LETTER XXIII.

NICK.

I grant, my friend John, for ’tis true,That he was not soperfectasYOU:Yet (confound him) I lost him, for all I could do.

JOHN.

Take comfort! he’s not gone to glory;Or, at most, not above thefirststory.For none but theperfectescape purgatory.

At best he’s inlimbo, I am sure;And must still a long purging endure,Ere likeme, he’s made sinless, quite holy, and pure.

NICK.

Such purging my Johnny needs none.By your own mighty works it is done,And the kingdom of glory yourmerithas won.

Thus wrapt in your self-righteous plod,And self-raised when you throw off this clod,You shall mount, and demand your own seat like a god:

You shall not in Paradise wait,But climb thethirdstory with state;While yourWhitefieldsandHillsare turn’d back from the gate.

Old John never dreamt that he jeer’d:So Nick turn’d himself round, and he sneer’d;And then shrugg’d up his shoulders, and straight disappear’d.

The priest, with a simpering face,Shook his hair-locks and paused for a space:Then sat down to forge lyes, with his usual grimace.

“Ascultator.”[239]

I have no doubt I shall get but little thanks for the revival of this old controversy, nor should I have mentioned it, but—1st, To inform you how my mind was harrassed at times between Calvinism and Arminianism, and how I was delivered from that shackling system into electing andconstraininglove.—2. To caution others against such a sandy foundation.—3. To shew you the state of the professing church at this day. How oncetheytried those whosaid they were apostles and were not, but were found liars, and who very industriously carried their system, as they now do, to almost every quarter of the globe: but, alas! this first love is left, and a system of moderation is adopted to please the pharisaic part of the world, by those whoknowbetter; this is giving their colours to the enemy indeed. We see this in some old ministers who were once zealous for truth; but now, alas! occupy the very pulpits, and wink at those very errors they once opposed. How is the gold become dim, and the most fine gold changed. Instead of the Lord’s controversy—a statement and defence of truth in its purity—many of our Dissenting, Independent, and Baptist congregations, are entertained with a dish or two of Fuller’s earth and Baxteriansand; their sermons in general being eked out with a stir about the Antinomians, merely to help out at a dead lift when they have nothing else to say. I speak this of our modern Calvinists; but blessed be God we have still a few names in our sardis that have not defiled their garments, and who are bold champions forallthe truth, as it is in Christ; the Lord increase their number in the churches of every denomination.—Amen.

Whatever were the objections I could possibly raise against the doctrine of God’s sovereignty, I found in the Sacred Scriptures the line of distinction drawn by the pen of eternal truth, between the two heads—Christ and Adam; and between the two seeds—elect and non-elect; nor could I, nordare I contradict it,—the subject was plainly set before my eyes, and all the carnal logic that men are masters of, can never blot this fact from the word of God, let them turn and twist it how they may—namely, that there is a people whom the Lordneverloved noreverwill save. I will now remind you of this in a few Scriptures, and leave them in the solemn and awful manner in which God has stated them.

“The Lord hathmadeall things for himself, even the wickedforthe day of evil; and they shall call them the border of wickedness, thepeopleagainst whom the Lord hath indignation forever.—But Esau have I hated; theabhorredof the Lord shall fall into it; their souls abhorred me and my soul alsoabhorredthem.—Reprobate silver shall men call them, because the Lord hathrejectedthem.—I will profess unto you Ineverknew you.—A stone of stumbling, a rock of offence to both the houses of Israel for a gin and a snare, and many among themshallstumble and fall and bebroken, andsnaredandtaken.—Behold this child is setforthe fall of many in Israel.—I thank thee, oh Father, that thou hasthidthese thingsfromthe wise and prudent.—Notmanyrich arecalled.—But the wickedshalldo wickedly, andshall notunderstand.—To the one we are a savour of death unto death.—Whosoever hath not, from him shall betakenthat which he seemeth to have.—But ye believe not because ye arenotof my sheep.—To them it isnotgiven, the worldcannotreceive, the natural mancannotdiscern.—Nomancancome to me to me except the Father draw him.—For when he would have inherited the blessing he was rejected.—For there are certain men crept in unawares who were before of oldordainedto this condemnation.—Ialso will choose their delusions—And many false prophetsshallarise and deceive many.—For it is a people of no understanding; therefore he that made them willnothave mercy upon them, and he that formed them will shew themnofavour.—They which are the children of the flesh arenotthe children of God.—But because ye are not of theworld, therefore theworldhateth you. Behold ye despisers, and wonder and perish. I will work a work in which youshall in no wise believe.—You shallnotbelieve, ye shall seek me and shallnotfind me.—And if the prophet be deceived, I the Lord have deceived that prophet, and I will destroy him.—So then it is not of him thatwilleth, nor of him thatrunneth.—For judgment I am come into this world that those which seemightbe made blind.—Makethe heart of this people gross, andmaketheir ears heavy lest they see, hear, understand, convert and be healed.—And for this causeGod shallsend them strong delusions that theyshouldbelieve a lie, that theyall maybe damned who believe not the truth, but had pleasure in unrighteousness.—Evil men and seducersshallwax worse and worse.—It shall be a bridle in the jaws of the people,causingthem to err.—They perish for ever, withoutanyregarding it.—Ye shall seek me, andshalldie in your sins.—Many are called, butfewchosen.—He that is unjust,lethim be unjust still; and he that is filthy,lethim befilthy still.—But the miry places shall begivento salt.—But these, as natural brute beasts,madeto be taken and destroyed, andshallutterly perish in their own corruptions.—This is the portion of a wicked man from God, and the heritageappointedunto him by God.—He shall divide thesheepfrom the goats—Whom he will hehardeneth.—The LordbidShimei to curse David,movedDavid to number the people,stirredup Joseph’s brethren to sell him into Egypt,hardenedthe heart of Pharaoh,senta lying spirit to deceive Ahab,mingleda perverse spirit in the midst of Egypt.—I make peace andcreateevil.—If our gospel be hid, it is hid to them that are lost, whose names arenotwritten in the book of life; therefore will he give them up.—And Eli’s sons hearkened not unto the Lord, because hewoulddestroy them.—It had been better for that man if he had never been born.—One shall be taken and another left.”

These are a few of those Scriptures which are so highly offensive to the Arminian pride of the human heart: I find them very offensive to my proud heart. But the Lord is in his holy temple. Let the earth keepsilencebefore him, and do you give all diligence to make your calling and election, sure.—Get some solid evidence of your predestination to eternal life, so as to render it unquestionable, and your labour shall not be in vain in the Lord. I cannot conclude this letter without sending you part of a remarkable speech, delivered in parliament, Jan. 26, 1628, by Francis Rouse, esq. a member of the House of Commons.

“We have of late entered into consideration of the petition of right, and the violation of it, and upon good reasons; for it concerns our goods, liberties and lives. But there is a right of an higher nature—a right of religion, derived to us from the King of Kings, confirmed to us by the kings of this kingdom, and enacted by laws in this place: streaming down to us in the blood of the martyrs, and witnessed from Heaven by miracles, even miraculous deliverances.—And this right, in the name of this nation, I this day claim; and desire that there may be a deep and serious consideration of the violations of it.“I desire, first, it may be considered what new paintings are laid on the old face of the whore of Babylon, to make her more lovely, and to draw more suiters to her.“I desire that it may be considered, how the See of Rome doth eat into our religion, and fret into the banks and walls of it; by which banks and walls I mean the laws and statutes of this realm.“I desire that we may consider the increase of Arminianism: an error that maketh the grace of God lacquey it after the will of man; that maketh the sheep to keep the shepherd; and makes mortal seed of the immortal God. I desire that we may look into the very belly and bowels of the Trojan horse, to see if there be not in it men ready to open the gates to Romish tyranny and Spanish monarchy. For an Arminian is the spawn of a Papist; and if there come the warmth of court favour upon him, you shall see him turned into one of those frogs that arise out of the bottomless pit.“If ye mark it well, you shall see an Arminian reaching out his hand to a Papist; a Papist to a Jesuit; a Jesuit gives one hand to the Pope, and the other hand to the king of Spain. And these men (that is the Arminians, then newly sprung up) having kindled fire in our neighbour’s country, (that is in the Dutch provinces) have now brought over some of it hither, to set on flame this kingdom also.”

“I desire, first, it may be considered what new paintings are laid on the old face of the whore of Babylon, to make her more lovely, and to draw more suiters to her.

“I desire that it may be considered, how the See of Rome doth eat into our religion, and fret into the banks and walls of it; by which banks and walls I mean the laws and statutes of this realm.

“I desire that we may consider the increase of Arminianism: an error that maketh the grace of God lacquey it after the will of man; that maketh the sheep to keep the shepherd; and makes mortal seed of the immortal God. I desire that we may look into the very belly and bowels of the Trojan horse, to see if there be not in it men ready to open the gates to Romish tyranny and Spanish monarchy. For an Arminian is the spawn of a Papist; and if there come the warmth of court favour upon him, you shall see him turned into one of those frogs that arise out of the bottomless pit.

“If ye mark it well, you shall see an Arminian reaching out his hand to a Papist; a Papist to a Jesuit; a Jesuit gives one hand to the Pope, and the other hand to the king of Spain. And these men (that is the Arminians, then newly sprung up) having kindled fire in our neighbour’s country, (that is in the Dutch provinces) have now brought over some of it hither, to set on flame this kingdom also.”

Heu, pietes! Heu, prisca fides!Alas, Religion! Alas antient faith!

I must also recommend to your diligent attention “Dr. Owen, on Arminianism,”—“Dr. Gill’s cause of God and Truth,”—“Huntington’s Arminian Skeleton, and Funeral of Arminianism,” with Mr. Toplady’s “More Work for John Wesley.” Praying for a spirit of judgment (Isaiahiv.) and burning, that the filth, (the Arminianism) of the daughters of Zion may be purged, according to his very precious promise. Many shall be purified and made white, and tried: not forgetting the exhortation that speaketh to you as to children. “Let thy garments be always white, and thine head lack no ointment: let thy fountain be always blessed, and rejoice with thewifeof thy youth (thetruthas it is in Christ); let her be as the loving hind and the pleasant roe; let her breasts (of consolation) satisfy thee at all times, and be thou always ravished with her love; and why wilt thou my son be ravished with a strange woman, (error) and embrace the bosom of a stranger, for the ways of man are before the Lord, and he pondereth hisgoings.”—Proverbsv. But the Lord is faithful, which will establish you and keep you from evil.

Yours, truly, J. C.

“Howbeit whenHe, the Spirit of Truth, is come, He will guide you into all truth.”

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We have a just right to record the deliverances which the Most High God has wrought out for us. I have, in my humble degree, done so; and although it may incur the displeasure of many, I could not avoid it. I consider such acknowledgments a part of the glory due to God. Hence the promise “I will deliver thee, and thou shalt glorify me.” And I must also acquaint you with a few more of these great deliverances which I have experienced by his grace, in leading me from the paths of death to the fountain of life. I can never be sufficiently thankful that he has opened to me the law of the wise, that I might escape from thesnaresof death, which I consider consist in opposition to God’s revealed truths. In my last I informed you of deliverance from the shackles of Arminianism; and in a former letter, from the dreadful heresy of denying the godhead and personality both of the dear Redeemer and the Holy Spirit. But though delivered, I was, and am frequentlybeset by the enemies of the doctrine of the adorable Trinity in Unity. This has often grieved me sorely, especially in seasons of weakness, when satan, unbelief and carnal reason seemed to triumph in my mind. The glorious, holy and sublime doctrine of the Trinity, in the essential Unity, is clearly revealed in the word of God, and without attempting to comprehend, it is enough for us to believe. After I had been much perplexed in my mind, I bless God that he ever condescended to open the subject satisfactorily, and as he was pleased to use means for this purpose: the best I have ever seen, and the most conclusive, is the book I have already mentioned, the excellent “Jones, on the Catholic Doctrine of the Trinity,” and by his masterly comparisons of one Scripture with another, he has clearly proved that point, by shewing that the Unity of the Sacred Three is maintained in the sacrednames,attributesandactsof the Sacred Three.

Isaiah, xliv. 24. “I am the Lord that maketh all things, that stretcheth forth the heavensalone, that spreadeth abroad the earth by myself.”

Psalm, xxxiii. 6. “By the word of the Lord were the heavens made, and all the host of them by thebreathof his mouth—thespiritof his mouth.”

Therefore the Father, with the word and spirit, are thealone, Lord and Creator of all things.

It has been proved, again and again, that the wordLord, when printed in capital letters, always signifies Jehovah.

Deut.vi. 4. “The Lord our God is one Jehovah.”

Jeremiah, xxiii, 6. “This is the name whereby he shall be called, Jehovah our righteousness; so is the Spirit also.”

Ezekiel, viii. 1, 3. “The Lord Jehovah put forth the form of an hand, and took me up, and the Spirit lifted me up.”

Therefore the Father, Son and Spirit are the one Jehovah; they arethreepersons, yet have butone nameandnature.

Matthew, xv. 31. “The multitude glorified the God of Israel.”

Luke, xvi. 17. “The children of Israel shall return to the Lord their God, and he shall go before them.”

2Samuel, xxiii. 23. “The Spirit of the Lord spake by me, and the Rock of Israel said unto me.”

Therefore the Trinity in Unity is the God of Israel.

Deut.vi. 16. “Thou shalt not tempt the Lord thy God.”

1Cor.x. 9. “Neither let us tempt Christ.”

Acts, v. 9. “How is it that ye have agreed to tempt the Spirit of the Lord?”

Here the whole Trinity is represented as tempted and visited.

The mind and will of God is the mind and will of a Trinity in Unity.

1Cor.ii. 14. “Who hath known themindof God.”

Ibid.“We have themindof Christ.”

Rom.xxvii. “He that searcheth the hearty knoweth what is themindof the Spirit.”

1Thes.iv. 3. “This is the will of God.”

Acts, xxii. 14. “The God of our fathers hath chosen thee, that thou shouldest know his will.”

This is meant of Christ and of his will.Acts, ix. 15, 16.

2Peter, xxi. “Prophecy came not in old times by the will of men, but holy men of God spake as they were moved by the Holy Ghost.”

The power of God is the power of the Trinity in Unity.

Eph.iii. 7. “The grace of God given unto me by the effectual working of his power.”

2Cor.xii. 9. “That the power of Christ may rest upon me.”

Rom.xv. 19. “Signs and wonders by the power of the Spirit of God.”

“He that sent me is true.”

“These things saith he that is holy, he that is true.”

“It is the spirit that beareth witness, because the spirit is truth.”

“For thou only art holy.”

“But ye denied the Holy One.”

“Ye have an unction from the Holy one, the anointing.”

“Do I not fill heaven and earth, saith the Lord.”

“The fulness of him (Christ) that filleth all in all.”

“Whither shall I go from thy Spirit; if to heaven, thou art there, or hell, thou art there also.”

“Love the Lord thy God, for he is thy life.”

“When Christ, who is our life, shall appear.”

“The spirit is life.”

“The Trinity in Unity, made all mankind.”

“The Lord he is God, he it is that hath made us.”

“By him (Christ) were all things made.”

“The Spirit of God hath made me.”

“God hath raised up the Lord, and shall raise us up by hisown power.”

“Destroy this temple, and in three daysI will raise it up.”

“Being put to death in the flesh, but quickened by the Spirit.”

“I am the Lord thy God, whichleadeththee by the way.”

“He (Christ) calleth his own by name andleadeththem out.”

“As many as areledby the Spirit of God, they are the sons of God.”

“Sanctified by God the Father.”

“He that sanctifieth, and they who are sanctified, are all of one.”

“Being sanctified by the Holy Ghost.”

I might quote many more Scriptures to prove this very interesting subject, and produce a thousand arguments, but if they hear not Moses and the prophets, neither will they be persuaded though onerose from the dead: it is no small mercy to believe, and receive the truth in the love of it, and to be fully persuaded in our own minds, of the truth, as it is in Jesus. On the word of God’s truth I rest, without asking a thousand carnal questions, remembering Him that hath said, “What is that to thee, follow thou me.” The above Scriptures, thus arranged, with many more by the above author, and Mr. Huntington’s book, “Contemplations on the God of Israel,” which, in my humble opinion, exceeds all that that good man wrote. These were the means of establishing my mind on this great subject, and delivering my soul from a thousand perplexities, for which I can never be too thankful.

Yours, J. C.

‘“But watch thou in all things.”

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I have often intimated to you the necessity of keeping a sort of diary, and minuting down some of the Lord’s dealings with you: this has a tendency to excite watchfulness, prayer, and gratitude. I do not mean that you should minute down all, as that might appear ostentatious; and forgetting all, as a mark of ingratitude. However, for those that have time and ability for such a work, it must greatly add to their joy and improvement in the divine life,and at the close of the year, to retrace written memorandums of the Lord’s dealings, would greatly felicitate the mind, and strike the soul with wonder. “Who is wise will observe these things, and he shall understand the loving kindness of the Lord.” I will transcribe the short memorandums of a few days, to stir you up to adopt the same method, as it will reward you in the end.

Saturday.—Awoke this morning, dull, dejected, and unfit for study; very little life in prayer, and even a degree of reluctance to pray. What a mercy necessity compelled me to arise and go unto my Father! and after some time sitting before the Lord, I felt a degree of spirituality. Some precious subjects opened to my view, which I put into the hands of the ever blessed Spirit, to bring to my mind when I should stand in need of them. Closed the day in spiritual conversation and prayer with our friends Mr. and Mrs. —.

Sunday.—Early this morning visited with these sweet words; “Oh, go your way into his courts with thankfulness, and into his gates with praise; be thankful to him, and speak good of his name.” Predicted I should have a good day, and so it proved; but surely satan envied it, for at night my feet had well nigh slipped. Closed the day very dejectedly. Alas! what poor returns of love hath my Creator found, what cause of shame and confusion for such ingratitude; oh, for more conformity to his blessed image.

Monday.—Weak in body, low in mind, sadlyharrassed. Many useless visitors upon mere trivial affairs, with the wretched reflection upon a debt owing to —. Could find no text to preach upon in the evening. Fretful, peevish, and in much bondage. Yet oh! the patience and forbearance of God! How sweetly supported, supplied and melted in the house of God, in preaching onJohnxvi. 27. Received the same evening a present from a lady, which relieved my anxious mind and confounded my unbelief. Closed the day in holy wonder and admiration at the grace and providence of God.

Tuesday.—I almost grieve I let sleep close my eyes last night; my frame is changed again; corruption sin and folly has interrupted me, disturbed my mind, prevented communion with God in meditation, prayer and reading; irregular passion let loose to vex me. Oh, that I could fly from myself! In vain I wish a solitary life, a cave, or the place of the way-faring man; I should carry the same nature with me there: I sink in despondency about the renovation of this sinful nature; but, blessed be God for Jesus Christ, in whom his people stand complete. A clear spiritual apprehension of this warms my heart, and again carries me above all my horrid feelings.

Beset with snares on every hand,In life’s uncertain path I stand.

Wednesday.—Blest with a spirit of prayer, diligence in reading, and clear light in the Word. Reada little of “Dr. Owen, on Communion with God,” “Dr. Goodwin, on the Condition of the Creatures,” “Gospel Magazine,” “Huntington’s Moral Law not Injured by the Everlasting Gospel.” &c.

“My willing soul would stayIn such a frame as this.”

No exstacies or ravishing joys, but a solid satisfaction of soul, by the knowledge and reception of truth. Very happy in preaching this evening, on “Is thine heart right.”

Thursday.—Lost much time to day in needless visits and trifling company, disputed with a Swedenborgian for three hours, about some of the grand truths of the Word, but I saw no good effects in my opponent. I am thankful I was kept cool and deliberate all the time. I dislike disputes, and always very reluctantly enter the lists, but when compelled I never keep back; the religion that is not worth contendingfor, is not worth having. A good man once observed,thatwas always a lost day wherein he neithergotany good, nordidany good; such days are painful to reflect upon. I gained one thing to day—a grateful heart for the knowledge of the truth.

Friday.—Received a gracious answer to prayer in the opening of a very great subject in the Word of God; also an answer to prayer in a providential way. Some time previous, a sweet portion was sent to my soul; but the fulfilment of the promise evidences itto be of God’s sending: thousands boast of promises applied, but it is theaccomplishmentproves them to be of God. He that hath received his testimony, hath set to his seal that God is true. Comfortable in preaching in the evening.

Sunday.—A good day to my soul. Felt much light and liberty in all my subjects; the Lord gave me power of utterance. Preached in the morning on that ambiguous portion, “Behold the man is become one of us.” Opposed a prevailing error, concerning the oneness of absolute Deity and a sinner. Shewed Adam was a type of Christ, in about twenty-four particulars: applied the text to Christ as God-man; 2, to Adam, as restored to God’s image; 3, to every believer as converted to God: noticed the last part. Gave the opinion of commentators, and then what views I had of it.

Afternoon.—The opening of the passion week. The eventful circumstances of the last week of our Lord’s humiliation is always very affecting to my mind. Preached on his riding to Jerusalem. In the evening, his weeping over Jerusalem, entering into the temple, and return to Bethany. A solemn day throughout.

Monday.—Met with many things to grieve me, but several peculiar providences cheered my heart. Preached in the evening on the Saviour’s cursing the fig-tree. Oh! what a mercy to be in Christ, and grafted into the true tree of life, that we may bring forth fruit unto God.

Tuesday.—Visited several sick beds, and dearfamilies who had been visited by death, prayed with some, but sorely shut up with others; this was painful indeed. Preached same evening on the poor widow and her two mites; and what have I to cast into the fulness of Christ, but my soul and my body; not to enrich, but to be enriched.

Wednesday.—Read Ambrose Christopher Vess, and other good writers. Preached in the evening on the Saviour washing the disciples’ feet. Alas! our daily errors and infirmities need washing away in the blood of the Lamb, by the word of God, and the influence of the Spirit.

Thursday.—A particular solemn day. Viewed with sacred delight, the thirty-three years of our Lord’s obedience to the law, for the justification of his Church, and now I behold him hastening to the awful entrance upon his direful sufferings and death, to put away sin. Preached in the evening on “They shall shew you a large upper room, furnished, there make ready.” Gave the sacrament between eight and nine o’clock, to about 300 persons; all was solemn and impressive; I was sweetly supported and a little melted. Oh, that it had been more so.

For canst thou, ungrateful man, his sorrows see,Nor drop one tear for him who shed his blood for thee.

Good Friday.—Preached in the morning onEphesians, i. I felt the power of the subject, and nearly at times overwhelmed, but kept up under the description of the Saviour’s sorrows; blessed alsowith a lively hope; he died for me. Preached in the evening upon his burial, and predicted resurrection, 41stPsalm. A solemn and blessed day.

Saturday.—Led to some precious portions of God’s word, though rather dead in mind and tired in body. Same day buried a dear friend, conversed and prayed with the family in the evening.

Easter Sunday morning.—Blessed with spirituality, though a little indisposed in body. Preached on the Seven Resurrections, but enlarged on our resurrection state in Christ, fromRomansvi.

Afternoon.—Preached onHabakuk, iii. 2. “Wilt thou not revive us again.” In the evening, a funeral sermon for a beloved friend, whose life was spiritual, and whose death was blessed; the textJohnxi. “I am the resurrection,” &c. But alas! how flat and insipid I felt, yet God blessed the word.

I look back with gratitude on what the Lord has done for me, and rejoice that amidst the many changes I experience in body, soul and circumstances, in the Church and in the world, he is the same yesterday, to day and for ever; in his love, in his purposes, in his covenant, in his word, and in his faithfulness. Oh, could I know and love him more.

“For Lord I would be thine alone,And wholly live in thee;Take all that I possess below,And give thyself to me.”

I only send you this as a short specimen of a few memorandums I wish you to make and keep by you;you will often find the benefit of reviewing them.—Hence the order, “Set thee up way-marks, make thee high heaps.” These memorandums are as Gilead, an heap of witnesses, and ye are my witnesses saith the Lord.

Yours, J. C.

“Examine yourselves, whether ye be in the faith.”

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The work of God, Father, Son, and Spirit, was ever opposed by satan and his emissariesinall the grand displays of his favour to his dear people,inthe open manifestation of his love,inthe accomplishment of our redemption,inthe proclamation of pardon and mercy in the gospel, andinthe operations of the ever-blessed Spirit on the hearts of his chosen. It is the last point I now beg you to notice; there are greater and more mischievous foes to this work than to any other, because this opposition generally comes from a quarter where one would hardly expect it;someprofest Christians deny it entirely;othersadmit it in part only, as an assistant to the creature. The apostle has addressed such characters in this pointed speech. “Beware, lest that come on you which wasspoken by the prophet, ‘Behold ye despisers and wonder, and perish, for I work a work in your days; a work in which you shall in no wise believe, though a man declare it unto you.’” You may talk to many about the works of creation and redemption, and they may give credit to it; but if you talk to them about the work of God the Holy Spirit on the heart, they will hiss like a serpent, and soon manifest their enmity to you and the work itself. But, my dear friend, although God has been pleased to begin, and is actually carrying on this work in our hearts, have we not more formidable foes within: are not our inward enemies worse than every outward foe? Let me appeal to your conscience. Do you not at times give way to doubting, and God-dishonouring unbelief? Do you not lie against your right, and offend the Lord in a fit of ingratitude, and too often indulge your suspicions and your complaints? Is not this giving place to satan, to harrass your mind, and keep up the distance between God, and your soul; setting you at questioning the reality of a work of grace in the heart, and begetting a fear in your soul that you are nothing but an hypocrite? The world, perhaps, joins in it and says the same: oh, you are nothing but an hypocrite. Perhaps providence seems contrary, troubles befal you, the members of the same church are permitted to suspect your religion, and condemn you only as an hypocrite. Under this opposition I have sighed and wept. Yet will you believe it, even this has done me much good: the fears of being an hypocrite, and beingfound so in death and judgment, have driven me to pray that God wouldmakeme sincere and without offence. By persevering in prayer I have obtained fresh light; the Lord has cast a ray on the track he has led me; and by reading the word I have been enabled to compare my past and present case with the word of God: this has often afforded me joy and peace in believing: not that I make my experience a foundation of hope, but I look upon some Bible parts of experience to be tokens for good, way-marks, evidences, and infallible signs and proofs of the electing love of God and of redemption from woe. The method I have found good to adopt has been the following:—

First, I have considered the characters specified in the Bible, to whom the promises and invitations belong: these persons are described clearly by such terms, and couched in such words as the very weakest believer may comprehend, sometimes as expressive of his feelings, and the views which he has of himself, in himself; so that when faith is too weak to apprehend what we are in Christ, it is busied about what we are in ourselves, as described in the word, and as we are led tofeel,see,lamentandacknowledgethe same before God and man. For instance, the word of God has set forth our state as dead, blind, captive, alienated from God, filled with enmity, rebellion, pride and unbelief. An acquaintance with these things as inherent in our nature is peculiar only to God’s people: all men are by nature in this state, but the children of God are the only persons who see it, feel it and lament it, and prize the remedyGod has provided. When I have heard or read sermons and authors speak of the dignity and excellency of human nature, I have felt disgusted, because I know, first, what the Bible has declared of human nature, and secondly, I have had the painful feelings of these things; I have felt my deadness, I have seen my blindness, I have felt my bondage, and saw, with horror, my distance and want of conformity to God. I have been brought into such circumstances as to feel my rebellion against a holy and a just God, his law, his gospel, his people and his sovereign dispensations: the Lord has shown me my pride of heart, and I have felt shut up in unbelief; I have seen my weakness, and been led captive by sin, satan and the world; and to this day feel the tyranny of sin; though, blessed be God, sin is not my sovereign, itrages, but it does notreign. A view, a deep heart-felt acquaintance with these things is feeling the plague of the heart; and deep as our knowledge may be of this desperate sore, not one half can ever be known by us. It was a good saying of Mr. Whitfield’s, “There are two mysteries we can never comprehend, the mystery of Godliness, as set forth in the gospel, and the mystery of iniquity which works in the heart.” No one can possibly prize the holy person and precious work of Christ, but those who are led by the Spirit into an acquaintance with their own hearts. This knowledge of the human heart distinguishes a believer from an hypocrite, and a mere carnal professor; it is the most painful part of our experience, but it is very useful. The fullloatheth an honeycomb, but to the hungry soul every bitter thing is sweet; and as the ever blessed Spirit leads us on to know our desperate vileness, so we see the justice of God in our condemnation, by the holy law which we have violated; we see the sin of Adam in a most awful light, and view it imputed to us, and condemning us. These things are better understood than it is possible to write them. I beg leave to observe once more, this knowledge of the human heart is gradual; we saw a little of it at our first setting out, but what do we see now. Hence the command toEzekiel, “Turn again, son of man, thou shalt yet see greater abominations than these.” Oh! the patience and forbearance of God with such hell-deserving sinners. Oh! the love of his heart, and the greatness, freeness, and power of his grace, give, oh, give him the glory for ever.

Yours, J. C.

“For the Spirit itself,Himselfbeareth witness with our Spirits, that we are the children of God, and if children, then heirs.”

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One of the very great errors of the present day in which we live amongst our professing churches, isnot giving to God the Holy Ghost, the glory of his distinct personality in the Godhead, in perfect equality with the Father and the Son, adoring and worshiping him as a person in God, and making him the object of our faith, hope and love. We confess that he is equally interested in our salvation, but do we give him equal praise? I fear not. It is a mercy to be divinely led to understand the personality, divinity, covenant offices and work of God the Holy Spirit; the different characters he bears to his people, and in which he is presented to our view in his own word as an advocate, reprover, comforter, sanctifier, teacher, leader, sealer, glorifier andwitnessof Jesus in his word, and to the hearts of his own dear people, for which he is well qualified as the spirit of knowledge, a spirit of judgment, and a spirit of truth; and he that believeth on the Son of God hath the witness in himself, because the Spirit has taken the great things of Christ, and shewn them to his soul; for all the spiritual knowledge we have of Christ is by his teaching, and in no other way: the Holy Spirit has borne his witness of Christ as God in the language ofIsaiah, “His name shall be called the mighty God and of his Sonship, and I saw and bare record that this is the Son of God, and of the person, work and offices of the Redeemer. He shall testify of me.” This he has graciously done in the word, and to the souls of all his elect redeemed ones in all ages. He also is a witness with, or to the hearts of his people. Hence the apostle asserts that the Lord’s people are heirsof God, and joint-heirs with Christ; being interested in God as the covenant God of his peopleinChrist, andwithChrist, as the head of the Church, and heir of all things, and although they are put into the possession ofsomeof theallthings to which they are heirs,—and their spirits, or consciences, can witness the fact—yet there are sad seasons, when we are permitted to doubt it ourselves, and in which this may be disputed by Satan. We have indeed much to accuse ourselves of. Sin has a voice against us—natural conscience has a voice, and is always finding fault, and the devil is sure to accuse us right or wrong; and declare we have no part in David, nor no inheritance in the Son of Jesse. Till these accusers are borne down by better witnesses, and where the one fails the other is sure to prove victorious. The first witness is our spirit, an enlightened conscience—and the second is the holy condescending spirit of truth, the infallible witness.—Good men have called this twofold witness, the common and the uncommon, or the ordinary and extraordinary witness. The former is at all times in the believer’s heart, and by a ray of divine light, it is given him to discover it. Conscience can bear witness of the work of God upon the soul, and draw its inference upon a review of the Lord’s dealings with it, as Manoah’s wife did. If the Lord had been pleased to have destroyed us, he would not have done this, nor would he have told us such things as he has. Conscience bears its testimony to the work of God on the soulwithin, by comparing itwith the word of Godwithout, and this is done by proving that our minds have been opened to receive God’s testimony of Christ; what he is, and what he has done; and this not in a bare rational way, however clear, but that we have so received him, as to believe in him, desire him, call upon him, prize him, trust him, hold communion with him, and most earnestly desire to live to his glory; and as we have received him, so to walk in him, be conformed to his image, and spend a blest eternity with him, to love all that he loves, and to hate all that he hates. Conscience bears witness of our sincerity in these things. This is the witness of conscience, and it is a mercy to hear it speak amidst the host of witnesses against us. Satan’s accusation, as in the case of Job before God, accusing him of hypocrisy, although God had declared he was the most sincere character in the world—and in the business of Joshua, the high priest, satan stood at his right hand to resist him, as it had long before been predicted of Judas. “Set thou a wicked man over him, and let satan stand at his right hand.” The world is also waiting to accuse, longing for every opportunity to ridicule the religion of the Son of God. Mere professors are all upon the watch, and even preachers, who are inimical to truth. “My mother’s children were angry with me—notmy father’s, but my mother’s, children—all my familiars watched for my halting, they said peradventure he will be enticed, and we shall prevail against him. The watchmen found me, they smote me, they wounded me, they took away my veil fromme.” Natural conscience legally biassed, and external appearances in the dispensations of Providence leads us on till we exclaim in the passionate language of Jacob, “All these things are against me.” Falling amongst thieves, we are stripped and wounded, and left half dead; or to keep up the metaphor, these witnesses would swear us out of our eternal life. But blessed be God, conscience can witness to the sincerity of our souls, the reality of our faiththatit is unfeigned, the goodness of our hopethatit is founded upon the person and work of Christ;thatour love to God, and all that is dear to him is without dissimulation, andthedesires of our souls are to Christ and the glory of his name. Yet, alas! what sad seasons of darkness, doubts and fears come on till these clouds which come betwixt, are dispersed by some precious manifestation of love; the holy spirit creating in the mind some very precious exalted views of Christ, clear apprehensions of the love of God, his secret purposes, and decrees the glorious covenant of redemption, the gracious transactions of each adorable person in the Trinity, respecting the salvation of the church; the truth as it is in Christ producing holy meltings of soul, and filling it with all joy and peace in believing; sometimes cloathing the word with such power as fills the mind with extacy; suddenly visiting the soul with light, life and love, and indulging us with sweet sensible communion with Father, Son and Spirit: this is an infallible witness. These things form no part of the salvation which is in Christ; yet they are very valuable tokens of God’s high approbation of us inChrist: these should be coveted by us—prayed for, that our joy might be full. This is a spiritual baptism indeed, of which water baptism is an outward and visible sign; this is being immersed in the spirit, and filled with the spirit; and those who have not yet attained should tarry in Jerusalem till they be endued with this power from on high. Peter calls it rejoicing with joy unspeakable, and full of glory; and although many of the Old Testament saints had glorious manifestations, yet this spiritual baptism is more clearly revealed, and is peculiar to the New Testament dispensation. If my reader complains he has not yet arrived at these things, nor been thus favoured with such extraordinary witness of the spirit, it is still our mercy to rejoice the holy spirit has began the good work in our hearts, and as that is made manifest, it is the witness of the spirittous that we belong to God; and while his gracious power is afforded to conscience, it is the Spiritwithour spirit, bearing testimony that we are his people, heirs of God, and joint heirs with Christ; for as many as are led by the spirit of God, they are the sons of God. The Lord be pleased to bless the reading of this simple statement of this important work to your heart, that you may rejoice in Christ, worship God the Spirit, be favoured with clearer views of the Father’s love, and rejoice in hope of the glory of God. This witness of the spirit is the Lord’s secret with the righteous; it is the deep mystery of faith, it is a path that no foot knoweth, and that the vulture’s eye hath not seen; it is one of the mysteries the Saviourgives his disciples to know, and which is hidden from the wise and prudent (in their own esteem). This work is a mystery at times, even to the real possessor; in fact, all he is, all he knows, all he feels, and all he meets with is very mysterious to him; he is a complete paradox to himself and all others—he is a riddle. This reminds me of what the excellent Erskine says in his “Gospel Sonnets,” to which I must refer you, but cannot pass by a few verses without transcribing them from his riddle.

To works, but not to working dead,From sin, but not from sinning freed;I clear myself from no offence,Yet wash my hands in innocence;I’m still at ease, and still opprest,Have constant troubles, constant rest,Both clear and cloudy, free and bound,Both dead and living, lost and found.My inward foes, that me alarm,Breed me much hurt, yet little harm;I get no good by them, yet see,To my chief good they make me flee;I’m innocent, yet guilty still,I sin against, and with my will.Though fain I’d be the greatest saint,To be the least I’d be content;Down like a stone I sink and dive,Yet daily upward soar and thrive;To heaven I fly, to earth I tend,Still better grow, yet never mend;Mine enemies that seek my hurt,Of all their bad designs come short;They serve me duly to my mind,With favours that they ne’er design’d:The fury of my foes makes me,Fast to my peaceful refuge flee,And every persecuting elf,Does make me understand myself;Their slanders cannot work my shame,Their vile reproaches raise my name:In peace with heaven, my soul can dwell,E’en when they damn me down to hell.

I could quote a great deal more, but must request you to read the work itself and you will find a scriptural description of the mystery of the saint’s life, warfare and state; and while you are at times perplexed about yourself, may you be led to enjoy the clear witness of the Holy Spirit in your soul, this will comfort you in life, cheer you in death, and let this be our daily prayer.

Witnessinus,byus,forus,With thine agency divine,Nor in that great day deny us,When the saints in glory shine;Then bear witnessOf our souls, that they are thine.—Amen.

Yours, J. C.

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