.D9 Copy 2 M %xJia n ' *'*■ Cibvavti at ®on$xw. UNITl 1) STATES OF AMERICA. SCRIPTURAL ANSWER HOW MAY I KNOW THAT I AM AN ADOPTED CHILD OF GOD* M \ \ \ BY NATHANIEL DWIGHT. NORWICH: DRIFTED BT J. DUNHAM. 1830. Ststrftt of Connecticut, nn. Be IT remembered, That on the twenty-first day of April, in the fifty- fourth year of the Independence of the United Stales of America, Nathan- iel Dwight, of the said District, hath deposited in this office the title of a Book, the right whereof he claims as Author, in the words following, to wit : "A Scriptural Answer to the Question, How may I know that I am an Adopted Child of God" — in conformity to the act of Congress of the United States, entitled "An act for the encouragement of " learning, by securing the copies of Maps, Charts and Books, to the authors " and proprietors of such copies, during the times therein mentioned." — And also to the act, entitled, " An act supplementary to an act, entitled • An act " for the encouragement of learning, by securing the copies of maps, charts, " and books, to the authors and proprietors of such copies during the times " therein mentioned,' and extending the benefits thereof to the arts of design- " ing, engraving, ai)d etcbiDg historical and other prints." CHARLES A. INGERSOLL, Clerk of the District of Connecticut. A true copy of record, examined and sealed by me, CHARLES A. INGERSOLL, Clerk of the District of Connecticut. ?*— The subscribers have read a part of the manuscript of an essay by Dr. Nathaniel Dwight, on the Question, " How may I know that I am an adopted child of God ?" — So far as we have examined, the sentiments are Scriptural, and fitted to produce a good impression. The plan is, so far as we know, new, and many of the topics discussed, such as have not hith- erto received that attention which their importance demands. We regard the essay, as containing much that is fitted to be very useful to Christians, and to others ; and think its publi- cation, for these reasons, very desirable. Amid the activity of the age, there is danger that experimental religion may, in some measure, be overlooked, and essays like this, are peculiarly necessary to check such a result. J. HAWES, H. HOOKER, SAMUEL SPRING, C. J. TENNY, SAMUEL H. RIDDELL. PREFACE. In offering this small work to the Christian Public, two principal motives have influenced me : First, To aid real Christians in removing doubts which they are wout to in- dulge respecting their true character, and filial relation to God — and Second, To benefit myself, so far as its avails may contribute pecuniary aid for my subsistence. I have not sought for embellishment of style ; but rather for plainness, that (he reader may, with ease, understand the meaning of what he is perusing, as he passes on, with- out a necessity for turning back, to see the connection of the first with the latter part of a sentence. The task just mentioned, is one to which readers of not a few modern works are subjected, by reason of verbiage, a redundant use of terms, and an artificial involution of sentences. — My wish is, to convey instruction in a plain and simple style, easily understood. I will close this brief Preface, with expressing a hope, that the reader's desires and expectation, which the title may have excited, will not be disappointed. Norwich, March 1830. HOW MAY I KNOW THAT I AM AN ADOPTED CHILD OF GOD!" This question has been asked by thousands of people who are now living ; and by an immensely greater num- ber who have gone into eternity. With the latter, there no longer remains any doubt. The question, as it re- gards them, is decided forever. But, with those who yet live, more or less uncertainty remains ; and, if they are indeed children of God, this uncertainty, not only prevents them from enjoying the consolation, which an assurance of their adoption would afford, but, also, causes them much distressing anxiety, lest their hope should finally prove a delusion. To these, a Rule by which they may obtain a correct answer to this interesting and important question, will appear invaluable. But, to whom is this question of such immense importance ? In truth, to every person living. But who realize it to be so important ? I ask this question, because the greatest part of mankind ap- pear, by their conduct, to take but little interest in it, if any at all. It is true — much too true, that a large pro- a2 6 EXPERIMENTAL RELIGION. portion of mankind, evidently, feel but very little inter- ested in this enquiry. There are two classes of per- sons, however, by whom it is realized to be interesting,. in the highest possible degree : these are Sinners, who are specially awakened, and deeply convinced by the Holy Spirit, that they are sinners — condemned to en- dure the wrath of God in endless duration ; and weak r faint-hearted Christians, who, like the Prodigal, having wandered away from their Father's house, where they have once been admitted, are lost in a wilderness, and are in danger of perishing ; and who, remembering how it was with them, when at home, wish to return again to their Father, but can find no way which will conduct them back to His house. There are many, of both classes, now living. They, and they only, know this question to be thus interesting and important ; and they know it, because they feel it to be so. The knowledge of this fact is not attained by reading, by hearing, nor by speculating, and philosophizing ; but it is learned and realized,. by experimental feeling only. There are many, now living, and there have been many more, who once ridiculed the fact comprised in this assertion — who have called it enthusiasm, and a delusion of weak and bewildered minds— of minds which had discarded the guidance of Reason and Com- mon. Sense; and thrown the reins loose upon- the neck of an excited Imagination. Many such persons have themselves afterwards been awakened, by the Spirit of EXPERIMEiNTAL RELIGION. 7 God, to see and experimentally to feel this very truth ; and then, they have been quick to confess their former blindness, and their great sin, in ridiculing the work of the Holy Spirit — to acknowledge the truth to be such as others, whom they once ridiculed, have declared it ; and to cry, with earnest and deep solicitude unto God, for pardon. But sinners, who have never been awakened in this speeial manner — who have never experienced a spiritu- al conviction of their own sinful character and condi- tion — who have never felt that they are already tried, and condemned as rebels against God ; and have never realized their imminent danger of perishing in their sins — such sinners know not, in reality, any thing of the importance of this question. And, if they continue unawakened, and without any special conviction, they never will really know its importance, until they learn it in the eternal world. They will then know, because they will feel all its importance. But their knowledge can then do them no good. Then, indeed, there will remain no doubt about the question, as it respects them- selves. It will be settled forever* that they are not the adopted children of God. And, oh !' the despair with which this knowledge will then overwhelm them I * The only time in which this question can be examin- ed by mankind, with any. advantage, is, this present life. In this world, man is a probationer for Heaven, or Hell. Having sinned, even once only, he is con- 8 EXPERIMENTAL RELIGION. demned ; and is a certain heir of hell. That is his sure allotment, if he continues as he is. But, by the mercy of God, he is, under the Gospel, rendered a probationer for Heaven. Every sinner may go to heaven, if he will ; and whoever does not go there, and be happy for- ever, will fail, only because he will not go to heaven, but will go to hell. I have said, that every person, who has sinned, (and who has not?) is condemned to hell already — even now; and has been, from the moment in which he committed his first sin. But God offers him a pardon — a free and full pardon, on his complying with certain conditions. He is now, in this life, on his probation, that it may be seen whether he will comply with those conditions, or not. These, God assures him, are the only conditions He will ever propose to him. This life, He tells him, is the only opportunity He will ever give him, for complying with them. If he does not comply with them now, whenever he dies, the sentence of condemnation, which is already passed upon him, for the sins he has committed, tvill immedi- ately be executed, with all its terrors, without any re- prieve, or mitigation. Experience and the Word of God both concur in testifying, that man will not comply with these condi- tions, unless he is moved and persuaded by a power which he does not naturally possess ; because all the power which he exerts, in his natural state of sin, is di- rectly in opposition to such a compliance. Left to him- EXPERIMENTAL RELIGION, 9 self, therefore, he will continue to disbelieve that God is in earnest, and will go on in his rebellion. This every sinner does, in fact, while he is left to his own choice. Hence, in order that any sinner should ever become an adopted Child of God, there must, neces- sarily, be some other influence exerted in him, to make him feel, and therefore believe, that God is really in earnest in what He says — to make him feel that he is a sinner, already condemned — that he is in danger, and, if he dies in his present condition, absolutely certain of perishing in impenitence. The influence, which is so indispensably necessary in order to produce these con- victions in the unawakened sinner's mind, is the special influence of the Holy Spirit. It is by means of this special influence, therefore, that any individual of the human race does ever, in this world, come to consider and realize truly, the infinite importance of ascertaining that he is an adopted Child of God. It is necessary that this influence should be exerted, effectually, in this manner, to awaken him to a correct sense of his con- dition — because he is utterly insensible to it, in his na- tural state. It is equally necessary that it convince him that such is really his condition, by making h\mfeel it ; because he does not believe that it is such, and never will, in this world, unless he is convinced by experi- mentally feeling it. This awakening and conviction, are both indispensable prerequisites to his repentance ; and these no man ever did, or ever will produce on his own 10 EXPERIMENTAL RELIGION, feelings, by his own reasoning and reflections. He never will cause himself to feel, that he is now a con- demned sinner, according to the reality of Ins case, as viewed by God. He never will cause himself to feel y that God is now angry with him; and is continually more and more so every day — because he daily refuses to obey the command which makes it his duty to repent t and believe on the Lord Jesus Christ. Unless he does- become thus convinced, by feeling the truth, he never will either repent, or believe. Consequently, he will die condemned, as he now is, and perish. But the Ho- ly Spirit, by exercising His special influence on any sinner, can produce this realizing conviction in his mind. This He does, whenever He pleases thus to exercise His influence. And then, that sinner, and every other such, will know, in his own experience, that the special influence of the Holy Spirit, operating to convince him of sin, in a sense he never before realized, is not a de- lusion, but a most solemn reality, of infinite importance to his soul. Several reasons might be mentioned, why men feel it to be of such immense importance to know that they are the adopted children of God. But they may all be resolved into one or two. 1st. The absolute certainty, which they feel, that their own deliverance from endless suffering, and their enjoyment of endless happiness, after they leave this world, depend on the fact. These future retributions EXPERIMENTAL RELIGION. 1 1 they know are realities, exactly as represented by the declarations of Christ, in the New Testament. They know this, because they feel it to be true. " They have the witness in themselves." I have no fear that this po- sition will be disputed, by any person who has been thoroughly convinced that he is a sinner, by the Spirit of God. 2d. The Christian realizes, that the assurance of his being an adopted child of God, would furnish him with a solid and enduring consolation, in all situations and circumstances of life. This is another reason, why he deems it immensely important. This no one realizes, except he who feels the danger to which he is ex- posed, whilst he remains under the sentence of con- demnation, by the law of God. And, exactly in pro- portion as lie realizes this, will he prize the consolation to be derived from a certain knowledge that he is an adopted child of God. It is undoubtedly true, that an adopted child of God may know that he is one. If it were otherwise, every attempt to answer the question, " How, and by what - means, this may be known," would, of course, be vain. It may not be superfluous to say, in this place, that the phrases A Christian, a Saint, and an Adopted Child of God, mean the same character; and that, in this Essay, the terms will be employed as synonymous. A person cannot know that he is an adopted child of God, unless he is really such. Before I can be assured 12 EXPERIMENTAL RELIGION. that I am a Christian, it is indispensable that I should be a Christian. It is impossible that I should find real evidence that I am an adopted child of God, unless I possess that in my character, belonging to that relation. But the enquiry before us, an answer to which is sought by very many, with the greatest solicitude, sup- poses that a person may be a child of God, and yet, not be sure of the fact. This is, undoubtedly, true, however strange, at first view, it may appear. There are many persons of adult years, who have enjoyed all the privileges conferred by education ; by the ordinances of the Gospel, and the " outward and ordinary means" of religious instruction — who, never- theless, know nothing — yea, absolutely nothing, of the importance of this enquiry, as it applies to themselves. It is learned, in all cases, by experience only. Of this experience they are destitute — so much so, that they cannot be made to feel that it is a reality. When oth- ers, who have learned from their own experience, de- clare its truth to them ; although they will not, in any other case, refuse to believe their testimony, in this, they will disbelieve it altogether. Or, if they give them credit for their veracity, they will think they are under the influence of a delusion on this subject. This is a singular fact : yet it is a fact. But it is not for want of credible evidence, that any disbelieve in the reality of religious anxiety and conviction. For this abounds in the bible, and in the declarations of individual wit- EXPERIMENTAL RELIGION. 13 nesses, without number, who have lived in different and distinct countries ; who have lived and died stran- gers to each other; and who, therefore, could not possi- bly have concerted to deceive. It cannot be because there is any special reason for disbelieving their testi- mony, which is peculiar to this case. A Convicted Sinner always feels more, or less mental distress, until he discovers some ground, on which he builds a hope of deliverance from that evil which he is assured awaits him, while in a state of impenitence. This distress, which is sometimes increased to a great degree of anguish, is entirely mental. It is, it can be known, only by personal experience. It may be illus- trated, in this respect, by that distress which is felt for the loss of beloved friends. It is known, only, by a per- sonal experience. It is entirely mental. A person who has never been called to experience it, cannot know any thing of its nature, or reality. Now if I know either of these kinds of distress, by personal experience, I can give to another person as good, and as conclusive, evi- dence of the one, as of the other. In both cases the ev- idence is the same in kind. In one case, he will believe my testimony, without hesitation. In the other, he will not believe it at all. He may admit that I really think it is, as I say. He may, very charitably, give me credit for sincerity. But that is the utmost he will allow. I had observed this fact, in many different instances, 14 EXPERIMENTAL RELIGION. and had long noticed its inconsistency ; before I knew how to account for it. It appeared unaccountable that a sensible man would, in one case, give me full credit ; would, without hesitation, believe that the fact was, as I asserted ; when all the proof I could give him, was my own declaration — and, in an other instance, where a dif- ferent fact was asserted, exactly of the same nature, in all other respects, he would entirely withhold his belief. This was, in my view, very strange indeed. Nor was I able to solve the difficulty till after much investigation. At length I saw, however, that his belief in the Special Conviction of Sin, was not withheld because such con- viction was a thing incredible or impossible in its nature — nor for the want of sufficient evidence of its existence : But because he felt that if he had allowed himself to be persuaded that such conviction of sin is a reality, he must also acknowledge and feel his own situation to be most dangerous and alarming. He was sensible that he knew nothing of it, in his own experience ; and, if he should admit it to be a reality — the necessity for his be- coming a subject of it himself in order to be saved, the total uncertainty whether he ever would ; and the inev- itable consequences that must result, if he did not, and if he did not also become regenerated ; were so dread- ful to his apprehension, that he would reject my testi- mony without any reason whatever, rather than encoun- ter such consequences of admitting it to be a reality. The instances which fully sustain this position, have been EXPERIMENTAL RELIGION. 15 very numerous. Many individuals, who, in one part of their lives, have treated " Religious Awakenings, Spe- cial Conviction of Sin, and Conversion of the Soul to God, as all idle and visionary delusion ;" who have cast on them a full measure of ridicule and reproach, and have treated them with scoffing and impious levity ; have, afterwards, been awakened themselves, convinced of sin, and made to experience " the Love of God shed abroad in their hearts" — -in such a manner as evinced the Spiritual Regeneration and Conversion of their souls to God. These persons have been the first to confess their own sin, shame, and folly, in refusing to credit the testimony of others, on the subject of experimental re- ligion. Indeed, they have admitted, that they neither did, nor could so wholly disbelieve it, as to prevent a fear of its truth ; which was sufficient, in many instan- ces, to cause them much disquietude. They have blessed God, and they will bless Him forever and ever, for His having graciously awakened them, and made them assuredly to know the truth in their own experi- ence. It is learned in no other way. It can be learn- ed by no other means. Yet it may be learned by any and every sinner, immediately ; and all its blessed con- sequences may be ensured to him, as his own privi- lege, if he will give Ms attention, adequately, to the attainment of it. If a Sinner is convinced that there is such a thing as Conviction of Sin, in a special sense : if he is convinced 16 EXPERIMENTAL RELIGION. that there is such a thing as Regeneration, or, in other words, a new Spiritual birth, and that he must be born again, if he would escape eternal misery, and secure eternal happiness beyond the grave, although he knows not these things in his own experience — yet we have the declaration of God, that he can attain to the know- ledge of them, if he will adequately seek for it. This testimony, no Christian will discredit. [It is contained in the 2d chapter of Proverbs, from the 1 st verse to the oth, inclusive.] Here " Wisdom," " Knowledge," and "Understanding," mean the whole of the Christian re- ligion ; and the promise, made to those who seek for them, as men seek for " Silver," or " Hid Treasure," is sure. They shall find what they do thus seek for. We all know, that men of the world seek for wealth, in serious earnest — "with all their heart, and soul, and; strength, and mind." I have said, that a Child of God may certainly know- that he is such. " We know that we have passed from, death unto life, because we love the brethren." The person who " knows that he has passed from death unto life," also knows, that he is an adopted child of God. For none others " have passed from death unto life." All others, without an exception, are in spirit- ual death, even until now. " They are dead in sin." And, unless, in this lifc> which is their only time of pro- bation, they are " born again," and thus become " chil- dren of God," by His gracious adoption, they will re- EXPERIMENTAL RELIGION. 17 main in that condition — they will die, and go out of the world, in that condition ; and, in the eternal world, they will experience all those dreadful consequences of dying in sin, which God has revealed in His Word. A man's not having believed that God ever revealed His determinations on this subject — or, his having perverted what God has revealed, and confirmed himself in a be- lief opposite to the truth, will make it no better for him, when he comes to realize the fact, in his own sufferings. All who die in sin, will realize it, in hopeless despair. Probably the infatuation of careless sinners — that " mad- ness," which Solomon declares " is in their hearts whilst they live," is never more clearly manifested, than in withstanding the abundant testimony which proves -the special influence of the Spirit of God, exerted in awakening the sinner ; in convincing him of sin, and converting his soul unto holiness, and spiritual life ; as this doctrine is maintained by those who are advocates for Revivals of religion. I do not intend to insist on it largely, in this place ; yet I request the reader's at- tention to it, in a few considerations. First. These effects are in perfect correspondence with what our Saviour said, should be the work of the Holy Ghost, when He should come into the world, after His ascension to His Father. " When He is come, He shall convince the world of sin, and of righteousness, and of judgment." Such was the effect of the Holy b2. 18 EXPERIMENTAL RELIGION. Spirit's influence, on the day of Pentecost, when Peter preached to the multitude, and more than three thou- sand were immediately converted. It could not mean the miraculous effects wrought in the Apostles ; for none of those converts partook of these effects until after they had been awakened, and convinced of their sin, in crucifying Christ. They partook of no miracu- lous powers, till they were pricked in their hearts, and were led, in great anxiety, to enquire of the Apostles, in view of their dreadful guilt, and danger, " What shall we do ?" This pricking in their hearts, which they then felt, for the first time in their lives, was a special conviction of their own sin : A sense of their awful danger, which this caused them to feel, as soon as they realized it, was the immediate cause of their deep solicitude. It was this sense of danger, which made them enquire, with deep anxiety, what they must do to obtain deliverance from it. The conferring of miraculous powers on many of them, was an event which took place subsequently, and was a very different tiling from this conviction of sin. It was not, however, the sin of condemning and crucifying the Son of God, merely, of which the Holy Spirit convinced these men ; nor was this conviction of sin confined to the Jews alone. The same effect was produced among the hea- then, in all the countries whither the early preachers of the Gospel went. In all those places, " there was a division among the people," produced by the instru- EXPERIMENTAL RELIGION. 19 mentality of their preaching. All who believed their testimony, and became converts to Christ, were awa- kened ; convinced of their own sins ; and converted,., by the special power and influence of the Holy Spirit. The others, who attended, heard the same truths urged on them, by the same preachers, and at the same time — yet nothing of this kind was wrought in them ; and they continued unbelieving, and unconverted. — There was a cause for this difference. What was it ? Secondly. The testimony of good men, during many centuries, concerning the influences of the Holy Spirit,, in awakening and convicting sinners, concurs with the testimony of the Apostles, in all the essential particulars. This testimony is found, in abundance, in the writings of Ministers, and Civilians, who have lived in different ages ; and in almost all the countries, where the Gospel has been preached. It is the same sort of testimony that is now-given, in the United States, by many thou- sands of individuals, of every grade of intellectual strength, and cultivation of mind. It is not limited to one denomination of Christians, only ; but is found among all, who attend on the preaching of the same doctrines which the Apostles preached. Thus God vindicates and blesses His own truth, by whomsoever it is preached. Thirdly. The doctrine is attested now, and has been, in past ages, by numbers of men, who once decried, and denounced it, as heartily as any others ever did. 20 EXPERIMENTAL RELIGION. But they were made to feel it in themselves ; and that, at once, removed all their disbelief, and put to silence all their scoffing, and reproaches. And these are not weak and ignorant men, as the opposers of the truth gratuitously, and not very modestly, assert is the fact, with believers in these special influences, generally. There is, however, but one effectual and certain cure, for this disbelief ; which no external evidence can re- move from the minds of men. It is found in their own experience. Let any man/eeZ the effects of a spe- cial divine influence, and every doubt about its reality, and all his disbelief, of its being the special influence of the Holy Spirit, will vanish at once. He will then "have the witness in himself:" and it will appear to him to be a witness, whose veracity he has no inclina- tion to dispute. He will then find, that he has a much more important interest to secure, by believing this doctrine, than by denying it. This has been the fact with many, who once opposed, and reproached, and ridiculed the subject, as much as Unitarians, and Uni- versalists, and Infidels do now ; and, who claimed for themselves a superiority of intellect, and learning, as confidently, as if it were really a fact, that, in all these particulars, they were thus superior to other men. — Yet, even the testimony of such converts, will not con- vince any one of those who oppose themselves. Nor will any other evidence, beside that special operation of the Spirit on their hearts, the reality of which they de- Experimental religion. 21 iiy. The idea that God, who is angry with sinners? acts as a Sovereign, in bestowing His saving grace on whom He will ; that those, on whom he does not bestow it, will persist in their rebellion, and certainly perish — and, that this will be their own jault, exclusively, ex- cites such bitter opposition in the sinner's heart, that he will resist every proof, which shows it to be a doctrine of the Gospel. This rebellious feeling is much enhan- ced, by the considerations, that the power of God is in- finite — that the sufferings of the outcasts are literally endless — and that all will not be brought by God into a state of salvation. The necessity, and at the same time the uncertainty, of a divine influence upon his heart, when viewed as rendering eternal destruction a possible result of his existence, is a doctrine toa appall- ing to be contemplated, with the least approbation ; and, whenever it is set before him, he will resist the truth, and, probably, hate the minister who faithfully de- clares it. Now all these feelings are utterly wrong ; and they are predicated on wrong views, and perverse apprehensions of 'the truth, respecting himself ; respec-. ting others ; and respecting God. First. Respecting himself. He has no correct con- ceptions respecting himself, as a sinner in rebellion against God. We feels, as though sin were a small evil x in itself-r^as though he were not very sinful ; and, as though all sin were confined to outward acts of trans- gression. He persuades himself, therefore, that he has 22 EXPERIMENTAL RELIGION. never done any thing very heinous. He is ready to think, he has done rather more good than evil. He feels as though God must bestow his favor — the special influ- ence of his spirit — on' christians, if He does it all, for the sake of their comparative goodness ; and he concludes, that he is, at least, as good as they, and probably better than many, who, according to this scheme, are adopted by God, as his children. Therefore, he concludes that such a rule of acting, makes God a partial being ; and he thinks himself hardly dealt with " if this is true." Secondly. He has wrong views with respect to others. If it is indeed true, that God does bestow his special grace on others, whereby he makes -them- heirs of salva- tion, he thinks it must be on account of something good that God sees in them. And he doubts not that he de- serves it at the hands of God, as much as they. There- fore, he concludes that they are favored through par- tiality, while he is unreasonably rejected. He does not realize diat neither he nor they deserve the favor — nor does he reflect that God has offered it to him, and urged him to accept it, all his life, while he has uniformly refus- ed it, and that this is the only reason why he does not enjoy evidence of his adoption, at this moment. He does not realize, that God does him no injustice, in con- straining others to partake of that blessing, by making them willing, contrary to their natural inclination, to accept the salvation, which he freely offers to him — and that he only leaves him to pursue the way of his own EXPERIMENTAL RELIGION. 23 choice, after giving him countless warnings of the con- sequences. All his views of Gospel truth, are pervert- ed ; and they will continue so, unless he awakes to at- attend to it : to examine it, more seriously than he has hitherto done. And this he never will do, unless the Spirit of God graciously influence him to it. Thirdly. Sinners have wrong apprehensions on this subject, as it respects God. They do not possess an abiding conviction, within themselves, that God is per- petually present with them, and that he is an attentive wit- ness of all their conduct : — much less, that he is a search- er of their thoughts, and that he will call them to a strict account for every one of them. They have wrong views of the rule by which God judges men. So far as they have any definite idea, on this subject, it is, that he judges of men by their external conduct only. Did such persons derive their views, correctly, from the Bible, they would realize, " that God looketh on the heart," and de- termins from a knowledge of their hearts, what their characters are,. They think, in their hearts, that God views sin as a very different thing from what he has declared it to be. They think, that if their conduct proves beneficial to man, the motives from which they have acted, as it re- gards God, are of little importance. But God esteems them as aW-important. O, how blind sinners are !-*■ They seem to think that sin, even in God's estimation, is a. small evil-r-a mere trifle ; and that the punishment, 24 EXPERIMENTAL RELIGION, threatened against impenitent sinners, as christians repre- sent it, is altogether disproportioned to the evil they have committed. Though these threatenings appear in the Bible, in plain language, and, if construed literally, are inconceivably awful — yet, sin, in their esteem, being a small offence, they will view them as being given in the language of hyperbole — or as figurative, in accordance with the style in use, in the Eastern nations, when the Bible was written — or, any thing else, but literal. Now God means exactly what he speaks ; and, were these people once to feel that conviction of sin, which is ef- fected by the special influence of the Holy Spirit, they would then know, that all their views on this subject have been wrong; and that God means exactly, and literally, what he says ; and they would understand (be- cause they would feel it) that " God is angry with the wicked every day." He would, from that moment, be no longer " The Unknown God" to them, as He had been hitherto. But, where shall I stop, when men- tioning the erroneous apprehensions, concerning God, which are entertained by impenitent sinners ? Their apprehensions respecting His Existence — His Holiness, Justice, Truth, Mercy, Omniscience, Omnipresence and Omnipotence, are all wrong. And this is not the re- sult of a want of evidence, concerning any of the di- vine attributes, and perfections. The evidence which God has given is ample, and complete. But it is be- cause sinners dislike the subject — partially investigate EXPERIMENTAL RELIGION. 25 \l — -and, by reason of their unbelief of heart, pervert what they do examine ; and for this reason only — be- cause they hate that which condemns themselves. — They see that it does condemn them, just in proportion -as they examine it ; and, therefore, because it proves that all " their deeds are evil," they hate it, and cast it from them. Now, nothing will fully correct these erroneous views, which sinners have of themselves, of others, and of God, but the special influence of the " Holy Spirit, convin- cing them concerning sin ; concerning righteousness ; and concerning judgment ." This will do it effectually. It seems that our Lord had reference to this identical truth, when He gave to His disciples that blessed pro- mise, that He would send the Comforter to them, when He ascended to the Father. For, if the world of man- kind, in their fallen condition, could be convinced con- cerning these truths, by any other agent, why was it necessary that the Holy Ghost should be employed in effecting it ? That He was employed in doing it, in a manner different from other agents, and, in some sense, peculiar, appears to be a necessary inference from the nature of the promise, and the circumstances in which it was made. And I may venture to say, that every sinner, who has been made a subject of the promised conviction, whatever his previous sentiments may have been, has become persuaded, that this is the only cor- rect view of the subject. When he was awakened, he c 26 EXPERIMENTAL RELIGION, saw that he had been asleep, and insensible to his real condition, till then. When he was convinced concern- ing Sin, he then saw, for the first time in his life, that he had had no right views respecting the nature, the extent, and the moral evil of sin, or respecting himself, as a sinner. And, that then existed the first correct apprehension he ever had of the righteousness of God, in the moral government of the world, and in the con- demnation of sinners — and that his opinions respecting the final judgment of mankind, as well.as.liis own rule for judging himself, and his fellow men-— had all been wilfully erroneous. He then began to see. Now, if these observations are correct, according to the testimony of God, in His Word, we are prepared to establish one conclusion — That every person, who knows nothing respecting this Special Influence of the Holy Spirit, in his own experience, t> yet in his sins — is destitute of sanctification-~and is an impenitent sin- ner. He is not an adopted Child of God. He is un- der the law, for his justification, " and not under grace." " He is condemned already," " because he does not be- lieve in the name of the only begotten Son of God, to the salvation of his soul." But there may be, and pro- bably are those, who have known something of the Special Awakening and Convincing influence of the Holy Spirit, who, notwithstanding, are not the adopted children of God^ because they were never " born of the spirit of God." It is not true, that every sinner, EXPERIMENTAL RELIGION. 27 who is specially awakened, and " convinced of sin," by the Holy Spirit, throws down his rebellion ; submits to God ; and becomes reconciled to Him. It is probable, that the number of persons, in a season of revival, is not small, who are awakened and convinced, but pro- ceed no farther. They seem to stand, for a considera- ble time, on the line of separation between die two classes — but still, do not pass over from the enemy, to the Lord's side. The Spirit strives with them for a season. They halt between; two opinions ; and while they hesitate, the Spirit, being grieved by their obstina- cy, withdraws, and leaves them still in the world — "in the gall of bitterness, and bond of iniquity." " They have neither part, nor lot with Christ," because they are not "born again." "Their hearts," remaining unre- newed, " are not right in the sight of God." These persons are in peculiar danger of deceiving themselves, fatally. They are prone to indulge a favorable hope for themselves, on unscriptural grounds ; and the great adversary of their souls is ever ready to help them into a state of fatal delusion. After the serious alarm they have felt, they naturally wish to escape from the dan- ger they have so clearly apprehended. Having been informed, that the evidences of regeneration are not uniform in all cases ; and that sometimes they are not perfectly clear, when there are still strong reasons- for believing that the change has taken place, they -are- lia- ble, in looking for a hope, the object of their strongest 28 EXPERIMENTAL RELIGION. desire, to persuade themselves that they have some sure evidence in their favor, though it is not so clear as they could wish. They hope it will grow brighter by and by ; they embrace it ; and conclude that they are in a safe condition. Persons of this class are often anxious to know whether they are in truth adopted children of God. At other times, they assume a strong confidence that they are — and, in proof of it, are ready to relate " an experience, which they had several years ago." On this they seem to rest, in perfect security, " being persuaded that He who has begun a good work in them, will perform it until the day of Jesus Christ." They flatter themselves that a good work was begun in them, some fifteen, or twenty years ago ; but they forbear to search diligently and faithfully, for " growth in grace." For every real scriptural evidence of being a true Christian, they can find a counterfeit substitute, in their own favor. And thus, while they live evident!) " with- out God in the world," "they settle down on their lees," and feel as though "they were delivered to do these things." Such persons are in imminent danger of clinging to the false hope they have embraced, and never learning their delusion, until they realize it in the light of Eter- nity ; when it will be impossible to avoid its fatal con- sequences. It is most desirable that they should be induced to examine themselves honestly and thorough- ly : but this is hardly to be expected — because their EXPERIMENTAL RELIGION. 29 first impulse, when the duty is proposed to them, is a fear, that if they do, they shall find that they are in an unsafe condition. The very reason, which should urge them to a faithful performance of this duty, occasions their neglect of it. The probability, therefore, is, that they will persist in their delusion, and help to increase the multitude, who will say unto Christ, at the great day, " Lord ! Lord ! open unto us. We have eaten and drunk in thy presence, and thou hast taught in our streets ;" and will receive from Him the reply, " I know you not — depart !" Then their endless despair will begin. But there is another class of people, who make this great enquiry, with a feeling of deep solicitude ; and with a sincere desire to have it truly answered, with re- spect to themselves. They well know that they are lia- ble to be deceived ; and that if they are deceived, all their hope of yet becoming children of God, by adop- tion, depends on learning the fact in season, in order that they may seek salvation anew, and become estab- lished on the sure foundation. This class consists of those who are really pious, but who live as if in a dying condition — who have back-slidden, and are attempting to do what the Lord has told them they cannot do, viz : to " serve God and Mammon." They are Christians who have but "little faith." They are the adopted children of God, but from their first awakening they c2 30 EXPERIMENTAL RELIGION. have felt more interested to obtain evidence that their own sdlvation is secured, than in promoting the honor of God, by a constant and uniform obedience to His com- mandments. Their affections, to a great extent, are fixed on this world, and they are making disproportion- ate exertions for securing an interest here below. — They have a very little of that fear of God which is the beginning of wisdom ; but, much of their time, " they walk in darkness, and can see no light." These persons, although they are the children of God, will often be in doubt respecting the reality of their relation to Him. — They have such a truant disposition ; they are so ready to leave their home, and associate with strangers ; are so attentive to their own individual interests, and so much engrossed by them ; so regardless of the honor and interests of their Father — that, in order to bring them back to their home, and their duty, it becomes necessary for God, if He will not give them up, and lose them entirely, to chasten them often, and sometimes to scourge them severely. He frowns on them. It may be, they cry to Him, in their distresses ; and, for a time, in order to make them feel, by their sufferings, their folly and ingratitude, He delays His help. Then, in their calamity, they begin to doubt whether God is indeed their Father ; or whether they have not deceiv- ed themselves. It is right that children, so unfaithful, so wanting in their filial duty and affection, should be kept in doubt respecting their adoption. The fault is -EXPERIMENTAL RELIGION. 31 all' their own. Like the prodigal son, they left their Father, to see if they could not do better for themselves. They might have remained with Him, and then they would have known that they were His children. But so long as they will disregard the authority and instructions of their Father ; so long as they " give their chief dili- gence to lay up a treasure" in this world, instead of " making their calling and election sure ;" so long as they live and act, as the unbelieving world around them live and'actj insomuch that they give no other evidence of being the children of God, than occasionally assem- bling -around the sacramental table — just so long they may expect to be in doubt whether they have any other relation to God,, than that of aliens. While thus feel- ing and acting, their chief desire, relative to religion, seems to be to have just enough to feel confident that their deliverance from the threatened sufferings of the impenitent is sure ; for then they can be conformed to this world, with a quiet conscience, and give full scope to their desires for accumulating and treasuring up, as large an earthly heritage as possible. Now, this whole course of theirs, is forbidden in the Word of God. The prohibitions of it, and the warn- ings against it, are almost countless. Yet, a very large proportion of professors of religion, and not a small number of real Christians, live in this manner, at the present time. A practical disbelief of God's promises . to those who are faithful, and a disregard for their own. 32 EXPERIMENTAL RELIGION. obligations to Him, lie at the foundation of all their doubts and fears. They are slothful in His service ^ and, in a great degree, destitute of affection for their brethren " of the household of faith." They dare not trust God to provide for them, and theirs, while they, in obedience to His command, " seek diligently the king- dom of God, and His righteousness ; therefore they disobey Him, and devote their time, their solicitude, and their exertions, to secure " wherewithal they shall eat, and drink, and be clothed." Can they rationally ex- pect, or hope to enjoy the consolations which belong to God's children, while, to such an extent, they disregard their duty to Him, and to their brethren? Follow them to their closets, and see how rarely they even seek after communion with God. Visit their families, at the time of offering the morning and evening sacrifice, (if, in- deed, they do pray in their families) and listen to their prayers. Observe them in their dealings — see (if you can see it) how much less anxious they are, " to get a good bargain," than to act according to the rule of " do- ing to others, as they would have others do to them ;" and, if you are not yet satisfied, see how much strong- er their love for their poor, unfortunate, and suf- fering brethren is, as manifested in their liberality, than is that which is shown by the world — then, if you find any evidence of their religion — any one badge, peculiar to the children of God, mark it well, lest you shall not be able, when called on to do it, " to give a reason fos EXPERIMENTAL RELIGION. 33 the hope that is in them." They, surely, cannot give one. If I have a brother, or a sister, whom I profess to love, who has fallen into the infirmities of age, and is suffering, by sickness, or want of the comforts of life, if I do not evince my affection for them, by ministering to their relief, (provided I have it in my power) what will be the opinion of those, who see my conduct, re- specting my sincerity? They would think, and they would think correctly, that my affection for them ex- isted only in pretence. In the same manner God views it. " Whoso hath this world's goods, and seeth his brother have need, and shutteth up his bowels of com- passion from him, how dwelleth the love of God in him ?" Wherein does the conduct of many Christian professors, in this age, differ from this, in regard to their poor and unfortunate brethren ? Do they, generally r , as a people, manifest aay thing, petmMarly distinguishing them from the worldly men, who make no pretensions to religion ? That there are some, who do, is readily ad- mitted — but are not these exceptions to the generality of professors ? and, if so, are we not justly reproached by the world ? (for the world do reproach us with this very conduct,) and can it be considered strange if God withdraws from us the light of His countenance, and leaves us to feel the unhappy consequences of dis- honoring Him ; neglecting to regard His precepts ', ha- bitually violating our covenant engagements ; and with- holding our aid from our afflicted brethren, whom, be- 34/ EXPERIMENTAL RELIGION. fore God, we have professed that we love with a pure heart, fervently ? The great reason why professing Christians so generally " walk in darkness" — oppressed with fears, filled with doubts respecting their adoption, and " all their lifetime subject to bondage, through fear of death," is, the almost constant violation of their cov- enant with God, through neglect of performing their duty to Him, and to one another, as required, both by the precept and example of Jesus Christ, their acknow- ledged Lord and Master. If: people, under some ex- aitement of their feelings, set out to > " make a gain of godliness," they should remember that Simon Magus professed religion on that plan ; and, though they may possibly be suffered to proceed in their object, yet, they are not very likely to learn, by their own experience* that " Godliness with contentment is great gain," even without an accumulation of great wealth. But the com- parative few, who have learned by experience, that, " In keeping the commandments of God, there is great re- ward ;" and they " that have respect unto all God's commands," thus " walking surely, because they walk uprightly," are those who " go on their way rejoicing." From the nature of the case, there can be no reason why any one, whom God has adopted as a child, should live, one day, ignorant of the fact of his adoption, ex- cept such as arises out of his own sloth and unfaithful- ness. But far the greatest portion of Christian pro- fessors of the present age, must alter their manner of EXPERIMENTAL RELIGION. 35 \ising the present world, and change their manner of living in it, before they can feel that comforting assur- ance of their adoption, as children of God, and heirs of the promises, which thej so much desire. Whenever their desires and apparent interests seem to oppose a discharge of their duty, as God requires it at their hands, they must relinquish their own desires and apparent interests, and do what God calls on them to do. They must trust Him to provide for all their real wants, and be willing to spend their time, strength, and acqui- sitions, as He may please to direct. Then they will have no doubts respecting their relation to Him ; nor will He call them to suffer any privation, which shall not result in a greater good to them than all this world could bestow, if they could command it. In the following Essay, I will endeavor to show all enquirers, How they may know that they are the Adop- ted Children of God — always premising the fact, that they must, in fact, be His children, in order to their knowing that they are His. The proposition is self- evident, That no person can know the existence of a tfact, unless that fact does really exist. PART II. AWAKENING, CONVICTION AND REGENERATION. In the preliminary Essay, I have made some observ- ations, with a design to show that Special Awakening, Conviction of Sin, and Regeneration, as they are view- ed by those Christians who are called Orthodox, are doctrines taught in the Gospel ; and that those who de- ny and reject them, do not do it for want of sufficient evidence in their favor — but for other reasons, connect- ed with their own personal feelings and prejudices, as sinners. Assuming it now as a fact, that no sinner ever becomes a Christian, or, which is the same thing, an adopted child of God, unless he is awakened, convinced of sin, and regenerated, or " born again," by the spe- cial influences of the Holy Spirit, I shall, in this chapter, give a summary account of the method which God generally pursues with those sinners, who become His children by a gracious adop- tion. A general description of this, is all that is neces- sary for the purpose I have in view — nothing more, therefore, will be attempted. There are some things EVANGELICAL EXPERIENCE, &.c. 37 which are common to the experience of all renewed persons ; while there are other particulars, some be- longing to one case, and some to another, which exhib- it them, in these respects, under an almost endless va- riety. These last will not be noticed in this work. — Any attempt to do it, indeed, would be fruitless. But a general description of God's usual method, will not, I apprehend, be difficult to furnish, in a manner sufficient- ly definite. It will not be superfluous to remark, in this place, that all men are born into die world with such a nature, that they will sin as soon as they attain to a state of moral agency. They then become practical sinners, by trans- gressing the Moral Law of God— the law of universal love. By this law they are then condemned ; and they can, in no possible way, deliver themselves from con- demnation, by any future compliance with the require- ments of that law. If rescued at all, it must be by grace. By the grace of God, all who are rescued from condemnation, are made partakers of holiness through regeneration. Being regenerated, they become parta- kers of the spirit of Christ ; and in no other way do they ever become possessed of it. Let us then attempt to show the general method which God takes with all such as become possessed of the spirit of Christ ; and who thus attain to the character, and privileges, of his adopted children. " For, if any man have not the spirit D 38 EVANGELICAL EXPERIENCE, tec. of Christ, he is none of his." The converse of this is equally true, viz : If any man has the spirit of Christ, he is one of his disciples — an adopted child of God ; and shall not perish, but have everlasting life. The first step, in this process, is, his being awakened, by the Holy Spirit, in a sense, until then, entirely new to him. He may have read, and heard, of it : he may have seen others who were thus awakened ; but he re- alized nothing of it in himself, until he experienced it in his own feelings. He now finds that something is wrong, respecting himself. He is disquieted, and noth- ing affords him tranquillity, such as he has had before. There is a something operating on his feelings, of which he cannot wholly divest himself. It may not be, and very often it is not, long before he advances, from the state of mere awakening to that of Conviction of Sin. Conviction is not always, equal- ly clear, or powerful. But the sinner is, in all cases, really convinced of sin j and that he is a sinner against God, in a manner entirely new, and unknown to him before. He may have admitted, before, that he was a sinner, and was guilty. But now he feels that he is so, " The witness is in himself." It is not merely an infer- ence, fairly drawn from acknowledged premises. It is an internal monitor, which is, and will be, his com- panion wherever he goes — pointing his alarmed attention, to the law of God, winch he is compelled to realize, that jlhe has violated ; and that he is guflty , and condemned, EVANGELICAL EXPERIENCE, &« 39 as a transgressor. It continually admonishes him, to " prepare to meet God," in Judgment. Finding him^ self thus guilty, and condemned as all transgressors are, to suffer the awful penalty, by which the law of God is sanctioned, unless he may attain to some way of deliver- ance, he is, of necessity, anxious to know " what he must do to be saved" from his perilous condition. He finds that his own obedience will not contibute in the least degree towards procuring the deliverance which, he is in perish- ing need of. He finds, by an investigation, that his whole life has been sinful, in the view of that God who is to Judge him. He now finds it to be a fact, that dur- ing his whole life, he has been sinning against God, by neglecting to do, what God has required of him, in His Holy law, and by positively violating its righteous prohi- bitions ; and that, for all this, God is now angry with him. To him " the commandment has come, and sin has re- vived." He is, of course, deeply distressed by this view of his condition ; and the more deep, and clear, his con- viction is, the more deeply is he distressed, in the same proportion. Although, in different persons, there are many partic- ulars, in which they vary from each other — yet there is a general resemblance in them all ; which is all that I shall notice here. Some, it is certain, are much more deeply distressed, than others. With some, the progress of conviction is gradual ; while in others, it is sudden, $.nd almost overwhelming. All that preserves them, 40 EVANGELICAL EXPERIENCE, &c. from utter despair, is, the merciful hand of God, extend- ed for their protection, though, at the time, it is unper-- ceived by them. Their minds are wholly occupied by their apprehension of the divine anger. But, notwith- standing these, and many other particulars, in which they vary from each other, they are all, ultimately, per- suaded of their condemnation ; and that they connot» by any act of theirs, escape from it : that they are in the power of God, and cannot avoid it ; that he can, and, if he pleases, will, destroy them. After having tried for ?. time, to deliver themselves, or to prevail with God to deliver them, and give them some token of his accep- tance, but all in vain, — they are brought, at length to see and to approve the justice of God in their condemna- tion and eternal punishment, to give up the strife, and submit to their condition, let it be whatever God may please to appoint for them. They have now yielded themselves into the hands of God. This is called " throwing down their weapons of rebellion;" This is their first act of submission to God, during their whole lives. All before, has been rebellion ; and they are now, or soon after this submission, convinced that it is so. It is true that they were, to a great extent, thoughtless in their former rebellion, and they begin to see the reason why this was the case, viz. : that they have been, till they were specially awakened, " dead in sin." Until then sin had blinded their eyes, stopped their ears, and hardened their hearts, insomuch, that they neither was. EVANGELICAL EXPERIENCE, &c. 41 with their eyes, heard with their ears, nor understood with their hearts. Having Submitted to God, they are now, and for the first time in their lives, prepared to accept salvation, on the conditions of the gospel. They are now, truly humbled. Thus was Saul of Tarsus, when, prostrate on the earth, he exclaimed, " Lord what wilt thou have me to do ?" After this act of submission, sooner or later, (for in re- spect to the time, there is no uniformity,) God directs their attention to the Saviour, whom He has provided for helpless and perishing sinners, in such a manner, that He appears to be altogether adapted to their necessities, and in all respects, such a Saviour as they need. He is their Saviour, if they accept him — and, as He then ap- pears " altogether lovely," they cannot possibly refrain from accepting Him. While they are indulged with this view of the Saviour, they would find it more difficult to refrain from " coming to Him," than they ever found it in their state of conviction, to come to Him. Then " He had no form or comeliness, that they should desire Him." Now, " He is altogether lovely," and they would stay with Him, and remain in His blessed presence forever. They are now Regenerated — They are " born again" — not of blood, nor of the will of the flesh, nor of the will of man — but of God." Hence they begin to " see the Kingdom of God." Before, they could not see it. To them, Christ has now given power to become the d2 42 EVANGELICAL EXPERIENCE, &c. children of God. Their reconciliation with Him, is now begun. They are now for the first time, made partak- ers of " the Spirit of Christ" in their hearts. This is " the Spirit of adoption," which enables them to approach God, now reconciled to them in Christ, and to cry unto Him, " Abba Father." Every thing, of a Spiritual na- ture, has become new to them, and this is because they have commenced a new life. As in the instances before mentioned, there may be, and undoubtedly is much cir- cumstantial variety, so there is in this, in the views, and ap- prehensions of different individuals ; yet they all substan- tially agree. They all have new apprehensions of God ; of Christ ', of themselves ; of the Bible, as a Divine Rev- elation ; of sin ; of holiness ; of life ; of death ; of the judgment ; of heaven ; of hell, and of eternity. In re- gard to all these particulars, their views and apprehen- sions are essentially and almost entirely, different from any thing they had before. They are now "new crea- tures in Christ Jesus ; created in righteousness, and true holiness, unto good works." They are themselves, " cre- ated anew." In them, "old things are passed away;" and in one sense, " all things are become new." It may be said of them, with much propriety, when this change takes place, that they commence a new state of existence. The following summary comprehends a general account of the views, and feelings, of the new regenera- ted children of God, as they often express them ; not EVANGELICAL EXPERIENCE, &c. 43 however, without making allowance for considerable va- riety, in the cases of different individuals. Not unfrequently, soon after they have submitted their wills to -God — though sometimes, not until after a con- siderable interval, a new view is opened to their contem- plation. Their burden of distress being removed, and, while they seem to be looking about to learn their desti- ny, they are led to contemplate the divine character. They have different views of God ; of themselves ; of sin ; of holiness ; of the Scriptures j of the moral law ; of the plan of redemption of sinners ; of the Gospel ; of the character of Christ Jesus ; and of the grace and mercy of God ; from any thing they had ever contem- plated before ; and, they are frequently filled with won- der, that they never viewed these things in a similar light, until then. Before this, all was wrong in their estima- tion, on the part of God ; because He would not do for them, just as they desired. They had felt that God was unkind, and almost cruel; and, that He dealt hardly with., them, because He did not appear to compassionate them, when, as they thought they strove so hard to conciliate His favor. But now the case appears reversed, and all is right, on the part of God ; just as it should be \ and just as they would have it to be. They would not al- ter any thing on His part, if they could. Sin appears to possess a very different character, from any thing they ever before realized. In their former estimation, it was limited to outward transgressions ; and the more fla- 44 EVANGELICAL EXPERIENCE, 48 EVANGELICAL EXPERIENCE, &c. bered, only to be condemned. But now they can lis- ten, with real satisfaction, to a plain illustration, and en- forcement, of those evangelical truths, which once pro- voked their opposition; and a plain preacher, who brings the gospel message, is not unacceptable to their hearts. " They now love the habitation of God's house ; the place where his honour dwelleth." Formerly, they thought but little, if any thing, of their own inattention to divine truth. Now, they are ready to be astonished at the thoughtless inattention of others. They were wont to think, they could become religious, at any time when they should choose to set themselves about it ; and that, a little seriousness was all that was necessary. But now, religion is seen to be the business of a whole life ; and they are not without many fears, that they may never be able to possess it. Formerly, they thought all christians were a melancholy, morose kind of beings, and that reli- gion was a gloomy subject, precluding all rational enjoy- ment, and cheerfulness. Now, they view real christians, as on rational principles, the only cheerful people ; and religion is the chief object of their desires, and their only source of real happiness. Then, they wondered how any person could derive satisfaction from the social wor- ship of God ; from prayer, preaching, and singing sacred hymns. But the matter is all made plain to them, now. The mystery is all explained ; for they themselves, feel it in their own experience. Once, it was no burden to them to be absent from the house of God ; and they EVANGELICAL EXPERIENCE, &c. 49 otfuld pleasantly, \yander over their fields, on the Lord's day. But now, they have found " the Sabbath a delight, and the sanctuary of the Lord honorable." Thus I have, if I do not misjudge, given a general exhibition of their views, by way of contrast, before and since their regeneration. I would not be understood as asserting, that all true converts, from sin to holiness, have all these different views, and exercises ; or that any have them in exactly this order. But I do affirm, that every real convert, to the gospel, and religion of Je- sus Christ,, has some of them. Therefore, reader, if you find, after having proceeded thus far, that you are an en- tire stranger to all that you have just perused, you need proceed no farther, before you determine what your own christian character is ; and the nature of your relation to God. You may settle the. point at once. You are not a christian. You are not an adopted child of God. On the contrary, you are yet an impenitent sinner ; " con- demned already." You have neither part nor lot with Christ, for your heart is not yet renewed by the Holy Ghost. " You are in the gall of bitterness, and the bond of iniquity." And, unless you repent, and be reconciled to God, you will die in your sins, and perish forever. But if those feelings described above, as belonging to the children of God, are familiar to you, in your own ex- perience, then it is plain that you are a regenerated sin- aer, and that you are a partaker of the Spirit of Christ, s 50 EVANGELICAL EXPERIENCE, &c. and an adopted child of God. Having, then, the Spira of Christ dwelling in you, the evidence that this is the fact, will be made manifest to yourself, and to your fel- low men, in habitual exercises of the Christian Graces ; and a steady performance of the Christian duties, both towards God, and towards mankind. I do not say that this will be equally, and uniformly, the case with you, at all times, to the end of your life, I know, full well, and would have you also know, that your new life, is to be a life of warfare with sin ; with the adversary of your soul ; and with temptations innume- rable ; both from within, and without. I am well aware that, in the course of this warfare, against all the ene- mies of your peace, and advancement in the christian life, you may be sometimes overcome, and even cast down. Yet, I know also, that, influenced by the Spirit of Christ, you will rise again and renew the combat ; and, that on the whole, you will be advancing in grace, and holiness ; until you finally obtain the full victory, and triumph in glory. Let us then proceed to consider, in a more particular manner, the several christian graces, which the Spirit of Christ will beget within you ; and the manner in which, through his influence, you will ex- ercise them. In this way it is hoped you may obtain a practical test, by which you may certainly determine, for yourself, whether you are, or are not, an adopted "child of God. EVANGELICAL EXPERIENCE, &e; 51 CHAP. II. HUMILITY. The First Christian Grace that I shall mention, as a test of the character, of an adopted child of God, is Humility. This grace was possessed, and manifested, most pre-eminently, by the Son of God, the Man, Christ Jesus. It is that, in the exhibition of which He appear- ed pre-eminently glorious, and lovely. It is highly commended, and extolled, by Him, and His Apostles. A Christian may be said to possess just so much religion, as he has of humility. I will mention a few instances, where this grace is enjoined, in the Scriptures, on all the disciples of Christ. Our Lord himself, says, to all who come to him, " take my yoke upon you, and learn of me, for I am meek and lowly in heart." His whole inter- course among men, exemplified this grace, in the most perfect manner. And in this respect, peculiarly, " He has left an example" for all His disciples, requiring them? with all the authority of a positive precept, " to walk in His steps." The Apostle Paul, as directed by the Spir- it of God, says to the Philipians, and consequently to all christians, "Let nothing be done, through strife and vain glory ; but in lowliness of mind, let each esteem others better than themselves. Look not every man on his own things, but every man also, on the things of oth- ers. Let this mind be in you, which was also, in Christ Jesus ; who, being in* the form of God, thought it not 62 EVANGELICAL EXPERIENCE, Sic. robbery to be equal with God ; but made himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men : and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." Here the Apostle introduces the example or Christ, to enforce and illustrate, his injunction. In every particular of the Saviour's example,- on which he dwells in tills passage, Humility is the strong,and commanding feature, presented for our imitation. The same duty is enjoined by the Apostle James, after having sharply reproved those, to whom his Epistle was addressed, for indulging in con- duct that evinced an opposite Spirit : " Humble your- selves in the sight of the Lord, and he shall lift you up." It is enforced, in a direct precept, by Peter, in his first Epistle, V. Chap. 5th and 6th verses. But it is unne- cessary to refer particularly, to more- passages for au- thority on this point, since it is a fact, that humility is inculcated throughout the whole of the New Testament, in both the precept, and example, of its Great Au- thor. His religion is a religion of Humility, and stands universally in opposition to pride. A professor of the religion of Christ, who has no true humility, is a profes- sor, merely ; and is wholly destitute of the Spirit of Christ. Being destitute of the grace of humility, he is also, of every other christian grace, and is altogether in his sins. How clearly does the example of our Lord en- force the exercise of this grace, as recorded in the 13th EVANGELICAL EXPERIENCE, &c. 53 of John ; in that instance when he girded himself with a napkin, and washed his disciples's feet ; and then told them that he had given them an example, that they should do as he had done. Humility may be said to stand at the head of christian graces. It is called, by the Holy Ghost, " the ornament of a meek, and quiet Spirit j." and is declared to be, in the sight of God, " of great price." It is a glorious attribute in the character of God himself. For, " thus saith the High and Lofty One, that inhabiteth eterni- ty, whose name is Holy, I dwell in the high and holy place ; with him also, that is of a contrite, and hum- ble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." Great, and pre- cious promises, are made to the humble person. And all the blessings, promised in Christ's sermon on the mount, are promised to persons whose characters are indicated, by some decisive mark of humility — and to none others. Those, and to those only, who have the Spirit of Christ, are His disciples ; and each of His disciples possess a portion of this leading christian grace. In it consists, es- sentially, the whole christian character. Being possessed of this grace — this humble, and meek disposition, christians will manifest it on all those occa- sions, which are of a nature to call it into exercise. Theft, will manifest it, because they will love to honor their Lord and Saviour, who is the first object of their affec- tions. They will do it, for the sake of its own excel- e2 54 EVANGELICAL EXPERIENCE, &c. ence. The moral beauty of their Lord's example, as a meek and humble man, when they are influenced by His Spirit dwelling in them, will attract them to Him, with an abiding desire to become like Him. In Him the grace of humility was perfect ; and essentially contributed to form the most perfect character, that ever appeared in this world. And no man is conformed to the character of Jesus Christ, any farther than he is truly humble. Let us now, see how it will be manifested by those who pos- sess it, in the several conditions and relations of life. For it is in this way only, that professors can try them- selves by a practical application of the test. Are they children — young disciples ? They will man- ifest their humility by exercising kindness, and forbear- ance, towards their inferiors, and equals, in rank ; by respect, towards those who are superior in age, and sta- tion ; by honoring parents, and masters — by deference, towards such as sustain offices in society, both civil and ecclesiastical. Under its influence, in all situations, just so far as it actuates them, they will, instead of assuming self-importance, be conformed to the divine precepts ; which teach them to " esteem others, better than them- selves." This feeling will appear in their conduct. In the presence of their inferiors, it will be pre-eminently evinced by condescention and urbanity in their inter- course with them. A proud feeling of self-superiority, has no relation to Humility or piety. In the relation of Brothers and Sisters, it will be shown, in constant acts of EVANGELICAL EXPERIENCE, &c. 56 mutual kindness, and esteem ; and, in an effort to avoid every action, and every expression, that would cause un- pleasant reflections, if either of them were on a deathbed, or in the grave. In the conjugal relation, the nearest of all earthly con- nections, it will produce perpetual harmony ; exclude all irritation ; and delightfully cement and strengthen mu- tual affection. Parents, if always influenced by it, would always be affable and kind to their children, and to all under their authority. Among neighbors, it will prompt to the exercise of mutual kind offices, in sickness and in health. Should there arise unavoidable contentions, and controversies, a spirit of humility will preclude slander, crimination, backbiting, and censoriousness ; and will influence those who possess it, if the occasion demands the sacrifice, to give up, for the sake of peace, a part of their own right. The rich will show it, in their condescension to the poor. It will unnerve the arm braced for revenge ; and cool the disposition for angry combat. Among members of the same Church, it will induce a manifestation of undissembled love, and an abhorrence of that which is evil. If all the members were possess- ed of a humble spirit, " they would be kindly affection- ed, one towards another, in brotherly love, in honor pre- ferring one another." In all conditions in life, the grace of humility if in exercise, would prompt every one " to render to all their due" — " tribute to whom tribute is 66 EVANGELICAL EXPERIENCE, & ful gratitude to God, for furnishing you with means, and 72 EVANGELICAL EXPERIENCE, &e. employing you as His almoner ? Or whether it grieves you to be thus called upon to impart to others, so thai you do it grudgingly, and sparingly ; and wish that such calls had been directed to others, instead of yourself? Do you need, I say, any thing more, than a careful, and faithful examination of your heart, in relation to these several particulars, to determine, without a possibility of mistake, whether you possess the spirit of Christ, or not ? Your conscience does not, and will not deceive you. If you do not do those things in any proportion to the means which God has put into your hands, and do what you do, grudgingly, with sorrow of heart, and with regret, that this constitutes a part of your duty ; You need pro- ceed no further ; you may settle the question here. — This is no part of the spirit of Christ; nor is it, in any respect, an imitation of His example. The spirit of Christ, operating on His disciples, causes them to do, cheerfully, whatever they can do for Him. " Thou shalt open thine hand wide to thy brother, to thy poor, and needy; and thou shalt not be grieved when thou givest him." This is an injunction of most solemn import, and is in full force now, on all God's people — as much as it was when it was first communicated to Israel, by Moses, their divine legislator. And if they possess the means for obeying this injunction, without interfering with the performance of other duties, they are not to content themselves with giving but just enough to keep the poor from literally starving and freezing. " Thou EVANGELICAL EXPERIENCE, &c. 73 sTaalt impart to him sufficient for his need, in that very- thing that he wants," This is the rule, and this is its measure ; and nothing short of this. Now if you will apply it faithfully to your own case, I apprehend you will be satisfied what the fact is with you in relation to this great question, whether you are, or are not, an adopted child of God. Have you an absent friend, who has done the greatest kindness for you, which you ever received ; saved your life, for instance ; who in a letter, requests you to perform a service for him, and furnishes you with all the neces- sary means for doing it ; will you hesitate ? Will you be at a loss, whether you derive pleasure from doing it for him? Whether you feel gratified, with this proof of his confidence in your esteem, shown by his applying to you, instead of another ? If he had passed you by, and employed another agent to perform the service, would you not be grieved, and fear that it indicated a want of confidence in your friendship ? And on the other hand, if you felt backward to do what he requested ; if you did it with reluctance ; and, would have been better pleased, if he had requested some other person to do it for him, ought it not clearly to show you, that your pro- fessions of friendship for him are not sincere ; and that you have no genuine gratitude in your heart, for the kindness he has done you ? The principle is the same in both cases. But your obligation to Christ is far greater G 74 - EVANGELICAL EXPERIENCE, &c. than any obligation to a fellow creature. He has bestowed all the good on you, that you have ever enjoyed ; your property, and every pleasant and desirable thing, that you possess. He has likewise procured for you, by His sufferings and death, all that you ever will enjoy in this world, and in the world to come. And, after having put the means into your hands, He calls on you to man- ifest your respect, and gratitude, to Him, by giving a portion, but a small portion comparatively, of your sub- stance to a poor person, whom He sends to your doors ; It may be one of His suffering disciples, whom you have acknowledged to be a christian brother, or sister ; And will you, can you, relieve that person reluctantly, or sparingly, and with sorrotvful feelings ; and yet think you have the Spirit of Christ ? It is clearly impossible, unless you are in the last gasp of spiritual life. For, " Whosoever hath this world's goods, and seeth his bro- ther have need, and shutteth up his bowels of compas- sion from him, how dwelleth the love of God in him ? CHAP. V. CHRISTIAN FORBEARANCE. This christian grace is closely allied to the benevo- lence, which we have just contemplated. The tenden- cy of each of these graces, so far as it exists in the Christian, is to make his moral character resemble the character of God. EVANGELICAL EXPERIENCE, &c. lb The Christian's life is a life of perpetual trial. The world is opposed to the spirit of the real Christian, for the same reason that it was opposed to its great Author. The world, (that is, men of the world,) hated Christ, he- cause He reproved them, both by His precept and ex- ample. He testified of them, that they were evil. — And, in the same proportion that Christians manifest that they possess the spirit of Christ, by an imitation of His example, the world will hate them ; and will frequently take occasion to manifest this, by abusing, insulting, and falsely accusing them. Every such occasion will furnish a trial of their christian forbearance and long-suffering ; and, if they have the spirit of Christ, and are under its influence, they will, in these circumstances, shew it in their conduct, in this way. This grace is abundantly enjoined, both in the Old and New Testaments. It is specified, as a divine attri- bute, and often exhibited, from the time when God proclaimed His great name to Moses, and caused His goodness to pass before him, through all the period of the first dispensation. The moral government of God, in relation to this world, is a perpetual exercise of long- suffering and forbearance. It is of the Lord's mercies that, as a race, we are not consumed, and because His compassions fail not." " I am the Lord, the Lord God, gracious and merciful, long-suffering, slow' to anger," &c. The example of Jesus Christ — " The brightness of the Father's glory, and the express image of His per- 76 EVANGELICAL EXPERIENCE, &c. son" — " the image of the invisible God" — " Emanuel ; God, manifest in the flesh" — His example exhibited di- vine forbearance, in absolute perfection, from the begin" ning to the close of His life, on the earth. It was mosi gloriously displayed in his agony in the garden, and on the cross ; and it continues to be exercised in His go- vernment of the world, now when He is exalted on His throne of glory, at the right hand of the Divine Majesty. In what instance did He resent an injury ? Yet, who ever endured so many, so gross and wanton provocations and insults, as He did? In what precept has He allowed His disciples to show passionate resentment, or to seek revenge ? Has He not uniformly forbidden every thing of the kind ? When His disciples should be persecuted in one city, what did He tell them to do ? — to stay and fight ? to return evil for evil — railing for railing ? No. His direction was, to flee to another city. But, surely, it is needless to enlarge on this particu- lar ; since every person, who has read the Bible enough to induce an enquiry in his mind, respecting his relation to God, must recollect that it is, throughout, opposed to revenge, resentment, and the indulgence of any angry feelings, even towards our enemies ; and demands of us patience, forbearance, and kindness, under every provo- cation and injury from men. Now, reader, you may examine yourself by this rule. How do you generally feel, and how do you conduct to- wards your fellow men, when you view yourself as hav- EVANGELICAL EXPERIENCE, &c. 77 ing been injured by them, either in your person, your good name, your family, or your property ? I say, how do you generally conduct on these occasions ? For, it is not a single instance of either resentment or forbear- ance, that determines your character — but the habitual course of your conduct, in this respect. This, certain- ly, will be according to the prevailing, habitual disposi- tion of your heart. Simon Peter once cursed and swore, uttered falsehood, and denied his Lord. In this he committed a great — an aggravated sin. But this did not evince his established character to be that of a pro- fane man; an habitual liar; an apostate from Christ. He fell, indeed, most grievously, on that occasion ; as did also the ten other apostles — for they all forsook Christ, and fled. Although they had all just declared, with Peter, that though all men should be offended be- cause of Christ, yet they would never be offended ; and though they should die with Him, yet they would never deny Him — but, they all forsook Him, and fled. This fall, however, did not evince their general character to be that of wicked men. But their immediate repent- ance, and habitual devotedness to Christ, both before and afterwards, evince the contrary. The question is not whether you have been guilty of an act of resent- ment once, or twice, in your life ; but what is your ha- bitual practice under insults, and provocations? And do you justify such a course of conduct in yourself, or 78 EVANGELICAL EXPERIENCE, &c. others? In any case, wherein you have thus gone astray, has it caused you to feel grieved, and penitent, and to humble yourself before God ? Have you, by earnest prayer, sought His forgiveness, with weeping, confession and godly sorrow ? I know that, from the time when the Christian re- ceives the Spirit of Christ, when he is born of the spirit of God in regeneration, " the spirit lusteth against the flesh, and the flesh against the spirit;" and that this contest is continued, till the close of life. But, I know also, that, as the house of Saul waxed weaker and weak- er, so the house of David grew stronger and stronger. Such was the spirit of Christ ; and He evinced it uni- formly, in a corresponding treatment of all those who abused Him. And such is the spirit of Christ, in all those who possess it ; and, in proportion as they possess it, it will be manifested by them, in a similar conduct, on all occasions, when they are called on to exercise it. What is the fact, reader, in your own case ? Patience, under the afflictive dispensations of Provi- dence, is so nearly allied to Long-suffering and Forbear- ance, that I shall not particularly descant on it, as a sep- arate article. It is an important grace, and is much in- sisted on in the Word of God ; and is strikingly indica- tive of the christian character. " In your patience, possess ye your souls," was an injunction which Christ gave to His disciples, when He was sending them forth on an enterprise, in which He knew they would have EVANGELICAL EXPERIENCE, &c. 79 ample occasion for its exercise. And this injunction is given to every man, as a standing rule of his conduct, through all the vicissitudes of life. Every intelligent Christian has an abiding sense of the over-ruling providence of God, in relation to every event that occurs ; and is particularly mindful of it, in all those which attend him personally, from time to time. Especially will he be mindful of it, in reference to all such events, as materially affect his circumstances and situation in life. And thus will he be led to refer every thing that takes place to the divine will, as it is exerted in His providential government. With this view of the subject, if he possesses the spirit of Christ, he will feel inclined to say, under his sorest trials, as his Lord did in the garden of Gethsemane — " Not my will, but thine be done ;" and as Eli and David did — " It is the Lord, let Him do with me as seemeth good unto Him." But, if he is in the habit of saying, " I think I have more than my share of afflictions" — wondering why he meets with so much more trouble than others ; and feeling that he is hardly dealt with — his conduct does not show the spirit of Christ, existing in his heart ; but the spirit of the world, with an ignorance of the evil of sin, and of the heinous guilt of rebellion against God. Patience under suffering, whether the suffering is pro- duced by abusive conduct, on the part of our fellow men, or by immediate inflictions, by the hand of God, is the same spirit; and if it is exercised, with a regard to 80 EVANGELICAL EXPERIENCE, «fce. the honor of Christ, in obedience to Him, and in imita- tion of His example, it is then a christian grace, inspired and directed by the spirit of Christ. When it is mani- fested under the suffering, produced by the unrighteous conduct of others, it is intimately associated with anoth- er christian grace, which shall be the subject of consid- eration in the next chapter. CHAP. VI. FORGIVENESS OF INJURIES. 9 This grace is seen in the character of Christ, in the most pre-eminent degree. It is this which He is exer- cising continually towards His enemies. If this were not the case, we must all relinquish hope at once, and sink into despair. One of the declarations of Jehovah to Moses, made when He caused His great name to be proclaimed to him, and showed him His goodness, is this " forgiving iniquity, transgression and sin." The petition for forgiveness, in the Lord's Prayer, is thus qualified — " Forgive us our trespasses, as we for-- give those who trespass against us." The duty of for- giveness is expressly enforced on men, in the most sol- emn and explicit manner, in the declaration which is subjoined : " For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye for- give not men their trespasses, neither will your heavenly EVANGELICAL EXPERIENCE, &c. 81 Father forgive your trespasses." There is a beautiful illustration of this injunction, in the parable of the serv- ant to whom his lord forgave the debt. It shows to what extent forgiveness is to be practised. His lord forgave him all the debt — and he was required to do the same to others. Do you say this was a pecuniary debt ? Be it so. But does this weaken the force of our Saviour's injunction, or limit its application at all ? I apprehend it confirms and strengthens it, (if possible) in application to the forgiveness of injuries. The case was an aggravated one. His Lord trusted him with his property. This he had, both negligently, and wanton- ly, wasted. Thus he had become his pecuniary debtor, by dishonesty. Yet his Lord freely forgave him the whole, because he requested it ; although he promised to pay, at a future time. It was implied, it appears, of his forgive- ness, that he should do the same to others, as occasion required. He afterwards refused to do it, and was pun- ished. The frequency with which the exercise of for- giveness may be required of us, is determined by our Lord, in his reply to an enquiry of Peter. Peter asked if he must forgive his offending brother seven times in a day ? on the condition, that the offender turned to him with an expression of penitence. Our Lord states a defi- nite number, for an indefinite, thus : " I say not unto you until seven times ; but until seventy times seven ;" plain- ly, a number of instances very unlikely ever to exist, be- between one man and another, in the compass of one 83 EVANGELICAL EXPERIENCE, &c. day. The meaning then, is, that always, so often as an- other injures you, and acknowledges it, and expresses his sorrow, you are to forgive him ; cordially, entirely, and from your heart. Nothing short of the forgiveness of the heart, is forgiveness. The requirement then, in- cludes all kinds, and the whole amount of injuries, which you receive from your fellow men. Although you may he so situated that you may not have it in your power to express your forgiveness verbally to him, who injures you ; yet, you are always to feel it, and to be in readiness to declare it, to him, when he gives you an opportunity. Every injury we receive, at the hands of men, we may consider as a providential trial of our characters, put upon us, by the Most High. For, whoever is the instrument of it, and however unconscious he may be, of the fact, that he is only an instrument in the hand of God; still, if we are christians, we shall so consider him. Although we may not deserve it, from him, yet we do deserve it, at the hand of God ; and it is God who lays it upon us ; and He looks to^see how we feel, and conduct, under the trial. And He requires us continually, and universally, to exercise a spirit of forgiveness. JNow let us apply this test, in several particular cases. Suppose a brother in the church, for instance, has seen or heard of wrong conduct, which you have committed. He comes to you and tells you of it. Suppose he comes as he ought, in the spirit of meekness, and christian af- fection, and faithfully admonishes you. How do you EVANGELICAL EXPERIENCE, &c. 83 receive him ? With gratitude, and tender love, for his fidelity to your soul 1 ? Or do you feel as if "he was meddling with what is not his business f give way to resentment ; and harbor a grudge against him after- wards ; and, whenever you see, or think of him, does that spirit of bitterness, immediately rise, so that the ve- ry thought of him is unpleasant ? It is easy to decide this enquiry. But suppose he comes in an exceptionable manner, and is really faidty on his part ; How do you then feel? Do you pity, and forgive him ? Are you ready and for- ward, to put the most favorable construction you can, on his motives ? Do you approve of his motives, although he may have mistaken the fact, though his manner is faulty ? When you retire to your closet, and, in secret prayer, present your petitions to " Him, who seeth in secret," and the thought of this man, this professed bro- ther, recurs to you, what effect does it then produce on your feelings % Do you there fully, sincerely, and from your heart, forgive him, and pray as fervently, for him, notwithstanding the injury he may have done you, as you do for yourself and your family ? Or does his coming to you, thus, excite within you, when you meet with your friends, and the subject is alluded to, a disposition to criminate him ; to misrepresent his conduct, and arraign his motives ? and on the other hand, to justify yourself; concluding perhaps, with such expressions as these, " I believe he may as well look at home, and see that all is 84 EVANGELICAL EXPERIENCE, &c. right there, before he meddles with his neighbor's affairs. I believe he will find enough to rectify at home, if he will lock there more, and go abroad less. He may as well mind his own business. He had better pull the beam from his own eye, before he attempts to pluck the mote out of the eyes of others ?" Such sarcastic crimina- tion is but too common, on such occasions ; and what does it indicate ? Why this ; That Pride is wounded, and revenge excited ; and that there is lurking in the heart, a feeling that would lead you to exult, if you saw this brother involved in trouble; a disposition to misrep- resent his motives — in fact, a feeling of hatred ; which is as far from a forgiving spirit, as the spirit of Satan is from the .spirit of Christ. Perhaps your feelings are so embittered, that you withdraw from the Communion ta- ble, and resolve not to return there, unless the church will discipline and punish him — although you have never taken one step — one regular gospel measure, to convince him of his error ; but instead of this, have violated your covenant with him, by going to others, and speaking evil of him, in their presence. May you not find in your heart, if you look there, without prejudice, a secret rea- son, why you have not "been to him, and told him his fault, between you and him alone ?" And is not) this the reason, that there is really, no fault which you can justly charge him with ? Does not your conscience tes- tify, when you consult it honestly, that he has done his duty, like a faithful brother, and that your feelings are EVANGELICAL EXPERIENCE, &c. 86 thus excited, because he has detected you in a fault, and told you of it, with christian fidelity ? But suppose, in- stead of his being a brother professor, and a member of the same church, the monitor or accuser is not a pro- fessor of religion, while the case, in every other respect, is precisely the same. How stands the affair then ? If you thought you could possibly forgive, in the first in- stance, is it not clear, in this case, that you have no idea that you are required to forgive Mm ? and for this rea- son, merely, that he is not a member of the church ? But, suppose you admit that you are bound to forgive him, and pretend to do it — are you not ready to qualify it by saying, " Though 1 may forgive, I shall not readily forget ? Suppose he is a wicked persecutor, and op- presses you, by unjust lawsuits ; by withholding pro- perty of yours unrighteously, because he has it in his power to do it; by throwing down your fences, and turn- ing cattle into your fields, to destroy your crops ; by slandering you ; and by all that variety of means, which wicked men do sometimes resort to, for gratifying their revenge. Do you feel disposed to retaliate his conduct, and to pursue him with vengeance ; and would it afford you pleasure to hear that he was overtaken with some sore and distressing calamity ? What was the conduct of the blessed Son of God ? Who was ever so hated without a cause ? Who was ever so unrighteously per- secuted by the wicked ? Who, so much insulted ; false- 86 EVANGELICAL EXPERIENCE, &c. ly accused ; and pursued with malice ? Yet, what did He do ? He could have destroyed all His enemies in an instant. But what did He do ? " He was led like a lamb to the slaughter ? And there, in His expiring agonies, He prayed to His Father, " Father, forgive them, for they know not what they do." And He did forgive them, himself. What was the conduct of Ste- phen ? " Lord, lay not this sin to their charge." And how did the Apostles and primitive converts do, when their enemies destroyed their property ? " They took patiently the spoiling of their goods." " Being revi- led," " they blessed." Are you sensible of the fact, that these trials are laid on you, by God himself, to try you, to prove you, and to show you what spirit you possess, and suffer to govern your actions ? How much are you influenced by the Divine precept, " Avenge not your- selves, for vengeance is mine, saith the Lord ?" On such occasions, what Humility do you feel, and mani- fest ? what Patience ? what Submission to the will of God ? what Forbearance ? what Long-suffering ? what spirit of Forgiveness of injuries ? And yet, are you not looking around you, for evi- dence that you are an adopted child of God ? To what purpose ? Perhaps you will reply, " I once obtained a hope," in a time of awakening, some ten, or twenty, or thirty years since. I will reply again, by asking you, what it was good for ? What has become of it ? What have you done to cherish it, while your temper prompts EVANGELICAL EXPERIENCE, &c. 87 you to feel thus towards those who injure you ? " Your bed is shorter than that you can stretch yourself on it, and your covering narrower than that you can wrap yourself in it." If your hope is departed, let it go, I beseech you. Take no pains to bring it back. It is a treacherous companion ; an enemy, in the guise of a friend, that would delude you to the destruction of your soul. Be thankful that it has departed in such season, that you may yet go on your knees to the Mercy Seat. Go there, then, instantly, and there humbly confess your awful delusion ; and resolve there to remain, and perish, (if you must perish) crying for pardon and sanctification, and for a new and good hope — a hope that shall not forsake you, when " that of the hypocrite shall perish." If your feelings and conduct towards any human being, are such as have been described, verily, you have no farther occasion for investigating the question, " Am I an adopted child of God ?" Think what kind of pray- ers you have offered to God, while indulging such a temper. " If I regard iniquity in my heart, the Lord will not hear me," says David ; and so may every one say. For, whoever observes his course of life, and the experience he has had in the providence of God, will surely find occasion to believe in this declaration. The prayer of any person, indulging such feelings as are manifested by some professors of religion, when they view themselves injured, is, most emphatically, " Sin." It is a sacrifice which God abhors. It is truly an abom- 88 EVANGELICAL EXPERIENCE, &cc. ination in His sight. " If a man will sue thee at the law, and take away thy coat, let him have thy cloak al- so. If he compel thee to go with him a mile, go with him twain." I need not ask you how near that con- duct, and those feelings, which we have been contem- plating, correspond with that enjoined in these precepts. Will you say, that the character we have been descri- bing is overdrawn ? That professors of religion, even the most inconsistent among them, do not proceed to such an extent. My dear reader, if you have not seen it, more than a few times, I must think your lot has been favorably cast ; much more so, than that of many of your brethren ; certainly, far more so than mine. Here, to guard against being misapprehended, let me remark, that forgiveness of injuries, does not require that you approve, or even that you do not disapprove of the conduct, of him who injures you. You may con- demn his conduct, whenever it is wrong. Indeed, you are bound to condemn it, as you are to condemn any other wickedness. Yet this is perfectly consistent with fogiving him who has injured you, and extending to him. unmingled benevolence. Be careful then, that you do not, while you profess to forgive him, approve, in yourself, the conduct you condemn in him, by going about among others, proclaiming his wickedness, " with railing accu- sations, and highly colored statements. This, instead of doing as you would be done by, is doing, as you think you are done by ; and thus, you undertake to give mea~ EVANGELICAL EXPERIENCE, &c. 89 sure for measure, of an evil requital, instead of commit- ting your cause to God, and looking to Him for your re- compence. " If thou bringest thy gift to the altar, and there re- memberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way. First, be reconciled to thy brother — then come, and offer thy gift." The manner, of this direction was adapted to the ritual worship of the Hebrews, which was celebrated by the offering of sacrifices. They were here taught that they could not offer their sacrifices, with the divine ac- ceptance, so long as they were conscious that they had given any one an occasion of offence, without having, at least, taken all reasonable pains to become reconciled, by removing the offence. The spirit of this direction is as much demanded now, under the gospel dispensation, as it was under the Mosaic form of worship. And a man is no better fitted now, than he was then, for per- forming any act of worship, so long as he is conscious that he has given cause for offence to any person, and has not, at least, made a faithful effort to be reconciled to him. And the conscience of every christian, if al- lowed to testify, will shew him, truly, whether he has given any occasion, for his brother, or fellow man, to be offended with him. I am aware y that the manner in which this divine direction is, commonly construed, is much more limited, than I have here supposed. So far h2. 90 EVANGELICAL EXPERIENCE, &c. as I recollect, it is commonly applied to the single act of Sacramental Communion, at the Lord's Supper. But I apprehend this is restricting it to a very narrow applica- tion. I see not why it does not apply equally, to every other act of religious worship, as well as to the sacra- mental communion of the saints. Is the heart in any better frame, for offering prayer acceptably to God, ei- ther social or secret, while it is harboring bitterness to- wards any person, than it is for approaching the Lord's table ? The same may be asked, in relation to any act of divine worship. Now, reader, if you possess a forgiving spirit, you have also, a desire to be forgiven, by others. And you will cheerfully, take the steps necessary to obtain their forgiveness, as your Lord has directed, in order that there may not be a conflict between your will and conscience, continually disturbing your peace of mind. And if you do not do this, is it not because you are unwilling to hum- ble yourself before God, in the presence of your injured brother, or sister ? Search diligently, and see what the fact is ; that you may become fitted to offer a pure of- fering, with acceptance, before God. He looketh on your heart. You should honestly do the same. Should all, who usually enter the houses, set apart for public worship, whose duty it now is, adopt this course, before they again present themselves in the sanctuary, for the worship of God, is there not much reason for be- lieving, that, for some time at least, His churches would EVAiNGELICAL EXPERIENCE, &.c. 91 be but thinly visited ? And yet, this is the only scriptur- al way of coming, with a rational expectation of being accepted, in our worship. CHAP. VII. WEANEDNESS FROM THE WORLD. " No man can serve two masters." " If any man love the world, the love of the Father is not in him." " Where your treasure is, there will your heart be also." " Be ye not conformed to this world." " Demas hath forsaken me, having loved this present world.''' 1 "And confessed that they were strangers, and pilgrims, in the earth." " Lay not up for yourselves, treasures on earth." " Love not the world, neither the things that are in the world." " They that will be rich, fall into temptation, and a snare, and into divers foolish and hurtful lusts, which drown men in destruction, and perdition. For the love of money is the root of all evil; which, while some men coveted after, they have erred from the faith, and pierced themselves through with many sorrows." " Covetousness, which is idolatry." " Idolaters shall not inherit the kingdom of heaven." All of these pas- sages speak in a language, not easily misunderstood. And do they not all admonish us of the guilt and danger of worldly affections ; and directly enjoin upon us, the duty of being weaned from this world. These direc- 92 EVANGELICAL EXPERIENCE,