/^^ |THEOLOGICAL SEMINARY, | 4. Princeton, N. J. ^ 6Vns of the plate*, price W. 1* boar (S.P,) 23 CASE IV.— How may a Person judge when a promise or threatening comes from God, or is brought by Satan, to the soul > (S.H.) ----- 36 CASE V. — How far may a Person judge of the strength or weakness of his faith by the brightness or darkness of his frame ? (S.P.) -----__--___ 47 CASE VI. — Whether a Person, who has been a great Sinner, has any ground to expect Pardon, and the Comforts of the Holy Ghost ; and whether he may partake of the Ordinances of God ? (S.H.) ---------57 CASE VII. — What judgment should that Person pass upon himself, who knows himself to be in a dark and corrupt frame, but finds himself greatly unaffected with it, and stupid under it ? (S.P.) -- _-_,____ (j(j CASE VIII. — How may the times of family and closet duty be best regulated to the Glory of God, our own comfort, and the advantage of those about us .* (S.FI.) - _ _ 75 CASE IX. — Is it not presumptuous for a Person to hope he has an interest in Christ, when he sees' little or nothing in himself, but reason to doubt and question it? (S.P.) - 36' X CONTENTS. Page CASE X. — Is goint^ to Plays and other Theatrical Per- formances consistent with the profession and practice of Chi-istianity ? (S.H.) 92 CASE XI. — How may a Person, who is desirous of following the dictates of Providence in every respect, know the mind and will of God in any particular circumstance, wiiether temporal or spiritual ? (S.P.) ------ 103 CASE XII. — Should not a Person, who is not comfortably persuaded of his being a real Christian, abstain from the Ordinance of the Lord's Supper, lest he should eat and drink danination to himself? — And, what method must that Person take to satisfy a Church of Christ of his being a real Christian, who caimot relate any particular experience of the dealings of God with his soul ? (S.H.) 1 15 CASE XHI. — How may we distinguish the suggestions of Satan from the corruptions of our own hearts? (S.P.) 1^25 CASE XIV. — How may a Person know when he has the assistance of the Spirit of God in prayer? (S.H.) - - 132 CASE XV. — How may we keep from spiritual pride, after special enlargements in duty ? (S.P.) - - - - - - 139 CASE XVI. — Whether it is necessary to evidence a Person's conversion, that he see and acknowledge himself the chief of sinners, though he has not been guilty of out- ward abominations? Or, what that sense of sin is, which is an evidence of conversion, and is therefore accom- panied with salvation ? (S.H.) - -------147 CASE XVII.— When a Person has received a temporal mercy, which he prayed for, how shall he know whether it is granted in answer to prayer, and comes to him as a covenant blessing ? (S.P.) - __---_-- 154 CASE XVIII. — How may a Christian know that he grows in grace? (S.H.) ""--iGl CASE XIX. — How may a deserted believer find out the parti- cular sin or sins, whereby he has grieved the Spirit of God? (S.P.) --1G9 CASE XX. — How should we read the word of God, so as maybeforhisglory,andtheadvantage of our souls? (S.H.) 179 CASE XXI. — How may a Christian attain to perform the duly of serious meditation in a right manner ?( S.P. - 185 CASE XXII. — When may a Christian be said to pursue the affairs of the present life, so as to |)revcnt his advances in grace, dishonour Godj and injure his soul ? (S.H.) - - 19'2 CONTENTS. xi Page CASE XX III. — How may a Professor, who fears lest his experiences are counterfeit and not genuine graces, come to such a satisfaction concerning his state, as shall en- couragehiscontinued receptionoftheLord's supper? (S. P.) 199 CASE XXIV.— Whether a Person can desire the blood of Christ to be applied to liis soul, and yet be a Hypo- crite ? (S.H.) - 210 CASE XXV. — How shall a Person know whether the obe- dience he performs, flows from true Faith .!* (S.P.) - - 218 CASE XXVI.— On self-examination (S.H.) 231 CASE XXVII. — In what frame does the sinner come when he savingly closes with Christ ? (S.H.) ------ 240 CASE XXVIIL — A Person has had a religious education, and cannot remember any time or place, when and where God first wrought upon his soul ; what judgment must he form of his state, and what methods must he take to be satisfied that he is a child of God ? (S.H.) - - - 250 CASE XXIX. — A young Person who has had a religious education, and gave his parents promising hope of a work of grace in his heart, and after this, threw aside all his religion, and gave himself over to many known sins, but has of late been enabled to refrain from those sins, thinks he hates sin as sin, and attends constantly with delight on, public worship, prayer, reading, meditation, &c. desires to know whether this is restraining grace only, or saving grace ; and begs advice and instruction in a matter of so great importance (S.H.) - - . - 262 CASE XXX. — What judgment must a Person form of his state, or what must he do, who is in total darkness, and cannotseeany thing of a work of grace in his heart? (S.H.) 274 THE TOUCHSTONE OF SAVING FAITH. QUESTION I. — How far may a Person's heart and ways be rectified, and he notwithstanding be destitute of saving faith ? ------------- 286 QUESTION II.— How shall we know whether our faith be saving, amidst all the weakness and doubts that may attend it? ___>---------- ibid. scii CONTENTS. Pape QUESTION I IT.— When may a Person ronrlude that he enjoys God in the performan(^e of duty ? ----- 309 QUESTION IV. — How may a Person know, in the exercise of prayer, whether he is under the influence of the blessed Spirit, or under tlie movings of his own natural spirit or imagination ?----------- 31-2 QUESTION v.— How far a Child of God may fall, and yet have true grace in his soul ?--------- 3^20 QUESTION VI. — What is the essential difference between a natural and a spiritual faith ? ------- -ibid. QUESTION VII. — How may a Person distinguish between the genuine consolations of the gospel, wrought in the heart bv the Spirit of God, and those comforts that spring from our own imagination, or a delusive spirit.^ - 323 QUESTION VIIT.— Why should the king of Moab, by the advice of his privy council, in a time of imminent danger and threatening . CASE IV. How may a person judge when a promise or threat- ening comes from God, or is brought by Satan to the soul ? [This question you will find contained in the following letter :] " Reverend Sir, " I AM a person who have for some years been a professed follower of Jesus, have had a place in his house, enjoyed great privileges, and have had advantages above many, sitting under a sound, faithful, and tender minister. But, under these means of fruitfulness, I, alas ! seem barren and unprofitable, and am afraid I go backward in religion, and make advances in sin : and what is worse, my heart is so hard, that 1 do not mourn over these declensions as 1 ought ; and therefore fear I am not properly alVected with them. No sooner does a temptation offer, but 1 fall in with it ; so that 1 often think, whether my refraining from gross immoralities is not more for want of temptations than from a real hatred of them, and love to holi- ness. And yet I liope I sincerely strive, and pray, and resolve against sin in Christ's strength, being convinced that I have none sufficient of my own. But can I sincerely do this, and fall so frequently ? I attend on gospel-ordinances ; but, I fear, to little purpose, being cold and lifeless under all. I hear the love of Jesus sweetly displayed ; but this icv frozen heart is not melted ; these languid and lifeless affections not raised to, nor fixed upon, the dear Redeemer. 1 cannot call him my Case iv.] CASES OF CONSCIENCE. 37 Redeemer, lest I should be deceiving my own soul ; and yet I dare not say I have no part in him, lest I should be ungrateful, and deny his work. Thus 1 am in a strait : but this I must say, that I desire to call the glorious Saviour my Lord and tny God. Another thing that appears discouraging is this :— In an answer to a question some time since, you proved that Satan did often produce passages of scripture to terrify the trembling Christian. Now, this being the case, may he not transform himself into an angel of light, bring promises to our minds, and so deceive us ? If so, how can a poor creature iudge when a promise or threatening comes from God, or from Satan ; especially when sometimes promises have seemed to be sweetly, seasonably, and powerfully set home upon the soul, and afterwards awful threatenings have appeared to come with equal strength ? I beg you will take these things into your consideration, if you think them of sufficient importance: and may the Eternal Spirit, whose work it is, direct you to a suitable answer, that I may be capable of judging, in some measure, of my condition ; whether I am but a painted hypo- crite, or a real, though I am sure then, a poor unworthy believer! Oh, that I could experience this made good to my soul ! Theij that wait upon the Lord, shall reneiv their strength. Now God is faithful, and the promise is absolute ; they shal\ S^y. Surely, then, if I waited properly on the Lord, or was within the bond of the everlasting covenant ; this would be my case. I think if I am more lifeless at one time than another, it is at the Lord's supper : so that I sometimes think, I should sin less in neglecting, than in attending in such an unbecoming frame, as I almost constantly do. O hard rebellious heart ! Stupid and ungrateful creature ! surely, could you see my vileness, you would never judge favourably of my state." This case consists of a variety of particulars, which it would not be well to pass over without notice. I would therefore, I. Consider some of the particular circumstances here men- tioned ; and then, II. Answer this important question. How a person may judge whether a promise or a threatening comes from God, or , is brought by Satan to the soul ? 1. Let us take a view of the particular circumstances or complaints, of which this case consists.— These, we find, are various. Here is barrenness and unfruitfidness under abundant means mentioned. Here is coldness and lifelessness complained of. Here is a fear of going backward, and yet a mind not 38 CASES OF COXSCIEXCE. [Case iv. suitably airccted with it. This person particularly complains of (leadtiess at the Lord's supper, and of bebtg carried aicay with temptations ; which occasions a fear, lest his abstaining from gross inimoralities does not arise rather from a want of temptations, than from a hatred of sin, and a love to holiness. rie is in a strait, whether to conclude he has an interest in Christ or not. He is afraid that his frequent falls are incoU' sistent with an experience of the grace of God. And lastly, he is ready to conclude, that he should sin less in neglecting, than in attending the ordinance of the Lord's supper, because of his great coldness there. These are the various complaints this person makes ; complaints all ^^'hich are suitable to the expe- rience of the Christian, and which therefore deserve considera- tion. Time indeed forbids our taking particular notice of every one : yet I would not w holly neglect them ; and therefore shall make a few general observations, which will refer in some respect to them all, and tend to direct, encourage, and strengthen the Christian under his various fears. I. It is an unspeakable mercy, ichen ice have a deep and humbling sense of our barrenness, deadness, and unproftableness, and to be enabled to spread it before the Lord. Some persons are mere cumberers of the ground indeed. They bring forth no real fruit, and yet are entirely unconcerned about it. They enjoy all the privileges of the gospel, are favoured with all the means of grace; and yet are absolutely unaftected with the great concerns of eternity, are strangers to all real religion ; but, notwithstanding all think well of themselves, and, hypocrite- like, say, Stand by thyself, and come not near us ; for ice are holier than thou. Awful to be in such a condition ! but is this your case, my dear friend ? You find a coldness and indifferency under these means, and are afraid you are rather going back^ ward than forward. You complain of hardness and insensibility; but remember, fell hardness is not real hardness. It is rather a blessing, than a judgment, and therefore calls- for thankful- ness. It is a stupidity yi'//, and lamented over, and not like the absolute stupidity of the impenitent sinner. Do you not carry your complaints to God, and tell him of your coldness, your fears, your insensibility ? Do you not appear humble in your own eyes on this account? Are you not accusing yourself of your ingratitude, and abhorring yourself for your vileness? This is no evidence of a hypocrite, but rather of a real Christian. A liypocrite that abstains from outward immoralities, thinks all is well with him; but the Christian appears vile and odious in his own eyes oa account of the sinfulness of his heart. Case IV.] CASES OF CONSCIENCE. S9 Though lie has no public sins to charge himself with, yet, when he looks within, he finds enough to make himself appear vile and despicable. It is a peculiar mercy to be made sensible of the plague, the wickedness, the coldness of our hearts, and to be deeply humbled under it. The Spirit of God always shows the Christian what he is, that he may the more readily acquiesce in the method of salvation exhibited in the gospel. Be thankful, then, Christians, that your souls are not absolutely frozen and benumbed, but that you are sensible of, alarmed at, and humbled for your indifferency and lukewarmness, barren- ness, and unfruitfulness, under the means of grace. 2. It is a good evidence of our being Christian indeed, when we are not easy and contented under such a sense of our barren- ness a7id coldness, but find our hearts filed with desires, and are enabled to endeavour after greater Jioliness. Are you satisfied with complaints? or do you think it is enough to mention them ? Do you willingly rest here ? Do you find no self-abhorrence on the account of these things, no desires after liveliness of soul, no concern to have things better with you ? Do you not pray for, endeavour and strive after, greater de- grees and measures of grace ? Then you are asleep indeed, and it is high time to awake ! It is an awful circumstance to be like the door on its hinges, and to have no desire after an alteration! To sit down and feebly ivish to be better, but cannot find a heart to pray and endeavour after a more spiritual frame, and a growing conformity to God ! This is sometimes pretty nearly the case with the Christian, when he is under the power of any particular corruption. Sin has caused a too great insensibility in his soul, and all his spiritual powers appear asleep, as was the case with David, when Nathan came to him. But is it thus with you, my Christian mourner? May I not answer for you, and say. No ? Are you satisfied to be in such a condition ? Do you not desire and long to have it otherwise with you ! Nay, do you not pray, and cry, and strive to have all things altered with you ? Are you contented with a few feeble wishes ? Sometimes, my friend, you may appear to yourself to be in such a condition ; but at other times are you not full of holy concern about it ? Do not you call upon your sleepy soul to awake ? Do not you beg to feel the love of Christ melting your hard and stony heart? Before duties, are you not concerned to be kept from coldness and indifferency ? and, at the close of duties, are you not humbled and ashamed under a view of your great imperfections, and do you not apply afresh to the blood of Clirist for pardon ? 40 CASES OF CONSCIENCE. [Case iv. and is not all this an evidence of the Christian ? Is there not in all this a sense of the excellency of holiness, a real love to it, and therefore an evidence of a work of grace in the heart? Oh bless God, that it is thus with you ; that you can appeal to him ; that you would have your soul filled with greater love to him, and brought into a warmer and more lively frame ! 3. JVe should not make our Jluctuat'wg frames, nor otir being led aicaii by a particular temptation, a mark of our being hypocrites. We are not to judge of ourselves by one particular action in our lives, or by an unbecoming frame, that we may through the power of temptation be led into ; but by the general tendency of our desires, frames, and conversation. Sometimes you find all dark within : you cannot call Christ your Saviour. Sometimes you find a sad benumbedness : your soul seems like the earth in winter-frost, hard and incapable of impression : the love of a compassionate Saviour does not melt you, when you hear it. All this is consistent with a real expe- rience of the grace of God. These different frames are not uncommon. What must we conclude from them? They only show us the difference between earth and heaven, intimate the state of imperfection we are in, and the sad infiuence of sin even in a renewed heart ; but do not by any means give us reason to conclude that we arc but abuosl-christia)is. The hypocrite is generally in one frame; but the Christian's frames are ever fiuctuating. His sky is not always clear: but as the natural sky is sometimes serene, and appears beautiful and pleasant, and again is stormy, dark, and tempestuous ; so is it with a Christian's soul. Do not then draw any discouraging conclusion from your various frames. Let a consideration of it keep you humble, make you watchful, and fill you with warmer desires after the heavenly Morld, where your love will never grow cool, nor your enjoyments meet with any inter- ruption ; but do not conclude from hence, that you are not Christians indeed. 4. fie should ever maintain a godly jealousy over our hearts^ yet u'e sJiould take care atul guard against unbelief We should ever rejoice, with trembling. Upon every eruption of sin, and interruption in our frame, we should take the alarm, inquire into the reason of it, and watch the heart with all diligence, knowing that it is deceitful above all things, and desperately wicked. Yet we arc not to give way to disputings and unbelief, because our hearts are treacherous ; for, if so, we may be always under the ])ower of distressing fears, and never enjoy any satisfaction or jieace, saying, wc may be deceived. There Case IV.] CASES OF CONSCIENCE. 41 is a great difference between a godly jealousy and unbelief. If after examination our consciences do not condemn us, we have no reason to be uneasy. This person knows not what con- clusion to draw concerning himself. He is afraid to say he is a Christian, there are so many circumstances that appear dis- couraging; and yet he would not deny what God has done for him. Do not hesitate between two opinions. If, so far as you know your own heart, you have been enabled to give up yourself to Jesus Christ, and receive him in all his characters; if your conscience does not contradict you, when you say, you hope you love the Redeemer; you may, and ought to draw a favourable conclusion concerning your state, and to wait for the clearer testimony of the Spirit to make it plain to you. Do not, my friends, be always disputing : that can be of no service to your souls. It will break in upon your peace, dis- honour God, and perhaps provoke him to leave you in the dark. Oh, hope and trust ! Do not cast away your confidence. Endeavour to live in a thankful frame, considering what God has done for you, and rejoice in the evidences of his distin- guishing grace, and give God all the glory. 5. We may be growing Christians, and yet not find our affections always lively. If we judge of our state and of our progress in grace by affection, we shall be in danger either of running into all the wild reveries of enthusiasm, or else of fall- ing into despair. Affections may be raised, and yet there be no grace : and, on the other hand, we may have our affections didl, or seem almost to be void of affections, when compared with some persons ; and yet we may not only have grace, but be growing in grace. Our affections may not be lively, and our souls all on fire ; and yet we may really love Christ, and be making some progress in the divine life. Young Christians are often led by affection; therefore their hopes are ever fluctuating. If they are not lively, they conclude they are no better than hypocrites. Constitution makes a great difference as to the liveliness or dulness of our affections ; and so does the present state of the body : and these things should be always considered. Some can weep at pleasure, whilst others are incapable of shedding a tear. Some appear all alive, others are of a heavier cast, and yet are solid growing Christians, and have a rich experience in divine thir.gs. It is doubtless pleasant and profitable tDo, to hav^e our affections raised by divine truths. When our chariot-wheels move on swiftly and the fire burns within us, it is sweet meditating, praying, reading, bearing, or conversing^. Yet we must not judge of tiie work G 42 CASES OF CONSCIENCE. [Case iv. of God in the soul by the liveliness of our affections altop^ether. Indeed, when a person, naturally of lively affections, finds a trowing coldness and indifferency to spiritual duties, and is all alive when pursuing the things of sense, it is a sad sign at least of a bad frame. But though he does not find his soul lively in duty ; yet, if he is labouring after a greater deadness to the world; if he is secretly mourning after God, and lament- ing over sin; if he is pressing on towards the mark, and seeking after a greater conformity to Jesus ; if he is more careful against sin, and watchful over his own heart ; he is a growing Christian, though in waiting upon God he may not find his affections so lively as he would. The tree does not only grow in summer, when it appears in all its gaiety ; but even in winter, when it appears to the eye as dead. So the Christian in his winter-seasons may grow in humility, in a knowledge of his own heart, and in love to Christ and holiness, though clouds and darkness are round about him, and his countenance may wear an awful gloom. 6. Lifelessness and coldness in ordinances ought not to dis- courage us from waiting upon God in them. If we must leave ofl' waiting upon God for this, the ordinances must not be administered, because all Christians at times feel this coldness. We should be humbled for it, but not discouraged. It is unpleasant to find a deadness in our spirits ; but it should not stumble us. We should search into the reasons of it. Per- haps you have taken no pains with yourselves to get your souls into a warm frame, before you came to ordinances. Be not surprised then that the Spirit has withdrawn. Perhaps you were not so concerned as you ought, to keep a strict watch over your hearts in ordinances ; or, perhaps, there is some sin you have been guilty of, which is not yet lamented over. God may therefore stand at a distance, and your souls be cold and lifeless. Inquire therefore into the reason of your coldness, and endeavour to get it removed, but be not discouraged. This person particularly complains, that, (/" he is more lifeless at one time than another, it is at the Lord's supper ; therefore imagines he she cir- cnmstances, liave an interc^'t in this promise. — Thus we may find somclhinp in most other promises and cimifortable passages of scripture, to direct u? whethrr wc liaye a^i interest in them or not. Case iv.] CASES OF CONSCIENCE. • 45 of a promise brought to iis, and its influence vpon us. For example — If it lulls us to security, and gives us any hopes of eternal life, though we are careless and indolent ; if it leads us to presumption, cncourageth us to sin, and yet assures us of an interest in Jesus Christ ; we may look upon it as coming from Satan, who is willing to give us all possible encourage- ment, provided it does not produce in us a hatred of sin, and a love to holiness. But if on the other hand, the promise, when it comes, melts our hard hearts, and fills us with admira- tion of the love and rich distinguishing grace of God ; if it not only scatters our fears, and fills us with a joy, but makes us humble ; if it endears a Saviour more to us, and tends to bring us into a greater conformity to God; if, in fine, it leads us into a more evangelical frame, even that frame that honours God, and is suited to the scheme of salvation in the gospel ; we may then conclude that it comes from God, and not from the enemy. A promise, having such an influence upon the soul, answers all the ends for wliich it is revealed. Now we cannot suppose that Satan would bring a promise to answer these important purposes : this would be acting against himself, and destroying Ins own kingdom ; for the more humble we are, the more Christ is endeared to us, and the less is Satan's influence upon us. — ^Thus then we have reason to conclude that a promise in these circumstances comes from God. II. Let us now consider threntenings, and awful passages of Scripture. — As there is a variety of these in the word of God, and they are designed for usefulness, yet are often made use of to answer other puq:)oses ; so it is of importance to us to know when these come to us from the Spirit of God, and when from the enemy. Now we may take the same method in judging- of these, as we did in judging of promises, viz. consider the circumstances we are in, view the end and design of threatenings, when they come, and then examine their influence upon us. Thus, if threatenings, or awful passages of scripture, come with a design to rob us of our spiritual comfort, to stagger our faith, and bring us into despair, we may conclude they come from Satan, and not from God. — But if we are slothful and secure ; if we have been running into sin, omitting known duties, and are not yet awake; if the means that have been used, have not been made effectual to revive us, and these threatenings or awful passages seem brought to our minds with a design to rouse us, and to stir us up to greater diligence in our Christian course; if, in fine, they have this influence upon us, we may conclude they come from God; 46 CASES OF CONSCIENCE. [Case iv. for these are the purposes they are designed to answer. We have a variety of passions to work upon. Promises, endearing representations of the love of Christ, &c. are designed to toueh the finer sprln;/s of human nature, to move the softer passions. Tlireatenings, and awful representations of hell, &c. are designed to alarm us, to compel, and, as it were, drive us. Thus God makes use of various arguments to begin and carry on his work in us. This use then we should make of the more awful parts of scripture. A view of them should make us admire that grace, that has plucked its as brands out of everlasting burnings ; fill us with a godly jealousy over our hearts; make us seriously inquire whether we are Christians indeed, and stir us up to press forward, with growing cheerfulness, towards the mark for the prize of the high calling of God in Chritft Jesus. When threatenings appear to be brought with this view, and when they have this influence upon us, they are as means in the hands of God for our good. But, when they forbid our hopes, and draw us to despair, we may conclude there is the liand of Satan in it. Upon the M'hole, so far as threatenings promote our greater holiness and spiritual advan- tage, so far they arc useful, and answer their end; but so far as they weaken our hands, discourage our souls, and lead us from God, so far they are made use of by the enemy of souls to our spiritual hurt. — Thus then inquire, you who have had promises, or threatenings, or both, come upon your minds with any degree of force, inquire what circumstances you were in, what the direct tendency of these promises or threatenings was, and what influence they had upon you ; and from hence you may in some measure determine whether they came from God, or from the enemy. I shall now conclude with one remark, viz. Hoio glorious is Heaven, and horv happy the believer there ! Here we are fluctuating between hope and fear ; we often hang our harp upon the willows ; we are watering our couch with tears, and are exposed to the fury of the roaring lion, O happy alteration, when we reach the mansions above, to find all sin perfectly destroyed, every fear scattered ! no longer to know what it is to be in darkness, or what the least degree of coldness means ! Desirable state ! to be present with the Lord, and to find his presence animating our souls with the noblest ^rdour in his service ! to have the whole conduct of Providence laid before us, and every mystery sweetly unravelled ! to look back upon the many instances of divine wisdom and grace in our salvation ! to find ourselves got safe over Jordan, and Case v.] CASES OF CONSCIENCE. 47 appearing in all the glory of the children of God, and triumph- ing as kings and priests ! Blessed worljj, " Hail, happy day ! When will it be thus with me ? Come, thou important period, when this earthly tabernacle shall be dissolved ! Haste, that joyful moment, when I shall at once be delivered from all my sins, and all my sorrows ; when I shall no more stand in need of promises or threatenings, the one to comfort, the other to quicken me ; having the glorious uninterrupted view of my exalted Mediator, and the sweetest, fullest manifestations of his love, to keep the sacred fire ever burning in me, to fill me with joy unspeakable, and to engage my unwearied and everlasting praises !" Thus may we long and breathe after the heavenly state, and in God's own time make the glorious change. Amen. CASE V. Hozv far may a Person judge of the strength or zveakness of his faith hy the brightness or darkness of his frames P THE growth of grace in the heart of a tiiie believer is a very mysterious thing; and there is scarcely any particular whereby Christians in general are more puzzled, and wherein they are more frequently mistaken, than in judging of the strength or weakness of their graces. It is very common for those to judge themselves declining in spiritual experience, who are really growing apace in the divine life ; and for those to esteem themselves improving, waio are in reality decaying and withering. I cannot but apprehend that the foundation of these mistakes lies in their not properly distinguishing between faiih and frames. We are apt to judge of the former by the latter; accounting our faith and other graces to be strong, when our frames are comfortable and lively; and thinking that faith must certainly be weak, when these our frames are very dark and distressing. But, were this rule just and valid, there would be no manner of difficulty in measuring the degree of grace in us ; because no believer can be at a loss to know whether he is in a comfortable or uncomfortable frame. But that this is an improper standard to measure tlie degrees of 48 CASES OF CONSCIENCE. [Cask v. grace by, is very evident ; because nothing is more variable than our frames, as they are continually waxing and warning alternately. In this respect we are scarce a day at a stand; yea, an hour often makes a great alteration herein : whereas it cannot be sui)i)osed that grace itself is so very changeable ; for the path of the just is as the shining light, that shineth more and more nnto the perfect day. Prov. iv. 1 8. This ease is taken under consideration, in consequence of two distinct letters transmitted to me : the one, regarding com- fortable frames ; and the other, uncomfortable ones. These two letters contain several experimental queries, and difficulties, all of which centre in, and may be solved by a proper answer to, the single, question above specified. The letters themselves you will find hereafter inserted hi their proper places, where a distinct answer is given to them. Be pleased therefore to attend seriously to the following < observations relating to faith and frames : 1. A strong faith totds to produce and promote a bright and comfortable frame. This must be granted from the nature of saving faith, and from the express declarations of the divine word. Nt)thing tends more to take away our doubts, to clear up our evidences, and to comfort our licarts, than the strong and lively exercises of a living faith in the Lord Jesus, as a free and C()m])lete Saviour. Faith is often set, in opposition to distressing fears. / will trust, says the church, o)id not be afraid, Isa. xii. 2. We read likewise of the joy of faith, and the assurance of faith; of being filed icith all joy and peace in believing, and of rejoicing by faith in Christ uith joy un- S])eakable and full of glory, 1 Pet. i. 8. These scripture phrases sufficiently testify, that tliere is no better way of liaving our evidences clear, and our comforts strong, than by exercising our faith, trust, and dependence, upon a free and glorious Saviour. If then we would be truly comfortable, let us desire and endeavour to live by faith on Christ, and aim at direct acts of recumbency on him; for the more we can, by the realizing and appropriating acts of faith, see of the freeness and fulness of divine grace in Christ, the more experience we shall have of evangelical supports and consolations. On the contrary, we must observe, that 2. The wealoicss of faith tends to promote and produce dark and uncomfn-table frames. For since. /^or :\wA faith arc set in direct opjjosition to eacii other, therefore as faith declines, so in proportion fears prevail. Tlie declining of faith in its strength and activity, gives way for our corruptions to work. Case v.] CASES OF CONSCIENCE. 49 for temptations to assault and overpower us, for distressing fears to arise ; and then, the light of God's countenance with- draws, and our evidences for heaven are darkened and clouded. As soon as ever we begin to distrust the power of Christ, the faithfulness of the promises, or the absolute freeness of gi'ace, we are sinking. Thus Peter, when walking upon the water at Christ's command, and in Christ's strength, is upheld as if walking upon firm ground, so long as his faith in Christ's power and kindness is maintained; but no sooner does he attend to the boisterousness of the wind, and withdraw his dependence from Christ, but he begins to sink, his heart to sink within him, and his body to sink in the waves. And mark what a tender and instructive rebuke Christ gives him upon that occasion, Matt. xiv. 31. O thou of little faith, where- fore didst thou doubt ? Much doubting argues little faith. Nothing can be more prejudicial both to our comfort and holiness, than to suspect the almighty power and free grace of Christ. These two observations being made and proved, some may be ready to imagine, it necessarily follows, that we are to judge of the strength or weakness of our faith, in all cases, by the brightness or darkness of our frames. And the conclusioa would be just, were it not for the two following observations. Por notwithstanding all that has been said or allowed, yet, 3. A believer may be in a dark and uncomfortable frame, and yet be strong in faith; and that not only in the grace of faith, but in its exercise too. I acknowledge that this at first view may seem mysterious, and contradictory to what has been declared. And it is this one thing which perplexes and stumbles our friend, who wrote one of the letters, when he asks, " Are not light and peace the peculiar privileges and effects of faith?" This consideration, my friend, is perplexing not to you only, but to many others. Let me therefore attempt to show you, in a plain and evident manner, how this case really stands. Are light and peace the "peculiar effects of faith f I answer, yes ; but not in such a way as supposes that all our distress and darkness must arise from the want or weakness of faith, A few scriptural instances will make this appear abundantly evident. What think you of the condition of the church, as expressed in Micah vii. 8 ? The church was at that time in great darkness, and under heavy complaints, and yet was strong, very strong, in faith ; as appears by the language there used. Rejoice not against me, O mine enemy ! When I fall, I shall ffme; when I ?it in 4(i,rknesSf the Lord ihall be a light unto me, K 50 CASES OF CONSCIENCE. [Case \'. Again, \vi\s not Job in a very dark frame, and under great agony of spirit, when lie says, TJiough he slay me, yet will I trust in him f Job xiii, 15. And what sliall we say concerning the poor woman of Canaan, mentioned jNIatt. xv. 21 — 28. who renewed her petition, and would not be driven away by the seeming repulses she met with from the Lord Jesus ? Was not her agony great, her soul in deep distress, when she heard our Lord say, It is not meet to tale the children's bread, and to cast it to dogs f But it is indubitably clear that her faith was real ; yea, that it w as very strong, vehement, and skilful in its exercise, under this distress, when she replied. Truth, Lord; yet the dogs cat of the crumbs that fall from their masters' table. Such instances, which I have here adduced, are frequently brought as proofs of real faith, though attended witli weakness, doubts, and fears. But in reality these are specimens of faith in its strongest efforts and acts. You may therefore well ask. How can these things be ? If the strength of faith tends to a bright frame, and the weakness of faith to a dark frame, how is it possible that faith should be so lively and strong, and yet the experience of the soid so distressed and complaining ? I shall endeavour to explain this paradox by a familiar simile. Compare spiritual things with natural ; and let the strength of faith be represented by bodily strength. A person may be very strong in his body, yea, and exercise that strength to the utmost, when under a very heavy burden, and not be so easy or comfortable in himself as one who has not half his strength, and has no burden, or but a light one, to carry. We are not to judge a person to be weak, merely because he faints, and pants, and labours; nor to judge a person to be strong, merely because he seems lively and active. We must consider the burden a person has to bear, or the difficulties he has to encounter with, in order to pass a right judgment upon his ability. Now apply this to tlie case similar to it in spiritual aftairs : If a person strong in faith is tried, has many great duties to perform, or many and heavy trials to stmggle with, or many weighty burdens upon him ; these things may so put his strong faith to a stand or difficulty, as to make him ready to sink and fail. They may take away or suppress all the sensible pleasure and joy of faith, and may make him complain as under distress and darkness. Thus you see fallh may be very strong, and very strong in its exercise too, and yet yield no sensible pleasure or exultation, by reason •f the great things it has to conflict with and fight against. Case v.] CASES OF CONSCIENCE. 51 These thouglits may likewise help our conceptions in the last observation, which is, that, 4. A person may he very iveak in faith, and yet his frames be bright and comfortable. This is a case not at all uncommon among Christians. Observe the newly-converted person, who is just brought out of darkness into light, has the principle of grace newly implanted : we cannot suppose that such a one in common is strong in faith, when the seed is but just sown in his heart, or but just sprung up. And yet we find this new-born babe in Christ is frequently favoured with peculiar joys and consolations. And it is very clear, that this newly- regenerate person has not his faith as yet strengthened or established, notwithstanding all his exultations and spiritual delights; for, if there be but a little withdrawment of the light of God's countenance, or if he be but assaulted by but a small temptation, we find his faith appears then to be exceeding weak or unskilful, not able to stand the shock of the tempta- tion, or not sufficiently skilful to expound the meaning of the spiritual withdrawment. A very little change in experience often stumbles tlie faith, shakes the hope, and discourages the heart of him who is newly convinced and comforted. This surely is an infallible indication that his faith is weak, although he may be favoured with much spiritual sweetness and delight. A little child may as well imagine that he is a strong man, because he is dandled upon his father's knees, and enjoys his father's smiles, as a newly-converted person conclude his case is firm, because his spiritual comforts are enlarged. Neither should we confine this remark to the new-born babe in Christ; because there are many, who have had some standing in the grace of Christ, and yet remain very weak in knowledge, and very feeble in their faith : and these we find are sometimes favoured with great spiritual enjoyments. Their corruptions are suppressed, their evidences clear, by the Spirit shining upon his own work ; and for that reason they cannot but be comfortable and joyful in their frames for a season. Nov/ their souls are saying, My mountain stands strong, and I shall never be moved. Yet, no sooner does God hide his face, or permit a corruption to arise, but their souls are affrighted, and their hearts discouraged. This is a plain token that their faith is really weak, at the very time when their comforts are strong. And thus it comes to pass, that those who are weak in faith, are sometimes the most comfortable ; and those who are strong in faith, often have less of the spiritual enjoyments. These things losing premised, we may from thence gather / 5f CASES OF CONSCIENCE. [Case v a true answer to the questions proposed in the two letters that occasioned tliis discourse, which may be thus disposed. 1. Huic shall ice know whether the darkness of our frames arises from the weakness of our faith i* This query in substance seems to be aimed at in one of the letters, wliich runs thus : « Sir, *' I AM one, who through rich grace, have been taught to know and feel myself a sinner, and have been favoured with a clear manifestation of the love of God in Christ Jesus by the teachings and witnessings of tlie Spirit: but yet I do sometimes walk in darkness. ]\Iay I humbly beg leave to propose the following questions to you : AVhat is the cause of this dark- ness? Does it not proceed from corruptions within, from temptations from without, or from the omission of duty, or the commission of sin ? How may I be able to judge of the cause, when under a dark experience and clouded evidences, so that I cannot sec him whom my soul loveth ? Are not light and peace the peculiar privileges and effects of faith ? O Sir, I am often apt to distress my soul, lest I have sinned, and caused the Lord to hide away his face from me !" In answer to these affecting queries, I must say, If you, my friend, are conscious to yourself of the commis- sion of any particular sin, or of the omission of any particular known duty, this consciousness will certainly enfeeble your confidence in God, and will cause you to w-alk in darkness and distress ; and you can never arrive at true comfort again until you have been enabled frankly to confess your sin with humble shame and self-abhorrence, and to make a fresh application for, and a fresh application of, the atoning blood of Christ by a living faith. Witness the holy Psalmist in Ps. xxxii. 3, 1, 5. While he kept silence, and would not, through shame, or fear, or pride, ingenuously own before the Lord his guilt and sin, his distress increased, and he could gain no ease or relief j but when his h.cart was opened, and he said, / will confess my Iransi^ression to the Lord, then he received a sweet sense of free pardon. Contracted guilt is a verj' sufficient cause of darkness ; and you can expect no other, but that God should frown upon your soul, or hide his face from you, and leave you to sorrow and anguish of spirit. Your conscience should therefore seriously inquire into this matter; and if, upon inquiry, it b« Case v.] CASES pF CONSCIENCE. r,3 found that something done or neglected lies at the bottom of the spiritual complaint, you can receive no true consolation, until you have, with humble shame, and by a humble faith, cast your burden upon the Lord. And let me entreat you to beware of any consolation that does not come in at this door. With regard to corruptions from within, or temptations from without, these likewise may be the cause of the darkness in your frames, and cast a cloud over your evidences. But in this case, it does not presently follow that your faith is weak. If these corruptions be unallowed and lamented, and these temptations opposed and resisted, there may be great grace and strong faith exercised in these circumstances. It is true, that such corruptions and temptations will necessarily rob you of your comfort, and hinder you of a free and delightful enjoy- ment of God, so long as they are permitted to assault and perplex you : but if these disagreeable trials and experiences do not sink you into discouragement, and do only quicken and excite you to fight against the temptations, and to mortify the corruptions, in the strength of Christ ; your faith is strong, though your soul is disquieted. While faith is acting under these disadvantages, it is incapable of filling you with joy and consolation, until it has gained some conquest over these ene- mies of your peace ; but yet it may be vigorous in its exercise to withstand these temptations, and to plead the promises for deliverance from the power of these rising corruptions. By the foregoing thoughts you may judge, whether the darkness of your frames arises from the weakness of your faith, or no. If under these complaints your heart sinks, your spirits are discouraged, so that you are ready to lay down the weapons of opposition, and to quit the field of battle ; this is a sign that faith is weak. But if, when a veil is cast over your evidences, you are enabled to exercise direct acts of reliance and recum- bency upon Christ 5 if, when corruption arises, or temptation assaults, you are not sunk, but only humbled hereby, and quickened to fly to Christ for strength to mortify sin and over- come temptation, and are determined still to fight and pray, ^to pray and fight, against these spiritual enemies ; then the darkness of your soul does not arise from the weakness of your faith, but should be looked upon as only a trial and proof of its strength. 2. How slmll we know whether the brightness of our frames arises from the strength of our faith f Some believers have little or no notion of any comfort or spiritual satisfaction, but what arises from reflection or self-examination ; and therefore 54 CASES OF CONSCIENCE. [Case v. bend their whole course this way, in order to attain bright frames and comfortable evidences; and are ready to look upon the satisfaction they obtain in this manner as the assurance of faith, and as almost the only proof of the strength of this excellent grace : while others are for paving such a regard to the comfort arising from direct acts of faith upon Christ, that they are tempted to despise or neglect the great duty of self- examination. But it is highly necessary to keep a proper medium between these two extremes, in order to know whether the degree of our consolation and satisfaction proceeds from the grou th and exercise of this noble principle. It will be proper to introduce in this place the substance of the other letter; which runs to this effect : " Sir, " I HAVE for many years past made it my constant practice to set apart a serious hour for self-examination ; and as the word of God is the only unerring rule, wliereby to judge of spiritual thought, I have (after earnest prayer for the assistance of the blessed Spirit) taken some text of scripture ; such as that, JBelieve on the Lord Jesus Christ, and thou shalt be saved. In prosecuting the solemn inquiry, I have endeavoured to find out tbe account of faith, its fruits and effects, as described in the word of God. The effect of this practice as to my comfort lias been various, as J could more or less discover the Spirit's work on my heart. Now, Sir, the question I would humbly propose is this : Whether a believer may not wnrrantably take comi'ort from the Spirit's work on his heart, as an evidence of his interest in Christ ?" This serious letter describes a practice, that I would earnestly recommend to all those who arc desirous to go safely and comfortably in the way to heaven. And as for the question here proposed, I wouhl answer without ihe least hesitation, that a believer may and ought, upon serious examination and prayer, to take comfort from, be thankful for, and rejoice in, every evidence of true grace, as so many seals of the Spirit, , whereby the believer is sealed up until the day of redemption. But then remember, that the comforts arising from hence arc of themselves no evidence of the growth or strength of faith : for, if a believer receives the whole of his comfort from the satisfjiction he gathers this way, it is a proof that his faith is really very weak ; yea, and the comfort itself will prove very wavering and uncertain. This our friend justly acknowledges Case v.] CASES OF CONSCIENCE. 55 in his letter, when he says, tliat the effect of his practice has been very various as to comfort : and no wonder ; ibr, if a person builds his liopes upon his evidences, they will be found a very uncertain basis ; these evidences being- sometimes clear, and sometimes cloudy and dark. But, blessed be God ! these are not the ground of our hope; for that does not consist in any thing wrought in us, but in the absolute freeness of grace in Christ, for any poor distressed soul to lay hold of, fly to, and rest upon. This freeness of grace is an everlasting and stable foundation, which does not change vvith our frames. And I am verily persuaded, that many believers are so much attached to comfort drawn from evidences (as if it were the only com- fort,) that they have very much lost the strength and skill of faith. For the business of faith is, not to live and depend upon a work of grace in us, but humbly and confidently to refer ourselves unto the free and powerful grace of God with- out us, under a real sight and conviction of our own weakness, emptiness, pollution, guilt, and unworthiness. But, if you would know whetlier the comforts you obtain by self-examination are attended with the growth and vigour of faith, it is needful you should innuire into the nature and kind of them. Perhaps it may be only a cold spfculative satisfaction. You by the exercise of reason compare your experience witli the word of God, and so coldly draw the im- portant conclusion, but feel no endearing, enlivening, sanctifying effect from it. If this be all, here is nothing of the work of faith or the exercise of grace in it. Nay, it is possible for the comfort obtained this v/ay to be of a soul-stupify'mg nature. When you have drawn this conclusion, it is used only to still the anxieties and relieve the distresses of the soul, to make you the more contented under the prevalency of some cor- ruption, under the consciousness of some guilt, or under the power of a carnal frame. If this be the tendency of the satis- faction you gain by examination, it is a sad sort of comfort indeed ! And, let the inference be drawn with ever so much justness or clearness, yet it proves the soul to be in a dangerous and declining frame. Once more: A believer, in performing the duty of self- examination, ought to take special care about the ends he has in- it. What is it that you aim at, in searching after evidences of grace within you? Is it to obtain an assurance that your state is safe, that you might silence the clamours of a guilty conscience, or that you might remove tliat uneasiness which your mind feels, because of the power of corruption or carnal 56 CASES OF CONSCIENCE. [Case v. security; to sooth your mind with this thought, that all is well, because you have a secure interest in Christ and the covenant? If this be your aim and desire, give me the freedom to say, that this is to continue in sin, because grace abounds. And therefore evidences thus obtained and thus employed, are exceedingly dangerous, and very suspicious. But, if you seek after, and improve the evidences of a work of grace in your soul, to help you fonvard in farther actings of faith upon Christ, to encourage you to be more frequent, fervent, and confident in your application to Christ for fresh supplies of soul-sanctifying, sin-subduing, and heart-strength- ening grace ; then your comfort is of the right kind, and the brigiitiiess of your frame proves the strength of your faith. Upon the whole we may gather, 3. How we may kuow whether our faith be strong or weak, let our frames be what tliey icill. — It is not our being in a dark frame, laut our being discouraged by it to lay down our weapons against sin and Satan in a kind of despairing way, that proves tiie weakness of our faith. It is not our being in a bright frame, but our being thereby quickened and encouraged to fly to Christ, and trust in him for further grace and strength, th.at proves the strength of our faith. If our frames are dark, gloomy, and distressing; and these distresses quicken our desires after saving grace, and we are excited to earnest prayers and fiducial pleadings for the blessings of grace, and to fight against sin and temptation in the strength of Christ; this proves that our faith is strong, though our comforts may be very low, and our sorrows very great. If our frames are bright and delightful, and our souls take all our comfort from what w^; feel, and we begin to trust in, or rest satisfied with, grace received ; this proves that our faith is weak and unskilful, though our comforts arc strong, and our evidences clear to ourselves. I shall conclude the whole with the following very brief and compendious advice to believers concerning their frames. j4re your frames comfortable ? You may make them the matter of your praise, but not of your pride. You may make them \o\ir pleasure, but not your port io7i. You may make them the matter of your encouragement, but not the ground of your security. Are your frames dark and uncomfortable? They should humble you, but not di.'>^ prayer may not be essential to the Christian ; but it is no honour to heads of families professing godliness, to have it said they have no religion in their houses. Some, not willing wholly to omit it, attend to it on the Lord's day; others, every evening. But is this filling up the character of a Christian, a head of a family ? Is there not as great a necessity for worship, and as great a beauty in it, in the morn- ing, as in the evening ? Is it not a more comfortable thing to pray for preservation from sin in a morning, than to con- fess those faults we have fallen into for want of it, in the evening? It was a practice our forefathers were found in; a practice, I must say, necessary to our being flourishing Chris- tians : it was a practice which God has for all ages set his seal to, by blessing those persons and families who have seriously attended to it. — As to closet religion, I persuade myself, no professing Christians can object to it, though too many such neglect it, and therefore their souls must be in a starving condition. We cannot be thriving Christians, and be but little with God in secret. It is here tiuit we meet with God, as well as in public ordinances, and that he carries on his work in our souls, gives us communion with himself, and trains us up for glory. II. Family and closet religion sliould be performed in such a manner, and at such seasons, as may tend most to honour Case VIII.] CASES OF CONSCIENXE. 77 Godj and promote the good of soiiU. We should not there- fore pray, or read the scriptures, in a slothful, indifferent manner, as if these were duties of no importance. This is teaching our children and servants to look on them as trifling, and therefore as what may be either performed or not. We should not attend upon family duties in haste, or hurry them over, as if we wanted to be gone, or thought them a burden ; nor should we perform them at unseasonable times, when it is most unlikely that God should be honoured, or our souls pro- fited. We should attend with the utmost seriousness, pray with great affection, great reverence, and importunity of soul, that we may strike the minds of those about us with an awe of God, convince them of the excellency of real religion, and bring them to an esteenj of sacred things. We should attend likewise at those times, when the great ends of these duties are most likely to be answered. Thus, in the closet, we should not think it enough just to mention a few things in prayer in a lifeless manner, or, as a parrot talks by rote, and then hurry away again as if the duty was over; nor should we choose those times when we cannot attend to duty as we ought. We should endeavour to enter upon closet duties in the most serious frame, and in general, aim to have so much time as to read a portion of God's word, think it over in our own minds, take a view of our own hearts, and then seek the Lord by prayer and supplication. In thus attending to these duties, we may hope for the presence and blessing of God to make them useful to our own souls, and the souls of our families. III. We should not wait till ice Jiyid ourxelves in a licely desirable frame, before we enter upon these duties. The person who sent us this case, says, when he has had time to attend to closet worship, he has often found himself out of frame, and so has been under a difficulty whether to engage in that duty or not. — To guide us herein, we may observe, — If we are not to wait upon God, till we find our soids in a suitable frame, ice may not wait upon him at all. — For instance — Suppose, with regard to closet duty, in the afternoon you have an opportunity for it, but you find your soul out of tune ; the world crowds into your mind, and unfits you for waiting upon God; or some difficulties you have met with perplex your thoughts, or you find a sad slothfulness and drowsiness of soul. On this account you wait till the close of the day, hoping it will then be better with you : but, alas ! it is much the same ; nay, perhaps you find it worse with you ; the hour of rest is almost come, an4 feeble nature wants some refreshment. 78 CASES OF CONSCIENCE. [Case vnr. Must yoix omit the duty now, because you find your soul ■still out of iramc? For the same reason you may put it off from day to day, and so live in the total neglect of it. If we are indisposed for duty, yet, if we apprehend this the most suitable opportunity we shall have for closet duties, let us embrace it. Let us call upon our souls to awake ; let us read the word of God, and ])roceed to prayer: before the duty is over, our souls may be better ; our affections may be enlivened; our hard hearts may be softened ; we may feel the powerful influences of the love of Jesus, and may rise from our knees quickened and strengthened. In fine, if we wait for a good frame, we may neglect all duty, even public worshij). Not tiiat we are to encourage slothfulness, grow careless about the temper of our minds, and rush into the presence of God without seriousness. We should take some pains with our cold, frozen, and wandering hearts, before we enter upon public or private duties, and consider what we are going about. An attempt in some such nianner as this may be a means of raising our attention, and of filling our souls with a peculiar solemnity — " I am going, O my soul, to be the mouth of my family to God, to read his word, and to go before them in religious duties : but oh, why tliis trifling sleepy frame ? Con- sider what thou art going about, and let me be upon my watch, lest my family should see any thing in my spirit or behaviour, that may give them a distaste to any part of religion. Lord, do thou warm my heart, that witli lively affection I may seek thee for my dear children and servants, may mourn over their sins, and commit them to thy grace and protection, that they may be satisfied of the reality of religion, and that I have a true concern for their immortal souls." — Or, if you are entering upon closet duties, endeavour to get your minds composed. With some degree of solenmity say to your souls — " I am going to separate a few uu)ments from the world, and engage in the worship of tlie closet. Jiut, O my heart ! why so cold? Why this indiH'erence ? Come, O my soul ! let thy loins be girt, and tliy lights burning : who knows but I may meet with my Lord? He may favour me with his gracious i)resence, and I may find it to be a pleasant hour. Away then these trifling thoughts. Where is my faitii, my zeal, my love?" — Thus as we should not wait for a suitable frame, so we should not rush boldly upon duties, but labour to get our minds freed from dulness and distractions, and filled with that seriousness of spirit that is suited to the soU-nm duties we are called to. IV. As there k no jxtrtiailar hour appointed in the icord of Case viii.] CASES OF CONSCIENCE. 79 God for family and closet religion, so we must attend to these duties at those seasons that we judge are most suited to tlie conveniencies of both, and to answer the ends for which they are calculated. As to the time or hour of family prayer, it is a prudential thing, and should be suited to the circumstances of families, that we may make this part of religion as easy as possible, that so those under our care may not esteem it burden- some, and attend upon it grudgingly. If a master exercises a sovereign authority in this case, and determines the time, without consulting what may be most suitable to the family, he may, by such imprudence, prejudice the minds of some of his family against him, and against that worship that is of so much importance. As much depends upon a person's prudence, so let me give you the following directions ; 1. Look upon it as a matter of great concern to have family and closet religion suitably attended to. In the one, your families are concerned; in the other, your own souls. Do not treat these things therefore as trifling matters, but as what deserve much study, care, and thought, to perform in a manner that may be useful to those who are to join with you, \\in upon the minds of your children and servants, and convince them that there is a reality and importance in religion. And as to closet religion, the prosperity of your own souls is concerned. If you are negligent or careless here, you are like to go on in a customary lifeless manner, and not get one step forward to appearance in your way to heaven. It requires therefore your serious consideration, how and when to perform these duties, so as may answer the most valuable purposes. 2. Carry the matter to God by prayer for direction. In all circumstances we should look up to God, especially in those affairs wherein his glory is most evidently concerned. This affair calls for a great measure of prudence, seriousness, faith- fulness, and resolution ; therefore you should be often looking up to him for guidance, and for every thing that is necessary towards the profitably discharging the duties of the family and the closet. Beg of God, that he would impress you with a sense of the importance of these duties to your family and to your own souls; that he would enable you to have his glory in view in them; and that he would make you desirous of attending to them in such a manner, and at such seasons, as may answer some great and valuable ends to those that join with you in them. In thus doing you may expect the blessing of God^upon you, and all that direction he has promised (Prov. iii. 6,) gnd that is suitable to your particular difficulties. «) CASES OF CONSCIENCE. [Case viii. 3. As there is no particular direction or command in the word of God as to the hour of "private and family worship, so tJiere is nothing criminal in not observing a stated fixed time. Some families have but little interruption. Their circumstances will easily permit them to settle a particular hour for worship. Yet at times, even these may be prevented by some unexpected occurrences from observing the time appointed. Let not these think they are criminal in this ; for it is not the time that is so much to be regarded, as the worship itself, and the manner of its being conducted. Other families cannot fix upon any particular hour; their circumstances are so situated, as to render it impracticable, Avithout the highest and most evident inconvenience. To observe a settled rule is not absolutely necessary to make the family think well of religion. Through custom they may fall into formality, and lose the spirit of worship. When you perform it sometimes at one time, and sometimes at another, it does not tend to lessen their esteem for it, provided it is not owing to any apparent negligence in you, and that you go about it in a suitable manner. Your families will in general see the reasons of your not keeping to an hour; will in some measure weigh them in their own minds, and pass their verdict on your conduct; therefore we should be careful how we act, so as to keep in their minds honourable thoughts of religion, and yet so as to avoid sinking into formal- ity and superstition. Thus, as to closet worshij), we are not to pay any superstitious regard to any particular hour, but chiefly to regard the manner in which we attend. 4. Examine seriously and thoroughly the case, and take that method that appears to you most conducive to hoitour God, and to promote your ow)i and your family's good. Here I would be a little particular as to morning and evening worship. I. As to morning ivorship. — As to the closet ; it seems to appear evident, that, if those duties are profitably performed, the best time is before we set about the world. If we neglect these till after we have been engaged in our secular affairs, we shall find it a difficult thing to perform them in a suitable serious manner, with a mind free from distractions. It is fittest that we should give God our first hours. It is good to begin the day with him. Watch over your frames then, when you rise ; and, if you would spend much time with God in a morning, and so as may be for your growth in grace, and for your spiritual advantage, use yourselves to early rising. O ^hou sluggish Christian ! Didst thou but know what sweet pommunion some have with God in the duties of the closet, Case VIII.] CASES OF CONSCIENCE. 81 whilst thou art slumbering upon thy bed, it would certainly rouse and awake thee. O the precious moments that slide away, whilst thou art crying, A little more sleep, a little more slumber, it is time enough to rise ! No wonder thou findest thy heart so cold, and the divine life so feeble and so languid in thy soul. Thou hast but little time to attend to it. Thou spendest so many hours in sleep, that, as soon as thou risest from thy bed, thy business calls for thy attention ; and so thou must either neglect thy closet, or sadly curtail the duties of it, and perform them in a cold and trifling manner. As to family religion in a morning — Which appears the most fit and proper, to call the family together as soon as possible, or to defer it till after we have refreshed animal nature, and sat down as a family to our morning meal ? The first certainly seems to be the most suitable ; yet all families are not in the same circumstances, and therefore cannot all do alike. I would not by this encourage you to an indifference to, or a neglect of, these duties, but leave it to your prudence as to the time. Seriously weigh the matter; and, if you can call the family together, or as many as can be spared from the necessary affairs of life, let it be done as soon as possible, because you and their minds are then freest from distractions : But, if you should meet with unexpected interruptions, yet do not neglect the worship, but catch the first opportunity to attend it. 2. As to evening icorship. — Consider your engagements in the evening, and embrace that time that may appear most con- venient to yourselves and families. — As to yourselves in the closet. — If you can spend some time with God before you go out, let it be done; as this may be a means of keeping you amidst any temptations that may fall in your way, and o£ keeping you from a frame of mind that may be dishonourable to God, and injurious to your own souls. As to your families, you may take the same method with them too, provided your engagements appear necessary, and attending to them would put off family worship to an unseasonable hour. If you have your evenings in general to yourselves, it appears fittest to worship God before the evening meal. Then your spirits are freest, your bodies have least fatigue : whereas if you defer it to the last hour, you may be rendered unfit for it through the hurries of the day ; and your families wanting rest, may think it rather burdensome, instead of joining in it with any degree of pleasure and willingness. This will be to offer the halt and the lame in sacrifice to God ; therefore avoid this, if you possibly can. But, if through some unexpected occurrences it ^ CASES OF CONSCIENCE. [Case vih. cannot be prevented, then guard your families against heavi- ness. — If your evenings are not your own, you must then embrace that time that Providence offers you. Here do not mistake me : I would not encourage persons to a habit of spending their evenings abroad, to the neglect of their families and their closets. But as this cannot at times be avoided, so use that prudence that becomes your character as Christians. In fine Do not be overscrupulous on the one hand, or negligent on the other. Do not think, because you cannot keep to a fixed hour, or because through interruptions you cannot fulfil your resolutions, that you are criminal, provided the souls of your families lie upon your minds, you desire to honour God in your houses, and are enabled to attend to family duties in a serious, solemn, and instructive manner. And do not willingly indulge any slothfulness or negligence ; but carefully guard against every thing that has a tendency to dishonour God, and give those around you any trifling thoughts of religion. Having thus given you a few thoughts upon this important subject, I would close with a particular address to difterent sorts of persons. And, 1. To those that neglect family and closet religion. — And are there any such amongst you? Do you call yourselves Christians ? Do you make a profession ? What, and yet never pray, neither in family nor closet ? I pity you with my whole soul. Permit me to expostulate with you a little upon this head. I dare not say you are not Christians, because you pray not in your families; but I may certainly say, that you act not as such. Oh, do you never consider the sad example you are setting before your dear children and servants ? Do you never consider the cruelty you are guilty of to their souls ? Do you never view that awful day, when you must give an account of your stewardship? Are you professors, and yet nothing of God in your families ? Have your servants seen as much in a heathen family as in yours ? What a dishonour are you, ye irreligious parents and masters, what a dishonour to the Chris- tian cause ! Never complain of your children's wickedness, your servants' impiety : you never taught them better by an example in the family; you never prayed witix them. — And do you neglect closet religion too ? I may then warrantably say, you are no Christians, except in name. Your hopes of salvation arc all in vain : you are yet in your sins. O ! let me importune you to consider, before it is too late ! your souls are perishing, standing, sinking, and will soon be lost for ever, ujUcss sovereign grace plucks you as brands out of the burninirl Case viii.] CASES OF CONSCIENCE. 93 Oh, whilst you are crying Peace, peace ! how awful, if sudden destruction sltould come upon you, as travail upon a woman with child ! Then you shall not, you cannot possibly escape ! O that I could draw or drive you to your knees 1 2. I would address those ivho keep up family worship hi part, but not regularly. Some of you, perhaps, only attend on the Lord's day. This day you cannot let slip, without showin,^ your families that you have some regard for religion, though all the week you can slight it. And why is this ? What, is religion of no importance on a week-day ? Are your families never to be put in mind of God and eternity in the week? You perhaps cannot find time. Your engagements are such, that you cannot be at home till an unseasonable hour; and then you are in a great measure unfitted for it, and so neglect it. Thus you will gi-atify an inclination to pleasure or company every evening, and neglect your own and your family's souls. Excuse the liberty I take with you ; it is, I hope, if I know my own heart, out of regard to the honour of my Redeemer, and tender love to your souls. — Others attend every evening, but not in the morning. Your greatest objection, I apprehend, to morning worship, is want of an opportunity. But, if you were to leave your beds a little earlier, and manage your affairs with discretion, you would soon see the vanity of this excuse, and easily find time for morning worship. Can you rationally expect the blessing of God upon you in the day ? Is it not worth asking for as a family ? Remember, an excuse may pass with man, but not with God. Can you tell Him you have no time ? Oh, consider seriously this weighty affair ! 3. / would address those that keep up the worship of the family mornhig and evening. And I would call upon you to examine your ends and views In all you do, to inquire into the frame in which you generally attend upon family religion, and to be humble wherein you have been defective. How lame have your duties oftentimes been ! How imperfectly performed ! How often hurried over, as if a task ! Have you been concerned to impress your children and servants with a real sense of reli- gion? Have you not been contented with mere prayer; but have you to this added instruction too? Have the souls of your families lain upon your hearts? Have you prayed for yourselves and them, like Tjersons in good earnest ? And have you endeavoured to walk agi eeably to your prayers ? Has it been your concern to live in the discharge of those duties you have recommended to your families ? Js it tou»' endeavour to walk so, that they may not think meayi^y of that religion yon 84 CASES OF CONSCIENCE. [Case viii. profess ? Go on, my dear friends, in your families and your closets, and let nothing discourage you. 4. I would address those ivho are just entering into the icorld, and beconnng heads of families. It is oftentimes a difficulty with such to set up family religion. But, O my friends, what is there for you to be ashamed of? Can you not pray with that connexion and fluency of expression, that you think may be useful ? Do not be discouraged ; but attempt it in the strength of the Lord, and you will find him far better to you than all your fears. God does not always make the finest prayers the most useful, but blesseth weak means to carry on his work. Fear not, he will encourage your small beginnings. If you give way to fears, they will grow upon you, and consequently your difficulties of setting up religion in your families increase. Go to God, therefore, and beg that he would give you courage and resolution to walk before and in your family, suitably to your character. Set up religion therefore in the name and strength of the Lord, and fear not ; you will find him a good Master to serve. Do not neglect family worship, let me entreat you. If you expect the blessing of God upon your worldly endeavours ; if you would enjoy peace in your own minds ; if you would have a religious family, and have prosperity in your own souls ; in fine, if you would honour Christ in your day ; set up family worship. Oh, begin with God, and let all around you see. that amidst your pursuits of this world, you desire to have your eyes chiefly fixed upon another, and to make the concerns of your souls your principal business ! 5. / would address tlwse who have the privilege of being in families where religion is kept iip. And, (1 .) / would speak to children — And you, my young friends, who have the privilege of religious parents, and with that all the privileges of family religion, have reason indeed to be thankful. How many children hear nothing but blasphemies from their parents, and see nothing but what tends to poison their minds, and to increase that hatred of divine things, with which they were born ! But you have been instructed in the principles of religion ; you have had a good example before you. You know your parents love you : for they watch over your souls : they wetp over you, they carry you to the throne of grace, and would rejoice to sec vou the children of God. O happy souls ! what numbers of petition^ have been, and are daily sent np to hcavev^ for you ! Happy souls to have a visible interest ik the promise. Gen. xvii. 7- i tt'I/ be a God to ih^ey and to thy seeU' ji^-ft^ tlieei Sure, your hearts have been Case viii.] CASES OF CONSCIENCE. 85 often melted ! Sure, you highly esteem your privileges ! You cannot be profane and careless, sure ! Oh, for you to sin costs you much ! For you to live and die strangers and enemies to Christ, will be inexpressively awful ! What must the punishment be, that will be inflicted upon you ! " Here is a child of religious parents, (may we not suppose the Judge saying ?) here is one who had all the privileges of a religious education ; but he would not hearken to the entreaties of iiis parents : he was deaf to every argument, and hardened under all their tears. Take him away, ye ministers of vengeance, heat the furnace seven times hotter for him, and let him have his dwelling with everlasting burnings." — Oh, tremble, tremble, my dear young friends, tremble at the thoughts of being found enemies to Jesus ; and beg of God, that he would enable you to prize your privileges, and give you the teachings of his Spirit, that you may grow under all your enjoyments, and be the real followers of a dear Mediator ! (2.) I would speak to you, who are servants in such families "■^-And do you prize your mercies ? Bless God, that he has cast your lot where you hear of Jesus and salvation; where you are under the care of praying masters, such as long for the salvation of your souls. How many have been under some convictions ; but, being in irreligious families, their convictions have been stifled, and through the influence of an evil example, have gone back to folly. But you are not only where you hear of salvation, but where every conviction upon your minds will be cherished and encouraged, and all means used to bring you to a saving acquaintance with Christ, and promote your growth in grace. Prize your privileges; esteem those you serve highly ; attend to their instructions, and let your walk and conversation be suitable to your character and enjoyments. If you should perish, how many will rise up against you, and say, " We had not the privileges of a religious master ; we heard nothing of Jesus; but you had daily opportunities of hearing of salvation, and of attending to the concerns of your souls !" O how cutting the reflection, to consider that once you were prisoners of hope, were invited and exhorted to seek after an interest in Jesus Christ ; but now it is over with you for ever! O that you may be sensible of your invaluable enjoyments, carefully and seriously attend family worship, and be concerned to know God, and the gospel of his dear Son ! Amen. 8S CASES OF CONSCIENCE. [Case ix. CASE IX. Is it not presumptuous for a person to hope he has an interest in Christ, when he sees little or nothing in himself' hut treason to doubt and question it P THIS question came to me in almost these very words ; and, upon an attentive view of its nature and design, I could not but apprehend that a distinct solution of it would have a great tendency to convince the presumptuous, and encourage the fearful. Some presumptuously endeavour to persuade themselves that they have an interest in Christ, that their sins are pardoned, and that their state is safe, and so deceive themselves, to the ruin of their souls; and nothing is more dangerous than such a presumptuous hope ; because it is a strong barrier in the way of their receiving that conviction of their sin and misery, that is necessary to drive them out of themselves and their sins to Jesus Christ. On the other hand, some are as much afraid of receiving the true hope of the gospel, lest they should be guilty of presuming upon Christ and the promises, when they have no right to either; and nothing is more uncomfortable, distressing, and deterring, than the pre valency of such a fear. It must be acknowledged to be a very difHcult matter to steer the right course between these two extremes : for some abuse the freeness of the gospel, by imagining that since Christ and his grace are entirely free, therefore they have nothing to do but to cast away all tiieir suspicions, and positively and absolutely to believe that Christ is theirs ; while a serious person, being sensible that there is such a thing as a false, vain hope, is therefore very backward to embrace the glad tidings of salvation in Christ for himself, and he makes the sight he has of his own vileness, unworthi- ness, and pollution, a bar in the way of his hope, because he can see nothing in himself to ground it upon. The fearful soul reasons after this manner : it is certainly presumption, in all cases, to believe without evidence ; and no sort of persua- sion can be more dangerous, than a groundless belief of an interest in Clirist ; and since I have no ground in myself, to believe in or hope for this, therefore I must never venture to apply Christ to myself^ until I can sec and feel some solid evidences in myself of a work of true grace in my soul. And Case ix.] CASES OF CONSCIENCE. 87 thus the serious person argues against himself, and prevents himself from embracing Christ as a free Saviour. It is in this view, and with this difficulty upon the mind, that the present question seems to be put : Would it not be presumptuous for me to hope concerning an intei-est, when I know and feel myself to be so g2iilty and corrupt, and can see nothing in me, but ivhat tends to damp a hope of this kind f A direct and Immediate answer to this question cannot be given ; for we cannot positively say, in all cases, either that it is presumptuous, or that it is not so ; because that hope, which we endeavour to receive, encourage, and maintain, may in one case be the false hope of a hypocrite ; and in another case it may be the strug- gling of the spirit of faith, in opposition to the fears and doubts, suggested by the power and prevalency of unbelief. That I might carry this matter even, so as not to encourage a false hope, nor discourage a true one, I would mention the cases wherein such hope is presumptuous, and under each particular, as I pass on, would show in what cases this hope is such, as may and ought to be entertained and encouraged. 1. It is presumptuous to persuade yourselves of an interest in Christ, when you have no real hearty concern about it. Per- haps your souls make it a very light matter to believe in Christ, or to believe that he is your own ; you can easily and calmly persuade yourselves into this opinion. You do not care much about the matter, having never had a real, heart-impressive sense of your guilt, danger, pollution, and need of an interest in Jesus ; only you persuade yourselves that all is well with, you, because God is merciful, and Christ is free; and this opinion you entertain on purpose to make yourselves the more easy and satisfied where you are. This is certainly a pre- sumptuous hope, and whoever receives and maintains It is in the utmost danger of deceiving and ruining his own soul. But this seems very different from the case of him who put? this question, with proper seriousness and concern. Your souls, in putting the query, look upon it as a matter of the greatest importance. You would give all the world to be certain of an interest in the atoning blood, justifying righ- teousness, and sanctifying grace of Christ; your hearts are set upon these things. But, because you cannot arrive at this comfortable satisfaction, you therefore hang down your heads, and go mourning all the day in darkness and fear. Remember, for your encouragement, ye concerned souls, that If ye are really desirous of, and cannot be satisfied without the blood of Christ for your pardon, the righteousness of Christ for your 88 CASES OF CONSCIENCE. [Case iX. justification, and the Spirit of Christ for your purification; you may, under this concern and these desires, apply yourselves to Clirist, and apply Christ to yourselves, without any danger of presuming ; because you may be sure the grace of Christ is so free, that, if a whole Christ be welcome to you, you are wel- come to Christ and all his salvation. 2. It is presumptuous to persuade yourselves of an interest in Christ, if the persuasion be contrary to the tenor of your conduct. If you are profane in your words, immoral in your practice, or indulge some secret iniquity in your hearts ; surely for you in this cjise to persuade yourselves of an interest in the favour of God, and the salvation of Christ, must be daring presumption, for Christ is not, and cannot be the minister of sin. It is a presumption of the same nature with that men- tioned in Micah iii. 1 1. The heads thereof judge for reward, and tlie priests thereof teach for hire, and tlie propJiets thereof divine for money ; yet icill they lean upon the Lord, and say, Is not the Lord among iis f No evil can come upon us. See here, that there is such a thing as leaning upon the Lord in the love and practice of sin ; but it is a very presumptuous trust. But if you are, and really desire to be, conscientious in your conduct, circumspect in your behaviour, and to be found walking in all the statutes and ordinances of the Lord blame- less, hating every false way, and you come to Christ for strengtlx against sin, and for grace to purify your hearts and lives, as well as for the removal of your guilt ; this is a desire that ought to be promoted, and a hope in Christ that ought to be encouraged. 3. It is presumptuous to persuade yourselves of an interest in Christ, if the persuasion be contrary to the convicVwn of your oicn consciences. This head does in some measure coincide with tlie former. But I mention it, that I might take an occasion to explain a text, and obviate a difficulty which has perplexed some serious minds. The passage referred to is, 1 Jolm iii. 20, 21. For if our heart condemn us, God is greater than oJir heart, and hioweth all things. Beloved, if our heart condemn us not, then have ice confidence toward God. The difficulty drawn from these words is to this effect. The dis- tressed soul speaks in this language : " In how many things does my heart condemn me ! What backwardness to duty, what deadncss and inactivity in the ways of God, does my heart convince me of, and condemn me for ! These, and many viany more things have I to lay to my own charge ! How then can I hav« any confidence towards God ? Or, how can Case ix.] CASES OF CONSCIENCE. 89 I dare to hope in him, or depend upon him for pardon and salvation ?" To this I reply, if your conscience condemns you, as to the secret indulgence of, and delight in, any particular known sin, or as to the voluntary, stated, allowed omission of any known duty; and you endeavour to stifle these convictions, and suppress or silence these rebukes of conscience, by attempting to persuade yourselves that Christ is yours; this is indeed truly and awfully presumptuous. In this case your own con- science forbids you to think that you have an interest in Christ, and plainly tells you that in this state and frame of soul, you have no part nor lot in these matters. Oh, do not attempt to stifle, silence, or suppress these convictions ; but rather yield to them, and pray that God would fasten them upon your spirits, and that he would not let them subside, that he would continue and fix them, that you might no longer lie asleep in sin ; but may fly to Jesus Christ for pardon and purification ! And take it for granted, that so long as you maintain a volun- tary love to, and delight in, any particular sin, which your conscience condemns you for, so long your souls and Jesus Christ are parted asunder. But how very different is this from the case of one, whose great, whose chief desire, is to be delivered from the power and practice of every sin ; who sees and laments the corruption of his nature, the deadness of his frame, and the carnality of his heart ; and who would fain hope concerning an interest in Christ for his deliverance from these spiritual evils ! And if this be the real temper of your souls, do not say. My heart condemns me; and how can I have confidence towards God; rather say. My conscience does not condemn me, as to any allowed gnile, or any indulged iniquity; since it is the real desire of my soul, that God woidd search me, and try me, and see if there be any icicked way in me : and therefore I may loith humble confidence go to God in Christ for pardoning and cleansing grace. 4. It is presumptuous to persuade ourselves of an interest in Christ, if the hope be contrary to the proposal of Christy in the gospel — This thought will be found a peculiarly turning point, with respect to the nature of our hope. If our souls fly to and receive Christ, as he is proposed in the gospel to us, the hope arising from hence is such as ought to be encouraged, because it is such as will not make ashamed. But, if we do not apply to, and receive Christ, under those characters, and for those blessings which tlie gospel displays, then there is an OO CASES OF CONSCIENCE. [Case ix. essential flaw in our hope ; for tlie Christ we hope in, is not the Christ of God. Give me leave here just to mention three important particulars concerning the view in which the gospel proposes, and true faitli receives, Christ; namely, 1. As a free Saviour. 2. As the only Saviour. 3. As a complete Saviour. 1. As a free Saviour. Some persons, In their first ap- plication to Christ, endeavour to persuade themselves of an interest in liim, because they think they have something in themselves, or have done something by themselves, that will recommend them to his regard. This they seek after, and can never think they have a right to lay hold of him, until they can find something of his nature in them; and thus they hope in him, not as a free, but as a conditional Saviour. Now, if this be the first ground of your hope, it is a pronely and therefore a false or suspicions one; whereas every soul that Iiopes in Christ aright, sees itself to be utterly unworthy of, and unprepared for Christ, and runs to him as a Saviour entirely free. Now, if you see and feel yourselves utterly unworthy, guilty, weak, and polluted, and have-Jiothing in yourselves to hope in, but endeavour to hope in Christ as a free Saviour ; this endeavour is by no means presumptuous. See here how completely the scale is turned from what unbe- lief would suggest. A discouraged, distressed person is apt to think it presumptuous for him to hope about an interest in Christ, unless, he sees or can find something within him to encourage that expectation ; whereas, if he imagined any thing within him as the ground of his encouragement, tliis very circumstance tends to render the whole suspicious. Is it presumptuous to receive a free gift, to plead a free promise, to come upon a free invitation, to build upon a free founda- tion ? Surely no. Whereas, if you are determined to force a condition upon Christ, or to come with a price in your hands to him, that is what Christ will reject and disdain. 2. As the only Saviour. If you hoj)e you have an interest in Christ, but do not make him the icfiole of your salvation, but are for joining along with him, your own duties, righ- teousness, qualifications, or attainments, this will be found a false or suspicious hope. But, if you trust in him alone, casting aside all your own strength and righteousness, as bearing any share in your justification; then the language of your heart corresponds with the sentiments of the pious Psalmist, whose soul was built upon a right foundation, Ps. Ixii. 5. My soul, wait thou only iqwu God; for my expectation Case ix.] CASES OF CONSCIENXE. 91 is from. him. And if you can heartily say, as in the next verse, He only is the rock of my salvation; you may add what immediately follows, He is my defence; I shall not be moved. 3. As a complete Saviour. Christ and his salvation are entirely free; but, if there be any condition allowable, it is this : if you would have Christ, you must have a whole Christ; if you would have salvation, you must have a complete salva- tion. Christ is not divided, nor his salvation neither. If you are for but half a Christ; for his righteousness and blood to pardon and justify you, but not for his Spirit and grace to renew and sanctify you ; your hope in him is false and dan- gerous. But, if it be your desire and aim to receive him, whole and entire; to receive his doctrines, instructions, and illuminations, as a prophet ; to receive his righteousness, and merit, as a priest ; and to receive or submit to his govern- ment, and sin-subduing grace, as a king ; you need not fear to hope in him. Thus, as Christ stands in the gospel under the character of a free and complete Saviour, and the only one, we are to hope in him accordingly. Once more, V. It is presumptuous to persuade ourselves of an interest in Christ, if the persuasion be contrary to the designs of the gospel and its promises. These designs may be thus briefly expressed; to humble the sinner, to glorify the Saviour, to purify the heart, and comfort the soul. Now then. Do you endeavour to hope concerning an interest in Jesus Christ ? Ask your souls what is your design in this attempt and endea- vour : Is it to have your state safe, and your conscience easy, in the way of sin ? Is it that you may be rendered able to justify yourselves in part, by your own righteousness, or to sanctify yourselves, by your own strength ? Is it to gratify your pride, that you may be able to make such a profession, or to perform such services, as may make your name honourable ? If such as these are motives of your desire and endeavour to know your interest in Christy they are all detestable and destructive. But, if your desires to have, and to know that you have, aa interest in Christ, be such as these, that you may be more spiritual in your frames, enjoy holy consolation in your souls; may be more pure in heart and life, may live more entirely upon Christ for righteousness and strength ; may be humble in yourselves, and exalted alone in Christ's grace and righ- teousness; may be able to honour Christ more, serve iiini better, and may have more strength for, and more delight 92 CASES OF CONSCIENCE. [Case x. in, spiritual duties : surely, such endeavours, such desires, and such hopes, are lawful, are laudable, and are by no means presumptuous. And what, though you may see little in yourselves, but reason to doubt and question your interest; yet be not afraid with such views and desires as these are, to lay hold of Christ for yourselves, and to lay an humble claim to him. And you will find, that nothing will be more lielpful to regulate your ways, to subdue your sins, to strengthen you for duty, and to render you capable every way to glorify Christ, (which are the very things you desire) than a real hope and hearty belief, that Christ is yours, and you his. But you will, perhaps, still be ready to say, How can I hope or believe that I have an interest in Christ, when I have no evidence in myself to prove it? I answer, this is only an abstract argument, which is urged by carnal reason, on pur])ose to promote discouraging unbelief, and to hinder a gospel hope. Is there no such thing as hoping against hope ? Is not Christ set before you as the only Saviour, and as a complete Saviour, and as one entirely free ? Look then into the propo- sals and promises of the gospel ; and in them, though not in yourselves, you will find ground sufficient to encourage your application to Christ, and your application of him to yourselves, for your consolation, sanctification, and salvation. CASE X. Is going to plays and other theatrical performances ^ consistent with the profession and practice of Chris^ tiunity ? [The answer to this question, you will find, is in consequence of the following letter :] " Rkverend Sir, " I HAVE often been asked by my acquaintance to go to a play. But, having had the blessing of a religious education, and the good example of pious relations ; and being appre- hensive that such diversions tend to diminish, if not entirely to extinguish, the zeal we should have for the honour of God, and the purity of religion j to eradicate all serious impressionsj Case x.] CASES OF CONSCIENCE. 93 to cloud our evidences, and to make us careless about our precious and immortal souls, and remotely incline to impurity and irreligion; I have hitherto resisted their solicitations. But their entreaties becoming more frequent, and there being many truly religious persons who have gone, and still do at times go to the theatre, my resolutions are almost broken; therefore beg you will resolve the above query." The question I am now called to answer, needs not much consideration; it being, I apprehend, evident at first view, that going to plays and such pleasing entertainments cannot be suitable to our character as Christians, as tending greatly to the injury of our immortal souls. Yet, as there are so many who are captivated with these bewitching vanities, and are willing to find excuses for their pursuit of them, and say, there is no harm in it ; as there are many who are in great danger of being carried away with these enchanting pleasures, and yet would be glad to be fortified against the snare, so I would take the case into particular consideration, and endeavour to convince you of the unsuitableness and danger of such practices. And may what I have to offer upon this subject strike your minds with a peculiar force ! May you lie open to conviction; and, upon a consciousness of any evil attending this practice, be enabled to resolve, through divine strength, to guard against this, and every other pleasure, that has a tendency to injure your everlasting welfare, and break in upon the peace of your souls ! For the truth of what I shall say, I would appeal to the consciences of those who attend plays and other diversions of the like kind, and only beg this favour, that you would give every thing that is said its due weight, and let conscience have its full liberty : let that but speak, and it will soon decide the point. Having thus in some measure pre- pared the way, I would recommend to your consideration the following things : I. Attendirig plays, and other diversiotis of the like kind, is by no means profitable to our souls. If upon examination we find that no real advantage can be gained, it should be a means of curbing our inclinations, and of making us suspect, whether it is not our duty tp guard against all such diversions. Some indeed plead as an excuse, that persons may make an im- provement of the theatre, and gain as much advantage from a play, as from hearing a sermon. This is a sad reflection upon preaching the word ; and however true it is as to some particular sermons^ which are only empty harangues^ contrary 94 CASES OF CONSCIENCE. [Cash x. to the genius of the gospel, and designed only to tickle the ear, and please the fancy; yet preaching, abstractedly considered, is a divine institution ; and therefore we may expect a divine blessing upon it, to make it effectual to promote our spiritual advantage. This cannot be said of a play, which is a mere human invention, designed not to conform us to God, but only to amuse us: we cannot therefore reasonably expect the blessing of God upon it, to make it effectual to our real advantage. Sucii excuses as these are very trifling, and will not bear even tlie most superficial examination. There is so much that tends to eradicate all serious impressions, to corrupt the mind, and promote dissoluteness of manners; and there is so little that tends to usefulness, and this little attended with such circum- stances, that there is not the least probability of our being real gainers by a play. Who would go to the theatre, or to public diversions, to learn to hate sin, to love holiness, and be brought nearer to God? Do any really attend with these views and desires ? I appeal to you. Is it so ? You who have frequented tlie playliouse, What led you thither? Was it a desire of spiritual advantage ? I may answer for you. No ; and say, you had not the most distant view to this. It was a love of pleasure, of mirth, that carried you thither, and not any view to the glory of God, or to your spiritual profit. You will perhaps say, there is something peculiarly awful in a tragedy: you have seen the assembly struck with a solemn silence; nay, many faces all bedewed with tears. This is no proof that any real advantage is gained. Music has all the charms of eloquence, all the force of oratory in it ; and those who have a musical soul cannot withstand its influence. Its eflects upon us, either to fill us with melancholy, or to elate us, will be according to the suitableness in the music to our natural frame and constitu- tion. This you see therefore is something mechanical. So the passions may be touched and wound up to the highest pitch, by the manner of action upon the stage, but no saving spiritual impressions made, nor any good receivetl. But, if there was any thing in a tragedy to strike the mind, and fit it for serious thoughtfulness ; if there was any part of the performance, tliat tended to fasten a conviction upon the spectator; yet the evening generally concludes with some indecent entertainment^ or something that tends to remove all gloom from the mind, and put an entire stop to all solidity of thought. Thus plays, not being calculated to promote our spiritual advantage, have nothing in tlu-m that should appear suflicieut to engage our attention. — But, Case x.] CASES OF CONSCIENCE. 95 II. Much time is spent in these diversions, that might be spent to bettei' piirposes. — Time is a precious thing, an invaluable jewel. None can speak its worth but a dying person, or those who have entered the regions of an awful eternity. And must this time be spent in vanity, or thrown away upon the empty unsatisfying pleasures of the present life ? Time ! Oh, what is it ? Time, the supreme! — Time is eternity: Pregnant with all eternity can give : — \Vlio murders time, he crushes in the birth A power etliereal, only not ador'd. Such a sense had the inimitable Young of time, when he wrote these lines : and oh, that we had all the same striking view of it ! Could you not spend that time to better advantage, that is spent in plays ? You will say indeed, you may as well be at the theatre, as spending yoiur time unprofitably, as many others do, viz. in reviling their neighbours, or in frothy, nay, injurious conversation. — But, if others spend theirs unprofitably, is that a sufficient excuse for you, or any reason that you should do so too ? Whatever we see in others that is unsuitable to the character of a Christian, we should endeavour carefully to avoid; for he is inexcusable, who condemns any thing in others, and is guilty of the same, or of worse, himself. But consider, how many, when you are in the playhouse, are in their closets, ex- amining the state of their souls, or looking up to God by prayer ! How many are with \\\c\r families, engaged in social worship, or employed in religious and most instructive con- versation ? Had not this better be the case with you ? You may sport with time now in the midst of health ; but the awful period is coming, when you will see the value of it. Will so many hours, spent in these public diversions, afford a pleasing review ? Will it give you any satisfaction, in the near views of eternity, to look back, and consider, how many important duties have been neglected, whilst you have been gratifying a low inclination, among crowds of vain and iiTcligious persons, at the playhouse ? Will such a reflection as this, soften a dying pillow, silence the clamours of an awakened conscience, or sooth the horrors of that critical and important hour ? Hear what a soul under the force of alarming conviction says upon the subject, hear the reflections of an expiring sinner ! — " Oh, the time I have foolishly, nay, wickedly spent in the playlioKse, and in other vain and ensnaring diversions ! Oh, that I should have no concern for my dear imm ortal soul ! Oh, how gladly would I call back the hours I havi ; wasted in such a criminal 96 CASES OF CONSCIENCE. [Ca^e x. and stupid manner ! But they are gone, gone never to return ; and III! before me is Eternity ! Oh, what a review ! It fills me w itli shame and confusion ; and the pleasures that once so much entertained me, and raised my laughter, now sting and wound me to my very heart." — Would to God that every person, who has ar^y fondness for the diversions of the stagCf may see them in tl.is light, and be deeply humbled for their spending so much precious time in so unprofitable a manner ! Upon this account it is highly unsuitable to our character as rational creatures, especially as Christians, to frequent the theatre. III. Attending upon plays, ami other such pleasures, greatly unfits us for the sjnrifital discharge of duties, and leads to tlie neglect of them. If the diversions of the stage could be used only as a relaxation of ilie mind, to unbend our thoughts for the present, that we maj be the more fit for engaging in reli- gious duties, and go to them with greater eagerness and delight, there would then be some show of an argument for the pursuit of them. But do these diversions answer this purpose ? I leave your consciences to answer, you who have been there. Is it an easy transition from tlie 'playhouse to tiie duties of the family or tlie closet f Can you with so much composure of mind, and freedom and regularity of thought, read the word of God, and seek him by prayer ? Can you expect him with you in spiritual duties, after you have been wasting so much time in these empty jileasures ? Have you gone into your closet with the same quietness of mind, and met with the presence of God as usual? Oh! be faithful to your souls in this point. Do not smother the truth. Nay, I would charge you, in the name of the Lord, to give conscience its full scope, and let it speak matter of fact. Star.d the test then, and answer these questions, if you can: — Are not your njinds full of what you heard, wlien you come away ? Do not the pleasing scenes^ which struck your fancy, follow you into your closet. Is it not oftentimes some days before you can sluike oiY the diverting thought ? Have you not found a shyness to duty after attending the stage i^ Could you go to God with that co)fidence as before, till you had humbled yourselves before him, and applied afresh to the blood of sprinkling f Have you had time for the perfor- mance of family and closet tlutics, after you have been at the playhouse, or been till an unseasonable hour at an assembly ? Oil, the duties that have been curtailed, and often neglected, by attending upon such public diversions ! If this then is the case, it manifestly appears, tjiat going to plays, aud to pleasures Case x.] CASES OF CONSCIENCE. 97 of the like kind, is by no means suitable to the profession and practice of Christianity. IV. Attoiding plays and other such diversions, has a parti- cidar tendency to set persons against the power and life of religion, and to make them take zip ivith a mere form. That religion, that will not admit of the pleasures of the playhouse, is disregarded by all the admirers of the stage. What shall they do, who have had a religious education, and have been, followed with repeated convictions ? They endeavour by all possible means to satisfy their consciences, that attending inlays may be innocently done, and that it is perfectly consistent with real Christianity. Thus the child, who has been accustomed to family and closet duties, begins to look upon these as un- necessary, and to think a pious parent too severe, who is for abridging his children of amusement so innocent. The young person, now become gay in his behaviour, and wild in his sentiments, is ready to think a godly minister too stiff and precise, because he faithfully reproves the lovers of pleasure. He cannot think there is so much duty required; so much praying, self-examination, and mortification necessary : and therefore by degrees loses all that regard for religion, and the people of God, he once professed to have, and at last boldly sits in the seat of tJie scoffer. I need not ask you, my friends, whether this is the case or not : You have, I doubt not, known many awful instances of it, and thereby see the evil tendency of plays, and other pleasures of that kind. If there be any of you, who visit these houses of pleasure, let me again appeal to your consciences for the truth of what I say. Let me parti- cularly appeal to you who have had a religious education, but have been led aside by these captivating pleasures. Is not what I liave said agreeable to truth ? You dare not deny the awful fact; but you fain would smother it. You once dis- covered a serious disposition ; but plays, assemblies, ^c. gave you a disrelish to strict practical religion, and led you to look upon it as unnecessary and burdensome : and now you would fain vindicate your present practices, but you cannot ; con- science will at times speak, and remonstrate. How awful, that any should attempt to defend a practice so injurious ! Do you ever see any persons attend the playhouse, who are growing and flourishing Christians ? As soon as they begin to make their appearance there, and to relish the stage, and other such diversions, they begin to dwindle, and sink into a sad formality. If this then is the case, it clearly shows, how unsuitably atten- ding the theatre is tp the profession and practice of Christianity, 98 CA^>£5 OK COXSCIEXXE. [Case x. V. Attending plays aiid oilier such diversions is accompanied with the greatest evils. — This practice b a sad inlet iuto all niMiner of sins; it opens a door to the greatest extravagances; to support ^ hich, the most desperate measures are often taken, which bring the poor unhappy creature to an ignominious end. The stage may boast of thousands and ten thousands it has led captive, and ruined both as to time and eternity. How many lovely youths, who once bid fair for heaven, here lost all their convictions, were introduced into evil company, turned out the greatest debauchees, consumed their substance, destroyed their constitution, broke the hearts of their aged relatives, and by their intemperance and debaucheries lived not half their days ! That this is the case, we have too many awful instances to deny; and it is no wonder, when we consider the degeneracy of our natures, and the tendency of plays to lead to profaneness in conversation, and promote impurity of thoueht, by the wanton songs, and filthy jests, and blasphemous speeches, witK which many of them are crowded. A youth, who has here lost his religion, becomes an easy prey to the great enemy of souls; for what has he to ballast him ? Intoxicated with pleasure, he is like a drunken man, has nothing to prevent his complying with ever)- temptation that is presented before him. Oh, how many, upon a dying bed, have lamented their frequenting the stage, and other public pleasures ! How many have cursed the day that brought them to a sight of a play, and entangled them in such company as proved their ruin ! — " Oh, how happy, had I never stepped out of the road I was directed to by my religious relatives ! I was guarded against running into such dangerous paths, cautioned of the consequences ; but alas, I would not hearken to the tender solicitations of my affectionate fnends ! I thought I might innocently go; and oh, there my unwary feet were caught ! The net was carefully spread, and 1 was taken ! Oh, lament, lament, my soul, the time, the hour I first gazed upon those pleasing, but destructive scenes ! Now am I going into Eternity to give an account of the improve- ment of it to an infinitely just and holy God ; and oh, how awful the view ! What can I expect after a life of such irreli- gion and profaneness !*' — Thus many have been led to infidelity and impiety, and will have, it is to be feared, an Eternity to bewail their folly and stupidity. VI. For professors to attend play.*, and other such enter- tainments, is to set a bad eTomplc. — Thus our young friend mentions it as being a temptation to him, and as an argument almost suflicient to auswer every objection. vi& that many Case x.] CASES OF COXSCIEXCE. 99 truly religious persons have, and still do at times attend the theatre. An awful consideration this ! What, a Christian seen at the playliouxe .' It is something indeed amazing ! It is no wonder to see an immoral person attending public diversions ; one who has no sense of the worth of his soul, and the importance cf eternity: but to see a professor of religion, one who is wiUing to be esteemed a Christian Indeed, one who perhaps appears at the table of our Lord : to see such a person amidst a crowded assembly at the theatre, and to hear him excusing his attendance, by saying, there is no harm in it, is something awful ! Well may a poor giddy sinner make a bad use of such an example ; well may an unsteady youth say, I may certainly now go, when such a person attends. I may now conclude it is not inconsistent with a religious character, and therefore may indulge my inclinations, when an opportunity oiFers. Oh, see the melancholy consequences and the destructive influence of a bad example ! Remember, if you go, others will go too. And suppose you could go to the theatre innocently ; yet many, who are prevailed upon perhaps to go through your example, may be ruined for ever : they cannot withstand the force of those temptations that are before them ; therefore a concern for the glorj' of God, a considera- tion of the influence of our example, and a regard for others, should keep us from the playhouse, and from every pleasure that we think may be injurious to the souls of others, even suppose it should not be so to our own. Thus I have hinted a few tilings, that are, I apprehend, sufiicient to show, that going to the theatre, ^t. is unsuitable to the profession and practice of Christianity. If any amongst you have an inclination to attend the stage and other public pleasures, and can answer it to God, to yourselves, and to others, that none of these things shall be the consequences, then go; but I may venture to say, that the above hints are so near the truth, that none who have frequented public places of pleasure, can denv, if they would faithfully relate their own experience. I would now therefore accompany what I have said with a warm and aftectionate address. And, 1. To masters and heads of families — particularly, to those icho attend themselves. — And let me entreat you to consider the bad example you are setting before your families. Con- sider the unhappy use they are like to make of it. No wonder you find them desirous of walking in your steps. To see you frequently setting out for the theatre, and to hear you perhaps recommending some of the parts you have seen acted, cannot 100 CASES OF CONSCIENCE. [Case x. but raise in them a curiosity to see the same ; and tlicy appre- hend they may holdly ask to fro, or even take the liberty, it' it sliould be denied. And what can you say to discourage them ? You cannot consistently represent the danger of such practices : this would be an argument against your attendance, as well as theirs. How can you forbid them going, or curb an inclination in them to the theatre? How can you complain of their extravagancies, or correct tliem for their being so frequently there? You lead them thither yourselves. You may justly chide yourselves, and say, " How can I wonder to see in my children and servants such a desire after the pleasures of the stage, when I have done enough to raise it in them ? Must I not blame myself for all the gaiety and extravagance of my child ? I taught him first to go to a ploy ; and see what evils I have hereby introduced into my family ! I gave my son a taste for the playhouse ; and see what are the consequences! He has contracted an acquaintance with those who will be his ruin ! How extravagant in his expenses ! How is he enfeebling his constitution by intemperance ! And what will be the end of all ? A tragical one, I fear ; and all occasioned by my own folly." Let me speak a ivord to such icho permit their children and servants to frequent tliose diversions. And is it so ? Do you take no care how your children and servants spend their evenings ? Do you never inquire into the company they keep ? Never guard them against those houses of pleasure, that are so ruinous to youth ? Can you connive at the liberties they take, the hours they spend abroad, and suffer them wantonly to indulge every criminal inclination ? Oh, how can you answer it to God, to your own consciences, and to those who intrusted their children and their relations with you ? Do you never consider that the souls of your families are committed to your care ? Do your consciences never check you, at acting so cruel a part by your children, and so unfaithfully by your servants? Oh how are you lKl])ing your families to ruin! Seeing Satan hurrying tlicm on to destruction, and yet never endeavouring to prevent it ! Alas, alas ! use your authority : let the souls of your families lie with weight upon your minds ; and do not suffer one in your house to be pressing on in the road to everlasting destruction, without warning them of the dantrer, and endeavouring to do all you can to promote their salvation. 2. I ivould address myselj to professors of religion upon this subject. -^Kccd 1 ask, whether any of such a character attend Case x.] CASES OF CONSCIENCE. 101 the theatre? This city presents us with too many awful instances of it. See amongst the crowd, that is pressing into the playhouse, how many professors ! They cheerfully mingle with the throng, appear as eager as any in the pursuit of pleasure, and as much delighted with those scenes of vanity. Weep, O my soul, that this is the case ! And will not every one who has a zeal for Christ drop a tear, that he should be thus dishonoured ? — How shall I address you, ye cold profes- sors ? Have you any real love to Jesus ? Do not your hearts deceive you ? Is it surely so ? It is a sign that your love is but cold, your faith weak, and that you have but little concern for the gloiy of God, when you can hurry to such places of profaneness. I^et me entreat you to consider, how inconsistent your conduct ! How can you answer it to your fellow-chris- tians, how to God, and to your own consciences ? Oh, you stumble, you discourage, nay, you harden many. You occasion, many reflections upon Christ and his interest. May he not justly complain of you, and say — " What, have you no regard for my glory ? What, bear my name, and harden the hearts of so many against me, encourage sin, and bring such a dishonour upon me ! Have I done any thing to deserve such coldness, ye lazy professors ? Consider my love ; consider my service : and let a zeal for my glory continually animate your souls, and guard you against every thing that tends to weaken your hands, and to bring any reflections upon me or my cause." 3. / would close all icith a particular address to young per- sons. You are the persons who are more particularly under temptation of being carried away by such bewitching vanities. I would therefore guard you against them. Have any of you attended these houses of pleasure F And have you not found them tending- to give you looser thoughts of religion than once you had, and to lead you to take greater liberties than you once did ? Let this satisfy you, that there is danger in them ; and therefore be persuaded carefully to avoid them ; and be deeply humbled before God, that you have ever fre- quented them. I hope you are not determined against con- viction. I would set before you the worth of your souls, the importance of eternity ; and call you to view the transactions of the great day, when you will receive a sentence of everlasting life, or of everlasting condemnation. Oh, consider how you will answer to an infinite holy God for your spending so much time in such empty pleasures 1 View the vast assembly that will be gathered ! See thousands of thousands at the right- hand of Jesus, and a numberless throng at his left-hand 1 See 102 CASES OF CONSCIENCE. [Case x. all earthly scenes closing for ever, and the state of each person fixed ! Oh, if your minds were once suitably impressed with a sense of these important things, you would soon see the impropriety and danafer of plays ; your minds would be takeu up with viewing subjects of infinitely greater importance than these low and perishing things. — Oh, my dear young friends, I cannot leave you, knowing the snares you are exposed to. I would entreat you ; I would warn you ; I would beseech you. If you have any concern for your souls, if any love for jour friends, any desire to honour Christ, let mc beseech you to guard against these, and such like bewitcliing pleasures. Oh I cannot leave you. I will try once more to convince and move you. I would beseech you by the love of the mighty God. Oh, see him willingly veiling his glory, and coming to rescue poor souls from everlasting misery ! Behold him nailed to the accursed tree ! Hear him groaning ! See him bleeding, dying ! And all to redeem precious souls, and to purchase for them the blessings of salvation ! And can you now dishonour this Jesus? 1 would not think so hardly of you. Sure you cannot ! In fine, labour to follow Solomon's advice ; and, if sinners entice, consent thou not. Prov. i. 10. Let me beg you to follow the instructions of your religious friends ; and, whilst others are spending their time in the pursuit of pleasure, do you be considering and pursuing the concerns of your souls ; you will find it to your unspeakable satisfaction, both in life, and at death. Whilst others are trembling and slmddering upon the brink ; for you to stand and look into eternity ; for you to be enabled to say with the apostle, 2 Tim. iv. 7j 8. PVe have fought the good fight, ice have finisJicd our course, and have kept the faith ; it is impossible to express the pleasure this will give you. If then you have any concern for your peace, living and dying, beg of God to keep you from sin, and to enable you to improve and use your time so as may be for your everlasting advantage. Amen. Case xi.] CASES OF CONSCIENCE. t03 CASE XI. How may a person, who is desirous of folloiving the dictates of Providence in, every respect, know the mind and will of God in any particular circum- stance, ichether temporal or spiritual ? THIS is a question of so large an extent, and of so great importance, that the very sight of it, when it came into my hands, raised in me a great desire to give some solution of it. But, when I looked more attentively into the nature and pur- port of it, I found it to be a question attended with so much difficulty, and so much nicety in many cases, that I was made almost to doubt whether I should attempt an answer to it or no. However, looking up to the Spirit of God, and into the word of God, for direction in an affair of so much moment, I have ventured upon it ; and shall now offer you my thoughts on the subject in the most free and open manner. And although I cannot pretend to give such a particular, or such an extensive answer to it, as the case may require ; yet I shall not account my labour in vain, if enabled to exhibit some general rules, which may be helpful to the serious Christian in determining his course of duty. As for those who have not the fear of God before their eyes, they are unconcerned about the matter ; they go on in the ways of their own hearts, and in the sight of their own eyes, and, at best, advance no higher, than to follow the maxims of human prudence and worldly wisdom. But the truly serious person desires to follow the dictates of Divine Providence in every respect, and :s concerned to have the Lord going before him in every step, pointing out his way, and marking out his path for him. He v/ould not, he dares not walk at random, as knowing that the path of duty is the only path of safety and comfort. But how the Christian should know or find out this path, is the great question before us. Here then it will be necessary first to explain the terms of the question, and then give an answer to it both negatively and positively. I. As to the explication of the meaning of the question itself: this is so very needful, that unless you attend to it, you will not be able to see into the nature and suitableness of 104 CASE^ OF COXSCIENCE. [Case xi. the answer. For I apprehend that a great part of the difficulty belonging to the subject arises from a misunderstanding or a misapplication of the terms in which it is conceived ; and a clear conception of the meaning of the case proposed, will of itself prevent many mistakes, and will give a general clue for the solution of it. There is some reason to fear, that, by the mind and will of God in a particular circumstance, many understand something that is absolutely unknown to us, or not to be known by us without a special, fresh revelation ; and therefore when they are seeking after, or praying for the knowledge of the divine will, they aim at some peculiar illuminations or impressions, which are neither to be sought after, nor to be depended upon; by wjiich means they are unnecessarily perplexed, and often sadly deluded. VVc must therefore, in this case, be particularly upon our guard against a species of enthusiasm, which we ma/ be too easily inclined to, and ensnared by. To prevent mistakes of this nature, let it be observed, that these phrases, the dictates of providence, and the mind or ijcill of God, though they are very proper to the subject, yet are truly wctaphorical. Let me therefore express what we mean by the d'ictoles of providence ; by the mind and icill of God in a particular circumstance ; and by followi)ig these dictates of providence, or conforming ourselves to this will of God. I . What is meant by the dictates or voice of providence f We are not to imagine that Divine Providence of itself, abstrac- tedly considered, makes known any thing to us ; but we must include his word of revelation in the affair. For, in reality, by the voice of providence, we mean the voice of God in his word, concerning our duty as to the particular providences we are attended with. Thus we say that ajfiictive providences have an humbling voice in them ; by which, I presume, is meant, that, when we are under afflictive dispensations, the divine word directs and teaches us to submit to, and be humble under, the mighty hand of God. Prosperous circumstances call us to thankfulness ; i. e. God requires us to be thankful for all his mercies to us ; and, when such favours are bestowed upon us, it then becomes our duty to be thankful for them. A situation of special temptation or ens)iarcment has a voice in it to call us to watchfulness ; i. e. it is the mind and will of God, by his word, tiiat we should be peculiarly upon our guard, when providence brings us into such circumstances of trial. These j)articulars are introduced in this pl;ice as familiar iu>taiices, to give an idea of what we meau by the voice of Case XI.] CAS-ES OF CONSCIENCE. 105 providence. And if we clearly conceive the true import of the phrase by these lilnts, we may proceed, and apply the thought of those circumstances, which more nearly concern the present ■question, after this manner : Whensoever providence hedges or stops up one way of safety, comfort, or duty, so that we cannot proceed any farther in it, and at the same time opens out another way to go in; then it is evidently the voice or dictate of this providence, that we should leave the former way, and betake ourselves to the other, which appears to be most conducive to our safety, usefulness, or comfort; which is the same as to say that God makes it our duty, by his v.ord, to take such steps as appear most conducive to his glory and our real good, in all circumstances in general; and so, by this general rule, it becomes our duty in the circumstances above supposed, to leave one path of life, and pursue another. And now it will be more easy to learn, 2. What is meant by t}ie mind mid icill of God in any particular circumstance. For it cannot intend any secret lodked up in the divine breast, which must be made known by a special revelation ; but we must understand by it the revealed will of God, which, by its more general or more particular rules, gives us proper directions for duty, and safety, and usefulness, in any distinct circumstances of life or provi- dence. And therefore, 3. To follow the dictates of providence, must mean no other than to act agreeable to the laws of duty, prudence, .and safety, in any particular circumstance, according to the directions or determinations of the word and law of God. He follows these dictates who teikes a due survey of the situation he is placed in, compares that with the rules of the word wiiich reach the case, and acts accordingly. Such a person neither delays, when providence calls, nor hurries on, before it calls. Having thus explained the terms of the question, I doubt not but you see that the very explication itself tends to solve many difficulties, and prevent many mistakes, and to give you a general clue for your conduct. Let us now bring down what has been said into the question itself. It supposes that you have some particular affair depending, whether temporal or spiritual, that you are at some loss to determine which way to act, or what method to take ; and you desire to know what is the mind and will of God in the present case. Here then let me beg you to recollect in your thoughts, what you do or should mean by this will of God. It certainly means no more, p lOG CASES OF CONSCIENCE. [Case xr. tlian for you to be able to understand and judge wliat is the properest course to be taken, agreeable to the situation you are in, and agreeable to the rules and directions of the divine word in your case. If you mean any more than this, I appre- hend you aim at and intrude into those things which are not seen, and which it is not your business to know; for secret tJiings belong to God, Deut. xxix. 29. In order to come at the knowledge of that which it is proper and needful for us to be acquainted with, we are taught by prudence and conscience to make use of, 1. deliberation ; 2. consultation ; and 3. supplication. Our deliberation should be serious and attentive. We should look around us, and observe what condition and cir- cumstances we are in; should turn our thoughts about every way that we can, in order to view our situation in every point of light in which it appears ; and should then compare it with rules of prudence and duty laid before us in the word. Our consultation with friends should be sincere and prudent, with a design to receive what light their conversation may convey; for in most cases it is true, that in the multitude of counsellors there is safety. Our supplication to the Lord for direction should be serious, earnest, and submissive. Without this, we are in great danger of being led astray, notwithstanding all previous consideration and consultation : for the Lord will be owned and acknow- ledged; and, if he is neglected, we are guilty of leaning to our own understanding, or depending upon the wisdom of men. We are strictly required to be submissive to divine direction ; for the meek are tlwse that he will guide in judgment, and teach his ivay, Ps. xxv. 9. And we have the greatest en- couragement to hope for safe conduct in this course ; because it is added in the following words, Ps. xxv. 10. Ml the paths of the Lord are mercy and truth itnto such as keep Jiis covenant and his testimonies. Yea, we have a positive and gracious promise of divine conduct, Ps. xxv. 12. If" hat man is he that feareth the Lord f Him shall he teach in the icay that he shall choose. But when you are thus seriously employed in seeking direction from the Lord, take heed that your speech, your thoughts and desires be ordered aright. Let me here ask you. What do you really nu;an by seeking divine direction? Do you hereby desire any discovery of his secret will, by any unaccountable impulses, or a4iy irrational impressions ? If so, J really question whether this very desire is either warrantable i>r safe, 1 will tell you briefly what I would mean by such Case xi.] CASES OF CONSCIENCE. 107 a practice. When I pray for his guidance and direction in a particular perplexity, I beg of him, that he would lead my thoughts by his Spirit into such a view of the directions of his word, and of the conduct of his providence, that I may from thence be able to judge what is my path of duty; that he would so order affairs in his providence, as to make my way clear to me, upon the principles of duty, prudence, and con- science ; and that he would so fix my view, and so incline my heart, as to make me ready and willing to take those steps, or pursue those measures, that may be most conducive to secure the peace of my conscience, to advance the glory of his name, and to promote my real good. Having so distinctly explained and guarded the question, I proceed, II. To give an answer to it. The question then returns in this form : having made use of proper consideration, consulta- tion, and supplication ; what must we look upon, after all, as marks or tokens of the divine will and pleasure in any particular case that now lies before us f The reply must be made both negatively and positively. 1. Negatively. We are often very prone to increase our perplexity, or to run into the way of danger, by mistaking the rule, and following those things as guides which have no cer- tainty or safety in them ; and this renders it highly necessary that false rules should be laid aside, in order to make way for a clear answer to the important query. (I.) We should not make our inclinations the rule of our conduct ; for, through the depravity and vanity of our hearts, we may often find a propensity to that which prudence and conscience, if consulted, would recriminate against, and an aversion to that which the word and providence of God make our duty. In some cases, indeed, it is very necessary to con- sult the inclination, genius, or capacity, and take it into consi- deration, while we are weighing and pondering what course of life will be the most suitable to us, or our friends ; but, after all, inclination has no standard or rule either of duty or pru- dence. (2.) We should not make our particular frames the rule of our judgment and determination, because we find ourselves sometimes in a frame for that which is not our present duty ; and, when duty and prudence call, our frames may be unsuit- able and reluctant. It might not be improper in this place, a little to animadvert upon a method, which some serious per- sons take, by forming their judgment from the enlargement or contractioa of their frames in solemn prayer. If they are 108 CASES OF COKSCIENXE. [Case xr, enga?ed In serious devotions, seekins^ to tlie Jjord for a parti- cular favour in providence; if they find themselves peculiarly enlarged, they gather from thence, that tlic favour shall hu granted; but, if they arc peculiarly contracted, they take it as a token of a divine denial ; and so frame their actions according to these views or expectations. But this I apprehend is an erroneous and uncertain rule of judgment: for, although many a time the event may come to pass agreeably to this rule, yet many times it has proved just the reverse ; and yet if we lay any considerable stress upon these frames, we are in danger of being misled as to the way of duty, and of having our faith and hope shaken and overthrown by an unexpected disappointment. As this rule of judgment is not given us in the word, it is therefore uncertain ; and yet we sl^ould be ready to acknowledge thus much, that so far as the liberty of our frames excites and encourages us to use proper means, and so far as the contraction of our frames prevents us from being presumptuous, or too forward in oiir conduct, so far it is a mercy to us that we are thus encouraged or thus cautioned. And it is very likely, that God may someti!r>es enlarge our hearts in prayer, with a design to excite and encourage us ; or contract our hearts, with a design to prevent us from using" those means, or taking those steps, which may be detrimental. But still the rule of judgment and duty is to be gathered from the appearances of providence, and the directions of the word. (3.) We are not to be guided by the bare /arm of scripture phrases. Far, very far, would I be from laying aside the use of tlie holy scriptures in these points ; but would only guard against abuses of it. There are some Cliristians who are fond of using the Bible as if it were ^fortuuc-hook: when a difliculty in prudence or duty occurs, they will open the Bible at random, and observe wiiat texts meet their eyes first ; and, according as the wild imagination appjies that passage to the point m questiorr, so they think it tlieir duty to act. This is a very weak and dangerous practice, and a sad abuse of the word of God, applying it to a purpose for which the Holy Ghost never intende(l it. Others will make a random application of a passage of scripture (which suddenly occurs to, or is strongly impressed upon their minds) to their present case and difficulty ; never looking into, or attending to the proper meaning of the text, but straining and applying it to something very foreign from the intention of the Holy Spirit. For instance : if the query be, whether you should follow tiie practice of a neighbour or friend, aii,d you have those words impressed upon your mind, Case XI.] CASES OF CONSCIENCE. 109 Go thou, and do Ukeivise; you are apt from thence assuredly to gather, that it is the mind and will of God you should do as he does. This method of judging concerning prudence and duty is extremely weak, precarious, and dangerous ; for it can never be supposed that the Holy Spirit intended these words in the Bible to be thus applied and used at random. But this brings me to observe, (4.) That we are not to be guided by any unaccountable im- pulses and impressions. There are many who frequently feel such impressions upon their minds, and are inclined to pay a very strict regard unto them. Yea, some carry this point so far, as to make it almost the only rule of their judgment, and will not de- termine any thing, until they find it in their hearts to do it, as their phrase is. Others take it for granted, that the divine mind is notified to them by sweet or powerful impressions of some passages of sacred writ:* and there are others who are deter- mined by visionary manifestations, or by the impressions made in dreams, and the interpretations they put upon them. All these things, being of the same general nature, may very justly be con- sidered together. And it is a matter of doubt with many, how far these things are to be regarded or attended to by us : and how^ we may distinguish any divine impressions of this kind from the delusions of the tempter, or of our own evil hearts. Give me leave here to say, that whoever makes any of these things his ride and standard, forsakes the divine word, and nothing tends more to make persons unhappy in themselves, unsteady in their conduct, or more dangerously deluded in their practice, than paying a random regard to these impulses, as notifica- tions of the divine will. To take it for granted, that it is our duty to act so or so, because it is impressed upon our minds, or because our dreams bear such an interpretation, or even because a passage of holy writ is applied to our minds in a powerful and unaccountable way ; 1 say, thus to judge, is an * By these sweet and powerful impressions of scripture phrases or sentences upon the mind, I do not liere mean their being set home upon the heart and conscience, agreeable to the true meaning and proper design of the Holy Spirit in them; for, whenever this is the case, it is evident they are very desirable and valuable, as the eftect of God's Spirit upon the heart. But I mean such unac- countable, occasional impressions of scripture passages, as are foreign from the proper meaning of the Holy Ghost in them. We are not to esteem these any rule of conduct, nor immediately act according to them, as if notifications of the divine will; for they may be delusive, instead of being directory. But however, it may be granted, that, so far as these fti/sc impressions excite in our minds those thoughts which are according to scripture trut/is, though not the truth of the passage impressed, so far they may be really useful both ia providential and spiritual ccnceros. no CASES OF CONSCIENCE. [Casb xr. enthusiastlcal delusion, wliich ought to be avoided and detested by all sober Christians, as a bold intrusion into the secret will of God, as a withdrawment of heart from the proper rule of duty, as regarding lying vanities, and forsaking our own mercy. But you will say, " Are not some of these impressions divine? Has not many a Cliristian found himself mercifully led in the proper path by these impulsive methods ? Nay, have not some believers been comforted and directed, yea, and some sinners awakened, and brought savingly to Christ, in this impulsive way, by dreams, visions, or powerful impressions of some parts of sacred writ ? And, if so, there is certainly some reason to regard them, to desire them, wait for them, and be thankful for them." I would answer. And are not many of them purely enthusiastlcal, if not diabolical ? The question tiierefore returns. How may we distinguish those impressions that are delusive, enthusiastlcal, or diabolical, from those that are true and divine? Now here it is natural to observe, that the very putting or admitting this question, supposes and proves, that these impulses cannot be the standard of duty, nor of themselves indications to us of the mind and will of God ; but we must recur to some other rule to try tiic spirits uhetlier they be of God. For which reason they are not to be depended upon; and those who find themselves frequently acted upon in this im- pulsive way, ought to be extremely upon their guard, lest they are so deceived or deluded, as to place a dependance upon them. It is, doubtless, a mercy and privilege for any to be so impressed, as to be thereby excited or directed into the right path of duty; and whatever impulses quicken us to it, we may he thankful for: but, after all, they must not be accounted the rule or standard of right and wrong. V'ou may therefore take this as a general rule, — That whenever these impressions are such as lead us to depend upon themselces, and direct our course according to them absolutely, they are really cnthusias- tical, or very much to be suspected upon that account. I am obliged therefore to put the matter upon tliis plain issue ; either these impulses excite thoughts and reasonings in our own mind concerning the path of duty, or they do not : if they do not, and have nothing to offer as a reason why wc should follow them, bat because we find ourselves so excited and impressed, they are then properly enthusiastlcal ; but, if tliey do awaken our thoughts and concern, and turn our minds to think upon some spiritual or prudential reasons for our conduct, then the thoughts suggested are to be brought to the standard of prudence and duty, and to be determined from thence whether Case XI.] CASES OF CONSCIENCE. Ill they are right or wrong. And we may vindicate the promised leadings of God's Spirit, without giving encouragement to enthusiastic pretences, upon this principle, that the Spirit of God has access to our minds, and works upon us so as to lead our thoughts unto the law and testimony, and to direct our minds to such truths of scripture, and such rules of prudence, as are most adapted to direct us in a present difficulty. Let me add, (5.) We must not make the event our rule of judgment. My meaning is this : if we have taken a step conscientiously in the fear of God, and it does not succeed, we need not there- fore reflect upon ourselves, as if we had done vrrong, but rather submit to God's sovereign providence ; and, if we have taken a step carelessly, presumptuously, or without proper reasoa to vindicate it, and it succeeds beyond our expectation, we should not therefore sooth our consciences, as if we had done right, but rather encourage a thankful admiration that God should deal with us in kindness so contrary to our deserts. But it is high time to come to, II. The positive answer to this interesting question. The Spirit of God by his operations always makes use of, and directs us to the word and providence compared together, in order to open to us the path of duty. So that the general rule for us to judge by is this ; — that which evidently appears, after serious deliberation, proper consultation, and earnest supplica- tion, to be impracticable, unlawful, or imprudent, we are to esteem not to be the mind and will of God in the case ; and whatever appears to be proper duty, true prudence, or real necessity, that we should esteem to be his icill. To render this general rule familiar and easy, I would conclude with the application of it to some extensive particulars. 1. Unless something different from your present situation offers itself to your serious consideration, you are not to be desirous of changing your state, except in such cases as the following : Perhaps providence begins to render your present situation very uncomfortable, and really unprofitable to your- selves or others; or makes your continuance in it truly imprac- ticable. If so, we may assuredly gather, that we should look out after, and seek for some alteration. Or perhaps, though your present condition may be easy and profitable, yet there may be such changes attending it, as to render it unlawful for you to continue ; you cannot remain in this business or place any longer, without making a breach upon your conscience, without violating the divine law, without omitting some incum- lie CASES OF CONSCIE\XE. [Case xi. bent duty, or depriving yourselves of some necessary privilege, or being exposed to tlie prevailing power of some sin or temptation. Whenever your situation appears such as to render it impossible for you to abide in it without sustaining such sad consequences, you may assuredly gather, that it is now the will of God that you should immediately look out for some otiier place or employment. You are not to be given to change ; but in such cases as these, we are wananted and required by prudence and duty, to change our state or circum- stance, and seek out after something else, whether there be any immediate proposal of another nature, or no. 2. When an alteration of circumstance is proposed to you, or providence lays two or more things before your eyes; to choose whether to continue where you are, or to enter upon a different situation; or of two difl^erent situations, which of them to accept ; endeavour to take a distinct view of each proposed case so far as it comes within the compass of your knowledge; compare them with one another, and with the condition of yourselves or families, &c. and then determine by such maxims as these, — Of two nafural evils, choose the least: this is a plain rule in prudence. Of tua moral evils, choose neither; but fly from both upon every consideration, nor let your conscience be soothed or silenced with that sad principle, Rom. iii. 8. Let us do evil, that good may come of it ; for their condemnation is just who do so, let their consciences be ever so easy or pacified about it. Determine always on the safest side in affairs of conscience; and, while your minds scruple the lawfulness of any thing, and you can with a safe conscience abstain from it, duty requires you should abstain : for he that thus doubteth, is self-condemned if he ventures upon it, because he doth it not of faith ; for whatsoever is not of faith, is sin. Happy is the man that condenineth not himself in the thing that he alloweth, Rom. xiv. 22. Of two moral or spiritual good things, choose the greatest, if you have capacity ,'.ind opportunity for it; for duty requires us to be ready to every good word and work. That situation wherein you can do and receive the greatest real good to your- selves or others; that situation wherein you can best promote the glory of God, and serve your generation according to his will, should be embraced by you. Of tivo natural good things, you are not always to choose the greatest ; but fix upon that, even though it be the least, that appears best to subserve the real and s])intual good of yourselves and others. Do not set your eye and heart upon worldly richeg. Case XI.] CASES OF CONSCIENCE. 113 honours, or pleasures : for they that will be rich fall into temptation and a snare, and into many foolish and hurtful lustSf which drown men in destruction and perdition, 1 Tim. vi. 9. These things are to be sought after only in a strict subserviency to real and spiritual advantages; for which reason you must take special care about your motives and views in affairs of this kind. For want of this guard upon yourselves, you will be in danger of embracing any thing that is shining and pro- mising to an eye of sense, to the loss and detriment of those things that alone can make you truly happy, comfortable, and useful. 3. When, upon due consideration, nothing appears in the necessity of the case, or the pointings of providence to make your way clear; do not hurry providence; but remain in a state of suspense, or abide where you are ; waiting upon the Lord in the way of prayer, and waiting for the Lord in the way of his providence; and you need not fear, but that, as soon as it is needful for you to determine, God will by his providence either hedge up the wrong way, by making it im- practicable, uncomfortable, unprofitable, or imprudent to you, and shut you up into his chosen way : or else he will soon give you such a turn in aff'airs as shall turn the scale ; so that conscience, prudence, or a desire of usefulness will be sufficient to determine you, without your making any felt impressions, or any supposed revelations, the rule of your conduct. 4. I would lay before you the following general rules, which suit to every case, and so conclude. In all cases let it be your perpetual concern to keep as much as possible out of the way of temptation to omit any duty, or commit any sin. Let the sixth petition of the Lord's prayer be always yours, and act accordingly ; lead us not into temptatioUj but deliver us from evil. In all cases take the word of God for your rule : See whether there be any thing in it, which, according to its proper meaning, suits your case ; whether its rules of duty and its prudential maxims will not help and direct you in deciding the point. Compare the declarations of the word with the dispensations of providence towards you; and thence learn what the Lord requires of you in your present circumstance. Be earnest with God, that his Spirit would bring such texts or truths to your mind, as may be proper to direct you ; and that he would give you a true insight into them, and help your thoughts to apply them to your case, that you might rightly judge upon the principles of prudence and conscience. And thus you will 114 CASES OF CONSCIENCE. [Case xi. experimentally prove what is that good and acceptable, and perfect will of God ; and will find the sacred oracles to be a light to your feet, and a lamp to your -path. In all cases keep up a reverence for the word and providence of God upon your hearts. Whatever tlicse render unlawful or imprudent, look upon it to be against His will, and accordingly avoid it ; and what these render necessary from conscience and prudence, esteem it agreeable to his will, and comply with it accordingly} not merely as your choice, nor as invented by your prudence; but as the will of the Lord himself. In all cases have a steady eye to his glory. Let this be the grand view of your minds, the grand principle of your conduct, and the grand spring of your actions. And if his glory and your real spiritual good lie uppermost in your minds, it will be a most useful, valuable, and effectual directory to your actions. Lay to heart that excellent caution, direction, and encouragement, which are found together in Prov. iii. 5, 6. Trust in the Lord icith all thine heart, and lean not to thine oicn understanding. In all thy ways acknowledge him; acknowledge his icord by consulting it, his hand of providence by observing it, his wisdom by admiring it, his sovereignty by acquiescing in it, his faithfulness by relying on it, and his kindness by being thankfid for it : and he shall direct thy paths. Finally, In every case let it be your great concern and desire to behold God in covenant, as managing every providential circumstance in subserviency to his gracious purposes in Christ Jesus. He, as a covenant God, has committed the manage- ment of the kingdom of providence, as well as of grace, into the hands, the faithful, powerful, and gracious hands, of our exalted Redeemer : for Christ has all the power both in heaven and earth; and this power is given him on purpose that he should give eternal life to as many as were given liim. Behold- ing every circumstance as thus conducted by the Lord Jesus, in pursuance of the designs of the everlasting covenant, will alleviate every trial, will sweeten every cross, and add a double sweetness to every providential favour. If providence renders our present situation uncomfortable, a sight of God's love in Christ will make us contented till there be an opening for our escape, li' providence renders our abiding in our present state impracticable or unlawful, the viewing Jesus Christ at the helm of all affairs will enable us boldly to venture out in hit njunc and strength into any unknown or rugged path, which necessity or duty may drive us into. When two different jituutioQS arc offered to our choice j here is now a trial of our Casexh.] cases of conscience. 115 love to God in Christy for the head of the church brings his people into such a state of suspense, in order to try what influence our love to his name, our regard to his word, and Our view to his honour, will have upon the deciding our conduct. And, if we could always view such circumstances in providence as trials of our choice, this very thought would be a great means of quickening and directing our way. If providence keeps us for a time in such a state of suspense, we should look upon this as a trial of our patience, to see whether we can wait upon the Lord, and believe in his salvation. Thus, whatever our circumstances are, a real belief of God's love and faithfulness to us in Jesus Christ, and a realizing view of providence as in his hands, will be found of eminent service to keep us close to our duty, and to keep us from entering into any forbidden path ; to keep our view upon the honour of Christ, and to keep our faith from failing, our patience from being exhausted, and our souls from misinterpreting and misimproving the dispensations of providence towards us. CASE XII. Should not a person, who is not comfortably persuaded of his being a real Christian, abstain from the ordinance of the Lord's supper, lest he should eat and drink damnation to himself? — And, what method must that person take to satisfy a Church of Christ of his being a real Christian, who cannot relate any particular experience of the dealings of God with his soul P THESE questions are of great importance, and therefore deserve a distinct consideration. They were occasioned by two letters sent to me, one of which is as follows : " Reverend Sir, " I SHOULD be glad you would resolve the following case, as soon as opportunity will permit. — A person has some hopes he has experienced a real saving change, and is therefore l\e CASIS OF COSSCIESCZ, [Casixh. of vaitu^ upon Christ at .bi> table : bat b cr^atlr j«dt horn a rirv of wkat the Apostle savs upon dues 1 Cor. xi. .^7— :?9. Tltts pusi^ fav ocnsioMBd tlw gr ikoiurbtjs tu. If he hss reaflr caqpcrieaced a sav^^ he shall be saved, vhelher he is a imtaker of dm <■£- rornot: bat,oBdieotha-hMid, if heshooU be «ithie tkii^ dot present tWaisrIws before ne: (1.) I anr be saved, and vet not attend at &e I^ordT^ fable. (2.) I ^ not sage baton atti nfcg I bmit cat and drinli dbaHMfaoa to mrs«i£. What therefarc nnst I do r" —Thus vre see the diJBcttinr diis person is andor : to < to reawre vluch, and to qai^en all that lore oor Lord J< Cluist to iAkc dieeifal d bchaig e of diesr dutv, I would, L Jb^aar aJhefkr a ftnm w»mf art aaf^ Mm trff m a6- ataiab^ fimm tike Jjor^s '^P^y beraaae if ir aaf « l a t a ii, aidiaaaii'* TUs b too often pkaded as an cxcase by those who coane not to the tMt; bat it viD appear vreak, as vndl as ai^iateftt l, if w c imsi der diese tvno thino^ — T. Tbw^gt the LonTs l ayp a v aat a aara^, ye* it is m mtrM iMifiaaaK A person aar be saret^ mho never ■ppi.aid at the LoHTs iaUe. Has co i a si defation shoaM be an en- coarapeaaeat to dnse, mho are d yiied by ^ providence of God of the oppoitanitT ; bat it shoald be no enooan^eineBi to neglkcpce, vhen ar are crikd to attend. If it b not necess&ry to the beii^ of a Christiaa. it b to hb vrdl-beii^. Some Bake a Savioar of it : ther are never euj, til tber have l^ thb laiBnMMW a da iinilrT TJ anto then; as if the bare i tt* i>i^ it vas &afl i fifn t to «^ aaar erer^ sin, and to entitle a person at once to the saiw l Uu tt ^ ClaasL OtiJkcis sfigh( and Cask XII.] CASES OF COXSCIEXCE. 117 nejrioot it. How happy to be kept tVoni these two extremes ! This ordinanee was not designed to be a standi mr means of awakeninir ^nd eonvertini; sinners, but it w;is, of earrvim; on the work of graee in the heart, and of training up the soul for heaven. Partieuhirly, it is designetl to give us a greater hatred of sin, and fill our souls with a deeper humiliation for it. And this it does, as it exhibits all the riehes of a Re- deemer's love, all the glories oi his cross. A view of these, under the intlucnees of ti\e Spirit, powerfully, though sweetly, works upon an ingenuous mind, and comes with an energy that notliing can ^^ithstand. — " Oh, says the Christian, the hatefuhiess of sin ! Canst thou love it, O my soul ? Canst thou fondly embrace and pursue it ? O melt, melt, my hard he;irt ! Why dost thou not move to see thy pierced Saviour, a Saviour pierced for thee, pierced by thee ? Dost thou not rise with resentment against the cruel and obstinate Jews, who thus put the Son of God to a painful and ignominious death ? But oh, stop thy resentment against them, and look at home ! Thy sins, O my soul, were the murderers of thy Lord ! These were the nails that fastened him to the accursed tree. These the spear that wounded his .g grievous and offensive to them. Art thou, O poor soul, troubled with blasphemous thoughts, or dost thou find thyself hurried on into that which is contrary to the frame of thy mind, and the temper of tliy heart ? Remember for thy comfort that these things are only to be viewed as afflictions, and that they will not be imputed to thee as sins. Thou art ready to say indeed, " Oh ! I am filled with so many evil thoughts, with so many blasphemies against God, with so much questioning about the truth, that surely my heart must be very bad, and m • case very desperate ; surely never a poor sinner was ever so vile as I am!" And is this the language of thy soul? Remember, this very complaint is a happy token that these things are not to be laid to thy charge ; neither will they be imputed to thee by him who knows the secrets of all hearts. Tlie great and gracious God, that sees all the ways and workings of the wicked one, and knows tlie workings and strugglings of thy heart against liis violent and abominable suggestions, will have compassion upon thee; will consider thy frame, and resent the indignities that are oft^ered to thee by Satan, as if done to himself. And thou hast great reason to bless God under all this spiritual affliction, if thou art enabled still to withhold the consent of thy will, and still to abhor and detest those suggestions from thy very heart. Let these thoughts encourage and excite thee to go on resisting the devil, being confident in the faith, and he will flee from thee. 3. When you find, upon examination, that it is difficult or impossible to. decide from whence the temptation comes, it is the best icay to take the fault of it upon yourselves. Sometimes experiences of this kind are so intricate, tiuit we cannot come to any certainty whether Satan or our own hearts have the chief hand in the present evil. Now I apprehend that in such cases we need not be too curious to know whether Satan began first, or our own hearts; for whatsoever it be, or from whencesoever it may first come, yet it is our own in the event, if it suits our natural inclination, if it falls in with the temper of our own minds, and is received witii any delight in our souls. Besides, it is a general rule, which we may always take; namely, That whatsoever is difficult to be known, it is of very Case xiii.] CASES OF CONSCIENCE. 131 little importance to decide it. And we may be very sure it is so in the present case, because that which renders it difficult to make the distinction is, the coincidence of our own hearts with the temptation. Perhaps some persons may be for indulging a curiosity of mind in solving of this question, and so may spend their time and thoughts in inquiring which is most guilty, Satan or themselves ; whereas their thoughts and time would be better employed in humbling themselves for the share their own hearts have in the iniquity, and in setting about to resist the temptation. 4thly and lastly, Remember, Tlmt neither temptation nor corruption can bar up the door of hope, or be a sufficient reason for any soul to sink into desperation. This I speak for the encouragement and direction of those who are perpetually entertaining gloomy thoughts concerning themselves, because they feel so much corruption working, or find themselves so much under the power of temptation. Many serious persons are continually poring upon themselves, and complaining under their burdens to such a degree, as to prevent them from taking the comfort, and embracing the hope, which the gospel holds forth. Let this therefore be a general rule with you. That whatsoever corruptions are seen and lamented, and whatsoever temptations are felt as a burden, be they ever so bad, they can be no reason for discouragement. Though you may be continually buffetted by Satan's temptations, or continually distressed by the rising of your own corruptions ; yet still re- raiember the hope of the gospel is gloriously full, and completely free; so free, that the corruptions of your hearts cannot destroy it, nor the temptations of Satan deprive you of a right to lay hold of it. Nay, the more violently thou art tempted, and the more thou seest thyself cormpted, the stronger is the call upon thee to fly to the Lord Jesus Christ for strength, both against sin and Satan ; for the Lord Jesus Christ is a ready succour to all such as are hurried and perplexed either by their internal or external enemies. Such as these are the very persons that Christ has promised to save: for it is said, Ps. Ixxii. 13, 14. He shall spare the poor and needy, and shall save the soids of the needy. He shall redeem their sold from deceit and violence: and precious shall their blood be in his sight. Believe therefore this gracious promise, and lay hold of it for thyself j and thou mayest then be sure of this, that the God of peace will bruise Satan under thy feet shortly, Rom. xvi. 20. 132 CASES OF CONSCIENCE. [Case xiv. CASE XIV. How may a person know ivhen he has the assistance of the Spirit of God in prayer ? IT is not one of the least of our privileges to have the Spirit promised, as a Spirit of grace and supplication, Zech. xii. 10. and to have encouragement to expect his assistance in our approaches to the throne of grace. And it is of great impor- tance for the Christian to know that he has the Spirit with him in prayer ; as it has a peculiar tendency to satisfy him that he is a child of God, gives him hopes of acceptance, and is a means of promoting a steady dependance upon him, and en^ couraging his expectations of all suitable supplies from him. Now the Spirit is not always equally present with us in the duty of prayer. We often provoke him to leave us in some measure, that he may try and humble us : and then, How heavily do we go on ! We perform the outside of the duty, but we are strangers too much to the JSpirit and life of it. The Spirit indeed is often present with the Christian, and he perceives it not. That wc may therefore be able to distinguish aright here, is our present inquiry. Here I shall only mention three things, from which I appre- hend we may conclude whether we have the Spirit or not in prayer, viz. We may know it from the spiritual light and discerning he gives us of spiritual things — From the manner and frame, in which he enables us to pray — x\nd from the ends we have in view in the duty. I. The Spirit ay a Spirit of prayer, opens to us a view oj iliose great and important things, which it is necessary we sJiould know, that wc may pray aright. This appears in two things : in opening our eyes, and giving us a sight of our various wants ; and in setting before us the nature, varietv, and excellency of those blessings that are suited to our cir- cumstances. 1. The Spirit opens o»r eyes, and gives us a sight and sense of pur various wants. — The Spirit in prayer acts as a Spirit of illumination. He first gives us a view of our state, and then affects our minds with it. He opens to us our hearts, an4 discovers those things, that would otherwise have lain con- cealed. He impresses upon us a sense, and gives us a view of Case XIV.] CASES OF CONSCIENCE. 133 our guilt, shows us the awful demerit of sin, and the number- less instances in which we have been chargeable with it : so that, to use the Apostle's language, sin revives, and we die; Rom. vii. 9, We see ourselves lost and undone, without an interest in pardoning mercy. The Spirit brings to our view those secret evils of pride, lust, vain thoughts, wanderings in duty, and other heart-sins, which escape the notice of the unrenewed sinner. He shows us how filthy our natures are, and what need we stand in of sanctifying grace. He lets us see the imperfections of our best duties, and therefore how insufficient to justify us before God, He discovers to us the power sin has within us, and our weakness and inability to withstand its opposition, and keep on in our christian course. He shows us our nakedness and poverty, our iveakness and folly, our blindness and stupidity ; and all to sink us in our oivn esteem, and to stir us up to seek to him in whom all our help is found. This therefore is a necessary part of the Spirit's work. But, 2. The Spirit sets before its tlie nature, variety, and excel- lency of those blessiyigs which are represented in the gospel. Does he show us our guilt ? He shows us pardon too ; by whom it is purchased; and how it is to be had, viz. in an application by faith to Jesus Christ. Does he set before us the sins of our services, the depravity of our natures, our weakness, folly, and emptiness ? He at the same time directs us to an infinitely pure and everlasting righteousness to justify us, grace purchased and prepared to sanctify us, strength to preserve us, treasures of wisdom and knowledge, and an inex- haustible fulness in our exalted Redeemer to supply every want. He opens to us the promises of the gospel, and shows us their fulness and glory. And finally, he gives us a view of that great salvation exliibited in the gospel, the blessings of which it consists, their riches, suitableness, and excellency ; and all to direct our petitions, and add fervency to our desires. Through ignorance, we are often ready to ask amiss ; to be importunate for a temporal blessing, when we should rather have had our eyes fixed upon those of a spiritual nature. It was ignorance that made the mother of Zebedee's children ask, tJiat her sons might sit, the one on the right-hand, and the other on the left-hand of Christ in his kingdom, Matt. xx. 21. This part of the Spirit's work therefore is of great importance ; and if, when drawing near to God, we have had a view of our guilt, vileness, weakness, &c. and of the glories of the gospel, the blessings of the everlasting covenant, and the fulness that 131 CASES OF CONSCIENCE. [Case xiv. is in Christ, we have reason to conclude that the Spirit ica-s tvith Its. II. We may know in some measure whether we have the assistance of the Spirit or not,yro)M the frame of soul in which ue pray. — As, 1 . It" we have the Spirit with us, we are in the most .humble frame. Thus, when Abraham was pleading for Sodom, Gen. xviii. 23 — 32. with what humility did he do it ; what awe and reverence filled his soul at a view of the infinite majesty of that God he was speaking to ; and how did he admire his amazing condescension in admitting such a weak imperfect creature to stand bcf(}re him I A proud spirit is an abomination to the Lord, and contrary to the spirit of the gospel. Wiien a Christian comes under the influences of the Spirit to the throne of grace, what a sense has he of his vileness, his ingra- titude, his unworthiness of every mercy ! How ready to renounce all his own righteousnesses, and reckon them but as fUhij rags ! How willing to receive salvation as a free gift, and to admire infinite rich grace in the bes'towment of it ! This, this, is the frame that shows the Christian, and runs through all his duties, when the Spirit is with him — See him : there he is, falling down before God. View his humble posture, an emblem of the deeper humility of his soul. Hear his confessions, how he laments his numerous backslidings, chides his slothful soul, and dares not even lift up his eyes to heaven : but when he does, how sweetly does he admire divine grace to such a wretch ! Oh, he sinks into nothing ! — What is his errand ? See, how humbly he delivers it ! He dare not dictate to God. Has he an affliction in prospect, or is he actually under the exercise of one ? Though he would rejoice to have the one averted, and tlie other removed, yet he desires to be all sijbmission ; and therefore you hear liim saying, " Father, if it may be for thy glory, let not such an affliction come upon me, or take away this thorn in the flesh ; yet shall I presume to direct thee ? No, like my dearest Lord, I would say, Not my icill, hut thine be done," Matt. xxvi. 39. Thus Eli received the news from Samuel concerning his children, 1 Sam. iii. 18. And thus David committed himself and his affairs into the hands of God, when Absalom in a most unna- tural manner rose up against him, and obliged him to go out of Jerusalem, 2 Sam. xv. 25. — When a Son comes in this humble frame to the throne of grace, it is a sign that he has the Spirit of God with him. 2. We may conclude that the Spirit of God is with us; when Case xiv.] CASES OF CONSCIENCE. 135 we are enabled to pray with continued earnestness and imf)or- tunity. — The Spirit is said to make intercession for us ivitk groanings which cannot be uttered, Rom. viii. 26. intimating, that our desires are sometimes so strong, that we cannot find suitable words to express them by, and therefore utter them by groanings and broken sighs. Have you not found such seasons, when your souls were filled with such breathings after God, that you could not express them ? This seemed to be the Publican's case. He had such a sense of his filthy, miserable condition, and such desires after salvation, that he could not properly utter them. He opens his heart first by outward signs, and then in those short but comprehensive words. Lord, be mercifid to me a sinner, Luke xviii. 13. The Christian oftentimes, under temporal or spiritual difficulties, comes and pours out his heart with a peculiar degree of earnestness, as the disciples did when they came and awoke their Master, saying. Lord, save us; we perish. Matt. viii. 25. The words point out a peculiar eagerness and vehemency, a mind in dis- tress, having more than the tongue can well utter. — ^When we are slothful and formal in this duty of prayer ; when we are, as it were, unconcerned about what frame we are in, or what we pray for; when we come only out of custom, and half asleep present ourselves before God, and our words die upon our lips, it is a sign that we know nothing of the Spirit's assistance in that duty ; Saul did not pray thus, when he was converted. He might indeed, whilst he was a Pharisee : but had you seen him upon his knees, after Christ called to him from heaven, you would have heard him wrestling with holy importunity, under a deep sense of his numerous sins, and of the importance of spiritual blessings. The Spirit sweetly filled his mouth with arguments, and helped him to expostu- late with God. Thus Jacob wrestled with the Lord: He would not let him go, tinless he blessed him, Gen. xxxii. 24 — 26. How happy when the Christian is enabled to do so too ! This shows that he has the Spirit of God with him, opening his mouth, quickening his desires, melting his soul, enabling him even to turn discouragements into arguments, and to hold on pleading, as the woman of Canaan did. Who but the Spirit helps the Christian to take a promise, and come and plead it with God ? — " Lord, here is thy word ; the word by which thou hast caused me to hope. I would plead it with thee. Lord, is it not thine own promise, and wilt thou not fulfil it ? Oh, permit me to expostulate with thee. I cannot be silent, but must speak. I am miserable, and shall be for ever, unless 13fl CASES OF CONSCIENCE. [Case xiv. tliou wilt look upon mc. Lord, stretch forth thine hand, and for thy great name's sake do thou pardon, sanctify, and save me." Such wrestlings show that we are in good earnest, and that we have the Spirit of God witii us. 3. We have the Spirit witli us, ahoi ice arc enabled to pray in the name of Clirht. Thus our Lord tells us, that there is no coming unto the Father, but in, and through him ; and that whatsoever we shall ask in his name, that he will do, John xiv. 6. 13. It is not intimated by this, that it is enough to mention the name of Christ, but that in our addresses to God we look to, and depend upon Christ the Mediator for acceptance. That we come renouncing all merit of our own, taking the sacrifice of Jesus into the arms of our faith, presenting it before God as a sufficient atonement for our sins, and pleading its infinite merit for our pardon, and for the bestowment of every blessing we want. Hear the language of the soul, when drawing near to God, and see the ground of his dependancc : — " Lord, I would venture near thy throne in the name of my Mediator. It is in liiin alone that it is become a throne of grace, and to him would I ascribe all the glory. Lord, Behold, see what he has done and suffered. View the sacrifice thou hast appointed, thou hast accepted, and receive a poor unworthy creature. I have nothing to recommend myself to thee, but, adored be thine infinite grace, my Redeemer has. On his mediation I would rest my soul, and come with boldness, and though guilty, expect pardon, and a whole salvation." To exercise this faith in Christ ; to sink ourselves and our services, and exalt him, is more than a creature can do. Whenever there- fore we are enabled to lie at the feet of Christ, and to come thus in his name, we have the Spirit of God with us, whose peculiar business it is to render the Mediator glorious in the eyes of a poor guilty creature. 4. We may conclude that the Spirit is witli us, ichen ice find a siceet acqniescence in, and love to God in prayer; when w-e are enabled to view the emptiness of all earthly enjoy- ments, and to rest in God as a sufHcient portion ; wheri we find an entire acquiescence in liim, and are helped to draw near, crying, Abba, Fatlier; when we come in a childlike frame, valuing the favour of our heavenly Father before all inferior things, finding a sweet subjection and obedience of soul, and arc satisfied witii that coinnmnion we have with inm. For instance ; that Christian has the presence of the Spirit, who is enabled to draw near to God in some such manner as this: — Lordj whom have I in heaven but thec^' and there is Case XIV.] CASES OF CONSCIENCE. 137 none upon earth I desire besides thee. Say but to my soul that thou art my salvation, and / shall rejoice more than if my corn, and ivine, and oil increased. I am satisfied, Lord, I am sa- tisfied. It is enough that thou art mine. Thou art portion enough. Oh, the everlasting love of thee, O Father ! What shall I not render to thee tor thinking of a creature so un- worthy ? Oh thine infinite love, O mighty God, in coming to rescue me from darkness and ruin ! How amiable is thy person, and how easy thy yoke ! Oh, my soul would love thee, and serve thee with greater diligence and affection thaa I have hitherto done. I would esteem thy love better than wine. Oh, my Prophet, my Priest, my King, thou shalt be all to me, and I will give up my all to thee." — This shows that we have the assistance of the Spirit^ else we could not so fully give up ourselves to God, and so sweetly acquiesce in him as our portion. III. We may conclude that we have the Spirit assisting us in prayer, from the ends we have in vicw.—lf we pray only to satisfy conscience, and lull that asleep ; if to make atonement for some sins we have been guilty of ; to establish a righteous- ness of our own to appear in before God ; or, if we retire only to please those we stand related to, or to bring about some selfish ends, we may at once conclude, that we have not the Spirit with us. But if we come to the throne of grace with a view to the glory of God, and the everlasting advantage of ours, and of others souls ; if this is our chief end, this the mark we aim at in prayer; if therefore our greatest concern is, that we may be delivered from the power of sin, that our corruptions may be subdued, our polluted natures sanctified, our tempers, thoughts, and affections, made more spiritual and holy, and our whole souls brought into a growing conformity to God; if we come for wisdom to guide and direct us, for strength to keep us in an hour of temptation, for righteousness to clothe us, and for greater measures of grace to enable us to bring forth the fruits of righteousness to the glory of God ; if, finally, they are spiritual blessings we have our eyes chiefly fixed upon, and these are the springs and motives from whence we consequently act, we may then comfortably conclude, that we have the Spirit of God with us in prayer. — Let us now bring the case more home to ourselves by a particular appli- cation. And, 1. Let ns all be concerned to examine ourselves as to this im- portant matter. Let me inquire, O my soul, how it is with me, when I come to God by prayer. Have I a sense of my T 13f? CASES OF CONSCIENCE. [Case xir. numerous wants ? Do I see my nakedness and poverty ? Do I appear vile in my own eyes ? Am I enabled to mourn over sin, to humble myself before God, and adn)ire the riehes of his grace ii\ taking notice of a creature so unwortliy ? Do I find a submission of soul to God in prayer, a willingness to be disposed of by hiin at his pleasure ? Have I a sense of the excellency and importance of spiritual blessings, and am I enabled to plead with God for them, as a person in good earnest ? Do I come in the name of Jesus, looking to him alone for acceptance, and building all my hopes of salvation upon him ? Do I at any time find a sweet acquiescence in God, esteeming myself happy, if I have but any communion with him, and can but cry .'//j/'a, Father? yea, inconceivably more happy, than if I had all the world ? Have I any reason to conclude, that I have his glory in view ? Is my errand to the throne of grace to lament over my sins, to beg for renew- ing and sanctifying grace, that I may be more like God, and be prepared to honour him more in every circumstance in life ? These are questions of great importance, and should be attended to by us all with the greatest faithfulness and im- partiality. 2. We may improve this mhject by way of consolation. If, upon examination you have reason to believe that you have found the Spirit with you, thus directing and assisting your petitions, you may from thence conclude, that you are the children of God. For the Spirit as a Spirit of prayer, is a special blessing of the new covenant, and is not given to those who are strangers to the divine life. You may farther con- clude, that your prayers shall be answered in God's own time, and in his own way ; and therefore be waiting with expectation of it, and that God will take you under his peculiar care, and fulfil all his promises in the bestowment of every needful blessing. — Hence conclude fartlier for your comfort, that if the Spirit is with you as a Spirit of prayer, he will be with you too as a Spirit of sanctifieation, as a Spirit of illumination to enlighten you more and more in the great mysteries of grace ; — as a guide to direct your ways, till he brings you to his heavenly kingdom ; — and, when he sees fit, as a Spirit of adoption, as the great comforter to support and cheer your souls under every dllhculty. 3. Hence learn the difference heticcen the intercession of Christ, ami that of the Spirit. The one prays for us ; the other prays in us, or helps us to pray. Christ pleads in hea- ven j the Spirit helps liis people here on earth, opens their Case xv.] CASES OF CONSCIENCE. 139 eyes, warms their hearts, quickens their desires, and enables them to turn them into petitions. Christ's intercession and the Spirit's too are of great importance ; and, blessed be God, his people enjoy them both. Whilst Christ is interceding for them above, the Spirit is helping them to plead with God for themselves here. Oh, glory be to God, who has made such provision for us, and given us such encouragement to pray and wait for his salvation ! 4. Hence loe have reason to be humbled, that tee have paid so little regard to the Sjnrit in prayer. How many have been rather concerned to pray with fluency and elegancy of expres- sion, than to find the Spirit with them, kindling a fire of divine love in their souls, and enabling them to pour out their hearts before the Lord ? Let us each be humbled that we have so much neglected the Spirit in this important character; take care that we grieve him not, and so provoke him to withdraw from us. And finally. May none of us dare to live without prayer, and yet always look upon those prayers as useless and unprofitable, which are only put up to satisfy conscience, or cut of mere custom, and be concerned that we not only are favoured with the gift, but experience the grace and Spirit of prayer. To this may we all say. Amen. CASE XV. How may we heep from spiritual pride, after special enlargements in duty ? I AM directed to take this case under consideration, in con- sequence of the following short, but pithy and experimental epistle : " Sir, " I AM one who have professed to have received Christ Jesus the Lord : O that I could say, I walked answerable to so great and glorious a privilege ! But, alas, I find a sad carnality and coldness in duty, and see that my very best performances are utterly insufficient to recommend me to a holy God; nay, that there is enough in each of them to mqrit everlasting 140 CASES OF CONSCIENCE. [Case xv. punishment. Yet, when I have some happy enlarc^ement in duty, especially that of prayer, this corrupt heart of mine is ready to say, JVell done, this is something like praying; now God ivill hear my petitions, and accept my person. Thus is my proud heart pufird up ! This rust of pride soon eats out all the spirituality of my frame. I should be glad. Sir, to have the following query answered: — Hoiv may a person keep from spiritual pride, after unusual enlargcme7its in duty f" Methinks, upon laying this letter before you, I hear many of the hearts of (iod's dear children echoing to these com- plaints, and longing to have such an important query resolved. It is a common, but a very sad complaint of the believer, that he finds a great deal of coldness and indilferency in spiritual duties. He feels his soul cleaving to the dust, his affections stupefied, his heart hardened, his conscience benumbed, and all the powers of his soul sadly inactive ; so that there seems to be no grace in exercise, and the duties performed appear to be no better than dead works. In the above epistle we find a very humble and suitable acknou ledjrment, that the best of our performances are utterly insufficient to recommend us to God, and that there is sin enough in them to deserve eternal punishment. And one would think, that a person who really sees and feels these things ia himself, could not but be humbled before God at all times, and upon every occasion, being sensible of the imperfections of his best duties, and the sin that cleaves to them. For certainly there is much unbelief mixed with our faith, much diffidence with our hope, much coldness with our love, and much corruption with our desires. But yet we find in the above epistle, that all this acknowledg- ment, sense, and experience, will not root uj), nor keep down this weed of pride in our hearts. It will and does remain and appear upon various occasions, and at no seasons more commonly than after sj)iritual enlargement in duty. The manner of its working is here set forth very exactly and feel- ingly ; for, if God at any time gives us the tokens of his love, draws forth our desires in prayer, enables us to wrestle and plead with him, and to lay hold of his promises, we find that pride is such a weed that it will grow upon the very best of our duties, and the most comfortable of our enjoyments. Tpon this the heart cries out, as Ijcah did, " Surely my husband icill love me because 1 am fruitful : 1 shall be amiable in the sight of my Lord, because of the excellency of these duties, and the spirituality of these my aflections." And what follows upon J Case xv.] CASES OF CONSCIENCE. 141 all this? Why the consequence is very sad and afflictive: these motions of pride spoil the duty, make it unacceptable and abominable to God, and prevent all the happy effects which we hoped would result from thence. For in this way we hug our comforts to death : pride, like a canker, preys upon the very vitals of the new creature, perverts the affections of the soul, and promotes a carnal security ; and thus that which should have been for our welfare becomes a snare to our souls. And I will venture to affirm, that whosoever seriously attends to his own heart, will find much of this in him, which may well fill him with shame, and make him humble for the pride of his heart ; knowing that thereby he has provoked God, and polluted his own soul. Upon this, comfort is withdrawn, God is displeased, he hides his face, and the believer is troubled. But after all the disadvantages we feel from the workings of spiritual pride, we find this cursed principle will rise and work. We know not how to root it out, or keep it under, and would be glad to know what methods to take, to be able to walk with tiaie humility before God. I confess it is very difficult to give any effectual directions in such a case as this ; because pride is so interwoven in our very natures, and works in such a secret and undermining way. However, I would mention a few particulars, which, by the blessing of God, may be happily successful for the removing this gi'Ievous complaint. 1. Endeavour to detect and pursue the workings of pride in its various appearances. Pride in the believer's heart is like a midnight thief, which cares not to be seen and observed; and nothing tends more to suppress it, than to be looking upon it; for immediately upon its being discerned, it does, as it were, hide its head for shame. This rule our friend in his letter seems to have been enabled, in some measure, to follow : otherwise he could never have drawn out this complaint from his own experience so feelingly and exactly. But it is not sufficient merely to observe it in this particular appearance of it ; we ought to pursue it in its otlier forms : for it is very likely, that the reason why this cursed principle rises and prevails at present, is, because it has got some strength in other respects, which perhaps has not as yet been discovered. Let me therefore ask you, my dear friend, whether you, who are so much puffed up upon spiritual enlargements, do not feel yourself as much discouraged and disheartened under spiritual contractions ? Perhaps you have been used to think, tlujt these discouragements have been the effect of true conviction and humiliation ; you think that, when you have not much enlarge- 142 CASES OF CONSCIENCE. [Case xv. meiit in duty, you have reason to be discouraged, and to be afraid of embracing the free hope of the gospel. Let me therefore entreat you to look a little closer into this matter : for I am very suspicious that pride gains and maintains its power in this way ; because it is in these circumstances more insensible and undiscerned. You think it reasonable to be sunk in yourself 5 and imagine that you must not dare to lay hold of free grace, while under spiritual complaints. Now what is this, but a certain kind of secret pride ? It is a saying in your heart, that if you had more holiness, and less sin, then you could be more encouraged ; which is as much as to say, that our encouragement to hope before God is grounded upon the smallness of our sins, or the purity of our hearts ; as if the greatness of our sins and corruptions took away our right to the free promise of the gospel. Now such a frame of mind as this, if rightly explained, will be found to be nothing less than the forcing a condition upon a free promise. You ought indeed to be humbled and ashamed under corrupt and un- believing experiences; but if hereby your heart is deterred from laying hold of the free promise, you may take it for granted, that here is pride at the bottom. Perhaps it is in this unsus- pected way, the accursed principle maintains its strength in your soul. For it is no wonder, if the same principle, which makes you discouraged, because of your sins and corruptions, should fill you with high thoughts of yourself, when you tind any special enlargement. And as we should endeavour thus to detect, so we should likewise attempt to pursue it in its workings. Are we at first discouraged, as if grace was not entirely free ; and do we then begin to see the evil of this unbelieving frame, and to fly absolutely to Christ ? We should, in the next place, see whether this same principle does not make us proud of our very faith and humility. When, by the exercise of faith, we have received fresh grace and comfort, now let us see farther, whether the same principle does not make us proud of the grace received. Yea farther, if we set about to humble ourselves for the pride of our hearts, let us watcli ourselves narrowly, lest we be made proud of our very humility. Upon the whole, we should thus pursue it from step to step, as it rises ; and this, by a divine blessing, will have an admirable tendency to subdue its power, and supplant its workings. 2. Observe how irrationaI,abominable, and detrimental, spiritual pride w. You know that, in temporal cases, it is not enough to see an enemy ; but to see and know him as such, in order to Case xv.] CASES OF CONSCIENCE. 143 be the more watchful against him, and the more steady in opposing of him. Thus with regard to this dangerous foe; though it be so suited to our natures, tliat we are ready some- times to take it for a friend, yet it will be found, upon a close examination, to be the most detestable and destructive enemy. For, what can be more irrational, than for a poor, necessitous, filthy, guilty creature to be elated in the presence of a holy and just God ? What can be more provoking to God, than for our hearts to take the crown from his head, and put it upon our own ? And what can be more detrimental to the life of religion in our souls, than self-sufficiency ? Pride strikes at the very root of all our comforts and graces, and humility is a necessary ingredient in all spiritual experience. For if our faith be true, it is an humble faith ; if our hope be genuine, it is an humble hope ; if our love be sincere, it is an humble love. The same must be said concerning all the other graces of the new creature. Pride contradicts the first principles of the oracles of God ; for, when our minds suggest that God will accept our persons, and receive us into favour, because of our enlargement in duty, our hearts then speak directly contrary to the fundamental doctrines of the gospel. And still, to set fortli more of the exceeding sinfulness of this sin, let us con- sider how peculiarly ungrateful it must be for us to dishonour God by those very favours and comforts which he freely indulges us with. Let such thoughts as these frequently recur to our minds, that we may maintain a perpetual hatred of this abomination ; and this may be a happy means of weakening its influence in us. 3. Fight against it by the word of God and prayer. You know, in temporal cases, it is not enough to see and hate an enemy ; but we are likewise to oppose him, and militate against him. If therefore you would know how to fight against this spiritual adversary, I would direct you to take the sword of the Spirit into your hands, and with it strike at this sin. In order to familiarize the manner in which you are to do this, let me put it in the following light : does thy heart say, " O this is something like praying ?" Then produce some such word as that in answer to the suggestion, that We know not what to pray for as we ought. Does thy mind say, " Surely God will accept my person, because of my good deeds ?" Reply to this suggestion in the language of scripture, Not by icorks, lest any man slwuld boast. Does the pride ot thy heart say, " Surely I am amiable in God's sight, because of what I am, and have done ? Give an answer in some sucli words as these ; What 144 CASES OF CONSCIENCE. [Case xv. hast thou ivh'uh thou hast not received, ^t. This is the way to play the artillery of revelation against the workings of eor- ruption. And while you are attempting thus to resist the devil and your own corruptions, look up to God by prayer; imploring that he would recollect to your mind by his Spirit such i)ortions of his word, as may be a full answer to the language of your pride ; and that he would likewise impress those sentiments upon your minds and hearts, and give them such a force and energy, as will eftectually humble your souls, and shame your pride. 4. Endeavour to tuni this experience in another channel. You know, that when a river swells, and begins to overflow its banks, the way to prevent it, is to open the sluices, and let the water run out ; whereby it is kept from running over those places, where it would be detrimental rather tlian serviceable. Men have this wisdom in natural things ; and oh, that Chris- tians had but such skill in spiritual things! but you will perhaps say, How shall I turn this sad experience into another channel? I answer, art thou enlarged in thy soul, comfortable in thy frame, lively and spiritual in thy duties? Instead of taking occasion from hence to be lifted up, rather make it an occasion of thankfulness and encouragement. Endeavour therefore to reason after this manner : " Am I thus favoured with special and delightful experiences? O let me remember, this is not of my own production ; and what a call is this upon me to be thankful to God for his, interposing grace !" This surely will be found a proper method to remove the present complaint ; because true thankfulness and spiritual pride are direct oppo- sites to each other. For the more thankful we can be to God for what he works in us, and bestows upon us, the less we shall be subject to spiritual pride. Again, let these experiences be improved for farther encouragement. For, if pride takes ad- vantage from a spiritual frame to puff us up, it will certainly sink and discourage our hearts, when that happy frame is withdrawn. But if we are enabled to take encouragement from the comforts and (juickenings we feel, to hope that the same free grace and almighty power will appear in our favour in future times; this will bj making the present experience preparatory for that season, when we may be called upon to live by faitii, without sight or sense. Let us say in our souls, " If tiie Lord thus comforts and eidarges me by his free and powerful grace at present, then what reason have I to hope, if ever 1 fall into spiritual distress or into a carnal frame again, tlmt the i«ord will appear and work deliverance for mc in the Gase XV.] CASES OF CONSCIENCE. 145 same free, gracious, and powerful manner, that lie has now done?" By this means, those spiritual frames, which have been the food of our pride, will become the food of our faith and love. Lastly, Take advantage, from the workings of pride, to excite and stir up spiritual graces. As, by the complaints of the letter, we see that corrupt nature knows how to bring evil out of good ; so we may be sure that the work of grace can bring great good out of this melancholy evil. For as there is nothing too good in this life to be misimproved by pride and self; so there is nothing too bad in Christian experience to be improved for spiritual advantage. There is such a thing as improving upon a barren ordinance, and upon a carnal, proud, and unbelieving frame. The proper way of doing this is as follows : Dost thou find thyself swelled and elated with pride ? Take occasion from hence to know more of the corruptions of thine own heart, to see more of the sinfulness of sin, and to be more apprized of thine own insufficiency for every thing that is spiritually good. This sad experience is certainly a fresh evidence and proof of these soul-humbling truths: and if hereby thou art more feelingly convinced that without Christ thou canst do nothing ; if thou art hereby more fully apprized of the deceitfulness and baseness of thine own heart ; if thou art hereby made more clearly to see thine own impurity; these sights and convictions may be improved as a happy means of humbling and quickening thy soul, to lay thee low at the footstool of free grace, and to cast thyself upon the mercy of God in Christ. To do tlms, is to fight Satan with his own weapons; to overcome corruption by its own appearances; and at once to defeat all the ends of the devil and corruption in the affair. It is very plain, that the design of Satan, and the tendency of these corruptions, are to eat out the life and power of godliness ; whereas, if by these means thou learnest more of thyself, and seest more need of quickening, strengthening, and purifying grace ; tiien these complaints will be so far from eating out the vitals of religion, that they will be a blessed means, in the hands of the Spirit, of promoting true humility and purity of heart. And what though thou shouldst be inca- pable, after all, to keep pride from working ? yet in this way thou wilt find no real detriment arising from it, but rather the work of humiliation will be promoted and confirmed, by the very sight and sense thou hast of the corrupt motions of self and pride. u 146 CASES OF CONSCIENCE. [Case xv. Let me conclude tlie whole with two or three brief re- flections. 1. How imperfect are the graces and experience of the children of God in the present state! As a believer, in his worst condition, is very uncomfortable and distressed, or very carnal and worldly ; so, in his best estate here, he is in great danger of being lifted up with pride and self-conceit. The greatest enjoyments and the highest attainments cannot secure him from failing by it. So that the strongest as well as the weakest believer has need to watch and pray, lest he enter into temptation. 2. How desirable must heaven be! Since there we shall be filled with joy unspeakable, and be possessed of perfect holi- ness ; without the least hazard of losing our purity or delight. There will be the highest enjoyment, joined with the deepest humility; and the most perfect holiness, without the least tincture of pride. The perpetual enjoyment of God's love ■will make us completely happy ; and the constant sight of God's glory will keep us entirely humble. Blessed state indeed ! 3. How blind are sinners icith respect to their own hearts! We very seldom hear them complaining of pride, when indeed they are full of it. They have frequently a high opinion of their own virtues, worth, and excellency, and think themselves justified herein ; whereas, if they did but see themselves in the glass of the law, and would compare themselves with the unspotted purity of God, they would blush, and be confounded, and abhor themselves as unspeakably vile and abominable. We may take it for granted, that all those who have not seen and lamented their own pride, are as yet strangers, both to God and themselves, both to the law and the gospel ; and if ever they are brought to C'hrist, they w ill be made to see and be humt>led for the pride and stoutness of their own hearts. Case xvi.] CASES OF CONSCIENCE. 147 CASE XVI. JVhether it is necessary to evidence a persoti's con- version, that he see and acknowledge himself the chief of sinners, though he has not been guilty of outward abominations? Or, what that sense of sin is, which is an evidence of conversion, and is there- fore accompanied with salvation ? [The following epistle shows the propriety of the questions :J *• HAVING had the happiness of a religious education, and the privilege of sitting under the sound of the gospel, I trust I have, by the restraining grace of God, been kept from many external vices which youth too often run into. I have, by attending on the means of grace, been led to see myself a sinner, and in some degree to feel myself one : for I have daily cause to lament a hard heart, and a corrupt nature; and my daily prayer to God is, that he would search me, and show me the evil of my heart, and lead me in the way everlasting, and not suffer me to rest short of an interest in Christ. Now, as I have not been guilty of outward abominations, I cannot say with the Apostle Paul, that / am the chief of sinners, and so am afraid that I know nothing of renewing grace, and therefore should be glad that you would take into consideration the above questions." This case seems to be founded upon what the Apostle Paul says, 1 Tim. i. 15. who, after he had taken a view of the blasphemies he had been guilty of, and the injury he had done to the cause and followers of Christ, stiled himself the chiej of sinners. But he did not intimate by this, that all who should for the future be saved should be persons of his character. No, he mentioned his being a blaspliemei', persecutor, and injurious, that he might set forth the riches of divine grace in the salvation of a person so unworthy, and that it might be an encouragement to those, who in future ages should be distressed on account of the greatness of their sins, when they see, that the chief of sinners has been already pardoned and saved. The person who wrote this epistle has not been guilty of any notorious sins, and is therefore afraid he does not see enough I4g CASES OF CONSCIENCE. [Case xvi. of sin ; that he has not such a sense of his own vileness, as he ought to have ; that his impressions are not deep enougli ; that he must have such a view of the m ickedness of liis hei\rt, as readily to roik himfelf amongst tlie cluef of sinners, though his conversation and behaviour have been regular and sober, else he can give no true evidence of his conversion. Tn answering this case, I would throw my thoughts into the following method J and may (jod make what may be said, effectual both for conviction and establishment ! I. There is a great dijfere/ice in siis, as to tlieir heinousness. Every sin has an infinite evil in it, as being the violation of the law of an infinite Being. The wages of all sin therefore is death. Yet there are many circumstances that render some sins more heinous than others. We read of scarlet si'fs, and those that have crimson stains in them, Is. i. 18. Sins against light and knowledge, under strong convictions and great advan- Liges, are attended with peculiar aggravations. The sins which Paul mentions were great sins, viz. blasphemy, persecution, &c. because he had the Old Testament to converse w ith, and had many opportunities of examining it whether Jesus was the Christ or not ; but he was obstinately fixed against the cause of the Redeemer, and took no methods to soften his prejudices, but rather to increase them. Sins committed by the same person may be more or less heinous, according to the particular circumstances attending them. But, If. God pardons and saves all sorts of sinners. Among the redeemed of the Lord are all ranks and degrees of sinners. Many who have had the privilege of a religious education, as this young person, are singbig the so»g of Moses and the Lamb. There are some who were called in their early days, and others, who were not brought in till old age had enfeebled their natural frame. There are those who were sinners of the firs' rank, now triumpliing in the mansions above, and arrayed with all the garments of salvation. There were all sorts among the Corinthian converts, 1 Cor. vi. 9, 10, 11. God does not confine salvation to a particular sort. He saves sinners to magnify his free, rich, and sovcreig'i grace; and therefore the heinousness of our sins is no objectif)n. III. JU that are saved have not the same deep sense of sin. Some see the exceeding sinfulness of sin, feel the greatest legal terrors, and smite upon their breasts with the utnwst self- abhorrence, crying, Lord, he merciful to us sinners. When Saul's eyes were open, and sin revived; when he came to take a view of his blasphemies, his persecutions, &c. he wa* Case xvi.] CASES OF CONSCIENCE. 149 amazed. When lie came to look within, and to see such a sink of sin, how he mourned, loathed himself, and esteemed himself the chief of sinners, notwithstanding all the righteous- ness he boasted in before ! This sense of sin seemed necessary in him, to keep him humble, to fill him with admiration of the grace of God in putting him into the ministry, and so to be a constant spur to all diligence in the service of that Jesusi, who had laid him under such peculiar obligations. But all have not this sense of sin, neither are brought the same ivay to Christ. Some are brought gently, without any legal terrors. They are drawn with the cords of love. Their hard hearts are melted down with a view of the riches of divine grace ; and the Spirit does not make such a discovery to them of sin all at once : it is rather a gradual work, and therefore a work of time. They have no outward abominations, as Saul had to loathe himself for, and have not the same deep sense of sin. God acts herein, so as is most for his own gloiy, or according to the ditferent tempers of his people ; and therefore he takes various methods both to bring them first in, and to train them up for heaven. IV. IVe must not judge of a true, saving sense of sin from the measures or degrees of it, but from the manner of its operation, and its fruits and effects. I would instance in a few particulars. 1. We may be said to have that sense of sin that is accom- panied with salvation, when we are brought to a sight of our guilty, naked, helpless, and wretched state and condition. Do you see yourselves transgressors of the law, and therefore obnoxious to its curse ? Do you find you are naked, that you have no righteousness to justify you before God, all your services being filthy and polluted ? Do you see yourselves depraved in all the faculties of your souls ? Are you sensible of your weakness and incapacity, either to make atonement for sin, or subdue its power and dominion ? Upon the whole, do you see yourselves lost and miserable, blind and wretched, and the need you stand in of a Mediator ,to bring you into the divine favour, and to do all for you, and in you ? These heads of inquiry will discover whether you have a right sense of sin or not. These things must be felt and experienced, else all our confessions and acknowledgments of them will be mere words of course, and not the genuine workings of a principle of grace within us. But however a person may be afraid that he sees not himself vile enough j if he has been led to discern his real state by nature, and is made sensible of his l',0 CASES OF CONSCIENCE. [Case xvf. spiritual wants, it is a comfortable sign that he has a suitable sense of sin. 2. Where there is a true sense of sin, there is a hatred of it, and a self-abhorrence for it. There may be an awful fear of hell, but no alteration in a person's disposition and affections. The sinner still loves sin, and would be glad to keep his sensual enjoyments, could he but escape everlasting burnings. On the other hand, the Christian loathes sin, and appears vile in his own eyes, because so much sin cleaves to his nature. He sees it as opposite to the holy law, and to the infinitely spotless nature of God, as having defaced the divine image in his soul, as carrying In It the greatest ingratitude, as doing the gi'eatest injury, unfitting us for communion with God, interrupting us in duty, and robbing us of all our peace and comfort : finally, he sees its obliquity and deformity, and cannot therefore but hate It, and abhor himself on the account of it. He cannot talk of the goodness of his heart, as some vainly do, but appears vile and contemptible In his own eyes. He sees nothing in himself to lay a foundation for boasting, so long as sin remains in every faculty, and cleaves to every duty. It takes down his spiritual pride, and fills him with humility, and makes him mourn before the Lord. He sinks Into nothing, when he considers tiie odiousness of sin, and wonders at divine grace in taking notice of a wretch so polluted. This hatred of sin and self-abhorrence is found in every renewed soul, even thougli he has not been guilty of any outward Immorality, and is a clear evidence of our having a saving sense of sin. 3. When we desire and are earnest to be delivered from it, tee may conclude that we have a true sense of sin. You may not see so much of the sinfulness of sin as some do, but it may be notwithstanding burdensome to you. You may be weary of such a companion, and caimot but desire a freedom from it. You reckon yourself a captive, a slave, and it is your great concern, in looking up to God, to have deliverance pro- claimed. This sliows that you have experienced the special quickening Influences of the Spirit of God. This was one of the distinguishing parts of Paul's experience, Rom. vii. 24, O wretched man that I am, iclio shall deliver me from the hodvf of this' death i' I thank God, through Jesus Christ my Lord. All who can adopt this language, who are longing to be thoroughly purged and cleansed from sin, and are thankful for any hopes of dcli\eraiice through the great Mediator, make it appear that sin is their real burden, and that they have such a sense of sin, as is an evidence of lru« cooversiuu. Casexvi.] cases of conscience. 151 4. This appears, ivhen ice are made willing to look to, and to rest upon Christ for all righteousness and salvation. Those who have no true sense of sin will never make an application to Christ for salvation. Whilst Saul, the Pharisee, thought himself righteous, he was an enemy to Jesus Christ; but when sin revived, he despaired and died; saw Jesus as his only refuge, and was made willing to go to, and to rest upon him for salvation. His language is now, / count all things but loss for the excellency of the knowledge of Christ Jesus my Lord — desiring to be found in him, not having my own righteousness, ivhich is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith, Rom. iii. 7, 8, 9. Wherever there is a right sense of sin, the soul will be willing to receive Christ; Christ in every character, as the Gospel represents him. " Lord, says he, ivhom have I in heaven but thee f And there is none upon earth I desire besides thee. 1 would give up my all to thee : I would cheerfully part Math my own righteousness, leave my darling lusts, and give up my dearest Delilalis, and come to thee, naked and guilty, weak, helpless, and polluted, that I may be justified, sanctified, and saved by thee." — Wherever a sense of sin is attended with these happy effects, we may conclude that it was given us by the Spirit of God, and is an evidence of a saving change. There is one observation more which I would mention. V. The more we grow in grace, the more we shall see of the sinfidness and detestableness of sin. Our knowledge is like the morning light, which shineth more and more, till it comes to perfect day. You may not see so much of sin and of yourself, as you will when God comes to lead you into an acquaintance with your own heart. You may not have been chargeable with any outward immoralities ; but, as you grow in grace, you will see more of your own vileness, and see reason enough to stile yourself the unworthiest of creatures. When you consider your nature, how depraved, that if God had left you to your- self, you would have run into the same excesses as others have done : when you view the sins you have been guilty of as a Christian, the convictions you have stifled, your murmurings and ingratitude, the rebellion of your heart, your numberless vain thoughts, your coldness and formality, your spiritual pride and ostentation, your carnality, your omissions of duty, your careless performance of duty, and your unmortified affections ; as you consider these, you will be convinced more and more of your own vileness, and, when before God, be ready to stile 152 CASES OF CONSCIENCE. [Case xvr. yourself the chief of sinners, because your obligations, your engagements, your mercies have been so great and numerous. The more we are like God, the more humbling views we have of ourselves. Sin and holiness are two opposites. As sin increases, our aversion to holiness increases. So, on the other hand, as holiness increases, we see more of the malignity of sin, and appear more and more odious in our own eyes, even so as to think ourselves more vile than others, though we have not been guilty of any gross abominations. — Let us now apply what has been said to ourselves ; and that we may come to some conclusion concerning our own state. 1. Let us carefully examine into our sense of sin. — You may not have so deep a sense of sin, as some around you have. You may be afraid that you see not enough of its odiousness, and of your own wretchedness. — Are you convinced that you are guilty, helpless, miserable, blind, and naked in yourselves ? Do you hate and abhor yourselves on the account of sin ^'' Do you desire to be delivered from it r Do you mourn over it before the Lord ? Cannot you depend upon your services for justification, they appearing all polluted, and therefore as an unfit garment to cover you ? Are you made sensible of your need of Christ, and willing to receive him in all his characters? Have you, under a sense of sin, been made thankful for a Saviour, been weaned from all self-dependence, and made to fly to him for all salvation ? You have reason then to hope, that God has brought you out of darkness into his marvellous light, though your sense of sin may not be so deep and impressing, as it appears in some others. Hence we see the weakness of Christians in general, in making that discouraging which ought to be encouraging. You are afraid that you see not enough of your own hearts ; you are daily praying therefore, that God would let you see more of the plague that is in them. \\ hen he answers your pravers, you are immediately discouraged at the view, and are cr}ing, ^^'ill God ever look upon such wretches as we are } Can all this be consistent with grace r — You should rather be thankful for a deeper sense and clearer views of what you are by nature. If indeed you grow more cold; if you omitted duties, 8i.c. you might take the alarm ; but if you find the same leal for God, and a greater humility ; if the sight you have of your hearts is improved by you, makes you appear more vile, and fills you with greater self-abhorrence, and thaiikful- ne s for a Saviour, rejoice, and look upon it as the work of the Spirit of God, and an evidence of your growth in grace. Case XVI.] CASES OF CONSCIENCE. 153 3. Let us look more into our oion hearts, and be often con- sidering the dreadful nature a7id demerit of sin. When we see that we are the same by nature as the vilest ; when we view the wickedness of our hearts, we may be stirred up to admire the grace of God in sending his Son into the world to save such ; we may be quickened to adore him for making a differ- ence between us and others, and for giving us any hopes of deliverance from sin. It would tend to keep us ever humble, to make us value the Redeemer more, and to rejoice in that fulness of merit and grace that Is in him. And indeed we should never look upon sin, but upon Christ too, else we shall be ready to sink into discouragement. Whilst we view the one to humble us, let us view the other to encourage us ; and then we shall say with the Apostle, Rom. vii. 25. / thank God, through Jesus Christ our Lord. 4. JVe may improve this subject by icay of conviction. You are all sinners by nature, lost sinners ; even you, who may think you have a righteousness that is blameless. You who have not run into open, notorious sins, but have been sober and regular, you are wretched and miserable, blind and naked. Oh, that I could fasten the conviction upon you ! But this is your unhappiness ; you are miserable, and you see it not ; you will not believe it. Let me tell you, and I tell you the truth, I lie not, that you must see yourselves in this wretched condition, or you will never apply aright to Christ for salvation. I must tell you, and I can say it is out of a real concern for your souls, that, notwithstanding all your duties, and all your good works, yet, if you have not a sense of your guilty, miserable condition ; if you have not fled to Christ under that sense, as naked, perishing sinners, you are not fit for the kingdom of God. A hard saying it may appear, but nothing is a greater truth. You are some of those, concerning whom our Lord says, that publicans arid harlots shall go into the kingdom of heaven before them, Matt. xxi. 31. You are such as are endeavouring to establish a righteousness of your own, not submitting yourselves to the righteousness of God, Rom. x. 3, The Lord open your eyes, and give you a sense of sin, that you may despair and die in yourselves, and, as helpless, miserable creatures, may look to him who alone can deliver you from the wrath to come. May we all say, Even so, Lord Jesus, let it be. Amen. % 154 CASES OF CONSCIENCE. [Case xvif CASE XVII. IVhen a person has received a temporal mercy ^ ich'ich he prayed for, how shall he knozo whether it is granted in answer to prayer, and comes to him as a covenant blessing 9 IT ouprlit to be the concern of every person, that has any regard for liis own soul, to see that his temporal mercies come to hijn witli a divine blessing. Such a pious concern as this excited a friend to put this question to me ; and, seeing the importance of it, I have therefore ventured to take it under consideration, and sliall do these three things. 1. State the question itself. 2. Give a solution to it. 3. ISIake an im- provement of it. I. As for the question itself, I conceive it to stand in the following light. A person who hopes he has experienced the love of God in a covenant way, is earnestly desirous to receive every mercy, as coming from the hand of a covenant God, with love in his heart, with a smile in his countenance, and with the addition of his blessing- The gracious soul i9 supposed to have been in earnest with God, for a particukir, important favour of divine providence ; the consequence of which has been, that God has been pleased to grant hrni the mercy he requested. He is therefore ready to hope that it comes in answer to prayer, and desires that his heart may be affected with it, not only as a providential favour, but Jikewise as an instance and token of God's especial love. But he is desirous to ki>ow how he shall be assured that it comes as a token of the divine acceptance ; and would be glad to be certified, whether he may venture to look upon the present providential favour in this encouraging light. He knows it is the very mercy he has prayed for; he knows likewise, it is such a favour as calls for special gratitude, and liis conscience tells him that his soul wiis enlarged in prayer for it. Tliese things then he is well assured of: but at the same time he sees he cai?not from hence positively conclude, that the favour is sent in answer to prayer; and if it be, he cannot from hence be certain that it comes with a divine blessing. For he is ready to suspect, that he has been too eager in his sui)plications for a temporal blessing; that he has laid too great a stress upon it i and therefore fears, though it be granted, it »iay be. Case xvii.] CASES OF CONSCIENCE. 155 given to him not in love, but in anger. He is therefore very desirous to^ know in what manner, and upon what plan, he may judge in this affair; whether the favour comes in anger, or in love ; and whether be may humbly depend upon a divine blessing, to make it turn out for his real and spiritual good. And doubtless nothing would be matt^ of greater joy and pleasure to a gracious soul, than to have reason to conclude, that a divine blessing will attend the providential mercy received ; and, on the other liand, nothing can be a greater damp to a serious mind, than to have a prevailing suspicion, that what is granted will rather prove a snare and stumbling- block, than a covenant blessing. This is the question : but to amplify it a little, I would endeavour to make it familiar by an instance or two. You know that every Clu-istian prays that God would give him day by day his necessary food. Now this temporal favour is what God gives unto those that do not pray for it, and have no sense of their dependence upon him for it : neither can we be sure that our daily provision is sanctified to us, merely because we pray for it, and God gives it. Again, perhaps in some special cases we pray for a deliverance out of some gr^at trouble, as for the granting of some important favour in providence ; and since it does not immediately follow, that these special mercies granted will be attended with a divine blessing, the question still remains. How shall we know whether they come in covenant love ? I would therefore now proceed, II. To give a solution to this serious and experimental question. And here let it be observed, that three or four things are previously necessary to assure us that what we receive comes to us in a covenant way. 1. The person praying must he one in covenant with God. One w^io is destitute of saving blessings may be so far led into the knowledge of divine providence, as to be stirred up to pray for a temporal mercy ; yea, and to be thankful for it, when he has received it : and yet this cannot assure him that it will be really blessed to him. God may hear the cries, and answer the requests, of an unregenerate person ; and yet, after all, there is still a curse upon his basket and store : for we know, that, as to unrenewed persons, their very prosperity is cursed. Thus God heard Ahab, when he humbled himself; and yet it does not appear that he was ever savingly renewed. Thus the mariners in Jonah's ship prayed every one to his god, and the Lord answered their request; but we have no reason to think that their deliverance came as a covenant blessing to 15« Cx\SES OF CONSCIENCE. [Case xvir. them. Let not any therefore presume to infer that they are interested in God's special love, merely because he answers their prayers with respect to temporal favours. But if thou art a person in covenant, and hast an interest in the blessings of grace, thou hast then the more reason to hope that what is granted comes with a blessing. For we knoic that all things ivork together for good to them that love God, Rom. viii. -28. No temporal mercy can come as a covenant blessing to a person who is destitute of saving grace, unless it be made a means of bringing him to Christ ; but it may be granted as such to one who is already in Christ by vital union to him. 2. The mercy prayed for must be such as is lanfnl for us to ask at the hands of God. Sometimes the desires of the children of men, nay, and of the children of G<;d too, are so wild and irregular, that they seek after what would rather be hurtful than helpful to them ; and if we were allowed to choose for ourselves in all temporal ca^^es, we sh( uld many a time make a wretched choice; yea, and if God was to answer such requests, he would do it, not in love, but in anger. Thus we find the Israelites asked flesh for their lusts, and he gave them their request, but sent leanness into their sou's, Ps. cvi. 15. 3. The viewf: of the mind in asking the blessing must like- ivise be lawful. Perhaps we may desire a particular favour in order to gratify our pride, to indulge our lusts, or to be at a greater liberty to enjoy ourselves, without bringing any glory to God. Now when a pers n prays for a temporal favour with such \'iews, he has no reason to expect it will be granted him ; or, if granted, that it will be a blessing to him. For it is a mocking of God to ask a temporal favour with such a view : and it would be rather a mercy than a judgment, for God to deny such a request. Jam. iv. 3. Ve ask, and receive not, because ye ask amiss, to consume it upon your lusts. We should therefore look well to our aims and ends in pray- ing for a providential mercy, if we hope to have it granted in love. 4. The methods taken to obtain the mercy sought should likcKise be lanfnl. For however valuable the favour may be in itself; yet, if it be obtained in an unlawful manner, we have no reason to expect the divine blessing upon it. it is true, God may, and sometimes does, bring good out of evil, as in the case of Jacob's obtaining his father's blessing by fraud. But this must be no pattern to us : nor can we expect that G(id should smile upon unlawful means; and though they should prove successful, it is a thousand to one but what Case xvii.] CASES OF CONSCIENCE. 157 is obtained becomes a snare, a trap, a stumUiiigblock, and a recompense to us, Rom. xi. 9. These four things, 1 say, must be previously supposed; otherv\ise we can have no reason to think that the mercy received will be a real blessing to us. And I farther appre- hend, that supposing we are right in these four particulars, yet these of themselves are not sufficient to ascertain the present important point. For some otlier thoughts must be added, in order to give us ground to conclude that what we receive comes in a covenant way. Are you then earnestly desirous to know whether a special temporal mercy comes with a divine smile and blessing ? I must beg you to make the follov.-ing inquiries. 1. Inquire whether you have prayed for it as a covenant blessing. If our hearts are right with God, and our minds in a proper frame, when engaged in the duty of prayer, we do not ask for any mercy whatsoever, but with a higher view than as a temporal favour. We seek such a mercy, that God may be glorified, that our souls may be endeared to him, that we may be rendered more capable to honour him by what he gives us. We desire to receive it from Christ, not only as King of providence, but likewise as King of grace. We are willing to forego the mercy, if God sees it wilfnot be for his glory and our good to grant it ; and we dread the thoughts of receiving any favour merely as a temporal one. It is in the nature of true prayer in such a case to look abundantly above and beyond the mercy sought, however desirable it may be to flesh and blood. True prayer teaches us to seek such a favour as a branch of the covenant; as a mercy that would subserve the glory of God's name and our spiritual good. We desire that the Father may be glorified in it, not only as a God of jirovidence, but as a God of grace. We desire that the Son may be glori- iied by it, as a fruit of his redeeming love and grace. We desire that the Holy Spirit may be glorified in it," by making it effectual for quickening, humbling, and endearing purposes. Now, if these are our real views in seeking after a temporal niercy, we have the highest reason to think, that when it is granted, it comes from a covenant God, attended with the blessing of Christ, and the influences of his Spirit. 2. Inquire whether you received it as a covenant blessing. When it came into your hands, or when it was bestowed upon your persons or families, be solicitous to observe with what frame of spirit you received it. Was it merely as a temporal favour ? Was it merely with thankfulness, because God had 15S CASES OF CONSCIENCE. [Case xvir. been so good to you, as thereby to increase your substance, your family, or reputation ? If this was all, you have reason to fear, that it has not come in a covenant channel. But if, on the contrary, you have been made to see something of the connexion between temporal mercies and spiritual blessings, and have received the present mercy as a token of God's love; and, if in its reception, it made such an impression upon your souls, as endeared your hearts to a God of grace, and stirred up your desires to spend and employ it for God in Christ; this is a happy token, that God has granted it as a real blessing. 3. Inquire whether you enjoy it as a covenant blessing. Now you have the mercy, doubtless you rejoice in it, and are thankful for it; but how do you enjoy it? Oh, there is a great deal of difference between the enjoyment that a believer has of a mercy when in a right frame, and that enjoyment of it A\'hich others have. Unrenewed persons can tajste a natural sweetness in a temporal mercy, and can enjoy it with a natural pleasure; but the believer in a right frame can take a spiritual pleasure, and taste a spiritual sweetness in the enjoyment of it. It is the real desire of a true believer, in the want of all things to enjoy all in God, and in the fulness of all things to enjoy God in all. 4. Inquire whether you endeavour to improve the mercy as a covenant blessing. You have now got what you prayed for; and what do you desire now to do witii it? Are you for making the best of it only in a natural way, and upon carnal principles? Or, are you for improving it in a way of gratitude to tiie God of grace, who has freely given you his Son, and has in him, and with him, freely given you this and every other mercy you are partakers of? If you can conscientiously and seriously give an answer in the alhrmatlvc to the foregoing questions upon a close exami- nation, yon may then with the utmost certainty conclude, that what you have received comes to you in a covenant way, and will be blessed to you and yours to answer the most desirable and sjiiritual purposes. ill. I come now to the third general division; and that is, to make some improvement of the whole; which shall be done by tiie two ft)llowing remarks: I. How nnhdjjpjf are nil unbelievers even in their he.H enjoymenls! They may indeed spend all their days in pleasure, honour, and wealth; they may have, as to tliis world, more than heart could wish: but it is tlieir great misery, that in all Casexvii.] cases of CONSCIENCE, 159 these things they know not God, and therefore can have no real enjoyment of him. Alas, what are all their pleasures worth, while they enjoy them with a curse? These temporal mercies, unless free grace prevent, will be only found to be a feeding them up unto the day of slaughter. There is such an awful curse upon all the possessions and enjoyments of the unbeliever, that in the midst of laughter the heart is sorrowful, and the end of this mirth is heaviness. 2. See hence, what is the best method to attain the sweetest enjoyment of what ice have. O my brethren ! if you desire to have a true relish of your mercies, esteem it a poor mean thing to have riches, honours, and pleasures, without God, Let it be your first concern to seek after an interest in the covenant of grace ; and then see to it, that all you receive comes from the hands of God with a design for your spiritual and ever- lasting good. And if you can arrive to this happy frame of spirit, it will lighten every cross, and add a double sweetness to every enjoyment J for temporal mercies are upon this account abundantly sweeter to believers than to any others. The creature of itself is vain and insufficient. Its pleasures, how- ever delicate, are either defective or cloying ; the honours that the creature can bestow, however elevated, are empty and despicable ; and the supplies which the creature can afford, however opulent, are uncertain and unsatisfying.^ Such they will be found to be by every one that observes his own expe- rience, or has the least notion of what is truly good and great. To those who are destitute of the grace of God, they are perpetually ensnaring and polluting, and will prove rather a preparation for hell, than for heaven. But if a person be made a partaker of Christ, and is enabled to maintain com- munion with God, he will find the creature sanctified, blessed and sweetened to him ; he will have such a relish of it, as will abundantly surpass all the pleasure that the carnal man can enjoy, or even conceive. "But I cannot represent this most spiritual and heavenly experience, better than by transcribing a letter to a friend, dictated by the eminently pious Edward Polhill, Esq. of the last age, after he had lost his sight ; a letter, which shows a heart full of love to God, and lifted up above the creature in communion with him. " Worthy Sir, « YOURS I received, and return many thanks to you tor your kindness and prayers. I am blind, but, bless God, con- IGO CASES OF CONSCIENCE. [Case xvii. tent. All tluit he doth is wise and just. All that comes in his will is welcome. His choice is better than mine. Eyes mi.u^ht have blinded, but blindness shall enlighten me. God hath not cast nie oil, but called me aside into the invisible world. There Jesus Christ is the only Sun. Mercy is as a sea of infinite sweetness for faith to bathe in. The promises are as green pastures of comfort. God himself is the dew, that makes a spring of graces in the heart. Heavenly truths are the firmament over our heads. The pure air is the Holy Spirit breathing in saints and ordinances. In this world the blind have a prospect, and may see the land afar off, which lieth beyond the line of time in another world. I may say it is good being here. I cannot see outward tilings ; but the new creature in the heart is ajjetter sight than all the world. I cannot read the letters in the Bible ; but if I have the quickening Spirit, it is enough. The covenant may be felt in the heart. The promises may bud and blossom into grace, and notions may fire and be inflamed into holy love. The veil is upon my eyes ; but my work is to rend off the veil of time from my heart, and to look into eternity ; to put back all creatures, and to have all in God, eyes and all ; and this is the greatest possession. If I have all things in themselves, I have them but in a finite sphere; but if I have them all in God, I have them eminently, and in a kind of infinity. In waiting, I wait upon the Lord, till he incline and give me eagle's wings of faith and love to soar up to him. Near enough to him I cannot be. O that I were unearthed and unselfed, that my soul might be in perpetual ascensions to him, my love going forth in raptures after him ! O for the circumcision of the heart ! If the film were off' mine eyes, I should see the outward w orld ; but if the flesh were off my heart, I should love the Blessed God, which is infinitely better. Through grace I hope to come to that blessed region, where God is all. In his light ue shall see UgJit, and in his love we shall be for ever inflamed to him. But I forget myself, and run out, but not beyond the pardon of my good friend. " My kind salutes to yourself, and begging all your prayers, I take leave, and subscribe myself, " Your obliged friend and servant, " Edward Polhill.** O that there were such a spirit breathing in each of us. Then we should know what it is to receive, enjoy, and improve every temporal mercy as a new covenant blessing. ^ Case xviii.] CASES OF CONSCIENCE. 161 CASE XVIII. How may a Christian know that he groios in grace ? IT is a question of some peculiar weight that I have before me. The resolution of it has a tendency to remove the Christian's fears, help him in examining his soul, and to stir him up to a holy diligence and watchfulness in his spiritual course, that he may not be trifling and slothful, but be pressing on toicards the mark, and so be making some progress in his way to Zion. And here I shall, I. Make a few observations, that may be necessary to clear this important point. And, II. Mention a few instances, wherein it will appear, that the Christian, notwithstanding all the opposition he meets with, really grows in grace. I. I would make a few observations, that may be necessary to clear this important point. And, 1 . Growth in grace is in general imperceptible to the Christian himself. It is, for the most part, of a very gradual nature; like a plant which grows insensibly; or like a babe, which becomes stronger and taller, till at length he has all the pro- portions of a man; and yet you see not how this is done. You find in time an alteration, but you cannot perceive the steps by which he approaches nearer and nearer to manhood. Thus it is with the Christian. He is first a babe, being weak in knowledge and grace; then he is a young man, and after that, a father.* These bespeak great improvement; and yet this is in general so gradual, that the Christian is insensible of it. He is at first a plant ; but afterwards may be compared to a tree, and so goes on oftentimes, till at length he becomesi a tall cedar in Lebanon ; and yet the steps by which he ascends to this height in stature are chiefly imperceptible. ^. Sometimes growth in grace is more quick and visible. * The Apostle John addresses Christians according to their rank and stand- ins in religion. He writes to Babes, or to those who are yonng Christians, and therefore weak in faith and understanding; to Young Men, or to sucii as were stronger, more vigorous and lively, and therefore fit to encounter with diffi- culties; and to Fathers, or to those of age and experience in Christianity; in all which he alludes to the different stages of the natural life, from oae to thv •■ther of which there is a gradual ascent. 1 John ii. 12 — 18. *• Y 162 CASES OF CONSCIENCE. [Case xviii. God does great work in a little time. Some Christians make great improvements, and come soon to a state of manhood. They ripen apace for a better world, and make great advances in the divine life. When God is as dew to their souls, they revive as the corn, grow as the vine, shoot forth their branches, and make a green and flourishing appearance. " When the sun of righteousness arises upon them with healing under his wings, they go forth, and grow up as calves of the stall," Mai. iv. 2. As the sun in his return from the winter solstice, by his warmth nourishes frozen nature, and makes it look green and beautiful ; so when the sun of righteousness, after some long time of withdrawment, comes to shine again upon the soul, he feels the warmth of his reviving beams, and finds a glorious and sudden alteration. He is then like cakes of the stall, \A hich are fitting for slaughter, and therefore make much quicker improvements than those that are in the open field : the Christian, like them, grows fat, and makes very visible advances in holiness. When God fills the pool of ordinances with his heavenly rain, we are sensible of it, feel the refresh- ment, and go from strength to strength. 3. lie may, upon the whole, have made some progress in the Cliristian life, though for the present tee may appear to be going backward. Some corruption may for the present harass our souls, and have led us aside. We may by some neglect or other have grieved the Holy Spirit, and he may have left us for a time, and so we may appear to be in a decliniiig and withering condition, though, upon the whole, we may have made some progress in grace, and may have got some cubits added to our spiritual stature, since we gave up ourselves to Christ. A child may have some indisposition, which may prevent his growth for a time ; yet he may have got much strength, when compared with what he was at first. David lay asleep some time, and gave no evidences then of any growth in grace ; yet doubtless he bad made advances in a conformity to God, tiiougii now a corruption leads him into captivity. From all this then we learn, that we must not compare our- selves with yesterday, if we would know whether we have got any more steps in our way to iieaven. It might be much better with us yesterday than to-day, as to the frame of our souls, and yet we may in general have irot some ground. If we would know our growth, we must look back to the time when we first gave up ourselves to the Redeemer, if we can remember it, and compare ourselves now with ourselves then. 4. fVe may grow in one respect, tJiough we may not grow Case xviu.] CASES OF CONSCIENCE. 165, in all. A tree In winter may appear to be dead ; but it is indeed alive, and is gathering strength, though it is not beau- tified with blossoms, or loaded with fruit. Thus the Christiaa has his winter seasons, yet he is making some progress. In adversity, when under afflictive dispensations, the buflfetings of Satan, under spiritual darkness and discouragements, he may grow, though his faith may not be so strong, his aft'ections so lively, and his soul so comfortable as he could wish. Some dispensations may be more suited to bring one grace into exercise than another. If any grace is strengthened, and we are got in any measure nearer to Christ, we are then growing Christians. Some form to themselves marks and evidences of growth in grace, and if they come not up to that standard, they conclude that they are going backward; whereas, if we grow in one respect, we ought to be thankful, though we do Jiot see that we grow in all. 5. JVe are not to judge of our spiritual growth by the growth of others. Some with whom we are acquainted have perhaps made great advances in grace. They have great knowledge ; can reason solidly about the gospel : their zeal is lively, their faith is strong, their hearts appear warm, and they seem to have much communion with God. Because we find not the same gifts and measiires of grace in ourselves, but perhaps a coldness, a sad inditferency, &c. we are ready to conclude that we have no grace, especially that we are far from being growing Chrutians, not considering that there are different degrees, in different persons. Nay, we do not consider that these have their corruptions, their inward struggles, their dead seasons, as well as others. Because we are not all Pauls, must we therefore say that we are not Christians at all ? Because we do not find the same degrees of love to ordinances as David did, must we say that we have none at all ? These would be strange and very unfair conclusions. Thus, these things being observed, I now come, II. To show when the Christian may be said to grow in grace. Amongst other things, I would mention these following : As, 1. Growth in grace discovers itself in an increase of spiritual light and knowledge. To see more of sin is (as we have observed under another case) a real sign that the work is carrying on. It was by the light of the spirit alone, that we first saw the wickedness of our hearts, and a loathsomeness In sin ; and it is by this light that our views of it grow clearer and more distinct. When the commandment came, the boasting 164 CASES OF CONSCIENCE. [Case xviir. Pharisee saw himself a sinner, Rom. vii. 9. To see more and more of ourselves tends to bring us into a more evangelical frame, and so to make us appear more like the followers of Christ. — As we see more of ourselves, so, as the work is carrying on in us, we see more of Jesus Christ ; the greatness and amiableness of his person, the virtue of his sacrifice, the triumphs of his cross, and the importance of his intercession. Upon the whole, when we see more vileness in ourselves, and more beauty in Christ ; more of our own emptiness, and of his fulness ; more of our own weakness, and of his strength ; more of the insufficiency of our own righteousness to justify us before God, and of the glory of iiis ; and, in a word, more of our wretchedness and nakedness, and of his suitableness and excellency, we may be said to grow in grace. 2. When we are enabled io go more out of ourselves^ and depend nwre upon CJirist, ice may be said to grow hi grace. The young Christian is ready to place too much dependence upon his frames. If in duties his affections are not sweetly raised, he is ready to conclude such duties to be lost. When he finds a dulness, a contraction, a straitness in his frame, he fears that he lias no experience of the grace of God. He is too ready to depend upon his resolutions. When led aside by any corruption, he resolves against it, and goes too much in his own strength. Under spiritual darkness, or afllictive dispensations, he gives too much way to discouragement, and often refuses to be comforted. If then we are enabled to lay a stress upon frames, and look more to Christ, leaving our souls with him; if we are more sensible of our weakness, and depend more upon the strength of the Great Redeemer; if, when Satan buHots, and God afilicts, we are eimbled to leave ourselves with Christ, pleading his righteousness, and wailing for his salvation; if, under a deeper sense of our emptiness we go to Christ's fulness, cleave to and trust in him, resolving, that if we perish, to perish at his feet, it is a sign that we are growing in grace. :i. fie are making some advances^ when we find a true reVuth for duties, and grow more spiritual in tJiem. Young Christians have generally more fire than solidity. They are, says Dr. CTOodwin, like new musical instruments, they have more varnish than old ones, b\it they give not so sweet a sound. Their zeal and affection often carry them beyond their duty. They are ready to think that they nuist pray so often, spend so much time in duties, or they cannot be Christians. l)ut, as they j^row in grace, they lind a relish for duty, sec its great impor- Case XVIII.] CASES OF CONSCIENCE. 165 tance, and attend to it in its proper place. They grow more settled and solid. They have juster conceptions of God. Their obedience flows more from Ioa'c. Their services are more evangelical. They attend to duty more in its proper season, and give every duty its just weight. When indeed we find a growing coldness to duty, an indifference, carelessness and negligence, we have reason to fear a decline; but when we have a true relish for duties, and are more spiritual in them, it is a sign we are making progress in holiness. 4. fVe make advances in grace, when we are more humble, submissive, and thankful. An humble frame is that which the whole gospel is calculated to bring us into, and which the Spirit by all his works in us promotes. The more we are sunk in our own apprehensions then, the lower we lie, the more detestable we appear, and the more we show of the Christian, — The growing Christian has more of an humble submissioa to the dispensations of providence. When afflictions first come upon us, we are like bullocks unaccustomed to the yoke; our proud rebellious hearts are ready to rise against God, but, as we make advances, we are brought to justify God, and to acquiesce in all his proceedings. — " Lord, this proud heart would fain rebel; but, oh, take thine own way with me, Where- fore should a living man complain, a man for the punishment of his sinsf 1 would be dumb, not opening my mouth against any pa t of thy conduct, but cheerfully giving up myself and my all to thy disposal, saying, Choose my inheritance for me." — As the Christian grows, he is brought into a more thankful and admiring frame. He admires the ricJies of grace, and this is more and more his language : — " Lord, why me ? why wag my name enrolled in the book of life? Why didst thou call, renew, and sanctify me ? Am I an heir of God ? Will heavea be my inheritance ? Oh, the grace, the infinite grace and com- passion of God !" &c. — This is the very frame of the saints in heaven. Who more humble than they are, who more thankful? They are ever adoring divine grace, placing the crown upon their Redeemer's head, and giving God all the glory, Rev. v. 9 — 13. The more therefore we are brought into this frame, the greater progress we are making in the Christian life. 5. We grow in grace, when ive find our corruptions weaker, and the power of sin more and more subdued in us. There was a time, Christian, when thy poor, silly, foolish, heart was ready to fall in with every temptation ; when thy corruptions were strong, and pften leading tjiee into captivity. But hast 16G CASES OF CONSCIENCE. [Case xvrii. thou by divine grace got a greater freedom from them ? Hast thou been enabled to mourn over them, pray against them, and to bring them to the cross of Christ, and get them morti- fied and slain ? J)o not pride, passion, envy, discontent, and carnality, reign as much as usual ? Art thou then more upon thy guard, and dost thou find thy soul more at liberty, thaa before ? This is a sign of growth in grace. Finally, When we find less of an earthly, and more of a hea- venly disposition, we may be said to groiv in grace. When our esteem for this world is sinking, our attachment to it weaker; when our affections arc often withdrawn from it, and we find greater desires to converse with God, and to look above ; when heaven grows more pleasing and familiar, and we, something like the inhabitants above, are filled with a warmer zeal for God, and desire to honour him by a more active and lively obedience ; when we find a growing concern to be dead to present things, and to have a greater love to Jesus, a stronger faith in him, and an increasing conformity to him, we may comfortably conclude that we grow in grace. — I would conclude this subject by a reflection or two. And, 1. How awful is their case, u'ho are absolute strangers to the grace of God I To be conformed to God is the greatest happiness of a creature. What can render us more amiable, than to have the divine image in us ; what can more contri- bute to our real felicity? It is heaven to be like Christ. I John iii. 2. It is absolutely necessary to our communion with him here on earth, to our full enjoyment of him above. You then, who are strangers to the new creature, have no degree of fitness for a better world. What could heaven be to you, but a tiresome place ! Could you exult in (iod as your highest happiness ? Could you join the church triumphant in cheerful, "Unwearied, and everlasting ascriptions of ])raise to God and to the Lamb ? Sit but down, and seriously consider this, and thou must soon be convinced that thy hopes of happiness are absolutely vain, inasmuch as thou art under the power of sin, hast no relish for spiritual services, and consequently no real fitness for heaven. Let me beseech thee to consider thy present dangerous and awful condition ; and oh, seek to be a Christian indeed, that thou mayest not be pleasing thyself with expectations of salvation, and at last meet with a dis- appointment. This has been the case with many. They thought tJwms-elves rich, and increased tvith goods, when they were poor, and miserable, and blind, ond naked. They rejected every admonition, turned off every exhortation from themselves, Case xviii.] CASES OF CONSCIENCE. 167 and would not believe the awful truth, that they were children of wrath, and dead in trespasses and sins ; but cried, Peace, peace, till sudden and everlasting destruction came upon them, and it was too late to seek for grace, and look for mercy. This, deplorable as it is, will be thy condition, O graceless soul, if death should come upon thee, whilst thou art persua- ding thyself that all is well. Let me beseech thee, therefore, to consider the things that belong to thy peace before they are for ever hid from thine eyes. To be summoned before the tribunal of God, there to be weighed, and pronounced too light ; to hear the awful word, Depart ; to see the bottomless pit opening, and no way to es(;ape, no deliverer near; but to see the now-compassionate Jesus then refusing to stretch forth his arm to help thee, to hear him crying, " Thou infa- tuated creature, thou art ruined for ever : I once called, but thou didst refuse ; I once stretched out my hand, but thou didst not regard it; I now will laugh at thy calamity, and mock, now thy fear cometh upon thee ; thou mayest now call, but I will not answer ; thou mayest seek me earnestly, but thou shalt not find me." — Oh think, think, I entreat thee, of this melancholy and distressing scene ; and let a consideration of it engage thee to look into thy heart, and to seek with the utmost diligence after an experience of the grace of God, to fit thee for the enjoyments above, and after an interest in the righteousness of Christ, to give thee a title to them. Give God no rest, but earnestly beg, that he would send his Spirit to make every thing new in thy heart, proclaim liberty to thy captive soul, lead thee to the feet of the almighty Redeemer, and prepare thee for the enjoyment of him. 2. We see what should be our great concern as Cliristinns. Not to be grasping after honour, riches, and the emoluments of earth and time ; not to gratify our appetites in the pleasures of sense, but to be pursuing the glory of God, and the pros- perity of our souls. Is this. Christian, what thou hast daily in view ? Whilst thou art attending to the affairs of thy family, art thou not neglecting thy soul ? Dost thou ever inquire whether that is starving, or flourishing ? Is it thy greatest care to grow in grace ? Art thou watchful therefore against every sin, much in prayer, frequent in meditation and self-examina- tion ; and art thou looking to Christ daily, for all suitable supplies, to enable thee to make advances? Is it matter of humiliation, that thou findest so much of the body of sin within thee, such coldness to duties, such degrees of ignorance, so much carnality, spiritual pridC;, &c, ? Post thou moura 168 CASES OF CONSCIENXE. [Case xviii. before the Lord, that there is so little of a divine temper, of thy Redeemer's image in thee ? Dost thou breathe alter holi- ness, pray earnestly for the Spirit of sanctification to cleanse thy heart, and add some cubits to thy spiritual stature ? To live a natural life only, is not to live : it is only to breathe. Ye slothful Christians, awake, and consider, — your character, your happiness, your usefulness, all call upon you to seek after progress in grace. Oh, may this be your njotto. Fur me to live is Christ I Seek after more of Christ with you, and in you. Be not contented to be always babes, but be thirsting after an increase of strength, of knowledge, of faith, of love, of every grace, that it may be evident to all that you are not only Christians indeed, but that your souls are in a healthy and prosperous condition, and that it is your greatest delight to be growing in holiness and usefulness. 3. If vce have any reason to hope that ice are gromng in grace, we should ascrihe all the glory to God. He is the author and finisher of fait li, Heb. xii. 2. The same grace that said unto us. Live, continues this life. The same power that brought us first to God, must be still exerted, or else we shall soon return to folly. It is not enough for grace to be im- planted ; the Spirit must help us to bring it into exercise. Has any corruption been subdued, any victory been gained, any progress been made in thy race, any cubit added to thy stature ? It is God wiio has done it. The smoking fax would soon be quenched, and the bruised reed entirely broke, if God was not to stand by thee, and help thee. Thy salvation is all of grace. Grace chose thee from eternity, grace called thee in time, grace sanctifies thee, and carries thee on from strength to strength ; and at last the same free grace will finish the work, and bring thee into the inmiediatc presence of God. No wonder then, the saints will for ever sing, Grace, grace. May we learn the song here, and walk under a deep sense of unmerited grace, till we come to that world, where we shall put the crown upon our Redeemer's head, and ascribe un- wearied and everlasting praises to liim that sitteth upon the throne, and the Lamb. 4. How glorious must heaven be ivhcre that ivork, which God begins and carries on here, will be perfect I The end of ordinances is for the perfecting oj the saints, for the edifying of the body of Christ, till we all come in tlw unity of the faith, and of the knoiclodge of the Son of God, unto a perfect mauy unto the measure of the stature of the fdness (f Christ, Eph. iv. 1 1, &c. \Vc are at best but babes here, w hen compared Case XIX.] CASES OF CONSCIENCE. 169 with what we shall be. We are now under age, and have our inheritance in prospect, not in possession. Here we are fatigued with numberless conflicts and struggles with sin and Satan. Now and then we get a victory, but again we are overcome. We make but slow progress in our way. It is difficult to get near to God, and to grow into his likeness. " But see, my soul, heaven is before thee, — heaven, where all thy corruptions will be perfectly destroyed, and thou wilt have ' no more enemies to contend with, no more victories to gain, no more struggles with thy own heart, but the conquest will be fully thine and the top-stone will be laid in thy salvation. See, heaven is just at hand; where the new creature will be perfect, and appear in its beautiful and just proportions ; where thy understanding will be freed from all the remains of dark- ness, thy will be in sweet and everlasting subjection to God, and that heart glow and burn with the purest flame of divine love. O happy hour ! Desirable period, when 1 shall put off the body of sin, and start into perfection in a moment ! when I shall no longer see through a glass, darkly, but face to face ; when I shall no longer be a babe in Christ, but a perfect man."' Awake, ye saints, lift up your heads, for your redemption draweth nigh. Get upon mount Pisgah, and view the heavenly land, where your weary souls will be at everlasting rest, and all your longings will be eternally satisfied with the most perfect and exalted enjoyments. CASE XIX. How may a deserted believer find out the particular sin or sins, iisherehy he has grieved the Spirit of God? THIS is doubtless a most searching and experimental question, wherein there is a necessity for the greatest faithful- ness to be used, both by him who resolves it, and by him who attempts to make use of it for himself. In many cases it seems very difficult to point out to a soul under declensions, what is the particular reason of the Spirit's withdrawment. How- z 170 CASES OF CONSCIENCE. [Cask xix. ever, I sliall attcm])t to bring this matter as close home as I possibly can, recommending myself to every man's conscience in the sight of God. We must indeed acknowledge that the Lord may, for wise and holy ends, withdraw from his people those comforts and quickenings which they have been favoured with, and tliat without any immediate respect unto any particular sin or sins committed by them. Sometimes this withdrawment is rather for the prevention of sin, or for the discovery of sin, than as a punishment for it. But generally divine withdrawments are in consequence of some iniquity, whereby the Holy Spirit has been grieved; and it is the duty and business of every gracious soul, when he finds himself deprived of these tokens of divine love, which he hath usually enjoyed, to ask this serious question, H'Jiy does the Lord tints contend icith me ? And on all such occasions he has reason to suspect himself, as being the proper cause of his complaints. Thus the holy Psalmist seems to maintain a godly jealousy over himself, wiien he says. Psalm cxxxix, 2.3, 2-4. Search me, O God, and know my heart; trij me, and know mi/ thoughts, and see if there be any tvicked 117/?/ in me, and lead me in the way everlasting. Tiie (juestion under consideration may be placed in this fami- liar and soul-searcliing light : a believer that has been used to walk in the light of God's countenance, and under the quicken- ing influences of his Spirit, now finds that these comforts are withdrawn from his soul, and does not experience such a spirituality of frame as he used to do. He now feels himself in a declining condition, his faith weak, his comforts low, his graces not ready for exercise. And notwithstanding all his attempts by prayer and endeavour, he cannot arrive at tliat spirituality and comfort of soul, which he once enjoyed ; and therefore cries out with Job, Oh that I were as in months past, as in the days ichen God preserved me ; when his candle shone upon my head, and when by his light I walked through dark- ness .' f. xxix, 2,3. Or, as the same holy person at another time, Behold, I go forward, but he is not there; and backward, but I cannot perceive him; on the left-hand, where he dotli work, but 1 cannot behold him; he hideth himself on tlie right-hand, that I cannot see him. c. xxiii. 8, 9. This becomes a matter of sad c()nq)laint, and the believer wants to know tlie reason why it is thus with him. Feeling tiv.it the Spirit is withdrawn, lie sees the greatest reason to suspect that the Spirit has been grieved by him. VMien he comes to search, he perhaps, so far as he knows himself, is conscious that he hw» been kept Case xix.] CASES OF CONSCIENCE. T71 from gross immoralities and enormities ; for which reason he cannot be certain what are the particular sins for which he is thus visited. If indeed, upon reflection, the believer finds that he is fallen into some grievous sin either of heart or life ; in such a case he cannot but know the reason of the visitation. Thus David, after the commission of that complicated sin of murder and adultery in the matter of Uriah, could not but see the reason of the present declensions of his frame, and the present decay of his comforts ; and therefore cries out, Ps. li. 11 — 14. Cast me not away from thy presence, and take not thy holy Spirit from me. Restore unto me the joy of thy salvation, and uphold me with thy free Spirit. Deliver me from bloodguiltiness, O God, thou God of my salvation. Now- then, if you are conscious to yourselves of any enormity in your practice, or any wilful neglect of duty, do not wonder, if the quickening and comforting influences of the divine Spirit are awfully suspended. We have a general rule laid down, 1 John i. 6, 7. which should be attended to with great concern in the present case. It consists of two parts ; the first is mentioned in the 6th verse : If ice say that ive have fellowship with him, and walk in darkness, we lie, and do not the truth. The second part is contained in the 7th verse : But if we walk in the light, as he is in the light, ive have fellowship one with another ; and the blood of Jesus Christ his Son cleanseth iis from all sin. From whence we may observe, that all those comforts are delusive, which are consistent with the love and practice of sin ; and that those who are inclined to walk closely with God, may expect delightful communion with him. But the present case stands in this light : thou perhaps dost not feel that delight and pleasure in spiritual duties, nor that spirituality of frame which thou wert wont to enjoy. From whence thou very justly suspectest, that the Spirit has been some way or other grieved by tliee ; but thou canst not be certain in what manner it has been done, because thy con- science does not charge thee with any gross immorality and defects. It is true, upon inspection thou seest abundance of corruption in thy heart, but canst not point out the particular sin or corruption, which is the ground of thy present complaint. Thou wouldst therefore be glad to know how to discover it, on purpose that the sin may be brought to the cross of Christ, in order to be crucified. In answer to this question, doubtless, the first and grand direction is this, to set about the duty of self-examination. 172 CASES OF CONSCIENCE. [Case xix. O disconsolate believer, ransack thine own heart, look through it, look into it as deep as thou canst ; and while thou art thus upon the search, bes^ of God that he would examine and prove thee, that he would try thy reins and thy heart. But it may be, that thou hast been thus searching and inquiring, and art still at a loss to fix thine eye upon that particular for which thou art visited. You will then ask, what rule can now be given ? and will be ready to say, that if you yourselves cannot find it out by self-exaniinalion, how is it possible that any other should be able to do it ? But yet I will venture at it, and would endeavour to act the most faithful and searching part, and then leave the whole to your own oonsciences to judge. Let me therefore give you three or four directions, whereby you may be able to fix your eyes upon the particular sins for which the Lord withdraws from you. And, 1. I say, the sin ivhich icas the immediate cause of your present declensions, and ichich most prevails under them, is very likely to be the reason of the present awful visitation. Look back, therefore, and observe the time and manner in which you fell into this declining, uncomfortable way. Per- haps just at the time when your darkness began, you had some impatience under the divine hand, or perhaps you was left to slight or abuse those quickenings and comforts which you were favoured with. The spouse in the Canticles seems to be sensible, that this must be the sin by which the Spirit is grieved, Cant. ii. 7- I charge you, O ye daughters of Jerusa- lem, by the roes and hinds qf the field, that ye stir not up, nor awake my love till he please. You had been for a time favoured Avith the divine presence, and the light of his countenance; but you began to grow wanton upon these spiritual privileges, to be careless about them, or to grow remiss in your duty under the enjoyment of them, or perhaps at this time you gave way to the rising of some j)articular corruption ; and immediately upon this the Spirit withdrew, and left you in darkness and distress, or under coldness and indifference : if so, you may be very certain, that this was the particular crime which grieved the Spirit. And further, take notice what is that sin which most prevails under your present declensions. This you will be able to learn by a little inspection. And it is generally found, that the sin wliich causes the desertion is that which continues it : and as it has gained such an advantage as to drive the Spirit away, it now rages and triumphs, and grows stronger and stronger. Case XIX.] CASES OF CONSCIENCE. 175 under these calamitous experiences ; whereby you may know, that this is the sin which lies at the bottom of your present complaints. 2. The sin, whatever it be, which you are now for alleviating and excusing, you have great reason to think is that which caused and continues the divine withdrawment. It may be, that under your present darkness you look into your own heart and ways, and find a great many corruptions working, and sins prevailing, in your souls. The more you look, the more you see the corruption of your own hearts, the abominations that are working within you; and those things appear in such mul- titudes, that you know not which to fix upon, as the particular cause of your declensions. And after all your searches, it is not at all improbable, you may overlook the very thing you are seeking after. For those sins and corruptions which you are most ready to fix upon, are such as you are sensible of, lament under, strive and pray against; and these, however they may have caused, yet do not continue the divine desertion. Those sins which your souls are for magnifying, and for which you are perpetually accusing yourselv^es, you have the least reason to suspect; because so far as you thus see your sins, it is a happy token that the Spirit is present with you, as a Spirit of humiliation. Look therefore further, and see whether you are not making some excuse for, or alleviating some of these evils which are in your heart and life ; whether you are not for making them as little as possible, and endeavouring to throw off the guilt of them from yourselves. Now, then, as soon as you can observe this disposition with respect to any iniquity, you may immediately charge the fault upon that particular sin. For instance : Have you been guilty of neglecting, or slightly performing secret, family, or public duties ? Have you been negligent in keeping the Sabbath, or careless in the public or private exercises of God's worship ? Or have you conformed to any of the vices and vanities of the world ? Perhaps in these cases your hearts are saying, " It is true, I have occasionally neglected secret prayer, or I have in some little instances conformed to ways of the world ; but this is no great matter. I neglected secret prayer, because my heart was not in a frame for it, or because I had not a clear opportunity for it; and I have given into the ways of the world, because there was some sort of necessity for it." And thus your minds palliate your offences ; you are inclined to excuse your negligence or indifference ; which plainly shows, that these sins have gained 3nd retain an awful prevalcncy in you 3 and therefore you may 17 i CASES OF CONSCIEXCE. [Case xix. take it for granted, that these are the iniquities for which you now are visited. 3. Those si'is in your heart, and life, ich'uh you find the greatest uniciU'ingvess to oppose, are the sins which cause or continue the witlidrawnient. Tliere are many corruptions •wori[fine nets and assistance of the Spirit restored to me? For then, and not till then, will this duty be rightly performed. Give me leave here to lay before you a few plain directions as follow : 1 . Is the Spirit withdrawn ? Endeavour to maintain a sen- sibility of his absence. For it is a good sign that he is not totally withdrawn, while there is left in our souls a distressing, humbling sense of his absence. But if we grow careless and indifferent about his presence and influence, and now think to recover ourselves bv virtue of the use of means in our power, we have missed the way, and can never attain to what we want, until our souls are led out after his gracious influences. 2. Inquire into tlie particular cause or occasion of the Spirit's withdrawment ; and when you have found out the sin or sins which have occasioned it, then go and humbly confess them before God, loathe yourselves for them, and bring them unto the cross of Christ to be pardoned and crucified. 3. Never omit spending some time in secret, daily to con- verse with God, with his word, and with your own souls. Keep steady to closet religion, and endeavoi.r to make the best of it. By no means neglect the duty it>elf, under a pretence that you cannot perform it aright without the Spirit, it is indeed very unpleasant and very discouragmg, when we find, from day to day, that the wheels of devotion drive on heavily. But however unpleasant it be, yet you ought still to keep to it, in order to maintain a sense of, and an humble frame of spirit under, divine withdrawmeits. But if you siiould be prevailed upon to neglect these regular exercises, you can have no reason to expect, that the life of religion should be maintained, or the comforts and pleasures of it, restored to your souls. 4. Take advantage from what you feel in yourselves, to promote the work of meditation. Are you in a dark, decli- ning, and deserted frame ? It is true, you cannot at present 150 CASES OF CONSCIENCE. [Case xxt. meditate as you would upon the glories of God in Christ with sweetness and deliglit ; and all your endeavours to realize and impress these glorious subjects upon your mind will be found abortive, while you remain in this declining frame. But re- member, tliat in this dark season you are called upon to another sort of meditation ; namely, to meditate upon the sinfulness of sin, the deceitfulness of your own hearts, the cor- ruption of your natures, and the sad eft'ects produced by the working of corruptions in you. And, if you can contemplate seriously upon these awful, humbling subjects, this may be a happy means of rendering Christ and his grace, the more precious and desirable to your souls. Though in your present frame you cannot lind in your hearts to dwell upon glorious and delightful subjects ; yet you may find matter enough in your present condition to fill your thoughts with subjects of a self-abasing and penitential nature. And when you are employed in this sort of meditation, turn it into confession and humble supplication. 5. And lastly. Do not think that the duty of holy medita- tion nmst be confined to itself, but bring in other spiritual duties to its assistance. It is not very often we can perform this duty in a right manner sejvirated from other duties. It is indeed a happy thing, if a person can regularly and daily form his mind to it, and find his frame fitted for it, when- ever he sets about it designedly. But I believe that, generally speaking, this is a privilege that is not very common. For Avhen we apply our minds to it professedly, and attempt to pursue a spiritual subject in a way of contemplation, the vanity of the mind either prevents us from entering upon any regular chain of thought, or soon breaks in upon it ; and when we are thus disappointed, the more we strive against the stream, the more embarrassed and perplexed we shall be. It would be proper therefore to turn this attempt for meditation into mental prayer, or else take the word of God, or some spiritual author in hand, with a view to direct our thoughts, and apply wiiat is read to our own ease and circumstance. And if we can iiave our thoughts seriously employed, cither in repeating any portion of scripture from our memories, or in reading it, pr in lifting up our hearts to God in ejaculatory prayer; this is as real meditation as if it were performed in a separate duty. I'pon the whole, if you are inclined to attend to such rules as these, you may hope that, crc you are nicare, your si>///s V ill make you as the chariots of a iciiling people^ Cant. vi. 12. Case xxi.] CASES OF CONSCIENCE. 191 I shall conclude the whole with a few remarks upon this experimental case for the benefit of all. 1. Hoiv gradualhj dues sin make its entry into our souls! We perhaps at first only begin to perform a duty in a slight manner ; then we proceed to an occasional neglect of it ; then to an almost total neglect, whereby the door is set open for sin and Satan to enter, and our hearts grow more and more hard, our thoughts more vain, and our souls weak to withstand any temptation, or engage in any duty. 2. How sad are the consequences of grieving the Spirit/ It must be acknowledged, that he is very often grieved by us; but, blessed be his name, he does not always take the advan- tage against us ; does not always resent the aftronts we cast upon his gracious or comforting influences, by undervaluing or overvaluing them. If he did, the people of God would be perpetually in a deserted uncomfortable condition. But when he is once provoked to such a degree as actually to withdraw, O what sad effects follow ! Now the graces of the Spirit seem to lie dead, now nothing but sin and corruption seem to reign, now we are exposed to fall a ready prey to our spiritual ene- mies, and we may be obliged to pray and wait a long time, before there be any comfortable return. Let us therefore be very cautious and watchful, lest we dishonour and oifend him ; for when we begin to fall, we know not how low we may fall, or how dismal our case may be, before he returns, and we are revived. 3. How ungovernable are our thoughts and affections/ It is evident to a demonstration, that we have them not at our command. They are like an army of undisciplined and dis- affected soldiers. The will is, as it were, the general of the army : he commands them to act, but they stir not ; he sees them running away, and commands them to rally, but to no purpose. To will is present icith us, but to perform that which is good we jind 7iot. See how necessary it is that we should be under a superior influence to that of our own hearts. 4, How ignorant are they of the nature of true rdi^xioUy who think to be pious, holy, and spiritual, at pleasure / They who think so, betray their weakness, ignorance, and unbelief. For, if the spiritual Christian, a person that has tasted of divine grace, finds his corruptions so untameable, his aflfec- tions so irregular, and his thoughts so ungovernable; how can it be, that unbelievers should have any strength so much as to think a truly good thought ? Lastly, What a plain rule may ice collect from this subject 192 CASES OF CONSCIENCE. [Case xxir. to j'udse of the pros^resx, or dcrhusion, of spiritual grace in our souls ! Wc may easily judge how things go with us, onlv bv observing how strong or how weak, how frequent or how seldom, tlie nieditntions of our hearts are upon spiritual subjects. The more advanced a Christian is in the spiritual life, the more his lirart can dwell upon' divine subjects with pleasure and self-ap|)lication, and the more natural it is to him really to meditate in the midst of the duties both of life and religion. Hut if we from day to day find our thoughts vain, our meditations barren, our liearts dry and unsuited to devout contenij)lation ; it is a sign that religion is at a low ebb with us. Be therefore frequently asking yourselves such questions as tiiese : Whether the very thoughts of your hearts are employed upon divine subjects ? Wiiether you can truly meditate when you are reading, can meditate when you are hearing, can meditate when you are praifmg ? And according to tlie answer your consciences give to these questions, so you may determine concerning the growth or declension of true religion in your souls. Happy are they, whose thoughts and hearts are daily taken up with spiritual things ; and how much hap})ier still are they, who are advanced to glory, where they are employed without intermission, and without end, in nothing else but holy contemplation, upon heavenly things, iu heavenly places ! CASE XXII. JVhen ma\f a Christian be said to pursue the affairs of' the present life, so as to prevent his advances in grace, dishonour God, and injure his soul ? AS this question appears to be of so critical and important a nature, and will lead me to touch upon a darling sin, a sin too conunon amongst us, viz. /ore of the icorld ; so, to be pro- perly upon my guard, and to clear the way for a direct answer, 1 would lirst premise these two things : 1. 'riiat all persons ought to be diligent in that calling, lit irliivli (iod ill his providence has placed them. Diligence in the shop la hiijjhly couiuicndablc. Fur waut of this, pu'sous Case XXII.] CASES OF CONSCIENCE. 193 have often gone backward in the world, have thereby lost all opportunities of being useful, and have brought themselves into such circumstances, as greatly reflect upon the amiable character they bear as Christians, Poverty and distress are the consequences of slothfulness. Prov. xxiv. 30 — 34. / icefit by the field of the slothful, and hy the vineyard of the man void of understanding ; and, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone^ ivall thereof loas broken dow7i. Then I saw, and considered it well ; J looked upon it, and received instruction : yet a little sleep, a little slumber, a little folding of the hands to sleep. It was a command, which the Apostle under the direction of the Spirit gave, that if any man would not work, neither should he eat, 2 Thess. iii. 10. Industry is not only consistent with, but, highly becoming the Christian. It is of peculiar service to keep persons from temptations, both temporal and spiritual. A slothful life is a dangerous life. Satan has greater opportunities of laying his schemes with advantage. Whilst our hands are employed, our head is amused, and the enemy cannot so easily distress us. I hope none will take occasion, from any thing I may say in my solution of this question, to intimate that I discourage diligence. I would rather press if. The children of God, though interested in his peculiar favour, and heirs of glory, yet are not exempted from labour, even with regard to the present world. If they will have bread and other of the comforts of life, they must get them by the sweat of their brows. — Yet, 2. The enjoyments of thvi world through the depravity of our hearts, are greatly insnaring, and often prove greatly injurious to the Christian. — They are blessings in themselves, and call for thankfulness ; but through the corruption of our nature, become temptations to us, often take away our affec- tions from God, give us a coolness to spiritual duties, and endanger at least the eternal destruction of our souls. This is the reason, why our Lord in such strong terms represents the great difficulty of a rich man's salvation, Matt. xix. 24. It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. And this is the reason that the Apostle tells Timothy to charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, 1 Tim. vi. 17. No wonder then, that Agur made such a wise choice, and begged tliat God would give him neither poverty nor riches, but wcndd feed him uithjbod convenient for him, Prov. xxx. 8. I mention this remark, to c c 104 CASES OF CONSCIENXE. [Case xxir. show how much persons ought to he upon their guard in their pursuits of this vvorkl. The first observation shows the neces- sity of diligence, this tends tu keep diligence from degenerating into an immoderate thirst after outward enjoyments. — I now then come to the question itself: When may a Christian be said to pursue tlie aftairs of the present life, so as to prevent his advances in grace, dishonour God, and injure his soul ? It is a difl'icult matter to steer between two extremes. We are either ready to be too negligent on the one hand, or too anxious and eager on the other. The Christian may often increase in worldly wealth, but God sends leanness into hvi soul. When we act unsuitably to our character, we grieve the Holy Spirit, and he in a nieasurt departs from us, and leaves us to ourselves. — But, the Christian may be said to pursue the world, so as to dislionour God, prevent his growth in grace, and injure his soul, 1. Mlien it hrealis in upon his opportunities of attending to spiritual duties. It is not enough that we spend one day in seven in attending to the concerns of our souls. The Chris- tian must not let the iceck slip away, even if his worldly engagements are never so great, witiiout conversing with God and his own heart; if he does, it is a sad sign of his being in languishing circumstances. Spiritual meditation, self-examina tion, prayer, religious conversation, and reading the scriptures, are all duties of great importance; duties in the performance of which the Christian life is maintained, corruptions are subdued, graces are strengthened, and he is enabled to make some progress in his way to Zion. I say not how often a person must pray, read, hear, &c. that lie may grow in grace. But when we find our worldly engagements breaking in upon our spiritual duties, and gradually curtailing our op])ortunities of attending to then), we should take the alarm. We have many enemies to encounter witii in our Cinistian warfare. We have but little strengtli. We had need be much upon our guard, he much in prayer, and in the use of those means tvhich are necessary to our spiritual prosperity. When the world therefore encroaches u\)on our time, so as to leave but little for these duties, we have reason to he afraid of a decline. Many have begun well, have set out witli attending to the duties oft he family and the closet; but the world, increasing upon them, has taken up their time ; they have left oft' all family -prayer, and arc, I fear, too little in the duties of retire- ment, »nd }jlead for an excuse, They hai'e no time. They content themselves hereiu by u persuasion that the work \vu» Case xxii.J CASES OF CONSCIENCE. 195 begun some time since, and therefore they are safe, though they cannot so well attend to all the duties they once did. Whether these persons are Christians or not, I dare not deter- mine ; but I apprehend we may without hesitation conclude, that they are not growing Christians. They bring no honour to religion. They who give up such opportunities as these for the world, reflect thereby upon the concerns of the soul, as of a trifling nature, and far inferior to outward enjoyments : and 1 need not say how much this grieves the Spirit, and brings a consumption upon the new man. But if, whilst you are pursuing the world, you will reserve time for family and closet religion, for looking into your hearts, and attending the means of spiritual improvement, you may be growing as to both worlds. II. The Christian may be said to pursue the things of the world, to the dishonour of God and injury of liis soul, when he finds thereby a groiving coldness and indifference to spiritual duties, and his thoughts are much taken off' from God. It is an unspeakable happiness, when, amidst the engagements of this life, we find a readiness to duty, and a delight in it ; when we can rejoice that the sabbath is just at hand, and find that the enjoyments of the world do not give us an indifference to the great duties of it ; when we find a holy warmth upon our spirits, a readiness to spiritual conversation, serious meditation, and a pleasure in closet duties. It is happy, when the Christian is enabled to keep the world at a proper distance, to look upon it as it is, — emptiness and vanity, — and cheerfully endeavour to abstract his thoughts from it, and attend, when God gives him an opportunity, to those things that relate to his immortal part. It is happy, when, like the good man whom David describes, he often employs his thoughts in sweet and spiritual meditation ; when he labours to have his soul above, whilst his hands are employed, or to be habitually in a spiritual frame, to rise up to God often, in holy thoughts, desires, and affec- tions. This is the person M^ho makes advances in the divine life, even whilst he is busily engaged in his secular concerns, and pursuing them with all becoming diligence. But, if we find the world chilling our hearts, producing a barrenness in our frames, and a coldness to duty : if we can let slip oppor- tunities of attending to our souls, making an excuse to God and our consciences, that we are busy, (though it really flows from that indifferency the world has given us to spiritual exercises :) If we find a growing fondness for present things, and as that fondness increases, our relish for the spiritual part? 196 CASES OF CONSCIENCE. [Case xxn. of religion lessens ; if we can pursue the world with a parti- cular gust, eagerness, and delight, but wlien we come to enter upon duties, we find a sad deadness and reluctance to them ; if we find a growing indifference to spiritual conversation, but a pleasure in that which is worldly and trifling, we may con- clude that we are pursuing the world, so as to dishonour God, and tliat, whilst our outward circumstances may be flourishing, our souls are in a lean and starving condition. Always suspect danger, when you find your warmth in, and relish for, spiritual duties, upon the decline ; when your heart is willing to make frequent excuses for the omission of them, conclude that you have been overacting your part, and too eagerly pursuing present enjoyments. III. The Christian goes beyond his duty in tJie pursuit of this world ichen his inclination of iynproving the mercies God has given him, is in some measure takai away, and he grows into a worldly, covetous temper. The world is not given us for ourselves only, but to improve, to lay out for the glory of God, and the good of others. Christ has Irft his poor with us as a legacy : we are to take care of them, to nourish and support them. We are to feed the hungry, clothe the naked, and supply the necessitous. We arc to suj^port the gospel, and in a variety of instances, use what we have, to promote tlie interest of our Redeemer. If then you are seeking after the world, and are diligent in your respective callings, that not only you and your families may have a comfortable subsistence, but that you may have opportunities of doing good to others, by supplying the indigent, and showing regard for the gospel; if you are concerned to set apart a portion of what God is giving you, for his cause, and to improve as his providence calls, and you find this temper of mind increases with your wealth, then you have reason to conclude that your enjovments come with a blessing: you walk in a great measure suitably to your character, and may be making improvements in the divine life. Hut if, as the world increases, you lose your desire of usefulness ; if you find your concern for promoting the glory of Ciod and the good of others is lessened ; if what little you give, you give grudgingly ; if you find any increasing fondness for the world, and a growing desire after riches ; if you are willing to grasp at all you can, and cloak your covet- ousness under the names of prudence and frugality ; if, upon the whole, you become more selfish, and your views and desires are more contracted, you have reason to conclude, that you are pursuing the world with too much eagerness, that you Case XXII.] CASES OF CONSCIENCE. 197 have suffered some loss as to your souls, walk unsuitably to your character, and bring but little honour to God. To put a brand upon covetousness, and to show its dangerous and destructive tendency, it is called idolatry, Col. iii. 5. The nearer we approach to it therefore, the farther we go from God. IV. The Christian dishonours God, and hurts his own souly when his pursuing the world produces a proud carnal frame, or too great anxiety and distrust. This has been too often the case. When Christians have succeeded as to this world, they have grown proud. Paul tells Timothy (as we observed before) to charge rich men tliat they shoidd not be high-minded, 1 Tim. V. 17- And Agur was afraid lest riches should make him deny God, Prov. XXX. 8. When Jeshurun waxed fat, he kicked, Deut. xxxii. 15. Christians, through a flow of prosperity, have too much forgotten God, become carnal and trifling in their frames and conversation, have been too much carried away with the thoughts of their enjoyments, aimed at a su- periority over others, looking upon them with an air of haugh- tiness, or treating them as if they were not made of the same materials ; as if they were not children of the same family, interested in the same God, and equally precious to the same Redeemer. Carefully avoid such a frame as this. It provokes God to withdraw his Spirit in a measure, the consequence of which is a sad decline in the power of religion. He that trusteth in his riches shall fall, Prov. xi. 28. Always be afraid that you are going backward, when your enjoyments lift you up, and bring you into a careless spirit. — Again, If your pursuits of the world are accompanied with anxiety, suspect some danger. Some persons are so eager after the world, or put such a value upon it, that they are ever fretful and uneasy, if they meet with the least disappointment. They pursue present things with the utmost solicitude, are afraid lest their schemes should not be properly executed, are ever doubting of success, and discontented if every circumstance does not appear suitable to their inclinations, or if others prosper more than they. Now what does all this signify, but a too great dependence upon the world, valuing it too highly, as if all our happiness consisted in the enjoyment of it ? And what a reflection is this upon God, his providence and ways ? What a grieving the Spirit ? What a sinking the concerns of the soul ? How unsuitable to the Christian character, and to all those who have heaven in pros- pect ? — ^TJius I have endeavoured to answer the question ui ^ 198 CASES OF CONSCIENCE. [Case xxir. few particulars, and shall now close with some suitable reflec- tions. 1. Hoiv awful is their state, who have this icorkl as their portion ! It is absohitely incapable of giving complete happiness. All its enjoyments are empty and loijiatisfying, and are by no means suitable to the desires of a soul. How many have been miserable in the midst of all their affluence ! A circumstance in providence robs them of all their peace, and, like Haman, they cannot be happy whilst there is a Mordecai sittins^ at the gate — All the world will leave them at death. Tiie term of life is as long as they can possibly hold their enjoyments : then^ however unwilling, they must take tiieir everlasting farewell, and oftentimes when they have the highest relish of them, and delight in them, they must leave all behind, and make an awful exchange of worlds. Lo, this is the man that vmdc not God his strength, but trusted in the abundance of his riches, and strengthened himself in his ivickedness, Ps. lii. 7- He is not happy in life; he is far from being so at death. He leaves all, and lies down in everlasting sorrow; all that he enjoved not being able to secure him from the terrors of the second death, or give him the least degree of ease ; but in hell he lifts up his eyes, being in great torments, Luke xvi. -'3. Lord, deliver us from such a condition. 2. How much should each he concerned to examine Idmself with regard to his pursints of this world. If any man love the u-orld, the love of the Father is not in him, 1 John ii. 15. The covetous shall not inherit tlie kingdom of God, 1 Cor. vi. 10. This should put us upon inquiry, whether we fall under this character or not — We should inquire, whether we do not dishonour God, and injure our souls, by a too diligent pursuit of inferior comforts ? — Does the world take up all my time ? Can 1 easily omit duties, the duties of the familv, or of the closet ? Do I find a growing coldness to spiritual duties ? What is my end in pursuing tbe world, to gratify an unbounded ambition of honour, wealth, or pleasure ; or is it to improve every mercy, and employ every talent for the glory of (lod ? With what frame do 1 pursue the world ? ^^'hat impression, what influence has it upon me ? — God knows how it is with you ; I nmst leave it to your consciences to answer. 3. ^V/iat matter of lumentation is it, that there arc so many professing Christianity, icho are of so worldly a temper! Does it not call for a tear, when we see so much of a covetous, proud, carnal, trilling spirit amongst tliose who call themselves Case XXIII.] CASES OF CONSQENCE. 190 Christians? Alas, alas! liow much time in the \rorld, how little with God ! Wliat eagerness in worldly, but what cold- ness in spiritual pursuits! How cheerfully are opportunities embraced for the world, but how are they omitted tor Oocl ! How does the world lift us up ! What readiness to lay out any thinff upon self, how backward to use it for the good of others? What self-love amongst Christians! Is it not so? C^anst thou stand the test, Christian ? Is not thy heart too much divided ? Art thou not too greedy of earthly gain? Dost thou not trust too much in thy riches? Where is thy love to God thy zeal for his glory? Oh be ashamed, ye professors of religion, be ashamed for your earthliness, your coldness, your carnality, and unprofitableness. Let us all then he upon our guard, and pursue theioorld so as that loe may honour God, and grow in grace. Consider, amidst your pursuits of present things, that they are all tran- sitory and ^mcertain, Luke xii. 16-21.— Consider, and walk under the view of that day, when you must give an account ot your improvement of time, with all your enjoy mmts.-Lousider the obligations Christ has laid you under to him,_ and what a short time you have to do any thing for him or his people.— Consider how much more excellent spiritual enjoyments are than temporal.— And may the Lord enable us all to keep a watch over our hearts, and to use this world so as not to abuse it, knowing that the fashion of all things is passmg away. CASE XXIII. How may a Professor, who fears lest his experiences are counterfeit and not genuine graces, come to such a satisfaction concerning his state, as shall encourage his continued reception of the Lord's . supper ? THIS question, which so much regards all members of gospel churches, is taken into consideration, upon account of the following letter :— 200 CASES OF COXSCIENXE. [Case xxiii. " Reverend Sir, " I AM a young person, who have had a religious education, and have had hopes that it was not entirely in vain ; though I desire to be asliamed, that I have improved it no better. I should be very much obliged to you, if you would form a question, and answer it, as soon as possible, from the following broken account of myself. I was under convictions, when I was very young ; but they were too often stifled by me. But since that I have returned, and did believe God had begun a good work on my >oul. I then thought it my duty to give myself up to tlie Lord in a public manner, was received into a church of Christ, have often found pleasure in attending upon those ordinances, and in particular have found comfort at the Lord's table. Though it has not been always the same with me when there, yet I have hoped, that when the ordinance was not so comfortable, it was an humbling one. I am often in darkness about my state, and am ready to fear lest I should have deceived myself; but desire still to seek God, and would esteem an interest in Christ above all the perishing riches of this vain world, nay, above ten thousand worlds. But, Sir, I know not what to think of myself after all. If there is a false faith, a false love, a false hope, a false humility, and the like, perhaps mine may be no better. Is it my duty to go to the table of the Lord, if I have no real love to him, and no true faith in him ? Is not this an ordinance of love r And when we attend upon it, is not this a time to put faith in Christ in exercise ? But if my faith and love are false, what must I do ? Am I not deceiving myself and others, and mocking God? Surely noVie ought to go to this ordinance, who have not a change wrought in them ; and if there be a false pleasure in such an ordinance, as well as a false faith, how can I know that mine is not so ? I fear I lean too much to outward duties. I should esteem it a favour, if you would. Sir, show me what is true faith, true love, &c. and what is the difference between them and false experiences, that 1 may know in some measure how it is witii me. If I belong to Christ, I desire to honour him both living and dying." This letter plainly expresses the doubtful state of manv a serious Christian, that has liad the enjoyment of gospel ordi- nances for a considerable time, and has been admitted into the peculiar privileges of church-fellowship. For 1 doubt not but that there is many a person whose heart reasons just after tliis Case xxih.] CASES OF CONSCIENCE. 201 manner : " I hope I have received the grace of God in truth, and do now make a public profession of it : but oh ! when I hear that even professors may deceive tliemselves with false instead of true hopes, with a false instead of a true love, I am afraid of myself, lest all my experiences should have been of this kind. And since there is so much perplexity in my case, so much deceitfulness in my heart, and so much confusion in my mind concerning myself, how shall I come to know whether it is my duty to go on receiving the Lord's supper, as usual? I am afraid all is not right between God and my soul : and if, after all, it should appear that my faith is a false faith, my hope a false hope, my humility a false humility, and the like, it is plain I have no right to partake of the Lord's supper. Ittiough indeed I have a visible right to the ordinance by reason of my profession and church-membership, yet I am afraid I have no real spiritual right to it. Had I not then better suspend an attendance upon the Lord at his table, lest I should go on deceiving myself and others, until I can gain a clearer satisfaction concerning my state? And if I should thus withhold for a time, how shall 1 arrive at this desired satisfaction, or how shall I attain to a well-grounded persua- sion, that my experiences are true and genuine graces, not spurious and counterfeit." In this way of reasoning many a conscientious professor and serious Christian often perplexes himself about his present duty; while the mere nominal Christian, the hypocritical pro- fessor, has generally no doubts upon this head, but goes on in the outward participation of gospel privileges, to the deceiving of others, and the hardening his own heart more and more. May the Lord enable me to speak to this impor- tant point witli faithfulness and clearness I And may the blessed Spirit set it home upon each of our hearts for our humiliation and consolation. In order therefore to answer this question, I must desire all, who make a visible profession, to look closely into these four things : I. Look into your conduct and practice. 2. Into the nature and ground of your doubts and jealousies. 3. Into the frame and temper of your mind with respect to the Lord's supper. And, 4. Into the tendency of those experiences you feel in yourselves. 1. Look attentively into your conduct and practice. For we must take that as a general rule in all cases, which the Apostle lays down, 1 John i. 6, 7- Ifive say we have felloivship with hinif and walk in darkness, we lie, a7id do not the truth: but D D 202 CASES OF CONSCIENCE. [Case xxiii. if ice icalk in ihe light, a.t lie is hi the light, ice have fellow- ship one with another ; and the blood of Jesus Clirist his Son cleanseth us from all sin. Be careful therefore to put those two suppositions faitlifully to yourselves. If you walk in darkness, that is, if you go on knowingly and willingly in the path of sin, or in the omission of known incumbent duty, you may take it for granted, that all your pretences are vain, that your profession is hypocrisy; and though you are church mem- bers, and so have a visible right to all the ordinances of the church, yet you are strangers to Christ, liis truth and Spirit. Your allowed practice of any known sin, whether secret or open, gives your profession the lie ; or, as the Apostle strongly expresses it, you lie, and do not the truth. But if, on the con- trary, it is your real desire to walk in all the statutes and ordinances of the Lord blameless ; if you desire to be found in the way of your duty, to watch, strive, and pray against sin ; if you arc sincerely desirous to honour and serve the Lord from a principle of love to liim, and from a sense of his love to you ; then you have real spiritual fellowship with one another, and with the church of God ; and will happily find, that the blood of Jesus Christ, represented in the Sacrament, cleanses you more and more, fro///, all sin. 1 hope this is the case with the young person who wrote this letter; for there are many things in it, that seem to prove the sincerity of his profession ; such as these : he desires to seek God ; esteems an interest in Clirist above all the perishing riches of this vain world, nay, above ten thousand worlds ; is afraid that he leans too much to his own outward duties, and has a desire to honour Christ both living and dying. Surely this is not tiie language of an unrcgenerate heart. Thus -then let all pro- fessors inquire into their conduct and practice. 2. Inquire into the nature and ground of these doubts and jealousies. You say you are often in darkness about your state, and are ready to fear that you have been all along deceiving yourself; and understanding that there are such tilings as false experiences, false faith, false hope, false humi- lity, false delight, and the like, your suspicions are streng- thened, and your heart is discouraged. Now, I say, ask yourselves what is the reason of these doubts and suspicions? 1 know that Satan and an unbelieving heart, will unite to cast a damp upon the mind, and inject a surmise with special strength and weight. But perhaps it is only a surmise that is injected, which does not oiler any particular reason for its sujjport. Now if these injections and surmises offer nothing to ground Case xxiii.] CASES OF CONSCIENCE. 2o3 themselves upon, they are not to be attended to, but to be resisted and rejected. You are in this case to take the shield of faith, in order to quench these fiery darts of the M'icked one. Whensoever such jealousies seize your mind, ask that question seriously, which the Psalmist put to himself, Ps. xlii. 5. IVhy art thou cast doivn, O my soul f and why art thou disquieted within me f Do not hearken to the suggestion, unless it gives some sufficient reason for its support. But if your mind offers any reason for these doubts and fears, then look attentively to them. Perhaps you will say, " Oh, I see much reason to doubt; for I feel much corruption in my heart, much deadness and carnal security, much vanity and selfishness, and every abomination in me, while I expe- rience but little of love to God, or faith in his Son." And are such things as these, the true reasons of your fears ? You have then great ground to hope, that all is well with you. For this is an intimation that the Lord has enlightened you into the knowledge of yourself; has given you a view of the plague of your own heart, and does not suffer you to be contented under the prevalency of any corruption. This sort of doubt is so far from rendering your experiences the more suspicious, that it rather proves all you feel, that is like faith, hope, and love, to be true and genuine ; for this jealousy proceeds upon a spiritual sight and conviction of your own unworthiness, guilt, and corruption. Again, Look into the tendency of these suspicions. Which way do they work ? Do they not tend to make you more humble and watchful ; and while you thus walk in the dark do you not therefore walk the more slowly and cautiously ? Do they not make you more desirous after true grace and greater enlargement in duty ? Do they not make you long more for holiness ? If they work this way, you have great reason to conclude, from the very nature of your suspicions, that your hearts are right with God, and principled with his saving grace. 3. Inquire into the frame and temper of your Spirit with regard to the Lord's supper. Why do you desire a continued enjoyment of this privilege ? What is it makes you want to have free access to this ordinance ? Is it to subserve some temporal interest ? Is it to make a justifying righteousness of this privilege ? Or is it that you may be the better esteemed among Christians or professors ? If it be, then you have sad reason to fear, that you have no real right to the ordinance. But do you desire the continued enjoyment of this privilege, 204 CASES OF CONSCIE^XE. [Case xxrii. to testify your love to Christ, to have your sins subdued, to liave your graces strengthened, your affections for Christ in- flamed, and to have some sweet enjoyment of him, along with the saints of God ? In a word, are your views and desires conformable to the design of Christ, in appointing this spi- ritual ordinance? If they are, how dark soever your frame may be, how dubious soever you may be as to your state, or how much soever you complain under the power of corrup- tion, you may come and welcome to tlie Lord's table ; since your designs and desires in coming are, to behold that which Christ therein exhibits, and to receive wliat Christ has to bestow. This ordinance was particularly designed to comfort and establish such as are worried by the temptations of Satan, and oppressed by their tyrannizing corruptions. As therefore you have a visible right by being a church- member, and being under no church censure, you ought to account that you have a real right to it ; because the Lord draws forth your desires, and directs your views to that which is the very design of this sacred institution. Come tlien, and welcome : continue your attendance ; for you are welcomed to the table by Christ himself, as well as by his church. Lastly, Inquire into the tendency of those experiences you feel in yourselves. In looking over the particulars of the letter which occasioned this question, 1 find there are five fundamental graces of the Spirit mentioned ; concerning all of which, our friend desires to know how he sliall be satisfied that they are true and genuine, ivdmely, faith, hope, love, Jiumi- lity, and spiritual pleasure. It is true, tiiere is a counterfeit to each of these in the hearts and experiences of temporary believers, and mere notionalists. But, if you would know whetlier yours are true or false, look into the teiulcncy and working of them in your hearts. It would require much time and several discourses to enter deeply into the consideration of each of these graces, and to set fortli the evidences and marks of their being eitlier spurious or genuine. But I shall endeavour to run through them in as brief a manner as I can, suggesting a few tiioughts that may give some satisfaction concerning the trutii of eacii of them. 1. Look into your faith. You sometimes feel motions in your heart that have the appearance of faith in, and reliance upon, the Lord Jesus. But, as there is a false faitli, you are afraid yours may be such. Consider then, and ask yourselves such questions as these : Whether your faith is only notional, or whether it be joined with a serious concern for yourselves. Case xxiii.] CASES OF CONSCIENCE. 20:> about an interest in Christ and his salvation ? Again, Inquire whether you go to Christ for sanctification, as well as for justification ; inquire likewise whether the reason of your ap- plication to Christ be an inward conviction of your own guilt, corruption, and helplessness, or whether it be only a flighty affection, without any serious insight into yourselves ? Now you may be sure, that if your souls act towards Christ from a serious concern for holiness as well as for happiness, proceed- ing upon an inward knowledge of yourselves, and founded upon the free encouragement of the gospel, you may be sure your faith is true and genuine. 2. As to your Hope. You have at seasons some pleasing hope in your souls concerning an interest in Christ, and the possession of liis salvation. You not only fly to Christ, but you have received some hope into your souls, that he will save you with an everlasting salvation. Take notice then what is the foundation and w hat is the tendency of this hope. Observe what is the foundation of this hope. If it be grounded upon an imagination of the excellency of your duties, and the goodness of your heart, it is a hope that will make ashamed ; because it Ijetrays your ignorance of your own imperfections and corruptions. But if it be founded upon the frceness of divine grace, the riches of divine love, and the faithfulness of the divine promises, it will stand the trial, because it proceeds from the love of God shed abroad in your hearts by the Holy Spirit, Rom. v. 5. Again, Look into tlie tendency of your hope. If it tends to make you careless under the power of sin, or more care- less about walking with God, because . you have a prospect of being happy for ever, this is all wrong; such a hope is certainly spurious and presumptuous. But if, on the con- trary, it is your heart's desire to glorify God, to fly from sin, and to increase in holiness, the more your hopes grow; this is a token your hope is genuine : for he that has a gospel hope in him, purifies himself, even as Christ is pure, 1 John iii. 2. 3. As to your Love. You feel some outgoings of afl^ection to Christ, to his ordinances, to his people ; but you fear lest all this may be counterfeit ; and so it is, if this your love is consistent with the love and liking of sin : but if your affection for Christ teaches you to cleave unto the Lord, to delight in his ordinances, to love his people upon account of their being such, and if it makes you the more willing and desirous to serve and honour the Lord Jesus Christ, it is surely a genuine love. 206 CASES OF CONSCIENCE. [Case xxiii. 4. As to your pleasure and delight in spiritual things. You sometimes feel a delight in divine ordinances, a secret pleasure in attending upon the means of grace, because they are sweet and comfortable to your souls ; but fear lest this likewise should be false. Indeed we must acknowledge, that even a hypocrite may have a })leasure in enjoying the means of grace, as wc are told, Isaiah Iviii. 2. There it is said, concerning the hypocritical Israelites, that theif soiifiht God dally, delighted to know his ivays, and even delighted in approaching to God. But what was the reason and ground of tlieir delight ? It was because they hoped, by such services, to make atonement for their sins, and bring themselves into the divine favour by their own duties, as appears, verse 3, H^'herefore have ice fasted, say they, and thou seest not f Wherefore have we ajflicted our souls, and thou takest no knowledge f They had such a high opinion of their duties, that they thought it strange God did not smile upon and reward them for their religious services. But now ask yourselves this question, What is the reason of your delight in divine ordinances ? Is it from a hojie of being justified thereby, or of laying God under some obligation to you ? Do you take pleasure in them merely because they are suited to your own sentiments, or because they convey a pleasure to your ears ? Then indeed it may be counterfeit. But if your pleasure in approaching to God is, because you desire and hope to find him in his ordinances ; because you would receive supplies from him, and enjoy communion with him, and would be brought nearer to him, and be made more like him, you may then be sure that your pleasure and delight is genuine. Lastly, as to your Humility. You find something within you that looks like a proper humiliation before God and his people; but your fear is, lest this likewise should be sjiurious and counterfeit. To be satisfied as to this matter, seriously inquire into the nature of your humility; whether it be feigned or forced, or whether it arises from a real sight and conviction of your own meanness, guilt, and pollution, as before (iod. There is a kind of voluntary humility, which some are very fond of; striving to represent themselves before their fellow Christians as very contemptible and polluted, as very ignorant and weak, j)rofessing themselves to be such before men, when they know in their own consciences they would not choose their com])a»iions should have that oj)itiion of them ; but tliey do it on purpose that their friends may think them very modest and self-abased. It is evident, at first thought, that this Case xxiii.] CASES OF CONSCIENCE. 207 humility has a most hateful pride at the bottom of it ; and those that are given to it, and fond of it, have great reason to suspect themselves; as they would certainly be suspected by their friends, could they see through the disguise But true humility is an unfeigned, unforced thing: the person that has it, is really low in his own eyes ; he sees and laments before God his own guilt, weakness, and impurity; he confesses himself, in the sight of God, as the chief of sinners: and the more he sees of the grace of God in Christ, the more he admires it, is affected with it, yea, and humbled by it None are more humble in reality than those, who can view and receive the grace of the gospel as entirely free. The truly humble person, the more he sees of the divme glory, and the more he beholds the riches of grace, the more he lays himself low at the divine footstool. He says with Job, chap xlii. 5, 6. / have heard of thee by the hearing of the ear, but now mine eye seeth thee; wherefore I abhor myself and repent in dust and ashes. This is that broken spirit and con- trite heart ivhich God will not despise. But God does, and man too would, despise a feigned, voluntary, affected humility. Inquire, therefore, whether your being abased, is thus sincere or feigned. , •,. ti i Once more, look into the depth of your humility. Perhaps you are low in your own eves, merely because of some parti- cular defects of capacity or knowledge ; or chiefly because of some enormities or irregularities in your practice. ^ If this be all, it is not sufficiently deep. But if that which makes you self-abased, is a view of your own spiritual emptiness and poverty • a view of the con-uptions of your nature, and the sins of your thoughts and affections ; and you see yourselves in such a light as to be heartily willing to receive all salvation as a gift entirely free, and to be truly thankful for every degree of hope you are favoured with, as utterly undeserved and un- procured by you ; then you are among the number ot those, whom Christ, first of all, pronounces blessed, saying. Blessed are the poor in spirit, for theirs is the kingdom of heaven, Matt. V. 3. . , Thus inquire into the genuineness of your experiences, and look up to the Blessed Spirit, to enable you to pass a right judgment upon them. The whole is this : if that jaith, hope, love, delight, and humility, you experience in yourselves, tend to wean you more and more from sin and the world, to win you over to embrace and admire the free grace of the gospel, and to make you depend upon, and delight in Christ, both tor ;?08 CASES OF CONSCIENCE. [Case xxiir. justification and sanctification, your graces arc true and genuine, not spurious and counterfeit. But, after all that can be said upon this searching subject, I know that in many cases no clear satisfaction can be given or received in a way of self-examination. There is a necessity for the witness of God's Spirit to join with ours, to assure us that we are the children of God. There is so much darkness in our minds, deceitfulness in our hearts, and perplexity in our thoughts, that the clearest cases will sometimes be clouded, and the brightest evidences obscured. You will say then, What must a poor soul do in such cir- cumstances ? When he cannot gain the satisfaction he wants by reason of the Spirit's withdrawment, must he abstain from the peculiar privileges of ehurch-fellowship ? Must he desist from a regular reception of the Lord's Supper, until these matters be cleared up to his satisfaction ? I shall give my answer to this in the application, which shall be, (I.) for Encouragement ; (2.) for Reproof; (3.) for Uarning. 1 . For Encouragement. Let me here speak a free word to such poor doubting souls. Let me ask you, Are you conscious of indulging and embracing any secret or open sin ? Do you harbour any sinister or Morldly views in desiring to eat of the children's bread? Do you want to make a justifying righte- ousness of this special ordinance ? I hope you can answer in the negative to these queries, by saying, that, so far as you know your own hearts, you would not, you dare not. If so, then you do not impose ui)on the churcli, or pervert the design of the ordinance in your reception of it. Do you still say, " Oh, I fear, and have great reason to fear, that I have been a self-deceiver; for I cannot come to any clear evidence of the truth of my graces and experiences ! '* And do you therefore think it your duty to desist, upon this account, from attending at the Lord's table ? Think again, Wiiat would be the consequence, if every doubting soul were to reason in this manner? If none but those that were free from doubts would attend, I fear that very few would be found at the sacramental feast. Our churches are thin enough 'already; many gracious persons keep themselves from the fellowship of a church upon the same account. And how few, very few, would honour Christ by such a j)rofession of his name, if all were to act upon this plan ? And what will you say as to the Pastor himself? Do you think hun to be always free from such doubts, fears, and perplexities of soul ? If you Case xXiii.] CASES OF CONSCIENCE. 209 do, you are very much mistaken. And what if he should absent himself every time his heart was dubious and perplexed? This would run church ordinances into confusion indeed. It is therefore abundantly evident, that a serious church member should not absent himself from the Lord's table, because of his doubts and fears. No, no : doubting, distressed souls should rather come, that there their doubts may be scattered, their faith strengthened, and their comforts restored. Come and welcome, so that you come with views and desires to meet with Christ, to see him, to receive from him, and to testify your regard for him, as the chief desire and only hope of your souls. You need not fear receiving any damage by coming unworthily, if you come with such views as these ; but may rather hope to find Christ and his love there shed abroad in your hearts. 2. I have now a word of reproof to many serious Christians, I cannot but find fault with several for being always upon the complaint. You harbour your doubts and fears, you encourage them ; your souls refuse to be comforted ; you are always making scruples, raising objections, and seem to be resolved not to be satisfied with the plainest evidences. Such a temper as this is surely dishonourable to Christianity; it is grieving the good Spirit; and it is ungrateful to God, who has given you some tokens of his love. Because he has not given you all the grace and comfort he has to others, you will therefore continually suspect his love. But I must leave this charge to every one's own conscience ; and while I heartily pity those, who are truly in darkness and distress of soul, I must say that those are much to be blamed, who are fond of recommending themselves to their fellow-Christians by making themselves appear as very dark and discouraged. Those who are this way inclined, do insensibly sink themselves lower and lower, and provoke the Spirit of God more and more to withdraw his enlightening and comforting influence. Once more, 3. A word for warning and conviction. Remember there are three sorts of church members : those who have their evidences clear, and graces in exercise; those who are under darkness and doubts; and those who mind none of these things, so as they can but keep up a visible profession, and maintain their credit among Christians. These last are very easy and satisfied ; they have no scruples nor doubts ; and think it enough, if they can but keep themselves from falling under the censure of the church, or of their fellow professors. Let me tell you, that such as these, it is to be feared, are tares £S 210 CASES OF CONSCIENCE. [Cask xxiy. umoniT the ichcat. These luive great reason to suspect, that all is not right with them. And though I would do and say all I could to encourage the serious, dubious soul ; yet I must proclaim, that such carnal gospellers are in tlie most dangerous condition. They receive tliis sacrament only to keep the name alive; and, by continuing in this way, they stifle the con- victions of their own consciences, liarden their hearts more and more, and are in danger of falling into sin and hell front all their profession and privileges. If these lines come into the hands of any such, oh, that they may be made to strike home to their consciences ; and remind them, that the case of the seriousj fearful, and dubious soul, who comes with trem- bling and concern to the table of the Lord, is abundantly preferable to theirs, who boldly claim a privilege with no higher view than to support the name they bear in the eyes of" others. May the Lord convince and deter such, while he comforts and encourages the feeble-minded by his word and Spirit ! CASE XXIV. Ifliefher a person can desire the blood of Christ to he applied to his soul, and yet he a hypocrite 9 THIS question gives me an opportunity of clearing a point, which appears full of difficulties in the view of some, is treated by others as an enthusiastic fancy, but is a point of the greatest importance to souls. The application or sprinkling of the blood of Christ is absolutely necessary to our everlasting salvation, however unintelligible the phrase may appear to unenligiitened minds. It is the peculiar glory of Revelation to make known this important mystery, to let us see how salvation comes to us, and to encourage us, in our application for it, in tlie way which is most for the glory of God, and our happiness. — Yet, notwithstanding the clear revelation of this most interesting truth, many have but confused conceptions of it, and cannot get their ideas clear and free from perplexity. To set this point therefore in as distinct a light as I can, I would do these three things : I. Con^'uiar what is meant by the blood of Cliriat. Case XXIV.] CASES OF CONSCIENCE. 211 II How this blood is applied to, or sprinkled upon us. And, III. For what purposes it is applied. A consideration of these tliini^s will, I hope, free the subject from all difficulties, and furnish our friend with a sufficient answer to h.s question -And may God bless what may be delivered to enlighten our minds more and more in these great and distinguishing truths of Christianity, and bring us to a hearty .a-^-eptance pf and dependence upon the great sacrifice for sm, .or all the ends it was designed to answer. I / am to consider what is meant by the blood oJUirtst, —We have frequent mention made of the blood of Christ in the New Testament, which by a synecdoche, is put for a 1 his sufferings in life and death, all being of the greatest importance to us. His agony in the garden, as well as his other sufterings must be considered. Much stress seems to be laid indeed upon his death, and much imputed to it, because without this he could have been no Saviour: this was the last act ot iis obedience; now the wrath of God, in a peculiar manner, lay heavy upon him; men and devils now umted their force against, and vigorously beset him; and now he spoiled principalities and powers, and triumphed over them openly. For these reasons we have a particular mention made ot the death of Christ. Thus the Apostle says, God forbid that I should glory mve in the cross of our Lord Je^is Christ, Gh\. vi. 14 But lie does not mention this to exclude the sufferings of his lite or even the obedience which Christ paid to the preceptive part of the law ; the Apostle being sensible of the great importance of all these to his salvation ; but he might particular y mention the cross of Christ for the above considerations.— blood signi- fies farther, that Christ suffered in his whole human nature. The blood of the sacrifices of old was to be sprinkled upon the altar, and to make atonement for sin. Lev. xvn. U. Now in the blood lay the life of the beast, and therefore the Jews were forbidden to eat blood, v. 10. The blood sprinkled was typical, and showed what was absolutely necessary in the g/f^* sacrifice that was to be offered, viz. that not only the blood of the Lamb of God should be actually shed, or that us body should be wounded, but that his soul too should be pierced and bruised. This we find was indeed the case. He made his soul an offering for sin. Is. liii. 10. His soul was exceeding sZrlfZevcn'-uito death. Matt. xxvi. 38. It was the agony - of his soul chiefly, that discovered its intenseness by J^is bloody sweat in the garden. Oh, the anguish he must feelj^^ en drinking the bitter cup ! No wonder innocent nature struggiea 212 CASES OF CONSCIENCE. [Case xxiv. at the view. God spared not his Son. He spared neither hody nor soul, but bruised them both, that so the sacrifice might be complete. Thus by the blood of Christ, we must understand all the suffcrintrs of his human nature both in life and death, or all that was necessary to his bcinc^ a proper propitiation for sin. — But, as the active and passive obedience of Christ are not to be separated, but are both necessary to our justification before God ; so I would not speak of one to oppose or exclude the otlier, but have my eye upon both, as being of tlie utmost importance. — Let us now consider, II. How tliis blood is applied to, or sprinkled upon us. It is not enough for us, that the blood of Christ was shed ; unless it is applied to us, we shall never receive any saving benefit from it. It is called therefore the blood of sprinklins^, because it is sprinkled upon us, Heb. xii. 24. The saints above are said to liave washed their robes, and made them ivhite in the blood of the Lamb, Rev. vii. 14. Here is something else then to be considered J besides the offering the sacrifice, there must be an application of it, or else the great ends and purposes of it can never be answered. Now in this application of the blood of Christ there are two acts, — an act of God, and an act of ours : both these are absolutely necessary to our enjoving the blessings purchased by the blood of Christ. Particularly, 1. God sprinkles this blood upon ns, — This is by an act of imputation, a foundation for which was laid in the substitution of Christ in our room and stead. The Lord therefore is said to lay on him the iniquities of us all, Isa. liii. 6. And the Apostle says, ihat lie his own self bare our sins in his oivn body on the tree, I Pet. ii. 24. And again, 2 Cor. v. 21. He hath made him to be sin for us. He sufiered and died as a sinner, though he was not actually so. He bore the punishment which the sins of his people deserved; and this opens a way for God's dealing with us according to the infinite virtue and merit of the Redeemer's sacrifice, or for imputing his righteousness to us. Upon the whole, when Christ was obeying the law, and suffering its penalty, (lod considered Christ as the representa- tive of his people; and therefore in his own time, in a perfect consistency with his justice, and by an act of his grace, he imputes this righteousness to us, or makes it ours, so as eft'ec- tually to answer all the ends and purposes for wliich it was appointed. 'J'he impressing the heart and conscience with a view of this atoning lilood for its relief under all disquietude, is likewise an act of God, and of great importance to fill the soul with joy and peace iu believing. Case xxiv.] CASES OF CONSCIENCE. 213 2. There is an act of oi(rs too, necessary to the real saving applicatioji of the blood of Christ to our souls.— This is to believe. Faith must be wrought in us, and exercised by us, or else we can have no interest in the death of Christ, nor receive any saving advantage from it. Faith is the hand which the soul stretches forth, and lays hold of Christ and his righteousness : it is that by which the sinnei transfers his sins to Christ, lays his hand upon the head of the great high- priest, and makes confession of his sins, views the intent and virtue of the Redeemer's blood, pleads it with the Father, and makes it all his dependence. Thus both these acts are necessary, absolutely necessary to our interest in Christ, and all the important blessings he has purchased. By the one, God sprinkles this blood upon us ; by the other, the sinner receives it. The one is of imputation, the other is of believing. The one is an act of God's grace towards us, the other is a grace implanted in us, and exercised by us, under the influences of the Spirit of God. And here we may observe, that God and the sinner have the same ends in view; the one in sprink- ling, the other in receiving this blood. There must be a union in this important point, or else there can be no com- munion with God, no enjoyment of him. And therefore you will find in the sinner, when properly applying to the blood of Christ, a frame of mind corresponding with the purposes of God in the appointment and sprinkling of tliis blood. This brings me, III. To inquire into the purposes of God in the shedding and application of the blood of Christ ; and we shall find, that these very purposes the sinner has in view in looking to his blood, and so shall have a sufficient answer to this question. And here I shall not confine myself to the sufferings of Christ, but take into consideration the whole of that righteousness which God imputes, and which the sinner receives, as this will by no means be inconsistent with the question sent me. Now the design of this blood, in its being shed for us, and sprinkled upon us, is threefold, viz. To justify us before God, — To give peace to our conscience, and boldness at the throne of grace — and to promote our sanctification. To answer these important purposes, God imputes the righteousness of the great Mediator to us : and these are the ends the sinner has in view in looking to it, receiving it, and depending upon it. 1. The blood or righteoi(sness of Christ is designed to justify us before God. If we consider it as intending the sufferings and death of Christ_, these were absolutely necessary to make 214 CASES OF CONSCIENCE. [Case xxiv. atonement for sin, by satisfying infinite justice, and opening a way for God's pardoning the guilty creature, in a consistency with tlie glory of every divine perfection. This was the end of Christ's sacrifice. It was a true expiatory sacrifice, and therefore typified by the sacrifices of old. In this, and no other sense, can he with the least propriety be said to be the Lamb of God, taking aicaij the shs of the uorld. This would by no means have been a suitable cliaractcr for him, if he had only lived and died as an example, and to confirm the doctrines he preached. He uas wounded for our *i??.s, he uas bruised for our iniquities ; the chastisement of our peace icas upon him^ that by his stripes ice might be healed^ Isa. liii. 5. He was made a curse for us, that he might deliver us from tlie curse of the law we are naturally under, Gal. iii. 13. When his blood is sprinkled upon us, our iniquities are forgiven; we may look upon the sword of divine justice as sheathed, and God as become reconciled. If we consider the phrase, blood of Christ, as including his obedience to the preceptive part of the law, we shall have a complete righteousness to introduce ns actually into the favour of God, make us ajipcar amiable in bis sight, and give us an unquestionable title to eternal lii'c, as well as a full atonement to procure our pardon, and to deliver ns from everlasting pimishment. This is the righteousness, which is the only justifying righteousness of a poor sinner. This is the righteousness which the Apostle Paul desired above all things to be found clothed with, Phil. iii. i). This is the righteousness which is by faith ; the righteousness with which infinite justice is well pleased ; the righteousness which the believer can'ies witii him out of time into eternity, and appears in before the bar of God. In fine, the design of God in im- puting this righteousness, and the design of the soul in apjilying to it by faith, is his justification. And there is in the sinner, in receiving this righteousness, a frame of mind suitable to the end God has in view in the imputation of it. Thus, it is designed for his justifying righteousness. The soul comes bumble, under a suitable sense of the insufhciency of all his own religious duties and services to answer tliat purpose, renouncing all he has done, acknowledging himself to be but an unprofitable scr\'ant, and pleading to be clothed with this wedding-garment, and looking to it alone for justification before God. liut, 2. j-lnother end of the blood of Christ is to ^ive peace to the conscience, and boldness and confidence before (iod. — ^l^he Apostle exhorts us, when we draw nctu: to God, to do it in Case xxiv.] CASES OF CONSCIENCE. 21S full assurance of faith, having our hearts sprinkled froyn an evil Conscience, Heb. x. 22. It is the application of the blood of Christ by faith, that alone can deliver us from a terrifying and condemning conscience, silence all its clamours, and till it with solid peace and tranquillity. When a soul therefore is awakened and distressed with sin, he can find no rest, till he is enabled to view and apply the blood of Christ. When he considers the infinite evil there is in sin, and the many transgressions he is chargeable with ; when he views the con- demning sentence of the law, and the justice and holiness of God, he is filled with distressing fears, till he fixes his eye upon the sacrifice of Christ. He is afraid to come into the presence of God ; he is ready to think it presumption to hope for his favour, and that he is one cast off, and must expect to be doomed to everlasting darkness, the portion which he has justly deserved. His conscience is like the restless sea, ever uneasy ; it wounds, it terrifies him ; he hears no sound but that of everlasting burnings; he knows not where to Ay for peace; he goes to duty, thinking that will give him relief; but so many imperfections appearing, this will yield him no satisfaction. But when he is led to view the blood of Christ, the eternal appointment of the great sacrifice, its perfect ac- eeptableness to the Father, and its infinitely atoning virtue ; when the Spirit realises to, and impresses upon, his conscience, the atoning sufferings of Christ, shedding abroad the dying love of the Redeemer in his heart : when he is enabled by faith to apply it to his guilty soul, he finds it a cordial indeed ; it opens a door of hope in all his distress, and fills hira with ioy and peace in believing. Thus Christ gives rest to labouring "and heavy-laden souls.— Methinks I see the poor distressed creature emerging out of his difficulties, and lifting up his head with comfort, saying to conscience— Oh conscience, how hast thou wounded me with thy killing language, thy repeated and painful stings ! i knew not what to do ; fly from thee I could not ; approach the throne of God I durst not, with any lively hope ; but now I have found a messenger, one among a thousand, one who is able to answer to all thy accusations, to remove all thy heavy and awful charges, and to speak peace to my weary soul. See the blood of Christ ! Hear, it speaks better things than the blood of Abel. Am I guilty ? through this shall I have pardon. Am I unworthy ? there is an infin'f ^ fulness of merit in this. Have I violated the law of God? Christ was made a curse for me. With his sacrifice in the arms of my faith, I can view a holy God, come iuto lus pre- 216 CASES OF CONSClEiNXE. [Cas^ xxiv. sencc with the boldness and confidence of a child, and expect all tiie blessings of salvation. — Thus it speaks peace to con- science. 3. The blood of Christ is the great means of our satictifica' tion. It not only purchased grace for us, but is the great means of increasing it in us. Christ came to purify his people, and a believing view of his sacrifice tends greatly to bring about this important purpose. When the believer is enabled to apply the blood of Ciirist to his soul, to view its infinite virtue, the riches of grace manifested in it, and the blessings he enjoys through the application of it ; oh he finds in it the most powerful dissuasives from sin, and the strongest motives to holiness ; he finds it sweetly melting his hard heart, filling him with hatred of sin, with deep self-abhorrence, stirring him up to a lioly diligence and watchfulness in the service of God, animating him with boldness and courage, reconciling him to every difficulty, filling him with patience and cheerfulness in every trial, endearing the Lord Jesus Christ to him, kindling the fire of divine love, and bringing him into a greater con- formity to the image of Christ. There is nothing gives a greater stab to sin, nothing crucifies our lusts and corruptions more, than a view of a crucified Saviour. When we look vpo)i hi)n that icas pierced, ice inouru, Zech. xiv. 10. When the Apostle viewed the cross of Christ, he found himself cru- cified to tJiis world, and this world to him. Gal. vi. 14. — Upon the whole, there is nothing destroys sin more in the soul, than to look to Christ on the cross. They therefore are always the most flourishing Christians, who converse most with Christ by faith. These then are the ends God had in view in estab- lishing this way of salvation, in the shedding the blood of Christ, and sprinkling it upon the soul. Now, if these arc the ends you have in view in desiring to have this blood applied to your souls, it is a comfortable evidence of your being Chris- tians indeed. For instance : if, sensible of your guilt, and the insufficiency of your own righteousiiess to justify you before God, you are willing to receive him as your Jx)rd, your righ- teousness, resting upon the infinite merit of his blood alone ; if you look to this to ease your wounded conscience, give you boldness and confidence in your approaches to God, and support you under every accusation of sin and SaUm ; if you desire this blood to be applied to your soul to cleanse it more and more from the pollution of sin, and to purify your heart, tiiat you may be growing in holiness, you may then conclude that you have passed from death unto life, and arc far from Case xxiv.] CASES OF CONSCIENCE. 217 being a hypocrite. But if you approve only of the justifica- tion of a sinner by the righteousness of Christ, and see not a beauty in real holiness ; if you would have the blood of Christ sprinkled upon you to deliver you from everlasting punishment, but not to cleanse your polluted heart ; if you would be saved, from hell, but yet live in sin, you have no reason to look upon yourself as a real Christian ; and therefore all your expectations of pardon and salvation from Christ will meet with an awful disappointment. Christ must not be divided. If we are not willing to receive him in all his characters, it is in vain to call ourselves Christians. He is made of God to all his people wisdom, righteousness, sanctification, and redemption. Thus you are furnished with an answer to the above important question. I shall now close all with a word or two of im- provement. And, 1. Hence ive see liow lovely the Lord Jesus Christ should appear to iis all. — Did he come and obey the law ? Did he come and submit to the death of the cross ? Did he bear the wrath of God, and give his life as a ransom ; and all this for us, to make atonement for our sins, and secure to us all the blessings of salvation ? How amazing the love ! How hard the heart that feels no affection for this Jesus ! How ungrateful the creature who can despise the Redeemer ! His love should recommend him to all. It will recommend him to all the saints. They love him here, and they long often for a better world, where they will love him with a supreme and undivided affection. 2. If any would know ivhether their Jwpes of eternal Ufe are. rightly founded, ice see what inqinries they must make. — Not only whether they believe the gospel, with all its important truths, but whether they see their need of the blood of Christ; consequently, whether they see themselves guilty, naked, pol- luted, and miserable; whether they are willing to fly to the Lord Jesus Christ, and are enabled to depend upon him for all salvation ; whether they want to be sprinkled with his blood, not only for their justification, but sanctification too. These are inquiries of the most important nature, and should be attended to by all who would know the state of their souls. 3. Hence ive see where relief must he found for a distressed soul. The righteousness, the death, the suretyship of Christ, are what lay a foundation of comfort to awakened sinners. Here is room for the chief of sinners to hope for pardon, for the greatest backsliders to accept mercy. Here is a sovereign balm, which will heal every wounded spirit. When thou art discouraged on account of thy sins, their heinousness, their P F 218 CASES OF CONSCIENCE. [Case xxv. number, thy iinworthlness, and art ready to conclude that there is no hope for thee, look upon the blood of Christ ; consider for what ends it was shed ; view its infinite virtue ; hear what the glorious Mediator said just before he gave up the ghost, It isjinished ; and view the happy thousands above, all the living evidences of the saving eihcacy of Christ's death and sufferings. Art thou a great sinner ? the blood of Christ proclaims pardon. Hast thou a hard heart? the blood of Christ, applied by fiiith, will quickly melt it. Art thou full of terrors of soul ? this blood is sufficient to remove all, allay the furious storm, and cause a perfect calm, a peaceful sere- nity. Art thou sadly entangled with thy corruptions ? this same blood can set thee free, and cleanse thy polluted soul. It is an overflowing fountain, always full. Its virtue is not in the least exhausted. Come then, ye despairing sinners ! Come, thou dejected creature ! the blood of Christ can remove all thy complaints. Thou mayest say with the Apostle, Rom. viii. 34. Who w he that condemneth f It it Christ that died, yea rather that is risen again, ivho w eveji at the right-hand oj God, who also maketh intercession for us. To him be glory for ever and ever ! Amen. CASE XXV. IIuw shall a person hnow, ivhether the obedience he ■performs, Jlows from true faith P THE taking this serious and spiritual case under considera- tion, was occasioned by the reception of the following judicious letter ; which indeed puts a question, that, at first appearance, seems very different from that now before me. However, upon an attentive view of the letter, and its principal design, it will appear, that the solution of tlic above case will answer the cliief end of the letter. It runs thus : " Reverend Sir, " 1 worLD humbly propose the following question to be answered ; it may possiljly be of use to others, in similar cir- cumstances, as well as to myself. Case xxv.] CASES OF CONSCIENCE. 219 « The question is this, whether faith, as containing in its nature the soul's assent to the great gospel promise of salva- tion, and consent that Jesus should be its Saviour m particular, according to the tenor of that promise, may not be looked upon as evidential of union to Christ, and the safety of my spiritual state in him? And whether a conscious perception of these actings of my understanding and choice may not be considered as criterions of true faith, and improved as such, although the joy of faith, vigour of hope, and ardour of aifec- tion, be for a time absent, and inward corruptions violently (at times) oppose the forming such a conclusion ? . " My reason for confining the query to the grace of faith, is, from the difficulty I find in ascertaining the truth of niylove, repentance, opposition to sin, and even my obedience itselt, unless all these appear in me to flow from faith in Christ as their principle. .r . «. «. " Another reason is, in examining myselt as to my state or frame I find, that if my conscience is mistaken, or ignorant of the rule of God's word, all the conclusions resulting from comparing my heart and ways with it must be wrong and uncertain in the same degree as my conscience is erroneous, and its testimony false. These things considered, make me very anxious to know the truth of my case. I am afraid ot self-deceit. I have long been of opinion, that faith without works is dead, or rather is no faith at all ; and I am equally certain, that works, however splendid, without faith as their animating principle, are dead works also. For the end of the commnnclment is charity, out of a pure heart, a good conscience, and faith unfeigned; which I am persuaded are either alto- gether, or else do not exist at all in my heart. « I remain your obliged Servant." In perusing this epistle you will easily see, that the question, as first laid down, is rather put in a speculative than m an experimental form. But the evident scope and design ot it is to enter deep into Christian experience. For which reason I have chosen to alter the form of the question, and place it in a more compendious and experimental view; which best comports with the design of this exercise, and at the same time will fully answer the end proposed by the letter; namely, to know whether our repentance, love, and obedience, be genuine and evangelical ; or, in other words, whether our obe- dience flows from true faith. 220 CASES OF CONSCIENCE. [Case xxv. Let me then observe, as an introduction to tlie whole ; it is a great mercy, that tlie truth and reaHty of faith in our hearts does not depend upon the distinct kno\vled}i:e of its nature and workings. Many persons doubtless have this divine principle wrought in them, and they feel its workings, though they know not how to describe its nature, or to give a proper account of its actings even in their own minds. It is indeed of some im- portance to liave a doctrinal knowledge of tliis fundamental grace ; because those that have, are the better able to judge concerning their own experiences, and may by their knowledge arrive at a more clear and solid satisfaction about their own state or frames. But yet it is abundantly more desirable and important to know it experimentally than doctrinally ; and it is frequently found, than when a soul, under the influences of the Spirit, is drawn forth to exercise this amiable grace, there is such a mixture and such a variety of atTections working, that it would be difficult to describe them, or conceive the manner in which they work. Let us not then be so solicitous to know the nature of faith in a doctrinal or controversial way, as to trace its chief evidences and appearances in our own souls, and its effects upon our actions and conduct. To assist you in this examination, is the design of the fol- lowing lines ; and we shall be able to see the beautiful and experimental connexion between faith and obedience, by at- tending to these two interesting questions. L iilint is- that faith ichich produces true obedience ? And, n. What ift that obedience ichich ^flows from true faith? I. What is that faith ichich produces true obedience ? There are various sorts of faith mentioned in scripture, which have been exercised or experienced by the children of men. Some of which are of a spiritual and saving nature ; but others are such kinds of faitli, as may be in persons who are strangers to all true grace and holiness. It is therefore necessary that we should carefully distinguish between tbat sort of faith which produces true obedience, and that which can never produce it. There was a miraculous faith, whereby pei'sons were able to perform miracles; which faith, however valuable, was notwith- standing exercised by some of those that knew nothing of the grace of God in truth. There is likewise an historical or speculative faitli, whereby persons understand and believe the truths of the gospel with their heads, and in the notion of them. And many now have this sort of faith, who are dead In trespasses and sins. There is likewise a temporary faith, which is so much like to a trac saving faith, that it is some Case xxv.] CASES OF CONSCIENCE. 221 times very difficult to distinguish the one from tlie otlier. This temporary faith is that, whereby a person not only believes the truth in his notion, but has some sort of relish for it, approba- tion of it, nay, and feeling of it too in his mind. But after all, the truth only floats upon his affections, and does not enter deep into the heart and conscience. Now neither of these forementioned sorts of faith is of such a nature as to produce true obedience. For nothing will produce true holiness, short of such an inward spiritual belief and impression of gospel truth, as elFectually prevails upon the soul to go to and receive the Lord Jesus Christ for all salvation. Our friend in the letter inquires, whether an assent to, joined with an approbation of, the gospel method of salvation, be not sufficient to evidence the truth of our faith, and the safety of our state, although Ave may not have tliat joy, hope, and comfort, which some are favoured with ? To whicli I readily answer, that doubtless our faith may be true and saving, though it be not attended with such satisfaction and assurance, as to fill the soul with peace and joy. Faith may be true, and yet be very weak : it may be true, and yet be sadly suppressed or overborne as to its actings and exercises. Yea, it may be both true and strong, and yet be without much spiritual joy and consolation ; for a strong- faith may be overloaded with and borne down by temptations. A soul may truly go to Christ, though with a trembling heart, and may truly receive Christ, though with a trembling hand; and may have a strong reliance upon Jesus Christ, and yet be distressed and perplexed. But though aU this be allowed, yet I cannot apprehend, that a mere assent to aud approbation of Christ, and the method of salvation, is the whole that is included in that faith which produces true obedience. There must be some real application to Christ, and some real applica- tion of Christ to us, in order to answer this end. Let us then see how the scriptures describe the essential actings of saving faitli, and endeavour to render this important subject familiar to our minds, by comparing natural and spiritual things together. Every one that has read his Bible with any attention, will see that true faith is frequently set forth by a coming to Christ, and receiving of him. Let us then take into consideration these two ideas, and see what we can learn from them for our instruction into the nature of true faith and its actings. In order to conceive of these things aright, we must take this 222 CASES OF CONSCIENCE. [Case xxv. general rule with us ; — Let us observe what is included in the act of a necessitous person, when he ^oes to a rich generous person for help, and receives a supply at his hand : only cast aside the mere external acts of coining and receiving, and see what thoughts and atlections are working in his mind, when performing these external acts. The reason why we are, in this comparison, to cast aside the external acts of the body, is, because faith is only a spiritual act of the mind and heart. Retaining therefore the spiritual part of these acts, we may draw the similitude between natural and spiritual coming and receiving to great advantage. Let us then suppose a poor necessitous person to iiave heard of a generous and vsealthy gentleman: how well soever he may know this generous person, how much soever he may know about him, and how much soever he may approve of his method of distributing his bounty; yet, if, after all, he does not actually go to this gentleman, and receive a supply from him, the necessitous person is still as poor as ever. So that his mere knowledge and approbation will not suffice without coming and receiving. On the other hand, let us suppose the neces- sitous person to have but little knowledge of this generous gentleman; to have only heard perhaps his name and character in general, yea, and to have some l"ears in his mind, lest he should not be accepted or supplied ; yet if he has knowledge enough, and hope enough, to induce him to go, and goes accordingly, he receives the bounty, and is supplied. So that the smallness of his knowledge, and the greatness of his fears, are no efiectual bar in the way of his receiving the benefit. From whence it aj)pears, that there may be much know- ledge of Christ, and some consent to the method of his grace, and no act of saving faith ; while, on the contrary, there may be but little knowledge and many fears, and yet a true act of faith put forth. Some knowledge there must be of Christ, otherwise the sinner knows not where to go for salvation ; and there must be a real approbation of Christ as a Saviour, or the sinner will never apply to him. But, by a close attention to this simile, and applying it to spiritual purposes, we shall see that, besides a mere assent and consent, there are in the act of saving faith these following particulars : (I.) There is a persoiuU concern in his heart, who exercises faith in Christ. A necessitous person will never go for a supply, unless he knows his own necessity, and is concerned about it. Thus, whenever a soul goes to Christ by faith, he lias a real sight and sense of his own emptiness and necessity ; he feels Case xxv.] CASES OF CONSCIENCE. 223 his own wants pressing upon him; sees himself unable to obtain a supply for himself, by his own industry or merit; cannot be contented in his present starving or naked condition; and this awakens him to seek out after help for himself. An unconvinced, unconcerned soul does not, cannot, exercise an act of faith upon Christ. Thus then it is evident, that a true concern about the salvation of our souls, and about an interest in Christ, is necessary in an act of saving faith. (2.) There is likewise a probable hope of acceptance and supply in that soul that actually goes to Christ for salvation. If a necessitous person conceives no probability of succeeding in his application, he will not go. Though a full assurance of his success is not absolutely necessary, yet some hope of it is, to encourage a poor person in his first setting out. This hope may indeed, in some cases, be as it were but a peradventure; but then it is such a probability as he believes he has not elsewhere. Like the lepers at the gates of Samaria; they knew that if they continued where they were, they should die; if they went into the city they knew they must perish there, because of the famine ; but they conceived that if they went to the camp of the enemy, they may possibly be saved alive. This expresses the lowest degree of hope, that will be a founda- tion for making a trial. I mention this, not that convinced perishing souls may content themselves with such a weak hope. No, no; for I may boldly assure such distressed souls, that they have, from the promises of the gospel, the firmest ground to hope for success in their application to Christ. The differ- ence between a sinner's going to Christ, and these lepers gohig into the camp of the Syrians, is very great. For these lepers went to the camp of an enemy; but a sinner, in applying to Christ, goes to him who is the friend of sinners, and has said, him that cometh to me, I will in no icise cast out. Only let me observe, that this probable hope, which a sinner has in the first actings of faith, is not founded upon any good he may fancy in himself, nor upon any duties he performs; but is founded entirely, and alone, upon the freeness of divine grace, and upon the report that the scriptures have given of Christ, as one ready to receive the most unworthy, to welcome the most guilty, and to supply the most necessitous. Thus then the sinner, in coming to Christ, not only approves of Christ, but has some degree of hope in him, by turning his eye towards, and fixing his thoughts upon, the hope held forth in the gospel invitation. 3. There is likewise an actual application to Christ made by 224 CASES OF CONSCIENCE. [Case xxv. the soul that believes in his name. A necessitous person is not only concerned about, and desirous of a supply ; not only hopes to receive it, but he, in consequence, actually applies for it. Thus the soul, in believing, having his concern raised by a sight and feeling of his own need, having his desires raised by a view of the fulness and suitableness of Christ, and having his hope raised by a belief of the freeness of the gospel, he forthwith addresses himself to Christ, or to God in Christ, by earnest prayer and supplication. He goes to the throne of grace, otters up his desires to God, lays forth his sinfulness and misery before God, and pleads the promises and invitations of the gospel. He voluntarily casts aside all his vain hopes, and throws himself upon the free mercy of God in Christ. Once more, 4. There is likewise a spiritual application of Christ made to the soul in the act of believing. A necessitous person not only comes for a supply, but he likewise takes it to himself, receives it for his own use ; otherwise he is still never the better ; he is still in the same necessity as before. Thus the soul in believing receives Christ and his blessings, Christ and his promises to itself, for its own use. The believer makes use of Christ's blood for his pardon, his righteousness for his justification, his promises for his support and comfort, and his fulness for his supply. The applying of Christ to ourselves in this way is a matter of the greatest consequence. It is what is expressed as a fundamental act of saving faith, John i. 12. As many as received him, to them gave he power to become the sons of God, even to them that believe on his name. And what is it thus to receive Oirisl f It is something that is better experienced, tlian expressed. In this act, the soul takes Christ home to itself for its oivn ; it appropriates him to itself, in all his characters and ofHces, as a free and complete Sa- viour. And tlu)ugh this may be done with a trembhng hand, and a fearful lieart, yet there is still in it, an application of Clirist to ourselves, whereby we are enabled to apprehend him for ourselves. To express myself as j»lainly as I can upon this deep and spiritual subject, I would lay it forth in the following manner: the believer sees what himself and what Christ is, and makes an attecting comparison between what is in himself and what is in Christ. He sees that Christ's atone- ment answers to his own guilt ; Christ's righteousness, to his own unworthiness ; Christ's purifying Spirit, to his pollution ; Christ's strength, to his weakness; Christ's riches, to his poverty j and Christ's fulness, to his ovva emptiness, Having Case xxv.] CASES OF CONSCIENCE. 225 seen and been afFected with this exact suitableness and corre- spondence of what is in Christ to his own wants, he is in some measure persuaded of Christ's freeness and willingness to give himself to his soul ; and therefore ventures, humbly ventures, to take Christ home to himself. He applies Christ's atonement to his own guilt, and thereby answers the challenges of a guilty conscience : he applies Christ's righteousness to his own un- worthiness, and thereby answers the objections that unbelief brings against him for it: he applies Christ's fulness and riches to his own emptiness and poverty, and thereby relieves his mind under these humbling views of himself, and says, « What though I am so guilty and unworthy, yet let me not be dis- couraged, for Christ is worthy : what though I am poor and empty, yet let me not despair, for in Christ all fulness dwells; and though I am all over polluted, yet let me not therefore despond, for the blood of Jesus Christ cleanses from all sin. And thus the believer pacifies his conscience, silences his fears, supports his hope, satisfies and comforts himself in Christ, by a special application of Christ to himself. This appropriatioa is stronger or weaker, according to the degree of faith in exer- cise; and sometimes it can triumph over every fear, danger, and 'distress, by saying. Who is he that condemneth? It is Christ that died. Thus the soul and Christ are brought together into a spiritual and experimental union; and from hence it comes to pass, that the believer purifies himself by washing in Christ's blood; can perform duties in Christ's name and strength ; can resist the devil, overcome temptation, surmount difficulties that lie in his way; out of weakness is made strong; and can do all things through Christ that strengthens him. This, this is the faith that works by love, that produces true obedience. And unless Christ be in some degree thus applied to the soul, there is no strength for obedience, no true delight in it, nor any gospel motives to it inwrought in the heart. But if a soul, knowing and approving the method of salvation by the atonement, righteousness, and purchase of Christ, is really concerned about an interest in him, has some encouragement from the freeness of the promises, and thereupon applies to Christ for strength and salvation, and can now receive Christ to himself; he then begins to live upon Christ, and to work for him, from a principle of faith in him, and love to him. Thus evano-elical repentance is excited, thus evangelical love is drawn forth, and thus evangelical obedience is performed. I have here given you as distinct and regular an account, as C G £>6 CASES OF CONSCIENCE. [Case xxt. I am able, of the several particulars contained in that faith which produces true obedience. But after all, I dare not say that these various motions and actings of soul are always to be distinctly discerned in experience ; for they are often so weak and imperfect in themselves, or so intermingled and confused with one another, that we cannot trace them distinctly. How- ever, in the midst of all these confusions, the believing soul has such a regard for Christ, his grace and gospel, that what is seen, felt, and received, becomes the spring and motive of holv obedience in heart, lip, and life. The truth of our faith is best known by its influence and tendency, rather than by its distinct and particular actings, M'hich are often so confused. If Christ be so received and applied, as that our views of him, regard to him, and reliance upon him, lead us to him and his grace for motives to raise our abhorrence of sin, for strength to subdue it, and for excitements to holiness of heart and life, we may be sure that our faith is true and genuine. Give me leave to observe, before I pass to the other question proposed, that this representation of faith, as coming to and receiving Christ, is far from casting any discouragement in the way of the weak believer. Some may be ready to say, " Oh, if all this be e»»Mtained in true faith, and if there be such an application of Christ to the soul in it, then I am destitute of it- for I could never venture thus to appropriate Christ to myself." But let me ask you, what is it that makes you thus afraid to take Christ home to your souls ? Would you not be glad to do it, and is it not your great discouragement, that you fear you may not ? Let me tell you, that this view of faith has in it the best and strongest encouragement to you. For hereby you are told, that if you can heartily approve of Christ, and have a real concern rfbout an interest in his grace and righteousness, then you may and ought to go to him, plead with him, cast your souls upon him, and apply all that he has clone, suflered, and purchased, to your own souls, for your satisfaction, supply, and consolation. Such a hope and com- fort as this, I desire by all means to encourage ; and would aim to make it appear to all the souls that are truly concerned, that they have a liberty, a free, unrestrained liberty, to trust in Christ for themselves, and to apply Christ to tliemselves. Surely you do not desire to be saved without Christ, or to be satisfied without an interest in him. I would not encourage such a desire, or promote such a satisfaction : wiiat I want is to lead you to an application of Christ to yourselves, that yoti may be satisfied, comforted, and supported in him aud by him. Case xxv.] CASES OF CONSCIENCE. 227 And if you can, though in but a low degree, trust iri, and reljr upon Christ for yourselves, you may be then said in some measure to know and believe the love that God hath to you in Jesus Christ. In this way you will find strength both to work for Christ, and to fight against sin and Satan. Winch brings me to the other part of this discourse. y. vt 9» II. What is that obedience which flows from true JaithI The letter upon which this question is founded justly observes, that, as faith without works is dead, so works without Jaith, as their animating principle, are dead also. They are only splendid appearances, and little better than shining sins. Though I would by no means disparage good works, yet it is highly necessary that our works be of the right gospel stamp, otherwise they are unacceptable to God, and often delade our souls. But indeed when we come to weigh our works in the balance of the sanctuary, and bring them to thq test of the gospel, I am ready to suspect, that not only all the works ot unbelievers, but that many of the works, even of believers themselves, are dead works. For there are a great number ot duties performed, in a legal, carnal, self-sufficient manner, by the children of God. Happy is he that can bring forth much spiritual fruit to the glory of God, by works of faith and labours of love ; and we ought to be thankful, if in any instances we can prove that what we do is truly in the name and strength of the Lord Jesus. It is therefore necessary to remark, that w^hen we put this question, what is that obedienr^ that flows from true faith ? it is not done so much with a design to determine a person's state, as to show the nature of his duty, and to give him a rule to judge when his works are done in a right manner. We must not conclude that we are destitute of divine grace, unless every act we perform is found to flow from true faith; for then the greatest believer in this world may well doubt and despond. All of us, even the best of us, will find reason to look back with shame upon many of our duties, and be obliged to confess that they have been dead works, having little or nothing of the divine life quickening them. Nay, we shall often detect ourselves of being kept back from some sins, and stirred up to some duties, by the most mean, carnal, and worldly motives, rather by restraining than by renewing grace. It is therefore much to be desired, that believers should know how to distinguish, not only good works from bad ones, but even the good works they pertorin in an evangelical manner, from those which are performed in a legal or carnal way. That we may know which we ought 228 CASES OF CONSCIENCE. [Case xxv. to be peculiarly thankful for. and which to lament over, let me then lay down the following marks, by which to judge of those duties that flow from faith. (1.) If our obedience flows from true faith, wc are moved thereto not by sclf-mll, but by a regard to the authority and command of Christ. Many ser-vices we perform, merely be- cause they suit our inclination, fall in with our temper or conveniency, or because they are of our contrivance or inven- tion. In this way persons may perform innumerable services, excellent in themselves, and agreeable to the divine word, and yet be little better than will-worship ; because that which spurs us on to them, animates us in them, and carries us through them, is their being done at a time, and in a manner, that suits to our own tempers. But true faith teaches us to regard and reverence the authority of Christ : then whatever we perform, it is because Christ commands us ; and what- ever we avoid, it is because Ciirist forbids us. The obedience of faith teaches us to eye Christ as our Lord and Master, and Ave are desirous to follow him in his directions. We would not do any thing but by his commission and order, however it may suit our inclination ; and would not omit any thing ho calls for, however it n)ay cross our own wills. Whatever \rc do, it is not so much to please ourselves, as to please Him who has an authority over our consciences, and a love to our souls. (2.) If our obedience flows from true faith, we are moved thereto, not from any thing vi.'iible, but from a realizing view of things iiivmble. We icallc by faith, not by sight. The generality of mankind are moved to do one thing, and avoid another, because of what they see or feel : all their motives are drawn from things within the verge of nature, and within the view of sense. But true faith teaches a person to look at, and live by, the things which are not seen, whicii are eternal ; and it is a good sign our obedience is of the right kind, if we are excited to it, animated and sujiported in it, not merely fey the applause or fear of man, but by a belief of those things which the gosj)cl reveals concerning Christ's glory, grace, love, and salvation ; all wlilch are things unseen. (.3.) If our obedlenre flov.s from true faith, we are moved thereto, not from sclf-rightcousucsff, but from love to Christ. When we avoid sin, or perform duty in a right manner, we do not think to work out a justifying righteousness thereby, cither in whole or in part ; neither do we aim hereby to make \\ic least atonement for o\ix sins. For these tilings, naiuely. Case xxv.] CASES OF CONSCIENCE. 229 for pardon and justification, we look to Christ's blood and righteousness alone. But we work from love to Christ, know- ing or hoping that he has loved us, and given himself for us. Tlie love of Christ cousirainelh us ; and then we live not to ourselves, but to him who died for us, and rose as;ain. Self- righteous performances are not the obedience of faith ; they are the direct contrary to it, as they oppose the very first fundamental principles of the gospel. Once more, (4.) If our obedience flow from true faith, we enter upon pur duties, not in our own strength, but in the strength of Christ. We know, we see, Ave feel, our own utter insufficiency to think a good thought, or perform a good work in a right manner. We are conscious to ourselves, that there will be no life nor spirit in our performances without the assistance or influence of Christ's grace ; and therefore we engage in a duty, lookino- up for, and relying upon, the strength and spirit of Christ. Whereas self-sufficient performances betray our igno- rance of the nature of true holiness and spiritual duty; and are neither acceptable to God_, nor truly 'beneficial to our- selves. Several more thoughts might be added, but let these suffice; only give me leave to recommend to you the serious perusal of Heb. xi. where you will be furnished with a variety of in- stances ; all which show the nature of the obedience of faith, and will teach you to judge, whether what you perform flows from true faith or no. I shall conclude the whole with three brief reflections. 1. How impossible is it to be truly holy, and spiritually obedient, without faith in Christ and tinion to him ! Many think that their obedience is the way to, and the condition of, an interest in him. But, alas, all the obedience we perform before faith, is self-will, self-righteousness, and self-sufficiency. There is not the least degree of acceptable obedience or true holiness pre\aous to a union with Christ by faith ; and all those who talk of true piety and virtue, without reliance upon Christ and love to him, know not what they say, nor whereof they affirm. If any therefore are desirous to become holy and evangelically obedient, let it be their first concern to fly to, and believe in, the Lord Jesus Christ for righteousness and «trength. We can never bring forth fruit to God, until we are dead to the law, and married to Christ, Rom. vii. 4. and we must become dead to the law, that we might live unto God, Gal. ii. 19. g, How impeifect and defective is the obedience qf even true 230 CASES OF CONSCIENXE. [Case xxv. believers ! It is liappy indeed, when a Christian is so circum- spect and conscientious in his services, that he is blameless and harmless in the midst of a crooked and perverse genera- tion ; when he is diligent and abundant in the work of the Lord : but if he seriously inquired which of his duties flowed from true faith, and were to cast aside all those performances that were attempted in his own strength, with a view to his own honour, and whicli he was moved to merely by his own will, or by things visible and sensible, there would then be but very few remaining to place among the number of truly good works. The believer may say, " It is true, I have done such a duty, attended such a service, or resisted such a temptation; but where has been my love to Christ, my dependence upon him, my view to his glory, in such a per- formance r" If you, believers, have your thoughts clear, and your eyes open, to behold your own hearts and ways, you will find that your works have not been perfect, have not been Jilled up with true faith, love, ai:d affection before God, as they ought to be. This is matter for deep and constant humiliation. 3. How necessary is it to put good icorks in their proper place ! If they are misplaced, they are in a sense destroyed ; all their excellency and value is lost. They must flow from faith in Christ, or they are good for little. Place them after faith, as the fruit and evidence of it, and they are beautiful ; they honour God, and are acceptable to him ; but if they are once made the ground of our hope, of pardon, and justification, they become oliensive to God, as tliey dishon«>ur Christ, and overturn the scheme of the gospel. Let us then, all of us, be concerned to be obedient, and to perform all the works of righteousness that lie in our power ; only see to it that they are performed from a sense of Christ's love, with a view to his glory, from a regard to his authority, and with a dependence upon his grace and Spirit. Case xxvi.] CASES OF CONSCIENCE. 231 CASE XXVI. On Self-examination. « Sir, " I HAVE attended your Wednesday evening Lectures, and have heard you frequently exhorting the people to attend to the duty of self-examination. I acknowledge it is a very im- portant duty, and I doubt not but it is often very useful ; but 1 find it very difficult to go through it with any advantasre to my soul. My heart is so averse to every thing that is serious, especially to a duty so close and interesting as this, that I know not how to go about it, I should be glad therefore to have it set in a proper light ; how I must perform it ; what are the fittest seasons for it ; how 1 must view it, and what use 1 must make of it. In thus obliging me, you may be useful to others." That self-examination is a duty, appears evident from scripture. Examine yourselves ivliether ye be in the faith; prove your oionselves : know ye not your oivnselves, how that Jesus Christ is in you, except ye be reprobates ? 2 Cor. xiii. 5. A duty, you will easily see at first view to be of peculiar im- portance, as it tends to lay open the heart, and bring us to the knowledge of our state towards God. It is necessary and esteemed an act of prudence, for the merchant to look into his accounts, to see what condition his worldly concerns are in that so he may not deceive himself, or injure others : certainly much more it is necessary for us all, to examine into the state of our souls, as these are concerns of infinite moment ; as we are all hastening to an eternal world; and a mistake here, when death hath discharged its solemn office, can never be rectified. The subject I am called to consider, is weighty indeed. It concerns you all; and therefore let me entreat your serious attention, whilst I endeavour to answer the following ques- tions : I. What must we examine into ? II. In ivhat manner must we do it f III. What are the fittest seasons for it? And, IV. In what light we should vieiv it, and what use should we endeavour to make of it? 283 CASES OF CONSCIENCE. [Case xxvr. May tlic answer to tlicse questions strike our minds, and ensrage us dilii,^cntly and frequently to attend to tliis duty, so as may be for tiie advantage of our souls. 1. What must ice examine into ? — It will be easy to deter- mine what must be the matter of our inquiry, viz. the state of our souls, or things relating to our experience as Christians, in which the glory of God, and the peace and welfare of our souls are concerned. Particularly, when we set apart some time for this duty, we should chiefly be concerned to inquire into one or both of these things : 1 . Whether we are real Christians or not ? And, 2. Wfiether we are growing o?" declini'/g Owistians f 1. He should inquire wheiJier we are real Christians or not. This is a point of the greatest importance. If we are Chris- tians indeed, all things shall go well with us, both in life and at death, in tin)e and eternity. But if we have only the name, however we may live in earthly pleasure, it will be awful dying. He that beUeveth on the Son hath everlasting life ; but he that believeth not the Son, shall not see life, but the wrath of God ahideth on him, John iii. ?>(\. How many have been, and are still in the melancholy state of the foolish virgins, — have the form of godliness, but know nothing of the power of it ? We read of the Iiope of the hypocrite, which shall perish, .lob viii. 13. What will become of his hope and him, when God takelh away his soulf Job xxvii. 8. As this is the case then, sure we should all be concerned to make a strict and solemn inquiry, what character we fall under, what state we are in. Would you know whether you are passed from death unto life, look back to the time when you think the cliange teas made, and inquire into the circumstances attotding it. ^Vhat view had you of yourself, of sin, of Christ ? i^id you see your lost, miserable, and wretched condition, and was you made willing to renounce all that stood in competition with the Redeemer, and to receive liim in all his mediatorial characters ? — Many cannot remember when the change was made; therefore, do you huiuire what evidences can you produce oj the grace of God in you. Do you hate sin f Do you desire tiierefore above all things to be delivered from it? Is it your daily burden? And does heaven a])pear peculiarly amiable, because there sin will be no more ? What is your faith ? He that believeth shall be saved, Mark xvi. IG. Is Christ the object of your faith; Christ, as he is represented in the gospel ? Do you go to him for righteousness to justify you; liis Spirit to sanctify you; and liis whole »»alvatioa to be bestowed upon you? — What is Case xxvi.] CASES OF CONSCIENCE. 235 your humility f Do you appear vile in your own eyes ? Are you filled with self-abhorrence ? Do you see nothing in your- self, nothing in your services, and are you willing to receive salvation, as the free gift of God^ and to admire his rich dis- tinguishing grace in the bestowment of it? Do you seek after a submission to the dispensations of his providence, not dictating to infinite wisdom, or censuring his conduct, but thinking honourably of all his ways, and desiring to say always. Father., not my will, but thine be done? — What is your /lope? Does it lull you to security, and encourage you to take your ease,_ for all is well ? Or does it put you upon duty, enliven you in it, reconcile you to afflictions, animate you with zeal, and put you upon seeking after purity of heart and life ? — • What is your love f Can you say. Whom have I in heaven but thee, and there is none upon earth I desire besides theef When Christ is present, do you rejoice ? When he withdraws, are your souls grieved ? When he is dishonoured, do you mourn ? Do you long after clearer views and fuller enjoyments of Christ ? — These, and such like questions, should be put to your soul, when inquiring into your state. 2. Another subject of inquiry is, whether we are growing or declining Christians. Inquire, Do you see more of the odious- ness of sin f Do you grow more confirmed in this great truth, that xjou are nothing ? Are your views clearer of your weakness and poverty, of the glory and suitableness of Christ, and of the excellency of the gospel ? How are your corruptions ? Are they as prevalent as usual? Are not your affections more mortified to the world? Does pride possess your breast as much as ever ? Does passion still boil in you, and lead you aside as often as before? Are you as much entangled with lust, as easily conquered? Have you got no victories over sin, got no steps forward in your journey, added no cubits to your spiritual stature? — Are you not in some measure mors like your Lord ? Have you more of his divine temper ? Are you therefore more meek and lowly in heart; more patient and submissive to your Father's pleasure, more active and diligent in promoting his glory, and more concerned to live usefully and profitably ? — In what condition is your faith f Does it grow stronger? Do you feel more of its purifying influences ? — Do you love\ Jesus and his people more than you did? Are you more afraid of offending your Redeemer, more desirous of honouring him, more humble under a sense of the little you do for him, and longing more after a better world, wliere you shall love and praise hif» for ever ?— Finally, Are fSf CASES OF CONSCIENCE. [Case xxvr. yon become more spiriUial, more heavenly in your temper, your duties, your conversatioii ; more rirvumspect in ijour walk; and more concerned to fill up every relation and character in such a manner, as vou mav adorn the doctrine of (jod ycur Saviour in all things? — Thus inquire into these two important points, whetl'.er you are Christians, and what progress you have made; whetlier vou have reason to say, Oh, that it xcas with me, as in months past, and so to be humbled under a conviction of a decline ; or whether you luive reason to admire distinguish- ing grace, for any advances in holiness, and growth in expe- rience ? II. In ichat mannei' must we examine ourselves, or how must tve perform this duty ? — If we do not attend to it in a proper manner, it will be of no real advantage. That the ends of it may be answered therefore, let us, 1. Lt^ok up to the S'lirit by prayer for his assistance. If you have set apart some time for this duty, begin with prayer. You will have but little satisfaction, if the Spirit is not with you. You will be ready either to draw a shade over the work of God in your heart, and so come from the duty under dis- couragements, or, else you will perhaps take that for real saving experience, which is not so, and so run into ])resump- tion. Be earnest w ith God therefore to be w ith you ; to impress you with a deep sense of the great importance of the duty you are entering upon, that you nmy not trifle with (lod, and your own soul ; to enable you 'io examine your heart thoroughly, and as in his presence ; and if he has given you an experience of renewing grace, that he would shine upon his work, that your evidence of the Chris ian may clearly appear; or if you have been deceiving yourself with false hopes, that he would convince you of it. Wrestle with God for Ids presence, if you would succeed in the duty. 2. Do not make marks yourself, but observe and try yourself hy those nhich God has given you in h'ls nord. Some make marks of the Christian themselves, just as their fancy leads them, and are either deceiving tliemselves by them, or else drawing inicomfortal)le conclusions concerning their state. The hvpocrite thinks it is enough to attend ordinances, and go through a round of duties, and so is resting upon a sandy foundation. The Christian is ready to make a comfortable frame, lively afVections, a warm heart, &c. marks of grace, and therefore is often ready to look upon himself as a hypocrite. Look into scripture, and sec what (iod has made marks of the Cliriblian, and do not let fancy be your guide iu a matter of Case xxvi.] CASES OF CONSCIENCE. 2S5 such importance. Dist'mgitish between marks of grace, and marks of growth in grace, and apply each to their proper subjects in your inquiries. For instance, if you would know whether you are a Christian, do not inquire into the measures or degrees of faith, love, &c. but into the reality of them. A weak faith renders the Christian as safe as a strong faith; and a spark of real love is an evidence of a saving change, though it is not blown up into a flame. .S. Be impartiat in this duty of self-examhmtion. The Christian and the hypocrite are both ready to be too partial; the last in his own favour, the other against himself. The hypocrite can see every thing that is encouraging ; he doubts not but all is well : whereas the Christian can see nothing in himself that is good. As the woman of Canaan by faith turned every discouragement into an argument; so, the Christian, on the other hand, too often through the power of unbelief turns every appearance of grace into an objection. Give every thing its due weight. Do not stop, as you are ready to do, at a vievt of your imperfections. Do n^t say, I need go no farther^ here is evidence enough of my hypocrisy ; but go farther, and see what of the Christian you can observe, and weigh both impartially. 4. // you can find hut one mark, yoxi may draw n favourable conclusion. A real mark of grace, is the actings of grace; and therefore, whenever you can see but one mark, you may com- fortably conclude that God has begun a good work in your heart. Should you have reason to conclude that you love the brethren, love them for the image of Christ in them, you need not hesitate about your state ; for this love is the exercise, or goings-out of that grace, God has implanted. Sometimes one mark appears visible and sometimes another. If you have but one, be tlumkful, and give God all the glory. I might add some other directions, but I pass on to the third question. III. What are the fittest seasons for self-examination f It is a duty that should be frequently attended to. Every day we should be looking within, and taking a view of our hearts. At the conclusion of the day, we should be concerned to ask our souls such questions as these — How have I spent this day? — What sins have I fallen into ? — What frame have I been in? — What advantage have I gained in n)y way to Zion ? — When we have been reading the icoi'd, it will be proper to examine ourselves by it; what we have seen in it; what have we experienced of it 3 and how we may improve it ? — Jfter 23, 30, Sooje lie for some II 248 CASES OF CONSCIENCE. [Cask xxvii. considerable time under awful and distressini^ views of sin, and filled with the deepest compunction and contrition for it, before they arc cheered with the view of pardoning mercy; others just feel the smart, and are led to Jesus. As soon as they are wounded, they are healed. But in all those cases, where there is a saving work of the Spirit, there is such a conviction of sin, as to humble the soul. All see themselves lost and undone without a Saviour ; all confess their guilt, fall down at tlie footstool of God's throne, and there acknowledge their sins with every aggravation ; charge themselves with the greatest ingratitude, appear in their own apprehensions deserving of everlasting burnings, confess how much they have dishonoured God, and wonder and admire at infinite compassion, that they are prisoners of hope, and have any encouragement to expect an interest in pardoning mercy. All this is strongly represented in the parables of the Publican and the Prodigal. What a deep sense has the Publican of his un worthiness ! how humble ! he is afraid to draw nigh, lest that should be esteemed presump- tion ; he therefore stands afar off. He dare not lift up his e3-es towards heaven, the j)lace of God's habitation, sensible he had not the least reason to expect an admittance there ; with his tyes therefore fixed upon the earth, and with the deepest sense of guilt, he smites upon his breast, in a token of his wretchedness, and though unworthy to be received, and fit only to be thrown into hell, yet he ventures to speak to God ; but all his plea is mercy, God be merciful to me a sbwei; Luke xviii. 13. Thus beautifully and strongly is this humble frame represented in the parable of the prodigal son, Luke xv. 17, he. He had wasted his substance in riotous living, and been guilty of the greatest ingratitude to a kind and indulgent father; when he therefore comes to be sensible of it, how is liis soul humbled ! See how he approaches the Father whom he liad abused ! he falls down at his feet, makes a free and full con- fession of his sins, and only begs to be admitted as a ser^•ant. Fuihvr, I have sinned a^ains-t heaven and iti llnj siQ;lit, and airh no more wortltij to he called tinj su)i ; male me as one of tloj hired servants. 1 have forfeited the amiable title of a son ; I can no more expect to be treated as a child ; I liave forfeited every endearment of a father ; I ask it not therefore ; only let me be admitted as a servant; that is all I at present crave; ( dare look no further. — Thus the frame in which the sinner comes to Jesus is humble. IL The Sf)int convinces the sinner of the ijijiiiite pnrity and holiness of Gody tlic udiousKCis of sin, and the imperfections Case xxvii.] CASES OF CONSCIENCE. ?45 attending all his religious duties. — He comes to Jesus therefore filled with self-abhorrence, and renouncing all his poor services, as being insufficient to justify liim before God. — As the sinner is to be brought to an entire dependence upon, and a hearty acceptance of Jesus Christ in all liis characters, so the Spirit takes those methods with him that have a direct tendency to bring about this important end. For this purpose, therefore, he gives him some suitable conceptions of God. He had perhaps before, as many others, conceived of and represented him as a being of infinite benevolence, goodness, and mercy, but now, though he adores his mercy, that shining perfection of his nature, yet he has a striking view of his infinite justice, purity, and majesty : together with this, the Spirit gives the sinner a view of the odiousness of sin; how contrary it is to the holiness of God, to his holy law, and what deformity it has introduced into the soul ; the understanding, will, and affections, being sadly polluted. This fills him with self-abhorrence : he finds himself carnal and sold under sin, when compared with God and his law, Rom. vii. 14. He finds such an inconformity of soul to the divine nature, that he appears vile and detestable. He sees so much of the malignity of sin, that his breast is filled with a hatred of it, and he cannot forgive himself, for so greedily pursuing that which has so much obliquity in it. The Spirit does not indeed make a full discovery to the soul at first of the malignity of sin : this he does gradually as he carries on his work ; the evil of sin and the plague of his heart are laid open more and more, to raise his abhorrence of himself; but at first he gives the sinner such a view of the odiousness of sin, as to make him appear vile in his own eyes, and really despicable. Thus he styles himself the very chief of sinnerSy less than the least of all God's mercies. He is filled with a self-loathing, with shame and confusion of face ; and thus he comes to the Redeemer. And though before he was ready to lean upon a few religious duties he had performed, yet now he sees such defects in them, as to make them absolutely un- ■\vortliy of the acceptance of an infinitely holy God, and therefore unfit for a guilty creature's dependence. He comes therefore renouncing all his own righteousness, and with the church, esteeming it but as filthy rags, and an tinclean thing, Isa. Ixiv. 6". He is now in a great measure emptied of self. Under first convictions indeed he might fly to duty, under an apprehension that this would remove his fears, and ease his conscience ; but now he comes to Jesus, he sees his poverty ; he comes naked. He is far from a Laodicean temper. He is not pufted up with 244 CASES OF CONSCIENXE. [Case xxvii. the Pharisee, endeavouring to quiet the clamours of conscience \vith what he has done; but conies renouncing ail his religious privileges, all his shining gifts, and all the duties he has dine, being convinced that all of them put together are incapable of appeasing an infinitely righteous Judge, and of entitling him to an everlasting felicity. III. The S/jirit convinces the sinner of the suitableness and all-siifp ciency of Jesus Christ : tliis is accompanied ivith icarm desires after Jiim, a high esteem for him, and a thankful accep- tance of and obedience to him. The Spirit does not leave the poor sinner when he has convinced him of his nakedness and misery. As he is the glorified of Christ, so, he takes of his things and shows them unto him, John xvi. 14. Has he no righteousness to justify him before God; he presents him with a fulness of righteousness in the Redeemer; righteousness that is pure and perfect, that has been approved of and accepted by the Father, and that has infinite and everlasting virtue and efficacy in it, and therefore is perfectly suitable to the case of a guilty sinner. Is he guilty? 7 here is pardon purchased by the great Mediator, free and full pardon for every sin. Is he miserable and wretched ? There are riches of salvation in Christ, yea, durable riches and righteousness, Prov. viii. 18. Is he weak ? There is strength in Jesus, the Mighty God, Is he unworthy? Clirist is worthy, for whose sake all the bles- sings of grace and glory should be given him. In fine, are his circumstances of the greatest indigence; is he made up of wants? Christ is all fulness to answer his condition. Now such a view as this, cannot fail of raising in tlic sinner, an esteem for such a Saviour, fill him with desires after him, and make him thankfully accept of him. Is it so, says the sinner? Is Jesus able to save wito the uttermost all that come u/ito God by liim ? and will he look upon such a poor, vile, despicable creature as 1 am ? Oh blessed news ! let me not stay a moment, oh my soul ; let me fly to this Saviour: let me love him, trust my everlasting all with, him, receive him, and trust in him, as my righteousness and strength. \\ hen the sinner sees a door of hope thus opening, and that Jesus is the person that lias done it for iiim, he is alive, admires, adores, loves, desires, and comes, and ventures his soul uj)tHi Christ, and trusts in him, for all that salvatioti he stands in need of. — And thus the frame in whicli the soul comes savingly to Christ, is a depending believing frame. IV. He is convinced of the necessity and beauty of holiness y of the love of Jems Christ in giving himself for such guilt}f Case xxvii.] CASES OF CONSCIENCE. 245 creatures, and this is accompanied with an entire, obediential, and submissive jrame. The soul is brought not only to the obedience of faith in Christ, as the Lord his righteousness, but to take him in all his characters. Before his convictions he was ready to say, Who is the Lord, that I should obey him f I cannot relish so many duties; I cannot think of enduring reproaches and persecutions for Christ. If he makes a pro- fession, it is only an empty one ; and that perhaps the effect of custom and education, or occasioned through the authority and influence of his friends. But when the Spirit works upon his heart, and brings him to the feet of Jesus, he gives up himself a willing subject to the Redeemer, agreeably to what the Father promises the Son, Ps. ex. 3. Thy people shall be willing in the day of thy power. The love of Christ now constrains him ; and as Jesus has done so much for him, he cannot refuse him so small and reasonable a request as his heart. He yields himself a cheerful sacrifice. He chooses Christ and his service before all the pleasures of sin. He willingly parts with his Dalilahs, takes Christ as his Lord and King, takes him with his cross, and is willing to employ all the powers of his soul for his Redeemer's glory, and to be entirely at his disposal. He is willing to have his corruptions all sub- dued, his Redeemer's image implanted, and to be ruled and governed constantly by his laws. — Thus we see, what is the frame in which a sinner closeth with Jesus Christ, what are the workings of his mind. Not that these things may be so distinctly and separately ranged in the soul at first ; yet he has a general sense of them, and in time distinctly considers them in ail their importance. To illustrate what has been said the more, let us represent a sinner under these serious and impor- tant impressions coming to Jesus, Methinks I see him struck with conviction, falling down before God, and breaking out in some such manner as this : — " Lord, what a guilty creature am I ! Why hadst thou not long ago cut me off, and sent me to the infernal regions, to receive the just reward of my sins ? Against thee, thee have I sinned, and done innumerable evils in thy sight : I have absolutely forfeited the blessings I am come to thee for; yet stretch forth the hand of thy mercv, and get to thyself a name and a praise in the salvation of one so unworthy. Oh the infinite patience and long-suffering of God to a wretch so provoking ! Lord, I am all sin. I am a lost, undone, perishing creature. I thought once all was well ; I boasted of my duties. I apprehended myself rich, but now I see I am miserable, and blind, and naked, have nothing to 246 CASES OF CONSCIENCE. [Case xxvir. recommend me to thy favour, but enough to make thee view nie witli detestation and abhorrence. Lord, 1 have nothintr to plead, but free mercy ; nothini^ to depend upon, but that blessed sacrifice, which I would ever have in the most grateful Temembraiice. Oh Jesus, thou art the only able Saviour. A sense of my need of thee, has filled that heart, that was all enmity to thee, with desires after thee. How suitable dost thou appear in all thy cliaracters ! I liope I now love thee, 1 now feel my heart melting under the all-conquering influence* of thy love. I would now be thankful for thy undertaking, adore thine infinite grace, that such a wretch has encourage- ment to come unto thee ; and I would come, abhorring myself, and repentin'z in dust and ashes. I would come renouncing all my poor despicable duties and services ; I would be clothed ■with thy righteousness, and thine only. Lord, 1 would come, giving up all my sins, my pleasures, all my worldly interest, and I would take thee with thy cross, thy reproaches and clifHculties, esteeming it greater riches to h.ave an interest in thee, than were I possessed of all the world. Here I am. Lord, at thy feet ; I would make an unreserved surrender of myself to tliee, to thy guidance, government, and disposal. Do with me whatsoever seemeth good in thy sight, so I may but be an object of thy favour here, and be happy in thy ever- lasting presence above." This is a true evangelical frame of soul. Tiiis is the frame in which the sinner comes to Jesus for salvation ; and whoever has been enabled to come in the manner that has been represented, has savingly closed with Jesus Christ, and he is really and actually united to, and in- terested in him. For the particular satisfaction of the soul, I would prove by the three following things, that he that tiius comes, comes savingly to Jesus Christ. 1. Tliis frame of soul is I'very tfoi/ onstcerahle to the ends God has in view in the scheme of snlvalion. — The great end God has in view in the whole of our salvation, is to glorify and exalt the infinite riches of his sovereign grace, and to keep tlie creature from boasting. All tiic methods therefore that he has taken, have that particular tendency. Thus the objects he has pitched upon arc sinners, oftentimes some of the most contemi)tible sinners, that they may not have the least apparent ground of boasting. Tiiose that are brought to the marriage- supper are not the rich, the honourable ; but the lame, the halt, and the blind, and such as are in highways and hedges, the most despised i)art of mankind, Luke xiv. 23. Ve see your callings brethren, says the Apostle, hoic that not many icisemeu Case xxvii.] CASES OF CONSCIENCE. 247 after the fJesh, not many 7nighty, not many noble are called: bat God hath chosen the foolish things of the world, to confound the ifise ; and God hath chosen the weak things of the worlds to confound the tilings ichich are mighty ; and base tilings of the loorld, and things ichich are despised, hath God chosen, yea, and things ichich are not, to bring to nought things that are. And why is all this ? That no Jiesh should glory in his presence, 1 Cor. i. 26 — 29. He has likewise fixed upon the weakest means to bring about the conversion and salvation of his chosen people; and all, that the excellency of the pov/er may be of God, and not of man, that so he may be glorified. Thus the frame of soul in which the sinner comes to Jesus, is answerable to these views. He comes humble, he is emptied of self; he admires divine patience and grace; he pleads free mercy, and lies at the feet of Christ an humble suppliant, depending upon him alone for acceptance. This frame then, so exactly corresponding to the ends God has in view in the whole scheme of salvation, makes it appear to be a true gospel frame, shows that we come aright to Christ, and shall meet with acceptance in him. 2. This frame corresponds with the representations we have of Jesus Christ in the gospel. — How is he represented, but as our righteousness and strength, our wisdom, our all and in all? He is held forth as the object of our faith, as the only founda- tion of our hopes of eternal life. He is represented as the true vine, being the only fountain of all spiritual life to his people, and having in liim an inexhaustible fulness of all grace for the supply of all our wants, John xv. 1. He is called the Lord our righteousness, Jer. xxiii. 6. to signify that he is all in justification. He is our green fir-tree, all our fruitfulness depends upon him, Hos. xiv. 8. In fine, without him we can do nothing, John xv. 5. Agreeable to these and such-like representations of Christ is that frame we have been consider- ing ; and therefore I conclude it is a right frame, and all such as come so to Christ, have an interest in him. If the sinner owns Jesus in all his characters ; gives him the glory of all his dharacters ; receives him as his righteousness, his strength, his all, he certainly comes aright, and has that faith which is saving. 3. This frame is agreeable in the experience of the saiyits recorded in the icord of God. — It is the frame recommended by our Lord in the parable of the Pharisee and Publican. It is the frame the prodigal is represented as coming in to the Father^ and which the Father owns and approves of, Luke 2iS CASES OF CONSCIENXE. [Case xxvir. XV. i?0, &c. ]t is the frame David appeared in when sensible of liis backslidings, and receiving a fresh assurance of pardon, 2 Sam. xii. Ps. li. — Peter appeared in this very frame when he was restored after his fall, Luke xxii. 62. — And Saul, the obstinate Jew, tlie rigid Pharisee, appeared to be under the same impressions, and manifested the same spirit at his eon- version. He had a deep sense of sin, and he absolutely de- spaired of ever obtaining eternal life by his own righteousness, Rom. vii. J), he desired to be found in Christ, clothed with his perfect and everlasting righteousness, Phil. iii. 9. and made a full surrender of himself into the hands of Jesus, to do with him, and dispose of him, as he pleased, Acts ix. C. and he trembling and astonished, said, " Lord, what wilt thou have me to dot Mere I am at thy feet, thy conquest; the triumph of thy grace ; I willingly yield myself a sacrifice to thee, take me, Lord, and rule in me, direct, order me where and as thou pleasest, I am ready to follow thee in all things." — Upon the whole, we may with the greatest satisfaction and readiness conclude, that the frame that has been described is a true evangelical frame, and that in general it is the real frame in which every sinner savingly closeth \\\i\\ Christ. — Let me now tlien see how this case may be improved. — And here I would address myself, \. To those that are hiquiring the icay to Zion, and crying out, What shall lue du to he saved f — Art thou, oh soul, under the appreliensions of guilt ? Art thou lost and undone without an interest in the Saviour ? Art thou sensible that Jesus only can deliver thee ? And art thou saying, How shall I come to liini ? I am altogether unworthy of his notice; I deserve his everlasting frowns : I have nothing to say to move him to look upon me, unless this will do it, that I am miserable, wretched, blind, and naked : and will he receive such a creature ? — Thus con)e, oh inquiring soul; this is the best frame thou canst come to thy Redeemer in. Come thus, and thou shalt find accep- tance. Art thou unworthy? come and tell the Mediator. Let Inni know thy wants; tell him of thy desires; give up thy all into his hands, and plead his own free gracious promise, that he that comes to him he icill in no icise cast out, John, vi. 37. This is to come aright ; ti\is is the temper, the spirit of the gospel; and be assured thou slialt meet with a hearty wel- come. Jesus will take thee into his bosom: open all liis heart to thee, give tliee his presence here, and make thee eternally liappy with himself in the mansions above. Thy unworthiness shall be no obstruction: thy crijusoii sius shall all be washed Case xxvii.] CASES OF CONSCIENCE. 249 away. Jesus gives all liis blessings freely ; he gives them to the most unworthy. 2. / icoidd address myself to tlie Christian wlio is afraid he never came to the Redeemer aright. — Thou art calling this in question, let me ask thee — How was it with thy soul, when thou gavest up thyself to Jesus ? Wast thou not humble ? Didst thou not come confessing thy sins, lamenting over them ; renouncing thy righteousness, thy DaHlahs, and giving thyself up wholly to Jesus ? Didst thou make any reserve ? Didst thou not take the Redeemer in all his characters, and say^ Lord, take my heart, take all I have ; not only save me from hell, but sanctify me ; do with me, and by me, and in me, what will be most for thy glory ? Was not this the case ? Let con- science speak, for to that I appeal, and that must give its witness to what I have said. Yea, oh humble Christian, thou didst come aright to Christ. God has given thee saving faith in the Redeemer. Go on with cheerfulness, thou hast most assuredly an interest in Jesus Christ, and heaven will infallibly be thine. 3, / icould address myself to the hypocrite and empty pro- fessor upon this question. — And it is plain that you have no more than a name to live. Your hopes of eternal life ar^ absolutely vain, and you are yet in the gall of bitterness and in the bond of iniquity. You profess to believe indeed that Jesus is the Saviour, but have you ever savingly closed with him ? Did you ever see your nakedness, misery, and poverty, the all-sufficiency of Jesus Christ, and thus come to him for salvation ? Were your hearts ever mr.de willing to receive him in all his characters ? And have you made a full and unreserved surrender of yourselves to Jesus? Let conscience act but a faithful part, and it will witness against you. To what purpose is it for you to entertain hopes of eternal life then ? If you are strangers to Christ, you are in the most awful state, being under the wrath of God. Oh do not deceive yourselves with the expectations of an everlasting inheritance, and yet have no more than a mere form of godliness. Examine yourselves, and you will find you are strangers to that frame that has been described. You know nothing savingly of Jesus Christ, and therefore have no interest in him. Lastly, How much they are mistaken who are ready to con- clude they have not a work of grace, because they never have felt those legal terrors others have, they never appeared inider such degrees of humiliation as many have discovered. — The Christian is often complaining of an unhumbled soul. He is KK 250 CASES OF CONSCIENCE. [Case xxviit. ftfraid he has not seen enough of sin ; he begs to have a deeper sense of it. He sees others full of contrition, theit hearts deeply impressed with a view of it; but his lieart is frozen, dead, and stupid : he cannot mourn as some do ; and therefore he fears he has not tliat real humiliation, which is a necessary evidence of the grace of God. In this thou art cjreatly mistaken ; hast thou seen so much of sin as to fill thee with desires after, and to make thee willing, heartily willing to receive Jesus Christ in all his characters, and cast thy soul upon him ? Thy convictions then arc saving ; thy liumiliation is real ; and thy state is happy. Ever remember for your direction and satisfaction, the great question is not, whether vou have been under such and such legal terrors or not ; whether you have discovered such and such degrees of Immiliation ; but whether you have seen sin in such a light as to make you humbly, willingly, and thankfully accept of the Saviour, and give up yourselves to him. If so, you have been enabled to come aright to Jesus Christ, and have savingly closed with hiai. CASE XXVIII. j4 person has had a religious education, and Cannot remember ant/ time or place, when and where God first wrought upon his soul; ivhat judgment must he form of his state, and what methods must he take to be satisfied that he is a child of God 9 THIS is a question that is suitable to the case of many of jLiod's dear children, and what occasions innumerable fears and doubts; sadlv breaks in upon the peace of their souls, and leads them into that frame that dishonours God. When the Christian has been lieuring a converted sinner representing the time and circumstances of his conversion ; liow God uwakened him to a sense of sin, humbled his jiroud heart, and brought him to the feet of the Redeemer. When he has been hearing a ser\'ant of Christ representing the early discoveries God was pleased to make to hiui of his wretched condition, and how in the bloom of lilc he was brought to give himseJf Case xxvin.] CASES OF CONSCIENCE. 251 up to a dear Saviour; when the Christian hears these and others pointing out most circumstantially the manner of their being brought to Christ, he goes away under great discouragements, and opens his heart in the following manner : — " See, oh my soul, how it has been with others ! Hear the account they have to give. Their conversion has been evident to themselves and others ; and had I really received the grace of God, should I not remember some of the circumstances of that happy moment ? It is true, I have been sober from my youth, and am not chargeable with any gross immoralities ; my conversion could not therefore be so visible as that of the open and profane sinner, yet there is a great difference between mere morality and grace ; and if a good work is begun in me, when- ever it was, the change was great ; and must I not remember some of the happy circumstances ? Have I not reason to fear, that all my religion is nothing more than the effect of educa- tion and example ? Will not the instructions of a parent, will not the daily observance of the regular exercises of religion in a family, have a great influence to fill the mind with awe, guard a person against outward immoralities, and be a spur to the discharge of some of the duties of religion, even so much as to appear as a real Christian ? And may not this be my case ? What reason have I to draw a different conclusion ? What must I do in my present painful dilemma? What method must I take to get satisfaction in a point of such vast importance? In fine, what must I call myself? Am I a child of God, or am I only an almost Christian, — a Christian by the force of education?" I grant thee, oh timorous soul, some- tliing of this is awfully true. A person may be carried to some considerable lengths in the profession of religion through the influence of an education, and especially the daily example and instructions of an affectionate parent, or guardian, whilst they are present; but when they are gone, and temptations begin to present themselves in all their force, the person may throw off all restraint, and no longer appear the Christian. Thus, Joash did that which was right in the sight of the Lord, all the days of Jehoiada; hut when he was dead, he fell into idolatry, 2 Chron. xxiv. 1 — 17. This is too often the case: the children of godly persons sometimes turn the greatest apostates, and from a strict profession run the greatest lengths in infidelity. These things are often stumbling to the humble Christian, who cannot remember the time and circumstances of his conversion, and he is ready to fear that he is no more than an outward professor^ and shall one day absolutely fall, 252 CASES OF CONSCIENCE. [Case xxvtit. and maliC it appear that he never received the grace of Cod in trutli. Having thus then represented thy case, thy doubts and difficulties, I would answer the question in the following manner, I. Do not hastily conclude, that thou art n stranger to a ijcorlc of grace. It is not enough to make us fear that we are almost Christians, to say we cannot remember the time when God first brought us to Christ, and what methods he took to do it. This will appear, if we consider the three following things. 1. A rememhrnnce of our conversion, i,? no ynark of grace. A real mark of grace, is of the same nature with grace itself; therefore there cannot be a mark of grace, but there must be grace itself. For instance, love to Jesus Christ is a mark c f grace, — a real, a genuine mark, because it is the very actings of grace itself; or it is that habit of grace implanted in the soul, brought into exercise. Therefore wherever there is love to Christ, it is a certain and undoubted evidence, that a real saving work is begun in such a soul. But it cannot be said so of our remembrance of the circumstances of our conversion. If this was a mark of grace, then those that could not rcjnem- bcr their first awakenings and closing with Christ, must con- clude they are yet strangers to the grace of God. So that remembrance of conversion, is no real mark of it ; for if so, how many thousands must be deemed only outward professors, who give all the real evidences of a saving acquaintance with Jesus Christ ? Many are sitting at the riglit-iiand of Jesus, and sweetly singing the song of Moses and the Lamb, Avho whilst here could never remember the time when CJod first imj)lanted a principle of spiritual life in their souls. Vea, may I not say there are many of the most eminent of God's saints, who, like stars of the first magnitude, shone with a peculiar lustre, and yet were at a loss in this particular point. Thus, if you are ready to look upon a remembrance of your conversion as necessary to determine you Christians, you arc imder a great mistake; and this will be a means to fill you Avith perpetual anxiety, and so unfit you for that cheerful conversation and discharge of duties which is suitable to the Christian character. You have no warrant from Scripture for such a conclusion ; but the imhappincss is, we make marks of gi'ace, and then examine ourselves by them ; and if we find them not, imnietliatcly conclude we are no better than hypo- crites, though at the same time we have no foundation from the word of God, for such a conclusion. Case xxviii.] CASES OF CONSCIENCE. 253 2. Many are sanctified from the womb, or so early, that they cannot remember when the Spirit first began his work in them. — Jeremiah seems to be such a person, ch. i. 5. Before I formed thee in the belly, I knew thee, and before thou earnest forth out of the womb, I sanctified tliee. Though tlie word sanctify may signify set apart, and that God designed him for the woric he afterwards employed him in, yet the other sense may not be excluded. We cannot, we dare not, say it is impossible for God to sanctify a babe ; though we cannot comprehend liow it can be done, yet all things are possible with God. He can and does do it, else our dying infants must be in melancholy circumstances : they come into the world, destitute of grace, or considered as the children of the first Adam ; they have lost the divine image, and this must be restored, that they may be fitted for the everlasting enjoyment of God. And if dying infants are sanctified, why may not living ones ? It is equally possible M'ith God, the one as the other. Samuel appears to be one of those that were sanctified so early, 1 Sam. i. 2. and many instances almost every age has produced of children in their most tender years, discovering a love to God, and an esteem for sacred things. And this has been chiefly amongst the children of God's people. He has put an honour upon his saints, and has early fulfilled his promise to their seed. Thus then you may have been early sanctified, yea, so early sanctified, that it is impossible for you to remember the work ; and would you conclude yourselves hypocrites, or only almost Christians, because you cannot point out the time of your conversion ? Perhaps as far as you can look back, you can remember that your minds were in a great measure under the same impressions they now are; and this seems to be a happy intimation, that God was pleased early to sanctify you, so that you are absolutely incapable of remembering the happy moment. Be not discouraged then, because you cannot speak of your first convictions, and tell how the Spirit brought you to Jesus ; nor say that a saving work has never been wrought in you : you would hereby be limiting an infinitely wise and gracious God, and so act unsuitably to the obligations he has laid you under to him. 3. Grace is often insensibly and inperceptibly infused into the hearts of those who have had a religious education. The change is so gradual, or so easy, that it \s scarce to be distm- guished. The Christian cannot point out the first movings of his heart} he cannot remember any extraordinary impressions. 254 CASES OF CONSCIENCE. [Case xx\ hi. There is nothing of mount Sinai attending the change ; no thunders of tlie laws ; no alarms of conscience. The work is done in a moment ; the heart is opened as it were with the turn of a key; a saving change is made, and yet the person perceives it not, but appears the same. Some can as soon lose a sense of their existence, as tliey can forget that important season, when God suddenly struck tliem with the most awful convictions, and filled them with all the terrors of Sinai. Their conversion was visible and remarkable, whilst others have been as cflectually brought to Jesus, but it has been with the utmost silence ; the Sj)irit came with a still, but powerful voice, called them to the Redeemer, and changed tlie natural bent of their hearts, and they arc not aware of it. No \vonder the swearer, the blasphemer, or profane person remembers the particular steps God took with him. But here, one appears the same he ever was. He has been taught to pray from a child, to read the Scriptures, and to attend divine ordinances ; he has been all along habituated to good conversation, and he knows not when he first began to relish these sacred things, Saul's conversion was remarkable, Acts ix. but M'hen Samuel's was, whether he was sanctified in infancy, or the work was begun after the dawnings of reason, was difficult for him, and those that knew him, to determine, as he had been always habituated to religious exercises. It is probable, that those tliat cannot remember the time of their being brought to God, were wrought upon in their tender years, when, through the unripeness of their judgments, they were incapable of distinguishing what was a real work of grace: the work being then actually begun, gradually and insensibly discovers itself in their after-life, and they often become shining Christians, without being able to give any account of their being brought to the Redeemer. — Thus, oh soul, these con- siderations are suilicient to guard thee against those rash conclusions thou art sometimes ready to make, that thou art no Christian, because thou canst not remember the time and circumstances of thy conversion. God may have sanctified thee from the womb, or so early and so gradually led thee into a real experience of tlie divine life, that it is impossible for thee to point it out. Be not discouraged therefore ; neither give ^\-ny to unbelief, because thou art dishonouring God hereby, and maycst provoke him to withhold from thee those sweet tokens of his presence, which would fill thy soul with divine consolation. So much negativelv. Case xxviii.] CASES OF CONSCIENCE. 255 II. Examine yourselves hij those tilings that teivJ fo give you satisfaction in this important matter, and that come within your reach. — Thus. 1. Look into ichat you have experienced.-^-Thnt you have had some experience of the things of God in those duties to which you have been inured, I make not the least doubt. It will sufficiently appear upon examination. How has it been with you wlien approaching God in secret prayer ? (For I take it for granted you attend to that.) What has been your frame of soul, the workings of your minds, when under hearing the word ? How have you been in meditation, and in the various duties in vv'hich you have from time to time been engaged? Have you gone one continued round in a dull and lifeless manner, without having any real sense or experience of the workings of divine grace ? Have your natural affections been moved, but not with a sense and real view of spiritual objects? Rather have you not found your souls differently impressed, and in different frames at times ? When Jesus has been repre- sented in his various important characters, have you not found sometimes your souls melted in some measure with his love, your hearts filled with desires after him, and with a high esteem of him ? When sin has been represented in all its odiousness, our natural depravity, our weakness and great unworthiness, have you not at times been humbled, seen yourselves vile, and been filled with self-abhorrence ? Have you not found your hearts filled with hatred of sin ; have you not mourned over it, and begged to be delivered from it ? Have you not found those hearts, those spiritual evils which all God's people so much complain of, viz. spiritual pride, workings of corruption, and distractions in duty, coldness and formality, &c. And have you not complained of these, and lamented over them before God in secret? Once more, have you not, when in your closets, when none have been witness but God, have you not there sometimes found meltings of soul, when mourning over your sins ? Have you not, so far as you know yourselves, given up yourselves to Jesus without reserve, in the most solemn manner, to be justified, sanctified, governed, and saved by him ? Have you not found a willingness to be his, viewed and received him as your all, found a subjection of soul to him, renounced all that stood in competition witli him ? And did you not take him, with his cross, with all his difficulties, and give up yourselves wholly to liis conduct and disposal ? — Thus look into what you have experienced. 2. Examine the present state of your sold, — How is it with 256 CASES OF CONSCIENCE. [Case xxviif. you now ? Have you lost all sense of the things of God, or do you still retain the same sentiments of them, and experience the same at times as you did ? Examine not whether you find any remains of coldness ; be not discouraged, if you find your liearts sometimes seized with a sudden benumbedness : this is the case with all Christians at times. But inquire into the following particulars. What are your views of sin ? Does it appear the same it did ? Do you look upon sin in general, or upon any particular sin in a favourable light ? Do you secretly hug it in your bosom, and roll it as a sweet morsel under your tongue ? Or does it appear full of deformity ; and do you find your soul filled with detestation of it, and do you desire to have all the faculties of your mind delivered from it? What views have you, my friend, of yourself? Are you elated with pride from an apprehension of some peculiar ex- cellencies you are possessed of? Are you puffed up, Pharisee like, because you have not been guilty of public sins as others? Do you think yourself to be sometiiing, when you are really nothing ? Or do you appear vile and detestable, notwithstand- ing you are not chargeable with outward immoralities ? Are you sensible of the sad depravity of your nature ? Are you crying out of the badness, uncleanness, wickedness of your hearts ? Do you loathe and abhor yourself, when you take a view of an infinitely Holy God, and of liis righteous and holy law ? Have you no righteousness to mention before God ; but is it all as filthy rags, and as an unclean thing ? Do you appear every way unworthy of the divine notice ? What views and thoughts have you of Christ? Did he once appear amiable to you, and does he not now ? Or cannot you view him, or think of him with any degree of pleasure ? What think you of him as God ? Is that an amiable character, and do you see the necessity of it to render him a complete Saviour? How does he appear as man, hanging as a sacrifice upon the cross, under all the evidences of divine wrath, and exposed to all the cruelties and reproaches of man ? Is he a stumblingblock to you as he was to the Jews, and do you esteem the doctrine of his cross to be full of absurdity ? Rather do you not view this mystery of godliness, God manijcslcd in tlie Jiesh, as the peculiar glory of the Christian religion, and are not you often struck with the love of the great Mediator ? How does Christ appear in his various mediatorial characters ? Is he all over lovely, as a king as well as a j)riest ? Do you find a willingness to be his subject, to follow him through life, Case x^cviii.] CASES OF CONSCIENCE, 267 and to live in his presence above, and to sing his praise for ever? Do you not value the enjoyment of Christ above all sublunary things ? Cannot you say (so far as you know your heart,) Lord, whom have I in heaven but thee? and there is none upon earth I desire beside thee. Ps, Ixxiii. 25. If thou art my portion, I have enough. In fine, is Christ the founda- tion of your hopes of eternal life ? Do you not build your everlasting all upon him, and daily commit your soul to him, to be saved by him ? Again, What is your general conduct ? Here remember the inquiry is not to be, whether you have been, or are guilty of any particular slips and falls ; as man's state is not to be deter- mined by one or two particular acts, but by the general bent and tendency of his life. Is sin then iu general the object of your pursuit ? or, are you seeking after a growing conformity to Jesus ? Are the commandments of the Lord grievous, or do you see a beauty in eveiy part of God's law, and are you concerned to walk in daily obedience to it ? Is holiness your aim, your happiness ? Are you watchful over your heart, and against whatever has a tendency to lead you from God ? How are you in your closet ? You doubtless find formality and indiff^erence there. But are you not enabled to complain over all done there ? Do not you tell God of your corruptions, bewail over your sins, and beg for pardoning mercy and sanctifying grace ? Do you not find your soul sometimes ashamed before God under a sense of your ingratitude, and melting into godly sorrow ? Do not you seem sometimes to be quite disinterested in the surrender of yourself to Jesus, and do not you find in your soul longings after him, and that world where you shall perfectly love, and eternally praise him ? How is it with you in the house of God ? Dull and lifeless, I doubt not, too often ; your heart is wandering from God, and you appear to be quite insensible. Yet do not you go in general to meet with God ? Are you not humbled at your careless attention ? Do not you often call upon your wander- ing heart to return and give attention ? Do not you desire to be spiritually affected with what you hear? Do not you mourn when you meet not with Jesus, and is not your soul all life, all zeal and love, all humility and joy, when Jesus gives you his presence, or the Spirit breathes -jpon your dry bones? Thus, my dear friend, inquire into the present state and frame of your soul, if you would know what judgwetlt to form of yourself. And fu.rther to help you, 258 CASES OF CONSCIENCE. [Case xxviii. 3. Examhic ichat your resolutions are. Is it your purpose and resolution, through divine grace, to liold on your way, and be faithful unto death ? You are sensible of your weakness, but is it your determination in a dependence upon the mighty Redeemer, to continue praying and waiting, and using all the nieiins God has appointed to carry on the work of grace in the heart? You must be apj)rehcnsivc of many difhcultics in the Christian race ; and is the prospect discouraging, are you not willing to submit to reproaches, and whatever you may be called to for Christ's sake ? You may be afraid of your not enduring to the end ; that you shall sink long before you have the haven in prospect ; but does not this fear arise from a sense of your weakness, your enemies power and crafti- ness, and not from any present doubt about your willingness to follow Jesus till death ? In fine, do you resolve through grace, to leave yourself in the hands of the Redeemer, together with all your concerns, following him in all duties through the various parts of life, desiring to honour his name, adorn his doctrine, grow into his image, and glorify liim both living and dving ? Thus these are some of the necessary inquiries to be made, if you would know what conclusion to draw con- cerning your state. III. A third direction I would give you is this : If upon examination you have reason to hope your heart can give soins satisfactory answer to the above questions, draw a favourable conchmon concerning your state, admire the grace of God in giving you a real experience of the Sinrit's work, and go on your way rejoicing. I doubt not your being able through grace to answer the above inquiries. Methinks I see you, in your retired moments, looking over these various heads of examination, and hear you breaking out in some such manner as this — " 'Tis true, oh my soul, I cannot remember the time and circumstances of my conversion ; but have I had no expe- rience of the operations of the Sj)irit on my heart in duties and ordinances? See, have I iiot been at times melted, raised, quickened, and humbled? And what is it that has moved me? VVas it not a view of my sins, my ingratitude; a view of the love of Jesus, or some spiritual truth brought home to my heart? And have I not, if my heart does not deceive me, chosen Jesus for my Saviour, his gospel for my rule, his jieople for mv eoni])aiii()ns. and his salvation for my best portion? And how is it with me now ? Am I grown weary of the ways of God ? Dost thou repent, oh my soul, thy choice of Jesus ? Is he not still amiable? What mean those secret longings Case xxviii.] CASES OF CONSCIENCE. 259 after him, that concern to honour him, that fear of offending him ? Are not these tokens of love ? Oh does he not appear precious in all his characters ? 1 cannot do without him ; I must have an interest in him. How is it, oh my soul, as to sin ? Dost thou really love it ? Why then dost thou secretly mourn over it ? Why desire to be diverted from it ? Why art thou filled with self-abhorrence ? Why appearest thou so vile ? Does not this bespeak a hatred of sin, and some real humility ? In fine, tell me, oh my soul, what is the foundation of thy hopes of eternal life? Is it not Christ? Dost thou not desire to be made holy ? to take Christ as king, as well as priest ? What is thy purpose and resolution ? Is it not through grace to cleave to Christ, in faith and humble obedience, till death ? Dost thou deceive me, oh my wicked heart, in these important affairs ? Am I mistaken ? Sure I am not. I hope I find it as I have represented." Thus, oh humble soul, I am persuaded it is with thee : and surely this is an evidence of grace. What can I call thee but a Christian ? What canst thou conclude thou art but a child of God ? Was it ever known in any age of the world, tliat a good education taught a person really to hate sin and love Jesus Christ ? Can any thing short of the influences of the Spirit conquer the enmity of our hearts, and make us willing to submit to, and close in with the Redeemer? Was it ever known that a hypocrite could heartily join with the Apostle, and adopt his language in the seventh cliapter to the Romans? But is not this thy case ? What canst thou then be but a Christian indeed ? Hatred of, and desire of deliverance from, all sin, even heart-sins, and love to our Lord Jesus Christ, will remain, as long as the world continues, standing and incontestable evidences of an interest in Jesus, and an acquain- tance with him. Canst thou not remember when God made the change ? Let not that discourage thee : it is of no great importance. Rejoice that thine eyes are opened, and maintain and keep up a prevailing hope of spiritual and eternal blessings. Let not others experiences stagger thee, oh humble soul ; but rejoice in, and adore the infinite grace of God to thee. Be often viewing with admiration, the grace of God in giving thee a religious education, and impressing thy mind with so early a sense of divine things ; and be often reasoning with thyself in some such manner as this : — " Why should I question my experience of the grace of God, oh my soul, because I cannot point out the time when the change was made ? Sure I will Bot give up my hopes. What though I cannot call to mind 260 CASES OF CONSCIENCE. [Case xviii. the happy moment wlien God sent his Spirit into my lieart, may I not be a real Christian for all this ? To deny it, would be to limit the grace and power of God, to dictate to infinite "ivisdom ; to run myself into difficulties, to lay a foundation for continual uneasiness, and to unfit myself for the cheerful discharge of those various duties which are incumbent upon me. Let me therefore rejoice in the Lord, and not let go my confidence, which hath great rccompence of reward. I hope 1 love Jesus ; I would love him more ; and can I love him and not be a Christian ? Oh return unto thy rest, oh my soidy for the Lord hath dealt bountifully with thee." — Thus go on thy way rejoicing. I would give one direction more. IV. If you cannot receive satisfaction from any if the above inquiries, but are still in the dark, then come a)id throw your- selves at the feet of Jesus, leave your souls witli him, and rest upon him for salvation. — We may examine ourselves at some seasons without any advantage. Our souls being in the dark, we may not be able to see any thing in us that looks like the work of God ; or we may be afraid of drawing a wrong conclusion. Is tiiis the case v.'ith tliee, oh soul ? Hast thou examined tliysclf, and canst thou not receive that satisfaction which thou wouldst desire? Art thou still dubious about thy real character ? Do not be discouraged ; but go to Jesus, and throw thyself at his feet as a naked, guilty sinner. Commit thy soul into his hands, and determine to rest there. Say — *' Lord, I dare not conclude I am a cliild of God; but I would come to thee ; I see no other refuge but thee. I am lost, if thou takest me not under thy wing ; oh here I am a guilty, polluted, unwortiiy creature, pardon me, sanctify, cleanse me. I dare not say I have believed in thee ; but if I have been acting the hypocrite, yet, Lord, I would venture to come ; I am within that gracious promise, which is a promise of thine own, John vi. 3/- Ilim that cometh to me I will i)i no jcise cast out. Lord, I would lie at thy feet ; I would rest entirely upon thee, and leave myself with thee, to be disposed of as shall seem most convenient to thee." This is a noble resolution, a noble act of faith ; when the soul is in doubt about his state, under distressing fears, to go and throw lunistlf upon Jesus, and say. Lord, here will I lie at thy feet ; if 1 ])erisli, I will perish there. — Oh timorous soul, go thou and do likewise. This honours Christ, is a means of bringing j)cace to tiic soul, and fits for tiu* discharge of duty. If this is thy resolution, it is a sign thou hast received the grace of God in truth ', take it as a token for good, that thou art a Case xxviii.] CASES OF CONSCIENCE. 261 child of God : go on, therefore, trusting; and waiting, and in God's own time, when he sees it most for his glory, he will arise and shine upon his work in thy heart, and give thee the Spirit of adoption, crying, Ahha, Father. Thus I have feebly attempted to answer thy case, oh humble soul, and direct thee what to do under the various difficulties that surround thee. — I shall now close with two or three reflections. 1. Hence we learn, hoio unsuitably we act, when we make our own or others' experience a standard. — One has been brought early to Christ, and he is uneasy because his conversion is not so visible as that of others. Another has been brought to Jesus, at an advanced age ; he is afraid the work is not right, or that he shall never meet with acceptance, because he was not enabled to give himself up to his Redeemer in youth. Some have been under great terrors, awful awakenings at con- version : these are ready to expect that others should meet with the same ; or else they question tlie reality of a work of grace, because their souls were not melted down with the love of Christ. Others have been drawn by love; the doctrines of divine grace have like dew gently fallen upon their souls, and been made effectual to produce a saving change without any inward terror. These are afraid the work is not right, because they have been strangers to striking convictions of sin, &c. — Thus each in his turn is uneasy; and for confining an infinitely gracious God to a particular method in beginning and carrying on his work in the soul. How unjustifiable is this conduct, as well as weak and ungrateful ? Shall he not take what method he pleases ? and can he not as effectually do it by one as by another? However tlie work is done, rejoice that you are brought to Jesus, and do not set up your own experience as a standard for others, or another's as a standard for you. 2. Li our examination oj ourselves, we should not lay such a stress upon the time and circumstances of our conversion, but examine ourselves by the real marks and evidences of grace. — It is happy, indeed, if we can remember the time of our espousals, and view the various steps of our conversion, but all cannot do it. The surest way is to examine ourselves by the marks of grace. And here we should confine ourselves to those that are true Scripture marks, and not make marks of our own, which are really no marks, and so be led into dangerous mistakes. ' 3. How awful is it, if there are any of us, icho have not yet been savingly brought to Christ ! — Awful is thy case, oh formal 262 CASES OF COXSCIENXE. [Case xxix. hypocrite, whatever thy hopes are of an eternal world ; thou art resting upon an outward profession, and art destitute of all saving grace. Awful is your case, ye children of God's people, wlio are enemies to Jesus Christ, and have not yet felt an almighty power changing your hearts, and bringing you to an obedience to the Redeemer. Your privileges will rise up against you at the Judgment, and aggravate your misery, unless you close with Jesus. — But doubly awful is your case, you who nave almost spent your days, and yet can give no evidences of a work of grace in your hearts ! You are just come to the end of your race, and yet strangers to Christ ! A few days may put a period to your existence here, and yet no real concern for your souls ! — Oh that the Spirit of God may lead us all effectually to Jesus Christ, that we may believe on him to the everlasting salvation of our souls ! CASE XXIX. yl young person who has had a religious education, and gave his parents promising hope of a ivork of grace in his heart, and after this, threw aside alt his religion, and gave himself over to many hnown sins, hut has of late been enabled to refrain from those sins, thinks he hates sin. as sin, and attends constantly with delight on, public worsJiip, prayer, reading, meditation, 8\C. desires to know whether this is restraining grace only, or saving grace; and begs advice and instruction in a mutter of so great importance. OF all things, those that relate to our everlasting happiness are of the greatest moment, lie witii the greatest weight upon tiie mind, and fill the awakened humble soul either with a painful anxiety or a divine satisfaction, according to the frame he is in, or the point of view in which they appear to him. No wonder we find a soul so solicitous after salvation, or so parti- Cas£ xxrx.J CASES OF CONSCIENCE. 263 cularly concerned to know whether what he has experienced is the work of the Spirit. His everlasting all is at stake, and he cannot but be anxious to know whether it is secure. He has a deep sense of the worth of his immortal soul, of the awfulness of a mistake as to its vast concerns, and cannot therefore be satisfied, till he has some reason to hope he has an interest in Jesus, and a real acquaintance with the divine life. This I apprehend to be your case, my dear young friend, who have sent in the above question. You once gave your affectionate parents great hopes of your future appearance. Your tender mind seemed to be under some particular impres- sions concerning the excellency and importance of religion. You attended in some measure to the instructions of your fond indulgent parents, who were rejoicing at the amiable prospect that appeared of your serious spirit, and admiring perhap* divine grace, for this important addition to their happiness. Had God cut you off in those early days, how cheerfully would your friends have submitted to the stroke, and followed you to the grave without one single doubt of your everlasting felicity. But see the uncertainty of all earthly dependencies j whilst they are taking the satisfaction arising from such a view of things, behold a sudden alteration appears in the temper and conduct of their beloved son, damps their joys at once, and darkens every agreeable prospect. Something or other turns up to give a turn to his mind. He quits his character as a Christian, and commences that of an apostate. He stifles all his convictions, he gives a loose to every criminal inclination 5 his corruptions begin now in good earnest to rise in his heart, destroy all the effects of a good education, and the unhappy youth is hurried with the utmost impetuosity from one act of sin to another, without so much as thinking what the con- sequences will be. Was not this in some measure the case with you, my friend ? Methinks I see you eager to get rid of every religious impression, and drowning all thoughts of a future world by the intoxicating pleasures of sin. Satan now takes every method he can to secure you in his possession. Fearing lest the chains are not strong enough by which you are held, he labours to add strength to them. He prompts you to desert all your first principles, teaches you to think slightly of every important duty in religion, stirs up in you inclinations to sinful enjoyments, and persuades you, that they alone can give you tlie truest happiness. Thus you are bidding a farewell to God and a religious life. 2Ci CASES OF CONSCIENCE. [Case xxix. and hasteninc^ on to tlie regions of everlasting destruction ; when behold ! the kind Mediator, who I liope enrolled your name amongst his people's in the book of life, sees you, steps in to your relief, saves you from everlasting ruin, and says, " Father, this is a ciiosen vessel, behold his name in the ever- lasting roll, see it in the sacred records of eternity ; I have purchased him with my own blood ; sav therefore unto him, Live." The command, the ever-glorious command is given; and see -the spirit comes, sets the broad seal of heaven upon thee, turns the strong man armed out of his possession, and brings thee out of thy dreadful captivity ! And what is now the consequence ? Thou art struck with admiration : the new creature begins to move, thou art no longer a chained captive, the triumph of Satan. The union is broke between sin and thy heart, and it no longer appears the charming object it once did. Now thou art humbled, filled with self-abhorrence, with hatred of all thy sins, and beginnest to find a relish for those duties thou wast brought up to, but hast sjidly neglected. Now salvation is thy grand concern ; eternity appears full of importance ; thy soul a jewel of un- speakable value, and what wouldst thou not give for an interest in the Redeemer? But now things look dark; nothing so desirable as being a Christian indeed ; but thou art afraid this is not thy happy case. Thou lookest back to the time when thy parents entertained hopes of thee, but thou hast sadly fallen since, and now art afraid the present alteration is only owing to restraining grace; that it is only some revival of early convictions, and that thou shalt again fall into a course of sin, and make it appear that thou art an absolute stranger to the grace of God. I doubt not but all the circumstances of thy early hopes, and of thy sad apostacy, crowd into thy mind, and greatly discourage tiiee from entertaiiving the happy thouglit that God has now begun a saving work in thy soul. Thou art giving some comfortable evidences of such a work in a hatred of sin, and a relish for, and delight in, the great duties of religion, but thou art afraid to look upon these as evidences in thee ; afraid lest thy heart should again deceive thee. Oh couldst thou but be satisfied that tliou art a newborn creature, what an ease would it be to thy burdened mind ! How would thy soul rejoice and exult, and admire the grace that made the change ! l^ut alas, this is a matter in dispute : therefore thou art desirous of knowing what judgment thou nuist form of things in their j)re.-ent situation, aud wliut JOCtUods tliou must pursue to get sutisfactiou. Case xxix.] CASES OF CONSCIENCE. 265 This, I apprehend, my dear young friend, is thy case in general. And now with the tenderness and affection of a brother, and the faithfulness of a minister, I would attempt to answer it. — And here are three things which lay upon your mind, and which make up the difficulties in your case. I. Vou are discouraged from a view of your early profeS" sion and your apostacy, lest your present change should not be saving. II. You want to know whether a hatred of sin, or a delight in the duties of religion, are the effects of restraining or renew- ing grace. — And, III. Upon determining these points, you woidd know what is your duty. — I would attend to each of these. I. Let us consider the discouragement that arises from a view of your early profession and your apostacy, lest your present change should not be saving. — Now how does your mind work upon this view ? Do not things appear to you in some such, light as this, and are you not led to reason in the following' manner ? — " See, oh my soul, I once made a flourishing pro- fession. My parents began to hope I was really renewed. I was had in some peculiar esteem, and had the reputation of a Christian. But, alas ! I soon apostatized, and became a mere withered branch. I run into many known sins, stifled conscience, and deserted all my first principles, and made it fully appear that my heart had never been established with the grace of God. All my early religion, even that which gave my deal* parents such encouraging hopes of me, was nothing more than the mere effisct of education ; and did I deceive my friends and myself then with a mere name, an empty show; and may I not be doing the same now ? Is not such an apostacy a plain intimation to me, that I must not believe the most flourishing appearances again ? May not my present profession only be a sudden fit of zeal, occasioned by the remonstrances of conscience, which will soon be suppressed, and so my good- ness appear but as the morning cloud, and as the early dew which soon passeth away f Can I reasonably expect, that after 8uch a flagrant apostacy, after stifling so many clear convictions, flying in the face of so much goodness, and abusing so many important privileges, that God would send his spirit into my heart, conquer my enmity, and bring me eftectually to Jesus ? Is it not the greatest presumption in me to look upon any present appearance of religion as a real work of grace ? For would God ever look favourably upon such a wicked apostate, such a vile ungrateful ^\Tetch as I am? Had 1 not been 2CS CASES OF CONSCIENCE. [Case xxix. favoured with a religious education ; had I not made so strict a profession, my sins would not have been attended with such aggravating circumstances. But I was a ciiild of many prayers; saw daily a good example ; received daily good instructions ; found in some measure the influence of them, and entered apparently into the service of tlic Redeemer. And behold no\T I have since fallen, and have I any encouragement to hope then that God will visit my soul in mercy, and give me his salvation?" Such as these perhaps are some of your present thoughts, niv dear young friend ; and so every thing looks dark and discouraging around you, arising from a view of your former apostacy. — Permit me to ask you a few questions, and to offer you a few hints that may be a means of setting you right in this important affair. And do you apprehend God cannot, or that he will not, bring such an apostate to himself? You eannot, I am persuaded, believe that he is not able to begin a real work of grace in your heart. For what is it Omnipotence is not able to do? Has he never brought such a rebel as you to the feet of Jesus? has he never melted such a heart as yours? What was Ephraim ? He was favoured with a variety of privileges, but he abused them all, and went on frowardly in the way of his heart ; God aflflictcd him ; but he w as like a bullock nnaccustomed to the yoke, that kicked and flung, and could not tell how to brook the rod ; yet sovereign, almighty grace turns his heart, melts his soul into godly sorrow, and lie falls down at the footstool of God, smites upon his thigh, and sadly laments the sins of his youth, Jer. xxxi. 18, 19. Thus can God bring you, my friend, to the Redeemer, however you have endeavoured to harden your heart against him. The religious appearance you once made, therefore, and the hopes you gave of a real work of grace, together with your sad apostacy ; is no reason why your present convictions should not be saving, or why the work in your heart should not be Teal ; therefore let not this discourage your mind. But you will say ])erhai)s, your fears are, that (lod uill not come and quickiM you after such afironts offered him, after such ingrati- tude. Vou have such a sense of yoiir vilcness, that you dare not think he will manifest himself to such a wretch, and that therefore your present convictions will again wear off, and leave you as great a stranger to God as you were before. — But remember, my friend, God does not think as we, nor does he act as \vc do, Isa. Iv. 8, <). Was he not to save the vile and the unworthy, he must save uoue. Tor though all are not Case xxix.] CASES OF CONSCIENCE. 267 public sinners, yet even those that appear the most amiable to our eyes on account of a regular uniform obedience, appear more detestable in their own eyes, are ready to style themselves the chief of sinners, and adore infinite free grace in their salva- tion. Consider for your encouragement, God cannot only pardon, but he can abundantly jmrdon, Isa. Iv. 7. He made it abundantly evident in the conversion and salvation of Saul the Pharisee; who was a public enemy to Christ, avi open blasphemer, a cruel persecutor of the churches, yet he obtained mercy, that the grace of our Lord Jesus Christ mioht appear exceeding abundant, 1 Tim. i. 13, 14. Some of the Co- rinthians were ranked amongst the chief of sinners, such as whoremongers, adulterers, idolaters, drunkards, thieves, covetouSy &;c. 1 Cor. vi. 9, 10, 11. and all this to discover the riches of the grace of God, and to show the encouragement that all sorts of sinners have to hope for pardon. There is abundance of grace in God to pass by innumerable sins, and there is an infinitely glorious righteousness in Jesus Christ to entitle the chief of sinners to eternal life. God's end in the salvation of sinners, is to glorify his grace; and this grace therefore triumphs over the greatest unvvorthiness. Are you afraid you are too great a sinner for God to save ? Oh, make the trial. Put all your sins in one scale, and all the riches of divine grace in the other, and sec which will overbalance. If you were to be saved by works, you would have reason to fear your ever reaching the everlasting mansions ; but as you are to be saved entirely by grace, remember, grace will stick at nothing to glorify itself! The more unworthy you are, the more glory will redound to divine grace in the salvation of so guilty a creature ? Thus you have no reason to be discouraged, or to conclude that you have not now felt the renewing influences of the Holy Spirit, because you once made a profession, but fell away. Many have stifled conviction after conviction, acted contrary to conscience, and every tie and engagement, and yet have at length been made the triumph of sovereign distinguish- ing grace. ^ You are not so much concerned about what you have been, but what you are now, to inquire into the present work of God upon you, and examine whether you can give any evidences of its being saving or not. — And this leads me, II. To consider, Whether a hatred of sin as sin, and a delight %n the duties of religion, such as hearing, reading, prayer, medi- tation, &;c. are the effects of restraining or renewing grace. — Through restraining grace, or through the restraints God has put upon the mind, by the influence of an education, or by the 26S CASES OF CONSCIENCE. [Case xxix. force of some convictions, a person may abstain from cross immoralities, and make some figure in the externals of religion: nay, he may be brouirht in some measure to detest the one, and be pleased with the other. — Thus, when Elisha told Haz- ael of the evil he would bring upon the children of Israel ; that their strong holds he would set on fire, tJieir young men he icoidd slay with the sword, and ivould dash their children, and rip 2ip their women with child, he said with a sort of re- sentment, What ! is thy servant a dog, that he s)tonld do thit great thing? 2 Kings viii. 12, 1.3. Dost thou divest me of humanity, and make me appear as cruel and despicable as a brute beast, to imagine that I should be guilty of such detes- table things. When children ha\-e heard their parents representing the odiousness of such and such sins, they may be prevailed upon to look upon them as abominable, and even after, to be guilty of them. So through being habituated to a course of duty, an unrenewed person may, with an apparent pleasure attend, may hear, may read, may pray, and like the stony ground hearers, be sometimes filled with joy through the working of his natural affection. But all this comes far short of your experience, my young friend. — For, 1. You hate sin, as sin. — Now what does this signify? It supposes, that you have not only seen the dreadful nature and destructive tendency of sin, but that you have seen its obliquity; that it carries in it tlie greatest inconformity to the divine nature, and consequently deprives the soul of its greatest beauty, and sets it at the greatest distance from God, the fountain of all excellency ; that it carries in it the greatest ingratitude to God, whose goodness it highly abuses ; tliat it unfits you for the great duties of religion, and h.as introduced into your soul, the most liateful defursnity. Having these views of it, you find it appear odious; your soul is tilled with a detestation of it. You mourn over it ; it appears burden- some to you ; you cannot willingly indulge it a.s before ; but you pray against it, are ashamed before Go(' that you have been so guiltv of that which is so di dionourabh .«'.nd so hateful to him, and you desire above all thing-i to bo delivered from it. Is not this really the case, my friend? Are these the views you have of sin ? These the workings of vour mind ujion it? Are you not filled with self-abhorrence on the account of sin's dwelling in you ? Are you not filled with shame, at a view of your duties, because of sin's cleaving to them ? Does not your heart appear loathsome because of siu ? In fine, are you not Case xxix.] CASES OF CONSCIENCE. 269 vile and despicable in your own eyes, because sin has so much defiled you? Then you hate sin as sin, you hate sin really with all your heart ; and what clearer evidence can you have of renewing grace than this ? Is it possible for the force of convictions, or of education, to give you a real hatred of sin ? Terrors may make the person resolve he will leave sin, and education may make a person believe that sin is odious ; but he can never hate it, till he sees its odiousness by the light of the Spirit. When the Spirit takes possession of the heart, therefore he leads the soul to a view of sin, so that he is covered Avith shame and confusion, and bursts into tears of ingenuous sorrow. Fear arises from a sense of guilt ; shame from a view of the deformity of sin. There may be the first, and no work of grace in the heart ; but the latter is the evidence of grace, and necessarily supposes the implantation of it in the soul. Thus then, my young friend, I cannot but conclude, as you thus view, are ashamed of, and hate sin, that you are a new-born soul, have passed from death unto life, and are a Christian indeed. Did not Joseph give a full evidence of his real love to God, Avhen under that strong temptation to adultery from Potiphar's wife, he said, Hoiv can I do this great wickedness, and sin against God? Gen. xxxix. 9. He did not hate the sin because it might expose him to the con- tempt of man, but because it was levelled against God ; there- fore he dare not, he cannot indulge it. Can I be so ungrateful to that God, whose goodness and mercy have so remarkably followed me? Can I act so inconsistent with my profession of, and my relation to him ? God forbid. I cannot be guilty of such base ingratitude. How clear an evidence was this of his real love to God, and interest in him ? — Thus when the Apostle Paul complained of sin, mourned over it, and desired to be delivered from it, he gave an undoubted evidence of his having received the grace of God, Rom. vii. And thus your hating sin, as sin, my dear friend, cannot be the ett'ect of restraining, but of renewing, and converting grace. — But, 2. You take delight in attending upon public icorship, readings meditation, prayer, &c. — Wherever the grace of God is im- planted, it teaches persons not only to hate sin, but to love holiness, and to pursue those means which have a peculiar tendency to make us holy. Persons indeed may attend regu- larly upon public worship, may read the scriptures, may pray, &c. and yet be absolute strangers to the power of religion : but when there is a delight in, and a relish for these duties, it is an evidence of a saving change. And is this your case, my 270 CASES OF CONSCIENCE. [Case xxix. younpr friend? Have you any delight in tliese duties, any relish for them ? Have you found your lieart at times melted in them, through a view of spiritual truths ? Has God met you, and communed with you ? Have public ordinances been at times ett'ectual to quicken your slothful soul, to warm you ■with desires after spiritual things ? Have you found the word and ate it, and has it been the joy and rejoicing of your soul ? Have you in reading the word found any quickenings, any truth set home to humble, convince, or enliven you ? Has anv part of the word been opened to you, and afforded you new light in your head, and life in your heart? Have you in prayer at times found your soul possessed Mith some suitable sense of the perfections of God, humbled under a sense of sin, and stirred up with holy relentings, to plead with the penitent publican, LorcU be merciful to me a sinner i* Have you found your soul set at liberty, brought even to God's seat, your mouth filled with arguments, and you enabled to plead and wrestle with him for spiritual blessings? Have you found the Spirit breathing up(m your dry bones, melting your hard heart, and filling you with holy atfection ? Have you in meditation at times been raised with a view of spiritual objects, been hum- bled, comforted, and quickened, got your aifcctions in some measure disentangled from present enjoyments, and been enabled to view all sublunary things with a becoming indifter- ence? All this cannot but give you a relish for these sacred duties, and fill you with uneasiness when you find it not thus with you. 1 doubt not but you are dull enough at times; it is not always that you find your aftections raised, and your soul in this sweet, this delightful frame ; you are often in the dark, and left in a great measure to a dull and lifeless frame. But this is matter of deep concern. This does not take olV your relish for these important duties ; you still prize them, make choice of them, or engage in them voluntarily, and desire to meet God in them. Wliat can this then be but the effect of the grace of God in you? Time was when you could not bear to attend upon tliese duties ; or else you attended in the most careless manner, and had not the glory of God and your everlasting interest in view? Jiut now what draws you to the liousc of God? What prevails upon you to pray, to read, to meditate? Is it not an experience of the presence of God in these duties, a relish for them, a desire after meeting with God in them ? I'his then speaks yx)U a Christian indeed. Was it not an evidence of l)avid's bcjng au Lraelite indeed, when he longed after thq Case xxix.] Cx\SES OF CONSCIENCE. 2?! ordinances of God in his state of exile, and cried out, When shall I come ami appear before God? Ps. xlii. ], 2. Is not a good man set forth by having his delight in the law of the Lord, and meditating upon it day and night, Ps. i. 2. VVas it not brought in as an evidence of Saul's conversion, that he prayed f Acts ix. 1 1 . r • i i thus then upon the whole it appears, my friend, that you have experienced an almighty power changing your heart. Restraining grace might produce a considerable reformation la you, custom and education might make you look upon some sins with a sort of detestation ; but what can make you hate sin, as sin, but the special grace of God ? This hatred of sm shows, that the union is dissolved between sin and the heart, that the reign of sin is destroyed in the soul, the captive set at liberty, and the divine life begun. What can make a soul delight in spiritual duties, but the special grace ot God ? Read, hear, and pray you might, and not be a Christian ; but to de- light in these, to have a relish for them, is an evidence that the finger of God has been at work in tiie soul, and has im- planted a real principle of _ spiritual life.— I now come to con- sider your last request, which is, III. To intimate to you lohat i.? your duty, or to give you some instruction suitable to your case. — And, 1. Believe the change, and admire the infinite riches oj divme grace manifested therein.— Do not encourage a doubting tem- per ; that will bring no glory to God, nor peace to your own soul. But believe the work God has done for and m you, and consider and adore the grace that said unto you, Lire. I would suggest some such hints as these for you frequently to attend to, \'iz. " See, oh my soul, what God has done for thee. Oh what hadst thou been doing now, if a gracious covenant God had not stopped thee ? What would have been thy portion ? Oh stand and view the grace, the abundance of grace thou hast received, and be filled with admiration ! When 1 look back upon my apostacy, and consider how eager to stifle every conviction; what ingratitude I was guilty of; whither I was going with hasty speed, and where I should soon have been, if God had left me ; oh, I tremble, I shudder ! Oh the rich grace of God ! What, stop such a daring rebel ! hold out the golden sceptre to him ! What, pardon such a guilty, ungrate- ful creature, melt his hard heart, and bring him to a dear Saviour; who can point out the grace! Oh, may I ever admire the free love, the infinite pity of God, and long tor that world, where my everlasting song will be Grace, grace . 272 . CASES OF CONSCIENCE. [Case xxix. 2. Rejoice tlmt as God Ims begun a good work in yoi/, so he will carry it on to perfeclion. — Before, you had only an appear- ance of a work of God in you ; you therefore soon fell in with the temptations tliat were oflercd. But now a real work is begun, and therefore you shall be kept by ilie mighty power of God, through faith unto saliaiion. Remember what your securities are ; — the oath and promise of the Father, the media- tion of the Son, and the presence of tlie Almighty Spirit. Oh be often viewing these things, as it will be of peculiar service to your soul, in animating you with zeal and resolution, in quickening you to duty, and in encouraging you with the hopes of perseverance in the midst of the most threatening difHculties. — VVl)en you stumble, up and be pressing on towards the mark, for the prize is secured. Fear not, for no weapon formed against you shall prosper ; you are not of them that draw back unto perdition, but of them that believe unto the saving of the soul. S. Be not self-confident, but entertain a godly jealousy over your heart, and watch against the first appearance of backsli- dings. — Whilst you are rejoicing in what God has done for you, take care that your heart is not filled with pride ; neither growing secure and careless. Though you are safe, so as not totally to fall from grace, yet you may fall so as to dishonour God, and darken your evidences ot an interest in Jesus, and wound your soul. Peter was too self-sufiicient, therefore he fell into an open abomination. I would advise you to attend to tlie exhortation of the Psalmist, Ps. ii. II. iiierve the Lord with fear, and rejoice ivith trembling. Do not be afraid, yet do not be secure, nor full of self. Watcii against whatever has a tendency to lead you aside ; the more self-confident you are, the more you are in danger of falliiig ; the more diffident of self, and the more you honour God, tiie more you arc secured from falling into sin. — Oh, ever remember, tiiat though through grace, sin cannot destroy you. yet it may greatly weaken and wound you. 4. Walk icorthy of that vocation wherewith you are called. I am certain you cannot, you will not conclude from what has been said, tliat you have liberty to sin, that your state is safe, and tlierefore you will indulge yourself in every outward pleasure. — }fe that draws such a conclusion from the doctrines of divine grace, or from an apprehension of tlie grace of God to his soul, cannot be a Christian; at least he acts not like one, O my friend, if you have a suitable sense of what God has done for you, you will be saying, O what shall I remler unto Case xxix.] CASES OF CONSCIENCE. 273 the Lord for all his goodness f How shall I honour God ? Oh be not cold in his service, oh my soul ! let it be my great concern to make the glory of God my aim, and let this be my motto, For me to live is Christ. Tims be concerned to walk, so as that you may honour God : let your conversation be suitable to that profession you make ; be concerned that your graces be in a flourishing con- dition, and that your daily walk is becoming the gospel of Christ, that so you may have growing evidences of a real change in your heart, and may be rejoicing in the prospect of that glorious world, where you shall clearly see the footsteps of divine providence, and grace to you, in bringing you to Jesus, and triumph in God as yoar everlasting portion. I shall now close ail with one remark. Hence we learn. The greatest sinners have encouragement to come to Jesus and to hope for scdvation. — Have you stifled one conviction after another? Have you made a profession, bound yourselves by solemn vows to be the Lord's, made num- berless resolutions, and broke them all, and turned again to folly ? Yet are you now sensible of sin f You have encourage- ment to come to the Redeemer, and hope for acceptance^ Here is a young person that once made some appearance of religion, and afterwards stifled every conviction, run into many known sins, and was taking all methods to harden his heart against God ; yet see, the grace of God has melted his heart ; he now hates sin, and gives a comfortable evidence of his having experienced a saving change in his soul. O let this encourage you, ye children of believing parents who have wandered into the ways of sin, let this encourage you to come to Jesus, and plead free grace and the blood of Christ. Whoever you are, let not secret despair keep you at a distance from the Redeemer. Hear what the gospel procla- mation is, Isa, Iv, 1. Ho, every one that thirsteth, come ye to the waters, and he that hath no money : come ye, buy and eat ; yea, come, buy wine and milk, without money, and ivkhout price.— Our Lord himself, in that general promise, John vi. 37« encourages all that come to him with the hopes of salvation. And him that cometh unto me, I ivill in no icise cast out. — Art thou thirsty ? Art thou willing to come to Christ ? Tiiy willingness to come, is an evidence of his willingness to receive and save thee. It is he that has made thee willing to come to him ; and for what purpose, but that he may exalt the riches of his grace, in thy salvation. — Let none then despair of pardon, that are desirous of leaving sin, and of comhig to Jesus. N N 274 CASES OF CO^SCIE^XE. [Case xxx. CASE XXX. fVhat judgment must a person form of his state, or what must he do, ivho is in total darkness, and cannot see any thing of a work of grace in his heart P WHAT a difference is there beween the hypocrite and the real believer? The one is always full of self-flattery, enter- taining the kindest thoughts of his state ; the other is writing bitter things against himself, ever humble, and afraid lest to entertain a hope of an interest in Jesus would be esteemed presumption. He appears so unworthy in his own eyes, so vile and despicable, that he dares not draw a favourable con- clusion concerning himself; but as he knows he has deserved the everlasting indignation of a just and holy God; so he is ready to fear that will be his awful portion, notwithstanding all the promises of divine grace, and all the encouragements the gospel exhibits to the greatest sinners. He can see no amiableness in himself, nothing to give him any hopes he is a child of God, but a thick cloud hangs over his soul, hides the sun of righteousness from his view, and all is dark within. This is not always the case with the believer ; but when it is, it is peculiarly melancholy. He has no joy or peace in belie- ving ; he is full of doubts and fears, is surrounded with dark- ness, and is under the most fearful apprehensions of sin and ' wrath. This appears to be your case, my friend, according to the account you have sent in. Distressed as it is, perhaps, manj here can join with you, and say they feel, they fear, the same you do. In addressing one therefore, I address you all ; and may the Spirit accompany what may be said, with his almighty power, that it may be made effectual to still your minds under all discouragements, and to lead you to a cheerful dependence upon Jesus Christ for all the blessings of salvation. That I may answer this question in a manner that may be in some respects suitable, I would, I. Take all the complaints represented in this person's case, and sliow their consistency with our being Christians ; or, that a total darkness and great fears about our spiritual state, lay •no just foundation for m to cwdude t^hat ivc are not Clirisiian* Case xxx.] CASES OF CONSCIENCE. 275 indeed. — If it can be made appear from scripture and expe- rience, that these are the complaints of God's own people, then we have no reason to conclude that our state is bad, unless we bear the real marks and characters of an unrenewed soul. Let us then view the case in all its particulars. — And we find here a complaint of violent and sore temptations. — But it is plain this is no ways inconsistent with an interest in Christ, because Christ himself was tempted. The devil tempted him in the wilderness to distrust, presumption, &c. Matt. iv. 3. &c. And when the awful hour of his sufferings approached, the prince of this world again attacked liim, and made his last furious onset upon him, John xiv. 30. Thus our Lord like- wise tells Peter, that Satan had desired to have him, that he "might sift him as wheat, Luke xxii. 31. The words seem to be expressive of sore temptations. The Apostle Paul, though so great a Christian, and distin- guished with such high enjoyment, yet had a messenger of Satan sent to buffet him, 2 Cor. xii. 7- — Thus temptations are consistent with grace ; for always observe, it is not our sin for the most blasphemous things, to be offered to our minds by Satan ; we are no further chargeable with temptations, than we encourage and fall in with them. Again, Another circumstance our friends bring in as unfavouT' able is the frowns of providence. — ^This has been a common case with God's people. They have met with various dis- appointments as to this world, have lost their outward enjoy- ments, and have been under afflictive dispensations. Thus it was with Job, with David, and with many others. Nay, the Apostles tell us, tliat it is through much tribulation that we vrust enter into the kingdom of heaven. Acts xiv. 22. So that whatever afflictions we may be exercised with in the present state, they lay no just foundation for us to suspect or conclude that we are not real Christians. Again, We find in this case want oj assurance, and fears of being cast away : and these only are consistent with grace, because we find them in God's people. Thus the Psalmist cries out, Ps. Ixxvii. 7. under awful fears that God had left him, Will the Lord cast off for ever ? and icill he be favour- able no more f Is his mercy clean gone for ever ? Doth his promise fail for evei^^nore f Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies ? His unbelieving heart seems to lead him to suspect the faithfulness, unchange- ableness, and mercy of God. Thus the church in captivity is represented as drawing a sad conclusion that God had left her. 276 CASES OF CONSCIENCE. [Case xxx. Isa. xlix. 14, 15. God addresses tlie timorous and doubting, Isa. xli. 10. Fear not, for I am icitli iJiee ; be not dii^)i)aiiedf for I am tluj God; I icill strengthen thee, yea, I icill help thee, yea, I icill uphold thee leith the right-hand of my righ- teousness. Here is plainly a want of assurance :' and here are fears supposed to arise in the soul that God is not our God, and yet God says, / am thy God: from whence we conclude, that this complaint is not inconsistent with an experience of divine t^racc in the heart. Again, The perso)i that sent in the above case complains of being under the hidings of God's face, and appears to be in great darkness of soul. But even this is a case that has been common to God's people. Thus Job inquires wherefore God hid his face from him. Job xiii. 24. David represents God as Jading himself in times oj trouble, Ps. x. 1. and Ps. xxx. 7- l^e speaks of God's hiding his face, and his soul being therefore troubled. Nay^the prophet goes still further, Isa. 1. 10. and says, that ivalking in darkness and ]iaving no light, is consistent with our interest in a covenant God; therefore he exhorts such to trust in the name of the Lord, and to stay upon tlieir God. If we examine the experiences of believers, \ye shiUl find this to be frequently the case. God has hid his face ; their souls are in great darkness ; they can see no traces of the divine image in their souls; but a shade is drawn over all the work of God. Were we to conclude, because this is the case with us, that we were but nominal Christians, how small ■would be the number of real ones ; and how unfavourably must we think of those, who, notwithstanding this, give the clearest evidences of their experience of the grace of God. Again, y})iother complaint is fears of death, and di.siressing views of hell. This was the very case with the Psalmist, as lie expresses it, Ps. cwi. 3. The sorrows of death compassed me, and the pains of hell gat hold upon me : I found trouble and .sorrow. How frequent is it to find the Christian alarmed at the views of death, and afraid of falling into the hands of an angry God? It requires strong faitii to triumj)h over death, or even to calm tl\e st)ul under the views of it; especially M'hen the Christian has a deep sense of his guilt and unworthi- ness. It caimot then be an evidence of our having no grace when we are under fears of death, and under any melancholy apprehensions of the bottomless pit. Your case my friend, is not singular, for many, even o( eminent saints, h.ave felt the same, who are now standing in the presence of God a^ con-r querors through him that luued thcni. Case xxx.] CASES OF CONSCIENCE. 277 Again, Our friend represents manif scriphires brought to his mind which are discouraging. — Such as these, fVliat iciil it profit you if you gain the whole loorld and lose your soul ? Matt. xvi. 26. and Heb. ii. 3. How shall we escape, if we neglect so great salvation? This is a case very frequent amonji^st the children of God : when Satan has any design to execute, or any temptation to ofter, he knows how to apply scripture itself. Thus when he tempted our Lord to presumption, to give the temptation tlie greater force, he quotes scripture, saying, For it is written, he shall give his angels charge co)i- cerning thee; and in their hands they shall bear thee up, lest at any time tliou dash thy foot against a stone, Matt. iv. 6. Thus when he has a design of distressing the Christian, he will perhaps offer a text of scripture to the mind, to fill the soul with awful fears, and, if possible, to lead him to despair. — This complaint, therefore, lays no foundation for us to conclude that we are strangers to the grace of God. Lastly, Another dark circumstance is, that our friend has no answers to prayer. — This has been the complaint of others. They have prayed and waited, and Ciod has not satisfied tlicir desires. The woman of Canaan seemed to be put off at first : our Lord answered her not a word. When his disciples en- treated for her, he appeared to cast contempt upon her, though at last he gave her the blessing. Matt. xv. 22, &c. — Here we must observe, that God does not always answer tlie prayers of his people in the very particulars they seek to him about. Yet he may answer them, and does do it, by giving them blessings equivalent to those they asked. Thus Paul prayed three times, that the difficulty he v.as under might be removed. God did not remove it, yet he heard and answered his prayer, by saying, my grace is sufficient for thee, 2 Cor. xii. 8, 9. Thus when we say we have prayed with earnestness, with a view to God's glory, but have met with no acceptance, we are under a mistake ; he hears our prayers, though we perceive it not ; and our souls are the better for praying, though we may not be so sensible of it. — Thus we see that all the complaints represented in this case, are consistent with our experience of the grace of God : and that therefore you have no reason to conclude that you are not Christians indeed, merely because you find it with you as it has been represented ; for these are not the marks of hypocrites. , II. As these things ore so often discouragements to humble Christians, I would just in a Jew ivords shoic the usefulness of this method ivhich God is pleased to take with his people. — The 27S CASES OF CONSCIENCE. [Case xxx. way to heaven is tlirougli tlie valley of Baca : it is a way of affliction, of temptation ; a dark and discouraging way. But whatever the Christian may think of the difliculties of' it, they arc all useful ; God is hereby glorified. His power is glorified, in keeping his people amidst such apparent dangers. His grace is exalted, as it appears to be free, ricii, and abundant, in our salvation. His faithfulness is glorified, in fulfilling all the promises of his covenant ; and his wisdom is glorified, in taking such methods with his people as best tend to answer his infinitely gracious purposes. These things are therefore far from being marks of the hypocrite, and should never determine us to write bitter tliivgs aaaiust ourselves. Besides, God brings good out of them to us. He is training us up by such methods for his everlasting kingdom. By temporal and spiritual difii- culties we are brought to see more and more our own weakness, are guarded against self-dependence, and are enabled to rely more and more upon Jesus Christ. We are by this method humbled more, brought to see more of the glory and excellency of, and to acquiesce more heartily in, the gospel scheme. These things further tend to wean our affections more from present things, make heaven more glorious, and set us a longing- after the enjoyment of it. Rest is the more welcome to the traveller that is weary, and the port to the sailor that has been in dangerous storms and tempests. And lastly, these things will afford us rich entertainment when we get to the heavenly world, and lay a foundation of everlasting admiration and praise. Here these various difficulties appear dark and dis- couraging to us, and are sometimes ready to overset us ; but there we shall see the reason of all. There we shall view the need we had of afflictions and spiritual difficulties ; how they humbled us, emptied us, quickened us. There we shall see how Almighty power kept us, how seasonably infinite grace stepped in to our relief, saved us from threatened and feared destruction, and made all things work together for our good. Oh ! what entertainment, in viewing the conduct of providence and grace. Thus then, these considerations are sufficient to keep us from concluding that the above complaints are inconsistent with grace, and from ranking ourselves amongst the almost Chris- tians. Tnlcss we have some other things which are sure marks of the hypocrite, what have been mentioned give us no reason to conclude that wc are so. III. IVe .should cotisider what appears favourable in our case, OS well as nhat appears dark and discouragin<^. — Though there Case xxx.] CASES OF CONSCIENCE. 275 are so many difficulties in the case before us, yet there are many things that appear encouraging: particularly — The person has a sense of his blindness, emptiness, and ignorance. — I am blind, yea, very blind. — Would to God this was the language of every one in this assembly ! Felt blindness is a great mercy. The Pharisees were filled with indignation at our Lord whea he intimated they were blind, John ix. 41. ^re we blind also? They were so far from being blind in their own apprehensions, that they were ready to imagine none had so much knowledge as they. The natural man thinks he knows enough, till the Spirit gives eyes to his mind; then he sees his soul full of darkness. That person is in a fair way for heaven, that sees, confesses, and bewails, his ignorance : grace, as soon as it is implanted, makes the soul out of love with self. And is this thy case ? Dost thou see thy blindness ? Dost thou appear as nothing in thy own eyes ? Dost thou now view thyself as a poor, ignorant, empty creature ? Didst thou always appear so ? Wast thou not once blind indeed, and yet uncon- cerned about it ? Canst thou not say, whereas I was once blind, now I see? But methinks I hear thee saying, " True, I see; but what is it I see ? I see my ignorance, I see enough to discourage me, viz. that I am a poor, blind, naked, empty, ignorant creature ; that I am made up of wants." — Bless God for this view of thyself. It would have been an awful thing to have been under an insensible blindness. If thou ever gettest to heaven, thou must be emptied of self first, and see and bewail thy ignorance and darkness. What should be matter of thankfulness to thee, is rather stumbling and dis- couraging. Oh, my dear friend, go to God and bless him, praise him, admire his grace^ that he has given thee a view of thyself, has thrown down thy pride, and has made thee appear nothing in thy own eyes. Again, Another favourable circumstance in this case is, that this person has a sight and sense of his own vileness and un- worthiness. I am all sin and pollution ? And dost thou really see thyself all sin and pollution ? And art thou pleased with the sight, or art thou unconcerned about it, unhumbled for it? then indeed thy case is discouraging, whoever thou art. But if thou art lamenting over this view : if this sight of sin fills thee with self-abhorrence ; if thou appearest vile and despi- cable on the account of it, it is then a happy, most happy circumstance in thy favour. Hear the Apostle himself making use of the most expressive language to represent his sinfulness, Rora, vU. 14, / am carnal, and sold under sin. Oh ! my 280 CASES OF CONSCIEXCE. [Case xvx. friends, the more we see of our sinfulness, vileness, emptiness, &c. the more we should rejoice, provided this sight humbles us, lays us low, and has a proper influence upon us. The Spirit sees it absolutely necessary to do al! this, that we may be broutrht into a tj-ospel frame, a frame suited to the scheme of salvation whicli God has contrived and revealed. If we did not see our vileness, unworthincss, nakedness, &c. we should never close with Clirist aright. But now we are made to receive salvation as a free gift, to depend upon the Redeemer alone, and to give God all the glory ; do not be discouraged, my friend. If thy view of sin takes down thy pride, makes thee mourn and lament before God, and gives thee a sense of - thy unworthincss, oh look back upon it as a token for good, and bless God for it. Again, Here is in this peison a desire after grace, and that God iconld take hit own way icith him, so as he may be saved. — There are many that are willing to be happy in a better world, but are not desirous of receiving salvation in God's own way. Convictions often make persons cry out, Lord, ichat shall ice do to be saved ? ^c. but they cannot subnut to the method of salvation. This is no sign of a good work begun. But when we see not only our guilt, but our odiousness through sin ; when we see not only the excellency of happiness, but the excellency of holiness too ; if, as far as we know our hearts, wc are not onlv desirous of being saved from hell, but willinir that God sliould take his own way, subdue sin in us, and bring us to an entire subjection to Jesus Christ : this is a comfortable evidence, tiiat the Spirit of the Lord is at work in our hearts. And is this your case, my friends ? Do you say, not in a sudden fit of rashness, but from real conviction, choice, and mature deliberation, Lord, take thine own way with us, make us holy? Are you breathing after a confovmity to .Tesus Christ ? These things certainly appear encouraging in your case, and ought to be taken into your consider.ition, when you are examining into your state and condition. — But, Again, Here is a sense of the emptiness of the present irorW, and a preferring Christ above all things. — The language of this person, I doubt not, is the language of many of your souls — " Tlie nearest and dearest enjoyments to me here have their mixture: no solid peace nor pleasure will they give. I want for nothing here below, so much as the dear Uedeemer." — r And is this really the case? Art thou not mistaken ? Is Jesus and his presence really lovely ? Does the world lose all its glory J and appear insignificant and tritiiut;; when compared Casexxx.] cases of CONSCIENCE. 281 with Christ ? Dost thou want to love Christ, and to honour liim more ? What before thou wast ready to look upon as gain, dost thou now esteem loss for Christ ? If this is thy case, there is encouragement to hope concerning thee. If we really find it thus with us, we have reason to rejoice and to admire the infinite, rich, and sovereign grace of God to us. Lastly, Another circumstance favourable in this case is, that this young person is enabled to pray, and yet has a deep sense of the unworthiness of his prayers, and Ids insufficiency to pray. — In one part of this account our young friend complains he cannot pray; and yet says, I have cried and begged, and pleaded hard of the Lord, that he would teach me to pray. Now what is this but prayer? It is pouring out the heart before God, expressing our desires in words ; though perhaps in a broken and imperfect manner. And what is this praying, says the humble soul ? I have gone to God ; I have in the distress of my mind put up a few broken petitions to the Lord, but have been ashamed of such praying, and could not entertain a kind thought of such poor duties. This, my friends, is praying, that praying that is acceptable to God through Christ. So prayed Hezekiah when he was in distress, Isa. xxxviii. 14. Like a crane or a swallow so did I chatter : I did mourn as a dove. Mine eyes fail ivith looking upward: O Lord, I am oppressed, undertake for me. There are many hypocrites that pray : and if you think you sliall be heard for your praying ; if you pray only out of custom, or if you depend upon your prayers ; this is no evidence of your being Christians. But if you love praying; if you make it your daily concern; if you are humble under it; if you cannot live without it, and yet place no dependence upon it, but reckon yourselves but un- profitable servants ; however imperfectly you pray, it is a good evidence of a work of grace in your hearts. Thus I have endeavoured to consider what is favourable in this case; and considering all these circumstances together, they certainly amount to a comfortable evidence of your being Christians indeed. And if you find it with your joul as I have endeavoured to represent, you have reason to be thankful, and to conclude that you are an object of God's distinguishing grace. However, do not take things upon a slight view, but examine your heart again, and again, that you may be not deceived in a matter of so great importance. Be impartial in your inquiries. Not only view your complaints, but consider what appearances there are of a work of grace; and do not be o o ^rs? CASES OF CONSCIENXE. [Cask xxk. rash in your conclusions ; but if you find it as I have mentioned, give God the glory. And, IV. Guard against a distrustful tmheUevin;^ frame, and a habit of complaining. — When things look dark witli us, we are imniediatcly ready to despond, and to draw some sad conclusion. We should be concerned indeed to maintain a godly jealousy over our hearts, but to have a jealousy and distrust of God, because lie may hide his face from us, or afllict us, is by no means our duty : some Christians are almost always doubting ; and what is the consequence? They dishonour God thereby; they provoke him to withdraw his presence and Spirit ; they unfit themselves for the cheerful discharge of duties, and they rob themselves of peace and comfort. Distrust has no tendency in itself to promote your spiritual good. You that have been so timorous and unbelieving, that have put off th-ine authority, his heart maj be engaged by a sense of the divine goodness in providence, and his concern may be awakened by a conaderation of the afiairs of his precious immortal soul. -\11 these things, and many more of the like nature may be, where there is not the least grain of true faith. These will appear strange assertions to manv: but I doubt not to make them evident from the word of God, and from the nature of the thing. Let me descend into a few particulars : ,' 1 .) A person may be constant to, and take delight in. devotional exercises ; may give himself to reading good books, bearing of sermons, may fast and pray, and receive the sacrament, and after all be a stranger to the saving grace of God. Was not this the case of the Israel- ites : Isa. h-iii. 2. Was not this the practice of the hypocri- tical and self-righteous Pharisees in Christ's time. And yet none can think that the>e were truly gracious. Let none therefore conclude that they l;ave the grace of God, merdy because they regularly attend to and upon devoticmal services. Yea, (2.; A person may attend to these duties with real seriousness and concern for the welfare of his soul, and, so far as he knows himself, be swcere herein, having no hypocritical or worldly views. To use the words of a late valuable author : *• Men in a ttatural fiate may liave strong conv:cti:ns of the infinite power, \^^^<^om, justice, and goodness of Gcxi, and of the judjfmeut to come, and of the everlasting happiness of the OF SAMXG F.\ITH. 289 godly, and the torments of the wicked : and their convjctions may stir them up, not only to make a high profession, and to utter rare saying's concerning God and godliness ; but also to labour with great earnestness to avoid all kno^\■n sin, to subdue their lusts, to perform universal obedience to God in all known duties, to serve him with their lives and estates to the utmost, and to extort out of their hearts some kind of love to God and godliness, that, if possible, they may escape the terrible torments of hell, and procure everlasting happiness by their endeavours." These are hard sayings to many. But I have two reasons to offer for the proof of these things. One reason is, because the Apostle Paul, before his conversion, appears to answer this character acc-ording to the account he gives of himself. And the other is, because all this seriousness, piety, and devotion, may be produced only by the general principles of the being and perfections of God, and the certainty of a future world, without any dependence upon, regard to, or right knowledge of the Lord Jesus Christ; and the person may be working upon purely self-righteous principles, thinking to make his way to heaven by his own strength and merit. It is indeed im- possible to say, how far merely moral principles may work upon the mind, rouse the concern, affect the conscience, and stir up the endeavours. There may be much seriousness and devotion in the mind, %s-ithout any thing of faith in Christ at the foundation. Nay, (3.) A person may be engaged to pay some regard to the inward part of religion. He may see some- tiiing of the evils of his heart and thoughts, may mourn over them j he may strive to curb and subdue his passion, his pride, his revenge, his notional impuriries, and the like ; he may strive to get his heart affected in and by religious duties ; may be very active and intent upon devout practices, in order to subdue his sinful lusts ; and ail this fpray obserxe it) with a view to obtain the favour of God, and to make some atone- ment for his sins ; whereby he shows himself to be still wedded to the law, and to know nothing of faith in Jesus Christ. He may pray frequently and fervently, hear attentively, read seriously; and in the midst of all these things, be averse to the freene^i of di\-ine grace in Christ, and be building upon a self-righteous bottom, as the devout Pharisees did. Yea, (4.) He may have some desire after an interest in Christ, and his purchase ; have some notion of the necessity of coming to him for salvation ; while he does all these things to fit himself for Christ, and to appear before him. He strives, he mourns, lus- P P iOb THE TOUCHSTONE y,rays, thinking tliat he may not, and ought not to come Ho Christ, until he has in some measure prepared and purified himself. Here is indeed an appearanee of true humility, but there is a cursed' pride at tlie bottom of all. He still goes about to make his own righteousness stand, and will not Submit to the righteousness of God. He aims not to receive Christ and salvation as a free gift, but strives to entitle him- self and recommend liimsclf to Christ, by the excellency of his own prayers and endeavours. Tlinu^^Ji he follows after the law of liL^hteousiiess, he does not attd'ni to the law of ried upoa sucli evidence is not legal, and does not tend to make him trust in duties and frames. To which I answer, that to raise our hopes upon such experiences as are or may be of a letral kind, is indeed very dangerous. But we must not carry tliis thought so far as to deny or depreciate tlie use of marks and signs, for fear of trusting in them. It is indeed very difficult to take encouragement and hope from marks and evidences, without relying upon them, or putting them in the room of Christ. But there are two things that will prevent us from doing thus. One is, to look upon nothing as a true evidence of faith, that has not an evangelical principle at tlie bottom of it. If we take our encouragement from our humbling sense of sin, from our strivings against it, and from our endeavours after holiness, without inquiring what it is that makes us humble, penitent, and diligent, we are in danger of being deluded by a false evidence, and of placing our confidence upon it, rather than upon Christ. But if we are concerned to look into the motives and principles of our humility, repentance, and dili- gence, and to see that a regard to Christ in all his offices be the grounds thereof, then our evidence is true ; and we are not in such danger of falling into a legal frame ; because now nothing but Christ in lis is our hope of glory. The other thing necessary to prevent us from trusting in frames, evidences, and duties, is to make use of the hope we have obtained from them, to encourage us farther to trust in Christ, and live upon him. Having obtained some good hope, through grace, of an interest in Christ by way of reflection upon past experience, we are now to say in our hearts, " Has Christ revealed himself to me so freely, graciously, and power- fully? Let me then go to him with an enlarged confidence for all those supplies of grace, strength, and comfort, that I want, being encouraged herein by the experience I have had of his free grace and almighty power." If we therefore raise our hope from such evangelical marks, and improve it to farther reliance upon Christ, we are not guilty of trusting in frames or duties. 2. For cousolation. Happy, thrice liappy is he, that is endowed with this special grace, the mother, as I may say, of all the rest ; for the word of Ciod solemnly declares, that he who believcth is justified, will be sanctified, and shall be eter- nally saved; that he has an interest in ail spiritual blessings, in all the suie mercies of Pa\id. Hq tliut Las this divine 508 THE TOUCHSTONE principle of saving; faith, is safe, whether he 'knows it or not ; yea, the least degree of it is saving, whatever doubts or weak- nesses may attend it. Let me assure you, O believers, that you need not be discouraged, because of your many darknesses, fears, enemies, or temptations, for you shall come off more than conquerors, through him on whom your faith rests. You may be apt to perplex your minds, and sink your spirits, because your faith is so weak, because you cannot distinctly recollect the actings of it in your experience, or have not had those deep, awful convictions of sin, or those lively jovs and comforts, that others can relate. But do not distress your- selves for want of these feelings ; if you can conscientiously answer the foregoing questions, your state is safe, though you fall short of many others in knowledge, in comfort, and lively experiences. Wherefore comfort yourstlves with these words; remembering that Christ icill not break the bruised reed nor quench the smoaking jlax, but will bring forth judgment unto X'ictory. 3. For humiUatio7i. Can wc prove the truth of our faith only by the motives and grounds of our humilitv, devotion, or diligence? How many of the experiences and duties of believers themselves are defective in this respect ? How many by-ends, selfish views, and carnal motives lie at the foundation of most of our performances? Surely we have all reason to lament the weakness of our faith, and its absence from many of the services we engage in. Let us humble ourselves before God, that our repentance, our resolutions, our hopes, our comforts, our obedience, and all our duties are no more evan- gelical, having so little of faith under them and in them. 4. For direcfion. Though we may make use of marks and signs to try the truth of our faith ; yet let us take care not to live upon these evidences, but to live by faith on Christ. You have had a large description of the direct acts of faith in this answer ; and let me assure you, that the best way to clear up your cvie him to be a true Prophet; for he is not only supposed, but asserted to be, a Prophet of the God of Israel: but the scripture informs us that he was a aoothmyer, and that he sought for enchant- ments. In the following texts we may see what sort of persons soothsayers and enchanters were, Ex. vii. 1 1, 22. Deut. viii. 10, 11. 2 Kin. xvii. 17. Jer. xxvii. 9. Mic. v. 12. Acts viii. 9, 1 1, and xiii. 6. and xvi. lb', with other parallel places. It will be said that " lie had free access to God upon several occa- sions." I cannot find any liint of that in scripture, but only in the case before us. True we find here, that the Lord spake to him often, yet, even in this remarkable affair, we see, he sought for enchantments ; but when he found, after repeated attempts, there was no enchantment against Jacob, nor divi- nation against Israel, but they were to a miracle, preserved of God, it is said. He went not as at other times, to seek for enchantments. This seems to suggest, that at each of the former times he used encliantments, or devilish arts; and it is probable that every time he sought the Lord, he used those very sinful arts. If it be queried. How the Lord condescended to reveal his will to such a person ? The matter appears to me thus : Balaam was a man of great fame, much such another as Simon Magus, and had a very artful way of deceiving the people ; so they thought certainly, that whom he blessed, was blessed; and whom he cursed, was cursed. It is j)lain, that his aim was to amass riches, and not to instruct the people in the will of God. The messengers sent from Balak, took tiie rewards of divination in their hands ; for he loved, and ran greedily after, the wages of unrighteousness. In the whole account of the affair, it is evident, that he was desirous to go and curse PRACTICAL QUESTIONS. 3-7 Israel j for he said, the Lord refuseth to give me leave to go with you. As he now was earnestly solicited, and willing 'to go and curse the peculiar people of God, I am persuaded that there was an eminent divine interposition, so that he was under special restraints from the Almighty, and obliged, against his inclination, to bless, and not to curse Israel. For it seems he entreated leave to curse them ; for it is said, The Lord would not hearken unto Balaam, but turned the intended curse into a blessing. I do not think he was ever under divine inspiration but only upon this notable occasion j and that by an evident and wonderful interposition of God in favour of his people We have other instances of this kind. When Laban Balaam's countrymen, both being Syrians, pursued after Jacob' intending to hurt him, God came to him and said. Take heed that thou speak not to Jacob, either good or bad. Let it he here observed, that Laban saith. The God of your father spake unto me. Here he disowns the God of Abraham, and does not look upon him as his God; yet he durst not, at this time, go beyond the commandment of the Lord, to do good or bad, any more than Balaam could : and Jacob knew the reason of it • for, said he, except the God of my father, the God of Abraharn, and the fear of Isaac, had been icith me, surely thou hadst sent meaway noiv empty; God hath seen my affiiction, and the labour oj my hand, and rebuked thee yesternight. Gen. xx. 3, &c. and 1 Sam. xix. 22, &c. are not foreign to our present purpose. That Balaam was not one of the holy men of God, will appear, if we consider, that notwithstanding he could' not possibly curse, but evidently bless Israel, he yet did all in his power to hurt them ; for by his counsel he taught Balak to cast a stumbhngblock before Israel ; and the Midianites, being by him instructed, vexed them with their wiles, and at last beguiled tliem, so as to prevail upon them to eat things sacri- ficed to idols, and to commit fornication, which corrupted the people, and brouglit the plague among the congregations of the Lord. Had he been a true Prophet of the God of Israel he would not have taken this method But when vengeance IS brought upon the Midianites, for following the council of Balaam, it falls also upon the head of the Prophet ; whose iniquity and madness the dumb ass rebuked and forbad in time. Thus as he lived a wicked life, so he died the death ot the wicked, and not of the righteous. It does not appear to me that Balak applied to Balaam, because he believed him to be a Prophet of the God of Israel • 328 ANSWERS TO but only because he took him to be a very famous practitioner, as a soothsayer and enchanter. If Balak had regard to any deity in this point, 1 think it must be to Baal Peor; for as soon as Balaam came, he is taken to the high places of Baal, and after that to the top of Peor. That Balaam was no great enemy to Baal Peor, appears by his manner of sacrificing upon seven altars, upon the high places of Baal, and on the top of Peor. I am of opinion, that neither Naaman the Syrian, nor his master, had the least design to change their deity in coming to Elisha ; but I suppose they took him to be something like a great soothsayer, as Daniel is called by a heathen king, master of the magicians; so a grand present is brought to Elisha, but the true Prophet was not very greedy of filthy lucre. It is true, when the cure was done, Naaman's heart was so affected, that he entertained very favourable thoughts of the God of Israel ; but still he was resolved to bow in the house of Rimmon. The conclusion of the whole is this: Balaam's character will hardly admit him to be ranked among the Prophets of the God of Israel ; and as Balak does not seem to me, in the least inclined to consult another deity, I see not how he can affront Baal Peor ; nay, he pays him divine honour and homage, in building him so many altars upon his high places, by the direction and assistan(;e of Balaam ; then it is easy to conclude that assistance and protection, aid and succour is earnestly entreated of Baal Peor at this time of distress. And when all failed, the soothsayer at last puts Balak in away to bring Jacob over to the idol of Moab ; for Israel joined himself to Baal Peor; neither was the people soon cleared of his sin; for a good while after, it is said. Is the iniqnitii of Peor too little for us, from which ue are not cleansed until this day, although tJwre teas a plague in the congregation of the Lord? As for thje truths which Balaam spoke, concerning Israel and other nations, I believe it was to show Balak, and his Prophet, how effectually God could turn the curse into a blessing, and con- found them both. He seems to tremble at his own prophecv, when he said, Alas! who shall live ichen God doth this? Caiaplias was no great friend to our Lord Jesus Christ, yet he prophesied great truths concerning Christ and his people. PRACTICAL QUESTIONS. 329 aUEST. IX. How far should the master of a family concern him' self about the eternal salvation of his children, servants, 8§c. Is it his duty to read a portion of the Scrip/ure to them, morning and evening, and pray with them as often P Should he catechise or ask them pertinent questions, at proper seasons P AN important query, tending to excite, and stir up to a duty much neglected within the pale of the Christian church, and that by many whose profession runneth very high. When vital religion, 6r the power of godHness is upon the decline, as it is lamentably so at this day, those branches of practical godliness are almost the first that are neglected. One who is not very well acquainted with the professing part of mankind, but hath, nevertheless, a just sense of the forcible principles of humanity, would be apt to think it impossible for a parent (who is himself acquainted with the heinous nature of sin, the impartial justice of God, and the vanities of bewitching earth,) to be careless about the eternal salvation of his children. Yet, with grief, we see numbers of professing parents, though in every respect as careful as any man, for the training up of their children in the modish fashions of the times, and the procuring fortunes for them, against the time they shall dis- pose of them in marriage, who, at the same time, appear to be indolent enough in that great part of a parent's duty, " The inculcating moral principles upon the minds of their children.'* A practice which ought to be early begun, continued in, with prayer and perseverance ; the neglect of which may, perhaps, be one visible reason, why some Christians find such intolera- ble crosses from the conduct of their upgrown children. The laws of nature force an obligation upon parents, to care for the happiness of their children, even as they consult their own. Solomon points man to the diminutive ant, from its conduct to learn instruction, in point of industry and frugality. After his example, I think I may, without prejudice to truth, say, " O ye inhuman parents, who feel little or no concern for the eternal welfare of your children ! go to the beasts of the u u 330 ANSWERS TO field, and from tlicm learn a lesson of parental care." Their highest sense of happiness is present sensation, and how care- ful are they that the happiness of their young be the same, both in species and measure, with their own ! See the mater- nal hen ; she prefers the safety and ha])piness of her young, to tliat of herself. Now though 1 do not intend to act the naturalist with you, yet from the observation before us, a sharp reproof is given to you, who yourselves have tasted the sweet- ness of religion, and neglect obedience to that natural obliga- tion, to do all that lies in your power, if, by any means, your instructions, under the Lord's blessing, may be instrumental in rendering the happiness of your children the same in kind with vour own. Now, as we arc not mere naturalists, but profess ourselves Christians, we have a sure and certain rule ■whereby to govern our conduct. To the law, and to the testi- monv, therefore let us go ; for as many as walk according to this rule, peace shall be on them, &c. and herein we find some things as indispensably required of parents in behalf of their children. 1. Diligently to lead them into the Christian system of morality. There arc three means which God liath instituted, and on which his blessings may be expected, in order to ther attaining of this. 1. The restmbiing them from immoral practices, 1 Sam. iii. 12, 13, 14. In thatdmj, I icill perform agahist Eli, all things tchich I have spoken concerning his house ; u'hen I begin, I ivill abo make an end. For I have told him, that I ivill judge his house for ever, for the iniquity ichicli he knoweth; because his sons made themselves vile, and he restrained them not. And there- fore I have sworn to the house of Eli, that the iniquitij of Eli's house shall not be purged with sacrifice for ever : And inch. iv. we see the awful fulfilling of this denunciation of wrath. The ark of God ivas taketr ; Hophni and Phinehas, the sons of Eli, itere shun; Eli hears the disinal tidiiigs, falls from his .seat and breidiS his neck ; the ivife of Phiuehas falls into labour, and dies in childbearing. Tims swift destruction to an emi- nent familv in Israel was procured by the sinful indulgence of a tender father, who, in other respects, was a very good man. This is a warning given for professing parents, in latter times, that they may be aware, and avoid the judgments that good men fell under. As to the manner of restraint, it is threefold. First, C/P.utioning of them against every known sin, of which the forecited scripture is proof sufVicient. Secondly, Reproof of their errors, whicix is much recommended by the wise Solo- PRxVCTIC.\L QUESTIONS. 331 tnon, in a variety of his proverbial texts ; especially Prov. xxix. 15, 17. The rod and reproof give wisdom, but a child left to himftelf bringeth his mother to shame, S^c. Not such lifeless reproofs as that of Eli, Nay, my sons, for it is no good report I hear of you. A far sh^per rebuke may come from as tender a heart as old Eli's. Thirdly, The rod of correction, as Prov. xiii. 24. He that spareth his rod hateth his son, hut he that loveth him chasteneth him betimes. And ch. xix. 18. Chasten thy S071 while there is hope, and let not thy soul spare for his crying. And ch. xxiii. 13, 14. and xxix. 17, &c. 2. The second institution, on which the divine blessing may be expected, is instruction, Ps. Ixxviii. 1 — 9. / ivill utter dark sayings of old, which ive have heard and. known, and such as our fathers have told us ; we will not hide them from their children, shoiving to the generation to come, the praises of the Lord, ^c. It is, doubtless, the incumbent duty of parents, as far as possible, to set before their children what is in itself morally good, or morally evil ; and to prohibit the one by threatening, and by precepts enjoin the other, Gen. xviii. 18, 19. Abraham shall surely become a mighty nation, &;c. For I know him that he will command the children of his household nfter him; and they shall keep the way of the Lord, to do justice and judgment. And Deut. vi. G, 7- And, these ivords tvhich I command thee this day, shall be in thine heart, and thou shalt teach them diligently to thy children. Nothing, I think, appears more rationally to be the parent's duty, there- fore I proceed to mention the 3d. A holy example. Neither threatening reproof nor pre- cept is likely to be of much service, if this be wanting, 1 Tim. iii. 4. One that rideih well his own house, having his children ill subjection, icitJi all gravity, or holiness. And Eph. vi. 4. And ye jathcrs, provoke not your children to icrath, but bring them up in the nurture and admonition of the Lord. Parents may provoke their children to wrath, or ungodliness, by bad example, as well as otherwise ; but this I need not to insist on, for none will deny this branch of duty. II. The second duty of a parent is, to enforce upon the minds of their young ones, the literal knowledge of the prin- ciples of religion, as you may see from Prov. xxii. 6. Train up a child in the ivay he should go, and when he is old, he ivill not depart from it. Any one, I presume, will allows, that scriptural and orthodox principles of religion, are not the slightest part of that way spoken of, but rather the principal tiling intended. Bat furtherj to strengthen the proposition. 3S2 ANSWERS TO let me point you to Deut. xi. 18, 19. Therefore shall ye lay lip these my uords in your hearts and in your soul, and bind them for a sign iipon your hand, that they may be as JrontlesA between your eyes; and ye sJmU teach them your children; speaking of them when thou siitest in thy house, when thou iculkest by tlie way, and wlien thou liest down, and when thou risest up. That was, doubtless, a wcll-p^overned family in which Timothy was educated ; for he is said to know the scrij)turcs from a child, 2 Tim. iii. 15, It can Imrdly be ima- gined, that the knowledj^e of the scriptures grew spontaneously in the mind of the child Timothy, without the application of his good mother's diligence in instructing of him. Yea, it is laid down as an express institution, in the above-cited, Deut. xi. 19, that we teach our children the knowledge of the scriptures, and of the principles of religion, immediately founded upon the word. And, for my own part, I have had great reason to bless God, that my parents knew it to be their duty to observe what is thus divinely appointed ; for the know- ledge of the scriptures, &c. which I attained by their careful instructions, in my infancy, was the first and principal means of my convictions, botli of sin, and my utter danger by it ; and of the grace of God, and my interest tlicrein. And since my first experimental acquaintance with the person, grace, and righteousness, of the ever-adorable Jesus, the scrip- ture and knowledge thereof, have been as bulwarks to defend me against tlie abounding, grace-depreciating errors of the age, in which it hath pleased God to cast my lot. This knowledge of the principles of divine truth, is best attained by the children, where there is, I. The word daily read in the family. David delighted in tiie law, or word of God, and made it his daily study, which could not be done, without reading of it ; and, if David him- self had such veneration for the word, we are well assured he would reconnnend it to the love and study of his household; for it would argue a parent worse than a barbarian, who, having found a goodly treasure himself, will not suifer the chiklren of iiis loins to partake with him. The neglecting this part of a parent's duty, is a forbidding little children to come to Jesus Christ ; but because there is no absolute com- mand, which, in express terms, enjoins the word to be read evening and morning, peoj)le of carnal minds, are too apt to .shuflle it olf from being a duty. iSurely these words. Thou shalt speak of tlwin when thou risest up, and xrhen thou liest down, have emphaiis enough laid upon them to enforce the PRACTICx\L QUESTIONS. 333 practice. What can Paul mean, Eph. vi. 4. by training up our children in the nurture and admonition of the Lord ? Surely he must intend an inuring of them to all the means of instruction, to godliness in principle and in practice. Reading of God's word, is a part, of instituted worship ; and God is to be worshipped in all the families of his people, Jer. xxxi. 1. And, if reading the word is a part of religious worship, conse- quently it ought to be read daily ; for God is to be worshipped daily. The Bereans are said to be more noble than those of Thessalonica, because they searched the scriptures daily, Acts xvii. 11. 2. Where catechising of the young ones is maintained, which is either stated or occasional, there ought to be certain seasons, inviolably appointed, to that great purpose ; without which, the usual reading of the word is not likely to have the same success ; and, blessed be the Lord, we have many excel- lent helps, published for this purpose, which, with the many occasional opportunities parents have of putting such pertinent questions to their children, or servants, may prove very bene- ficial. This ought to be much recommended to parents, especially to mothers, who have more of these opportunities than we can expect a father, engaged in business, to have. O ! how happy were it for our uprising generation, if less time were spent in decking and adorning the bodies of their children, and more pains taken to impress upon their minds, a sense of the great things of moral and divine relio:ion. I would not have any one to think, that I suppose it in the parent's power to give their children the saving grace of God, without which all other things are insufficient to bring them to glory ; but I am sure that consistent principles taught them, can never be a hinderance of their receiving that grace ; and., when received, makes it shine with greater lustre. IIL Praying with and for our children, is indispensably necessary ; and that in the family, as well as in private, Jer. X. 25. Pour out thy fury upon the heathen that know thee not, and upon the families that call not upon thy name. Here is a dreadful curse upon prayerless families, and O that it were well understood and feared I I must acknowledge, it is with difficulty ; that I can persuade myself, that any master of a family, who have tasted that the Lord is gracious, can, upon any account whatever, neglect that natural duty of family worship, which to me appears to be the glory of a family. To be instrumental of bringing children into the world, and not to solicit the Almighty in their behalf, doth argue us worse S3t ANSWERS TO than infidels. Which way shall children, or servants, be taught to know that prayer is a' part of natural religion, Avhich all men owe unto (jod, if parents and musters of families deny them the privilege of joining with them therein. I well know, that human instruction can never teach them that prayer is the privilege of God's saints. But, sure we ought to dis- tinguish between the peculiar ])rivilcge of saints, and that which is a moral and natural obligation upon all men. The latter may well be inculcated, both by example and precept, without infringing upon the liberties of the otiier. David, in Ps. Iv. 17. tells us, that evening and nionnng, and at noon, icill I pray, and cry aloud; and he shall hear my voice. I would recommend to the Christian reader, the three sermons preached by Mr. Matthew Henry from this text. This re- solution of David's, beateth down that asylum which people so often fly to for shelter, against condemnation for the neglect of family i)rayer; I mean the hurry of business: for any man who knows the world, knoweth very well that no man hath more business on his hand, and less time to spare, for cither reading the word, or prayer, tlian a prince, who l.ath the un- common weight of national concerns upon him. But the truth is, and I fear not to speak it, that when hurry of business causeth neglect of family worship, it betrayeth a heart en- grossed by the world, and little, if any love at all to God in it. See Dan. vi. \0. Noic icken Daniel knew that the icriting icas signed, he went into his house; and his windows being open in his clmmher towards Jerusalem, he kneeled upon his knees, three times a day, and prayed, and gave thanks before his God, as he did aforetime. By what follows in the succeeding verse, it is evident that it was verbal family prayer, which he exercised himself in. Josh. xxiv. 13. But as for mc, and my house, ice uHl serve the Lord. From these texts of scripture, observe, Jirst, — David cried aloud, which people seldom do in closet prayer; therefore, it appears likely that family prayer was maintained thrice a day in liis house. And Daniel's prayer was such, that })e{)plc that stood without doors, could hear supplications ; and this was the cause of his being cast into the lion's den. Secondly, Joshua resolves not for himself only, but for his whole house, or family; Abraham-like, he com- manded ids house to follow his example ; and 1 do not believe any body will venture to say, that Joshua worshipped not God in liis family. As masters of families are invested with power sullieient to command children and servants to attend the worship of God ui the fauiily, I know not how parents can PRACTICAL QUESTIONS. 335 justify their neglect of it. There is a remarkable instance of the acceptance of family prayer, in the case of Cornelius, the centurion, Acts x. 30. But I proceed, IV. To observe the expedience of habituating children, when yet young, to all the branches of external religion. Nothing, with greater propriety can be called the way of the Lord than this : this is what Paul means by nurture, and what ought not to be neglected. Hence we see parents ought to command their children, and servants to attend on public worship where the word of God is powerfully preached, and where the ordi- nances are regularly administered. Parents ought to make conscience, how either children or servants spend the day of the Lord, and lay such necessary restraints, or give such en- couragements, as the case requires. All that hath been said in regard to children, holds good in the case of servants; and, if any should doubt of it, I appeal to that memorable precept given by our Lord, Do unto others the same things that you icoidd icish others to do unto you. Mat. vii. 1 2. Now let masters lay this rule of equity to heart, and ask themselves : Would you be willing that your children should live with masters who take no care of their souls ? I know you would not. Then why should you act in such a manner; careless whether your servants honour God or not, provided they do their business? Doth it not indicate that such masters are mercenary and base ? Is it a sign that they love the Lord with all their heart, and delight in his service ? Doth it not evidence their disregard to divine precepts ? Their love to the world ? their ignorance of the value of immortal souls ? Likewise the inconsistency there is betwixt their prac- tice and profession ? May not poor Christian parents insert into their prayers — From such masters, good Lord, preserve our children ! 5JC ANSWERS TO QUEST. X. 7^ it possible fur a person to be regenerated, or born askine, late of J)un- fermline, (of precious memory to the church, whose Sonnets and Sermons will be dear to the saints, while botli exist on the earth ; and, notwithstanding some defects, such as attend the best of human compositions, do fully demonstrate his skill in the ^Spirit's work, in regeneration and sanctification ; like- wise his doctrinal acquaintance with the person, grace, and righteousness of Christ ; add imto this his eminent usefulness in the work of the hiinistration of the word) when he came to a deathbed, was left in such deep desertion, that all his friends who attended on, or visited him, could not persuade iiim from that nu laneholy reflection, " Tiiat after he had preached to others, he himself vas become a cast-aicay ;" and in this sad and mournful condition he continued, till his friends thought him past speaking: then, when least expected, he lifted up his withered hands, and clapt them thrice, shouting. Victory ! Victory !! — Victory !!! I also iind that other northern worthy, Samuel Rutherford, in his Letters, expressing his fears, lest he was but half a christian, or such another as king Agrippa, an almost-christiaii ; but I have never heard these men's Christianity called in question, till eagle-eyed Sandeman arose, who, I doubt not, would find many faults with Paul, or Peter, PRACTICAL QUESTIONS. 337 were they preachers cotemporary with himself. I could name many instances of the like nature, but those two shall suffice, being men esteemed by all the orthodox. My friend and neighbour Camillus is a good man, of exemplary piety, and good understanding in the mysteries of truth, and zealous for the honour of that God whose cause he professeth; yet I often find him under downcastings : it was the other day I went to visit him, and found him sitting alone, very pensive, in his parlour. After mutual salutation, without using any of the modern formalities, so graceful in the esteem of some, I inquired into the cause of his "dejection. To which he told me, that he had been a professor of religion for these twenty years past, and oftentimes thought he had reason to believe that he was called by grace according to the purpose of God; but that now, he found himself incapable of believing that ever he had any grace at all. I immediately found my soul to fellow-feel with my friend, and offered what advice I thought most proper, intermixed with some portions of sacred writ for the removal of his doubts. I expatiated upon the usefulness of adapting our present frame to some suitable portion of scripture; such as, Blessed are tJie poor in spirit, &c. And from thence, drawing such a rational conclusion as he was best enabled, till the Lord, the Spirit, should be pleased to make his witness more visible. To which he replied, So very manifest to me, have been the past changes of both the frame of my mind, or the bent of my inclinations, and the general tenor of my life, that, could I always believe the veracity of the scriptures, I should never doubt of my interest in the promises therein contained; for I very well see the character of Christ's sheep, as there described, and see my own spots to be of the same colour with theirs. But, alas, such is my unbelief, I cannot receive the Scriptures as the word of God ! I told him, that I thought it was impossible for any reasonable person \yho believed that there is a God, to resist the evidence of the divinity of the scriptures of both Testaments, and here enumerated proofs thereof. To which he replied. What you say is true; but it is a hard matter, sometimes, to believe that there is any God at all. 1 then told liim, that I did not think it possible for any man to take a view of the creation, and at the same time to say, that there is no God; our reason itself being a strong advocate for the existence of a Deity. Then he bid me to consider, that there may be certain seasons in the X X 333 ANSWERS TO Christian's life, wherein his reason may be overpowered by temptation and sin; and for a proof thereof, lie pointed out Isa. lix. 19. where it is said, PVhcn the enen:y shall come in like a fiood, the Spirit of the Lord shall lift up a standard against him. Which portion of scripture, added to what 1 have formerly experienced, on wme cloudy days, convinced me of the truth of my friend's-doctrine ; for if the enemy comes in as a flood, then of necessity he must bear all down before him, — our graces, and our evidences of those graces. A flood carries all before it, — houses, trees, &c. and if he, for a season, is permitted to bear down or suppress our trraces, why may not his licence reach the understandinir, arrd our reasoning facul- ties? If this is granted, as 1 think it cannot be denied, it is very accountable why some Christians, of «^\tensive knowledge and sanctity, find themselves ill set (at certain tinies) to keep clear of the whirlpool of atheism; and likewise accounts for a regenerate person being liable to those fears noted in the query. One very fruitful nurse to those opj)osites of faith, is our too much reliance on the Spirit's work witliin us, and our neglecting his word and testimony, as contained in tlie Bible: here a man may miss his way so far, tiiat the very things which evidence grace in us, may be made a ground for such fears j and I believe are frequently so used. For instance, a discovery of the secret abominations of the heart, and our helplessness to deliver ourselves from such in- bred vermin, for the most part, is what our fears do lea.-.t sprmg from; whereas if our eye was fixed on thus saith the Lord in his icord, although we could never be joyful, purely, because these abominations dwell in our heart; yet we both could and would rejoice, that the Lord had discovered them to us. It is a certain proof that God hath been here, when Ins ligh.t shines into our darkness, which only can manifest our darkness unto us: it is his grace alone can show to us the depravity of our nature. However great the attainments of a hypocrite may be, he can never be capable of mourning over his natural propensity to sin, through the depravity of the whole man; and by the way, I apprehend the regenerated person mourns more over this, than all his actual transgressions. Now a word to the latter ])art of the query, viz. And may a person no icay douht of their regeneration, and yet be an unconverted man. This I would say. He may. There are three distinct classes of men, who doubt not at all of their regeneration ^ PRACTICAL QUESTIONS. 339 and yet they are all unconverted: these are the notionalists, the legalists, and the profane rabble. The notionalist is, perhaps, at as great a distance from sal- vation, by the works of the law, as any body; and, it may be, he IS as zealous for gospel-truths as any in the neighbourhood: and, having those good qualities, one would be apt to say. What lacks he yet? the answer is, He lacks every thing of value. He is like the man who hath read navigation, but never was at sea; he hath the theory, but not the practical part: yet he who hath got the theory of sailing, reckons him- self as well skilled, as the man who hath sailed round the world. The notions, alas ! float all in the brain, without descending into tlie heart. It is now many years, that Senfentius hath sat under an orthodox ministry, that now he hath learned the theory of the gospel by rote, he can pray with great propriety of speech, for half an hour together in company; but not in private, unless he is apprized that somebody is watching him. He will contend vigorously for gospel-truths, provided it do not clash with his interest ; he will talk with you for a day on certain subjects; but if you fall into the work of the Holy Spirit upon the mind, or inward holiness, you tie his tongue at once, and presently may discern an uneasiness attend him. You may talk against sin in general, as long as you will, he will join you; but if you happen to hit the right nail on the head, and pierce his beloved lust, then he and you differ, otherwise he is silent. He can converse with you, this hour, upon divine subjects; the next hour he is fit company for any body, let their discourse be what it will. If it is profane, he can bear it without affecting his heart; if it is any way tolerable, he will join with them in it. He would not swear an oath upon any account ; but he can hear another swear without being over-disturbed. He will not get fuddled neither; but he can sit with drunkards, and drink as much as they upon occasion. And yet this man has no more doubts about his regeneration, than the strongest Christian in Britain. He takes it for granted that the knowledge of the doctrines is regeneration; and indeed so It IS, providing it be a sanctified knowledge: but his know- ledge, alas ! is barely speculative. Tlie various doctrines dwell ma confused mass, as so many mingled phantoms in his brain; and, phantom-hke, have no weight at all, either upon his heart or conversation. Legalius, his next neighbour, is quite opposite to him, in regard to sentiments; so that they can never agree. Sententins 3<0 ANSWERS TO t;ikc.s his speculation for the fruits of regeneration ; Lega' Vii.'i takes his goodness for the same thing, and despiseth the notions of Sciitentins in the same manner that he despiseth (!ie works of LcgaUus. For, y6a must know, Lcgaliua is a constant attender on the word preached, and tlie sacrament, and IS very devout at both ; besides, he maintaineth family- worship, and says many long prayers by himself; and, to perfect the matter, he feeds the hungr)', and sometimes clothes the naked : add unto these his negative holiness, — he never wrongs any man, never was drunk, never swore an oath in his life; and all the comfort he desires, when he comes to die, is, that he may have nothing to do, but to look back and take a view of his well-spent life. Now, all these good things being summed up together, who would not be blamed for saying, that Legcf- lius is but an almost Christian ? It is true he thinks himself a good Christian, and that of a better rank than the most ! but I will, at all events, assert that he hath no Christianity in him, and prove it from his motives and proposed ends ; and every body may know, that it is the end which crowns the work. The love of Christ constrains Christians to obedience ; but It is self-love which constrains Lcgalius to these his religious acts. If he were sure that he conid always live in this world, they might be religious who would for him, for he would not, unless, with Jehu, he found his account in it ; or, if he were assured that he could escape hell when he dies, he would not care much whether he get heaven or not. A separation from the joys of heaven at death, being inseparably joined with the torments of hell, Legalius is obliged to stir himself, in order to escape that which he is afraid of : thus the fear of hell is what oils the wheels of his obedience, and he hath no eye to the glory of God, nor the good of his fellow-creatures, in any of his duties, moral or religious, but merely to save himself from the vengeance of eternal fire : he believes he could not live so holy, as his fancy tells him he does, if he were not regenerated. lllimnor lives in the same street with these two men, and is fin utter enemy to both of them. He hates the notions of Scntoitins, e(jually as he does the deeds of Legalius. You may meet with Vitiamor in the exercise of every sin, and yet he does not so much as once question the goodness of his heart, or even liis regeneration. Now let those three men know, that their pretended faith is no more than a fancy. Their hope is rotten at heart, and will perish iu a trying day, however confident they are now^ a« PRACTICAL QUESTIONS. 841 to all being well with them. To conclude, I cannot but wonder, that any person who denies the popish doctrine of Christian persecution, should be so inconsistent with themselves as to tell us, that an uninterrupted assurance of interest in the love of God, is essential to true faith. The assurance of faith, is either a grace of the Spirit, or it is not : if it is not a grace of the Spirit, it cannot be essential to Christianity : if it is a grace of the Spirit, and an uninter- rupted degree, essential to Christianity, by parity of reason, an uninterrupted humility, self-denial, resignation, love, repen- tance, and heavenly-mindedness, (for these are likewise graces of the Spirit,) are essential to Christianity ; and then to talk of growing in grace, would be nonsense. For if one grace or virtue may be perfect, what reason can be assigned why the rest may not ? But, whilst you and I are in the body, we shall find our faith interrupted with unbelief j our hope with fear; our love with carnal enmity ; and every other grace with its opposite. aUEST. XI. fVhat advice can be given to a person grievously dis- tressed with fears, doubts, and unbelief? [In perusing the subsequent letter, the query may be more fully understood.] « Sir, " AS you desired in your last, to know the particulars of my unbelief, of which I had complained in my preceding letter ; you will find my compliance with your request in the following lines : — " My unbelief consists chiefly in these things, viz. I am in some doubt, now and then, concerning the being of God, his nature, attributes, and person : — concerning Jesus Christ, his excellency and mediatorial capacity, or qualifications : — con cerning the Holy Ghost, regarding his immediate energy or operation on man : — concerning the resurrection of the dead, the general judgment, and the certainty that all persons that ever have been, are, or shall be, will e.\ist in either of two S42 ANSWERS TO places or states. But my doubts, about these articles, are not so a!)lding as they be regarding the particulars hereafter men- tioned : yet even these do grieve and distress my soul, more tlian a little, and I fear they be the cause of the hardness of my heart ; especially when they attack me in prayer, medita- tion, &c. though when assaulted in my addresses to God, I know they have caused me to pray more earnestly at some seasons : then 1 would endeavour to conclude that they were darts from Satan, and not the disposition of my mind; yet still dreading myself to be an unbeliever. " But the most settled and general part of my unbelief may appear by the following hints, viz. I cannot view Jesus Christ in that loveliness, excellency, and pre-eminence, as I find him set forth in the word of truth ; I cannot find sufficient ability in my soul to believe in him, wholly and unfeignedly : and how can I believe in him, without a right view of him ? Some- times I can set him forth to others, in the words and light of scripture, so that I believe many of the children of God have their very souls nourished and fed by what I say ; and, upon certain times, I myself am much delighted in, and with the work : but when I retire into myself, and consider the barren- ness of my soul, my strangeness to, and alienation from God, Jesus Christ, &c. 1 conclude that my good frame and my delight in preaching, proceed from the agreeable frame of the people, ratlier than from any good wrought in me ; that God will endue me with a measure of light in his word, and grant me some delight in the ministration thereof, for the benefit of his people, yet not for any love or regard he has to my person, but that my soul is rejected of him : as a person that is favour- able and kind to a nurse, while nursing liis children, only for their sake ; that thereby she might be a better and more qua- lified nurse ; but when her work is done, he turns her oil", as one that is not of his family, but only for a time and for the purpose just mentioned: then it will aj)pear to all she never was of his family. Again, Though I set forth Christ to others, yet I question whether Christ be in me and 1 in him. A per- son cannot experience the true joy, except he believes : and because I cannot rejoice at the very thoughts of grace, death, the resurrection, and the like, I am afraid I do not truly and sincerely believe. Believers are exhorted to rejoice aluay.s ; but I cannot rejoice when J ponder uj)on the most important concerns of my soul : therefore 1 fear I am not a believer. Alas, I am not able to look steadily upon Christ as my Saviour! At times, when I join with the saints iu divine worship, 1 am PRACTICAL QUESTIONS. 313 pretty confident of an interest in Christ ; but when I retire, I conclude that that proceeds only from a kind of a heavenly gale upon them ; or else upon myself, merely to capacitate me for more use and service among them. I conceive that my heart is not in the least renewed; but, in the sense of scripture, is still a stone. — I do not question God's everlastinej love to his people, as much as I do his love to me. What will it avail me to know that God is unchangeable, and that his unchange- ableness is a stronghold to his people, under all their instabili- ties and vicissitudes, when at the same time I cannot conclude that he hath loved me ? Are there not some whom he never loved ? I fear I am one of those. If he has not loved me, all the things in heaven and on earth, nay, his infinite power cannot prevail with him to love me, seeing he is unchangeable in his nature. — I do not question the ability and capacity of Jesus Christ, to save to the uttermost, even the vilest and chief of sinners, so much as I question whether he will save me; not because he cannot, regarding his capacity, but because he will not ; not because my sins, though so great and numerous, are more than he can take away; but I fear lest he should leave me to die in them. One sin is enough to condemn, except there be an interest in Christ. — I do not so much call in question perseverance in grace, as I do the beginning of grace in me. If I were sure that the good work of grace was begun in my soul, I think all my other doubts would flee away and vanish. But while I doubt of the very beginning of the work, I cannot be confident in any thing that may profit me. If I did now endeavour to resolve, believe, and conclude myself to be a gracious person, and that it will be well with me at last, notwithstanding all my fears, and so strive to be comfortable, not giving way to doubts any more, such confidence would but vanish after all, to my endless horror. — I endeavour to perform every secret duty in religion constantly ; but fear all my aim is to quiet an uneasy conscience. I diligently observe every public duty, as a professor of the christian religion, and as a minister of the gospel ; yet often fear the whole terminates in self and vainglory, so that I have my reward ! I am acquain- ted with many, far and near, who, I believe, are godly persons; and I am of opinion that the greatest part of them, if not all, judge me to be truly a gracious man ; nay, I am confident they look upon me as a person eminent in grace : but all that does not amount to a proof of the power of godliness in me, neither does it evidence the least degree of supernatural grace in my heart. I think that pious people, who hear me preaching 344 ANSWERS TO -f^ and praying, conclude that I am very comfortable in my soul, and that I enjoy much communion with God in the discharge of duties ; but their conjecture is no evidence that I enjoy the least grain of solid comfort : though their favourable judg- ment should yield me some groundless joy for the present, yet if I am not born again, it can yield me no sweet consola- tion at death and judgment. I am endued with some measure of liglit in all the doctrines of grace which I believe are con- sistent, according to the scripture; and I am enabled to express, and set them forth according to the consistency of my ideas, ftgainst the oppositions made to them, both in private confer- ence, and in a more public manner : but that profiteth me nothing myself, while I imagine that I am an utter stranger to any experience of saving-grace in my own soul. Satan knew very well that all the doctrines of grace are remarkably har- monious, yet he is not, in the least, more happy for that. — I am in the general persuaded, that all those who believe in Christ shall be saved : but as I cannot believe, how can I be saved? the word says, that perfect love casteth out fear : I fear greatly ; I cannot be confident, but rather disbelieve ; therefore liow can the love of (iod dwell in me? and if I love not God, what is my state better than that of the most profligate ? Though I understand something of the doctrine of grace, I understand likewise, by tlie same doctrine and by experience, that nothing can persuade me to believe in Christ, but the Spirit of God ; and if I should believe in Christ, 1 perceive that it is impossible for any to convince me that my faith is of the right kind, except it be by the same Spirit. Therefore, Oh ! that God would be pleased to make use of some means, some word, some instrument or instruments, to resolve my doubts and dissipate my fears, for his own glory, and my pre- sent and eternal comfort and advantage ! Oh, where shall such a ines.senger be found ! An interpreter that would be to me one among a thousand ! I am, " Yours, &c." My advice is this : that such a person should instantly attempt his duty, to believe on Christ afresh, just as he did at first. When he cannot come to Christ as a believer, let him come, as being in himself, an cvery-way helpless and miserable sinner; and let him do this Instantly and repeatedly, as soon, and as often, as he is attacked with fear from his felt and future dreaded misery. Nothing like a fresh act of faith, to baffle Satan's temptation, and the suggestions of his own PRACTICAL QUESTIONS. 345 tinbelieving heart, that he is yet hi a state of unbelief. If the grand enemy of souls can but get believers to reason the point with him, whether they have believed, or not, from past experiences in the time of vailed evidences, or from present experience, at a time of suspended influence: he knows he win lead them at once into an endless maze of sore perplexity, to God's dishonour, and to the woundin'^: of their souls ex- ceedingly. Let such a person then attend the Saviour's voice, — Look unto me, ami he ye saved, all ye ends of the earth; for I am God, and there is none else. Here such a person may see that the words divide themselves naturally intotvvo branches: the first respects duty, looking ; the second respects privilege, salvation And the commnnd is given to sinners, at the greatest apprehended distance from God, by sin, at the very ends of the earth. Let such a person then, as a sin-wounded soul, an apprehended law-condemned sinner, a Satan-accused, and a conscience-condemned sinner too, instantly look up to that great Saviour who is exalted on high, to save to the uttermost every poor soul that looks unto him for the whole of his sal- vation. For as Moses lifted up the serpent in the wilderness, so once was the Son of man lifted up on tlie cross ; and now is the Son of man, as the great ordinance of God, for a sinner's salvation, lifted up to his Father's throne, and in the glorious gospel, to be looked unto by a perishing sinner for his eternal life, as the stung Israelite was to look for healing, by God's appointment, to the brazen serpent : and having looked, let such a person instantly attempt his further duty, to believe that he shall be saved in looking. Let him credit the word of truth, the royal grant of the prince of grace, from his high throne of his everlasting salvation, in his looking unto him j for lo, he says unto all and imto every one of them. Be ye saved. The word is gone out of his mouth in faithfulness, in immutable, omnipotent grace; and he will not, cannot reverse it : he is God, and cannot lie, nor repent. Once hath he spoken, and it stands fast for ever. His unchanging word, of all-producing grace and glory, stands engaged for that soul's salvation eternally. And thus, he himself, who is the faithful and true ivitness, tells us, that the inseparable consequent of his being looked unto, as lifted up, is salvation; that.-whoso- ever helieveth in him (i.e. looks unto him to answ^er the type,) shoidd not perish, but have everlasting life. Now let such a person consider, whether this solemn declaration of the great Saviour, is not w^orthy to be credited by liim, instantly, and constantly for God's glory, and his own joy? Whoever, or Y Y S46 ANSWERS TO uhatever, from within, or without him, says to the contrary, can lie doubt it, if it is but for one moment, without grievous sin, without making the God of truth a liar? He must, even in this, either set to his seal, that God is true, or give his truth the lie. Again, let such a person observe, that his looking unto Christ for salvation, in obedience to the divine command, is faith's Jirst and direct act, unto which the promise of life, in the sacred word, is annexed. And his persuasion of salva- tion is an after and reflex act of faith, that is, and ought to be, founded upon the promise given to him, as a believer in Jesus; the former respects his eternal security; the latter, God's glory and his more abundant joy. If he has now put forth tlie direct act, he is, and ever shall be, in God's account, and according to his written word, a true believer : and though he may not at present make conscience of the reflex act, or may be obstructed in tlie exercise of it, by Satan and unbelief, this makes no alteration in his state as a believer, but only robs God of that glory which he ouglit to give to his Saviour, and himself of that joy which is iiis soul's desire, in a full persuasion of God's everlasting favour. Having been so prolix in my answer to the query, I need say tlie less to the letter, but Dear Sir, take a few hints. You tell us, " that you still dread yourself to be an unbeliever." As to this, if I understand you right, you take believing in Christ, through the main of your letter, to be a believing your interest in the Saviour unto joy in his infinite favour. This is answered above, as being that which doth not constitute your state as a believer: it is the direct act of faith, in looking, coming, fleeing, &c. unto the Saviour, that puts a specific difference between you, and all the unbelievers in the world. Indeed, Sir, in this closing part of your sentence, you preface it with your being tempted to doubt of these several articles of faith. You do well, when thus assaulted, to endeavour to conclude that they are darts from Satan; but as to their " not being the disposition of your mind," you must distinguish between your new and your old mind. Darts from Satan, they are most certainlv, to wound your new mind, and to excite in your old its native infidelity. For in you, though a believer, there dwells and works unbelief; and Satan's temptations, to disbelieve the doctrines of faith, as well ;is our acts of faith, may more or less draw out the forces of our unbelief with respect to both. And what Satan suggests, is the disposition of your own mind, so far as it is unbelieving; but this remaining unbelief, ought not in any m ise to make you doubt of your having the grace of faith ia PRACTICiVL QUESTIONS. 347 your heart: for if you had not faith in those doctrines, your temptations to doubt them would be to you no affliction. It is your new mind, or your soul, so far as renewed by grace, and blest with the grace of faith, that is grieved and distressed with temptations to, and the workings of, unbelief. Again, Sir, you say, " I cannot view Jesus Christ in that loveliness, excellency, and pre-eminence, as I find him set forth in the word of truth. 1 cannot find sufficient ability in my soul to believe in him wholly, entirely, and unfeignedly ; and how can I believe in him without a right view of him?" Let me ask you, have there been no moments in which you have viewed Christ, in that loveliness, excellency, and pre-eminence, in which he is set forth in the w^ord of truth? If you have ever seen his glory, when presented to your eye of faith by the Holy Ghost in the word of truth, how did you esteem of him then ? Did he not then appear, in your view, to be transcendently excel- lent ! A Saviour none like unto him ! If he did, this was faith, in your understanding, discerning, or seeing of the Son; and how did this work upon your uillf Did not your will how to, and choose the Saviour beheld as, and to be, your Saviour? If it did, this was faith in your icill; and hence did not your affections go out after him? Was not he alto- gether lovely, or all desires, unto you ? If so, this was faith in your affections, or that faith which worketh by love, to its all-surpassing, and altogether lovely object! And have there been no moments in which the blood of Christ, in its cleansing, and pardon, and peace-procuring efficacy, has appeared suffi- cient to your conscience? In which his righteousness, as your desired justifying dress, has appeared all-glorious? In which his fulness of sanctifying grace, unto an increasing, and perfect meetness for eternal glory, appeared to you most precious and soul-satisfactory? If there has, this was faith in your con- science; and so you have been blest with a spiritual, a super- natural ability, to believe in Christ wholly, in a whole Christ, with all the powers of your soul, so far as they are renewed. And whether you refer this faith to its direct, or reflex act, it is true with respect to both ; so far as they are put forth, you believe icholly in a whole Christ, with all the powers of your soul, so far as they are sanctified initially : and yet, with regard to the unrenewed, unsanctified part which still remains in your every faculty, you may be said as truly not to believe in Christ uhollif, i.e. with all the powers of your soul as entire faculties; as darkness in your understanding, rebellion in your will, earth- liiiess in your affection, and legality in your conscience still 348 ANSWERS TO remain ; but your regenerate part, being your leading principle of action, your acts of faith therein, arc in every power of your soul therefrom, on and in Christ: from hence you are denomi- nated a believer in him ; and however unbelief in your unrege-. nerate part, may be permitted to work, this doth not in tiie least injure tliat your estate. You add, Sir: " Sometimes I can set him forth to others, in the words and light of scripture; and upon certain times, I myself am much dehghted with the ^vork : but when I retire into myself, and consider the barren- ness of my soul, my strangeness to, and alienation from God, Jesus Christ, &e. I conclude that my good frame and delight in preaching, proceed from the agreeable frame of the people, ratlur than from any good wrought in me." '1 o this I reply: that your retiring into yourself, to c Misider your own hurren- vcsf, tkc. is from tbe weakness of your faith in its lefle.r act, whicli ought to be strong in, and towards the premise, given you in Christ upon your first direct act. /ibraiiam tonsideied tiot his oven body being dead, nor yet the deadness of Surah's womb; he staggered not at the promise of God through iinfic- hef hut uas strong in faith, giving glory to God, believing that tchnt he had jn-o^nised, he was able o/.vo to perform. And it is an excellency in .\!)raham's children, Abraham-like, to be strong in. fiiih, to consider the promise, and God's power and faith- fulness, and not their own barrenness. Your conclusion, Sir, " That your delight in preaching Christ proceeded rather from the agreeable frame of the people in hearing," I think is ill- founded. As you afterwards say, " At times, when I join with tlie saints in divine worship. I am pretty confident of an interest in Christ." Now, Sir, as I take it, this your cont'denee of interest in Christ, while preaching him to others, is the ground of your supreme delight in the work ; tliough from the agree- able frame of the people in liearing, you may have a lower additional pleasure in your being an instrument to exalt your Beloved before others, and thereby to win them unto faith in 5esus, and to build up those who have belitved tiirough grace on their most holy faith; and your faith of interest in Christ, ■which gives you a suj)reme delight in the work, is a pregnant proof, that God has wrought in your laith's good and savmg work. On(e more you say, " God will endue me \\ith a measure o{ light in his word, and give me some delight in the jninistration thereof, for the benefit of his people, yet not for any love or regard he has to my person ; as a person is favour- able to a nurse, while tnirsing his children, but when her work is done he turns her otfj as one that is not of his family." PRACTICAL QUESTIONS. 349 Tills, Sir, IS a temptation and an affliction that 'S common to you, with others of your ministering brethren. The grand enemy, though he cannot destroy the Lord's servants eternally, by this he strives to destroy their joy in his service tempt)raliy: he well knows that what the Lord's servants love supremely, which is himself, and his special favour eternally, they carmot bear a thought that they must part with these without pain of extremity. No, dear Sir, God has adopted you as a believer into his l^unily ; and, from his love to your person, he calls you to be a servant to some of your dear brethren : and having put you among the children of his infinite favour, you shall abide in his family for ever, and possess, with the rest, his great Self, as your vast and eternal inheritance ! If you believe the Saviour's ability and doubt his will, to save you eternally, come and try, — come in all your discerned pollution and mi- sery, and fall down before him, and say, — Lord, if tJioii icilt, thou canst make me clean : and Jesus, moved with compassion, will say, I ivill; be thou clean. aUEST. XII. Is the death and siifferings of Christ, or his passive obedience, all that is reijuired for the salvation and justification of a sinner ? Hath his active righteousness no part in the ivork, or must it be imputed? Is the imputation of Christ's active righteousness, an essential point of doctrine, ormay a man be safe without it ? A MOST momentous and necessary query ! as it tends to put the sinner upon the mo'^t accurate niquiry after things of the greatest importance, viz. the matter and cause of his justi- fication before God, and acceptance with him, — things essential to our present and future happiness, and without whicli none can be saved ; the knowledge of which is both pr or aiid previous !to a person's knowing either his duty, or privilege, how to 550 ANSWERS TO worship God, or pray acceptably, or what to believe and rely on the Lord Jesus Christ tor. To sujipose the sutierings and death of Christ all that is required for the salvation of a sinner, is to answer Paul in the affirmative, who asked the Corinthians, Is Christ divided f I Cor. i. 13. Yea, this would not only divide, but reject and cast away part of Christ, as useless and of no value ; a thought to be abhorred by every pious soul. The believer hath a whole Christ for his salvation, viz. the life and death, body and soul of Christ, all are his, and he is Christ's, 1 Cor. iii. 22, 23. As the law of God requires perfection and perpetual obedience of tlie sinless, so it pronounccth condemnation and death on the sinful ; wliich sentence justice will certainly inflict, unless reconciliation be made, and plenary satisfaction given ; which satisfaction cannot be but by the death of the High-priest: for without shedding of blood is no remission ; and it is not possible the blood of beasts should take away sins, therefore Christ hath done it with his^n ANSWERS TO worship, but the work of the Holy Spirit to demolrsh it ; or is It the contrary ? Can you, in the presence of God, say to those under your care, / am clear from your blood ? If not, what will be the issue ? II. To those who behevp it their duty, but often. If not always, neglect it. Be you so negligent about the affairs of this world as you be about the very important concerns of the next ? Think of it seriously. Do you think reading a chapter and prayer would much hinder and liurt your secular business? Did you ever find it so? Is time so precious, that you cannot afford half an hour, morning and evening, for religious exercises ? Do not strangers, that come accidentally into your house, wonder they find no more religion under your roof? Is this adorning the gospel? Arc you more skilful to excuse your negligence, than to reform it? Hoav will this turn out at last? III. To tliose who are willing to set up, and carry on this family religion, but are too bashful, and afraid they have not sufficient qualilications for it. Do you earnestly })ray in your closet, tbat you may be enabled to discharge the duties incumbent upon you as the governor and leader of a family? Did you attempt your duty ? Do it again, and wait for a blessing : think more about it, read more, and converse more about religion with your family. Consult also with solid, pious, and judicious friends, that are capable of advising you* If It IS a duty, do it as well as you can ; you will improve. PRACTICAL QUESTIONS. 357 aUEST. XV. How may a person hnoiv that he is justified^ pardoned, and accepted with God ; and how many ways God takes, according to scripture, to give evidence and comfort of such justification, 8^c? I SUPPOSE the author of the query, by justificatiorr, pardon, and acceptance with God, would be thought to mean a manifestation of it to the conscience. As 1 apprehend, that all the elect of God were from eternity virtually justified, so I look upon a discovery of interest in it, to be a weighty and awful concern; and if this be the meaning of the gentleman that proposed the query, it is as much as if he had said, " What foundation stands my soul upon, respecting another world? On what basis are my hopes built for heaven; and, where will my soul be lodged, when it leaves the earthly house, the prison of the body, and takes its flight into a world of spirits?" These thoughts have occasioned the attention of my mind, and often employ my thoughts to the utmost extent;, and such will be the case with those whose search is truly ingenuous and spiritual, whose powers and faculties of soul' are lively, and all directed by the unerring guidance and management of tlie Lord the Spirit ; for as led by this teacher, every sensible sinner has his recourse to the Spirit for such manifestation, &c. For a person to know that he is justified, pardoned, and accepted with God, is a thing of great importance, though a privilege that perhaps is peculiar only to some of God's people, or but a few of them comparatively enjoy the comfortable sen- sation of. Among others, it is one of the chiefest of the, secrets of the Lord, revealed only to them that fear him, Ps. XXV. 14. a secret tliat can never be purchased by any creature whatsoever; a secret that no natural man, (as such,) can ever be acquainted with ; a secret that is not only totally hid from the men of this world, but sometimes for a season, from the favourites of the Lord, his own dear children that he esteems as his jewels, and who will be evidently so in tlie day when he makes them up, Mai. iii. \7 ; ^ secret that will ever employ the saints in their Father's house, while the glorious displays of Sr,S ANSWERS TO tlie greatness of tlie grace, will demand tlic attention, and excite the wonder of the angelic tribes. That there are but few of the Lord's family acquainted satisfactorily with it, appears from their many great and bitter complaints, the frequent distresses they are in, the sinkings of soul they labour under; who, with David, in another case, are sometimes lieard to say, with uncommon compunction, O my Gad, my soul is cas;t down iLilhia me! Ps. xlii. 6. Which having been my case, through divine goodness being delivered from the burden, I can therefore speak of it by ex])eriencc ; having found, it is one tiling to be justified, pardoned, and acce])tod, (which arc the words of tlie query,) and another thing to know the mercy belongs to me : the former ascertains the safety of the people of God, that they can never perish, nor miscarrj' of everlasting liappiness ; and the latter is the foundation of their present comfort, under all their trials in the wilderness, as that which enables them by the Spirit of the Lord, always to triumph in Christ : and as to tlie knowledge of this justification, pardon, and acceptance with God, it is through believing in Jesus Christ for salvation, which a soul could not do, did not the mercy belong to him, and were it not given on the hehnlf of Christy Phil. i. 2J>. and he tliat lelicveth, and is baptized, shall be saved, Mark xvi. IC. and he that beVtrveth hath the ivitness in liimself, 1 John v. 10. and as //je Apostle fully expresseth it in Acts xiii. .S9. by him, [Christ] all that believe are justified fron; all things, from ichich ye could not be justified by the law of Moses. From which it is evident, and an inquiring soul may rest satisfied in the truth of this, that whoever believes in Christ, whether lie be a .lew or Cientile, as his faith fastens upon and lays hold of him, he is justified, his sins are ])ardoned, he is accepted with God. The first part of tlie life of young Christians is mostly made up of sight: they have sensible enjoymonts from the Lord: and here their souls are filled with raptures; they can bless and praise the Lord, and exult in him; can tell others what he has done for their souls: here their mountain stands strong, and they can do much for Christ, under such divine influence; and with Peter, they think and sav, Lord, I am ready to go wifh thc(\ both into prison, and to death, Luke xxil. '.V.i. 'J'liey find no duty hard or ditlicult: can pray with much fervour and enlargement of soul ; their mouths are filled Avith arguments at the throne of grace; the sjiirit of the Lord is now a spirit of freedom and liberty: they are not shut up as In after-seasons, but entertained with the pleasing beauties of a ri^icu uiid exalted PRACTICAL QUESTIONS. 359 Redeemer, at which times they can trust tlie Lord, and are ready to think tliat tliis is all faith, and that they are strong in this grace, when at the same time this is rather sensation arising from the evident manifestation of the divine presence: now, when these are withdrawn from them, there is little or no faith in exercise to be found ; their joy, hope, and conso- lation, (to them) seem for a while to be lost; and, in fact, some of them, when tliis is the case, are ready to think, that their Christ, pardon of sins, and heaven, are all gone : but faith believes, trusteth in the Lord, lives upon Christ, and the fulness of grace that there is in him; walks with him in dark- ness, lives upon what it shall one day enjoy, and depends upon him when he hides his face, believing the word and promises of God, his faithfulness to perform them, the certainty of the covenant of grace, and the respects in which it is well ordered : here the statutes of the Lord (by the view of faith,) become the so)igs of the saints in the house of their pilgrimage, Ps. cxix. 54. I would not be understood to think light of the presence of Christ, nor write any thing diminutively of it, having enjoyed the happiness of it in my own soul, and prizing it above all the world, and all things in it, nay, ten thousand of worlds : I know nothing that can be compared with it, having found it my strength, hope and joy, meat and drink, the life of my soul, and substance of vital godliness; but I speak of these things in this manner, to show the mistaken notions of young Christians at such seasons, and how apt we are to take that for a life of faith which is rather the sweet emanations of divine love, wrought in the soul by the Spirit of Christ in a special and sensible enjoyment of his presence, which is sight, more properly than faith, though the latter is a concomitant that will always attend it in our present state : neither can the former be where the latter is wanted, except it be in imagina- tion only ; for faith must be first seated in the soul, (as to the habit of it at least,) before it can be known that there is sen- sible communion with the Lord ; for it is after believing, that the soul has holy joy, comfort, peace, and consolation, and the visits of Christ in a saving way : to suppose the contrary, will appear as ridiculous as it is blasphemous, unscriptural, and diametrically opposite to the experience of all the redeemed of the Lord, who at times enjoy both his sensible presence as well as a persuasion of faith in him, each of which are preliba- tions, or foretastes of the best things, and by which it may be known, or a soul may fairly conclude that he is justified, his sins are pardoned, he is accepted with God, &c. It is true, S60 ANSWERS TO and I G^-ant that tlicre may be that faith in the 5oul, that is of a riirht kind, called like precious faith, 2 Vet. i. 1. and the faith of the operation of God, Col. ii. 12. and faith ichieh U'orketh by love, Gal. v. (i. and faith tliat purifies the hearty Acts XV. 9. &c. and at the same time it may be dilhcult for the subject of it to determine whether lie has it or not, the tiling may appwir dubious and doubtfid to the soul, for want of a close application to tlie word, the nature of Gotl's dealings with tliose he brings to glory, and the various methotls lie makes use of in etf'ecting the same. Where corruptions work strongly, and are frequently bubbling up, and there is but a small measure of faith, it is not to be wondered at : most of God's people, at their first awakenings, find it to be so ; though the genuine efl'ects of it, as a living faith, are evident and sa- tisfactory to other saints, who have tasted and savingly handled them themselves, and find them agreeably recorded in the sacred writings, and can make out their title to heaven from them, as such that believe, arc justified, their sins pardoued, and they accepted with (iod. But to make the thing more evident, (as to my own expe- rience of it, respecting the author of the query, if the Ivord is pleased to bless it to him, or any other of (lod's people,) as by faith in Christ, I can be assured that I am justified, my sins arc pardoned, and I am accepted with God, 1 ap])rehend that my faith is of a right kind, because 1 have been enabled to venture my soul upon Christ, and I find none ever did this and ])erished, were lost and cast away. The case of the soul that is brought to do this, is like that of the fcmr lepers, mentioned 2 Kings vii. 3, -4. ulnd tJierc le ere four leprous luen at the euteriuf^ in of t lie gate ; and they said, one to another, l^hij sit ice here 7tiitil ice die f If ice say. We icill enter into the city, then the famine iv in the city, and ice shall die there: and if we sit still here, ue shall die aho. Now therefore come, and let us fall unto the host of the Syrians: if they san' us alive, we shall live ; and if theif kill us, we shall hut die. So the soul that is spiritually cnliglilened from above, views himself as a leper by sin, a nauseous and filthy creature in his own eyes, in a de- plorable stale and condition, undone as to any help in himself, and either more or less for the present is ready to conclude, he must lu! shut out of the camp of Ciod for ever; till he has faith given him, wlu-reby, upon the declaration of the gospel in its power, he looks to Christ, and runs where the righteous run and find safety, Prov. xviii. 10. and says, Lord, if thou wilt, thou canst make me clean; Mat. viii. 2. and to some the Lord PRACTICAL QUESTIONS. 361 is pleased, more clearly and particularly, to say as he did to his disciples, John xv. 3. Now ye are deem through the word which I have spoken unto you ; and what was this, but the word of faith, the word of sanctification, the word of hope, the word of ])eace, and tlie word of pardon, brought home to the soul by the Spirit of the Lord, which removes the burden of sin, (though the soul may experience sad declensions and backslidings, and may be heard with David, under a sense of it, to cry to the Lord to restore to him the joy of his salvatiorty and to uphold him with his free spirit, Ps. li. 12.) and enables the soul to believe that God abides faithful, and cannot deny himself, and thus to depend upon it, that he is justified, his sins pardoned, and he accepted with God, &c. A conformity to Christ, in a measure, with gospel obedience, will ever be found where the new creature is, and there is a solid founda- tion for heaven, the Apostle Paul lays it down for granted as an undeniable maxim, that to ivhom ye yield yourselves servants to obey, his servants ye are to ivhom ye obey ; whether of sin unto death, or of obedience unto righteousness, Rom. vi. 16. from which I would conclude, that yielding obedience to a person, proves the person so yielding this obedience to be his servant; and this obedience will ever follow a soul's venturing upon Christ: but to make it appear more plainly, I would give the reasons why I conclude I have ventured my soul upon Christ; and, I, I conclude I have A-entured my soul upon Christ, or into his hands, as I have seen my need of him: a conviction of the need of Christ is absolutely necessary and prior to a sinner's venturing upon him ; and, without it, it is impossible to be done : the prodigal, convicted of this and his own imbecility, cries out, / perish icith hunger ; and I icill arise, and go to my father, Luke xv. 17, 18. They that be whole need not a physician, but they that are sick. Mat. Lx. 12. and the Spirit of Christ discovers this to the soul, not the law, (which may show a man his misery, and there leave him, without pointing out to him any remedy; but cannot show him a Christ, nor lay before him the need he has of an interest in him,) this being the proper work of Christ, revealed to the soul by his Spirit, which searches all things, yea, the deep things of God, 1 Cor. ii. 10. which convinces of sin, and of righteousness, and of judgment, John xvi. 8. Neither does a saving or spiritual conviction, wherever it is, leave tiie soul under a view of his miserable state without hope, wretched and undone, as a legal or natural conviction does. Great sorrow for sin is not always 3 A S62 ANSWERS TO a proof tliiit the licart is right with Cod ; it be mliy wliere there is no grace of a saving nature, no love to God nor delight in him, nor spiritual life in the soul : such was the sorrow of Cainy Judas, and others. Fear of punishment may fill the mind with horror and terror, make a man formally serve God ; but the reason is, fear of the devil, and so his sorrow leaves him upon the verge of hell, in the very suburbs of damnation : his conscience not being cleansed, nor purged by faith, in the blood of Christ, must necessarily be evil; and so it may haunt him from place to place, testifying that he is not only a sinner, but a great one too, and so scmaining a stranger to the sancti- fying work of the Spirit of the Lord upon his soul, a^^d having- no believing views of Christ, will, sooner or later, make hin» conclude, notwithstajiding his great degrees of sorrow, that his case is desperate, and will admit of no relief. II. I conclude that I have ventured my soul upon Christ, because I have been enabled to confide in him, even in seasons of darkness, both in providence and as to the frame of my mind, and have trusted him with it ar.d all its concerns, agree- ably to what the Psalmist declares, and they that know thy^ name, will put their trust in thee, Ps. ix. 10. here I have found myself immoveable as mount Zion, Ps. cxxv. 1. Nothing could move me from my hold and confidence : here I could not only challenge, but face death and hell, and all the powers of darkness ; liere 1 saw my soul stedfast, and well anchored amidst the storms and bi-llows of a fluctuating state and tem- pestuous world; here I could meet all opposition, and see every mountain of apparent and supposed difficulties to become a plain, Zech. iv. ('., 7- come trials, temjjtations, evil tidings, or death, my heart was fixed, I was not afraid of them, trusting in the L/nxl, l*s. cxil. 7. 111. I conclude that I have ventured my soul upon Christ, having been enabled to take him as the gift of grace, the gift of God, U^v my whole and com))lete salvation. Here I saw the emptiness :unl insufficiency of nil things but Christ ; and everv thing in this world was so many nothings and dross, when compared with him : i hejwtily approved of him, and him only, as (iud's way of saving sinners; through tlie fulness of his ottering and satisfaction to divine justice. These things- I have iHciilioned in the room of many others, from which I conclude I have ventured my soul ujjon Christ, and that 1 am justified, my sins pardoned, and my person accepted with (lod: but here are six thir.gs,aniorrg.othi;r<^ that 1 was greatly taken ■^ilh in Christ. PRACTICAL QUESTIONS. 8G5 1. With his supreme ability as a Saviour; that he was able to save to the uttermost, all that come to God by him, Heb. vii. 25. that no sin or iniquity wliatever, could be any bar in his way; 'he speaks in rigliteousness, mighty to save, Isa. Ixiii. 1. and IS called the mighty God, Isa. ix. 6. capable, and every way qualified and fitted for so great an undertaking : mighty, ivithout any aid from men or angels ;— mighty to fulfil, make good, and perform, all that he lias promised; — mighty beyond all our mighty and potent enemies, whether men, devils, or corruptions : and this is beautifully implied in every sensible sinner's being brought to him in the language of the disciples. Lord, save us; we perish, Mat. viii. 25. 2. I was greatly taken with the call of Christ, not in an outward, but inward and spiritual way, Rom. ii. 28, 29. (I sat long under the means of grace, and was so externally called, but knew nothing of the power of grace till the Lord was .pleased to work it,) I found my heart waxing warm to the Lord : this was tlie day of his power, when he made me willing to rehnquish all my former hopes and righteousness— I was enabled to hunger and thirst after the bread and water of life, and nothmg but Christ, and him alone, could satisfy my soul! —I found him to be my rest, and seld^im went to the throne of grace but I enjoyed his presence, my heart was drawn forth, and my soul like the chariots of Aminadab, Cant. vi. 12. and the more my joys and comforts were, the more my soul" was humbled in me.— I was enabled to praise the Lord, to bless tl^ieLord, and lift up my hands in his name, Ps. Ixiii. 3, 4. This was a time of love manifested and discovered; and such -was tne mdulgence of the Lord, that at some seasons, it was but to ask and have : I drank deeply of that love that passeth knowledge, and must say was sometimes almost filled to the brim ; and from hence began to conclude, I should never know- darkness, nor carnality any more, as the Lord manifested his everlasting love, by draicing me with loving-kindness, Jer xxxi 3. as the eftect of his early regard for me. There was nJ .previous prepai-ations nor qualifications in my soul prior to •tins, that I could ever find ; nor should I ever have desired Christ, or loved him, had he not first set his desire upon me, and loved me, Cant. vii. 10. 1 John iv. 19. and his making it known by calling me, is an undeniable evidence of my relation to him, as the Apostle expresscth it: Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified, Horn. viii. 30. so that it is plain, from this portion of scripture, t64 ANSWERS TO that a person that is thus called by special grace, may make it out that he is justified, his sins are pardoned, and that he is accepted with God. 3. I was greatly taken with Christ, in his taking possession of my heart : in consequence of this, and not before, was I enabled to give it to him, and observe his ways, Prov. xxiii. 26". The heart of man must be' first touched, opened, and possessed by the Spirit of Christ, before he can make an entire and solemn surrender of it into the hands of the Lord ; and whoever is enabled fo do this, not only ])erforms it by a super- natural power, but may assure himself of his sonship with Christ : he that impartially, and without mental reservation, gives his heart to Christ, must be an heir of Christ. 4. I was greatly taken with Christ in liis being precious to my soul ; and I find this to be among the discriminating cha- racters of them that truly believe : to such the Apostle Peter tells us, he is precious, 1 Pet. ii. 7- Jtnd here my hope for glory, I apprehend, is made stedfast ; and when Christ has been re- markably so to my soul, I have longed to be at home, and wished for the irings of a dove, that I might fii/ nuaii. avd be at everlasting rest, Ps. Iv. G. and nothing would have been so welcome to mc then as death ; but alas ! this has not !)een always my experience, since I have known the grace of God in truth : at some seasons 1 have shuddered and trembled at the thoughts of it ; but since the Lord has weighed me out fresh trials and afflictions, and given me his presence when in the furnace, I have been more established in tiie covenant of grace ; afflictions liave been sweet seasons to my soul ; having enjoyed the Lord in tiiem, they have been his candle to dis- cover my darkness, and to bring me into his light : never has Christ been more precious to my soul than now, nor his word move sweet and savoury : I have now found him to be my safe rest indeed, the shadow of a great rock in a uearij land, Isa. xxxii. 'J. he has taken my burdens off my shoulders, and spoke peace to my soul in the blood of the everlasting covenant ; my heart hath been so upon Christ, my treasure, that I could scarce think upon any thing else ; my meditation was sweet upon him, and his company to me was the most entertaining, sleeping and waking still with the Lord ; a sweet, large, and composing portion to my soul: oh ! by what tongue can these joys of the saints be expressed ! 5. I was greatly taken with C^hrist, as being my King, as well as Prophet and Priest ; and 1 desire that he would always sway the sceptre in my soul, and suffer no rival there ; I delight PRACTICAL QUESTIONS. 3G5 in Ills laws, his government, and rule ; and not only in tlie pleasing prospect of his driving out, and destroying all my inbred enemies at last, but in his power in subduing and keep- ing them under at present, not suffering them to reign nor domineer : when corruptions sensibly rise from the old corrupt fountain, and begin to stir themselves, it is the grief and trouble of my soul ; and I beg of the Lord to keep them down, and keep me watchful. 6. I was greatly taken with contentment in Christ and all his dealings, having been enabled to choose him as my whole and entire salvation. A view of interest in Christ, tends to reconcile the mind of a cliild of God to all his dispensations, teaches the soul to think and say, that it is all well wit!i him ; that his heavenly Father is wise in heart, and that his wisdom as M'cll as his power is concerned for him, and stands ever engaged to bring good out of every apprehended evil. Cannot it be supposed, that a spirit of discontent can prevail with a believer, when he is under the witnessing of God's Spirit, and no intervening cloud between God and his soul : when he is satisfied of covenant relation with him, and the certainty of his person being secured in Christ from everlasting, he can read his name written in heaven, and by faith see it wrote upon the breastplate of Christ, and that he is gfaven upon the palms of his hands, set as a seal upon his heart, as a seal upon his arm, and that his best things are seated on high, beyond the reach of every adversary. Ask the man that has known this, how it was with him under such enjoyments. He will tell you he was enabled to submit cheerfully to the will of God, and thought, for ihe time, no evil of his dealing with him ia the affairs of this world, but that he hath done all things well. " I was content," says he," with C hrist my portion, had I been deprived of even bread and water : as long as I have the bread and water of life, this satisfies my soul ; the fountain Christ is open, and I have enough, though the springs of all creature-comforts should be dried up : here I am content with adversity and afflictions, and can welcome the cross, shame, and disgrace for Christ; and, with a thankful heart, bless the Lord for these mercies, for I esteem them such." Thus have I related a little of my experience in this affair, as I thought upon the query; which if the person that proposed it, cannot exactly fall in with, yet if he can make out his faith in Christ; his trusting in him alone for salvation ; his venturing upon him; his finding him precious to his soul; his being called by efficacious grace ; his having the genuine fruits and sec ANSWERS TO •efTccts of it, or the things which accompany salvation-, his being a sharer of the love of God as it is free, rich, discrimi- nnting mercy, and of his good pleasure, wiiich he proposed in himself, Eph. i. 9. called his choice in Christ heforc the founda- tion of the world, Eph. i. i. an ordination to eternal life. Acts xiii. 18. an appointment to salvation by our Lord Jesus Christ, 1 Thess. V. 9. the foundation of God and his seal, 2 Tim. ii. 19. a setting apart, Ps. iv. 3. his having mercy on whom he will ^lave mercy, Rom. ix. 18. the favour that he bears to his people, Ps. cvi. 4. a gra\ing upon the palms of his hands, Isa. xlix. IG. if so, he may warrantably conclude, that he isjustiticd, his sins pardoned, and he accepted in the Beloved. W. D, A Supplement to the foregoing Answer. Wiien I take my pen in my hand, it is not because I an inclined, or disposed to censure Mr. W. D. No ; his doctrinal sentiments I approve of. What he has delivered of his expe- rience, I look upon to be agreeable to scripture, and love to read the experience of solid, savoury, and pious persons : by it my soul has been often affected and benehted; and I have read what he has wrote with a good deal of satisfaction : I am glad to see it, and hope it will be of use to others. But I trust it will be no offence, if I declare it to be my opinion, that tlie experience of no person upon earth can be a common standard to another. The sacred scripture only is, and ought to be, the infallible touchstone. I apprehend that the expe- rience of saints differ as their faces do. There are differences of administrations, and diiersitii'S of operations ; yet, as tl\e good work in all is begun and carried on by the Holy Spirit, it is unreasonable to suppose that the experience of ever}- believer will, and doth agree in the main part; as there is a great similarity in every man's countenance, notwithstanding all the ditl'erence. I am fully persuaded, that many of the Lord's people, while they be young in years, and younger in graces, are warm in their affections, zealous in their profession, fervent and frequent in prayer, comfortable in their soul, and circumspect in their conduct : in short, their love to Jesus is strong ; they love his name and person ; they admire his early and unchangeable love, the freeness, sufficiency, and riches of his grace ; they dchght in his ordinances and truths ; they rejoice in his salvation : neither are they afraid or ashamed of his cross ; so they may answer in most particulars to what Mr. PRACTICAL QUESTIONS. 367 ^V. D. has observed. But then, I am as fully persuaded, that many ol" the flock of Christ, though beloved, chosen, redeemed, and called, have very different experience at the beginning of their spiritual pilgrimage. Here I design to be so free as to give a short sketch of my own experience, hoping and praying it may be of some use to the weak and hindmost of the travel- lers through the wilderness. It is above twenty years since I began to "be seriously thoughtful about a future state, though 1 had been from my very infancv kept from open vice and gross immorality, for which I would be verj' thankful while I have breath, yet I liad no relish, but rather aversion to true religion and real piety. I was not without some convictions now and then, yet they were not abiding. Thus I spent tlie first twenty years of my time to ver}' little purpose in the world, and have more than once looked upon it as so much precious time lost. I remember well, that the conversion and visible alteration in the life and conversation of some young people of ray age and acquain- tance, did sensibly and closely affect my mind, so that I was brought to think, what ivould become of me ? I soon after began to pray, hear, read, think, and converse about religion, with more relish, feeling, and concern, than In time past ; and of course I soon did forsake former unprofitable company^ and other vanities of youth. So there was a change wroughO in me, by steps or degrees almost imperceptible. But not- withstanding all this, my comforts were not manv, my jov wa5 not great ; but my love to Jesus Christ was, in my apprehen- sion, exceeding weak, my affections for heaven very languid, my heart very hard, and I was generally much straitened and very dull in praver : nay, I have often greatly questioned my state, from my barrenness in prayer, and that for many years thus thinking, If I were a child of God, surely I should have more freedom and liberty to speak to my Father. I did, after a while, partake of the Lord's supper, under a persuasion of duty ; but still I was very little affected. My discouragements every way were numerous, yet I was, by some means or other, enabled to continue in the path of duty, though I much doubted whether any thing of a real saving work was begun on ray soul. When I would read, or hear the experience of others, expressed much in the same manner, as Mr. W. D. does his, and found so little of it in myself, my doubts would greatly increase ; but still I went on, feebly praying, and faintly hoping. Many times did I hear, or read of others crying and complain- ing in Job's words, O that I were a^ in montii^ pcisi> a* i'* '^'« 368 ANSWERS TO days when God preserved me ; when Ms candle did shine itpon my head, and it hen by Jus light I icalked through darkness ; as I icas in the days of my youth, Job xix. 2, 3. Bui that was never my complaint to this day. My longings and desires were for better times, more life and light, stronger love, warmer zeal, clearer evidence, and sweeter comforts than ever 1 had yet been indulged with. Thus I continued for the most part of twenty years, though not without some ebblngs and flow- ings. My deadness and formality in private prayer for about twelve years of that time, or upwards, few would believe it, I think, were I to relate particulars; yet tlirough all, tiiere was something of the savour of religion kept up in the soul, and I durst not forsake the little I had. I prayed then in my weak way for many things ; but my unbelief in prayer was very prevalent, for I hardly expected to receive what I prayed for : nay, I did often rather conclude, or at least fear, I never should. How often did I doubt in prayer ! poor shattered prayer indeed ! I had many causes of complaint, but little heart to do it. I found more ability, by far, to trust God with my temporal concerns, than to lay hold on Jesus Christ and all liis fulness, or to be satisfied about my eternal state, that con- cern was so weighty; whether Cod had undertaken for me, •was the great question. Nevertheless, I ccrtaiidy was like the four k'])crs at the gate of Samaria : I was resolved to depend upon Christ, let what would follow : I did choose, if I must perish, to perish waiting upon, and longing for Christ, rather than to die in a course of wilful rebellion against him : though he should slay me, I Avould wait and hope to the end. Thus for many years I had but little comfort, nor was I despairingly distressed with terrifying fears; but 1 was not easy and uncon- cerned, though too lifeless in my soul. I think it needless to proceed any further to relate my own barrenness; no matter how few of the Lord's people do tread the same path ; yet I must make this observation, thjit in all this time there was rather an increase than a decrease in life and religious favour, w hen I consider things in tl)e general ; so that 1 never long wished for former experience, but wanted to press forward, though so weak and heartless. Surely the glory of all my salvation is to be rendered unto God, and 1 am very desirous it should. I will not at this time, produce any arguments to prove, tliat I am justified, ^c. I look uj)on the way, nientioned by Mr. W. D. to be safe and good, for those who are favoured with the same experience as that mentioned by him. But 1 believe PRACTICAL QUESTIONS. 369 there are others, who, when they read the comfortable expe- rience of good men, are so discom-aged and cast down, that they are ready to conclude, they are not justified, that their sins are not pardoned, and that they are not accepted with God, because they feel not in themselves what they hear others do feel and enjoy. This greatly daunts them, and they fear to think seriously of death and an awful eternity. They know not what to do. — Chiefly for the sake of these weak brethren of mine, I wi-ite this ; therefore to such I beg leave to show my opinion upon the important point. Thou weak and fearful believer — If thou art so concerned about thy future state and eternal happiness, and thy mind enlightened so far as to perceive the vileness of sin, and to bewail thy own vileness because of sin; — if thou seest the suitableness of Christ, as a Redeemer, to deliver thee from all the dreadful curses of a good and holy law, which thou liest exposed to for sin; — if thou art brought to depend upon Christ with all thy soul, for thy whole salvation; — if the little hope in Christ, which thou hast, doth humble thee, and encourage thee to obedience; — if thy soul doth long after perfect holiness; — and if the thought of the probabiHty of salvation, freely by- grace through Jesus Christ, does give thee some ease and satis- faction, and animate thee to pray, to purity of heart and life, &c. My dear friend, if this is thy case, I will be confident to say unto thee, Son, or daughter, be of good cheer ; thy manifold sins be forgiven thee. But methinks I do, as it were, hear the good man or woman, with a trembling heart, ready to answer, Alas ! my eternal salvation is so weighty a concert!, that I know not hoiu to take your word for it. I can in that sensibly feel with thee. However, go on still, as I did: I can tell thee, -that, through great mercy, I have been for some time much better satisfied about the state of my soul than in years past : I did for several years believe certainly, that the Lord might be pleased, some time or other, to administer comfort to such unworthy dust as me ; and even still, I believe and hope, I may yet be favoured with clearer views of things, by far, than I have now, before I leave the wilderness. Lord, help me to be humble, and go forward, leaning upon Christ, and to take poor, weak believers with me by the hand ! Therefore, my friend, look up, and do not be dejected; there is yet hope in Israel concerning thee. But further, one part of the query above mentioned is, Hoio many ways doth God take, according to scripture, to give evi- dence and comfort of justification, i^'c. It has been already 3 b 370 ANSWERS TO obscn'cd, that there are diversities of operations by the same Holy Spirit; and I believe that may be safely applied to the present case: but, among writers, two more general ways arc taken notice of, viz. by the direct, or by the reflex act of faith. The direct act is, a looking directly unto Christ, as set forth in the gospel, in the fulness and frecncss of his grace, in his capacity, ability, compassion, and readiness to receive poor sinners, let them be ever so much pressed down with their guilt, and a wounding, humbling sense of their vileness, help- lessness, unworthiness, rebellion, &c. This, 1 believe, was tiie case with the thief on the cross, the jailer, with a great number of thtjse whose conversion is mentioned in the New Testament ; and I am persuaded, is the case with many to this day. The gospel comes in power, under the special influence of the Holy Ghost, and in viuch assurance. They are enabled to believe the gospel report, and to lay hold on it as their own precious portion, and that with joy and thankfulness. Tills blessing has been afforded to many soon after their first enlightening, as the Thessalonians and others. But the Lord is pleased to work in this powerful manner upon some, who have been a considerable time under real soul coneem. These persons do not consider and depend upon former experience, as they do on the Ivord's present dealings and free promises, the ability ihcy find in themselves to believe in Christ as their own Saviour and precious Redeemer, the warmth of their affection to him and his ways, and their love to liis cross so far as to despise any shame upon his account ; they being comfortably and safelv persuaded of their justification, that their sins are par- doned, and they accepted with God. The reflex act of faith is, a looking back, and seriously con- sidering the dealings of (iod with the soul in time past, viz.^ What convictions have been experienced, what impressions have been made on the heart, what light received in the under- standing, what change in the will and affection, and what alteration in the mind. So upon an impartial search, they find that old things, in a great measure, are passed away, and all things wear a new coniplexion ; therefore, they conclude they arc )tew creatures. They say, with Manoah's wife, thus, Jf the Jjord did not design my salration, he uould not have nrought tlust- lfti)i<^,\ ufion nnj heart : — if Christ had not loved mc, and given himself for me, I luid never loved him as I do: — if I had nf)t some real lo\e to him, I should never be so "imcivsy that I do not lo\ e him more, and so jealous lest other objects should steal away my aiVections ; — if I had not been a PRACTICAL QUESTIONS. 571 cJiild of God, my experience could not agree in so many parti- culars with that of tlie Old and New Testament saints. They loathed themselves ; they bewailed their sinfulness ; they hated vain thoughts ; they sometimes refused to be comforted ; they could hardly speak or look up, iniquities did so prevail ; they had such a quick sense of sin, when they would do good, evil was present ; the flesh lusted against the holy wishes, desires, and longings of the spirit, where the spirit was willing the flesh was weak, so they could not find how to perform that which was good. These particulars, and many more of the same nature, I find recorded in scripture, and expressed by eminent saints as their own experience. Thus the believer, upon comparing notes, will soon agree with former saints in complaints. He can also join with them in prayer, saying. Create a clean heart in me, let my spirit be received, O that my ways icere directed to keep thy ^statutes' open tlwu mine eyes, ^T. By this close and impartial reasoning, and comparing themselves with scripture, many come to enjoy a comfortable view of their justification, pardon of sin, and acceptance with God. I look upon this to be a safe and scripture way. The Apostle puts believers upon dilie;ence, that they might enjoy the comfort of their election in life, and leave the world in full joy. Tlie fij-st epistle of John Is full of this kind of reasoning and concluding, see ch. ii. 3 — 10, Sec. ch. HI. 3. 10. 14. 17. -4. eh. Iv. 12, 13. 19. ch. v. 2, 3. 13. Now in the direct and reflex act of faith, it is the Holy Spirit only that can enable to believe aright, for it Is his proper work to comfort and seal. And I am persuaded he condescends to seal in both these ways ; and I do believe he doth often join these together. He that is enabled to believe in the direct way, casting himself wholly and immediately upon J^sus Christ, and his fulness, if he lives any time after in the world, should look tliat his character and conduct answer to scripture, lest after all he should be under a delusion, for Satan is artful. Some have thought their faith of this kind to be right, when, alas ! they did too much resem- ble those mentioned in Jude, ver. 4. 8. 10, 1 1, 1 2, &c. Again, he that receives comfort from the reflex act of faith, should by no means neglect the direct looking unto Jesus for justification, pardon, and acceptance ; otherwise he will be grievously per- plexed, and a legal spirit will steal in. The believer should be like those living creatures full of eyes before and behind. Obj. Should not a person always have some particular pro- mise set home upon his soul with a particular energy, before 37J ANSWERS TO lie can receive any comfortable and safe evidence of his justifi- cation, &c. such as, I have blotted out thy sins, or some promise of that kind. jdns. Many liave had comfortable and satisfactory evidences that way; but perhaps others have rejected good evidences, because not brought to them in the same manner. If a person finds his heart enabled to depend upon Christ, and a willingness to devote himself to his service, yielding himself to the Lord; upon the whole scope and authority of the gospel, I think his foundation ([uitc safe, and that he should not fear to receive comfort. We may be sure that Satan may, and often doth, apply scripture to deluded minds, in order to secure them more and more in their delusions. See this bold attempt upon the Ix)rd of life and glory, Mat. iv. 6. I think that in 2 Kin. ix. 36. and x. 10. little better. We are not always to depend upon particular scriptures brought to our mind, except they incline us to love Christ, for the Holy Spirit always leads us to Jesus : if the scriptures brought to, and fastened on our mind, render our hearts tender of the glory of God; if we are, by their influence, made more humble, holy, and resigned to the will of God, and disposed to deny our self-will, take up the cross, and follow Christ; then we may trust that those scriptures arc applied by the good Spirit: likewise, if we find in ourselves this disposition upon the general scope of scrip- ture, it may answer the same end. Now upon the whole, these observations seem to me true, viz. That some of the people of God have much comfort soon after regeneration, though afterwards much darkness and gloo- miness may prevail. Tiiis observation should excite comfor- table persons to be very watchful and humble. That others of the heirs of glory may be very weak at the beginning, and continue heartless and dejected a long while; and yet be growing in grace, so that in process of time they are filled with joy and peace in believing. Tiiat those who enjoy a comfortable measure of evidence, should not despise the weak and feeble ; and conclude they are graceless, because their fears and doubts are so many. Those that stand, should take heed lest they be left of God, and fall. That those who are much in the dark about their future state, and often in great fear about it, should not be overmuch dejected and cast down, but lift up their heads, trust in Christ, PRACTICAL QUESTIONS. 373 pray to God, consider the nature of his promises, and hope for better times. Others out of iveahiess were made sirong, and why not they ? Tiiat persons may be much straitened in prayer, and other religious exercises, and yet be new creatures. That if many beHevers have experienced much more than I ever did, I sliould not from thence conclude myself an un- believer. If I do now experience wliat I did not formerly, why may I not hope that I may yet experience raucli more than I do now ? tlie possibility should excite and animate me to prayer, hope, believe, and the diligent use of means. That some may well remember the time and means of their effectual calling; but the work upon others has been so gradual, that they cannot point out either : but if a person is enabled to conclude, that he is called by the grace of God, he should give the glory to tlie Author of his salvation, and not perplex himself about times and seasons. That every believer should pray for, and expect a clear and comfortable evidence of his interest in Christ, and more spiri- tual joy. That tlie Holy Spirit has divers ways to seal believers ; but all, according to scripture, leading to Christ and a holy life. He that nameth the name of Christ, should depart from ini- quity. A Second Ansiver. In this judicious and useful query, I doubt not but the pious inquirer intended to put the sin-burdened and disconsolate soul upon the most effectual and speedy method for receiving peace and consolation, nothing being so conducive to the relief and comfort of an awakened conscience, and almost-despairing sinner, as the proof and evidence of its justification, pardon, and acceptance with God ; but to come at the knowledge of these things, it is essential that wc know what the things are. To justify, pardon, and accept, are God's acts of justice and mercy towards ungodly sinners, through the obedience and merit of our Lord Jesus Christ, exclusive of their good works, Rom. iii. 26. and iv. 5. To declare, I say, at this time his righ- teousness; that he might be just, and tJie justijier of him which believeth in Jesus. But to him that worketh not, but believeth on Mm that justifieth the ungodly: not that Ciod justifies sinners as ungodly, nor for their ungodliness, but from their sin, as the redeemed of Christ, who was made siii for them, that they Sr4 ANSWERS TO might be made the righteousness of God in him. Christ, being their surety, luul all their sins transferred unto him ; was chargeable with, and answerable for them ; was treated by the justiee of God as if he had been the vilest sinner; w.is con- demned unto death, made a sacrifice ; and, in order to atone for sin, died in the room and stead of his people, and i)y dying made satisfaction ; rose again their Head and Representative, was legally discharged, acquitted, and justified, and they in him. Hence it is evident, that our sins were the matter and meritorious cause of Christ's condemnation, and his obedience, &c. of our justification ; for 61/ the obedience oj one 7nauy shall be ovacle righteous, Rom. v. 19. But no man can know his interest in these things, without the faith of the operation of God, and the spirit's revealing Christ's righteousness as the matter of our justification, &c. therefore are we said to be justified by faith ; not that faith justifies, but is the means or eye by which we see ourselves justified through Christ, and so have peace with God. Faith is the substance of things hoped for, and the evidence of things not seen : we live and walk by it, and can see things at a great distance from us. Abraham looked for- ward, and saw Christ's day at about two thousand years dis- tance : thousands since have looked back to Christ's death and merit, who also are looking forward to his coming, kingdom, and glory, when we shall see him as he is, be like him, and for ever with him. But God, according to the scripture, gives the evidence and comfort of these things many ways. And then, 1. That awakening, faith-creating, and soul-renewing power, the preached word has upon poor sinners, by wiiich they are called out of darkness intu God's marvellous light, is a sculp- tural and certain evidence of election, justification, pardon, acceptance, and eternal salvation. Let this be observed as a certain maxim, that whoever or whatever proves the sinner's elottion, doth at the same time prove liis justification, and all the concomitant blessings of salvation, from the foundation to the topstone, 1 Thess. i. 4, 5. Rom. viii. 30. Knowing, brethren beloved, your election of God : for our gospel came not ttnto you in icord only, but also in jwwer, and in the Holy Ghost, and in much assurance. — Moreover, ichom he did predestinate, them he also called: andii'Ju)ni he called, them he aLso justijied: and ichom he justified, them he also glorified. Then if called, we may with conitort conclude, we are saved; for calling, according to CJod's purpose, is the elVect of a previous salvation in Christ, and in order to a future salvation with him, 2 Tim. PRACTICAL QUESTIONS. 57S I. 9. Who hath saved us, and called us with a holy calling, not according to our icorks, but according to his own pur])ose and grace, which was given us in Christ Jesus before the world began. 2. The nature and influence of faitli, is an evidence which God gives, according to, and by tiie scripture, of our justifica- tion, Gal. V. G. For in Jesus Christ neither circumcision availetk any thing, nor uncircumcision ; hut faith which worketh by love. Now, if our faith influence us to love Christ, because we believe he hath first loved us, and do experience Christ precious, (for so he is to them that believe,) then is our faith of the right kind, and we are justified according to Acts xiii. 39. And by him all that believe are justified from cdl things. 3. The witness within is an evidence which God gives of our sonship, pardon, and acceptance, testified by the scriptures, for our consolation and comfort, 1 John v. 10. He tJiat believeth on the Son of God, hath the witness in himself God's Spirit is the cause of faith, and proof of adoption. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Can we call God, Father, we surely are his children, and accepted according to that scripture, Eph. i. 5, 6, 7- Having predestinated us unto tlie adoption of children by Jesus Christ unto himself, according to the good ■pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved: in whom we have redemption through his blood, the forgiveness of sins, ac- cording to the riches of his grace. 4. Love to the brethren, is an evidence according to scrip- ture, 1 John iii. 14. We know that we have passed from death unto life, because we love the brethren. Not because we love them that are brethren, as men, as relations, or as friends ; this may be done from selfish and carnal principles : but if we love them purely as they are brethren, because God loved and chose them, Christ loved and died for them, and because we see the image of Christ in them, we love them for Christ's sake, as Christ's disciples ; then are we passed from death unto life, viz. from a state of sin to a state of grace, in order for a state of glory, which God will give ; grace and glory being insepa- rably connected together, Ps. Ixxxiv. 11. The Lord God is a sun and shield : he will give grace and glory. 5. A being willing to forsake all for Christ, to be saved alone by him, is an undoubted evidence, according to scripture, of pardon and salvation througli him. Thy people shall be u-illing in the day of thy power — And whoever will, let him take S7G ANSWERS TO the icafer of life freely. If we are desirous to part with sin, the world, and all its good things ; to be cast on Christ as perishing sinners thirsting for no other salvation ; we are come to Christ, so must and shall be saved by him — Him that cometh to me, I will iti no wise cast out. The Lord of liosts hath sworn, Sjc. God hath given liis word and oath to confirm this truth. Therefore we may venture upon the security, and it is im- possible for God to lie, we have strong consolation who are fled for refugi; to lay hold of the hope set before us ; wliatevcr our case, trials, and fears have been, or arc, we are safe in Christ, and may witli as much comfort and certainty conclude upon the enjoyment of heaven, as if already there. Ps. ex. 3. Rev. xxii. 17. John vi. 37. Isa. xiv. 21. Heb. vi. IS. A Third Answer The witness of the Spirit of Christ, is that by wlilch a person may know that he if justified. Ids sins ^pardoned, and h'. accepted with God, iyC. This is part of that unction with which the people of God are anointed, as they are one with Christ which abideth in them, and teacheth them all tilings necessary to be known, and of which there is no lie, 1 John ii. 27. Not- withstanding, 1 grant that though tiicre may be many shining advantages, that have attended, and ever will, either more or less, attend the subjects of such special enjoyment, it is im- possible for the soul, however near the throne he may be, and whatever language he may have acquired, and be master of, to declare and explain the one-half that is felt and experienced in the heart ; something he can speak, though but little com- parative]), and may say of the witness of the Spirit, as the queen of Sheba of Solomon's wisdom, &c. It was a true report that I heard in mine own land, 1 Kin. x. (), The Sj)irit of Christ dwells in all liis peoj)le ; and without it, it will be difli- cult to prove justification, &c. nay, without this, tiiey cannot be Christ's, Horn. viii. 9. without this, no adoption can be proved, ch. viii. 11, 15, HJ. without this, no sanctification can be manifested; and, consequently, no right to eternal life, I John iv. 13. 1 Cor. i. 30. The indwelling of the Spirit, and the witness of the Spirit, are two ditVcrciit things : the former may be where the latter is not manifest; and the former may be where it is not known to be the subject, but (|uestioned, doubted, and feared : but it is not so with the latter, which carries more or less its own evidence \\ ith it : (he wind bloweth PRACTICAL QUESTIONS. 377 where it Usteth, Jolm iii. 8. He that hath received his testimony, hath set to his seal that God is true, v. 33. Tlie former is the mercy of every child of grace, whether sensible of it or not, and which always abides and works as the Spirit of grace ; but so it cannot always be said of the latter; by which I would mean it is not every child's mercy : and though upon the former the salvation of God's people is connected, yet their salvation do not depend upon the knowledge of it, though much of their present comfort does ; and when the Spirit witnesseth with their spirits, as to the certainty of the work, it causes evangelical joy, boldness, strength, and large sips and foretastes of that everlasting consolation flowing from a Christ- wrought experience ; which being begun here, will never leave them, even when safely wafted over the tempestuous billows of time, into those mansions that Christ, as the forerunner, is gone to prepare for them : and therefore whoever has enjoyed this witness-bearing of the Spirit, may rest satisfied that he is justified, his sins pardoned, and he accepted with God; and he may be sure of it on these three accounts. I. Because the witness of the Spirit is a great witness : it is the moving, breathing, stirring up, and secret declaring unto our spirits, our right of sonship, our being children, heirs of God, and joint heirs with Christ, Rom. viii. 17. and it may be called great with respect to its author, its power, and effects : if the subjects of it are tempted, tried, persecuted, and charged mistakenly with being hypocrites, they can herein rejoice, and say with Job, Also now, behold, my icitness is in heaven, and my record is on high. Job xvi. 19. This witness may be where there is no particular portion of the word applied : it is applied sometimes in a more secret way, though never contrary to it ; it is always consistent with the gospel of Christ, which is the evidence of its veracity, as it is the pure word of God, revealed by him, indited by his Spirit, and handed down to us by holy men of God : but the latter has here the pre-eminence, as says the Apostle, If ive receive the witness of men, the icitness of God is greater, 1 John v. 9. And he that believeth hath the witness in himself, v. 10. the person that has been favoured with this, knows it to be true : as the man that has tasted sugar, can say it is sweet; so he that has enjoyed this witness, knows it to be exceeding great, for there is no witness equal to it. II. Because the witness of the Spirit is a peaceable witness; it quiets and silences all the rough and surging waves that before appeared in the soul; it comes not empty handed, neither ^ 3 c 378 ANSWERS TO does it deal in a scanty way : these consolations of God are not small, Job xv. 1 1. and why is it so? Because it is con- veyed by Christ as a ^ift of the coveniuit : he makes it known, he brings it home, reveals it, sprinkles it upon tlie conscience, testifies of it, preaches it as a sure and certain blessing, lodged in the arms of everlasting love, without any view to creature acts and performances ; and however a child of God may be backslidden, brougiit into bondage, and in an hour of desertion tempted to think the contrary, yet has he received the mercy in days past, been made thankful for it, as its true and genuine consequence, however it may be at present with him, these mercies will be returned again, for he will speak peace unto liis people, and to his saints, but let them not return again to foil}/, Ps. Ixxxv. 8. III. Because the witness of the Spirit is a perfect witness ; and if nothing more than this could be produced, this itself is sufficient, and a nervous argument, containing in its bowels a solid foundation, whereon a believer may rely, and make out that he is justified, &c. for as Moses declares, in his song, he is the rock, his ivork is perfect, Deut. xxxii. 4. and this is further confirmed to the experience of faith, four ways : 1. Faith receives the witness; this takes it as the gift of God ; it looks not only upon it, but as a special hand it handles it, in the way of its bestowment, and is enabled to use it for its service; rejoice in it more than those tiiat find great spoil, and is entertained with the enabling power that is given with it : for as many as received him, to them gave he poicer to become the Sons of God, John i. 12. 2. Faith eyes the witness ; — it views it in its pleasing pros- pects in Jesus Christ, with its nature, properties, and excel- lencies, as supported and increased by him ; it eyes the witness as an earnest of the heavenly inheritance, as the fruit of that love which is the foundation of every blessing we now enjoy, and are in expectation of; as the rest into which those that believe are now entered, Heb. iv. 3. — as one of the privileges of those, that are not only sons, but sons in hope, for it does not yet appear what we shall be, 1 Jolm iii. 2. — As a part, though but a small part comparatively, of that light which is sown for the righteous, Ps. xcvii. 11. — as a token for good from the Lord, which the most eminent saints in every age have been concerned with him for at the throne of grace, Vs. Ixxxvl". 17- — ^^ P'lrt of that goodness, which is laid up in pro- misiJ^and covenant contract for them that fear the Lord, and as to its nature and worth called great, Ps. xxxi. \9. — as the PRACTICAL QUESTIONS. 379 sliininiT of the light of his countenance, and special presence, with whom there is fuhiess of joy, Ps. xvi. 11. — as that h.elp which encourages the saints to trust and confide in the Lord, after they have lost sometliing of the sweetness and savour of his refreshments upon their soul, Ps. Ixiii. 7. — as that which increases their thirst for God, in consequence of his pouring water upon them, and floods according to his promise, Isa. xliv. 3. in a word, faith eyes the witness, as given freely, wholly, and entirely, the same as the blood of the everlasting covenant, Heb. xiii, 20. the precious blood of atonement, Rom. v. 9, 10, 11. without money and without price, Isa. Iv. 1. 3. Faith holds the Lord to the witness ; its genuine language is as I have found it in my soul, though he slay me, yet will I trust in him, Job xiii. 15. this it does, or rather is empowered to do, sometimes under sharp trials and conflicts, when the fig-tree does not blossom, and a poor believer is crying out, Woe is me I for I am as when they have gathered the summer-fruits, as the grape-gleanings of the vintage, Mic. vii. 1. but ail this, and much more, cannot hinder that strength which is given from Christ, whereby the soul pleads what God has promised, as Jacob did, and thou saidst, I will surely do thee good. I ivill not let thee go, except thou bless me, Gen. xxxii. 12. 26'. and like unto the spouse, / held him, and would not let him go. Cant. iii. 4. 4. Faith resteth upon the witness, as it is the witness of him that cannot lie, and in full assurance of the same, draweth near to God, Heb. x. 22. I have insisted upon the witness of the Spirit of Christ at this time, because this is an undoubted testimony of the truth of justification, of which it cannot be said of many other things ; and whatever soul is made partaker of the same, is not only happy now, and highly favoured of the Lord, but will be so for ever and ever : and as the weakest saints are as dear and precious to Jesus Christ as the strongest, but for want of these gracious visits in that full and satisfactory way, are often kept low, and in the dark, suspicious and ques- tioning their interest in his love ; and no other reason, that is substantial, can be assigned for it, but it is the pleasure of their heavenly Father: for this and some other reasons, I shall mention a few things, to show why many of God's dear children are so troubled about it, viz. for the want of the witnessing of the Spirit of Christ with their spirits, that they are his chil- dren. And, (1.) Some are troubled about it, because the witness of the Spirit is the ownings of Christ : they are sensible of this from 880 ANSWERS TO t])c word of God ; and for want of the enjoyment of the same, life is often more unpleasant than wliat it would otherwise be: they cannot be so content, nor satisfied willi tiie dealings of providence, nor with the will of the heavenly Father: nay, they are afraid to speak of him, under that endearing character and relation ; and .sometimes in tiie room of that, they are tempted to think themselves vessels of wrath, that are only ripening and ])reparing to be shut up in the prison of hell : the darkness they find in their souls, they take to be the forebodings and presages of eternal darkness. When they are in company with those that live at the fountain-head, and liear them relate their experiences, they are ready to tremble, and are often obliged to be silent, secretly wishing, with Job, that they knew where theii might find Ilim, (the Lord,) Job xxiii. ^. Had they the witnessing of his Spirit, tiiis would be Christ's owning of them : indeed, this would be liis naming of them, Isa. xliii. 1. — his owning of them for his jewels, Mai. iii. 17. — his counting of them, as those born of him, and writing of tliein up, Ps. Ixxxvii. G. and it will not be denied, by tliose that know the love of Christ in their souls, and wliat grace in its operations means, that the witnessing of tlie Spirit is some of tlie ownings of Christ, and his unsearchable riches, which a child of God, being persuaded of from the word, and in times past experiencing, but now not enjoying, is rather doubtful, and in great confusion, and perplexity in the soul ; which may be the case, at times, of most of them that are saved in an^l by Christ, with an everlasting salvation ; for it is not always a child of God remembering his past experience of the witness of the Spirit, that will alford him comfort and consolation, but when the Lord remembers it to him. (2.) Some are troubled about it, because the witness of tlie Spirit is the joy and gladness of Christ to the soul ; for this is the native and genuine production thereof: these seasons, some few know at least, to be the heart-enlivening and Christ- exalting seasons; and wherever this is savingly discovered, namely, the witness before specified, it will either more or less be attended with joy or gladness, in cither one or each of these four following things: 1. In meditation : for nothing like tiiis prepares the sonl for it, as it lays before the understanding the beauty and exeejlency of the word, and a more than ordi- nary glory ap])ears than in the sacred pages in general ; the the truth of which is evident in the e\|)ericnce of the Psalmist, — M}/ medilatUm of him shall be suiet; I icill be glad in the Lord, Ps. civ. 31. And as it arises from this, it is a certain PRACTICAL QUESTIONS. 381 proof, that all that joy and p^adness that is not put in the heart by tlie Lord, is deceivabic and false, Psal. iv. 7- — 2. In prayer, the witness of the Spirit produces joy, and gladness also; and if ever God's children pray, it is now: here, they speak intimately witli the Lord, can call him Father, and the guide of tJieir youth, Jer, iii. 4. now they are free and open- hearted witli him, and can luibosom their very souls to him. — 3. In the house or church of Christ here below, the witness of the Spirit produces joy and gladaess, which makes the saints deliffht so in, love, and long after it: Lord, I liavc loved the hahitalion of thy house, and the place where thine honour dvoel- leth, Psal. xxvi. 8. now (/, day in hix courts is better than a thou sand, Ps. Ixxxiv. 10. and under this enjoyment they would be glad to abide : their converse now is with tilings within the vail ; and, with Peter they say, Lord, it is good j'or us to be here. Mat. xvii. A. — 4. The witness of the Spirit produces joy and gladness in the belief of the complete and perfect enjoyment in the church above; the thoughts of the dissolution of the body, is so far from being terrible and shuddering, (as is some- times the case when the soul is in bondage,) that it is rather delightful and entertaining to be with Christ, which is far bet- ter, to be filled witli joy and gladness in the perfection of it, and that which will arise from immediate views and unclouded prospects of their dear and exalted Redeemer, as there will be no more complaints of the want of the witness, the hidings of Christ's face, the hardness of their hearts, tiie damp that at times, in this state of imperfection, attends their spirits,) their sun being eclipsed, and at times seeming to be quite set,) for here it will never go down, neither will it ever be withdrawn, for the Lord will be their everlasting light, and the days of their mourning sliall be ended, Isa. Ix. 20. and from these hints, gracious souls will be ready to set to their seals, that from the witness of the Spirit, joy and gladness is produced in the respects before mentioned, as.it proceeds from Jesus Christ, called the faithful witness, Rev. i. 5, and the faithful and true witness, ch. iii. 14. (.3.) Some are troubled about it, that is, they do not enjoy the witness of the Spirit, and they are distressed, as knowing that this witness is the bread of life ; others partake of it, they find it to be so : but as for tliose they think they must perish with hunger ; they go on heavily, and look sadly for want of it ; they refuse to be comforted, and manifest it by hanging their harps upon the willows, Ps. cxxxvii. 2. and are at a loss, how to sing the Lord's song in a strange land, v. 4. and it may S82 ANSWERS TO be noted for a wonder, if a spark of envy does not sometimes arise in their minds towards their brethren, that go on so com- fortably, and walk in the light, while darkness is about their own tabernacle; but as for those, that are under this witness, as it is the bread of life, they can plead these three things among others. (1.) They plead the favour of Christ; and this is not the smallest part of their portion : in his favour, which is his pre- sence, there is life, Ps. xxx. 5. they find it to be so ; this is the life of their spirits, Isa. xxxviii. ]G. the life of their faith, the life of their hope, the life of their patience, the life of their love, the life of their joy, the life of their expectations, the life of all the ordinances of Christ, the life of the word of Christ which dwells in them richly in all wisdom. Col. iii. 16. the life of hearing the word of Christ, the life of reading the word of Christ, the life of meditating on the word of Christ, the life of hiding and laying up the word of Christ, Ps. cxix. 11. the life of singing in the ways of Christ, Ps. cxxxviii. 5. the life of all the promises of Christ, 2 Pet. i. 4. the life of all afflictions and persecutions which was given them in Christ with calling grace, 2 Tim. iii. 12. and ch. i. 9. the life of living for Christ in the world, Phil. i. 21. the life of living upon Christ ; and, in a word, in the favour of Christ is the life of all the enjoyments of Christ : and as they plead the favour of Christ, so when it is his sovereign will to withdraw from them, nothing is more melancholy, nor affecting to them : here they have sad and heart-disquieting hours, for when he hides his face their souls are troubled ; as there is no beholding of him, though they are his children, when this is the case, Job xxxiv. 29. (2.) They plead the seal of Christ ; and the impressions of this are not easily forgotten by them : this is a confirmation to them of their acceptance in the beloved, which can never be reversed ; such is the beauty that a promise appears in to a child of God, in the hands of the Spirit ! (3.) They plead the portion of Christ, or rather Christ as their portion ; — can live upon him as such ; — whom have ice in Jienven hut thee ; and there is mnie upon earth that ice desire beside thee, Ps. Ixiii. 25. is the native air in which they breathe, and the tn-ic creation addresses at the throne of grace : their pleading this under the weakness of the Spirit, makes them live like joint heirs of Christ, quite different persons and dif- ferent lives, than the generality of mankind and professors do: this weans them from this world, makes them live above it; PRACTICAL QUESTIONS. 383 they beliold it and all creatures, when compared with Christ, as too mean, base, and sordid for them, and from which they are enabled to soar above, where they will quickly stand with white robes and palms in their hands, crying, with a loud voice, Salvation to our God which sitteth upon the throne, and tmto the Lamb, Rev. vii. 9. aUEST. XVI. Mai/ a person ivith doubts of his regeneration, or per- sonal interest in Christ, approach the table of the Lord, without being guilty of presumption ? THE point is important, and concerns many of the dear children of God ; therefore it should be very seriously handled, judiciously discussed, and plainly resolved. I should be glad to see this done by an able hand, taught of God how to deal W'ith babes in Christ. As the query has been so long depen- ding, and no answer yet appeared,' I humbly propose the fol- lowing hints, lest the weak should be tempted to conclude, that they are despised or neglected. The sum of the query is this : " May one partake of the Lord's supper, before he is indulged with undoubted assurance of^ personal interest in Christ ?" It is easy to answer in the affirmative. If assurance of salvation were absolutely necessary to qualify for the Lord's table, then worthy communicants would be much fewer than they are ; and was that the case, it would easily appear that our blessed Redeemer had appointed the sacred supper, not for the babes in his house, but for the strong men in his family : which would be very discouraging to the feeble-minded ; and, I am persuaded, was very far from the design of the tender-hearted Shepherd, who is so mindful of his lambs, and so compassionate, that he gathers them in his arms, and carries them in his bosom. But here, methinks, the next query will be, IVhat are the qualifications necessary to approach the Lord's table? Answer, strictly speaking, 1 do not see that an unregenerate person has any right to that solemn ordinance. But it is possible, that 384 ANSWERS TO a person may be truly born again, and yet be perplexed with doubts and fears about his retjeneration and personal interest in Cbrist. Now the qualifieations necessary in a worthy com- municant are thing's plain and evident; I reckon these to be the chief of them, vi/. To be so deeply convinced of sin, as to see its vile nature and fearful tendency, the just and eternal, as well as intolera- ble punishment it exposes to; his own utter inability to remove sin out of the way, or to cleanse himself from the detilements of it, and therefore the absolute necessity of a Redeemer. — To have such a knowledge of Christ as to be fully persuaded, that he is the only Saviour that can deliver from sin and punishment, and that there is no salvation but in and through Jesus Christ the Son of God. — To find an inward desire, in- clination, disposition, and resolution to depend upon Christ alone for justification before God, pardon of sin, all needful grace here, and endless glory hereafter. — To love the Lord Jesus Christ, so far as to yield cheerful obedience to his com- mandments, ready submission to his will, as an evidence of unfeigned loyalty to him, as the only and rightful sovereign^. — To find an inward hatred of sin, even the sin of the mind as well as that of tlie conversation ; secret sin, as well as public iniquity. — To have the heart so tender of the glory of God, as to design, by divine grace assisting, to beliave in the house of the Lord in a becoming manner ; and in the whole of his life and conduct, to adorn his profession, testifying, by his pious, Immble, and circumspect deportment, that he has forsaken the service and slavery of sin and Satan ; but desires to be for ever a disciple and follower of Jesus Christ, being neither afraid or ashamed to own his Master. To take the word of truth as the only rule of his belief and practice ; and to look upon him- self always as a poor, helpless, and unworthy creature, not able of himself to do any thing as he ought, but as assisted by grace and accepted through Christ. — These things imply, that the person's moral character is as becometh the gospel, whatever his station of life is. But furthermore, Our view in coming to the Lord's table should be — to remember with a thankful lieart, the meritorious death of Christ, his great and matchless love in shedding his precious blood to take away sin, as nothing else could possibly remove it out of the way. — To testify before all, that we look upon ourselves as poor, naked sinners, unworthy of any favour, and yet depend entirely and wishfully upon Jesus, as a crucified Saviour for eternal salvation. — To devote ourselves afresh unto PRACTICAL QUESTIONS. 385 the Lord, every time we come, in a solemn manner before heaven and earth, saints and sinners, all that will see, friends and foes. — To evidence that we choose to be with the people of God here, in the church militant, as well as hereafter, in the church triumphant ; to suffer reproach and affliction with them, and likewise to share in their privileges. To wait for more faith, comfort, and joy; to have a clearer sight of our personal interest in Christ, and to be sealed to the day of re- demption. — To have our love to God, the Father of all our mercies ; to Jesus, our dear Redeemer, the Author and Captain cf our salvation ; and to the Holy Ghost, the Sanctifier of our soul and body, and the Comforter of our hearts, increased : our affections to holiness universally warmed and excited, and to have the power and vigour of sin weakened and withered ; to have the old man, the body of sin effectually crucified. Finally, That we may grow in every grace, have repeated com- munication and fellowship with God, that our hearts and affec- tions may be more weaned from the world, but more and more joined and cemented to those whom God hath chosen out of the world, who are the excellent of the earth, in whom all our delight should be ; that we may see clearer, by faith, the glory of God in his temple, and be indulged with some fresh prospect and foretaste of the glory above, where saints shall be arrayed in white robes, drink the new wine, and for ever remember the death of Christ and all the fruit of his love, which will render the songs of Zion inexpressibly vigo- rous, melodious, and harmonious to the endless revolutions of eternity. Now let a person examine himself regarding his experience of, and sincerity in, these things ; then let him eat of the bread and drink of the cup : it is not presumption for him so to do ; it is his duty and privilege, nay, it is his sin to neglect and disobey a precept so plain. It is his folly and imprudence to absent and deprive himself of a feast so rich, an entertain- ment so animating and refreshing. He may be confident that he discerns the Lord's body, in an acceptable manner, though his doubts and fears may be many still ; yet let him come to the Supper which our blessed Lord hath instituted, to the table which he hath spread, for the encouragement, support, and nourishment of his people, the weak and timorous, as well as the strong and courageous. No man is of himself worthy of so great a privilege. A sight and sense of our unworthiness is one considerable qualification ; but I would close with a word of advice: 3 D 386 ANSWERS TO 1. To those who statedly partake of the Lord's supper. Mv dear friends, prize your precious privileges : rest not in, nor depend upon ordinances : as they should not be lightly esteemed, so they should not be idolized : look for bread for your souls at your Redeemer's table ; pray that you may grow in every grace, that the world may be convinced that you have been with Jesus. Examine yourselves impartially : before you receive, think where you are going ; and after, think where you have been : it is sad if gospel ordinances are dry breasts. Take care you do not prostitute and profane sacrr.d institutions. Some do eat and drink at the table of the Lord, and yet in their conversation lift up their heels against him: but these, after all, shall go to their own place; the door will be shut against such professors, 2. To those who come not to tlie Lord's table. — Of these, there are some who despise all divine ordinances, and wallow in sin ; — the Lord pity them, and open their eyes ! I do not expect them to read this, therefore shall not trouble them now with exhortations : but there are others who seem to stand about half-way between the Lord's flock and the profane herd. My friends, consider that our blessed Saviour on that agoni- zing night, in which his sweat was like great drops of blood ; in that night, for ever to be remembered of his people, he said, Take, eat ; — Drink ye all of that cup — Do this in remembrance of me. — Will you still say, No ? Why will you say so? Have you not some darling sin you cannot part with ? Do you not think that Christ requires his disciples to be more holy than you choose to live ? O say to your idols, what have we to do more with you ? If fear and diffidence keep you back, pray for more strength ; ask advice of those you judge to be pious, faithful, and experimental. Do not indulge an indolent, lazy disposition. You complain of weaknesses, yet will not come for food ; you weaken the hearts of saints, but harden the hearts of sinners. You do yourselves an injury, and withdraw your shoulder from the yoke of Christ. PRACTICAL QUESTIONS. 387 aUEST. XVII. IVhat means must a person use to attain to greater liveliness in devotional exercises^ who is desirous of it, and mourns under a sense of his formality in them 9 TO be lukewarm in prayer and other devotional exercises, ought much to be lamented, though something of it is to be expected, while any remainder of sin dwells in the believer. When that which is mortal is swallowed up of life, then fare- well formality and indifferency ! — farewell every depravity and disorder of soul and body ! — blien all complaints will cease for ever. But what shall be offered to the consideration of our pious querist, under his present circumstances ? I humbly conceive, in this tender point, that these few interrogations should be duly weighed. Do you not indulge some lust, that you know not how to part with ? It is possible to mourn under, and because of, for- mality ; and yet be fond of the very cause of that complaint* Do you follow so eager after the world, that your spirits and affections are quite spent upon it, and you utterly unfit for devotion ? We should attend to our pi-oper calling and business in life ; yet not so as to neglect the worship of God, and lose our souls : the less should give place to the greater. Where the world is loved too much, those persons fall into snares and temptations, into many foolish and hurtful lusts. Are yoix. given to that which the carnal man calls pleasure f Suppose, for instance, eating or drinking too freely ; keeping company with those who are not friends to true religion ; so that a light, vain, and worldly spirit quite prevails, but the vigour and relish of real devotion is withered, weakened, and wasted, if not quite lost : or allowing so mucli liberty in any other kind of voluptuousness, that sin is more excited than mortified ; the sinews of sensuality strengthened, but the nerves of spirituality proportionably enfeebled. — Do you watch and pray against pride, self-conceit, peevishness, sourness, revenge, and other unruly passions and evil concupiscence ? If these, or any of their kindred, but cursed lusts, are nourished and cloaked, they will soon introduce spiritual sloth : then the voice of Christ, of S88 ANSWERS TO conscience, of ministers, of providence, &c. will be licartl but in a kind of a dreaming way. Christ will withdraw ; the Spirit will be grieved ; and we nvay mourn after an absent Cjod many davs. Then we are not to expect much liveliness in devotional exercises, for he that eovereth or palliateth his sins shall not prosper. If iniquity is regarded and favoured, we are not to look for much life in prayer, nor any speedy answer to it. lie- cause of our foolishness, we may be troubled, bowed down greatly, and go mourning all the day long. Sin stieketh very close, and lust is very deceitful. He that would be comfor- table in his soul sliould be very open to conviction, saying sin- cerely atid frecjuently, Keep back thy servant — Search me, O God, and irij me — Let the righteous smite me. Moreover, let the following hints be observed : lie that meditates and delights in the word of God, day and night, shall be like a tree planted by the rivers of water ; he shall be crcen, vigorous, prosperous, and successful. We should me- ditate on, and endeavour steadily to believe free promises, such as these: / witl irater it every movient — Thou shalt be like a ivatered garden — I will pour icaier upon him that is thirsty; he shall spring np as ivillows by the watercourses — / u:ill be as the dew unto Israel; he shall grow as the lily, and cast forth his root as Lebanon : he shall revive as the corn, and grow as the vine : w ith a vast number of like precious promises^ which tlie man that wants life in his devotion may easily find out. We should meditate much upon the fulness and suit- ableness of the grace treasured up in Christ, endeavouring to iix our eye of faith, tliough weak, upon his glory as Mediator, Head, Surety, and Intercessor : in so doing, we shall be more like him, and then more lively. We ought to consider his "•raeious invitations and encouragements to poor, dry, barren, and helpless souls ; such as these : Let 7wt the stra)iger S(ty, the J^>rd hath utterly separated we from his people, I am a dni tree ; nay, but let hivi take hold of my covenant — / am as a ersonal interest therein; when we are careless about promoting the glory of God, living upon, and according to his promises, growth in every grace, communion and fellowship with, or endearing nearness to the Father and the Son, adorning the gospel of Christ and his ways, we may be said to grieve the Spirit. When we study more to gratify, nourish, cloak, and excuse the corruptions of our flesh and spirit, than to discover, mor- tify, destroy, and expel them ; when close self-examination is neglected, when frequent exercises of faith and other graces of the Spirit are not minded, when secret prayer is indolently attended to and superficially performed, when family religion is not cultivated, when the solemnities of the house of (jcd are not delighted in, or at least not attended with care, reve- rence, and godly fear ; and in short, when we do not exercise ourselves to keep a conscience void of oflence towards God, and towards men, we may be said to quench the Spirit. When we despise the gospel as Israel did the manna, when ^^'e mur- mur against providence, entertain either a vain, light, and empty disposition, or a sullen, envious, angry, malicious, re- vengeful, censorious temper, and when we receive not instruc- tion, reproof, convictions, and admonitions, whether from enemies, from friends, from providence, from scripture, or conscience, I think we may be said to grieve and vex the Spirit. More particulars might be mentioned, such as self-confi- dence, self-will, distrust, unbelief, imthankfulness, &e. I would only add a few hints, whereby believers may conclude that they have grieved the Holy Sj)irit. When we find darkness, dulness, heaviness, coldness, formality, with all their dismal trains prevailing ; we shall soon find ourselves backsliding and revolting from (iod, leaving our first love, and lie sadly ex- posed to temptations 3 we may then conclude, that we have PRACTICAL QUESTIONS. 391 grieved the Spirit, and consequently we must expect to be reslly grieved, and sorely vexed ourselves ; for the Holy Com- forter is departed, and we left to the sad buffetings of Satan, to grope in the dark like the blind at noonday ; are left to fears and tremblings, to hardness of heart, and what not. Well might the Holy Ghost say, TFoe unto them when I depart from them, Hos. ix. 12. and they may mourn and say. Woe unto us that we have sinned, the joy of our heart is ceased, the crown is fallen from our head. Lam. v. 15, 16. The Lord ular kindred forbidden, are punctually pointed out. When all tlie particulars are mentioned, with some other abomina- tions, which are without any contradiction, of a moral nature, it is said, defile not yourselves in any of these things ; for in all these the nations are defiled which I cast out before you, v. 24. They are all termed abominable customs, v. 80. Ch. xix. is mixed; v. 3, 4. moral, and still in force; v. 5, 6, 7, 8. ceremonial, and abolished; v. 9, 10. civil, and perhaps partly typical, not literally now in force, yet it teacheth us to take care of the poor, and be ready lo communicate. From V. 11 to 18, partly moral and partly political, and now to be observed. "^I'lie gendering with diverse kinds, in v. IJ). I believe is still forbidden ; it is confounding creatures, and tlie order of nature. But I suppose the mixed seed and garment was ceremonial ; for the various kinds of grain are given for our food; likewise wool and flax are given for clothing: v. 20, 21, 22. of the ceremonial and civil kind, but does not pertain to us now. V. 23, 24, 25. ceremonial ; v. 2G. I believe to be moral; v. 27, 28. also moral, being a ])rohibition not to follow idolatrous nations, dciioting immoderate grief for the dead; v. 29, 30, 31, 32. moral, and still in force; v. 33, 34. some- thing peculiar to Israel, but instructive now. The following" verses are moral, and to be observed. Ch. XX. to v. 6. was peculiar to Israel ; then for the most part to the end, it instructs what punishments to inflict upon the transgressors of the foregoing laws. The laws mentioned as transgressed, I believe, are branches of the moral law, but the penalty was political. Whether tlie penalty is still to be inflicted, may be a question. The crimes are now cognizable and punishable by the magistrate, but the legislators should consider the penalty, according to the dispensations we are luider, having strict regard to the moral law, reason and jus- tice. Ch. xxij xxii, xxiii. belong all to the ceremonial law, and PRACTICAL QUESTIONS. 403 are abolished. And so ch. xxlv. to v. 9. the affair of the blas- phemer is a true and sacred history, and that affair gave occasion to enact the law in v. 15, 16. which was on Israel strictly binding. How far the penalty is now to be inflicted, I will not determine ; but every transgressor of this kind is certainly guilty before God, who is ever jealous of his own glory; v. 17, &c. are the political or civil law. It should now be well con- sidered, in acting and -executing laws, though probably not literally followed. Ch, xxv. pertains to the levitical law and priesthood, and is ceased. Ch. xxvi. consists of precepts, prohibitions, promises, threat- enings, &c. suited to the Mosaic dispensations ; yet full of instruction to us at this time. Though the dispensation is changed, yet morality and divine worship are carefully to be observed, with reverence and godly fear, else temporal and eternal judgments are to be expected. The threatenings, in this chapter have been accomplished on Israel long ago, and they are still under the rod. The promises, v. 44, 45. have been in part fulfilled, on their return from Babylon, and at other times ; yet I am confident there will be a further accom- plishing of those, and many other promises to the twelve tribes of Israel : v. 46. imports that all the preceding laws were enacted in a peculiar manner between God and the Israelites, and to continue to the coming of Christ. Ch. xxvii. pertained to the ceremonial law, and is abro- gated. NUMBERS. Chap i, ii, iii, iv. antiquated ; most of them suiting Israel only while in the wilderness. Ch. v. partly political, and partly ceremonial : the letter of it is now abrogated, but the doctrine to be retained with care. The vow and law of the Nazarite, ch. vi. is not binding on gospel believers ; v. 23, &c. was a set form for the priests to bless the people, see Deut. x. 8. and xxi. 5. This form was peculiar to Israel : in ch. vii. we have the free offering of the twelve princes at the dedication of the taber- nacle ; ch. viii, ceremonial and abrogated; ch. ix. to v. 14. abolished; the rest of the chapter is an instructive history: in ch. X. we have some further rites, pertaining only to Israel, to V. 10. then we have an account of the first march of the people after the tabernacle was erected, and all the regulations on mount Sinai. Ch. xi, xii, xiii, xiv. contain a very important history, and was written for our example, 1 Cor. x, xi, xii. Ch. xv. cere- 404 ANSWERS TO monial, but v. 30, 31.1 think belong to the moral law, though in some things suited to that dispensation. So concerning the sal)l)ath-breaker, yet we should pay due regard to the Lord's day ; ch. xvi. is a most awful warning piece ; ch. xvii. is a kind of an appendix to it, is a true history, and a shadow of good things to come; ch. xviii. and xix. are abrogated ; ch. XX. is a short detail of great things, by which we should be admonished, and so ch. xxi. Here we are to observe, that the water out of the rock^ and the brazen serpent, were emi- nent types of Christ. In ch. xxii, xxiii, and xxiv. we have the famous and in- teresting account of Balak and Balaam ; ch. xxv. presents us with the sad fruits and consequences of Balaam's wicked and ungodly advice ; ch. xxvi, xxvii. contain more scriptiu'c history, interspersed with some traces of their polity, regarding their settlement in tlic land of Canaan; ch. xxviii. and xxix. belong all to the ceremonial law, and are mostly a recapitulation of what was before delivered, with some explanation ; ch. xxx. is an addition to Lev. xxvii. The other chapters in Numbers are merely historical, yet very instructive ; and several passages belong to their civil law, and were also typical, especially the city of refuge. DEUTERONOMY Is a view of the forty yccirs journey in the wilderness, from whence solemn exhortations, admonitions, warnings, &c. are given to Israel. Some former laws are repeated, moral, judi- cial, and ceremonial, which are pretty easily discerned by what I have said already. From the beginning of ch. xix. to tlie end of ch. xxv. belong almost entirely to their judicial or civil law ; and a great part of it peculiar to tlie people of Israel under that dispensation. I see no necessity to add any more remarks upon this book, as it so corresponds and tallies with what hath been already noted. PRACTICAL QUESTIONS. 405 QUEST. XXI, How shall a Person Jaiow ivhen a promise, or threat- ening, is brought by God or by Satan to the soul P I AM fully persuaded, that Satan, very often, does apply promises and threatenings to saints and sinners ; but so artful, that neither the one nor the other is always able to discern it. As satan is a common adversary, we may be sure that he has an evil design in hand, whenever he makes use of the sacred word. Seeing the case is so, when we find the word of God brought to our mind, and fastening on our hearts, we should thus ask, Is this Word brought by the Holy Ghost, or by the evil Spirit ? Nosv the question is, " How shall I know who brought it?" Let us try these particulars. I. We should consider the end and tendency of the promise or threatening which atfects our mind. When the Holy Spirit is pleased to apply a promise, the soul is more or less led to Jesus Christ ; for all the projnues of God are yea and amen in Christ. There is also some direction given to look to Jesus^, and strength oifered to trust in him. This implies approbation of, and a degree of love to a dear Redeemer : and this love will excite hatred to sin; for faith purifies the heart, and works by love. Then holiness is promoted, the glory of God is in view, and all those precious fruits of the Spirit mentioned in Gal. v, 22, 23, &c. Col. iii. 12, 13. Jam. iii. 17- are more or less experienced and unfeignedly sought for. When a threatening is brought on the mind by tlie same Blessed Spirit, it lias generally, perhaps always, a tendency to excite us to flee to Christ. For instance, this threatening is brought. Thou shall die in thy sin, i. e. unless thou flee to Jesus. Again, Cursed is £very one that continneth not in all things written in the law of God : but still it is, except they flee to Christ. — To deter from sin, the Spirit hides the Woi'd in the Believer's heart with this view, that he may not sin. You slmll perish, saith he, except ye repent : if thou regardest and nourishest iniquity in thy heart, God ivill not regard thy prayer. — To diligence in duty. If any onan draw back, saith the Spirit, / have no pleasure in him. The man under the influence of the heavenly Teacher will say, " I would not draw back, on any accou^it ; I will endeavour to 406 ANSWERS TO push forward, though I am weak and feeble : if he slay mc at last, I will wait, trust, and hope, even to death." But, When Satan brings a promise, he has other designs in handj he has quite dilfcient ends to ser\'e. He will not lead to Christ faithfully ; for if he does transform himself into an angel of light, it is to carry on the work of darkness. He may say, D'ltst in Christ ; but it is in order to turn the grace of God into lasciviousness. If Satan says. The foinidation of God siandt'th sure, it is to harden the person's heart that he may not depart from iniquity. He often applies promises to pro- mote sin. We have a glaring instance of this in his combat with the Lord of life and glory, Mat. iv. G. When he acts so on the green tree, \\ hat will he not do on the dry ! When we are emboldened by a promise to commit sin, and then excited to cloak it, we may be sure the serpent is at work. When he deals in promises, he is like a filthy sow, tempting and solici- ting to brutal uncleanness and sensuality ; but when he deals in threatenings and menaces, he resembles a roaring lion, or a fiery dragon. He says, " It is in vain to flee to Christ, it is too late, thou art too vile, Christ will have nothing to do with such a wretch as thou art," or any thing that hinders to Christ, he does not care what, if it but answer the end. lie says, " It is in vain to pray," the wily serpent will throw in a crowd of vain thoughts while the believer is praying, and when prayer is over, he will say, " There is a fine prayer ! give over for shame ; God will not hear sinners ; such prayers as these are an abomination to him." Wiien the Holy Spirit reproves for vanity in prayer, he says, " Be more watchful, more humble, more earnest," &c. He will wound the very heart, but it is to heal and strengthen the weak, sickly believer. But the devil is always a murderer: he says, " It is in vain to hear or read; the word is the savour of death unto death." If one goes to the L(jrd's table, he says, " Thou eatest and drinkest thine own damnation." Thus he terrifies poor souls, and many are so ignorant of his devices^ that they believe him. II. ^VlK•n the Spirit of Ciod applies a |)romise or threatening, it is to jiromote something useful, to the glory of God, and the good of his people, to supjjort under affliction, and direct through (iilhculties, in a holy and an humble way. To Joshua he says, / uill ncLur leave thee, nor forsake thee. This was to keep up his heart in the hard service before liim. That he had the glory of God near at heart aj)j)ears evidently, for when God seemed to forget his good promise, the holy man's plea was, fyhat ivilt thou do nnlo thy ^reat nanie? Joshua vii. J). PRACTICAL QUESTIONS. 407. The same promise is brought to believers long after that, to discountenance covetousness and distrust, but to excite con- tentment and holy fortitude, Ileb. xiii. 5, 6. But Satan brings promises to promote trifles, and excite self-conceit. He brought a promise to persuade Jesus Christ to cast himself down head- long. To what purpose was that ? What end could it answer? Those who prayed for things to consume on their lust, very probably pleaded promises. While pope Alexander was tread- ing on tiie neck of Frederick the emperor, at Venice, Mr. Fox tells us, that he repeated that promise, " Thou shalt tread on the lion and the adder; the young lion and the dragon shalt thou trample under feet." There have been sad instances of shameful madness carried on under the pretence of promises. When Jehu was driving on furiously, and wading through blood to the throne, he would again, and again say. This is the word of the Lord, which he spake by his servant the pro- phet; yet all the while he was an idolater, under Satan's influ- ence. III. The Holy Spirit brings promises and threatenings to encourage the use of proper and appointed means, to obtain free promises, and escape just threatenings. Paul believed that he had a promise from God, and that it should be according to the promise; yet they use precaution to shun rocks: the sailors who were more skilful than the soldiers and passengers, in time of danger must abide in the ship, as the instruments by whom the promise was to be aceomphshed. The people must take food and be cheerful; they use then all possible means to thrust the ship any way to shore. Hezckiah had a promise that he should recover, that he should go to the house of the Lord on the third day; and lest he should doubt the promise, he had the token on the dial, which he chose him- self: but for all this, a plaster must be applied to the boil, by the prophet's direction. Ezra had a general promise. That ilie hand of God is upon all them for good that seek him. Here we have a description of the very persons to wliom the promise pertains, so they give themselves to prayer and fasting, Ezra viii. 21, 22. Daniel did read the promise in Jer. xxix. 10. but withal he saw there, tluit tiie people should pray, v. \2, 13. so the prophet gives himself to prayer, and pleads fervently in his supplication, see Dan. ix. almost througji the chapter. When Satan produces threats or promises, he does it to supersede use of means, and to persuade the persons to despise and lay aside duty. As if Paul had said, / believe it will be as God hath promised, therefore let the sailors go where they will, ive need 3 G 40S ANSWERS TQ 7iot fear rockSy qiiicksmids, shipwrcclx, or any tiling ; tve sliall go safe to land. As if Ezra and Daniel had said, God icill ■make good his proynise ; he regards his uicn veracity more than our prayers, thhisterf Many are deluded with promises, but look upon duty, in order to obtain promises, as a poor, low, mean, legal way ; as if true faith must not produce obedience and works. Others are terrified witii threatenings to frighten them from duties as above observed. The poor believer seldom thinks that Satan is so apt to show him the imperfections of all performances. O friends, be not discouraged in duty, but still go on, let what will follow. IV. The good Spirit brings to remembrance promises and threatenings, faithfully and honestly, in a way consistent with the wiiole scope of scripture, true religion, real godliness, and right reason. But Satan is the father of lies, even when he quotes the true promises of a faithful God. He mutilates, wrests, and tortures the scripture, makes one part to clash with the other. When Satan urges Christ with a promise of pro- tection, he does it like a serjjent, leaving out, in the midst of the promise, that word which was against his purpose, To keep thee in all thy icays ; but our dear Master has taught us that we are not to tempt God in depending on promises, when we go out of the way, Mat. iv. G, 7- (j^d is not the author of confusion, but Satan always is. V. When the Lord brings a promise or threatening to tlie soul, the understanding is enlightened, the judgment is at liberty to reason, weigh, and conclude impartially ; nay,is charged so to do in the light of an illuminated imderstanding, under the eye of conscience, imdcr the direction of God's infallible word, in the presence of the Almighty, and looking forward to the decisive tribunal, where judgment shall soon be set to the line and plummet. So many weighty considerations must un(h)ubte(nv strike the soul with awe; yet, where Satan does not disturb, there is an inward serenity, coolness, calmness, satisfaction, and pleasure in all tiiis. 'I'he soul loves to be under ho many eyes, to be so well guarded, and will say. Lord, search me ; try me, let all be according to thy ivordy thy icill. When the case is thus with tlu^ soul, the affections are drawn to right objects, and the will is submissive, so that there is harmony among the higher and nobler j)owers of the soul. But when Satan brings the prunuse, the address is generally PRACTICAL QUESTIONS. 40.9 made to the affections, the fancy, the senses, and often very corrupt and headstrong passions; then the understanding is bh'nded, a mist is raised before the mind, so that it is darkened, conscience must sleep, the word must not appear at all, nor any part of it, but what must serve to carry on the present purpose; so the judgment is in darkness and chained there, and reason is bribed and corrupted. But the will bears all before it, though even that is but a slave to the affection, the fancy, the corrupt appetites, &c. Out of many I M'ill produce one instance : Ahab was determined to go and fight for Ramah, in Gilead. Jehosaphat would have him to inquire at the Lord, whether it was right for him to go, and if tlie expedition would be successful. Ahab complies immediately, but must consult his own prophets, that he might be sure to have it his own way: they all agree to a man, and promise success to the king; but every one under the influence of the lying spirit. When mention was made of Micaiah, Ahab was afraid he would overturn the whole scheme: but when the king of Judah ■would have his opinion, the messenger entreats Micaiah to speak good to the king. The lying spirit wanted to corrupt the Lord's prophet like the rest ; but when that would not do, Ahab would have his own will, and give no ear to truth. Now in the \vhole affair, the devil's design was to fill the king of Israel with the imagination of victory, on purjDose to deceive him, that he might fail in Ramoth-gilead, 2 Kin. xxii "^1 22, &c. * VI. In applying promises and threatenings, the Spirit of truth promotes the great and essential parts of religion; such as faith in Christ, a holy life, self-trial, mortification of sin, self-denial, &c. But Satan applied promises and threatenings to carry on with rigidness, and imprudent warmth, some small thmgs of religion, like the people who ti'thed their mint, rue, and cummin, but neglected the weightier parts. 410 ANSWERS TO QUEST. XXII. As Satan has had such long experience, does he hnow the thoughts and intents of the heart, or only by the gestures and motions of the body P IT is the prerogative of God alone to know the thoughts afar off, and discern tlie very intents of the heart ; to look upon them infuitlvely ; tliat is, with the utmost ease, and without the least difiiculty or labour at all ; they being all open and naked before him. Therefore Jehovah him^^elf proposed this universal challenge : Who can know the heart f The answer by the mouth of truth is, /, the Lord, know, or search the heart ; I try the reins. So, by way of eminency, God is the searcher of the heart. Then we may safely conclude, that Satan does not know the thoughts of man, as (lod doth. — But still, as Satan is a spirit, he has a more free and frequent inter- course witli the human mind than many are aware of. I look upon the mind to be the spring, and thoughts to be the streams issuing from it. Satan cannot exactly see or discern the spring-head, nor perhaps all the streams. A good man may have many thoughts, which Satan cannot be very privy to. I tliink, that, in the exercise of faith, love, hope, &c. thoughts must be em])loyed, as the mind is enlightened by the Holy Spirit. I am of oj)inion the evil spirit has no great heart to be very near, so as to pry into particulars, when the good Spirit shines and breathes on the soul, and the Sun of righteousness warms and sanctifies the heart. Hut even then the enemy is seulkinc: about, and knows that tlie thoughts are upon things above, and enters where he caimot go. He is about the door, and knows there is a feast within, but cannot understand all the conversation. 1 imagine that persf)ns in a state of nature may have many deep thoughts concerning natural things, which Satan is not entirely acquainted with : for instance, the inventors and improvers of any art, suppose mathematics, or any other science or mechanic art. Nay, 1 tliink there is no person but has some thoughts which Satan is not wholly acquainted with. Nevertheless I think, tliat of all creatures, the fallen angels are the most skilful to know our thoughts. Not that I suppose PRACTICx\L QUESTIONS. 411 the devils to be wiser, more Intelligent, or of more extensive knowledge, than the augels in heaven. The innumerable company of angels above stand before God, minister unto him, and behold his face always; so their knowledge is more heavenly and sublime : they learn the mind of God ; they are sent upon embassies here among men to serve the heirs of salvation, whenever it pleaseth God to send them. But heaven is their chief residence. Now the devil's main exercise is to deceive man, inventing and improving all devices to destroy him. Hence it is that Satan is so artful and busy to know thoughts, which is not so much the concern of holy angels. There is one remarkable advantage, that the enemy has, to know thoughts : he has a way and method undoubtedly to corrupt our mind by injections, and hellish suggestions; which is thus, as far as I can at present conceive of : an idea is presented to the eyes of our body or mind, that is most likely to suit our temper and constitution ; then the corruption within us, is excited by him, and irritated; and when he proceeds, which he often does, he may easily know thoughts, that are employed in his service, or set to work by him. He always works in the children ot disobedience, and often takes them in his snare at his will, but not always with equal success. It is not as he wills in every respect, but as God is pleased to give permission. In paradise, the serpent began by presenting objects; Eve thought the forbidden fruit exceeding pleasant; Achan was taken by the eye, the goodly garment, the two hundred shekels of silver, and the wedge of gold, stirred up the corruption of his heart. When Satan had leave, how soon did he present Job's oxen and asses to the minds of the Sabeans, and excited their covetousness and fury, so that they fell upon them like madmen, and put the servants to the sword ! The Chaldeans invade the camels in the same manner. I will add one instance more": we may conclude that Satan proposed to Judas thus; *' If thou dost now go to the chief priests and scribes, they will give thee any money to betray thy Master ; now is thy oppor- tunity." Satan must have been some time about that awful affair. In John xiii. 2. it is said, The devil having put into the heart of Judas to betray him; that is, injected thoughts into Judas, or proposed temptations which stirred up his covetous disposition. Then, In v. 27. we find Satan entered into him ; that is, had greater influence over him, and would let him rest no longer: so he went out, and betrayed his Lord. The case of Ananias and his wife, with many more, are still upon record. But this is rather noting how Satan tempts, than answering 412 ANSWERS TO the query. Upon the whole, I conclude, that Satan knows the thou_u;hts and intents of the lieart above any creature, except the man himself: and as he is so subtle a spirit, his apprehen- sion so piercing, his scent so quick, (as he has a very near access to our spirits, and by our corruption is admitted to converse very close too often,) perhaps, in the general we have not many thoughts that he is ignorant of. He is more perfectly acquainted with the thoughts of sinners, that are his loyal subjects, than the thoughts of believers in Christ : for he is cast out of the heart of li)e people of God, and so has lost much of liis dominion over them, and intimacy with them. aUEST. XXIII. Can a pe?^son that is da'ih/ harassed u'lth unclean thoughts and desires, be a child of God? If so, what can, ivhat should, a poor iinhappif person do, according to the direction of God's holij word, in order to vanquish and overcome the same ? I WOULD answer the former part of the query at once in the affirmative, were it not for the term desire^i in it, which may admit of different constructions. For the most part the word denotes, the full and earnest wish of the mind, to that degree that nothing is wanted to fulfil the desire but liberty, opportunity, Sec. Then the desire is enlarged as hell, and cannot be satisfied ; this is a mischievous desire, an inordinate affection, an evil concupiscence. If the word is taken in this sense in the query, it is really mental adultery, it is transgres- sing the law, and defiling the man. I believe such a desire as this is intended in Mat. v. 28. I can hardly conceive that a child of (jud can be in this manner daily polluted. Therefore I suppose that the word de.sire, in the query, designs only lustful irritations, stimulations, or inclinations. Taking this to be the case, I would observe a few particulars. There is in most persons a natural inclination to generation : these desires are absolutely necessary for the continuance and increase of PRACTICAL QUESTIONS. 4lS mankind. God has appointed that his purposes should in tlus manner be accomplished, and his glory promoted. Neverthe- less, these desires are not to be enlarged as hell, but to be restrained and limited by the holy law of God. Tilings in themselves useful and necessary, according to the law of crea- tion and conservation, are much perverted by our sad depravity. If we have no appetites, that is, no desire and inclination to eat and drink, we cannot be useful in our place, nor live long ; yet the glutton, the drunkard, and the voluptuous, greatly abuse the good creatures of God, to the shame, ruin, and destruction of soul and body. So in the case under consideration, when our desires are unlimited, unseasonable, and to excess, they become sinful. — Again, as Satan is an unclean spirit, his element is to promote all manner of uncleanness; therefore we need not doubt but he has a hand to carry on, tempt, and provoke to the uncleanness in the query; so that it is possible that a child of God may be daily and grievously harassed with unclean thoughts for a time. In attempting to answer the second part of tlie query, I shall have occasion to expatiate a little upon this head, then I shall proceed to observe, What a poor unhappy person should do, according to the direction of God's holy word, in order to vanquish and over- come unclean thoughts and desires, which do often harass him. The will of God is the sanctification of his people ; that every one may know how to possess his vessel in sanctifi- cation and honour; but many are at a loss to know how to do this, the subject is as seldom handled in this case as any other whatsoever. Distressed ones are also at a loss how, or where to apply for direction, therefore I shall here propose a few, with the freedom of a friend. I. Consider that the sev^enth commandment is holv, just, and good; the law of a holy God, and written in the'heart of u holy person. Observe tliat Mat. v. 28. is a plain and an infallible explanation of this commandment. — Beware of idleness. — Be careful and industrious in some necessary calling and useful exercise. — In eating and drinking, be prudently and conscien- tiously sparing. Observe what is necessary to support nature, so as to preserve thy health, and follow thy calling comfor- tably. Learn to distinguish betwixt that which is necessary food, and that which serves not only to inflame lust, but to injure thy body and oppress thy mind. The heart is over charged with eating and drinking sooner and oftener than many choose to see. We are strictly charged by our kind teacher, to take heed lest at anv time it should be so. Sodom 414 ANSWERS TO w.is proud, liad fulness of bread, ])ut abundance of idleness; so they committed aboinination wilb a hiti;li liaiid ; therefore G(jd made them an awful example to those who after should live uni^odly. When Israel liad bread to the full, they were as fed horses, and committed abominable lewdness. Jose])h followed his business, as knowing: that to be the way to keep under his body. A careful and discreet watch over the eyes, ears, and ton.i^'uc, is abs(*lutely necessary to some, perhaps to most. We njay easily conclude, from scripture account, that Job was a person of strict chastity, yet he found it ne« dful to make a covenant with his eyes. By the eye, David, and many more, were ensnared. Whoever would have the victory over unclean or impure thoughts, let him turn away the eyes of his body from any object tliat he finds to have the least tendencjr to excite heart-impurity ; even obscene pictures, or any thing of that kind are best avoided. There are too many books, plays, and romances, that seem to be calculated on purpose to corrupt mankind. Some authors have an unhapj)y talent to dress vice and filthiness in the flowers of rhetoric, and a cliar- ming style. A very pious and holy man expresses himself thus upon this iiead : " I am really afraid to read Spenser's Fairy Qitce)i : he is in fancy superior, perhaps, to every ]H)et ; yet so luscious in some of his representations, which 1 have casually dipped upon, that it is impossible, for me at least, to advert to them without catching the contagion. His pictures of this sort are drawn with a good design. He makes iiis heroes victors of the soft allurements ; but, I believe, few minds are so case-hardened against sensual pleasures, as not to receive disadvantageous impressions. 1 am therefore deter- mined not to look on it again, never to gatiier the honey of poetry from the briers of contamination. FL'e temptation, is the advice of an inspired Apostle, and I will pay due regard to it." Nay, there should not be a fondness for reading any thing uj)on the subject, even in religious books, though handled with modesty, and tending to discourage vice, yet we should carefully observe what etfeet that has uj)on us. We are to watch no less careful over the eye of the mind, for that may infect the thoughts, either by reflection or imagination. Sin is multiplied by calling to remonbranre. Eyes of Ijody or mind, that are full of adidlery, cannot cease from sinning. The ears likewise are to be slopped from the filtliy conversation of the wicked. I nclean thouglits may arise from the hearing of the ear. The tongue, by all n)eans, should not be defiled with filthiness and foolish talking, or any corrupt communi- PRACTICAL QUESTIONS. 4ia cation. He that does not bridle his tongue, in this case, does but trifle when he complains of his thoughts. When conver- sing with a serious man, and in a serious way, of the corroding wickedness and lamentable debauchery of the age, mentioned what was reported of particular persons in our own neighbour- hood, which was the occasion of our discourse, though we detested the conduct, and bewailed the misery of vile wretches ; yet for all this I found some of the filth sticking to my mind, perhaps for two or three days after. How cautious ought we to be! II. Care should be taken to distinguish betwixt our own sin and Satan's temptations. We may be sure that the enemy is full of wiles in this affair, both with the godly and the ungodly, in thoughts and actions. But the query regards only the thoughts of the godly. The sacred history informs us, that pious husbands and wives are in danger of being tempted by vSatan, for their incontinencies. Satan knows very well the constitution, disposition, or inclination of the person, as noted in the foregoing queries. He observes and improves times, seasons, and advantages. He knows what sin will most easily beset us ; he hath numerous ways to disturb our mind. Our eyes, ears, and tongues, are often made instruments of much hurt in his service. By the cast of an eye, he may at once be able to pour in a crowd of injections, which are neither quickly nor easily cast out. It is possible that a person may be tempted, and yet not defiled, nor contract any guilt ; but every Christian cannot be a proper judge in this point. Our Lord Jesus Christ was tempted in all points, like as we are. Amazing indeed, yet he was in no point defiled ! He was like a glass of pure water, — let it be stirred ever so much, it is clear still. True, no mere man is so free from sin : when we are tempted, we are apt to be defiled. Yet a good man may imagine that his sin is much more heinous than really it is. Satan hath a subtle way of raising ideas in the mind, which may distress us jEcrievously, and we m.ay at that very instant loathe and detest the thoughts, yet we cannot be free from them. Now the devil m.ay grieve us sadly, by persuading us that these are all our sins, when in truth they are his fiery darts, which dogg and egg us continually, when we would with our very souls be intent upon quite different objects ; yet still we are hit in the teeth with these. We can have no rest or peace for those unwelcome guests : these fiends will be haunting us. This we may confidently believe is from Satan; yet the wicked one will tell us, see what a nest of serpents thy heart is ! a child 3 H 416 .rZOlANSWERS TO of God was n^vcr in tliy case, &c. We should indeed be sorry to think and find that Satan has so much room to work upon us, yet WK liave no business to take his temptations as our own sins- But if we entertain his temptations, we sin immediately. He is like an enemy without tiie city, throwing in fire as fast as he can ; but we should be like prudent and valiant citizens, endeavourinu: to extinguish it with all our skill. We may still be at a great loss how to distinguish exaetly betwixt Satan's temptations and our own heart's corruption. It is not very material, let us endeavour to know when we arc defiled ; when we delight to turn in our thoughts that which is not convenient, then we sin and contract guilt, and that gives our enemy the advantage. III. It is a good way to despise these injections, and pay no regard to them : they are the seed which the enemy soweth ; and, if they find no depth of earth, they will wither away. It is possible to grieve where wc should not ; but always let us beware lest we be lulled to sleep on Delilah's lap. IV. We should hope, and even be confident that we should obtain yet a greater victory, than sometimes we imagine. Though the holiest man on eartii is not quite free from all temptation, nor from some corruption, yet in the case under consideration, one remarkable instance occurs to my mind, viz. a person so given to impurity, that he fancied himself invinci- bly impelled to it by his very constitution, that he thought nothing but shooting throui^h the head could have cured him ; nay, he supposed that omnipotency itself could not reform him without destroying liis very body, and giving him another. This was before the great change wn)ught in him by the grace of God. His conversation was uncon)monly remarkable ; and he was so cffeetually cured of his impurity, which he thought incurable, that after many years he said, that all desires and inclinations were as entirely removed as if he had been a sucking child. This, to be sure, was a remarkable instance. The Wimdcrful change in him was alK)ut tlie age of thirty-one. His freedom was from sinful thouglits and actions, not other- wise, for he was married about seven years after his conversion, and had many children. He was a most tender and alVectionate husband, and a shining ornament to religion, his lioliness and chastity exemplary. He left the iinjjerfect state of this life in l7l-">. 'J'his case, though not eonnnon, should encourage distressed ones to wait for deliverance. Tiien when Satan acts the filthy sow, turning up stinking kennels, let us despise his tow, mean, abominable course, and dispute not with him ; but / PRACTICAL QUESTIONS. 417 say, O Lucifer, art thou fallen from the height of light and glory, to this exercise ! Get thee hence, Satan, I will yet look up. V. Abstain from that familiarity with the different sex, which may be justly deemed needless and too free; espe- cially when it is found to give occasion to unholy thoughts. Chambering and wantonness is making provision for the flesh. VI. With all, and through all other means, it is absolutely necessary that %ve should look to faith and prayer. The mind ought to be employed about things above, looking unto Jesus, who suffered so much for vile wretches ; by whose blood alone we must be cleansed from all filthiness of flesh and spirit. Faith in his blood, is the only way to quench the fiery darts. We should be fervent in prayer, that the Holy Spirit may condescend to bring often and efficaciously to our remembrance the things of Jesus, so that we may be sancti- fied wholly in soul, body, and spirit. — The query does only regard thoughts and desires, and the persons concerned in it are conscientious to keep far from unclean actions. Those who delight in impure thoughts, and hate not unchaste actions, have not the seventh commaiidmeut written in their hearts : they have not crucified the flesh with the affections and lusts ; therefore they would do well to consider Gal. v. 19 — 21. The query may concern some that are unmarried; let them seriously observe 1 Cor. vii. 2. 7. 9- 39. It seems the Apostle was not m^ried himself: he had such supports from all-sufficient grace, that he wished others like himself. Some in the con- jugal relation may be concerned in the query likewise. I myself am in that honourable relation ; I have known the conflicts of both states; yet hitherto I am upheld; bless the Lord, O my soul ! I will conclude with a short quotation out of a letter, written by a celebrated author, who, while here, made it liis business to glorify God in his conversation, in his ministry, and with his pen ; who entered into that state where holiness is in full perfection, and purity untainted for ever, in 1758. To his friend he writes thus : " Recommend Jenks's Victory of Chas- tity to Mr. , and tell him, that though the lusts of the flesh are inveterate enemies, yet three methods may be prescribed for a victory over them. 1. A believing application of the Redeemer's death. The saints in glory, once men of like passions with ourselves, overcame through the blood of the Lamb, he bare our sins in his own body on the tree, that we 418 ANSWERS TO belne^ flead unto sin, might live unto righteousness. 2. An habitual reliance on the Spirit of God. If ye, through the Spirit, do ntortify the deeds of the body, ye shall live. Christ by his Spirit acts on our depraved, polluted liearts, as a refiner's fire, and as a fuller's soap. .3. An improvement of the divine promises. Cod has given unto us great and precious promises, that by tiiese we might be made partakers of the divine nature, having escaped the corruption that is in the world through lust." In another place, the same author notes, that St. Au- gustine justly observes, " That of all the conflicts of the Christian, those concerning chastity are the sharpest, because the combat is strenuous and lasting, a complete victory being rarely obtained." aUEST. XXIV. How niaij a Christum Tmow ichen he eats and dr'tnhs hi) faith the hodij and blood of the Lord J^sus Christ sacrament ally ? or, What it is to he a worthy coinmunicant at the Lord's table P WE can seldom, probably never, in our time, see a company sitting down at the Lord's t;fble, but they consist of two different sorts, viz. believers and unbelievers. — By unbelievers I under- stand, every one that is not regenerated, or born again ; that is not quickened and enlightened savingly by the spirit of God ; that is not a new creature ; and that has not a spiritual taste, appetite, and relish for true religion; whose conversation is not as becometh the gospel. Of tliese many are openly profane. It is a j)ity such should be suffered to come to the Lord's table. It looks like casting holy things to dogs, and pearls before swine. Others are self-righteous persons and hyj)ocrites. It is not so easy to know these, therefore they are false brethren that w ill come to the assemblies of saints, even when they are separated from the world ; these tares will be among the wheat, and the foolish virgins will intermix with the wise: but when the great Shepherd comes, he will entirely and infallibly separate the sheep from tiie goats. Then and there it will be in vain to plead, Lord, tee have eaten at thy table, t^c, ^lany that eat PRACTICAL QUESTIONS. 41!) at this table, lift up their heels against him here, yet at last they shall go to their own place.— Unbelievers tiien of every rank and complexion, are in reality unworthy conimunicants. They never can eat and drink in the exercise of true faith, which they have not. Again, believers themselves may eat unwortliily, as the Corinthians are supposed to be; yet weakly and sickly, because of their unvVorthy eating : and as they judged not themselves as they ought to have done, they were chastened of the Lord, that they should not be condemned by the world. — The present query seems to suppose that a true Christian may at some seasons be an unworthy communicant, not eating and drinking in faith; but that the very same person may, at other times, be a worthy receiver, as he eats of the bread 'and drinks of the cup in faith, I am of opinion, that the case may be so un- doubtedly. Now then the question is. How may a Christian know when he is a worthy communicantf and when not ? There are many cases where it may be very difficult for a person to determine to his own satisfaction, as there is in every believer some true faith, be it ever so feeble; and also, at times, nmch unbelief. Consequently, there is in every believer some scripture worthiness, and much unw^orthiness. A real Chris- tian eating and drinking every way unworthily, must be in a sad and deplorable case indeed. I hope there are none of the children of God in our country who come up to the case of the Corinthians. However it is possible, perhaps, for a Christian to be so far declined in spirituals, as to come to the Lord's table, though he lives in a known and heinous sin ; is carnal and earthly-minded, the savour of religion is done away by sensuality and worldly conformity, j^et comes to the sacred ordinance in a mere customary way, and perhaps to cloak his iniquity, that others may not suspect that he is so lifeless as he knows himself, in some sense to be; he is waxed gross and almost impenetrable; he is not duly affected with his vjroful case ; he thinks but about it beforehand, or while he sits senseless at the table, or after he gets away. If this should be the case, I think that surely such person must eat and drink very unworthily. But it may be queried, What may such a poor creature do, in such a deplorable case as this '? 420 ANSWERS TO What ! Let him examine himself, and see whether he rightly discerns the Lord's body or no. — Let him consider I'rom whence he has fallen, repent, and do the lirst works. — Let him be watchful, and strengthen the very small tilings u hich remain, but arc ready to die; for his work is very imperfect before God. Quest. Is it best for a person, in such a dead and benumbed state, to partake or no ? Ans. If he chooses and resolves to continue in that shame- ful and lamentable state, let him not come to the Lord's table, but refrain his defiled hands from the sacred elements. Yet I would hope that a child of God would not deliberately choose such a dead and uncomfortable frame : but if a person be grievously distressed on the account of a state of soul so very disagreeable, and is at a loss to know what to do; which is best, to communicate or refrain : I huml)ly conceive that it is the duty of that distressed and burdened soul to wait in the way, and come to remember afresh the love, sufferings, and death of a compassionate Saviour, who died and sutt'cred so much in order to relieve and save poor souls : it may be the Lord will have pity on him, and that before he is aware his soul shall be set at liberty; he may not wait long before he cries out, I found him whom my souL loved and longed for. Quest. It is the duty of a believer to refrain once or twice from, the Lord's table, on account of the commission of some particular sin, or fall by a temptation ichich is known only to himself; yet his soul oppressed with guilt f Ans. I would determine nothmg in such an aft'alr. A person should act prudently. Satan may get an advantage, when one is swallowed up with overmuch sorrow. — If I be wounded at heart because of sin conmiitted, yet if it be not known to others, it is my o])inion, I may, with great humility and self- abasement, come to the Lord's table. Ye liave done this tcickednc.ss, yet turn not aside from follouin:; the Lord, but serve tlui Lord icith all your Jieart. Yet if I choose, by way of self-abiiorrcnce and humiliation, to refrain once or twice from communion, perhaps it may not be amiss. If her father had hut spiL in her face, sJujuld she not be as}iamcd seven days? Let Jicr be shut out oj the camp seven days, and after that let her be received in. — If my fall or sin be known to some person PRACTICAL QUESTIONS. 421 or persons, and so my case may, possibly, be made more public ; I think it then prudent to retrain, and wait the issue, deploring my circumstances before God, and praying- that his good ways may not be reproached on my account. For if my fall should come to light, whatever the frame of my heart, with regard to repentance, has been, it will be deemed still an aggravation to my crime, that after the commission of it, I should presume to communicate. That will look to others as if 1 were hardened in sin, though my compunction for sin had been ever so deeply and sensibly felt. Quest. What if a person has been guilty, and Jus fellow- communicants know of it, and perceive in him evident signs of repentance ; yet are offended if he does not suspend his com- munion for some time, by way of reproof P Ans. Jt appears to me to be his duty then, for the honour of the gospel, and to avoid further ofl'enee, to refrain, and comply with the desire of his friends, thereby testifying his humility. Yet his brethren should not be too severe, bufc consider themselves, lest they also be tempted. — If these que- ries be reckoned digression, I hope the candid reader will pardoa it, and permit me now to return. A person may be sure that he eats and drinks the body and blood of Christ by faith, when his soul within him is greatly humbled for sin before God ; and he at the same time, looks upon Christ as crucified for his sin, and bruised for his iniquity: behold Jesus exceeding glorious, even in dyed apparel, though stained with his own blood; yet as he is pierced with the believer's own personal transgressions, the humble receiver loves him with intense love for the glory of his person, his inconceivable love, every way free, bestowed and fixed upon a wretch so vile, to deliver him from endless flames, where he deserved to have had his everlasting abode : and as if deliver- ance from hell were a small thing, the love of Christ goes much further, and gives an indubitable right to, andfitness for eternal glory, and all the enjoyment and employment of heaven. Where this is, in reality, the case, the highly favoured, and very grateful communicant must needs delight to approach the Lord's table, to remember the unchangeable and incon- ceivable love, and dying agonies of a dear, dear Redeemer; to behold afresh the precious, precious blood, and to read again his title to the glorious inheritance. The sacred solemnity will be to him a feast of fat things and wine well refined ; as 422 ANSWERS TO his Lord sits at the table addressing him in such heart-en- gapiiitr, hcart-nieltiii^j lancruajre as this, '■ JCat, friend; — drink, yea, drink abundantly, O beloved : I assume this body for thy sake ; it was broken for thy sins, and this blood was shed to wash away all thy filth : thou shalt soon be with me, where I am, beholding, and delighting thyself in my glory." To that soul Christ will be all in all : his meditation, incarnation, obedience, sufiVrinirs. dcith, resurrection, intercession, relation to him, 8:c. will be bread indeed, and the best wine, that goeth down swectlv, which will cause his very soul to long for the new wine in the kingdom of heaven : this wine v.ill strengthen and refresh him so, that it will be his meat and drink to do the will of God, and yield obedience to a beloved Saviour, whose verv reproach is far preferable to all the gaudy grandeur of tliis world : he would be glad to have always holiness to the Lord engraven on all his conduct. This person will be sure to examine himself, and discern carefully the Lord's body. He comes to the house of God, not that he may rest in any out- ward ordinance, though of divine institution ; but that, while he is waiting in the appointed way, he may, by faith, have a clearer view of, and more endearing communion with Him, whom his soul loves ; with whom he hopes to be for ever, and in wiiose presence is fulness and perfection of joy. Probably there are many humble souls, in Christian societies, who find themselves come ver}' short of what is above noted, and is so ready to en,' out. What shall ice do f I am fully per- suaded, there are worthy receivers, not a few, whose experience does not reach to the lieht. comfort, and enjoyment, above observed. — Then I would proceed and attempt to show when a poor, weak, doubting person may conclude himself to be a worthy communicant. Notice has been taken already, that a true christian may be in a sad and wretched declining state, very dead, helpless, and earthly-minded. W hen a person is in this lamentable case, sensible of it, and groaning under it, he mav be a worthv ccwnmunicant, though dejectedly cast down, and burdened with a sense of his unworthiness. To what has been observed, I would add a hint or two. Let me ask such a soul, what his design is in coming to the sacrament. If he answers, *' I long for more spiritual life and light ; I know Jesus alone can relieve me, and supply my manifold wants ; I wuuld come still like the poor woman, to beg and wait for a few crumbs from his rich table : I depend upon him only for grace here, and glory hereafter ; therefore I would be obedient." — This person should remember, for his eacouragc- PRACTICAL QUESTIONS. 423 ynent and comfort, what the compassionate Redeemer said to that good woman, who reckoned herself with the dogs, that she might happily have some crumbs. — O woman, great is thy faith! So lie should conclude, that he eats and drinks in faith, but prays for more faith. Some may be under fiery temptations, or grievously distressed with doubt<:. fear;., and unbelief; and therefore afraid to come to tb.e holy communion. If these are desirous to be relieved by Jesus Christ, the great friend of distressed publicans and sinners, and are determined according to their little strength, to be his disciples and wait the issue in his way, — they are welcome to the feast; let no sinful plea and excuse hinder them : let them start no objections against themselves, but come. With all their fear, they may be very worthy receivers* For the clearing up of this point, I would beg the reader's patience a little more. Persons may imagine they have no love to Christ, because they have so many fears, doubts, &c. but they should consider, thut perfect love doth cast out slavish fear : yet where fear doth sadly torment and distress, there may be, and often is, true and real love, though not perfect. If my love be not perfect, it would be weak in me to conclude that I have no love at all. That would be as though I would argue, because I am not so tall or strong as such a person, therefore I am no man at ail. This would be a very unjust, untrue, and unfair way of reasoning ; yet many of the people of God are tempted to conclude in this weak way, to their own discouragement. Fear that my love is not true, and a desire to have it increase, is an evidence of some love. Where unbelief prevails, and doubts are numerous, many fear there can be no faith. This also is Satan's false reasoning. The strongest believer is often distressed with unbelief. But it is a certain truth, that there is often some true faith where much unbelief remains. Others fear, because they have such a sense of their unworthiness, therefore they conclude they cannot be worthy communicants. These should consider, that no man living is worthy of himself. True worthiness consists in a conviction of sin, to be in pain for it, to long after deliverance from it, to look unto Christ alone for this deliverance, &c. ]Many have this vv-orthiness, and yet be afraid ; because they enjoy not evident communion with God, are not feasted with divine love, have not tiieir heart as free from sin as they could wish : tiiese tilings, and many more, are very desirable ; but we should wait for them in the use of means, and not expect them while we neglect means. If a weak person says, I will 3 I 4-2i ANSWERS TO rot cat, because I am not strong; another would soon advise him to cat, that he may be strong. If, after all, any object thus : " I have often come to the communion, under m.my dii^couragements, yet still hoping to meet v.ith more comfort ; but my fears rather increase, and 1 almost tempted to give over: a word of advice would be acceptable." Ans. You are tempted to desist from the use of appointed means, and to disobey the plain command of a dving friend. Do this in remembrance of me. But are you not tempted likewise to neglect the very necessary and profitable duty of searching ai>d trying your ways, and return unto the Lord ? — To discover the accursed thing that nourishes your corrup- tion, but deadens you in religion ? — ^T"© neglect fervent prayer before God, with self-abasement ? — To love the world, with the pernicious pleasures thereof, more than Jesus Christ, and endearing fellowship with him ? — To be unconcerned about the glory of God, with many other things unbecoming a dis- ciple of Christ ? Pray for strength against these temptations, then expect that the temptations to forsake the Lord's table may cease. But some conscientious, humble, and pious souls, may be concerned in the objection. To such 1 would say : continue on : wait until the Lord has mercy upon you, Ps. cxxiii. 2. until you meet with comfort. Remember, endeavour to believe, and look for the blessing promised to those that wait, Prov. viii. 34. A daughter of Abraham was bound by vSatan eighteen years ; but was loosed on the Sabbath-day. Abraham himself waited for a son five and twenty years after the promise was made ; but having waited through faith and patience, even hoping against hope, he at last inherited the promise to his great joy, Heb. vi. 11, ^c. Rom. iv. 18, &c. The poor man at the pool waited, labouring under his infirmity thirty-eight years, yet at last he obtained health and comforts PRACTICAL QUESTIONS. 425 aUEST. XXV. What is the true idea, or the most general and direct intention of the term Grace in scripture P THE term is used in divers languages, with very little alter- mtion : but in common conversation, and among writers, it is taken and understood divers ways. The query regards only the scripture use of it. VVe do not find it often in that part called The Old Testawent.; yet in these few places it is easy to discern that the word has not always the same meaning : for instance, in Prov. i. 9. and iii. 22. and iv, 9. grace denotes comeliness and ornament. So James i. 11. — In Prov. xxii. 11. it signifies acceptable and affecting words. Near akin to this is Luke iv. 22. Ps. xlv. 2. Eph. iv. 29. Col. iv. 6. — In Esth. ii. 7- it denotes favour, or good-will and pleasure. So the word favour is used very often in scripture. To find favour find to find grace, are synonymous phrases. In answering the query, we are not required to observe every acceptation of the word in scripture, but only the^true idea, that is, the most general and direct intention of it. By the Grace of God, I think, is meant, in the strict and primary sense, " The infinite goodness, the eternal and unchangeable pleasure, or good-will of God, bountifully, transcendently, and most freely flowing forth to his rational creatures." In the first, and strictest meaning of the word Grace, I do not appre- hend it regards either vileness or worth. All tlie glory and felicity of the angels in heaven is of pure grace or rich bounty, freely bestowed, and ever flowing. All that was bestowed on man in his primitive purity and creation happiness was entirely grace. God was under no manner of obligation then to place man in any nobler station than the meanest worm. At that time he was the clay in the hand of the potter. But most commonly in scripture, by grace we are to understand, " the good-will of God to his chosen people, regarding their safety here, and eternal glory hereafter." Being now come to the most direct intention of the term, I would note, that it is a most charming and comprehensive word, implying the free, eternal, and undeserved love of God, and the rich fruit and effect of it to the elect, fixed, bestowed, and settled with in- coixceivable pleasure, satigfaction, and delight, so that all his 426 ANSWERS TO great and gracious designs shall be accomplished. See Matt, xi. 26. Eph. i. 5. concerning all the goodness of God to his people, whether in intention or in execution, it may be safely said, He rejoices over them with joy ; he rents in his love; he joys over them icith singing, Zcp. iii. I'J. With great delight, and of grace, the first plan of their salvation was laid ; or rather, the wonderful plan of their salvation was the eternal delight of Jehovah. The soul of the Father delighted in Christ redeeming his people : even when the soul of the dear Redeemer was put to grief, justice was inexpressibly ])leased. Notwithstanding the weight of the burden, the greatness of the work, with the sorrow, shame^ and contempt attending it, yet our dear Lord delighted to do the will of God, to save his people : he despised all the shaii.e for the joy set before him. His delights of old were with the sons of men, and he would love them to the end, and save them to the uttermost. I must not forget to observe, that all the good gifts of God, pertaining to the salvation of his people, are generally called grace in scripture; and that very justly,, because freely be- stowed, with joy and delight. Thus Jesus Christ is the Father's unspeakable gift ; and through Christ, God is pleased to adopt his people, or make them his children, to justify them, to regenerate them by his Spirit, and to sanctify them ; so at last he will glorify them : all this freely therefore of rich grace. All the goodness of God to his chosen, from everlasting and to all eternity, is grace, because done gratis, and with pleasure. Among divines, faith, hope, love, repentance, patience, &c. are called graces. I do not remember that they are so called in scripture; but as they are the eifect and fruit t)f the gracious operations and influence of the Spirit on the mind, they may be termed graces, but rather improperly or figuratively. They may, as they grace or adorn the mind and conduct, be reckoned graces. While 1 was musing on this sweet word, grace, a thought, entirely new to me, occurred, which has in it something very entertaining ; but here I must confess, the learned have some advantages above the plain Englishman. I will beg leave to give the hint, but leave others to enlarge upon the theme. The Greek word for grace is charis, derived irom chara, which in English signifies joy, gladness, or joyfulness. The word charis also in scripture sij^nifies thanks, or gratitude, and very often the word cuchirifttia is so taken. With regard to thanks- giving or gratitude, the Latin is remarkably emphatical, actio SratiaSf or gratiannn, and in EnglisJi denotes joyful thanks- PRACTICAL QUESTIONS. 427 giving to God for grace received ; or, in other words, acting or returning the graces to God again, giving to God liis own with usury. Here indeed all the motions of the mind towards God, under diflPerent circumstances, named faith, hope, love, &c. may be called graces. There is to me something exceeding pleasant and delightful in this subject. I would express myself as plain as I can. Grace is God's goodness and love, flowing freely, and with infinite delight to his people. Grace, as personally bestowed on the objects of divine love one by one^ as in their lost state under sin, is a bringing home to them some of the great things prepared for them. The Holy Spirit first gives them spiritual life, and then capacity to conceive of and relish these good things ; then they hunger after them, and are solicitous lest they should come short of them. After that beginning, which is no other than rege- neration, then every support, supply, and encouragement afforded to the believer is grace, bestowjed freely by the Spirit of grace : this is sanctification. Glory hereafter bestowed on the saints will be grace in its full bloom and perfection. More- over, the praises which saints here give to God for his unspeak- able gifts, is grace in small rivulets returning to the ocean from whence they flowed: but the high-sounding praises of the triumphant church above, is, and will be, grnce returning in broad rivers and swimming streams for ever. There will be a constant influx and reflux. There will be actio gratianim, a returning of graces, in complete and delightful perfection. For as God bestows his bounties, through Christ, with the greatest delight and joy as God ; so believers here, according to their measure, capacity, and experience, return thanks for bounties in hand and hope, in possession and in reversion, with inexpressible joy, frankness, satisfaction, and delight: but in heaven the pleasure and joy will exceed every thing of the kind here, as the heavens are higher than the earth, and as an elegant feast will exceed a scanty taste, or an imperfect report. There grace will run in a perpetual circulation. Delightful, transporting thought ! Finally, charity is derived from charts, grace, and denotes a generous, benevolent mind, true nobility, and real greatness, evidenced by readiness to relieve the needy freely and with delight. So liberality, in 1 Cor. xvi. 3. is grace according to the original : and grace, in 2 Cor. viii. G, 7. signifies the liberal contributions of the churches to supply the wants of the needy. In 2 Cor. ix. 5, 6. we have the very spirit of a truly charitable 428 ANSWERS TO man : he bestows cheerfully, readily, and bountifully. This still is the very nature of grace. Now I would just observe, That the salvation of God's people, from first to last, is of mere bounty, good pleasure, and ricli grace ; — that this grace bestowed upon poor, naked, defiled, and deformed sinners, will render them exceeding rich, lovely, amiable, and graceful ; — that having received this grace, they will be active for God, move towards him as their centre, and give him all the glory of their salvation, shouting, grace ! grace unto it ! — that all this grace is through Jesus Christ ; — that every partaker of this grace loves Jesus Christ, and is sorry he cannot love him more. — that by grace Jehovah is pleased to give himself to his people ; and having received this grace, the children of God give themselves to tiieir Father. QUEST. XXVI. IVhat is faith 9 How does it differ from hope, love^ repentance, S^c. THIS query is twofold. The former part requires a defini- tion of faith. Perhaps most readers think the answer to this so easy, that it is needless to spend time about it : however I do not think so, but I am sure the subject is very important. Happy those who are acquainted most with it, and are able to give a good account of it ! I find a good and infallible defini- tion of faith given thus, in Heb. xi. I. Faith is the substance of things hoped for, tlie evidence of things not seen. This is a solid answer to the former part of the query. Here we may infer, that faith deals with, and regards things absent and at a distance, which we cannot now fully enjoy, nor see with the eyes of our bodies, nor yet but imperfectly with the eyes of our minds. Faith then is a persuasion of, and concerning absent things upon proper information and evidence ; or thus, the faith by which the believer lives and is saved, is an eflectual persuasion of absent things, upon a divine testimony. For instance, faith is an affecting persuasion that there is a glorious. PRACTICAL QUESTIONS. 429 yet compassionate God, though never seen by an eye of flesh ; — that he spake the word only, and the whole creation was formed; — that the scripture is a true account of the most important things, given by God himself; — that man for sin is under the curse ; — and that Jesus Christ is the Son of God, the alone Redeemer from the curse, and the way to eternal glory. Faith is a persuasion that it shall be as God hath promised, and that Jehovah is the fountain and centre of all felicity, bliss, and joy. To live by faith, is to live upon the promises of a faithful God, being persuaded that he will take care of us, manage in the best manner for us here, and glorify us here- after. Again, to live by faith, is to be persuaded that Jesus is the Lord our righteousness, and so depend upon him wholly for salvation, living upon him, as the glorious mark aimed at in our whole conversation. Much more might be added, but I hasten to The second part of the query, which is, How does faith differ from hope, love, repentance, ^c. Faith is the persuasion, that what is revealed In scripture IS true, and that things mentioned and promised therein have a real existence. Hence it is the substance or foundation of things hoped for, and the evidence, or certainty of things not seen. — Love is a delight, satisfaction, rest, and pleasure in the things revealed, promised, and believed. — Hope is a craving, wishful desire of the things revealed, promised, believed, and loved. — Patience is a submissive, quiet waiting for God's time to bestow what he has graciously promised, what the heart believes, and the soul loves. — Repentance is the change wrought in the mind, affections, and conduct, by the revelation of gospel truths, and the belief of them. ^ 480 ANSWERS TO QUEST. XXVII. ^laif hope, love, repentance, patience, S^c. evidence that a person is regenerated, and in the icaij to glorif, if he should he in doubt about the truth of his faith 9 YES. For I cannot love that which I do not believe ; nor hope for what I am not persuaded of. But this point should be handled with some care. We have glorious truths revealed in the gospel. One man hears them, and in a traditionary way belLevcs them ; but is no way affected with them, nor much concerned about them ; therefore regards thcni not. This man's faitli is dead; or more plain, he is a stranger to the faith that accompanies salvation. Another hears the same truths ; feels in himself a strong persuasion of the reality and importance of them ; he greatly loves the things revealed, upon the evidence he feels in himself of the truth of the report, though he sees them not. Thus he loves Jesus Christ, and eternal glory ; nay, he loves the law, the gospel ; the worship of God, his ordinances, people, house, and ways. Now every one that loves these, believes tiie truth of them. So my love to these things will at once evidence my faith, regeneration, &c. Again, if I hope for eternal life through Christ, I must believe that there is eternal life, and that it i': obtained through Christ. I observed above, that repentance is wrought in the mind, affections, and conduct, by the revelation, report, and belief of gospel truths. Divine revelation comes with power and authority, and works upon the mind; or rather the Holy Spirit enlighlens and alFccts the mind by, and according to the word. I'pon this new and affectii\g light, this new and strong evidence, tliere is an inward change. Salvation is now a weighty point, which before was little minded. Jesus is now the chief among ten thousand, though before there ap- peared in Itim no desirable comeliness. When this living light is experienced, the bible is the chief book, though so much neglected and slighted in time past. Heaven is earnestly lunged for, but hell dreaded. Holiness is now rather wished for than experience, sin being felt and hated, though before much delighted in. This inward alteration has a strong PRACTICAL QUESTIONS. 431 influence on the affections, which will also appear in the life and conduct. In short old things are passed away, and all things are become new. Notwithstanding this change, the light will increase under the gracious influence of the Holy Spirit; then it will discover more sin still remaining, which causeth godly sorrow : this is commonly called repentance, though in reality repentance takes in all the inward changes of the mind, and the reformation of manners ; or perhaps more properly, the change in life and conduct is the fruit and evidence of true repentance. Now if I find this inward change, I may humbly conclude that I am regenerated, justified, called effec- tual, &c. After all, a doubting believer may object to this purpose : " I believe all the above truths and particulars, yet question often whether mine is the faith of God's elect. The devils and unconverted believe, and I fear my faith is no better." True, devils and unconverted persons do believe ; but they do not love the truths which they believe. Love and affection to the truth believed, is a better evidence of true grace than strong confidence. A person may be very confident, yet the fruit of his faith very sour. Where the fruit is good, the tree cannot be bad. I conclude on the whole, that love, hope, repentance, patience, humility, resignation, obedience, &c. are certain effects and evidences of true faith; and that it is better to judge of our state by those, than by faith. Yet by all means let it be noted, that I reckon no faith to be true, but that which depends upon Christ and the free promise, and lays the creature low and wounded in the dust. This faith, and this alone, will work by love, and will affect the heart so that the command of God will be embraced. It was this faitli that determined Moses to choose affliction and reproach with the people of God rather than the enjoyment of sin. This faith made the primitive Christians to glory in tribulation. Some ingenious writers choose to look upon faith as the root and principle ; and upon hope, love, &c. but only as hope diversified, or taking different roads, or actuating the several natural affections according to the good pleasure of the Holy Spirit, and the different circumstances of the soul. I do not blame these thoughts, but perhaps they are too abstracted and metaphysical for common readers, who yet may be savoury good Christians. He that would enjoy the comfort and satis- faction that is to be found in believing, let him think nmcii of an unseen Jesus. Let him pray for the gracious teaching 3 K 432 ANSWERS TO of the Holy Spirit. All men are fallible ; imperfections abound here. Yet the Lord is pleased often to favour his people with evidences of their interest in Christ. aUEST. XXVIII. IVhat is the real difference between true Faith and mere Presumption P THE query implies, that faith and presumption resemble each other in some things; though in other things they widely diifer. On both these accounts we are apt to run into mistakes. Therefore, in order to distinguish in this important point, I would attempt, first, to show wherein there seems to be some resemblance, viz. Faith renders a person bold, courageous, and resolute. This we see very evident in Stephen, the Apostles, the whole mul- titude of martyrs and confessors, and all believers, more or less to this day: for what is a Christian, witliout some courage? How can he else encounter with so many enemies, and face so many oppositions in the way to glory ? A disciple of Christ must be of an heroic disposition. — So presumption renders a person bold and hoadstrpng. This is awfully evident in Korah, Dathan, and Abiram, with their company. Notwithstanding they were warned so seriously and solemnly by Moses, yet they took their censors, and presumed to stand with boldness before the Lord. They heard all that Moses said ; yet they did not seem in the least to be aftected, till the earth opened and swallowed them all up. It is to be feared, tiiis is tije case with many to this day, till they sink down to the horrible pit. Faith yields the believer a considerable degree of contentment and satisfaction. By faith Paul was brought to be content in all conditions ; and in the same way many others were enabled to be content with their allotment here. — Presumption also gives much satisfaction for the present; as it induces the man to be a lover of sinful pleasure, more than he is a lover of God, of Jesus Christ, &c. Faith excites one to despise all oppositions, and gives some PRACTICAL QUESTIONS. 433 deefvee of strength against all obstacles. Herein the believer follows Christ, who despised the shame, and endured all the contradictions of sinners. None of those //a»g.9 move me, saith the Apostle. Presumption resembles faith in this, for it tills a j^rson with pride, so that he despiseth all in his \vay. There were many of this sort in the days of the Apostles, who were presumptuous, self-willed, not afraid to speak evil of dignities, but fierce, and despisers of those that were good. This is generally the case with a presumptuous person. Faith renders one active and cnteqirising. It worketh by love ; so that the believer is neither barren nor unfruitful in liis belief and knowledge. — Presumption likewise renders one daringly bold and enterprising. The presumption of those in Acts xix. 13, 14. was amazing. They attempted to cast out devils in the name of Jesus, tliough they were under the domi- nion of sin and satan themselves. Faith enables and encourages one to expect very great things indeed ; for it is the evidence of things hoped for. — Presump- tion here also is the ape of faith ; so that the person says, / shall have peace, though I walk in the imagination of my own heart. The presumptuous generally expect great success here, and heaven hereafter. Many particulars more might be added this way; but to avoid tediousness, I proceed to consider wherein they evidently disagree. They differ in their author and origin. Faith is the gift of God, comes from above, and is wrought in the soul by the Holy Spirit. But presumption is the brat of Satan, begotten on a corrupt heart, let the appearance in the world be what it will. They differ in their nature and definition. Faith is a belief of the word of God universally, and consistently, according to the degree of light received, and the'fevidence felt and observed; the promise, precept, and threatening ; but presumption is a partial, an inconsistent and unseasonable belief of the scripture. This will appear if we consider how They differ in their fruits and effects ; which perhaps is the surest way to distingulsii them, and so separate precious faith from vile presumption. Let these particulars be weighed. I. Faith excites one to love and regard the whole scripture, as it is the word of God, though some part of it speaks against the believer's strongest corruption. The good man loves that law which condemns every sin. It is possible that a believer may find sad inclination to covetousness, but he loves the word 434 ANSWERS TO that says, Thou sfialt not covet. The lioly commandment shows that sin is exceeding sinful; yet he says, The law u holy, just, and good, though no good thing dwell in my fesh. Faith compares one part of the Word with anotlier, and upon this universal and consistent belief, he proceeds so bold and courageous as above noted ; this yields him contentment in trouble. — Presumption disposes a person also to love the Word ; but the person's love is to those i)ortions of scripture that he imagines to give most liberty to his most beloved and reigning sin. Jehu was resolved to go to the throne through all oppo- sition, and upon every victory and fresh slaughter was ready to shout forth, and say. This is the icord of the Lord ! Presump- tion drives on unadvisedly, to his own ruin, like Israel who presumed to go up against Amalek. They built upon a former promise, Num. xiv. 40. but they disobeyed the command, which was not to go at that time, v. 11, 42, 43. Presumption makes the promise and the precept generally to clash, but Faith shows how harmoniously they agree, and so defend each other. II. Faith purifies the heart, mortifies sin; so tliat if a Chris- tian is confident, he will be humble ; if he is holy, he will bewail his remaining corruption ; if he despises oj)positions, he thinks others much better than himself; if he is enterprising and active, he is on his guard against sin ; if he hopes for great things, it is in (iod's revealed way, and according to his promise. But presumption makes the man more filthy, and adds more strength to his corruption ; yet the person will be more heady, highminded, proud, and self-conceited. He seldom bewails his sin from the heart, nor does he choose to think others better than himself: he makes light of sin, if he can but have his own way ; he depends more upon his own promises than upon (lod's. See a full account of persons luidcr the inHuence of presumption in 2 Pet. ii. from v. 10. to the end of the chapter. ill. By Faith a Believer is enabled to put iiis whole trust in, and dependence on the Lord Jesus Christ, according to the promise of (iod: yet the same faith excites to ail diligence in every jiart of divine worship, private and public, according to the scripture, and to embrace all the means revealed and appointed for spiritual growth ; that tlie gospel may be adorned, and (lod glorified. Faith perceives that fervent praying, and circumspect watching, are not only consistent, but must go together. It rests in, and lives upon, Ciirist, yet teaches the necessity of, and in some measure the way to deny tingodlinesSy PRACTICAL QUESTIONS. 435 and ivorldhj lusts, and to live soberly, righteously, and godly in this present evil world. Alas ! I fear many specious professors liave not faith ; they do not seem to know how to live upon Christ, nor to his glory and praise. Presumption pretends to trust much upon Christ, but it is sure to turn the grace of God into lasciviousness one way or other. It makes persons negligent in the discharge of duty. Some seldom or never pray, yet say they believe in Christ, though they neglect gospel ordinances ; they do not care whether they read or hear much about real and practical religion. Many talk much of promises, yet are evidently under the dominion of sin. IV. Faith makes a person more quicksighted ; the under- standing being enlightened, and the Holy Spirit being the teacher : yet the man that lives by faith, will observe the word of exhortation, will receive reproof and instruction : his con- science being tender, he will be convinced of his error and mistake, then will reform. Reprove him, and he will be iviser. Faith will bear patiently keen rebukes, Mic. vii. J); but the presumptuous man is wiser in his own conceit than others. It is, generally, impossible to convince him of error, he is so blind, sobigotted, and so resolute; he cares not who is offended, stumbled, hardened, or grieved. V. Faith renders the Saint sensible of his own infirmities, so that he is humble in himself on the account of his manifold weaknesses ; he feelingly bewails them before God and men ; yet still he is resolved to trust in the Lord, and endeavour to keep on in his way, through all inward and outward dis- couragements. Presumption so hardens, that a person gradually becomes like one past all feeling ; and, in this woful state, he will neither lament his case, nor be humbled before God or man, but will proceed to his own ruin. In many other particulars. Faith and Presumption differ; yet, in others, they seem to be so near akin, that we should be earnest in prayer for a discerning spirit, and very careful to try ourselves by the Word of God, that we may clearly and comfortably distinguish the great difference. As a good tree brings forth good fruit, so faith, being from heaven, produces heavenly fruit. What is said of the wisdom from above, and that which is not from above, in Jam. iii. 13, &c. is true, regarding faith and presumption. There be many presump- tuous persons who are entirely destitute of, and strangers to, true faith ; who are altogether unacquainted with unfeigned repentance, the transforming influence of the Holy Spirit, and the consolation of the children of God : yet perhaps there 496 ANSWERS TO is not a godly person in the world who is entirely free from presumption. The weak in t.iith often fear they have no iaith, but all presumption ; yet that is their infirmity. We should endeavour to judge more skilfully, and discern more judiciously. If 1 be convinced of much presumption still remaining, I sliould lament and bewail it ; but not conclude that I am quite destitute of faith, though 1 fmd but a small degree. 1 should rather pray for more faith, then presumption will have less room. If I be strong in f.iith, rejoicing in hope of the glor}' of God, yet 1 may be guilty of much presumption. The note in Psalm xix. 12, 13. should be well weighed by every one that desires to enjoy much comfort in his soul here, and glory hereafter. QUEST. XXIX. Is it possible Jhr that jKrsnn to he a true believer, icho does entirely neglect closet, or private prayer ? IT is a common maxim, that God has no stillborn chiliren. I suppose the design of the maxim is this : that as children, in a natural way, who are not born dead, or dying, generally cry ; so as soon as a child of God is born again, or regenerated, he cries; or it may be said of him as of Saul, soon after his rege- neration. Behold, lie proycth! — Prayer is a child's crying, speaking, and complaining to his Father. — Is it possible for a child to be nursed up with father and motlier, and yet never speak to either of tliem, or a'^k any thing of them, exce])t it be now and then in company ? Surely it cannot be : I believe no instance can be produced. So, as the Spirit of prayer is promised, and gi\en, in some degree, to every child of God; for every one that is godly will pray, Ps. xxxii. (>. I conclude that the person who entirely neglects private prayer, can pro- duce no evidence that he is a child of God; when we have so many exhortations and encouragements to pray, and have so many evidences that it was the common practice of both Old and New Testament saints ; and, as I believe no good man will attempt to disprove the point, I think it needless to spend much time to prove it. I suppose those who are no friends PRACTICAL QUESTIONS. 437 to private prayer, are no great admirers of social prayer, and consequently not much acquainted with that valuable piece of the spiritual armour, all prayer. If it be queried, how often a person should pray in private, I will briefly give my opinion. If a person does not retire somewhere or other to pray, once or twice at least every day, I think he is very barren in his soul : he does not seem to have a good taste for spiritual things, nor is he fond of following the footsteps of the flock of Christ. He does not appear to be very desirous of converse with God, to wrestle in prayer, pleading his own want, and the divine promises through Christ. Those who are willing to excuse themselves will say, that they pray in their heart, and by ejaculations converse with God. I believe good men pray much this way ; therefore this way of praying should be continued : but if this were all, where would be the propriety and necessity of that command. Enter info thy closet, and shut thy door? Why should our blessed Lord so often retire to a secret place to pray ?^ Not enlarging any further, I answer the query in the negative, believing, certainly, that the person who entirely neglects private prayer, is in the broad ivay. aUEST. XXX. Which is the best way to cure luheivarmness and trifling indifference in closet prayer? TRIFLING indifference in private prayer is very daunting, and it has tempted many to neglect it to a lamentable degree. But surely negligence will by no means mend the matter. The best place for a person to judge of his real state in reli- gion, is generally in secret, when the eye of God chiefly obser^'es. Now when a good man endeavours to consider his frame and circumstances in prayer, yet finds lukewarm ness, deadness, and formality prevailing, so that he has little heart to engage in the important work, and has but iew words, and those very lifeless ; he knows not what to do, nor wiiat course to take. To a person in this uncomfortable situation. 438 ANSWERS TO 1 would humbly propose the following particulars, praying for the divine blessing. I. Entering into his closet, or any retired place, in the house or out, by night or by day, let him commune with his own heart to this purport: " Now I am retiring, as it were, out of the world ; 1 am going to kneel down before, and in the presence of, the great Jehovah, — in whose awful presence, holy angels vail their faces ; a God glorious in holiness, there- fore with what reverence and godly fear should I approach this throne ! A God full of grace, ready to hear, pity, and pardon, through .Jesus Christ ; therefore, with what confidence and humble boldness should I address him !" With his pure eye, he beholds the hypocrite, and hates his prayer : but he hears the very groanings of the weak in faith ; he knows all his wants, and all his infirmities : he regards the prayer of the destitute, and grants the desire of the helpless : a contrite spirit he will not despise, but will be near to him that trembles at his word. Having weighed these things, we should, II. Consider the chief springs of lukewarmness in prayer. If love to sinful objects, or even to the perishing things of this world, engages and carries away the whole heart and affections, so that divine promises or threatenings are seldom thought of, the heart very little impressed with a sense of divine love, or fear of wrath, vital religion is neither delighted in, nor relished. Alas, what a deplorable state the poor soul must then be in ! What a stranger to true consolation ! No wonder private prayer is dead and lifeless. The person should fall down before God, confess his sin, and bewail his case. — If a believer falls gradually into a wretched state of formality in prayer; then let him consider from whence, and how he has fallen; let him pray for repentance, and entreat that he may be revived. — If a lifeless frame proceeds from ignorance and darkness, then we should carefully read and hear the word of God, and give the more earnest heed unto it. The Psalmist was often ijuickened by the word. We are great losers by an indolent temper and disposition. III. Be sure to consider from whence life, light, and warmth in prayer are to be expected. The Holy (ihost is the promised Spirit of grace and supplication. He helps the infirmities of poor saints ; — he brings to remembrance the fulness and suitableness of Christ ; — he explains and applies promises ; — he encourages the weak to be strong in the grace that is in Christ Jesus ; — he enables the person to see what a poor creature he is, what he wants, and what his errand to the PRACTICAL QUESTIONS. 439 throne of grace; so life, light, and strength are communicated: then private prayer is delighted in, and not easily neglected. I do not think any one can be lively and savoury in his private addresses, but he must either experience the kind and sweet assistance of the Spirit of prayer; or else, feeling his want, he importunately entreats and craves the help and direction he longs for. I am persuaded no man prays aright, but he is excited to look unto the love, person, sufferings, righteousness, and faithfulness of a dear Redeemer ; the blessed intercessor, vi'ho has much incense to offer up with the weak breathings and imperfect prayers of all the saints. We must have faith in prayer, dealing with Christ, and pleading promises, else we shall be formal. IV. Predestination is very conducive to liveliness in prayer. We should meditate on our present state, — what our privileges, what our mercies, what our infirmities, temptations, and trials, what the promises and threatenings, what and who our enemies, &c. When the mind runs, wanders, and rambles, from morning to evening, upon the world, with the intoxica- ting lusts thereof; thinking little, or none at all, of divine providence, the cause and glory of God, growth, or declension in grace, our comfort here, and great salvation hereafter; we must, in such a case, be shamefully trifling and formal in prayer. And if we be not wounded for, and cured of this disease, we shall be apt to leave off prayer entirely in a little time. V. Religious and experimental conversation will greatly help in private prayer. As iron sharpeneth iron, so a believer the face and heart of his brother. When our conversation is worldly, carnal, and void of religion, it is no wonder if we be quite disconcerted for private converse with God, who heareth not sinners. Our devotion will of course be insipid, sleepy, and loathsome ; we may expect and fear that God will say, I will spew thee mid thy prayer out of my mouth. We are commanded to exhort one another daily. VI. It might be of great service to consider the loss sus- tained by lukewarmness in prayer, and the very desirable gain by warm and lively devotion : while we take a brief survey of the gain by the one, it is not very difficult to guess at the loss by the other. Vl/hen life and light are experienced in the closet, the soul draws nigh to God, his only and rich portion, his exceeding joy and great reward. There is freedom and boldness of access to the throne of grace. The soul is fed with sweet and heavenly consolation ; there the love of God 3 L 440 ANSWERS TO is shed abroad in the heart ; the believer is sealed to the day of redemption. Moses was retired when lie had his Pisgali view. Jacob was alone when he pleaded and wrestled, obtained strength and prevailed. Hannah's prayer was private, when she was comforted, and her countenance was no more sad. Daniel was in private prayer, when he was favoured with great revelations. In prayer (almost, if not quite private,) Jesus Christ was transfigured. In private prayer, Cornelius was directed to send for Peter to preach the gospel, that the door of salvation might be opened to the Gentiles. Peter also was at private prayer, when he was directed or persuaded to go wath the messengers sent by the centurion, nothing doubting. Paul seems to be wrestling with God in secret, when that good word came unto him. My grace is sufficient for thee. While the Believer's soul is poured forth in prayer, his faith is strengthened, and he obtains fresh vigour to run his race honourably through the wilderness. In secret, the lively Christian reveals his concerns to his Father, tells him what treatment he meets with in the world; he thanks him most heartily for all that is done for him, for all that he has in hand, and much more in hope, and often says, Thus it pleased thee, O Father! The dead and lifeless in prayer, is a stranger to all, or most of these things, and many more. VII. Some will be ready to say, " Alas, I am so pestered with vain and impertinent thoughts in private prayer, I am ashamed and afraid to enter into my closet ! and when I come out, I am rather loaded with guilt. I am often tempted to give over private prayer on that very account." True, such a frame is much to be lamented. If these thoughts flow naturally from a heart swallowed up and lost in cares and pleasures of this world, then they are very sinful. The parti- culars already noted may, and ought to be, seriously considered. But our thoughts in prayer may run upon those things our very souls hate, and things we seldom or ever think of at other times, and so cause us much grief. A great part of this may be caused by Satan, and proceed from the law yet in our members. This may be, and often is, where much life in prayer is experienced, though more still is longed for. These things should by no means hinder private prayer; but should often remind us of that needful advice, IVatch and pray. PRACTICAL QUESTIONS. '441 QUEST. XXXI. JVhat is the difference betwixt the real Spirit, and the mere gift of Prayer 9 THE Spirit of prayer is a very valuable and precious gift ; but it is common among divines, and other Christians, to make a distinction between the Spirit and the gift of prayer. That distinction is the sum and substance of the query. Therefore by the gift of prayer is generally understood, " Freedom and fluency, or a flow of words, properly, pertinently, agreeably, and affectionately expressed in prayer." By the Spirit of prayer is meant, " An agreeable temper and disposition of mind towards God in prayer." — ^The Spirit may be considered either as meaning the Holy Ghost assisting and helping our infirmities, enlightening our mind, bringing promises to our remembrance, suiting our cases, strengthening and embolden- ing our faith in Christ ; and thus, in some measure, dictating the very words of prayer ; or else as designing more properly our own spirit engaged in prayer, under the gracious influence of the Spirit of God. Now this spirit of prayer in the believer is the very breathing of the new creature, or new nature, which is no other than a new disposition wrought in the soul. In order to explain the point a little further, we may observe the properties and operations of this spirit, where it is, before prayer, in prayer, and after it. Before prayer, the spirit will excite the person to think ; and while he is thinking, he is enlightened to see what a poor, helpless creature Ire is, and so pressed to pray for relief, lest he should perish ; he is led, while thus meditating, to see the fulness of Christ, and his suitableness. He looks on him whom he has pierced. He considers promises as made by a faithful and almighty God; he thinks how others have been answered; and though he is convinced of his utter unworthiness, yet he is resolved, in a kind of heroic, though humble boldness, to pour out his soul before God. Then In prayer, this Spirit is neither idle nor inactive ; but will excite us to eye God more than man ; to look over former meditations afresh, so that we feel our wants, and plead the promises : this Spirit draws out the aft'ections towards God, through Jesus Christ, towards tlie glorious inheritance above, 442 ANSWERS TO and the endless felicity of the people of God ; so that the very soul is poured out afresh, as it were, before God, loving, hoping, and appreliending great things, admiring the glory, goodness, and grace of God, what he has promised to, and provided for a worm so vile as he finds and feels himself to be. Under this very desirable assistance of the Spirit in prayer, there is generally a wonderful freeness and pertinency of ex- pression ; the words proceed with ease, but are very weighty, savour)', and importunate, evidencing tlie intenseness of the mind, the warmth of the heart, and the simplicity of the soul. But there are times and seasons when a believer may be under the influence of the good Spirit, and yet much straitened in thoughts and words. The person may be under such deep convictions of sin, under darkness and fear, that he knows not what to do; his ignorance such that he knows not what to say; yet the Spirit assists him to groan out his complaints before God. Such prayers as these are generally heard, and gra- ciously answered, though we may fear they be hateful before God. After prayer, this Spirit will excite to watch and make observations, to wait for answers to the petitions made : if the vision tarry, the Spirit says, ivait for if. The person will be enabled to wait in the way of duty as he has made his suppli- cation according to the will of God. And while he waits, a desirable agreement and harmony may be observed betwLxt his heart and tongue, his word and works, his lip and life, his prayer and practice. If he has had desirable freedom in prayer, lie will be on his watch lest a snare and a fall should be at hand, lest pride should rise, and Satan get the advantage, and so he be taken by the fowler, and a sad cloud soon follow the bright gleam. Jonah's gourd was soon up and soon down. After a dark and lifeless opportunity in prayer, the Spirit will set the believer to examine into the cause, tc spy out lurking sins, to be more watchful, and continue in prayer, notwith- standing this discouragement. The believer often learns many useful lessons from dry and mortifying seasons. Under the influence of the Spirit, the man will be humble. Now let us a little consider the gift of prayer as separate from the Spirit. This is no more than a natural capacity pro- ceeding from quick natural parts, strong memory, and fluency of utterance ; and these often much assisted by acquirements j such as a religious education and advantages, much reading and hearing, extensive acquaintance with men and things. Some of these persons may study beforehand how to place PRACTICAL QUESTIONS. 443 and pronounce their words, how to express themselves so as to come up to, or exceed others, more than what they want, and should chiefly aim at in prayer. Others who are full of words, give themselves little concern to think beforehand : when they are engaged in prayer, they generally run over the same words and phrases, for the most part, in a lifeless and insipid manner. But that threadbare form of words and set of phrases hardly deserve to be termed the gift of prayer. Those who are for cultivating the gift of prayer merely, may also have their thoughts employed before, in, and after prayer, yet they have no eye to the glory of God, the intercession of Christ, the influence of the Holy Ghost, mortifying sin, cleansing and purifying the soul, the increase of faith, and growth in grace; all which are eyed by those assisted by, and endued with, the Spirit of prayer. From these hints it is easy to observe, — That the Spirit of prayer is a precious gift bestowed, in different degrees, on all the children of God, and on them only ; — that every one endued with the Spirit has also some degree of the gift of prayer ; — that there may be large gifts in prayer, yet without the in- wrought influence of the Spirit; — that the Spirit of prayer is a Spirit of faith and holiness. Though a person may be reckoned a gifted man, yet if his heart and tongue clash, if his works contradict his words, so that his lip and life disagree, his prayer and practice jar, it may be concluded that his prayer is little better than great swelling words of vanity. — That those who are endued with the Spirit, may be too negligent about the gift of prayer. We should study to cultivate an agreeable and useful gift. A door of utterance in prayer, is very neces- sary as well as in preaching. But we should beware lest we quench the Spirit. FEW FREE THOUGHTS CHARACTER AND HAPPINESS HAPPY MAN. The happy man was once miserable, and in all respects like unto others, divested of God's love and image, degenerated and become earthly, sensual, and devilish ; without strength, and entirely helpless, having no will or power to return to God or seek happiness in him ; but, through most free and rich grace, he was in a time and manner most pleasing to him, (who is rich in mercy, and worketh all things after the counsel of his own will,) convinced by the Divine Spirit of his wretch- edness and sinfulness by nature and practice, and feels what an evil and bitter thing it is to depart from God ; so that now he feared the consequence of his sad prevarication, being a con- stant expectant, that the taper of life will soon dwindle into oblivion, and he shall then feel the fiery indignation and vin- dictive wrath of an inexorable God, a consuming fire : but this valley of Achor becomes a door of hope ; and as miserable and helpless he becomes the object of divine mercy and succour. He is now drawn by the Father to the Son ; seeing the inability of the law, and, by faith wrought in him, apprehending the sufficiency of the anointed Lord Jesus as able, mighty, and willing to save him, even to the uttermost ; he is now turned to the strong hold as a prisoner of hope, and fled for refuge to lay hold on the hope set before him ; and offices and sweet THE HAPPY MAN. 44^ characters of Christ conveyed inexpressible joy and comfort to him, and were as ointment poured forth; he saw him just such a Saviour as he wanted in every respect, and accepted him on gospel terms, as a Prince as well as a Saviour ; for wisdom and sanctification, as well as righteousness and re- demption ; and soon the joyous moment came, when he was enabled to call him my Lord, by the Holy Ghost, my beloved is mine, and I am his; with a holy, becoming boldness, the soul claims relation to-^hrist, and with .a holy triumph proclaimed it : mine according to the tenor of the gospel covenant, and effectual soul-satisfying application, given to, and bestowed on me, to be all that to me that my soul wanted, — a complete and whole Saviour. His soul doth noiv magnify the Lord, and his spirit rejoiced in God his Saviour; he hath now received beauty for ashes, joy for mourning, and the garment of praise for the spirit of heaviness ; his is the blessedness of that man, unto whom the Lord imputeth no sin, being justified by faith ; he has peace with God through Jesus Christ his Lord, feeling the soul-enriching union with Christ, knowing that he is in him by the Spirit that he hath given him, there is there- fore now no condemnation to him. Because he is a Son, God hath sent forth the Spirit of his Son into his heart, crying, Abba, Father ; God saith to him, Thou art my beloved Son, in whom I am well pleased. Son, all I have is thine. For being made a child, he is become an heir of God, and joint- heir with Christ. He feels that he is passed from death unto life ; that though once afar off, he is now made nigh by the blood of Christ ; no longer a stranger or foreigner, but a fel- low-citizen with the saints, and of the household of God. His soul at the discovery of this rich and free grace stands astonished, lost in wonder and admiration, crying. Why me, Lord ! what am I, or my father's house, that thou hast brought me hitherto ! Oh the depth and unsearchable riches of the wisdom and love of God ! — Being born of God, he now bears the image of his Father; born from heaven, he is now travel- ling thither ; delivered from the power of darkness, and trans- lated into the kingdom of God's dear Son, he becomes a willing subject of the Prince of Peace ; worships God in the Spirit, works out of himself, and rejoices in Christ Jesus, and has no confidence in the flesh. He is a new creature ; old things are passed away, and all things are become new ; his understanding is illuminated, and he is light in the Lord, and walks as a child of light ; his will is renewed, for to will is present with him ; his affections are changed, for he delights 446 CHARACTER OF in the law of God after the inner-man ; and with the mind serves the law of God, walking not after the flesh, but after the vSpirit ; savouring the things that are o^ God ; sowing to the Spirit, having his fruit unto lioliness, walking in all the ordi- nances of the Lord blameless, educated in the school of obe- dience unto life, in consequence of his being made a partaker of the divine nature, and renewed in the Spirit of his mind. In short, he is inwardly and outwardly changed : having quitted with the prodigal the drudgery of the citizen of the country, and come to his Father's house ; delivered out of Egypt, as Israel, he is led to the holy mountain to receive the law written on the fleshly table of his heart; for the law of the Spirit of life in Christ Jesus, hath made him free from the law of sin and death : his trade is religion or practical godliness, being diligent in the works of God, unto which lie is created anew, watching unto prayer, and self-denial, going about doing good, visiting the sick, the fatherless, and the widow, directing (by precept or precedent) all to the knowledge and love of God. He walks in the valley of self-abasement, humiliation, and godly sincerity, in the plain garment of simplicity and lowli- ness ; but has a richer suit to appear in court, called the best robe, the wedding garment, and white linen^ or righteousness of Christ. I cannot help looking back on what he once was : by nature he was in his blood loathsome, defiled, and unclean; but there is a beauty and perfect comeliness put on him ; he is stripped of his filthy garments, and is fair with the beauty he has received out of Christ's wardrobe ; he shines in the beams of Christ's righteousness : it is indeed sometimes hid from him, and he has only the humbling sight and sense of his deformity; but is never more fair than when he judges himself to be most deformed : indeed the higher he is, the lower; the richer, the poorer; the fuller, the emptier; the stronger, the weaker; strange paradoxes ! union and commu- nion with Christ, in his life, which is said to be hid with Christ in God : his graces and spiritual life are continued as beams by the constant emission of light and heat from the sun : and the stream of his holy joys and comforts is perpe- tuated by the constant flowing of the fountain. Blot the bright promulger of light and heat out of the firmament, and the bright stars are at once in the blackness of darkness ; so take away Christ, or separate the soul from him, and all its graces, life, and comfort, are no more. The happy man says of Christ, all my springs are in thee ; from thy merits and S])irit flow my redemption, justification, sanctification, peace, joy in the THE HAPPY MAN. 447 Holy Ghost, and blessedness in the world to come. He has a Benjamin's portion, a plentiful inheritance in Christ the mercy of mercies, in whom, as in an inexhaustible fountain, all ne- cessary mercies are treasured, and with whom they shall be conferred. Christ, his Rose of Sharon, never withers ; nothing unlovely is found in Christ ; he is a sea of sweetness, without one drop of gall ; all is wholly and altogether lovely, and his incomparable excellencies are pure and unmixed : new wonders are, and will be eternally rising out of him. He is a deep which no line of any created understanding, angelical or human, can fathom. The happy man, who possesses him, and has propriety in him, may well say with Esau, I have enough. A happiness indeed commensurate to the unlimited capacities, and suitable to the exigencies and desires of his large high- born soul. And in order to hold fast that whereunto he hath attained, and increase with all the increase of God, he walks close vvith God, panting after growing communion with, and conformity to him ; and in every duty, use of ordinances, and acts of lively obedience to God in Christ, he hath special irradiations of divine life, light, and love ; and the more con* stant his acting is toward Christ, the more continued is his actual enjoyment of special communion with Christ ; he finds that obedience is the very place where manifestive love delights to display its glories, and, " by keeping Christ's command- ments, he abides in his love." It is his constant prayer, (not satisfied with favour, though full with the blessing of the Lord,) O all ye sovereign winds of the Spirit of God, breathe upon the garden of my soul, that the sweet odours of these thy plants may both be increased, and may also be dispersed afar, and carried into the nostrils of my well-beloved; that while the King sitteth at his table, my spikenard may send forth a sweet smell. If he is rich, (though it is very rare that riches and this hap- piness are together,) he is faithful in the mammon of unrigh- teousness, not trusting to such uncertainties, trading with his Lord's talent, as a steward that must give a good account, laying up in store for himself a good foundation against the time to come : If he is poor (perhaps like Lazarus) as to tem- porals, yet he has a large freehold estate in christian content- ment; so that having nothing, he possesses all things: he knows how to be abased, and how to abound; and glories that he, through perfect weakness, can do all things through Christ which strengtheneth him : he is wafted by Hermon's spicy 3 M 448 CHARACTER OF gales, and enjoys the sweet, balmy air, with Arabia's perfumes, expands aloft, and drinks the floating joys ever springing, finding within himself a well of water springing up into ever- lasting life, issuing and flowing from the throne, and from thence watering the city of God ; he is filled with joy and peace in believing, and abounds in hope through the power of the Holy Ghost; partaking of those joys, that a stranger to God intermeddles not with; and bids them all taste, that they may see how gracious his Lord is, saying. Come, and welcome, to the vital feast, and feel and know with me, that God is yours. He simply believes God, (because he hath said it,) and considers what he says, in order to speak after him, hope and expect from him, and obey perfectly. He lives much at home, though in the exercise of his god- like graces he most affectionately helps, assists, and forwards others in the way to heaven ; knowing that he who hath God at home, i. e. in his own soul, hath all riches, all perfections. As he loves God, in consequence of his love first to him, so he loves his children, who vdih himself are begotten of God also : the law of love is preserved inviolable in his heart, and ever appears legible in his life ; ajid he knows he has passed from death unto life, because he loves the brethren; be is drawn to love most, where God does : God's jewels and peculiar treasure are his, having all his delight with David, in the saints, and excellent in the earth. As he is bom of incor- ruptible seed, so he is sustained by spiritual food, and has meat to eat which the world knows nothing of; his drink is the sincere milk of the word, and wine of the kingdom. He sleeps in the lofty chamber of divine tranquillity, on a green bed of perfect love ; his pillow is made of promises, and round nbout and underneath him are the everlasting arms : he break- fasts every morning on spiritual prayer, and sups every night on the same, having access by faith into that grace wherein h% stands, and rejoicing in hope of the glory of God. He was a paradox to himself, but now he sees how it is. As to the world, they know him not ; his happiness lay not exposed to common observation : as a saint, he is one of God's hidden ones, — a jewel among the rubbish, a pearl among pebbles, and pH-eciout among the vile : he has put on the robe of salvation, th« beautiful garment of gladness ; Jesus is his beauteous dress ; he is clothed with the sun, and the moon is under his feet, where it should be ; he feels and knows, by happy experience, that he has in heaven an enduring substance, and where his treasure is, there is his heart also, so that THE HONEST MAN. 441? Uncliain'd, and di.^eugaged from earthly dross, He treads the thorny footsteps of the Sa\-iouj:'s cross. His citizenship and conversation is in heaven ; he is entitled to all the privileges and immunities of the kingdom of grace and glory : grace rises gradually in his soul as the sun in the heavens, shining more and more unto the perfect day : he is ahvays ready to give an answer of the reason of the hope that is in him, with meekness and fear ; yet it is his glory, like the primitive Christians, not to speak, but love great things. Death is not terrible, neither does he dread judgment; he is both habitually and actually ready, waiting till preferred from cross to crown, warfare to rest, and is taken i;ito the joy of his Lord. With him number'd may I be. In time and to eternirs-. The Character of an Honest Man. HE looks not what he might do, but what he should. Justice is his first guide ; the second law of his actions, is ex- pedience. He had rather complain, than offend; and hates sin more for the iniquity of it, than the danger : his simple uprightness works in him that confidence which ofttimes wTongs him, and gives advantage to the subtile, when he rather pities their faithlessness, than repents of his credulity. He hath but one heart, and that lies open to sight ; and were it not for discretion, he never thinks aught whereof be would avoid a witness : his word is his parchment, and iiis yea his oath, which he will not violate for fear or for loss. The niis- haps of following events may cause him to blame his provi- dence, but can never cause him to eat his promise ; neither saith he, This I saw not, but This I said. When he is made his friend's executor, he defrayeth debts, payeth legacies, and scorneth to gain by orphans, or to ransack graves ; and there- fore will be true to a dead friend, because he sees him not. All his dealings are square and above the board ; he discovers the fault of what he sells, and restores the overseen gain of a false reckoning. He esteems a bribe venomous, though it comes gilded over with the colour of gratuity : his cheeks 4m CHARACTER OF are never stained with the blushes of recantation ; neither does his tongue faulter to make good a lie, with the secret glosses of double, or reserved senses : and wlicn his name is traduced, his Lnnocency bears him out with courage ; tlien, lo, he goes on the plain way of truth, and will either triumph in his integrity, or suffer with it. His conscience overrules his providence, so as in all things, good or ill, he respects the nature of the actions, not the sequel : if he sees what he must do, let God see what will follow. He never loadeth himself with burdens above his strength, beyond his will ; and once bound, what he can, he will do ; neither doth he will, but what he can do. His ear is the sanctuary of his absent friend's name, of his present friend's secret ; neither of them can mis- carry in his trust. He remembers the wrongs of his youth, and repays them with that usury which he himself would not take. He would rather want, than borrow; and beg, than not to pay. His fair conditions are without dissembling; and he loves actions above words. Finally, he hates falsehood worse than death ; he is a faithful client of truth ; no man's enemy ; and it is a question, whether more another man's friend or his own ; and if there were no heaven, yet would he be virtuous. THE FAITHFUL MAN. 451 ' The Character of the Faithful Man. HIS eyes have no other objects but absent and invisible: which they see so dearly, as that to them sense is blind; that which is present they see not : if I may not rather say, that which is past or future, is present to them. Herein he exceeds all others, that to him nothing is impossible, nothing difficult, whether to bear or undertake. He walks every day with his Maker, and talks with him familiarly, and lives ever in heaven, and sees all earthly things beneath him. When he goes in to converse with God, he wears not his own clothes ; but takes them still out of the rich wardrobe of his Redeemer, and then dare boldly press in and challenge a blessing. The celestial spirits do not scorn his company, yea, his service. He deals in these worldly affairs as a stranger, and hath his heart ever at home : without a written warrant, he dare do nothing; and with it, any thing. His war is perpetual, without truce, without intermission, and his victory certain ; he meets with the infernal powers, and tramples them under feet. The shield that he ever bears before him, can neither be missed nor pierced ; if his hand be wounded, yet his heart is safe : he is often tripped, seldom foiled, never vanquished. He hath white hands ; and a clean soul fit to lodge God in ; all the rooms whereof are set apart for his holiness : iniquity hath oft called at the door, and craved entertainment, but with a repulse ; or if sin of forfce will be his tenant, his lord it cannot. His faults are few ; and those he hath, God will not see. He is allied so high, that he dare call God, Father ; his Saviour, Brother ; Heaven, his Patrimony ; and thinks it no presumption to trust to the attendance of angels. His understanding is enlightened with the beams of divine truth : God hath acquainted him with his will ; and what he knows, he dare confess : tiiere is no more love in his heart than liberty in his tongue. If torments, if death, stand betwixt him and Christ, he contemns them ; and if his own parents lie in his way to God, his holy carefulness makes them his footsteps. His experiments have drawn forth rules of confidence, which he dares oppose against all the fears of distrust ; wherein he thinks it safe to charge God with what he hath done, with what he hath promised. Examples are his proofs, and instances his demonstrations. What hath God given, which he cannot give ? What have others suffered. 452 THE CHARACTER, &c. which he may not be enabled to endure? Is he threatened banishment ? there he sees tlie dear Evangelist in Patmos : Cutting in pieces ? he sees Isaiah under the saw : Drowning ? he sees Jonah diving in the living gulf: Burning? he sees the three children in the hot walk of the furnace : Devouring ? he sees Daniel in the sealed den, amidst his terrible com- panions : Stoning ? he sees the first martyr under his heap of many gravestones : Beheading ? lo there the Baptist's neck bleeding in Herodias' platter. He emulates their pain, their strength, their glory. He wearies not himself with cares ; for he knows he lives not of his own cost ; nor idly omitting means, but not using them without diffidence. In the midst of ill rumours and amazements, his countenance changeth not; for he knows both whom he hath trusted, and whither death can lead him. He is not so sure he shall die, as that he shall be restored; and outfaceth his death, with his resurrection. Finally, he is rich in works, busy in obedience, cheerful and unmoved in expectation, better with evils, in common opinion miserable, but m true judgment more than a man. THE END. S. Jacks^on, Frintkk, RoMSf-Y, Hants. /. 'jL :--f V