; the blood be-
tokening pardon, the water sanctification. Carnal
men make the water come out first, and the blood
follow; they seek a little obedience first, and then
hope to have the benefit of the blood. Professors
often make the blood come first, and the water fol*
low ; t. e. seek first to be justified, and then to be
sanctified. But I believe experienced Christians
make the blood and water flow together ; get ho*
liness by clear views of the cross, and find eternal
life by ieeding on the Saviour's flesh and blood.
Was not a lamb sacrificed every morning and
evening in the Jewish t^nple ? And was not this
intended to show us, that we must feed on Christ's
atonement every day, and derive all our life, the
life of peace and holiness from his death ? Upright
people are often coming to me with complaints, and
telling me, that since they received {mrdon, and
have been seeking after sanctification (as a sepa-
rate work) their hearts are become exceeding dry
and barren. I ask than, how they find their heart
when Jesus shows his dying love. They tell me,
full of peace and love and every heavenly temper.
Then 1 answer, Jesus hereby shows you, that holi-
ness as well as pardon is to be had from the blood
of the cross. Labour therefore to get your consci-
ence sprinkled every day with the atoning blood,

381

and sanctification will ensue of course ; the blood
and water flow together. When Jesus only ffives a
smile, and seals some promise on the heart, though
it be not the seal of pardon, it occasions a sweet
transforming change m the soul. And all fancied
sanctification, which does not arise wholly from the
blood of the cross, is nothing better than Pharisa-
ism ; and if persisted in, will end in Pharisaism..
For when sanctification is considerd as a separate
work from justification, and wholly independent of
it, by and by it is considered as a justitying work
itself; and men profess and preach they are first
to be justified by the blood of Christ, and then by
their own obedience.

O, dear Sir, if we would be holy, we must get to
the cross, and dwell there ; else notwithstanding all
our labour and diligence, and fasting and praying,
and good works, we shall be yet void of real sanc-
tification, destitute of those humble, sweet and gra-
cious tempers, which accompany a clear view of
the cross. But mere doctrinal knowledge will not
nve us this view ; it only proceeds from a lively
Faith wrought in us by the Prince of life. A legal
spirit helpeth forward our mistake in the matter of
sanctification. We would fain divide the water
from the blood, fain would separate sanctification
fr<Hn justification, that we may make a merit of it.
Whereas if they are inseparably connected, and
both pardon and holiness spring from the blood
of the cross, the root of merit is dug up thereby,
and Christ is all in all.

Another thine <»nfinns our mistake, which is,
that all heavenTy graces are called fruits of the
Spirit. Hence we conclude, that pardon must
spring peculiarly from the blood of the cross, and
holiness be a separate work of the Spirit. But
though all gracious tempers are the Spirit's fruits,
yet mat fruit is bestowed at the foot of the cross ;
eternal life is found at Calvary by eating the Savi-
our's flesh and drinking his blood.

382

In my pamphlet I wrote something against what
the world calls sincere obedience, and with a two-
fold view ; first to expose that insincere obedience
which is commonly cloaked imder the name of sin-
cere obedience, or doing what we can. Secondly,
to show that obedience, where it is sincere, and the
fruit of the Spirit, no ground of merit, or cause of
justification. And I thought -no professor could
misunderstand me ; but in a letter just received
from Mr. Fletcher, he writes thus, "What you have
said about sincere obedience, has touched the apple
of God's eye, and is the very cone of Antinomian-
ism. You have done your best to disparage sin-
cere obedience, and in a pamphlet (ready for the
press) I have freely exposed what you have writ-
ten." Then he cries out in a delamatory style,
" For God's sake, let us only speak i^inst insin-
cere and Pharisaical obedience." Indeed I thought
I had been writing against insincere obedience
throughout the pamphlet ; and that every one who
has eyes, must see it clearly : but I suppose that
Mr. Fletcher's spectacles invert objects, and make
people walk with their heads downwards.

May the Lord Jesus bring and keep you and
yours at the cross, to see and sing the wonders of
redeeming love, till you are called up higher to sing
eternal praise with all the saints. Grace, mercy
and peace be with you, and with your much ob-
liged and afiectionate servant,

J. B.

P. S. The papers tell me, that the orphan house
in Georgia is burnt down, but the papers are mis-
taken. It has long ceasal to be an orphan house,
and was wholly converted into a lumber-house for
human learning. The first laudable intention was
perverted, and God has cast a mark of his displea-
sure on it. Yet how compassionate the Lora has

been to Mr. W d, in sending tlie fire after his

death.

383

TO JOHN THORNTON ESQ.

Everton, Aug. 31, 1773.

Dear and honoured Sir — Your favour of the 26th
came duly to hand, with an inclosed paper, which
brought me on my knees for a blessing upon you
and yours. A hundred golden treasuries are also re-
ceived, and more than half were disposed of last
Sunday ; the rest will follow quickly. My stock of
Bibles and Testaments is almost gone, and when
it suits I should be glad of a few of the smallest
Bibles and Testaments. The labouring poor, who
go out to work, may carry these in their pockets,
and peruse them at meal times ; and the type of the
smallest Bibles is near as large as that of the 12mos.

I thank ^ou for the friendly admonition vou gave
me respecting Mr. Fletcher. It made me look into
my heart, and I found some resentment there.
What a lurking devil this pride is ! How soon he
takes fire, and yet hides his head so demurely in
the embers, that we do not easily discover him i I
think it is advisable to write to Mr. Fletcher, though
despairing of success. His pamphlet will cer-
tainly be published now it is wrote. Indeed I have
wrote to nim aforetime more than once, and be-
sought him to drop all controversy, but he seems
to regard such entreaties as flowing rather from a
fear of his pen than a desire of peace. His heart
is somewnat exalted by his writings, and no won-
der. He is also endowed with great acuteness,
which, though much admired by the world, is a
^eat obstacle to a quiet childlike spirit. And he
IS at present eagerly seeking after legal perfection
which naturally produceth controversial heat. As
gospel and peace, so law and controversy go hand
in hand together. How can lawyers live without
strife ? In such a situation, I know from my own
former sad experience, he will take the Scotch
thistle for his motto, noli me tangere. But his
heart seemeth very upright, and his labours are
abundant ; and I trust the Master will serve him,

384

b^ and by, as be has served me, put him into a
pickling-tub, and drench him there soundly, and
when he comes out dripping all over, he will be
glad to cry grace, grace, and a little child may lead
him. We learn nothing truly of ourselves, or of
grace, but in a furnace. Whatever Mr. Fletcher
may write against my pamphlet, I am determined
to make no reply. I dare not trust my own wicked
heart in a controversy. If my pamphlet is £eiulty,
let it be overthrown ; if sound, it will rise up above
any learned rubbish that is cast upon it. Indeed,
what signifies my pamphlet or its author ? While
it was publishing I was heartly weary of it ; and
have really been sick of it since, and concluded
it had done no good because it ^d met with no
opposition.

I thank you heartily for the kind offer of your
assistance, but no more will be wanted of a long
season ; and till I am sunk in a deep slough, I dare
not ask you, or any one, to help me out. God has
given me a free heart to dispose of my substance,
and I am no more indebted to myself for this liber-
ality, than a nightingale is for her wings or voice.
But I feel a backwardness sometimes to be another's
almoner, lest my honesty should be suspected. And
this, perhaps, ariseth from the pride pf my heart. A
lib^l mind was given me from a child, which
made my carnal relations prophecy of me, that if
I lived to be a man, I should surely prove a beg-
gar. But I find. He that watereth, shall be watered
again. And though I afn possessed of a good vicar-
age, and some substance besides, I know of no
effectual way to keep me from starving, but by giv-
ing. When Jesus opened mine eyes, my heart was
so enlarged, that I gave away money and books
without discretion; and was frequently imposed
on, chiefly by the borrowing people, who all lorgot
to repay me, excepting one. Upon my own credit
I once borrowed twenty poimds for a person, paid
the interest for two years, and then was forced to

385

paythe principaL These impositions are every
where met with by benevolent people, and are trials
for benevolence ; for every virtue must be tried ;
and where benevolence is not rooted in the heart by
grace, such trials overset it. I suppose such impo-
sitions are intended also to teach us caution. They
have made me cautious, but I am afraid of grow-
ing suspicious, for we are apt to run into extremes ;
and it is better to be imposed on sometimes, than
turn away a real needy person unrelieved from our
door.

Mr. Williams' case showeth, that when the Lord
has brought his people into extremity, he is near at
hand to relieve them. And by the providential
steps to bring Mr. Williams into the Livmg, and his
antecedent trials, it should seem that a great door
of usefulness will be opened. In reading over your
golden treasury, I found the same paper, with a
little addition, in Nov. A, and Dec. 12th. May
the good will of him, who dwelt in the bush, dwell
with you and yours, and with your much obliged
and c^efctionate servant,

J. B.

TO THE REV. MR. NEWTON.

Evertm, Sttpt. 20, 1773.

My dear Brother — I write this letter, expecting
an opportunity of conveying it to you by my dear
neighbour* Mr. Venn ; and I wrote another some
months ago, intending to send it to Bedford ; but
before an opportunity offered, yours came to hand,
acquainting me with your purpose of coming to
Everton speedily : so I burnt my own. I was
heartily grievied to be absent, when you came to
my house, but durst not omit mv own journey ; and
I knew you could excuse my absence, when it was
occasioned by our common Master's business. For
two months I was able to travel and preach two
days in a week, and then had a return of my old
complaint ; not so violent as usual, but Plough to

2 p

38«

confine me at home« Since the cool weather set
in, I am growing better, through mercy, and hope
to be on horseback shortly, and preach a little in
the neighbourhood, but fear I shall not be able to
reach Olney. My midway preaching at Bedford
seems to be foreclosed by tne stench which my
pamphlet has occasioned, and I cannot reach Olne^
m one day. However, I hope Mr. Venn's visit
will provoke a returning visit from you this au-
tumn, and I entreat you not to pass by Everton
without warming a bed, and a pulpit. If the
Lord gives me strength, I will pay off all my debts ;
but if 1 am forced to be insolvent, do you act like a
generous Christian, and continue your loans. My
Master will repay you, if I cannot. The Vicar of
Madeley has sent me word, that my prattle in my
pamphlet of sincere obedience " is the core of An-
tinomianism, has exposed St. James, and touched
the apple of God's eye,*' and that he intends to put
my head in the pillory, and my nose in the barna-
cles for so doing. How fierce a tiger is zeal with-
out knowledge ! and I have been tixBt tiger myself.
And what utter destruction the Lord's own servants
would make in his vineyard, if the Lord himself did
not hold the vines in his right hand ! Oh, for that
world, where all will say, I am of Christ ; and oh,
for more of Christ, while we live in this world !

Kind Christian salutation to Mr^. Newton, and
true hearty love for yourself. Grace and peace
be with you both, and with your flock, and with
your aiSTectionate servant,

J. B,

TO JOHN THORNTON, ESQ.

Everttm, Sept. 25, 1773.

Dear and honoured Sir — I have received six
dozen of Bibles, as many Testaments, and 386
Watts' Songs, a most acceptable present for God's
children. May the God of grace give a recom-
pense, by filling you with all joy and peace in

387

believing. Yon know the promise, He that water-
eth, shall be watered again, how gracious is God !
he grants ability to give, and bestows a heart to
give, and then recompenses the gift. Oh, how lit-
tle mine eyes behold the riches of grace ; yet my
heart longs, and prays to behold it more, and to
adore and glorify it more. The golden treasuries
are dispersed among my flocks, some in one town,
and some in another, and are much valued. About
a dozen are yet left to drop into people's hands, as
I shall find occasion. Watts' Songs are tempting
things for children, and well adapted to season their
minds with religion. The sight of your Bibles and
Testaments filled my heart with joy. For my hear-
ers are Bible readers, and prefer the word of God
to every thing. In general, they are people of
great simplicity, and are Calvinists, but unpractised
in disputes, and so happy as not to know what a
Calvinist or Armmian means.

I have wrote to Mr. Fletcher, and told him what
was my intention in speaking against sincere obe-
dience, and that my intention was manifest enough
from the whole drift of the pamphlet ; I have also
acquainted him, that I am an enemy to controversy,
and that if his tract is published, I shall not rise up
to fight with him, but will be a dead man before he
kills me. I further told him, I was afraid that Mr.
Toplady and himself were setting the christian
world on fire, and the carnal world in laughter,
and wished they could both desist fi-om controver-
sy. A letter seemed needful, yet I wrote to him
without any hope of success, and it appears there is
not any.

Mr. Jones, an expelled Oxonian, has just been
with him, and callea upon me last Saturday, as he
returned to his curacy. Mr. Fletcher showed him
what he had written against my pamphlet, which
has been revised by Mr. Wesley, and is to be pub-
lished shortly, and bound up, I hear, with another
tract, which he has wrote against honest John

388

Bunyan. Mr. Jones says^ he considers and treats
me as an Antinomian ; but why should I resent it^
when my Master was so consiaered and treated by
the Pharisees, who called him a friend of publicans
and sinners. I believe it is a healthful thing for
every author to have his head in the pillory, and
the barnacles on his nose ; it may help to chill his
vanity, and make him sick of scribbling. I seemed
sick of my pamphlet before, but my Master knew
my heart, and saw I was not, and he is now sendr
ing me a puke, to make me cast it all up. Well,
let me have Jesus near my heart, and let the world
take my reputation ; which is not worth keeping.
A sinner I am, and a miserable one too ; and the
reputation of such a sinner must be a miserable
thing at best ; yet poor as it is, we are loth to part
with it, till Jesus hooks it away from us. A nmd
of vanity is lodged in the heart, and we perceive it
not till the filthy pool is stirred by some dabbling
hand. A Saviour of infinite compassion well be-
come us : we know not how to bear with each
other, and none but Jesus can bear with us all. He
is God, and therefore we are not consumed. A
Smithfield fire would unite the sheep and fright the
goats away : but when the world cease to persecute
the flocks, they begin to fight each other. Indeed,
the worst part of the sheep is his head, which is not
half so good as a calve's head, and with this they
are buttine at each other. Until the millenium
comes, and perhaps until the resurrection, Judah
will be vexing Epnraim, and Ephraim will be en-
vying Judah. Teach me, Lord, to become a child,
and to have no part in this envy or vexation. I
only add, what I have abundant cause to add, the
Lord bless you, and unite his upper springs with
your nether springs, causing them to water well
your own heart, and the hearts of all your family.
Grace and peace be with you, and with your much
obliged and affectionate servant,

J. B.

380

TO THB BEV. MR. NEWTON.

Everian, Nov. 2, 1773.

Dear Sir — I received your kind letter by the
Sandy gardener, but could not return an answer
by the same conveyance, because he intends no
more journeys to Olney for some weeks. My
housekeeper has been ill of a fever for three weeks,
and is so weak that she cannot sit in a chair, and
so fainting on her bed, that life is scarcely kept in
her. There is a hope of her recovery, but a dis-
tant one. This circumstance, with the approach of
winter, has induced me to put off my visit till the
spring. It is an easy matter, I find, to get into
debt, but naeasy matter to. get out. Yet what are
my debts to you, in comparison of my debts to
God ? These are numerous indeed, and attended
with every kind of aggravation ; and the weight
of them so presseth down my spirit at times, that
I can scarcely look up. However, when they have
well broken and melted my heart, the surety ap-
pears, and cheers up my spirit ; and then, with a
tear in mine eyes, I sing hosannahs to the lovely
Jesus. Ten years ago I expected to be something
before this time, and seemed to be in a very hope-
ful way, but Jesus has cropped my locks, and
sawed my horns, and harrowed my back so stoutly,
that scarce any thing is left me besides the skin of
my teeth, and that I suppose must go by and by,
for he will have all. Well, though I sometimes
snarl and snap at my Master, I think the more he
whips me, the more I love him. Solomon says, a
rod for a fool's back ; and I am sure no instructions
suit me, like rods and scorpions ; for my heart is a
quintessence of folly and madness. A furnace
seems a hot atmosphere to breathe in, and a deadly
path to walk in, but is really a place of liberty.
Like the furnace of Nebuchadnezzar, it only bum-
eth our bonds, our earthly and selfish attachments,
and consumeth no other flesh but proud flesh. A
handful of grace sprinkled into a furnace changeth

390

its nature, like the handful of meal thrown into a
pot, and maketh fire, in its nature destructive, prove
a salutary heat. I need not tell you that I love you,
nor that Jesus has taught me to do so : and the less
cause you can find in yourself to be esteemed, the
more cause I shall have to love and esteem you.
Kind Christian salutations to Mrs. Newton and your
guests, unknown indeed to me, but known'to Jesus,
I trust ; else they would not seek a place in your
house. If the good centurion, Capt. Scott, is with

J^ou, let him know he has long had a comer, and a
arge one too, in my heait ; and may have when he
E lease a comer in my house for a lodging, and my
orse-block for his pulpit. As I am but an awk-
ward old bachelor, I must beg of you to speak a
handsome word, and make a leg for me to his lady,
a deaconess, I suppose. The Lord bless her.
Jesus Christ bless you all, and the smallest of you
all. J. B.

TO JOHN THORNTON ESQ.

EverUm, Nov. 10» 1773.

Dear and honoured Sir — I owe you many thanks
and many prayers, and a letter beside ; but the
debts I owe my God are without number, and a
daily increasing sum, and exceedingly heinous.
Everlasting thanks for a surety, whose blood is of
infinite value, and who can save to the uttermost..
Ten years ago I hoped to be something long before
this time, and seemed in a promising M^ay ; but a
clearer view of the spiritual wickedness in my
heart, and of the spiritual demands of God's law,
has forced me daily to cry, O wretched man, that I
am 1 God be merciful to me a sinner. I am now
sinking from a poor something into a vile nothing ;
and wish to be nothing, that Christ may be all. I
am creeping down the ladder from self-complacence
into self-abhorrence ; and the more I do abhor my-
self, the more I must hate sin, which is the cause
of that abhorrence. A legal heart may strive

301

i^ainst sin, through fear of hell ; or strive against
sin, to glorify himself, as laying a foundation for
merit: but a gospel-broken heart strives against
sin, through a loathing of it, as the filthiness of his
spirit, the image of the devil, and a contradiction to
Uod's holiness. From experience I know there
may be grace, where there is no fixed abhorrence,
but it must be grace in the bud : and till men are
brought with Job to this state of self-abhorrence, I
believe their righteousness is merely Pharisaical, a
Dagon in the lord's temple, a rival set up a^nst
Jesus. And I am confident, where grace is, it will
reign, aud cast this Dagon down ; and though set
up again, and yet again, will surely break his legs,
and bones at last. God says, he will dwell with a
broken heart ; but a heart cannot be broken, where
there is a sense of merit : it is only broken down
by a dread of sin, or by a loathing of it. First, we
are made to dread past sin, an account of its guilt ;
and as grace thriveth, we are tausht to loathe our*
selves, on account of our sinful nature. As the
heart is more washed, we grow more sensible of its
remaining defilement : just as we are more dis-
pleased with a single spot on a new coat, than with
a hundred stains in an old one.

The more wicked men grow, the less ashamed
they are of themselves; and ihe more holy men

frow, the more they learn to abhor themselves,
^ou desire me to become a friendly monitor ; but
am I qualified for the office ? I seem to be sent
forth as a reprover in the gate, rather than a
chamber-counsel. I have so many beams in my
own eyes, that I can scarcely see, or find a heart to
pluck a mote, from a brother's eye. What I can
do, I will do; but I fancy you will prove the
best monitor ; and I must thank you for the hint
you gave about my.foxes. Others have given the
same hint : I thank them also for their kindness,
and confess to you, that I am growing sick of my
kennel, and intend to go no more a fox-hunting.

392

Alas, dear Sir, you know the man^ and his com-'
munication. My pamphlet and my letters testify
sufficiently that 1 was born with a fool's cap on my
head; and the fool is ready to show his cap, not
only in a parlour, but sometimes in a pulpit ; for
which he has had many drubbings from his Master
when he came down. But this is not the worst.
Through mercy I know myself to be a fool, and
can lament my folly to my friends ; but my pride
is such, that I do not like the world should call me
what I call myself.

In my family I now have a strong proof of the
power of grace. My housemaid has oeen ill for
many weeks of a fever and jaundice, and when she
seemed near death, would cry out. Lord, I am
ready, I am coming, I am cdming ! Her feyer
and jaundice are abated, but we are now apprehen-
sive of a dropsy. She is feeble, and faint, and
swoln, but meek and patient as a lamb. Oh, Sir,
though our breath is in our nostrils, and we know
not what an hour may bring forth, yet how faintly
do eternal things affect us, and how little we live
as on the confines of death I The Lord bring eter-
nity nearer our minds, and Jesus nearer our
hearts. May God bless you and yours with cove-
nant-blessings, and make you a truly royal family,
even heirs of a crown that fadeth not away.
Grace and peace be with you, dear Sir, and with
your much obliged and affectionate servant,

J. B.

TO SAMUEL WILKS, ESQ.

Everton, Aprils, 1774.

Dear Sir — I received a kind letter from you in
town, which I laid in a drawer along with some
others, and intended to call upon you before I left
London; but a cold, attended^ with much feeble-
ness of body, prevented my going out some' weeks.
When my cold was somewnat removed, your letter
had wholly escaped my memory^ and did not occur

393

to my thoughts till it presented itself to my view
on rummaging the drawers to pack up my things
for my journey. Well, dear Sir, though you have
had a very forgetful preacher, you have a kind re-
membering God — a faithful Jesus — who watches
over his vineyard day and night, lest any should
hurt it. And what a mercy it is, that your beloved
partner and yourself are both looking and drawing
the same way. The Lord draw you both near to
his side, and keep you there ! Troubles you need,
and troubles will sprout up every day from within
or without ; but a sweet view of Jesus will make
rough ways smooth, and rough winds calm. Our
business is to follow Christ with the heart as well
as life, in the affections as well as actions, and to
cultivate a closer acquaintance and stricter union
with him. The nearer our union is, the sweeter
will be our communion ; and the end both of tribu-
lation and consolation is to drive us or lead us
nearer to Jesus. Old pilgrims, I find, are apt to
talk of past attainments, and to nestle in them ; by
which they soon become dry-skinned, and foot-
sore, and formal. Oh, dear Sir, let us be ambitious
of the best things, and daily covet more of the true
riches ; pursuing our heavenly calling as men pur-
sue a worldly one, with all our might. No traflSc
so sure and so gainful as Christian traffic ; and no
laziness so shameful as Christian laziness. The
Lord help us to gird up our loins, and trim our
lamps ! The Lord make us watchful and prayer-
ful, looking and longing for the coming of the
Bridegroom !

I feel a Christian affection for you ; but you must
not be jealous when I tell you honestly, I find a
stronger affection for your wife. My love for you
is brotherly ; for her, is fatherly ; and none but a
spiritual father knows what affection he bears to his
children. The Lord bless you both. Grace and
peace be with you, and with your affectionate ser-
vant, for Christ's sake, J. B.

2 Q

394

TO JOHN THORNTON ESQ.

Bverton, Aug. 10. 1774*

Dear and honoured Sir — Through mercy I have
been enabled to itinerate thirteen weeks tnis sum-
mer, and am now resting my old bones during
harvest, and sitting down to pay my epistolary
debts, which have risen to a large amount. Indeed
they have lain too long unnoticed (but writing does
not suit when I ramble), and they now threaten me
with letters of attorney unless due satisfaction is
made before harvest is out. It is therefore high
time to call for paper, and to mend up my pens.

In most places I find very large auditories. My
cathedral bams are much crowded, and the cathe-
dral yards well sprinkled with hearers. No out'
rage or mocking as usual, but silence and attention.
Inside and outside passengers, the living and life-
less professors receive me with more favour since
my Master has cropped my ears, and turned his
old ass out of doors again, which confirms a sweet
passage given me in my illness : Job xi. 16 — 19.

I have been recruiting for Mr. Venn at God-
manchester, a very populous and wicked town near
Huntingdon, and met with a patient hearing from
a numerous audience. I hope he also will conse-
crate a few bams, and preach a little in his neigh-
bourhood, to fill up his fold at Yelling. And sure
there is a cause, wnen souls are perishing for lack
of knowledge. Must salvation give place to a fan-
cifiil decency, and sinners ^o flocking to hell
through our dread of irregularity ? Whust irregu-
larities in their worst shape traverse the kingdom
with impunity, should not irregularity in its best
shape pass without censure ? I tell my brother, he
need not fear being hanged for sheep-stealing,
while he only whistles the sheep to a better pasture,
and meddles neither with the flesh nor fleece. And
I am sure he cannot sink much lower in credit ; for
he has lost his character right honestly, by preach-
ing law and gospel without mincing: The scoflSng

395

world make no other distinction between us, than
between Satan and Beelzebub. We have both got
tufted horns and cloyen feet, only I am thought the
more impudent devil of the two.

Your three hundred and fifty AUeins are dis-
persed about the country, thirty miles round. The
Lord attend them with a blessing. I have lately
received two hundred Hymn books, and a dozen of
Omicron's letters, for which I return you hearty
thanks ; as also for your account of the Indian wo-
man of Tuscurora. How sweet is Christian 'sim-
plicity, and how much preferable to mere human
eloquence ! I suppose by the matter and style that
shame-faced Omicron is Mr. Newton. He wears
a mask, but cannot hide his face. Pithiness and
candour will betray the Curate of Olney, notwith-
standing his veil ot a Greek signature. I expect
him at Everton to day, and a covey from Yelling
Rectory, if they can bear to ride in a baker's coach.

It is much rumoured that Mr. Jobson has an of-
fer of a minor Canonry in the church of Ely, and
is going to leave his present curacy, and reside
there. Alas for him ! he had need of Daniel's faith
before he steps into a den of lions. When young
gospellers change their quarters speedily, and with-
out constraint, I mistrust they are growing lousy,
and will soon be eaten up with vermin.

I have little to write in respect of myself. Enough
of temporals to supply my own proper wants, but
in spirituals poor indeed ! and the older I grow, the
poorer [ seem. From an imaginary something, I
am sinking into mere nothing, and a perfect scold
miserable. I am ashamed of the little I do for Je-
sus, and of the poverty of that little. Worms are
eating holes in my duties, as fast as I do them :
and flies are blowmg their maggots into all the pots
of my ointment. !No prayer sits so well on my
stomach now, as God be mercifiil. I hope you give
the Lord daily thanks for your ability and inclina-
tion to do good, and take nothing to yourself but

390

the character of an unprofitable servant. The Lord
increase you more and more, you and your house-
hold, giving you bread from heaven, and water
from the rock, to sanctify and sweeten ail the nether
springs. So prayeth your much obliged and affec-
tionate servant, J. B.

TO SAMUEL WILKS, ESQ.

Everton, Aw. 16, 1774.

Dear Sir — I have been itinerating ror thirteen
weeks ; and when I ramble about to preach, I have
neither leisure nor inclination to write; but the har-
vest is now come forward, which affords me some
rest, and I am set down to pay my epistolair debts.
Indeed, my spirits have been so weak and shattered
since my late long illness, that writing of letters is
a real burden to me, and makes me a very tardy
correspondent. At times, when I am very low, a
letter that demands a speedy answer will vapour
me as much as a large bill requiring prompt pay-
ment would a sinking tradesman.

The Lord has led you through a variety of scenes,
but he knows what he does, and does all things
well. Sitting safely on the beach is very sweet sa-
ter a stormy voyage ; but I fancy you will find it
more difficult to walk closely with Jesus in a calm
than a storm, in easy circumstances than in strait.
A christian never falls asleep in the fire or in the
water, but grows drowsy in the sunshine. We love
to nestle, but cannot make a nest in a hard bed.
God has given you good abilities. This, of course,
will make you respected by men of business, and
tempt you at times to admire yourself, and thus
bring a smart rod upon your back. Sharp genius,
like a sharp knife, often makes a wrong gash, and
cuts a finger instead of food. We scarcely know
how to turn our backs on admiration, though it
comes from the vain world ; yet a kick from the
world does believers less harm than a kiss. I ap-
prehend a main part of yonr trial will lie here ; and

397

when you are tempted to think gaudily of yourself,
and spread your feathers like a peacock, remem-
ber too, that fine parts, in themselves, are like the
fine wings of a butterfly, which garnish out the
moth or grub underneath. Remember, too, that a
fiend has sharper parts than the sharpest of us ;
and that one grain of godly fear is of more worth
than a hundred thousand heads-full of attic wit, or
full of philosophic, theologic, or commercial science.
Kind Christian love to Mrs. W. The Lord bless
you both, and bless your children. Grace and
peace be with you all, and with your afiectionate
servant, for Christ's sake, J. B.

TO SAMUEL WILKS, ESQ»

Everian, April 11, 1775.

Dear Sir — I received your very friendly letter,
and thank you for it ; but is it not rather too pro-
fuse of honour conferred — ^upon whom? why,
truly, on a miserable sinner, like yourself. One
toad may croak to another, but, sure, it would raise
a smile on your face to hear one toad compliment
another, and speak very handsome things of his
toadship. I do not love hard words, yet am much
afraid of kind ones : they have procured me many
a whipping. Sweet words are to the heart what
sweetmeats are to the stomach ; unwholesome,
producing sickliness. Children may bear such
sweet things, but elderly people cannot digest them.

I make no visits to London : my weak body, and
still weaker spirits, will not bear it. My late long
illness has made preaching in large congregations
exhaust me wholly ; and I am forced to sit still,
and keep close in my chamber, to recover myself
for the next preaching. However, though I do not
go out myself, some few of my friends pay me
short visits ; and if the Lord should bring me again
to London, I cordially invite Mr. W., his dear part-
ner, and children, to drink tea or coffee along with
my toadship, on any afternoon, excepting Tuesday

398

or Wednesday, which are my preaching days, when
I must be alone. I perceive by your letter, that
your constitution is breaking up, as well as my
own. It is well when a cottage gives a crack be-
fore it falls ; this, like the warning of a clock, pre-
pares for the stroke ; the stroke of death. The
nearer you come to Canaan, expect the more rubs
in your way. They are designed to rub off your
rust, to wean you from transitory things, and to
wing your soul for its passage. It is a great thing
to live in faith, but greater still to die in faith, full
faith, bearing a glorious testimony to the love and
faithfulness of a covenant God in Christ. The
first work of our heavenly potter, is to fashion the
vessels of mercy by the nnger of his Spirit ; but the
vessel is of little use yet, for want of fire ; therefore
his last work is to cast the vessels into a furnace ;
and when baked well there, they come out meet for
the Master's service. Afilictions, in the hand of
the spirit, are of excellent use ; therefore be not a-
fraid of them. Our Master's honey is very plea-
sant, but his rod is most profitable. Since writing
hurts my breast, and wearies my spirit exceedinglv,
my London friends demand no more than a single
letter a-piece ; and I trust Mr. W. can be as mode-
rate in his demands as the rest.

Through mercy, I got home to Everton safe and
well, but lound my congregation cast into a spiritual

lunacy, by the NewfouncQand taJes of Mr. C

Present my heart's love to Mrs. W. The Lord
accept her, and bless her dear other half, yourself,
and bless tlie children. Grace and peace be with
you all, and with your affectionate servant,

J. B.

Tbe Editor of Mr. Berridge's Life deems himself greatly obliged to the
Rev. S. C. Wilks, the worthy Editor of the Chrittian Ob99rver, for permittiiig
him to add to the Collection of Mr. Berridge's Letters those addressed to his
Grandfiither, Samuel Wilks, Esq., " a man of deep piety, intense derotion of
spirit, and unwearied energy in every work of charity; for he viewed all that
he had as the property of toe divine Donor, to be used for his glory ; and sub-
ordinately, as the property of the poor and afflicted, especi^ly the members of
' the household of laith ; eonsidenng that only as his own which was necee-

399

TO JOHN THOBNTON, ESQ.

Everton, April 11 , 1775.

Dear and honoured Sir — I have received six
dozen of Bibles, six dozen of Testaments, one hun-
dred Allein's Alarms, one hundred treasuries, and
a Scotch Bible, for which I return you my hearty
thanks. May the Lord remember the donor for
good, and accompany the books with a blessing !
At my return to Everton, I found my congregation
cast mto a spiritual lunacy, easily mistaken for
spiritual liveliness, and such gospel-junketing
introduced, as made Methodism exceeding palat-
able to a carnal taste ; and this occasioned by the
sermons and conduct of Mr. Jonathan Coughlan, a
Newfoundland divine. Such a light-spirited, vain-
glorious, and Canterbury tale's man, never stepped
into my pulpit before ; and if Mr. Foster's account
of him be true, which I do not doubt, because it
comes from Mr. Foster, a pillory would suit him
better than a pulpit. He claims some acquaintance
with you, and talks of the books you have sent
him, and therefore I send this short history of him,
to prevent anv further deception in him. I could
let a carnal cheat pass by me, and be thankful that
I passed him safely, but would tear a sheep's coat

saiy, in due modemdon, for himself and those dependent upon him." But
one remarkable proof of his deyoutness of mind still sunrives in twenty-tevin
manuseript voiumft of Hymru of his own eamposition, beautifully written out,
containbg four thousand, two hundred, and thirty-seven compositbns, ranging
from six to twelve stanzas each, besides a volume containing more than four
hundred Hymns, which he printed and distributed, but not published. These
compositions strUdngly indicate the constant bent of his mmd; it being his
custom for many years to compose a Hymn regularly every morning, and another
every evening, for the purpose of family prayer. They also beautilully portray
the humility of his spintuaJ feelmgs ; his deep sense of the " exceeding ainfuf-
ness of sin ;*' his intense love to his Redeemer ; and his repose on him, in his
offices as our Prophet, Priest, and King.

He occupied for jnany yean the lucrative, but very responsible and arduous
post of Examiner of Inoian Correspondence, which he filled with the highest
satisfaction to the East India Company. The Court of Directors, being sensible
of his important services, awarded a handsome gratuity and a highly libieral life-
pension, as a testimony of their respect for his " faithful services." See a further
account of this excellent man in a very pleasing, instructive, and edifying volume
of poetry, entitled, " Ro9» Bvdi Reioud" by the Rev. Samuel Charles Wilks,
M.A. from which the above has been extracted, hoping that Mr. Wilks will
excuse the liberty the Editor has taken in so doing.

400

from any wolfs back that I met, and pursue a gos-
pel-cheat with hue-and-cry.

How insensibly our hearts are drawn away from
the right object; and when once seduced, how
easily we can mistake frothy mirth, for gospel-joy ;
and yet how wide the difference ! Joy in tne liord
as it is the most delightful, so it is the most serious
thing in the world, filling the soul with holy shame
and blushing, and drawing tears of sweetest love.
Merriment and laughter compose the sillabub of
human joy ; and where no better can be had, this
may be thought excellent : but an angeFs mouth is
out of taste for such sillabub ; and so is a saint's
mouth, when his harp is well in tune. Laughter is
not found in heaven : all are too happy tnere to
laugh : it is a disease of fallen nature, and as such
infested me sorely when sunk into the lowest stage
of a nervous complaint. It forced itself on me
without provocation, and continued with such vio-
lence, as quite to overwhelm me ; and nothing could
check it, but choaking it, viz. filling my mouth with
a handkerchief.

I dare say, Adam never laughed before he fell ;
and am sure he had no cause to laugh after ; nor
do we read that the second Adam ever laughed.
Laughter sprung with sin ; and as it makes the life
of Esau 8 joy, it often proves the death of Jacob's
comfort. More prayer would cure us of this itching
disease ; and make us exchange our treacle for ho-
ney, that honey which flows from the cask. The
lightness and barrenness, that is found in ourselves,
is owing to the want of more prayer. No divine
communion can be had without it ; and when the
heart is destitute of that communion, it snaps at
any worldly comfort. The Lord encompass your
heart evermore with that piece of armour, called
all-prayer ! Grace be with you, and yours, and
with your much obliged and afiectionate servant,

J. B.

401

TO JOHN THORNTON ESQ.

Everton^ June. 12, 1778.

Honoured Sir — I have received twelve dozen of
small Bibles, nine dozen of small Testaments, and
one thousand Hymns for children, which I will dis-
tribute as carefully as I can. Indeed some care is
needful, that your bounty may not be interrupted
in its course, by passing through slippery fingers.
I gave thirty of Watts' small Hymns to a neighbour-
ing Baptist minister, who sold them at half price.
He had maintained a good character for many
years, but is now dismissed from his flock, by the
breaking out of some heinous misconduct. Such
misapplications call for caution in the original giver,
and in his almoner, but should not stop the current
of bounty. For if good is only to be done, where it
cannot be misapplied, but little good can be done
at all. If only half of the books, or money you
give, is given to good purpose, you may think your-
self well off, and shall not lose the benefit of the
other half. If only a quarter of the sermons I
preach, is made effectual, I need not grudge to
throw in the other three quarters. Jesus Christ was
an excellent fisher of men, and toiled much in let-
ting down his net ; yet the fish that he caught were
but few. The most part were not gathered into his
net, or slipped through the meshes. Hear his com-
plaint, I have laboured in vain, I have spent my
strength for nought. Yet he goes forward with this
consideration. My work (or my reward) is with my
God: Isai. xlix. 4.

Oh, Sir, it is worth while to spend much money
and labour, if some good, though but little, is done
thereby ! Misapplications of your bounty will be
made, but the wnole of it remaineth still your own,
and your children will fare the better for it. I
sometimes put a small book into the hand of a tra-
velling beggar* and desire him to read it,-^but expect
he will sell it for a trifle to the first person he meets.
Yet bread thus cast on the waters, is found again,

2 R

402

and often proves a savoury meal. Yea, such is the
temper of some people, they will read a book, which
cost them something, and would lay it aside, if it
cost them nothing; treating man's free gift with
the same neglect, as God's free grace.

My spring fever is making a forcible attack, and
weakening my strength and my spirits exceedingly,
so that I can scarce bear company, or straggle
through the fatigue of a letter. I often feel a tool*
ish wish for stronger health, and would sanctify
that wish by the hope of doing more service. But
I forget that our God is called a husbandman, and
that his cultivated grounds need a fallow in due sea-
son, to tumble them over, and break them well,
with harrow and plough, again and again, in order
to cleanse them from rubbish, and make them more
kindly for after fruit-bearing. Some wealthy far-
mers about Everton have lately cropped their
grounds every year^ and thought to make theground
amends by laying extraordinary manure upon it.
But they see their mistake, and return to the old
method. For the grounds being deprived of their
fellow year, the proper season for cleansing them,
are much overrun with foul weeds and twitch. And
I know of no ground, that needs more ploughing
and harrowing, than the ground of my heart, so
churlish it is, and ftill of rank weeds. YoungVenn
is the most promising youth I have seen ; great
mental abilities, close application to study, and
much unction from the Holy One. I am weary
with writing : accept a warm prayer, and I con-
clude. The Lord Jesus multiply grace and peace
upon yourself and your partner, and make your
wnole household a household of ftdth. Amen.

J.B.

TO JOHN THORNTON, ESQ.

Everton, Od. 24,1778.

Dear and honoured Sir — ^On Wednesday morn-
ing last, a dissenting minister, not a Baptist, called

403

at my house, and, finding me gone abroad to

Ereacn, he left a note, and pursued his journey,
aving engaged to preach that evening, at a village,
thirty miles distant from Everton. Two years ago
he was settled at Oundle, in Northamptonshire,
where he found a congregation, very meagre in all
respects, but which is now in a thriving'state. .1
beheve him sound in faith and practice, and he
loves itinerant jHreacbing, and practises it much.
He is zealous^ but not fiirious, of a catholic spirit
without lukewarmness, and his fire warms without
scorching. His name is J. Wildbore : we were both
bom at Nottingham, and are very distantly related.
The purport of his note is as follows : '^ My congre-
gation increaseth, and I trust the Lord is with us,
but the people are very poor. My income is under
thirty pounds a year, which is too narrow for a wife
and four children. I want ten pounds to discharge
a few debts, and wish for a friend to lend me that
sum. At my father's death, who is aged and in-
firm, an estate at Nottingham, of a few hundred
pounds value, comes to me, which will then enable
me to discharge the loan." Had I seen Mr. Wild-
bore, I would have given him a guinea, but could
not lend him ten pounds. I have many demands
upon me, and am often in the deep myself, with my
cnin under water, but the Lord keeps my nose a-
bove it, which is enough, quite enough to keep me
from sinking, but not enough to save a brother from
drowning. Had I Mr. Thornton's heart and purse,
I would not lend Mr. Wildbore a groat, but send
him ten pounds immediately, and thus refresh my
own bowels, by relieving his wants. I know your
poor's bag is a deep one ; but how far exhausted at
present, I know not ; yet if a ten pound bill lies
skulking in some corner of the bag, I do wish and
pray you would drag him out, and send him to
Oundie. It would occasion many thanksgivings
to Grod, and many prayers for your welfare.
Mr. Venn has informed me of your fall and re-

404

covery. The latter will fill you with thankfulness,
no doubt ; and the former inspire you with cauti^,
I trust. Indeed, Sir, you appear too venturesome.
And since you are neither very young, nor very
slender, is it not seasonable to adopt some caution,
for the sake of your family, as well as yourself.
Caution in the hand does not wrangle, but harmo-
nize with faith in the heart. And since the Lord
afibrds you numerous servants, is it not a disregard
of this mercy, to travel in the dark, and in danger
of thieves, without an attendant ? Mercies are be^
stowed for use, and the use creates thankfulness in
upright hearts ; but your leaving all the servants at
home, is like- a miser's hoarding all his cash in a
bag, to the neglect of his bodily wants. And if you
persist in this track, the money-miser will daim
kindred, and call you cousin ; and Jesus Christ will
not thank you for this new relation. The Lord
bless you abundantly, and enrich your family with
his choicest blessings. I remain, with much aiTec*
tion, your obliged servant,

J. B.

P. S. I preached at Yellinx, on Tuesday evening
to a large congregation, and left the &mlly in good
health. Jacky goes on well ; is very studious and
serious^ and promises to be a polished shaft in the
Lord's quiver.

TO JOHN THORNTON, ESQ.

Tabemaeie, Feb. 11, 1770.

Dear and honoured Sir — I have received your
kind letter of the 9th instant, inclosing another
with a bill in its bosom, value £25. ; five of which
are appointed for the poor, and the rest for Mr.
Kennedy. Accept my hearty thanks for the same.

London congregations are almost too much for
me ; and I am usually in great travail, whilst I am
here. My head very cloudy, mv body exceedine
heavy, and my thoughts frequently so fugitive and

405

scattered, that sometimes I know not where to find
them ; at other times cannot hold them, when I
have them : yet, if through this travail any chil-
dren are bom, it is well ; and if others are suckled,
better still. A feeble body damps my spirits, and
somewhat my zeal, but not my desire to labour and
die in the service of my Master : and through grace
my heart pines after 6od, for more of hil iilage,
and nearer communion, which are not obtained by
mere preaching or reading, or hearing, without
much prayer and watchfulness. Formality steps
into ordinances quickly, miless thev are salted with
prayer, before and behind. Crowded and attentive
congregations are reviving sights ; yet perhaps this
is rather an age of much hearing, than much
praying. The old puritan spirit of devotion is not
kindling and breathing among us. Religious con-
troversy has hurt the work much, religious gossip-
ping hurts it still more, and deep-mouthed Calvin-
ism loves sitting and hearing much better than
kneeling and praying. May God make all grace
abound to yourself, to your family, and to your
affectionate servant,

J. B.

TO JOHN THORNTON, ESQ.

Evertan, July 27, 1776.

Dear and honoured Sir By the favour of Mr.
T. Astell, I received a copy of the Olney Hymns.
They are experimental and sound ; the language
intelligible to all believers; and the sense suffi-
ciently closing at the end of each line : a very need-
ful thing in public worship, where many are desti-
tute of a hymn book. They seem to want a little
unction sometimes, and sometimes a little more
poetic vein, and I wish there had been more hymns
of praise ; but on the whole I think it the most
edifying hymn book yet published. The worst
fault I can find in the book is, that it proves a
single copy, a private treat, without a general feast,

406

a meal for myself without any dole for others.
Methinks I see you upbraid m^ ravenous appetite,
and indignantly ask, '' Will his mouth be always
gasping after my publications ? " Indeed, Sir, it
may, unless you wisely clap a padlock on my lips,
and keep the key in your pocket.

We have been in a state of war at Everton for
two years, and have had preludes of a French and
Spanish invasion. The ♦ ♦ ♦ ♦ and the ♦ ♦ ♦ ♦ are
making incursions on each other alternately, and
labouring to harass and vex each other sufficiently.
A notable fruit this of the religion of nature (under
Christian profession) which loves to traffic in
misery, and studies hard to render unkindness for
unkindness. Oh, from what wretchedness does
precious grace save a true believer! The Lord
nil my heart with this precious grace ! • Times are
awful ; and lil^^ly to be more so. Rods have been
used without effect, and now the scorpions are
coming. May their bite awake, but not destroy
us I National pride, infidelity, and proffigacy are
growing very rampant, and will grow from bad to
worse unless restrained by heavy judgments. The
worst evil God can bring upon a nation is to say
to it, as once he said to Ephraim, '' Let him alone :"
but) if the Lord intends our good, he will chastise
sorely. This is the Bible-road to reformation. On
this account, however formidable j udgments are, I
know not whether I should fear them more, or bid
them welcome. Strong physic is become needful
for the body politic ; and however nauseous to the

Salate, or griping in the operation, it must be
eemed a blessing. The Lord prepare us for the
tempest, and prove our hiding-place! Yes, he
says, ** On even dwelling of mount Sion, He will
create a pillar both of cloud and fire ; and on all
the glory shall be a defence." Amen : Isa, iv.
5, 0.

I suppose you have received a letter of thanks
from our Society at Stretham, for assisting them

407

to build a small barn — a threshing floor for Jesus.
The barn is now erected and thatched, and the
people are happ^ and thankful. The Lord keep
yourself and ramily under his gracious protection ;
and enrich you all with his choicest treasure, the
blessings of salvation. Amen and Amen.
I have just room to subscribe

J. B.

TO THE REV. S. LUCAS.

Everian, Oct. 23, 1779.

Dear Sir — ^Your letter of the 2nd. of July came
duly to hand ; but has waited a wearisome while
for an answer. Indeed, I have been much, yet not
too much, afflicted with my old disorder for some
months, a nervous fever. We have been house-
keepers every summer for forty years ; and this
fever-friend has kept me this summer twelve weeks
at home, and forbid me all literary correspondence.
As winter comes on, I begin to revive ; and when
the swallows march off, I begin to march out ; as
when the swallows return, I am often obliged to
keep in. 'Tis well we are not in our own keeping,
nor at our own carving, since we so little know what
is good for us. I do not love this fever-friend;
yet he is certainly the best earthly companion I
have. No lasting gain do I get but in a furnace.
Comforts of everv kind, in the issue, make me
either light or lony, and swell me, though unper-
ceivably, with self-sufficiency. Indeed, so much
dross, native and acquired, is found in my heart,
that I have constant need of a furnace ; and Jesus
has selected a suitable furnace for me, not a hot
and hasty one, which seems likely to harden and
consume me, but one with a gentle and lingering
heat, which melts mv heart gradually, and lets out
some of its dross. Though I cannot love a furnace,
nor bask in it like a salamander, yet the longer I
live, the more I see of its need and its use. A
believer seldom walks steadily and ornamentally.

408

unless he is well furnaced. Without this his zeal is
often scalding hot ; his boldness attended with
fierceness, or rather rashness ; and his confidence
at times more the result of animal spirit than the
fruit of the Spirit : but a furnace consumes these
excressenceSy and when sweetly blown with grace,
will make a Christian humble, watchful, and mel-
low ; very censorious of himself, and full of com-
passion for others.

May your congregation be increasing in numbers,
and the power of the Lord be present to wound and
to heal, to quicken and comfort and build ! But let
me add, the growth of the children will greatly de-
pend on your conduct ; for a congregation quickly
drink in the spirit of the preacher. Much reading
and thinking may make a popular minister ; but
much secret prayer must make a powerfiil preacher.

If you converse much with God on the mount,
as Moses did, and the old puritans did, your hear-
ers will see a gospel-lustre on your countenance,
and stand in awe of you ; and, what is best of
all, like Moses, you will not be sensible of that
lustre whilst others see it and reverence it. Much
secret prayer will solemnize your heart, and make
your visits savoury as well as your sermons. The
old puritans visited their flocks by house-row ; the
visits were short ; they talked a little for God,
and then concluded with prayer to God. An ex-
cellent rule, which prevented tittle-tattle, and made
visits profitable. Ms^ Jesus bless you, and water
your nock ! Your aroctionate brother,

J. B.

P. S. When you pass near Everton, call upon
us, and give us a sermon.

TO MRS. ELIZABETH H-

March 31, 1780.

Dear Madam — ^Through mercy I got home safe
and well, and my lame foot seems to gather strength
daily. Last Lord s day I preached without a stool.

409

and found but little inconvenience from standing
all the time. I found some thankfulness for my
lameness whilst I was in town, but now find it
abundantly more. It is good for me that I have
been afflicted. I was made to see a need of it soon
after it came, and now find a blessing from it;
The Lord be praised for past sickness, and return-
ing health. Whilst we dwell in houses of corrupt
clay we shall need continual correction. We cannot,
therefore, wonder at the lesson written on the Lord's
school door, *^ Take up thy cross daily." It must
come because it is needful : it will come because it
is healthfiil. Expect the cross daily, and it cannot
surprise you, nor much hurt you when it comes.
It will come from every quarter just as it is wanted;
and it comes with a rough and lowering counte-
nance, but brings a blessing secretly in its hand for
you. We are often simple enough to think that
any other cross were better for us than the present:
yet since Jesus is a kind and wise physician, he
always sends the most suitable medicine. He lays
a blister on the proper part ; yea, and takes it off
too when it has done its work. Afilictions have
been to me some of my greatest mercies.

Seek daily for a full manifestation of Christ'^
love ; yet be not anxious lest you fall short of it.
Diligence is required, but anxiety is forbidden.
The times of awakening, reviving, or comforting
are acts of sovereignty, in which the Lord consults
his own glory, and his people's profit. It is enough
that we are told, ** Ask, and ye shall have." And
again, ** If I tarry, wait for me." And again,
"Whosoever will let him come ; and he that cometh,
I will in no wise cast out." You have need, and
are required to rcgoice in the Lord evermore. Re-
joice in Jesus, that he hath quickened you. Rejoice,
that you are drawn to seek his face. Rejoice for
the glimpses of his countenance, and the frequent
refreshings of his word. These are tokens of love.
Rejoice that you can mourn for an absent Jesus ;

2 s

410

such mourning is a sure proof of your love to
Jesus ; and you could not love him unless he had
first loved you. Seek on, therefore, dear Madam,
and seek rejoicing, and may the Lord water your
heart abundantly. I remain your affectionate
servant, J. B.

TO JOHN THORNTON, ESQ.

Everton, Oct. 20, 1780.

Dear and honoured Sir — I am seldom without
thorns in my flesh, through a peevish disorder called
vapours ; and now have a thoni in my family,
through insanity. My poor maid, who has lived
seven years with me, and is fifty years old, began
to droop on August twelvemonths, and in February
last fell distracted. For a fortnight she was very
violent, rolled on the floor, tore her flesh, and en-
deavoured to destroy herself. Afterwards she ^ew
calmer, and has been tolerably calm ever since,
yet roaming at times, and afraid of being cast into
prison for her past ravings. She tells her fellow-
servant I shall certainly hang her, and weekly
appoints a day for her execution. These fears
emaciate and enfeeble her much, and nothing I
can say removes them. Yet she retains her recol-
lection pretty well, is rational enough in many
things, can do most of the housework, and seems
displeased when I provide a helper. Some gracious
words have been given her from the Lord, which
make me pray and live in hope she will be restored,
and the visitation sanctified.

O, Sir, the partition between sane and insane is
so slender, none but Qod could keep the partition
up. What a mercy to have fiiU use or reason,
and reason preserved, and reason improved and
illumined by grace ; to be sane in mind, and faith-
ful in Christ ; a ready hand for the world, and a
willing heart for the Lord I

Old ase, with its winter aspect, creeps on me
apace. My mind waxes feeble as well as my limbs ;

411

my windows grow dark, my memory leeks, and
my grinders are few. Much ashamed I am for
loTing the Lord so little, and doing so little for his
name ; and much out of temper with administra*
tion for persisting in a ruinous war, and trying to
entail poverty, popery, and slavery on us. Surely
the Lord's hands is in this, to scourge the nation
for their contempt of his word and his Christ. In-
fatuation comes judicially from the Lord, which
bids me lay my hand on my mouth.

When I read of convoys taken, and loss by in-
surance, I think of Mr. Thornton with more con-
cern than he, I do suppose, feels for himself. We
may live without anxiety when we are alive to God.

Mr. Astell has gained much credit by his upright
conduct in office ; and Mr. Venn gave great satis-
faction to real Christians by his assize sermon.
He is gone into Yorkshire, hoping to ride off his
disorder in the mountains. I have no opinion of
going so far from a parish to ride for health ; yet
some uncommon providence seemed to point out
this step. I wish it may succeed : but Dr. Dod-
dridge's going to Portugal for health, and d3ring
in his passage occurs to my thoughts, on such like
occasions. You have now had a specimen of young
♦ ♦ ♦ ♦, and may form a judgment of him. Is any
tache wanting, you could wish to see in a young
man, designed tor the ministry ? A new alliance
with your family is in agitation, I hear; the Lord
accompany it with his blessings : and that all your
branches may be grafted into the living vine, and
the parent-stocks be well watered with Uie dews of
grace, is the hearty prayer of your dutiful and
affectionate servant, J. B.

TO MR. JOHN BERRIDOE — ^A NEPHEW.

Everion, May 30» 1780.

Dear John — I am glad to hear that you are well
in health, and diligent in business, and well esteem-
ed and spoken of amongst your neighbours.

412

Honesty, sobriety, and civility are blessings from
God ; they are his gifts ; but no righteousness of
our own can save us. Happy is the man who is
brought to a right knowledge of Christ, and a
saving acquaintance with him : who is taught of
God how to believe in Jesus Christ, to love and
delight in him, to pray to him and praise him, to
trust in him wholly, and to cast every care and
burden upon him. May you be found among these
happy people !

bear Jonn, you will find as well as others, care
and troubles enough in the world ; and after a few
years must be removed from it for ever. Oh, think
seriously of that other world, which is eternal; and
read the good word of God daily, and pray earn-
estly for the grace of Christ, and for the guidance
of his Spirit ! Now is your spiritual seed-time; now
is the day of salvation. Be diligent whilst the day
of life lasteth, for the night of death cometh wherein
no man can work. Oh, let the concerns of your soul
be your daily thought and prayer I Your body will
soon be laid down in the aust, but ^our soul must
live for ever. Take care of the main concern : be
wise for your soul, and then you are wise for ever.
May the Lord protect you bjy his providence, and
direct you by his grace, and bless you in body and
soul. I remain, your affectionate uncle,

J. B.

TO THE REV. JOHN NEWTON.

EverUm, Bee. 12, 1780.

Dear Sir — ^Mr. Keen recommends a Mr. Mayor
to supply my church during my London visit, and
refers me to you for a character. Is he morsd ; is
h^also evangelical? Can he preach without notes ;
and will he condescend to visit some neighbouring
country town once a week, and give a sermon or
an exhortation in a bam or a house ? Is he also a
«ngle man ? A speedy answer to these queries
will be esteemed a favour.

413

Next week I go to preach in a parish church ; a
high honour indeed! Mr. Peers, the Rector of
Ickleford, near Hitchin, is newly enlightened to
preach Jesus, and desires help from evangelical
orediren. Sixteen years ago I preached in one of
his neighbouring barns, and now am invited to
preach in his church. He has driven the 'Scjuire
and his family from the church, which is a mighty
good symptom ; and if he has any reputation still
remaining among the neighbouring clerics, it can-
not survive my preachins in his pulpit. Indeed,
he is a bold man to ask me madman of Everton to
dust his cushion.

Mr. Venn has been traversing the mountains of
Yorkshire for ten weeks, and is returning home
this week, full of power, I hear, stout in body, and
vigorous in spirit. The Lord has restored my leg
to perfect soundness, and strengthened my body
for itinerate preaching the last tiuree months, and
is crowding my church abundantly on a Sunday
afternoon, glory be to his grace. I hope a latter
rain is coming down : indeed, it is wanted. Our
skins are growing very dry; the spiritual pulse
beats very low ; and grey hairs are sprinkled upon
us. I hope you find some refreshing seasons in
your new bam floor, and some Rrain beating out of
the straw. Present my very kind Christian respects
to Mrs. Newton ; ana if you could peep into my
bosom, you might see how much you are loved
and esteemed by

J. B.

P.S. Much grace and peace be with you all.

TO MR. JOHN BERRIDGE — A NEPHEW.

Ewsrian, July 21, 1781.

Dear John — I am glad to hear by John Clark;
that you are well in health, are sober-minded, and
diligent in business. I wish also that your soid
may prosper; that you nmy not only be sober-
minded, but heavenly-minded ; and whilst you are

414

diligent in business, may be fervent in spirit, serv-
ing the Lord. If you hope to dwell with God in
heaven, you must have the kingdom of heaven
brought down into your bosom ; your heart must
be devoted unto God, and taught to delight in him
as your portion, to trust in him alone, and to
worship him in spirit, and in truth ; but this you
cannot do till you are bom again. You must have
a heavenly nature given, before you have a heaven-
ly mind. My dear John, the Lord give you this
heavenly nature, that you may wcdk with God
here, and dwell with him hereafter, I remain,
your affectionate uncle,

J. B.

TO JOHN THORNTON, ESQ.

Everton, Nov, 24, 1781.

Dear and honoured Sir — ^Your letter, bringing
present pay, and plenty of good promises, came
safe to hand, for which I do most heartily thank
you, and beg of God to enrich you with his heavenly
treasures. No fear of your proving a defaulter, but
I must take heed lest I make a litde Christ of you.
The human heart loves a human prop, and is ^lad
to see an earthly supply near at nand. I believe
the children often lose a benefactor, because they
hoist him up into the place of God. However God
will not suffer his children to starve, but as one
channel dries up, another is set a running to supply
their wants, and teach them to place their wnole
trust in the living God.

I came from Yelling not much improved in my
health, but ^eatly delighted with their family wor-
ship, and with the gracious behaviour of the whole
family. Truly it seems a little household of faith.
Nelly is quick and smart, and appears to advan-
tage in company ; but Jenny is the most solid, and
has the best abilities. She visits all the sick in the
parish, makes up their medicines, delights in the
work, and would make a good parson's wife. Her

415

health is but indifferent, yet she does not seem to
quarrel with the Lord on that account. Kitty had
a wonderful breathing of the Holy Ghost upon her
three or four years ago, which continued for many
months. A sjpirit of prayer was given in ricn
abundance wim divine consolations, and her heart
seemed wholly taken up with God. I hope this has
left such a relish for divine things as will never be
lost. Jacky is the top branch of the tree, highest
and humblest. His abilities seem equal to any
thing he undertakes, and his modesty is pleasing
to all that behold him. He has daily hours of
retirement for waiting secretly on his God, as have
his sisters, father, and mother ; and he is so recol-
lected in his talk, that I seldom hear him speak a
trifling thing. His behaviour in College has turned
the hearts of the Master and Fellows entirely to
him, who were very averse, and even injurious for
a season, on account of his being the Bon of a
Methodist Clergyman. There seems not a doubt
but he will be elected Fellow next Easter; yet no

Erofit will accrue to him from his Fellowship until
e is Master of Arts, which will be two years
after he is chosen. He talks of taking Deacon's
Orders next Trinity Sunday. The Lord surely
delights in that Yelling family to bless it; for grace
reigns and triumphs over parents, children, and
servants.

I feel something within which haunts me daily,
and troubles me. It is an eager desire since my
fever was removed of growing well presently, and
of mounting my pulpit out oi hand : but the Lord
fits me accordingly, by sending frequent colds,
which throw me back again. I nave no prospect
of a thorouffh recovery until spring ; ^et if two or
three cheerful davs come, I am expecting wings to
fly abroad. Oh mr that blessed world, where every
will is melted down completely into God's will,
and God becomes their all in all I The Lord shine
upon your heart daily, and refresh you with his

416

mercy, and make all your children monuments of
Jesu's grace ! I remain, dear Sir, your much obliged
and affectionate servant,

J. B.

TO THE REV. JOHN NEWTON.

Everttm, April 13, 1782.

Dear Brother — Accept my hearty thanks for
your preface, which is judicious, like all your other
works, for which I greatly esteem them. Your pro-
ductions, and Dr. Owen's, are always new to me,
I can read them again and again with fresh plea-
sure and profit. Your sense is never withdrawn ;
your thoughts are your own, and your language not
crippled with feeble epithets, nor encumbered with
superfluous ones. But what need I tell you what
you know, and what others know and acknowledge
as well as myself: only there is a pleasure in telling
a friend we esteem, how much we esteem him. 1
think your preface should be prefixed to the second
edition, which is likely to be called for soon. Your
name, though ranked among Methodists, is not
very unsavoury, and your preface would recom-
mend itself.

Mr. Cowper's Hymns, though poetical, did not
raise expectation of such poetic vein, as his book
discovers. I was amazed as well as charmed, as I
read along ; and think him the nation's poet-
laureat, though not the king's. There is more
sweet and wholesome sack in his verse, than in
Whitehead's, my former fellow collegian. He is
very happy in his descriptions and peculiarly
excellent m the choice of his epithets. Perhaps a
grain of insanity, not discoverable in the verse, has
helped his muse, by giving her a loftier wing, and
a more luxuriant rancy, than she could have had
without it. Do I find nothing to blame ? Yes, but
as a lover and a friend. His ear is not so fine as
his fancy. Many of the lines are not readable,
neither prose nor verse, and break old teeth inhu-

417

manly. His meaning frequently lies out of present
sight, and then as much circumspection is needful
to unfold him, as to develope a crabbed classic, or
unkennel a Hebrew root. I think he makes too
free use of the word " fool." It suits th^, petulant
tongue of pride, but not the humble lips of a Chris-
tian ; and poetry cannot authorise what scripture
reproves. The last thing I would mention is a
typographical fault, running more or less through
the whole book, which should be remedied in the
next edition. The comma is often left out in pas-
sive verbs or participles, which makes the line a
syllable too long. Thus, in the 4th page, line 18,
you read, '* How seldom used," instead of " How
seldom us'd." So in page the 6th, line 12, you
read " Indeed ? replied the Don," instead of, " In-
deed? reply'd." This matter will require some
care in the corrector. In page 280, hne 1, is a
double fault; point it thus, ''As he that slumbers in
pavilions, grac'd," &c.

What need of bedaubing the Chancellor with
eulogium, unless a sinecure is wanted? In page
280, universal censure is cast on all 'squires and
parsons. Is it liberal, or christianly ? And a great
statesman is made to pass his time altogether with
a mechanic and a hobby. Is this at all likely?
But you say I am become a mere wasp. So it
seems, but without a sting. When I first looked
on your frank, it appeared to me a desirable thing,
that all senators who could not learn to speak,
should yet be taught to write ; and that a master,
with a handsome stipend, be appointed to instruct
all those who cannot make a legible scrawl. I
suppose your franker, by his characters, must be
a Chinese. Present my very kind respects to Mrs.
Newton, and remember me to Sally. Much grace
and sweet peace be with you all ; and the Lord water
your pulpit and parlour discourses. Yours very
affectionately,

J. B.

2 T

418

TO THE REV. JOHN NEWTON.

Everton, Sq}t. 11, 1782.

My dear Sir — Your kind letter refreshed my
spirit once and again, and may refresh me still more
when it has received an answer ; but for the last
month I durst not peep into it for fear of the date, so
disdainful it looked for want of an answer. During
my latter years I have been continually making
apologies for slack returns to my corresponding
friends, and am not one jot better yet. No one can
be ashamed more, or grieved more, or repent more,
or resolve more, than I have done, yet no reforma-
tion ensues. My heavy constitution weighs down
shame and grief and repentance, and buries all
resolution. Indeed, I am now sinking into the
dregs of life, just able to preach once in a week,
and for two or three days after preaching my mind
seems so weakened, and my thoughts so scattered, I
scarce know how or where to pick them up. My
outward case, the soul's coffin, is well to look at,
only rather too portly ; and my health is better
than usual in the summer, but my strength is soon
exhausted by preaching, and my breast complains
long afterwards.

I read your letter to Mr. Venn, who seemed to
be affected with it, and has returned an answer, I
hope to your content. His son, a very gracious
youth, is gone to Buckden for orders, and prays
earnestly for the Lord's unction along with the
Bishop's hands on Sunday next. He seems
intended for a polished shaft, and has been much in
the furnace of late, a good school for Christian
experience. Mr. Simeon, a young Fellow of
King's College, in Cambridge, has just made his
appearance in the Christian hemisphere, and
attracts much notice. He preaches at a church in
the town, which is crowded like a dieatre on the
first night of a new play. A eospel Curate is also
sprunff up at Royston, a market town, ten miles
8. E. of £verton. Thus Christ is opening many

419

doors to spread his gospel: may he open many
hearts to receive it !

(I did not expect a reply from Mr. Cowper, but
came off as well as I could expect. It is oeneath
a good poet to heed the vituperation of a crazy old
Vicar. My strictures will not hurt him ; I wish
his muse may hurt him no more. Poetic fame is
a sweet morsel for the mind to feed upon, and will
try to beguile his heart into idolatry. Indeed, the
muses are all wanton girls, with meretricious hearts,
and quickly draw Helicon-hunters into their em-
braces.)

I have no doubt of your skill to form a plan for
an academy ; but where will you dig up academical
tutors, and how will you create academical patrons
to support the work ? You need not only a pencil
to design, but the philosopher's stone to make
money, with good store also of lignum vitse for
academical blocks ; and neither the stone nor the
wood are readily found. Your eye is fixed, I per-
ceive, upon a fine bull, but how will you pair him,
except with wild bullocks.

After two years' of insanity, my housemaid is
perfectly restored, better in health now than ever,
and thus enabled to do her work with ease. The
Lord be praised for this mercy.

Church-work goes on heavily here : many of the
old sheep are called home, and few lambs drop
into the told. The wealthier sort seem to be grow-
ing downward into the earth, and find solid ^old a
more tempting idol than poetic fame. Sometimes I
am ready to be offended at them, but this is stifled
by finding more cause to be offended with myself.

I hope this will find Mrs. Newton, your dear
other self, perfectly recovered. The Lord continue
her life for your comfort, and your health for the
church's profit. Many blessings of every kind at-
tend you both. Give my love to Mr. Foster, when
you see him : yours very affectionately,

J. B.

420

TO JOHN THORNTON, ESQ.

Tabernacle, Jan. 23, 1783.

Dear and honoured Sir — Your kind letter I re-
ceived, including a ten-pound note on the poor's
behalf, for which I thank you heartily, and the
Lord will requite you. Blessed are they that sow
beside all waters. As you keep abounding in good
works, may you also grow rich in faith, and abound
in sweet humility, feeling yourself nothing, and
living as a pauper daily on heavenly alms. The
longer I live, the more need I see of the apostle's
advice, to pray always with all prayer, not only the
congregational and social, but riding prayer, walk-
ing prayer, reading prayer, writing prayer, in short
prayer of every posture and exercise. We lose
many a good bit and sup for want of asking, aud
often starve in the midst of plenty.

I have been laid up with a fever and sore throat
since Sunday, and was not able to preach at
Tabernacle last night. My place was supplied by
Mr. Bull, an able minister. The chapel was full,
and the congregation seemed at first dissatisfied
with his whining prayer (a tone more familiar to
our Dissenting brethren formerly than now), but
his sermon was noble and bold, and the people
were so agreeably disappointed, they thought no
more of old Everton, but begged he might preach
again next Wednesday, which was granted. I
should have returned an answer yesterds^y, but
was not able to read or write. To day, through
mercy, I am much better. Starvation, and a few
grains of James's fever powder, through the Lord's
blessing, are restoring me.

How wonderfully God is bringing his gospel into
the establishment, and what sweet humility appears
in newly enlightened souls ! I am glad Mr. Henry
Thornton's election does not make him think it
needful to keep a carriage or a town-house : I wish
him God's election, and a comfortable assurance
of it. My hearty respects wait on Mrs. Thornton :

421

the Lord repair her animal frame, and continue her
your companion for life. That blessings of every
kind may richly descend upon yourself and family
is the prayer of your affectionate and dutiful
servant,

J. B.
P.S. I purpose to wait upon you at Clapham on
some Sunday at tlie end of March.

TO JOHN THORNTON, ESQ.

Everton, N&v. 15, 1783.

Dear and honoured Sir — On Friday last I had a
note from Mr. Venn, which acquaints me with the
loss of your partner, who, I find, expired suddenly
after a long illness. She had lived to see her daugh-
ter married to a peer, and her three sons seated in
the House of Commons, and then is quickly re-
moved. What a bubble is human honour, and what
a toy is human joy ! Happ^ is he, whose hope the
Lord is, and whose heart crieth out for the living
God. Creature comforts may fail him, but the God
of consolation will be with him ; and when human
cisterns yield no water, he may drink of the river
that waters the throne of God. Your partner's
absence will make the house look dreary, and
household matters move heavily ; for she was a right
spring of (Economic 's : but when the rib is gone,
you must lean firmer on your staff: Psalm xxiii.

You may now, perhaps, think of drawing your-
self into less compass : it is a desirable thing for
an aged pilgrim, who is going home, and glad to
drop incumbrances, having no more house-room,
garden, or servants, than are really needful. Youth,
without grace, wants every worldly embellishment ;
but a gracious heart and hoary hairs crieth out for
communion with God, and says nothing on earth
can I desire in comparison with him. What a
mercv, you need not fly to wordly amusements for
relief and run away from yourself to find comfort !
Along with plenty of this world's husks, the prodi-

422

gal's food, God has bestowed a pearl on you which
createth an appetite for spiritual cheer, and bring-
eth royal dainties into the bosom. May thijs season
of mourning be sweetened with a sense of the Lord's
presence, bringing many tokens of fatherly love,
and sanctifying the visitation, by drawing the heart
more vigorously unto God and fixing it on him !

I have been ill for three months, and my body
is wasted and weakened pretty much. My disorder
seems to be asthmatic, and is attended with a deep
cough and much phlegm. For two Sundays I was
kept from my pulpit ; but through mercy I am now
able to preach once a week. My appetite is better,
and I sleep better, but am feeble still. Mrs. Venn
seems wholly restored. May your children, along
with this world's tawdry honour, partake of the
true honour, by being adopted into God's family,
and made the sons and daughter of the most high.
Jesu's grace and peace be with you, and with your
affectionate and dutifiil servant,

J. B.

TO JOHN THORNTON, ESQ.

EvertoH, Oct. 1, 1784.

Dear and honoured Sir — Mr. Astell has just paid
us a transient visit, and acquaints me that you are
retunied from your episcopal visitation of the sea-
ports, and that Lady B ^ * ^ is gone to Scotland.
It proved a sad rainjr day, I hear, when she set out,
not a single dry eye in the family, nor in several of
die neighbours. A comely farewell indeed 1 dis-
covering the love and esteem she had won. Her
marriage is somewhat like Rebecca's, only the
groom, and not the steward, comes to fetch her
from her native soil. May she find an Isaac, a
kind and faithful partner in her Lord B * * *. I
suppose you felt a pang at parting, and did not
know how much you loved until you took your
leave ; and though a bustle of business oft diverts
your thoughts, your heart will miss your daughter

423

long. But I must sympathize with Mrs. * * *, who
in parting with an amiable daughter, has lost her
only female companion, and at a time of life when
she may want her converse most. At present you
can expect but little of Mrs. * * ♦ 's company, for

though abiding at she will be taking aerial

thoughts to Scotland, and spend a great part of
many a sweet daj there ; and her winged imagina-
tion will outstrip the balloons in speediness of
passage.

Our widow has now got what she long wanted,
a Governor, who will not tamely put the reins into
her hand, and suffer her, Phaeton like, to set the
parish on fire. He seems a sensible good-natured
man, and will prove a quiet neighbour I hope,
for I love peace. Gospel doctrines are not offen-
sive to him ; he has learnt their chime at Boston,
and hitherto attends the whole service of the
church patiently when he comes; but madam kicks
hard still, and steps out, as usual, before the sermon
begins, leaving him alone in the ^Uery. This
occasions some staring, and much speculation;
and people whisper, ^' Hannah is not conquered
yet." Sne left Everton with great reluctance after
much procrastination, and is such a knotty piece,
I shall not wonder if she does recoil when she gets
to Dover. By living in some state at Boston, the
Grovemor seems very fond of making a figure ; I
wish he may not soar too high. They set off with
three carriages and four bays; and venison has
been so abundant, a small pasty reached the vicar-
age. Alterations and enlargements of the house
are ordered durins his absence, which may cost
many hundreds. The Governor's valet says, his
master is worth 3000 pounds a year. Mfr. * *
says, 300. The difference is small, only made by
the addition of a single cipher, and ciphers are
nothings.

Mr. Newton has fallen into the hands of a slaugh-
ter-man, I hear. Dr. Mayhew, who will certainly

424

cleave him down the chine if he can. He set Mr.
Madan on his head about Aldwinkle, and almost
made him crazy. I hope my dear brother will
bear the Doctor's operation with Christian patience,
and make no reply. Then the matter may rest,
and he bandied about no further. Controversy
usually goes on briskly, but gospel work goes on
heavily, at least among us. All decays begin in
the closet ; no heart thrives without much secret
converse with God ; and nothing will make amends
for the want of it. I can read God's word or bear
a sermon at times, and feel no life ; but I never
rise from secret prayer without some quickening.
Even when I set about it with heaviness or reluct-
ance, the Lord is pleased in mercy to meet me in
it : and I find more sweet communion in secret than
in social or congregational prayer. Much preach-
ing and hearing is among tne Methodists, and
plenty of ordinances is a great blessing, but if they
do not bring us much upon our knees, they suckle
the head without nourishing the heart. We shall
never obtain the old puritan spirit of holiness, till
we obtain their spirit of prayer. The Lord has
given you the fat tnings of the earth in abundance;
may he give you a heartful and a hou3eful of the
upper blessings, watering the roots well, and all the
branches! With all becoming esteem^ I remain
your affectionate and dutiful servant,

J. B.
N.B. If I am called to London in winter, I have
thoughts of publishing a Hymn Book, which has
been oft threatened with the fire, and is now
designed for the press.

TO JOHN tHORNTON, ESQ.

Evertan, July 2, 1786.

Dear and honoured Sir — Sin, which has kindled
a fire in hell, is kindling fires on earth continually.
And when they break out every one is asking how
they happened. Amos replies, '^ Shall there be

rww

445

evil in a city and the Lord has not done it V And
when desolation is made by fire, Isaiah declares,
The Lord hath consumed us, because of our iniqui-
ties. Many years ago my house was oft threatened
to be destroyed, but the Lord insured it, by giving
the 10th verse of the 91st Psahn ; and the Lord's

Erovidence is the best insurance. Potton felt the
lOrd's fiery ravage some time past ; and Biggles-
wade smarts under it now. One hundred and
twenty houses^ eight malthouses, and a Meeting-
house, with barns and stables are consumed. The
wealthy sufferers had insured three-fourth of their
substance. This loss therefore will not break their
backs, nor does it seem to humble their hearts : but
the little tradesmen and poor labourers have lost
their all, and are herded together in an old malt-
house, and barns ; among whom are several of the
Lord's dear children, begotten under my ministry.
I should like to deal out all my mites privately a-
mong these, but for the gospel -credit I must appear
a public contributor, which will shorten private re-
lief. A man is taken up on suspicion of firing the
town, but alas ! sin wants taking up, for sin is the
incendiary.

Yelling church is well attended under Mr.
Simeon's afternoon ministry. A brave Christian
Serjeant he is, having the true spirit of an Evan-
gelist, but his feet are often put into the stocks by
the Archdeacon of Yelling, who is doubtless become
a vagabond preacher as well as myself, a right gos-
pel hawker and pedlar, but seems desirous of hav-
ing the trade to himself. Through mercy he is
grown as scandalous as I could wish him, yet he
wants to fasten the shackle on Simeon, which he
has dropped from himself. O worldly prudence,
what a prudish foe thou art to grace !

Some little time before Mr. Venn went to Lon-
don, he preached at Bluntisham, a village in the
Fens, and finding great power and success, he pro-
mised to preach there once a fortnight in some

2 u

446

barn at his return. In the mean time I desired
Simeon to strike whilst the iron was hot, and to
visit Bluntisham as well as Yelling. He consented :
accordingly after preaching at Cambridge on a
Sunday morning, he preached at Yelling in the
afternoon, and at Bluntisham in the evening ; and
finding a very crowded and attentive audience, he
preached early on Monday morning, leaving off
before six. This he did for three weeks, and then
acquaints his principal with what he had done, ex-
pecting a letter of congratulation ; but lo ! a funeral
answer comes, declaring Mr. Venn is grieved at his
conduct, grieved at Simeon for doing what himself
had done, and intended to do. This surely is grief
of all griefs, too deep even for tragedy. Pray, Sir,
fay your cane soundly on the Archdeacon's back,
wnen you see him, and brush off this heathen grief
else it may spoil a Christian Serjeant.

I am growing, as I should, more small and loath-
some in my own sight, and Christ is growing more
precious and lovely; but I cannot walk in his
strength, as I ought, nor feast on his fulness^ as I
might. Here I am an infant still, but am praying
daily for larger stature of faith, faith to remove
mole hills at least, if not mountains. I suppose you
are now preparing for an episcopal visitation of the
sea-coast. The Lord direct your course, and pros-
per your own, and your Chaplain's labours. May
the Lord's blessing attend yourself, your partner
and children, and make the several families one
household of faith. That grace may bring you
all to glory is the prayer of your affectionate and
dutiful servant,

J. B.

TO JOHN THORNTON, £SQ.

Everian, July 13, 1786.

Dear and honoured Sir — Your kind letter I have
received, which brings comfortable relief to the
poor and distressed people at Biggleswade. The

w^^mm^^'^m^fg^^^w^a^i^^mmm^'^^'mm^^^mm^^^mmam^afmas^am^a^t^tm^sv^j m^m. mm

447

Lord has rewards of grace to give, and such you
are seeking, being blest with a supernatural ambi-
tion of Coveting the best things. Most of the wealthy
{>rove bankrupts or beggars at last, spend all or
eave all behind, live rich and die poor, regale their
palate here vrith the choicest wines, and cannot
gain a drop of water hereafter to cool their tongue.
But God IS making you wealthy for both worlds.
Providence provides the nether springs for you^
and grace is preparing the upper. O, Sir, what
mercy embraceth you ! A rich man, and yet saved
—from being high-minded — ^from loving or trusting
in Mammon ! A rich man in this world and rich
towards God ! May your children share in the
double blessing ! I lately preached at Grantches-
ter, one mile from Cambridge, to a very numerous
audience, among whom were several gracious young
Students, and three Masters of Arts. One of the
Masters, who had been a zealous Socinian, came to
me after preaching, and embracing me with tears,
thanked me for the sermons I had preached last sum-
mer at Wistow and Harston, in Cambridgeshire, and
for the private discourse before and after sermon.
From what I saw and heard of him, I hope he is
coming home to Jesus. My church is usually very
fall in afternoons, and the people are awake and at-
tentive, but the congr^ation is almost a new one.
Many old sheep are housed in the upper fold ; and
many, who live at a distance, are dropped into
neighbouring meetings, and only pay occasional
visits to Everton. I shall meet them all by and by,
and a blessed meeting it will be, when sneep and
shepherds will give to Jesus all the glory of it. If

my dear brother, the Archdeacon of , comes

home uncrippled, quite sound wind and limb, I
conjecture he will pay an annual visit to Surrey
Chapel. He is now, with all his prudence, advancea
very high on the Methodist ladder, is got within
one step of Tottenham, which completes the course
of Metnodism. I find you have tnoughts of visit-

►* >.■

448

ing North Wales : whenever you steer north or
south, east or west, may Jesus, the God of the
earth, go with you, preserve your going out and
cpn^ng in, and prosper what you undertake for his
glory. I am your obedient and affectionate servant,

J. B.

TO THE REV. JOHN NEWTON.

EvertoHf Nw, 12, 1785.

My dear Brother — I thank you for vou monu-
ment, and can rejoice with yourself and your dear
{)artner, for the gentle dismission and blessed trans-
ation of Eliza, no longer your niece, but the Lord's
bride, trained up for wedding at your own house
and church, and solemnly espoused Oct. 6. Jesus
has paid you well for the cares and pains you be-
stowed in the training, having dropped a recom-
pense into your bosom » with full gospel measure,
far exceeding the Winchester, viz. pressed down,
shaken together, and running over. Indeed, our
Lord does every kindness royalty, and like himself.
May his love fill our hearts, and his praise employ
pur life ! I am full of expectation for your Mes-
siah, and hope it will not be long before it appears.
A glorious subject indeed, and God has encaged
your hand to the work. All ministers should
preach about Jesus, but only his secretaries are fit
to write about him. I find him growing very pre-
cious to my soul, and wrapped more closely round
my heart. My daily prayer is to grow up into him,
and lose myself in him, and find him my all in all.
Perhaps I may be called up soon lo see him, whom
my heart loves, and to throw myself at his feet. I
have been ill for three months, and for two Sun-
days kept out of my pulpit. My body is wasted
and weakened, and my trumpeter's face is subsided.
Through mercy I am somewhat better, and just able
to preach once on a Sunday, but am far from well,
and not likely to be so, till I get home. What a
mercy to have a prospect of a heavenly home, and

449

well founded too when the earthly cottage is feeble
or falling ! My brother Venn came home a cripple
from Surrey Chapel, and confined some weeks to
his couch. One leg was exceedingly swoln from
the ancle to the hip, but the swelling is almost or
wholly gone ; he can now wear his proper shoes,
stockings and breeches; and is able to ride to
Everton and back the same day. A marriage is
expected at Yelling about Christmas between his
eldest daughter and Mr. Elliot.

Mr. Cowper has published more poems, I find ;
but his poetry, though excellent, is not likely for
sale. There is too much gospel for the world, and
too little for most believers. Pray give my kind
respects to Mr. Foster, when you see him ; and to
Mr. Romaine when you catch him. I send my
hearty love to you and your dear. Much grace
and peace be with you, and with your afiectionate
brother, J. B

TO JOHN THORNTON, ESQ.

Tabernacle, Feb. 20, 1786.

Dear and honoured Sir — On Sunday three weeks
the 12th of March, I purpose to wait upon you at
Clapham, and beg of Christ to give us the meeting.
I am to preach at Tottenham in the morning, and
the afternoon service will be over before five. May
I have leave to expect your carriage to convey an
old drone, for such I am now, to Clapham. Indeed
I now belong to tlie family of Dolittles ; the Lord
make the little I do effectual ; and I heartily thank
him for giving me a will when I had strength ; and
for not laying me aside, but continuing a small mea-
sure of strength, now I am old. No master like
Jesus. Every endearment meets in this master, the
father, the brother, the husband and friend. Every
office centers in him, the prophet, and priest, and
Kin^ of his people. He has abundant charms to
captivate a heart when the eye is opened to behold
him. Blessed arc your eyes, for they see, Jesus

450

saith to his disciples. And may we not join in
thanking God for this blessedness bestowed on us
also ? The Lord open our eyes more clearly, and
keep them open, till we behold this precious Jesus
face to face. You are indebted to him, for the will
and the power to be bountiful ; and for continuing
the will, notwithstanding the daily trouble and fre-
quent impositions attending your bounty. The
praise is his due, give it, 1 trust you do, give it him
all. But chiefly are you indebted to Jesus for giv-
ing you a sight of himself, and drawing your
heart after him. This is the dawn of eternal bless-
edness. A view of the Lord of glory, is glory
springing up in the soul. And as this view groweth
clearer and more abiding, the glory increaseth, till
at length it is consummated by an eternal weight
of glory. What a prospect is here opened to the
believer, and what a claim of eternal praise from
him, who was bom a child of wrath, and an heir of
hell, but through grace has been snatched like a
brand from the burning, adopted into the family
above, and made a child, and an heir of God most
high. Thus the beggar is lifted up from his dung-
hill, and exalted among the Princes of heaven.

The Lord make all your dear relations partakers
of his blessing ; and for this purpose may Jesu's
grace be with them all, and abound in yourself, and
your afiectionate servant,

J. B.

P. S. I send you very early notice of my waiting
upon you, lest another appointment should be fixed
for that day, and I could not conveniently come at
any other time.

TO MISS L-

Evertan, April ^1, 1786.

My dear Lissey — ^Through the Lord's protection
I came safe to Everton on Tuesday, the 11th, at
half-past four, and found my servants all well, and
every thing well about me. Blessed be God for

451

seventy years mercies : may they follow me all my
days, and bring me to the land of everlasting praise,
where mercy endureth for ever !

We lose much of the savoury comfort that
springs from providential bounty for want of duly
discerning what a mercy it is ; tne starving beggar,
who receives sixpence from a charitable hand feels
the value of this mercy, and blesseth his benefactor
with a warm heart. And is not every mouthful you
eat the same mercy ? As much unmerited, and as
much a free gift, as a beggar's alms ? Why then is
not every meal a feast of gratitude ? Because we
want the beggar's sauce — hunger and poverty, to
make us duly thankful for food. One morning,
last week, as I lay in bed, thinking of a person,
I could not relish on account of selfishness, these
words were dropped into my bosom, ' Look at what
is good in him, overlook the rest.' I found the
words came from the Lord, by the effect which they
had ; for they instantly removed the disgust which
I had long conceived. Thus when a veil was thrown
over selfishness, I could discern good things in him,
and think of him with pleasure. This may be of
use to my Lissey to remove my present disgusts,
which are cankers, that prey upon the spirits : alas !
how little do we possess of that love, which beareth,
believeth, hopeth, endureth all things. We grow
more like Jesus only as we grow up into him in
love ; and this grace purifies, and sweetens the af-
fections, banishins selfishness, so far as it prevails.
It is the temper of heaven, and the nature of Grod ;
for God is love. And can a God of love suffer his
children to want any thing needfiil ? Does he feed
his birds, and will he starve his babes ? Has he
given us bodies to be fed and clothed ; and will he
withhold food and raiment ? If you chance to feel
anxiety about these matters, remember the sweet,
quieting word, which Jesus has dropped to hush the
spirit. Your Father knoweth, that you have need
of these things. And again, fear not, little flock.

452

it is your Father's good pleasure to give you the
kingdom ; and if he gives you the kingdom, he
will bear your charges thither.

I send my love to constant Betsey and Sally ;
the Lord send his love, and that crowneth all.
Grace and peace be with you all, and with your
affectionate servant, J. B.

TO THE REV. JOHN NEWTON.

Everton, June 14, 1786.

My dear Brother — I have received and read your
Messiah ; and I thank God for the sermons, and
for the testimony you have borne against Oratorios.
They seem a growing evil. The public prints give
notice that three Oratorios are to be performed in
Louth Church at the end of this month. The
fiddling of scripture in a theatre seems to me a
profanation of God's word, making it a mere car-
nal amusement; and the matter is made worse
by bringing Oratorios into God's house, they then
become a satanical ordinance ; and Mr. Hills
grace before and after the musical treat, was,
though not intended, a consecration of it. The
bringing an Oratorio band, an army of pipers and
fiddlers into God's house, appears to me a worse
profanation than bringing doves into the temple.
But the cry is, they were all professors; perhaps
so, and they are quickly made by a gallery ticket
and a hymn book. From Sir Richard's avowed vin-
dication of church Oratorios, displayed in two letters
to our Trustees, containing twenty quarto pages, it
seemed plainly his desire to have annual celebra-
tions in Surrey Chapel, and I could not tell how
far Mr. Hill might be influenced by his brother
and a large band of fiddle-stick professors. There-
fore I am not sorry that a stir has been made about
this matter to nip the evil in its bud. But if I had
known Mr. Hill's declaration, that no more Orato-
rios should be performed in his chapel, it would
have saved me the trouble of writing my letter,

453

which was sent to Mr. Mills, of Moorfields» in
answer to a letter from him, and designed for no
one else. I am sorry to find you all agree in call-
ing Oratorios inexpedient things and nothing more.
Whereas, if they are lawful exhibitions for God's
hpuse, the devil will soon find a way to make them
expedient. For what more expedient to ease a
chapel of its debt, than a lawful Oratorio ? And
what more expedient to repair a decayed chapel,
or to help to support the ministers, than a lawful
Oratorio ? Jesus Christ is Lord of the sabbath, and
Lord of his house, and no one has a right to ap-
point offices or ordinances but himself. AH human
inventions are innovations of his authority, neither
expedient nor lawful.

I have long laboured to unite Mr. Hill and our
Trustees, and thought an union was happily effected
before I left London; but breach comes so quickly
after breach, and widens the gap so much, that I
begin to question whether a solid union can be had.
Your letter, for want of a proper direction, paid
two visits to your post office, and rambled round
Bedfordshire, before it reached Everton.

^ bought eight night caps of Mr. Marchant, and
paid for them before they were made. They are
now come, and I find were charged three shillings
too little. If you will take your three shillings to
Betty Kins when you pass by the Tabernacle, she
will take them to Mr. Marchant, and thus all mat-
ters are rectified. I send my kind Christian
respects to Mrs. Newton, and to our common
Christian friend, Mr. Good-looks, a Saturday guest,
whom I hope to see at Everton . Grace and peace
be with you, and with your affectionate brother,

J. B.

TO JOHN THORNTON, ESQ.

EvertoH^ Oct. 11, 1786.

Dear and honoured Sir — You are now returned,
I suppose, from your episcopal visitation, and have

2 X

454

made a 8ea*port ring with gospel tidings. The Lord
attend them with his blessing. You do well to
change your station every year, and may the cloudy
pillar always go before you, and direct you where
to fix the gospel standard. What a honour the
Lord Jesus puts upon you, in employing you to
carry abroad the best news that can be heard —
news of salvation ; and whilst others travel to be-
hold the vain glitter of earthly glory, you are travel-
ling to show to sinners the unsearchable riches of
Christ, and allure them to his arms. The Lord,
who employs you, is a good master, and will re-
member eveiy labour of love you undertake for his
sake. May his presence be ever with you to ani-
mate and protect you, and his love to refresh you;
and may his own dear self be the growing love and
joy of your heart, your strength and confidence, a
sweet present portion and your everlasting all.

Infirmities, T find, are growing upon me; but
they come at the Lord's bidding, to make them
room in the heart ; and come with his blessing, to
make them welcome. My ears are now so dull,
they are not fit for converse ; and my eyes are so
wc^, I can read but little, and write less. Old
Adam, who is tlie devil's darline, sometimes whis-
pers in my ears (and he can ma^e me hear with a
whisper) What will you do, if you become both deaf
and blind ? I tell him, I must think the more, and
pray the more, yea, and thank the Lord for eyes
and ears enjoyed till I was seventy ; and for the
prospect of a better pair of eyes and ears, when
these are gone.

What a mercy to have a never-failing Jesus, when
all things else are failing ! O my God, I thank
thee for the precious nft of thy beloved Son, and
for sweetly joining my heart unto him. My breast
is so weak, I cannot walk ten minutes, yet am ena-
bled to preach once a week, and have more enjoy-
ment otmy body, when sitting still, and better rest
at nights, than usual. So here is mercy along with

455

judgment, and by and by it will be mercy without
judgment. I hear Mr. llobert Thornton is mar*
rid : may the Lord betroth both the groom and the
bride to himself, andplant his faith in the hearts of
all your children. Ghrace and peace be multiplied
upon you» dear Sir, and upon your much obliged
and affectionate servant,

J. B,
P. S. Please to accept my thanks for your letter,
and two sermons sent oy Mr. Astell. The Yelling
Archdeacon is well.

TO JOHN THORNTON, ESQ.

TabemacU, Feb. 20, 1787.

Dear and honoured Sir — ^My turn is to preach at
Tottenham, on Sunday, the 1 1th of March, when
there will be no noon sacrament, and on that day I
purpose to wait upon you at Clapham, if conveni-
ent, and shall be thankful for your conveyance thi-
ther. Dr. Peckwell lately hinted to one of our
Trustees his intention of practising physic ; and
when the society, called tne Poor Mans Friend,
met at Tottenham on Wednesday last, he proposed
himself, as a physician to prescribe for the patients
under the care oi that society. This looks like an
introductory step to the practice of physic, and as
designed to make his intentions generally known.
A dispensary seems to me a poor exchange for the
Bible, and a Materia Medica of little value in res-
pect of Christ's calvary balms. Where Christ is
known and felt, his pulpit service is far bevon9 all
medical fees. Happ^ are they, that grow hoary in
its service, and find it more and more delightful.
A good master he is, kind to all his servants, his
iQve like himself boundless, his wages beyond com-
putation great, and measurable only by eternity,
yet wholly undeserved.

When 1 get a glimpse of Jesus, and we have only
glimpses here, he seems so precious, so desirable,
so all over glorious, I wonder that my thoughts can

456

be employed on any otlier object ; but mists come
on to cloud the spiritual hemisphere, and Christ is
hid behind his cloud ; yet faith can trust an unseen
God, and rear its head, when sense and reason fail.
Oh, for much of this heaven-born faith, to cheer us
on while running the race, and hold up the heart
when it is ending I The Lord plant this faith in the
hearts of all your children, ana give you the com-
fort of beholding all its fruits in them. And may
the God of peace give you his peace at all times,
and afford the same to your truly affectionate and
much obliged servant,

J. B.

TO JOHN THORNTON, ESQ.

Evertan, Od. 27, 1787.

Dear and honoured Sir — The word of God and
prayer has been my employment for a long season,
and I had purposed to read no other book but the
Bible; but your Remembrancer being a small
tract and savoury, I read it through, and foimd it
so profitable, that I purpose, if coming again to
London, to buy a dozen for my La^ -preachers.
By duly reading the holy word, and mixmg it with
prayer, I find my £etith and my affection more
ste(ifastly fixed on Jesus, and at times he appears
so exceedingly sweet, that I could kiss his feet^
were he bodily present, but bein^ absent, I kiss his
name in the Bible with reverential love. Oh, dear
Sir, if Jesus appears so precious with only a slimpse
of his glory, how precious must he appear when oe-
held in all his glory, and in the full smile of his
countenance^ What Sheba's Queen said to Solo-
mon, is only verified in our Jesus, Happy are thy
servants, who stand continually before thee. I
know not of any growth in grace, but what ariseth
from growing out of self, carnal, worldly, and
righteous self, up into Christ, and finding him
b^ome more and more, our love and joy, our
strength and confidence, our pleasant meditation^

457

and our all in alL I do not much pri^e our Church
^Catechism ; it begins so very ill, calling baptism
our new birth, and making us thereby members of
Christ, children of God, and heirs of the kingdom
of heaven. Mr. Stillingfleet should have spoken
more folly and pointedly about this {weighty mat-
ter ; for all carnal churchmen fancy they are new
bom, because baptized, and quote the Catechism
as a proof of it, and the carnal clergvjpreach ac-
cordingly, and quote the same authority. The
acting as sponsors is now become a mere farce,
and a gossipping business ; and the promising for
infants, what they cannot engage for themselves,
may suit a covenant of works, but not a covenant
of grace.

Mrs. V * * is a little revived, but not likely to
recover, somewhat like to Mrs. W * * *. In my

S>rayer8 I remember them daily. On Thursday
brtnight Mr. V * * dined with me, and came with
N * ^ in a single-horse chaise ; at fowr he went to
Potton, and overturned the chaise. His breast
and shoulder were much bruised by the fall. N * *
also was hurt, but not much. He was blooded at
Potton, and went home the next morning in a post-
chaise. He has not preached since ; and remains
but indifferent. My health, through mercy, is
rather better than in some years past ; but my body
grows tottering, my eves dim, my ears deaf, and
my faculties feeble. However, I look for new eyes,
new ears, and new faculties when this vile body is

ground down in the grave. Thanks be to Jesus
r this prospect, the fruit of his purchase and
effect of nis grace. The Lord give you much of
his presence, with a daily waiting for his coming,
and bestow the blessings of his spiritual kingdom
on all your dear children and relatives. Urace
and peace be with you, and all yours, and with
your affectionate and dutiful servant,

J. B.

458

TO JOHN THORNTON, ESQ.

Tafemacle, Fdk. 21 , 1788.

Dear and honoured Sir- I am so tumbled about
in preaching, without any r^ularity, that I know
not where I am to preach, till an order comes.
However for once I will fix my time, viz. the 2nd
of March, and wait upon Mrs. Wilberforce after-
wards. I begin to be weary of London, gossipjping
visitors weigh me down. Everton suits me best,
where I can be alone, with the word of God for my
companion, and leisure enough for musing and
prayer. Never am I well, but when at home with
Jesus. May he draw me nearer, and keep me clo-
ser with him. Yesterday Dr. Ford was ordained,
and it seemed a good season. Captain Scot is here,
a truly spiritual man. The Lord give you all you
can desire, much grace in your own heart, and
much in your children. Jesu's peace be ever
with you, and with your dutiful and affectionate
servant,

J. B.

NOT KNOWN.

Everiim, Oct. 9, 1788.

Dear Madam — ^When our expectation is too much
raised on account of any creature, the Lord Jesus
in wisdom disappoints it, that we may seek our
whole happiness m him. He expects our whole
dependence should be placed on him, and he will
have it and is worthy of it. The human heart
would fain be roosting a little on some earthly^thing,
but Jesus will unroost it, and bring it fluttering to
himself like the dove to Noah's ark, where alone it
can find rest. Delight thyself in the Lord, in him
wholly, and he will give us the desires of our heart.
If the heart chance to seek delight elsewhere, it is
kindness in the Lord to deny us our desires, and
your late disappointment may bring you more pro-
fit than a sermon or a visit^rom myself. Indeed I
was so deaf that a visit would have been very trou-

450

blesome to you. During our warfare, troubles will
come by sixes and seyens, a gracious company, and
not one too many ; if we could liye well without
them, we should not have them; but we cannot, and
therefore Jesus in loye sends them. You are an
afflicted family to be sure, but mercy, much mercy
attends you. if three are cast down one is held up,
and though feeble, is supported till some other is
raised up. If you see no family so afflicted as
yours, can you nnd any family so blessed. All of
one heart and one mind seeking after Jesus. Surely
the Lord delights in you, and bestows his best bleite*
ings on you, a healthy soul, while the world is sa-
tisfied with a healthy body. Yet the best need
correction, and must haye it. Whom the Lord loy-
eth, he does rebuke and chasten. Some foolish-
ness is bound up in the hearts of his children, and
he will not spoil a child by sparing his rod. Grace
and peace be with you all, and with your affection-
ate servant,

J. B.

TO JOHN THORNTON, ESQ.

Everton, Oct. 26, 1788.

Dear and honoured Sir — Mrs. Bewick tells me
that you are now returned from your ecclesiastical
circuit, haying yisited France and Flanders. I
belieye Great Britain is chiefly designed for your
diocese, yet a little gospel seed, scattered in a
foreign land, may not be lost ; and this kind word
follows, whereyer you to. Labour for the Lord
shall not be in yain. If others reject the offered
blessings, it shall return upon your own head.
How much more excellent and kindly are your
campaigns than the imperial ones 1 You are bring-
ing news of life and peace, and they are carrying
horror and death, whereyer they march, to them-
selyes and others. How mad is wordly ambition^
and yet how much admired, if it succeeds, by men
of a worldly mind, who call these murderers of the

400

human race, heroes I Little do these heroes think
what vengeance they are drawing on themselves
by the slaughters they occasion, and how hell will
be moved to meet them at their coming down:
Isa. xiv. 9 — 15. These heroes are the devil's cham-
pions, who go forth to people his dominions, and
upon their standards shoula be written. Death and
Hell. Blessed be God for engaging us in a better
warfare, under the Prince of peace, who calls us
forth to a noble victory, attended with glory, ho*
nour, and immortality. All thanks to his grace
for enlisting us, and keeping us stedfast to his
standard. The praise is all his own, and must be
all his own for ever. .Hallelujah.

Mrs. Bewick pleases me much ; there seems a
real heart- work m her; and worldly losses may have
brought much gain. Mrs. Astell is some little bet-
ter, but exceedingly feeble, and not likely to conti-
nue very long. I hope there is something good in
her, but cannot read her state i^y> cmd fear she
has been going backward lately. The Lord revive
the work, if begun : or begin it effectually, by sanc-
tifying the visitation, and drawing the neart quite
home to Jesus. In neither of the partners can I
see any thing at present, but decency.

My ears have been stopped for ;;wo months, but
now are somewhat open^. The Lord does all
things well. I am growing infirm, as I must
expect ; and out of conceit with myself more and
more, as I ought ; decreasing that Jesus may
increase : John iii. 30. A precious Christ and his
precious word are every thing to me. My chief
converse is with him ; and find myself best, when
alone with him. He is instead of all company.
Tlie Lord refresh ^rour heart daily with his peace,
and brinff your children well acquainted with his
grace and love. With affectionate and dutifiil
respects, I remain your much obliged servant,

J. B.

46i

TO JOHN THORNTON^ ESQ.

Evertom^ Dec. 90, 178d.

Dear and honoured Sir — I am favoured with two
letters, the former of which brought me ten pounds
for the poor. The Lord return it in special bless^
ings on yourself. I am now daily calling on mv
heavenly Counsellor to provide me a Curate ; tell-
ing him, I am unable to find or to choose one ; but
he is able to do both ; and I am running milch to
his door on this errand. He will not be ofiended.
Sometimes an anxious thought creeps into my
bosom, and weigheth me down, but I send it ofi^ to
Jesus. He is willing to take, and able to bear all
burdens, that are cast upon him. My Curate can-
not help being glad at having a living of his own,
but he is himself in no haste to be gone, and our
sorrow will be mutual at parting, whenever it be.
There is, I perceive, a horrible fear that he and his

{partner will be poisoned, but the fear comes too
ate, for the mischief is done already. Richard's
loins are well girt with truth, and his heart upright
and stedfast: his partner also accords well with
him. I could wish the purchased living might be
at some good distance from Pharisaic friends; how-
ever Christian faith must be tried to prove it genu-
ine. From what yeu write about Mr. * • he does
not seem designed for me. If not settled at Cot-
tingbam, his intended wife would scarce like to
travel so far as Everton. I am rather sorry, when
candidates for the ministry are preparing to get
into petticoats, before they get into orders. On Sa*
turday I wrote to Mr. * * acquaintin^him with my
speedy want of a Curate, and desinng him to in-
quire among his Cambridge friends about Mr. * *
or any other that might seem suitable. But indeed
I am not very fond of College youths ; they are apt
to be lofty and lazy and delicate, and few of them
might like to unite with such an offensive character
as mine. I should think a young man from the
Hull academies might suit better ; but my thoughts

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462

are not worth a groat, and when they embarra«
me, I throw them into the lap of Jesus. I am glad
your dear sister is removed from a frosty world, into
a better re^on, where Jesus, precious Jesus, makes
eternal spnng and sunshine. Troublous times are
comings 1 fear, but two things comfort me ; the
Lord reiffneth, and my life is drawing towards its
close. The 9th of January is appointed for my
journey to London. The Lord accompany me thi-
ther and there with his presence, protection and
blessing. May Jesus give you all that you wish for

J yourself and your children, hearts full of faith and
oye, and a life adorned with good works. Thus
praying, I remain your much obliged and affection-
ate servant, . J. B.

TO BENJAMIN MILLS, ESQ.

Euerttm, Oct. 3, 1783.

Dear Sir Your kind letter is received with an
inclosed note for the poor sufferers at Potton. A
hay stack, which had long been smoking and neg-
lected, at length threw up large flakes of fire into
the air, and these being cirove and scattered by the
wind, set half the town on fire in twenty minutes.
Whatever the fire reached it consumed : and the
mischief was done in four hours. If during that
time the wind had shifted from north to south-east,
the whole towri had been fired. The best part of
the town, I mean, the best houses are burnt ; and
the poor have suffered, but not in such numbers as
the rich. Professors have fared the best, but not
wholly escaped. Much of the market-place is burnt,
with the two great inns, and the large street leading
from the church into the market. Mr. John Ray-
mond's ffreat house, with his woolhouse, barns, sta-
bles, and grain, and two thousand pounds worth of
wool, just laid in, are all consumed. He computes
his loss at five thousand pounds, and says he is still
worth twenty thousand, out is so dejected, and his
health so impaired by this loss, that his life seems

463

in great danger. Livelong^a house, woolhouses, and
buildings are consumed. He is reckoned one of
the most infamous in Potton, and was thought in
very declining circumstances ; but people say, the
fire will set him up, he is insured so deep. Butler's
house, woolhouse, and buildings are also consumed^
but part of his stock is insured. John Keeling baa
escaped. John Miller's house and workshop are
consumed. He has suffered more than any of the
professors, but is not offensive now to the carnal
world, and will be well considered in the general
contribution ; however, at your desire, I shall send
him two guineas. He names himself Elijah, and
calls all other ministers Baal's prophets ; yet since
the fire, has had the vanity to D^g of ^^ to recom-
mend him as a preacher to the Tabernacle. He
now openly declares that Jesus Christ is no more
Grod, than jPaul was, which has this good effect, that
it keeps the good people at Potton from hearing
him altogether. Indeea he is grown ver^ lofty and
censorious, and I wish his late calamity may be
sanctified. The furniture of my Curate's house had
cost j£300, which was all consumed ; and no linen
saved, but what was on their backs, so rapid was
the fire. I was forced to take them in, and a mourn*
ful sight it was to see them come in the evening,
the husband with a cradle, the wife with a young
child, and the maid with an infant in her arms.
Through mercy a house was provided for them at
Gamlingay in a fortnight's time. My feverish com-
plaint is much removed, but my head, and breast
are but indifferent ; however [ have been just ena-
bled to preach once a Sunday through the summer.

My kind Christian love to your partner, peace
and protection be with you both, and grace with
your children. I remain your much indebted and
thankfiil servant, J. B.

P. S. Why did you put A. M. on the back oi
your letter ? It makes me seem a coxcomb, got into
my dotage.

464

TO BENJAMIN MILLS, ESQ*

Evertom, Nov. 4) 1785.

Dear Sir— Your letter occasioned thankfiilness
to God, with prayers for blessings on yourself —
blessings, according to scripture, good measure, far
exceeding the Winchester, viz. pressed down, shaken
together, and running over. I know not what my
poor Lay-evangelists would do without some assist-
ance received ^om yourself and your society. They
are labouring men, whose paws maintain their jaws,
and two of them have seven children, and their
wives are kindling every year. They seem the
only free grace preachers in the land ; for they do
preach free grace freely, without money, and with-
out price, having nothing for their preaching but a
plain dinner, and sometimes not even that.

I believe Dr. P. could take leave of Tab. and Tott.
without tears, if he met with church preferment, that
is warm and blanketing, such as would lap quite
round him, and keep his four wheeled cumcles in
sprightly order, and support a decent number of
liveries. But the Lord seldom loads the back with
preferment when the eye has got a squint. Coach-
ing is an evil that creeps among Methodist preach-
ers. It brings a high nead, and a low purse ; lifts
the preacher above his heai'ers, and keeps the poor
at a distance from him. Gospel seldom runs well
on wheels. Our dear Master always rode upon his
own legs, except once, when he borrowed a hackney
to make a state entry into Jerusalem ; and then
any disciple might have got uj) behind if he pleased.
No wonder the hearers run into worldly fashions,
when preachers lead the way.

I have been ill for two months, much weighed
down with coughing and phlegm, sometimes almost
strangled with it, which has wasted and weakened
my body, and narrowed and bleached my face. I
was kept out of my pulpit for two Sundays, and my
cadaverous countenance made many suspect I was
going to take leave of them. Through mercy I «mi

465

better^ but not recovered, and am able to preach
once on a Sunday, but am in travail three or four
days afterwards. 1 am naturally fretful in pain, and
the Lord sends me coughing and phlegm to puke
the fretfulness up, which, along witn grace, may do
the business. 1 send my kind respects to your
little wife, and being a good wife, there is enough
of her, and respects to your brisk shopkeeper, who
is a part of vou. Much grace and peace be with
you, and with your affectionate servant,

J. B.

TO BENJAMIN MILLS, ESQ.

Bvertim, Nov, I, 1786.

Dear Sir — I had bought some very strong good
cloth to make two coats and breeches for two very
poor but upright preachers, and had tent it a fort-
night ago, with a guinea to each to make the clothes
up, with some thoughts of your bounty to eke the
matter out. But I find you are no friend to eking,
for ^ou have made the whole up, with a remnant
beside. On opening your letter I gave the Lord
hearty thanks for your donation, witn a prayer for
a blessing on the donor : and may his blessing
ever rest on you and yours I Amen.

I had much of my nervous fever in the summer,
which kept me at home ; and the Lord took away
my hearmg for three months, so that I was not
conversible: then my ^es seemed to be going
apace ; and at one time I had an apprehension of
being both deaf and blind. At first I prayed daily
to the Lord for my hearing, but with submission to
his will ; and on Sunday fortnight he gave me a
better pair of ears (thanks be to his grace) not
perfectly restored, yet so as to make me able to
converse with comfort ; and they seem still to be
mending. This has encouraged me to ask for a
better pair of eyes. And why should I not ? Jesus
has eyes to give as well as ears, and he can bear
dunning ; nay, is never better pleased than with a

466

thousand duns at his door. Well, my eyes are
somewhat better (thanks again to my healer) and
I keep praying on.

I am glad to hear you write of a visit to Ever-
ton ; we have always plenty of horse provender at
hand, but unless you send me notice before hand
of your coming, you will have a cold and scanty
meal ; for we roast only twice in the week. Let
me have a line, and I will give you the same treat
I always gave to Mr. Whitfield — an eighteen-penny
barn-door fowl; this will neither burst you, nor
ruin me ; half you shall have at noon with a pud-
ding, and the rest at night. Much grace and sweet
peace be with yourself and partner ; and the bless-
mg of a new heart be with your children. With
many thanks I remain your affectionate servant,

P. S. Please to present my love to the Trustees
and all the labourers.

TO BENJAMIN MILLS, ESQ.

Evertont Oct. 9, 1788.

Dear Sir — This comes with a thank-offering for
your kindness, and a prayer that God may multi-
ply his mercy on yourself, your partner and your
children. Through the Lord's gracious providence
I got to Everton safe and well on Saturday after-
noon about five, and not quite so much tired as I ex*
pected. On Sunday I preached, and felt the effect
of Wednesday's sermon. What a poor Do-little
I am, next door to a cumber ground 1 Twenty-one
good meals in a week, with a bever besides, and
one sermon chiefly. Sure no lazy servant was ever
so fed ; but I live upon a King's bounty, who ex-
ceeds not only all deserts, but all our thanks and
praises. He delights to make his servants stand
amazed at his bounty and grace — bounty too rich
to be exhausted, and grace too deep to be fathomed,
except in glory. Let others prattle of their works
and one sinner praise another, V will sing of the

467

mercy of the Lord for ever and ever. Thanks be
to my God for giving me an appetite for this hea-
venly manna, and a taste of it. His mercy endur-
eth for ever ; how sweet the sound — ^how rich the
food to a gracious soul I A pleasant thing it is to
be thankml ; bjoA saints will feel a pleasing, grow-
ing debt of gratitude for ever, which will fill the
heavenly courts with everlasting hallelujahs. May
you ana I attend and join the choir 1

I was sorry to see Mr. West look so lank 'and
walk so feebly ; and as Mr. Keen, though seem-
ingly revived, is old and tottering like myself, I wish
another Trustee might be chosen before their re-
moval. It would be bad to have the whole Trust
lodged in a single hand, and him a preacher too.
I trust the Lord Jesus, who has removed two High
Priests from the chapels, and has shown a Provi-
dential care of them nitherto, will direct the Trus-
tees properly.

Solomon's account of old age suits me well. The
windows are dark ; the daughters of music are low ;
the grinders cease, for all are gone ; and the grass-
hopper is a burden. Well, thanks be to God thro'
Jesus Christ, for the prospect of a better world.
Grace and peace be with you and yours, dear Sir,
and with your affectionate servant,

J. B.

TO BENJAMIN MILLS, ESQ.

Everion, Nov. 23, 1790.

Dear Sir — Our years are rolling away fast, and
will quickly roll us into eternity. How needfol
that admonition : Prepare to meet thy God I
Without earthly business to mind my heart will
rove in the world, yet bemired in it, and stick so fast
in a quag, that I am forced to cry, Lord, pull my
heart out. Thanks to grace, I have been crawling
many years on the road to Sion ; and sometimes in,
and sometimes out, and the Master has somewhat
quickened my pace in the summer by a draught of

468

birch wine, as needful at times for a heavy heel'd
pilgrim^ as the wine of the kingdom. Now being
almost through the wilderness, very sidk of sel^
and of a dangling world, I am drawing near to
Mount Pisgah ; and when I stand on its top, the
Lord give an open eye of faith, to see all the
promised land, and rejoice in hope of the glory of
God.

The windows of my house grow dimmer, scarce
give a straight line, or spell a word right, and dis-
like a pen much. Yet thanks to the Lord, my
health is better, my ears pretty stout, and my legs
keep mending, are peaceable in a chair, tnough
fretful in bed. I purpose, with the good leave and
help of my Master, to set off for Tabernacle on
Tuesday, the 28th of December, unless a fall of
snow then happen, which would delay me until the
roads are tracked. The Lord afford hispresence,
protection, and blessing! Blessed be Grod for a
prospect of peace : much wrangling here about
things civil and sacred, but no belligerents above.
One Heaven holds all ; one Temple services all ;
and one Jesus feeds all with his own love, joy and
peace. My eyes cry for quarter, so with anection-
ate respects to your partner, the Trustees, and
preachers, I remain yonr much obliged servant,

J. B.

TO MISS L-

EvtrUmf Mag 6. 1792.

Dear Lissey-r-Once more I am paying a corres-
ponding visit to yoQ, and others, expecting it to be
my last on account of my eyes, which are growing so
dim, that I can read but little of what I love dearly,
the precious word of God. I now lament the many

J rears I spent at Cambridge in leamii^ uselesa
umber — ^that wisdom of the world which is foolish-
ness with God, I see nothing worth knowing but
Jesus Christ, and him crucified ; for him to know
is life eternal. Follow him at all times, and let

409

your heart dance after him, as David danced after
the ark. And when he comes into your bosom
hold him fast, and turn all other company out. He
loves to be alone with his bride. You may iind him
in the shop, or in the street, if you seek him there ;
and often whisper in his ear, 'Dear Jesus, come and
bless me.' If he sometimes surprise us with his
visit, and comes unexpectedly ; yet he loves to see
the doors open, and the bosom waiting for him.
Many kind visits are lost through a gadding heart;
therefore keep at home with the Lord, and let him
hear much of your loving talk, and tell him all your
wants, and all your grievances, and cast all your
care upon him, and hide nothing from him. lican
firmly upon him, and he will cheer your heart in
every trying hour, and bring you safe at last to his
eternal home, where sin and sorrow never come ;
but where joy and peace for ever dwell. In this
world we must expect tribulation : it is the Chris-
tian's fare, and comes because it is wanted, and
stays no longer than whilst it is wanted. Hereafter
he will make us know, if not before, that he hath
done all things well.

I am very feeble in body, but as well as I should
be, and must sufi*er my heavenly Physician to pre-
scribe for me. My kind respects attend you all
and Nathan. Peace be with you, my dear Lissey,
with spiritual health and joy in the Lord. The Lord
give us a happy meeting above — Farewell.

J. B.

ADDRESSED TO MRS. £-

Evertm, Aug. 2, 1792.

My dear N. — You ask me how I do, eyes very
dim, ears deaf, head much shattered, and spirits
very low, yet much exempt from pain. Here my
Jesus shows his tenderness, he knows his old horse
can scarce carry his legs, and he will not overload
him . I am apt to think the Lord may continue me
here a year or two longer, because he has sent me

2 z

470

h supply for that time. Haying lodt my benefac*
tors, 1 was thinking what I must do — ^go on and
trust, was the word. When we are low, satan will
batter us with unbelief. I dare not argue with sa^
tan, but cast myself at Jesu's feet, committing soul
and body to him, asking and expecting his assist-
ance, it IS not long before it comes with a loying
reproof. O thou of little faith wherefore didst thou
doubt ? The two last Sundays I was led to church
and into the pulpit ; my yoice was feeble but bear-
able, and Christ was precious. Oh to see Jesus as
he is, and surrounded with his ransomed people,
hearts full of loye pouring out hallelujahs, and fill-
ing heayen with his praise ! Thanks to my Jesus
for putting me in the way of his kingdom, and for
holding me on hitherto ; giye me, dear Lord, a safe
and honourable passage through the wilderness,
and a joyful entrance into Canaan. The Lord
bless you, with great and endless blessings, and
keep you under his care. Amen.

J. B.

TO MR. C .

(Not dated.)

Dear Sir — -My purpose was to wait upon you
when in town, but was disappointed yarious ways.
Here we meet and part, but when we meet aboye
we shall part no more — ^taking leaye of joumeyinff
and dying friends will then be oyer. The Lord
will be our eyerlasting li^ht, and days of mourning
will be ended. And should we not liye aboye, while
dwelling here below? What is there worth an
anxious thought but Jesus Christ, and his salya-
tion — salyation from the lowest depths of misery to
the eternal heights of glory ! Not only bought and
freely offered, but to be tasted and enjoyed in its
first fruits, while we journey through this yale of
tears I What says Jesus from aboye to his trayel-
ling saints ? Come up hither, and I will show you
things, which must be hereafter: Rey. iy. 1. not
only prophetic yiews to be imparted to John, but

471

heavenly ytews of rich grace to be disclosed to his
nether saints, with bles^ foretastes of those riches^
if they come up hither ; but we often lose anticipa-
tions of this grace for want of coming up. When
the thoughts are hurried or bewildered in the world »
the soul IS cleaving to the dust, and made unfit for
divine refreshments. Many attend duly upon ordi-
nances— a few only are seeking to walk with God ;
yet the Lord's remnant is among these few ; and to
these he revealeth his secrets. No little watchful-
ness and prayer are needful for all, who seek to
walk with God, but especially for those, who have
large dealings in the world. To such Jesus says,
take heed your hearts be not overcharged with the
cares of this life. He knew such a caution was
needful, and his children will attend unto it. But
if their desires are growing ea^er after the world, he
sends disappointments, or affliction to sicken their
pursuit and bring their hearts home to himself.
Happy they, who are suffered to find no rest, but
in tne Lord. Your affectionate servant,

J. B.

A CONSOLATORY LETTER TO A CHRISTIAN FRIEND

UNDER SORE TROUBLE.

^ Everton, (no date.)

Dear Madam — I have been lately much hurried,
or, according to your desire, I should have wrote
before ; but, however, agreeable to my promise, I
have endeavoured to send you a few lines, which I
shall be thankful and rejoice, if they are blessed of
God to your support under your present troubles.

I desire to be sensible of my own unworthiness
and unfitness for any thing of myself that is spiritu-
ally good; much more for so hard and difficult a task
as the administering effectual consolation to a soul
that groans under outward afflictions, and outward
troubles ; that is tossed upon waves of satan's temp-
tations and worldly disappointments. Indeed, this
is the work of none other than the divine Spirit ; it

472

is he alone that can command a calm into a tempes-
tuous soul, and speak peace, rest, and satisfaction
in the greatest multitude of perplexities. However,
I desire most tenderly to sympathize with you, re-
membering that also I am, in the body, subject to
the same adversities and trials, and would help yon
all 1 can to bear your burden with faith, patience,
and resignation.

I grant then that your circumstances are very in-
tricate and exercising ; but let me beg of you not to
construe your afflictions as a token of God's dis^ea-
sure, or a sign of your not belonging to him. That
is an old temptation of satan s, with which he often
assaults the afflicted Christian ; but take the shield of
faith, that you may quench the fiery darts of satan.

Alas ! crosses and afflictions are the common lot
of the people of God in this world. Our Lord has
told us we shall meet with tribulation. Every saint
has his own particular difficulty, temptation, and
conflict to grapple with. We have need to be emp*
tied from vessel to vessel. We are too apt to settle
on our lees ; too apt to be taken with the vanities
of this passing world. If we are without afflictions,
whereof all are partakers, then we are bastards and
not sons.

How many have questioned the truth of their state
and relation to God, for want of these exercises and
trials. Where are the cause and matter of your
fears and despondency ? Go search the records of
sacred Scripture, and see how it fared with saints in
all ages; what Job, David, and Paul, yea, our bless-
ed Lord himself, endured, and paired through in
this world. Should that be an argument against
your interest in God, which is the common portion
of all believers here ? We are now chastened, that
hereafter we may not be condemned.

Ah! happ^ afflictions that wean us from this
wretched dymg world, are a means to mortify our
corruptions, teach us to live more constantly by
faith on Jesus Christ, and to fix all our hopes and

47S

expectations on another and a better world ; and for
that end you should be earnest in your wrestling
with God in prayer, that your trials may be all sanc-
tified unto you ; that, however, at present, they are
liot joyous but grievous, yet hereafter they may
yield you the peaceable fruits of righteousness, ac-
cording to God's gracious promise: Heb. xii. 11.

Sanctified afflictions are a thousand times rather
to be chosen than unsanctified prosperity ; these
may consist with, yea, are often the effects of God's
special love ; he sees we want them, and he knows
that they will work for our good. Do then. Lord,
what thou pleaseth with me, so I may but die to this
world, overcome my corruptions, live more upon
Christ, bring more glory to his name, and have
more comfortable tastes and pledges of his love, and
be often saying, the will of the Lord be done. He
is infinitely wise, and knows what is best for
me ; he is is infinitely gracious, and will be tender
of the weakest of his children ; he is infinitely
sovereign, and may do what he pleases with his
own ; the heaviest afflictions, on this side hell, are
less, far less, than mine iniquities have deserved.

O boundless grace ! the chastening rod of a re-
conciled father might have been the flaming sword
of an avenging judge. I might now have been
weeping and wailing with devils and damned spirits
in heH. I will bear the indignation of the Lord,
because I have sinned against him. It is of mercy
alone that I am not consumed ; and, O my soul, it
is but a little while, and there will be an eternal end
of all thy sorrows, fears, trials, and disappoint-
ments ; yet a little while, and he that shall come,
will come and will not tarry ; that heavenly bride-
groom, who has, by his Spirit, betrothed thee to
himself will, ere long, invite thee into his eternal
kingdom, where thou wilt forget the storms and tem-
pests, clouds and darkness, in thy passage through
this wilderness world, and all shall be joy and
peace, love and praise..

4^4

No doubts and fears ehall ever assault tiiee in
that happy state ; but thou shalt dwell eternally
under the immediate shinings of divine love, and
shalt sing with the strongest believers, yea, the
highest and most glorious Archangel in Heaven,
the wondrous mystery of redeeming grace ; and
the comforts and blessedness of that state of rest
will be more brightened, illustrated, and endeared
by all thy tears and sighings here below. The re-
membrance of the gall and worm-wood of afflic-
tions will tend to sweeten the taste of heavenly
enjoyments.

I pray that God may be with you, support and
comfort you, with the divine consolations of his
Holy Spirit, and establish you in his own due time.
He is a faithful Grod ; a God keeping covenant,
and therefore will not lay upon you more than he
will enable you to bear. If you have less of this
world, may you have more of his comfortable pre-
sence. O blessed exchange I And if he seems to
be hiding his reconciled countenance, and suffering
satan to buffet you, may you be supported with his
everlasting arms, and have him to sustain and up-
hold you in every time of need.

Should you want his comfortable presence, if it
be ever thus with you, remember it was so with
your once dying, but now exalted Redeemer ; and
IS the servant greater than his Lord ? Shall we not
jovfully tread in his steps, that we may at last be
where he is? Can, or ought we to repine, if God
deals with us as he did with his own well-beloved
Son ? The Lord help thee willingly to submit to
him ; and doubt not, but at the appointed time,
when he sees it will be for your good, and his own
glory, your heavenly Father will find you out* a
way to escape ; he is never at a loss to bring about
his gracious designs, when once his set time is
come ; and you should rejoice that he is carrying
on the great work of your eternal salvation, amidst
all your troubles ana disappointments, and under

475

all your outward aud difficult pressures. O say
then with Job, Though he slay me, yet will I trust
in him ; though I am weak in CTace, yet I will
adore him for the stnallest hope ; though 1 am sur-
rounded with terrors, I will bless him that I am
out of hell ; he that has begun a good work in my
soul, will see it perfected. Lord, I desire to sub-
mit to thy will ; do what thou wilt with me so that
I may but bring honour to thy name, and promote
my own everlasting welfare.

O that you may find more of this faith and pa-
tience ; hope and resignation growing and increas-
ing in you every day ; and when once you are
brought to this humble submission, and resigned
temper; to this hoping, believing, waiting, and
contented frame, you may be a(3sured deliverance
is at hand, even at the very door.

And now, O that you mav be embraced in the
arms of everlasting love, and enjoy the comforts of
your pardoned state ; the Lord increase your faith ;
take from your burdens or add to your strength ;
and let me beg of you, once more, aear Sister, not
to suffer the disappointments and crosses of this
world, however sore and trying in themselves, to
drive from your mind the frequent and joyful fore-
thought of what free, rich, and distinguishing grace
has designed for you in a bright and better world ;
and is fitting and preparing you for every day you
live. Let not the hardships of your journey make you
forget, but rather long for your home. O ! think
on that heaven which neither sin, nor death, nor
hell, shall ever be able to deprive you of; in which
you and I, through sovereign grace, I trust, shall
spend the endless ages of eternity. I remain,
dear madam, your affectionate, &c. J. B.

TO THE BEV. MR. .

(Not dated.)

If every parish church were blessed with a gos-
pel minister, there could be little need of itinerant

476

preaching; but since these ministers are thinly scat-
tered about the country, and neighbouring pulpits
are usually locked up against them, it behoves them
to take advantage oi fields or barns to cast abroad
the gospel seed. But all are not designed to be
rurcU Deans : How are we to judge who are ? If
you are enabled to preach without notes — feel an
abiding desire to spread the gospel — meet with calls
for this purpose — comply with the calls — find the
word sealed, and, if persecuted and threatened,
have the word given for support : where these occur
(and these are just my own experience) I have no
doubt but such a minister is designed for a rural
Dean or rambling Bishop.

When you open your commission, begin with
laying open the innumerable corruptions of the
hearts of your audience : Moses will lend you a
knife, which may be often whetted at his grind-
stone. Lay open the universal sinfulness of nature;
the darkness of the mind, the frowardness of the
will, the fretfulness of the temper, and the earthli-
ness and sensuality of the affections. Speak of the
evil of sin in its nature, its rebellion agamst God as
our sovereign, ingratitude to God as our benefactor,
and contempt both of his authority and love. De-
clare the evil of sin in its effects, bringing all our
sickness, pains, and sorrows ; all the evils we fed,
and all the evils we fear ; all inundations, and fires,
and famines, and pestilences ; all brawls, and quar-
rels, and fightings, and wars, with death to close
these present sorrows, and hell afterwards to receive
all that die in sin.

Lay open the spirituality of the law, and its ex-
tent, reaching to every thought, word, and action,
and declaring every transgression, whether by
omission or commission, deserving of death. De-
clare man's utter helplessness to change his nature,
or to make his peace. Pardon and holiness must
come fropi the Saviour. Acauaint them with die
searching eye of God, watcning us continually.

477

spyiDg out every thought, word, and action, noting
them down in the book of his remembrance, and
bringing every secret thing into judgment, whether
it be good or evil.

When your hearers are deeply affected with these
things (which is seen by the hanging down of their
heads) preach Christ. Lay open the Saviour's al-
mighty power to soften the hard heart, and give it
repentance, to bring pardon to the broken heart, a
spirit of prayer to the prayerless heart, holiness to
the filthy heart, and faith to the unbelieving heart.
Let them know that all the treasures of grace are
lodged in Jesus Christ for the use of the poor needy
sinner, and that he is full of love as well as power ;
turns no beggar from his gate, but receives all
comers kindly ; loves to bless them, and bestows all
his blessings tithe free. Farmers and country peo-

Sle chop at that. Here you must wave the gospel-
ag, and magnify the Saviour supremely. Speak
it with a full mouth, (ore rotundo) that his blood
can wash away the foulest sins, and his grace sub-
due the stoutest corruptions. Exhort the people to
seek his grace, to seek it directly, seek it diligently,
seek it constantly, and acquaint them that all who
thus seek shall assuredly find the salvation of God.
Never preach in working hours ; that would raise
a clamour. Where you preach at night, preach also
in the morning ; but be not longer than an hour in
the whole morning service, and conclude before six.
Morning preaching will show whether the evening
took effect, by raising them up early to hear.
Expect plain fare and plain lodging where you

g reach, yet, perhaps, better than your Master had.
uffer no treats to be made for you, but live as your
host usually lives, else he may grow weary of enter-
taining you : And go not from house to house : Luke
X. 7. If the clergy rail at you where you go, say
not a word about it, good or bad : Matt. xv. 14. If
you dare be zealous for the Lord of Hosts, expect
persecution and threats ; but heed them notTr Bind

3 A

478

the Lord's word to your heart. The promise is
doubled for your encouragement: Jer. i. 19. — ^xv.
20. The chief block in your way will be the pru-
dent PeterSy who will beg, intreat, and beseech you
to avoid irr^ularity. Give them the same answer
that Christ gave Peter : Matt. xvi. 23. They sa-
vour of the things which be of men : heed them not.
When you preach at night, go to bed as soon as
possible, that the family may not be kept up, and
you may rise early. When breakfast and morning
family prayer is over, go away directly, that the
house may be at liberty. Do not dine where you
preach, if you can avoid it: it will save expense and
please the people. If you would do work for the
JLord, as you seem designed, you must venture for
the Lord. The Christian's motto is, Trust and go
forward, though the sea is before yon : Exod. xiv.
15. Do then as Paul did, give up thyself to the
Lord ; work, and confer not with flesh and blood,
and the Lord be with thee. Dear brother, yours
affectionately,

J. B.

TO THE REV. MR. B-

EfDertcm^ (no daie.)

Dear Friend — ^With a melancholy pleasure ; and
at the same time self-abasement, 1 heard your
lectures on man's heart as fallen by original apos-
tacv, and the dreadful epedemical disease of sin,
which has spread itself over the whole soul. When
you dissected and anatomized the heart of man as
before and after conversion, you went into the pri-
vate closet of my heart, and the under-ground vaults,
where you have dug up some of the bones of the old
man, that have long lain rotting there.

Here is the general exchange for corruption ; here
the world and the devil often meet together ; here
Aey correspond, trade, and traffic ; and satan well
knows this is the best place for vending his contra-
band goods, having so many friends that court the

479

heart, and recommend his wares, viz. vain thoughts,
worldly imaginations^ evil and impure sensations,
earthly affections, inordinate desires, ambitious
views, high-mindedness, riches and sinful pleasures,
or Pharisaical righteousness, moral confidence, un-
scriptural hopes, formal sanctity, uncovenanted
mercy, &c. &c.

Satan takes a turn round these walks, and pays
his compliments (if I may so say) to the inmates of
my soul, who are his good friends, every day, ay,
every hour ; he tries all ways to find out the consti-
tutional sin, or what the apostle calls, my most easy
besetting sin. He has baits for all sorts of corrup-
tions, and he endeavours to time his assaults.
Sometimes he bids good-morrow to one lust or cor-
ruption, sometimes to another, and so makes his
cruel visits firom one place of the soul to another, all
day long, and never bids good-night ; for even
when I go to bed he lies down with me, and some-
times in my sleep he haunts and awakes me.

If I go into my closet, in order to lock myself up
from the busy world, this impertinent intruder, the
devil, will break in there too, without asking me
leave ; and so in the family, and even in the sanc-
tuary, the house of God, I am dogged by this roar-
ing lion. Sometimes he snatches the preached
word from me in a way of forgetfulness ; sometimes
presents other objects to mv view, and sometimes
would have me make an ill use of it, by misapply-
ing it. Sometimes I pray as if I was praying to a
wooden god, without a proper sense oi his divinitv
and omniscience, and so only word it with God.
By the way, I would not charge the devil with
more than is his Just due, for I know my own cor-
rupt heart sometimes invites satan to come in, and
has often entertained and bid him welcome.

O how ought I to be humbled, that I have so of-
ten fetched a chair for satan the tempter to sit
down in, while he has entertained himself upon the
lusts and affections of my soul ; and has he not had

480

the insolence sometimes to tempt me to sin from the
abounding of grace? O horrid injection! And
sometimes such cogitations have worked upon the
imagination and the heart in and under ordmances.
What power Satan's temptations have had, and how
often the seeds of sin have sprang up and blossomed,
and budded, and brought forth fruit, to my sorrow
as well as shame, I cannot express ; but I would
open the matter with soul-abasement to the eve of
him that looks down into the heart, and sees all the
workings of iniquity within me.

Respecting what you are now upon, it is pleasing
to find that experience answers experience, as face
to face in a glass. There is a prodigious alliance
formed by the empire of hell, the god of this world,
and by unbelief, with all its train of sins, in the heart
of every natural man, and the unrenewed part in
every true believer ; this is the three fold cord that
is not easily broken ; this is the grand alliance. Sir ;
thus the case stands ; and on these accounts my
soul has often bled ; afraid of myself, afraid of the
devil, afraid of every one, and sometimes afraid
even of my God. I have sometimes had hopes that

grace had enthroned itself in my heart, ana I have
ad, as it were, a cessation from corruption ; at least,
in some branches, the war has seemed to be at an
end almost, and I have often sung a funeral song of
victory over (as I thought) a dead corruption ; but
satan has called up all his forces, and nred again,
and with his fire-balls has set the whole city of my
soul into a flame, and there has been a resurrection
of the monster sin again.

O pity me all you combatants in the field of bat-
tle, that know the force of temptation, and are
haunted, as I am with these ghosts continually I
The devil sometimes gets me down and buffets me
with the sin that most easily besets me, and then
turns accuser, and brings railing accusations against
me ; and if he cannot keep me from a throne of
grace, he makes me go limping and halting there,

481

afraid to open my mouth ; and sometimes I can
only hold up my hand at the bar, and cry, guilty !
guilty !

And now, Sir, let me ask you, is this balm of Gi-
lead for an old stinking sore, as well as for a con-
stant running one ? A sore that I thought had been
healed long ago, but breaks out again and again
with its bloody issue. Is there a physician ? What
for such a nauseous, defiled, stinking, as well as
weak and sin-sick soul as mine ? I truly need a
physician within as well as without ; Christ and his
blood and righteousness to Justify and acquit, and
tibe blessed Spirit to sanctify and cure the inward
diseases of my soul ; for what would it avail a con-
demned malefactor, to be pardoned and acquitted
of his crimes, if he had the jail distemper upon
him, and was to die by it ?

Indeed God never justifies but he sanctifies.
Election is God's mark to know his own children
by. Calling and sanctification are our marks, b^
which we come to know that we ourselves are his
elected children. O then set forth the work of the
Spirit in a rebellious will, a blind understanding, a
hard heart, a stupid conscience, and vile afiections ;
renewing and sanctifying all these powers, and so
proving it to be truly the work of God and not of
man. This gospel-sanctification I need and ear-
nestly desire ; and if you could help me in the pre-
sent prospect, of the eye of Christ scanning the hid-
den parts of man, it would be doing a good piece of
service, not only to me, but perhaps to many others,
who may be in the same case.

Dear Sir, may you be helped to lay open the
inward powers of the soul, and the deceitful arts of
the body, for the alarming and rousing the stupid
and careless, and for the search and inquiry of
every real Christian, both with regard to the prin-
cipal growth, and activity of grace, or the decays
and witherings of it ; what interest God has in the
heart, and how much sin and satan have ; what ad-

482

vantages heaven-ward, or what loitering, backslid-
ings, or falls there are found too often in the way
to glory. I am, dear friend, yours, &c.

J. B.

TO THE REV. MB. B .

Everton, (no daie»)

Dear Friend — I perceive, by some hints in a
late discourse, the rough draught of my soul
has reached your hands ; the lines, perhaps, were
strong in many parts, but yet imperfect. This I
call its fellow; but alas! were 1 to write whole
volumes upon the subject, they would still be but
small sketches.

To anatomize my own soul, and point out the
irregular turnings and windings of a deceitful heart,
is beyond my skill. Satan is always beating and
huntmg the powers of my soul; watching what
will start next, whether pnde^ sensuality^ covetous-
uess, wordly pleasure^ Sfc. and whatever sins they
are, he will be sure to strike in and follow. How
often has the soul gone hand in hand with satan in
chase of pleasures, till it has been even tired, and
then what fruit has it produced but sorrow and
shame ?

But, Sir, in order to my deciphering the com-
bined forces of sin, hell, and the world against me,
you have Justly opposed the threefold grand alli-
ance that IS for every believer, viz, Father^ Son^ and
Spirit. True, but the query still remains, can such
a one as you be in alliance with the King of heaven,
or bear the image and stamp of the Lord Jesus ?
Where is the consistency ? I want to know the
worst of myself. I own a spark of real grace shall
be kept alive, let the wind of temptation blow ever
so high and strong, or the waves of temptation beat
ever so hard, true grace shall be victorious. This
is a matter of comfort, to find a smoking ember
under a load of ashes.

There may be, indeed, two men in one person,
the old and the new man, flesh and spirit. So upon

48S

a medal there may be on one side the image of the
devil, rebellion, slavery, lust, and tyranny ; and on
the other side, the emgy of a good prince, loyal
subjects, peace and plenty, and the enemies' hearts
trampled upon as conquered. This I think a lively
representation of the case, and it would be a happy
turn could I make it out so to my soul.

I want to see the divine image carved more legibly
on my heart. I am sure I see the picture of the
devil strong enough there. I do not so much fear
the allied army of the Prince of the World, and
the world itself, under the command of its cap-
tain-general, the devil, as I fear the rebellion in
my own bowels, the restless monster sin within me.
Civil wars are the most shocking and the most
fatal ; besides, my soul is the seat of wars and con-
flicts; and you know. Sir, what havock is made
usually in such places.

I know all the powers of the enemies (let the
devil call them invincible if he will) cannot harm me,
were it not for inbred foes. It is the corruptions
within me, not the contagion of commerce without
me, which I fear, or the bloody armies around me ;
it is that unruly rebellious regiment of banditti
within my heart, my lusts, appetites, and passions,
that I fear will destroy me. It is I that infect my-
self, and therefore it is my daily prayer, Lord,
deliver me from myself. This is always a part of
my litany, and sometimes the first voice of my re-
tired ejaculations.

Indeed, Sir, this is an unnatural rebellion, to be
in arms and in conjunction with one's own invete-
rate foes, who are aiming at my heart's blood.
What ^ght against myself? Yes, so it is ; flesh
against spirit ; the unrenewed against the renewed ;
sin against grace. Indeed, I have proclaimed war
in the name of the King- of heaven, against the
states-general of hell (so far as it is in league with
satan) and against the potentate of sin ; but to tell
you the times how often I have been foiled and beat.

484

or razed the siege, or been wounded, or had a limb
shot off, or been trepanned, or taken prisoner, I know
not ; but I can never sign a truce, and I am deter-
mined, through grace, if I die, to die sword in hand.
I must own I have sent out a hue-and-cry many
times after the traitors, and have sometimes hoped
I had secured some of them. I have had them in
prison and in fetters, perhaps for weeks and months
together, and they have been brought out to several
courts of judicature, particularly the court of
conscience y but that is partial. There have been
bribes at times, but not sufficient chastisement;
but at other times there have been very severe re-
bukes, and conscience has condemned the vassals
to run the gauntlet with horror, doubt, and despair.
The charges of the court of conscience have been
read aloud : terrible peals have been rung, and the
chains of hell have rattled in the ear. Though some-
times conscience has given the verdict on the side
of grace, at other times there has been an arrest of
judgment, and a citation before the Lord Chief
Justice of the King's Bench of Heaven; and though
the wretch deserves no hearing, as being out-law^ ;
yet to the honour of the grace and mercy of- the
Sovereign, the criminal is brought to the bar, and
and though there is no room to say any thing but
guilty ! yet every plea that can be made in his fa-
vour is heard ; how they were drawn in by some
of the clans of hell — perhaps forced, as it were,
against the settled judgment of the soul ; and per-
haps, through weakness and infirmity, could not
get out of the way ; or from ignorance of the crime,
or from extenuation of the guilt, or from being
hurried away into the service of the invader with-
out so much as giving time for a cool thought.
And sometimes the poor soul has been like a galley
slave, wishing for deliverance firom the bondage of
corruption, and crying out of the load and fetters
of sin, and saving with him of old. Bring my soul
out of prison, that I may praise thy name.

485

The high court of judicature hears particularly
the relenting groan ; and the Attorney-General of
Heaven has compassion enough to put in a petition-
ary plea for the guilty wretch whose hand is still
upon the bar. But the dead warrant is come down
from heaven for the execution of sin, and all the
heads of the clans of hell. Mortify therefore your
members which are on the earth, fornication, &c.,
so if an eye or hand offend thee, cut it off.

A repneve at last has been issued out for the
soul; and the repenting rebel has gone again in
pursuit of those invaders of the peace and court of
grace, and the soul has laid hold of some of them,
and cried out afresh for justice and revenge against
these traitors in his own breast, and has laid the
sacrificing knife to the throat of these brats of hell.
But how often have they raised up their seemingly
dying heads when on the very block, and asked for
pity! and during the very execution have done
much mischief, and made me bleed and groan
afresh.

I hope at times they are crucifying ; but cruci-
fixion is a lingering death, and i find they have
still life, which, with the help of satan, their grand
ally, they too often discover and break out again ;
and all 1 can do is to cry out murder ! murder ! to
the Lord Jesus. I may truly call them murderers,
for they often destroy my peace and comfort; I
long to see them dead .' dead ! dead ! I desire your
prpifers for the poor wounded, but your affectionate
J servant, &c.

J. B.

TO THE REV. MR. hr

Evertim, (no date.)

Dear Sir — After having been so free already as
to disclose to you the secrets of my heart, you will
not think it strange if I subjoin a third letter. There
is one point more that deserves animadverting upon,
and that is speculative sins, which I believe are too

3 B

486

often overlooked by many professors, or «t least
yery superficially regarded. If it does not amount
to an outward act, it is too often passed over with
silence ; but truly I think there may be a commit-
ting adultery in the heart. So the statute law of
heaven runs : it is out of the heart proceeds all
eyil ; the seeds of it are sown there, and it takes root
and grows, blossoms, buds, and brings forth fruit
m the soul, and no eye but Omniscience sees it.

How often have speculative evils been acted in
the heart ! The heart has been both the adulterer
and adulteress. Sin has been begotten, nursed,
and bred up, and acted its part upon the Uieatre of
the heart. How often have sinful objects been re-
presented to the fancy by speculation! Do I
speak the experience of others, or only my own ?
The heart can bring forth, dress up, and act the
part of any thing ; and there has been not only an
interview, but an intercourse and sinful familiarity.

There has been many a mortal blow given by
revenge in the heart. This is speculative murder ;
and there has been coveting a neighbour's estate,
&c. ; and what is this but a speculative robbery ?
So spiritual pride shows itself in many branches.
When I have been enlarged in prayer, how has
pride and the devil clapped me on the back and
said. Well done ; ytfu have been very great to day.
How abominable is this, to attribute an enlarged
frame, in any respect, to self! How often have I
been pleased with flowery words and fluency in
prayer, more than spirituality ! Again, how often
nave worldly objects and creature-comforts been
set up in the heart ; and have not the affections too
frequently bowed down to them ? or when a near
relation, or a beloved prattling child it may be»
have been called away oy the superior owner, how
often has the heart whispered, and the tongue been
ready to blab out. You have taken away my godsy
and what have I more ? What is this but specu-
lative idolatry?

487

How have pride and covetousneBs worked them*
selves into a coach and six; ay, into a palace!
Really, Sir, I am ashamed of these inward mas-
querades. The heart will turn into any shape.
Well may it be said to be deceitful above all things,
and desperately wicked. This is still a black pic-
ture ; but in a distant prospect. I sometimes hope
at the closing hour, when I shall exchange worlos,
Jesus will help me to lay hold of every sinful ser-
pent that has long twisted round my soul, and keeps
me company all my pilgrimage ; and enable me,
by the hand of faith, to hold them up, crying out.
Behold the heads of traitors, which shall never
come to life again ! Oh ! what a joyful shout shall
I give when I shall feel these vermin drop off!

At times I am ready to hope the gloomy territo-
ries of the grave are almost ready for me, that I may
lay down this body of sin upon the block for ever-
lasting execution. O ! when shall these clogs and
fetters be knocked off, and the dark and gloomy
walks of this vale of tears turned into bright and
peaceful realms !

Dear Sir, these have been black letters for your
aspiring soul to read ; though I do not question but
you have found something of these combats your-
self, and therefore can pity and sympathize with a
poor, weak, wounded, shall I call myself, brother
soldier. You have your. enemies, I doubt not, and
can trample upon them. I congratulate you on your
victory (tnough not yet a complete conquest) through
the Captain of your salvation. I would fain bear
a part in shouting salvation, and honour, glory and
power to the conquering Saviour. He rode trium-
phantly to gloi^ after he had obtained a complete
conquest over sm, death, and hell, and dragged the
monsters at his chariot wheels : he then gave satan
such a blow that he has not recovered since, nor
never will.

From hence I fetch all my hope. If ever I am
saved, it will be, I am well assured, by mere grace

488

and^^alinighty all-conquering power. Alas! what
has such a depraved, polluted, and corrupted mis-
creant as I to reckon upon, why mercy and grace
should be exerted in my salvation, but free, rich,
sovereign grace? This will be the topic of the
eternal songs of redeemed souls. And what, Sir, if
such a poor, weak, weather-beaten, tossed, tempted,
and almost ship- wrecked vessel as I, should, at last,
land safely on the shore of everlasting rest ? Sure
you would strike up a new song to see me harbour
in the heavenly port — ^^if you are there before me.
And what, if such a poor, weak, stripling as I should
come off a conqueror ; and more than so, over an
armada of enemies, from sin, death and hell ? And
what, if you should meet me in the peaceful realms
above, with m^ robes washed in the blood of the
Lamb, and a palm of victory in my hand ? Per-
haps you may know me by my scars ; but even
every one of these will be a set-off to the freeness,
sovereignty, and unchangeableness of the love of
God ; the worth and efficacy of the dear Redeem-
er's merits ; and the power and prevalency of the
Almighty and ever blessed Spirit. The burthen of
my song will be Grace ! Grace ! if ever I reach
the heights of Zion.

I bless the Lord since the first essay I wrote to
you, I have found some new recruits from the
inexhaustible magazine ; the brave General has
got the field, and is keeping off the enemy, and I
trust has given a renewed blow to all the confede-
rate troops that are in league against me ; and I
firmly believe I shall be an overcomer through the
the blood of the Lamb. As I have experienced
some special advantage from the study of the old
man and all his cursed artilleiy, with the powers
of the infernal kingdom, and this world, with all
its bewitching sweets, I would earnestly recommend
soul-study, devil-study, and the snares-of-the-world-
study to every Christian friend. Commune with
your own heart daily; beware of satan^s devices;

489

and be ever on the watch lest you enter into temp-
tation : for though the spirit may be willing, the
flesh is weak.

But it may be, dear Sir, while I have been giving
you some of the living sorrows of my heart, I have
ripped it open (in order to examine the entrails of
the soul) with more freedom than you have met
with before ; but either I have a worse heart than
any other, or there are many counterparts in the
experience of others. Indeed, I sometimes think
I am by myself; and if ever I get to heaven I shall
be truly a wander there ; I shall be as an eternal
monument set up to the honour of divine grace, and
the inscription upon me will be this : A black hell-
ish brand plucked 5ut of the burning, now made,
through rich mercy, a pillar, to stand for ever in
the temple of God.

Wishing you the prosperous gales of the Divine
Spirit, and all success in your sacred work, I am
dear Sir, sincerely and repeatedly yours, &c.

J. B.

TO THE REV. CORNELIUS WINTER.

(Not dated.)

Dear Sir — Pray frequently, and wait quietly,
and the Lord will make your way plain. Jesus
trains up all his servants to waiting, and if you are
called to the ministry, he will exercise your soul
before-hand with sharp conflicts. Joseph must be
cast first into a pit by his own brethren, then into
a prison by his Master, before he rules the king-
dom : and David must be hunted as a flea upon the
mountains, before he gets the sceptre. How can
you tell what others feel, unless you have felt the
the same yourself? How can vou sympathize with
a prisoner, unless your own feet have been fast in
the stocks? How can you comfort those who are
cast down, unless you have been often at your wits
end ? Expect nothing but conflicts day after day
to humble and prove you, and teach you to speak

490

a word in season to one that is weary. This is in-
deed the high road to the kingdom for all, yet a
minister's path is not only narrow and stony like
others, but covered also with bushes and brakes ;
and if you labour to remove them by your own
hands, they will quickly tear your flesh and fill
your fingers with tnorns. Let your Master remove
them at your request, and remember it is always
his work, as it is ever his delight, to clear our way
and lead us on till sin and death are trodden down.
Undertake nothing without first seeking direction
from the Lord, and when any thing ofiers, that is
plausible and inviting, beg of God to disappoint
you if it be not according to his mind. You can-
not safely rely on your own judgment, after God
has told you. He that trusteth in his own heart
is a fool. This advice relates to all important
changes in life. Go no where, settle no where,
marry no where, without frequent usuage of this
prayer.

I find your heart is yet looking towards America;
this inclmes me to think God will some time send
vou thither ; in the mean while be thankful you
have a pulpit in England to preach Jesus Christ in,
and health to preach him. tie not in a hurry to go,
lest you go wimout your passport, and then you go
on a fool's errand. Do not wish to be any where
but where you are, nor any thins but what you are.
It is want of communion with Grod that makes our
thoughts run a gadding. Daily beseech the Lord
to make your way plain, then leave it to him to di-
rect your steps. Wish not to do good in America
next summer, but to do good in England every day
you continue there. I am yours, &c.

J. B.

Mr. Winter added — O that I had never swerved
from the good advice of this truly apostolical
man !

491

Directions contained in a letter left at Everton
Vicarage, for the Honourable and Rev. Walter
Shirley, who supplied Mr. Berridge's place during
his absence in London.

(Not dated.)
FAMILY.

Prayers at nine in the morning, and nine in the
evening; first reading a chapter, and silking a
hymn, the hymns always sung standing. On Sa-
turday evenings, the serious people of the parish
come to my house about seven. I first sing a
hymn, then expound a chapter, then sing anomer
hymn, then pray, and conclude with singing on my
knees, Praise (xod from whom, &c.

DIET.

You must eat what is set before you, and be
thankful. I get hot victuals but once a week for
myself, viz. on Saturday : but because you are an
Honourable man, I have ordered two hot joints to
be got each week for you, with a pudding each day
at noon, some pies and a cold ham; so that you will
fare bravely ; much better than your Master with
barley bread, and dry fish. There is also ale, port,
mountain, and a little madeira to drink : the liquor
suits a coronet. Use what I have, just as your own.
I make no feasts, but save all I can, to give all I
can. I have never yet been worth a groat at the
year's end, nor desire it, I hope you will like your
expedition : the people are simple-hearted. They*
want bread, and not venison ; and can eat their
meat without sauce, or a french cook. The week-
day preachings are in the evening at half an hour
past six. If you can preach in a house, the method
with us, is, first to sing a hymn, then pray, then
preach, then sin^ another hymn, then pray again,
then conclude with Praise Uod from wnom, &c.

The Lord bless you, and make your journey
prosperous ! Your afiectionate servant,

J. B.

492

AN EXTRACT.

The truly pious Mr. Berridge says in a letter
written to Mrs. Wilberforce when she was in dying
circumstances —

♦ ♦♦♦♦♦ ♦♦•

Live as near to Jesus as you possibly can ; and
die, die to self. 'Tis a daily work, 'tis hard work.
I find self to be like an insurmountable mountain,
or a perpendicular rock, that must be overcome. I
have not got over it ; not halfway over. This, this,
is my greatest trial ! Self is like a mountain ;
Jesus is the sun, that shines on the other side the
mountain ; and now and then a sun -beam comes
over the top ; we get a glimpse, a sort of twilight
apprehension of the brightness of the sun ; but self
must be much more subdued in me before I can
bask in the sun-beams of the ever blessed Jesus, or
say ip every thing, Thy will be done.

SIGN'S SONGS

HYMNS:

COMPOSED

FOR THE USE OF THEM THAT LOVE AND FOLLOW
THE LORD JESUS CHRIST IN SINCERITY.

SIGN'S SONGS.

HYMN 1.

"Behold, I was thapen in iniquity!" Pgal.li.d.

1 TTOW shall I come to thee,

JJL O God, who holy art.

And cannot evil see

But with a loathing heart!
I am defil'd throughout by sin,
And by my very birth unclean.

S Soon as my heart could beat,

It drank in various woe ;

Pride, lust, and self-deceit,

Thro* all its channels flow;
A captive bom, a child of earth.
It knows and craves no higher birth.

3 From this polluted spring
All filthy waters rise ;
From this diseased thing
1 date my maladies:

My heart, a most degenerate root,
Produceth only canker'd fruit.

4 And what can wnsh me clean
But Jesu's precious blood?
This only purgeth sin.

And bringeth nigh to God ;
Lord, wash my sores, and heal them too,
And all my leprosy subdue.

5 Thy heavenly image draw
Upon my earthly heart.
And well engrave thy law
Upon the inward part;

My fallen nature upward raise.

And teach me how to love and praise.

HYMN 2.

<</ beheld treintgrettan, mnd wot grMMtf."
PsaL eziz. 166.

1 TESUS, I long for thee,
tl And sigh for Canaan's shore,
Thy lovely flice to see.
And all my wmiftire o'er ;

Here billows break upon my breast.
And brooding sorrows steal my rest.

2 I mourn to see thy blood
8o foully trampled on ;
And sinners, dliEiring God,
To swift destruction run;

With heedless heart and simp'ring foee,
They dance the hell- ward road apace.

3 Professors, too, in name.
Of Jesus make their boast.
Who put the Lord to shame.
And yet to shame are lost ;

Well-skill'd of faith and grace to prate.
And, Judas-like, can kiss and hate.

4 But when thy simple sheep
For forms and shadows fight,
I sit me down, and weep

To see their shallow wit.
Who leave their bread to gnaw the stones.
And fondly break their teeth with bones.

5 Yet chiefly. Lord, I grieve
For my untoward heart;
How full of doubts I live.
Though iViU of grace thou art ;

What poor returns I mnke to thee
For all the mercy shewn to me !

6 And must I ever smart,
A child of sorrows here?
Yet, Lord, be near my heart,
To sooth each rising tear ;

Then at thy bleeding cross 111 stay.
And sweetly weep my life away.

HYMN 3.

'< Tlunt, art my hiding-place.'' Psal. xxxii. 7.

1 TTTHERE must a sinner fly,
Vt Who feels his guUty load,
And stands eondens'd to die
Out of the mouth of God 1 ^

Can any door of hope be found ?

Not any, sure, on nature's ground.

SION S SONGS.

2 What if he mend his life,
And pour out floods of tears.
And pray with fervent strife ^
These pay no past arrears.

The law with unrelenting breath,
Declares the wage of sin is death.*

3 Who then shall reconcile
Such jarring things as these?
Say, how can justice smile
At mercy on her knees ?

Or how can mercy lift her head,
If all the legal debt is pidd ?

4 Jesus, thy helping hand
Has made the contest cease.
Paid off each law-demand
And bought the blest release;

Stem justice satisfied by thee.
Bids mercy bring the news to me.

6 O tidings sweet of g^ace
To sinners lost and poor;
Who humbly seek thy face.
And knock at mercy's door ;
Who taste the peace thy blood imparts,
And feel the Saviour in their hearts !

6 All hail 1 we bless thee now.
Who bought us with thy blood ;
Our gracious Shepherd, thou.
To bring us home to God I
On earth we sing thy bleeding love,
And long to see thy face above.

HYMN 4.

"lam the Rote of Sharon^ and the Lily of the
vaUeyt" Cant. ii. 1.

1 TESUS, thou art the Rose
tl That blushest on the thorn $
Thy blood the semblance shews,
When on Mount Calvary torn ;

A rugfged tree thou hadst indeed I

But roses from a thorn proceed.

S This Rose has fragrance sweet.
And cheers a conscience well ;
Yet pluck it, as it's meet,
Or nothing wilt thou smell ;

Its application does impart

The consolation to thy heart.

3 So lilies low and ftiir,
Which in the valley grow,
With Jesus may compare,
Since it has pleas'd him so ;

Like these an humble form he wears,
And on his robe no spot appears.

4 A robe so clean and white
No fuller's art can shew ;
Surpassing even light,
And purer ftu* than snow ;

Not David's son, on high-days drest
Could ever match this lily-vest.
• Rom. vl. es.

5 Coupled in song we see
The rose and lily are,
And fancy out to me
My surety's office clear ;

One shews his blood to wash me whole.
And one his robe to clothe my soul.

6 Lord, bring the sweet'ning rose
To make my conscience clean ;
And give me lily-clothes

To hide my rags within ;
So shall thy blo^ and righteousneie
Bring gospel peace and heavenly dreaa.

7 Completely thus array'd,
And sweetly cheered on.
No danger shall I dread.
No duty shall I shun :

The rose and lily when combin'd.
Afford a peaceful, loving mind.

HYMN 6.

" I tat down under hit thadow wUh great de-
light, and hit fruit untt tweet to my taste J*
Cant. ii. 3.

1 piOMB hither, weary soul,
\j And drop thy buriden here ;
If thou wouldst be made whole,
A blessed tree is near ;

Upon the highway-side it grows !

And sweetly healeth human woes.

3 It only suits the soU

Where human hearts abound ;

Yet visits every isle

Where gospel-truth is found :

*Tis planted for the health of man.

And by an heavenly husbandman.

3 Upon the road it stands
To catch a pilgrim's eye ;
And spreads its leafy bands
To beckon strangers nigh ;

Breathes forth a gale of pure delight.
And charms the humble trav'ler's sight.

4 Its IHendly arms afford

A screen fh>m heat and blast ;

Its branches well are stor'd

With firuits of choicest taste ;
And in the leaf kind juices dwell,
Which sore and sickness quickly heal.

IUt. nii. t.
6 But stand not gazing on

The branches of the tree,

Go under and fit down,

Or sure it helps not thee ;
There rest thy feet and aching rtde.
And in this resting-place «6tife.

6 No sooner art thou sat
Beneath its shadow there.
But all thy scalding heat
And all thy ftetAil care,

SIGN S SONGS.

i»

And every pain fVom thee will drop,
As fruit conies tumbling in tby lap.

7 This is the tree of life

Which first in Eden grew.

But Adam with his wife

Conceai'd it from our view ;
Then was it fiz'd on Calvary's top.
And is the pillar of my hope.

HYMN 6.

« Draw tne, and I will run after thee.
Cant. 1. 4.

1 XTOW sluggish is my heart
XX In search of endless life I
How loth with toys to part
Which only bring me grief!
Small riddance in the race I make.
Yet pant for breath each step I take.

5 I cannot well abide
The cross's daily load.
It makes me start aside,
And leave the narrow road :

like some raw bullock not well broke,
My shoulder frets beneath the yoke.

3 E'erwhile I sit and sigh,
And loathe my folly too j
Then up I get and try
What human might can do,

Lay to mine arm, but all in vain.
No arm of mine can break the chain. .

4 Ah, whither must I go.
Since flesh and reason fail !
No help on earth, I know,
Gan o*er my heart prevail ;

No man can mend my tardy pace

But he, whose name is Truth and Grace.

6 To him I lift mine eyes.
Thou Son of David hear,
And let my feeble cries
Bring thy salvation near ;

My froward heart is in thy hand.
And it will move at thy command.

6 If thou. Lord, quicken me.
And draw me with thy voice,
I will run after thee.
And in thy word rejoice :
Refresh me well with manna sweet.
And I will shew thee nimble feet.

HYMN 7.

** My heart and myfteth erieth out for the litH
ingGodr Psal. Ixxxiv. 2.

1 TfTITH solemn weekly state

W The worldling treads thy court,

Content to see thy gate.

And such as there resort;
But, ah, what is the house to me.
Unless the master I can see.

3 Whilst formalists admire
The pillars, walls, and roof,
Which bring no heav'niy fire.
And are but weather-proof;
I seek a man more choice than g^ld>
That lovely man, whom Judas sold.

3 Nought will content my heart
But fellowship with him,
And when from him 1 start.
My life is all a dream ;

I seem to eat and take my fill,
But wake and feel my hunger still.

Isai. xxU. 8.

4 In vain I seek for rest
In all created good.

It leaves me yet unblest,
And makes me pant for God ;

And restless sure my heart must be,

Till finding all its rest in thee*

6 For thee my flesh will cry.

And send a labouring groan ;

For thee my heart will sigh.

And make a pensive moan y

And each for thee will daily pine>

And would be always only thine.

6 Lord, fix me on thy side,
A branch in thy true vine.
Nor let me straggle wide.
But round thee twine and twine ;
And clusters bear of heavenly fruit.
By sap recefv'd from thy rich root.

HYMN 8.

" Having a form qfgodlineu, but denying the
power thereof." 2 Tim. iii. 5.

1 pi GOD doctrines in the head,
\jr Which do not mend the heart.
Are windy food indeed,

And make us proud and pert;
Our cymbal tinkles all day long.
And faith is ftt>th upon the tongue.

2 Some fast by Calvin hold.
And some for Luther fight,
And each is mighty bold.
And seemeth mighty right ;

Well, though with Calvin I agree.
Yet Christ is all in all to me.

3 The form of baptism too
A cloud of dust will raise ;
Here sprinkling will not do.
And there will only please ;

Some wash the child, and some the man^
And some rc(ject the whole as vain.

4 And while such waspish worms
Each other's side devour.
And buried are in forms.
Give me, O Lord, the powr.

The pow'r to feast upon thy grace,
And live the life of godliness.

SIGN S SONGS.

5 May truth direct my tongue,

And grace my heart control.

And Jesus be my song.

While endless ages roll ;
To please him well my single aim,
And all my trust in_hia dear name.

HYMN 9.

<* Ephraim skall say. What hav€ I to do any
mare wUh idolt" Hosea xiv. 8.

1 /^UR fancy loves to range
\J In search of earthly goody
And freely would exchange
A pearl for rotten wood.
Snaps at a shadow thin and vain,
Is fool'd and yex*d, yet snape again.

8 Fain would the heart unite
A Christ with idols base, (
And link mid-day with night.
Or mammon foul with grace ;

And in one bosom, false as hellt

Would have the ark and Dagon dwell.

I Sua V. 8. 3.

9 But Christ will not aUow,
A rival near his throne ;
A jealous^God art thou.
And wilt be king alone I

Dagon shall fall before thy face,

Or thy tweet ark will leave the place.

4 Oft have I forc'd the Lamb

To call.away his ark,

And restless then I am.

And flutter in the dark ;
Some idol rakes my foolish breast,
Beguiles my heart, and breaks my rest.

6 These dagons make me weak,
And damp my cheerful song.
And of them I am sick.
And hate the noisy throng ;
No soundness in my flesh appears,
And on my head are found grey hairs.

6 Dear Jesus, tbon art true.
Though false from thee I slide ;
And wilt thou not subdue
And link me to tby side t

I would give all my ramblinga o'er ;

Speak, Lord, and bid me stmy no more.

HYMN 10.

" My tongue $kall ipeak rf thy righteontanestf
and of thy pram all the day long" Psal.
XXXV. 28.

1 T Leave the fop to boast
X In titles, wealth, and pow'r,
Possest and quickly lost,
Gay phantoms of an hour !
Of Jesus 1 would make my song.
And love and praise him all day long.

3 In heroes some delight.
And style them stanch and good,
Who sturdy battles fight.
And fill the world with blood ;

But of that Hero I wiU tell,

Who conquer'd sin, and death, and hell.

3 A trumpet oft we hear
Proclaiming charitieai
To dry the widow's tear,
And hush the orphan's cries ;

But let my tongue a timbrel be.
To sing his love who died for me.

4 Rever'd and much renown'd
The hoary sage appears.
Who travels nature round,
And sups among the stars ;

But let me sing that Sage*8 art, [heart.
Whose tongue can tune and mend my

5 Erewhile some patriot man
Pleads well his country's cause,
Brings right abroad again.
And wins a vast applause ;

But in that Patriot I will trust.
Whose righteousness makes sinners Just.

6 That hero, patriot, sage,
Is Jesus Christ my Lord,
Whose grace Arom age to age
Believing souls record :

And some few mites my heart would bring.
To shew its love for Sion's King.

HYMN 11.

'' Thou art my portion^ 0 Lord,
Psal. cxix. 67.

>»

1 T Seek and hope to find
X A portion for my soul.
To heal a feverish mind
And make a bankrupt whole,

A cup of blessing for the poor.

That s free, and ftill, and flowing o'er.

2 In vain the world invites
Me to its empty feast,

And spreads its gay delights,
But leaves a starved guest ;
And sure a soul that feeds on clay
Must sicken, droop, and pine away.

3 No satisfyUig rest

Earth's fluttering joys impart ;
The'portion of a beast
Will not content my heart \
The God of spirits only can
Fill up the vaet desires of man.

4 Then, Jesus, thou shalt be
My portion and my all ;
And I will wait on thee,
A servant in thy hall $

My daily wants thou shalt supply.
And find mc food, tfnd bring me joy*

SION S SONGS.

6 Thy blood shall be my peaee^

Thy flesh my dainty meat,

Thy robe my wedding-dress,

Thy breast my safe retreat,
Thine eye shall guide me, lest I stray,
Thine arm uphold me day by day.

6 Whate*er I wish or want
Shall come from thee alone.
Thou canst my heart content.
And let thy grace be shewn ;
I cbuse thee for my portion. Lord,
Supply me well from mercy*s board.

HYUN la.

" Pull me out of the net, which they have laid
privily for me, for thmk art my 9trenglk,**
Psal. xxzt. 4.

1 A Thousand fnares beset
Jl\. a pilgrim in his walk,
To trap him by the feet.
Or catch him in his talk ;

The creature often proves a bait.
And datan lays his wily net.

2 But sure a pilgrim's heart
Brings all his heavy woes;
It acts a traitor^ P^H,
And lets in all his foes ;

If some poor flaunting idol come.

The wanton heart says, " Qive it room."

3 It comes with bashful face,
And seems a modest guest i
Yet meeting one embrace,
It seizeth on the breast,

And setting up a wild uproar.
Would turn the Saviour out of door.

4 A stubborn guest is sin.
And makes a rueful rout ;
We may let idols in,

But cannot turn them out ;
The Saviour's arm is wanted here.
To pluck the sinner from a snare.

6 And if some idol now
Thy foolish heart subdue,
Go, captive sinner, g^,
And try what Christ can do ;
Pursue him with an earnest cry,
And he will set thy feet on high.

6 What if the tyrant roar,

And of his conquest boast ?

The Lord will help the poor,

That in his mercy trust ;
And he has gained high renown
In bringing proud GcSiahs down.

HYMN 18.

*' My toul thinteth for thee in a dry landy
where no water u." Psal. Ixiii. 1.

1 "fTTTHENJesu'sgraciottshand
VV Has tottch'd oar eyes and ears.

Oh ! what a dreary land

The wilderness appears I
No healing balm springs from its dust,
No cooling stream to quench the thirst I

2 Yet long I vainly sought
A resting-place below ;
And that sweet land forgot
Where living waters flow ;

I hunger now for heavenly food.
And my poor heart cries oat fbr God.

3 Lord, enter in my breast.
And with me sup and stay ;
Nor prove a hasty guest,
Wlio tarries but a day ;

Upon my bosom Ikx thy throne,
And pull each saucy idol down.

4 My sorrow thou canst see,
For thou dost read my heart ;
It pineth after thee,

And yet from thee will start ;
Reclaim thy roving child at last.
And fix my heart, and bind it fiist.

5 I would be near thy feet,
Or at thy bleeding side,
Feel how thy heart does beat,
And see its purple tide.

Trace all the wonders of thy death.
And sing thy love in every breath.

HYMN 14.
" The fruit of the Spirit it UneJ' Gal. v. 23.

1 "pOOR sickly nature wants
X A portion here below ;
For earthly food she pants.
And what the mines bestow ;

No spark of heavenly love is found.
Till grace manorea the barren ground.

2 Love is the Spirit's fruit.
Shed in the heart abroad ;
And love can only suit
The children bom of God ;

The father sends the heavenly guest,
To purify the children's breast.

3 Oh, that most precious love,
Which saints and angels know I
It makes their heav'n above,
And makes our heav*n below t

It sparkles in the Saviour's face.

And clasps his heart with keen embrace.

4 It cheers a pilgrim's toil,
And lightens all his load ;
And makes him sweetly smile.
And sing along the road ;

Love yields him all his vigour meet,
A tuneful heart, and nimble feet.

6 Lord, give me love divine,
And let my cup run o'er ;

SION S SONGS.

This is the richest mine.
And yields the choicest store ;
It fills the heart with heavenly cheer,
And stamps thine holy image there.

HYMN 16.

" AH that will live godly in Chritt Jetutf thall
Muffer penecution,** 2 Tim. ill. 12.

1 rpHERE is a godly life,

X Built on a worldly plan.
Which brings no scorn or strife
Upon the godly man ;
With credit he may fast and pray,
When ie{/* usurps and bean the sway.

2 His noble will and wit,
And his conrag^us arm.
Shall guide his trusty feet.

And guard his breast from harm ;
And sure of merit such will boast.
For good they seem at their own cost.

3 But he who seeks to live
A godly life in Christ,
And unto Christ will give
The praise from first to last.

Is surely doomed to worldly sl^fune,
And bom to bear a scoundrel name.

4 Tho' friendly in his wUl,
And meek his manners are,
Some persecution still
Attends him every where :

Faith in the cross brings high disdain,
And usage coarse from carnal men.

6 Oh, let the cross's scorn
Be welcome to my heart.
And patiently be borne.
Though bringing daily smart ;
Nor let me turn my head aside.
Through dastard fear, or fretful pride.

6 Yea, let me count that pain.
Which Jesu's cross will bring.
As most substantial gain,
A present from the King ;
But let the King smile on my face.
When for his name I meet disgrace.

HYMN 16.

** Cod b§ merciful to me, a tinner"
Luke xviU. 13.

1 rpWO people come to pray,

X With difitsrent views inclin'd ;

One righteous in his way.

And one distrest in mind ;
One eyes himself with much delight,
And one laments his guilty plight.

2 One tells the Lord, how good
And how devout he was ;
And pertly thanks his God,
It was the very case j

But mercy he forgets to crave.
And mercy says, he none shall have.

3 The lowly publican

Stands with a down-cast eye ;

And, like a ruin'd man,

Lifts up a dolefril cry ;
His prayT is sound, and would suit thee*
" O God, be merciful to me."

4 To such a contrite soul
The Saviour draweth nigh.
And makes the sinner whole.
And sends him home with joy ;

Binds up his bones in ev'ry part.
And bids sweet mercy cheer his heart.

6 So, Lord, I would be fed

While waiting at thy board ;

I want no better bread

Than mercy can ailbrd ;
No sweeter bread I can receive,
No richer bread my God can give.

6 A Pharisee may roost

On his religious face ;

I am a sinner lost.

And only saved by grace ;
And of my pray'r tUs is the sum.
Dear Saviour, let thy mercy come.

HYMN 17.

" All thingi toere created hy Jetutf that are ti^
heaven, and that are in earth, visible and in-
vitifde : all things were created by kim emd
for him," Coloss. i. 16.

1 A LL things in heav'n above,
J\, And things on earth below.
All living things that move,
And lifeless matter too.

Created were 6y Jesus Christ,
And/or his glory Uiey subsist.

2 The frdrest angel seen
In yonder arched sky.
Owes all his gracefril mien
And all his dignity

To Jesu's will and powerftil word,
And bows to Jesus as his Lord.

3 The fowls that float the air.
And insects small that creep.
The beasts that hoofed are.
And fish that sail the deep.

Owe all their various kinds of birth

To Jesu's word, which brought Uiem forth.

4 In him we live and move
And have our being here.
Refreshed by his love,
And guarded by his care:

Through him behold his Father's fkce,
And taste the precious fruits of grace.

6 All glory is thy due,
And everlasting praise;

SION S SONGS.

For holy, juit, and true,

Art thou in all thy wayst
The best we can, we do adore,
Yet help us, and we will do more*

HYMN 18.

'* No man can come unto me, exetpt the Fa--
ther^ u>ho hath sent me, draw him," John
vi.44.

1 "VrO wit or will of man,
i. 1 Or learning be may boast,
No power of reason can
Draw sinners unto Christ ;
So fall'n his nature, such her flaw.
None come, except the Father draw.

8 His Spirit must disclose*

The deadly plague within,!

UncoTer all our woes,

And shew the man of sin ;
And feeling thus our ruin'd state,
We humbly fall at Jesu*s feet.

3 The Comforter must teach
The Saviour's toil and smart,
And with conviction preach
Atonement to the heart ;

Then sinners gaze with ravish'd eyes,
And feast upon the sacrifice.

4 The Spirit too must shew
The pow*rof Jesu's arm
To vanquish every foe.

And guard the soul fVom harm ;
Believers then grow strong in fiiith.
And triumph over sin and death.

6 So let my heart be drawn

To Jesus Christ my Lord,

And learn to feast upon

His person and his word,
Feel sweet redemption thro' his blood,
And give the glory all to God.

HYMN 19.

"My theep hear my voiee.*^ John x. 27.
" He will tpeak peace unto his people,**
Psal. Ixxxv. 8.

1 rriHE word of God is read
X Too seldom out of choice,
And few see any need
To hear the Shepherd's voice ;
A voice the sheep deUght to hear,
And Jesus gives the hearing ear.t

8 They hear his mild command,
And like it mighty well ;
His rods they understand,
And can their meaning tell ;
His promises they hear, each one,
And listen to thdr mellow tone.

• John zfl. 8. 1 1 KiQiB tUI. IB. t Prov zx. 12.

3 Yet on a choicer thing
The sheep do much attend,
The voice, not of a king.
But of a dying Mend,

A whisper given to the heart.
Which bid their sorrows all depart.

4 O thou sweet voice of peace.
For pilgrim hearts design'd.
The pl^ge of heav'nly bliss,
The day-spring in the mind !

Thy heav'nly joy no heart can feel.
Till Jesus brings the Spirit's seal.

5 My dear and dying friend.
Be near my heart each day,
And some kind whisper send
To cheer me on my way :

Thy voice, like music soft and sweet,
Makes dancing hearts and dancing feet.

HYMN 20.

•

" How can ye believe, who receive honour one
of anoihtTf and seek not the honour which
Cometh from God only" John v. 44.

1 II TEN follow after fome,
iVx 'Tis nature's fond delight.
And court the world's good name.
And think it mighty right ;

But how can such in Christ believe,
Who court this honour and receive 1

2 A g^racious man can feel
He has no room to boast ;
Tho' gracious, empty still.
And fed at Jesu's cost ;

Preserved alive at mercy's bowV,
A begging life he lives each hour.

8 When guilt and death appears
Engraven on a crest ;
How wildly honour stares.
If perched on such a breast !

All must drop honour in the dust.

Who in another's merit trust.

4 But if a cpracious man
This worldly pride r^ects,
The fluttering world again
This humble man neglects.

Despise him as a wretch forlorn.

And load his shoulders well with seom.

5 O Lord, I would be poor
And loathsome in mine eyes ;
And lay at mercy's door.
Where no ambition lies }

Abase myself before the Lord,
And muse and feed upon his word.

6 So will my God bestow
A gracious look on me;
And heav'nly honour shew.
The highest that can be ;

For sure he dwells in broken hearts.
And there his peace and love imparts.

SION S SONGS.

HYMN «1.

'' Jesus saidf Some body Hath touched me, for I
perceive that virtue it gone out of me,**
Luke viii. 46.

1 A Female, much distrest,
jfJL For help to Jesus came.
And throueh the crowd she prest,
And touch d his garment-hem ;

Gave, as she thought, a touch concealed,
J)ut gave in fkith, and she was healM.

2 This female holds a glass
To shew the use of faith ;
Recorded is her case,

And much instruction hath ;
No virtue comes, no cure is made,
Till hands of faith on Christ are laid.

3 The promises are sweet,
And meant to kindle hope ;
Yet promise brings no meat,
Till faith can take it up ;

As yet it proves a barren breast,
And yields a weary soul no rest.

4 Oh, let my Lord instruct
Me in this needful thing ;
My hand aright conduct
All bosom-plagues to bring,

And feel the virtue streaming forth ,
To crush my vipers in their birth.

6 Two gospel-eyes I have.

And couched by thy skill ;

A gospel-hand I crave,

Or I am helpless still ;
My cure I see, yet sickly stand.
Till thou dost heal my wither'd hand.

HYMN 2S.

'< Then Jetut opened their undentanding,
that they might understand the teriptures.
Luke xxiv. 45.

1 CtOMEoftheir reason boast,

O And haughty is its sway ;

And some in learning tmsi

To find the goepel-way ;

I would not pertly these detpisey

Yet want to see with better eyes.

8 Thy reason nay jsdige right

Of worldly things and meo«

But spiritual trath and light

Are far beyond thy ken ;
Here reason takes her proper road,
When she cries out for help to Gk>d«

3 All seem to undentaad

The gospel mighty wellt

And think Is gO0pel4and

No darkness tare can dwell :
Yet goepel-trath no man can flndy
Till Jesus opens his dark mind.

»»

4 Light of the worid he is,*
And light springs at his word ;
Yet men regard not this,
Nor call upon the Lord ;
What need to ask for light T they say,
Cannot our eyes difect our way ?

6 May Jesus Christ reveal

His trath unto my heart ;

And all his gracious will.

As I can bear, impart ;
The mists of unbelief remove,
And bring the light of faith and love.

6 The Sun of righteoosaess
Must guide a pilgrim's feet ;
His rays alone can bless
The soul with light and heat :
Then rise, thou heav'nly sun, and shine.
And cheer my heart wiUi light divine.

HYMN 23.

<' When I cry artd ttumt, he thmttelk ont my
prayer" Lam. iii. 6.

1 T Hear a righteous man,
X A prophet good and great.
In deep distress complain.
And thus his grief relate ;

1 call on God, and cry and shout.
But all my pray'r he shutteth out.

2 Ye drooping souls give ear,
Who knock at Jesu's gate,
And no kind word can hear,
Tho' knocking load and late ;

Such was the weeping prophet's easey
A man of God, a child of grace.

3 He cries, and cries again.
And yet no answers come ;
He shouts aloud thro' pain,
And stiU the Lord is dumb $

Like some abandoned wretch be mosna,
And Jesus seems to mock his groans.

4 Let every drooping saint
Keep waiting evermore ;
And tho' exceeding faint
Knock on at mercy's door ;

Still cry and shout till night is past.
And day-light will spring up at last.

5 If Christ do not appear,
When his disciples cry.
He marketh every tear.
And eoonteth ev'ry sigh,

In all their sorrows bears a part,
Beholds their grief, and fieels their nnart«

(

6 He lends an aneeen hand.
And gives a secret prop.
Which nakM them waiting ctaad,
Till he oonsplete their hope :

• Jolw viU. IS.

SION S SONGS.

80 let me wait upon thig Friend,
And trust him till my troubles end.

HYMN 24.

*' Satan provoked David to number Itrael,"
1 Chron. xzi. 1 .

1 r\NC£ David sent to hear
\J How many men of might
In Israel's tribes appear
Full grown, and fit for fight;
The tale is brought, and brings him pain,
It cost him seventy thousand men.

3 Right harmless was the thing.
Nor seems our censure worth;
Yet God rebukes the king,
And sends his judgments forth ;
A pride he viewed in David's heart,
And pride will make a monarch smart*

3 Some caution we shall need
In things that harmless are ;
For mischief these may breed,
And prove a wofdl snare ;

Wherever busy pride creeps in,
It surely proves a scourging sin.

4 Here Satan shews his art.
And here his foot will hide ;
To harmless things impart
A puff of hellish pride ;

Thus David he provok'd before.
And will provoke thee less or more.

5 Whatever God may give,
In providence or gprace ;
The gift with thanks receive,
And use it in its place :

But trust not in the given store.
Nor count thy treasures o'er and o'er.

6 Raw pilgrims oft relate
Their gifts and gracious walk,
Nor see how Satan's bait

Is laid in such fine talk ;
Oh, let my soul be Jesu's guest.
And only on his fulness feast.

HYMN 26.
"Jetut iMpt." John zi. 35.

1 rriHE heart of Jesus glows
X With love divUielyfUr;

And Jesus only knows

What pity lodgeth there;
Yet babes will prattle of this thing,
And lisp the praises of their King.

3 He wept to see the spoil
Which sin and Satan made,
Yet weeping gives a smile,
And offers man his aid:
Sweet mercy sings, and angels gaze
To see the Lord with human Aice.

3 A mourner he became,
A man of sorrows made,
Wept o'er the blind and lame.
And o'er the dumb and dead ;

A tear he dropt at every g^ef,

But wept the most at unbelief.

5 Still yearning o'er the earth,
He sees the lost sheep stray.
And sends his shepherds forth
To guide them in the way ;
Allures them with a tender cry,
<< O Israel's house, why will ye die V'

5 Poor drooping soul attend.

And cast away thy fears ;

Call on this weeping Friend,

And he will dry thy tears ;
A weeping Saviour well suits thee.
And weeping souls he loves to see.

HYMN 26.

*'Lit a nun become a fool that he may be
wiie,** 1 Cor. iii. 18. " Except ye be-
come at little children, ye shall not enter
into the kingdom of heaven," Matt,
zviii. 3.

1 liTOST of the learned eyes
IfX Grow dim in Jesu's school,
Where none becometh wise,
Till he becomes "a fool ;

A doctrine strange enough and new,
Yet Christian scholars find it true.

2 The wisdom of the brain,
Tho' shallow at the best.
Creates a Christian pain.
And keeps him from his rest ;

To Jesus none are reconcil'd,
Till they become a little child.

3 Our wisdom findeth cause
To quarrel with the Lord,
To set aside his laws,

Or cavil at his word.
To murmur at his judgments just,
And think his promise worth no trust.

4 This wisdom is the gall
Of Adam's tainted loin,
True blossom of the fkll.
And bitter fhiit of sin.

It scometh Jesus, hates control,
And flghteth hard against his rule.

6 To sweet submission bred,

And ignorant of pride,

A child or fool is led.

And love to have a guide.
Believe your word, come at your call.
Weep if they're chid, and run for all.

6 Oh ! let me be this child,
Or be the gospel-fool ;
For Jesus ever smil'd
Upon a simple soul ;

SIGN S SONGS.

He folds the children in his arnoB,

And lets the wise ones take their harms.

HYMN 27.

*< It is Godf who worketh in ymi both to will
and to do, of his good pleasure." Phil,
ii. 13.

1 TTOW sinners vaunt of pow*r
XX A ruin'd soul to save,
And count the fulsome store
Of worth they seem to have.

And by such visionary props
Build up and bolster sandy hopes t

2 But God must work the teill
And pou>*r to run the race ;
And both thro' mercy still,
A work of freest grace ;

His own good pleasurtf not our tporthf
Brings all the will and power forth.

3 Disciples, who are taught
Their helplessness to feel,
Have no desponding thought,
But work with care and skill ;

Work with the means, and for this end,
That God the will and pow*r may send.

4 They feel a daily need
Of Jesu's gracious store,
And on his bounty feed,
And yet are always poor ;

No manna can they make or ko^p,
The Lord finds pasture for his sheep.

0 Renew, O Lord, my strength
And vigour ev'ry day,

Or I shall tire at length,

And faint upon the way ;
No stock will keep upon my gpround,
My all is in thy storehouse found.

HYMN 28.

'' The Lord is nigh unto them that are of a
hroken heart, and taveth such at be of a
contrite tpirit" Psal. xxxiv. 18.

1 QAY, is thy heart well broke,
O And feels the plague of sin ;
And hateth Satan's yoke,

It sweetly once drew in 7
Give Christ the praise, he broke thy heart,
And taught thee how to feel the smart.

5 What if Mount Sinai's smoke
Should darken all the skies,
And thy weak stomach choke,
And bring on weeping eyes,

It points the road to Sion's hill.
Where grace and peace for ever dwell.

3 Thick glooms He in the way
To Jesu's heavenly light ;
Before a gospel-day.
He sends a legal night ;

And while the legal nights abide.
No Christ is seen, altho' the guide.

4 The Lord is surely near.
When drooping sinners pray ;
And lends a gracious ear.
But steals himself away ;
Regards their moan with pitying eye,
And brings at length salvation nigh.

6 Oh, let my Lord bestow

That broken heart on me,

Which feeleth well iU woe,

And blushing looks to thee,
Amaz'd to see myself so vile,
And Jesus smiling all the while.

HYMN 89.

" H« is altogether lovely." Cant. v. 10.

1 T ESUS, thou pleasan t art,
tl And excellently flEiir,
And for a loving heart
None can with thee compare,

Majestic on a throne, yet mild ;
A King, yet lowly as a child.

2 The Saviour bows his ear.
When sinners humbly cry ;
And true heart-broken prayV
Is sure to bring supply ;

He turns no beggars from his gate,
Come when they will, or soon or late.

3 His hands a sceptre hold.
Which none can grasp bat he.
Inlaid with pearls and gold,

A shaft from grace's tree ;
With this he rules his subjects well,
And all their inbred foes can quell.

4 His head the fountain is,
Whence heav'nly wisdom flows ;
And all things done amiss
Throughout his realm he knows ;

If storms are gathering on his fHendsy
He marks it well, and succour sends.

6 His face is fair and bright,
With blushes here and there,
As mild and soft as light,
A nd sweet as roses are ;
A single smile ftom Jesus giv'n
Can lift a drooping soul to heav'n.

6 This is the sinner's Friend,

Divinely fitir and good ;

Whose love can have no end,

When sealed with his blood I
His grace I sing, his name adore.
His person love, and would love more.

HYMN 30.

'' All men should honour the Son, even at they

honour the Father." John ▼. 23.
1 OOME will no worship pay
O To Jesus prince of life.

SION S SONGS.

Reject bit god-like sway,

And rail with bitter strife ;
And some are fearful to bestow
The honours which are well his due.

2 As Ood, our Jesus can
Demand eternal praise.
And as our dear Qod-Man,
He claims it various ways.

By his two natures close combiu'd.
And by the Father's strict command.

3 So well his natures blend.
So close the union fram'd,
Blood of the human Friend
The blood of God is nam'd I

And from this close compacted frame.
The human part will worship claim.

4 Man's carcase, weak and vile.
Whilst to a spirit tied,
Expects a courtly smile,
And high respect beside ;

Becoming reverence it will crave.
And crave it, till it takes a £prave»

6 Soon as the child is giv*n,
And breathes in Judah's air,
All angels haste from heav'n*
To pay him worship there ;
The same his own disciples do,
And Jesus takes the homage too.

6 So Thomas glorified
The God-man in the Son,
When first he fairly spied
Both natures link'd In one.

And fixing bis adoring eyes,t

My Lord, my God, with transport cries.

7 May God the Father have
The worship which we owe,
And Jesus Christ receive
Like worship here below ;

And where this honour men refrain.
The Father's worshiped all in vain.t

HYMN 31.

" By tht grace of God, J am tvhat I am,"
I Cor. XV. 10.

1 T Hear much lofty talk
X Of man^ amazing wit
To mend his naughty walk.
And scale the skies outright ;

But Paul will tell this lofty race,
Whate'er 1 am, I am by grace.

2 Converted unto Christ,
A brave apostle too ;
Tho' last among the list.
He did them all outdo ;

Yet every labour undergone.

By grace was wrought, and grace alone.

* Htb. i. 6. f John XX. 98. t John v. S8.

3 Whate'er is meaq and vile.
Or high and overgrown,
Whatever can defile,

The crop is all our own ;
No real good dwells in the heart.
Till grace a savoury cast impart.

4 If thou canst watch and pray.
And dearly love the Lord,
And bless him day by day.
And hang upon his word ;

Oh, lay the thanks at mercy's door.
And see thyself exceeding poor.

5 Thou canst not think aright
One single godly thought.
Nor keep thy heart upright,
Unless by Jesus taught ;

This teaching thou wilt hourly need,
So helpless thou, so poor indeed !

6 Keep Jesu's grace in sight.
And feed upon it well ;

Be strong in Jesu's might.

And thy own weakness feel ;
Then sing and boast along with Paul,
I nothing am, and Christ is all.

HYMN 32.

" Shew me a penny : whote image and rajwr-
tcription hath it? They answered and taid,
Ceuar*s," Luke xx. 24.

1 TF thou art Jesu's coin,

X Cast in the gospel-mould.
And wrought with faith divine,
More precious far than gold ;
A superscription thou wilt bring.
And some sweet likeness of the King.

2 His name thou wilt revere,
And set his titles fbrth,
And openly declare

His riches and his worth,
Confessing with undaunted face
That all thy trust is in his grace.

3 Such superscription does
To Jesu's coin belong ;
And ev'ry penny shews

His likeness, faint or strong ;
A likeness stampt in his own mint,
Where Christ is view'd in human print.

4 Now, friend, thy penny shew
With Jesu's image fair.

For sure no coin will go.

Unless his stamp appear ;
Some Judas thou or Demas art.
Unless the stamp is on thy heart.

6 O Lord, do thou impress

Thine image fair on me.

My peony then will pass.

And sterling coin shall be ;
My coin will spread thy fame abroad,
And shew that I am bom of God.

SION S SONGS.

HYMN 83.

" Help, Lord, for (^ godly man eeateth, for
th§ faithful fail from among the children of
men." Psal. xii. 1.

1 C[END help, O Lord, we pray,
O And thy own gospel blesB ;
For godly men decay.

And faithful pastors cease ;
The righteous are removed from home,
And scorners rise up in their room.

2 While Satan's troops are bold.
And thrive in number too,
The flocks in Jesu's fold

Are gp-owing lank and few.
Old sheep are moving off each year,
And few lambs in the folds appear.

3 Old shepherds too retire,
Who gathered flocks below.
And young ones catch no fire,
Or worldly-prudent grow ;

Few run with trumpets in their hand,
To sound alarms by sea and land.

4 O Lord, stir up thy pow'r
To make the gospel spread ;
And thrust out preachers more,
With voice to raise the dead.

With feet to run where thou dost call,
With fkith to fight and conquer all.

6 The flocks that long have dwelt
Around fair Sion's hill.
And thy sweet grace have felt.
Uphold and feed *em still ;
But fresh folds build up evVy where,
And plenteously thy truth declare.

6 As one £l\jah dies.

True prophet of the Lord,

Let some Elisha rise

To blaze the gospel-word ;
And fast as sheep to Jesus go,
May lambs recruit his folds below.

[This hymn was occasioned by the
death of Mr. Whitefleld.]

HYMN 34.

The following ode it deiigned to vindicate the
wayt of God in making u$e ofmoet unlikely
meant to compote hit endt ; and chiefly with
a view to hit tending out unlettered nun to
preach.

1 '17[7'AYS seeming base and weak
VV AGodofmightwllltry,

Such ways his presence speak,

And tell his arm is nigh ;
His finger in the work is shewn.
And glory springs to God alone.

5 But witlings of a span
Will think the Lord a fool ;

They Judge of God from man,

And measure by that rule ;
The likely means a man will use,
And such they think a God will chuse-

3 When sons of earth surround
An hostile city strong,

The cannons tear the ground,

And trenches creep along :
But when the Lord attacks a town,
With foolish horns* he blows it down.

4 All preparations great
A feebleness bespeak ;
If ten must lift a weight,

It proves each arm is weak ;
Yet weaklings love this vast parade.
Nor view the weakness there displayed.

5 From steeples tall I've seen
An human monster fly ;
But, oh ! what toil has been.
Before the flight drew nigh !

What sweating up the steeple-stair^
To rear a scaffold high in air 1

6 What pains to flz aright
The rope, above, below 1
What crowds to see the sight
With gaping wonder g^ !

At length a sky-lark sees him drop.
And, laughing, bids him now fly up.

7 The greater is the mean
That brings about an end.
The more is weakness seen
With drudgery to blend ;

The steeple flight a moral brings.
Such pains to fly shews want of wing*.

6 Means likely or unlike

With God are just the same ;

All wait upon his beck.

Alert to spread his fame ;
Yet when he would display the God,
He must forsake the common road.

9 If water he will draw.
Or raise a purling brook.
The spring^head is a jaw,t
The rivulet is a rock : |

An angel or an ass's mouthy
Shall preach or carry tidings forth*!

10 But boys will look to ears,
To voice, to coat, and pile,
And what a coarse look wears
With them is counted vile $

Yet nothing vile was ever seen
Around Go^'s works, excepting sin.

11 To us an angel seems

A peerless prince of light.
Yet Jesus such esteems
Grasshoppers in his sight,

* Joihoa ri 5,6, f JudfM xv. 10. 2 Viimb. xz. U*
i Lttk« U. 10. "^ i Numb. «U, n.

SION S SONGS.

Will bid 'em fly and fly apace,
And send 'em as he sends his ass*

12 Where sundry servants wait
In some capacious hall,
On various matters meet
The master useth all.

Sometimes the chaplain will employ.
But oft'ner calls the stablc'boy.

13 Why may not Jesus too
Send servants at his will T
And servants high or low.
His pleasure best fulfil ;

An angers wing or ass's tongue
Alarm the giddy flirting throng.

14 When serpents bit the crowd,
And Israel murmuring died.
Had Moses spoke aloud,

" Let unguents be applied }"
The cure with salves had failed not,
But God in med*cine lain forgot.

16 Now when they see a snake
Fix'd on a simple pole.
And no rich balsam take.
Nor drug to make them whole,
When with a look the wound is cur'd,
They must confess, it is the Ix>rd.

16 If thunders shake the ground,
Who wonders at the shock ?
A weighty cause is found,
And we no further look ;

But if a feather shook the earth,
The feather sets Jehovah forth.

17 The ass's jaw,* and tongue,t
The Balt,t and snake § to heal.
The ramVhom || sounding long,
The pitcher,f stick,tt and meaI,U

With one harmonious voice declare,
llie Qod of all the earth is near.

HYMN 35.

** Wint, tohiek chemeth God and tnan"
Judges Ijt. 13.

1 A Wondrous wine there is,
jl\. None can with it compare,

Creating most exalted bliss,
Which God and man will cheer.

2 This most enchanting wine
To mortals is convey d

From noble grapes of one trae vine
At humble Nazareth bred.

3 It is the wine of love.
That precious love divine.

Which knits and cheers all hearts above,
And makes their faces shine.

4 Believers know its taste,
And can its virtues tell,

• Judges XV. 39. f Kumb. xxii. S8. 1 1 Kiims ii. 21.

i Kumb. xjti. 8. || Joshua vi. 5. IT Judges vii. 16.

tf 2 Kings vi. 0. tt < Kings iv. 41.

Oft when their hearts are sinking ihst.
One sip has made them well.

5 A single taste on earth
Much heav'nly vigour brings :

The saint in rapture speaks its worth,
And claps his hand and sings.

6 It is the cordial true ;
Lord, cheer me with it still.

Till at thy seat I drink it new,
And take my hearty fill.

HYMN 36.

** Ariiet ^y ^^^9 ^^^ ^^"'^ away**
Cant. ii. 13.

IF Jesus kindly say,
And with a whisp'ring word,
<< Arise, my love, and come away ;"
I run to meet my Lord.

S My soul is in mine ear,

My heart is all on flame.
My eyes are sweetly drown'd in tear.

And melted is my frame.

3 My raptur'd soul will rise.
And give a cheerful spring.

And dart thro' all the lofty skies.
To visit Sion's King.

4 He meets me with a kiss.
And with a smiling face !

I taste the dear enchanting bliss.
And wonder at his grace I

5 The world now drops its charms.
My idols all depart ;

Soon as I reach the Saviour's arms,
I g^ve him all my heart.

6 A soft and tender sigh

Now heaves my hallow'd breast ;
I long to lay me down and die,
And find eternal rest.

HYMN 37.

" No man can tatM the tongue ; it it an un-
rulp evil full of deadly poiton,** Jamea
Ui. 8.

1 /^ Thou nnraly tong^,

\J The sinner's pride and shame !

A member small, yet far too strong
For mortal men to tame I

3 The serpent marred thy worth.

His venom on thee fell ;
Thy flaming sparks, that issue forth,

Are lighted up firom hell !

3 With mischief thou art fVanght,
And with a fierce desire

To cast thy burning brands about,
And set the world on fire.

4 Who shall deliver me
From all its deadly woe ?

SIGN S SONGS.

No man has might to set me free,
None, but the Lord, I know.

5 Lord Jesu, shew thy pow*r,
And make this tiger calm ;

Bar up his passage, bolt the door.
And screen the mouth from harm.

6 My tongue is apt to start,
And hasty words let slip ;

Oh, bid thy love command my heart.
And that will guard my lip.

HYMN 38.

« Saw ye hirrif whem my soul IcvethJ"
Cant. iii. 3.

1 A ND have ye seen the Lord,
jljl The lovely Prince of peace "!

With open'd eye beheld his word.
And tasted of his grace 1

2 Then you can hear and feel
What I shall now relate ;

Our kindred hearts, like flint and steel.
Some sparks of Are may get.

3 From Jesus I did rove,
Nor ought of Jesus knew.

Until he taught me how to love ;
I wish all lov'd him too.

4 The darling of my heart !
The balm for all my woe !

I would not with my Jesus part
For thousand worlds below I

5 Nor health nor friends afford
My heart substantial rest.

Nor plenty on my table stor'd,
If Christ is not my guest.

6 Yet oft my Lord I grieve.
And seem without concern ;

But when he takes a hasty leave,
I sigh for his return.

7 For thee my heart will pine,
Tho' mneh from thee it roam ;

And sure I would be only thine,
And keep with thee at home.

HYMN 39.

** IfthvM eyi be tingle, thy tckoU body shall
be full of light." Matt. vi. 22.

1 rpo Canaan art thou bound 1

X Walk on in Jesu's might ;
But mark, the way is holy groondy
And needs a heart upright.

2 Make Jetos all thy peace,
And make him all thine arm,

Rely alone upon his grace
To guard nrom ev'ry harm.

3 To Jesus some will pray.
Yet not with single eye,

They squint and peep another way.
Some creature-help to spy.

4 In darkness such are held,
And bound in legal fear;

A double eye is in the child.
The heart is not sincere.

5 Such find no gospel-rest.
But into bondage fall ;

The Lord will not uphold thy breast.
Till he is all in all.

6 Lord, give me single sight.
And make it strong and clear.

So will my soul be full of light,
And feel the Saviour near.

HYMN 40.

'' Ye Pharisees make the outside of the eup
clean, but your inward part is full of ra^
vening and wickedness," Luke xl. 80.

1 fTlHE man that trusts his heart,

X Trusts in a slippery g^de ;
It bids him wash the outer part,
And leave a foul inside.

2 Be sober, just, and fair.

And somewhat bounteous too.
And unto Sunday-church repair,
And then the man will do.

3 Be sure his heart is foul.
And feeds upon the earth ;

And tempers fierce enflame his soul.
And shew their hellish birth.

4 The breast is all unclean.
Where wanton fancies lay.

And brood and hatch up secret sin,
And revel night and day.

5 O Lord, thine holy eye
Inspects my heart throughout,

And will not pass an evil by,
Tho' lurking in my thought.

6 Send down thy holy fire
To consecrate my breast,

A temple fiUM with pure desire,
And with thy presence blest.

HYMN 41.

<< Fools make a mock at sin.** Prov. zlv. 9*

1 *F100LS make a mock at sin,
Jl And with destruction spoirt ;

But death will stop their simple grin.
And cut their laughter short.

2 Bethink, O thougbtlest man,
What mis'ry sin brings forth ;

All sorrow, sickness, want, and pain,
From tin receives its birth.

3 On angels sin has cast
Destruction without end ;

SION S SONGS.

Thro* dn the heavenly form they loet.
And Bunk into a fiend I

4 The sin thou lovest well.
At last will make thee mourn ;

It has blown up a fire in hell.
Which will for ever burn.

5 Sin bringeth ghastly woe*
Yet comes with leering face !

Regard it as thy deadly foe.
And fly its foul embrace.

6 Lord, give me godly fear,
And ketp me watchful too,

Else I may sit in 8comer*s chair,
And mock as scomers do.

HYMN 42.

" To h€ tpiritually minded ii life and peace,
Rom. viii. 6.

1 lUfUCH longs a spiritual mind,
IrX On spiritual things to dwell ;

It pants for joys which are refin'd,
And keep their relish well.

2 Access it seeks to God,
And is divinely taught

To soar along the heav'nly road
With much delighted thought.

3 In Jesus sweetly blest,

It tracks him to the skies.
And finds by faith his peaceful rest,
And life that never dies.

4 It views with high disdain
The pomp of earthly things,

Looks on the vain parade with pain,
And pities courts and kings.

6 Such mind I now implore,

A truly spiritual wing.
Which, like the lark, will upward soar,

And as it soars, will sing.

HYMN 43.

«* We are (planted) in Jems Chriet; toho it

the true God, and eternal life.** 1 John

V. 20.
IAS branches from the vine

Ijl Their birth and growth receive,
And round the stem in friendship twine.

And by their union live.

3 In Christ so Christians dwell,

And life from him derive.
His root makes all the clusters swell,

And all the branches thrive.

3 In sweetest union Join'd,
EmmanueVt name they know,t

And view the Ood with man combinM,
And feel his virtue too.

4 Eternal life is giv'n

To all his saints below ;

t Matt. i. 2, 3.

A taste he sends them of his heav*n,
While in the vale of woe.

6 This makes them love their King,

And lift his name on high ;
And when with lusty praise they sing^

Amen, amen, say I.

HYMN 44.

'^ He beeometh poor that deaUth with a tlaek
hand ; hut the hand of the diligent maketh
rich,** Prov. x. 4.

1 A LAS, what mean those fears,
jLA. That dry and wither 'd look;

That head besprinkled with grey hairs.
And hands with palsy shook 1

2 Thy heart once all a flame,
Fed well on Jesu's store.

But starved now, and sick, and lame.
Thou seemest sadly poor.

3 Besure, thou hast been slack.
And settling on thy lees.

The bible cast behind thy back.
And seldom on thy knees.

4 To Jesus thou art grown
A stranger once again ;

No wonder he has made thee moan.
And look like any Cain.

6 Come, lift the feeble hand,
And shake the drowsy mind,

Gird up thy loins for Canaan's land,
And fast thy sandals bind.

6 To Jesus yet return.

And Jesus will receive ;
Awhile he makes the rambler mourn.

And then his peace will give.

HYMN 46.

** He that hath mercy on the poor, bletted U
he.*' Prov. xiv. 21 ; Psal. xU. 1, 2, 3>

1 ll/rUGH blessing he will find,
lYL Who much regards the poor.

And with sweet look and bowels kind
Deals out his friendly store.

2 So Jesus Christ is blest
By all his chosen seed,

Because he hears them, when distrett.
And helps at ev*ry need.

3 Compassion much he shews
To sinners when they sigh ;

And loves to heal up heavy woes,
And wipe a weeping eye!

4 Such mercy melts the heart.
And tunes the tongue for praise,

And whilst he acts the Saviour's part,
A heavenly song they raise.

6 How sweet is Jesus then t
Each bosom feels him dear.

SION S SONQS.

Each face with sparkling love is 8een«
Bach eye with gracious tear I

6 On mercy, Lord, I live,

And mercy I would shew,
Free alms incline my heart to give,

And forgive ev'ry foe.

HYMN 46.

" In the light of the King*i countenance it

htof
\ufax

life, and his favour is as the cloud of latter
rain" Prov. xvi. 16.

1 rilHE sick, with frequent sighs,

X Pass many a tedious night;
But when the morning suns arise.
How cheering is the light!

2 So when sad sinners pass
A legal night of fears.

And see the Sun of righteousness;
How sweet his light appears !

3 It bids their g^ilt depart,
A heav'n in view it brings ;

The peace of Ood revives the heart,
And life eternal springs.

4 The seed, in sorrow sown.
Springs up and thrives apace ;

New verdure on the field is grown.
And wears a smiling fkce.

6 Yet grain, of kindly birth,

Will sigh for help again,
Nor can be foster*d by the earth,

Without a latter rain.

6 The gospel-fields must call

Upon the Gospel-King ;
And when he bids his showers fkll,

Oh, how they laugh and sing.

HYMN 47.

*' Am many at are led hy the Spirit of God,
they are the tont of God,** Rom. viii. 14.

IAN earthly heart I have,
JljL And earthly made by sin I

No good, but sensual, it will crave,
And sweetly drinks it in.

9 No joy it finds in Ood :

And when my tongue would pray,
My heart will take a difiinrent road,

And start and prance away.

3 No converse can we find
With him, our God, we call ;

No will or pow'r lodg'd in the mind
To walk with God at aU.

4 Such is man*s nature now.
Sunk and beroir'd in earth!

And what can raise his fallen brow,
And give him heav'nly birth 1

6 Who can the spirit torn,
And unto God unite,

And make the heart with fervour bnm^
And in its God delight 1

6 Tliou, holy Spirit, must
The mighty work perform,

Awake the sleeper from his dust,
And wing the gproveling worm*

7 Oh, let thy breath inspire
All needful power and will,

And make my soul to God aspire,
And with his presence fill.

HYMN 48.

'' / taid of laughter, it it mad ; and of mirth ^
what (good) doet it ?" Eccles. ii. 2.

1 *VrO wonder worldly mirth,

J. 1 Should suit a worldly mind.
No joy they taste of heavenly birth,
So take the best they find.

2 Their laughter sure is mad,
Their mirth a crackling noise !

The giggling heart is left more sad
By all its tittering joys.

3 As some poor blazing thorn
Will cast its sparks about.

And in a moment cease to bum ;
So is their mirth soon out.

4 But, O thou man of God,
This empty mirth beware ;

March off and quit the giggling road ;
No food for pilgrims there.

6 It checks the Spirit's aid.

And leaves the heart forlorn.
And makes thee look as Sampson did.

When all his locks were shorn.

6 May Jesus be my peace,

And make up all my joy ;
His love can yield me serious bliss,

And bliss that will not cloy.

HYMN 49.

<< Etfil purtueth tinnert." Prov. ziil. SI .

1 "nXHERE, sinner, canst thou flee,

f V Where God will not pursue 1
Thy secret sins the Lord can see.
And will repay them too.

2 The evils, thou bast done.
Will hunt thee ev'ry where.

And track thy footsteps, one by one,
As hounds will track the hare.

3 The sins thou hast forgot.
Or fain would overlook.

The Lord with careful hand has wrote
Them in his dooms-day book.

4 Tho' numerous years are past.
Thou surely wilt be caught.

Thy sin will find thee out at last,
And vengeance will be sought.

SION S SONOS.

5 Destraction hasteth nigh,
And hems thy feet around ;

0 lift up now a fervent cry,
While mercy may be found.

6 Delay not, lest he shut
And bar up mercy's door ;

If once the thread of life is cut
Sweet mercy pleads no more.

HYMN fiO.

'* The $oni of God are bom, net from blood (or
deicent) nor from the will rf the flesh, nor
from the will of man, but of Cod," John
i. 12, 13.

1 A Child of God is made

jlX Not from the parent's blood,
No worth the fother has convey'd
To make his infant good.

2 Nor may the will of man
Convert a sinful heart,

Nor »ente nor mighty reason can
A sptirk of help impart.

3 No man has found the skill
To make a child of Ood ;

It soars above the human will,
And out of nature's road.

4 Without the Spirit's aid,
An earthly worm I am ;

Conceiv'd in sin, my soul is dead,
My worship blind and lame.

6 O Lord, afford relief.
And quick'ning pow'r convey ;

Or sure mine ear remaineth deaf,
And sure my feet will stray.

6 Create my heart an^w.

And breathe the life divine.
And fan it with fresh vigour too,

Or soon it will decline.

HYMN 51.

'' Ye have received the spirit of adoption,
whereby we cry^ AMta^ Fath§rJ' RoiD.
viii. 15 ; Oal. iv. 6.

1 vrTELL, canst thou read thine heart,
V V And feel the plague of sin ?

Does Sinai's thunder make thee start,
And conscience roar within?

3 Bxpect to find no balm

On nature's barren ground ;
All human medicines will do hann.

They only skin the wound.

3 To Jesus Christ repair,

And knock at mercy's gate ;
His blood alone can wash thee ftdr.

And make thy conseienoe sweet.

A In season due he seals
A pardon on the breast ;

The wounds of sin his Spirit heals.
And brings the gospel-rest.

5 So comes the peace of Ood,
Which cheers a conscience well ;

And love shed in the heart abroad.
More sweet than we can tell.

6 Adopted sons perceive
Their kindred to the sky ;

The Father's pardoning love receive,
And, Abba, Father, cry.

HYMN 58.

** Jesus, thou Son of David, hart mercy on
me." Hark z. 47.

1 T Stand at mercy's door,
X O Lord, look on me now,

A beggar knocks, exceeding poor.
And none can help but thou.

2 Thro' sin bom dark I was.
Nor cared for the light.

All knowledge of thy truth and grace
Was banish'd ftom my sight.

3 Exceeding lame beside,
A cripple from my birth,

And need a crutch as well as guide
To help my ankles forth.

4 A ragged soul I am.

My breast and shoulders bare.

And nothing left to hide my shame

But fig-leaves here and there.

5 With sore disease I smart,
From pain am seldom free,

It is the evil in my heart.
My father gave it me.

6 Lord, I have told my case.
Well known to thee before,

Let Jesus shew his lovely &ce.
And heal up every sore.

7 Mine eyes with salve anoint.
That I may see thy light ;

And strengthen every tottering Joint,
That I may walk upright.

8 My naked soul array

In thy own righteousness ;
And let thy precious blood convey
The pledge of heavenly peace.

9 My evilf thou dost know,
Torments my bosom much.

But let the King of Israel shew.
He cures it ^th a touch,

10 Some mannaalao bring
To feast my pilgrim days.

And thou shalt hear a beggar sing,
And shout forth Jesu's praise.

SION S SONGS.

HYMN 59.

** When I passed by thee, and saw thee polluted
in thine own blood, I said unto thee, Live.^*
£zek. xvi. 8.

1 "POLLUTED in my blood,
Jr And filthy from my birth.

My froward heart averse to gfOod>
All evil bringeth forth!

•2 Sunk in the mire of sin,

And in my sin perverse !
Rebellious nature ruled within,

And well I likki its course !

3 .-But Jesus passing by.

Beheld my woful case,
He call'd the wretched ramblernigh,
And seiz'd me by his grace.

4 He said unto me, Live,
And life his word convey'd ;

The dead his quick'ntng voice .perceive,
And living soiils are made.

6 Henceforth my whole concern

Must be to shew his praise.
And in the school of g^ce to learn

Obedience all my days.

6 But let my Lord renew

His quick ning word each hour,

And bring my worthlessness in viewy
To keep my spirit poor.

HYMN 54.

-*< 0 Lord, thou art my refuge" Ps. cxlii. 6.

1 'M'Olielp in self I find,

J. 1 And yet have sought it well f
The native treasure of my mind
Is sin and death and hell.

2 To Christ for help I fly,
The friend of sinners lost,

A refuge sweet and sure and nigh,
And there is all my trust.

3 All other refUge fails,

And leaves my heart distrest ;
But this eternally prevails
To give a sinner rest.

4 Lord, g^nt me firee access
Unto thy pierced side,

For there I seek my dwelling-place.
And there my guilt would hide*

5 In ev'ry time of need
My helpless soul defend.

And save me from all evil deed.
And save me to the end.

6 And when the hour is near.
That flesh and heart will fttil,

Do thou In all thy grace appear,
And bid my faith prevail.

HYMN 66.

** Come up to me into the mount, and be ihert^^
£xod. zxiv. 12.

1 "ITY foolish heart would find
lu A portion here below ;

Yet soon a rough and blasting wind
Nips every comfort through.

2 Befool'd and vexed oft,
I would no longer rove.

But lift my weary eyes aloft
To Jesu s mount above.

3 He kindly bids me come,
Nor linger longer here.

But make his happy mount my home.
And feast upon his cheer.

4 I would mount up on high,
Above all earthly things ;

Yet well thou know'st I cannot fly,
Unless thou lend me wings.

5 Good wings of faith impart.
And I shall reach thy seat ;

Good wings to cheer a drooping heart.
And brace up tardy feet.

6 And tho' an earthly cell
My carcase still embrace,

My spirit on the mount shfUI dwell.
And feel thy perfect peace.

HYMN 66.

''It is ike Lord; let him do what seemeth
good:' 1 Sam. iii. 18.

1 T)OOR angry bosom, hush,
Jl Nor discontented grow ;

But at thy own sad folly blush.
Which breedeth all thy woe.

2 If sick, or lame, or poor.
Or by the world abhorr'd,

Whatever cross lays at thy door,
It Cometh from the Lord.

3 The lions will not tear,
The billows cannot heave,

The furnace shall not singe thy hair.
Till Jesus give them leave.

4 The lord is just and true.
And upright in his way ;

He loves, but will correct us too.
Whene'er we run astray.

5 With caution we should tread ;
For as we sow we reap.

And oil bring mischief on our head
By some unwary step.

6 Lord, plant a godly fear
Before my roving eyes,

Lest some hid snake or wily snare
My heedless feet surprise.

sroN s S0NOS4

7 Or should I start aside,

And meet a scourging God,
Let not my heart grow stiff with pride.

But weep and kiss the rod.

HYMN 67.

*^ While one saitk, I am of Paul ; and another
saithf I am of ApoUot, are ye not carnal ?"
1 Cor. iii. 4.

1 C100N as the gospel sound
O Was published all abroad,

The din of party echoes round,
And clogs the gospel-road.

2 One cries, I am for Paul ;.
And one Apollos takes;

Each thinlis his leader all in all.
And wild dissension makes.

3. If carnal feuds appear.
Where gospel truth is taught,

Sweet love is quickly banished there,
And Jesus Christ forgot.

4 The gospel suffers harm.
And infidels blaspheme,

When fierce disciples lift their arm,
And raise a party flame.

5 Yet oft, full oft we see
Much unbecoming strife ;

Nor sheep nor shepherds can agpree
To lead a peaceful life.

6 From thy disciples. Lord,
Such carnal strife remove.

Subdue them by thy gracious word,
And teach 'em how to love.

HYMN 68.

" Preach the unsearchable riches of Christ.*'
Ephes. iii. 8.

1 T Try and try again

X To publish Jesu's worth.
And fain I would, but never can
Set half his riches forth.

2 The love his bosom feels,
His tongue can only tell ;

And till the Lord his love reveals,
No one admires it well.

3 'Tis deep unfathom'd love.
And charms the hosts on high ;

Yet will in man no wonder move.
Without an opened eye.

4 His blood so freely spilt
Is loud proclaimed to all ;

Rich balm to heal the deepest guilt!
Yet few regard the call.

6 Sweet health his gprace imparts.

And grace divinely free ;
Rich grace to cleanse the foulest hearts !

Yet few say, Give it me.

6 Some footsteps of thy grace
My tutor'd heart can find ;

And view some beauties of thy face,
And yet at best am blind.

7 Our dear Redeemer is
An endless wealthy store ;

And*when we taste his offer'd bliss.
We bless, and ask for more.

HYMN 59.

<< Turn thee yet again, and thou shalt see
greater abominations,** Ezek. viii. 6, 13j
16.

1 npHAT image-chamber foul,

X Which met Ezekiel's eye.
Points out the breast of every soul,'
Where lurking idols lie.

2 When God the vision gives,
A man his heart can read ;

Abominations he perceives,
And finds it bad indeed !'

3 Yet ask for further lights
And turn to see thy woe,

And God will clear thy misty sight;
And deeper visions shew.

4 As we the light can bear
To break upon our eyes.

Still deeper idols shall appear.
And more will after rise.

5 Thus pride is broken down^
And humbled in the dust;

We view our viteness and must own
The Lord is all our trust.

6 May Jesus Christ disclose
The plagues within my heart.

And as my soul more humbled grows,
A brighter faith impart.

HYMN 60.

'* Look unto me and be saved,. all the ends of
the earth, for I am God, and none else,
Isa. zlv. 22.

1 rpO Christian, Jeyr, and Greek,

X The Prince of Israel saith,
All sinners, who salvation seek.
Look unto me by fkith.

2 Almighty pow'r I have,
Am God, and nothing less ;

And surely none but God can save.
So deep is your distress.

3 How welcome is the light,
Which Jesu's word has giv'n !

For much I sought with human might
To force my way to heav*n.

4 My vapouring arm was weak,
Yet would be counted bold ;

And in the fight my heart would sneak,
And couid no weapon hold.

SIGN 6 80KGS.

5 Now, Lord, I look to thee.
To make the battle good.

To fight and give me yictoiy,
And pardon thro* thy blood.

6 My heart is naughty stilly
And ugly things would do ;

But he, who quells the winds at will>
Can quell my bosom too.

7 Oh, bid my foot stand &8t
Upon thy faithful word ;

And sweetly teach me how to cast
All burdens on the Lord.

HYMN 61.

** In the Lord shall all the teed of Jtrael be
justified f and shall glory.** Isai. xlv. 85.

1 rnHE sons of earth delight

X To spread' their fiune abroad,
To glory in their worth and might ;
But such are not of God.

2 The heavenly word declares,
And faithful is the word.

That Israel's seed, the royal heirs.
Shall glory in tlie Lord.

3 In Jesus they shall tmst,
From first to last, each one ;

Thro' Jesus shall be counted Just,
And boast in him alone*

4 Amen, the word is good, .
My trust Is in his name ;

I have redemption thro' his blood,
And I will shout his fame*

6 He hears my sad complaints.
And heals old wounds and new ;

Hosannah to the King of saints,
His ways are Just and true ! *

6 His worth I love to teU,
And wish the world to know ;

And where the Son is honour'd well,
The Father's honour'd too.t

HYKN OSL

*^ Lead me to the roek, that is higher than /•"
Psal. Ixi. 8. << And this rock U Chri$t.*'
1 Cor. X. 4.

1 A Rock salutes mine eye,
J\. Which faith alone has trod ;

It lifts a pilgrim near the sky,
And brings the heart to God I

3 I held a flattering hope.
And thought, as some think yet.

This rock may sure be scrambled up.
By human hands and feet.

3 But now amaz'd, I cry,
As David did before.

• R«v. av. S,

f Joba v« 23.

The rock is higher much than I,
And help I must implore.

4 Upon it I would dwell.

But help is wanting here ;
Except the Father draw me well,*

I never shall get there.

6 Oh, lead me to this rock,

And keep me on it too ;
For on this rock, thy favour'd flock

The promis'd land can view.

0 Upon this happy hill

I would employ my days,
Till thou shalt call me higher still.
To sing eternal praise.

HYMN 63.

'' Jesus saithf I am the way ; no man cometh
unto the Father, but by me" John xiv. C.

1 A New and pleasant door,
J\. A friendly u>ay to God,

Is open'd for the gospel-poor^
Thro' Jesu*s precious blood.

2 Here mercy smiling sits
The famish'd poor to feed,

Bestows a kiss on all she meets.
And deals out heavenly bread.

3 But sinners are so blind.
From mercy they will stray ;

Or lifted with a lofty mind.
They will despise the way,

4 I was a rover too,

And roving found no rest ;
But now at length the way I view.
And here I build my nest.

5 Of (>hrist I chirp and sing,
And when he casts an eye,

I flutter up with brisker wing.
And warble in the sky.

6 Such is my pleasant task,
To sing of this sweet road :

And if the cause a stranger ask ;
It is my toay to God.

HYMN 64.

" Whosoever denieth the Sen, the eawte hath
noi the Father,'* 1 John ii. 28.

1 A Base and proud neglect
JLI. Of Jesus Christ is shewn ;

His honours impious men Mjeet,
And scandalise the Son.

2 But scomers pert and wise
May iVom the Father know.

That all, who dare the Son despise,
Reject the Father too.

• John f i. 44.

8I0N S S0N08.

3 His Godhead who denies,
Or his atoning death.

Shall fall himself a sacrifice,
And feel the Father's wrath.

4 AU, who in him believe,
And seek his oiFer'd grace,

A joyful pardon shall receive,
And see the Father's fcu;e.

5 O my sweet Prince of peace.
Who bought me with thy blood.

Thy person and thy love I bless,
And hall thee as my God.

HYMN 65.

" Jnui U ordaintd to be the Judge rf quick
arid dtad" Acts x. 42.

1 T ET wanton men beware,
•Li How Jesus they despise ;

In awful pomp he will appear.
Descending from the skies !

2 His trumpet will proclaim

** The Judge, the Judge is near!''
And earth will melt with fervent flame.
And seaa dry up with fear t

3 A shouting heav'nly host *
Around him will- be rang'dl

The dead will hear and start up first.
And then the quick be chang'd!

4 Ye wise and fhyour'd few.
Who lodge at mercy's gate.

Oh, keep the Saviour well in view,
And for his coming wait.

6 And hear, ye foolish men,
Who tall^ with impious breath,

And glory in a life unclean ;
Such mirth will end in death.

6 Your bitter sad remorse
No tongue can truly tell,

If Jesus once pronounce his curse^
And sink you down to hell.

7 O thoughtless men, be wise,
Before it be too late.

From sleep awake, from sin arise,
And knock at mercy's gate.

HYMN 66.

** Faith without works it dead.** James U. 20.

1 TJIRIEND, ifthy treeisgood,
J? And fliith lay at the root.

It gathers life from Jesu's blood,
And beareth goodly fruit.

2 Assent is earthly weed.
And brings no profit forth ;

But gospel-feiUi is noble seed,
And claims 9n heavenly birth.t

* 1 Tbeis. iv. 16.

i Ephea. iu 8«

3 It surely works by love.
And acts a kindly part ;

It draweth pardon from above,
And purifies 4die heart.

4 Tho' baffled o'er and o*er,
Faith will prevail at length,

Because it fights in Jesu's pow'r,
And not in human strength.

5 If faith work peace within.
And worketh merit out.

And beareth frait, and conquer sin,
'Tis sterling faith, no doubt.

6 Such feith, Lord, give to me,
As yields its blossoms feir.

And sheweth fruit upon the tree,
And all its fruit will rear.

HYMN 67.

« If the Son shall make yoU free, ye shall be
free indeed,** John viii. 36.

1 rpo free myself I strove,

JL But feeble was my pow'r.
My galling guilt would not remove.
And sin prevailed more.

2 At length I weary was.
And unto Jesus came,

And told him all my helpless case,
How weak I was and lame.

3 A smile he cast on me,
And said, I know thy need s

But if the Bon shall make you flree,
You will be free indeed.

4 Salvation would you have ?
Upon me cast your cares $

None but the Saviour sure can save,
As well his name declares*

5 Lord, let me know thy name,
That I may rescu'd be

From sin's dominion, guilt, and shame.
And thy salvation see.

6 I would have free access.
When unto God I cry $

And nourish'd with the word of grace.
Thy free-man live and die.

HYMN 68.

<< Unto the Son he saith. Thy ihron^^ O God,
is for ever and ever ; a sceptre tfrighteous^
ness is the sceptre of thy kingdem," Heb.

1 rpHO' scomers thee defy,

X And proud blasphemer* roar,
Thy throne, O Jeeus, God most high,
Endureth evermore 1

2 Thine hands a seeptre bold,
Which only God ean grasp.

Which wisdom sway'd all times of old,
And truth and mafey clasp.

SIGN S SONGS.

3 Tliou lovest righteousneas,
And wilt uphold its seat,

And daring sinners, great or leas.
Shall perish at thy feet.

4 Thy subject I would be^
And willing made by grace,

A servant waiting here on thee.
Till caird to see thy face.

HYMN 09.

To the Trinity.

,UR Father who dost lead
The children of thy grace,
A new-born and believing seed,
Throughout the wilderness !

2 Thy providential care
In dangers past we own,

And beg thine nrm may still be near,
And still thy love be shewn.

3 Dear Jesus, Lamb of God,
Our lovely dying friend !

Reveal the virtue of thy blood,
And truth and mercy send.

4 Thou art a master kind.
With voice and person sweet,

Bestow on us a loving mind.
And keep us at thy feet.

5 Thou, holy Spirit, art
Of gospel-truth the seal,

Convincing pow'r thou dost impart,
And Jesu's grace reveal.

6 Oh, breathe thy quick'ning breath,
And light and life afford ;

Instruct us how to live by faith.
And glorify the Lord.

HYMN 70.

** BUtied is the man, that wateheth daily at
my gates, and toaiteth at the pests of my
doors" Prov. viii. 34.

1 liTY business lays at Jesu s gate,
IfX Where many a Lazar comes,

And here I sue, and here I wait
For mercy's falling crumbs.

2 My rags and wounds my wants pro-
And help Arom him implore ; [claim.

The wounds do witness I am lame,
The rags that I am poor.

3 My Lord, I hear, the hungry feeds,
And cheereth souls distrest ;

He loves to bind up broken reeds^
And heal a bleeding breast*

4 His name is Jesus, ftill of grace,
Which draws me to his door ;

And will not Jesus shew bis ikce,
And bring his gospel-store t

6 Supplies of every grace I want.

And each day want supply.
And if no grace the Lord will grant,

I must lay down and die.

6 But oh I my Lord, such news shall ne*er

Be told in Sion's street.
That some poor soul fell in despair,

And died at Jesu's feet.

HYMN 71.

<< Enter not into Judgment with thy servant ;
for in thy sight shall no man living be
JusHJied.** Psal. cxliu. 2.

1 TIITHERE must a burden'd con-

V Y To find a sure relief 1 [science go
Nor tears, nor alms a balm bestow
To heal a sinner's grief?

2 No help on nature's ground appears.
Sin has such noisome breath ;

A solemn voice from God declares,
The wage of sin is death.

3 With man thy conduct may be fair.
Thy dealings all upright ;

With God the best much faulty are.
And guilty In his sight.

4 Forbear to ease thine aching heart
By merits of thine own,

Or God will mark thy strict desert.
And judgment weigh thee down.

5 Tliy sinful debts to Jesus bring,
His payment makes thee just ;

And of thy surety think and sing,
And only in him trust.

6 Yet ask him for a full receipt,
And lock it in thy breast ;

This makes obedience flree and sweet.
And sets the heart at rest.

HYMN 72.

'< The fruit of the Spirit u love, Joy, peace,
long-tujfering, gentleness, goodness, faith,
meekness, afut temperance. Gal. ▼• 92,
23.

1 fTlHAT man alone is truly blest,

X Who dwells in love divine,
Who finds the Saviour's joyful rest,
And keeps his peace within.

2 He bears the wrongs that others bring,
Unmoved all the while ;

His bounty bids the cripple sing.
And makes the widow smile.

3 By Ikith he acts a Christian part.
Much savoury in his talk.

Child-like and lowly in his heart.
And temperate in his walk.

4 And can these plants of virtue grow
Ifk such a soil as mine ?

SIGN S SONGS.

Yes, ifthy tiuick'ning Spirit blow,
Tliey spring and open fine.

5 A faHow ground if Jesns till,
llio' weeds irere only there.

The fallows quickly own his skill,
And precious fruit will bear.

6 Come then, ray Lord, thy grace impart.
Thy Spirit breathe on me ;

Plant all its fruit within my heart,
And make me all like thee.

HYMN 73.

*^ He $hall let go my captives, nd for price nor
reward,** Jsai. xlv, 13.

1 A KT thou by sin a captive led,
jl\. And sin thy daily grief?

The man, who brake the serpent's head.
Can bring thee sweet relief,

2 His name is Jesus, for he saves,
And setteth captives free ;

His office is to purchase slaves.
And give them liberty.

3 No money for thy ransom take.
But mercy much intreat ;

Go with the chains about thy neck.
And fall before his feet.

4 Tell how thy bosom tyrants lash,
And rage without control ;

Shew where the fetters gall thy flesh,
And bruise thine inmost soul.

5 The sight will melt his piteous heart,
Soon touch*d with human woe ;

And healing up thy guilty smart.
His fi«ed-man thou shalt go.

HYMN 74.

'' Carry them in thy botom, at a nurse beareth
the sucking child.** Numb. xi. 12.

1 f\ Lord, how lovely is thy name,
\J How faithful is thine heart I

To-day and yesterday the same.
And always kind thou art 1

8 No change of mind our Jesus knows,

A true and constant friend I
Where once the Lord his love bestows,

He loves unto the end !

3 He well remembers we are flesh.
At best a bruised reed;

And fainting souls he will relVesh,
And gently rear their head.

4 Full breasts of milk, that cannot cloy.
He, like a nurse, will bring ;

And when he draws the promise nigh.
Oh, how we suck and sing I

5 No danger can thy soul await,
While resting on this rock ',

The winds may blow, and waves may beat.
But he sustains the shock.

6 Dear Jesus, let me lay and rest

Within thy arms divine ;
Thy daily care, to make me blest ;

To love and and praise thee, mine.

HYMN 76.

*' I will clotfie thee with change of raiment,*'
Zech. iii. 4.

1 T^RESS uniform the soldiers wear,
U When duty calls abroad.

Not purchased at their cost or care.
But by the prince bestow'd.

2 Christ's soldiers too, if Christ-like bred.
Have regimental dress,

'Tis linen white and fac*d with red,
'Tis Christ's own righteousness.

3 A rich and sightly robe it is.
And to the soldiers dear ;

No rose can learn to blush like this.
Nor lily look so fair.

4 No wit of man could weave this robe,
'Tis of such texture fine ;

Nor could the wealth of all the globe
By purchase make it mine.

5 The robe was wrought by Jesu*s hand, '
And died in his own blood ;

And all the cherubs gazing stand
To view this robe of God.

6 Tho' worn, it never waxeth old,
No spots upon it fall,

It makes a soldier brisk and bold,
And duUful withal.

7 Array me in this robe complete.
For this will hide my shame,

And make me sing, and make me fight.
And bless my captain's name.

HYMN 76.

<< Though he tarry f wait for him.** Hab. ii.3.

1 TF gpiilt pursue thee with its cry,
X And would to prison hale ;

To Jesus Christ, the surety, fly.
And he will oflfer bail.

2 If hellish foes beset thee round.
And grin and dodging stand ;

On Jesus call and keep thy ground.
And he will help command.

3 If hope, that us'd thy soul to cheer.
Now leaves thee dark as night,

And neither sun nor stars appear $
Yet wait for morning-light.

4 Still look to Christ with longing eyes,
Tho* both begin to fidl ;

Still follow with thy feeble cries.
And meroy will prevail.

SIGN S SONGS.

5 What, if he drop no gracioas smiley
Or bid thee le&ye hie door ;

Yet if thou knock, and wait awhile,
He must relieve the poor.

6 He tarries oft, till men are fiiint,
And comes at evening^ late ;

He hears and will relieve complaint,
But we must pray and wait.

HYMN 77.

" So Daniel wa$ taksn up out of the deuf and
no manner of hurt was found upen him, be-
cause he believed in his God,*' Dan. vi.
23.

1 T7ACH human breast is Daniel^ den.
Hi Where lusts, Uke lions, lay.

And yell and rend unfaithful men,
Who fall an easy prey.

2 But he, who in the Lord believes.
Has lions at his will ;

The pow'r, which stilled winds and waves,
A roaring lust can still.

3 Yet if the monsters round thy head
Lay harmless down, like sheep ;

Ah, never once surmise them dead.
They are but dropt asleep.

4 While unbelief makes midnight skiesy
For prey the lions roar ;

But soon as faith bid's morning rise.
They lay them down and snore.t

6 O Jesus, thou the tamer art.

Faith rests upon thy pow*r,
Faith calls, and thou dost help impart

In every needful hour^

6 All dens to thee are just the same.
Where thou art, there is rest;

Then give me Daniel's fttith to tame
The lions in my breast.

HYMN 76.

"My heart is «mt(ton, and withered like
grass." Psal. di. 4.

1 A LAS I poor soul, what ails thee nofw,
xjL So feeble and so ikint 1

Why hangs a cloud upon thy brow 1
Come, tell thy sad complaint.

2 « No withered stick i» half so dry,
" No flint so hard is fband,

" Like some dead dog I Inmpitfa lie,
** And pntriiy the ground.''

3 Well, Jeftts^sbewv thee, what thoa art|
How naked, blinds and poor!

Discloses all thy wreftehed hearty
To make thee prize him more.

4 Lay down submissive at his filet)
And meekly tell thy ptAn,

t Pad. dT, 90, «.

And with a sigh his love entreat
To send a gracioiis ndn.

5 But when he brIogB a eheering gleam^
And brooks gosh from the rock ;

Boast in your fountain, not the streamy
For human cisterns leak.

0 The streams may take a various tarn,
Run ebb, or muddy flow.

Or dry up ere to-morrow's mom,
But not the fountain so.

7 The fountain always full and clear
Flows on serenely still.

Is free and open all the year.
For whosoever will.

8 Oh, may this rock aflbrd me rest.
This brook still follow me ;

To quench my thirst, and wash my breast.
Till Canaan's land I see.

HYMN 79.

"In my protperity I saidf J thall never he
moved ; my mountain standeth strong ; but
thou didst hide thy face, and I was trau^
bUd:' Psal. zzz. 6, 7.

1 TTTHEN I can sit at Jesn's feet^

W And he anoints my head.
Such peace ensues, so calm and sweet,
I think my foes all dead.

2 My simple heart then fondly draame.
It shall see war no more ;

Too firm to shrink my mountain aecmg.
And every storm blown o'er.

3 While thus a queen in state I sit.
Self hunts about for praise.

Talks much of frames and victorieegreaA,
That you may hear and gaze.

4 Then Jesus sends a trying hour.
This larking pride to quell ;

My dead fbes rise with dreadftd pow'r.
And drag me down to hell.

6 Now faints my heart within me quite.

My mountain disappears.
All grace is vanisfa'd from my s%ht>

And faith seems lost in fears.

6 At length my Lord with sweet snipriee
Returns to loose my bands,

Brings kind compassions in his eyee.
And pardons^ in hia hands.

7 I drop my vile head in the dust,
And at my Lord's feet fhll ;

His grace is now my song and boost,
And Christ my oU in ail.

HYMN 80.

" I hill and I mahe alive ; 1 w&und and l
heal,** Deut. zxzil. 3D.

1 rpHE Saviour empties whom he flUi,
X And quickens whom he slays ;

SION S SONOS«

Our leg&l hope he kindlf kilb,
To teach us goipel-pr^se.

2 He wraps in frowns, as well as smiles^
Some tokens of his love ;

And if he wounds, or if he heals,
In both his grace we prove.

3 His simple flock are often slacks
And make the Lord retire ;

But when he frowns and turns his back^
It is to draw them nigh'r.

4 No sooner we begin to mouniy
And feel a broken heart,

But Jesus cries. Return, return^
And let me heal thy smart.

5 The starv'd and wounded may receive^
Refreshments at his door ;

Good bread and balm he loves to give
To sinners sick and poor.

6 My legal self may Jesus kill.
And make my heart alive ;

My guilty wounds may Jesus heal.
And make my spirit thrive.

HYMN 81.

** Christ it precious unto you loho believe^*'
1 Pet. ii.*7.

1 TT^XCEEDING precious is my Lord,
Sh His love divinely free !

And sure his name does health nfford
To sickly souls, like me. ^

2 It cheers a debtor's gloomy face^
And breaks his prison door ;

It brings amazing stores of grace
To feed the gospel-poor.

3 And if with lively faith we view
His dying toil and smart.

And hear him say, it was for you.
This breaks the stony heart.

4 An heavenly joy his words convey,
The bowels strangely move.

We blush and melt, and iUnt awayi
O'erwhelmed wiUi his love.

6 In such sweet posture let me lie^

And wet thy feet with tears,
Till join'd with sainto above the sky,

I tune my harp with theirs,

HTMK 82.

** My soul thirstethfor thoo in a dry and har~
rem 2aad, whore no toater it J' Psid. Ixlii. 1.

1 TT7HERE must a weary sinner go>

V T But to the sinner's friend ?
He only can relieve my woe^
And bid my sorrows end.

2 Thou art, O Lord, my resting-place ;
The promised land I see,

And long to live upon thy grapei
And lose myself in thee.

3 A glimpse of thee, and thy sweet store
Thou dost to me impart ;

But kindly shew me more and more,
Till thou dost fill my heart.

4 The wilderness I cannot bear.
So far from thee to stand ;

Nor yet from Pisgab*8 top to stare
Upon the promis*d land.

5 I want to eat and drink my flit
Of Canaan's milk and wine i

Let Moses die upon the hill, .
And soon I shall be thine.

6 'Tis self, that legal thing and bape,
Which keeps me from my rest,

Me from myself let Christ release,
And soon I shaJl be blest.

HYMN 83.

" I wiU raise up for them a plant of renown,"
Ezek. zxxiv. 29.

1 rpH Y glory, Jesus, fills the skies,

X Plant of renown thou art,
A tree desir*d to make one wise,
And cheer a drooping heart 1

2 Thou bearest ripe and goodly fruit,
Fresh blooming all the year.

Which every ftimish'd soul will suit|
And withering health repair.

3 Upon this fruit whoever feeds^
No want or care he knows.

None other food he seeks or needs,
This healeth all his woes.

4 No tree like this among the wood I
It grows on Calvary,

And, water'd well with Jesa*s blood,
Bears choicest fruit for me.

5 The trmi is righteousness diviney
To cleanse and clothe my soul ;

And all, who on the fruit can dine,
Are made completely whole.

6 Not like the tree of knowledge fidr.
Yet treacherous to the eye I

Whoever comes to banquet heve^
Shall eat and never die.

7 Too long, O Lord, my soul hasted
On graces, duties, frames,

Yet these are not my heavenly bread,
Tho' lovely things and namest

8 Thou art my gospel bread and food,
Thou art my joyous feast ;

To eat thy flesh, and drink thy blood,
Is gospel-health and rest.

9 Thy life and death are my repast,
The precious fruit of grace ;

And when this dainty food I tas(e>
I live, and love> and bless.

SION S SOHGS.

HYMN 84.

'* The blood of Jesus Christ cleanseth usfrpm
all situ" 1 John i. 7.

1 "pkOES conscience lay a g^lty charge,

I 3 And Moses much condemn,
And bring in bills exceeding large?
Let Jesus answer them.

2 He paid thy ransom with his hand.
And ev'ry score did quit ;

And Moses never can demand
Two payments of one debt.

3 Now justice smiles on mercy sweet.
And looks well reconcil'd,

Join'd hand in hand they go to meet,
And kiss a weeping child.

4 But ask the Lord for his receipt,
To shew the payment good,

Deliver'd from the mercy-seat.
And sprinkled with bis blood.

6 The law thy feet will not enlarge,

Nor give thy conscience rest,
Till thou canst find a full discharge

LockM up within thy breast.

6 The sight of this will melt thine heart,
And make thine eyes run o'er ;

An happy pardon'd child thou art,
And heav'n is at thy door.

HYMN 85.

" The wise man's eyes are in his head, hut the
fool vMlketh in darkness," Eccles. ii. 14.

1 rpHE Lord proclaims that man a fool^

X Who does in darkness walk ;
And tho' untaught in Jesu's school,
Will of salvation talk.

2 No peace he feels flrom Jesu's blood,
No work of gprace begun,

Yet vainly hopes his path is good,
And walks in darkness on.

3 No gospel way-post can he find.
To prove his road is right ;

Yet flattering hopes beguile his mind,
And mists deceive his sight.

4 A wise man's eyes are in his head,
And Christ his liead is found ;

And while the bead the members lead,
They keep on goepM-ground.

6 Lord, let my light come down from thee.
Thy bead direct my feet ;

For only in thy light I see
The gospel dear and sweet.

HYMN 86.

« I am the good Shnkerdj and know my sheep,
and am fmown of mine.'* John x. 14.

1 TTriTHtenderheart,andgentlehand,
V Y And eyes that never sleep,

Our Shepherd leads to Canaan's land
His bleating helpless sheep.

2 Of him they love to sing each day,
Of him they love to learn.

And when he talketh by the way,
Oh, how their bosoms bum I

3 A word from Jesus flres their heart.
And sweetly tunes their tongue.

Bids every anxious care depart,
And helps their feet along.

4 He knows his sheep, and tells their
And will not lose his own,* [names.

The bleating ewes, and dancing lambs.
Are marked every one.

5 And Jesu's sheep their shepherd know.
And follow out of choice ;

They will not after strangers go,
Nor heed an hireling's voice.

HYMN 87.

"7 deUrmined to know nothing, mve Jesvs
Christ, and him crucified." 1 Cor. u. 2.

1 QOME wise men of opinions boast,

0 And sleep on doctrines sound ;
But, Lord, let not my soul be lost

On such enchanted g^und.

2 Good doctrines can do me no good.
While floating in the brain ;

Unless they yield my heart some food,
They bring no real gain.

3 Oh, may my single aim be now
To live on him that died,

And nought on earth desire to know
But Jesus crucified.

4 Disputings only gender strife,
And gall a tender mind ;

But godliness in all its life
At Jesu's cross we And.

5 Lord, let thy wondrous cross employ
My musings all day long,

Till in the realms of purest Joy

1 make it all my song.

HYMN 88.

« Ye are the temple of the living God, ae God
hath said, I will dwell in them," 2 Cor.
vi. 16.

1 /^ CD'S living temple wonldst thoa
VT Devoted to hU fear? [be.

To Christ thy bosom open free,
And he will enter there.

2 There he reveals his secrets deep,
And sheds his love abroad,

And there he teacheth us to keep
Sweet fellowship with Qod.

• John xTiil. 9.

SION S SONGS.

3 What if thy bosom U a den,
Where gangs of robbers sleep.

Or some foul cage of birds unclean,
The stable Christ can sweep.

4 If he but shew his awful face,
The wanton birds will fly.

And thievish gangs march off apace^
To shun his piercing eye.

5 Lord Jesus, consecrate my breast>
An house for God below ;

And wash it sweet, and keep it chaste.
Thy blood can make it so.

HYMN 89.

^' Thou didtt hide thy face, and I was troti-
hled." Psal.zxx.7.

1 TF bat a single moment's space
X My Lord himself withdraws.

Dark clouds and storms come on apace,
And debts and broken laws.

3 My heart reveals its dross and dang.
And loathsome is my breath.

My harp is on the willows hang.
And Esau vows my death.

3 Mine eyes reftise to lend a tear.
My throat is hoarse and dry,

I lisp and fkulter in my prayer,
And sick and faint am I.

4 If Jesas loves the gospel-poor,
That broken-hearted be,

A mourner waiteth at thy door.
Who wants a sight of thee.

6 Look from the windows of thy grace.
And cheer a drooping heart ;

A single smile from thy sweet face
Will bid my griefs depart.

6 Thou art the life of all my joys,
Thy presence makes my heav'n ;

Whatever else my Lord denies.
Thy presence. Lord, be giv*n.

HYMN 00.

*' Thetff that tDoit upon the Lord, ihall renew
their ttrengthf and mount up with wingi at
eaglet," Isai.xl.31. ^^ And I will bring

. the blind by a way they knew not," Isai«
xlU. 16.

1 A RT thou a weakling poor and faint,
jTIl And sorrowful each hour.

Exceeding Aill of sad compl^nt,
Lest Satan thee devour ?

2 lUght welcome tidings Jesus brings
To feeble hearts like thine ;

He will bear up the weak with wings.
And cheer the faint with wine.

3 In darkness dost thou pensive go,
Nor any path canst find ?

Thy Jesas still can bring thee thro*,
And loves to lead the blind.

4 Tho* blind, step on and fear no ill.
The Lord is near at hand.

And safe thro' fire and water will
Lead to the promised land.

5 But ask for light, and patient look,
mi Christ himself reveals,

Till water issuing from his rock
Thy empty cistern fills.

6 Then walk with him, as loving friends,
Nor from, his side depart ;

And till your painful journey ends,
Oh, keep him in your heart.

HYMN 01.

<< Surely the land of Canaan floweth with milk
and honey t and thit clutter ofgrapet it the
fruit of it." Numb. xiU. 27.

1 rpOO long, alas 1 1 vainly sought

X For happiness below,
But earthly comforts, dearly bought.
No solid good bestow.

2 If blest with plenty, still my mind-
Sick and consumptive grew ;

I fed on ashes, drank the wind ; *
And what can such food do ?

3 My carcase may be fitly fed
With what this earth supplies ;

My spirit needs some better bread,
Or sick it grows and dies.

4 At length thro' Jesu's grace I found
The good and promis*d land,

Where milk and honey much abound.
And grapes in clusters stand.

6 My soul has tasted of the grapes.

And now it longs to go.
Where my dear Lord his vineyard keeps,

And all the clusters g^ow.

6 Upon the true and living vine
My famish'd soul' would feast,

And banquet on the fruit divine.
An everlasting guest.

7 And wouldst thou feed on Canaan's
When all thy days are past? [store.

Then taste it on this earthly shore.
Or thou wilt never taste.

HYMN 02.

'^ A man thall be an hiding'^laee from the
windf and a covert from the tempett" Isa.
xxxii. 2.

1 A Man, with meek and lowly form,
Jljl Can hide thee from the wind,

And trom the rattling thunder storm,
Which flights a guilty mind.

* laai. xliv. 90; Hosta iii« 1.

SIOM S SONGS.

2 His name is Jesus mighty dear
To them that know his name ;

It charms away a sinner's fear,
And sets his heart on flame.

3 This man of meekness dost thoQ know.
And can his Godhead trace 1

And fearless to him wouldst thou go 7
Look on his human face.

4 The tender husband, brother, friend.
Meet in this lovely man,

And these are charms to recommend^
Or surely nothing can.

5 Approach him, as they did of old,
In Juda whilst he dwelt ;

Thy griefs to this dear man unfold,
And his kind heart will melt.

6 A man of sorrows much he was,
Well versed in human woe,

And he can gpieve at thy sad case,
And needful help bestow.

7 Upon the man thine eyes may gaze,
And feel no guilty dread }

His excellence will not amaze,^
When wtiipt in human shade.

8 Behold the man ! his wounds, his smart 1 1
See how he lov'd and died !

The sight will melt thy stony heart.
And crucify thy pride.

HYMN 93.

'' Bring forth the bUnd people that have eyes,
and the deaf that have ears,** Isa. xliii. 8.

1 A Dark and empty shade is man^
xL Yet full of fancied light !

But all his penetration can
Obtain no gospel-sight*

8 If heavenly truth is blaz'd abroad,

His heart rc^jects the call ;
If gospel newsmen shew the road,

He will grope for the wall.

3 Perhaps he stands to hear the sound,
But deaf his ears remain ;

No meaning in the word is found.
It raiseth mirth or pain.

4 O Lord, thine holy arm make bare,
For thou the help must find j

Afford the deaf an hearing ear.
And heal the brain-sick mind.

5 Behold, how unconcem'd they dwell,
Tho' dark and deaf they be.

And think they hear and see right well.
And need no help from thee.

6 Speak , and the deaf shall hear thy voice,
The blind their sight receive ;

And both shall in thy name r^oice,
And to thy glory live.

• Job xifi. 11, £1. t John xlx. 5.

HYMN 94.

" Whosoever willy let him take the water of life
freely." Rev. xxii. 17.

1 f\P cistern- waters art thou sick,
\J And loathe the mire they bring ?

Then hither stretch thy thirsty neck.
And taste a living spring.

2 A spring, that issues from a rock.
Where purest waters flow ;

And rocky hearts, by Moses struck,t
May to these waters go.

3 No spring will quench a thirst like this !
It makes a conscience whole.

Inspires the heart with heav'nly btiss.
And pnrifles the soul.

4 Whoe'er can truly say, I thirsty
May come and ti^e his fill,

'Tis free for good, and bad, and worst,
For whosoever will.

5 Come when thou wilt, or soon or Iste,
It stands inviting thee;

And will admit no market-rate.
It is divinely free.

6 Its owner is an heavenly king,
And by his winning ways.

He draws the thirsty to his spring,
Who drink and sing his piaise.

7 Lord, draw me by thy secret ioscfa.
Or backward I shall start ;

For sure I want entreating much.
So fearAil is my heart.

HYMN 96.

** We glory in tribulations t knowing that Irt-
bulation worke^iftatienee,'* Rom. v. 3.

1 TTOW simple are thy children, Lord,
XI UnskillM in what they pray !t

Full oft they lift an hearty word.
Yet know not what they say.

2 For patience when I rals'd a cry.
Fresh burdens made me roar;

My foolish heait would then reply.
For patience pray no more.

3 So much my Master seem'd to bhrne,
I thought to leave his school ;

But now I learn to blush for shame.
And see myself a fool.

4 I fhncied patience would be brenghi
Before my troubles rose ;

And by such granted help I thought
To ^umph o*er my woes.

6 But Paul has elear'd my mitty sight.

And taught by him I find,
That tribulations, working right.

Produce a patient mind.

t Exod. xvii. 0,

t Mark X. 98.

SION S SONGS.

6 When our dear Master would bestow
Much patience on bis friends^

He loads their shoulders well with woe»
And thus obtains his ends.

7 I must expect a daily cross.
Lord, sanctify the pain ;

Bid every furnace purge my dross.
And yield some patient gain.

HYMN 96.

<< When thou makest a feast, call the poor, the
maimedf the lame, and the blind ; and thou
ihalt be bleuedJ' Lulce xiv. 18, 14.

1 A Feast of fat things Jesus makes,
s\. With store of choicest wine,

And starved souls he calls and takes
To sit with him and dine.

2 Come all ye poor, who cannot buy,
Yet long for living bread ;

The Saviour will your wants supply,
And make you rich indeed.

8 Come every sick and bruised soul.
Who sigh with guilty smart ;

This feast will make the maimed whole.
And heal a bleeding heart.

4 Come all ye lame and crippled throng,
Who limp in Jesu's ways ;

His table4bod will make yon strong^
And dance, and sing his praise.

5 Come all ye blind, who inly pine
For fiiith's reviving light ;

A cup of Jesu's precious wine
Will clear your cloudy sight.

6 The poor and maimed, blind and lame.
May come to Jesu's feast ;

And all that come will bless his name,
When of his cheer they taste.

HYMN 97.

** Set me ae a seal upon thine heart, as a seal
upon thine arm,** Solom. Song vili. 6.

1 T Ask my dying Saviour dear
X To set me on his heart ;

And if my Jesus fix me there.
Nor life, nor death shall part.

2 As Aaron bore upon his breastt
The names of Jacob's sons,

So bear my name among the rest
Of thy dear chosen ones.|

8 Yea, set me as a precious seal

Of covenant g^race divine.
Which may the covenant-love reveal,

And mark me tndy thine.

4 And let the seal be stamped dear.

With holiness in view.
That I may bear thine image ftdr.

And others read it too.

f Eaiod. uviii. 9, &c, t Johu xv. 16.

5 But seal me also on thine arm.
Or yet I am not right ;

I need thy love to ward off harm.
And need thy shoulder's might.

6 This double seal makes all things sure.
And keeps me safe and well ;

Thy heart and shoulder will secure
From all the host of hell.

HYMN 98.

<< Break up yourfallow^ground, and sow not
among thorns," Jer. iv. 8.

1 T T NTI LL'O by grace,the human heart
U Resembles fiedlow-ground, '

Unbroken, churlish, prouid, and pert.
And weeds in plenty found.

2 Ifgospel-seed is sown thereon,
I takes no kindly root,

Is quickly picked up and gone.
Or choked if it shoot.

3 Then let the Lord my fallows till.
And plough them every year.

For sure my heart is churlish still.
And loathsome weeds are there.

4 Root up the thorns of worldly grief.
And sprigs of self-conceit.

That monster too of unbelief
O'ertum, o'ertum him quite.

5 If thus my heart is broken small
With Jesu's gospel-plough,

And harrow'd till the dumpers fkll,
The gospd-seed will grow.

6 But water too the springing-crop.
Or yet it springs in vain ;

Refresh my fiiith, and love, and hope.
With gradous dew and rain.

7 So will my soul become a child.
And lean on Jesu's breast,

Be simple, loving, meek, and mild.
And find bis promls'd rest.

HYMN 99.

<< Little children, abide in him,**
1 John U. 28.

1 /*VH, let my Jesus teach me how
\J I may in him abide ;

From wand'ring save my foolish heart,
And keep it near tby side.

2 Thy side is all the toVr I have
To screen me fh>m my foes,

And in that side a fountain is.
Which healeth human woes.

3 When at this fountain-side I keep,
AH things go wondrous wdl ;

But if I take a wand'ring step,
I meet with death and hell.

SION S SONGS.

4 Put round my heart thy cord of love,
It hath a kindly sway.

But bind me faftt, and draw me stilly
Still nearer every day.

5 No more I would from thee depart.
No more thy spirit grieve,

But love and follow like a child.
And like a child believe.

6 United as the groom and bride,
Or as the branch and vine,

Yet 8o, that death should not divide,
But make thee ever mine.

HYMN 100.

<< Wait on the Lord, be of good courage^ and
he will strengthen thine heart ; wait, I say,
on the Lord. Psal. zzvii. 14.

1 AN]) does thy heart for Jesus pine,
J\. And make its pensive moan ?

He understands a sigh divine.
And marks a secret groan.

2 These pinings prove a Christ is near,
And testify his grace;

Call on him with unceasing pray'r,
And he will shew his face.

3 Tho' much dismay'd, take courage still,
And knock at mercy's door ;

A loving Saviour surely will
Relieve his praying poor.

4 He knows how weak and faint thou art.
And must appear at length ;

A look from him will cheer thine heart.
And bring renewed streng^th.

5 These holy hung'iing^ in thy breast,
Are not for mockery meant ;

He has prepar*d a royal feast
To g^ve thy soul content.

6 Then wait, I say, upon the Lord,
Believe and ask again ;

Thou hast his kind and faithlUl word
That none shall ask in vain. •

HYMN 101.

To the Tnnity.

1 "CtTERNAL Father, Lord of all,
Jui By heav'n and earth ador'd !

Regard a guilty creature's call,
" Who much reveres thy word."t

8 Thou askest for my worthless heart } t

Be it thine earthly throne ;
And there a father's love impart.

And make thy mercy known.

3 Lord Jesus, Son of Qod, most high,

Of all the righti\il heir ;
Ador'd by hosts above the sky.

And by the faithful here !

t Isa. Izvl, S.

t Prov, xxiii. fiO.

4 Thee, Saviour of the world we own,
- Incarnate Lord and God !
RefVesh us now, and send us down
The blessings of thy blood.

6 Thou, Holy Ghost, who dost reveal.

The secret things of grace,
And knowest well the Father's will.

And his deep mind can trace : t

6 Disclose the heavenly mysteries.

And bring the gospel-feast ;
Give gracious hearts, and opened eye8>

That we may see and taste.

HYMN 103.
The hundredth Pialm paraphrated.

1 T £T all the nations of the earth
1j Be joyful in the Lord,

With pleasant songs and godly mirth
The Saviour's name record.

2 The Lord, we know, is God indeed,
Emmanuel is his name ;

A helping Gk>d lost sinners need,
And Jesus helping came.

3 His word brings every creature forth.
No help we could afford ;

His grace gives sinners heavenly birth,
And be his grace ador*d.

4 To sin and Satan we were sold.
And long in bondage were ;

But Jesus call'd us to his fold,
And keeps us by his care.

5 Our Shepherd we have cause to bless.
And bless we will his name.

Frequent his courts, and sing his gprace.
And loud his love proclaim.

6 A gracious Lord I whose mercy still
Remaineth ever sure ;

Whose truth and faithful promise will
From age to age endura.

HYMN 103.

« Buy and eat without money.** Isa. Iv. 1.

1 f^ OLD or spices have I none,
Vjr For a present to my King,
All my livelihood is gone.
Only rags and wounds I bring.

2 But I'll traffic. Lord, with thee,
For thy market suits me well ;
All my blessings must be Aree,
And I know thou wilt not sell.

3 Yet my Jesus bids me fruy,
Something sure he would receive ',
Well, to please him I will try,
And my something I will give.

t 1 Cor. ii. lOL

SION S SONOS.

4 Take my burdens for thy rest,
Take my death for thy life g^v^n.
Take my rag^ for thy rich vest,
Take my hell for thy sweet heav'n.

6 Now the sale I understand.
Know what Jesu's market is ;
Much he asketh of my band.
All my woe to buy his bliss.

HYMN 104.

'^ My soul U evin at a wtaned child,*'
Psal. czxzi. 2.

1 TESUS, cast a look on me^
tl Give me sweet simplicity,
Make me poor, and keep me low,
Seeking only Uiee to know.

2 Weaned from my lordly self.
Weaned fVom the miser's pelf,
Weaned from the scomer*s ways.
Weaned from the lust of praise.

3 All that feeds my busy pride,
Cast it evermore aside,
Bid my will to thine submit,
Lay me humbly at thy feet.

4 Make me like a little child.
Of ray strength and wisdom spoil'd,
Seeing only in thy light,
Walking only in thy might.

5 Leaning on thy loving breast,
Where a weary soul may rest ;
Feeling well the peace of God
Flowing Arom thy precious blood«

6 In this posture let me live.
And hosannas daily g^ve ;
In this temper let me die,
And hoeannas ever cry.

HYMN 105.

** J Jetut am the hright and morning $tar.
Rev. xxil. 16.

1 «« TITORNINO Star," I wait for thee,

ItX Let thy welcome light appear^
Thou my guide in travling be,
And no danger need I fear.

2 « Star of good old Jacob's loin," t
Who the God of Israel art!

On thy drooping pilgrims shine,
Cheering each benighted heart.

9 Guard me, " day-spring," from all il],t
Guard my heart, and mend my pace,
Till I come to Sion's hill,
And adore thee fiuse to ftice.

•

4 Thou the wise men well didst lead§
By a star-light from the east ;
Shew me also where to tread,
Else I rovCi and miss my rest.

f Kunb. xiiT. 17. t Lok« i. 78. i MmHU ii. 1. «.

•*

6 Go before me in the way,
Shine upon me sweet and clear,
Sparkle brighter ev'ry day,
lill my star " a sun appear." t

HYMN 106.

'^ He would fain have filled hit belly with the
hutki that the twine did eat, but no man gave
unto him. And when he came to himtelff he
taid, I will arite and go to my father"
Luke XV. 16, 17, 18.

1 "piNCH'D with want,and full of sores,
JL Craving husks, and them denied.
Spent are all my living stores,
Nothing left besides my pride!

2 Dig I cannot, and to beg
Much my heart ashamed is,
Loth to stoop and make my leg.
Loth to tell my gprievances.

3 But I am in woful case.
Perish must without relief,
And there is an house of grace,
Where one Jesus is the chief.

4 Mighty kind he is, they say^
Rich as any king and more.
Listens hard when beggars pray,
Pleas'd to see 'em at his door.

6 Others, bringing their complaints.
To this friend of strangers go ;
I will tell him too my wants,
Who can tell what he may do t

6 Jesus, on a stranger look.
Much afflicted have I been.
Poor and wretched here I knock,
Breadless, friendless am I seen.

7 Lame I limp without a shoe ;
Only rags around my breast.
These are sadly filthy too ;
Canst thou harbour such a guest ?

8 << Yes," he cries, << I feel thy woe,
" And will wash thy filth away,

** Clothe thee well from top to toe,
" Feed thee well ftt>m day to day.

9 <' As a brother thee receive,

" Make thee mine adopted heir,
" Riches, honours freely give,
'' Let thee in my kingdom share."

10" This to grace of Sion*s King,
*' Canst thou take it, and adore V
Yes, my Lord, this to the thing,
WeU it suits the gospel poor.

llH^lleli^iah to the Lamb !
Sinners, beggars, hither come.
Sick or poor, and blind or lame,
Jesus Christ will find you room.

t Hal. iv. 8.

3-2

SION S SONGS.

HYMN 107.

'< God is the roeh of my salvation.**
Psal. Ixxxix. 86.

1 Q ELF-CONDEMNED and abhorr'd,
O How shall I approach the Lord 1
Hard my heart, and cold, and faint^
Full of eT'ry sad complaint.

2 What can soften hearts of stone?
Nothing but the Rock alone.
Thou the Rocky my Jesus, art ;
Lay the Rock upon my heart.

8 This would bruise my bosom well.
Press my fulsome pride to hell,
Squeeze my idols from my breast,
Bring the blessed c^pel-rest.

4 Oh, the rock, which Moses straek,
Soon would make my heart a brook I
Only this can make me feel I
Bring it with thy burial-seal.

5 With its oil my limbs anoint,t
That will supple ev*ry joint ;
Of its honey let me eat,

That will make my temper sweet.

HYMN 108.

<< My beloved is the chief est among ten thotf

sand" Solom. Song v. 10.

1 QOON as faith the Lord can see
O Bleeding on a cross for me,
Quick my idols all depart,
Jesus gets and fills my heart.

d None among the sons of men.
None among the heavenly trains
Can with Jesus then compare,
None so sweet, and none so ftdr I

3 Then my tongue would iUn express
All his love and loTellness,

But I lisp and filter forth
Broken words, not half his weiik.

4 VexM, I try and try again ;
Still my efforts all are Tain :
Living tongvea an d«mb at best,
We most die to speak of Christ.

6 Blessed Is the upper saint,
Who can praise and never foint.
Gazing on tiMe evermore.

And with flaming heart adore.

0 Let the Lord a smUe bestow
On his lisping babes below ;
That will keep thehr infoni-tongae
PrattUag of Um all day long.

HYMN 109.

** Why gaddeet thou alteut so much,"

Jer. II. 86.

1 T IGHT and fldUe is my mind,
Jj Veers aboat with every wind !

t DfQt. icxxU. IS,

Jesus, mighty to snbdue,
Take my heart, and keep it too.

2 Sure it would be thine alone.
Yet it leaves the comer-stone,
Rambles firom its resting place.
Not cemented well with grace.

3 Like the dove from Noah sent,
Wand'ring, but without content ;
Thus I rove, and would be blest.
Rove and find no settled rest.

4 Let me covet nothing here.
Only reckon Jesus dear ;
Leaving all the world behind ;
Only to my Jesus join'd.

5 Dearly love him evermore.
And his dying love adore ;
Taste and see that he is good.
Live upon him as my food.

6 Let the King a look bestow.
That will fix my eyes, I know ;
Let the King bis love impart.
That will stay my gadding heart.

HYMN 110.

<< Why have I found grace in thine «yet, tMat
thou shauldMt take knowledge of me, ioeing
lama stranger V* Ruth ii. 10.

1 T ONG, O Lord, I went astray,
Jj Wand'ring fironi the gospel-way,
Down a steep destructive road.

Far firom peace, and for ftom God.

2 Earthly good was all my aim.
Worldly pastime, wealth, and fome ;
In the paths of death I trod

With the giddy midtitude.

3 But mv Jesus pitying saw,
CheckM me with an holy awe,
Dropt his collar on my neck,
Tum'd me round and drew me back.

4 Now I stand amaz*d to see.
Why the Lord should look on me.
Since I was a stranger poor.
And had slighted him before t

5 WeH ; to him be all the praise.
What I am, I am by grace I
Might I live as Enoch long*
Mercy shall be all my song.

6 Thou hast foich'd me back from hell ;
Let me love and praise thee well i
Lead me safe to Canaan*s shoroy
There to love and praise thee more.

HYMN 111.

"IwiU satisfy hor poor wiih broad.**
Psal. ezzzli. 16.

1 ItCOST are foir in their own eyes,
jJfX. Beantifol, aad stromg, and wise.

SIOM 3 SONGS.

Prattling of their virtuous store :
Lord, I am, and would be poor.

2 Poor in spirit, meek and small^
Of my brethren least of all>
Fast abiding at thy gate.
Knocking early , knocking late.

3 Finding no supplies at home,
Poor and destitute I come.
Seeking to the church's head ;
Give me, Lord, the church's bread.

4 Gospel-bread the poor may eat,
And I want no better meat;
This my soul will satisfy.
Give it. Lord, or I must die.

5 Should I perish at thy door,
How the Philistines would roar,
Shall this tale be told of thee 1
No, my Lord, it cannot be.

6 Sure I must believe thee kind,
And may look some help to find ;
Let me. Lord, not ask in vain.
Feed me, and I'll come again.

HYMN 112.

" I dwell with him that is of a broken and
humble spirit." Isai. Ivii. 15.

1 TTTELL; at length I plainly see,

f V Ev'ry man is vanity,*
In his best and brightest form,
But a shadow or a worm.

2 Such a shade I am in view,
Empty, dark, and fleeting too *,
Such a worm, of nothing worth,
Crawling out and in the earth.

3 Very foolish, very base.
Notwithstanding Jesu's grace I
Murmuring oft for gospel-bread,
Growing wanton, when full fed !

4 Brisk and dull in half an hour.
Hot and coM, and sweet and sour I
Sometimes grave at Jesu's school,
Sometimes light, and play the fool !

5 What a motly wretch am I,
Full of inconsistency?

Sure the plague is in my heart,t
Else I could not^^t this part.

6 Let me come unto my Lord,
Self-condemned andabhorr'd.
Take the sinner's safe r«tr^t,
Lay and blush at Jesu's feet.

7 If my heart is broken well,
God will surely with me dwell ;
Yet amazed I would be.

How the Lord should dwell with me I

• Psat. ntsix. 5. t 1 K'mzs viii. 38.

HYMN 113.

To the TritHtif.

1 TTOLY Father, sovereign Lord,
Xl Always meet to be ador'd !
At thy gracious throne I bow.
Universal Parent thou 1

2 Falln I am, and yet I cry,

Dwell with me, O thou Most High t
Bless a poor returning child.
Shew the Father reconcird.

3 Son of God, the Father's love.
Worshipped by all above.
Worshipped by saints below,
Trusted and beloved tool

4 Bare thine arm, and shew thy face,
Spread the gospel of thy grace,
Teach the earth thy praise to sing,
Yielding honours to its king.

5 Holy Ghost, who didst inspire
Mortals with prophetic fire.
Thee divine we own and bless,

" Spirit of glory, truth, and grace !"•

G Breathe upon my langpiid soul,
" Stir the waters in the pool," t
Life, and love, and peace impart,
Bringing Jesus to my heart.

HYMN 114.

'< Go ye and learn what that meaneth, I will
have mercy and ni*t sacrifice" Matt. ix. 13.

1 A LL, that seek the Lord, beware
J\. How ye come to Jesu's door.
Bring no sacrifices there,

None of your own gracious store.

2 Kind acceptance would ye find 7
Only bring your present woe ;
Leave your righteous self behind,
Christ will only mercy shew.

3 If the guilty bosom smart.
And a thousand fears arise,
Go to Jesus, as thou art,

« Mercy I will have," he cries.

4 Seems thy prayer mighty flat.
And thy heart like any stone 1
What of this, or what of that 1
Asky and mercy will be shewn.

5 Mercy dost thou no more need,
Seeming in thyself complete ?
Jesus loathes thy pride indeed.
And will spurn thee firom his feet.

6 I would love and well obey,
Yet be found in spirit poor.
All my trust on Jesus lay,
Seeking mercy evermore.

• 1 Pet. iv. 14 ; John xiv. 17 ; Heb. x. 29.
t John V. 3, 4.

SION S SONGS.

7 A9 commanded by the Lord,
Well to know ]»is will I crave,
Lenm the meaning of that word,
" Mercy, mercy I will have."

HYMN 115.
'' Abraham $aid of Sarah hit wife. She it my
titter: and Abimelech, king of Gerar, tent
and took Sarah.** Gen. XX. 2.

1 IITAN at best in only mati,

IVX Floating up and down thro' life!
AVho would think that Abra*m can
Thro' a fright deny his wife 1

2 See how craftily he treads.
Tells his artful story well,
Falls into the pit he dreads !
Oh I remark how Abra'm fell.

3 Had he sought to God alone,
Resting on his mighty arm,
Sarah still had been his own,
He had felt no sin or harm.

4 Twice dissembling he was caught,*
Yet of faithful souls the first !
Thus the best of men are taught.
Strength and safety lay in Christ.

5 Know thy weakness, O my soul.
Take the Saviour for thy guard j
If the wisest play the fool.
What is human watch and ward ?

8 Jesus, make my heart upright,
• Full of sweet simplicity.

Trusting only in thy might.

Casting all my care on thee.

HYMN 116.

** Abimelech taid, In the integrity of my heart,
and the innocence of my handt, I have done
thit. And God taid unto him, I know thou
. didtt thit in the integrity of thy heart, for
I withheld thee from tinning againtt me.
Gen. XX. 4, 5, 6.

1 T ORD, how wonderful thou art,
XJ Working with a gentle band,
Acting on the human heart,
Drawing it to thy command.

2 While we fancy reason's aid
Turns our feet aside from ill.
And no thanks to grace are paid,
Tis the Lord directs us still.

3 Secretly his pow*r is shew*n,
Overrules without constraint.
And we think the deed our own,
And we make ourselves the saint.

4 Thus Abimelech replies,
Sure my hands and heart are clean ;
True, the God of spirits cries,
For I kept thee back from sin.

• G«o. xii. 13. I

»»

5 Know, it was my secret arm
Curbed in thy rampant neck,
And the woman saved from hamiy
For my servant Abra'm*s sake.

6 Here my Master teacheth me.
What restrains my g^ddy feet;
Lord, the thanks are due to thee,
Take them as thy tribute meet.

7 When my will is well inclin*d,
It obeys the call of grace,
Tho' my ear no voice can find,
Nor my heart thy finger trace.

8 Not my wisdom, or my might,
Makes a gracious walk, I know;
God creates the heart upright,t
Working both to will and do.X

HYMN 117.

'* The Lord taid unto Jothua — Jtrael hath

tinned — therefore they could not ttand be^

fore their enemiet — An aceurted thing it in

the midtt of thee.** Josh. viL 10, 11, 12,

13.

1 TS the Christian soldier beat,
X Can lie feel no Saviour nigby
Does he pray, and yet retreat.
Turn his back, and wounded fly T

2 Surely some accursed foe
Lodgeth lurking in his breast.
Makes him weak, and brings him low,
Feturful keeps him, and distrest.

3 In the battle we are foiPd,
If we cherish idols base.
Either Achan's wedge of gold.
Or some Babylonish dress.

4 Till the bosom is sincere.
Till the camp is purged well.
That no favour*d lust be there,
We shall fight, but not excel.

5 Jesus, take my roving heart,
Make it willing to be thine,
Freely with its idols part.
All the world for thee resign.

6 If a traitor lodge within.

Lust, or pride, or mammon's hoard.
And the serpent lurk unseen,
Shew it, and expel it, Lord.

HYMN lie.

'< A troop thall overcome him, hut he thall
overcome at latt." Gen. xlix. 10.

1 rnROOPS a feeble saint engage,

X Armed with relentless rage,
Troops within and troops without,
Hard beset him round aboat.

2 Satan is the leader chief.
Bringing pride and unbelief.

t PmI. li. 10.

t Philip, ii. 13.

SION S SONGS.

Sfabborn wills and tempers vile.
Wanton lusts that will defile.

3 Troops assault bim from the earth,
Mammon base and g^audy mirth ;
Troops beside of £sau*s race,
Taught to make a mock of grace.

4 While a pilgrim yet is weak,
Mighty apt be is to sneak,

Then the troopers thrust him home.
Wound him oft, and oft overcome.

5 But the promise standetli sure,
Will from age to age endure,
Tho' the pilgrim oft is cast.
He shall overcome at last.

6 Keep the promise well in sight,
TruBt in Jesu's word and might,
Pray and fight, and pray again.
Faith will overcome and reign.

HYMN 119.

^^He, that hath a bountiful eye, thall he
bUssed, for he giveth of his bread to the
poor.** Prov. xxii. 9.

1 TESUS hath a bounteous eye,
tl Calls the sick and needy nigh.
Seeks the friendless as they roam,
Brings the wretched outcast home.

2 Gathers crowds around his door.
Looks and smiles upon the poor.
Gives the bread for which they cry,
Bread, wliich princes cannot buy !

3 Pleas'd to help 'em in their need,
Pleas'd, if hungry they can feed,
Pleas'd to bear 'em tell their case,
Pleas'd to cheer 'em with his grace.

4 All that hunger for his bread
May and will be kindly fed ;
He will pass no beggar by.
You may eat, and so may I.

6 Hallelujah to the Lamb,
Let the poor exalt his name.
Raise your voice, as angels raise.
Sing, and give him lusty praise.

6 Jesus, with thy bread, impart
Something of thy bounteous heart ;
I would learn to copy thee.
Feed the poor, as thou dost me.

HYMN 120.

" Foolishneu is bound in the heart of a child,
but the rod of correction shall drive it far
from him,** Prov. xxii. 16.

1 TjlOLLYiBachildisfound,

JL Round about his heart is bound,
Bred and bom with it, no doubt,
But a rod shall drive it out.

2 Mark the promise made to you,
God is wise, and God is true ;
Rods applied with faith and pray'r.
Make the folly disappear.

3 Much indulgence spoils a child,
Makes him masterful and wild.
But correction makes him wise.
Silencing his froward cries.

4 And art thou a child of God r
Then expect to feel his rod ;
Adam dwelleth in thee still.
And has got a saucy will.

5 Yet the plague is in thy heart,
And with folly loth to part !
This a gracious Father knows,
And his loving stripes bestows.

6 Oft he brings an heavy cross.
Biting pain or nipping loss ;
Thus the children steady grow,
Meek and rulable by woe.

7 Father, sanctify the rod,
Dip it in the Saviour's blood.
Let the stripes my folly heal.
And a father's love reveal.

HYMN 121.

'* Praise is comely for the upright,**
Psal. xxxiii. 1.

1 "VTEIGHBOUR, U thylieart upright,
il Dost thou walk in Jesu's light?
If thy faith his glory see,

Come and sing along with me.

2 Praise is comely sure for such ;

We should love and bless him much.
Cheerful sing his works and ways,
Give him everlasting praise.

3 Lost we were, and roam'd about.
Till his pity sought us out,

And reveal'd his lovely face ;
Oh! the riches of his grace I

4 We were wholly dead in sin.
Hateful, wretched, and unclean,
Till he brought us home to God -,
Oh, the virtue of his blood !

6 We were open rebels quite.
Acting treason in his sight ;
Yet he drew us from above,
Oh, the sweetness of his love t

6 We are sometimes slack and cold,
Sometimes mighty pert, and bold.
But he chides and loves his friends,
Oh, his mercy never ends!

7 Sweet and gentle is the Lamb !
Let us love and bless his name,
Live and feed upon his store.
Feed and bless him evermore.

SION S SONGS.

HYMN 122.

'< Let not thins heart be glad when thine «ne-
my stumbleth or falleth ; lest the Lord tee
itf and it displease hiatf and he turn away
his wrath from him (to thee)." Prov.
xxiv. 17, 18.

1 T ORD, how evil is my heart,
JU Much corrupt in ev'ry part!
Most unkindly it will stray
From the friendly gospel-way.

2 If some harm befel my foe ;
How I danced at his woe t
If he stumbled into sin ;

How refresh'd my heart has been.

3 Had he perish'd by a foil,
Sure I had not car'd at all ;
Had he pin'd away in want*
I'ruly I had been content.

4 What a sorry wretch am 1 1

Justice says, I ought to die : [head,
Vengeance might have reaeh*d my
Spar*d the foe, and struck me dead.

6 May the mercy I have founds
Ever in my bowels sound }
Mercy yet I daily wanty
Mercy let me Areely grant.

6 Jesus, teach me how to live»
Always ready to forgive ;
Teach me also how to pray
For offenders night and day.

7 Holy skill I now desire,
How to cast sweet mercy's fire
On a spiteful neighbour's crown,
Not to bum, but melt him down.

HYMN 123.

" He that tilleth his land shall have plenty of
bread.*' Prov. zxvUi. 19.

1 "piNEST thou for Jesn's bread,
JL And with plenty wouldst be fed 1
Learn to work with godly skill,
And the ground unwearied till*

8 Ground I mean of thy own heart,
Churlish sure in ev'ry part.
Most unhealthy, barren ground,
Such as no where else is found.

3 Get it broken up by grace,
Else it weareth legal face ;
Sow It well with Bible-seed,
Else it bringeth only weed.

4 Dung the ground with many pray'rs.
Mellow it with gracious tears.
Drench it too with Jesu's blood.
Then the ground is sweet and good.

6 Watch the swine, a filthy train,
Swinish lusts will eat the grain ;

Hoe up all the ragged thorn,
Worldly cares will choke the corn.

6 Muse upon the gospel- word,
Seek direction from the Lord,
Trust the Lord to give it thee.
And a blessing thou shalt see.

7 He will cram the bam with store.
Make the wine-press trickle o*er,
Bless thee now, and bless thee still.
Thou shalt eat, and have thy fill.

HYMN 124.

" He, that trutteth in his own heart, is a fool,
Prov. xxviii. 26.

1 TTE. that trusteth in his heart,
XI Acts a raw and foolish part.
Base it is, and fUU of gniile,
Brooding mischief in a smile.

2 Does it boast of love within t
So it may, and yet may sin :
Peter lov'd his Master well.
Yet a loving Peter fell.

3 Does it tttA a melting frame ?
David also IMt the same ;
Yet he made a wofhl trip.

And perceiv'd his mountain slip.

4 Does it talk of faith and boast ?
Abram had as much a$ most \
Yet beguil'd by unbelief.
Twice he durst deny his wife.t

6 Trust in no received store,
Else thou wilt be quickly poor ;
Manna kept, as Moses tells,
Breedeth worms, and quickly smeUs*

6 I will thank my loving Lord
For the grace he does afford,
Yet on nothing I receive
Would I rest, or can I live.

7 Every prop will flrst or last.
Sink and fail, but Jesus Christ :
On this sure foundation-stone
Let me build and rest alone*

HYMN 125.

'< Christ is all in all, or all in every thingj'

Col.iU. 11.

1 T OFTY sinners love to talk

JU Of their wisdom and their walk.
Of their merit and their might.
Tin they weary patience quite.

2 From the word of God I know,
Man is weak and worthless too,
Man is obstinately blind,

TUl the light of Christ be find.

3 Something once I seem'd to have.
And to Jesus sometliing gave;

t 0«a. xii. 13» and &X. 2.

»»

SION S SONGS.

Now I tell to gpreat and small,
Jesus Christ is aU in all.

4 All my wisdom to direct,
AU my power to protect,
AU the merit 1 can claim.
All my hope is in his name.

6 Bountiful is Sion's King,
AU he is in every thing,
Giveth eyes to see my way.
Will and pow*r to watch and pray.

0 Will and pow'r to love the Lord,
Will and pow'r to trust his word.
Will and pow'r to run the race ;
Qlory he unto his grace.

HYMK 136.
<< David departed to the eave^ Adullam, and
every one in distrea, or in debt, or diieon-
tented, gathered themtelvet unto David^ and
he became a captain over lAam.*' 1 Sam.
xxii. 1, 2.

1 A LL in deht or in distress,
J\. Discontented much or less,
All that would protection havei
Post away to David's cave.

2 What a hase and motly crew
In this royal band I view I
Yet the Son of David takes
Scoundrels such, and such like rakes.

3 All, who find their sinful debt,
Deep and deeper growing yet ;
All who have been Satan's tool i
Much his madman or his fool.

4 All who discontented are.
Full of g^ilt and full of fear ;
Ev'ry soul, who would not die,
Unto Jesu's cave must fly.

5 Jesus all your debts will pay,
Chace your legal duns away,
Ev'ry foe he will subdue,
World and flesh, and devil too.

6 Haste and seek the Saviour's fkce,
Rise and bless him for his grace,
To his scorned cave repair.

He will wash and feast you there.

HYMN 127.

** Who am 11 and what it my life? or what
if my father^ s family 1 that 1 thauld be «<m-
in-law to the king.*^ 1 Sam. zviii. 18, 23.

1 T^ITHO am 1, that I should be

V V RaU'd to royal dignity I
Made a child of heaven's King,
Call him Father, as I sing I

2 From the dust I had my birth.
And shall soon return to earth $
Stript of all my comely form.
Sin has sunk me to a worm t

3 What has been my former life?
Full of vain or noisy strife,
Making light of Jesu*s blood,
Rambling in a way not good !

4 What has been my father** houte ?
Nothing in it good or choice»
Base and proud enough they were»
Just as all the children are I

5 O my Father, now I see,
Why such love is shewn to me.
Sinner of a sinful race ;

All is owing to thy grace!

6 Mercy, mercy thou wilt have I
Freely, freely thou wilt save I
Raise a beggar from his dust I
Love and bless thee sure I must t

7 Make me thy obedient child,
Simple, tractable, and mild ;
Acting now a thankful part.
Loving thee with all my hesurt.

HYMN 12d.
<< Adam, where art thou 7" Gen. ill. 9.

1 X^ATHER Adam, wfcerv art rAott?
JT Much asham'd I see thee now ;
All thy righteousness is gone,
Holy raiment thou hast none.

2 Why alarm'd with ghastly fear ?
Sure some horrid guilt is there.
Why the leaves around thy waist t
Sorry screen for filthy lust.

3 Why afVaid of Jesu's voice $
Christ is no more Adam's choice ; *
Sure I hear thy rebel-heart
Saying unto God, ** Depart."

4 Why so hid behind a tree ?
What t has God no eyes to see ?
Yes ; but Adam waxeth blind.
Sin has darken'd all his mind.

5 Why of Eve this idle tale,
As if made to work thy fUlT
Adam must thy trade begin,
Teach us how to cover sin.

6 Why amaz'd at Abel slain?

In thy likeness bom was Cain I
Well he wears the fhther's ihce !
Thou hast murder'd all thy race!

7 Here I stand a guilty soul !
Adam, thou hast made me foul.
Brought a curse npon my name,
Fill'd my heart with sin and sham0.

8 Second Adam, spring of hope !
Help a fiiUen sinner up ;

O thou blessed woman's seed,
Rise and bruise tlie sefpe&t's head.

SION S SONGS^

HYMN 129.

** I will put the« in a cleft of the rocky tokile
my glory pasteth by" Exod. xxxiii. 22.

1 *\T7"0ULD thy ravishM eyes behold

VV Gloty better felt than told ?
Wouldst thou hear the Lord proclaim
All the glory of his name 1

2 He must lead thee to the rock,
Which his servant Moses struck ;
Rock to build his mercy on^
While eternal ages run !

3 In the rock is found a cleft.
Which in Herod*s time was reft
By a wanton soldier's spear ;
And the Lord must imt thee there.

4 There the Lord reveals his face,
Passeth by in love and gprace,
Bids the mountain-guilt depart.
And bestows a loving heart.

6 Blessed Rock ! for ever blest !
Bringing weary pilgrims rest ;
Here they sing and joyful stand,
Gazing on the promised land.

6 On the Rock I would abide.
In the cleft my head would hide ;
Long a rambler I have been,
Reach thy hand, and put me in.

HYMN 130.

<< The spirit that dwelUth in us, lusUth to
envy*' James iv. 5.

\ TDNVY, source of pining woes,
Sh From a cursed parent rose !
Satan first the child beg^t.
Then impos'd on Eve the brat.

2 She with much unkindly care,
Made each rising child her heir ;
Now 'tis in each bosom pent,
Nurs'd by pride and discontent.

3 Nature wallows in this mire,
Pining much with base desire,
Sick'ning at a neighbour's health,
Famish'd by a neighbour's wealth!

4 Gracious men the poison know,
And are often pining too

At a brother's gifts or grace,
And would soil a brother's fkce.

6 Jesus, let me not repine
At a better lot than mine ;
From my heart this hell remove,
Quench it by a flood of love.

6 Take this envy Arom my breast,
Making up a devil's feast ;
Give me love, which thinks no ill,
Bearing all a pure good-will.

7 Pleased with their health and store.
Though I should be sick and poor ;
Pleased with their honour'd name.
Though it darken all my fame.

HYMN 131.

<' My soul is exceeding sorrowful, even unto
death" Matt. xxvi. 38.

1 TTTTHAT a doleful voice I bear !

W What a garden-scene is there !
What a frightful ghastly flood !
Jesus welt'ring in his blood !

2 Groaning on the ground he lies,
Seems a slaughter^ sacrifice !
Tells me with a feeble breath,

" Sorrowful, yea unto death !"

3 How his eyes astonish'd are ;
Sure they witness huge despair !
On his face what sadness dwells !
Sure he feels a thousand hells !

4 O my Jesus, let me know

What has brought this heavy woe ?
Swords are piercing through thy heart ;
Whence arose the tort'ring smart 1

5 '< Sinner, thou hast done the deed,

" Thou hast made the Saviour bleed,
<< Justice drew its sword on me,
'* Pierc'd my heart, to pass by thee.

6 <' Now I take thy deadly cup,
<< All its dregs am drinking up ;
" Read my anguish in my gore,
** Look and pierce my heart no more.

7 O thou bleeding Love divine !
What are other loves to thine?
Theirs a drop, and thine a sea.
Ever full, and ever free !

8 If I lov'd my Lord before,

I would love him ten times more i
Drop into his sea outright,
Lose myself in Jesus quite.

HYMN 132.
'^ The wages of sin is death** Rom. vi. S3.

1 A WFUL is thy threat'ning. Lord !
.xjL Let me mark the solemn word.
What the righteous Ruler saith,

" Wages due to sin is death."

2 Then I stand condem'd to die.
By the mouth of God most High !
Sins I have, a thousand too.
And a thousand deaths are due.

3 Should I spend my life in pray'rs,
Water all my couch with tears,
Turn from every evil past,

Still I am condemn'd and cast.

4 Could I run no more in debt ?
Old arrears are standing yet j

8I0N S SONGS.

Still the law remainB in force,
Breathing out its deadly curse.

6 Lord, I own the sentence just,
Drop my^head into the dust,
If my soul is cast to hell,
Thou, O Lord, art righteous still.

6 In myself I have no hope,
Justice evVy plea will stop ;
Yet for mercy I may plead,
Springing from the church's Head.

7 Knock I may at Jesn*s door,
Mercy for his sake implore,
Mercy, such as thou wilt give.
Shew it, Lord, and let me live.

HYMN 133.

" Ettrnal life it th$ gift of God» through Je^
tu9 Christ our Lord, Rom. vi. 23.

1 T IFE eternal is bestow'd

Xj Not for thy good service done,
'Tis a precious gift of God,
Freely granted thro' his Son.

2 Gift alone from first to last;
God in Christ is all in all.
Seeking up the poor outcast.
Granting him a gracious call.

3 Working sorrow for his sin,
With a godly hatred too,
Bringing peace and love within,
With nn heart created new ;

4 Salting well his table-talk.
Daily helping to believe.
Teaching how with God to walk,
And in sweet communion live.

6 But the saint's a sinner still,
Soil will cleave unto his feet.
All his best works ever will
Want a bleeding Saviour yet.

6 God will hold his mercy fast,
Give what sinners cannot claim,
Grace at first, and glory last ;
Hallelujah for the same !

HYMN 134.

To the Trinity,

** Holy, holy, holy Lord God Almighty, toho
vas, and it, and it to come," Rev. iv. 8 $
Isai. vi. 3.

1 TTOLY Father, God most high,
Xj. Thron'd in awful majesty !
Just and true in all thy ways.
Worthy of eternal praise !

8 Plant thy grace within my heart,
Peace and righteousness impart,
Thy fiur image on me seal.

And thy love in Christ reveal.

3 Boly Jesus, Lamb of God I
Send thy healing word abroad.
Shew how strong and kind thou art,
Lift thine arm, and bare thy heart.

4 Tend the flocks in ev'ry fold,
Make them lusty g^w and bold,
Sing thy praises and adore.
Love and trust thee evermore.

5 Holy Spirit, quick'ning breath
Raising sinners dead from death,
Working fi&ith, inspiring peace,
And creating holiness !

6 Breathe upon us from above.
Teach us truth, and give us love ;
All that feel thy quick'ning flame
Will adore and bless thy name.

7 Holy, Holy, Holy Three !
Each in peerless might agree;
Each in one eternal home,
Wat, and it, and it to come !

HYMN 136.
" A fountain opeWdfor tin," Zech. xiii. 1 .

1 A Fountain ! cries the man of God,
jLX a fountain with a purple flood I
A fountain open'd for the poor,
Where sickly souls may find a cure !

2 It softens well the heart of stone.
And kindly knits a broken bone,
Restoring hearing, speech, and sight.
And puts all guilty fears to flight.

3 It heals the soul of feverish heat,
And helps a pulse with grace to beat ;
The fretful look, the wanton eye,
And lordly self before it fly.

4 No spring, like tbis,mfike8 lepers whole ;
Not that renown'd^Bethesda's pool,t
Nor Siloam'st stream, nor Jordan's §
Were altogether half so good, [flood,

5 Come hither souls, defil'd with sin,
And wash the heart, and make it clean;
Ah ! do not pass it loathing by.

Or you must wash, or you must die.

6 Fast by this fountain let me stay.
And drink and wash my sores away ;
If but a moment I depart.

Sick is my head, and faint my heart.

HYMN 136.
" Come unto Me," Matt. xi. 28.

1 inirHAT pleasant voice is this I
VV It whispers sofUy in mine <

hear?

ear,
Come hither, stranger, and be blest.
Come unto Me, and take my rest.

2 I like the sweet inviting word.
And sure the voice is from the Lord ;

t John ▼. S. t John ix. 7. i 2 Kings v. £.

, ■» M. I '

,1,^1

^^1

«p

■rai

SION S SONGS.

But tell me, Jesns, bow to coin«,
And guide a wand'ring sinner home.

3 Come laden veil with guilty woe,
And come in rags as vagn^nts do ;
No apron bring thy shame to hide,
But cast thy fig-leaves all askle.

4 Come weary of the world's pursuit,
Its empty trash, and griping (Vuit ;
Come loathing of thyself and sin,
And Jesus Christ will take thee in.

6 Cast all thy burdens on my back,
And put my collar round thy neck.
And lay thy soul at mercy's door,
llie friendly g^te for sick and poor.

G O Lord, I view the friendly gate,
But find n lameness in my feet ;
They stumble in this narrow path ;
Instruct me how to come in faith.

HYMN 137.
" Abide in me" John xv. 4.

1 TIEMARK, my soul, the gracious
Xv word,

A second message from the Lord ;
<' Come to Me, sinner, first he cried ;
And now he says, <* In Me abide."

2 Abide in me, thou roving heart.
Nor fVom my pierced side depart ;
Keep in the haven of my breast,
And there enjoy the gospel-rest.

3 Nor canst thou walk, if left alone,
Nor shew thy fuce before the throne ;
Thy Aaron must his mitre bring

To hallow every holy tbing.t

4 Thy heart, if wand'ring far f^om me,
A dry and wither'd stick will be,
No fruit or blossom fair can bring,
No will to work, or pray, or sing.

6 I keep my lepers mighty poor,
Allow no moDth or weekly store.
But feed them daily, soon and late,
And thus retain them at my gate.

6 Enough, my Lord, I see it meet
To lay, like Mary, at thy feet ;
I would not leave thy pierced sidci
But in that pleasant cave abide.

HYMN 188.

*' If any man will come afur me, let him take
up hit crott daily, and follow me*" Lake
ix. 23.

1 A FFLICTIONS are the lot of saints,
jlX And Jesus sends a needfVil crop ;
But naughty children make complabitoi
Nor care to take the crosses up.

t Exod. xsviii. 36, &c

2 If inward conflicts press me sorey
And pain me much, and bow me quite,
Still let me rest on Jesu's pow'r

To put these bosom foes to flight.

3 In darkness when I pensive go,
And see no sun or star appear,
Instruct me how to trust thee so.
And wait till day-light draweth near.

4 If household fHends against me rise,
Or taunting neighbours round me dwelly
Yet let me give no fart replies,

But bear the sad unkindness well.

5 Should famine cast a meagre stare.
And thrust his head within my door ;
Still let me trust in Jesu*s care

To feed and clothe his helpless poor.

6 Should pain o'er my weak flesh prevail.
And fevers b<^l within my breast,
And heart, and strength, and reason
Be yet my soul on Jesus cast. [P^9

7 In every trial let me be
Supplied with all-sufiicient grace,
My spirit calmly stay'd on thee,
And sweetly kept in perfect peace.

HYMN 139.

*^ Let not the water^fiood werflow m«.*'
Psal. Ixix. 15.

i rpHE roaring wavesandrufflingblasts,
X Like pirates, keep my soul in chace;
They break my anchor, sails, and masts.
And yield me no reposing place.

2 Temptations come, like hasty floods.
And plunge me in the deep outright ;
My heav'n is oft o'ercast with clouds.
And sheds an awful low*ring light.

3 Storm after storm is black with ill.
And thunders rattling make me stert ;
Wave after wave come dashing still.
And burst their foam upon my heart.

4 Oh ! that my ship was safe on shore,
Lodg'd in the port, where Jesus is ;
Where neither winds nor waters roar.
And all the tides are tides of bliss.

5 But while my ship is doom'd to ride,
And beat on life's tempestuous sea.
My floating ark may Jesus guide,
And pilot and sheet-anchor be.

HYMN 140.

<^ T^echeui, mak^ haste, and eomt downJ**
Luke xlx. 6.

1 f7 ACCHEUS mounts himsdf on bli^h
£j To seek, O Lord, a sight of tfa«e ;
And thus we hope to scale the sky.
By perching on a legal tne.

SION S S0NG5.

2 But lofty brandies Boonest.break,
And breaking, bring a fatal shocks
Trust not a leafy ann go weak,
Come down, and rest upon the Rock.

3 Make haste, and quit thine airy seat,
Thou art above the gospel terms ;
Relinquish every high conceit,
And meekly sink into my arms.

4 This day salvation Jesus brings,
And brings it freely to thy home,
A present from the King of Kings,
Incline thine ear, and quickly come*

6 To publicans the grace 1 give.
Which scomers think below their care.
And all, that would my gifts receive,
May with Zaccheus take a share.

6 Then Jesus, since thy gifts arc free,
A share or two of them impart ;
I come a publican to thee,
And ask a loving, lowly heart.

HYMN 141.

'^ Make thy face to shine upan thy servantt and
teach me thy statutes," Psal. cxix. 135.

1 TESUS, thou dearest, sweetest friend,
J The Joy of all thy feeble train !
Some tokens of thy presence send,

Or we shall sing and pray in vain.

2 Reveal thyself, and shew thy face.
And make thy tender mercies known;
Breathe on our souls a breath of grace,
And send the Holy Spirit down.

3 Thy gracious coming here we wait.
And long to view thee, as thou art ;
We bow as sinners at thy feet,
And bid thee welcome to our heart.

4 Our broken walls and gates repair,
And water well thy Sion's hill ;

The feeble hearts with kind words cheer.
And famishM souls with good things fill.

5 Make darkness vanish by thy light.
And make our rugged tempers plain.
Lead on thy soldiers to the fight.
Till unbelief and death are slain.

G RefVesh us in the wilderness.

And when to Jordan's bank we come.
Bid those rough waves asunder pass.
And bring the pilgrims dry-shod home.

HYMN 142.

<< Why will ye die, 0 house of Israel ? *'
£zek. xviii. 31 .

1 rriHE fearful debt of endless woe,
X Which sinners unto justice owe.
Was by the heay'nly surety paid,
And blood for blood the ransom made.

2 He freely took our deadly cup,
Beheld the dregs, and drank them up,
And having brought salvation nigh,
His heart complains, * * Why will ye die?**

3 O IsraeVs house to Christ repair,
His blood will wash the foulest fair.
His arms, like rainbows, open stand,
And pardons seaVd are in his hand.

4 Free love and mercy truth and grace.
The sun-beams are of Jesu's face,
Sweet beams to thaw a frozen heart,
And make the gloom of hell depart.

5 Ye mourning souls, lift up your eyes,
And view the Lord, your sacrifice ;
His gaping side cries, *' Here is room,
<< Drop all your guilt within this tomb.**

6 Go, sinners go, approach him near;
When Christ invites, you need not fear ;
He calls you to his bleeding breast,
The seat of love and gospel-rest.

HYMN 143.

" At thy right hand are pleasures for ever^
more.** Psal. xvi. 11.

1 r\ Happy saints, who dwell in light,
\J And walk with Jesus, cloth d in

white.
Safe landed on that peaceful shore,
Where pilgrims meet to part no more.

2 Releas*d from sin, and toil, and grief.
Death was their gate to endless life ;
An open'd cage to let 'em fly,

And build their happy nest on high.

3 And now theyrangetheheav'nly plains,
And sing their hymns in melting strains ;
And now their souls begin to prove
The heights and depths of Jesu's love.

4 They gaze upon his beauteous face.
His lovely mind and charming grace.
And gazing hanl with ravish*d eyes.
His form they catch, and taste his joys.

5 He cheers them with eternal smile ;
They sing hosannas all the while,
Or, overwhelm'd with rapture sweet.
Sink dowa adoring at his feet.

6 Ah ! Lord with tardy steps I creep.
And sometimes sing, and sometimes
Yet strip me ofthis house of clay, [weep;
And I will sing as loud as they.

HYMN 144.

'' I will feed my flock, saith the Lard God ; I
will seek the lost, and bring again the seat"
tered, and bind up the broken, and streng'
then the sick." Ezek. xxxiv. 15, 16.

1 TIITITH watchful eye and wisdom
VV deep.
Our gentle Shepherd tends hie flock,

SION S SONGS.

Leads on and guards the helpless sheep,
And grounds them on himself, the Rock.

2 He seeks the lost with tender care,
And finds them in the wilderness,
Conducts them to his pastures fair,
And feeds them with his word of grace.

3 Some from his fold are forc'd away
By howling wolves a rav'nous train.
And these he follows when they stray,
And brings them to his fold again.

4 He lends his shoulder to the weak.
And bears the lambkins in his arms.
And all the broken and the sick,
Are healed by his Calvary balms.

6 And while they walk in humble love,
His pleasant heritage are they.
And he defends them from above,
And guides them in the gospel- way.

6 So guide and guard us, dearest Lord,
As children walking, hand in hand,
And many a gracious look afford,
To cheer us thro' this barren land.

HYMN 145.

" Come in, thou blessed of the Lord ; tohy
standest thou tcithout? And he came in,
and unladed hit camels,*' Gen. xxiv. 31,
32.

1 i^OHE in, come in, thou heav'nly
\J guest.

Why stands my Lord without the door?
Thou seek'st a lodging in my breast,
And I would keep thee out no more.

2 Thy camels bring embroidery
To garnish out a homely bride ;
And brides are waiting here for thee,
And wish the marriage-knot was tied.

3 Rebeccas, looking for the Lord,
With eager expectation stand.
And only wait his asking word.

To give the cheerful wedding-hand.

4 Yet, Lord, we need a wedding-suiti
A robe of righteousness divine.

Of thy sweet love the costly (hiit,
A robe to make the virgins fine !

6 Supply us too with fervent pray'r.
And praises flaming up above,
Bedeck each eye with gracious tear,
And ev'ry heart with bridal love.

6 And tho' be found no wealth or wit.
Nor merit in thy freckled maid,
Yet sure she looks and stands complete.
When in t|iy righteousness array *d.

HYMN I4G.

<< What is thy Beloved more than another he~
loved? He is altogether lovely." Song of
Sol. V. 9, 16.

1 TF gazing strangers want to know
X What makes me sing of Jesus so ;
I love his name, 'tis very dear,

And would his loveliness declare.

2 His head abounds in wisdom deep.
No secret can bis notice slip ;
And sweet instruction he conveys,

To mend my heart, and g^ide my ways.

3 No sinful taint his bosom knows.
But with amazing kindness glows;
He wrought a righteousness divine ;
And bids me take and call it mine.

4 His eyes are full of melting love,
More soft and sparkling than the dove ;
A single smile, from Jesus giv'n.

Will lift a drooping soul to heav'n.

5 His open arms, like rainbows, stand.
And circle round a guilty land ;
And in his side is dug a cave,
Where all my guilt may find a graTc

6 His mercies, like himself, endure,
And like his love, are ever sure ;

And when your eye bis worth can view^
Your heart, like mine, will love fafan too.

HYMN 147.

*' And Moses made a serpent of brasSy and put
it on a poUf and it came to pau, if a ter^
pent had bitten any man, tchen he bAeld the
serpent of brass, he lived.** Numb. zxl. D.

1 TICrHEN Jacob's tribes, with travel

Yf faint,

Had utter'd rash and pert complaint,
Some fiery serpents nip their pride.
And much were stung, and many died.

2 Right humbly now they raise a erj.
And see a serpent rear'd on high,

A snake of brass upon a pole,

And all, who give a look, are whole.

3 A most mysterious cure is wrouglity
Like what the cross of Chrtot has
A look of faith in both we find, [broughty
One heals the flesh, and one the mind.

4 While scomers turn the foee aside.
And such mysterious cure deride.
Revile it as an hope forlorn,

And laugh and perish in their seom.

6 Here would I flz adoring eyes.
And look and gaze with sweet surprise ;
For sure cfach look of faith imparls
Renewed health to contrite hearts.

SION S SONGS.

6 Oh, let me bless the Saviour's name.
And glory in the cross's shame t
My life is bound up in his death,
And comes convey'd by looks of faith.

«(

HYMN 148.

My ton, give me thine heart,
Prov. xxiii. 20.

>•

1 A ^^ ^^^^ *^® ^^^ accept my heart,
l\. Most freely with it I would part ;
Much daily plague it gives me, sure.
And nought on earth can find it cure.

2 It proves a churlish piece of stuff,
Rebellious, waspish, proud enough ;
A stubborn foe to gospel-light,
And full of guile, and full of spite !

3 Here Jesus once set up his throne.
And lov'd and calPd the house his own ;
But soon it turned Apollyon's inn,*

A pest-house for the man of sin.

4 This vile polluted heart I bring,
And yield up to its ancient King ;
Re-enter, Jesus, with thy grace,
And hallow this unholy place.

6 Thy gentle arm beneath it keep.
Or when I wake, or when I sleep ;
And near thy bosom let it dwell.
And it will love thee dearly well.

6 It is exceeding prone to stray.
And wilder than a beast of prey ;
No human fetter can it bind.
But thou canst tame and make it kind.

HYMN 149.

<< A great multitude stood before the throne
clothed in white robes" Rev. vii. 9.

1 TTTHITE robes the gospel-warehouse

Tt brings

For Jesu*s chosen priests and kings ;
White robes of righteousness divine,
The wedding-robes of linen fine I

2 Faith eyes the rich embroider*d suit,
Of Jesu's glorious toil the fruit ;
And finds the royal robe will hide
All rags, and warm the breast beside.

3 It brings the wearer tempers sweet,
A loving heart, and nimble feet ;
And now to court he may repair.
And see no angel look so fair.

4 Some of the robe can lightly talk.
But shew they want it by their walk ;
The world a welcome guest within.
The robe a goodly cloak for sin t

• Rev. ix. 11.

5 Yet let mc not the coat despise,
Nor cast it off with loathing eyes ;
It surely claims a seat above,

And fills the heart with humble love*

6 When Jacob unto Isaac goes,
Equipp'd in Esau's Sunday -cloaths;
The father pores upon the vest.

He felt and smelt, then kist and blest.

HYMN 160.

** The law is not of (the same nature with)
faith.*' Gal. iii. 12.

1 rriHE law demands a weighty debt,

jL And not a single mite will bate ;
But gospel sings of Jesu's blood,
And says it made the payment good.

2 The law provokes men oft to ill.

And churlish hearts makes harder still ,
But gospel acts a kindly part.
And melts a most obdurate heart.

3 Run, John, and work, the law com-

mands.
Yet finds me neither feet nor hands ;
But sweeter news the gospel brings,
It bids me fly, and lends me wings.

4 Such needful wings, O Lord, impart.
To brace my feet, and brace my heart :
Good wings of faith, and wings of love,
Will make a cripple sprightly move.

5 With these a lumpish soul may fly,
And soar aloft, and reach the sky ;
Nor faint nor faulter in the race.
But chcerly work, and sing of grace.

HYMN 151.

" In Christ dwelleth all the fulness of the God-
head bodily." Col. ii. 9.

1 TTOW glorious is thy human frame,
XI Divine Redeemer, true God-man !
No seraph's tongue can reach thy fame,
Yet babes will prattle, as they can.

2 A temple is thine earthly case.
Where true substantial Godhead dwells ;
And wisdom, g^dness, pow'r, k. grace.
The man with all their fulness fills.

3 Tho' veil'd on earth thy glory was.
The God shone nut to human view ;
And all who could discern thy face,
Beheld the Father's image too.t

4 All human gifts and heav'nly stores
In Jesu's wondrous person meet ;
The Godhead fills him with its pow'rs.
And forms the Saviour all-complete!

• Gen, xxvii. 27.

t Jobo xiv. 9.

SION S SONGS.

5 HiB person soareth out ofsighty
A mystVy, magnified by Paul 1 1

A child, and yet the God of might,!
A worm, and yet the Lord of all I §

6 The man, believers worship now,
As eastern sages did the child ;|{
And all before the man must bow, IT
Saints,8eraphs,fiends,and scorners wild.

HYMN 152.

" Lord, thmi wilt ordain peace for ut, because
thou hast wrought all our works in us."
Isa. xxvi. I'Z.

1 *T7"AIN are the hopes that sinners build

Y On works which their own hands
have wrought ;
The cistern is no sooner fill'd,
But leaks its miry waters out.

2 Our arm no spiritual store can bring.
No joy in God, or heavenly peace,
No loyal heart to Christ our king.

No faith that works and sings of grace.

3 Unless the Lord work on my heart,
Whatever I seem, I nothing am,
Defiled still in ev'ry part,

And foul as from the womb I came.

4 Then, O my God, thy help bestow,
And send the holy Spirit down ;
Work in me both to will and do.
And let almighty grace be shewn.

5 A nature g^ve me, new and kind,
A broken spirit, meek and poor,
A lovely, child-like, waiting mind,
Which taps and calls at Jesu's door.

6 The work of faith in me fulfil.
And daily send some gracious rain ;
Conduct my soul to Calvary's hill.
And peace for me thou wilt ordain.

HYMN 153.

<< Blessed are the poor in spirit, for theirs is the
kingdom of heaven.** Matt. v. 3.

1 TN darkness bom, I went astray,

X And wander'd from the gospel-way ;
And since the Saviour gave me sight ',
I cannot see without his light

2 My limping feet are apt to trip.
And need a prop at every step ;
If Jesus once let go his arm,

I fall and get some woful harm.

3 I cannot walk without his might ;
I cannot see without his light ;

I can have no access to God
But thro' the merit of his blood.

t 1 Tim. la. 16 t I». ix* 6- .. i ?•• x>ii 0<
II Matt. 11. 11. 5 Philip, ii. 10.

4 So poor, and blind, and lame I am.
My all is hound up in the Lamb ;
And blessed am I, when I see

My spirit's inmost poverty.

5 It makes me feel my ruin'd state ;
It lays my soul at mercy's gate ;
And Jesua gmiles at such a guest.

And cheers him with an heav'nly feast .

HYMN 154.

*< Acquaint thyself with God, and be at peace."
Job xxii. 21.

1 AND does my Maker condescend
J\. To ask a worm to be his friend 1
Will God forgive a rebel wild.

And make the hateful wretch his child ?

2 O height of grace, and depth of love !
Sure angels stand amaz'd above !
Amaz'd, that God with man should
A slave of sin , a child of hell 1 [dwell,

3 Oh, take this worthless heart, my God,
And rinse it in the Saviour's blood,
From earthly idols set it free,

And keep my breast entire for thee.

4 In holy silence let me wait,

A daily watchman at thy gate.
And feel thy gracious presence near.
And all thy loving counsels hear.

5 Much heart-acquaitance carry on.
Till life Its hourly sands has run ;
Then call me up to see thy face,
And sing eternal songs of grace.

HYMN 155.

" While the hing sitteth at his table, my spike-
nard sendeth forth the smell thereof,** Song
of Sol i. 12.

1 rpHE King of saints a table spreads

X For servants in his courts below.
And while with them he sits and feeds.
Not one distressing thought they know.

2 His look enlivens every guest.
Makes budding grace in blossom rise,
Re-kindles love in every breast,
And lifts the heart above the skies.

3 As morning suns refresh the earth,
And make the blossoms open fair,
And draw the balmy fraerance forth.
And scatter odours thro'^the air.

4 So when the Sun of righteousness
Arlseth on the plants of grace.
They spring up into beauteous dress.
And with their songs perfume the place.

6 O dearest, sweetest, heavenly Friend,
The spring of life and heav'nly joys,
Some look afford, or message send.
Or all devotion quickly dies.

SION S SONGS.

6 No fragrance risetb with our pray'r.
No spices in our praises found.
Unless the King himself appear,
And then the harp in tune is found.

HYMN 168.

*' When pride ctrmethj then cometh thame.*'
Prov. xi. 2.

1 TN heav'n no hateful pride appears,
X It cannot breathe on holy ground,
But covets damp unwholesome airs,
And in polluted breasts is found.

2 The plague on angels first began.
And thrust *em quickly down to hell :
Then stole upon aspiring man,

And plerc'd his soiU, and down he fell.

3 Let Jesu*s simple flock beware.
Nor once surmise the danger o*er ;
lliis deadly fruit is dazzling fair,
And hides its canker in its core.

4 If once thy bosom catcheth fire,
Delighted with its gifts or grace.
The Saviour drops thee in the mire.
And fastens shame upon thy face.

6 O Jesus, save me from this foe,
A fiend with most enchanting smile.
Who stabs my bosom thro' and thro',
Yet can delight me all the while.

HYMN 167.

'< Thy name is as ointment poured forth, there-
fore do the virgins love thee. Song of
Sol. i. 3.

1 TESUS, how lovely is thy name,

tJ To virgin -hearts betroth'd to thee.
To all the poor, and sick, and lame,
Who thy salvation taste and see.

2 Like preciouaolntment poured forth,
Thy name perfumes a faithful soul ;
And by its rich and fragprant worth
Revives and makes a sinner whole.

3 It brings the hungry soul a feast,
Where all delightful dainties meet }
And when the royal cheer we taste.
Oh ! then thy name is charming sweet !

4 No harmony so heals the heart,
No music so delights the ear,
No concert can such joy impart,
As thy melodious name to hear.

5 It proves our daily joy and boast,
Our rock of hope and bulwark strong,
Our anchor when the ship is tost,
And will be our eternal song.

6 Thy name, like vernal mornings, will
Seem always pleasant, always new,
And groweth dear and dearer BtUI,
As we can take a closer view.

HYMN 168.

'< The hand of the diligent shall bear rule, but
the slothful shall be under tribute.*' Prov.
xii. 24.

1 *^£ followers of the Lamb give ear,

X And keep this counsel in your heart,
A diligent hand the rule shall bear,
And slothful under tribute smart.

2 The man, who walks with jealous care,
And fix'd on Jesus keeps his eye.
And watcheth daily unto pray'r,
Shall find the Lord's help ever nigh.

3 His inbred foes with rage may rise,
And kindle war within his breast,
fiut Jesus Christ will send supplies,
And make him rule and give him rest.

4 But lazy souls that live at large.

And lounge along with pray'rless pace,
Unmindful of the Saviour's charge,
Will find no help from Jesu's grace.

6 Much gospel-truth may crowd the head.
No gospel-grace their hearts controul.
But under tribute they are laid.
And tyrant-lusts oppress the soul.

6 O Lord, arouse my dronish heart.
And make me fight and make me rule ;
Else I shall act a sluggard's part.
And prove at last a gospel-fooL

HYMN 159.

<< Woe unto you, when all men shall speak well
of you.*' Luke vi. 26.

1 A N awful truth the Lord declares,
J\. And meant to startle worldly ears,
A woe on such good people lays.
Whom all the world agree to praise.

2 An earthly man seeks earthly fame,
Ambitious of the world's good name.
And much presumeth on his cause.
If it procures the world's applause.

3 Yet if thy heart is Hght with God,
And finds its peace fVom Jesu's bloodi
If dead to pleasure thou shalt be.
The world will take offence at thee.

4 They love the men that decent are,
The tombs that shew a whitewash fair.
With such they walk and kindly prate,
But hearts renew'd by grace they hate.

6 Lord, make me dead to all below,
Content to have the world my foe,
Content to hear 'em blast my name,
Nor turn my head aside from shame.

6 Keep worldly prudence from mine eyes,
And let me only Jesus prize.
Tread in the track by Jesus giv'n,
Pursu'd by scorn quite up to heav'n.

SION S SONGS.

HYMN 160.

*' Being ignorant of God*8 righttousneu^ and
going about to ettablith their own righteout"
nestf they have not tubmitted themeelvei to
the righteotisneu of God." Rom. x. 3.
'* Even the rightemuneu of God which is
(received) by faith in Jesus Christ, Ctm-
puted) unto all that believe" Rom. Hi.
22. " Even as David describeth Ihe blessed'
ness of the manf unto whom Cod imputed
righteoutness without works" Rom. iv. 6.
** And as Abraham is the father of all them
that believe, though they be not cireumeiudy
that righteousness might be imputed to them
also," Rom. iv. 11. " So by the obedi-
ence of ooe shall many be made righteous,"
Rom. V. 19. " And that one is Jesus,
whose name is, the Lord our righteousness."
Jer. zziii. 6. '< Wherefore believers sing
this song, In the Lord have I righteousness :
and in the Lord shall all the seed of Israel
be justified and shall glory,** Isa. zlv.
S4t 26. " And David leads up the chorus
with his harp, saying, I will make mention
of thy righteousness, and of thine only (to
justify me.)** Psal. Ixzi. 16.

1 TMPUT£Drighteou8ne8a 18 strange,
X Nor will with human fancies range ;
We g^ess the lurking motive well.
And Paul the hateful truth shall tell.

2 The lofty heart cannot submit t
To cast itself at Jesu's feet ;

It scorns in borrow'd robes to shine,
Tho* weav'd with righteousness divine.

3 Proud nature cries, with loathing eyes,
This imputation I despise ;

And from it she will pertly start.
Till grace has broken down her heart.

4 Oh, give me. Lord, thy righteousness
To be my peace and wedding-dress ;
My sores it heals, my rags it hides,
And makes me dutiful besides.

HYMN 161.

** Without holiness no pian shall see the Lord,"
Heb. zii. 14.

1 A Sinner's claim to heavenly bliss,
J\. Rests on the Lord's own righteoas-
Our legal debts he came to clear, [ness ;
And make a title full and fair.

2 Yet holiness the heart must grace,
A meetness for his dwelling-place ;
No filthy souls in heav'n appear,
They cannot breathe in holy air.

8 The faith that feels the Saviour's blood.
And finds in Christ a title goody
Rebellious lusts will conquer too,t
And build the soul divinely new.

t Rom. X. 3.

t 1 John ▼. 4.

4 And where no work of grace is wrought.
Nor holiness with hunger sought.
Such barren souls, with all their boast.
Are sinners dead, and sinners lost.

5 May Jesu's gprace to me convey
Much pow*r to watch, and will to pray.
Much seeking of the things above.
Much store of faith, and fruits of love.

6 More broken hearted let me be.
And more devoted unto thee ;

More sweet communion with thee findy
And more of all thy heavenly mind.

HYMN 162.

'* Lest we should offend them, go thou to the
sea and east an hook, and take up the fish
that first Cometh up, and when thcu hast
opened his mouth, thou shalt find a piece
of money ; that take, and give unto th^m
for me and thee," Matt. zvU. 27.

1 "VrO taz on Jesus might be laid,

li Who was the Lord of earth and
Yet needless tribute Jesus paid, [skies.
And paid lest some offence should rise.

2 Here, Christian brother, pause a while.
And on thy lovely pattern look ;
Good soldiers march in rank and file.
And take the step their captain took.

3 Be guided by the Saviour's light.
And act with grace and gospel-sense ;
Insist not on a meagre right,

For fear thou give &e world offence.

4 Where self prevails, and nature reigns.
The hand will grasp its own till death ;
But gracious men forego some gains.
To shew and recommend tiieir &ith.

5 In Jesu's footsteps let me tread,
And not on depend on gospel-talk ;
But by his loving Spirit led.
Adorn the gospel by my walk.

6 May heavenly truth enlarge my mind.
And heav'nly love inspire my heart.
To make me gentle, meek, and kind.
And with a small right fVcNdy part.

HYMN 163.

''All things are delivered unto ntebymy Fo"
ther — (therefore) come unto me/*
Matt zl. 27, 28.

1 A LL things a sinner wants below,
J\. All things the saints above receive ',
All thinffs the Father can bestow.

Are lodged in Jesu's hand to give.

2 Supreme in heav'n the Man appears.
And rules with universal sway,
Guides all events thro' cireling years.
And holds up all without decay.

8I0N S SONGS.

3 He calls and wakes the dead, in Bin,t
And gives repentance unto life ; X
He brings the peace of God within,^
And trains the bride-maid for his wife.

4 The Saviour calls. Come unto Me,
And rest your souls upon the Lord ;
All thingi are ready now for thee ;
Eternal life is in my word.

5 I come, O Lord, or perish must.
And thank thee for thy loving call ;
My soul r^ects all other trust,
And takes thee as my Qod, my all.

6 Of thee I love to muse and sing.
And thou wilt hear me when I pray ;
My heart says, Jesus is its King,
And seeks and loves his gentle sway.

7 Lord, guide the stewards how to speak
Of thy sweet person, and thy grace ;
And draw the people, wise or weak,
To trust in thee, and seek thy fkce.

HYMN 164.

** What thingi ioever ye desire, when ye pray,
believe that ye receive them, and ye ehall
have them/* Mark xi. 24.

1 'V'E poor afflicted souls give ear,

X Who seek the Lord, but fear his

frown J
What things ye ask in fervent prayV,
Believe, and Christ will send *em down.

2 If sin is loathsome to thine heart.
And shews a most ill-favour*d face ;
If guilt affords thee fearful smart.
It flows from Jesu's lore and grace.

3 A feast is now prepared for thee -,
Reject it not by unbelief;

A feast of mercy sweetly free
For sinners, and the sinners' chief.

4 No guilt contracted by long years.
His tender mercies shall confine ;

No bar but unbelief appears ; [thine.
The pray'r of faith makes all things

6 Take courage then, ask and believe,
Expecting mercy Arom the Lord ;
The promise runs. Ask and receivey
And Christ is falthAil to his word.

6 O Lord, increase my feeble faith,
And give my straiten'd bosom room
To credit what thy promise saith.
And wait till thy salvation come.

HYMN 165.
'' Blessed be the Lord, my strength, who teach"
eih my hands to war. — Ihou, art ny shield^
in whom I trust" Psal. cxlir. 1 , 8.

1 T) ESET I am with crafty foes,
JD Which stir up war against my soul^

f John V. e5. I Acte v. 35. S John liv. 87.

And hourly break my sweet repose.
Nor can mine arm their rage control.

2 My feebleness I clearly see,
And see my help on Jesus laid ;
And much I long to trust in thee,
But feel my heart is oft afhud.

3 I rest not wholly on thine arm.
But heave my shoulder to the flg^t;
And then I surely meet some harm,
My foes foil on, and slay me quite.

4 Thine armour teach me how to wield.
To brandish well the Spirit's sword,t
To lift up faith's victorious shield.
And cast my burdens on the Lord.

6 On thee be flx'd my asking eye,
On thee be stay'd my helpless heart ;
And let the Lord attend my cry,
And help, in time of need, impart.

HYMN 166.

<< Whoso eateth my flesh, and drinketh my
blood, hath eternal life," John vi. 54.

1 rpOO long, O Lord, my soul has fed

X On earthly trash, on froth, and air,
And famish'd by this husky bread.
My heart cries out for better cheer.

2 No more the world allures my sight,
I bid its starving feast adieu ;

No more my best works give delight,
I quit their flattering merit too.

3 Nor on the earth, nor in myself,
I find a single meal of good ;
Then reach my Bible from the shelf »
For there I find substantial food.

4 The Saviour is a sumptuous mess ;
His flesh, or living work supplies
A naked soul with legal dress.
And gives him title to the skies.

5 The garden-sweat, and stripes he bore,
The cross's wounds, and groans, and
Revive the gospel sick and poor, [blood.
And feast *em with the peace of God.

6 Upon this banquet let me feed.
And find eternal life is mine ;
For sure thy flesh is meat indeed.
And sure thy blood is heav'nly wine.

HYMN 167.

'< Unite my heart, to fear thy name"
Psal. Izxxvl. 11.

1 TTOW long, my Saviour, must I find,
XX A gadding heart, and roving eye?
Hast thou no charms my heart to bind.
To draw it near, and keep it nigh ?

2 E'er while I muse upon thy love^
And find it excellently sweet ;

Yet soon my thoughts begin to rove
On Bome gay otyect that I meet.

i Eph. vi. 17,

SION S SONGS.

3 Of all I meet I weary grow.
Each roving step creates me pain ;
Then turning unto thee I go,
But quickly start aside again.

4 O Lord, unite my soul to thee,

A grafted branch in thy true Vine,
Nor let the branch a straggler be,
But round thy lovely person twine.

6 With faithful claspers arm my heart,
And every lofty shoot retrench.
And to my clasping soul impart
Thy heav*nly sap to feed my branch.

6 Thus nourish'd fVom thy kindly root,
And cleaving closely to thy stem.
My branch will bend with clustVing
And glorify thy graeiout name, [fruit,

HYMN 168.

To the Trinity.
1 XpATHER, to thee we lift our voice,
Jl Supremely wise, and just, and gocxi.
Whose mercy makes our hearts rcyoice.
Whose bounty fills our mouths with
food.

3 When rebel man was doom*d to die,
Thy love reliev'd his ruin*d race,
And sent a Saviour from (he sky.
To build a glorious throne of grace.

8 Our Jesus is that heav'nly word.

Which all things form'd, and richly
The life in him did life afibrd [drest,
To angels, insects, man, and beast.

4 He tends us with a shepherd's care,
And paid our ransom with his blood;
In him we live, and move, and are
Hosanna to the Son of God !

5 Spirit of wisdom, grace and pow'r!
Our comforter, and quick*ning spring !
With Father, Son, thee saints adore,
And holy, holy, holy sing !

6 Breathe on our souls the breath of grace,
And feed the lamp of love within,
Reveal the Father's smiling face,
And quicken sinners dead in sin.

HYMN 169.

" Mark the upright man, for the end of that
man it peace" Psal. xKzvii. 87.

1 TTOW sinners pass their life away !
XX A short and mirth fVil time it seems,
In riot spent, or childish play ;

But death will end their pleasant

dreams!
And late, too late they learn to mourn,
When bound in bundles up to burn.

2 But upright men the Lord obey.

And walk distinguished from the crowd ;
And if a storm perplex the day,
Thehr sun shall set without a cloud ;

Behold they die in Jesu's peace !
Sweet earnest of eternal bliss !

8 Then give me, Lord, this upright heart,
Well nurtured with a godly fear,
Which from thy precepts will not start.
When clouds and threat'ning storms ap-
But march along with even pace, [pear,
Refresh'd and fortified by grace.

4 Let active faith inspire my breast.
And love constrain me by its powV,
And, Jesus, let me find thy rest
In every sharp afflicting hour.
And sing thy love with fervent breath.
When passing thro* the vale of death.

HYMN 170.

" In chaim they thall eome after ih€e(Jetu9),
and ihaUfall down, and make ntp^ieatian
unto thee, taying, Surely God is in thee."
Isa. xlv. 14.

1 TXTHILE sinners wander far from

f T peace,
And feel no deadly harm in sin.
Deaf ears they turn to calls of grace.
And wallow on in works unclean.
To Jesus Christ they make no moan,
And his true Godhead oft disown.

2 But if the Lord give heav'nly light,
A sinner learns to fear and feel ;
He sees in sin a loathsome sight.
And knows its damning nature well ;
And finds himself so fast a slave,
That nothing less than God can save.

8 He comes a captive bound in chains.
And humbly falls at Jesu's feet.
And of his heart and guilt complains,
And peeps upon the mercy-seat.
Beholds the Lord with open'd eye,
And in the man his God can spy.

4 At length the sprinkled blood appears,
Which in the heart sheds love abroad.
And sweetly bringing gracious tears.
He cries, it is the bhod of God /f
I feel its virtue, and I know.
That Cod it tur$ly in thee now.

HYMN 171.

'' 0 houte of Jacob, come ye, and let ut vfalk
in the light of the Lord.** Isa. ii. 6.

1 T/'AI^ mortals seek no better sight
V Than what their own dim eyes af-
ford;
They blow up sparks to give them light.
Regardless of the vfritten word;
But such in sorrow shall lay down,t
And find their sparks extinguish'd soon.

t Acts XX. S8.

t iBft. L 11.

SION S SONGS.

2 Bat, 0 yt Houte of Jacob conttf
And in the light o/Jetut walk ;

His heaT'nly sun must gpude you home,
And you of him should think and talk ;
His wordy with pray V devoutly read.
Will plant new eyes within your head.

3 Come, let us seek more light of ftiith,
To cheer the heart, and guide the feet,
To keep us fW>m the shades of death.
And open wide the mercy-seat :
Each act of faith will &ith increase.
And kindle up a brighter peace.

4 Lord, warm us well with holy fire.
And sweetly thaw the fhnen breast ;
Bid every heart approach thee nigh*r,
And daily seek and find thy rest;
'Walk in the light of Jesu*s face,
And sweetly feast upon his grace,

HYMN 172.

" When he (the Spirit of truth) is come, he
will convince the world of $in, because they
' believe not on Me" John xvi. 8, 0.

1 "VrO awful sense we find of sin,

1 1 The sinful life and sinful heart ;
No loathing of the plague within.
Until the Lord that feel impart ;
But when the Spirit of truth is come,
A sinner trembles at his doom.

2 Convinc'd and pierced thro' and thro',
He thinks himself the sinner chief;
And conscious of his mighty woe,
Perceives at length his unbelief;
Good creeds may stock his head around,
But in his heart no faith is found.

3 No pow'r his nature can afford

To change his heart, or purge his guilt ;
No help is found but in the Lord,
No balm but in the blood he spilt ;
A ruin'd soul, condemn'd he stands,
And unto Jesus lifts his hands.

4 So lift I up my hands and eyes.
And all my help in Jesus seek ;
Lord, bring thy purging sacrifice

To wash me white, and make me meek ;
And give me more enlarged faith.
To view the wonders of thy death.

HYMN 173.

'' When the Spirit of Truth is comcy he will
convince the world of (my) righteousness^
becauM 1 go to the Father, and ye see me
no more. John xvi. 8, 10.

1 A Righteous garment much we want,
J\, To clothe and beautify the soul ;
Not rent and patch'd, or light tt scant.
But one full piece, and fair and whole ;
The perfect law such coat demands.
And on the coat our title stands.

2 Such coat our Jesus wove for us.
To bide a naked sinner's shame ;
Up firom the cradle to the cross
He toiled only in our name ;

And wrought the garment rich k good,
And dying dipt it in his blood.

3 No more on earth the Lord comes down,
A proof the robe was made complete ;
And me must have the Lord's coat on,
Or much asham'd the Lord shall meet :
Yet till the Spirit shews our case.

We loathe imputed righteousness.

4 Put on me, Lord, thy goodly robe
To hide my rags and paked breast ;
Not all the worth of all the globe.
Can make me fair without thy vest :
In Jesu's righteousness I trust,
And his obedience makes taejust.*

HYMN 174.

** When the Spirit of Truth is come. He will
convince the world of judgment, because the
prince of this world is judged,** John xvi.
8, 11.

1 "VrO man with all his wit can know

1 1 How poor and wretched is his case ;
He neither feels his inbred woe,
Nor sees a need of Jesu's grace :
The Holy Spirit must impart
Such truth, and seal it on his heart.

2 In Sunday church, and outward deeds
The most of man's religion lays ;

He will not seek, or think he needs
A bosom fill'd with love and praise :
A tyrant foul his heart obeys.
And much approves the tyrant's ways.

3 But when the Spirit of Truth is come.
And shews the serpent in his breast ;
The lawless lusts that wanton roam.
And tempers fierce that break his rest ;
With lifted hands and earnest eyes.
Create my heart anew, he cries.

4 So prays my heart to thee, O God ;
The serpent's wicked seat pull down,
And sprinkle it with Jesu's blood,
And there erect thy gracious throne :
An holy heart for heav'n is meet,
Thro' Christ my title is complete.

HYMN 176.

^* The mixt multitude fell a lusting; and the
children of Israel also wept, and said. Who
shall give us flesh to eat? Our soul is now
dried away, and there is nothing at all b«-
sides this manna before our eyes," Numb,
xi. 4, 6.

I llTHEN tidings new of gospel-grace
1 Y First strike upon a list'ning crowd,

• Rom. T. 19.

SION S SONOS*

With tears and sighs the guilty race
Cry out aloud for Jesu*B blood ;
Tlif'y hunger much for boav*nly breads
And sweet the manna seems indeed !

2 But if the gospel-seed is sown
In stony or in thorny ground,
The heavenly cry is quickly gone,
When storms begin to gather round ;
The bread is dry, they now complain.
And pine for £gypt*s leeks again.

3 Such lustings oft the children taint.
And make them fVetful, sick, and weak ;
A softer preaching now they want,
And ramble flur to find a leek {

Or trench themselves in doetrines deep,
Lay down their anns, and fall asleep.

4 From all such lusting save me. Lord,
And wholesome appetite create ;
Thy manna in much love afford.
And make me find it dainty meat ;
No more for Egypt's garlic pine,
But sweetly on thy manna dine.

HYMN 176.
" A rod for a/ooVt back" Prov. xxvi. 3.

1 T Wonder not, if giddy meUf

J. Run roving all the world about,
Pursuing folly with much pain,
And wearied oft, yet give not out ;
The world must be their fluttering aim,
Who see no charm in Jetu's name.

2 Yet none so foolish are and base,
As they who felt the legal lash.
And having tasted gospel-graoe>
Good manna leave for earthly tmsh :
When such from wisdom's teaching

start,
A rod shall make their shoulders smart.

.1 In vain they seek the world's relief,
The Lord will weary them with woe.
And lash them well with grief on grief.
With rods and stinging scorpions too:
They drink of ev'ry bitter cup,
Tilt sick, they cast their idols up.

4 My heart too after idols sought.
And roved from the gospel-track ;
And by such rovings I have brought
A thousand stripes upon my back ;
Lord, take my foolish heart at last.
And guide it right, and hold it fast*

HYMN 177.

** Turn avmy ihin€ tya from «m, for tksy
have overcome me," Cant. vi. 6.

1 rpHOU poor, afflicted, tempted soul,
X With fears and doubts, and tempests
What if the billows rise and roll, [tost,
And dash thy ship, it is not lost :

The winds and wftTefl^ and fiends may

roar.
Bat Christ will bring thee safe on

shore.

2 What ail those eyes bedew'd with tears.
Those labouring sighs that heave thy

breast,
Those oft repeated broken pray'rs ?
Dost thou not long for Jesu's rest ?
And can the Lord pass heedless by.
And see a mourning sinner die ?

3 Alas, thou art a stranger yet
To Jesu's sympathizing heart ;

When sinners mourn and clasp his feet.
In all their grief he bears a part ;
His bowels melt at ev'ry cry,
And while they groan, he gives a sigh.

4 If once the wound is ripe to heal,

A balm shall make thy heart n^oice.
The Saviour will thy pardon seal,
And whisper with enchanting voieet
'< Oh, turn away those weeping eyes,
" Thou hast o'eroome me with thy cries.'

HYMN 178.

'* Ye cannot arve God and Mammon,"
Matt. vi. 24.

1 rpHE heart by nature earthly is,

X And from the earth its comfort

draws.
No taste it has for heav'nly bliss.
No love for Jesus and bis cause;
To ch urch the man may saun tMng come.
But leaves his carnal heart at home.

2 As well may heat with coldness dweli.
And light with darkness come abroad.
As soon may heaven unite with hell.
As man may serve the world and Qod :
Until the heart's created new.

It shrinks from Ood, and hates him too.

3 And where the salt of grace appears.
To season all the inward part.

If wanton mirth, or thorny cares.
Or idols base beguile the heart,
A lumpish frame the pilgrim feeb.
And drives without his chariot^wheds.

4 From sordid Mammon, save me. Lord,
Its pining cares, and gaudy mirth.
From all the traps it can afford.

And all the baseness it brings forth ;
From all its idols set me free.
And make my heart entire for thee.

HYMN 179.

*^ The contpaniom heathen to thy voice ; tauee
me to hear it." Cant. viii. 13.

1 IVTY heart would quickly weary be
lTXOfhim,who should no answer make,

SION S SONGS.

Nor cast a cfaeerftil look on me ;
Such silence must communion break :
Nor could my heart in Christ r^oice^
Unless it heard his cheering voice.

2 No wonder sinners weary grow
Of praying to an unknown God,
Such heartless pray'r is all dumb show;
And makes them listless, yawn, and

nod;
The voice of God they cannot hear,
Till Jesus gives the vHtktn*d ear.*

8 Such waken'd ear the sheep receive,
Despised flock of Jesu's fold,
His voice they hear and well pereetve,t
And sweet communion witli Um hold ;
Yet all communion is absurd,
If God is neither fdt nor heard.

4 This voice the scomers much deride,
And pass it off as godly cant ;
Yet let me hear no voice beside,
'Tis all I wish, and all I want i
It sure creates my present peace.
And brings a pledge of future bliss*

9»

HYMN 180.

*^ Ths eamal mind is enmity dgmintt God*
Rom. viii. 7.

1 rpHE natural man with carnal mind
X Seeks only Arom the world his food;
What earthly Joy, his heart can find,
He takes, and makes his sovereign good.
Delights in pleasure, wealth, and nune,
And wonden all do not the same.

9 Possest with such self-seeking view,
The carnal mind abhors restraint,
Win tread on law and gospel too.
And loathe the very sound of saint ;
Yet oft he fears a scourging rod.
Which makes him hate the holy God.

9 Devotion puts their heart in pain ;
How can they pray to one they hate '!
Yet think, oh think, ye foolish men,
An hated God how can ye meet 1
No carnal heart with God can dwell,
It makes a sinner ripe for hell.

4 O Lord, a spiritual mind impart.
To Kit xfty thoughts to things above,
To give new relnh to my heart.
And light the lamp of heavenly love,
To make my soul with thee unite,
And in thy holy Uw delight.

• Isa. 1. 4, 5.

t John X. 87*

HYMN 181.

" Awake f 0 twordj agaimt my Shepherd,
against the man that is mi/ fellow (my
equal) saith the Lord of Hosts" Zech«
xiii. 7.

1 A WAKE, O sword, with vengeance
J\. wake.

Against the man, my fellow found ;
Rush on him, make his bowels quacke.
And gash him weU with ghastly wound ;
Assault his hands, his feet, and head,
Then pierce his heart, and strike him
dead.

i My fellow is that wondrous man,
In whom is found my awful name,t
Eternal with a mortal span.
Almighty with a feeble frame I X
The man can bleed, the God atone,
And bothshall build my gracious throne.

3 O Lord of Hosts, and God of love !
We bless thee for this act of grace :
Amazing mercy sure if e prove
Towards a lost rebellious race.
Which bid the sword awake and smite
Thine only Son, thy heart's delight.

4 And, O thoa bleeding Love divine !
What tender pity fllrd thy breast.
To take my hell and make it thine.
And toil thro' death to bring me rest !
Eternal praise to thee be giv'n

By all on earth, and all in heav'n.

HYMN 182.

*^My son, be strong in the grace that is in
Chrut Jesus:* 211m. ii.l.

1 A Child ofearth, untaught of God,
jtjL Would flEiin be strong in nature's

might.
And learn to walk the heav'nly road
By human strength and human light.
And vainly thinks a withered arm
May well defend his breast from harm.

2 A new bom child to God will cry.
Of all his earthly props bereav'd.
And seeks fW>m heav'n a rich supply.
Yet lives at first on grace received.

Is happy when his comforts dawn,
Bat faUits when sunshine is withdrawn*

3 At length the child is better taught,
And lives not on its gracious hoard,
Bttt,with more heav'nly wisdom Iraugh t ,
Lives on the grace in Jesns storM ;
Looks up to Jesus every hour,

And rests upon his love and pow>.

4 So let my soul on Jesus rest,

And with his comforts be supplied ;

t £xod. zxiii. £1.

! Isa. ix. 6.

SION S SONGS.

And while his love constrains by breast,
Lean on the man that lovM and died ;
Not resting on a comfcrt-prop,
But on the Lord my strength and hope.

HYMN 183.

*< //*a man strive far the mastery ^ yet is he not
crovtnedy except he strive lawfully." 12 Tim.
ii. 5.

1 11 TUCH hapless pains some mortals
IVl take

To bnild their house upon the sand ;
With fruitless straggling strive to make
The heart submit to God's command ;
And by some saucy merit find
A balm to heal the troubled mind !

2 If man may wash the blackmoor white,
Or make the leopard change his spots,
Then he may plant his heart upright,
And cleanse the conscience from its

blots :
Such buildings make Apollyon smile^
And mock the foolish builder's toil.

3 In lawful way the soul must build.
And Christ the lawful way is found ;
His precious blood on Calvary spiU'd,
AUme can heal a guilty wound ;

His Spirit turns the tempers right,
And makes the heart in God delight.

4 The lawful way I learn to prize,
And well I may, 'tis rich with gain :
Here let me walk with steflfast eyes,
And gather ease from Jesu's pain ;
Still look to him to mend my heart,
And feel he acts a Saviour's part.

HYMN 184.

<< God hath exalted this (man) Jesusy to he a
Prince and a Saviour, for to give repent-
ance to Israel, and remission of sins.**
Acts V. 31 ; Luke zxiv. 47.

1 TTOW oft we bear vain sinners talk
JlL Of mighty things their hands can

do.
To change the heart, and guide the walk,
And give themselves repentance too ;
And by such works of human might
Atonement make for sin outright.

5 A lean repentance sinners find,
Which their own will and wisdom breed ;
It cannot break the sturdy mind.
And will a fresh repentance need ;
This humbling g^ce we must receive^
And Jesus must repentance give,

3 A gift it is, which none can earn I
A gift, which Jesus must bestow !
And Jesus makes a mourner learn
That all things from his bounty flow ;

Then grants forgiveness thro' his bloody
And makes salvation understood.

4 What human strength cannot procore.
Of Jesus Christ I must entreat,
An heart well broken, meek and poor.
Which lays and fawns upon his feet i
But let my Lord his peace impart.
To warm and cheer the broken heart.

HYMN 185.

« Thus taith the Lord thy Redeemer, I am
the Lord thy God, toho teacheth thte to
profit:' Isa. xlviii. 17.

IAN able teacher mnch I need,
J\, Who sweetly can allure my heart.
And in the path of duty lead.
Or fetch me back, if I should start :
Much human teachers I have tried,
And find I want an abler guide.

3 Rou^^ storms arise within my breast.
And beat all human counsel down ;
And only he can give me rest.
Who stills them with a word or firown ;
Then sure to Jesus I must look,
For storms are still, at his rebuke.

3 His voice divine can rouse the dead, '
And such a voice would suit me well ;
For oft I drop my drowsy head,

And not a spark, of life can feel ;
And when the spiritual feel Is gone*
My earthly heart can give me none.

4 His voice will help the blind to see.
The lame to leap, the deaf to hear !
Then only Jesus Christ for me ;
None other can with him compare t
His teaching will revive my heart,
And eyes, and ears, and feet impart*

HYMN 186.

'* If the prophets had caused my people to hftsr
my words, then they should have tamed
the people from their evil way." Jer.
xxiii. 21,22.

1 TT EAR, O ye priestsof Aaron'shonse,
XXThis messnge sure is meant for you ;
To Jesu's word be true and close,

Or you shall toil and nothing do ;
Shall much exhort, rebuke, and pray.
Yet none forsakes his evil way.

2 The strictest morals you may teach,
And wet your sermon-case with tear.
Yet nothing will the conscience r^ich.
And no good fhiit will yet appear ;
The listless flocks will doze aroundi
Unless they hear a gospel-sound.

3 If much your heart has been perplext^
To find the Sunday-teaching vain -,

SION S SONGS.

5.3

And at the flock*8 sup&neness vext,
. Have felt a tender Shepherd*); pain ;
Then take good counsel from the Lord,
** Your sermon suits not with hit word,*^

4 Lift up your voice and cry aloud.
And shew to Jacob's hou«e their sin ;
Proclaim to all the yawning crowd.
Your hearts and lives are all unclean ;
And tell with stoutest look and breath,
The wages due to sin is death.

5 When sin and guilt are understood,
To Jesus Christ direct their eye ;
And preach a pardon thro' his blood,
And bid them on his grace rely,
And bid them ask in earnest pray'r
For peace, and love, and godly fear.

6 So will the I.ord your labours own.
And dig and dung the fallow-gpround ;
From gospelHseed, when truly sown.
Some heavenly crop will sure be found ;
Good morals will spring up and shoot,
When grafted on a gospel-root.

HYMN 187.

" Our Father^ toho art in heaven !
Matt. vi. 9.

1 fTIHOU great and good, and wise and

X true.

The first and last, and Lord of all,
A God mfvjestic we can view.
Yet him a tender parent call ;
With kind affection taught to say,
<' Our Father," when we kneel to pray.

2 Our Father's throne is on the sky.
And heavenly hosts around him dwell,
And he beholds with piercing eye,

AD things on earth, and things in hell,
Beholds with sharp and awful ken
The workings in the hearts of men !

3 0 Father, give me love to thee.
And love to all thy children dear,
And thy free love reveal to me.
Attested by thy Spirit clear.
Thro* Jesus take me for thy child.
And make me lowly, meek, and mild.

4 Our Father, who in heaven art I
Direct my eyes up to thy throne.
And bless me with a praying heart,
And lively faith in thy dear Son :
A stranger make me here on earth.
To shew the world my heavenly birth.

HYMN 188.

<< BaUowed be thy name,*' Matt. vi. 9.

1 f\ Father, tell the world thy (kme,
\J And shew them what Jehovah ii,
A God, unchangeably the same.
Of perfect truth and righteoosneBs,

Who built up all things at his will,
And reigneth on his heavenly hill.

2 Behold ! the heathen still adore
A carved god of wood and stone !
Arise, Jehovah, and restore
The worship due to thee alone:
Be jealous for thy own renown.
And cast the breathless idols nown.

3 But Christians act a baser part.
Who much a carved god disdain.
Yet rear up idols in their heart.
And take thine awful name in vain !
Plant in their breast a godly fear,
And make thy name be honoured there.

4 Jehovah, send thy Spirit forth.
And light and saving health impart.
That all the ends of all the earth
May know how great and good thou art,
Thy lofty name with reverence treat,
And learn to worship at thy feet.

HYMN 189.
<< Thy kingdom come." Matt. vi. 10.

1 f\ Father, let thy kingdom come,
\J Thy kingdom built on love and
In every province give it room, [grace,
In every heart afford it place ;

The earth is thine, set up thy throne.
And claim the kingdoms as thine own.

2 Still nat^ure's horrid darkness reigpis.
And sinners scorn the check of fear.
Still Satan holds the heart in chains,
Where Jesu's messengers appear t

We pray that Christ may rise and bless
The world with truth and righteousness.

3 Bid war and wild ambition cease.
And man no more a monster prove ;
Fill up his breast with heavenly peace*.
And warm it well with heavenly love,
To Jesus bid the people go.

And Satan's kingdom overthrow.

4 More labourers in the vineyard send.
And pour thine unction on them all ;
Give them a voice to shake and bend
The mountains high, and cedars tall.
That flocks of sinners, young and old,
May shelter seek in Jesu's fold.

HYMN 190.

'< 7^3/ trill be done on earth, ae it i$ in hea^
ven.*' Matt. vi. 10.

1 f\ Father, where thy truth is spread,
V/ And brings the light of gospel-day,
Thy holy Sphrit richly shed.

And sweet transforming grace convey ;
New cast the. heart in gospel-mould.
And stamp thine image fair and bold.

2 Root out the carnal selfish mind.
Averse to thee and thy command]

SION S SONGS.

And plant a will and temper kind^
A reaidy foot and liberal hand,
With mind alert, and waiting Btill
To hear and do thy holy will.

3 As angels in thy courts above
Pay suit and service to their King,
And all thy pleasure hear and love.
And execute with rapid wing ;

So may we move, so may we feel.
Pick up their wing, and catch their zeal.

4 When burdens sore of pain or loss
Are on the feeble shoulder thrown.
Instruct us how to bear the croas
Without a peevish look or groan j
And in the fumaee while we lay,
Let all our dross be purg'd away.

HYMN 191.

*^ Give Iff thit day our daily brmd.
Matt. vi. 11.

1 /^UR Father, unto thee we cry,
\J Give UB this day our daily bread,
And with a gracious hand supply
Whate'er thy helplese children need ;
With daily wants beset we are.

And need thy providential care.

2 If hungry ravens, when they croak,
And ravenous lions, when they roar,
Do find their food by thee bespoke,
And are replenish'd fit>m thy store !
He, who for birds and beasts will carve,
Can never let his children starve.

9 We only ask for thit day's food ;
And ask for bread, not dainty meat ;
But fare that homely is and good.
Such as the hungry child may eat ;
Nor dare we ask it thro' desert.
But as a gift, the bread impart.

4 And ifthe carcase has its meal,
The lamp within of heavenly flre,
Some daily feedine needeth stiU,
Or quickly must the lamp expire ;
Refresh the lamp, to make it shine.
And feed the soul with bread divine.

HYMN 193.

<' Fargivt tu our debUf at toe fargiv our
dobton." Matt. vi. 12.

1 /^ Father, much we are in debt,
\J Much &iling in obedience due.
And daily running deeper yet ;
Past folliea multiplied by new I
Nor compensation can we bring.
For all we have, we owe the King.

5 The wages due to sin is death ;
A deep and ghastly debt to pay 1
And yet we sin with daily breath ;

O Lord, our God, what iludl wo lay?

Forgive the vast and deadly sum'.

Nor let the threaten'd vengeance come*

3 If awfdl Justice draw the sword.
And aim it at my guilty breast.
Let smiling mercy help afford.
And interpose to make me blest.
And mercy wins, if she entreat.
For Jesus is my mercy-seat.

4 With gracious heart I would forgive^
When debtors have no mite to pay.
Nor drag them in a gaol to live.
But send the bankrupts dear away ^
So let my Father deal with me.
And strike my debts off fUll and free.

HYMN 193.

** And lead tu not into temptalionf but deliver
utfrom evU." Matt. vi. 13.

1 /\ Father, save me from the snares
\J Which would to sure temptation

Uadf
From wealthy pride, or hungry caret,
And with the food convenient feed ;
Lest I be rich, and thee blaspheme.
Or needy, and distrust thy name.

2 I find a much rebellious will.
And selfish tempers most unkind j
A load of unbelief I feel.

And pride before me and behind ;
Much evil in my heart I see.
Lord, from its plague deliver me.

3 Allurements in the world are found.
To court me from the goepel-toad ;
And evil men, in pleasure drown'd,
Would draw or drive my heart front

God:
With subtile baits the worid is strown.
Lord, save me from its smile and frown.

4 A wicked tempter too unseen
Will craftily besiege mine ear.
And with a gay or frightfrd mein
Would breed presumption or despair;
All human muchief he has done \
Lord| save me from this evil one.

HYMN 194.

<< For thint m tho kingdom^ and tk$ JMmwt,
and tka glory f for eotr. Amgm/* Matt.
vLlS.

1 f\ Father^ cast a gracious eye

\J Upon thy children, as they pray ;
In mercy all our wants supply.
And all our sins put ftur away :
Our sins and wants are not a few ;
Yet what will not a Father do t

2 We have been Satan's lai^eets trme»
His tempervshewB and n^y Iteee,
But now we seek a kingdom new.
Of mercy, peace, and righleonsacw;

SION S SONGS.

Thine is the kingdom, which we crave,
And what is thine a child may havo^

3 But not the hand of human might
Can rear this kingdom in my heart,
Nor can the head of human wit

A single gem or pearl impart ;
Thine is the powV to set it np,
Nor can it fkil with snch a prop.

4 The kingdom is thy work and care $
Thine is the glory, thine alone !
Which raiseth hope in every pray'r.
That Qod will see the work is done :
The glory thine ! we shout again,
And will be ever thine ; Anun,

HYMN ld5.

" The Minus of man shall be howed <2iiiim,
and the Lord alone shall be exalud in Uiat
day:* Isa.li. 17.

1 TN that sweet day of dawning grace,
X When Jesus gives a sinner light.
He first perceives his ugly face,

And stands amazed at the sight !
His sins, a frightf^il number too.
And quite forgot, start up in view.

2 His former lofty looks are gone,
His fancied merit all is lost.

His haughty heart is bowed down,
The Lord alone is all his trust ;
On Jesus Christ he turns his eyes,
And hungers for the sacrifice.

3 And now he loathes his filthy heart.
Its sore and sickness tausht to feel ;
And now he owns his sin's desert,
Convinc*d its proper wage is hell ;
And now for mercy sweetly cries,
The mercy he conld once despise.

4 And now the Saviour precious is.
The chief among ten thousand fairs ;
And when he feels the cross's peace,
His eyes are wet with gracious tears.
And loud he sines ia lovely tone,
Hosanna to the Lord alon§»

HYMN 106.

'< My seul eleavelik unie the dust^ quieken thou
" Fsal. czix. 36.

1 TTOW damp and earthly is my heart !
XX How apt thro' sloth to gather mat t
From Jesus Christ it loves to start.
And like a child, roll in the dust !
This hour, perhaps, is heav*B-ward

bound,
The next, is burrowing under ground.

2 I cannot hold my heart, I feel ;
All tricks I try, but aU in vain ;

It slips my hand, much like an eel,
And slides into the mud again ;

And there would lay and famish too.
In spite of all that I can do.

3 But, O my Lord, thy check it fears.
And pays obedience to thy wonl ;
Thy soft commanding voice it hears.
And hearing springs up to the Lord,
Shakes ofi*its dust, and claps its wings.
And soars aloft, and sweetly sings.

4 If thou wilt take my heart in hand.
And lodge it near thy bleeding breast.
It must and will adoring stand,

And cling and clasp the Saviour fast ;
Forget its kindred to the earth.
And triumph in its heavenly birth.

HYMN 107.

*' Where ths carcase u, there will the eagles be
gathered together," Matt. xziv. 28.

1 1ITY Jesus crucified and slain,
IvX A noisome carcase is to most ;
A loathed food and slighted gain.
By men in mirth and pleasure lost ;
Who basely spurn the holy feast.
Or pass it heedless by at least.

2 But where the Saviour brings his light,
And gives the soul an eagle-eye.

The carcase is a pleasing sight,
And draws the hovering eagles nigh ;
They ken the banquet of his death.
And on the carcase feed by fkith.

3 This banquet only suits the poor.
Who feed, and full contentment find ;
Borne up with eagles- wing they soar.
And leave all earthly thought behind ;
Forget their woe, and drop their care.
And sing and breathe in heavenly air.

4 Upon thy carcase let me feed.
And richly prize the feast divine ;
For sure thy flesh is meat indeed.
And sure thy blood is choicest wine ;
And all, who learn to banquet here,
No sting in death shall feel or fear.

HYMN 108.

'< And Noah vent into the ark, and his vife^
and hie scnSf atul his san*s wivff, and same
of beasts clean^ and ttae/san, and qffowUf
and of every creeping thing.** Gen. vii.
7,8.

1 TESUS, my heavenly ark thou art,
si My Noah too, my gospel rest i
Thou callest some of every sort.

Of cleanly and of unclean beast ;
And beasts, tho' furious fierce before.
Come at thy call, and seek the door.

2 The door is fixed in thy side,^
And safely thou dost shut them in,t

f o«u. vi. 16.

t OcD. vii. 16.

SIGN S SONGS.

Subdue their rage, and quell their pride,
And make them kind, and wash them

clean :
At length on Mount Ararat*8 top,t
They land and view their heavenly hope.

3 Some gentle call I feel of grace,
And softly to thine ark repair ;
But such a monster rough and base.
As never yet camo waddling there ;
Of wanton heart, and growline throat,
A mess of lion, bear, and goat!

4 If in thine ark I may be hid,
Transform the lion to a lamb,
The bear into a kindly kid,

And bid the goat a sheep become ;
Then land me on the heavenly mount,
And loud I will thy love recount.

HYMN 199.

" Thau art weighed in ths balance, and found

toanting," Dan. v. 27.

1 TTEAR, O my soul, what God has
J.X said,

And let thine ear retain the sound,
" In scales of justice thou art weigh'd,
" And in the balance wanting found !"
Stern justice cries, thou art undone.
And where canst thou for safety run ?

2 To Jesus, Father, I will fly,
And in his full atonement trust,
Confess myself condemned to die,
And own the awful sentence just,
Cry out against my guilty head,
And Jesu*s mighty merit plead.

3 CoDvinc'd I am that warmest pray'rs.
And kindest service I can pay.

And floods of penitential tears,
Will never wash my guilt away ;
My every action is too light,
And death is due for want of weight.

4 But if no merit I can claim,
The blood of Jesus will prevail,
Alone prevail to save fVom blame.
And in my favour turn the scale ;
Thro* fiath in him I stand complete,
Who undertook and paid my debt.

HYMN 200.

« Wait ye upon me, $aith the Lord, vntil t^e

day that I riu up to the prey." Zeph. iii. 8.

1 f\ Thou with battering tempest tost,
yj Perplez'd and shatter'd here and
Bewilder'd on a legal coast, [there,
And flnding no deliverance near,

On Jesus calling with sad thought.
But Jesus seems to mind thee not !

2 To furious beasts thou art a prey.
Which yell and make an hideous din,

f Qen.vill.4.

And rend thy^bosom night and day.
And leave no room for peace within ;
Discovered is thy beastly heart,
And guilty terrors make thee start !

3 Soon as thy heart can moaning cry.
What must a wretched sinner do?
To Jesus lift thy weary eye,

For w^hither else can sinners go ?
And Jesus will not fail thy hope.
But on him wait, till he rise up.

4 He will rise up the prey to take,
His mighty arm he will make bare.
He will, for his own mercy-sake.
Bereave thee of thy guilty fear.

And tame the beasts within thy breast.
But on him wait, till he give rest.

HYMN 201.

" He (Jenu) shall build my city, not for
price nor reward, saith the Lord of hosts^**
Isa. xlv. 13.

1 A Buin*d fabric man is found,

J\. Where once Jehovah fix'd hia

throne.
But sin profan'd the holy ground.
Its great inhabitant is gone;
The heart a tyrant now receives.
Who makes the breast a den of thieves !

2 A thousand men with subtile wit

A thousand simple tricks have tried.
To mend the house, and furnish it.
But Satan all their wit defied;
He langh'd to see such weakness shewn.
And puff'd the paper-building down.

3 No one but Jesus Christ can build.
The work divine is all his own ;

His arm with matchless strength is flllM
To lay the ground and crowning stone ;
A workman by the Lord prepard,
Who builds the house tdthout reward,

4 Thou, O my Jesus, build for me

An house to stand the rudest shock.
Completely furnished by thee.
And grounded on thyself, the Rock ;
But build the house, an house of pray 'r.
And let me feel my Father there.

HYMN 202.
" He (Jetus) shall Ut go my captives, not for
price nor reward,sBiiti the Lord of hosta.'*
Isa. xlv. 13.

1 C|AY, wast thou not a captive bom,
O And art thou not a captive led,
With fetters loaded every mom.
And chained down each night in bed ?
Do not thy lusts beset thee still.
And take thee captive at their will !

2 Do not rough tempers, proud and base.
Insult and rend thy helpless soul ?

8ION 8 SONGS.

And what can tame the.1u»t9, but grace,
Or what flip tempers will control ?
No man has wit or miprht enough^
To file a single fetter off.

3 We hear indeed of wondrous men,
Who boant of skill and valour bravCy
To snap at will the stoutest chain,
Who yet shall live and die a slave ;
The work for Jesus Is prepared ,
Who does the work without reward.

4 His blood mast purge the conscience
And shew a reconciled God ; [clean,
His spirit write the law within,

And guide us on the f;ospel*road ;
And all that peek to him, shall know
That Jesus Uu the captivei go,

HYMN 203.

" 0 Cod, my God, earijit toill I teek thee.*'
Psal. Ixiii. 1«

1 A Godliness which feeds on form,
J\ And lip-devotion, barren cheer,
Will satisfy an earthly worm.
Who learns to think and call it pray'r ',
Contented with the husky part,
A moving lip, and silent heart.

8 All such of praying weary grow,
Where God with no desire is sought.
It proves a scene of dreary woe.
Without a single cheering thought I
No presence of the Lord they And,
But all is dull, and dead, and blind.

3 O Lord, thy Spirit's aid impart,
And fill me with devotion's fire ;
Create anew my earthly heart, '

And heavenly breathings there inspire ;
Bid heart and flesh cry out for thee.
And thou my Joyful portion be t

4 Let incense smoking from my breast
In praise and prayV ascend thy hill ;
And where I rove, or where I rest.
Do thou, my God, surround me still ;
My heavenly intercourse increase,
Till as a river flows my peace.

HYMN 204.

** Th$ grace of the Lord Jetut Chritt, and the
love of Codf and the communion of the Holy
Spiritf be vith you aiL Amen,*' 2 Cor.
xiii. 14.

1 T^E bless the lovely, bleeding Lamb,
V V The Saviour of a sinful race )
A man, and yet the great / am,^
Procuring cause of gospel -grace :
The church's peace and glorious head,
Who rose triumphant from the dead.

• John viil. 58.

2 And, Father, we adore that love.
Which most divinely fills thy breast,
And sent us Jesus from above,

To make a ruin'd sinner ble»t ;

Love, flowing from thy irracious heart,

And not from rebel-man's desert.

3 Most Holy Spirit, all divine.
Whose office is to teach and seal.
And bring the heart to God, and join,
And make it sweet communion feel ;
Breathe on us now, and shed abroad
The grace of Christ, and love of God.

4 In name* and nature link'd we know.
The holy, holy, holy Three ;

To each eternal thanks we owe.
To each eternal honours be ;
And let the earth with heav'nly host
Bless Father, Son, and Holy Ghost.

HYMN 205.

** My soul u even ai a weaned child,"
Psal. czxxi. 2.

1 "pVEAR Jesus, cast a look on me,
jj I comew th simplest pray*r to tbee.

And ask to be a child ;
Weary of what belongs to man,
I lont; to be as I began,

Infantly meek and mild.

2 No wild ambition I would have.
No wordly grandeur I would crave,

But sit me down content ;
Content with what I do receive.
And cheerful praises learn to give

For all things freely sent.

3 Well weaned from the wofid below,
Its pining care and gewgaw show,

Its joy and hope forlorn ;
My soul would step a stranger forth.
And, smit with Jesu's grace and worth.

Repose on him alone.

4 I would love him with all my heart.
And all my secret thought impart.

My grief, and joy, and fear ;
And while the pilgrim life shall last.
My soul would on the Lord be cast

In sweet believing pray'r.

5 His presence 1 would have each day.
And hear him talking by the way

Of love, and truth, and grace ;
And when be speaks and gives a smile.
My soul shall listen all the while.

And every accent bless.

HYMN 206.

" Sir, we would ue Jetut.** John x:i. 21.

1 /^N wings of love the Saviour flies,
\J Aud freely left bis native skies,

• AH the Three Ptrs^ns trt In sctptarv distinctly
called bjr on* D«ni«, Jebovah, or (iod.

SION S SONGS.

To take an human birth ;
The wise and righteous men fto near,
His wonders see, his sermons hear^

And think him nothing worth.

2 A remnant small of humble souls
His grace mysteriously controls

By sweet alluring call ;
They hear it, and his person yiew,
They learn to love and follow tooy

And take him for their all.

3 One of this remnant I would be,
A soul devoted unto thee.

Allured by thy voice ;
No more on gaudy idols gaze,
No longer tinsel grandeur praise,

But fix on thee my choice.

4 Thou knowest well my secret smart,
And readest all my aching heart,

And hearest every sigh ;
Can any creature give me rest.
Or any blessing make me blest.

Unless my Lord is nigh ?

6 While walking on the gospel-way,
** I would ue Jesut** every day,

And see in all his grace ;
See him my prophet, priest, and king.
See him by faith, and praises sing.

Then see him face to face.

HYMN 207.

<' If any nuin thirttf let him come unto me
and drink" John vii. 37.

1 T ET him who thirsts for heavenly joys,
JLj Come unto Me, the Saviour cries,

And drink at my spring-head ;
Leave all your boasting self behind.
And IVom the Saviour you shall find

A glorious life indeed.

2 I come, O Lord, and thirst for theOf
Some living water give to me,

Or I shall f^nt and die ;
All other means my heart has tried.
All other streams are vain, beside

What flows f^om Calvary.

3 I long to taste the purple flood.
And feel the virtue of thy blood,

And gaze and tarry here ;
So shall I sweetly sing and pray.
And serve thee kindly ev'ry day

Without a guilty fear.

HYMN 208.

** My hoiue ii ths koute of prayer ^ but ye have

made it a den of thitvei,** Luke ziz. 46.
1 IITY bosom was designed to be
IVx An house of pray'r, O Lord, for
A temple undefll'd ; [thee,

But vile outrageous thieves broke in.
And tumM the house into a den.«
And all its glory spoil'd.

2 There anger lays, and lust and pride.
And envy base its head will hide.

And malice brooding ill ;
There unbelief the Lord denies.
And fklshood whispers out its lies.

And avarice gripeth still.

3 O Lord of Hosts, lift np thine eyes.
Behold, thine house a nuisance lies.

And riot reigns within ;
No worship of the Lord is there.
The thieves have stol'n away all prayV,

And made the house unclean.

4 Thy help, Almighty Lord, impart.
And drag the tyrants from my heart.

And chase the thieves away ;
Within my bosom fix thy throne.
And there be lov*d and serv'd alone.

And teach me how to pray.

5 The work is thine to cleanse the place,
I can but look up for thy graee.

Nor this without thine aid ;
Then let thine indignation bum.
And all thy foes o'ertum, o*erturn,

And rear again my head.

HYMN 209.

'< The very hain of your head are all ««*••
bered. Fear ye not thertfore," Matt. x.
30,31.

1 rjOW watchful is the loving Lord,
XX How sweet his providential word

To children that believe 1
Your very hairs are number*d all,
Not one by force or chance can flUl

Without your Father's leave.

2 Why should I fear when guarded to ;
Or shrink to meet a deadly foe 1

His mouth is held with bit :
I nee<l not dread his utmost tplte.
Nor can he bark, nor can he bite.

Unless the Lord permit.

3 No cross or bliss, no loss or gain,
No health or sickness, ease or ptdo.

Can give themselves a birth ;
The Lord so rules by his command.
Nor good nor ill can stir a hand,*

Unless he sends 'em forth.

4 Since thou so kind and vratchful art.
To guard my head, and guard my heart.

And guard my very hair.
Teach me with childlike mind to sit
And sing at my dear Saviour's feet

Without distrust or fiear.

6 So, like a pilgrim let me wait.
Contented well in every state.

Till all my warlkre ends;
Keep in a calm and cheerftd mood.
And find that all things work for good.

Which Jesus kindly sends. '

SIONS SONGS.

HYMN 910.

" Our tufficiency it of God.^* 2 Cor. iii. 6.

Lord, with shame I do confess
My universal emptiness^
My poverty and pride;
I cannot keep thee in my eighty
Nor can I think one thought aright^
Unless thy Spirit guide.

2 I cannot from my idols part,

Nor love the Lord with all my hearty

Nor can myself deny ;
I cannot pray, and feel thee near.
Nor can I sing with heavenly cheer^

Unless the Lord is nigh.

3 Since life divine in Adam fell,

On spiritual things we cannot dwelly

The heart is turn'd aside ;
And none can raise to life the dead
But he, who rais'd himself indeed,

And for dead sinners died.

4 On him almighty help is laid,
An all-sufficient Saviour made,

And stands within my call ;
Tho* nothing in myself I am,
But deaf and dumb, and blind k. lame.

Thro' him I may do all.

6 Then let this mighty Jesus be
An all-sufficient help for me.

Creating pow'r and will ;
Thy grace sufficed saints of old,
It made 'em strong, and made 'em bold,

And it sufficeth still.

HYMN 211.

'* They thmild nek the Lord, if haply they
might feel after him and find him.*' Acts
zvii. 27.

1 liTEN seek the Lord with careless
IVX thought.

And say their pray'rs like children
With no sweet love or fear ; [taught,
They tramp along the beaten road,
And pray, but feel not after Qod,
Nor find his presence near.

2 They lift their eyes, and lift the hand.
And decently devout they stand,

But no communion find ;
Well pleased when the pray'r is done,
And weary of it when begun,

They loathe it in their mind.

3 With mind so dark, and temper such.
Men evermore hate praying much>

And hate all them that do ;
Yet vainly think the Lord will hear
Such most offimsive tinkling pray'r^

And pay them for it too.

4 I cannot like such heathen saint ;
Communion with my God I want.

Or when I sit or kneel :
Of pray'r and praise I weary grow.
The work is dry, the heart is low.

Unless my God I feel.

5 As Enoch walked, so would I,
Beholding God with stedfast eye,

And never from him rove ;
Enjoy his presence every hour,
Surrounded with his mighty pow'r,

And nourish'd by his love*

HYMN 212,

<' / wiU take away the ttony heart out of your
flethf and will give you an heart of fleih.*'
Ezek. xxzvi. 26.

1 1\T^ heart by nature is a stone,
IVX And unconcem'd can look upon

Eternal misery,
Feels no affection for its Lord,
Takes no impression from his word.

But lumpish is and dry.

2 Some tell me, I must change my heart.
And undertake the Saviour^s part ;

A proud and fruitless strife I
I might as soon the seasons change,
Or make the clouds in order range»

Or raise the dead to life.

3 My shoulders will not bear the load ;
The work is only fit for God,

A work of heavenly grace ;
The Lord, who first created man
Must now create him new again,

And rear the fallen race.

4 Then unto him I lift mine eye,
My Maker, hear me when I cry.

And give the heart of flesh ;
An heart renew'd by faith and love.
That seeks the joys which are above»

And will not feed on trash.

5 An heart well aw'd with godly fear,
And taught to feel thy presence near^

And in thyself delight ;
An heart, which may thine altar be,
Where sacrifice devout and free

Is flaming day and night.

6 An heart submissive, mild, and meek,
Which hears, if Jesus softly speak.

And on his word can feast;
An heart, which prays for great and

small,
And dearly loves thy children all,

Yet thinks itself the least.

SIGN S SONGS.

HYMN 213.

** Imtead of the hrirr shall come up the myrtle
treet and it shall be to the Lord for a name.**
l^ix Iv. 13.

1 riiFlE thorn nn«l brier veorp not set,

X Norbanpful wreds^ipruiiu; upasyet,

Till Adnm brouiylii tfiem in ;
Tlu*y 9liot lip m:iiiily with tho cur^^^i
Ami -hew the irrmiml itself g;rew worse,
Polluted by luairs t^iu.

2 On every poil the briers jrrow,
lufe.-t ill I luntU, in letting too

The crouiid ot'eaeh in:iirt< heart;
I find them in inv bosom here,
This breast they often wound and tear,

And cau^e a fearful smart

9 My Belf-will, pride, and peevishness,
The briers are, that would distress

Myself and friends around ;
And oft I try to root (hem out.
And dig anil hoe them round abnnt,

And yet they keep their ground.

4 Richt weary of the work I am,
For nothintr comes of it but shame,

No myrtle can I m:se :
Lord Jesus take the work in hand,
And shew the pow*r of thy coinmand|

And I will give thee praise.

5 Thy word spoke nature into birth,
And summon'd every creature forth,

The noblest and the lehst :
Thy word still maketh myrtles rise,
And breathe their incense to the skies;

Lord, plant 'em in my breast.

ilYMN 214.

" / will heal their backsliding, and hvt them
freely.** Uosea xiv. 4.

1 TIIT'ITH grief I feel a treacberous

W heart,
Which daily from the Lord would start,

And leave substantial joys ;
Forgetful of his grace and love«
It steals away, and longs to rove

In search of gilded toys.

2 No skill of mine this heart can bold.
It is so guileful and so bold,

So f lippery in its ways ; rff^f^t**

With fair pretence and friendship's
A thousand various tricks it tries,

A thousand pranks it plays.

3 Dut tho* my native strensth is gone.
And wit or prudence I have none,

A roving heart to heal ;
J must not perish in despair,
When help is offer*d free and near.

For Jesus says, « I wUl.*'

4 I will both heat and love tbee too.
And well and freely this will do^

And by a pleasant way ;
A golden fetter I have got.
The roaminsr heart to put about.

And k<*ep it, lest it stray.

5 Lord, clap this fetter on my mintf,
And twine it round, and firmly bind

And link it on thy ve^X :
Yet more than golden it must prove,
A fetter of almighty love.

And that will ti<tld me fast.

IlYMN 215.

<< Oh, that 1 haJ wings like a dnre^for then
would I fly away, and be at rest,** Paal.
Iv. 0.

1 T^ULL oft I view with envious eye
Jl The warbling songsters of the sky.

And mark their easy fliglit :
No anxious cares per]ilex their breast.
No guilty fears disturb their rest,

liut all is calm as light.

2 With morning breeze they raise their

notes.
And tune their little cheerful throata.

And sound their hymns abroad ;
Or perchM, or souring on the wing.
With all thoir utmost might they sing.

And praise their unknown God.

3 Ten thousand mercies close me round.
Which these sweet songsters never

Yet am 1 cold and dry ; [found

And if 1 chide my drowsy heart.
And bid it rise, and act its part,

It will not soar on high.

4 In cottage coop*d of human day,
Or.sick or dull I pensive lay,

And know not how to rise ;
Dear Jesus, give me vigour meet.
Put wings upon my heart and feet.

And bear me to the skies.

5 Or fast I cleave unto the earth,
Or like a snail am creeping forth,

And linger-Ianger go ;
Oh, for the pinions of a dove.
Then would I fly and soar above,

And sing my sonnets too.

IlYMN 210.

« If the Lord (Jehovah) he Cod, folhw him ;
bat if tiaal (be Cod), follow him,** —
1 Kings xviii. 81.

1 TEIIOVAH is the Lord indeed,
tl And, like a father, loves to feed

His children on the earth :
All other gods beside are vain.
The monsters of an human brain,

Which hatcb'd them into birth.

sign's sonos.

2 Yet, Lord, with shame I must confess,
My heart would worvhip idols base.

And God with Uaul join ;
It would ufTord thee Sun day-praise,
Yet TolUiw pleasure, wealHi, and ease.

And think no harm it» done.

3 I dare not take thy name in vain,
Nor would thy salihath-days profane,

Nor let the needy starve;
But iifill my heart would hold it right
To nuike flie world ita chief delight,

And Gud and uiaminon serve.

4 So hnse and crafty i^ my heart,
It fain would act a double part,

Anrl serve the Lord by half;
The Lord of Hosts it will adore,
Yet do, as Israel did before.

Serve God, and serve a calf.

6 Mine utmost service is tliy due,
Of body, soul, and spiri; too.

And thine alone should be ;
Ob, may my heart to Jesus cleave^
And ev'ry hateful idid leave,

And only/ii//(iu; thee.

HYMN ^M.

<' And theif knew that iheif were naked, and
uured Jig-ieave* together, and made them-
uloet aprons." Gen. iii. 7.

X TTTIIEN sinners view their naked-
W wej»s.
And feel a pang of deep distress,

As Adam did, they do.
Some covering of their own provide,
To screen the guilty breast and side,
Which is their apron too.

I To God they come and meekly bow
And humbly weep, and proudly vo'w

To walk well in his sight ;
Some sin perhaps they now forsake,
Or cover souic poor naked back.
Which sets the matter right.

3 But sure no ransom will take place.
Except the costly work of grace.

Which Jesus Christ has wrought :
His precious blood and righteousness
Is made our peace and glorious dress.

And free salvation brought.

4 The fallen pair was kindly drest
lo skins of <am/ifcr</ beast.

In coats by Jesus made;
The coats conceal their guilty shame.
And clothe them too,' and thus pro-
How legal debts are paid. [claim

6 Lord, put thy raiment on my soul.
To make me clean, and make me whole,

And stand in thee complete ;
So shall I free salvation know,

And love and serve my Lord below.
And be for glory meet.

HYMN 218.

" Jesus found nothing on aji^-ireet hut leaves
oii/i/, and said unto it. Let no fruit grow on
thee, hetterjoruanl for ever, and pteteully
the Jig- tree Kitfiered away** Matt. xxi.
19.

1 T ORD, in the gospel tjlnss we see,
JLj How fearful is a curse from thee.

How instant i^ its powVl
A flg-tree rear:) a blooming head,
Is well and droopin^r, sick and dead,

In less than half an hour !

2 Almighty is thy might, O Lordl
And most effectual is thy word,

Or when it blasts or heals!
It comes with such a piercinsc call.
It makes the trees to listen all.

And gives them life, or kills.

3 Let children of the house depend
On Jesus Christ, a coustant friend.

And not mistrust his care ;
Yet bear in mind from flrst to last,
The Christian life is hid in Christ,

And duly seek it there.

4 And look, professors, to your walk.
Who learn to sing, and learn to talk,

And learn to pray hy r<ite ;
The Lord will blast a full-blown head.
And strike all leafy honours dead,

Unless ye bring forth fruit.

5 And, O my Lord, whate*er I am.
Or deaf or dumb, or blind or lame,

Or poor, or sick, or worse ;
Whatever woes my life attend.
Whatever burdens thou shalt send,

Oh, send me not thy curse.

HYMN 210.

'' By the obedience of one shall many be made

righteous.** Rom. v. 19.

1 rriHE sinner's friend a surety stands,
X Pays lei;al debts with his own
And pays them all for me ; [hands,
He perfect lives, and painful dies,
And law and justice satisfies.
Not for himself, but thee.

3 Dy Christ*s obedience fully paid,
A soul in law is righteous made }

For what can Justice say !
When every debt is well discharged,
The debtor sure must be enlarg'd.

And sing and march away.

3 Yet also Jesus, by his grace,

Gives meetness for bis dwelling-place,

And sanctifies the heart ;
His peace creates the tempers kind ;

SIGN S SONGS.

And love, to all good works inclined.
Fills up the Christian part.

4 Then let my Lord impute to me
His own obedience full and free^

As title to his bliss ;
And let his Spirit too implant
All Christian graces that we wanty

As pledge of happiness.

HYMN 220.

<< Jetus woi moved with compauion on thmif
because they fainted." Matt. ix. 36.

1 A Multitude with wonder drawn,
J\. Had foUow'd Jesus up and down,

And now began to faint ;
The watchful Saviour quickly spies
Their weary limbs and languid eyes,

And gracious pity lent.

2 Here note the time that Jesus will
Exert his mercy, love, and skill.

To ease a burden'd soul ;
When thou art sick and weary quitei
And sinking underneath a weight,

He comes to make thee whole.

3 His pow'r is then divinely shewn,
His mercy is completely known,

His love exceeding sweet ;
The ravish'd soul adores the grace,
And sees it shine in Jesu's face,

And sinks beneath his feet.

4 With tears of love he softly sighs.
With thankful lips he sweetly cries,

Hosanna to the King,
Hosannah to his dearest name,
May all his works adore the same.

And taste his grace and sing.

6 Instruct me. Lord, in all distress.
In weakness, darkness, heaviness,

To cast my soul on thee ;
Or if it fainteth under fear.
May Jesus bring his mercy near.
And set my spirit free.

HYMN 221.

'' Jetus saith to the maUf Stretch for A thy
(withered) handf and he stretched it forth.
Matt. xii. 13.

1 TTOW many hapless souls we see,
XX That come to wait, dear Lord, on
thee.
And cannot stretch their hand ;
They cannot pray without a book,
But wither'd are, when off they look,
Kor can a word command.

8 While forms alone direct the tongue.
And jog the costive thoughts aJoag,

It seems a stillborn pray'r ;
For pluck the boiTow*d helpe away.

No longer can you hear 'em pray.
But Uke a mute they stare.

3 Sure none but Jesus Christ can teach
An helpless sinner how to stretch

A praying hand to God ;
His Spirit is the gracious prop
To lift and keep the hand lift up

Along the praying road.

4 Not one is fit to teach but he^
And none but Jesus shall teach me

The work of pray'r and praise ;
Lord, g^ve devotion kindly birth.
And bid me stretch my lame hand forth ,

And keep it stretch'd always.

HYMN 222.

'' Shall the throne rf iniquity have fellowship
with theeV* Psal. xciv. 20.

1 A Throne is planted in the heart,
J\ Where Satan acts a tyrant's part.

And plays the man of sin ;
Yet lurketh so upon his throne.
Not one of all his subjects own

That Satan dwells within.

2 His voice is heard in cursings loud.
In noisy brawls among the crowd,

In quarrels ev'ry where ;
His rule is felt, when bosoms bum
With pride, and peevishness, and scomy

Yet none believe him there.

3 Till Jesus casts the tyrant down,
Iniquity must rule each one.

And rule 'em by their choice ;
But God no fellowship can hold
With slaves who unto sin are sold.

And in its work rcyoioe.

4 Professor, mark the solemn wordy
No fellowship is with the Lord,

While sin has thine embrace ;
No heart can harbour Jesu's foe,
But indignation he will shew.

And turn away his fkce.

6 Oh, let my Lord his pow'r display.
And take the reign of sin away.

And make a captive free ;
To Satan I was bom a slave,
A better service I would have,

And Jesu's freeman be.

HYMN 223.

** The king of Auyria came unto Ahat, and
distressed him, hut strengthened him not"
2 Chron. xxviii. 20.

1 A Jewish king, by war opprest,
l\. Reduced much, atid wanting rest.

For foreign help will send ;
Aflsyna s prince an amy brought,
Distresses him, but strengthens not.

And proree a sorry Mend.

SION S SONGS.

2 How oft is Ahaz' case our own 1
How oft is Jesu's child o'erthrowxiy

By seeking unto man ?
If plunged into deep distress,
He flies to man for some redress.

And nothing finds but pain.

3 With lifted voice to God we pray,
Yet look and peep another way

To find a creature-prop ;
And all, who look with doable eye,
Nor will on Christ alone rely,

Shall find a blasted hope.

4 That man, the Lord affirms is curst.
Who in n creature puts his trust.

And make^a flesh his arm ;
His heart a wilderness shall be.
His eye no cheering good shall see, .

But shall see rueful harm.t

6 Then give me. Lord, the simple heart.
The single eye, the childlike part,

To rest upon thy lap;
To call when fears oppress my mind,
And leave it with the Lord to find

A way for my escape.

HYMN 324.

" Rachel iaid to Jacob, Give me children, or

else I die." Gen. xxx. 1.
1 /^R g^ve me children, or I die,
\J Was Rachers fond and peevish cry,

To Jacob vented forth ;
Her wish was granted to her cost.
The children came, and Rachel lost
Her life, to give them birth.

5 Poor Rachel tells us with a tear,
How vain all earthly wishes are.

How fatal oft they grow I
Tho' harmless things are only sought,
Yet if pursu'd with eager thought.

Death may attend them too.

3 How things may prove, or good or ill.
No man with all his wit can tell.

And wishes must be vain ;
What seems desirable at first.
Of all bad things may prove the worst,

And slay the heart with pain.

4 This wishing trade I fain would leave.
And learn with sweet content to live

On what the Lord shall send ;
Whate'er he sends, he sends in love.
And good or bad things blessings prove,

If blessed by this fHend.

5 Then let no care perplex me now ;
My only wish and care be thou,

Be thou my whole delight ;
Bid ev'ry sigh of rising thought.
And ev'ry pant of breath go out

For Jesns day and night.

t Jtr. xvU. 5, &

HYMN 325.

" The preparatioTU of the heart in man f and
the awnoer of the tongue iifrom the Lord.**
Prov. xvi. 1.

1 fTlHE means of grace are in my hand,

X The blessing U at God's command.

Who must the work fulfil ;
And tho' I read, and watch, and pray.
Yet here the Lord directs my way.

And worketh all things still.

2 I cannot speak a proper word.

Nor think aright, but from the Lord

Preparing heart and tongue ;
In nature I can see no good,
But all my good proceeds from God,
And does to grace belong.

3 I see it now, and do confess
My utter need of Jesu's grace,

And of his Spirit's light ;
I beg his kind and daily care,
O Lord, my heart and tongue prepare

To think and speak aright.

4 Prepare my heart to love thee well,
And love thy truth which doth excel.

And love thy children dear ;
Instruct me how to live by faith.
And feel the virtue of thy death,

And find thy presence near.

5 Prepare my tongue to pray and praise,
To speak of providential ways,

And heavenly truths unfold ;
To strengthen well a feeble soul,
Correct the wanton, rouse the duU,

And silence sinners bold.

HYMN 226.

'< He, that is surety for a stranger, shall smart
for if." Prov. xi. 16.

1 I^OR sorry strangers such as I,

J? The Saviour left his native sky.
And surety would become ;

He undertakes for sinners lost ;

And having paid the utmost cost.
Returns triumphant home.

2 A judgment-bond against me lay.
Law-charges too, which he must pay.

But found a smarting debt :
The garden scene begins his woes.
And fetcheth agoni^g throws.

And draws a bloody sweat.

3 His back with hardy stripes is hew'd.
Till flakes of gore, and streams of blood

Besmear the frighted ground :
A scornful and a smarting crown
His holy head is thrust upon.

And thorns begird it round.

4 He smarts with nails that pierce his

feet,
And smarts with hanging all his weight

SION S SONGS.

Upon the cursed tree ;
He smarts beneath a Father's rod,
AnrI t roars aloud. Why, O ray God,

Ilast thou forsaken me ?

6 May all my Saviour's love and smart
Be sweetly jrraven on my heart,

And with me fast abide;
And let me sinsj thy praises well,
And love thee more than I can tell,

And trust in none beside.

HYMN 227.

** Much fttod is in the tillage of the poor ^ hut
iome are det^troyed for u;ant of judgment"
Prov. xiii. 23.

1 OOME tillasre for the poor is found,
O A little farm, a piece of ground,

The pround of his own heart ;
It p»^oves a rocky, barren soil.
And mocks the human tiller*s toil.

Defying all his art.

2 No wise or wealthy men ha\'e skill,
This little human farm to till,

Their projects all are vain ;
For want of judionent in the case.
Ill-scented weeds spring up apace.

And stifle all the grain.

8 The poor man nnderstandinsr hath,
(If poor in spirit, rich in faith)

To occupy this farm ;
He knows that human wit and might,
And human worth are scanty quite.

And do a world of harm.

4 He trusts the heav*n1y husbandman,
To send him sun, and send him rain,

And makes no fretful haste : X
He ploughs his ground with many

pray'rs,
And sows his seed with many tears,

And reaps with Joy at last.

5 He useth means, and layeth still,
Expecting God to work his will.

And send ihe promised grace ;
And food in plenty such will find,
A peaceful and a loving mind,

And feet that run apace.

6 I would be such a needy man.
The poorest of the Saviour's train,

And smallest in the flock ;
Then will my tillage on me smile,
And furnish corn, and wine, and oilj

And honey from the rock.

" Jestt* roftred with a \ebemrnt cry."
I lui. siviU. 16.

HYMN 828.

** Take hiM garment that it turety for a ttran^
ger" Prov. xx. 16.

1 rpFIRO* native pride I could not see

X My soul was banisli*d, Lord, from
And in a dungeon pent ; [thee,

Dorn like my neighbours vain & bliody
I could not view my frightful mind.
And so remain'd content.

2 But now thro* Jesu*s help I view
My hapless state, and feel it too.

And own my nakedness ;
To screen my hack, and warm my side,
No raiment can my hands provide.

No real righteous dress.

3 Yet some fond hope ariseth still.
That Jesus Christ in mercy will

Relieve my ragged case ;
He bids me take a snretyV coat.
Who for a stranger ffives his note,

And stands in debtor's place.

4 A friendly word the Lord lia« spake.
And sure I will thy garment take,

For Surety is thy name ;
Thy garment will exactly suit,
And clothe me well from head to foot.

And cover all my shame.

5 So clad, I shall outstrip the moon.
And shine in splendour as the sun,

And may to court repair ;
No robe like this in beav*n is seen,
No angeVs coat is half so clean,

Nor may with it compare.

HYMN 229.

" Whotoever it timple, let him turn in hitkir^**
Prov. ix. 4.

1 Tier HEN Jesus would his grace pro-

W claim,
He calls the simple, blind or lame*

To come and be his guest ;
Such simple folks the world despise.
Yet simple folks have sharpest eyety
And learn to walk the best.

2 They view the want of Jesu's light.
Of Jesu's blood, and Jesu's might.

Which others cannot view ;
They walk in Christ, the living way,
And flirht, and win the well-fought day.

Which others cannot do.

3 The simple have a childlike soul.
Go hand in hand to Jesu*s school.

And take the lowest place ;
Their only wish is Christ to know,
To love him well, and trust him too,

And feed upon his grace.

SIGN S SONGS.

4 They all declare, I nothing am,
My life is bound up in the Lamb,

My wit and might are his,
My worth is all in Jesus found.
He is my rock, my anchor's-gproundy

And all my hope of bliss.

5 Such simple soul I fain would be,
The scorn of man, the joy of thee,

Thy parlour guest and friend ;
Do make me. Lord, a little child,
Right simple-hearted, meek, and mild,

And loving to the end.

HYMN 230.

** There is a friend that tticketh cloier than a
brother.** Prov. xviii. «4.

1 rriHEREisafHend,whostickethfast,

X And keeps his love from first to last,

And Jesus is his name ;
An earthly brother drops his hold.
Is sometimes hot, and sometimes cold.

But Jesus is the same.

2 He loves his people, great and small,
And grasping hard embraceth all.

Nor with a soul will part;
No tribulations which they feel.
No foes on earth, or fiends of hell,

Sh^l tear 'em from his heart.

3 His love before all time began.
And thro' all time it will remain^

And evermore endure ;
Tho' rods and fVowns are sometimes

brought,
And man may change, he chang^th noty

His love abideth sure.

4 A method strange this friend has shewn
Of making love divinely known

To rebels doom'd to die !
Unask'd he takes our humblest form,
And condescends to be a worm,*

To lift us up on high.

5 The law demanded blood for bloody
And out he lets his vital flood

To pay the mortal debt !
He toils thro' life, and pants thro' death,
And cries with his expiring breath,

« 'lis finish'd," and complete.

6 Let all the ransom'd of the Lord
Exalt his love with one accord,

And halleli^ah sing ;
Adore the dying friend of man.
And bless him highly as you can,

He is your God and King.

• Psal. xxii, 6.

HYMN 231.
" Jn the light of the King's eonntenance is
lifey and his favour is like a cloud of the lat'
ter rain** Prov. xvi. 15.

1 rpHEman, who walks a formal round,

X And only visits holy ground.

To read or hear a pray'r ;
Can see no light in Jesu's face,
And feel no life from Jesu's grace,

'Tis nonsense in his ear.

2 But whoso lives the life of faith,
And fellowship with Jesus hath,

Enjoys the pleasing sight ;
A faith divine the soul will bring
Full in the presence of his King,

And shew the cheering light.

3 But if believers saunt'ring walk.
And sink in sloth, or frothy talk.

The Lord withdraws his face ;
A darkness broodeth o'er the mind,
No light from Jesus can they find,

Until they mend their pace.

4 As when some long expected rain
Descends upon a parched plain,

The fields are gay, and spring ;
So when the Lord his face reveals.
And past backslidiogs freely heals,

Believers laugh and slug.

5 Thine heavenly light, O Lord, impart,
To guide my feet, and cheer my heart,

Along the wilderness ;
So will thy pilgrim fear no toil,
But walk and pray, and sing and smile.

And Jesus sweetly bless.

HYMN 232.

*^ Thy v}ords were found f and I did eat them,
and they were unto me the joy of mine
heart" Jer. xv. 16.

1 TTTHAT if we read and understand,

W The written word of God's com-
And g^ve it credit meet ; [mand.
The woni is but a looking-glass.
And only shews a man his face,
Unless the word we eat.

2 It raiseth no man from the dead.
While seated only in the head.

But leaves him dry and faint ;
It maketh matter for some talk.
But cannot give him legs to walk,

Nor make a man a sfdnt.

3 The word consists of letters fair,
But letters merely dead things are.

And cannot change the heart ;
The letter only bringeth death, t
Unless the Spirit by his breath

A quick'ning pow*r impart.

t 2 Cor. iii. 6.

SIGN S SONGS.

4 May thy commands obedience get,
And promises yield comfort sweet,

And threat'nings awe my soul ;
Let exhortations spur me on,
And cautions mnke me watchful run,
And love inspire the whole.

6 According as my wants require,
Adapt thy word as food and fire,

To nourish and to warm ;
Let ev'ry page afford new wealth.
Convey some life and godly health,

And guard my steps from harm.

HYMN 233.

*' Doth he (the MatUr) thank that iervant
because he did the thingt that were com'
tnanded him ? I tuppoie not. So likewise
ye, when ye shall have done all things which
are commanded you, say, we are unprofita-
hie servants ; we have only done that which
was our duty to do," Luke xvii. 9, 10.

1 A Solemn and an humbling word
jLX Is utter'd strongly by the Lord

To all above, below ;
Tho' God*8 commands be kept with care.
Unprofitable still we are,

No thanks the Lord will owe.

2 Alas! how vainly sinners talk.
Who limp and stumble in their walk,

And yet of merit dream ;
Of merit talk with lofty breath,
Whilst God declares that wrath and

Are only due to them. [death,

3 I daily feel death is my due,

And try to keep this point in view,

To slay my pride outright :
At best, I am a sinner poor.
At worst, a hatefVil creature sure,

A rebel in God's sight.

4 And if I could perfection claim.
No thanks are owing for the same,

No merit would arise ;
Aside all merit I must cast.
And owe mv heaven to grace at last,

And Jesu s sacrifice.

5 Then let me learn my Lord to prize,
And view him with adoring eyes,

Confiding in his name ;
Pay cheerful homage to my king.
And sweet hosannas daily sing.

And spread abroad his fame.

HYMN 234.

" He that it not with im, it againtt me" -
Matt. xii. 30.

1 A Christian acts a soldier's part,
xxAnd with a bold and upright heart,"*

A near his captain stands ;
If foes against the Lord arise.
He neither like a coward files.

Nor sits with folded hands.

2 No neuters in this holy war !
A neuter is a traitor here.

Condemned by the word :
If I can slink my head away
In some sad hot or rainy day,

I am against the Lord.

3 Yet small professors ev'ry where
Will court the Lord in weather fBar,

And smile, and kiss hb feet ;
But if he raiseth clouds and storms,
They creep into their holes, like worms.

And prudently retreat.

4 So Demas was a prudent man.
And shuffling danger all he can.

Leaves Paul for worldly gains :
So Judas was a prudent knave.
Yet for his prudence he must have

A halter for his pains.

5 O Lord, give me an heart upright.
An heavenly courage for the fight.

And zeal that is alert ;
Not raving mad, but meekly bold.
And not seduced by fear or gold

My Saviour to desert.

6 Such faith In Jesus fill my mind,
Such love to Jesus may I find,

Such worth in Jesus see ;
That I may hold his truth and name,
More dear than wealth, or ease, or

More dear than life to me» [fiune,

HYMN 235.

** He that gathereih not with me, teattereth
abroad." Matt. zii. 90.

1 A Christian seijeant sent to list,
xjL Must fill his speech with Jesus

And gather with his name ; [Christ,
Else, not a soul obeys his cidl.
The hearers will l>e scattered all,

And wander as they came.

2 Abundance of good folks I find,
Are gathering goodness for the wind

To scatter it about ;
They seek with human care and skill.
Their vessels with good wine to fill.

But all the wine leaks ont.

3 A fretful soul his fkult may spy.
And struggle much, and often try

Some patience to obtain ;
Yet alter many toilsome years.
And many sighs and many tears,

He has not got a grain.

4 He, that with Jesus gathers not, [plot.
May plough and sowy and weed his

SION S SONGS.

But Bcatiera all his com ;
No real goodness long can standi
Which planted is by human hand,

It dies as soon as bom.

6 They reap and scatter all the while,
They reap and gather nought but toil,

'Tis labour lost I see ;
O Lord, do thou instruct my heart,
With my own reaping-hook to part.

And gather all with thee.

6 In Christ my treasure gather'd is ',
My wisdom, wealth, and might are his.

My peace at his command ;
With him is free and plenteous store,
And faith may have enough, and more.

When gather'd from his hand.

HYMN 236.

<' 7^ Son of Man it came to tave that which
wu tott.*' Matt, xviii. 1 1 .

'HEN our first head and nat*ral
root,

Had tasted of forbidden fruit,
In that same day he died ;
Of life divine he stood bereft,
And found his only portion left
Was wretchedness and pride.

2 And surely such a tainted spring
Polluted streams can only bring.

And BO we find they are ;
No life divine the children have.
No intercourse with God they crave,

Nor once about it care.

3 By nature and by trespass dead,
His own sad ruin none can read.

For death seals up his eyes ;
No soul appears a sinner lost.
Till quicken'd by the Holy Gh08t,t

And then to Christ he flies.

4 This truth whoever sees not well.
No hunger after Christ can feel.

No work for Christ can find :
To save lott sinners Jesus came,
The spiritual deaf, and dumb, and lame.

The wretched and the blind.

6 All ye that weary are of sin.
And feel your natures all unclean.

And labour under guilt i
Who find within no dawn of hope,
To Christ your weary eyes lift up,

His blood for yon was spilt.

6 Go, sinner, go, by sin distrest.
And Jesus Christ will sive thee rest,

And act the Saviour s part ;
He came to save the lost and poor.
And such are welcome to his door.

And welcome to his heart.

t Jolm vi. 03 ; xvi. 8.

HYMN 237.

<< Thero toot a ttrife amongtt thenif v;hieh of
them should he accounted the greatest"
Luke xxii. 24.

1 Q M A L L wonder happens, when we see
iO The world contend for mastery.

It is an usual case :
Yet here in Jeeu*s chosen band,
A strife ensues who shall command.

And take the leading place.

2 When caird by grace to follow Christ,
We little understand at first

The workings of our pride ;
It is a subtle serpent sin,
Which winds ito body silly in,

And its foul head will hide.

3 But sweetly Jesus Christ reproves
The lurking pride of them he loves.

And shews the gospel-way ;
He shall sit foremost in my hall.
Who can be servant unto all ;

The slave shall bear the sway.

4 This beauteous truth mine eyes discern.
But oh, my heart will never learn.

Unless my Saviour teach ;
My heart will on submission frown,
UntU thy Spirit break it down.

And well the lesson preach.

5 Then let the Lord his grace bestow.
To make me small and smaller grew.

The smallest of the least $
Obedient run at every call.
And be that willing slave of all.

Whom Jesus loves the best.

HYMN 238.

'' A bruised reed shall he not hreakf and
smoking flax shall he not quench, till he
send forth judgment unto victory,** Matt,
zii. 2a

1 A Sinner, who can read his case,
J\ Lament his guilt and bondage base.

And view himself most vile ;
Behold I on such afflicted souls.
And treated by the world as fools.

The Lord will cast a smile.

2 A bruised reed he will not break.
But bind up gently what is weak.

And heal a bleeding wound ;
A costly balsam he has got,
Which oft is tried, and mileth not.

And was at Calv'ry found.

3 The flax that smoketh with its shame.
He blows up into kindly flame.

And warms the heart with peace :
His incense on the smoke is thrown.
And then the flame is quickly blown,
( And kindles heavenly bliss.

SIGN S SONGS.

4 Afflicted soujfl mast not despair,
But trust in Jesu*s love and care.

To give the weary rest ;
His words are gentle, meek, and kind,
A picture of his loving mind ;
Believe, and you are blest.

HYMN 239.

<' 771 /«5ii'« name shall the Gentiles truit.**
Matt. xii. 21.

1 A Gentile is an earthly man,
JL JL Who follows pastime all he can,

Nor loves a praying-place ;
A Gentile has an earthly heart,
And cares not with his lusts to part ;

And is not this thy case ?

2 I own it, Lord, and feel with shame,
Born with a heathen heart I am,

A Gentile true by birth ;
No good in me by nature dwells.
No good my heart desires or feels.

But what the world brings forth.

3 Yet, O my Lord, if Gentiles be
Allowed to put their trust in thee,

To thee 1 lift mine eyes;
Thou canst my heathen lusts subdue,
And change my heart, and make it new.

And train it for the skies.

4 My heart with weeds is overgrown,
And oft is lifeless as a stone,

Nor careth for thy ways ;
Yet, Lord, this Gentile heart inspire
With holy love, and heavenly fire,

And it will sing thy praise.

HYMN 840.

" Jesus said unto him. What wilt thou that I
should do unto thee," Mark z. 61.

1 A Beggar poor had lost his eyes,
XX And unto Jesus Christ applies

With loud and fervent pray'r ;
Tho' charged much to hold his peace,
He louder begs for Jesu*s grace,

And Jesus lends an ear.

2 He comes conducted to his Lord,
And Jesus drops a cheering word,

What wilt thou have me do ?
A word, which has a further look,
A word, to Bartimeus spoke,

And yet is meant for you.

3 Art thou arriv'd at Jesu's door,
Bxceeding blind, exceeding poor.

And mighty wretched too ?
Fear not, he loYes a beggar's knock,
And softly says, at every stroke,

What wilt thou have me do?

4 The Lord upbraids no guilty heart,
But makes the conscience act this part.

And pieree a sinner thro' ;
And when the sinner pours a pray'r^
Sweet Jesus whispers in his ear,

What wilt thou have me do ?

5 However sad be our complaint,
Or blind or lame, or sick or faint,

To Jesus we may go ;
And when we raise a faithful cry.
His mercy drops a sweet reply.

What wilt thou have me do ?

6 Well, since the Saviour is so free,
Two eyes I beg that well can see,

And tongue that well can pray ;
A loving heart, well wash'd from sin,
With hands that bounteous are and

And feet that will not stray, [clean,

HYMN 841.

** In the mount the Lord will provide.** Gen.
xxii. 14 — see the margpin of tlie Bible.

1 Q EE Abram walking up the hill,
O With Isaac fondling by him still.

And prattling in his ears ;
At length the lovely child is bound.
The hand is stretch*d, the knife is found.

And then the Lord appears.

2 If thou art sprung fVom Abram*8 8tock,t
A sheep of Jesu's little fiock,

For trials arm ttiy mind ;
Temptations will beset thy feet,
A thousand dangers thou shalt meet^

A thousand struggles find.

3 As every trial passeth o*er,
Expect another tall as sore,

Perhaps a sorer yet ;
And when the clouds begin to rise.
They blacker grow, and fill the skies,

And threaten ruin great.

4 Perhaps the Lord withholds his light.
And keeps his help for out of sight.

Thine utmost faith to try ;
Yet this remember, O my friend,
When thou art brought to thy wit's-end.

That Abram's GiMi is nigh.

5 On danger's brink when thou art
In sad perplexity of thought, [brought.

Then Jesus draweth near ;
He speaks a word divinely mild.
And cheers the poor distressed child,

And scatters all his fear.

HYMN 249.

« That which U bom oftheJUsh, it flesh, and
that which is ham of the Spirit, is tpirit"
John iii. 6.

1 rpHE man, that's only bom of man,
X Is only flesh, and only can

t Oal. iU 7.

SION S SONGS.

Desire the flesh to please :
He courtetb riches, honours, fame.
And follows pleasure as his game,

And studies well his ease-

2 Much nobler birth a few receive;
Of Spirit bom, believers live

With new and spiritual powV ;
A seed they have of heavenly birth,
Which brings a spiritual service forth,

Delightsome more and more.

3 The Spirit brings the grace of pray*r.
And bids a new-bom child go near,

And Abba, Father, cry ;
Reveals the way of grace and truth,
Inspireth hope, and worketh faith.

With peace, and love, and joy.

4 Much intercourse they have with God,
They hear his voice, and fear his roil.

And love him kindly too ;
On wings of strong desire they fly,
And train*d up sweetly for the sky^

Their heav'n begins below.

6 Such noble seed of spiritual plant,
Is what an earthly heart will want

To raise it up to God ;
Such noble seed sow in my breast.
And keep, O Lord, the plant well drest,
And water'd with thy blood.

HYMN 243.

*' Of CkrUi'tfulngst have all we reeeived, even
grace for grace" John i. 16.

1 f\ UR father was completely drest
\J With heavenly robes around his

breast.

And Adam was his name ;
But all the gpracious dowry lent
Was by the fhther quickly spent.

And nothing left but shame.

2 And if the Lord could place no trust
In creatures formed wise and just.

Much less in them that fell ;
If upright man his birthright sold.
The froward children would be bold

For trash the same to sell.

3 Now Jesus takes the whole command.
And lays the stock up in his hand,

To save fVom future harms ;
He will for his own flock provide.
But keeps them banging on his side.

And living on his alms.

4 A soul, that hungry is and poor.
May ftnd in Jesus precious store.

All fulness dwells in him ;
His TO jal grace, a sweet spring-head,
An empty conduit-pipe will feed.

And fill it to the brim.

6 As from the fkther sons receive
The Bundry features which they have.

And limb for limb we trace ;
So from the Lord his children find
The features of their heavenly mind.

Receiving grace for grace.

6 Upon thy fulness let me feed.

And send me store of heavenly bread.

And heavenly comforts give ;
My famish'd soul thy guest would be,
Receiving all support from thee.
And only in thee live.

HYMN 244.

« Behold, I am vile, what ihall I answer thee?
I will lay my hand vpan my mouth " Job
xl. 4.

1 r\ F Job we read, he perfect was ;
\J And God himself relates his case,

A faithful witness sure ;
Job guides his steps with holy care,
His household trains in godly fear.

And clothes and feeds the poor.

2 I wonder not in Job to find

A much too much complacent mind.

His conduct was upright ;
And if, as vainly think the most,
A sinner were allowed to boast.

Of all men sure he might.

3 Some rods are sent with stinging smart,
To empty Job of his desert,

Yet rods are sent in vain :
Some friends, with arguments prepared.
Accuse him much, and press him hard.

Yet Job replies again.

4 When Jesus speaks, he will o'ercome ;
And Jesus brings the matter home.

Job listens all the while ;
A naughty heart he now can read,t
And crieth out, amaz*d indeed,

« Behold, Lord, I am vile!"

6 So let me always read my heart,
And act the penitential part.

Be vile in my own eyes ;
Count all desert as gaudy dross.
And mourning at the Saviour's cross.
Trust in his sacrifice.

HYMN 246.

<< And when they had nothing to pay, he
frankly forgave them both," Luke vii. 42.

1 IICEN owe the Lord a diff'erent score,
jJfX. Some owe him less, some owe him

more.

Yet none can pay his debt.
No man can wipe his conscience dean.
For death is due to every sin,)

The small as well as g^at.

2 No room for merit can appear ;
She must not thrust her visage here,

i Jer. xvii. 9*

t R<Mn.ri. tS.

SION S SONGS.

Where all are doomed to die ;
Of mercy much we stand in need^
By mercy only are we freed,

And should for mercy cry.

3 If stinging debts the conscience wring,
Go, take them, sinner, to the King,

Where mercy may be found ;
His look is sweet, approach him near,
His heart is kind, thou needst not fear.

His mercy has no bound.

4 What if thy guilt should reach the sky.
His mercy reacheth twice as high,

And over it will soar ;
Or if thou sink in Jonah's hell,t
His mercy deep can reach thee stilly

And draw thee safe on shore.

6 This mercy unto Christ we owe ;
He bought the pearl, and dearly too,

And now bestows it free ;
A vast redemption-price he paid.
Himself a sacrifice was made,

To buy the pearl for thee.

HYMN 246.

<' The deviU cried out. What have voe to do
with theey Jetut, thou Son of God 7 " Matt.
Tiii. 20.

1 JESUS, thou Son of God most high,
tl We know thy name, the devils cry,

No SaTiour thou for us I
They lodged in a human breast.
And gave the frantic man no rest.

But set him raving thus.

2 And where the fiends possess a heart,
They always act this frenzy-part,

And roar at Jesus Christ :
While men lay in the wicked one,t
The same reviling work goes on,

And Jesus they resist.

3 But Jesus casteth devils out.
And then poor sinners turn about,

And Jesus Christ adore ;
They feel the virtue of his death,
And being taught to live by faith,

They love him evermore.

4 Well, since the world will shew its spite.
And Satan roar with all his might,

Hosanna let us cry ;
Hoeanna to the Son of God,
Who lov'd and wash'd us in his blood.

Amen, Amen, say I.

HTMN 247.

*^ Hit brethrtn eonte to JetuSf hut could not get
near himjor the crowd,*' Luke viii. 19.

1 TF unto Jesus thou art bound,
X A crowd about him will be found,

# jQMh u. c

1 1 John T, 19.

Attending day and night;
A worldly crowd to din thine ears.
And crowds of unbelieving fears

To hide him from thy sight.

2 Yet all the vain and noisy crowd
Is but a thin and low'ring cloud,

A mist before thine eyes ;
If thou press on, the crowds will fly.
Or if thou faint, to Jesus cry.

And he will send supplies.

3 This only way can pilg^ms go,
And all complain, as thou wilt do.

Of crowds that daily come ;
Yet, tho' beset by crafty foes.
And passing thro' a thousand woes.

They get securely home.

4 And such as seem to run the race.
And meet no crowd to check their pace.

Are only rambling still ;
Not fairly enter'd on the list,
The gate and narrow way they mist.

Which lead to Sion's hill.

6 O Lord, a cheering look bestow,
Or lend a hand to help me through,
' And draw me up to thee ;
And when thro* fear I only creep.
Or dare not move a single step
Yet thou canst come to me.

HYMN 248.

*^ Enoch foalked mith God, and he wat not

found, for God took him." Gen. v. 24.

1 f\V Enoch we read,
\J He walked with God
True pilgrim indeed,
Few such on the road !

Kept up his communion

Full three hundred years,
And after such union

No more he appears.

2 No pattern more plain
Or striking than this.
To shew unto man
What godliness is,

Not merely rehearsing,

A hymn or a pray'r.
But with God conversing.

And feeling him near.

8 Oft roving astray,

My fancy has been ;

Lord, shew me the way

That Enoch walk'd in ;
With good fidth abounding.

And acting its part ;
And Jesus surrounding

And warming my heart.

4 No more I would grieve
For empty things here)

SION S SONOS.

'Ttfl time to take leave

Of vanity foir ;
Be thou my heart's-longing.

And make my soul blesty
Nor let idols throng in.

And riBe my breast.

6 Wherever I rove,

On thee I would rest,

And carry thy love

About as my guest s
Fix'd in meditation

While running my race,
And sweet contemplation

On Christ and his grace.

6 In all my aflfhirs

I beg I may see

Thy fatherly cares

Employed for me $
And for ev'ry blessing

I thankful would prove
And pray without ceasing

Till caird up above.

HYMN 240.

*' Hold thou me up, and I ihall be safe.'*
Psal. cxix. 117.

1 fTIHE wisdom of man

JL R^ects offer'd grace.

And fancies he can

Be brisk for the race ;
By shrewdness discover

Mount Sion*s fiiir town.
And trip the road over

By strength of his own.

3 But David, who knew

Himself and the roedy

Cries out, as I do.

For help to his God ;
He dare not confide in

Weak nature's effort.
But seeks better gliding.

And stronger support.

3 Such succour is meet
For cripples like me;
Lord, hold up my feet,
And safe I shall be ;

Thine arm be thrust under

The folds of my heart.
To bear up my shoulder.

And strengthen each part.

4 All weakness I am,
Unfit for a fight s
Decrepid and lame.
And cowardly quite ;

Unable to wrestle

With fiends or with men ;
And if they but whistle^

I shudder again.

5 But Jesus is bold.
And stronger than hell $
This Satan has told,
And saints too can tell ;

His arm has been glorious

In beating down foes.
And proveth victorious

Wherever he goes.

6 His arm be my prop,
And buckler and shield,
To bear my soul up
For fight in the field;

And when I can rest in

His promised word,
My soul is much blest in

The joy of the Lord.

HYMN S50.

^' The Lord » nigh unto them that are of a
broken heart, andtaveth such as be of a eon-'
trite spirit." Psal. zxxiv. IB.

I "^E broken hearts all,
X Who cry out, Unclean,

And taste of the gall

Of indwelling sin ;
Lamenting it truly,

And loathing it too,
And seeking help duly.

As sinners should do.

5 The Lord, whom ye seek,
Is nigh to your call,
Attends when you speak,
Nor lets a word fkll ;

Your sorrow and sighing

Are felt in his breast ;
He pities your crying.

And will give you rest.

3 Ifoften he hides

His fhce fVom his firiends,

And silent abides.

For merciful ends.
At leng^ he uncovers

Himself firom his cloud
And sweetly discovers

His face and his blood*

4 All penitent cries
His Spirit imparU,
And fetcheth out sighs
From sin-feeling hearts ;

He puts you in mourning.
The dress that you want,

A meek suit adorning.
Both sinner and saint*

6 A time he has set

To heal up rour woes,
A season most fit
His love to disclose,
And till he is ready
To shew his good-will.

SIGN S SONGS.

Be patient and steady,
And wait on bim still.

HYMN 251.

** I will instruct thee, and teach thee in the
wiiif which thou ihalt go" Psal. xxxii. 8.

ly i^H, where shall I find

\J A guide to direct,

Right skilful and kind,

And brave to protect 1
To lovely Mount Sion,

My heart is now bound.
But many a lion

Is in the way found.

2 Our Jesus will teach
The way ye should go.
And out bis arm reach.
To help you on too :

The doubts that perplex you,

The fears that distress,
The tempers that vex you,

His grace will redress.

3 Then let the Lord g^ve
Me faith.in his name,
A faith that will live
In water and flame ;

A faith that endureth,
And feasts on his blood ;

A faith that ensureth
My sonship with God.

4 Yet teach me to love
Thy person most sweet.
Nor let my heart rove,
But keep at thy feet ;

Be with thee delighted.
And clasp thee and twine.

Most firmly united
To thy living Vine.

5 And further I seek

The charms of thy mind,

The grace to be meek,

And lovely and kind,
Forbearing, forgiving.

And loving always,
And only be living

To publish thy praise.

HYMN 262.

<< Make haste, my beloved,"* Cant. viii. 14.

1 T7[7'HY, sure I most love
VV Christ Jesus, my Lord ;

His grace I approve.

His worship and word ;
I mourn for him absent,

And can have no rest \
And when he is present,

I feel myself blest.

2 These are the out-lines
Of inward respect,
And such gracious signs
J must not reject ;

Why should I be moved
With perplexing doubt ?

He is my beloved,
I will speak it out.

3 Yet still I do find
A sinful ulf too.

Which steals on my mind.

Wherever I go ;
A fiend, very hateful

In Jesus his eyes.
And sure the most fretful

Thing under the skies.

4 I seek, but in vain,
To banish this guest ;
He hears me complain,
Yet lurks in my breast ;

Oh, let bim not grieve me

By bearing the sway ;
Mqke hatte to relieve me.

Dear Jesus, I pray.

6 Thou hast a full right

To all my poor heart.

Yet creatures invite

And scramble for part ;
The world too would teaze me

And draw me away ;
Oh, let 'em not seize me.

And worry their prey.

6 When heavenly bliss

Flows into my soul.

And Christ, with a kiss,

Possesseth me whole.
My tongue crieth ever,

O Lord, quickly come,
Make haete^ my dear Saviour,

And carry me home.

HYMN 253.

<< Though all be offended, yet will not /•*
Mark xiv. 29.
'OW easily man
Mistakes his own heart.
And fkncies he can
Act up to his part,
H^ no apprehension

Of weakness within,
But thinks good intention
Will goard him from sin.

2 So Peter once thought.

And honestly spake,

But quickly was brought

To see his mistake ;
His valour was tried

And cowardice prov'd,
He stoutly denied

The Master be lov'd.

sign's songs.

3 In Peter I see

My nature disptay'd.

High-minded to be^

Yet quiekly dismay'd :
PreBuming on valour,

And wisdom and strength.
We tumble the fouler

And faster at length*

4 Enfeebled we are.
Yet stout in self-will ;
No strength for the war,
Yet confident still ;

Ashamed to tarry
When called to the fight

Yet sure to miscarry
When left to our might.

5 If Peter could fall,
And fall such a length ;
Then woe be to all

That trust in their strength,
The strength of their nature,

Or strength of their grace ;
They sooner or later

Will suffer disgrace.

6 No more I would walk
In such empty shew.
No more I would talk
Of feats I can do ;

But build a safe nest in
The Saviour's own tow'r.

And put my whole trust in
His mercy and pow'r.

HYMN S64.

** Serve God aeeeptahly, with reverence and
godly fear.*' Heb. xii. 88.

1 f\ Lord, thou art great,
\J And worthily fear'd ;
By all at thy seal
Ador'd and rever'd ;

The highest in graces
With shame-blushing heart,

Do cover their faces,
So holy thou art t

2 Tliy saints upon earth,
Tho' bid to draw near,
Yet sing thy praise forth
With reverent fear ;

Thy greatness adoring
With hearts that will bend, '

And mercy imploring
Thro' Jesus their ftiend.

3 What saints of thee knew.
Lord, make to me known,
And let my eyes view

A glimpse of thy thnme ;
Thy glory discover

As mortfds can see.
And all my sou! cover

With sweet awe of thee.

4 Such fear may I prove

As suiteth a child.

Arising from love.

Obedient and mild ;
A fear of offending

The Father of grace.
And pleas'd with attending

And seeking his fhce.

HYMN 256. '

'' / vfiU tay of the Lordf he is my refuge.**
Psal. xci. 2.

1 TJITHILST other men boast

VY Of merit and might,

And sail on the coast

Of legal delight;
/ will say of Jesus^

My refuge he u,
None other can ease us

And save us but this.

2 To thee will I fly
When conscience is sore.
And each guilty cry
Will bring to thy door ;

My wounds shall be healed
With thy precious blood.

And all my peace sealed
By Jesus, my God.

3 When evil desire

Is springing within.

And nature on fire

Grows wanton for sin ;
Thy grace and thy Spirit

The flame shall subdue.
And thou shalt inherit

The praise of it too.

4 If scomers arise.

For mischief prepar'd.

And hate me because

I trust in the Lord ;
I need no direction

From lawyers or law.
But all my protection

From Jesus will draw.

5 If famine would stare
Me thro' with distress.
Or sickness would scare *
Me by its pale fkce.

Or death hurry fkst on

With painfUllest grief,
To Jesus I'll hasten

And look for relief.

6 My hope he shall be.
Whilst drawing my breath ;
A refuge for me

In life and in death ;
I give up all other

And take him alone ;
He is a tried brother.

To rest my heart on.

SION S SONGS.

HYMN 256.

« What Kill ye see in the Shulamite ? A* it
uere the company of two armies" Cant,
vi. 13.

1 "VrO beautifol form
XN In Jeeus was seen ;
He seemed a worm,
Much scorned of men ;

And daughters of Salem

Hence Shulamites call'd,
Find many revile *em,

As Jesus of old.

2 No gallant outside
The Shulamite bears,
No trappings of pride.
These are not her wares ;

Her wish and her charm is

In love to abound,
Yet war-waging armies

Within her are found.

3 Fall'n nature and grace
Are ever at strife,
And can have no peace,
Tho* linked for life,

With fixed intention

Seek each other*s death,
Nor drop the contention

Till dropping their breath.

4 Old nature thinks hard
To be a down-cast.
She play*d the first card,
And would play the last ;

But grace, tho* the younger,
Comes down from the skies,

And proveth the stronger,
And carries the prize.

6 This struggle within

Rash sinners deride j

A warfere with sin

They cannot abide ;
Two armies are truly

In Shulamites found.
But nature does wholly

Take up the world's ground.

6 Sucb warfare is right,

And marketh a saint ;

Lord, help me to fight,

And never to faint ;
My shield of faith lengthen,

My helmet secure,
My heart and feet strengthen,

And make me endure.

HYMN S67.

« It ti enmtgh for the disciple to he as his
MasUr.*' Matt. z. 25.

1 I^UR. Master was born
\J Wliere oxen are fed,

No house of his own

To cover his head ;
Content, tho* he lived

As mean as you can ;
Then why art thou grieved

To be a poor man t

2 Soon did he begin
The carpenter's trade,
And drudged therein.
Of toil not afraid ;

He never was fretful

At earning his bread :
Then think it not hateful

To work as be did.

3 He travellM on foot
When preaching of peace.
And carefully sought
Poor sinners to bless,

Went with an heart cheery

At any one's call ;
Then why am I weary

To wait upon allt

4 III was he repaid

For blessings he gave ;

Reviled as mad,

Blasphemer and knave ;
His person they slighted,

And spat on his face ;
Then why am 1 frighted

And scorn and disgrace ?

5 The Master in chief
A mourner appears.
And versed in grief
A daily cross bears ;

Each night and each morrow
Some fresh trouble came,

Then why do we sorrow
To suffer the same T

6 I see it right clear.
And good is the word.
That servants should fare
As fareth their Lord;

Yet nature is feeble.
And presently trips ;

0 Lord, make me able
To tread in thy steps.

HYMN 258.

« Give ear^ 0 Shepherd ofliratlj*
Psal. Ixxx. 1.

1 T OOK down firom above

1 1 Kind Shepherd and Friend,

And tell us thy love

Which never shall end;
Sapply us with manna

And streams ftom the Rock,
And daily hosanna

Shall come fh>m the flock.

SION S SONGS.

2 Watch over the sheep
By day and by night,
And teach 'em to keep
Their shepherd in sight ;

With silence attending

Upon his soft voice,
And hear him commending

The flock of his choice.

3 Where pasture is best
Incline 'em to lay ;

And guard off each beast

That watcheth for prey;
The foxes who chatter

With craftiest note.
And wolves who would scatter

And take by the throat.

4 To shepherd dogs give
Intelligent skill,
Thy word to receive,
And bark at thy will ;

Right patient and heedful^ -
And fond of their care ;

Yet ready, if needful.
To lug by the ear.

6 Give peace in the fold.
And fellowship sweet,
And make young and old
Lay down at thy feet ;

The elder ones bleating
With lustiest praise,

And lambkins repeating
The wonders of grace.

6 Some strays we yet lack.
Which in the world roam ;
Lord, whistle them back,
And fetch 'em safe home ;

And thousands which lost are,
And never yet found,

Allure 'em to feast here
On mercy's thir ground.

HYMN 259.

'' Who it thit that eometh up from the wilder-
tuUf leaning upon her Beloved?" Cant.
▼iii.6.

1 A Virgin appears
J\. Of comeliest hue,
Uncnmber'd with cares.
And raiment all new ;

Some daughter of Zion,
Her steps tell her name.

As bold vm a lion.
Yet meek as a lamb !

8 A (Hend she has got
Who keeps at her side,
And says he has sought
Her out for a bride :

She leans on his shoulder
And hangs her head down

And thmits her arm under
The fold of his gown.

3 Whenever he speaks
Or looks in her face.
Her silence she breaks
And sings with all grace ;

Her heart is soon moved,
Her eyes are soon wet.

She calls him Beloved,
And sinks at his feet.

4 He raiseth her up

And draws to his breast !

Sweet pillar of hope !

And there she finds rest ;
And while she is trusting

His love and his powY,
^o sorrow can roost in

Her heart for an hour.

5 The world in her view
A wilderness seems.
Where sorrows are true.
And Joys are all dreams ;

So up she is hasting

To Sion's fair hill,
In joy true and lasting,

To take her whole fill.

6 A virgin so rare,
Dear Lord, I would be,
And scatter my care
By leaning on thee ;

Indulge me thy bosom,
And fkrewell all woes ;

My desart shall blossom
And smell as the rose.

HYMN 260.

<< I am the door.*' John x. 9.

IAN insolent thief

Jl\. Most sure I have been,

A villain in chief,

A traitor in sin ;
For glory I panted

And deathless renown.
And truly I wanted

To steal the King*s crown.

2 His palace I view'd
And batter'd it round.
The stones and the wood,
The roof and the ground ;

I dug and expected
To break up the floor,

And nothing neglected
Excepting the door.

3 One day the King's Son,
A wonderful man !
Who saw what was done.
And knew of my plan ;

Steps forth a right time in,
And softly drew nigh,

SION B 80NG8.

Just as I was climbing
A window full high.

4 Ah, villain I he cried.
Yet Bmil'd as he spokci
The neck of thy pride
Shall surely be broken

Thou needest a halter,
So knavish thou art.

But Jesus can alter
And vanquish thy heart.

5 See, there is the door,
Without any lock ;

A gate for the poor I

Go to it, and knock :
The diior gives a passage

Into the Lord's room ;
Go there with thy message, .

And wait till I come.

6 The door is the way
Into the King's court ;
There honest men pray
And daily resort ;

But thieves put a hope in

A foolish attempt,
To break my house open.

And bring me contempt.

7 From Jesus, a Friend,
Expect to receive
What mercy can lend.
Or majesty give :

I'll feed thee, and clothe theei
And wash thee all o'er.

And kindly betroth thee
In love evermore.

8 A crown, I perceive.
Would suit you right well ;
And freely I give

What you may not steal,
But wear it in honour

Of Jesus his gprace.
And worship the donor.

And love him and praise.

0 O Jesus, my Lord,

A rebel I am.

Yet grace be ador'd.

Still sav'd by the Lamb 1
Hosanna to Jesus

Who came to redeem,
And loveth to bless us ;

Hosanna to him I

10 I never could guess

This passage to life ;

But now thg door bless.

Which endeth my strife ;
*^ Lord, flAsten my ear in

" The post of thy door,*' •
That I may dwell therein,

And ramble no more.

* £xod. xxU 6.

HYMN S6l.
** lam ike tnf utiM." John zt. L

1 TN Jesus I see
X The growth of my wine.
Desirable tree,
A true living vine !

Not lofty as cedar.

Nor stubborn as oak.
But humble and tender.

And bends to my look.

2 This plant of renown
May boast of its birUi,
From heaven came down.
And rooted on earth :

It grew, and was runninf^
With shoots t on its side.

Till thro' Pilate's pruning,
It bled till it died.

3 The life was resign'd.
But caught a new flame ;
Its stem % was refin'd.
The root^ was the same ;

And now it is growing

In each humble dale.
And fireely bestowing

Its wine to regale.

4 Whoever shall taste
A sip of this wine.
Will think it the best.
And call it divine ;

It certainly healeth

All guiiaest smart ;
And sweetly revealeth

All joy to the heart.

6 A graffin thy stem.
Sweet Vine, I would be i
Bear fruit in the same.
And bear it for thee :

Thine arms be my shelter.
Thy bark be my coat.

And let the graff welter
In sap from the root.

HYMN 962.

^' /mm was made a iurttff of a bett$r
nant.'' Heb. vii. S2.
1 A Debtor I am,

X\^ I very wall know ;

And all of our name

Have ever been so :
Deriv'd from a ftithor,

Old Adam we eali,
Who broke altogether,

And ruin'd as all.

8 Arrested he was
In body and soul,
For breaking the laws
He should have kept whole ;

2 The tATthljr mtort. i Xlw divint astur*.

SION S SONGS.

And now we inherit
His debU and his pridei

His high and hot spirit,
With bondage beside.

3 Unable to dig,

So lame in each part I

Ashamed to beg.

So lofty in heart !
Past debts are all charged,

Which we cannot pay ;
And these are enlarged

By new ones each day.

4 Each debt is for hell>
Sad durable woe !
Its dole who can tell
But spirits below f

Who roar with distraction
Of horror and piun ;

Feel what is damnation
And roar oat again.

5 But, lo ! a kind Lord,
Has pitied our state,
Who pledged his word,
And paid off the debt;

'Tis Jesus, the surety.
That friend of our raoe^

Who made a secure tie
Of heaven thro* grace.

6 Go, poor sinner, go,
His mercy intreaty
Thy broken heart shew>
And fall at his feet :

He calleth for debtors,

As many as list ;
Go, carry thy jfetters,

And wait upon Christ.

7 With cheerftilest words
He will thee receive.
And loosen the cordis
Which Moses did weave :

Thy legal obedience
In life he has paid.

And thy legal vengeance
In death he was made.

8 A surety, he stands
Engaged on high

To bring to thy hands

The pearls he did bay s
To set thee a grieving,

And help thee to pray,
To teach thee believing.

And how to obey.

9 From first unto laet
The work is his own ;
He calls the outcast,
And puts on the crown ;

From Egypt to Canaan
The leader and rock ;

Sends first and last rain on
His pastures and flock.

10 Then lift up thy voice

In lustiest praise.

And learn to rejoice

In Jesus always ;
He should have thanksgiving

Again and again
From all that are living,

Amen and Amen.

HYMN 863.

" They that are whole need net a p&yttdan,
but they that are tick,** Matt. iz. 12.
1 "pULL many a year
J; I seem'd to be sound.
Was lighter than air
And sprang on the ground :

1 trod on a mountain,
And lofty was seen.

And wanted no fountain
To wash my heart clean.

2 But now I am sick,
And All! of complaint.
Exceedingly weak,
And ready to faint ;

My heart an old den is t

Of filth and deceit ;
And all its revenues

Spring out of conceit.

3 My breast is a cage
For birds of all note,t
Where anger may rage.
And sulkiness bloat.

Where envy repineth.

And slander will hiss,
And flattery joineth

Them all with a kiss !

4 My stooMch would feed
On ashes and earth,^
Rejecting the bread
Of heavenly birth !

A palsy perplezeth
My tongue when it prays ;

And goutiness vezeth
My ankles always t

6 Right sorry indeed

I am in each part :

Oh 1 sick is my head,

And faint is my heart ;
So bad my condition,

So rooted my woe,
None other physician

But Jesus will do!

6 He loveth ns much,
And dealeth in grace ;
And heals by a touch
The worst evil case i

tJ«.xvU.9;M»ttxT.ij.

80.

t RtT. xviii. S.

SIGN S SONGS.

He only wants notice^

A tap at his door,
And then bringeth gratis

His balms to the poor.

7 An hospital crowd
Attend on his gate.
Who keep knocking loud.
Both early and late ;

And while they are pressing

Him much to draw nigh
He comes with a blessing—

" Hosanna they cry V°

8 He drops a fond smile,
And whispers, All hail !
They bless him the while,
And sing a love-tale ;

All honours deck his head

The dear Lamb of God,
** Who loved and washed

" Us in his own blood !**t

9 " Amen," say the skies.
And warble the sound :
" Amen," earth replies,
Let blessings go round .

And then trumpets blew a
Full chorus above,

<<Amen,halleli:uab,"t
For Jesuf his love.

HYMN 804.

« Thau art ihg King of ItraeV John i. 49.

1 T17E joyfully sing
f T With angels above

Of Jesus our King,

His power and love ;
His look, full of greatness,

Commandeth the sky ;
His heart, full of sweetness.

Relents at our cry.

8 He snffer'd our pain,

And took up our curse ;

And dying to reign,

He triumphed thus :
Death-conquering Jesus

Our king we proclaim.
He reigneth to bless us,

And bless we his name.

8 A lion thou art, §

Yet gentle as brave ;

And right tree of heart

A captive to save ;
He bringeth a ransom

For any that please ;
And does it so handsome.

He winneth our praise.
4 My wish is to be

A sutiJect of thine,

t R«v, i. 5. 6. 1 Rev. jdx, 4. i Rev. v. 5.

Triumphantly free

From bondage of sin.
Released from sorrow.

And cheerful as May,
No thought for the morrow.

But happy each day.

5 Thy kingdom of grace
Set up in my breast,
Affording me peace
And sanctified rest ;

Bid all my affection

Cry out for the Lord,
And bring in subjection

My will to thy word.

6 Yea, cover the earth
With knowledge and truth.
And spread the new birth.
And raise up thy youth ;

As dews of the morning,

So many be they,
A multitude bom in

The course of a day.

HYMN 265.

" I will betroth thee unto me for ever.
Hoseaii. 19.

1 '^E maidens, who want
X Rich husbands and fhir

Nor can be content,

Till wedded ye are $
Mark, how I miscarried.

As many have done.
And after was married

Unto a King*8 Son.

8 Much kindness I had
For Moses indeed.
And suit to him made.
And thought I should speed ;

You know he is noted
<< For beautiful mien ;" t

'And on him I doted,
As plainly was seen.

3 His snarling I lK>re
For many a year.
Which grieved me sorot
And drew a sad tear.

One folly committed

No pardon will find ;
And tho' much intreatedy

He still is unkind.

4 My sorrowfVil case

A neighbour did spy.

Who look'd on my fttce,

And cast a sweet eye ;
He saw me perplexed.

He heard me complain,
And said, be not vexed

At Moses* disdain.

f Acts viL eo.

SION S SONGS.

5 His Master I am,
The Lord of the' house,
My name is the Lamb|
I seek for a spouse ;

Come hither, come faster,

Thy hand let me have ;
Take Jesus the Master,

Not Moses the slave.

6 Ah, Lord, I am sick.
And ugly, and poor,
No coat on my back.
But ragged all o'er —

He smil'd and replied,

*Tis all very true ;
Yet is my heart tied

Most strangely to yon.

7 Bad health I repair.
Bad debts I will pay,
And make thee all fair
And blooming as May ;

A robe of my,^inen

Shall gird thee about.
And thou shalt be seen in

A vest without spot.

8 Your Moses of life

Will praitle, and health ;

And talk to his wife

Of honours and wealth ;
And more than a little

His merit displays.
Yet ne'er does a tittle

Of all that he says.

9 My truth from my word
Shall never depart ;
Believe a kind Lord,
Who pledgeth his heart :

My honours I give you.
My name you shall take ; t

I cannot deceive you.
And will not forsake.

10 The duty you owe
For offers this day.
My teaching shall shew,
And help you to pay :
Well ; are you contented ?

What says the poor maid?
He kist ; Ifconsented,
And so we were wed.

HYMN 266.

" Thou art a priest for ever" Psal. oz. 4.

1 TT7HEREWITH shall I come
VY Before the Most High,

Who am but a worm.

And doomed to die?
My nature unholy

Was tainted in birth $

t Jcr. xxxiii. |6.

And nursed by folly,
Brings all evil forth I

2 Whatever I do,

Some baseness appears ;

Wherever I go.

It rings in mine ears ;
Pursues me and rages

With fulsomest breath,
And tells me its wages

Are hell after death.

3 No labours of mine
With fasting and tears,
Can purge away sin,
Or shorten arrears ;

One only sweet fountain

Of blood that was spilt.
Can loosen the mountain

Of high-crying gpiilt.

4 O Jesus, my Priest,
And sweet Lamb of God,
No balm bringeth rest
But that of thy blood !

This only is pleasing

In thy Father's sight ;
This only is easing

A sinner outright !

6 All thanks to thy love

And pity and grace ;

Which could thy heart move

To die in our place !
We set thee a grieving.

Yet such was thy choice ;
Set us a believing.

And we shall rejoice.

6 T)iy wonderful cross ;

With pleasure we trace ;

Its blood be on us.

And all of our race ;
A spring to refresh us

And nourish the soul,
A Jordan to wash us

And make lepers wbole.t

HYMN 267.

*' I perceive thou art a prophet J* John iv.
19; Actoui.22.

1 A Prophet we want
X\.. Of delicate skiU,
Onr nature to paint.
Just as it looks ill ;

To shew us our blindness,

And woftil bad case.
And set out the kindness

Of God in his gprace.

2 Deceitful and Tile
And helpless we are !

t 8 KiDga V. 14.

SION S SONGS.

Yet Binnera will amile

Such tidings to hear ;
Disdaining to read it,

They cail it absurd ;
And cannot give credit

To God in his word.

3 I was of their mind
To cover my sore.
And thrust it behind
The back of my door ;

I would not hear of tty

But now I perceive
Christ is a true prophet,

And him I believe*

4 He probed my soul,
And lanced my skin ;
And shew*d I was foul
Without and within :

He, like a physician,

With wonderAil art,
Discios'd my condition.

The plague of my heart, t

5 All thanks to my Lord
For giving this light ;
His Spirit and word
Have cleared my sight ;

I see ev*ry feature

Distorted indeed !
I am a lost creature,

And Jesus I needl

6 Now shew me thy fiuse
In smiles ftom above,
And help me to trace
The depths of thy love ;

Be evermore healing
My wounds in each part

And sweetly revealing
Thy love to my heart.

HYMN 868.

** A «nM mail built hU funue upon a rock.
Matt. yii. S4. ** And that rock wot
Chritt." 1 Cor. z. 4.

1 IVTY heavenly hope
IVX I built on the sand ;
And rear'd my house up,
And thought it would stand :

Without it was painted.
And seem'd a neat fort ;

Within it was sainted
With worth of aU sort.

8 Bat lo, a storm felly

A terrible blast,

With thunder and hail^

And down my house cast !
It stagger'd and cracked,

And broke with the thock^

1 1 Kioii f iU, ».

And out I ran nakedf
And crept to a rock.

3 No sooner my arm
Was on the Rock laid.
But vanish'd the storm.
And vanish'd all dread !

My bosom was cheered

And felt a new bliss ;
My feet were up-reared.

And walked in peace.

4 All clamorous strife

Is banished from henoe ;

And waters of life t

Are flowing from thence ;
And combs full of honey t

From all the sides drop ;
And oil without money §

Is bought on its top !

5 O Rock of delight,
On thee may I stand.
And view from its height
The promised land :

Thy strength I would rest in^

And with thee abide,
And build a safe nest in

The cave of thy side.

6 Thy honey refresh
And sweeten my soul ;
Thy purple stream wash
And make my heart whole ;

Thy pure oil of gladness I

My spirit anoint.
To drive away sadness,

And supple each joint.

7 Here build me a tent
For present abode,

A dwelling-place lent, *

An inn for the road :
And let me be viewing

Thy love, a sweet stock ;
And good works be doing.

Yet rest on my rock.

HYMN 960.
« BehoU the Lamb of God.* John i. 36.

1 rilHE sweet Lamb of God

JL Comes forth to be slain.

And offers his blood

To purge off our stain s
With bitterest angtiish

And gioaas on the tree»
The Saviour did langiUsh

For sinnert, like me.

8 Look on him, my soul,
And gaze on his smart;

t Ezod. xTii. 0. t Pi«l. l>ui. 10. $ Dtiit. zsxIL U,

I Iisl. Ui. 9,

SION S SONGS.

His cries may control

The lusts of thy 'heart ;
His blood has set often

The worst broken bones,
His love too can soften

Hearts harder than stones.

3 Right worthy indeed
He is of high fame ;
And saints have all need
To trust in his name ;

Not feed on their graces

Nor strut with a frame,
But fall on their faces,*

And worship the Lamb.

4 Lo, here is a feast
Of delicate food,
For prodigals drest,
Yet costly and good !

Our Faiher provided

This Lamb for a treat;
And if you are minded.

You freely may eat.

6 None other repast,

My spirit would have ;

Thy flesh let me taste.

Sweet Lamb, and yet crave ;
Thy blood ever flowing

My pleasant cup be ;
Thy fleece on earth growing

Make clothing for me.

6 Thus cover'd and fed

At thy proper cost.

The path I would tread

Which pleaseth my host ;
Thy patience inherit,

Thy lowliness prove.
Catch all thy sweet spirit,

And bum with thy love.

HYMN 270.

" Unto you that/ear my tuinu, shall ths Sun
of RtghUoutneu arise toith healing in hit
unngs?* Mai. iv. 2 ; Psal. Ixxxiv. 11.

1 rilHE spiritual lame
X And spiritual poor.

Who fear the Lord^s name,

And dwell at his door ;
With darkness are frighted.

And storms in the skies,
Nor can be delighted

Until the sun rise.

3 And while a black night

Drags heavily thro',

They cannot strike light

By all they can do ;
But joy is returning

To visit their heart ;

• lUv. vii. 9, 10. H.

A smile of the morning
Bids sorrow depart.

8 Thou heavenly Sun,

True light of the world,t

Most fair to look on,

Thy beauties unfold ;
Step forth from thy chamber X

And shew thy sweet face,
With locks bright as amber.

And sparkling with g^ce.

4 Enlighten me well
With heavenly truth,
And fairly reveal

The weeds of my growth ;
My bosom uncover.

My nakedness shew,
And kindly discover

The depths of my woe.

5 Yet comfort me too
With beams from above.
And let my heart know
The depths of thy love ;

With mercy surround me,

Too sweet to be told.
To shew thou hast found me

And brought to thy fold.

6 One other request.
And then I have done ;
Let Sion be blest
With rays of thy Sun ;

Grow modest and wealthy

In gifts and in grace,
And teem with an healthy

And numerous race.

HYMN 271.
" ChrUt u the hsad of hit body, the ehureh."

Col. L 18.

1 fllHE carcase of man,

X Di^oin'd from its head,

With limbs may be seen,

But all of them dead ;
The foot or the finger

No motion can have,
And only can linger

Awhile in a grave.

2 So dead is the soul
Dii)}oined from Christ 1
No light in the whole,
Nor hunger nor thirst;

No spiritual feeling.

Discernment or taste ;
It looks for no healing.

Nor sees itself lost.

3 But Jesus supplies
His body right well ;

As head, he brings eyes,§
And' hearing and smell ; ||

John iriii. 12.
Prov. IX, 12.

PmI. xU. 4.5.

Isa. xi. 3— Biblt-CDtrgin.

SIGN S SONGS.

Brings palate for maimay

Fresh palate each day ;
Lips singing bosanna,

And tongue that can pray*

4 And thus the church stands
Upheld by close ties,
Redeem'd by Christ's hands.
And near his heart lies ;

With him it has union

Thro' faith in his blood.
And thereby communion

In spirit with God.

5 Then, Lord, let me be
Supplied from thy h^Ml ;
A small limb of thee,
Yet quicken'd and fed ;

The foot or the shoolderi

It matters not much }
And as I grow older,

Still closer thee touch.

HYMN 272.

** Where a tettament (or last mil) m, there
muit be the death of the tettator ; far a will
it only offeree after men are dead,** Heb.
iz. 16, 17.

1 rpHE first of our race

X Was comely and good,

Yet sullied his fkce.

And tainted his blood )
Of glory bereaved,

He fell into thrall;
And dying, bequeathed

A curse to us all.

2 Thus ruin'd I am,
Yet often thro' pride
Would ooTcr my shame^
As Adam first did $

Well pleased to swagger

And prate of my worth,
Tho' bom but a beggar.

And blind from my birth.

3 Condemned to die
We stand on record,
A voice from on high
Hath utter'd the word $

To vanity given.

We fret and complain ;
And whilst we are living,

Are living In pain.

4 'But lo I a kind friend,
ifeholding our case.
His love to commend,
Steps into our place.

Takes on him our nature

In lowliest form.
And God in the creature

Appean like a worm.t '

t Pml. xsii. 0.

6 Tho* shrank to a reed.

And monmfVil in mloiy

The Godhead indeed

Was thro' the vail seen ;
Winds, waters, and devils^

Submit to his nod.
And healing all evils

He shews himself God.

6 With ferventest seal
He acted and spoke,
And well did fulfil
The law that we broke ;

Then, little bewailed.

Hung on a sad cross,
And fast to it nailed

Our shame and our curse.

7 Let mountains and hills
A lofty song raise.
And vallies and rills
Re-echo his praise;

Shout, all the creation.

Below and above.
And sing of salvation

From Jesus his love.

8 And now his will stands
In force after death.
Conveying good lands
Tomenftdloffaith)

Arrears are forgiven.

And sinners find peace,
With title to heaven.

And meetnesB thro' gnioe.

HYMN 273.

" He retaineth not hit anger for ever, beeameg
he delighteth in mercy. Be will turn agatn,
he will have eompattion upon «<, he will
eubdue our iniquitietf and east all our itiu
into the deptht of the tea." Micah vtt. IS,
19.

1 A RT thou a sad soul,
jl\. Surrounded with fears.
Whose heavy days roll

In sighing and tears,
Bemoaning the hidings

Of Jesus thy Lord,
And hearing no tidings

Of joy fVon his word f

2 Mark what the Lord says
To men of sad heart.
Who love the Lord's ways.
Yet under rin smart ;

" Mine anger for ever

« I wiU not retain,"
yo, no, the kind Savioar

WiU heal np thy pain.

3 << Sweet mercy I love,"
And mercy will shew ;
And mercy shall prove
A balm for thy woe f

SION S SONGS.

Fair mercy Bhall bl0MK>m

And smile on thy ikoe ;
And ent'ring tby bosom,

Thy heart shall embrace.

4 « I wUl turn again,"
And gladden thy days ;
My sun and my rain,
An harvest shall raise ;

Thy pestilent nature

My grace shall subdue.
And alter each feature,

Creating it new.

5 The sins which are past,
And clamour at tiiee,
Thy Jesus will cast
Them into the sea ;

Thy sins shall all under

llie deepest wave pass ;
And cause thee to wonder,

And love me and bless.

6 Then let us proclaim
Christ's love to our race,
And honour his name.
His mercy and grace $

His mercy enduring,

And never to cease ;
His grace well insuring

Our health and our peace.

HYMN 274.
**Thy lovU b€tter than wine." Cant. L 2.

1 i^UR Jesus bestows

\J Good cheer on his ftiends }

What in his land grows,

He blesses and sends ;
Pure love is a blossom

Of heavenly birth.
And thro' the Lord's ransom

It blooms upon earth.

2 Love from his pierc'd heart
Does pleasantly spring.
And water each part

And plant of the King ;
All heaven it fllleth
^ With joys ever new.
And here it distilleth

In sweet honey-dew.

d llie Comforter brfangs

This joy to the soul.

At which the heart springs,

And feels itself whole f
Love summons all fipraces.

And kindles all praise,
And sweetens all faces.

And gladdens all days.

4 Hosanoas they send
To Jesus on high.
And follow their friend
With shovts to the sky ;

His blood's precious merit

They boldly proclaim.
And thro' his good Spirit

Can trust in his name.

6 No cordial on earth

Heart-grief will remove ;

No wine has the worth

Of Jesus his love;
This banisheth sorrow

From ev'ry sad breast,
And welcomes the morrow

With joy for its guest.

6 This pilgrimage feast

For Sion lielow,

Lord, give me to taste,

My pilgrimage thro' )
8o shall I unceasing

Attend to my race.
And live and die blessing

The riches of grace.

HTMN 275.

^* I mm blacky beeatue the tun hath looked
upon nw." Cant. i. 6.

1 'Vro wisdom of man

XI Can spy out his heart,

The Lord only can

Shew this hidden part;
Nor yet are men willing

To'have the truth toldy
The sight is too killing

For pride to behold.

2 A look from the Lord
Discovers our case.
And bringeth his word
Attended with grace ;

The man is convicted

And feeleth his hell.
And groweth afflicted

More than he can tell.

3 If once the sun shines
Upon a soul clear.

He reads the dark lines

Which sin has wrote there ;
Begins to discover

His colour and make.
And cries, I'm all over

As any fiend black.

4 But when the Lord shews
A reconcil'd ftuse.

And buries our woes

In triumphing grace.
This blessed look stilleth

The mourner's complaint,
And with a song fllleth

The mouth of the saint.

5 Sweet love and sweet shame
Now hallow Us breast;

SION S SONGS.

Yet black is his namey

Tho' by his Lord blest $
I am he says, homely,

Deform'd in each part,
All black, and yet comely^

Thro' Jesu^s desert.

6 A look of thy love

Is all that we want ;

Ah, look from above,

And give us content :
Looks set us adoring

Thy person most sweet,
And lay us abhorring

Ourselves at thy feet.

HYMN 276.

*' Jesus said, I am the resurrection and the
life; he that believeth in me, though he
were dead, yet shall he live" John xi. 25.

1 A Soul dead in sin,

J\ Must sleep in his grave,

Till Jesus begin

The sinner to save :
His word is with power.

And opens blind eyes ;
He calls at his hour.

And up the dead rise.

5 In Laz*rus we view
A sinner's sad case,
Bound hand and foot too,
And bound on his face ;

No arm may release him.

And give a new birth.
Till Jesus says, " Loose him,"

And then he comes forth.

3 But all the life still

Is drawn from his aid ;

Or vain were his will

To quicken tKe dead :
For never can flourish

The spiritual flame.
Unless the Lord nourish

And fan up the same.

4 The body and soul
Herein well agree.
That life in the whole
Depends not on thee ;

Thy skill ^cannot save it,
Tho' means are all tried ;

He only, who gave it,
Can make it abide.

6 O thou, who dost keep
Death's key in thine hand,
Behold how men sleep,
And hard at hell stand ;

We call, but they slumber,

And hear not our word ;
They are a great number,

Oh, waken them, Lord.

6 On Sion send peace,

Distilling like dew ;

Their graces increase^

Their comforts renew }
In faith and love build up

Thy family here.
And keep the folds fiU'd up

With lambs of each year.

HYMN 277.

<< Without m«, ye can do nothing.
John XV. 5.

1 TXriTHOUT thee, O Lord,

f V I nothing appear.

No will for thy word.

No liking to pray'r ;
No heart to adore thee,

No feet for the race.
No thirst for thy glory.

No hunger for grace.

2 Of honour bereft
By nature I am.
And nothing is left

But limping and shame ;
Yet, with an high spirit,

And frothy delight.
We boast of our merit,

And wisdom, and might.

3 I zealously sought

To keep my own heart,

And verily thought

It was my own part ;
But as I grow older.

Am learning at length
To borrow Christ's 0hoalder«

And walk in his strength.

4 And now I confess
His word to be true.
Apart from his grace
1 nothing can do ;

My wisdom is folly.

My arm utter weak,
My heart is unruly,

My stomach quite sick.

6 Lord, bid me renounce

This pride of my will,

And give up at once

Myself to thy skill,
No longer rely on

My watch and my ward,
But trust in the Lion

Of Judah to guard.

6 Such royal fUth give,

As honours thy throne,

A fliith that will live

On Jesus alone,
Thy arm my protection,

Thy labours my rest,
Thy word my direction,

Thy Spirit my guest*

t»

SION 8 SONGS.

HYMN S78.
<< Th}t Maker u thine hutband." Isa. liv. 6.

1 mHE Lord of the earth,

JL To! Adam allied,

Sends messenfii^ers forth

To fetch him a bride ;
To many he chusetU

His love to impart,
And none he refuseth

Who give him their heart.

2 Strange marriage indeed
For heaven*8 fair King,
Yet Jesus will wed
With any poor thing ;

He liketh the maimed,

The halt and the blind,
The poor and defamed,

The lowest in kind.

3 So after the banns
Are publish'd below,
Comes joining of hands
With joined hearts too ;

Then debts are discharged,

Tho' heavy they be.
And she is enlarged,

From bondage set free.

4 A rich wedding-suit

Is to the bride brought,

Of love the sweet fruit,

And by the King wrought ;
With this he does cover

Her nakedness quite,
And deck her all over

As ftdr as the light.

6 A ring for the bride

Is from the King sent,

With jewels beside

To deck her heart meant ;
With these she grows loving,

And modest, and mild.
In gfood works improving,

And seemeth a child.

6 Now Christ is her joy,
Her song, and her hope ;
She for him will sigh.
And long to go up ;

And he, Arom his tower

Peeps on her e'erwhile,
And tells his love to her.

And drops her a smile.

7 At length the approach
Of wedding is come,
And, lo, a state-coach
To fetch the bride home :

Kind angels are bringing

Her fast as she list.
And up she goes singing

Hosanna to Christ.

HYMN 879.

<< All thjf taifin thall bleu thee, they tKall
spe^k of the glory of thy kingdom, and talk
of thy power," >8al. cxlv. 10, 11.

1 A Ransomed race
J\. The Saviour should bless.
And sing of his marvellous power and
grace.

3 He gave us a birth.
And formed the earth,
And feedeth us kindly with all it brings
forth.

3 He makes the heart warm.
Defends it from harm,

And holds up our steps with a fatherly
arm.

4 He bids the sun rise
To gladden our eyes,

And calls up night-watches to spangle the
skies.

5 His provident eye
Is watchfully nigh,

To guide us, and guanl us, and bring us
supply.

6 But grace is the thing
That makes the heart ring.

And fetcheth out lustiest praise to the
King.

7 Sweet mercy comes here
To scatter our fear,

And bowels of love in the Godhead ap-
pear.

8 A ransom has been
Concerted for men.

And God in our nature the ransom is seen*

9 Blood only was meet.
To cancel our debt,

And bleeding most freely he cancellM it
quite.

10 And thus a new road
Is found unto God,

Offensive to nature, thro' faith in his
blood.

11 His Spirit prepares
The ransomed heirs

For kingdoms of glory, eternally theirs.

12 Hearts changed and new
Are ready for you ;

The grace of our Jesus all things can
subdue.

13 He stilleth all wants,
And husheth complaints.

Oh, sing him hosannas becoming the
saints.

sign's songs.

HYMN 280.

*^ And David hrought forth thg Amnumitei,
and jmt them undsr iawt and harrowt of
iron, and axet of iron" 2 Sam. xii. 31.

1 OTRANGB tidings I hear,
O Which grate on mine ear,

King David from outrages cannot forbear.

2 Tormenting his foes,
No pity he shews,

But heaps upon Ammonites wonderful
woes.

3 He saweth their necks,
And plougheth their backs,

With axes he choppeth, with harrows he
rakes.

4 Yet here I may view
My lovely Lord too,

Who Ammonites spares not in me or in
you.

5 Whenever a child

Is running quite wild.
Our David will smite him, tho' loving and
mild.

6 Brisk rods he will send,
Until the child mend.

Saws, axes, and harrows, and plagues
without end.

7 He spareth no lust,
The least or the worst,

But chops, till he layeth its head in the
dust.

8 Ye children, beware
Of sin and its snare.

With watchfulness walk, and with dili-
gent pray'r.

0 And woe to the man
That sins without pain.
Who feels no correction, but sins on again.

10 By feeling no smart
He cheers up his heart,

But Paul tells htm roundly, a bastard
thou art.t

11 Much thanks to the Lord
We owe for his word,

And for the instruction his harrows af-
Ibrd.

12 When thee I neglect.
And wisdom reelect.

Correct me, O Lord, but in mercy oor-
recU

t Heb. xii. 8.

HYMN 281.

** Tha Lord thy God led tkte them forty years
in the wildemiUf to humble thee, and prove
thee, and make thee know what woe in thine
heart." Deut. viU. 2. << Who led thee
through that gyeat and terrible wildemese,
wherein were J^ery ierpentt, and seorpione^
and drought, that he might humble thee^
and prove thee, to do thee good at thy latter
endr Deut. viU. 16, 16.

1 "DEHOLD the Lord's plan
X) Of dealing with man,

Thro' all generations repeated again.

2 His people of old

To Pharaoh were sold,
A notable tyrant, in wickedness bold.

3 He binds heavy bands.
And wearies their hands ;

To Jesus they cry, and salvation he sends.

4 The sea is pass'd o'er;
They sing and adore.

And view all their enemies dead on the
shore.

6 With cheerfuUest praise
They trip up steep ways,
And hope to see Canaan in six or ten
days.

6 All evils now seem
Quite vanish'd from them ;

Of milk and sweet honey they only can
dream.

7 But, lo, a sad thirst
Distresses them first;

And now their fine song, and brave cou-
rage is lost.

8 Then quickly we read
A murmur for bread,

A sigh for old Bgypt, a wish to be dead.

0 No end of complaint!
More water they want.
And now would kill Moses in sad discon-
tent.

10 And thus the Lord shews.
By bringing fresh woes,

The horrible evils, which in the heart
grows.

11 Where faith is not right.
It never can fight ;

The wilderness trials will slay a man quite.

12 But if the Lord's grace
A sinner embrace,

The wilderness proveth a bloseomtog
place.

13 The heart is weH read,
While under the rod,

And learns to walk hunWy Mid doeely
with God.

SIONS SONGS,

14 So may I be Ibnnd
When trials abonndy
And learn to walk steady on wildenies»-
ground.

HYMN S62.

<< Come unto me, all ve that labour and are
heavy-laden, and I will give you reet,**
Matt. xi. 28.

I pt OOD tidings I bring

VT From Judah's fair King,
To cbeer up a mourner and make bis
heart sing.

S Tbe Lord bis love sends,
To all bis sad friends.
And mucb bis graee to tbem and tmtb
recommends.

3 His love is to all,
Tbe great or tbe small,

Wbo weary of sin are, and come at bis
cidl.

4 True mourners be makes.
Invites *em, and takes

Witb ligbter or beavier load on tbeir backs.

5 His bosom bas room
For all tbat will come.

And early or late you may find bim at
home.

6 He knowetb your case.
How wretched and base,

And yet be says, Come, and be saved by
grace.

7 No Airy be bath,
Come to me, be saitb.

Come lowly in prayer, and boldly in fiiitb.

8 Tbo' sadly distrest,
Come to me for rest,

And Jesus will wash tbe guilt out of your
breast*

9 Tbo' wholly unclean,
Come loathing of sin.

And grace will not suffer corruption to
reign.

10 Come Just as you are,
Without any fear,
And come at all seasons my mercy to
share.

II Tbe call, tbat I read,
Is cheering indeed.

And Just such a Saviour a sinner does
need.

13 I come to thy door.
Am weary and poor,
Relieve me, and use me^ as thine CYer-
more*

HYMN 883.

" Thau hatt played the harlot with many io-
vertf yet return again to me, taith the
LordrJer.m.l.

I TTEAR what tbe Lord says,
XI And turn from your ways,

Ye lovers of mammon, and pleasure, and
praise.

8 Tbo' idols beset
Your wandering feet.
And harlots encompass your heart in a
net:

8 Though folly beguile
Your heart witb a smile.
And courting damnation, you laugh all
the while :

4 Yea, tbo' you have gone
In baseness long on,t
Committing all evils tbat can be well
done:

6 Or if growing slack.
You have slidden back.
And turned fW>m Jesus, and cast off bis
yoke:

6 To you a kind word
Free grace can a£ford,

** Return yet again unto me, saitb the
Lord."

7 Return unto me,
Tbo' late it now be.

And mercy, rich mercy is ready for thee.

8 To Jesus return.
And tenderly mourn,

And he wUl receive thee among bis new-
bom.

9 Thy peace be will seal.
And pardon reveal.

Thy bent to backsliding be also will heal.

10 Then let us proclaim
His merdfUl name.
And sing of his grace, and accept of tbe
same.

II Return we now may t
Yet turn us, we pray.

Or still we shall wander, and farther shall
stray.

HYMN 284.

<< If any man dmre to Ufirtt^ ike t^me thaU
be latt of all, and t€rvant to alL*' Mark
86.

1 AMBITION we find
J\, In every mind ;
Yet evtbly aaibltion is paltry and bBad.

t Jer. lit 0.

»8

SION S SONGS.

8 Each man would exeel ',
So far il is well,
Yet each pushes foremost, and so is last
sUll.

8 Our Jesus did shew
Where honour will grow,
But rough is the path, and untrodden we
know.

4 Who seeks to he first
Must rank himself last.

And learn with complacence to wait on
the least :

5 He must become small,
And run at each call ;

As Jesus, the highest, was servant of alL

6 So angels, that sit
The foremost in state,

On heirs of salvation most cheerfully
wait.

7 These patterns are true,
Tho' notic'd l^y few,

And should be held evermore up to our
view.

8 Here honour is found
Upon its own ground,

Not empty and flashy, but noble and
sound.

0 Dear Jesus, impart
A spice of thy heart,

To season us well for this servant-like
part.

10 Make others appear
Deserving our care.
How low in their station soever they are.

HYMN 285.
** Whither 1 go, thou canst not follow me now,
but thou thalt follow me afterwards" John
xiU. 86.

1 p< OOD tidings I hear
vT Saluting mine ear,

A word from the Saviour to rid us of fear.

2 An honey-comb sweet,
And savoury meat.

To cheer up a pilgrim, and quicken his
feet.

8 Rough Peter ador*d
His Master and Lord,
Believ'd in his name, and regarded his
word:

4 He could suffer loss,
And hardy he was
Yet courage he wanted to die on a cross.

6 But Jesus has grace
For such a sad case,
And Peter's sweet promiae a saint should
embrace.

6 The way that I go.
Is hard for thee now.

But shall be made easy for Peter and
thou.

7 Tho* like a young tree,
Unstable thou be ;

A reed groweth lusty, when grafted on
me.

8 By grace a poor worm
Can weather a storm ;

And what I command thee, my grace
shall perform.

9 Keep on in thy way,
Trust in me and pray.

And strength shall be suitable unto tliy
day.

10 Such aid we implore.
Nor need we ask more
Than suitable help for the feeble and poor.

HYMN 286.

" Thy daughter is dead^ why troublest th&u
the master any further! Jesus saith, Ba
not afraid, only believe," Mark v. 35, 36.

1 /^R sooner or late.

yj r

Diseases will wait
On every household, and knock at the
gate.

2 A ruler in chief,
Much laden with grief.

From Jesus seeks for his sick daughter
relief.

3 But news very sad
He meets on the road,

^' Cease troubling the Master, thy daugh-
ter is dead."

4 Such news I oft hear
Assaulting mine ear,

When unto my Saviour I come with a
pray'r.

6 Mine enemies flirt,
And make me their sport,
And unbelief crieth out after this son.

6 Thou poor silly fool,

Sad dunce of Christ's school.
Cease troubling the Master, thou art a
dead soul.

7 Long hast thou laid in
A grave full of sin.

Dead prayers, dead praises, and all dead
within.

8 Such news I receive,
And listen, and grieve,

Till Jesus says, " Fear not, but only heiievt.**

SIGNS SONGS.

9 Hb pow*r b then known^
And sweetly is shewn
To heal a sick sinneri or raise a dead bone.

10 Lord, give me such foitb.
As fetcheth its breath,

And hopes against hope in ti^e feelings of
death.

11 So will my short race
Be passed in peace^

Not resting on feelings^ bnt leaning on
grace.

HYMN 289.

'< I pray thee lit me go over, and see the good
land." Dent. UL 35.

1 mHERE is a good land,
X And layeth at hand,
Yet little sought after, and few on it
stand.

S A land of free grace,
Abounding with peace,
And many fine dusters of sweet righte-
ousness.

3 Saints, dwelling below.
Its blessedness know,
And here they find Jesus, and feast on
him too.

4 Near Jordan it lies.
Well water'd with Joys,

An image, tho' feint, of the land in the
skies.

5 And wouldst thou it see 7
Put Moses fh>m thee.

And let the Lord Jesus thy forerunner be.

0 Yet reckon it good
To wash in his blood,
This bringeth thee peaceably nigh unto
Qod.

7 So when thou hast found
This wonderful ground.

Be watchful and prayerfel all the year
round.

8 For many a beast,
The country infest.

And, if you are dronish, will mangle your
breast.

9 Walk well upon guard.
For battle prepar d.

And trust in your Captain all danger to
ward.

10 With Jesus in sight
All matters go tight,
His whistle puts all the foul monsters to
flight.

OCCASIONAL HYMNS.

HYMN S90.

<< 3^ clouds poured down teater ; thy ihun*
der Vfos in the heavens; the lightnings
flashed through the world ; the earth trern*
bled and shook.'* Psal. IxxvU. 17, 18.

To bo tang in a tempest.

1 TTOW awful art thou seen, O God,
XX When lightnings issue forth,

When rattling thunders roll abroad,
To shake and rend the earth.

S If here we dread thy fiery breath.
Nor scarce with it can dwell,

O Lord, how dreadftil is thy wrath,
Which blaieth out in hell T

3 The forked lightninn know thy will]
And niark thy beck'ning hand ; .

They harmless pass, or blasting kill,
As thou dost give command.

4 Thou only art our fence and tow'r.
Our help is in thy g^ce ;

Preserve us in this awful hour.
And guard our dwelling-place.

6 Such tempests, like the fiery law,

Thy uMje^ty proclaim ;
Oh, may we learn, with rev'rent awe.

To glorify thy name.

8I0NS 80N0S.

HYMN 291.

<< Tlien was a marriage in Cana, and Jetut
was invited to the marriage J' John ii. ly 2.
Ais Christian weddiaf.

1 /^UR Jesus freely did appear
\J To grace a marriage-feast ;

ADd> Lord, we ask thy presence here,
To make a wedding-guest.

2 Upon the bridal pair look down,
Who now have plighted hands ;

Their union with thy favour crown,
And bless the nuptial bands.

3 With gifts of grace their hearts endow.
Of all rich dowries best t

Their substance bless, and peace bestow.
To sweeten all the rest*

4 In purest love their souls unite,
And linked in kindly care.

To render family burdens light,
By taking mutual share.

5 IVue helpers may they prove indeed
In prayV, and fkith, and hope ;

And see with with joy a godly seed
To build the household up.

6 As Isaac and Rebecca give
A pattern chaste and kind ;

So may this new-met couple live
In faithful friendship Join'd.

HYMN 292.

** I mil sing of thy mercy in the morning"

Psal. liz. 16.

A Morning Hynm.

1 fllHRO' Jesu's watchAil care
X I safely pass'd the night I
His providential arm was near.
And kept off every fright.

5 No pains upon my bed
Prevented my repose ;

But layine down my weary head,
RefireshM with sleep I rose.

9 And here I stand poesest
Of strength and vigour new ;

And with my limbs and senses blest,
Another morn I view.

4 From thee my mercies flow^

In pearly drops they fall ;
But give a thankAil bosom too,

The sweetest pearl of all.

6 Be thou my guide to-day.
My arm whereon to rest.

My sun to cheer me on the way,
My shield to guard my breast.

6 From Satan's fiery dart

And men of purpose base,
And from the plague within my heart,

Defend me by thy grace.

HYMN 293.

" Praite the Lord likewiie at evening J^

1 Chron. xxiii. SO.

An Evening Hymn.

1 rpHE Lord's almighty arm

X Has been my shield to-day.
He watcheth every rising harm,
And thrusts it far away.

2 Nor sick I am nor lame.
My limbs and senses sound.

Supported is my feeble frame,
And mercies close me round !

3 Along with mercies kind,
A thankful sense impart.

To raise sweet wonder in my mind,
And melt and tune my heart.

4 Be thou my guard to-night.
And safe my dwelling keep,

Defend my heart from every fVight,
And send refireshing sleep.

6 No teasing care molest.

Nor wanton thought intrude,
And harmless keep my dozing breast

From ftLncy's idle brood.

6 Or sleeping or awake.

Do thou surround my bed,
And with thy peace a pillow make

To rest my weary head.

HYMN 294.

** Servanttf obey your masters^ and pUaee them
wellf not answering them agein^ nor pilfer^
ingf but shewing tUl good fidelity,** Titus
U. 9, l(h
A morning hymn for an liooMhold aarvaat*

1 rpo Jesus, my dear Lord, I owe

X The rest I had this night ;
By him preserv'd from every woe,
I wake to view the light,

2 Accept, O Lord, my early praise,
It is thy tribute due }

And let the momincp-eong I raise^
Rise with affection too.

3 My dear Redeemer, while on earth,
A servant was to all i

With ready foot he stepped forth,
Attentive to each call.

4 If unto labour I am bred,
My Saviour was the same ;

Why then should I a service dread.
Or count it any shame f

6 Yet, Lord, I need a patient mind,

And beg a ready will.
To pay my master service kind.

And every task Ailfll.

6 No saucy language I would use.
Nor act a treacherous part,

SION S SONGS.

But serve him with the purest yiewsi
Aod work with iVeest heart.

HYMN 205.

<< Servants, be tubject to your mattert ioith all
reverence, not only to the good and gentle,
but alio to such (masters) as are f reward,"
1 Pet. 11. 18.
Aa •▼•nfng hymn for aa houMhold aenraat.

1 A CCEPT, O Lord, an evening song,
2\. And sure it need be warm ;

For mercy watch'd me all day long,
To screen we well from harm.

3 Sound limbs and senses I possess,

Nor food or raiment want ;
Good cause I have the Lord to bless,

And should be well content.

3 While some with hunger pine 6c starve.
And feel a thousand cares,

The nuuter, whom I daily serve,
My daily food prepares.

4 His just commands may I fulfil.
His person Idndly treat.

His substance never waste or steal,
Nor wink when others cheat.

6 Or if ungentle he should prove,

And treat me with disdain ;
May yet no wrath my bosom move,

To answer pert again.

6 Lord, send me quiet rest to-night.
And safe the household keep,

Preserv*d from all alarming fright.
And blest with kindly sleep.

[Observe, if the servant waits on a mis-
tress, then mistress must be Mid instead of
master, and her instead of Aim or Aif.]

HYMN 296.

" In the sweat of thy face shalt thou eat bread,
till thou return to the ground," Gen. ill.
19.

Morainff l^Tmn for a Chrhtlaa Uboorv.

1 T Thank my Lord for kindly rest
X Afforded in the night;

Refreshed, and with new vigour blest,
I wake to view the light.

2 What need I grieve to earn my bread.
When Jesus did the same ?

If in my Master's steps I tread,
No harm I get or shame.

3 Oh, let me bless,- with thankful mind,
My Saviour's love and care.

That I am neither sick nor blind,
Nor lame, as others are.

4 A trusty workman I would be.
And well my task pursue ;

Work when my master does not see.
And work with vigour too.

6 And whilst I ply the busy foot.
Or heave the labouring arm.

Do thou my withering strength recruit,
And guard me well from harm.

6 To sweeten labour, let my Lord

Look on, and cast a smile ;
For Jesus can such looks afford.

As will the hours b^^e.

HYMN 297.

** The sleep of a labouring man is sweet,"
Eccles. V. 12.

Evsninf bymn (br a Christiaa labourer.

1 npHE Lord be prais'd for labour done,

X And strength to work this day ;
The clock has struck, the time is gone.
And calls from work away.

2 When all my rolling years are past.
And labouring days shall cease,

Then let my soul have rest at last
In thy sweet world of peace.

3 And whilst I dwell on earthly ground,
And toilsome work pursue ;

Preserve my limbs and senses sound.
And daily strength renew.

4 May Jesus on my labour smile,
And each day's earning bless ;

Then, like the widow's meal and oil,*
It yields a daily mess.

5 Direct my feet in wisdom's ways.
And keep my heart from care.

Refresh it with thy love and praise,
And guard it with thy fear.

6 My humble cottage safely keep.
It will not move thy scorn ;

And let thy labourer have sweet sleep.
And rise refresh'd at menu

HYMN 29$.

<< This is the day, which the Lord hath made,

we will rejoice in it," Psal. czviil. 24.

Lord*s-da7 roomlag.

1 (\^ this sweet mom my Lord arose,
V^ Triumphing o'er the grave I

He dies to vanquish deadly foes.
And lives again to save I

2 I bless my Lord, and hail the mom.
It is my Lord's birth-day ;

And faithful souls will surely scorn
To doze the hours away.

3 A day for holy joy and rest,
Yet clouds will gpather soon.

Except my Lord become my guest,
And put my harp in tune.

4 No heavenly fire my heart can raisc>
Without the Spirit's aid ;

* 1 Kings xTii. K, &:c.

SIGN 8 SONGS.

His breath mxist kindle prayV and praise,
Or I am cold and dead.

fi On all the flocks thy Spirit ponr»

And saving health convey ;
A sweet refreshing Sunday show'r

Will make 'em sing and pray.

6 Direct the Shepherds how to feed
The flocks of thy own choice ;

Give savonr to the heavenly breads
And bid the (bids rejoice.

HYMN 299.

" A day (tpent) in thy courU, is better than a
thouMand (tpent eltewhereV' Psal. Izzziv.
10.

Lord'8-d4y evening.

1 XJOW lovely are thy courts, O Lord,
XX How sweet thy dwelling-place,

When thou dost bless the gosp3-word,
And shew thy gracious £ice !

5 While Jesus in his chariot rides,
And truth and mercy brings.

My heart will taste no Joy besides.
And nauseates earthly things.

8 One savoury day in his house spent

More sweetness yieldeth far,
Than thousands pass'd in meiriment,

Or than whole ages are.

4 The gospel word may Jesus bless.
To quicken sinners dead,

To give the children growth in grace.
And raise the mourner's head.

6 Refresh my soul with thy sweet love,
Well water'd let it be,

And, soaring up to things above,
Cry out and thirst fbr thee.

6 Let each new sabbath bring new rest.

New liEdth and love impart,
Crowd sweeter praise within my breast.

And hallow more my heart.

HYMN 800.

« GUry to God in the highest, peace on earth,

goodF^H towards men," Luke ii. 14.

On the birth of Christ

IAN heavenly host triumphant bring
xX The news of Jesu's birth,

They sing and say the heavenly King
Is come to dwdl on earth :

5 Is come to save a guilty race,
By opening mercy s door ;

Is come to purchase stores of gracey
To set up sinners poor.

3 So God's good-will to man is told,

And friendship is begun :
What can the Father now withhold,

Who freely gave his Son ?

4 Lift up a song to God most High,
For love so free, so dear ;

Exalt his praise above the sky.
And make his angels hear.

5 And thou,most precious Prince of Peace,
Accept my homely heart ;

Thy name I love, thy feet I kiss,
For pleasant sure thou art !

6 A manger I have got for thee.
It Is my bosom, Lord ;

And If the Lord can dwell with me.
It will be richly stor'd.

HYMN 801.

<< Great is the mystery of godlineu ; God
manifest in the flesh!" 1 Tim. UL 16.
On the birth of Chriit.

1 /^Sweet mysterious grace

V^ On mortal man bestow'd t
My God comes down with human ikoe.
To fetch me home to God t

2 Tho' might was all his own.
And boundless too his sway,

He vails his glory, quits his throne.
And takes an house of clay.

3 From everlasting sure ;
Yet of a mortal span I

And will fttun age to age endore.
Yet proves a dying man I

4 He formed man and beast,
And rear'd the worlds around ;

Yet suckled at a creature's breast.
And In a manger found I

6 Mysterious love indeed I

Who can its depth explore ?
Yet as It suits my saddest need.

Its depth I must adore !

6 The wonders of his bhrth
An heavenly song oould raise.

And sure the ransom'd sons of earth
Should ring and shout his praise.

HYMN 803.

'< If it nothing to you, all ye that pass iy ?

Look and see, if there be any sorrow &0

unto my sorrow, wherewith the Lord has af^

fiieted me, in the day of his fleree anger/*

Lam. 1. 18.

On the crodfixlon of Christ

1 'Y'E sons of mirth, and sons of pride,

X Cast here a pensive eye ;
Behold the Saviour crucified.
Nor pass him heedless by.

2 With kind concern he says, '^ Look np,
" Behold, I die for you ;

'< The sorrows in my deadly cup,
" O sinner, were thy due l

SION S S0N08.

3 " For thee my back is 1ash*d and torn,
<< With thorns my head is crown'd f

'< For thee I hang a wretch forlorn^
" Fast on a gibbet bound !

4 ** Thy gnilt brings alJ my sorrows down,
'< More sad than I can tell;

** And now my God begins to frown,
" And sure his flrown is hell I

5 << O Father dear, some pity take,
** And ease my tortur'd breast )

*' O God, my God, do not forsake,
<<Isink, Isinkopprestl"

6 And were these pangs, dear Lord for
These cries and deadly smart ? [me.

And by thy bonds am I set firee?
Then take my ransom'd heart.

HYUN 308.

** Jesui ifudt It itfinish'd : and he bowed hit
head, and yielded up his SpiriU** John
adx.90.

On the erueifizlon of Christ

1 rpHE dreadful scene is past ;

1 « *TiB finished," Jesus cries :
Redemption's work is done at last ;
He bows his head, and dies.

2 <' lis finishM s" Mark it weU I
All legal debts are paid :

He fVeely took our curse, our hell^
And full atonement made.

3 The law he magnified.
And gave it honour due ;

Complete obedience he suppliedi
Not for himself, but you«

4 HU life a title brings
To glory full and tSir ;

His death robs death of all Its stings,
And sets the guilty dear*

5 The Father reeoncil'd.

No frowning yengeance shews.
But hasting to a weeping child,
A pardoning kiss bestows.

6 Thy cross be all my boast,
Thoubleeding lore divine 1

Redeemed I am, and at thy cost,
Oh, take and keep me ^ine.

HTMN 804.

<< Jesut if not here, he is risen : come^ see the
place whore the Lord lay.*' Matt* xzyiii.
6.

On the riMintcftlon of Christ

1 A T len|^ the joyftil mom is come,
J\. A tnumph o'er the grare ;

The stone is rolled from the tomb.
And Jefus quits his care.

3 An angel, with commission sent,t
The Saviour sets at large ;

To shew that justice was content.
And gave a full discharge.

8 Eternal laurels gird' thy brow,

And grace thy .temples well I
All hail, my Lord, triumphant now

O'er sin, and death, and hell 1

4 The battle thou hast nobly fought.
The wine-press trod alone;

Thy ringle arm salvation brought,
The glory all thine own t

6 With songs exalt the Prince of Peacey

And give a Joyful shout ;
His love we must arise and bless.

Or will the stones cry out.

6 Within his cave I would abide.
And bid the world good night.

There bury all my g^ilt and pride,
And soar to endless light.

HYMN 805.

** If ye be risen vnth Christ, seeh those things

which are above," Col. ill. 1.

On &« resorraction of Christ

1 TN vain the sealed cave,

X In vain the Roman g^iard.
My Lord will quit his silent gprave
Just at the time prepared.

2 An earthquake tells the hour,^
Of Jesu's second birth.

An angel opes the prison-door.
And lo ! he springeth forth I

3 All hail, my risen Lord,
Triumphant Saviour now!

Sin, death, and hell, with one accord
Before thy footstool bow.

4 The fight is bravely fought,
The work is nobly done,

A full salvation thou hast bought,
And endless honour won.

6 Oh, bid thy Uttle flock

Their risen Lord pursue,
Gaze after him with wishflil look.

And warm affoctions too.

6 Instruct the saints below

To seek the things above,
And soaring upwards, sweetly grow

In light and heavenly love.

HYMN 806.

*' While Jesus blessed ihem, he was parted from
them, and tarried up into heaven : and they
worshipped ^tm." Luke zzIy. 61, 63*
On ths tsesniion of Christ

1 A ND new the Saviour goes,
XJu The iiarting hour is come,

tMattszTiiltS.

t BCatt sxviiL 2,

SIGNS SONGS.

A parting bletting he bestows,
Then mounts triumphant home !

2 With easy flight he soan
Beyond our feeble ken :

Unfold, unfold, ye heavenly doon,t
And let the Savioor in.

3 Amat'd the skies reply,
Who is this mighty Lord ?

The King of Glory, angels cry,
By all but fiends ador'd t

4 'Tis Jesus from the dead,
Who lives to die no more !

Bow down, ye gates, your lofty head^
And hail him, and adore !

6 Now girt with glory rounds

With praises ever blest.
My King on Siori's hill is crown'd,

Where none can break his rest.

6 He sitA and rules on high.

And sends his heralds forth,
Who run to raise a gospel-cry.

And spread his fiune on earth.

HYMN 307.
" Tluy were all mUd mth the Holy GhMt, and
spake with other tongueM, at the Spirit g€ne
them utterance.*' Acts ii. 4.
On the pouring out of the Spirit at Pcnteoost

1 T) EHOLD I the promis*d help is come,
XJ And holy fire sent down at last!
The heralds are no longer dumb.
When warmed with the Holy Ghost.

2 With other tongues they freely speak,
And blow the gospel-trumpet loud.
Proclaim the word to Jew and Greek,
And much amaze the listening crowd t

3 So now, when heralds conye abroad.
With gospel on their bosom seal'd.
And full commission feel from God,
With other tongues their mouth is fiird.

4 A son of thunder first appears, [ground.
To shake the earth, and plough the
To wake the dead with guilty fears.
And make a sinner feel his wound.

6 But when the lofty cedars bow.
And sink and fidl at Jesu's feet,
A Son ot consolation now.
His lips, like honey-combs, are sweet !

6 If peace salute the guilty mind,
And &ith has found the joyful rock,
An other voice the shepherds find,
On Jesus Christ to build the flock.

7 Such tongues the heralds now receive.
Not such as in the AeU we read,
Yet such as God alone can give,
And suited well to every need.

HYMN 308.
<' Jesus shall baptise you with the Holy Ghaet.*'

Mark i. 8.
On th« baptiain of the Spirit. A Pentecost bynm.

1 TIAPTISMAL water I have had,
JL> And hold the water needful too^
Yet sure I need the Spirit's aid

To wash my heart, and make it new.

2 No spark of spiritual life I find.
Without the Spirit's qnick'ning breath ;
Supine and earthly is my mind.

And slumbers in the arms of death.

3 Come, breathe thine influence, Holy-

Ghost,
And light and heavenly love impart;
Bring down a gracious Pentecost,
And kindle fire in every heart.

4 Without thy breath we are but clay.
Our harp is on the willows hung,
Devotion droops and dies away

On fhin ti ng heart,and faul tering tongue.

6 Thy heavenly unction let us feel.
And give us faith, and faith's increase ;
The blessings of the covenant seal.
And bring the year of sweet release.!

6 Our spirit unto God unite.
And keep us meekly in his fear ;
Thy holy law within us write, [cere.
And make the treacherous heart sin-

HYMN 309.

<< Lord, behold, he whom thou hvest, it tick,*'

John zi. 3.

For a believer in sidmev.

1 X^HOM thee, O sin, our sorrows flow,
Jl Our short and painful years I

And life becomes a scene of woe,
A moumftil vale of tears !

2 No sooner is one sickness past.
But others quickly come;

They break the earthly case at last.
And lodge it in the tomb.

3 O Jesus, thou the healer art
Of human pain and grief;

Thy balms alone assuage the smart.
And bring us kind relief.

4 See, Lord, thy servant here is rick I
We trust, beloved well.

Yet pray thou wouldst in mercy speak,
And all thy kindness tell.

6 In every faint and trying hour,

Thy arm be round his bed.
Supporting by thy secret pow'r

His drooping heart and head.

6 With heavenly peace reflresh hit muid.
And keep the bosom still,

t Drat. XY. 1, t.

SION S SONGS.

To live or die alike reaign'd;
As suits thy holy will.

HYMN 310.

** Whom the Lord loveth, he correeMh,'*
Prov. iii. 12.

For a believer in sickness.

1 pvUR heavenly Father must correct
\J A well-beloved child ;

Or sure he would his will rcjecti
And wanton grow, and wild.

2 He knows how apt we are to starts
And cast his fear aside ;

And by bis rod's instructive smart,
He brings us near his side.

8 O Father, make thy love appear,

But every doubt remove.
By whispering in the sick child's ear,

" I smite, because I love."

4 While rods are in the Father's hand,
A father's heart reveal.

And teach the child to understand
Thy loving-kindness well.

5 Support hit heart, and hold his head.
And sanctify the rod ; [bred.

Purge out the dross which health has
And draw hit heart to God.

6 Bestow a calm and patient mind,
With strength to suffer pain.

And in the furnace let him find
Some rich and solid gain.

HYMN 311.

** The Lord mil be thine everlasting light, and
the days of thy mourning shall be ended/*
Isa. Ix. 20.

For a beli^Ter, in much waakneas of bodjr.

1 A FFLICTED soul, lift up thine eyes
JlIl To Jesu's glorious throne ;

Thy mourning days, and pensive sighs.
Will all be quickly gone.

2 The Shepherd, while on earth, did weep
A thousand tears for thee ;

Nor can his lambs, nor can his sheep
From grief exempted be.

3 Beset we are with sins and fears,
< Our peace they much annoy \
But they that sow awhile in tears,

Shall reap with endless Joy.

4 The loving Saviour has prepar'd
A rest for all his saints ;

And when he brings the rich reward,
Farewell to all complaints.

5 There sin and pain are banish'd quite,
And mourning fled away ;

The Lord will be thy glorions Ught,
And make eternal day.

6 Such heavenly peace he will impart.

As here we cannot prove ;
And fill up well thy ravish'd heart.

With endless joy and love.

HYMN 812.

'< Look upon my affliction and my pain,**
Psal. XXV. 18.
For a belieycTt in strong paio.

1 f\ Lord, bow down thy gracious ear,
\J And listen to our grief;

Look on a child afflicted here.
And send him some relief.

2 With pain and anguish sore opprest,
He makes a piteous moan ;

Behold the torture of his breast.
And mark each labouring gpx)an.

3 Thou knowest well our feeble frame.
The house is built of clay ;

And if thou only crush the same,
It moulders fast away.

4 Some pity take, O Lord, relieve.
His agonizing pain ;

And bid the aching limbs receive
Some cheering rest again.

6 But if thy hand renew Jtis smart.

And gprant him no release i
Yet let thy hand uphold his heart.

And yield it heavenly peace.

6 And if the house, which tottering stands.

Should make the tenant fly ;
A better house not made with hands.

Provide him in the sky.

HYMN 818.

" Why art thou east down, O my soul f hope
thou in God, for I shall yet praise him,'*
Psal. xlii. 6.

For a bdlcTer, in great darkness and distress.

1 T^HY "o CASt down, d€(jected soul 7

T f A loving Christ is near ;
Thy broken bones he can make whole.
And drooping spirit cheer.

2 If guilty stings thy conscience feel.
And pierce thee thro* and thro',

Yet past backslidings Christ can heal,
And love thee flreely too.

8 If Justice draw its flaming sword.

And seems intent to kill $
On Jesus call, and trust his wofd,

And thou shalt praise him still.

4 Thy soul with tempest may be tost.
And Satan sorely thrust ;

Yet sure no soul shall e'er be lost,
Who makes the Lord his trust.

5 Dear Jesus, shew thy smiling face,
And Calvary's peace impart,

sign's songs.

Di^lay the pow'r of saving gfaee^
And cheer a troubled he^t* ^

€ Reft«8h hit eye with sweeter light.

And whLiper in hi$ ear,
** Thy soul is precious in my sighti

'' No need thou hast to fear.

HYMN 914.

** Bleited are the d§ad, toho die in the Lord ;
they rutfrem ihnr laboun*' Rev* zlv. 13.

On th« death of a balMver.

1 /^ Happy soul, who safely past
\J Thy weary warfiire here,

Arriv'd at Jesu's seat at last,
And ended all thy care I

S No more shall sickness break thy rest.

Or pain create thee smart ;
Vo more shall doubts disturb thy breast.

Or sin afflict thine heart.

3 No more the world on thee shall frown,
No longer Satan roar,

Thv man of tin is broken down,
And shall torment no more.

4 *' Adieu, Tain world, the Spirit cries,
" All tears are wip'd away ;

** My Jesus fills my cup wiUi Joys,
<< And fills it every day.

■6 '^ A tatto of lore we get below,

** To cheer a pilgrinrs fiice ;
^' But every saint must die to know

** The feast of heavenly grace.

€ ^* Delightful concord always reigns
** In Jesn's courts aboye! [strains,

"There hymns are sung in rapt'rous
" With ceaseless Joy and love I "^

HTMN 315.

« 0 dsathf vhere it thy tting V*
1 Cor. zv. 66.

On tfM ItkmiphMit dMih of a bdtovar.

1 AT length Jbbow'd All dying head,
xX And goardlan angels come $

The spirit dropt its clay and fled.
Fled off triumphant home.

5 An awlbl, yet a glorious sight,
To see belieTers die I

They smile, and bid the world good night,
And take their flight on high I

9 No ffuilty pangs bedoad the tee,
No boRon midce them weep ;

Held up and cheered by Jeeu's grace,
They sweetly ftll asleep.

4 On death they cast a wishftil eye.

When Jeeos bids *ein sing,
*' O grave, where is thy vhSory,

** O death, wheM is thy ating t '*

6 Releas'd from sin and sorrow here.

Their conflict now is o'er ;
And feasted well with heavenly cheer.

They live to die no more.

6 So may I learn by grace to live.

And die in Jesus too ;
Then will my soul that rest receive.

Which all his people do.

HYMN 316.

** Dott thou art, and unto dutt thou shait re-
turn." Gen. iii. 19.

A fiiaaral hTinn.

1 "pRAT, cast a look upon that bier,
XT A corpse must preach to-day.

It tells the old, and young, and lh£r.
Their house is built of day.

2 The strong may think their honee a
Yet soon as Jesus calls, (roc^ ;

Some sickness brings a fatal shock.
And down the building ihlls.

3 The limbs, now lifeless, only crave
A coffin for their bed.

With leave to find a silent grave.
And lodge among the doid.

4 The fbneral knell, you heard to-day.
By tolling tells your doom ;

The hours are posting Ihst away.
To lodge you in the tomb.

6 But are you wash'd in Jesu's blood.

And thus preparM to diet
His blood alone gives peace with God,

And ripens for the sky.

6 The Saviour yet invites you all

To knock at mercy's gate ;
Arise, arise, for mercy odl.

Before it be too late.

HYMN 317.

**WhiU ths child uioiwt aliMf Ifattod mmd
wept; hut now U it itadf why tkimU Ifatt
or weep,** S Sam. zU. 98, S3.
0&flwd«ithofachUd.

1 A'. N early sammans Jesos sends
xjl To call a child abovei

And whispers o'er the weej^g friends»
'TIS all the fruit of love.

2 To save the dailing child from woe.
And guard it from all harms,

From all the griefii yon feel below,
I caird it to my arms.

3 Ah, do not rashly with me strive.
Nor vainly fluitor weep |

The child, tho' dead, is yet alive^
And only fkU'n adeep.

4 'TIS on the Savtoor'e bosom laid.
And feels no lonrow then}

SIGN S SONGS.

'Tifl by an heavenly parent fed,
And needs no more your care.

6 To you the child was only lent ;

While mortal, it was thine ;
Bnt now in robes immortal pent.

It lives for ever mine.

6 Arise and ran the heavenly road,

Nor in dumb mourning sit ;
Look up toward the child's abode.

And haste to follow it.

HYMN 818.

'' What is your lifel It U even a vapour,
that appeareth for a whiUf and then va-
nitheth,'* James Iv. 14.

A fuoanl lormn.

IAS vapours, issuing from the earth,

XX Dance in the liquid air,
Bnt when the sun is peeping forth,

March off and disappear :

5 So frail is man, so fleet his age,
A floating vapour true !

A while he danceth on the stage.
Then bids the world adieu.

3 A thoughtless creature sure he seems.
And roams about to-day.

And in the midst of earthly dreams,
Is check'd and snatch'd away.

4 Or full of mirth, or full of care,
And heedless of his doom.

Till sickness stops his wild career.
And drops him in the tomb.

6 One drops, and straight another falls,
And raise a passing-bell ;

We startle at the solemn calls.
Yet soon forget the knell.

6 Awake, O Lord, our drowsy sense.

And rouse the soul at last
To seek in Christ a sure defence.

Before the doom is past.

HYMN 319.

** Prepare to meet thy GodJ" Amos Iv. 12.

A f lUMTil b jnin.

1 A N awlhl work it is to die !
JLJL A work we all must do ;

And every day is creeping nigh,
More nigh to me and you.

2 Disease will shake our house of clay.
And make it reel and fall ;

The spirit will be forc'd away,
When Jesus g^ves a call.

3 Before his awfhl judgment seat
Each mortal must appear ;

And Christ will fix their doom complete.
In joy or sad despair.

4 And are you deck'd in heavenly dress,
PreparM to meet your God ;

Array d in Jesu*s righteousness.
And wash'd in Jesu's blood ?

6 Does heavenly love inspire your breast,^

And find you sweet employ ?
Is God's dear word your savoury feast.

And Christ your song and joy ?

6 Be wise before it be too late.

And seize your g^pel-day ;
The Lord yet waits at mercy's gate.

Awake, arise, and pray.

SACRAMENTAL HYMNS.

HYMN 320.

1 rpHE table now is spread,

X With guests around the board ;
Dear Jesus, bless the wine and bread,
And heavenly peace afford.

2 Yea, let the Lord appear
With looks divinely mild,

And whisper in each humble ear,
<< I love thee well, my child.*'

HYMN 321.

1 ~r\EAR Jesus, end our legal strife,
U And send the Spirit down.

Breathe on our souls the breath of life,
And seal us for thine own.

SIGNS SONGSr

2 Oor little grain of fkith Inereuey

Our feeble hope Improvei
RefVesh ns with thy cross's peace.

And ground ub well in loTe«

HYMK 322.

1 IITY Saviour would become
irX A man of grieft for me»

My guilt he buried in his lomby
To set the sinner free.

2 No longer I would rove
In sin or folly's ways $

Henceforth may all my heart be love.
And all my life be praise.

HYMN 823.

1 "pVEAR Jesus, come and grace thy
JlJ board,

And peep on every mourning guest ;
The table now with food is stor*d,
But thy sweet presence makes the feast.

2 Come in, thou blessed of the Lord,
And bring the gospel-banquet here.
Thy presence and thy peace afford,
And feast our souls with heav'nly cheer.

HYMN 324.

** They thall look on me, whom they have
piereedy and mourn.** Zech. xll. ID.

1 T\EAR dying friend, we look on thee,
AJ And own our fbul offences here ;
We built thy cross on Calvary,

And uail'd and pierc'd thy body there.

2 Yet let the blood, our hands have spilt,
Be sprinkled on each guilty heart.

To purge the conscience well fh>m guilt,
And everlasting life impart.

3 So will we sing thy lovely name
For grace so rich and freely giv'n.
And tell thy love, and tell our shame.
That one, we murder*d, bought our

heav'n.

HYMN 325.

1 rpHE Lamb of God slain

X We love and adore,

Now risen again

To reign evermore ;
All riches possessing,

And wisdom and might,
All honour and blessing.

And in his own right.

2 While seraphs bestow *
Their loftiest praise,
His people below
Hosannas should raise ;

And glory to Jesus
We cbeerftilly sing,

• Rev. V. 11.

His henoon well please vs,
AU joy to our King.

HYMN 926.

SPIRIT of glory come
And light of Ufe impart ;*
Bring Jesu*S blessings home.
And seal 'em on each heart ;
Well hallow every humble breast.
And mAe It thine eternal rest.

HYMN 327.

1 T^ATHER, we adore thy grace,
JO Bless the love so richly shown ,
Shown to an apostate race.

Up in arms ng^nst thy throne.

2 Long we did thy Spirit grieve,
Now we humbly sue for peace.
And a blessing would receive.
Sealed with a Father's kiss.

3 Shew thy heart is reconcil'd,
Call us sons and daughters dear.
Give us tempers of a child.
Godly love, and godly fear.

HYMN 328.

MOST holy, holy, holy Lord,
TheThree-OneGod,by sainteador'd !
Whose mercy shewn in covenant grace.
Restores a vile apostate race :
We bless the grace, and thankftil own
Salvation is from God alone.t

HYMN 389.

1 T>OUOHT I am, and dearly too,
X) Jesus paid my ransom dQe,t
Freely paid it with his blood.
Tells me I am bought for God.

2 Lord, my all I would resign.
Soul and body now be thine,
Take and use me as thy own,
Let thy holy will be done.

HYMN 330.

1 "pVEFIL'D I am indeed,
U Defll'd throughout by sin ;

Thy purple fountain, Lord, I need,^
To wash a leper clean.

2 The fountain open stands,
Yet on its brink I dwell ;

Oh, put me in with thy own hands.
And that will make me well.

HYMN 331.

1 A TONEMENT Jesus made,

./a. For he our surety stood.
The ransom-price he fVilly paid,

And paid it with his Mood.

• John Tiii. IC.
t 1 Cor. vi. 90.

♦ Pulm ill. a.
i Z«di. xii. 1.

SION S SONGS.

8 His blood for mercy cries,
And bids tbe sinner come

To feast upon tbe Sacrifice,
And wbispers " There is room.*'

9 I bless thee, dying Friend,
For making my curse thine :

Such pity none but Ood could lend,
Such love is all divine.

HYMN 332.

1 /^UR Father has prepar'd a feast,
\J Where prodigals may come and

dine;
Each hungry soul may suit bis taste,
Who wants to feed on food divine.

2 Here kind repentance is bestow'd,
And precious faith is freely pflv'n.
With bosom pray*r to suit the road.
And grace to train us up for heav'n.

3 " All things are ready," you are told,t
A gracious God waits on you still,
And g^ce is not for merit sold,

But free for whosoever will 4

HYMN 333.

1 f\ Love divine, sweet lamb of God,
\J Our sins are swallow'd up in thee ;
The cleansing virtue of thy blood
From bondage sets believers free ;
Thy blood's sweet voice, thro* earth and

skies,
For mercy, boundless mercy cries.

2 O let me plunge into this sea,
Which drowneth guilt, and bringeth
And if a billow threat'neth me. [rest ;
I'll dive into the Saviour's breast ;
And viewing mercy all wrote there,
Will sing away my grief and care.

HYMN 334.

1 A Monthly feast we keep,

J\ Where hungry souls may come ;
Kind Shepherd, gather in more sheep.
For in thy fold is room.

2 Thy table would provide
For many a twenty more ;

No bi^ad we lack, nor wine beside.
Send guests, a precious store.

HYMN 336.

1 mHRO' Jesu's death we live,
X Upon his cross we rest ;

And faithful souls receive

What makes a sinner blest ;
The Father's love, the Spirit*s grace.
And Jesu's legacy of peace.

t Matt. xzli. 4.

1 Rev. xxii. 17.

2 Eternal love and praise

To Jesus Christ are due ;

And ransom'd souls may raise

The new song, ever new ; t
A song, which from redemption came,
The song of Moses and the Lamb.

HYMN 336.

1 rriHE flocks of Jesu's choice

X The Shepherd's love should praise^
He cheers them by his voice.
And guards them in their ways ;
He hears and heals their sad complaints,
Hosanna to the King of saints!

2 His precious name we bless,
His person we adore ;

And what can saints do less

Than love him evermore 1
Our souls and bodies are his due.
Our highest love and service too.

HYMN 337.

1 "VTOT worthy, Lord, we must confess,
li That we of children's bread should

taste.
Yet trusting in thy righteousness.
We venture to the gospel feast ;
The br^id we ask which comes from

heav'n.
And let some blessed crumbs be giv'n.

2 Lord, set thy cross before our eyes.
With all its wond'rous toil and smart,
And feast us on the Sacrifice,

And shew our names upon thy heart ;
Till fkith cry out, I Jesus view,
I trust him- now, and feel him too.

HYMN 338.

1 "pOOR sorrowfiil soul,
X To Jesus repair.

He makes sinners whole.
That broken heart are ;
Whatever their plight is.
No matter for that.
He healeth all gratis
That come to his gate.

2 No case is too hard.
So great is his skill ;
No one is debarred.
So kind is his will ;
Come sooner or later,
You find him at home ;
The sooner the better.
Yet knock till he come.

t Rev. xiv, 3; XY. S.

100

SIGN S SONGS.

AFTER SACRAMENT.

HYMN 330.

TO Father and Son
And Spirit of grace
Full honour be done
By Adam*8 lost race ;
And may a Aree blessing

Come down from above.
While we are rehearsing
Their covenant-love.

HYMN 340.

ERE we leave thy table. Lord,
Drop us down a pledge of peace ;
Give us all a parting word,
Sealed with a parting kiss.

HYMN 341.

HOLY, holy, holy Lord,
Ever live by us ador'd ;
Ever should a sinner cry.
Glory be to God most High.

HYMN 348.

THE Lord of the feast
We solemnly bless.
And pray that each guest
May grow in his grace :
Thanks for his preparing

This banquet of love ;
Oh, may we all share in
The banquet above.

FINIS.

POTTOW :
PRINTED BT FRAZBR, MARKET-PLACB.

INAHT

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Full text of "The works of ... John Berridge, with an enlarged memoir of his life [ed.] by R. Whittingham"

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