ThoughtsonReligiousExperience

byArchibaldAlexander

TableofContents

PrefaceEarlyReligiousImpressionsPietyinChildrenTheNewBirthanEventofGreatImportanceCausesofDiversityinExperienceContinuedEffectofSympathyIllustratedErroneousViewsofRegenerationConsiderationsonDreams,Visions,etc.ReligiousConversationChristianExperienceofR__C__.ImperfectSanctificationTheSpiritualConflictGrowthinGraceBackslidingTheRichandthePoorDeathbedoftheBelieverRemarksonDeathbedExercisesPreparationforDeathA Prayer for One Who Feels that he is Approaching the Borders ofAnotherWorld

ThoughtsonReligiousExperience

ArchibaldAlexander,1844

PREFACE

There are two kinds of religious knowledge which, though intimatelyconnectedascauseandeffect,mayneverthelessbedistinguished.Theseare the knowledge of the truth as it is revealed in the HolyScriptures;andtheimpressionwhichthattruthmakesonthehuman mind when rightly apprehended. The first may becompared to the inscription or image on a seal, the other to theimpressionmadebythesealonthewax.Whenthatimpressionisclearlyand distinctlymade, we can understand, by contemplating it, the trueinscription on the sealmore satisfactorily, than by a direct view of thesealitself.Thusitisfoundthatnothingtendsmoretoconfirmandelucidate the truths contained in the Word, than an inwardexperienceof theirefficacyon theheart. It cannot, therefore, beuninterestingtotheChristiantohavetheseeffects,astheyconsistinthevariousviewsandaffectionsofthemind,tracedoutandexhibitedintheirconnectionwiththetruth,andintheirrelationtoeachother.

Thereis,however,onemanifestdisadvantageunderwhichwemustlaborin acquiring this kindof knowledge,whetherbyourown experience orthatofothers;whichis,thatweareobligedtofollowafallibleguide;andthepathwaytothisknowledgeisveryintricate,andthelightwhichshinesupon it often obscure. All investigations of the exercises of the humanmind are attended with difficulty, and never more so, than when weattempttoascertainthereligiousorspiritualstateofourhearts.Ifindeedthe impression of the truth were perfect, there would exist little or nodifficulty; butwhen it is amere outline and the lineaments obscure, itbecomes extremely difficult to determine whether it be the genuineimpress of the truth: especially as in this case, there will be muchdarknessandconfusioninthemind,andmuchthatisofanaturedirectlyoppositetotheeffectsoftheengraftedword.Thereis,moreover,sogreata variety in the constitution of humanminds, somuch diversity in thestrengthofthenaturalpassions,sowideadifferenceinthetemperamentofChristians, and somanydifferentdegreesof piety—that the study of

thisdepartmentofreligioustruthisexceedinglydifficult.Inmanycasesthemostexperiencedandskillfultheologianwillfeelhimselfataloss,ormayutterlymistake, inregardto the truenatureofacasesubmitted tohisconsideration.

The complete and perfect knowledge of the deceitful heart ofman is aprerogativeoftheomniscientGod."ItheLordsearchtheheartsandtrythereinsofthechildrenofmen."(Psalm7:9;Rev2:23)Butwearenotonthisaccountforbiddentosearchintothissubject.Sofaristhisfrombeingtrue,thatwearerepeatedlyexhortedtoexamineourselvesinrelationtothis very point, and Paul expresses astonishment that the CorinthianChristians should have made so little progress in self-knowledge."Examineyourselves,toseewhetheryouareinthefaith.Testyourselves.Ordoyounotrealizethisaboutyourselves,thatJesusChristisinyou?—unlessindeedyoufailtomeetthetest!"(2Cor13:5)

In judgingof religious experience it is all-important to keep steadily inview the system of divine truth contained in the Holy Scriptures;otherwise, our experience, as is too often the case,will degenerate intowildenthusiasm.Manyardentprofessorsseemtooreadily to take it forgranted thatall religious feelingsmustbegood.They therefore takenocaretodiscriminatebetweenthegenuineandthespurious,thepuregoldandthetinsel.Theironlyconcernisabouttheardoroftheirfeelings;notconsidering that if they are spurious, the more intense they are, thefurther will they lead them astray. In our day there is nothing morenecessarythantodistinguishcarefullybetweentrueandfalseexperiencesinreligion;to"testthespirits—whethertheyarefromGod."(1John4:1)Andinmakingthisdiscrimination,thereisnoothertestbuttheinfallibleWordofGod;leteverythought,motive,impulseandemotionbebroughtto this touchstone. "To the law and the testimony; if they speak notaccordingtothese,itisbecausethereisnolightinthem."(Isa8:20)

If genuine religious experience is nothingbut the impressionofdivine truthon themind,by the energyof theHolySpirit,then it is evident thataknowledgeof the truth isessential togenuinepiety.Error never can under any circumstances produce theeffects of truth. This is now generally acknowledged. But it is not soclearlyunderstoodbyall, that anydefect inourknowledgeof the truth

must, just so far as the error extends, mar the symmetry of theimpressionproduced.Theerror,inthiscase,isofcoursenotsupposedtorelatetofundamentaltruths,forthentherecanbenogenuinepiety;butwherea true impression ismade, itmayberenderedverydefective, forlackofacompleteknowledgeofthewholesystemofrevealedtruth;oritsbeautymarred by the existence of some errorsmingledwith the truth,whichmaybewellillustratedbyreturningagaintotheseal.Supposethatsomepartoftheimageinscribedonithasbeendefaced,orthatsomeofthelettershavebeenobliterated,itisevidentthatwhentheimpressionismadeonthewax,therewillbeacorrespondingdeficiencyordeformity,althoughinthemaintheimpressmaybecorrect.

Thereisreasontobelieve,therefore,thatallignoranceofrevealedtruth,or error respecting it,must be attendedwith a corresponding defect inthe religious exercises of the person. This consideration teaches us theimportanceoftruth,andthedutyofincreasingdailyintheknowledgeofour Lord and Savior Jesus Christ. This is the true and onlymethod ofgrowing in grace. Theremay bemuch correct theoretical knowledge, Iadmit,wherethereisnoimpressioncorrespondingwith itontheheart;butstill,allgoodimpressionsontheheartarefromthetruth,andfromthe truth alone.Hencewe find, that those denominations of Christianswhich receive the system of evangelical truth only in part, have adefective experience; and their Christian character, as a body, is so fardefective;andevenwheretruepietyexists,weoftenfindasadmixtureofwildenthusiasm,self-righteousness,orsuperstition.Andevenwherethetheoryofdoctrinal truth is complete, yet if therebeanerror respectingthe terms of Christian communion, by narrowing the entrance intoChrist's fold toadegreewhichHisWorddoesnotauthorize, thissingleerror,whatever professionsmay bemade to the contrarywith the lips,alwaysgenerates a narrow spirit of bigotry,which greatly obstructs thefree exercise of that brotherly love which Christ made the badge ofdiscipleship.

If these things be so, then let all Christians use unceasing diligence inacquiringacorrectknowledgeofthetruthasitisinJesus;andletthempray without ceasing for the influence of theHoly Spirit to render thetruth effectual in the sanctification of the whole man, soul, body, and

spirit. "Sanctify them through your truth; your word is truth", (John17:17)wasaprayerofferedupbyChristinbehalfofallwhomtheFatherhadgivenHim.

EarlyReligiousImpressions

Differentresults—Classesofpeopleleastimpressed—Examplesofineffectualimpressions

There is no necessity for any other proof of native depravity than theaversion which children early manifest to pious instruction and tospiritualexercises.Fromthiscauseitproceeds,thatmanychildrenwhohavetheopportunityofagoodpiouseducationlearnscarcelyanythingofthe most important truths of Christianity. If they are compelled tocommitthecatechismtomemory,theyareaccustomedtodothiswithoutever thinkingof thedoctrinescontained inthewordswhichtheyrecite;so that, when the attention is at any time awakened to the subject ofreligion as a personal concern, they feel themselves to be completelyignorant of the system of divine truth taught in the Bible. Yet even tothesethetruthscommittedtomemoryarenowofgreatutility.Theyarelike a treasure which has been hidden, but is now discovered. Of twopeople under conviction of sin, one of whom has had sound religiousinstruction and the other none, the former will have an unspeakableadvantageoverthelatterinmanyrespects.

Many children, and especially those who have pious parentswho speak to them of the importance of salvation, are thesubjectsofoccasionalreligiousimpressionsofdifferentkinds.Sometimestheyarealarmedbyhearinganawakeningsermon,orbythesuddendeathofacompanionoftheirownage;oragain,theyaretenderlyaffected even to tears from a consideration of the goodness andforbearanceofGod,orfromarepresentationoftheloveandsufferingsofChrist.Therearealsoseasonsoftransportingjoywhichsomeexperience,

especiallyafterbeingtenderlyaffectedwithasenseofingratitudetoGodfor His wonderful goodness in sparing them, and bestowing so manyblessingsupon them.These transient emotionsof joy cannot alwaysbeeasily accounted for—but they are commonly preceded or accompaniedbyahopeorpersuasionthatGodisreconciledandwillreceivethem.

In some cases it would be thought that these juvenile exercises wereindicationsofachangeofheart,didtheynotpassawaylikethemorningcloud or early dew, so as even to be obliterated from the mind whichexperienced them. Some undertake to account for these religiousimpressionsmerely from the susceptible principle of human nature, inconnectionwiththeexternalinstructionsoftheWordandsomestrikingdispensations of Providence; but the cause assigned is not adequate,becausethesamecircumstancesoftenexistwhennosucheffectsfollow.Othersascribethemtotheevilspirit,whoiseverseekingtodeceiveanddelude unwary souls by inspiring themwith a false persuasion of theirgoodestate,whiletheyareinthegallofbitternessandbondofiniquity.WhileIwouldnotdenythatSatanmaytakeadvantageofthesetransientexercisestoinduceafalsehope,Icannotbepersuadedthatheproducesthese impressions; foroften thepeople,beforeexperiencing them,wereas careless and stupid as he could wish them to be, and because thetendency of these impressions is beneficial. The youth thus affectedbecomesmoretenderinconscience,forsakesknownsinbeforeindulged,has recourse toprayer, and feels strongdesiresafter eternalhappiness.These are not what Satan would effect, if he could, unless we couldsuppose that he was operating against himself, which our Savior hastaughtustobeimpossible.

Iamofopinion,therefore,thatthesetransientimpressionsshouldbeascribedtothecommonoperationsoftheSpiritofGod,andmayhave some inexplicable connectionwith the future conversion andsalvationoftheperson.ThereisacommonpracticalerrorinthemindsofmanyChristiansinregardtothismatter.Theyseemtothinkthatnothinghas any relation to the conversion of the sinner but that whichimmediatelyprecededthisevent;andtheChristianisreadytosay,Iwasawakened under such a sermon, and never had rest until I found it inChrist;makingnothingofallprevious instructionsandimpressions.So,

whenarevivaloccursundertheawakeningdiscoursesofsomeevangelist,people are ready to think thatheonly is the successfulpreacherwhoselabors God owns and blesses; whereas he does but bring forward tomaturity,feelingsandconvictionswhichhavebeenlongsecretlyformingand growing within the soul—but so imperceptibly that the personhimselfwaslittlesensibleofanychange.

Itmaybe justly and scripturally compared to a growing crop: after theseedissownitvegetates,weknownothow,andthenitreceivesdailythesun'sinfluence,andfromtimetotimerefreshingshowers;andlater,aftera long drought, there comes a plentiful shower, by means of which,nutrimentisaffordedfortheformationofthefullcornintheear.Noonewilldispute the importanceandefficacyof this lastshower inmaturingthegrain;buthadtherebeennocultivationandnoshowerslongbefore,thishadneverproducedanyeffect.

Whetherthosewhoareneverconvertedarethesubjectsofthesereligiousimpressions, as well as those who are afterwards brought to faith inChrist, isaquestionnoteasilyanswered.That theyexperiencedreadfulalarms and pungent convictions at times, and also tender drawings,cannotbedoubted;butwhetherthose"choseninChrist"arenot,intheirnaturalstate,subjecttoimpressionswhichothersneverexperience,mustremain undetermined, since we know so little of the real state of thehearts of most men; but as there is undoubtedly a specialprovidenceexercisedbyChristoverthosesheepnotyetcalledinto the fold, I cannot but think it probable that they are ofteninfluencedbytheHolySpiritinapeculiarmanner,toguardthemagainstfatal errors anddestructive habits, and toprepare them,bydegrees, toreceivethetruth.

We know very little, however, of what is passing in the minds ofthousandsaroundus.Thezealouspreacheroftenconcludesandlamentsthat there is no impression on the minds of his hearers, when, if thecoveringofthehumanheartcouldbewithdrawn,hewouldbeastonishedand confounded at the variety and depth of the feelings experienced.Thoseimpressionswhichmanifest themselvesbya flowoftearsarenotthedeepest—butoftenverysuperficial;whilethemostsolemndistressesofthesoulareentirelyconcealedbyakindofhypocrisywhichmenearly

learntopractice,tohidetheirfeelingsofareligiouskindfromtheirfellowcreatures.Amanmaybesomuchindespairastobemeditatingsuicide,whenhisnearestfriendsknownothingofit.

Theattemptat immediateeffect,andtheexpectationof it, isoneof theerrorsofthepresenttimes;indeed,itistheverywatchwordofacertainparty.But let usnot bemisunderstood;wedonotmean to say that allmenarenotunderindispensableobligationsimmediatelytoobeyallthecommandsofGod.Concerningthis,therecanbenodifferenceofopinion.But the people to whom we refer, seem to think that nothing is donetowardsthesalvationofmenbutatthemomentoftheirconversion,andthateverygoodeffectmustbeatoncemanifest.Perhapssomeonemayinfer that we believe in a gradual regeneration, and that special gracediffers from common only in degree; but such an inference would beutterlyfalse,fortherecanbenomediumbetweenlifeanddeath;butwedo profess to believe and maintain, that there is a gradualpreparation,bycommongrace,forregeneration,whichmaybegoingonfromchildhoodtomatureage;andwebelievethat,asnomortalcantell theprecisemomentwhenthesoul isvivified,andastheprincipleofspirituallifeinitscommencementisoftenveryfeeble,soitisan undoubted truth, that the development of the new life in thesoul may be, and often is, very slow; and not infrequently thatwhich is called conversion is nothing else but a more sensible andvigorousexerciseofaprinciplewhichhas longexisted; justas the seedundergroundmayhavelife,andmaybestrugglingtocomeforthtoopenday; but it may meet with various obstructions and unfavorablecircumstanceswhich retard its growth.At length,however, itmakes itswaythrough the earth, and expands its leaves to the light and air, andbeginstodrink in fromevery source thatnutrimentwhich itneeds.Noonesupposes,however,thatthemomentofitsappearingabovegroundisthe commencement of its life; but this mistake is often made in theanalogouscaseof theregenerationof thesoul.The firstclearand livelyexerciseoffaithandrepentanceismadethedateoftheoriginofspirituallife,whereas itexisted ina feeblestate,andput forthobscureacts longbefore.I find,however, thatIamanticipatingadiscussion intendedforanotherpartofthiswork.

AtpresentIwishonlytoremarkfurther, thatwhathasbeensaidaboutearly impressionsandjuvenileexercisesofreligion—isnotapplicabletoall.

Thereare,alas!manywhoseemtoremainunmovedamidstall the lightandmeansbywhichmostaresurroundedinthisland;andthesetooareoften found in the families of the pious, and do actually pass throughmore than one revival without partaking of any unusual influence, orexperiencing any strong religious feeling. Esau had a title to thebirthright,andyethesodespised thispeculiarblessing thatheactuallysolditfor"somelentilstew".(Gen25:34;Heb12:16)Abraham,too,hadhis Ishmael, and Jacob a troop of ungodly children. Eli's sons werewickedintheextreme,andSamuel'scamenotuptowhatwasexpectedfromthechildrenofsuchafather.AmongallDavid'schildrenwereadofnone who feared God, but Solomon. Those, however, who becomeextremelywickedhaveoftenresistedthestrivingsof theSpirit;andnotinfrequentlythemostimpiousblasphemersandatheistshaveoncebeenmuchundertheinfluenceofreligiouslightandfeeling;butquenchingtheSpirit,havebeengivenupto"believealie",(2Thess2:11)and"toworkalluncleannesswithgreediness".(Eph4:19)

Wehavesaidthattherearesomepeoplewhogrowuptomanhoodwithout experiencing any religious impressions, except meremomentarythoughtsofdeathandjudgment;andthesemaybepeopleofa very amiable disposition and moral deportment; and these veryqualitiesmaybe, inpart, the reasonof their carelessness.Theycommitnogrosssins,theremembranceofwhichwoundstheconscience.Beingofa calmandcontented temper, and fondof taking their ease—they shunreligiousreflection,andturnawaytheirthoughtsfromthetruth,whenitis presented to them from the pulpit. Some people of this descriptionhave been awakened and converted at mature age, and have thenconfessedthattheylivedasmuchwithoutGodasatheists,andseldom,ifever,extendedtheirthoughtstofuturity.Ofcoursetheyutterlyneglectedsecretprayer,andlivedinthemidstofgospellightwithoutbeingintheleastaffectedbyit.

There is, moreover, another class who seem never to feel the force ofreligious truth.Theyaresuchasspendtheirwholewakinghours inthe

giddy whirl of amusement or company. Full of health and spirits, andoptimistic in their hopes of enjoyment from the world, they put awayseriousreflectionastheverybaneofpleasure.Theverynameofreligionishatefultothem:andalltheyaskofreligiouspeopleistoletthemalone,that theymay seize the pleasures of lifewhilewithin their reach. Ifwemayjudgefromappearances,thisclassisverylarge.Wefindtheminthemajorityinmanyplacesoffashionableresort.Thetheater,theballroom,and the very streets are full of such. They flutter gaily along, and keepcompanywitheachother—whiletheyarestrangerstoallgravereflection,eveninregardtothesoberconcernsofthislife.Ifapiousfriendevergetsthe opportunity of addressing a word of serious advice to them, theirpolitenessmaypreventthemfrombehavingrudely—butnosoonerishisbackturned,thantheylaughhimtoscorn,andhateanddespisehimforhis pains. They habituate themselves to think that religion is anawkwardlyfoolishthing,andwonderhowanypersonofsensecanbeartoattendtoit.

Veryoftenthishighreverieofpleasureisshort: insuchaworldasthis,eventsareapttooccurwhichdashthe'cupofsensualdelights'whileitisatthelips.Deathwilloccasionallyintrudeevenuponthismirthfulcircleandputaspeedyendtotheirunreasonablemerriment.Ohowsadisthespectacle, toseeoneof the 'votariesof fashion'suddenlycutdown,andcarried to thegrave!Whenmortal sickness seizes suchpeople, theyarevery apt to be delirious, if not with fever, yet with fright; and theirmeddlesomeandcruelfriendsmakeittheirchiefstudytobarouteveryideaof religion, and to flatter thepoordying creaturewith thehopeofrecovery,untildeathhasactuallyseizedhisprey.Suchaneventproducesa shock in the feelings of survivors of the same class—but such is thebuoyancy of their feelings and their forgetfulness ofmournful events—that they are soon seen dancing along the slippery path, with asmuchinsanethoughtlessnessasbefore!

Nothingwhich ever occurs tends somuch to disturb the career of thismultitude,aswhenoneof theirnumber is converteduntoGod.At firstthey are astounded, and for a moment pause—but they soon learn toascribe the change to some natural cause, or to some strangecapriciousnessoftemper,ordisappointmentinearthlyhopes.Verysoon

youwillseethemasmuchestrangedfromsuchanone,althoughbeforean intimate friend, as if he had never been of the number of theiracquaintances. Often his nearest relatives are ashamed of him, and, asmuch as possible, shun his company.How absurd then is it for any topretend that men naturally love God, and only need to know Hischaracter to revere it! If there be a truth established beyond allreasonablequestionbyuniformexperience, it is, that loversofpleasurearetheenemiesofGod.

Theclassofspeculating,moneymaking,business-doingmenisprobablyasnumerous,and thoughmoresober in their thoughts,yetasfarfromGod,andasdestituteoftruereligionasthosealreadydescribed;butaswe find thesenotcommonlyamongtheyouth—butmiddleaged,weshallnotattempttodelineatetheircharacterordescribetheirfeelings.I must return to the consideration of early religious impressionswhichdonotterminateinasoundconversiontoGod.

Someforty-fiveyearsago,Iwasfrequentlyinafamilywheretheparents,though respecters of religion, were not professors. They had a sweet,amiable little daughter, eight or ten years of age, who had all theappearance of eminent piety. She loved the Bible, loved preaching andpious people, was uniform and constant in retiring for devotionalexercises,andspokefreely,whenasked,ofthefeelingsofherownmind.Ithink I never had less doubt of any one's piety than of this little girl's.There was no forwardness nor pertness, nor any assumption ofsanctimoniousairs.Allwassimplicity,modesty,andconsistency;shewasserious but not somber, solemn and tender in her feelings, withoutaffectation.Sheappliedforadmissiontothecommunion—andwhodarerefuse entrance into the fold to such a dear lamb? Here my personalacquaintanceends.Butyearsafterwards,uponinquiry,Ifoundthatwhenshegrewtowomanhood,shebecamemirthfulandcareless,andentirelyrelinquishedherreligiousprofession.MyArminianneighbor, Iknow, ifhehadthechancetowhisperinmyear,wouldsay,"Ihavenodifficultyinaccountingforthiscase;shewasachildofGod—butfellfromgrace."ButI have never been able to adopt this method of explaining suchphenomena.

TherearefewtruthsofwhichIhaveamoreunwaveringconviction,than

that the sheep of Christ, for whom He laid down His life, shall neverperish.Idobelieve,however,thatgracemayforaseasonsinkso lowintheheartintowhichithasentered,andbesooverborneandburiedover—thatnonebutGodcanperceiveitsexistence.Nowthatmayhavebeenthe fact in regard to thisdear child, forher laterhistory isunknown tome. She may, for anything I know, be still alive, and be now a living,consistent member of Christ's Church, and may possibly peruse theselines,thoughifsheshould,shemaynotrecognizeherownearlyfeatures,taken down from memory after the lapse of so many years. But thepicture is not of one person only—but ofmany, differing only in trivialcircumstances.

I retainadistinct recollectionofanothercaseofastill earlierdate,andwhere thehistory ismorecomplete.Anobscureyouth, thesonofpiousparents,inatimeofawakeningseemedtohavehisattentiondrawntotheconcerns of his soul, so that he seriously anddiligently attended on allreligiousmeetings.Hehadtheappearanceofdeephumility,andthoughfree to speak, when interrogated, was in no respect forward or self-sufficient. Indeed, he was scarcely known or noticed by the religiouspeoplewhowereinthehabitofattendingprayermeetings.Ithappenedthat,onaninclementevening,veryfewwerepresent,andnoneofthosewhowereaccustomedtotakeapart in leadingthedevotionalexercises.Thepersonatwhosehousethemeetingwasheld,notwishingtodismissthe few who were present with a single prayer, asked this youth if hewouldnotattempttomakeaprayer.Hereadilyassented,andperformedthis service with so much fervor, fluency, and propriety of expression,thatallwhohearditwereastonished.Fromthistimehewascalleduponmorefrequentlythananyotherandofteninthepubliccongregation;forsomepeoplepreferredhisprayerstoanysermons;andImustsay,thatIneverheardanyonepraywhoseemedtometohavesuchagiftofprayer.Themost appropriate passages of Scripture seemed to come to him inrapidsuccession,asifbyinspiration.Nowthecommoncrywas,thatheought tobe taken fromthe tradewhichhewas learning (forhewasanapprentice) andbeput to theological study.The thingdemandedby somany was not difficult to accomplish. He began a regular course ofacademical studies, and his progress, though not extraordinary, wasrespectable.But,alas!howweakisman!howdeceitfulistheheart!This

youngman soon began to exhibit evidence too plain, that conceit andself-confidence were taking root and growing very rapidly. He becameimpatientofopposition,arroganttowardshissuperiors,andunwillingtoyieldtoreproofadministeredinthemostpaternalspirit.Whenthetimecame to enter upon trials for theministry, the Presbytery, towhich heapplied,refusedtoreceivehimundertheircare.Butthissolemnrebuff,instead of humbling him, only provoked his indignation, and, as if indespiteofthem,heturnedatoncetothestudyofanotherprofession,inwhichhemighthavesucceededhadheremainedmoralandtemperateinhishabits;butfallingintobadcompany—hebecamedissipatedandsooncame, without any known reformation, to a premature death. Nowsuppose this man had been permitted to enter the ministry, theprobabilityisthat,thoughhisunchristiantemperwouldhavedonemuchevil, yet hewouldhave continued in the sacred office to his dying day."Lethimthatthinkshestandstakeheedlesthefall."(1Cor10:12)

PietyinChildren

Comparativelyfewrenewedinchildhood—Soulawakenedindifferentways—Legalconvictionnotanecessarypartoftrue

religion—Progressofconviction

Many believe that infants are naturally free frommoral pollution and,therefore, need no regeneration. But this opinion is diametricallyopposite to the doctrine of Scripture, and inconsistent with theacknowledgedfactthat,assoonastheyarecapableofmoralaction,alldogoastrayandsinagainstGod.Ifchildrenwerenotdepraved,theywouldbe naturally inclined to love God and delight in His holy law; but thereverseistrue.

There is no ground for those who are still impenitent to comfortthemselveswiththenotionthattheywereregeneratedinearlychildhood—for piety in a child will be as manifest as in an adult; and in some

respects,moreso,becausetherearesofewyoungchildrenwhoarepious,and because they havemore simplicity of character and aremuch lessliable toplay thehypocrite thanpeopleofmatureage.Meredecencyofexternal behavior, with a freedom from gross sins, is no evidence ofregeneration; for these things may be found in many whose spirit isproudandself-righteous,andentirelyopposite to thereligionofChrist.Andweknowthatoutwardregularityandsobrietymaybeproducedbytherestraintsofareligiouseducationandgoodexample,wheretherearefoundnoneoftheinternalcharacteristicsofgenuinepiety.

Supposethen,thatinacertaincasegracehasbeencommunicatedatsoearlyaperiodthatitsfirstexercisescannotberemembered,whatwillbetheevidenceswhichweshouldexpecttofindofitsexistence?Surely,weoughtnottolookforwisdom,judgment,andthestabilityofadultyears,eveninapiouschild.Weshouldexpect,ifImaysayso,achildishpiety—asimple,devout,andtenderstateofheart.AssoonassuchachildshouldobtainthefirstideasofGodasitsCreator,Preserver,andBenefactor,andofChristasitsSavior,whoshedHisbloodandlaiddownHislifeforuson the cross—itwouldbepiously affectedwith these truths, andwouldgive manifest proof that it possessed a susceptibility of emotions andaffectionsofheartcorrespondingwith theconceptionsof truthwhich itwas capable of taking in. Such a child would be liable to sin, as allChristians are—but when made sensible of faults, it would manifesttenderness of conscience and genuine sorrow, and would be fearful ofsinning afterwards. When taught that prayer was both a duty and aprivilege, itwould takepleasure indrawingnear toGod, andwouldbeconscientiousinthedischargeofsecretduties.Atrulypiouschildwouldbeanaffectionateandobedientchildtoitsparentsandteachers;kindtobrothers and sisters, and indeed to all other people; and would take alively interest in hearing of the conversion of sinners, and theadvancementofChrist'skingdomintheworld.

We ought not to expect from a regenerated child uniform attention toserious subjects, or a freedom from that gaiety and volatilitywhich arecharacteristicofthattenderage;butweshouldexpecttofindthenaturalpropensity moderated, and the temper softened and seasoned, by thecomminglingofpiousthoughtsandaffectionswiththosewhichnaturally

flowfromtheinfantmind.Whensuchchildrenarecalled,inProvidence,to leave theworld, then commonly their piety breaks out into a flame,andtheseyoungsaints,underthe influenceofdivinegrace,areenabledsotospeakoftheir lovetoChristandconfidenceinHim,asastonishes,while itputs to shame agedChristians.Many examples of this kindwehaveonrecord,where theevidenceofgenuinepietywasas strongas itwell could be. There is a peculiar sweetness, as well as tenderness, inthese early buddings of grace.In short, the exercisesof gracearethesameinachildasinanadult,onlymodifiedbythepeculiaritiesinthecharacterandknowledgeofachild.Indeed,manyadults inyearswho are made the subjects of grace are children in knowledge andunderstanding, and require the same indulgence, in our judgments ofthem,aschildreninyears.

Tothosewhocannotfixanycommencementoftheirpiousexercises—butwhopossess everyother evidenceof a changeofheart, Iwould say:Benot discouraged on this account—but rather be thankful that you havebeen so early placed under the tender care of the great Shepherd, andhave thus been restrained from committing many sins to which yournature,aswellasthatofothers,wasinclined.Thehabitualevidencesofpietyarethesame,atwhateverperiodtheworkcommenced.Ifyoupossessthese,youaresafe.Andearlypietyisprobablymoresteadyandconsistentwhenmaturedbyage,thanthatoflaterorigin,thoughthechange,ofcourse,cannotbesoevidenttoyourselvesorothers.

Theeducationofchildrenshouldproceedontheprinciplethattheyareinan unregenerate state, until evidences of piety clearly appear, inwhichcasetheyshouldbesedulouslycherishedandnurtured.TheseareChrist'slambs—"littleones,whobelieveinHim"(Matt18:6;Mark9:42)—whomnone shouldoffendormisleadupon theperil of a terriblepunishment.But though the religious education of children should proceed on theground that they are destitute of grace, it ought ever to be used as ameansofgrace.Everylesson,therefore,shouldbeaccompaniedwiththeliftingupoftheheartoftheinstructortoGodforablessingonthemeans."Sanctifythemthroughyourtruth;yourwordistruth."(John17:17)

AlthoughthegraceofGodmaybecommunicatedtoahumansoulatanyperiodof itsexistence in thisworld,yet the factmanifestly is, that very

few are renewed in early childhood. Most people with whom we havebeenacquaintedgrewupwithoutgivinganydecisiveevidenceofachangeofheart.Thoughreligiouslyeducated,yettheyhaveevincedalackoflovetoGod,andanaversiontospiritual things.Menareveryreluctant, it istrue,toadmitthattheirheartsarewickedandatenmitywithGod.Theydeclarethattheyareconsciousofnosuchfeeling—butstilltheevidenceof a dislike to the spiritual worship of God they cannot altogetherdisguise;andthisisnothingelsebutenmitytoGod.TheymighteasilybeconvictedoflovingtheworldmorethanGod,thecreaturemorethantheCreator;andweknowthathewhowillbethe friendof theworld is theenemyofGod.

Letthemostmoralandamiableofmankind,whoareinthisnaturalstate,beaskedsuchquestionsasthese:Doyoutakerealpleasure inperusingthesacredScriptures,especiallythosepartswhicharemostspiritual?Doyoutakedelightinsecretprayer,andfindyourheartdrawnouttoGodinstrong desires? Do you spend much time in contemplating the divineattributes?Areyouinthehabitofcommuningwithyourownhearts,andexamining the true temper of your souls? No unregenerate people cantrulyanswerthese,andsuchlikequestions,intheaffirmative.

It is evident, then, thatmost peoplewhomwe see around us andwithwhomwedailyconverse,areinthegallofbitternessandbondofiniquity,and,continuing in thatstate,whereChrist is theynevercancome.Andyet,alas!theyareateaseinZion,andseemtohavenofearofthatwrathwhichiscoming.Theircaseisnotonlydangerous—butdiscouraging.Yetthosewhoarenowinastateofgrace,yesthoseofourracewhoarenowinheaven,wereonceinthesamecondition.You,myreader,maynowbeamemberofChrist'sbodyandheirofHisglory;butyoucaneasilylookbackandrememberthetimewhenyouwereasunconcernedaboutyoursalvationasanyofthemirthful,whoarenowflutteringaroundyou.Thesamepowerwhicharrestedyouisabletostoptheirmadcareer.Stillhopeandprayfortheirconversion.

Buttellme,howwereyoubroughttoturnfromyourwayward,downwardcourse? This, as it relates to the external means of awakening, wouldreceive a great variety of answers. One would say, "While hearing aparticular sermon, I was awakened to see my lost estate, and I never

found rest or peace until I was enabled to believe in the Lord JesusChrist."Anotherwouldanswer, "Iwasbrought to consideration,by thesolemn and pointed conversation of a pious friend who sought mysalvation." While a third would answer, "I was led to seriousconsideration,byhavingthehandofGod laidheavilyuponme insomeaffliction."Inregardtomany,theanswerwouldbe,thattheirmindsweregraduallyledtoseriousconsideration,theyscarcelyknowhow.

Now in regard to theseexternalmeansorcircumstances, itmattersnotwhethertheattentionwasarrestedandtheconscienceawakened,bythisorthatmeans,graduallyorsuddenly.Neitherdothesethingsatallassistin determining the nature of the effect produced. All who ever becamepiousmusthavebegunwithseriousconsideration,whatevermeanswereemployedtoproducethisstateofmind.Butallwho,foraseason,becomeserious, are not certainly converted. Theremay be solemn impressionsanddeepawakeningswhichneverterminateinasavingchange—butendin some delusion, or the person returns again to his old condition, orrather to one much worse; for it may be laid down as a maxim, thatreligious impressions opposed, leave the soul in amore hardened statethan before; just as iron, heated and then cooled, becomes harder. Ingeneral, those impressions which come gradually, without any unusualmeans, are more permanent than those which are produced bycircumstancesofa strikingandalarmingnature.Butevenhere there isno general rule. The nature of the permanent effects is the only surecriterion."Bytheirfruitsyoushallknowthem."(Matt7:20)

Thatconvictionofsinisanecessarypartofexperimentalreligion,allwill admit;but there isonequestion respecting thismatter, concerningwhichtheremaybemuchdoubt;andthatis,whetheralaw-work,priortoregeneration, isnecessary;or,whetheralltrueandbeneficialconvictionisnottheeffectofregeneration.Ifindthatahundredyearsagothiswasamatter in dispute between the two parties into which the Presbyterianchurchwasdivided,calledtheoldandnewside.TheTennentsandBlairsinsistedmuch on the necessity of conviction of sin by the law,prior toregeneration;whileThompsonandhisassociateswereofopinionthatnosuchworkwasnecessary,norshouldbeinsistedon.AsfarasIknow,theopinionofthenecessityoflegalconvictionhasgenerallyprevailed inall

our modern revivals: and it is usually taken for granted, that theconvictions experienced are prior to regeneration.But itwould be verydifficulttoprovefromScripture,orfromthenatureofthecase,thatsuchapreparatoryworkwasnecessary.

Supposeanindividualtobe,insomecertainmoment,regenerated;sucha soul would begin to see with new eyes, and his own sins would beamongthethingsfirstviewedinanewlight.Hewouldbeconvinced,notonly of the fact that theywere transgressions of the law—but hewouldalso see that they were intrinsically evil, and that he deserved thepunishment towhich they exposed him. It is only such a conviction asthis that reallypreparesasoul toacceptofChrist inallHisoffices;notonly as a Savior from wrath—but from sin. And it can scarcely bebelieved,thatthatclearviewofthejusticeofGodintheircondemnation,which most people sensibly experience, is the fruit of a mere legalconvictiononanunregenerateheart.ForthisviewofGod'sjusticeisnotmerelyofthefactthatthisisHischaracter—butofthedivineexcellencyof His attributes, which is accompanied with admiration of it, and afeeling of acquiescence or submission. This view is sometimes so clear,and the equity and propriety of punishing sin are somanifest, and thefeelingofacquiescencesostrong, that ithas laid the foundation for theveryabsurdopinion,thatthetruepenitentismadewillingtobedamnedfor thegloryofGod.Whensuchaconvictionasthis isexperienced,thesouliscommonlyneartocomfort,althoughatthemomentitiscommontoentertaintheopinion,thatthereisnosalvationforit.Itiswonderful,andalmostunaccountable,howcalmthesoulisintheprospectofbeingforeverlost.

AnoldladyoftheBaptistdenominationwasthefirstpersonIeverheardgiveanaccountofChristianexperience,andIrecollectthatshesaidthatshewas so deeply convinced that she should be lost, that shebegan tothinkhowsheshouldfeelandbeexercisedinhell;anditoccurredtoher,thatall in thathorridplacewereemployed inblasphemingthenameofGod.Thethoughtofdoingsowasrejectedwithabhorrence,andshefeltasifshemustandwouldloveHim,eventhere,forHisgoodnesstoher;forshesawthatshealonewastoblameforherdestruction,andthatHecould, inconsistencywithHischaracter,donothingelsebut inflict this

punishmentonher.Nowsurelyherheartwasalreadychanged,althoughnotarayofcomforthaddawneduponhermind.

Butistherenotbeforethis,generally,arebelliousrisingagainstGod,andadispositiontofindfaultwithHisdealings?Itmaybesoinmanycases—butthisfeelingisfarfrombeingasuniversalassomesuppose.Asfarasthetestimonyofpiouspeoplecanbedependedon,therearemanywhosefirstconvictionsareoftheevilofsin,ratherthanofitsdanger,andwhofeelrealcompunctionofspiritforhavingcommittedit,accompaniedwitha lively senseof their ingratitude.Thisquestion,however, isnotof anygreatpracticalimportance;buttherearesometrulypiouspeoplewhoaredistressed and perplexed, because they never experienced that kind ofconvictionwhichtheyhearothersspeakof,andthenecessityofwhichisinsisted on by somepreachers. Certainly thatwhich the reprobatemayexperience—whichisnotdifferentfromwhatalltheguiltywillfeelatthedayof judgment—cannotbeanecessarypartof truereligion;andyet itdoes appear to be a common thing for awakened people to be at firstunderamerelegalconviction.

Though man, in his natural state, is spiritually dead, that is, entirelydestituteofanysparkoftrueholiness,yet ishestillareasonablebeing,andhasaconsciencebywhichheiscapableofdiscerningthedifferencebetween good and evil, and of feeling the force ofmoral obligation. Byhaving his sins brought clearly before his mind, and his conscienceawakenedfromitsstupor,hecanbemadetofeelwhathistrueconditionis as a transgressorof theholy lawofGod.This sight and senseofsin,under the influence of the common operations of the Spirit of God, iswhatisusuallystyledconvictionofsin.Andtherecanbenodoubtthattheseviewsand feelingsmaybeveryclearandstrong inanunrenewedmind. Indeed, they do not differ in kind from what every sinner willexperience at the day of judgment, when his own conscience willcondemn him, and he will stand guilty before his Judge. But there isnothinginthiskindofconvictionwhichhasanytendencytochangetheheart,ortomakeitbetter.

Some indeed have maintained, with some show of reason, that undermerelegalconvictionthesinnergrowsworseandworse;andcertainlyhesees his sins to be greater in proportion as the light of truth increases.

Thereisnot,therefore,insuchconvictions,howeverclearandstrong,anyapproximationtoregeneration.Itcannotbecalledapreparatoryworktothischange, in thesenseofdisposing theperson toreceive thegraceofGod.Theonlyendwhichitcanansweristoshowtherationalcreaturehistrue condition, and to convince the sinner of his absolute need of aSavior.UnderconvictionthereisfrequentlyamoresensiblerisingoftheenmityoftheheartagainstGodandHislaw;butfeelingsofthiskinddonotbelongtotheessenceofconviction.Thereisalsosometimesanawfulapprehensionofdanger; the imagination is filledwith strong imagesofterror, and hell seems almost uncovered to the view of the convincedsinner. But theremay bemuch of this feeling of terror, where there isvery little real conviction of sin; and on the other hand, there often isdeepandpermanentconviction,wherethepassionsandimaginationareverylittleexcited.

When the entrance of light is gradual, the first effect of an awakenedconscienceis,toattempttorectifywhatnowappearstohavebeenwrongin the conduct. It is very common for the conscience, at first, to beaffectedwithoutwardactsoftransgression,andespeciallywithsomeoneprominentoffence.Anexternalreformationisnowbegun:forthiscanbeeffected bymere legal conviction. To this is added an attention to theexternaldutiesofreligion,suchasprayer,readingtheBible,hearingtheWord,etc.Everything,however, isdonewitha legal spirit; that is,withthe wish and expectation of making amends for past offences; and ifpainful penances should be prescribed to the sinner, he will readilysubmittothemifhemay,bythismeans,makesomeatonementforhissins.Butasthelightincreases,hebeginstoseethathisheartiswicked,and to be convinced that his very prayers are polluted for lack of rightmotivesandaffections.He,ofcourse,triestoregulatehisthoughtsandtoexerciserightaffections;butherehiseffortsprovefruitless.Itismucheasiertoreformthelife,thantobringthecorruptheartintoarightstate.

The case nowbegins to appear desperate. The sinner knowsnotwhichwaytoturnforreliefand, tocaptheclimaxofhisdistress,hecomesatlength to be conscious of nothing but unyieldinghardness of heart.Hefearsthattheconvictionwhichheseemedtohaveisgone,andthatheis

left to total obduracy. In these circumstances he desires to feel keencompunction and overwhelming terror, for his impression is that he isentirely without conviction. The truth is, however, that his convictionsarefargreater than ifheexperienced thatsensibledistresswhichhesomuchcourts.Inthiscase,hewouldnotthinkhisheartsoincurablybad,becauseitcouldentertainsomerightfeeling—butasitis,heseesittobedestituteofeverygoodemotionandofall tenderrelentings.Hehasgotdown to the core of iniquity, and finds within his bosom a heartunsusceptibleofanygoodthing.Doeshehearthatothershaveobtainedreliefbyhearingsuchapreacher, readingsuchabook, conversingwithsomeexperiencedChristian?Heresortstothesamemeans—butentirelywithouteffect.Theheartseemstobecomemoreinsensible,inproportionto the excellence of themeans enjoyed. Though he declares he has nosensibility of any kind, yet his anxiety increases; and perhaps hedeterminestogivehimselfupsolelytoprayerandreadingtheBible;andifheperishes,toperishseekingformercy.

Buthoweverstrongsuchresolutionsmaybe,theyarefoundtobeinvain;fornow,whenheattemptstopray,hefindshismouthasitwereshut.Hecannot pray. He cannot read. He cannot meditate. What can he do?Nothing.Hehascometo theendofhis legalefforts;and theresulthasbeenthesimple—deepconvictionthathecandonothing;andifGoddoesnot mercifully interpose, he must inevitably perish. During all thisprocesshehassomeideaofhisneedofdivinehelp—butuntilnowhewasnot entirely cut off from all dependence on his own strength andexertions.Hestillhopedthat,bysomekindofeffortorfeelinghecouldpreparehimself for themercyofGod.Nowhedespairsof this, andnotonly so—but for a season he despairs, it may be, of salvation—giveshimselfup for lost. I donot say that this is a necessary feeling, by anymeans—butIknowthatitisverynatural,andbynomeansuncommon,inrealexperience.

Butconvictionhavingaccomplishedallthatitiscapableofeffecting,thatis, having emptied the creature of self-dependence and self-righteousness, and brought him to the utmost extremity—even to thebordersofdespair, it is timeforGodtowork.Theproverbsays,"Man'sextremity isGod'sopportunity."So it is inthiscase;andat this time, it

mayreasonablybesupposed,theworkofregenerationiswrought, foranew state of feeling is now experienced. Upon calm reflection, GodappearstohavebeenjustandgoodinallHisdispensations;theblameofitsperdition the soul fully takesupon itself, acknowledges its ill-desert,andacquitsGod."Againstyou,youonly,haveIsinnedanddonethisevilin your sight, that youmightbe justifiedwhen you speak, andbe clearwhenyoujudge."(Psalm51:4)Thesinnerresignshimselfintothehandsof God, and yet is convinced that if he does perish, he will suffer onlywhat his sins deserve. He does not fully discover the glorious planaccordingtowhichGodcanbejustandtheJustifieroftheungodlywhobelieveinJesusChrist.

TheaboveisnotgivenasacourseofexperiencewhichallrealChristianscan recognize as their own—but as a train of exercises which is verycommon. And as I do not consider legal conviction as necessary toprecede regeneration—but suppose there are cases in which the firstseriousimpressionsmaybetheeffectofregeneration,Icannot,ofcourse,consideranyparticulartrainofexercisesunderthelawasessential.Ithasbeenadmitted,however, that legal convictiondoes in fact takeplace inmost instances, prior to regeneration; and it is not an unreasonableinquiry—'why is the sinner thusawakened?'Whatgoodpurposedoes itanswer? The reply has been already partially given; but it may beremarked,thatGoddealswithmanasanaccountable,moralagent,andbeforeherescueshimfromtheruinintowhichheissunk,hewouldlethimseeand feel, insomemeasure,howwretchedhiscondition is;howhelpless he is in himself, and how ineffectual are his most strenuousefforts to deliver himself from his sin and misery. He is thereforepermittedtotryhisownwisdomandstrength.Andfinally,Goddesignstoleadhimtothefullacknowledgmentofhisownguilt,andtojustifytherighteousJudgewhocondemnshimtoeverlastingtorment.

Conviction,then,isnopartofasinner'ssalvation—buttheclearpracticalknowledge of the fact that he cannot save himself, and is entirelydependentonthesavinggraceofGod.

TheNewBirthanEventofGreatImportance

Theevidencesofthenewbirth—Diversitiesofexperienceinconverts—Examples—Causesofdiversity

Thereisnomoreimportanteventwhichoccursinourworldthanthenewbirth of an immortal soul.Heirs to titles and estates, to kingdoms andempires, are frequently born—and such events are blazoned withimposing pomp, and celebrated by poets and orators. But what are allthese honors and possessions but the gewgaws of children—whencomparedwiththe inheritanceandglory towhicheverychildofGod isbornanheir!Butthisbeingabirthfromabove,andalltheblessingsandprivilegesof theyoungheir,ofahiddenandspiritualnature, theworldaroundcannotbeexpectedtotakealivelyinterestintheevent.ItiswiththechildrenofGodaswiththedivineSavior;"theworldknowsthemnot,asitknewhimnot".(1John3:1)ThenightonwhichHewasborn,therewasagreatcrowdofthedescendantsofDavid,collectedfromeverypartoftheHolyLand,wheretheywerescatteredabroad;butnoneofalltheseknew that a Savior was born that night. Yet the angels celebrated theevent in a truly celestial hymn, and announced the glad tidings to acompanyofsimpleshepherds,whowerewatchingtheirflocksintheopenfield.Sothesecelestial inhabitants, themessengersofGod,takea livelyinterest still in events in which a mirthful and ungodly world feel noconcern.For"there is joy in thepresenceof theangelsofGodoveronesinnerthatrepents".(Luke15:10)

How they know certainly when a soul is born to God, we need notinquire;fortheyhavefacultiesandsourcesofknowledgeunknowntous.Weknowthat"theyareallministeringspirits,sentforthtoministerforthosewhoshallbeheirsofsalvation";(Heb1:14)buthowtheycarryontheirministrywecannottell.Iftheevilspiritcaninjectevilthoughtsintoour minds, why may not good spirits suggest pious thoughts, oroccasionally make sudden impressions for our warning, or change, bysomemeans, the trainof our thoughts?Nodoubt thedevil soon learnsthe fact, when a sinner is converted unto God; for he has then lost asubject, andperhaps no conversion ever takes placewhich he does notuseeveryefforttoprevent.

But,toreturntooursubject,theimplantationofspirituallifeinasoulwhichisdeadinsin,isaneventtheconsequencesofwhichwill never end.When you plant an acorn, and it grows, you do notexpecttoseethematurity,muchlesstheendofthemajesticoak,whichwill expand its boughs and strike deeply into the earth its roots. Thefierceblastsofcenturiesofwintersmaybeatuponitandagitateit—butitresists them all. Yet finally this majestic oak, and all its toweringbranches,mustfall.Treesdieofoldage,aswellasmen.Buttheplantsofgraceshalleverlive.Theyshallflourishineverlastingverdure.Theywillbear transplanting to another climate—to another world. They shallbloomandbearfruitintheparadiseofGod.AtsuchanhouroneisborninZionuntoGod.Fewknowit.Fewcarefortheevent,orconsider itofmuchimportance.But,reader,thisfeeblegerm,thisincipientbud,willgoon to grow and flourish for infinitelymore years than there are sandsupontheseashore.

Todropthefigure—thisrenewedsoulwillbeseenandknownamongthesaints inheaven, andassisting in thenever-ceasing songsof thosewhosurround the throne of God and the Lamb, millions of ages hereafter.Pure andholy shall it be—"without spot orwrinkle or any such thing".(Eph 5:27) Bright as an angel, and as free from moral taint—but stilldistinguishedfromthosehappybeings,towhomitisequal,bysingingasong inwhich they cannever join; inwearing robesmadewhite in thebloodoftheLamb;andclaiminganearerkindredtotheSonofGodthanGabrielhimself.Canthateventbeofsmall import,which laysafoundationforimmortalbliss?—foreternallife?

Let us, then, patiently and impartially inquire into some of thecircumstances and evidences of the new birth. And here I cannot butremark,thatamongallthepreposterousnotionswhichanewandcrudetheology has poured forth so profusely in our day, there is nonemoreabsurd, than that adead sinner canbegetnew life inhimself.Theveryideaofaman'sbecominghisownfatherinthespiritualregenerationisasunreasonable as such a supposition in relation to our first birth. Awaywith all such soul-destroying, God-dishonoring sentiments! "Who wereborn,notofblood,norofthewilloftheflesh,norofthewillofman—butofGod" (John 1:13)—"Bornof theSpirit" (John3:8)—"AndyouhasHe

quickenedwhoweredeadintrespassesandsins".(Eph2:1)

Butwho can trace thework of the Spirit in thiswonderful renovation?Can we tell how our bones and sinews were formed in our mothers'wombs?Surely,then,theremustbemysteryinthesecondbirth!AsourLordsaidtoNicodemuswhendiscoursingonthisverysubject:"IfIhavetoldyouearthlythings,andyoubelievenot,howshallyoubelieveifItellyouofheavenlythings?"(John3:12)"Thewindblowswhereitwills,andyouhearthesoundthereof—butcannottellwhenceitcomes,andwhereitgoes."(John3:8)

Thereare,doubtless,greatdiversitiesintheappearancesofthemotionsandactingsofspirituallifeinitsincipientstages.Theagentisthesame,thedeadness of thesubjectthesame, the instrument the same, andthenatureoftheeffectthesame—ineverycase.Butstill,therearemanydiffering circumstances,which cause a great variety in appearance andexpression; such as the degree of vigor in the principle of lifecommunicated. I know, indeed, that there are some who entertain theopinion,thatthenewcreatureasitcomesfromthehandofGod—ifImaysospeak—isinallrespectsidenticalorofequalvalue.Butthisisnotthefact. There is asmuch difference in the original vigor of spiritual as ofnatural life. Now, who does not perceive what a remarkable differencethiswillmakeinalltheactingsandexternalexhibitionsofthisprinciple?

Asinnature,somechildrenassoonasbornareactiveandvigorousandhealthy, and let all around know quickly that they are alive and havestrong feeling too;whereasothers come into theworldwith so feebleasparkoflife,thatitcanhardlybediscernedwhethertheybreatheorhaveanypulsationintheirheartandarteries;andwhenitisascertainedthatthey live, the principle of vitality is so weak, and surrounded with somany untoward circumstances and symptoms, that there is a smallprospect of the infant reachingmaturity; just so it is in the new birth.Somearebroughtatonce into theclear lightofday.Theycome"outofdarkness intothemarvelous light"(1Pet2:9)of thegospel."Oldthingsare"consequently"passedaway,andallthingsarebecomenew".(2Cor5:17) The change is most obvious and remarkable. They are as ifintroduced into a newworld. The Sun of righteousness has risen uponthemwithoutaninterveningcloud.Theirperceptionofdivinethingsisso

newandsoclear,thattheyfeelpersuadedthattheycanconvinceothers,andcausethemtoseeandfeelastheydo.Indeed,theywonderwhytheydidnotalwaysseethingsinthislight,andtheydonotknowwhyothersdo not see them as they do. Such people can no more doubt of theirconversionthanoftheirexistence.SuchacasewasthatofSaulofTarsus.SuchalsowasthecaseofColonelJamesGardiner.

Nowthisbrightdaymaybecloudedover,oritmaynot.Inthecaseofthetwopeoplementioned,theredoesnotseemevertohavearisenapassingcloud tocreateadoubtwhether indeed theyhadbeenbrought to enjoythe light of a heavenly day. But many a day which begins with anunclouded sun is deformed by dark and lowering clouds, and evenagitated with tremendous storms, before it closes. So it may be in thespirituallife.Somecommencetheirpilgrimageunderthemostfavorableauspicesandseemtostandsofirmlyonthemountthattheyarereadytosay,"Ishallneverbemoved."(Psalm30:6)YetwhentheirLordhidesHisfacetheyaresoontroubled,andmaylongwalkindarkness,andenjoynolightorcomfort.Andcommonlythischangeisbroughtaboutbyourownspiritualprideandcarelessness.

Theopinioncommonlyentertained,thatthemostenormoussinnersarethesubjectsofthemostpungentconvictionsofsinandthemostalarmingterrorsofhell,isnotcorrect.Inregardtosuch,thecommencementofaworkofgraceissometimesverygradual,andtheimpressionsapparentlysoslight,thattheyaffordverylittlegroundofoptimisticexpectationsofthe result. On the other hand, some people of an unblemished moralcharacter, and who, from the influence of a religious education, havealways respected religion and venerated its ordinances, when broughtunderconviction,aremoreterriblyalarmedandmoreoverwhelmedwithdistressthanotherswhoseliveshavebeenstainedbygrosscrimes.PastorJohnNewton,1725-1807,whenawakenedtosomesenseofhissinfulanddangerouscondition,whichoccurredduringaviolentandlong-continuedstormatsea,thoughhisjudgmentwasconvincedthathewasthegreatestofsinners,andhedoubtedwhether itwaspossible forhimtobesaved,yetseemstohavehadnoverydeepfeelingsoragitatingfears.Hesays,"Itwasnotuntillongafter(perhapsseveralyears),whenIhadgainedsomeclear views of the infinite righteousness and grace of Christ Jesus my

Lord, that Ihadadeepand strongapprehensionofmy statebynatureandpractice;andperhapsuntilthenIcouldnothavebornethesight.Sowonderfully does the Lord proportion the discoveries of sin and grace.ForHeknowsourframe,andthatifHeweretoputforththegreatnessofHispower,apoorsinnerwouldbe instantlyoverwhelmed,andcrushedasamoth."

Andthoughfromthistimetherewasasensiblechange,andhismindwasturnedtowardstruereligion,yetitisevidentfromthehistoryofhislife,as well as his experiences afterwards, that grace existed during severalyears inthefeebleststateofwhichwecanwellconceive.Itappearedsomuch so to himself, that he warns all people from considering hisexperienceamodel for them."As tomyself," sayshe, "everypartofmycase has been extraordinary—I have hardly met a single instanceresembling it. Few, very few have been rescued from such a dreadfulstate,and those few that have been thus favoredhave generally passedthroughthemostsevereconvictions;and,aftertheLordhasgiventhempeace, their future lives have been usually more zealous, bright, andexemplarythancommon."

NowthisistheopinionwhichIthink,istakenupratherfromtheorythanan observation of facts. I think that those people who have beenmostconversantwithexercisedsoulswillsaythatthereisnogeneralrulehere—thatverypungentconvictionsanddeepdistressarefoundasfrequentlyinthosewhohavebeenpreservedfromoutbreakingtransgressions,asinthosenotedfortheirimmoralities.Thereseems,indeed,morereasonforsevere convictions in the latter case—but convictions are not uniformlyproportionedtothemagnitudeofcrimes.Andintruth,weareincapableofcomparingtogethertheheinousnessofthesinsofdifferentpeople.Themoralman,aswecallhim,maybe thegreater sinnerof the two,whenweighedinthebalancesofthesanctuary.Iheardapopularpreacheronceundertake to prove thatmoralmen and formal professorsmust, in allcases, be far more wicked than the blaspheming infidel and grossdebauchee.Theargumentwasplausible—butlaboredunderoneessentialdefect;andIwasofopinion,andstillam,thatsuchadoctrine ishighlydangerous, and calculated to encourage men to go to all lengths inwickedness.

WhenIwasaveryyoungpreacher,Iexpressedtheopinion,inasermonpreached inNorthCarolina, that themeremoralist and formalist weremore out of the way of conviction than the openly profane.When thesermonwasended,a fierce-lookingmancameup tomeandsaid that Ihad delivered precisely his opinion on one point, and mentioned theabovesentiment.I inquired,whenhewasgone,whohewas,andfoundthathewasthemostnotoriousprofligateinallthecountry;andnotlongafterwards he was apprehended and imprisoned, at the head of acompanyengagedinfeloniousacts.ThistaughtmealessonwhichIneverforgot.

Mr. Newton proceeds thus: "Now as, on the one hand,my convictionswereverymoderate,andfarbelowwhatmighthavebeenexpectedfromthedreadfulreviewIhadtomake;so,ontheother,myfirstbeginningsinapiouscoursewereas faintascanwellbe imagined. Ineverknewthatseasonalludedto(Jer2:2;Rev2:4),usuallycalledthetimeof'firstlove'."And thenhe relates factswhichgivesadevidenceofavery lowstateofgrace; and if it had never risen higher, we would certainly have beeninclinedtobelievethathewasnotasubjectofsavinggrace.Butthisleadsmetoremarkafactanalogoustowhat iscommoninthenaturalworld;that the infantwhich,whenborn,barelygivesevidenceof life,maynotonlygrowtomaturity—butinsizeandstrengthmayfarexceedthosewhocommencedlifewithmoreactivityandvigor;andsointhespirituallife,whentheincipientmotionsandaffectionsareveryfeeble,thepersonmayeventuallybecomeamatureandeminentChristian,aswehavenodoubtJohnNewtondid.

Anotherinstanceofasimilarkind,ifmymemoryservesme,wasRichardCecil,whohadalsobeen formanyyears aprofane infidel—butwho, inprocessof time,becameoneof themost eminentChristians, aswell asspiritualministersofhisday.Dr.ThomasScott,also,wasaSocinian,andyetapreacherintheestablishedChurch;buttheprogressofilluminationandconviction inhismindwasverygradual.His 'Force ofTruth' is anadmirable little work, and furnishes a full illustration of the sentimentwhich I wish to inculcate—that grace, in the commencement, isoften exceedingly faint and feeble, and yet may grow into astateofmaturityandcomparativeperfection.

IntheexperienceofJonathanEdwards,asrecordedbyhimself,wefindno account of any deep and distressing convictions of sin at thecommencement of his religious course, though afterwards, perhaps fewmeneverattainedtosuchhumblingviewsofthedepthandturpitudeofthedepravityof theheart.Buthis experiencediffers from thatof thosementionedabove, in thathis first viewsofdivine thingswere clearandattendedwithunspeakabledelight."ThefirstinstancethatIrememberofthat sort of inward, sweetdelight inGodanddivine things, that Ihavelivedmuchinsince,wasonreadingthosewords,1Tim1:17, 'NowuntotheKing eternal, immortal, invisible, the only wise God, be honor andgloryforeverandever.Amen.'AsIreadthesewords,therecameintomysoul, andwas as itwerediffused through it, a senseof the glory of theDivine Being; a new sense, quite different from anything I everexperiencedbefore.NeverhadanywordsofScripture seemed tomeasthesewordsdid. I thoughtwithmyself,howexcellentaBeing thatwas,andhowhappyIwouldbe,ifImightenjoythatGod,andbeenraptuptoHiminheaven,andbeas itwereswallowedup inHimforever!""FromaboutthattimeIbegantohaveanewkindofapprehensionandideasofChrist,andtheworkofredemption,andthegloriouswayofsalvationbyHim. An inward, sweet sense of these things, at times, came into myheart;andmysoulwasledawayinpleasantviewsandcontemplationsofthem. ... After this,my sense of divine things gradually increased, andbecamemore andmore lively, andhadmoreof that inward sweetness.Theappearanceofeverythingwasaltered.Thereseemedtobe,asitwere,a calm, sweet cast or appearance of divine glory, in almost everything.God'sexcellency,Hiswisdom,Hispurity,andHisloveseemedtoappearineverything."

The difference between this andmany other cases of incipient piety isvery striking.And yet these views and exercises donot come up to thestandardwhich some set up in regard to Christian experience, becausethey are so abstract, and have such casual reference to Christ, throughWhomaloneGodisrevealedtomanasanobjectofsavingfaith.Andiftherebeafaultinthewritingsofthisgreatandgoodmanonthesubjectofexperimentalreligion,itis,thattheyseemtorepresentrenewedpeopleas at the first occupiedwith the contemplationof the attributes ofGodwith delight, without ever thinking of a Mediator. But few men ever

attained,aswethink,higherdegreesofholiness,ormademoreaccurateobservationsontheexercisesofothers.HisTreatiseconcerningReligiousAffections is too abstract and tedious for common readers; but it is anexcellent work, although I think his fourteen signs of truly graciousAffectionsmightwithgreatadvantagebereducedtohalfthenumber,onhisownplan.Theexperimentalexercisesofreligionaresuretotaketheircomplexionfromthetheoryofdoctrineentertained,orwhichisinculcatedatthetime.

TheVARIETYwhich appears in the exercises of real converts does notdependaloneonthedifferentdegreesofvigorintheprincipleofspirituallife—but on many other circumstances, some of which will now benoticed.Thebenefit of sounddoctrinal instruction to thenewborn soulhas already been mentioned—but demands a more particularconsideration.What degree of knowledge is absolutelynecessary to theexistenceofpietycannotbeaccuratelydeterminedbyman—butweknowthatgenuinefaithmayconsistwithmuchignoranceanderror.Supposetwopeople, then,tohavereceivedtheprincipleofspiritual lifeinequalvigor—butlettheonebeignorantandtheotherwellinstructed;itiseasytoseewhatadifferencethiswillmakeintheexercisesofthetwoconverts,andalsointheaccountwhichtheyareablerespectivelytogivetoothersoftheworkofgraceontheirhearts.

Itisheretakenforgranted,thatnothingbutdivinetruthcanbetheobject of holy affections, or furnish the motives from whichtrueChristiansareboundtoact,andthatfaithinallitsactingshas respect to revealed truth. That which is unknown can be theobjectneitherof faithnor love;andthatwhichisknownobscurely,andviewedindistinctly,canneveroperatewiththesameeffectasthatwhichis clearly understood. Accordingly, our missionaries inform us that weoughtnot to expect the same consistency ofmaturity in the religion ofrealconvertsfromheathenismasfromreligiouslyeducatedpeopleinourowncountry.It isa lamentablefact that inthis landofchurchesandofBibles there are many who know little more of the doctrines ofChristianitythanthepagansthemselves.

The proper inference from the fact stated is, that they are flagrantly inerror,whothinkthatthereligiouseducationofchildrenisuselessoreven

injurious; and their opinion is also condemned who maintain that itmatterslittlewhatmenbelieveprovidedtheirlivesareupright.Allgoodconduct must proceed from good principles—but goodprinciplescannotexistwithoutaknowledgeofthetruth."Truthis in order to holiness", and between truth and holiness there is anindissolubleconnection.Itwouldbeasreasonabletoexpectachildborninto an atmosphere corrupted with pestilential vapor, to grow and behealthy,asthatspirituallifeshouldflourishwithoutthenutrimentofthepure milk of the Word, and without breathing in the wholesomeatmosphere of truth. The new man often remains in a dwarfish state,because he is fed upon husks; or he grows into a distorted shape bymeansoftheerrorswhichareinculcateduponhim.It isofunspeakableimportancethattheyoungdisciplehavesound,instructive,andpracticalpreachingtoattendon.Itisalsoofconsequencethatthereligiouspeoplewithwhomhe converses shouldbediscreet, evangelical, and intelligentChristians;andthatthebooksput intohishandsshouldbeof therightkind.

There iswhatmaybecalleda 'sectarianpeculiarity' intheexperimentalreligion of all the members of a religious denomination. When it isrequired, in order that people be admitted to communion, that theypublicly give a narrative of the exercises of their minds, there willcommonlybeobservedastrikingsimilarity.Thereisacertainmoldintowhich all seem to be cast. By the way, this requisition is unwise; fewpeoplehavehumilityanddiscretionenoughtobetrustedtodeclareinapubliccongregationwhatthedealingsofGodwiththeirsoulshavebeen.When ignorant, weak, and fanciful people undertake this, they oftenbring out such crude and ludicrous things as greatly tend to bringexperimentalreligionintodiscredit.

Thepracticeseemsalsotohefoundedonafalseprinciple,namely, thatrealChristiansareabletotellwithcertaintywhetherothershavereligion,if theyhear their experience.Enthusiastshavealways laid claim to this'discernmentofthespirits',andthisenthusiasmiswidelyspreadthroughsomelargesects;andwhentheymeetwithanyprofessingpiety,theyarealwayssolicitoustohearanaccountoftheirconviction,conversion,etc.

Sincere dialogs of this kind among intimate friends are no doubt

profitable; but a frequent and indiscriminate disclosure of these secretthings of the heart is attendedwithmany evils.Among the chief is thefosteringofspiritualpride,whichmayoftenbedetectedwhenthepersonisboastingofhishumility.Inthosesocialmeetingsinwhicheverypersonisquestionedastothestateofhissoul,theverysamenessofmostoftheanswersought to render thepractice suspect.Poor,weak, and ignorantpeopleoftenprofesstobehappy,andtobefulloftheloveofGod—whenthey know not what they say. It is amazing how little you hear of thespiritual conflict in the account which many professors give of theirexperience.Thepeopleknowwhatkindofanswers isexpectedof them,andtheycomeasnearastheycantowhatiswished;anditistobefearedthatmanycry"peace",whenthereisnopeace,(Jer6:14;Jer8:11)andsaythattheyarehappy,merelybecausetheyhearthisfromthelipsofothers.Hypocrisy is a fearful evil, and everything which has a tendency toproduceitshouldbeavoided.

Amongsomeclassesofreligiouspeople,all'doubtingaboutthegoodnessandsafetyofourstate'isscoutedasinconsistentwithfaith.Itisassumedasindubitablytrue,thateveryChristianmustbeassuredofhisbeinginastateofgrace,andtheyhavenocharityforthosewhoaredistressedwithalmostperpetualdoubtsandfears.Thistheyconsidertobetheessenceofunbelief;forfaith,accordingtothem,isafullpersuasionthatoursinsareforgiven.Nopainfulprocessofself-examinationisthereforerequisite,forevery believer has possession already of all that could be learned fromsuchexamination.

Amongothergroups,doubting,itistobefeared,istoomuchencouraged;andseriousChristiansareperplexedwithneedlessscruplesoriginatinginthe multiplication of the marks of conversion, which sometimes aredifficult of application, and, in other cases, are not scriptural—butarbitrary, set up by the preacher who values himself upon his skill indetecting the close hypocrite;whereas hewounds theweak believer, inten cases,where he awakens the hypocrite in one. I once heard one ofthese preachers, whose common mode was harsh and calculated todistressthefeeble-minded,attempttopreachinaverydifferentstyle.Heseemed to remember that he should not "bruise the broken reed", nor"quenchthesmokingflax".(Isa42:3;Matt12:20)Apersonofacontrite

spirit heard the discourse with unusual comfort—but at the close thepreacherresumedhisharshtone,andsaid,"Nowyouhypocriteswillbesnatchingatthechildren'sbread";onhearingwhich,thebroken-heartedhearer felt himself addressed, and instantly threw away all the comfortwhichhehadreceived.Andthoughtheremightbeahundredhypocritespresent,yetnotoneofthemcaredanythingabouttheadmonition.

In some places, anxious inquirers are told that, if they will hold onpraying and using themeans,God is bound to save them; as though adead,condemnedsinnercouldsoprayastobringGodunderobligationto him, or could secure the blessings of the covenant of grace by hisselfish,legalstriving.Theseinstructionsaccordverymuchwiththeself-righteousspiritwhichisnaturallyinusall;andoneoftwothingsmaybeexpectedtoensue:eitherthattheanxiousinquirerwillconcludethathehasworkedouthis salvation,andcrypeace;or thathewould sink intodiscouragementandchargeGodfoolishly,becauseHedoesnothearhisprayers,andgranthimhisdesires.

Thereisanotherextreme—butnotsocommonamongus.Itis,totelltheunconverted,howeveranxious,not toprayatall—that theirprayers areanabominationtoGod,andcananswernogoodpurpose,untiltheyareable to pray in faith. The writer happened once to be cast into acongregation where this doctrine was inculcated, at the time of aconsiderablerevival,whenmanysinnerswerecuttotheheartandwereinquiring, 'Whatmustwedotobesaved?'Heconversedwithsomewhoappeared to be under deep and solemn convictions—but they weredirectedtousenomeans—buttobelieve,andtheyappearedtoremainina state of passivity, doing nothing—but confessing the justice of theircondemnation, and appearing to feel that they were entirely at thedisposal ofHimwho "hasmercy onwhom hewill havemercy". (Exod33:19; Rom 9:15,18) The theory, however, was not consistently carriedout,forwhilethesepeopleweretaughtnottopray,theywereexhortedtohearthegospel,andwerefrequentlyconversedwithbytheirpastor.

But this extreme is not so dangerous as the former, which encouragessinnerstothinkthattheycandosomethingtorecommendthemselvestoGodbytheirunbelievingprayers.Thefruitsofthisrevival,Ihavereasontobelieve,wereveryprecious.Evenamong the samepeopleandunder

the sameminister—the exercises of the awakened in a revival are verydifferent.Insomeseasonsofthissort,theworkappearstobefardeeperandmoresolemnthaninothers.

CausesofDiversityinExperienceContinued

Effectoftemperament—Melancholy—Advicetothefriendsofpeoplethusaffected—Illustrativecases

—Causesofmelancholyandinsanity

Wehavebeforeshownhowtheprincipleofspirituallifeisaffectedinitsappearancebytwocircumstances—thedegreeofvigorgiventoitinitscommencement,andthedegreeofknowledgeandmaturityofjudgmentwhichonemaypossessaboveanother.WenowcometoanotherpregnantcauseofthegreatvarietywhichisfoundintheexercisesandcomfortsofrealChristians,andthatisthedifferenceoftemperamentwhichissofamiliar,andwhichsofrequentlymodifiesthecharacters,aswellasthefeelingsofmeninothermatters.Therecanbenodoubt,Ithink,thatthesusceptibilityoflivelyemotionisexceedinglydifferentinmenunderthesamecircumstances.Peopleofstrong

affectionsandardenttemperament,uponanunexpectedbereavementofabelovedwifeorchild,arethrownintoanagonyofgriefwhichisscarcelytolerable;whilethoseofacold,phlegmatictemperamentseemtosuffernoexquisiteanguishfromthisoranyothercause.Notthattheypossessmorefortitudeorresignation,forthecontrarymaybethefact;buttheirsusceptibilitiesarelessacute.Andthisdisparityappearsinnothingmoreremarkablythaninthetendencytoentertaindifferentdegreesofhopeorfearinsimilarcircumstances.Forwhilesomewillhopewheneverthereisthesmallestgroundforafavorableresult,othersaresuretofeartheworstwhichcanpossiblyhappen;andtheirapprehensionsare

proportionedtothemagnitudeoftheinterestatstake.

Now,isitamazingthatmen'sreligiousfeelingsshouldbeaffectedbythesamecauses?Whentwoexercisedpeoplespeakoftheirconvictions,theirsorrowsandtheirhopes,isitnottobeexpectedthatwiththesametruthsbefore their minds, those of a optimistic temperament will experiencemore sensible emotions, and, upon the same evidence, entertainmoreconfidenthopes than thoseofacontrarydisposition?And,ofnecessity,thejoyoftheonewillbemuchmorelivelythanthatoftheother.Thus,twopeoplemaybefound,whoseexperiencemayhavebeenverysimilarastotheirconvictionofsinandexerciseoffaithandrepentance;andyettheonewillexpressastrongconfidenceofhavingpassedfromdeathuntolife,while theother is afraid to express a tremblinghope.Of these twoclassesofChristians,thefirstisthemorecomfortable;whilethelatterthesafer, as being unwilling to be satisfied with any evidence but thestrongest.

But there is not only a wide difference from this natural cause of thelivelinessoftheemotionsofjoyandsorrow,andoftheconfidenceofthehopes entertained—but usually a very different mode of expression.Optimistic people, from the very impulse of ardent feeling, have atendency to express things in strong language constantly verging onexaggeration. They are apt to use superlatives and strong emphasis, aswishing to convey a full idea of their feelings, while those of a coldertemperament andmore timid disposition fall below the reality in theirdescriptions,andarecautiousnottoconveytootherstoohighanideaofwhat they have experienced. This diversity, as the cause is permanent,characterizes the religious experience of these respective classes ofChristiansthroughtheirwholepilgrimage,andmaybeequallymanifestonadyingbed.Henceitappearshowveryuncertainaknowledgeoftheinternalstateof theheartweobtain from thewordsandprofessionsofseriouspeople.Itshouldalsoservetoshakethevainconfidenceofthosewho imagine that they can decide with certainty whether another is atrulyconvertedperson,merely fromhearinganarrativeofhis religiousexperience.

Two people may employ the same words and phrases to express theirfeelings, and yet those feelingsmay be specifically different. Eachmaysay,"IfelttheloveofGodshedabroadinmyheart",(Rom5:5)whichin

theonecasemaybethegenuineaffectiondescribedinthesewords,whileintheotheritmaybeameretransportofnaturalfeeling,amereselfishpersuasion of being a favorite of heaven, or a high state of nervousexhilaration, producedby a physiological cause.Both thesepeoplemaybesincere,accordingtothepopularacceptanceofthatterm;thatis,bothhave really experienceda lively emotion, andbothmean to express thesimplefact;andyettheoneisarealChristian,whiletheothermaybeinanunregeneratestate.

Anotherthingwhichoughttodestroythisfoolishpersuasionthatwecancertainly determine the true spiritual condition of another person byhearing fromhim a narrative of his experience, is thatanywordsorphrases which can be used by a really pious man may belearnedbyadesigninghypocrite.Whatistohindersuchaonefromusing the very language and imitating the very manner in which trueChristianshavebeenheardtorelatetheirexperience?Whatcanpreventdeceiversfromcatchingupthenarrativeofgodlyexercisessoabundantlyfound in religious biography, and applying it to themselves, as thoughtheyhadexperienceofthesethings?WhileonlytwoclassesofChristianshave beenmentioned, yet in each of these there aremany subordinatedivisions, to describe all of which would be tedious and not foredification.Thereadercan readily apply thegeneralprinciples to everyvarietyofexperience,modifiedbythiscause.

In the preceding remarks, the healthy, constitutional temperament hasalone been brought into view; but by far themost distressing cases ofconsciencewithwhichthespiritualphysicianhastodeal,areowingtoamorbid temperament. As most people are inclined to conceal theirspiritualdistresses,fewhaveanyconceptionofthenumberofpeoplewhoarehabitually sufferingunder the frightfulmaladyofmelancholy.Withsome, this disease is not permanent—but occasional. They have onlyperiodicalparoxysmsofdeepreligiousdepression;andtheymaybesaidtohavetheircompensationforthedarkandcloudyday,bybeingfavoredwithoneofpeculiarbrightness, inquick succession. If their gloomwasuninterrupted,itwouldbeoverwhelming—butafteradarknight,risesalovelymorningwithouttheshadowofacloud.

Thisrapidandgreatalternationoffeelingisfoundinthosewhopossess

what may be called a mercurial temperament. It is connected with anervoussystempeculiarlyexcitable,andexceedinglyliabletotemporaryderangement. A rough east wind is sufficient to blow up clouds whichcompletely obscure the cheerful sunshine of the soul; while thewholesomezephyrsasquicklydriveall thesegloomycloudsaway.Suchpeople always have a stomach easily disordered, and one ounce ofimproperfood,oronetoomuchofwholesomefood,iscausesufficienttoderangethenervesanddepressthespirits.The lackofrefreshingsleep,orwakefulness,isanothercauseofthesameeffects;andinitsturn,isaneffectfromdisorderednerves.

Butphysicalcausesarenottheonlyoneswhichproducethispainfulstateoffeeling.Itisoftenproduced,inamoment,byhearingsomeunpleasantnews,orbytheoccurrenceofsomedisagreeableevent.Butaswashinted,when these people of nervous temperament are relieved from a fit ofdepression, their sky is uncommonly free from clouds; their hopes arelively, their spirits buoyant, and nothing can trouble them. Thesealternationsofdayandnight,ofsunshineanddarkness,mustofnecessityaffectthefeelingsinregardtoallmatters,temporalandspiritual;forasinadarknighteveryobjectappearsblack,sowhenthemindisovercastwithgloomyclouds,everyviewmustpartakeofthesameaspect.Tomanypeople this description will be unintelligible; but by others, it will berecognized at once as a just viewof their own case.Butwhen religiousmelancholy becomes a fixed disease, it may be reckoned among theheaviestcalamitiestowhichoursufferingnature issubject.Itresistsallargumentandrejectseverytopicofconsolation,fromwhateversourceitmayproceed. It feedsupondistress anddespair and isdispleased evenwith the suggestion or offer of relief. Themind thus affected seizes onthoseideasandtruthswhicharemostawfulandterrifying.Anydoctrinewhichexcludesallhope,iscongenialtothemelancholyspirit;itseizesonsuchthingswithanunnaturalavidity,andwillnotletthemgo.

There isno subject onwhich it ismore vain anddangerous to theorizethanourreligiousexperience. It is thereforeofunspeakable importancethatministersofthegospel,whohavetodealwithdiseasedconsciences,shouldhavehadsomeexperience themselves in thesematters.This,nodoubt,isonereasonwhysome,intendedtobe"sonsofconsolation"(Acts

4:36) toothers,havebeenbrought throughdeepwaters,andhavebeenbuffetedbymanystorms,beforetheyobtainedasettledpeaceofmind.Itisaproperobjectofinquiry,why,inourday,solittleisheardaboutthespiritualtroublesofwhichwereadsomuchinthetreatisesofwritersofaformer age. It can scarcely be supposed that the faith of modernChristians is somuchstronger than thatofbelieverswho lived inotherdays,thattheyareenabledeasilytotriumphovertheirmelancholyfearsanddespondency.

NeithercanwesupposethatSatanislessbusyincastinghisfierydarts,andinattemptstodrivethechildrenofGodtodespair.Thereisreasontofear, that among Christians of the present time, there is less deep,spiritualexercisethaninformerdays;andaslittleissaidonthissubjectinpublicdiscourses,theremaybegreaterconcealmentofthetroublesofthis kind than if these subjects were more frequently discussed. It isobservable that all those who have experienced this sore affliction andhavebeenmercifullydelivered fromit,areverysolicitous toadministerrelief and comfort tootherswhoare still exposed to thepeltings of thepitilessstorm;andthesearethepeoplewhofeelthetenderestsympathywithafflictedconsciences,andknowhowtobearwiththeinfirmitiesandwaywardnesswhichaccompanyastateofreligiousmelancholy.Itisalsoremarkablethatverygenerally,thosewhohavebeenrecoveredfromsuchdiseases, attribute no small part of their troubles to a morbidtemperament of body, and accordingly, in their counsels to themelancholy—theylayparticularstressontheregular,healthystateofthebody.

Aboutthecloseoftheseventeenthcentury,TimothyRogers,1658-1728,apiousandableministerofLondon, fell intoastateofdeepmelancholy;and suchwas the distressing darkness of hismind, that he gave up allhopeof themercyofGod,andbelievedhimself tobeavesselofwrath,designed for destruction, for the praise of the glorious justice of theAlmighty. His sad condition was known to many pious ministers andpeople throughout the country, who, it is believed, were earnest andincessant in their supplications in his behalf. And these intercessionswerenotineffectual;foritpleasedGodtograntacompletedeliverancetoHissuffering servant.Andhaving received comfort of theLord,hewas

exceedingly desirous to be instrumental in administering the samecomfort to others, with which he himself had been comforted. Hethereforewroteseveral treatiseswiththisobject inview,whicharewellcalculatedtobeofservicetothoselaboringunderspiritualdistress.Oneof these is entitled, 'Recovery from Sickness', another, 'Consolation forthe Afflicted', and a third, 'A Discourse on Trouble of Mind, and theDisease of Melancholy'. In the preface to this last, the author givesdirections to the friendsof people laboringunder religiousmelancholy,howtotreatthem.Thesubstanceofthese,Iwillnowcommunicatetothereader.

"1. Look upon your distressed friends as under one of the worstdistempers to which this miserable life is exposed. Melancholyincapacitates them for thought or action: it confounds and disturbs alltheirthoughtsandfillsthemwithvexationandanguish.Iverilybelieve,thatwhenthismalignantstateofmindisdeeplyfixedandhasspreaditsdeleteriousinfluenceovereverypart,itisasvaintoattempttoresistitbyreasoningandrationalmotives—asit istoopposeafeverorthegoutorpleurisy.Oneof theveryworstattendantsof thisdisease is the lackofsleep, by which in other distresses men are relieved andrefreshed;butinthisdisease,eithersleepfliesfaraway,orissodisturbedthatthepoorsufferer,insteadofbeingrefreshed,islikeoneontherack.Thefacultiesofthesoulareweakened,andalltheir operations disturbed and clouded; and the poor body languishesandpinesawayatthesametime.

And that which renders this disease more formidable is its longcontinuance.Itisalongtimeoftenbeforeitcomestoitsheight;anditisusually as tedious in its declension. It is, in every respect, sad andoverwhelming;astateofdarknessthathasnodiscerniblebeamsoflight.Itgenerallybeginsinthebodyandthenconveysitsvenomtothemind.Ipretendnottotellyouwhatmedicineswillcureit,forIknowofnone.Ileaveyoutoadvisewithsuchasareskilledinmedicine,andespeciallytosuch doctors as have experienced something of it themselves; for it isimpossible to understand the nature of it in any other way than byexperience.There isdanger,asRichardGreenhamsays, 'thatthebodilyphysicianwilllooknofurtherthanthebody;whilethespiritualphysician

willtotallydisregardthebody,andlookonlyatthemind'.

"2. Treat those who are under this disease with tender compassion.Remember also that you are liable to the same affliction; for howeverbriskyourspiritsand livelyyour feelingsnow,youmaymeetwithsuchreverses, with such long and sharp afflictions, aswill sink your spirits.Many,notnaturally inclinedtomelancholy,have,byoverwhelmingandrepeatedcalamities,beensunkintothisdarkgulf.

"3.Neveruseharsh languagetoyour friendswhenunder thediseaseofmelancholy.Thiswillonlyservetofretandperplexthemthemore—butwillneverbenefitthem.Iknowthatthecounselofsomeistorebukeandchidethemonalloccasions;butIdareconfidentlysaythatsuchadvisersnever felt thedisease themselves; for if theyhad, theywouldknowthatthustheydobutpouroilintotheflames,andchafeandexasperatetheirwounds,insteadofhealingthem.JohnDod,1549-1645,byreasonofhismild,meekandmercifulspirit,wasreckonedoneofthefittestpeopletodeal with those thus afflicted. Never was any personmore tender andcompassionate,asallwillbeconvinced,whowillreadtheaccountsofMr.Peacock and Mrs. Drake, both of whom were greatly relieved by hisconversation.

"4.Ifyouwouldpossessanyinfluenceoveryourfriendsinthisunhappystateofmind,youmustbecarefulnottoexpressanylackofconfidenceinwhattheyrelateoftheirownfeelingsanddistresses.Onthispointthereis often a great mistake. When they speak of their frightful anddistressingapprehensions,itiscommonforfriendstoreply, 'thatthisisall imaginary'—'nothing but fancy', 'an unfounded whim'. Now thedisease is a real one, and theirmisery is as real as any experienced byman. It is true, their imagination is disordered—but this ismerely theeffect of a deeper disease. These afflicted people never can believe thatyouhaveanyrealsympathywiththeirmisery,orfeelanycompassionforthem,unlessyoubelievewhattheysay.

"5.Donoturgeyourmelancholyfriendstodowhatisoutoftheirpower.Theyarelikepeoplewhosebonesarebroken,andwhoareincapacitatedforaction.Theirdiseaseisaccompaniedwithperplexingandtormentingthoughts; ifyoucan innocentlydivert them,youwoulddothemagreat

kindness; but do not urge them to anything which requires close andintentthinking;thiswillonlyincreasethedisease.Butyouwillask,oughtwenottourgethemtoheartheWordofGod?Ianswer,iftheyaresofargone in thediseaseas tobe incontinual,unremittinganguish, theyarenotcapableofhearing,onaccountofthepainfuldisorderoftheirminds.But if their disorder is not come to such a distressing height, youmaykindlyandgentlypersuadethemtoattendonthepreachingoftheWord;but beware of using an overbearing and violent method. The methodpursuedbyJohnDodwithMrs.Drake shouldbe imitated. 'Theburdenwhich overloaded her soul was so great, that we never dared add anythereunto—but fed her with all encouragements, she being too apt tooverload herself, and to despair upon any addition of fuel to that firewhichwasinwardlyconsumingher.Andso,wherevershewenttohear,noticewasgiventotheministerofficiating,thathehadsuchahearer,andbythismeansshereceivednodiscouragementfromhearing.'

"6.Donotattributetheeffectsofmerediseasetothedevil;althoughIdonotdenythathehasanagencyinproducingsomediseases;especially,byharassinganddisturbingthemindtosuchadegree,thatthebodysufferswithit.Butitisveryunwisetoascribeeveryfeelingandeverywordofthemelancholy man to Satan; whereas, many of these are as naturalconsequences of bodily disease, as the symptoms of a fever, which thepoorsufferercannomoreavoid,thanthesickmancankeephimselffromsighingandgroaning.Manywillsaytosuchanone,'Whydoyousoporeoveryourcaseandthusgratifythedevil?',whereasitistheverynatureofthediseasetocausesuchfixedmusings.Youmightaswellsaytoamanina fever, 'Why are you not well, why will you be sick?' Some, indeed,supposethatthemelancholyhugtheirdisease,andareunwillingtogiveitup—butyoumightaswellsuppose thatamanwouldbepleasedwithlyingonabedofthorns,orinafieryfurnace.Nodoubtthedevilknowshowtoworkonmindsthusdiseased,andbyshootinghis fierydartsheendeavorstodrivethemtoutterdespair.But ifyoupersuadethemthatallwhichtheyexperienceisfromthedevil,youmayinducetheopinioninthemthattheyareactuallypossessedoftheevilone;whichhasbeentheunhappy condition of somewhosemindswere disordered. Iwould nothaveyoutobringarailingaccusationevenagainstthedevil,neithermustyoufalselyaccuseyourfriendsbysayingthattheygratifyhim.

"7. Do not express much surprise or wonder at anything whichmelancholypeoplesayordo.Whatwillnottheysay,whoareindespairof God's mercy? What will not they do, who think themselves lostforever?YouknowthatevensuchamanasJobcursedhisday,sothattheLordchargedhimwith'darkeningcounselbywordswithoutknowledge'.Donotwonderthattheygiveexpressiontobittercomplaints;thetonguewillalwaysbespeakingoftheachingtooth.Theirsoulissorevexed,andalthoughtheygetnogoodbycomplaining,yettheycannotbutcomplain,tofindthemselvesinsuchadolefulcase.AndtheycansaywithDavid,'Iamwearywithmygroaning:allthenightmakeImybedtoswim.Iwatermy couch with my tears'; yet they cannot forbear to groan and weepmore,untiltheirveryeyesbeconsumedwithgrief.Letnosharpwordsoftheirs provoke you to talk sharply to them. Sick people are apt to bepeevish,anditwouldbeagreatweaknessinyounottobearwiththem,when you see that a long and sore disease has deprived them of theirformergoodtemper.

"8. Do not tell them any frightful stories, nor recount to them the saddisasters which have overtaken others. Their hearts already meditateterror,andbyeveryalarmingthingofwhichtheyheartheyarethemoreterrified, and their disordered imagination is prepared to seize uponeveryfrightfulimagewhichispresented.Thehearingofsadthingsalwayscausesthemmoreviolentagitations.Yetyoumustavoidmerrimentandlevity intheirpresence, for thiswould leadthemtothinkthatyouhavenosympathywiththem,norconcernforthem.Amixtureofgravityandaffableness will best suit them; and if I might advise, I would counselparents not to put their children, who are naturally inclined tomelancholy, to learning, or to any employment which requires muchstudy;lesttheyshouldatlengthbepreyeduponbytheirownthoughts.

"9.Donot,however,thinkitneedlesstotalkwiththem.Butdonotspeakas ifyou thought theirdiseasewouldbeof longcontinuance; for this isthe prospect which appears most gloomy to the melancholy. Ratherencouragethemtohopeforspeedydeliverance.EndeavortorevivetheirspiritsbydeclaringthatGodcangivethemreliefinamoment,andthatHehasoftendonesowithothers;thatHecanquicklyhealtheirdisease,andcauseHisamiableandreconciledfacetoshineuponthem.

"10. Itwill be useful to tell them of otherswho have been in the samestateofsufferingandyethavebeendelivered.Itis,indeed,true,thattheywhoaredepressedby sucha loadof grief arewithdifficulty persuadedthatanywereeverinsuchaconditionastheyare.Theythinkthemselvesto bemorewicked thanCain or Judas, and view their own cases to beentirely singular. It will, therefore, be important to relate real cases ofdeliverance fromsimilardistressanddarkness.Several suchcaseshavebeen known tome, as that ofMr. Rosewell, and alsoMr. Porter, bothministers of the gospel. The latter was six years under the pressure ofmelancholy; yet both these experienced complete deliverance, andafterwardsrejoicedinthe lightofGod'scountenance.Imyselfwasneartwoyearsingreatpainofbody,andgreaterpainofsoul,andwithoutanyprospect of peace or help; and yet God recoveredme byHis sovereigngrace andmercy. Robert Bruce, 1554-1631,minister in Edinburgh, wastwentyyears in terrorsofconscience,andyetdeliveredafterwards.Andsoofmanyothers,whoafteradarkandstormynight,wereblessedwiththe cheerful light of returning day. John Foxe, in his Book ofMartyrs,givesanaccountofacertainJohnGlover,whowaswornandconsumedwithinwardtroubleforfiveyears,sothathehadnocomfortinhisfood,norinhissleep,norinanyenjoymentoflife.Hewassoperplexed,asifhehadbeeninthedeepestpitofhell,andyetthisgoodservantofGod,afterallthesehorridtemptationsandbuffetingsofSatan,wasdeliveredfromallhistrouble,andtheeffectwassuchadegreeofmortificationofsin,thatheappearedasonealreadyinheaven.

"11.Thenextthingwhichyouaretodoforyourmelancholyfriendsistopray for them. As they have not light and composure to pray forthemselves,letyoureyesweepfortheminsecret,andthereletyoursoulsmeltinferventholyprayers.YouknowthatnonebutGodalonecanhelpthem.Mr.PeacocksaidtoJohnDod,andhisotherfriends,"TakenotthenameofGodinvain,byprayingforsuchareprobate."Mr.Dodreplied,"IfGodstirsupyour friends topray foryou,Hewill stirupHimself toheartheirprayers."Yououghttoconsiderthatnothingbutprayercan do them good. It is an obstinate disease that nothing else willovercome. Those who can cure themselves by resorting to wine andcompany,wereneverunderthisdisease.

"12.Notonlyprayforthemyourself—butengageotherChristianfriendsalso to pray for them. When many good people join their requeststogether, their cry ismore acceptable and prevailing.When the churchunited in prayer for Peter in chains, hewas soon delivered, and in thevery time of their prayers. All believers have, through Christ, a greatinterest inheaven,andtheFather iswillingtograntwhat theyunitedlyandimportunatelyask inthenameofHisdearSon.Imyselfhavebeengreatly helped by the prayers of others, and I heartily thank all thoseespeciallywhosetapartparticulardaystorememberatathroneofgracemydistressedcondition.BlessedbeGod thatHedidnot turnawayHismercyfromme,norturnadeafeartotheirsupplications!

"13.Putyourpoorafflictedfriendsinmind,continually—ofthesovereigngrace of God in Jesus Christ. Often impress on theirminds that He ismercifulandgracious;thatasfarastheheavensareabovetheearth,sofarareHis thoughtsabove their thoughts;His thoughtsofmercyabovetheirself-condemning,guiltythoughts.Teachthem,asmuchasyoucan,tolookuntoGod,bythegreatMediator,forgraceandstrength;andnottoomuchtoporeovertheirownsouls,wherethereissomuchdarknessand unbelief. And turn away their thoughts from the decrees of God.ShowthemwhatgreatsinnersGodhaspardoned,andencouragethemtobelieveand tohope formercy.WhenMrs.Drakewas inherdeplorablestate of darkness, she would send a description of her case todistinguishedministers, concealing her name, to knowwhether such acreature, without faith, hope, or love to God or man—hardhearted,withoutnaturalaffection,whohadresistedandabusedallmeans,couldhaveanyhopeofgoingtoheaven?Theiranswerwas,thatsuchlike,andmuchworse,mightbythemercyofGodbereceivedintofavor,convertedandsaved;whichdidmuchallayhertrouble.'For,'saidshe,'thefountainofallmymiseryhasbeenthatIsoughtthatinthe'law'—whichIshouldhave found in the 'gospel';and for that inmyself,whichwasonly tobefoundinChrist.''Frommyownexperience,Icantestify,'saysMr.Rogers,'thatthemildandgentlewayofdealingwithsuchisthebest.'"

A volumemight bewritten on the subject of religiousmelancholy, andsuchavolumeismuchneeded;butitwouldbedifficulttofindapersonqualifiedfortheundertaking.Wehavesomebookswrittenbypiousmen;

andthesubject ishandled inmedical treatiseson insanity;but, todo itjustice, physiological knowledge must be combined with an accurateacquaintancewith the experienceofChristians.The spiritualphysician,who has the cure of diseased souls, takes much less pains to inquireminutelyandexactlyintothemaladiesofhispatients,thanisobservablein physicians of the body. I have often admired the alacrity andperseverancewithwhichmedical students attend upon anatomical andphysiological lectures, although often the exhibitions are extremelyrepulsivetoournaturalfeelings.Thepatienceandingenuitywithwhichthe men of this profession make experiments, are highly worthy ofimitation.

Many of our young preachers, when they go forth on their importanterrand, are poorly qualified to direct the doubting conscience or toadminister safe consolation to those troubled in spirit. And inmodernpreachingthereis littleaccountmadeofthevariousdistressingcasesofdeepafflictionunderwhichmanyseriouspeoplearesuffering.Ifwewantcounselonsubjectsofthiskind,wemustgobacktotheoldwriters;butasthere isnowsmalldemandforsuchworks, theyare fastsinking intooblivion;andtheirplaceisnotlikelytobesuppliedbyanyworkswhichtheprolificpressnowpoursforth.Itis,however,apleasingcircumstance,thatthewritingsofsomanyofouroldEnglishdivineshaverecentlybeenreprinted in London. But still, many valuable treatises are destined tooblivion.

The only object which I have in view in introducing this subject is toinquire, what connection there is between real experimentalreligionandmelancholy.And Imust in the first place endeavor toremoveaprevalentprejudice,thatinallreligiouspeoplethereisastrongtendencytomelancholy.Indeed,therearenotafewwhoconfoundthesetwo things so completely, that they have no other idea of becomingreligious, than sinking into a state of perpetual gloom. Such people asthesearesofarremovedfromalljustviewsofthenatureofreligion,thatI shall not attempt at present to correct their errors. There are others,who entertain the opinion that deep religious impressions tend toproducethatstateofmindcalledmelancholy;andnotonlyso—buttheysupposethat inmanycases insanity is theconsequenceofhighlyraised

religiousaffections.

Thefactcannotbedeniedthatreligionisoftenthesubjectwhichdwellsonthemindsofboththemelancholyandtheinsane.ButIamofopinionthatwearehere indangerofreversingtheorderofnature,andputtingthe effect in the place of the cause. Religion does not producemelancholy—but melancholy turns the thoughts to religion.People of a melancholy temperament seize on such ideas as are mostawful, and which furnish the greatest opportunity of indulging indespondency anddespair. Sometimes, however, it is not religionwhichoccupies the minds and thoughts of the melancholy—but their ownhealth, which they imagine, without reason, to be declining; or theirestates,whichtheyapprehendtobewastingaway,andabjectpovertyandbeggarystarethemintheface.

Frequentlythisdiseasealienatesthemindentirelyfromreligion,andtheunhappyvictimofitrefusestoattenduponanyreligiousduties,ortobepresent where they are performed. Frequently it assumes the form ofmonomania—or a fixedmisapprehension in regard to some one thing.ThecelebratedandexcellentWilliamCowperlaboredforyearsunderoneofthemost absurdhallucinations respectinga singlepoint; and in thatpoint, his belief—though invincible—was repugnant to thewhole of hisreligiouscreed.He imagined that he had received from theAlmighty acommand,atacertaintime,wheninafitofinsanity,tokillhimself;andasapunishmentfordisobedience,hehadforfeitedaseatinparadise.Andso deep was this impression, that he would attend on no religiousworship,publicorprivate;andyetatthisverytimetookalivelyinterestintheadvancementofChrist'skingdom;andhisjudgmentwassosoundonothermatters,thatsuchmenasJohnNewtonandThomasScottwereinthehabitofconsultingwithhimonalldifficultpoints.Thecaseofthisman of piety and genius was used by the enemies of religion, andparticularly by the enemies of Calvinism, as an argument against thecreed which he had embraced; whereas his disease was at the worst,before he had experienced anything of religion, or had embraced thetenets of Calvin. And let it be remembered that it was by turning hisattentiontotheconsolationsofthegospelthathisexcellentphysicianwassuccessfulinrestoringhismindtotranquilityandcomfort;andtheworld

will one day learn that, of all the remedies for thismalady, thepuredoctrinesofgracearethemosteffectualtoresuscitatethemelancholymind.

This is, in fact, a bodily disease, by which the mind is influenced anddarkened. Thus it was received by the ancient Greeks; for the term iscompoundedoftwoGreekwordswhichsignifyblackbile.Howneartheywere to the truth in assigning the physical cause which produces thedisease, I leave to others to determine. Philosophers have often erredegregiously by referring all such cases tomental ormoral causes. It isprobable,evenwhenthediseaseisbroughtonbystrongimpressionsonthemind, thatby these,physicalderangementoccurs.Toreasonwithaman against the views which arise from melancholy is commonly asinefficacious as reasoning against bodily pain! I have longmade this acriterion,toascertainwhetherthedejectionexperienced,wasowingtoaphysicalcause;forinthatcase,argument,thoughdemonstrative,hasnoeffect.Stillsuchpeopleshouldbeaffectionatelyconversedwith;andtheirpeculiar opinions and views should rarely be contradicted. Cases oftenoccurinwhichthereisamixtureofmoralandphysicalcauses;andtheseshouldbetreatedinreferencetobothsourcesoftheiraffliction.

Melancholyissometimeshereditary,andoftenconstitutional.Whensuchpeoplearerelievedforawhile,theyareapttorelapseintothesame state as did William Cowper. The late excellent and venerableJamesHall, ofNorthCarolina,was of amelancholy temperament, andafterfinishinghiseducationatPrinceton,hefellintoagloomydejection,whichinterruptedhisstudiesandlaborsformorethanayear.Afterhisrestoration,he labored successfully and comfortably in theministry formanyyears,eventooldage;butatlastwasovertakenagain,andentirelyoverwhelmedbythisterriblemalady.OfallmenthatIeversaw,hehadthe tenderest sympathy with people laboring under religiousdespondency.Whenonajourney,Ihaveknownhimtotravelmilesoutofhiswaytoconversewithasuffererofthiskind;andhismannerwasmosttenderandaffectionateinspeakingtosuch.

Ihaveremarked,thatpeoplewhogavenosymptomsofthisdiseaseuntilthedeclineoflife,havethenfallenunderitspower,owingtosomechangeintheconstitutionatthatperiod,orsomechangeintheiractivepursuits.

IrecollecttwocasesofoverwhelmingmelancholyinpeoplewhoappearedintheirformerlifeasremotefromitasanythatIeverknew.Thefirstwasaman of extraordinary talents and eloquence, bold and decisive in histemper,andfondofcompanyandgoodcheer.Whenaboutfifty-fiveyearsofage,withoutanyexternalcausetoproducetheeffect,hisspiritsbeganto sink, and feelings of melancholy to seize upon him. He avoidedcompany; but I had frequent occasion to see him, and sometimes hecouldbeengagedinconversation,whenhewouldspeakasjudiciouslyasbefore; but he soon reverted to his dark melancholy mood. On oneoccasionhementionedhiscasetome,andobservedwithemphasis,thathehadnopowerwhatevertoresistthedisease,and,saidhe,withdespairin his countenance, "I shall soon be utterly overwhelmed." And so itturnedout, for thediseaseadvanceduntil itended in theworst formofmania, and soon terminated his life. The other was the case of agentleman who had held office in the American army during therevolutionary war. About the same age, or a little later, he lost hischeerfulness,which had never been interrupted before, and by degreessankintoamostdeplorablestateofmelancholywhich,asintheformercase,soonendedindeath.Inthiscase,thefirstthingwhichInoticedwasamorbidsensibilityofthemoralsense,whichfilledhimwithremorseforactswhichhadlittleornomoralturpitudeattachedtothem.

I would state then, as the result of all my observation, that truereligion,initsregularandrationalexercise,hasnotendencytomelancholyor insanity—but the contrary; and that religion isthe most effectual remedy for this disease, whatever be itscause.Butmelancholypeopleareveryapt to seizeon thedark sideofreligion, as affording food for the morbid state of their minds. TrueChristians, as being subject to like diseases with others, may becomemelancholic—but not in consequence of their piety: but in thismelancholyconditiontheyareinamorecomfortable,aswellasinasaferstate thanothers.Theymay relinquishall theirhopes—but they cannotdivestthemselvesoftheirpiousfeelings.

Ihavesaidnothingrespectingthesupposedtendencyofstrongreligiousfeelings to produce INSANITY, for what has been said respectingmelancholyisequallyapplicabletothissubject.Indeed,Iamofopinion

thatmelancholyisaspeciesof insanity;andinitsworstform,themostappalling species; for in most cases insane people seem to have manyenjoyments, arisingoutof their strangemisconceptions—but thevictimofmelancholyismiserable;heisoftensufferingunderthemosthorribleofallcalamities—blackdespair.Whenachild, Iused to tremblewhenIreadBunyan's account, in his Pilgrim, of the man shut up in the ironcage.Andintheyear1791,whenIfirstvisitedthePennsylvaniaHospital,I saw aman there who had arrived a few days before, said to be in areligious melancholy and to be in despair. He had made frequentattempts on his own life, and all instruments by which he mightaccomplish that direful purpose were carefully removed. Having neverbeenaccustomedtoseeinsanepeople,thespectacleofsomanydeprivedof reasonmade a solemn impression onmymind; but although somewere raving and blaspheming in their cells, and others confined instraitjackets, the sight of no one so affectedme as that of this man indespair. Although near half a century has elapsed since I beheld hissorrowful countenance, there is still a vivid picture of it in myimagination.Wespoketohim—buthereturnednoanswer,exceptthatheonceraisedhisdespairingeyes—butimmediatelycastthemdownagain.Whetherthismanhadbeenthesubjectofanyreligiousimpressions,Ididnotlearn.ButthisonethingImusttestify,thatIneverknewthemostpungentconvictionsof sin to terminate in insanity; andas totheaffectionsoflovetoGodandthelivelyhopeofeverlastinglifeproducinginsanity,itistooabsurdforanyonetobelieveit.

Idonotdispute,however,thatwildenthusiasmmayhaveatendencytoinsanity;andsomepeoplearesoignorantofthenatureoftruereligionastoconfound itwithenthusiasm. Iwillgo furtheranddeclare that, aftermuchthoughton thesubjectofenthusiasm,Iamunable toaccountfortheeffectsproducedbyit,inanyotherwaythanbysupposingthatitisacase of real insanity. Diseases of this class are the more dangerousbecause they aremanifestly contagious.The very looks and tonesof anenthusiast are felt to be powerful by everyone; and when the nervoussystemofanyoneisinastateeasilysusceptibleofemotionsfromsuchacause, thedominionof reason isoverthrown,andwild imaginationandirregularemotiongoverntheinfatuatedperson,whoreadilyembracesallthe extravagant opinions, and receives all the disturbing impressions

whichbelongtothepartyinfected.

Withoutasuppositionsuchastheforegoing,howcanyouaccountforthefact,thataneducatedmanandpopularpreacher,andawife, intelligentand judicious abovemost, having a family of beloved children, shouldseparatefromeachother,relinquishallthecomfortsofdomesticlife,anda pleasant and promising congregation, to connect themselves with apeople who are the extreme of all enthusiasts—the Shakers? But suchfactshavebeenwitnessedinourowntimes,andinnosmallnumbers.Ina town inNewHampshire, thewriter, when in the neighborhood, wastoldofthecaseofayoungpreacherwhovisitedtheShakersettlementoutofcuriositytoseethemdance,inwhichexercisetheirprincipalworshipconsists:but,whilehestoodandlookedon,hewasseizedwiththesamespirit, and began to shake and dance too; and never returned—butremainedinthesociety.But, therebeingnodemandforhis learningorpreachingtalents,whatevertheymightbe—andhebeinganable-bodiedman, they employed him in building stone fences. This species ofinfatuation,which is calledenthusiasm, is apt to degenerate intobitterness and malignity of spirit towards all who do notembraceit,andthenitistermedfanaticism.

This species of insanity, as Imust be permitted to call it, differs fromotherkindsinthatitissocial,oraffectslargenumbersinthesameway,and binds them together by the link of close fraternity. It agrees withotherkindsofmonomania,inthattheaberrationofmindrelatestoonesubject,while the judgmentmay be sound in othermatters.No peopleknow how to manage their agricultural, horticultural, and mechanicalbusinessmoreskillfullyandsuccessfullythantheShakers.Andthenewersect of Mormons would soon settle down to peaceable industry, if thepeoplewould let themalone.Thiscountrypromisestobethetheaterofallconceivableformsofenthusiasmandfanaticism;andaslongasthesemisguided people pursue their own course without disturbing otherpeople,theyshouldbelefttotheirowndelusions,asitrelatestothecivilpower;but ifanyof themshouldbe impelledby their fanaticalspirit todisturbthepeace,theyshouldbetreatedlikeothermaniacs.

The causes of melancholy and insanity, whether physical or moral,cannot easily be explored.Thephysicianwill speak confidently about a

lesion of the brain—but when insane people have been subjected to apostmortemexamination,thebrainveryseldomexhibitsanyappearanceofderangement.Thephilosopher,ontheotherhand,thinksonlyofmoralcauses, and attributes the disease to such of this class as are known tohaveexisted,orfleesto'hypothesis',whichwillaccountforeverything.

There isaremarkablecoincidence,however,whichhas fallenundermyobservation,between thosewhoassignamoral and thosewhoassign aphysicalcauseformelancholyandmadness,inregardtoonepoint.Someforty or fifty years ago, the writer, about the same time, read ThomasShepard's Sincere Convert, and James Robe on Religious Melancholy,andhenoticedthattheybothascribethedeepandfixeddepressionof spirits frequently met with, to a secret, reprehensibleindulgence. In the statistics of several insane asylums andpenitentiarieswhichhavebeenpublishedrecently,themostofthecasesof insanity are confidently ascribed to the same thing, as its physicalcause. This increasing evil is of such a nature that we cannot bemoreexplicit.Thosewhooughttoknowthefactswillunderstandthereference.Itmust,afterall,beadmittedthattheclaimsofintemperanceintheuseof intoxicatingdrinks, toadeleterious influenceonthereason,stand intheforemostrank;butthemadnessproducedbythiscauseiscommonlyof short duration. I do not speak of that loss of reason which is theimmediate effect of alcohol on the brain—but of thatmost tremendousformofmadness calleddelirium tremens. Ihave said that itwas short,becauseitiscommonlythelaststruggleofthehumanconstitution,undertheinfluenceofadreadfulpoison,whichhasnowconsummateditswork—anddeathsoonstepsinandputsanendtotheconflict.

After spending somuch time in speaking ofmelancholy as a disease, Ianticipate the thoughts of some good people,whowill be ready to say,'What, is there no such thing as spiritual desertion—times of darknessandtemptation,whichare independentof thebodily temperament?'TowhichIanswer, that I fullybelieve therearemanysuchcases;but theydeservea separate consideration,anddonot fallwithin the compassofmy present design. The causes, symptoms, and cure of such spiritualmaladiesarefaithfullydelineatedbymanypracticalwriters;andalthoughthesecasesareentirelydistinct frommelancholy, theyassume, inmany

respects, similar symptoms, and by the unskillful philosopher areconfoundedwith it. These two causes, as I have before intimated,mayoften operate together and produce a mixed and very perplexing case,bothforthebodilyandspiritualphysician.

After all that has been said, the factwithwhichwe commenced is thatreligious exercises are very much modified by thetemperament, and in some cases, by the idiosyncrasy of theindividual.Theliquorputintoanoldcaskcommonlyreceivesastrongtincturefromthevessel.Oldhabits,althoughanewgoverningprincipleis introduced into the system, do not yield at once; and propensities,apparentlyextinguished,areapttoreviveandgiveunexpectedtrouble.

It is a comfortable thought, that these vile bodies cannot go with thesaints toheaven,until theyarecompletelypurified.Whatproportionofourpresentfeelingswillbedroppedwiththebody,wecannottell.Howadisembodied spirit will perceive, feel, and act, we shall soon know byconsciousness; but, if ever somany of the departed should return andattempttocommunicate tous theirpresentmodeofexistence, itwouldbeall invain; the thingswhich relate to sucha stateare inconceivable,andunspeakable.WhatPaulsaw in the thirdheavenhedarenot,orhecould not communicate; but he did not know whether he saw thesewonderfulthingsinthebodyoroutofthebody.Thiswasathingknown,asheintimates—onlytoGod.

EffectofSympathyIllustrated

Cautionsinrelationtothissubject—Asingularcaseinillustration.

Thecauses,alreadyconsidered,whichmodifyreligiousexperience,relateto Christians as individuals—butman is constitutionally a social being;andreligionisasocialthing;sothatwecannothaveacompleteviewof

this subject without considering them as they stand connected withothers, andespecially as theyare influencedbyoneanother.There is amysteriousbond,calledsympathy,bywhichnotonlyhumanbeings,butsomespeciesofanimalsareconnected.Itismucheasier,onthissubject,to state facts than to account for them. A man cannot go into anycompanywithoutbeingsensibleofsomechangeinhisfeelings.Whateverpassion agitates those around him, he involuntarily participates in theemotion;andthemereexternalexpressionofanyfeelingoftenproducesthesameexpressioninhimself,whetheritbeyawning,smiling,crying,orcoughing;andthismustbeeffectedbyanassimilationofthemindofthebeholdertothestateofmindwhichproducedtheexternalact.Thewilderandstrongerthepassionswhichagitateothers,themoreareweaffectedbythem.Thisoperationofmutual sympathetic excitement,whenmanypeoplearebrought togetherundersomeagitating influence,producesastreamof emotionwhich cannot easily be resisted; and far abovewhatanyoneofthecrowdwouldhavefelt ifthesamecausehadoperatedonhimalone.Hencetheungovernablefuryofmobs,carryingdesolationandoftenmurderintheirtrain;andyettheringleaders,hadtheybeenalone,would have experienced no such violence of passion; and hence thedanger,inlargecities,ofpermittingmultitudesofundisciplinedpeopletoassemble promiscuously. Amob is an artificial body, pervaded by onespirit; by the power of sympathy, for which the French have anappropriatephrase,espritdecorps.

If there be anything in animal magnetism, which has of late made somuchnoise,besidesheerimposture,itmustbegraftedonthisprinciple;for the extent to which human beings may influence one another bycontactorproximity,incertainexcitablestatesofthenervoussystem,hasneverbeenaccuratelyascertained.Inthoseremarkablebodilyaffectionscalled 'the jerks',whichappeared in religiousmeetings someyears ago,the nervous irregularity was commonly produced by the sight of otherpeoplethusaffected;andif, insomeinstances,withoutthesight,yetbyhavingtheimaginationstronglyimpressedbyhearingofsuchthings.Itisa fact, as undoubted as it is remarkable, that, as this bodily affectionassumedagreat varietyof appearances indifferentplaces,nothingwasmorecommonthanforanewspeciesoftheexercise,asitwascalled,tobeimportedfromanotherpartofthecountrybyoneorafewindividuals.

This contagion of nervous excitement is not unparalleled; for wholeschoolsofyoungladieshavebeenseizedwithspasmodicorepilepticfits,inconsequenceofasinglescholarbeingtakenwiththedisease.Therearemanyauthenticfactsascertainedinrelationtothismatter,whichIhopesomepersonwillcollectandgivetothepublic,throughthepress.

It will not be thought strange, then, that sympathy should have apowerful influence in increasing and modifying the feelings which areexperienced in religious meetings; nor is it desirable that it should beotherwise.Thisprinciple,nodoubt, is liabletoabuse,andwhenundulyexcited may be attended with disagreeable and injurious effects—butwithout ithowdull anduninterestingwould socialworshipbe.Whenawhole assembly, in listening to the same evangelical discourse, orpraisingGodinthesamedivinesong,orsittingtogetheraroundthesamesacramental table, are deeply affected, they form, as itwere, one body,and the wholemass is melted down and amalgamated into one grandemotion. They seem to have but one heart and one soul; and asharmoniously as their voicesmingle in the sacred songofpraise to theRedeemer, do their feelings amalgamate in one ascending volumetowardsheaven.

The preacher who is privileged to address such an assembly seems tohavebeforehimonegreatbody,havingmanyeyesbutonesoul.Hencewe see the reason why a company thinly scattered over a large housealwaysappearscoldanduncomfortable;while thesamepeoplebroughtnear together, in a small house, have an entirely different appearance;andalsoweseewhysocialmeetingsinprivatehousesarefeltbysincereChristianstobemoreprofitable,often,thanthemoresolemnassembliesof the church. And, upon the same principle, all worshipers feel moreanimatedwhensurroundedbyamultitude.

But it is in timesof revivalorgeneralawakening that thepowerof thisprinciple manifests itself most evidently; and it is no evidence of aspuriousworkthatthesympathiesofthepeoplearemuchawakened,orthat many are led to seriousness by seeing others affected. God oftenblessesthisinstinctivefeelinginthisveryway.Butisitnottobeexpectedthat,at sucha time,manywillbeaffectedbymeresympathy?Andwillnot such as are thus affected be in great danger of being deceived, by

taking these tender emotions of sympathy to be the exercises of truerepentance,especiallyastheyfallinwiththoseconvictionsofconsciencewhich all who hear the gospel experience? Is it then judicious, byimpassioned discourses addressed to the sympathies of our nature, toraisethisclassoffeelingstoaflame?ortodevisemeasuresbywhichthepassions of the young and ignorant may be excited to excess? Thatmeasuresmaybeputintooperationwhichhaveamightyinfluenceonawholeassembly is readily admitted; but are excitements thus producedreally useful? They may bring young people, who are diffident, to adecision,andasitwere,constrainthemtorangethemselvesontheLord'sside—but thequestionwhich stickswithme is—does this really benefitthepeople?Inmyjudgment,notatall—butthecontrary.Iftheyhavetheseedofgrace,thoughitmaycomeforthslowly,yetthisprinciplewillfinditswaytothelightandair,andtheveryslownessof itscomingforwardmaygiveitopportunitytostrikeitsrootsdeepintheearth.

If I were to placemyself onwhat is called an 'anxious seat', or shouldkneeldownbeforeawholecongregationtobeprayedfor, Iknow that Iwouldbestrangelyagitated—butIdonotbelievethatitwouldbeofanypermanent utility. But if it should produce some good effect, am I atlibertytoresorttoanythingintheworshipofGodwhichIthinkwouldbeuseful? If such things are lawful and useful, why not add othercircumstances and increase the effect?Whynot require the penitent toappear inawhitesheet,ortobeclothedinsackcloth,withashesonhishead?andthese,remember,areScripturalsignsofhumiliation.Andontheseprinciples,whocanreasonablyobjecttoholywater,toincense,andtheuseofpicturesorimagesintheworshipofGod?Allthesethingscomeintothechurchuponthissameprinciple,ofdevisingnewmeasurestodogood; and if the 'anxious seat' is so powerful ameans of grace, itmaysoon come to be reckoned among the sacraments of the church. Thelanguage of experience is, that it is unsafe and unwise to bring peoplewhoareunderreligiousimpressionstoomuchintopublicview.TheseedoftheWord,likethenaturalseed,doesnotvegetatewell inthesun.Benot too impatient to force into maturity the plant of grace. Water it,cultivateit—buthandleitnotwitharoughhand.

Theopinionentertainedbysomegoodpeoplethatallreligionobtainedin

arevivalissuspect,hasnojustfoundation.Atsuchtimes,whentheSpiritof God is really poured out, the views and exercises of converts arecommonly more clear and satisfactory than at other times, and theprocessofconversionmorespeedy.Butdoubtlesstheremaybeexpecteda considerable crop of spurious conversions, and these may make thegreatestshow;fortheseedonthestonygroundseemstohavevegetatedthequickestofany.Andthisisthereasonthat,afterallrevivals,thereisasaddeclension in the favorableappearances;becausethatwhichhasnoroot must soon wither. In looking back after a revival season, I havethought, howwouldmatters have been if none had come forward—butsuchaspersevereandbringforthfruit?Perhapsthingswouldhavegoneonsoquietlythatthegoodworkwouldnothavebeencalledarevival.

Butministers cannot prevent the impressionswhich arisemerely fromsympathy—neither should they attempt it; but when they are about togatherthewheatintothegarner,theyshouldfaithfullywinnowtheheap;not that they candiscern the spirits ofmen—but theWord ofGod is adiscernerofthethoughtsandintentsoftheheart.Thechurchisnoplaceofsafetyfortheunconverted.Hundredsandthousandsareshieldedfrombeneficialconvictionsbytheirprofessionandsituationinthechurch.Letministers be "wise as serpents", as well as "harmless as doves". (Matt10:16) "Benotmanymasters,knowing thatwe shall receive thegreatercondemnation." (James 3:1) "They watch for souls as those who mustgiveaccount"(Heb13:17)—solemnaccount!

From what has been said about the power of sympathy, somemay beready to conclude that all experimental religionandall revivalsmaybeaccounted for on this principle,without the necessity of supposing anysupernatural agency to exist; and if no effectswereproducedbut thoseexcitementswhichoftenminglewithreligiousexercises,thiswouldbenoirrational conclusion. But under the preaching of the gospel we find apermanent change of moral character taking place: so great a changethat,evenintheviewoftheworldwhoobserveit,thesubjectappearstobe"anewman".Anentirerevolutionhastakenplaceinhisprinciplesofaction aswell as in his sentiments respecting divine things.Now thosewho would ascribe all experimental religion to mere natural feelings,artificiallyexcited,mustbelievethattherearenosuchtransformationsof

characterashavebeenmentioned,andthatallwhoprofesssuchachangearefalsepretenders.Butthisgroundismanifestlyuntenable,fornofactsaremore certain than such reformations; and if there aremenof truthandsincerity in theworld, theyare tobe foundamong thosewhohaveundergone this moral transformation. Surely there are no phenomenanow taking place in our world half so important and worthy ofconsideration,astherepentanceofanhabitualsinner;sothatheutterlyforsakeshiswickedcourses,andtakesdelightintheworshipofGodandobediencetoHiswill.

Let it be remembered that these are effects observed only where thegospel is preached, and in some instances, numerous examples of suchconversions from sin to holiness occur about the same time and in thesame place. No series of miracles could give stronger evidence of thedivine origin and power of the gospel than the actual and permanentreformationofwickedmen;andtheskepticmaybechallengedtoaccountforsucheffectsonanynaturalprinciples.

Butitmaystillbeaskedhowthepersonwhoisthesubjectofthesenewviewsandexercisescanknowthattheyaretheeffectsofasupernaturalagency.Itisreadilyadmittedthatwecannotbeconsciousoftheagencyofanother spirit on ours, because our consciousness extends only to ourthoughts,andoftenwhennewfeelingsariseinourmindsweareunabletotracethemtotheirpropercause.Inthiscase,ifwehadnorevelationfromGod,wemightnotbeablewithcertaintytoaccountforsucheffects;but in theWord ofGodwe are distinctly and repeatedly informed thatGodbyHisSpiritwillcontinuetooperateonthemindsofmen,toturnthem from iniquity, and to cause them to engage with delight in Hisservice.Andwhenwe find these very effects takingplace in connectionwiththemeansappointedtoproducethem,wecanhavenodoubtabouttheirdivineorigin; andour faith is confirmed in thisdoctrineofdivineagencybyobservingthewonderfulchangeproducedbythepreachingofthegospeluponthemostdepravedanddegradedoftheheathen.

Thetransformationofcharacter,inthousandsofinstancesnowexisting,is enough toproduce conviction inanymindnot renderedobduratebythe prejudices of infidelity. Itmay be objected that, inmany instances,the change professed is not permanent—but temporary, and they who

appear saints today may be found wallowing in the mire of iniquitytomorrow.Thesearefactswhichwecannotgainsay;butwedodenythattheygotoinvalidatetheargumentfromtheexamplesofapermanentandthoroughchangewhichdoreallytakeplace.If therewereonlyonereal,sound conversion and reformation in a hundred of those who may bereligiously impressed, still, the conclusion in favorof adivine influencewould be valid. In the springwe behold the trees clothed and adornedwithmillionsofblossomswhichneverproducematurefruit;butwheninautumnwe findhereand thereapples, large, sweet,andmellow,dowehesitatetobelievethatthisisagoodtreewhichproducesgoodfruit?

For reasons already given, it ought not to be expected that all seriousimpressions should eventuate in a sound conversion. Externalappearancesmaybethesametoourview,wherethecausesareentirelydiverse.Thisisespeciallytobeexpectedwhenagreatmanyareaffectedat once, and meet in the same assembly. And if these transientappearances did not take place under the preaching of the gospel, ourSavior'sdoctrineofthevariouseffectsoftheWordwouldnotbeverified.Ministers of the gospel cannot be blamed for these temporaryimpressions, unless they use unauthorized means to work upon thesympathies of their hearers. That, through ignorance, vanity andenthusiasticardor,manypreachersinourdayhaveattemptedtoproducesuchexcitements,cannotbedenied;andbythetruefriendsofvitalpietyisgreatly lamented.Perhapsnothinghassomuchprejudicedthemindsof sensible men against experimental religion as the extravagance andviolence of those 'staged excitements' which have been promoted invariousplacesbymeasuresartfullycontrivedtoworkuponthepassionsandimaginationofweakandignorantpeople.Andasthepreachermusthavehis rewardofglory forhisefforts,all thismustbesobroughtout,thattheirnumbermaybecountedandpublishedtotheworld.Alas!alas!poorhumannature!

Ibelievethatallrespectabledenominationsamongusarebecomingmoreandmoresensible,thatsomethingmoreisrequisiteintheministrythanfiery zeal. Some who, within our remembrance, disparaged a learnedministry are now using noble exertions to erect seminaries, andencouragetheiryoungpreacherstoseektobelearned.Thisisamatterof

rejoicing,andbodeswellfortheAmericanChurchhereafter.Iwouldbeunwilling tobringbefore thepublicall thescenes that Ihavewitnessedunder thenameof religiousworship.But as the subject of sympathy isstillunderconsideration,Iwillrelievethereaderbyashortnarrative.

Being in a part of the countrywhere Iwas known, by face, to scarcelyanyone,andhearingthattherewasagreatmeetingintheneighborhood,and a goodwork in progress, I determined to attend. The sermonhadcommencedbeforeIarrived,andthehousewassocrowdedthatIcouldnot approach near to the pulpit—but sat down in a kind of shedconnected with the main building where I could see and hear thepreacher.Hissermonwasreallystrikingandimpressive,andinlanguageand method far above the common run of extempore discourses. Thepeopleweregenerallyattentive,andsofarasIcouldobserve,manyweretenderlyaffected,exceptthatintheextremepartofthehousewhereIsat,someoldtobacco-planterskeptupacontinualconversationinalowtoneabout tobacco-plants, seasons, etc. When the preacher came to theapplication of his discourse he became exceedingly vehement andboisterous, and I could hear sounds in the center of the house whichindicated strong emotion. At length a female voice was heard, in apiercingcry,whichthrilledthroughmeandaffectedthewholeaudience.It was succeeded by a low murmuring sound from the middle of thehouse;but,inafewseconds,oneandanotheraroseindifferentpartsofthehouse,underextremeandvisibleagitation.Castingoffbonnetsandcaps,andraisingtheirfoldedhands,theyshoutedtotheutmostextentoftheirvoice;andinafewsecondsmore,thewholeaudiencewasagitated,as a forest when shaken by a mighty wind. The sympathetic wave,commencing in thecenter,extended to theextremities;andat length itreached our corner, and I felt the conscious effort of resistance asnecessaryas ifIhadbeenexposedtotheviolenceofastorm.Isawfewpeople through the whole house who escaped the prevailing influence;evencarelessboysseemedtobearrestedandtojoininthegeneraloutcry.But what astonished me most of all was that the old tobacco-planterswhom I havementioned andwho, I am persuaded, had not heard onewordofthesermon,wereviolentlyagitated.Everymuscleoftheirbrawnyfacesappearedtobe intremulousmotion,andthebig tearschasedoneanotherdowntheirwrinkledcheeks.

HereIsawthepowerofsympathy.Thefeelingwasreal,andpropagatedfrompersontopersonbythemeresoundswhichwereuttered;formanyoftheaudiencehadnotpaidanyattentiontowhatwassaid—butnearlyall partook of the agitation. The feelings expressed were different, aswhen the foundation of the second temple was laid; for while someutteredthecryofpoignantanguish,othersshoutedintheaccentsofjoyandtriumph.Thespeaker'svoicewassoonsilenced,andhesatdownandgazedonthescenewithacomplacentsmile.

When this tumult had lasted a few minutes, another preacher, as Isupposehewas,whosatonthepulpitsteps,withhishandkerchiefspreadover his head, began to sing a soothing and yet lively tune, and wasquickly joinedby somestrong femalevoicesnearhim;and in less thantwominutes the stormwashushed, and therewas a great calm. Itwaslikepouringoilon the troubledwaters. Iexperienced themostsensiblerelieftomyownfeelingsfromtheappropriatemusic;forIcouldnothearthewords sung. But I could not have supposed that anything could soquicklyallaysuchastorm;andallseemedtoenjoythetranquilitywhichsucceeded.Thedisheveledhairwasput in order, and thebonnets, etc.,gathered up, and the irregularities of the dress adjusted, and no oneseemedconsciousofanyimpropriety.Indeed,thereisapeculiarluxuryinsuch excitements, especially when tears are shed copiously, which wasthecasehere.

I attended another meeting in another place where there had been aremarkableexcitement—butthetidewasfarontheebb;andalthoughwehad vociferation and out-crying of a stunning kind, I did not hear onesoundindicativeofrealfeeling—andIdonotthinkthatonetearwasshedduringthemeeting.

ErroneousViewsofRegeneration

Thecorrectview—Theoperationoffaith—Exercisesofmind,as

illustratedinJonathanEdwards'snarrative

—Theoperationsoffaithstillfurtherexplained

Itispropernowtoinquire,whatarethepreciseeffectsofregeneration,orthe exercises of anewly converted soul?As the restorationofdepravedmantotheimageofGod,lostbythefall,isthegrandobjectaimedatinthewholeeconomyofsalvation,itcaneasilybesaid,inthegeneral,thatby this change—a principle of holiness is implanted, spiritual life iscommunicated, the mind is enlightened, the will renewed, and theaffections purified and elevated to heavenly objects. Such generaldescriptionsdonotaffordfullsatisfactiontotheinquiringmind;andaswehavetakenintoviewmanyofthosecircumstanceswhichdiversifytheexercisesofgraceindifferentsubjects,letusnowendeavortoascertain,with as much precision as we can, what are those things which areessential to the genuineness of this work and which, therefore, will befoundineverysincereChristian.

But in this attempt, great difficulty will bemet in conveying our ideaswith precision. Even those terms which are most used in the HolyScriptures to designate the essential exercises of piety are differentlyunderstood,andwhenused,conveydifferentideastodifferentpeople.Iwill endeavor, however, to avoid this difficulty asmuch as possible, bydefining the terms which I employ. I have all along admitted that themodeof theSpirit's operation in regeneration is altogether inscrutable:and an attempt to explain it is worse than folly. We may, however,without intruding into things unseen, or attempting to dive into theunsearchablenature of the divine operations, say thatGodoperates onthehumanmindinawayperfectlyconsistentwithitsnature,asaspirit,andacreatureofunderstandingandwill.Onthisprinciplesomesupposethattherecanbenoothermethodofinfluencingarationalmindbutbythe exhibition of truth, or the presentment of motives: any physicaloperation, they allege, would be unsuitable. Their theory ofregeneration, therefore, is that it is produced by the moraloperation of the truth, contemplated by the understanding,andinfluencingtheaffectionsandthewill,accordingtotheknownprinciples of our rational nature. But respecting what is necessary tobring the truth fairlybefore themind, theabettorsof this theorydivide

intoseveralparts.

The Pelagian, believing human nature to be uncontaminated, andneeding nothing but a correct knowledge of the truth, rejects allsupernaturalaid,andmaintainsthateverymanhasfullabilitytoperformallgoodactions,andtoreformwhatisamiss,bysimplyattendingtotheinstructionsoftheWord,andexercisinghisownfreewill,bywhichheisabletochooseandpursuewhatcoursehepleases.

The semi-Pelagian agrees with this view, except in one particular. Hebelievesthatthetruth,ifseriouslycontemplated,willproducetheeffectsstated—but that mankind are so immersed in the world of sensibleobjects,andsooccupiedandfilledwithearthlythoughtsandcares, thatno man will, or ever does, contemplate the truth so impartially andsteadilyastoproduceachangeinhisaffectionsandpurposes,untilheisinfluenced by theHoly Spirit; and, according to him, the only need ofdivineagencyinregenerationistodirectandfixtheattentionondivinethings.Thisbeingdone,thetruthascontainedinthedivineWord,andasapprehendedbythenaturalunderstanding,isadequatetoproduceallthedesiredeffectsontheactiveprinciplesofournature.

There is still a third party who attribute regeneration to the simpleoperationofthetruthonthemind,whoseviewsareneitherPelagiannorsemi-Pelagian.Theyholdthatthenaturalmancannotdiscernthethingsof theSpiritofGod,and that ifamanshouldeverso longcontemplatethe truth with such views as natural reason takes of it, it would nevertransformhim into thedivine likeness; but that, by the illumination oftheHolySpirit,thesinnermustobtainnewandspiritualviewsofdivinethings,bywhichheisrenovatedorregenerated.Yetthesedenythatanyoperation on the mind itself is necessary, as they allege that thesespiritualviewsoftruthwillcertainlydrawafterthemtheexerciseofthoseaffectionsinwhichholinessessentiallyconsists.

Now,inmyjudgment,thistheoryisdefectiveinonepointonly,andthatis, it supposes the mind, which is already in possession of doctrinalknowledge of the truth, to have this same truth presented to it in anentirely new light,without any operation on the soul itself. Just as if amanwasblind—butstandingintheclearshiningofthesun'srays.These

he feels, and can talk philosophically about the sensation of light andcolors; while he has not in hismind the first simple perception of anyobject of sight. Could thisman bemade to perceive the visible objectsaroundhim,withoutanoperationontheeyestoremovetheobstruction,ortorectifytheorgan?

Thecaseofthesoulisentirelyanalogous.Hereislightenough;thetruthisviewedbytheintellectofunregenerateman—buthasnotransformingefficacy.Thefaultisnotinthetruth,whichisperfect—buttheblindnessis in themind,which canonlybe removedby an influenceon thesoulitself; that is, by thepowerofGod creating "anewheart", (Ezek 18:31;Ezek36:26)tousethelanguageofScripture.TheapostlePaulwassenttotheGentiles"toopentheireyes,andtoturnthemfromdarknesstolight".(Acts 26:18) Two things are always necessary to distinct vision, themediumof light, and a sound organ; either of thesewithout the other,wouldbeuseless;butcombined,thebeautiesofnature,andthegloryofGodinthevisibleworld,areseenwithdelight.

Itissointhespiritualworld.Thetruthisnecessary—butuntilthemindisbroughtintoastateinwhichitcanperceiveitinitsbeautyandglory,itisheard and read and contemplated without any transforming effect—withoutdrawingtheaffections toGod,orsubduing thepowerof selfishandsensualdesires.Thefaultexistingintheperson,theremustbesuchan exertion of divine power aswill remove it, and this is regeneration.Thenalltheeffectsofthetruthwilltakeplace,asaccordingtotheformertheory.

ButIseemtohearthecommonobjection,thatifthesoulbethesubjectofanyoperation,thismustbe'physical',andwhatisthisbuttomakemanameremachine,ortodealwithhimasifhewereablock?Ibelievethatamore ambiguous, unhappy word could not be used than physical. Thebestway to get clear of themists which surround it, is to drop its usealtogetherinthisconnection.Indeed,itisatermwhichproperlybelongstoanother science—tonaturalphilosophy. If theoperationmusthaveaname, let it receive it fromthenatureof theeffectproduced; thisbeingspiritual,letitbecalleda'spiritual'operation;orastheeffectproducedisconfessedly above the powers of unassisted nature, let us call itsupernatural, which is the precise technical term used by the most

accuratetheologians.CantheAlmighty,whomadethesoul,operateuponitinnootherwaythanbyamechanicalforce?CannotHerestoreitslostpowerof spiritual perception and susceptibility of holy feeling,withoutdoinganyviolencetoitsfreeandspiritualnature?

ButIshallbetold,thatthereneitheris,norcanbe,anymoralorspiritualnature,ordispositionpriortovolition,inthemind—formoralityconsistsessentiallyinchoice;andtosupposemoralitytohaveanyotherexistencethan in the transient act is an absurdity. If this be sound moralphilosophy,thenmytheorymustfall.Thisisaquestionnotrequiringoradmittingofmuchreasoning.Itisasubjectfortheintuitivejudgmentofthe moral faculty. If there are minds so constituted that they cannotconceiveofpermanent,latentdispositionsinthesoul,bothgoodandevil,Icandonomorethanexpressmystrongdissentfromtheiropinion,andappealtothecommonsenseofmankind.

Someofmymostseriousreaders,Iknow,willobjecttomytheoryofthemind's operations, in one important particular. They are so far fromthinking thatany illuminationof themindwillproduceholyaffections,that it is a radical principle in their philosophy of religion, that lightalwaysincreasesorstirsuptheenmityofanunregenerateheart;thatthemore unholy beings know of God, the more they will hate Him, as issupposedtobeprovedbytheexperienceof thousandsunderconvictionofsin;andbythecaseofthedevilswhobelieveandtremble—butneverlove. The difference betweenme and these people is not so great as atfirstviewitseems.Theirerrorconsists,ifIamright,inmakingtoowideaseverancebetweentheunderstandingandthewill;betweentheintellectandtheaffections.Iamreadytoadmitthatalltheknowledgewhichyoucan communicate to a man remaining unregenerate, may have thetendencyofincreasingorstirringuphisenmitytoGodandHislaw;butobserve that Imake illumination the first effect of regeneration. And Iholdthatnounregeneratemanis,whileinthatstate,anymorecapableofspiritual perception than a blindman is of a perception of colors. Theblindman,however,hashisownideasaboutcolors,andmayunderstandtheirvariousrelationstoeachother,andallthelawswhichregulatethereflection and refraction of light, as well as those who see. This wasremarkablyexemplifiedinthecaseofDr.Sanderson,who,thoughblind

fromhisearly infancy,deliveredanaccurate courseof lectureson lightand colors, in the University of Oxford. Just so, an unregenerate manmaybeabletodeliverablelecturesonallthepointsoftheology,andyetnothaveoneglimpseofthebeautyandgloryofthetruthwithwhichheisconversant.

ThesacredScripturesrepresentallunconvertedmenasdestituteof thetrue knowledge of God. If there be a clear truth in the laws ofmentaloperation,itisthattheaffectionsareinexactaccordancewiththeviewsoftheunderstanding.Ifmenareunaffectedwiththetruthknown,itmustbebecausetheydonotknowitaright:neithercantheyperceiveitinitstruenatureuntiltheyareregenerated.Didanymaneverseeanobjecttobe lovelyandnot feelanemotioncorrespondingwith thatquality?AndwhatunconvertedmaneverbeheldinChrist,asrepresentedinScripture,the beauty and glory of God? Hence that doctrine is not true whichconfines depravity or holiness to the will, and which considers theunderstandingasanaturalandthewillasamoralfaculty.Thesoulisnotdepravedorholybydepartments;thediseaseaffectsit,asasoul;andofcourse all faculties employed in moral exercises must partake of theirmoralqualities.Thereis,however,noproprietyincallingeitherofthemamoralfaculty;foralthoughbothunderstandingandwillareconcernedineverymoralact,yetnotonehundredthpartoftheactsofeitherpartakesof a moral nature. The will is just as much a natural faculty as theunderstanding,andtheunderstandingisasmuchamoralfacultyasthewill.But instrictproprietyofspeech,theonlyfacultywhichdeservestobecalledamoralfacultyisconscience,becausebyitonlyarewecapableofmoralperceptionsorfeelings.

IamafraidthatIhavegonetoofarintoabstrusedistinctionsformostofmy readers; but there are thousands of plain, private Christians in ourcountry,whonot only can enter into suchdisquisitions—butwill relishthem.

IcomenowtowhatI intended,whenIbeganthissubject,todescribeasexactlyasIcan,whataretheexercisesofthenewheart,orthe regenerateman.And here my appeal is to no theories—but toexperience,combinedwiththeWordofGod.

Everymanonwhomthisdivineoperationhaspassed,experiencesnewviewsofdivinetruth.Thesoulseesinthesethingsthatwhichitneversaw before. It discerns in the truth of God a beauty and excellence ofwhichithadnoconceptionuntilnow.Whatevermaybethediversityintheclearnessof theviewsofdifferentpeople,or intheparticulartruthsbrought before the mind, they all agree in this, that there is a newperceptionoftruth;whetheryouascribeittotheheadortheheart,Icarenot. It isablessedreality,andtherearemanywitnessesofsoundmindandunquestionableveracity,whoarereadytoattestitasaverity,knownintheirowndelightfulexperience.Butasthefieldoftruthisverywide,and divine things may be perceived under innumerable aspects andrelations, and as there is no uniformity in the particular objects whichmayfirstoccupytheattentionoftheenlightenedmind,itisimpossibletolaydownanyparticularorderofexerciseswhichtakeplace.

The case may be illustrated by supposing a great multitude of blindpeoplerestoredtosightbyanactofdivinepower.Someofthemwouldbeso situated, that the firstobject seenwouldbe theglorious luminaryofday;anothermightreceivethegiftofsightinthenight,andthemoonandstars would absorb his wondering attention; a third might direct hisopenedeyestoabeautifullandscape;andafourthmighthavebutarayoflightshiningintoadarkdungeonwithouthisknowingwhenceitcame.Ofnecessity,theremustbethesameendlessvarietyintheparticularviewsofnewconverts;butstilltheyallpartakeofnewviewsofdivinetruth;andthesametruthswillgenerallybecontemplated,soonerorlater—butnotinthesameorder,norexhibitedtoallwiththesamedegreeofclearness.

Now,according to theviewswhich I entertain, this spiritualknowledgegranted to the regenerated soul is nothing else but saving faith; forknowledgeandbeliefinvolveeachother.Toknowathingandnotbelieveitisacontradiction;andtobelieveathingandnotknowitisimpossible.Faith is simply a belief of the truth, when viewed as distinct, anddiscriminated from all othermental acts. Some will be startled at thisnakednessof faith; andmanywill be ready toobject, that it is tomakefaithtobenomorethanabareassentoftheunderstandingtothetruth:well,ifitbeuniformlyaccompaniedbyallholyaffectionsandemotions,

whatisthedifference?ButIdenythat,asdescribed,itisanakedassentof the understanding, as those words are commonly understood. Thewide distinction between the understanding and will, which has verymuchconfoundedourmentalphilosophy,hascomedowntousfromtheschoolmen. But inmaking the distinction, theymade simple verity theobjectoftheunderstanding.Andthatiswhatwecommonlymeanbybareassent;itrelatestothesimpletruth;butthewillhasrespect,theysaid,togood—everyspeciesofgood.

NowthefaithofwhichIhavespoken,atthesametimecontemplatesthetruth,andthebeauty,excellency,andgoodnessoftheobject,andalsoitsadaptednesstoournecessities:allthesethingsarecomprehendedintheviewswhichtheHolySpiritgivestothemind.Therefore,thoughfaithbeasimpleuncompoundedact,afirmbelieforpersuasion,itcomprehendstheobjectsascribedbothtotheunderstandingandthewill.

HereIshallbemetbyadefinitionof faith,whichmakestheact simplealso—butconsidersthatacttobetrustorconfidence.ThisthereaderwillrememberisDr.Dwight'sdefinitionoffaith.Andtheonlyobjectiontoitis, that it is too narrow to comprehend all that belongs to the subject.Trust isnothingelsethanthefirmbelieforpersuasionof thetruthof apromise.Whenwe say thatwe trust or have confidence in a person, itrelates to some promise. This definition comprehends all acts of faithwhichhaveapromiseofGodfortheirobject,andthesearecertainlythemostimportantacts,andaccompaniedwiththemostsensibleemotions.Butalldivine truth isnot in the formofapromise.ThewholeWordofGod is the proper object of a true faith; and a large part of divinerevelationistakenupwithhistories,prophecies,doctrines,andprecepts.TheChristianbelievesallthese,aswellasthepromises.

Herefaithisthefirstactoftheregeneratedsoul;andthemostimportantact,foritdrawsallholyaffectionsandemotionsinits train. But though it sweetly mingles with every other grace, it isdistinctfromthemall.Allitsdiversifiedactsarisefromthenatureofthetruthsbelieved,andmenmayenumerateandnameasmanyoftheseactsas they please; still the nature of faith remains simple. It is a firmpersuasion or belief of the truth, apprehended under theillumination of the Holy Spirit. It necessarily works by love and

purifiestheheart,fordivinethingsthusdiscernedcannotbutexcitetheaffections to holy objects, bywhich sinful desires and appetites will besubdued; and when we are persuaded of the truth of God's graciouspromises, there will always be a sweet repose of soul, because thepromises contain the very blessings whichwe need; and to be assuredthattherearesuchblessingsforallwhowillreceivethem,andespeciallyif the soul is conscious that it is exercising faith, will produce sweetconsolation—Thereis"joyandpeaceinbelieving".(Rom15:13)

According to the view of faith now given, there is nothing mysteriousabout it. To believe in divine truth is an act of themind, precisely thesame as to believe in other truth; and the difference between a savingfaithandahistoricalormerelyspeculativefaithconsistsnotinthetruthsbelieved,forinboththeyarethesame;norinthedegreeofassentgivento the proposition—but in the evidence on which they are respectivelyfounded.Asavingfaith isproducedbythemanifestationof thetruth inits truenature to themind,whichnowapprehends it, according to thedegree of faith, in its spiritual qualities, its beauty, and glory, andsweetness; whereas a historical or speculative faith may rest on theprejudicesof education, or thedeductionsof reason;but in its exercisethereisnoconceptionofthetruequalitiesofdivinethings.Thehumblest,weakestbelieverpossessesaknowledgeofGod,hiddenfromthewisestofunenlightenedmen; according to that saying ofChrist, "I thank you,OFather,Lordofheavenandearth,thatyouhavehiddenthesethingsfromthewiseandprudent,andhaverevealedthemtobabes."(Luke10:21)

Onthesubjectofexperimentalreligionourdependencemustnotbeonthetheoriesofmen—butontheunerringWordofGod,andonthefactswhich have been observed in the experience of true Christians. In theexercises of new converts there is, in some respects, a remarkablesimilarity, and in others a remarkable variety.All are convinced of sin,notonlyoflifebutofheart.AllarebroughttoacknowledgethejusticeofGodintheircondemnation,andtofeelthattheymightbelefttoperish,withoutanyderogationfromtheperfectionsofGod;andthat theyhaveno ability to bring God under any obligations to save them, by theirprayers, tears, or other religious duties. All true Christians, moreover,lovethetruthwhichhasbeenrevealedtotheirminds,andareledtotrust

in Christ alone for salvation; and they all hunger and thirst afterrighteousness, and resolve to devote themselves to the service of God,and prefer His glory above their chief joy. But besides those varietiesalready described, as arising from several causes, there is often muchdifferenceintheirexercises,arisingfromtheparticulartruthswhichtheyareledtocontemplatewhentheireyesarefirstopened.

I do not mean to go over the ground which we have already passed,otherwisethanbyastatementoffactsfromauthenticsources,whichmayservetocorroborateandillustratethestatementsalreadygiven.Perhapsnomanwhohas lived inmodern timeshashadabetteropportunity toformanaccuratejudgmentoffactsofthiskindthanJonathanEdwards;andfewmenwhoeverlivedwerebetterqualifiedtodiscriminatebetweentrueandfalsereligion.Itisathingmuchtobeprized,thatthisgreatandgoodmanhas left a recordof thatmost remarkable revivalwhich tookplaceinNorthampton,NewEngland,intheyear1734andonwards.Thisnarrative was written soon afterwards, and was communicated to Dr.Watts and Dr. Guyse, who united in a preface which accompanied thenarrative,whenpublishedinLondon.Inthisaccount,carefullydrawnup,wehaveasatisfactoryaccountoftheexercisesofthesubjectsofthework,with the varieties which were observed in the experience of differentpeople.The leadingfactshaveherebeenselected fromthenarrative,soastooccupytheleastpossibleroom.Toanywhotakeaninterestinthissubject these facts cannot but be gratifying; and however the narrativemayhavebeenperusedbysome,yetitwillnotbedisagreeabletothemtohavesomeoftheprominenttraitsof thereligiousexercisesat thattimepresentedtotheminacondensedform.

Edwardsinformsus,"thattherewasscarcelyasinglepersoninthetown,old or young, left unconcerned about the great things of the eternalworld";andalthoughhedoesnotpretendtoknowtheprecisenumberofconverts, he is of opinion that it could not be less, in the judgment ofcharity,thanthreehundred.Ourobjectisnottoabridgethenarrative—butmerelytoselecttheaccountofthevarietyofexercisesexperienced,astheregiven."Thereisagreatvariety,"sayshe,"astothedegreeoftroubleandfearthatpeopleareexercisedwithbeforetheyattainanycomfortableevidence of pardon and acceptance with God. Some are from the

beginning carried on with abundantly more hope and encouragementthanothers.Somehavehadtentimeslesstroublethanothers,inwhomthe work yet appears the same in the outcome. ... The solemnapprehensionspeoplehavehadof theirmiseryhave, for themostpart,been increasing, the nearer they have approached to deliverance.Sometimes they think themselves wholly senseless, and fear that theSpirit of God has left them, and that they are given up to judicialhardness, yet they appear very deeply exercised with that fear, and ingreatearnestness toobtainconvictionagain.Many times,peopleundergreat awakenings were concerned because they thought they were notawakened—butmiserably hardhearted, senseless, sottish creatures still,andsleepingonthebrinkofhell....Peoplearesometimesbroughttotheborders of despair, and it looks as black as midnight to them, a littlebeforethedaydawnsontheirsouls.

"Thedepravityofthehearthasrevealeditselfinvariousexercises,inthetimeoflegalconvictions.Sometimesitappearsasinagreatstruggle,likesomethingrousedbyanenemy.Manyinsuchcircumstanceshavefeltagreatspiritofenvytowardsthegodly,especiallytowardsthosethoughttohave been recently converted. As they are gradually more and moreconvincedofthecorruptionandwickednessoftheirhearts,theyseemtothemselves to grow worse and worse, harder and blinder, moredesperatelywicked, insteadofgrowingbetter. ...Whenawakeningsfirstbegin, their consciences are commonly more exercised about theiroutwardwickedcourses—butafterwardsaremuchmoreburdenedwithasenseofheartsins,thedreadfulcorruptionoftheirnature,theirenmityagainst God, the pride of their hearts, their unbelief, their rejection ofChrist, thestubbornnessof theirwill, and the like. ...Veryoften,underfirstawakenings,theysetthemselvestowalkmorestrictly,confesstheirsins,andperformmanyreligiousduties,withasecrethopeofappeasingGod'sanger.And sometimes, at first setting out, their affections are somovedthattheyarefulloftearsintheirconfessionsandprayers,whichthey are ready tomakemuch of, as if theywere some atonement, andconceive that they grow better apace, and shall soon be converted; buttheiraffectionsandhopesareshort-lived,fortheyquicklyfindthattheyfail,andthentheythinkthemselvestobegrownworseagain.WhentheyreflectonthewickedworkingoftheirheartsagainstGod,theyhavemore

distressingapprehensionsofHisanger,andhavegreatfearsthatGodwillnever showmercy to them; or perhaps, that they have committed theunpardonablesin,andareoftentemptedtoleaveoffindespair....

"When they begin to seek salvation, they are commonly profoundlyignorant of themselves. They are not sensible how blind they are, andhowlittletheycando,tobringthemselvestoseespiritualthingsaright,and towards putting forth gracious exercises in their own souls.Whentheyseeunexpectedpollutioninthemselves,theygoabouttowashtheirowndefilementsandmakethemselvesclean;andtheywearythemselvesinvain,untilGodshowsthemthatitisinvain;andthattheirhelpisnotwheretheyhavesoughtit.Butsomepeoplecontinuetowanderinsuchalabyrinth ten times as long as others, before their own experience willconvince them of their own insufficiency—so that it is not their ownexperienceatlastthatconvincesthem—buttheSpiritofGod.

"Therehavebeensomewhohavenothadgreatterrors—butyethavehadaveryquickwork.Some,whohavenothadverydeepconvictionbeforetheirconversion,havemuchmoreofitafterwards.Godhasappearedfarfrom limiting Himself to any certain method in His proceedings withsinnersunderlegalconvictions.Thereisinnothingagreaterdifferenceindifferent people, than with respect to the time of their being undertrouble: some but a few days, and others formonths and years. As tothoseinwhomlegalconvictionsseemtohaveasavingoutcome,thefirstthingthatappearsaftertheirtroubleisaconvictionofthejusticeofGodin their condemnation, from a sense of their exceeding sinfulness.Commonly, their minds, immediately before the discovery of God'sjustice, are exceedingly restless—in a kind of struggle or tumult; andsometimes inmere anguish; but commonly, as soon as they have thisconviction, it immediatelybrings theirminds toa calmandunexpectedquietnessandcomposure;andmostfrequentlythen,thoughnotalways,thepressingweightupontheirspiritsistakenoff;orageneralhopearisesthatsometimeGodwillbegracious,evenbeforeanydistinct,particulardiscoveriesofmercy.Commonly,theycometoaconclusionthattheywilllieatGod'sfeetandwaitHistime....

"That calm of spirit which follows legal conviction, in some instancescontinues some time before any special and delightfulmanifestation is

madetothesoulofthegraceofGodasrevealedintheGospel.ButveryoftensomecomfortableandsweetviewsofamercifulGod,ofasufficientRedeemer,orofsomegreatandjoyfulthingsofthegospel,immediatelyfollow,orinaverylittletime.Andinsome,thefirstsightoftheirdesertofhell,ofGod'ssovereigntyinregardtotheirsalvation,andadiscoveryof all-sufficient grace, are so near that they seem to go together. Thegraciousdiscoverieswhencethefirstspecialcomfortsarederived,areinmanyrespectsveryvarious.Morefrequently,Christisdistinctlymadetheobjectofthemind,inHisall-sufficiencyandwillingnesstosavesinners;but somehave their thoughtsmore especially fixed onGod, in someofHis sweet andglorious attributesmanifested in theGospel and shiningforthofJesusChrist.Someviewtheall-sufficiencyofthegraceofGod—somechiefly,theinfinitepowerofGodandHisabilitytosavethem,andto do all things for them—and some look most to the truth andfaithfulness of God. In some, the truth and certainty of the Gospel ingeneralisthefirstjoyfuldiscoverytheyhave:inothers,thecertainproofofsomeparticularpromise.Insome,thegraceandsincerityofGodinHisinvitations, very commonly in some particular invitation, is before themind.SomearestruckwiththegloryandwonderfulnessofthedyingloveofChrist;andotherswiththesufficiencyofHisblood,asofferedtomakeanatonement forsin;andothersagain,with thevalueandgloryofHisobedience and righteousness. Inmany, the excellency and loveliness ofChrist chiefly engage their thoughts,while in some,His divinity; beingfilledwith the idea thatHe is indeed theSonof the livingGod; and inothers, the excellency of the way of salvation by Christ, and thesuitablenessofittotheirnecessities....Thereisofteninthemindsomeparticular text of Scripture, holding forth some particular ground ofconsolation;atothertimes,amultitudeoftexts,graciousinvitations,andpromises, flowing in one after another, filling the soulmore andmorewith comfort and satisfaction. Comfort is first given to some whilereading some portion of Scripture; but in others it is attendedwith noparticularScriptureatall.Insomeinstancesmanydivinethingsseemtobediscoveredtothesoulatonce,whileothershavetheirmindsfixedonsomeonething,andafterwardsasenseofothersisgiven;insome,withaslower,inothers,aswiftersuccession.

"Itmustbe confessed, thatChrist isnot alwaysdistinctlyandexplicitly

thoughtofinthefirstsensibleactofgrace—thoughmostcommonlyHeis—butsometimesHeistheobjectofthemindonlyimplicitly.Thuswhenpeoplehaveevidentlyappearedstrippedoftheirownrighteousness,andhavestoodcondemned,asguiltyofdeath,theyhavebeencomfortedwitha joyful and satisfactory evidence that the mercy and grace of God issufficient for them—that their sins, though ever so great, shall be nohindrancetotheirbeingaccepted—thatthereismercyenoughinGodforthe whole world, etc.—while they give no account of any particular ordistinctthoughtofChrist;butyetitappearsthattherevelationofmercyin theGospel is the groundof their encouragement andhope; yet suchpeople afterwards obtain distinct and clear discoveries of Christ,accompanied with lively and special actings of faith and love towardsHim. Frequently, when people have had the Gospel ground of reliefopenedtothem,andhavebeenentertainingtheirmindswiththesweetprospect,theyhavethoughtnothingatthattimeoftheirbeingconverted.Theviewisjoyfultothemasit is initsownnatureglorious;givesthemquitenewanddelightfulideasofGodandChrist,andgreatlyencouragesthemtoseekconversion,andbegetsinthemastrongresolutiontodevotethemselvestoGodandHisSon.Thereiswroughtinthemaholyreposeofsoul inGodthroughChrist,withasecretdispositionto fearand loveHim,and tohope forblessings fromHim in thisway, yet theyhavenoconceptionthattheyarenowconverted;itdoesnotsomuchascomeintotheirminds.Theyknownot that thesweetcomplacencethey feel in themercy and complete salvation of God, as it includes pardon andsanctificationandisheldforthtothemthroughChrist,isatruereceivingof thismercy,oraplainevidenceof their receiving it.Manycontinuealong time ina courseofgraciousexercisesandexperiences,anddonotthink themselves to be converted—but conclude otherwise; and noneknows how long they would continue so, were they not helped byparticularinstructions.Thereareundoubtedinstancesofsomewholivedin this way for many years together. Those who, while under legalconvictions,havehadthegreatest terrors,havenotalwaysobtainedthegreatest light and comfort;norhas the light alwaysbeenmost speedilycommunicated; but yet I think the time of conversion has been mostsensible in such people. Converting influences commonly bring anextraordinaryconvictionofthecertaintyandrealityofthegreatthingsofreligion;thoughinsomethisismuchgreater,sometimeafterconversion,

thanatfirst."

Thereligiousexercisescontainedintheprecedingstatementwillnotbenew to those who have been at all conversant with revivals. Such willrecognize,intheaccount,whattheyhaveobserved,andwillbegratifiedtofindthesamefactswhichtheyhaveobserved,recordedandpublishedbysuchamasterinIsrael.AlmosttheonlyremarkwhichIfeeldisposedtomake is, that it is toocommonly supposed that the timeof receivingcomfortisalwaysthetimeofregeneration;whereasthismightratherbetermedthetimeofconversion;forthentheexercisesoftherenewedsoulcome to a crisis, and faith,whichwas beforeweak and obscure, shinesforth with vigor. Perhaps it is the prevalent opinion among orthodoxwritersthatthefirstviewsoftherenovatedsoulareviewsofChrist;andwhenmerelegalconvictionsareimmediatelyfollowedbysuchviewsandtheir attendant consolations, this opinionmay be correct; but inmanycasesitisreasonabletobelievethattheconvictionsexperiencedarethoseof the true penitent. And as, in almost all cases here recorded andobserved by others, there is a distinct view and approbation of God'sjusticeinthecondemnationofthesinner,Icannotbutthink,agreeablytowhatwasstatedinaformerchapter,thatthesoulhaspassedfromdeathunto life before these feelings are experienced; and that may help toaccountfortheremarkablecalmwhichnowfollowsthedarkandstormynight.ThisrevelationofJesusChristinthebelievermaybecomparedtothebirthofachildintothelightofthisworld;butitsconceptionwaslongbefore.Andsothis interestingpoint inexperience is thenewbirth—buttheprincipleofspirituallifecommonlyexistsbefore.Besides,comfortisnosureevidenceofagenuinebirth;somewhobecomestrongmenintheLordareborninsorrow.Theyweepbeforetheyareabletosmile;butinthespiritualbirth,joyandsorrowoftensweetlymingletheirstreams.

Therearetworeasonswhyfaith,thoughoneofthesimplestexercisesofthemind,isrepresentedashavingsomanydifferentacts;theoneisthegreat variety in the truths believed; and the other that, commonly,various exercises are included in the account of faith,which do alwaysaccompanyorfollowatruefaith—butdonotappertaintoitsessence.Asfaith has all revealed truth for its object, the feelings produced in themindcorrespondwiththeparticularnatureof thetruthwhich isatany

time in the contemplation of the mind. If, by the soul under theillumination of theHoly Spirit, the law is viewed in its spirituality andmoral excellence,while therewillbe experiencedanapprobationof thewill of God thus expressed, yet a lively sense of the sinfulness of ourheartsand livesmustbe thepredominant feeling.Thisdiscoveryof thepurity of the law, and this deep feeling of the evil of sin, commonlyprecedeanyclearviewofChristand theplanof salvation;and thishasgiven rise to the prevalent opinion that repentance goes before faith inthenaturalorderofpiousexercises.But,accordingtoourideaoffaith,asgivenabove,itmustnecessarilyprecedeandbethecauseofeveryothergracious exercise. Commonly, indeed, when we speak of faith, wedescribe itsmaturity;but there areoftenmanyobscurebut real acts offaith, before the soul apprehends the fullness and excellency andsuitablenessofChrist.Andinmanycases,whensomeviewoftheplanofsalvation isobtained, thesingle truthbelieved is theabilityofChrist tosave;andeventhefullpersuasionofthisgivesrisetojoy,whenthesoulhasbeenlongcastdownwithgloomyforebodingsofeverlastingmisery,andwiththeapprehensionthat,forsuchasinner,therewasnosalvation.

As faith does nomore than bring the truth before themind in its truenature,everyactoffaithmust,ofcourse,becharacterizedbythequalitiesof the truth thus presented, and by its adaptation to the circumstancesand convictions of the sinner. All those acts of faith which bring theextent and spirituality of the law of God fully into view must beaccompaniedwithpainfulemotions,onaccountofthedeepconvictionoflackofconformitytothatperfectrule,whichcannotbutbeexperiencedwhenthatobject isbeforethemind.Butall those invitations,promises,and declarations which exhibit a Savior and the method of recovery,when trulybelievedundera just apprehensionof theirnature,mustbeaccompanied,notonlywithlove—butjoyandhope,andafreeconsenttobe saved in God's appointed way; and when the previous distress anddiscouragementhavebeengreat,andtheviewsofGospeltruthclear,thejoyisoverflowing,andaslongastheseviewsareunclouded,peaceflowslikeariver.

Buteven in thediscoverieswhichfaithmakesofChrist, there isagreatvarietyintheextentandcombinationofdivinetruthwhichcomesbefore

the mind at any one time. Probably no two people, in believing, havepreciselythesametruthsinalltheirrelations,presentedtothem;andnotonly so—but it is hardly credible that the same believer, in his variouscontemplationsofdivinetruth,takesinexactlythesamefieldofviewatdifferent times. Hence it appears that the whole power of faith isderived from the importance, excellence, amiableness, andsuitablenessofthetruthsbelieved.Andwhenfaithis"imputedforrighteousness",(Rom4:22)itisnotthesimpleactoffaithwhichformsarighteousness. If any exercise of the renewed mind could constitute arighteousness, itwouldbe love,which,according to its strength, is "thefulfilling of the law"; (Rom 13:10) but when the soul by faith is fullypersuaded that Christ is the end of the law for righteousness, thisrighteousnessof theSurety,whenreceivedby faith, is imputed; andbythis alone, which is perfect, can God be just in justifying the ungodly."FaiththusreceivingandrestingonChristandHisrighteousness,isthesolitary instrument of justification; yet is it not alone in the personjustified—butiseveraccompaniedwithallothersavinggraces,andisnodeadfaith—butworksbylove."(WCF11.2)

"Bythisfaith,aChristianbelievestobetruewhateverisrevealedintheWord, for the authority of God Himself speaking therein; and actsdifferently upon that which each particular passage thereof contains;yieldingobediencetothecommands,tremblingatthethreatenings,andembracing thepromisesofGod for this life, and thatwhich is to come.Buttheprincipalactsoffaithare,accepting,receiving,andrestinguponChristalonefor justification,sanctification,andeternal life,byvirtueofthe covenant of grace." (WCF 14.2) This quotation; taken from aformulary known to many of my readers, contains as just andcomprehensiveaviewof thenatureof saving faithas couldbegiven inwords.

But another reason why somany divine acts are attributed to faith is,because other exercises are included in the description of faith, whichthoughtheyalwaysaccompanyit,oughtnottobeconfoundedwithit.Itwas,twohundredyearsago,aquestionmuchagitatedamongthedivinesofHolland,whetherloveenteredintotheessenceoffaith.Andinourowncountry, faith and love have not been kept distinct. A very prevalent

systemoftheologymakestheessenceoffaithtobelove.MuchevilarisesfromconfoundingwhataresoclearlydistinguishedintheWordofGod.Iffaithandlovewereidentical,howcoulditbesaidthat"faithworksbylove"? (Gal 5:6) The apostle Paul speaks of faith, hope, and love, as sodistinct,that,althoughtheyareallnecessary,theymaybecomparedastoexcellency—"Thegreatestoftheseischarity".(1Cor13:13)ThecelebratedWitsius,inhisEconomyoftheCovenants,indescribingfaith,amongthevariousactswhichheattributestothisdivineprinciple,reckons"loveofthe truth", (2 Thess 2:10) and "hungering and thirsting after Christ".(Matt 5:6) Now, it is an abuse of language to say that faith loves ordesires; faithworksby love,andexciteshungeringandthirstingdesiresafterChrist.

But,itmaybeasked,ifthesegracesareinseparablyconnected,whybesosolicitous todistinguish them?First, because in sodoingwe follow thesacredwriters; secondly, because it has a bad effect to use a Scripturalword to express what it was never designed to express; and, thirdly,becauseof the special officeof faith ina sinner's justification; inwhichneither love nor any other grace has any part, although they are theeffectsoffaith.Whenloveisconfoundedwithajustifyingfaith,itisveryeasytoslideintotheopinionthatasloveisthesubstanceofevangelicalobedience,whenwearesaidtobejustifiedbyfaith,themeaningis,thatwe are justified by our own obedience. And accordingly, in a certainsystem of divinity valued by many, the matter is thus stated: faith isconsideredacomprehensivetermforallevangelicalobedience.Thenextstep is—and it has already been taken by some—that our obedience ismeritorious, and when its defects are purged by atoning blood it issufficienttoprocureforusatitletoeternallife.Thushavesome,boastingof thenameofProtestants,workedaround,until theyhave fallenuponone of themost offensive tenets of Popery. But it would be difficult tobring a true penitent to entertain the opinion that his ownworksweremeritorious,orcould inthe leastrecommendhimtoGod.ThewholeofGod'sdealingswith the souls ofHis ownpeople effectually dispel fromtheirmindseveryfeelingofthiskind.Theveryideaofclaimingmerit ismostabhorrenttotheirfeelings.

Butwhileitisofimportancetodistinguishfaithfromeveryothergrace,

yet it is necessary to insist on the fact that that faith which does notproduce love and other holy affections is not a genuine faith. In theapostles'daysasetoflibertinesarosewhoboastedoftheirfaith—buttheyperformednogoodworkstoevincethetruthoftheirfaith.AgainstsuchtheapostleJameswrites,andprovesthatsuchafaithwasnobetterthanthatofdevils,andwould justifynoman; that the faithofAbrahamandotherbelievers,whichdidjustify,wasnotadeadfaith—butliving;notabarren faith—but productive of good works, and proved itself to begenuinebytheactsofdutywhichitinducedthebelievertoperform.

While then faith stands foremost in the order of gracious exercisesbecauseitisnecessarytotheexistenceofeveryother,lovemaybesaidtobe the center aroundwhichall thevirtuesof theChristian revolve,andfromwhichtheyderivetheirnature.Loveofsomekindisfamiliartotheexperienceofallpeople;andallloveisattendedwithsomepleasureinitsexercise; but it varies on account of the difference of the objects ofaffection.Divineloveisitselfadelightfulandsoul-satisfyingexercise.Thesoul which has tasted the goodness of God is convinced that nothingmore is necessary to complete felicity than the perfection of love. Thissupposes,however,thatourlovetoGodiseveraccompaniedwithsomesenseofHis love tous.Love,unless reciprocated,wouldnot fillup thecupof humanhappiness.But to loveGod,andbe lovedbyHim—this isheaven!And "we loveHimbecausehe first lovedus". (1 John4:19) In the first exercises of a renewedmind, love toGod and love tomanarebothbrought intoaction;butoften theprospectofdeliverancefrom eternal misery which threatened may absorb the attention. It isindeedamarvelousdeliverance,tobesnatchedfromthevergeofhellandassuredof everlasting life;what a tumult of feelingmust it create?Butnotwithstandingthis,itfrequentlyhappensthatinthefirstdiscoveriesofthe plan of salvation, the soul loses sight of its own interest, and iscompletely occupied in contemplating and admiring the wisdom, love,and justice of God, as exhibited in the cross of the Lord Jesus Christ.Indeed,thebeliever,whenthesespiritualdiscoveriesareafforded,thinksnothingofthenatureofthoseactswhichheisexercising;anditmaynotbeuntillongafterwardsthatherecognizestheseoutgoingsofsoultobetruelovetotheSavior.

Therearetwoaffections,distinctfromeachotherintheirobjects,whichareincludedunderthetermlove;theoneterminatesonthegoodnessormoralexcellenceofitsobject,andvariesaccordingtotheparticularview,atanytimeenjoyed,ofthedivineattributes.ThiscomprehendsallpiousaffectionsandemotionsarisingfromthecontemplationoftheperfectionsofGod;andsomeofthem,suchasreverenceandhumility,wouldnotfallunderthenameoflove,whentakeninastrictsense;butwhenusedasageneraltermforourwholeobedience,itmustcomprehendthemall.Thismay,forconvenience,becalledtheloveofdelight,inwhichtherationalsouldelightsinthecharacterofGodasrevealedinHisword.

Theotheraffectioncalledlovehasnotthecharacterofthepersonbelovedfor its object—buthis happiness. Itmaybe intensely exercised towardsthoseinwhosemoralqualitiestherecanbenodelight,andiscalledtheloveofbenevolence.God's lovetosinnersisofthiskind;andthisisthekind of love which Christians are bound to exercise to all men in theworld, even to those that hate and persecute them. Though the love ofbenevolencemayexistwithouttheloveofdelight,yettheconversecannotbe asserted. No one ever felt love to the character of another withoutdesiring his happiness. Before conversion, the soul is sordidly selfish—but no sooner does this change take place than the heart begins to beenlargedwithanexpansivebenevolence.Thewholeworldisembracedinitscharity."Goodwilltoman"(Luke2:14)isaremarkablecharacteristicofthe"newcreature";(2Cor5:17;Gal6:15)andthisintensedesireforthesalvation of our fellowmen, and ardentwish that theymay all becomeinterested in that Saviorwhomwehave found tobe soprecious, is thetrue source of the missionary spirit, and is the foundation, often, oflaboriousandlongcontinuedexertionstopreparefortheholyministry;and prompts and inclines delicate females to consent to leave all theendearments of home, for arduous labor in a foreign and sometimes asavageland.

But however lively the affection of love in the exercises of the realChristian,henever can lose sightofhis ownunworthiness. Indeed,thebrighterhisdiscoveriesofthedivineglory,andthestrongerhislove,thedeeperarehisviewsof the turpitudeof sin.Themorehe is elevated inaffection and assured hope, the deeper is he dismayed in humility and

self-abasement.Hispenitentialfeelings,fromthenatureofthecase,keeppacewithhisloveandjoy;andwhenhistearsflowincopiousshowers,hewouldbeatalosstotellwhetherhewasweepingforjoyorforsorrow.Hemightsay,forboth;forinthesepiousexercises,theseoppositeemotionssweetly mingle their streams; and so delightful is this mingling ofaffectionsnaturallyopposite,thatthepersoncouldhardlybepersuadedthat the sweet would be as agreeable without, as with, the bitter. Onehourspentunderthecross,whilethesoulisthuselevated,thusabased—thus joyful, and thus sorrowful—is better than a thousand of earthlydelights.

Observe,BunyandoesnotmaketheburdenofChristianfalloffinstantlyonhisenteringinatthestraitgate;butwhen,ashetraveled,hecameinsightofthecross.Then,inamoment,thosecordswhichhadboundittohisback,andwhichnonecouldloose,wereburstasunder,andhisburdenfelloffandneverwasfastenedonhimagain,althoughhe layso longinthe prison of GiantDespair. The feelings of a renewed heart are neverafterwards the same asunder legal conviction.There are scenes, in theexperience of the lively Christian, of which the wise men of the worldnever dream; and which, if they were told of them, they would notbelieve; and these things, while they are hidden from the wise andprudent, are revealed unto babes. The secret of the Lord is with thosewhofearhim.ThesoulwhichhasthusreturnedfromitswanderingstoitsBishopandShepherdfeelsunderthestrongestobligationsto liveforGod—todenyitself—toforsaketheworld—todoanything—beanything—or suffer anything, which may be for the honor of its divine Master.Hence anew life commences—anew spirit ismanifested—and the newman,inspiteofallhisremainingignoranceandimperfection,giveslucidevidence to allwho carefully observe him that he has beenwith Jesus,and has been baptized with the Holy Spirit; and the more frequentlytheseviewsandexercisesarereiterated,themorespiritualandheavenlyishisconversation.Thisisalightwhichcannotbehid,andwhichoughttoshinemoreandmoreuntotheperfectday.Hearthentheexhortationof the apostle Jude, "But you, beloved, building up yourselves on yourmostholyfaith,prayingintheHolySpirit,keepyourselvesintheloveofGod, looking for themercy of our Lord Jesus Christ unto eternal life."(Jude20-21)

ConsiderationsonDreams,

visions,etc.RemarkableconversionofablindinfidelfromhearingtheBibleread

Therearemanyprofessorsofreligioninourcountrywho,iftheyshouldperusethiswork,wouldimagineagreatdefectintheaccountgivenofasinner's conversion, because nothing has been said about dreams andvisions,orvoicesand lights,of a supernaturalkind.During thevariousreligiousexcitementswhichextendedovertheSouthernStates,underthepreachingofdifferentdenominations, therewasmingledwith the goodinfluencebywhichsinnerswereconvertedandreformed,nosmalldegreeof enthusiasm, which led the people to seek and expect extraordinaryrevelations, which were supposed to be granted in dreams or visions.Indeed, at one time, the leaders in a very general excitement whichoccurredinVirginiaaboutthecommencementoftheRevolutionarywarwereimpressedwiththeideathattheypossessedpreciselythesamegiftsand powers which had been bestowed upon the apostles; and thisenthusiasticideawouldhavespreadwidelyiftheyhadnotfailed,insomeprivateattempts,toworkmiracles.

ButtheopinionthatcertainpeoplehadanextraordinarycallfromGodtopreach,andthattheyneededneitherlearningnorstudytoenablethemtopreachthegospel,continuedtoprevailforalongtime;andthisspeciesofenthusiasmisnotentirelypassedawayeventothisday.Suchpreacherswere much in the habit of declaiming in every sermon against letter-learned and college-bred ministers, and they seldom failed to informtheirhearersthattheyhadselectedthesubjectofdiscourseafterenteringthepulpit;andsomeofthemevengloriedthattheyhadneverlearnedtoread,astheybelievedthatall learninginterferedwiththe inspirationofthe Spirit, which they were confident that they possessed. While thisnotionofanextraordinarycallandimmediateinspirationwascommon,itisnotsurprisingthatthepeopleshouldhaveentertainedwildopinions

respecting the nature of conversion. As it was customary to give thenarrativesof religious experience in public, not only in the presence ofthe church—but of a promiscuous assembly, there was a strongtemptationtotellanextraordinarystory;andthemoremiraculousitwas,thehigherevidence itwassupposedtoaffordofbeingtheworkofGod,concerningthegenuinenessofwhichthesubjectneverexpressedadoubt.Seldom was a narrative of experience heard which did not containsomethingsupernatural;suchasaremarkablepropheticdream;avision;asuddenandbrilliantlightshiningaround,asinthecaseofPaul;oranaudiblevoice,callingthembyname,orutteringsometextofScripture,orsome other encouraging words. Sometimes, however, the cause ofexperimental religion was sadly dishonored by the ludicrous stories ofpoor ignorantpeople—especially theunletteredslaves; for this religiousconcernseizeduponthemwithmightyforce,andmanyofthem,Idoubtnot,weresavinglyconverted.

The philosophy of dreams is very little understood: and it is not ourpurpose to entertain or perplex the reader with any theories on thesubject. Dreams have by some been divided into natural, divine, anddiabolical.Thewisemansays,"Adreamcomesthroughthemultitudeofbusiness."Mostdreamsareundoubtedly theeffectof thepreviousstateofthemind, andof thepeculiar circumstancesand stateof thebodyatthe time.Most people find their thoughts, in sleep, occupiedwith those thingswhich gave them concernwhen awake; andevery causewhichdisorders the stomachornerves gives a character toour dreams. Most people have experienced the distress of feverishdreams.Buttherearesometimesremarkabledreams,whichleaveonthemind the strong impression that they have a meaning, and portendcomingevents.Andthattherehavebeendreamsofthisdescription,welearn from theauthorityof theBible; and thesepropheticdreamswerenotconfinedtotheservantsofGod,aswelearnfromtheinstancesofthebutler and baker, in the prison of Pharaoh, and from the remarkabledream of Pharaoh himself. All these must have proceeded from somesupernatural influence, as, when interpreted by Joseph, they clearlypredictedfutureevents,ofwhichthepeopledreaminghadnot the leastknowledge. So, Nebuchadnezzar's dream contained a symbolicalrepresentation of future events of great importance, which, however,

neither he nor hiswisemen understood, butwhichwas interpreted byDanielbydivineinspiration.

Why God so frequently made His communications to His servants bydreams, isnoteasilyexplained.Perhapsthemindisbetterpreparedforsuchrevelationswhenexternalobjectsareentirelyexcluded;or itmighthavebeentoobviatethatterrorandperturbationtowhichallmenweresubjectwhenanangelorspiritappearedtothem.WhetherGodevernowcommunicates anything by dreams ismuch disputed.Many, no doubt,deceive themselvesby fancying that theirdreamsare supernatural; andsomehavebeensadlydeludedbytrustingtodreams;andcertainlypeopleoughtnottobeencouragedtolookforrevelationsindreams.ButthereisnothinginconsistentwithreasonorScriptureinsupposingthat,onsomeoccasions,certaincommunications,intendedforthewarningorsafetyoftheindividualhimself,orofothers,maybemadeindreams.Todoubtofthisistoruncountertoavastbodyoftestimonyineveryage.Andifideasreceivedindreamsproduceabeneficialeffect, inrenderingthecarelessserious, or the sorrowful comfortable, in the view of divine truth, verywell; such dreamsmay be considered providential, if not divine. But ifany are led by dreams to pursue a course repugnant to the dictates ofcommonsenseorthepreceptsofScripture,suchdreamsmayrightlybeconsidereddiabolical.

Somepeoplehavesupposedthattheyexperiencedachangeofmindwhileasleep.Theyhavegonetorestwithaheartunsubduedandunconverted,and their firstwaking thoughtshavebeenof faith and love. Somehavesunktosleep,worndownwithdistress,andintheirsleephavereceivedcomfort,astheysupposed,fromabelievingviewofChrist.Suchchangesaresuspicious;but if theyareprovedtobegenuinebythe future lifeoftheperson,weshouldadmitthepossibilityofGod'sgivinganewheart.Or truthmay be as distinctly impressed on people'sminds in sleep aswhentheyareawake.Somepeopleappeartohavetheirfacultiesinmorevigorousexercise, insomekindsofsleep,thanwhentheirsensesareallexercised.

JohnFletcherofMadeley,1729-1785,relatesthathehadadreamofthejudgmentday,theeffectofwhichwasadeepandabidingimpressionofeternal things on his mind. As the scene was vividly painted on his

imagination,andtherepresentationoftruthwasasdistinctandcoherentas if hehadbeen awake, itmaybe gratifying to the reader to have theaccountofitsetbeforehim.

Fletcherhadbeenvariouslyexercisedaboutreligionbeforethis."Iwas,"says he, "in this situation, when a dream, in which I am obliged toacknowledgethehandofGod,rousedmefrommysecurity.Suddenlytheheavensweredarkenedandcloudsrolledalonginterrificmajesty,andathundering voice like a trumpet, which penetrated to the center of theearth, exclaimed, "Arise, you dead, and come out of your graves."Instantly theearthand the seagaveup thedeadwhich they contained,andtheuniversewascrowdedwithlivingpeoplewhoappearedtocomeoutoftheirgravesbymillions.Butwhatadifferenceamongthem!Some,convulsedwith despair, endeavored in vain to hide themselves in theirtombs,andcriedtothehillstofallonthem,andthemountainstocoverthem from the face of the holy Judge; while others rose with seraphicwingsabove theearthwhichhadbeen the theaterof theirconflictsandtheirvictory.Serenitywaspaintedontheircountenances,joysparkledintheireyes,anddignitywasimpressedoneveryfeature.Myastonishmentand terrorwere redoubledwhen I perceivedmyself raised upwith thisinnumerablemultitudeintothevastregionsoftheair, fromwhencemyaffrightedeyesbeheldthisglobeconsumedbytheflames,theheavensonfire,andthedissolvingelementsreadytopassaway.ButwhatdidIfeel,whenIbeheldtheSonofmancominginthecloudsofheaven,inallthesplendor of His glory, crowned with the charms of His mercy, andsurroundedwiththeterrorsofHisjustice;tenthousandthousandswentbefore him, and millions pressed upon his footsteps. All nature wassilent.Thewickedwerecondemned,andthesentencewaspronounced—theairgavewayunderthefeetofthosewhosurroundedme,ayawninggulfreceivedthemandcloseduponthem.AtthesametimeHewhosatuponthethroneexclaimed,'Come,youblessedofmyFather,inheritthekingdom prepared for you from the foundation of the world.' (Matt25:34)HappychildrenofGod! Icried,Youareexalted in triumphwithyourRedeemer, andmydazzled eyeswill soon lose sightof you, in theblaze of lightwhich surrounds you.Wretch that I am,whatwords canexpress the horrors of my situation! A fixed and severe look from theJudge, as He departed, pierced me to the heart, and my anguish and

confusionwereextreme,whenabrilliantpersonagedespatchedfromthecelestialthrongthusaddressedme:'Slothfulservant,whatareyoudoinghere?DoyoupresumetofollowtheSonofGod,whomyouhaveservedmerelywithyourlips,whileyourheartwasfarfromHim?Showmethesealofyoursalvationandthepledgeofyourredemption.Examineyourheart,andsee ifyoucandiscover therea real love toGod, anda livingfaith in His Son? Ask your conscience what were the motives of yourpretendedgoodworks?Doyounotseethatprideandself-lovewerethesourceofthem?Doyounotseethatthefearofhellratherthanthefearofoffending God, restrained you from sin?' After these words he paused;and regardingmewith a compassionate air, seemed to awaitmy reply.But conviction and terror closed my mouth, and he thus resumed hisdiscourse, 'WithholdnolongerfromGodtheglorywhichisduetoHim.TurntoHimwithallyourheart,andbecomeanewcreature.Watchandpray,(Matt26:41;Mark13:33)wasthecommandoftheSonofGod;butinsteadofhavingdonethisbyworkingoutyoursalvationwithfearandtrembling, (Phil 2:12) you have slept the sleep of security. At this verymoment—doyounot sleep in that state of lethargy and spiritualdeath,fromwhich theWordofGod, theexhortationsofHis servants, and thestrivings of His grace have not been sufficient to deliver you? Time isswallowedupineternity.Thereisnomoreplaceforrepentance.Youhaveobstinately refused to glorify God's mercy in Christ Jesus—go then,slothful servant and glorifyHis justice.'Having uttered thesewords hedisappeared,and,atthesametime,theairgavewayundermyfeet—theabyssbegantoopen—dreadfulwailingsassailedmyears,andawhirlwindofsmokesurroundedme.Theagitationofmymindandbodyawokeme,thehorrorofwhichnothingcanequal,andthemererecollectionofwhichstillmakesmetremble.OhowhappyIfeltonawakingtofindthatIwasstill in the land ofmercy, and the day of salvation!OmyGod, I cried,grant that thisdreammaycontinually influencemy sentiments andmyconduct! May it prove a powerful stimulus to excite me to preparecontinuallyforthecomingofmygreatMaster!"

By this dreamFletcherwas convinced that he had been indulging vainhopes, and that his mind was still unrenewed. His conviction of thistruth, however, did not rest entirely nor chiefly onwhat had been toldhiminhisdream—buthenowsettoworkinsoberearnesttoexaminehis

religious principles and motives by the Scriptures; and the more heexamined the more fully was he convinced that he was yet in anunconvertedstate.Fromthistimehebeganwithallearnestnesstoseekfor justification through the blood of Christ; and never rested until hefoundpeacewithGodbyalivingfaithinthetruthandpromisesofGod.

I will conclude this discussion by citing the words of that remarkableyoungsageof remoteantiquity,Elihu, thereproverofbothJobandhisfriends, and the sublime defender of God and His dispensations. "ForGod speaks once, yes twice, yetman perceives it not. In a dream, in avisionofthenight,whendeepsleepfallsuponmen,inslumberingsuponthebed.Thenheopenstheearsofmenandsealstheirinstruction."(Job33:14-16)

Sometime intheyear1811, thesubstanceof the followingnarrativewasputintomyhandsbyDr.WilliamM.TennentofAbington,Pennsylvania,whenthisexcellentmanwasonhisdeathbedandnearhisend.Itwillbeseen that it was drawn up with a view to publication as soon as thesubjectofthememoir,whowasthenaliveinDr.Tennent'scongregation,shouldbecalledhometohisrest.Thateventoccurredsometimesince;and in communicating this memoir to the public, the writer considershimself as fulfilling an implied promise when he accepted themanuscript.

Having, however, ascertained that Mrs. Ann Snowden of Philadelphiawastheladyatwhosehousethisgentlemanresided,andthatshewastheperson bywhom the Scriptureswere read; and knowing, also, that shewasbothpiousandintelligent,Irequestedhertoputdownonpaperanexactaccountofthispleasingandremarkableevent;whichshedidwiththe utmost readiness. From these authentic sources the followingnarrativeisderived;andwillbegiven,withveryslightverbalalterations,intheverywordsoftherespectedpeoplenamed.

Mr.Tennent'snarrativeproceedsas follows:"GeorgeIngliswasborn inthe city of Philadelphia, of honorable parentage, and received a liberaleducationintheuniversityofthatcity,whichwascompletedbetweenhis16th and 17th year. Having served a regular apprenticeship to amerchant, he entered into the mercantile business and settled in the

islandofJamaica,wherehecontinuedaboutelevenyears.Veryearly inlifehebegantodrinkininiquitylikewater,manifestedstrongprejudicesagainst seriouspeople and serious things; associatedwith themirthful,libertine,anddissipated.Hispropensitiestosinfulindulgencesincreasedwith his years, and in the island where he resided, temptations beingincreased,andthemeansofrestraintfromwickedcoursesdiminished,hebecamemoreandmoreconfirmedinthehabitsofsin,untilatlengthhewas given up to almost every species of iniquity. Amidst his open andavowedenmitytoGodandtruereligion,anawfultornadofelluponthatpartof the islandwhereheresided,bywhichhe lost thegreaterpartofhis property, and was compelled to return to the American continent.Thishappenedduringtherevolutionarywar.Allthismadenoalterationin hismorals for the better—but themore he was corrected, themorehardenedhegrew,castingoffthefearofGod,andputtingtodefiancethescourges of Jehovah. Thus he continued, until some years afterwards,being inthetownofManchester,Virginia,withoutanynatural(known)causetoproducetheeffect,hewassmittenbytheimmediatehandofGodwhileinthepossessionofgoodhealth,withthetotallossofsightwithinafew days. In this situation hismindwas all distraction.His crywas tomanonlyforhelp;buttoGodhisMaker,whogivessongsinthenighttothe afflicted and oppressed, he had not learned to cry. This lesson,however,hewastaughtnotlongafterwards."

ThusfarthenarrativehasbeengiveninthewordsofDr.Tennent;itwillnowbepropertohearMrs.Snowden'saccountoftheconversionofthisman,asshewastheonlyhumaninstrumentmadeuseofinbringinghimtotheknowledgeofthetruth.Itisintheformofaletteraddressedtothewriter.

"PastorandDearSir—Iwillnowendeavortofulfillthepromisemadetoyou some time ago, by giving such information as is within myrecollection, respecting the case of George Inglis. That gentleman, anative of Philadelphia, had received a classical education, and with iteveryindulgencewhichafather'spartialitycouldbestow.Broughtupinthemirthfulworld,itistobefearedtherewasbutlittleattentionpaidtohis immortal interests.Afterspendingthetimenecessarytoacquiretheknowledgeofmercantileaffairs,heleftthecityfortheWestIndies,where

he was, for a while, successful in business, and found himself incircumstances to visit England; and, while in London, throwing asideeveryrestraint,heindulgedhimselfinalltheamusementsandlevitiesofthatmirthfulmetropolis.Returning toAmerica,heengaged inbusinessin the State of Virginia. After residing some time there, it pleased theLordtodeprivehimofhissight,anafflictionatthattimelookeduponbyhimasinsupportable,forhesawnotthehandfromwhenceitcame;butafter he was made sensible that he was a brand snatched from theburning,oftenhaveIheardhimblessthechastisementasthatofatenderFather.

"Inglishadweakeyesfromanearlyage—buthisblindnesscameonhimsuddenly.Findingnorelieffromthephysicianswhereheresided,heleftVirginia for Philadelphia; and upon the application of his friends, wasreceived,withhisservant,intomyhouseasaboarder.Ifoundhimamanofstrongpassions,impatientundersufferings,andnotwillingtosubmittorestraintsofanykind.Whenthephysiciansofthecitywereconsulted,theygavehisfriendsnohopeoftherecoveryofhiseyesight:theysoothedhimwiththepromiseofafurtherconsiderationofhiscase.Afewweeksafterhecametomyhouse,agentlemanverymuchcelebratedasaneyedoctorcametothecity.Inglisappliedtohimforadvice.Hedidnottellhimthathiswasanincurablecase—butsaidthathewouldseehimagain.He bore this very impatiently, observing to me that life was nowbecominganintolerableburden;butthathehadthisconsolation,thathehaditinhispoweratanytimetolayitdown.Itwasbuttoincreasethequantity of opium (he was in the habit of taking opium) and all hissufferings would be at an end; and that, after another visit from thedoctor,ifhefoundtherewasnohopeofhisrecoveringhissight,hewouldcertainlytakethatmethodofputtinganendtohisexistence.

Iremonstratedwithhimontheimproprietyofhisbehavior,allegingthathehadnomorerighttotakeawayhisownlifethanhehadtotakeawaythelifeofhisneighbor;askinghimifhehadconsideredtheconsequencesofrushinguncalledintothepresenceofhisMaker.Hisanswerwas,thathehadconsidereditwell;andheadvocatedhisopiniononthisprinciple,thathewasbyamercifulCreatorplacedonthisearthtoenjoythegoodthingsofthislifeasfarasitwasinhispowerhonestlytoobtainthem—

that the duties required of him were, to be as useful to his friends inparticular,andsocietyatlarge,ashiscircumstanceswouldadmitof—thathavinglosthissight,hewouldnolongerenjoyanyhappinesshere,wouldbecomeaburdentohisfriends,andcouldbeofnouseintheworld.Healleged that the purposes for which life was given to him were nowdefeated; of course there would be no impropriety in laying it down. Imadesomeremarksonwhathehadadvancedashissentimentsand,tostrengthen what I said, quoted some passages of Scripture. These hetreatedinaverylightmanner—spokeoftheBibleastheworkofmen—contrivedtokeeptheignorantinawe—withmanyotherobservationstoocommonwithmenofdeisticalprinciples.I theninquiredifhehadeverread the Bible; he frankly acknowledged that he had not since he leftschool.UponaskinghimifhehadnotreadtheworksofthosethatwereopposedtotheScriptures,headmittedthathehad.Ifso,Iobserved,hemusthave formedhisopinions fromtheavowedenemiesof thatsacredbook. Was this a fair method of proceeding? I said that I thought hewouldnot act thus, on any other occasion. This book you acknowledgeyouhavenotreadsinceyouwereaboy.Allthatyouknowaboutit,youhavefromtheenemiesoftheChristianreligion.Takingthesethingsintoconsideration,IhopeyouwillnomorespeakagainsttheBible,asitisabook that you have never read since you were capable of forming ajudgmentofitscontents.Heapologizedinasinceremannerforwhathehadsaid,acknowledgedthathewaswrong inspeakingashehaddone,andexpressedawishtohaveitreadtohim.ThisIdeclined,andgavemyreasons for so doing, which were, that a man so prejudiced as heappearedtobe,wasnotlikelytoprofitbythereadingoftheBible,thathewould most probably cavil at, and perhaps ridicule it; in so doing, hewouldwoundmyfeelingswithoutbenefittinghimself;forIconsidereditas the Word of God, and my hopes of eternal salvation rested on thetruthscontainedin it.Hethenassuredmeonthewordofagentleman,thatifIwouldreadittohim,whateverhisopinionsmightbe,hewouldcarefullyavoidsayinganythingthatmighthaveatendencytowoundmyfeelings,orgiveoffence,inthesmallestdegree.Therewasanearnestnessin his manner of addressing me which satisfied my mind that he wassincerelydesirous tohave theScriptures read tohim, and the next daywasfixeduponforthatpurpose.

"It appeared to me that he waited impatiently for the arrival of theappointed hour, for no sooner did the time come than he sent forme.Before we began, I observed to him that, as in the New Testament hewouldfindthefulfilmentofthepromisesoftheSavior,Iwouldpointoutthose promises as they occur in reading the Old Testament, which itwouldbenecessaryforhimtotakenoticeofasweproceeded.BeginningthenwithGen1,beforewehadgonethroughthechapterhestoppedmeto express his admiration of the language. 'It was sublime beyondanythinghehadeverread.'WhileIwasreading,hewasallattention;andwhenthetimearrivedwhenIwasunderthenecessityofstopping,itwaswithregretthatheobservedthatIhadfinished;puttingmeinmind,atthesametime,ofmypromisetoattendtohim,onthenextday.

"Ithinkitwasontheseconddayofmyreadingtohim,thathecriedout,'WhatawretchamI tohavespokenagainst suchabook!abook that Iknewnothingof,havingnevergivenitanattentiveperusal.'Iwentonfora fewdays, reading tohimaccording to theplan laiddown,whichwasone hour every day; when the distress of his mind greatly increased.There was now no more said about a second visit to the doctor—nocomplaints—nomurmuringsonaccountofthelossofsight.Henowsawthe hand of God in the dispensation of His providence, and wouldacknowledgethatitwasless,farless,thanhedeserved.MyfamilydutiespreventingmefrombeingwithhimasmuchasIwished,Inowcalledintheaidofsomeofmypiousfriends,amongwhomwasJosephEastburn,to conversewith him and to assist in reading to him. Several religiousbookswere now occasionally read to him, among which were Boston'sFourfoldState,Newton'sWorks,Hervey'sDialogues,etc.Thedescriptivepartsofthelastmentionedauthorwereathisrequestpassedover,exceptwhereitmorefullyservedtoexplainthedoctrinesoffreegrace—asubjectto him of the deepest interest. Though totally deprived of sight, andunaccustomedtogoout,henowneglectednoopportunityofhearingtheWord of God, attending sermons on Sabbaths, and weekly societies asoftenaswasinhispower.Asmightbeexpected,hisnaturaldisposition,sometimes getting the better of the good resolutions he had formed,wouldbetrayhim intoa fretfulness thatwas troublesome tohis friendsand occasionedmuch uneasiness to himself. On such occasions I haveheard him lament deeply over his sinful nature, accusing himself of

ingratitudetothatGodwhohadmercifullystoppedhiminhiscareerofvice,bydeprivinghimofthelightofdayandenlighteninghisdarkenedmind, and had enabled him to understand the truths contained inHisblessedword.Idonotrecollecthowlonghestayedwithme—butitwassomethinglessthanayear,whenhisfriendsthoughtitwouldbebesttoremove him to the country; and boardingwas obtained for him in theneighborhoodoftheRev.Dr.TennentofAbington."

Dr. Tennent, in the memoir already quoted, after mentioning somecircumstanceswhichhavebeengivenindetailinaformerpage,goesontosay,"ItpleasedGodbythesemeanstobringhimtoveryseriousanddeep impressions of His moral character, and to constrain him, aftersometime,toattempttopray.Thischangewaseffectedinthegentleness,kindness, and tenderness of infinite mercy, and without those horrorswhichoftenprecedetheconversionofhighhandedanddaringsinners.Inhiscase,allwasmercy,withoutextraordinaryterror.Hewasembracedinthe arms of redeeming love, and delivered from the fiery pit withoutbeholdingitsawfulflames.InhisfirstattempttosupplicateGod,hewasprincipallyaffectedwithasenseofthewickednessofhisconduct,andhisvile ingratitude for the mercies bestowed, and this exercise wasaccompaniedwithaninvoluntaryflowoftearsandadesiretocallGodhisFather,andafterwardstomentiontheblessednameofJesustheSavior.Probably this was the beginning of his new birth, and the hour of hisconversion; which was not long afterwards confirmed by a remarkablevisionoftwobooks,withagloriouslightshininginthemidstofthem,ashewas lying inhis bed;whichhe apprehended to be theOld andNewTestamentsofthelivingGod,presentingto,andimpressingonhismindthissacreddeclaration—butwithoutavoice,'ThisistheWay,'andfillinghissoulatthesametimewithinexpressiblejoy."

Whatishererelatedisnodoubtstrictlytrue—butthereisnoproprietyincalling it "a vision", since it can easily be accounted for by a vividimpressionontheimagination.Avisionissomethingsupernaturalseenwiththebodilyeyes;butthismanwastotallyblind;theobjectssoclearlydiscernedmustthenhavebeenfromimpressionsontheimagination.Butinsayingthis, it isnotintendedtodenythatthecausewastheSpiritofGod. This divineAgent can anddoes produce vivid impressionson the

imagination, which have so much the appearance of external realities,thatmanyarepersuadedthattheydoseeandhearwhattakesplaceonlyintheirownminds.

"Intheyear1790,IngliswasremovedtoAbington,andbecameaboarderin the house of Dr. William M. Tennent, and soon afterwards wasadmitted to the communion of the church in that place,withwhich hehaswalkedsteadfastly in the faitheversince,exemplifying inastrikingandhighdegreethepowerofGod'sgraceinthe'newcreation'.Fromthebeginning of his turning to God, there was abundant proof that 'oldthingshadpassedaway,andthatallthingshadbecomenew'.(2Cor5:17)Before, a blasphemer—but now a worshiper of the true God. Before, adrunkardandaSabbath-breaker,unclean,aridiculerofholythings,andindulging habitually in all ungodliness and wickedness—led captive bythe prince of the power of the air, who rules in the children ofdisobedience—but now, freed from his bonds and made by sovereigngracetorejoiceinthelibertyoftheGospel.Before,ahaterofgodlymenandgodlythings—butnowa loverofboth.Hewasmadetohungerandthirstafterrighteousness—afterthebreadoflife—aftertheknowledgeofHis will; and seemed only to be happy when he had a glimpse of Hisglory.Formorethanayearafterhisconversion,hecouldnotbeartohearany other book read to him than the Holy Scriptures and the mostpractical authorson religion.He shunnedall political conversation, thereadingofnewspapers,andwhatevermightdiverthisthoughtsfromholymeditationsandafurtherknowledgeofhisRedeemer.

"Whileresidinginhisfirstpermanentlodgingsinthecountry,itmaynotbe improper to mention a second remarkable vision which he had.Walking inthegardenoneday,asheusuallydid forsacredmeditation,hewassuddenlyarrestedandovercomewithamostaffectingviewofhisSavior,assuspendedonthecrossandbearinghisverysins.Inthisvisionof redeeming love he was so lost that he knew not where he was—overwhelmedwith unutterable joy and themost affecting gratitude forthedischargeoftheimmensedebtwhichheowedtothejusticeofaholyGod.The impressions thenmade are still kept in strong remembrance.Howlonghewasinthisstateheknewnot—butwasfinallyconductedtothe house, after having called for a guide—full of joy and gladness: a

secondremarkableproofofhisinterestingospelredemption."

Wewill simply repeat our objection to the use of the word "vision" torepresent what was nothing more than a strong, believing view of thesceneofthecrucifixion;accompanied,nodoubt,withavividimaginationofthebleeding,dyingSaviorsufferingforhissins.

"Thewriterwillonlyaddthathehas frequently, forsome twentyyears,heardInglissayhewouldnot,ifithadbeenwithinthepowerofawish,havehadhisnaturalsightrestored,havingfoundhiseyessuchanavenuetosin.Hiswholeconductsincehisconversionhascorrespondedwithhisprofession as a Christian disciple. He has, in the view of his brethrenwhereheresides,madeavisiblegrowthingrace,evenintheknowledgeofourLordandSaviorJesusChrist.Hehas,withotherstravelingtothesameblessedcountry,beenonthemountandinthevalley—anhumble,meek, patient, self-denyingChristian, rejoicing in the hopes of a bettercountry—weeping on account of his own unfruitfulness—looking forstrengthtovanquishhisenemies,andhopingforvictorybythemeritsofthegreatRedeemer.Hitherto steadfast,mayhehold fastunto the end!andmaymanysuchbeaddeduntotheLord!BlessedbeGodforthegiftofHisSon,fortherevelationofHisincomprehensibleloveandgrace,andforthecrownofglorywhichislaidupforallwhoarelookingandlongingforHissecondappearance!"

Theforegoingaccountwaswrittenaboutthirtyyearsago,andInglis,whowasthenaged,didnotdepartthis lifeuntil twoorthreeyearssince.AsRobert Steel had succeeded Dr. Tennent as pastor of the Presbyterianchurch at Abington, I requested him to give me notice of the oldgentleman'sdeath,withanaccountofhisstateofmindinhislatterdays.Thishedid,andIregretthatIhavemislaidhisletter,sothatIcannotatpresentputmyhandsonit.ButIconfessthatIwasmuchdisappointedinnotfindingsomethingmorememorableintheclosingsceneofonewhohad been somanifestly snatched "as a brand from the burning". (Zech3:2)AswellasIrecollect,SteelrepresentsthatthespiritualityandardorofInglis'sreligionconsiderablydeclinedinhislateryears;thathebecamesomewhat worldly-minded, and appeared to bemuch concerned abouthislittleproperty;andthathehadnothingremarkableintheexercisesofhismindwhileonhisdeathbed:butnoone,Ibelieve,everdoubtedthe

realityofthechangewhichhehadexperienced;neitherwasheeverlefttodoanythingtobringdiscreditontheprofessionwhichhehadmade.

OnereflectionwhichoccurredtomeonreadingSteel'sletterwas,thatitusually is not desirable for aChristian to live to be very old; especiallywhen all active service in the cause ofChrist is precluded.Old age is apeculiarly unfavorable season for growth in grace.Many of the naturalhelpstopietyarethenremoved;andatthesametime,manyinfirmitiesclusteraroundus;sothatadeclensioninreligionisnotuncommonintheprotractedyearsoftheaged.

Anothersolemnreflectionwas,thatamanisnevertoooldnordecrepit,tobecovetous.Covetousnessispeculiarlytheviceoftheaged,andwhenindulged,strikesitsrootsdeeper,theolderwegrow.WhatChristsaystoall,maywithemphasisbeaddressedtotheaged,"Takeheed,andbewareof covetousness." (Luke 12:15) Thewriter remembers to have seen andconversedwith theoldgentleman in thechurchatAbington,soonafterDr.Tennent'sdeath.AtthattimehewasalwaysinhisplaceinthehouseofGod,andattractedattentionbyhisvenerableandsolemnappearance.Itwas agreed that his taste and judgment in regard to preachingwereuncommonlysoundandgood;butnothingwouldpasswithhiminwhichChristwasnotmadeconspicuous.Purelyevangelicalpreachingwasthatinwhichhedelighted;andatthatperiodhisconversationwasinastrainofwarmandpiousfeeling.

Myclosingremark is thatweshoulddespairof theconversionofnoone—andweshouldusealloureffortstoprevailonskepticalmentoreadtheBible.TheBiblehasconvertedmoreinfidelsthanallthebooksof"evidences"whichexist.

ReligiousConversation

—Stresslaidbysomeontheknowledgeofthetimeandplaceofconversion—ReligiousexperienceofHalyburton

Itisoftenaquestionamongseriouspeople,whethereverypersonwhoisarealChristianknowsnotonlythatheissuch—butthetimeandplaceofhisconversion.Thissubjecthasalreadybeenpartiallydiscussedintheseessays—butdemandsamoreparticularandextendedconsideration.

It iswell known to all, that theChristiandenominationswhichexist inthis countrydiffer fromone another in their viewsof various doctrinesandritesofreligion;butthefactisnotsowellknown,thatthereligiousexperienceoftheindividualsoftheseveraldenominationsisasvariousastheirdoctrinesandexternal formsofworship.To thosewhoview thesethings at a distance, and superficially, all religiouspeople appear alike;andmany,whentheyhearofanumberconverted,takeitforgrantedthattheyhaveallpassedthroughthesametrainofexercises,towhateversectthey belong. There are some serious people, well indoctrinated in theScriptures,who,whiletheyholdasoundtheoryrespectingthenatureofregeneration,neverspeakoftheirownreligiousexercises;believingthatsuch exposures are not for edification, as they tend to foster spiritualpride and vain glory, and afford a temptation to hypocrisy, which iscommonlytoostrongforthedeceitfulheart.Amongsuchprofessors,youhearnothingofconvictionandconversion;andwhenanyofthisclassfallintoadistressingcaseof consciencewhichurges them to seek spiritualcounsel,theyalwaysproposethecaseinthethirdperson.Theywilltalktoyoubythehourandthedayaboutthedoctrinesofreligion,andshowthattheyaremoreconversantwiththeirBiblesthanmanywhotalkmuchoftheirreligiousfeelings.

Therearetwoobjectionstothispractice.Thefirstis,thatithastheeffectofkeepingoutofviewthenecessityofachangeofheart.Thesecondis,thatitisaneglectofoneeffectualmeansofgrace.Religiousconversation,inwhichChristiansfreelytellofthedealingsofGodwiththeirownsouls,has been often a powerful means of quickening the sluggish soul, and

communicating comfort. It is inmany cases a great consolation to thedespondingbelievertoknowthathiscaseisnotentirelysingular;andifatraveler canmeetwithonewhohasbeenover thedifficult parts of theroad before him, he may surely derive from his experience somebeneficial counsel and warning. The Scriptures are favorable to suchcommunications. "Come and hear," saysDavid, "all youwho fear God,and Iwill declarewhat hehasdone formy soul." (Psalm66:16) "Thenthose who feared the Lord spoke often one to another, and the Lordhearkenedandheardit,andabookofremembrancewaswrittenbeforehim for those who feared the Lord, and that thought upon his name."(Mal 3:16) Paul seldommakes a speech or writes a letter, in which hedoesnot freely speak of his own religious joys and sorrows, hopes andfears.

Thereis,nodoubt,anabuseofthismeansofgrace,asofothers;butthisisnoargumentagainstitslegitimateuse—butonlyteachesthatprudenceshould govern such religious fellowship. The opposite extreme is notuncommon in some denominations; as where professors are publiclycalledupon, and thatperiodically, for their experience; orwhere,whenprofessors are met, it is agreed that everyone, in turn, shall give anarrativeofhisorherexperience in religion.Suchpracticesarenot foredification.

There are, however, cases in which it may be expedient—it may bedelightful—for a few select friends to enter into a full detail of thedealingsofGodwiththeirsouls.Thewriter,inanotherplace,publishedanaccountofsuchaconferenceinHolland,whichhereceivedfromthelateDr.LivingstonofNewBrunswick.Acompanyofpiousfriendshavingmet for religious conversation, the subject which came up was thestrikingsimilarityoftheexperienceofGod'speopleinallagesandinallcountries;when someone observed that therewere present four peoplefromthefourquartersoftheworldrespectively,andwhohadembracedreligionin theirnativecountry.Onewas fromtheDutchsettlements intheEastIndies,asecondfromtheCapeofGoodHope,thethirdayoungnobleman of Holland, and the fourth Dr. Livingston himself, from theUnitedStatesofAmerica.Itwasthenproposed,asanillustrationofthesubjectofconversation,thateachshouldgiveanarrativeofhisChristian

experience. The company in attendance expressed the highestgratification,andwerenodoubtgreatlyedified.

It ismuch to be lamented thatmany people who are fond of religiousconversationdealsomuchincantphrases,andassumeanairsoaffectedandsanctimonious.ThisisthethingwhichdisgustsgraveandintelligentChristians,andoftenoccasionsthewickedtoridiculeorblaspheme."Letnot your good be evil spoken of." (Rom 14:16) Be not public norindiscriminateinyourcommunicationsofthiskind."Takeheedthatyoucastnotyourpearlsbeforeswine,lesttheytramplethemundertheirfeet,andthenturnagainandrendyou."(Matt7:6)

Itisafact,thatwhatpassesforconversioninonesectwillbecondemnedas altogether insufficient in another. A few years since there was whatwascalledagreatrevival inaPresbyteriancongregation inNewJersey.The Presiding Elder of the Methodist Society for that district, havingclassesofhischurchmingledwiththepeopleofthatcongregation,sothathe had the opportunity of conversingwith a number of the subjects ofthiswork,gaveitashisopiniontoapersonwhocommunicatedthefacttome,thatnonewithwhomhespokewereconverted,forhedidnotmeetwith onewhowould say that he knew his sins were pardoned. On theotherhand,manyoftheconversionswhichtakeplaceatcampmeetings,andothermeetingswherethereismuchexcitement,thoughthesubjectsdoprofess to know that their sins arepardoned, arenot believed tobecasesofsoundconversionbyPresbyterians;andtheyareoftenconfirmedinthisopinionbythetransitorynatureofthereformationproduced.Wehaveknowninstancesofpeopleprofessingconversionatacampmeeting,and filling the camp with their rejoicing, who relapsed into their oldhabits of sin before reaching their own dwellings. In these strongexcitementsoftheanimalsensibilitiesthereisgreatdangerofdeception.Whenfeelingsofdistressarewounduptoaveryhighpitch,thereoftenoccurs a natural reaction in the nervous system by which the bodilysensations are suddenly changed, and this, attended with some text ofScriptureimpressedonthemind,leadsthepersontobelievethathewasinthatmomentconverted,wheninrealitynopermanentchangehasbeeneffected. It is one thing tobepersuadedof the truth of the gospel, andquite another to be certain that I have believed, and that my sins are

pardoned.

JohnWesleywas for several years in theministry, and amissionary toAmerica,beforehehadthisjoyfulsenseoftheforgivenessofsins,andheseems to intimate thatuntil this timehewasanunconvertedman;andmostofhisfollowersmakethisjoyfulsenseofpardonedsintheprincipalevidenceofconversion,andonewhichallmustexperience.Mostserious,intelligent readers, however, will be of opinion that Wesley was ashumble and sincere a penitent before this joyful experience, asafterwards;andthatitisadangerousprincipletomakeaman'sopinionofhisownstate,thecriterionbywhichtojudgeofitssafety.Certainly,wewouldgreatlyprefertostandintheplaceofsomebrokenheartedcontriteones,who can scarcely be induced to entertain a hope respecting theiracceptance,tothatofmanywhoboastthattheyneverfeeladoubtoftheirownsafety.Menwillnotbejudgedinthelastdaybytheopinionwhichthey had of themselves. For this confidence, it would seem, neverforsakes some to the last, who nevertheless will be cast into outerdarkness. "Noteveryone thatsaysuntome,Lord,Lord, shall enter intothekingdomofheaven—buthethatdoesthewillofmyFatherwhoisinheaven. Many will say unto me in that day, Lord, Lord, have we notprophesiedinyourname,andinyournamehavecastoutdevils,andinyour name donemany wonderful works? And then will I profess untothem,Ineverknewyou,departfrommeyouworkersofiniquity."(Matt7:22-23;Psalm6:8)

In early life the writer knew some high professors of his owndenominationwhocouldtell thedayandhourwhenGodhadmercyonthem. One of these, a fair-spoken, plausible man, who had spent theformerpartofhislifeinpleasureanddissipation,gavesuchanaccountofhis conversion as was adapted to produce envy and discouragement inprofessorswhohadbeen less favored; and not only could he designatethe month and day of the month—but the hour of the day, when heobtainedreconciliationwithGod.Noonedoubtedofhispiety—butmarkthe event. This high professor, a few years afterwards, wasexcommunicated from the church formanifestperjury!Another,whoseexperience was remarkable and his conversion sudden, became apreacher, then a fanatic—and finally an infidel. Thisman toldme, that

thoughofteningreatspiritualdistress,heneverdoubtedofthegoodnessofhisstate.Theywhobelievethatamanmaybeasainttodayandadeviltomorrow,notinappearanceonly—butinreality,easilyaccountfortheseapostasies.Butweareinclinedtoholdfastbywhatthebeloveddisciplesaysaboutsuch,inhistime."Theywentoutfromus—buttheywerenotofus,foriftheyhadbeenofustheywouldnodoubthavecontinuedwithus;but theywentout, that theymightbemademanifest that theywerenotallofus."(1John2:19)

Fewmeninlatertimesappeartohavearisentogreatereminenceinpietythan Henry Martyn the missionary. The strength of the principle ofholiness inhis casewasmanifested inhishabitual spiritualityofmind,andconstantexerciseofself-denial;yet,asfarasisrelated,hisincipientexercises of religion were by no means strongly marked—but seem tohave been rather obscure and feeble. The same is the fact respectingthose two distinguished men of God, Philip and Matthew Henry, thefather and the son. The early exercises of these men were not in anyrespect remarkable. Indeed, they both became piouswhen very young;and we rarely get a very distinct and accurate account of thecommencementofpietyinearlylife.Butnoonewhoisacquaintedwiththe lives of these eminentministers will deny that they grew up to anuncommon degree of piety, which in the experience of both, thoughcharacterizedbygenuinehumility,wasfreefromanymixtureofgloomorausterity. True religion can rarely be found exhibiting so cheerful adeportmentandsoamiableanaspect,andyet,withthesemeneverythingbecameapartof theirreligion;tothisoneobject theirwhole livesweredevoted.

I have derived much satisfaction and, I hope, profit from the accountwhichThomasHalyburton, 1674-1712, givesofhis religious experience;especially,becausetheaccountwasgivenwhenthewriterwasadvancedin years, and when his judgment was fully matured. Many youthfulnarratives of pious exercises are very fervent—but they are frothy, andmarkedwiththatkindofignoranceandself-confidencewhicharisefrominexperience.

Halyburton is an example of a person brought up under religiousdiscipline and instruction, and under constant restraint, whose

convictionsofsinwereneverthelessexceedinglypungentandsolemn.Hisconversion too was sudden, and his first exercises of faith clear andstrong."Icannot,"sayshe,"beverypositiveaboutthedayorthehourofthis deliverance; nor can I satisfymany other questions about thewayandmannerofit.AstothesethingsImaysaywiththeblindman, 'OnethingIknow,thatwhereasIwasblind,nowIsee.'(John9:25)

"ItwastowardsthecloseofJanuary,orthebeginningofFebruary,1698,thatthisseasonablereliefcame;and,sofarasIcanremember,Iwasatsecretprayer,inverygreatextremity,notfarfromdespair,whentheLordseasonablysteppedinandgavethismercifulturntoaffairs.WhenIsaidtherewasnonetosave,then'Hisarmbroughtsalvation'.(Isa59:16)God,who commanded the light to shine out of darkness, 'shined into mymind',togivethelightoftheknowledgeofthegloryofGodinthefaceofJesusChrist.ThatwhichaffordedmereliefwasadiscoveryoftheLordasmanifested inHisWord.He said tome, 'Youhavedestroyedyourself—but in me is your help.' (Hos 13:9) He let me see that there areforgivenesses with Him, that with Him is mercy and plenteousredemption.HemadeallHisgoodnesspassbeforeme,andproclaimedHisname,'TheLord,theLordGod,mercifulandgracious,longsuffering,and abundant in goodness and truth, keeping mercy for thousands,forgiving iniquity and transgression and sin'; who will be gracious towhomHewillbegracious, andwill showmercy towhomHewill showmercy.'

"This was a strange sight to one who before looked on God only as a'consuming fire' (Deut4:24;Heb12:29)which I couldnot seeand live.HebroughtmefromSinaianditsthunderings,toMountZion,andtotheMediator of the new covenant, and to the blood of sprinkling thatcleansesfromallsin,andspeaksbetterthingsthanthebloodofAbel.Herevealed Christ in His glory. I now with wonder beheld His glory, thegloryasoftheonlybegottenoftheFather,fullofgraceandtruth.AndIwasmade, by this sight, to say, 'You are fairer than the sons of men.'(Psalm45:2)...AndIwasherebyfurthersatisfied,thatnotonlywasthereforgivenessofsinsandjustificationbyfreegrace,throughtheredemptionthat is in Christ Jesus, whom God has set forth to be a propitiationthroughfaithinHisblood,todeclareHisrighteousnessfortheremission

of sins that are past, through the forbearance of God—but I sawmoreover,withwonderanddelight,howGodbythismeansmightbejusteveninjustifyingtheungodlywhobelieveinJesus.HowwasIravishedwithdelightwhenmade to see that theGod inwhom, a little before, Ithought therewas no help forme, or any sinner inmy case—if indeedthere were any such—notwithstanding His spotless purity, His deephatred of sin, His inflexible justice and righteousness, and Hisunimpeachablefaithfulnesspledgedinthethreateningsofthelaw,mightnot only pardon—but without prejudice to His justice or His otherattributes,mightbejust,eveninjustifyingtheungodly....AndtheLordfurtheropenedtheGospel-calltome,andletmeseethateventome,was'thewordofthissalvationsent'.(Acts13:26)Allthiswasoffereduntome,and I was invited to come and freely take of the waters of life, and tocomeinmydistressuntotheblessedrest....He,tomygreatsatisfaction,gavemeapleasingdiscoveryofHisdesigninthewhole,thatitwas,'thatno fleshmight glory in his sight', (1 Cor 1:29) but that he who gloriesshouldgloryonly in theLord;and thathemightmanifest the richesofHisgrace,andbeexaltedinshowingmercy,andthatweintheendmightbe saved. The Lord revealed tomy soul the full and suitable provisionmadeinthiswayagainstthepowerofsin—thatasthereisrighteousnessinHim,sothereisstrength,even 'everlastingstrength'(Isa26:4)intheLord Jehovah, to secure us against all enemies. ... When this strangediscoverywasmadeofarelief,whereinfullprovisionwasmadeforalltheconcernsofGod'sglory, andmysalvation in subordination thereto,mysoul was, by a sweet and glorious power, carried out to rest in it, asworthyofGod,andeverywaysuitableandsatisfyinginmycase. 'Thosewhoknowyournamewillput their trust inyou.' (Psalm9:10)All thesediscoverieswereconveyedtomebytheScripturesonly.Itwasnotindeedby one particular promise or testimony of Scripture—but by theconcurringlightofagreatmany,seasonablysethome,andmostplainlyexpressing the truthsabovementioned.Thepromisesand truths of theBible,ingreatabundanceandvariety,werebroughttoremembrance,andthewonderscontainedinthemweresetbeforemyeyesinthelightoftheWord.'Hesenthiswordandhealedme.'(Psalm107:20)...

"But itwasnot theBiblealonethatconveyedthediscovery; formostofthesepassageswherebyIwasrelievedIhadformerly,inmydistress,read

andthoughtupon,withoutfindinganyreliefinthem.ButnowtheLordshined intomymindbythem.FormerlyIwasacquaintedonlywiththeletter,whichprofitsnot—butnow theLord'swordswerespiritand life,and inHis light I saw light.Godopenedmyeyes toseewondersoutofHislaw.TherewaslightinHiswords;aburninglightbythemshoneintomy mind, not merely some doctrinal knowledge—but 'the light of theknowledgeofthegloryofGodinthefaceofJesusChrist'.(2Cor4:6)

"ThelightthatInowhadshonefromheaven;itwasnotasparkkindledbymyownendeavors—but it shone suddenly aboutme; it cameby theWord of God, a heavenly means. It opened heaven and discoveredheavenly things, even the glory of God; and it ledme up as it were toheaven. Itswhole tendencywas heavenward. Itwas a true light, givingmanifestations of God, even the one true God, and the one MediatorbetweenGodandman;andgivingatrueviewofmystatewithrespecttoGod....Itwasapleasantandasweetlight:ithadaheavenlysatisfactioninGodattendingit.Itledtoapleasureinthefountainwhenceitcame.Itwasadistinctandclearlight,notonlyrepresentingspiritualthings—butmanifestingthemintheirglory.Itputallthingsintheirproperplace,indue subordination to God, and gave distinct views of their genuinetendency.Itwasasatisfyinglight.Thesoulrestedinthediscoveriesthatitmade and was satisfied; it could not doubt of what it saw, and thatthingswereastheywererepresented.Itwasaquickening,refreshingandhealinglight;when'theSunofRighteousness'(Mal4:2)arose,therewas'healingunderhiswings'.Itwasagreatlight:itmadediscoverieswhichwereeasilydistinguished fromany formerdiscoveries Ihadevermade.Anditwasapowerful light; itdissipated that thickdarknesswhichhadoverspreadmymind,andmadeallthosefrightfultemptations,whichhadformerlydisturbedme,flybeforeit.Itwascomposing:notlikeasuddenflash of lightning,which fills the soulwith fear and amazement—but itcomposed and quietedmy soul and put all my faculties, as it were, intheirdueposture,andgaveme theexerciseof them. Itdestroyednot—but improvedmy formerknowledge.Butas the true ideaof light isnotconveyedbytheear,sonowordscanconveytheideaoflighttotheblind.Andhewhohaseyeswillneednowordstodescribeit.Itislikethenewnamethatnoneknows,buthewhohasit.

"ThefirstdiscernibleeffectofthislightwasanapprobationofGod'swayofsavingsinnersbyJesusChrist,tothegloryofHisgrace.AndthisItaketobethetrueScripturalnotionofjustifyingfaith;foritnotonlyanswersthe Scripture descriptions of it, by receiving, coming, looking, trusting,believing,etc.—butitreallygivesGodthatglorywhichHedesignedbyallthiscontrivance—thegloryofHiswisdom,grace,mercy,andtruth.NowthisdiscoveryoftheLord'snamebroughtmetotrustinHim,andgloryonly in theLord. I foundmysoul fully satisfied in thesediscoveries,aspointingoutawayofrelief,altogetherandinallrespectssuitabletotheneedofapoor,guilty,self-condemned,self-destroyedsinner,drivenfromall other reliefs. In this I rested, as in a way of full peace, comfort,security,andsatisfaction,andasprovidingabundantlyforallthoseendsIdesiredtohavesecured.Andthisapprobationwasnotmerelyforatime;buteverafter inall temptations itdiscovered itself,bykeeping inmeafixedassentandadherenceofmindtothistruth,andfullpersuasionofit,thatGodhasgranteduntouseternallife,andthislifeisinHisSon.

"Thenextremarkableeffectofthisdiscoverywasthatitsetmerightastomychiefend,andmademelooktothegloryofGod,forwhichformerlyIhadnorealconcern.Nowmyeyewasmade,insomemeasure,single ineyeingtheLord'shonor.Itmanifesteditself infrequentdesiresthattheLordmightbehonoredandglorified inmy life,orbymydeath. ItkeptmysoulfixedinthepersuasionthatitwaseverywayfitthatIshouldtakeshameand confusion tomyself aswhat truly andonlybelonged tome;andthatthegloryofmysalvationwasonlyandentirelytheLord'sdue.

"Athirddiscernibleeffectwas,thatIwasledtolookuponHisyoketobeeasy andHis burden light; and to count thatHis commandmentswerenotgrievous—but'rightconcerningallthings'.(Psalm119:128)Thiswasverycontrarytomyformertemper.Inowcametoafixedpersuasionthatthelawwasnotonlyjust,suchasIcouldmakenoreasonableexceptionagainst—butholy,andsuchasbecameGod;andgood,suchaswaseveryway suited tomy true interest andpeace and advantage,which I couldnever think before. The duties towhichmyheartwasmost averse hadnowbecomeagreeableandrefreshing.

"A fourth remarkable effect of this discovery was the exercise ofevangelicalrepentance,whichwasverydifferent,inmanyrespects,from

that sorrow with which I was before acquainted. It differed in its rise.Sorrowbeforeflowedfromthediscoveryofsinasitbringsonwrath;nowit flowedfromasenseofsinascontainingwretchedunkindness toOnewhowasHimselfastonishinglykindtoanunworthywretch.IlookedonHim whom I had pierced, and did mourn. Sorrow formerly wroughtdeath,alienatedmyheartfromGod,andthusdispiritedmeforduty,andmade me fear hurt from Him; but this sorrow filled my heart withkindnesstoGodandtoHisways,sweetenedmysoul,andendearedGodto it. It flowed from a sense of His favor to an unworthy wretch thatdeservednone,andwasthusagodlysorrowleadingtokindnesstoGod,and a drawing near Him—but with much humble sense of my ownunworthiness, like the returningprodigal. ThemoreGodmanifestedofHis kindness, the more still did this feeling increase: when He waspacified,thenwasIashamedandconfounded.ThesorrowIhadbeforeIlooked on as a burden: it was nothing but selfish concern formy ownsafety,andafearoftherighteousresentmentofGod.Butthissorrowwassweet and pleasant, as being the exercise of filial gratitude; and I tookpleasure in the surprising manifestations of God's favor to one sounworthy,andinacknowledgingmyownunworthiness.Thissorrowwasaspringofactivity,andIwasgladtobeemployedinthemeanesterrandthatmightgiveopportunitytoevidencehowdeeplyIwasgrievedformyformerdisobedience.Itresultedinareturntothewayoflife,andtosucha course asupona review Ididnot repentof—butdelighted in, and inwhich I desired continually to advance. Itwrought carefulness to avoidsin,concerntopleaseGod,indignationagainstsin,fearofoffendingGodagain, vehement desire of having sin removed, the Lord glorified, andobediencepromoted.

"A fifth discernible effect was an humble—but sweet and comfortablehopeandpersuasionofmyownsalvation,answerabletotheclearnessofthediscovery.WhentheLordgavemethisviewofthewayofsalvation,Hesatisfiedmethatitwasawayfullofpeaceandsecurity,theonlywaywhich Imight safely venture. Hereby I was freed from the disquietingfearthatthegroundofmytrustwouldfail.IwassatisfiedIcouldnotfail,otherwise thanbymissing thisway.While Iheld fastand reposedwithsatisfactiononwhat Iwas convincedwas safe, I couldnotbutbe quietand composed about the result. This showshownearly allied faith and

assurance are, though they arenot the same, and therefore,nowonderthe one should be taken for the other. This discovery manifested thatsalvationwas in thewayof self-denial, and trust in theLordalone; fornothing so soon marred this hope as the least appearance of self andstirringofpride.WheneverthegloryoftheLordappearedandHespokepeace,Iwasfilledwithshame,andthedeeperthishumiliationwas,themorethehumbleconfidenceofmysafetyincreased.

"Asixthdiscernibledifferencewaswithrespecttotheordinancesof theLord's appointment. I was drawn to follow them as the Lord'sinstitutions,andHisappointedmeansofourobtainingdiscoveriesofHisbeauty.Idesired'tobeholdthebeautyoftheLord,andtoinquireinHistemple'.(Psalm27:4)Iwasbroughttoexercisemoreliveliness;whentheLord revealedHimself, 'my soul then followed hard afterHim'. (Psalm63:8)When the Lord enlargedme and causedme to approach toHimand seeHis glory,He still humbledme, discovered self, andputme inopposition to it. I was now acquainted, in some measure, with thatboldnessandfreedomofaccess,withhumbleconfidence,toGodasonathroneofgrace,manifestingHimselfinChrist.Inaword,IwasinsomemeasuresensibleoftheLord'shidingormanifestingHimself,accordingas I performedmy duty, and of the necessity of the exercise of grace,particularlyfaith,inallapproachestoGod."

Althoughintheprecedingauthenticnarrativeofreligiousexperiencewehaveenteredmore intodetail thanusual,yetwearepersuadedthattheseriousreaderwillnotthinktheaccounttoolongortooparticular.Ihavenot met with any account of Christian experience which is so full andsatisfactoryasthis;andwhenitisknowntohavebeenwrittenbyamanofsoundunderstandingandmostexemplarypiety,atalateperiodoflife,when his judgment was matured by much experience, it cannot butfurnish a decisive proof of the reality of experimental religion, whichcannot be gainsaid. In these exercises there is not a tincture ofenthusiasm.Indeed,holyaffectionsthusproducedbythecontemplationof truth are the very opposite of enthusiasm, which always substituteshuman fancies or impulses for the truths of God, which it uniformlyundervalues.InthiscaseweseealsohowhightheexercisesofScripturalpietymayrise,withoutdegeneratingintoanyextravagance.

Many Christians seem not to know or believe that such spiritualdiscoveries of thebeautyofholiness and the gloryof theLord are nowattainable:butstilltherearesome,andoftenthoseofthehumblerclassof society,whoareprivilegedwith these spiritualdiscoveries, andprizethemaboveallprice.Thelanguageofsuchis,"Onedayinyourcourtsisbetter thana thousand. Iwould ratherbeadoorkeeper in thehouseofGod,thandwellinthetentsofsin."(Psalm84:10)"Returnuntoyourrest,Omysoul,fortheLordhasdealtbountifullywithyou."(Psalm116:7)

ItisdelightfultotracetheeffectsofGod'struthinproducingeveryholyaffection, when it is discerned by the light of the Holy Spirit. Faith isalmost identified with this view; love flows out sweetly andspontaneously; evangelical repentance is enkindled; the soul is clothedwith humility; zeal for God's glory is predominant; His ordinances aresoughtwithdesire,andfoundtobechannelswhichfreelycommunicatewiththerichfountainofgracebeneaththethroneofGod.Sofararerightviewsof freegracefromleadingthosewhoentertainthemto indulge inindolence,orbecarelessaboutholyliving,thattheyimparttheonlytruecauseofactivityanddiligenceintheworkoftheLord.

Intheforegoingaccount,thereadermaylearnthenatureoftruereligionmoreclearlythanfrommanysermonsandlongtreatises;butthehumble,doubting Christian must not make the measure of grace which thisfavoredsaintenjoyed,thestandardbywhichtojudgeoftherealityofhisownreligiousexperience.Thesamelightmayshinewithvastlydifferentdegrees of clearness, from themeridian blaze down to the faint duskydawn—but the rays come from the samesource; and thatwhich isnowbutjustdiscernibleinthemidstofshadesofdepartingnight,willgoontoincrease, until it shinesmore andmore to the perfect day. Let not theextraordinary clearness and distinctness discourage those who aresincerelydesirous to see "thebeautyof theLord", (Psalm45:11)but letthem rather take fresh courage in a pursuit, which from this example,they findmaybecrownedwithglorious success. "ThosewhowaitupontheLord shall renew their strength; they shallmountupwithwings aseagles—they shall run and not be weary, and they shall walk and notfaint."(Isa40:31)

ChristianexperienceofR__C__.

NarrativeofSirRichardHill'sexperience.

The following extracts, from a narrative of the Christian experience ofR__C__,willservetoillustratesomepointswhichhaveheretoforebeentreated; particularly the gradual manner in which some peopleare brought to the knowledge of the truth; and the extremedifficultyofascertaining,inmanycases,wherecommongraceendsandspecialgracecommences.

"I grew up," says the narrator, "tomanhoodwith very little thought ofreligion, and without experiencing any serious impressions, except thealarm occasionally produced by the death of a companion or relative.While I habitually cherished a great dislike to strict religion, whichfrownedupona life of pleasure andamusement, I entertaineda strongprejudice in favor of Christianity in general, and that particulardenominationtowhichmyparentsandancestorsbelonged.Icall thisaprejudice,forIknewnothingoftheevidencesofthetruthofChristianity,and had only a very vague and confused notion of what the Scripturescontained; except that, when a child, I had read, frequently, manyportionsof thehistoricalpartsof theBible. In this stateofmind, Iwasexposedtothecommonobjectionsofinfidels,whicharosefromreadinghistory, and finding that all nations had their respective religions, inwhich they believed as firmly aswe did in ours; and the thought oftenoccurred, 'Whymaytheynotbe intheright,andwe inthewrong?'Butaboutthistime,infidelitybegantoprevail,anditsabettorstobeboldindeclaring their opinions.Mymindwas so completely unfurnishedwithargumentsinfavorofChristianity,thattheonlythingonwhichIcouldfixwasthatithadcomedownfrommyancestors,andthepeoplewithwhomIwasconversantgenerallybelievedinit.Butthiswasfarfromsatisfyingmymind. I began to feeluneasy for fear thatwewere allwrong inourbelief; but the thoughtwas never pleasing tomymind. As to books of

evidences,Iknewnothingaboutthem,andcannotrememberthatIhadever heard of such works. And I was so situated that I had no one towhomIcouldapplyforinstruction.TheonlypersonwithwhomIhadanycommunication on literary subjects was a gentleman, who, though hesaid nothing to me on the subject, was deeply imbued with skepticalopinions.Beingseparatedfromthecompanionsofmyyouth,andplacedinasecludedsituation,where,exceptonparticularoccasions,Isawlittlecompany,andwheretherewerefewopportunitiesofhearinginstructivepreaching, I was cast uponmy own thoughts, andmy reflections wereoftennotverypleasing.Oneday—itwastheLord'sday—asIwaslookingover some books which I had in a trunk, my eye caught the words,InternalEvidencesof theChristianReligion. Ihadoften seen the samebook,andneversomuchasthoughtwhatthesubjectofitwas;butinmypresentperplexity I seized itwithavidity, andbegan to read.TheworkwasthecelebratedtreatiseofSoameJenyns.IneverremovedfromwhereI was sitting until I had finished it, and as I proceeded, the light ofevidence poured in uponmymind with such power of demonstration,thatattheconclusionIhadtheideaoftheroombeingfullofresplendentlight.Ienjoyedapleasurewhichnonecanappreciatebutthosewhohavebeen led to the contemplation of the truth in like perplexingcircumstances.Not onlywere allmydoubts removed—but Iwantednomoreevidence.MyconvictionofthetruthofChristianitywascomplete.Ibelieveitcouldnothavebeenincreased.

"ButstillIknewscarcelyanythingofthemethodofsalvationrevealedinthe gospel. I entertained the common legal notions of thousands ofignorantpeople, 'thatataconvenienttimeIwouldbecomegood',neverdoubtingforamomentofmyabilitytodoallthatwasrequisite.Theonlythingwhich gavemeuneasinesswas the fear of a suddendeath,whichwouldnotaffordmetheopportunityofrepentingandmakingmypeacewithGod.ButthehopeprevailedthatIwoulddiealingeringdeath,andbeinmysenses,andthenIwoulddoallthatwasrequisitetopreparemefor heaven; while at the same time I had no definite idea what thatpreparationwas.During this period Iwas exposed to few temptations;butstillsomesinshaddominionoverme.Onedayachildbroughttomea small book and said thatMrs. T. requested that I would read it andreturnitsoon,asitwasborrowed.Thetitlewas,JenksonSubmissionto

theRighteousnessofGod.Ireadthebookthroughatasinglesitting,andagainanewlightsprungupinmymind.Theauthor,intheintroduction,gives an account of his ignorance of the true method of a sinner'sjustification,untilhehadbeenforyearsapreacher.HewasaministeroftheChurchofEngland.InowfoundthatI likewisehadbeenallmy lifeignorant of the way of salvation; for I entertained the same legal andunscripturalnotionswhichheproves tobeutterly erroneous.Althoughthesenewviewsseemtohavebeenmerelyintellectual,yettheyaffordedme a great satisfaction. I had now a distinct knowledge of the gospelmethodofjustification,whichIeverafterwardsretained.AnothercopyofthisbookIhaveneverseen.

"ThepreachingtowhichIhadaccesswasmostlyofawild,fanaticalkind,andthewayinwhichIheardthenewbirthdescribed,tendedtoprejudiceme against the doctrine of regeneration. I had never before heardanything about this change, and yet I was sure that I knew some verygoodandreligiouspeople.Ibegantobetroubledtoknowwhethersober,intelligentChristiansbelievedinthisdoctrine.Italsobecameasubjectofdiscussion in the little circlewithwhich Iwas conversant, and I foundthat one person in the company professed to have experienced thischange;anotherwasconvincedofitsreality—butprofessedtobemerelyan inquirer; a third was of opinion that it related to the conversion ofJews and infidels, and that there was no other regeneration, except inbaptism;andthefourthwastheskepticalgentleman,alreadymentioned,whowas incredulousabout thewholematter. In these conversations, I,being young and ignorant, took no part—but I listened to them withintense interest. I had recourse to such books as I had access to—butcouldfindnothingthatwassatisfactory;formyrangeofreligiousbookswasverynarrow,and fewof theseofanevangelical cast.Thepersonofmyacquaintancewhoprofessedconversion,onedaygavemeanarrativeof the various steps and changes experienced in this transition fromdarknesstolight.AsIentertainedafavorableopinionoftheveracityandsincerityoftheindividual,Ibegantothinktheremightbesomethinginit.

"AlthoughIhadexperiencednoremarkablechangethusfar,Iknewthatthesubjectofreligionhadbecomeoneofmuchmore frequentthought,

andexcitedmuchmoreinterestinmymindthanformerly.OneevidenceofthiswasthatIcommencedsecretprayer,adutyutterlyneglecteduntilthistime,exceptwhensomeoneofthefamilywasdangerouslysick.Ihadselectedaretiredspot,surroundedbyathickgrowthoftreesandbushes,onthemarginofabrook.HereImadeakindofarbor,overalittleplatofgreen grass, and in the summer evenings I would resort to thissequestered spot. Itwas on the afternoonof a Sunday, Iwas reading asermon on the longsuffering and patience of God, in waiting withdelayingsinners;andsomanythingsappliedsoexactlytomyowncase,thatIbecamesomuchaffectedwithasenseofthedivinegoodnessandforbearanceinsparingmeandwaitingsolongwithme,whileIwaslivinginneglectofHim,thatIfeltimpelledtogooutandweep.Iwasreadingthesermonaloudtothefamily,byrequest.Ilaiddownthebookabruptlyand hastened tomy retirement, where I poured out a flood of tears inprayer. And suddenly I was overwhelmed with a flood of joy. It wasecstatic beyond anything which I had ever conceived; for though Ithoughtreligionanecessarything,Ineverhadanideathattherewasanypositivepleasureinitsexercises.Whencethisjoyoriginated,Iknewnot.The only thing which had been on my mind was the goodness andpatienceofGod,andmyowningratitude.NeithercanInowsayhowlongit continued;but the impression leftwas that Iwas in the favorofGodand should certainly behappy forever.When the tumult of feeling hadsubsided, I began to think that thiswas conversion—thiswas the greatchange,ofwhichIhadrecentlyheardsomuch.

"It occurred to me, when walking home, that if this was indeed thechangecalledthenewbirth, itwouldbeevincedbymyforsakingallmysins.Thissuggestionappearedright,andIdeterminedtomakethis thetestofitsreality.Alltheevening,mymindwasinadelightfulcalm;butthe next day my feelings had returned into their old channel. I wasgrievedat this,andresortedto thesameplacewhereIhadexperiencedsuch a delightful frame, in hopes that by some kind of association thesamescenewouldberenewed;butthoughtherewastheplaceandalltheobjectsofyesterday,thesoul-ravishingvisionwasnotthere;andafterafeebleattemptatprayer,andlingeringforsometime,IreturnedwithoutmeetingwithanythingwhichIsoughtanddesired.

"Itwasnot longbefore Iwas subjected to the testwhich Ihad fixed; atemptation to a besetting sin was presented, and I had no strength toresist—but was instantly overcome. This failure gave me inexpressiblepain, on reflection. I did not know how dearweremy cherished hopesuntiltheywerewrestedfromme.IneverfeltakeenerregretatanylosswhichIeverexperienced.

"Although I was constrained to admit that I was not a regeneratedperson,Iwassensibleofaconsiderablechangeinmyviewsandfeelingsonthesubjectof religion. Ihadno longeranydoubtof thenecessity ofregeneration,andentertainedsomeconsistentnotionsofwhatitseffectsmustbe.Ihad,asbeforestated,acquiredevangelicalviewsofthewayinwhichasinnermustbejustified,andentertaineddifferentfeelingsfromwhatIhadformerlytowardsreligiouspeople.Formerlytheywereobjectsofdreadandaversion,nowIfeltasincereregardandhighrespectforthesame characters; and was pleased when I heard of any of my friendsbecoming religious, or more serious than before. I had now anopportunityofhearinganableministerpreachanevangelicalsermononthetext,'Forourrighteousnessesareasfilthyrags',(Isa64:6)etc.,andIcannot tell the gratification I experienced, in hearing the doctrine ofjustification, which I had fully embraced, preached distinctly andluminouslyfromthepulpit:butwhenIlookedaroundontheaudience,Ihadthe impressionthattheywereall,ornearlyall, ignorantofwhathewas saying, andwere still trusting to their ownworks. It now gavemepleasure,also, to converseon thedoctrinesof religion;and I felt a realabhorrenceofwickedcourses.

"This was my state of mind when Providence cast my lot where apowerful revival had been in progress for some time. I had witnessedsomething of this kind in awild, fanatical sect,where bodily agitationswerecommonandviolent;but thiswasadifferent scene.Theprincipalconductor and preacherwas aman of learning and eloquence; and hisviewsofexperimentalreligion,asIthink,mostcorrectandscriptural.Ifheerred,itwasonthesafeside,inbelievinginthethoroughconversionofbutasmallnumberofthosewhoappearedimpressed.Inenteringintothisscene,Iexperiencedvariousnewandconflictingfeelings.Theyoungconvertsspokefreely,inmypresence,oftheirconvictionandconversion;

but often with a degree of levity which surprised me. In theirconversationsIcouldtakenopart,andalthoughmygeneralpurposewastoconsidermyselfanunawakened,unconvertedsinner,yetwhenIheardthemarksoftruereligionlaiddown,andespeciallybythedistinguishedpreacher before mentioned, I could not prevent the thought arisingcontinually,'Ifthisisreligion,thenyouhaveexperiencedit.'Thisseemedtometobethesuggestionofafalsehope,bytheenemy,topreventmyfalling under conviction. Still the ideawas continually presented tomymind, and with the appearance of truth. I took occasion to state themattertotheclergymanabovealludedto,assoonasIcouldgainaccesstohim; forIwasdiffidentandtimid,andhadneveropenedmycase toanyone freely. I told him allmy former exercises, and stated distinctlythattheyhadnotbeensufficienttobreakthehabitofsinningtowhichIwasaddicted.AssoonasImentionedthispart,hesaidinaperemptorytone, 'Thensurelyyourexerciseswerenotofthenatureoftruereligion;youmustseekabetterhopeoryouwillneverbeadmittedintoheaven.'This decisive answer drove away, from thatmoment, every idea ofmybeing in a state of grace; and I felt relieved from what I had myselfconsideredatemptationtoentertainafalsehope.

"NowIbegantoseekconvictionasanecessarypreliminarytoconversion;and hoped that every sermon which I heard would be the means ofstrikingterrorintomysoul.Ireadthemostawakeningdiscourses,wentto hear the most arousing preachers; endeavored to work on my ownmind by imagining the solemn realities of the judgment, and thetormentsof thedamned. I strove todraw thecoveringoff fromthepit,thatImightbeholdthelakeoffire,andhearthewailingsofthedamned.But themore I sought these solemn feelings of conviction, the furthertheyseemedtoflyfromme.Myheartseemedtogrowhardereveryday.Iwassensibleofnothingbutinsensibility.Ibecamediscouraged;andthemore,becauseIwasobligedtoremovefromthesceneoftherevival,toaplacewheretherewasnoconcernaboutreligioninthepeoplegenerally,andwhereIexpectedthepreachingtobecoldandlifeless.Ispentadaybeforemydeparture,insecret,andinsolemnreflectiononmydeplorableand hopeless case. I ran over all the kind dispensations of God'sprovidence towards me, and reflected on the many precious means ofgrace,whichIhadrecentlyenjoyed,withouteffect.

"The conclusionwhich seemed now to be forced onmymindwas thatGodhadgivenmeuptoahardheartandthatIneverwouldbesohappyastoobtainreligion.Thisconclusionhad,tomymind,alltheforceofacertainty; and I began to think about the justice of God in mycondemnation:andno trutheverappearedwithmore lucidevidence tomymind.IfullyjustifiedGodinsendingmetohell.Isawthatitwasnotonly right—but Ididnot seehowa justGod coulddootherwise.And Iseemed to acquiesce in it, as a righteous and necessary thing. At thismoment,mymindbecamemorecalmthan ithadbeen fora long time.All striving and effort on my part ceased, and being in the woods Irecollected that it was time for me to return to the house, where Iexpected tomeetsomefriends.HereI foundaministerwaiting forme,whomIhadseenbutnever spoken to.He tookmeaside, andbegan torepresentthemanyprivilegeswhichIhadenjoyed,andexpressedahopethat Ihad received somegood impressions. I toldhim that itwas true,that I had been highly favored; but that I had now come to a fixedconclusion that I would certainly be forever lost; for under all thesemeans I had not received the slightest conviction, without which myconversionwasimpossible.Herepliedbysaying, 'thatnocertaindegreeofconvictionwasnecessary—thattheonlyuseofconvictionwastomakeusfeelourneedofChristasaSavior;andappealedtomewhetherIdidnotfeelthatIstoodinneedofaSavior'.Hethenwentontosay,'ChristisanadvocateattherighthandofGod,andstandsreadytoreceiveanycasewhichiscommittedtoHishands,andhoweverdesperateyourcasemaynowappeartobe,onlycommitittoHimandHewillbringyouoffsafely,forHeisabletosavetotheuttermostallwhocomeuntoGodbyHim.'

"Hereanewviewbrokeinonmymind.IsawthatChristwasabletosaveevenme,andIfeltwillingtogivemycauseintoHishands.ThisdiscoveryofthebarepossibilityofsalvationwasoneofthegreatestdeliverancesIeverexperienced.IwasaffectedexceedinglywiththeviewwhichIhadofthis truth, so as to be unable to speak. Hope now sprung up in mydesolatesoul—not that Iwaspardonedoraccepted.Sucha thoughtdidnotoccur—butthatitwasyetpossiblethatImightbehereafter,andIwasresolvednevertogiveoverseekinguntilIobtainedtheblessing.AllthateveningIwassweetlycomposed,andpreciouspromisesanddeclarationsoftheWordofGodcamedroppingsuccessivelyintomymind,asifthey

had been whispered to me. I never could have believed, unless I hadexperiencedit,thatthemerepossibilityofsalvationwouldproducesuchcomfort.

"About this time, nextmorning probably, when I retired to the woodswheremysecretdevotionswereusuallyperformed,Iexperiencedsuchamelting of heart from a sense of God's goodness tome, as I never feltbefore or since. It seemed as ifmy eyes—so hard toweep commonly—were now a fountain of tears. The very earth was watered with theirabundance.Indeed,myheartitselfseemedtobedissolved,justasapieceoficeisdissolvedbytheheatofthesun.Oftheparticularexercisesofthismeltingseason,mymemorydoesnotretainadistinctrecollection.

"ForsomemonthsIattendedtoreligiousduties,withvariousfluctuationsof feeling.Sometimes Ientertainedapleasinghope that Iwas indeedaChristian—arenewedperson;butatothertimesIwasnotonlydistressedwithdoubts—butcametotheconclusionthatIwasstill inmysins.TheonlythingwhichIdeemitimportanttomentionduringthisperiodwasadeeperdiscoveryof thewickednessofmyownheart.Thisconviction ofdeep-rooted, inherent depravity distressed me much; but I obtainedconsiderable relief from reading Owen on Indwelling Sin. This bookexhibited the state of my heart much better than I could have donemyself.Still,however,Iwasmuchdissatisfiedwithmyself,becauseaftersolongatimeIhadmadesolittleprogress.Ononeoccasion,atthecloseoftheexercisesoftheSabbath,Iwassodeeplysensiblethatmysoulwasstillinimminentdangerofperdition,thatIsolemnlyresolvedtobeginanewandmorevigorouscourseofengagedness tosecuremysalvation.Ihad spentmuch time in reading accounts of Christian experience, andthosewhich laydownthemarksandevidencesof true religion, suchasOwen on Spiritual Mindedness, Edwards on Religious Affections,Guthrie'sTrialofaSavingInterestinChrist,Newton'sLetters,PikeandHayward'sCasesofConscience,etc.IalsoconversedmuchwitholdandexperiencedChristians,aswellaswiththoseofmyownage.Butallthesehaving,as it thenseemed tome, very little facilitatedmyprogress, andtheevilsofmyheartseemingrathertoincrease,IhastilyresolvedtolayasideallbooksexcepttheBible,andtodevotemywhole timetoprayerandreading,untilIexperiencedafavorablechange.

"In pursuance of this purpose, I withdrew into a deeply retired spot,whereIknewIshouldbefreefromallintrusionfrommortals,andbeganmy course of exertion with fasting and strong resolution never torelinquish my efforts, until I found relief. For five or six hours I wasengagedalternatelyinreadingtheScripturesandattemptingtopray;butthelongerIcontinuedtheseexercises,theharderdidmyheartbecome,andthemorewretchedmyfeelings,untilat lengthIwasexhaustedanddiscouraged, and began to despair of help, and was about to leavemychosenretirement ingloomydespondence,whenitoccurredtomewithpeculiar force, that if I found I could do nothing to help myself, yet ImightcalluponGodformercy.Accordingly,IfelldownbeforeHim,andsaid little more than is contained in the publican's prayer, 'God bemercifultomeasinner';(Luke18:13)butthisIutteredwithadeepandfeelingconvictionofmyutterhelplessness.Thewordswerescarcelyoutofmymouth,whenGodwaspleasedtogivemesuchamanifestationofHis love in the plan of redemption through Christ, as filled me withwonder, love, and joy. Christ did indeed appear to me as altogetherlovely,andIwasenabledtoviewHimasmySavior,andtoseethatHissufferingswereenduredforme.AtnotimebeforehadIthefullassuranceofbeinginthefavorofGod;butnoweverydoubtofthiswasdissipated.Icould say for the first timewithunwavering confidence, 'Mybeloved ismine,andIamhis.'(Song2:16)AndthisassuranceofGod'sfavorarosenotfromanysuggestionorimpulsedirectlymadetomymind—butfromthe clear view that Christ as a Savior was freely offered, and from aconscious assurance that I did truly accept the offer. I now openedmyBible and began to read at John 18 and onward. Every word andsentiment appearedglorious. I seemed tobe readingabookwhichwasperfectlynew,andtruly,thesacredpagesseemedtobeilluminatedwithcelestial light. And I rejoiced to think that the Sacred Scriptureswouldalwaysbereadinthesamemanner.HowlittledidIknowofthespiritualwarfare! Aftermy feelings had a little subsided—butwhile the glorioustruthsof theGospelwerestill in fullview, Imadea formalandsolemndedicationofmyselftoGod,theFather,theSon,andtheHolySpirit;andhaving writing materials with me, I wrote down the substance of thiscovenant,andsubscribeditwithmyhand.

"I now believed assuredly that I was reconciled to God through Jesus

Christ;butbeingnaturallyinclinedtobesuspiciousofmyself,IresolvedtomaketheHolyScripturesthetestofthegenuinenessofmyexercises,and to leave the finaldetermination to the fruitsproduced,asourLordsays,'Bytheirfruitsyoushallknowthem.'(Matt7:20)Irememberedthatitwaswritten that faithworks by love and purifies the heart. I hoped,therefore, that I should now be delivered from those evils of the heartwithwhichIhadbeenlatelysomuchaffected.But,alas!inafewdaysIfound that the 'oldman'was not dead—but had power to struggle in afearfulmanner. Imustacknowledge, therefore, thataftera fewweeks Iwas in much the same spiritual condition in which I was before thisremarkablemanifestation."

Here thenarrationbreaksoffabruptly. Itmaybe remarked, in the firstplace, on thisnarrative, thatsometimespeoplearebroughtalongvery gradually in their acquisition of the knowledge of thetruth.Onediscoveryismadeatonetime,andanothertruthisrevealedatanothertime;andbetweenthesestepstheremaybealonginterval.Itmay again be remarked, that commonly before a person comes to theknowledge of a truth, the need of information is sensibly felt; and theappropriatemeansofcommunicatingitareprovided.Abook,asermon,acasual conversation, may be intimately connected with our salvation.Those who commence a pious life, though they may appear sincere,shouldalwaysbeurgedtogoforward;thereismuchbeforethemwhichtheyhavenot yet experienced. If they arenot yet in the rightway theymayarriveatit.Inlookingoverthevariousexercisesheredetailed,Iamutterly at a loss to say when the work of grace commenced. Perhapsscarcelyanytwopeople,takenatrandom,wouldagreeinthispoint;forwhilesomewouldscarcelyadmitthattherewasanyexercisingofsavingfaith until the last manifestation here described, others would be forcarrying it back to the very beginning of the exercised soul's seriousattentiontoreligion.

Howeverthismattermaybedecided,onething,Ithink,isevident,thatitis a great practical error to suppose that nothing connected essentiallywiththesinner'sconversionisexperiencedordoneuntilthemomentofhisconversion.Hemayhavetounlearnmanyerroneousopinionstakenup through prejudice or inclination. He must learn the truth of the

Christianreligion,ifunhappilyhehasadoptedskepticalnotions.Hemustlearn to know what the Bible teaches as to man's duty and the truemethod of salvation.God'smethods of bringingHis chosen intothepathsoftruthandholinessareoftenastonishing.Theyare,ateverystep,ledinawaywhichtheyknewnot.Howremarkablytrueisthis,asitrelatestoconvictionofSIN!Whenthesinnerismostconvinced,hethinkshehasnoconvictionatall.Andinregardtoconversion,whatadifferent thing does it turn out to be in experience, from what it wasconceived to be beforehand! While the anxious soul was expectingsomethingmiraculous,orentirelyoutof theway,heexperiencesanewtrain of thought, new and pleasing views of truth, with correspondingemotions, by which the mind is so occupied, that it has no time norinclination to scrutinize thenatureor cause of thesepleasing exercises.Hebelievesandhopeswithoutaskinghimselfwhetherthesearetheviewsandfeelingsofarenewedsoul.Afterwardshecanlookbackandseethatfaithwasexercisedintheseveryacts,andthat thepeacewhichhe thenenjoyedwasthepeaceofreconciliationthroughourLordJesusChrist.

ButwhentheloveofGodisshedabroadintheheartbytheHolySpirit,asdescribedinthelastpartofthisnarrative,thedistressedsoulismadesensibleatonceofitshappystate,andismadetorejoiceinthesmilesofthedivinefavor.ThenhecannomoredoubtthatGodisreconciledandhas lifted upon him the light of His countenance, than that the sun isshining at midday. All Christians, however, are not favored with thesebrightdiscoveries.Somealwayswalkinadegreeofdarkness,oratbestinameredusky light;yet they fear theLordandobeyofHisvoice.Ihaveknown instances of some people changing their opinion of the time oftheir own conversion several times, and fixing it at different periods oftheir experience, as their sentiments becamemore correct andmature;andthoseconvertswhoshineforthmorebrightlyatfirstarenotalwaystheywhoappearbestafterthelapseofyears.

Thefollowingnarrativeof theexperienceofSirRichardHill,writtenbyhimself,isfoundinhisbiographybyEdwinSidneyandhasbeeninsertedintheChristianObserverofLondon, forSeptember,1839.Wemakenoapology for its length, asweare confident that allwhohavea taste forthiskindofreadingwillbegratifiedtohavethewholeofthisinteresting

account,withoutcurtailment:

"Itwould not be an easymatter forme to ascertain the timewhen thefirst dawnings of divine light began to break in upon my soul; but IrememberparticularlythatwhenIwasabouteightornineyearsofage,being then at a neighboring school, and repeating the catechism oneSunday eveningwith someotherboys, to themaster, I foundmyheartsweetlydrawnuptoheavenlyobjects,andhadsuchatasteoftheloveofGod,asmadeeverythingelseappearinsipidandcontemptible.Thiswasbut a transitory glimpse of the heavenly gift; and I was no soonerwithdrawn with the rest of my schoolfellows, than my religiousimpressionsvanished,andIreturnedtofollywiththesameeagernessasbefore. But God did not leave me to myself; I had frequent checks ofconscience,andthe thoughtsofdeathsometimescame forcibly intomymind.Iremainedabout twoyearsat theschoolbeforementioned,afterwhichIwasremovedtoWestminster,wheremyconvictionsstillpursuedme,andforcedmetoseveralsuperficialrepentancesandresolutions;butthesebeingallmadeinmyownstrength,sooncametonothing.

"When I hadbeen about four or five years atWestminster, Iwas tobeconfirmedwithseveralmoreofmyschoolfellows. I lookedupon this asgoingintoanewstate,andthereforemadethemostsolemnresolutionsofbecominganewcreature.But,alas!myhappinessandconversionwerefar frombeginninghere, as I had fondly imagined.The adversary, nowfindingthathewasnotlikelytomakemecontinueanylongerinastateofpractical wickedness by his former stratagems, began to attack me onanotherside,namely,bysuggestinghorribledoubtsconcerningtheveryfundamentals of all religion—as the being of aGod—the immortality ofthesoul,andthedivineoriginof theScriptures.Iendeavoredtoreasonmyselfintothebeliefofthesetruths—butallinvain.However,IthoughtImight easily get some book that should convinceme of their certainty.Accordingly, I borrowedBeveridge's PrivateThoughts, of a clergyman'swidowwithwhomIboarded,shehavingfirstreadtomeafewpagesinthatexcellentwork.Itwas,tothebestofmyremembrance,whileshewasreading,thatsuchgloriousinstantaneouslightandcomfortwerediffusedovermysoul,asnotonguecanexpress;theloveofGodwasshedabroadin my heart, and I rejoiced with joy unspeakable and full of glory.

However,thesecomforts,Ithink,didnotlastabovehalfanhouratmost—butwentoffbydegrees,whenthesamedoubtsfollowed;uponwhichIagain had recourse to Beveridge's Thoughts, or to conversation on thesubjectofreligion;andforseveral timesasIdidthis, Iexperiencedthesame manifestations of divine love, which were sometimes of longer,sometimesofshorterduration.

"AtlengthIbegantobetiredofthisstateofuncertainty,especiallyasthecomfortsIhadbeforefeltbegantobefewandfaint.Addtothisthebadexample of my schoolfellows, and the despair I began to be in ofobtaining satisfaction of the truth of what is called natural as well asrevealed religion, contributed not a little to make me lay aside myinquiries, and to fall into many sins that youth and strong passionspromptedmeto;andthisIdidwiththemoreeagerness,asIwasdesirousof layingholdof everyopportunityof turningmy thoughts fromwithinmyself.

"I believe I was now about eighteen years of age, when, having gonethrough the school atWestminster, Iwas entered atMagdalenCollege,Oxford, where I continued between four and five years. After which Iwent abroad for about two years more, returning to England in 1757,being then about the age of twenty-three or twenty-four. During myresidence at Oxford and in foreign parts, notwithstanding all thewretched pains I took to lull conscience asleep, still my convictionspursuedme;yes,themoreIendeavoredtoputfrommethethoughtsofmy soulbydrinkingdeeperdraughts of iniquity, themore strongly didtheinsultedSpiritpleadwithme,andoftenintheveryactofsinwouldsoembittermycarnalgratifications,andstrikemewithsuchdeepremorse,that,oh!horridtothink!Ihaveevenbeenreadytomurmur,becauseGodwould not let me alone, nor allow me to sin with the same relentlesssatisfactionwhichIobservedinmycompanions.

"But He that has lovedme with an everlasting love, had all this whilethoughtsofmercy towardsme,andwouldnot takeHis lovingkindnessutterly away fromme. He therefore waited that He might be graciousuntome, and followedme with such loud and constant convictions asoftenbroughtmeuponmyknees,andsometimesforcedmetobreakoffmy sins for amonth, or a quarter of a year together; for though I still

remained fullofdoubtsas to the truthof religion,yet I thought that, iftherewas aGod and a future state, and if JesusChristwas indeed thetrueMessiahandtheauthorofeternalsalvationtothosewhoobeyHim,Icould by no means be saved in the state I was in; and that, beinguncertain whether these things were so or not, it was the highestinfatuation to leave the eternal happiness or misery of my soul inquestion, especially as I could be no loser by admitting the truths ofreligionandlivingundertheir influence;whereas,wereI tocontinueinsinunderthesuppositionoftheirbeingfalse,Imightfindmyselffatallymistakenwhen itwouldbe too late to recantor retrievemyerror.But,notwithstanding I came to this conclusion and plainly saw itsreasonableness, yet weremy religious fits of no long continuance—buteverytemptationthatoffereditselfhurriedmeimpetuouslyaway,andIbecame seven times more the child of hell than before. Nevertheless,everynew fall increasedmyanguishof spirit, and setmeuponprayingandresolving; insomuchthatI frequentlyboundmyselfunderthemostsolemnimprecations.

"Butalas!alas!Iwasallthiswhileasignorantofmyownweakness,asofHim on whommy strength was laid; and therefore no wonder all myattemptstomakemyselfholywereattendedwithnobettersuccessthanifIhadtriedtowashtheEthiopianwhite,andanswerednootherendthantodistressmysoulathousandtimesmorethanifIhadnevermadesuchsolemnvows;forallthiswhileIhadnoothernotionofreligionthanthatitconsistedinsomethingwhichIwastodoinordertomakeamendstoGod for my past sins, and to please Him for the time to come; inconsiderationofwhichIshouldescapehellandbeentitledtoeverlastinglife.

"In thismanner I went on vowing and breakingmy vows, sinning andrepenting, until my most merciful God and Savior, seeing that all Hisgracious calls would not overrule the horrible perverseness ofmy will,instead of giving me up, as in just judgment He might have done, orpronouncingagainstmethatdreadfulsentence,'Cutitdown,whydoesitcumbertheground?'(Luke13:7)—Isay,insteadofthis,HebegantodealwithmebyafarmoreviolentmethodthanHehadhithertodone,fillingmysoulwiththemostunimaginableterrors, insomuchthatIroaredfor

theverydisquietnessofmyheart.ThearrowsoftheAlmightystuckfastinme,thepoisonwhereofdrankupmyspirits,andthepainsofhellgotholduponme.

"From this time, which was about October, 1757, I may say that sinreceiveditsmortalblow,(Imeanitsreigningpower,forGodknowsthebodyofsinyetisfarfrombeingdoneaway),andIsetmyselftoworkwithall theearnestnessofapoorperishingmarinerwhoiseverymoment inexpectation of shipwreck. I fasted, prayed, and meditated; I read theScripturesandgavemuchalms.Butthesethingscouldbringnopeacetomysoul;onthecontrary,Inowsaw,whatIneverhadseenbefore, thatallmyworksweremixedwithsinandimperfection.Besidesthis,SatanfuriouslyassaultedmewithsuggestionsthatIhadcommittedtheunpardonable sin against theHoly Spirit, and had letmy day of graceslip; that therefore my prayers were cast out by God, and were anabominationtoHim,and that itwas too late to thinkofmercywhen itwasthetimeofjudgment.

"Itisbeyondthepowerofconception,muchmoreofexpression,toformanideaofthedreadfulagoniesmypoorsoulwasnowin.Whattodo,ortowhom tohave recourse, I knewnot; for, alas, Ihadnoacquaintancewith anybody who seemed to have the least experience in such cases.However,thoseaboutmeshowedthegreatestconcernformysituation,and offered their remedies for my relief, such as company, medicines,exercise, etc., which, in order to oblige them, I complied with; butmydisordernotbeingbodily—butspiritual,wasnottoberemovedbythesecarnalquackeries,astheyweresoonconvinced.

"I determined to make my case known to Pastor John Fletcher, andaccordinglywrotehimaletter,withoutmentioningmyname,givinghimsomeaccountofmysituation,andbegginghimforGod'ssake,ifhehadawordofcomforttooffertomypoor,distressed,despairingsoul,tomeetmethatverynightatanInninSalop,inwhichplaceIthenwas.ThoughMr.Fletcherhadfourorfivemilestowalk,yethecamepunctuallytotheappointment,andspoketomeinaverycomfortablemanner,givingmetounderstandthathehadverydifferentthoughtsofmystatefromwhatIhadmyself.After ourdiscourse, beforehewithdrew,hewent toprayerwith me; and among other petitions that he put up in my behalf, he

prayed that I might not trust in my own righteousness, which was anexpressionthat,thoughIdidnotaskhimitsimport,Iknewnotwellwhattomakeof.

"Aftermy conversationwithMr. Fletcher, Iwas rather easier—but thisdecrease of my terrors was but for a few days' duration; for though Iallowed that the promises and comforts he would have me apply tomyselfbelongedtothegeneralityofsinners,yetIthoughttheywerenotintended for me, who had been so dreadful a backslider, and who, byletting my day of grace slip, had sinned beyond the reach of mercy.BesidesIconcludedthattheycouldbemadeeffectualtononebutsuchashadfaithtoapplythem;whereasIhadnofaith,consequentlytheycouldavailmenothing.IthereforewroteagaintoMr.Fletcher,tellinghim,asnearlyasIcanremember,thathoweverothersmighttakecomfortfromtheScripturepromises,I fearednoneof thembelongedtome,whohadcrucifiedtheSonofGodafresh,andsinnedwilfullyafterhavingreceivedtheknowledgeof thetruth. I toldhimalso, that I foundmyheart tobeexceedinghardandwicked;andthat,asallmydutiesproceededfromaslavish dread of punishment, and not from the principles of faith andlove,andwerewithalsoverydefective,I thought itwas impossibleGodshould ever accept them. In answer to this, the kind and sympathizingMr.Fletcherimmediatelywrotemeasweetandcomfortableletter,tellingme that the perusal of the account I had given himhad caused him toshedtearsofjoytoseewhatgreatthingstheLordhaddoneformysoul,inconvincingmeexperimentallyoftheinsufficiencyofallmyowndoingstojustifymebeforeGod,andofthenecessityofasavingfaithinthebloodof Jesus. He also sent me The Life and Death of Mr. Halyburton,ProfessorofDivinityintheUniversityofSt.Andrews,whichbookIreadwiththegreatesteagerness,astheaccountMr.Halyburtonthereingivesof himself seemed in a very particular manner to tally with my ownexperience. I therefore thought that what had beenmight be; that thesameGodwhohadshowedHimself sopowerfully,on thebehalfofMr.Halyburton,anddeliveredhimoutofallhistroubles,wasabletodothesameforme.

"YouwillwonderhowIcouldholdoutunderallthesepressures,thehalfofwhich,Imightsay,hasnotbeentold;andindeeditwas impossibleI

could have held out, had it not been that at those very times when Ithoughtallwasoverwithme,therewouldnowandthendartinuponmesome comfortable glimmering of hope, which kept me utterly fromfainting.

"In this situation I continued from September 1757, to January 1758,whentheVinerianProfessorofOxfordbegantoreadacourseoflecturesupontheCommonLaw,Iresolvedtosetoutforthatplace,notthroughanydesire I had to attend the lectures, for I hadnoheart for any suchthing—butbecause IknewI shouldhavechambers tomyself incollege,andtherebyhaveanopportunityofbeingmuchalone,andofgivingwayto those thoughts with whichmy heart was big, as also of seeking theLord with greater diligence, if perhaps I might find Him. Accordingly,whenIarrivedat theUniversity, though to save appearances Idraggedmy body to several of the lectures, yet my poor heavy-laden soulengrossed all my attention; and so sharp was the spiritual anguish Ilaboredunder,thatIscarcelysawabeggarinthestreets—butIenviedhishappiness,andwouldmostgladlyhavechangedsituationswithhim,haditbeeninmypower.O,thoughtI,thesehappysoulshaveyetanofferofmercy,andadoorofhopeopentothem—butitisnotsowithme;IhaverejectedGodso long, thatnowGodhas rejectedmeashedidSaul;mydayofgraceispast,irrevocablypast,andIhaveforevershutmyselfoutofallthepromises.

"Allthiswhile,onethingthatgreatlyastonishedmewastoseetheworldaboutmesocarelessandunconcerned,especiallymany thatweretwicemy age among the Doctors of Divinity, and Fellows of the College.Surely,thoughtI,thesepeoplemustbeinfatuatedindeed,thustomindearthlythingsandtofollowthelustsoftheflesh,whenaneternityofhappinessormisery is before them,when theyknow not how short a time they have to live, and theireverlastingstatedependsonthepresentmoment.

"ItwasnowtheseasonofLent,thefirstorsecondSundayinwhich,thesacrament of the Lord's Supper is always administered in MagdalenCollegeChapel. I therefore besought the Lordwith strong cryings, thatHe would vouchsafe me some token for good, some sense of His lovetowardsme, and willingness to be reconciled tome, that I might wait

uponHimatHistablewithoutdistraction,andpartakeofthoseblessingswhichthatordinanceisinstitutedtoconveytothesoulsoftruebelievers.

"AndO,foreverandforeverblessedbeHisHolyName,Hedidnotrejecttheprayerof thepoordestitute;Heheardmeat thetimethestormfelluponme,and Imakenodoubthadheard,and inHispurposeat least,answeredme,fromthefirstdayHeinclinedmyhearttounderstandandtoseekafterHim.ButHeknewbetterthanIdidmyself,whenitwasfittospeakpeacetomysoul,andthereforewaitedthatHemightbegraciousuntome.

First,inordertoconvincemethemoredeeplyoftheexceedingsinfulnessofsin,andofthedesertthereof.

Secondly, to showmemore experimentally my own weakness and theinsufficiency of any righteousness ofmy own to recommendme toHisfavor.

Thirdly, to make me prize more highly, and hunger and thirst moreearnestlyforJesusChrist,andthesalvationthatisinHim.

Theseendsbeinginsomemeasureanswered,onSaturday,February18,1758, to thebestofmyremembrance, thenightbefore thesacrament itpleasedtheLord,afterhavinggivenmeforafewdaysbeforesometasteofHislove,firsttobringmeintoacomposedframeofspirit,andthentoconvey sucha thorough senseofHispardoninggraceandmercy tomypoor soul, that I, whowas but just before trembling upon the brink ofdespair,didnowrejoicewithjoyunspeakableandfullofglory!TheloveofGodwas shed abroad inmy heart through theHoly Spirit whowasgivenuntome,eventhatperfectlovewhichcastsoutfear;andtheSpirititselfborewitnesswithmyspiritthatIwasachildofGod.

"For some time after these sensible manifestations of God's love werewithdrawn,mymindwascomposedandmyhopelively;butIhadstill,atseasons, secret misgivings and many doubts as to the reality of myconversion, which put me seriously to examine my state, whether theScripturemarksofaworkofgracewerereallytobefoundinmeornot;andin these examinations I had greathelp from those excellent books,

William Guthrie's Trial of a Saving Interest in Christ, and AnthonyPalmer'sGospelNewCreature.Addtothis,thatbeingnowinLondon,IhadtheretheopportunityofhearingthatfaithfulministerofChrist,theRev.WilliamRomaine,whose discourseswere so exactly descriptive ofand adapted to my own experience, that they afforded me a goodconfirmationthatIwasindeedpassedfromdeathuntolife,andfromthepowerofSatanuntoGod.

"DuringmystayinLondon,itpleasedGodtomakemeacquaintedwithmany ofHis people, towhommy heartwas immediately knitwith theclosest affection; yes, so great was my love to all those in whom Idiscerned the divine image of the Lord Jesus, that the yearnings ofJoseph's heart towards his brethren will but very faintly express it. Bethey who or what they would, high or low, rich or poor, ignorant orlearned,itmatterednot;ifIhadreasontobelievetheywerebornofGodandmadepartakersofadivinenature,theywereequallydeartome;myheart was open to receive them without reserve, and I enjoyed thesweetestfellowshipandcommunionwiththem,whileallothercompanywasinsipidandirksome.

"For about two years after this, Iwas in a goodmeasure relieved fromthose piercing terrors and that deep distress with which I was beforeoverwhelmed.This,youwillsay,waslivinguponframesandexperiences,more than upon the exceeding great and precious promises made toreturningsinnersinChristJesus.Itistrueitwasso,andofthisGodsoonconvincedme; forInowbegantodoubtwhether thesegreatcomforts Ihadsetsohighavalueupon,mightnotbealldelusion,orproceedfromtheworkingsofmyownspirit;andifso,mycasewasjustasbadasever.Mydayofgracemightstillbepast,andnothingyetremainformebut'afearfullookingforofjudgmentandfieryindignation'.(Heb10:27)

"This was in April, 1759, soon after my return from London intoShropshire, where I had not been long before I wrote toMr. Fletcher,giving him an account of my state. After this it pleased the Lord toremovemyburden,and toexchange these sharp terrorsof the spiritofbondageforthesweetrevivingcomfortsofthespiritofadoption,showingmetherichtreasuresofGospelpromises,andthatthey,andnotmyownframes,were tobe thegroundofmyhopeandmystay inevery timeof

need. Since this time, I may say with Cowper, that my soul has neverexperiencedthelikeextremityofterror;andthoughIhavehadmanyupsanddowns,manygrievoustemptationsandsharpconflicts,mucharidityof soul, deadness, and strong corruptions to fight against—yet have IalwaysfoundtheLordtobeaverypresenthelpintrouble;Hisgracehasbeensufficientformeineveryhourofneed,andIdoubtnotbutallHisdealingswithme,howeverthwartingtomyownideasofwhatwasfitandnecessary for me, have some way or other been subservient to myspiritual interest, since His most sure promise is that all things worktogetherforgoodtothosewholoveGodandarecalledaccordingtoHispurpose."

Imperfectsanctification—thespiritualwarfare

Itmaybedifficulttoaccountforthefact,thatwhenthepowerofGodwasassufficienttomakethesinnerperfectinthenewcreation—astoimplantaprincipleofspiritual life—heshouldhave left thework imperfect;andthat this imperfection, according to the facts of both Scripture andexperience,shouldcontinue through thewholeperiodofhuman life, towhateverextentitmaybeprotracted.Some,indeed,seemtosupposethattheremaindersofsininbelieversareseatedinthebody,andtherefore,aslong as this sinful body continues, this inbred corruptionwillmanifestitselfmore or less. This opinion seems to have been imbibed at a veryearlyperiodofthehistoryofthechurch,andwasprobablyderivedfromthePlatonicphilosophy,whichconsidersmattertobetheoriginofevil.From this view of the seat of indwelling sin, men in all ages whoentertainedithavebeenledtolaygreatstressonfastingandotherbodilyausterities—by which the body was enfeebled and emaciated. But theprinciple assumed being false, all that is built upon it must be falselikewise.

The body, though infected with the pollution of sin, through itsconnection with the soul, is not and cannot be the source of iniquity.Merematter,howevercuriouslyorganizedandanimated, is, apart fromthesoul,nomoralagent,andthereforenotsusceptibleofmoralqualities.Sinmusthaveitsoriginandseatinthefreerationalsoul.Theappetitesandpassionswhichhavetheirseatinthebody,partakeofthenatureofsinbytheirexcessandirregularity;andbytheircravingsofteninfluencethewilltochoosethatwhichisnotgood,orisnotthebest.Still,however,thebodyisagreatclogtothesoul,andtheappetitesandpassionswhichare seated in the body, being very urgent in their cravings forgratification,greatlydisturbtheexercisesofpiety,andsometimesprevailagainstthehigherprincipleswhichbygracehavebeenimplanted.Asthebody is also subject to various diseases, these, on account of the closeconnection between the soul and body, mightily affect the mind, andoftencreateagreathindrancetodevotionandtheexercisesofpiety.

Where two opposite principles exist in the same soul, theremust be aperpetualconflictbetweenthem,until"theweakerdies".Butasthe"oldman", though crucified, never becomes extinct in this life, this warfarebetween the flesh and the spirit never ceases until death. As theseoppositemoralprinciplesoperatethroughthesamenaturalfacultiesandaffections,itisamatterofcourse,thatastheonegainsstrengththeothermust be proportionately weakened; and experience teaches that themosteffectualwaytosubduethepowerofsinistonourishandexercisetheprincipleofholiness.But if love toGodgrowscoldordeclines in vigor, then themotions of sin becomemore lively, and thestirring of inbred corruption is sensibly experienced. Just then, in thesameproportion,willtheprincipleofevilbediminishedastheprincipleofgrace is strengthened.Everyvictoryoveranyparticular lustweakensitspower; andby a steady growth in grace, such advantage is obtainedoverinbredsin,thattheadvancedChristianmaintainsthemasteryoverit, and is not subject to those violent struggles which were undergonewhen this warfare commenced. Young Christians, however, are oftengreatlydeceivedbytheappearanceofthedeathofsin,whenitonlysleepsor deceitfully hides itself, waiting for a more favorable opportunity toexertitselfanew.Whensuchaoneexperiences,insomefavoredmoment,the love of God shed abroad in his heart, sin appears to be dead, and

those lustswhichwarredagainstthesoul, tobeextinguished;butwhentheselivelyfeelingshavepassedaway,andcarnalobjectsbeginagaintoentice, the latent principle of iniquity shows itself; and often thatChristianwhohadfondlyhopedthattheenemywasslainandthevictorywon,andinconsequence,ceasedtowatchandpray,issuddenlyassailedandovercomebythedeceitfulnessofsin!Christiansaremoreinjuredinthiswarfarebytheinsidiousandsecretinfluenceoftheirenemieslullingthemintothesleepofcarnalsecurity,thanbyalltheiropenandviolentassaults. No duty is more necessary, in maintaining this conflict, thanwatchfulness.Unceasingvigilanceisindispensable."Watchandpraythatyouenternotintotemptation!"(Matt26:41)"AndwhatIsayuntoyou,Isayuntoall,Watch!"(Mark13:37)

Lawful pursuits are more frequently a snare than those which aremanifestlysinful.Itisaduty"toprovidethingshonestinthesightofallmen",(Rom12:17)butwhilethisobjectisindustriouslypursued,theloveof the world gradually gains ground. The possession of wealth is thenviewedas important.Eternal things fadeout of view, or viewed as at agreat distance, and the impression from them is faint. Worldlyentanglements are experienced; the spiritual life is weakened. A sicklystatecommences,andasaddeclensionensues.Alas!Whataforlornstatehe is now in!Where is the burning zealwithwhichhe commencedhiscourse? Where now are the comforts of piety, with which he was soentirelysatisfiedthattheworldwasviewedasanemptybauble?Wherenowishisspiritofprayer,whichmadethisdutyhisdelight?WherenowishisloveoftheBible,whichdrewhimasideoftenfromworldlybusinesstoperuseitssacredinstructions?O!whatachange!Reader,itisperhapsyourowncase."Youaretheman!"(2Sam12:7)whohasthusfallen,andleftyourfirstlove."Repent,therefore,anddothefirstworks!",(Rev2:5)lestsomeheavyjudgmentfalluponyou.

God holds a rod for His own children, and when the warnings andexhortations of the Word, and the secret whispers of the Spirit areneglected,somepainfulprovidenceissent—somecalamity,whichhassomuchnaturalconnectionwiththesin,astoindicatethatitisintendedasachastisementforit.Thesestrokesareoftenverycuttingandsevere—buttheymustbeso to render themeffectual. "Goddisciplinesus forour

good,thatwemayshareinhisholiness.Nodisciplineseemspleasantatthe time, but painful. Later on, however, it produces a harvest ofrighteousnessandpeaceforthosewhohavebeentrainedbyit."Hebrews12:10-11(NIV)

ThefollowersofDr.RobertHawker,inEngland,whoareultra-Calvinists,entertaintheopinionthat"thelawinourmembers"(Rom7:23)isnotintheleastaffectedorweakenedbyourregenerationorsanctification—butthat through life it remains the very same, in no way weakened in itsstrengthbyanyprogressinthedivinelifewhichtheChristianmaymake.ButthisiscontrarytotheWordofGod,whichspeaksof"dyingdailyuntosin" (Heb 3:13)—of "mortifying the deeds of the body" (Rom 8:13)—"crucifying the flesh", (Gal 5:24) etc. The same opinion, or one nearakintoit,washeldbyMr.WilliamWalkerofDublin,whichhebringstoview in his able "Address to the Wesleyan Methodists". His opinion,however,Ithink,wasthatthereisnosuchthingasaprogressiveworkofsanctification,whichwordproperlymeansaconsecrationtoGod.

In a former chapter I mentioned the different views of differentdenominationsofChristiansrespectingthenatureofthesoul'sexercisesinconversion—butthisdifferenceisfarmoreconsiderableasitrelatestothespiritualconflictandsanctification.Itisfarfromthewishofthewriter to give offence to any body of Christians, much less to provokecontroversy.This isnoproperfieldforcontroversy.In themidstof thismilitant state, there ought to be one peaceful ground, where all truefollowersofJesusmightsitdowntogetherandcomparetheirexperiencesofthelovingkindnessandfaithfuldealingsoftheirLordandMaster.Butsurely it ought not to be offensive to any body of Christians simply tostatewhattheirviewsareinregardtoexperimentalreligion,andhowfartheyagreeordifferfromthoseofotherChristians.Iftherebemistakesorerroneousviewsonanyside,theyshouldbeconsideredandcorrected.

There has long been a difference of opinion respecting the trueinterpretationoftheRom7,inregardtoPaul'sdescriptionofthespiritualconflict,whetherhedescribestheexercisesofaconvertedsinner,whomhe personates; or whether he does not rather express honestly thefeelings of his ownheart, anddescribe thepainful conflict between thepowers of sin andholinesswhichwas going on in his ownbosom.The

latter,undoubtedly,istheobviousmeaning,fortheapostlespeaksinthefirst person, and gives no notice of introducing a person of anothercharacter; and some of the expressions here employed are as stronglydescriptiveofaregenerateheartasanyintheBible.Whobutaregeneratemancansay,"Idelight in the lawofGodafter the inwardman"? (Rom7:22) And the closing words show clearly enough that the apostle wasdetailing the exercises of his own soul, for he gives thanks to God forgivinghimthevictoryinthissevereconflict—butstill intimatesthatthetwo irreconcilable principles continued, according to their respectivenatures, to operatewithinhim. "I thankGod, throughJesusChrist ourLord.SothenwiththemindImyselfservethelawofGod—butwiththefleshthelawofsin."(Rom7:25)

Arminius began his career of departure from the commonly receivedopinions of the Reformed churches by writing a book in exposition ofRom7;anditisaremarkablecoincidencethatFaustusSocinusinPolandwasengagedatthesametimeinwritingabookonthesamesubject,andto support the same views. This subject is excellently treated in one ofPresident Dickinson's Letters; and more largely by Fraser onSanctification.ThesamesubjectisalsotreatedaccuratelyandjudiciouslybyCharlesHodgeinhisCommentaryontheEpistletotheRomans.

It isunderstood that the followersofJohnWesleyhold, in conformitywith his recorded opinion, that sanctification is not a gradual andprogressive work, which remains imperfect in the best in this life—butthat, like regeneration, it is instantaneous, and that the result is acomplete deliverance from indwelling sin; so that from that momentbelieversareperfectlyholy,andsinnomore—unless they fall fromthishighstateofgrace—inthought,word,ordeed.Herethentherecanbenosimilarity between the religious experience of an Arminian, who hasattainedsanctification;andaCalvinist,who is seeking togrow ingraceandintheknowledgeofourLordJesusChrist.Theoneisconsciousofnosin,inwardoroutward,ofnatureorofact,andmusthaveperpetualjoy—a heaven on earth; while the other is groaning under a deep sense ofinherent depravity which works powerfully against his will, andcontinuallyinterruptsandretardshisprogress.Hisfrequentlanguageis,"OwretchedmanthatIam!whoshalldelivermefromthebodyof this

death!"(Rom7:24)

Here indeed we have a wide difference in the religious experience ofprofessingChristians;anditmustbeacknowledgedthatiftheexperienceoftheArminianisinaccordancewiththeWordofGod,hehasgreatlytheadvantage over the contrite, brokenhearted penitent, whose complaintsaresogreatthattheyoftencausehimtowethiscouchwithtears.Howtoreconcile these widely different views of our condition as sanctifiedsinners, I knownot. Theremust be a grandmistake somewhere; and IsincerelypraytoGod,thatifmyviewsonthissubjectareerroneous,theymaybecorrected!

TheChristianisasoldierandmustexpecttoencounterenemies,andtoengageinmanyasevereconflict.Theyoungconvertmaywellbelikenedtoarawrecruitjustenlisted.Hefeelsjoyousandstrong,fullofhopeandfullofcourage.WhentheveteranChristianwarnshimofcomingdangersandformidableenemies,andendeavorstoimpressonhismindasenseofhisweaknessandhelplessnesswithoutdivineaid,theyoungconvertdoesnot understand what he says. He apprehends no dangers or enemieswhichheisnotreadytoface,andisreadytothinkthattheageddiscipleswithwhomheconverseshavebeendeficientincourageandskill,orhavemet with obstacles which are removed out of his way. He views thecontestsofwhichtheyspeakastheyoungsoldierdoesthefieldofbattleatadistance,whilehe isenjoyinghiswages,andmarchesaboutwithaconscious exultation on account of his military insignia, and animatedwithmartialmusic.

The young Christian is commonly treated by his Lord with peculiartenderness.He is likethebabedandledontheknee,andexposedtonohardships.Hisframesarelivelyandoftenjoyous,andhelivestoomuchuponthem.HislovetotheSaviorandtothesaintsisfreshandfervent—andhisreligiouszeal,thoughnotwellregulatedbyknowledge—isardent.Heoftenputsolderdisciplestotheblushbythewarmthofhisaffections,and his alacrity in the service of his Redeemer. He often indulges acensoriousspirit—in judging thosewhohavebeen longexercised in thespirituallife.Thisis indeedtheseasonofhis"first love"whichbegantoflow in the day of his espousals; and though occasionally dark cloudsintercept his views, these are soon forgotten when the clear sunshine

breaks forth tocheerhimonhisway.During thisperiodhedelights insocialexercises,especiallyincommunionwiththoseofhisownage;andinprayerandinpraiseandspiritualconversation,hisheartislifteduptoheaven, and he longs for the time when he may join the songs of theuppertemple.

But before long the scene changes. Gradually the glow of ferventaffections subsides. Worldly pursuits, even the most lawful andnecessary, steal away the heart; and various perplexing entanglementsbesetthe inexperiencedtraveler.Hebeginstoseethatthereweremanythings faulty in his early course. He blames his own weakness orenthusiasm;andinavoidingoneextremeheeasilyfallsintotheopposite,towhichhumannaturehasastrongbias.Heentersintomorecompanywith the world and, of course, imbibes insensibly some portion of itsspirit.Thishasadeadeningeffectonhispiousfeelings;andhisdevotionsbecome less fervent and less punctual; and far more interrupted withvain,wandering thoughts, than before.He is apt to fall into a hasty orformalattendanceonthedailydutiesofthecloset,andalittlematterwillsometimesleadhimtoneglectthesepreciousseasonsofgrace.AstrangeforgetfulnessofthepresenceofGod,andofhisaccountablenessforeverythought, word, and action, seizes upon him. Close self-examinationbecomespainfuland,whenattempted,isunsuccessful.Newevilsbegintoappearspringingup in theheart.Beforehe isaware, the imaginationisfilledwithsensualimagery,whichaffordingcarnalpleasure,thetrainofhis thoughts is with difficulty changed. A lack of prompt resolution isoftentheoccasionofmuchguiltandmuchunhappiness.Prideissuretoliftitshead—whenGodisoutofview;anditisastonishinghowthisandkindredevilswillgetpossessionandgrow,soastobevisibletoothers, while the person himself is not aware of the disease. Anger,impatience, fretfulness,envy,undue indulgenceof theappetites, loveofriches,fondnessfordressandshow,theloveofease,aversiontospiritualduties, with numerous similar and nameless evils are now bred in theheart,andcomeforthtoannoyandretardtheChristianinhiscourse.Hispride makes him unwilling to open his ear to friendly and fraternalreproof;suchwordsfallheavilyonhimandwoundhismorbidsensibility,so that a conflict takes place between a sense of duty and unmortifiedpride.Heinwardlyfeelsthattherebukeofabrotherisjust,andshouldbe

improved to the amendment of the evil pointed out; but pride cannotbrook the thought of being exposed and humbled; and he tries to findsomething in the manner of the rebuke which can be censured; orsuspicionwillascribeittoabadmotive.

If,inthisspiritualconflict,prideshouldgainthevictory,alas!howmuchsinfollowsinitstrain—resentmenttowardsakindbrother,hypocrisy inconcealing the realdictatesof conscience,andapprobationof the innerman; and a neglect of all efforts at improvement. The person thuscircumstancedisinstinctivelyledtoendeavortopersuadehimselfthathehasdone right. Still, however, the language of his better part is that ofself-condemnation.Buthehushesitup,andassumesanairofinnocenceandboldness,andthustheSpiritisgrieved.Whocandescribethetrainofevilswhichensueononedefeatofthiskind?Themindbecomesdarkanddesolate; communion with God is interrupted, and a course ofbackslidingcommences,whichsometimesgoesonforyears,andthenthewandererisnotarrestedandbroughtbackwithoutchastisement.InsuchcasesthejudgmentsofGodagainsthisownstrayingchildrenarefearful.And if any who have thus declined does not experience them—it isbecausetheyarenotGod'schildren;"forwhatsonishewhomthefatherchastensnot?"(Heb12:7)

Worldlyprosperityhaseverbeenfoundtobeanunfavorablesoil forthe growth of piety. It blinds themind to spiritual and eternal things,dries up the spirit of prayer, fosters pride and ambition, furnishes theappropriatefoodtocovetousness,andleadstoasinfulconformitytothespirit,maxims,andfashionsoftheworld.Veryfewhavebeenenabledtopassthisordealwithoutseriousinjury,andhavecomeforthlikethethreechildren from Nebuchadnezzar's furnace, without the smell of fire ontheirgarments;butthiscouldnothavebeenunlesstheSonofManhadbeenwiththem.Suchpeopleusealltheirhealth,influence,andwealthinpromotingthekingdomofChrist;butgenerally,Godinmercyrefusestogiveworldlyprosperity toHischildren.Hehas"chosenthepoorof thisworld,toberichinfaith";(James2:5)thatis,HehascommonlychosenpovertyasthesafestconditionforHischildren.Hisare"anafflictedandpoorpeople,andthosewhotrustinthenameoftheLord".(Zeph3:12)

But thepoorhave their conflicts and temptations, as well as the rich.

Theyarecontinually temptedtodiscontent; toenvyat theprosperityoftherich;andsometimestouseunlawfulmeanstosatisfytheirneeds.Onaccountof thedangersofboth theseconditions,Agurprayed,"Givemeneither poverty norwealth; feedmewith the food I need.Otherwise, ImighthavetoomuchanddenyYou,saying—WhoistheLord?orImighthavenothing and steal, profaning thenameofmyGod." (Prov 30:8-9)WeshouldbecontentinwhateverstateProvidencehasplacedus.Thosewhocravetoberich,arenotgovernedbythewisdomwhichcomesfromabove. No wonder that they pierce themselves through with manysorrows,andareoftenindangerofeternalperdition.Ifwesoughtwealthfrom no othermotive but to use it for God's glory—it would do us noharm,forthisprinciplewouldregulatethepursuit,sothatitwouldnotbedetrimentaltothekingdomofGodwithinus.

The enemies of the Christian have been commonly divided into threeclasses—the world, the flesh, and the devil. But though these may beconceivedof,andspokenofseparately,theyresisttheChristiansoldierbytheircombinedpowers.Thedevilistheagent;theworldfurnishesthebait or the object of temptation; and the flesh, or our own corruptnature, is the subject on which the temptation operates. Sometimes,indeed, Satan injects his fiery darts, enkindled in hell, to frighten thetimid soul and drive it to despair; but in this he often overshoots hismark, and drives the poor trembling soul nearer to his Captain,whosebroadshieldaffordsampleprotection.

Wearenottosupposethatwearenotoftenledastraybytheenticementsof sin within us, without the aid of Satan. We need not be afraid ofchargingtoomucheviluponthisarchadversary.Heiseveronthealert,and is exceedingly deceptive in his approaches. Long experience hasdoubtlessgreatly increasedhispowerandsubtlety,unlesshe shouldbemore restrained than formerly. Some people make a mock of Satan'stemptations,asthoughtheywerethedreamsofsuperstitioussouls.NotsoPaul,andPeter,andJohn—notsoLuther,andCalvin,andZwingli.Notso anywho understand the nature of the spiritual warfare. It is to thegreatinjuryofmanyprofessors,thattheyarenotconstantlyonthewatchagainstthewilesofthedevil.Ifyouwishtoknowwherehewillbelikelytomeetyou,Iwouldsay,inyourownroom,inthechurch,onyourbed,

andinyourdailycompanywithothers.Asinglethoughtwhichsuddenlystartsupinyourmindwillshowthattheenemyisnear,andissuggestingsuchthoughtsaswithouthisagencynevercanbeaccountedfor."Watch,therefore!" (Matt 24:42;Matt 25:13) "Resist the devil—and hewill fleefromyou!"(James4:7)

TheSpiritualConflict

—Satan'stemptations—Evilthoughts

We have spoken of the Christian's enemies, in the general; it is nowintended to enter into a more particular view of the conflict which isexperiencedbythepilgrimtoZion.

Swarmsofvain thoughtsmay be reckoned among the first andmostconstant enemies of the servant of God. The mind of man is like afountain which is continually sending forth streams. There is not amomentofourwakingtimewhentherationalsoulisentirelyquiescent.Howitmaybeinoursleepinghours,thisisnottheplacetoinquire—aswearenotinthatstateengagedinthiswarfare.Perhapsthisissayingtoomuch.Ibelieve thatsinmaybecommitted insleep; for there isoftenadeliberatechoiceofevil,afterastrugglebetweenasenseofdutyandaninclinationtosin.Andoftenthesamevainandimpurethoughts,whichweretoomuchindulgedinwakinghours,infestuswhenasleep, andmay findmuch readier entertainment thanwhenwehavealloursensesaboutus.It isdifficult, indeed,tosaywhenmoralagencyissuspended,soastorenderthepersoninculpableforhisvolitions;andmanyknowthattheyconsenttotemptationsinsleep,whenthey abhor the evil as soon as they are awake. And, in other cases,inclination is indulged, where there is not the least sense of themoralturpitude of the act. But, in some cases, people in sleep consent to sinwithaclearapprehensionoftheevilofthethingtowhichtheyconsent.Heretheremustbesomeguilt,foriftherewasnotanevilnature,prone

toiniquity—suchvolitionswouldnottakeplace.

Twothingsareinourpower,andtheseweshoulddo:first,toavoidevilthoughtsandsuchpamperingofthebodyashasatendencytopolluteourdreams;and,secondly,topraytoGodtopreserveusfromevil thoughtseven in sleep. Particularly, we should pray to be delivered from theinfluence of Satan during our sleeping hours. Andrew Baxter, in hisEnquiryintotheNatureoftheHumanSoul,isofopinionthatdreamscaninnowaybeaccountedfor—butbytheagencyofotherspiritsactingonours. While I do not adopt this theory of dreaming, I am inclined tobelievethat,somehoworother,bothgoodandevilspiritshaveaccesstoourmindsinsleep.Theyactuallyseemtoholdconversationwithus,andsuggestthingsofwhichwehadneverthoughtbefore.

Toreturnfromthisdigression—itmaybesafelyassertedthatnohumanmind in this world is free from the incursion of vain thoughts. Theproportion of such thoughts depends on the circumstances of theindividualandthedegreeofspiritualityandself-governmenttowhichhehas attained. The question very naturally arises here, Is the mereoccurrenceofvainorwickedthoughtssinful?Thisisagoodquestion,andshould not be answered inconsiderately. It is said in Scripture, "thethoughtof foolishness is sin"; (Prov24:9)butby thought in thisplacewe shouldprobably understand "intention".Thewisemanwould teachthat sin may be committed in the mind without any external act, adoctrine abundantly taught in other parts of Holy Writ. Or we mayunderstand it to mean that when thoughts of evil are entertained andcherishedinthemind,thereissin.Butasourthoughtsareoftenentirelyinvoluntary, arising from we know not what causes, it cannot be thateveryconceptionofawrongthing,isitselfsinful.IfIconceiveofanotherpersonstealing,ormurdering,orcommittingadultery,ifmymindabhorsthe deed, the mind is not thereby polluted. Thoughts may not inthemselvesbesinful,andyettheymaybecomeso,iftheyfillandoccupythemindtotheexclusionofbetterthoughts.Ideasofpresentscenesandpassingtransactionsarenotinthemselvessinful,becausenecessary,andoftenrequiredbythedutieswhichwehavetoperform;butifthecurrentof these thoughts is socontinuous that they leaveno room for spiritualmeditations,theybecomesinfulbytheirexcess.

Again, every Christian has set times for prayer and other devotionalexercises; but if the mind on such occasions wanders off from thecontemplationofthoseobjectswhichshouldoccupyit,suchforgetfulnessof God's presence, and vain wandering of the thoughts, are evidentlysinful. And here is an arena onwhichmany a severe conflict has beenundergone,andwhere,alas!manyoverthrowshavebeenexperiencedbythe sincere worshiper of God. How our 'perfectionists' dispose of thismatter, andwhat their professed experience is, I know not. I suppose,however,thattheyareatbestnomoreexemptfromwanderingthoughtsthanotherChristians;and if so, theymustpractice adoublehypocrisy,first, in persuading themselves that there is no sin in all this; and,secondly,indenying,orconcealingfromothers,theirrealexperienceonthis subject.But is itnot true, that from thevery lawsof associationofideastherewilloftenbeaninvoluntarywanderingofthethoughts?Thisisadmitted;anditisconcededalsothatitmaybeimpossibleinallcasesto determine with precision which of our straying thoughts contractsguilt,andhowmuchblameattaches tous,whenour thoughtssuddenlystartasidefromthemark,likeadeceitfulbow.

There are, however, some plain PRINCIPLES which sound reason canestablish. If, when the thoughts thus start aside, they are notimmediatelyrecalled—thenitissinful.Forthemindhasthispowerover its thoughts, andwhen it is not exercised it argues negligence, orsomething worse. Again, if this deviation of our thoughts would havebeen prevented by a solemn sense of the divine presence andomniscience,thenitissinful;forsuchimpressionsshouldaccompanyusto the throne of grace. And, finally, if the true reason of these erratictrainsofthoughtatsuchseasonsisowingtoasecretaversiontospiritualthings, and a preference, at the moment, to some carnal or selfishindulgence—then, indeed, there is not only sin—but sin of enormousguilt.ItisthedirectactingofenmityagainstGod.

Therearemany, it is tobe feared,whotake littleornoaccountof theirthoughts;andwho,iftheyrunthroughtheexternalroundofduties,feelsatisfied.Multitudes arewilling to be religious and even punctilious induty, if no demand ismade upon them for fixedness of attention, andfervency and elevation of affection. The carnal mind hates nothing so

muchasaspiritualapproachtoGod,andtheremaindersofthisenmityinthepiousarethevery"lawintheirmembers,whichwarsagainstthelaw of themind". (Rom 7:23) This is the very core of their inbred sin,fromwhichallevilthoughtsproceed,onaccountofwhichtheyneedtobehumbledinthedusteverydaythattheylive.

There is much reason to fear, however, that many who appear to beseriousChristiansarenotatall in thehabitofwatching their thoughts,andascertaining theevil that is in them. Iknewaperson,nearlyhalfacentury ago, who, being greatly troubled with wandering thoughts intimesofdevotion,wassolicitoustoknowwhetheranyotherpersonwastroubledinthesameway,andtothesamedegree,withsuchswarmsofvainthoughts.Hecarefullywrotedownwhatheexperiencedinthisway,andthentookittotwoseriousprofessors,ofwhosepietyhehadagoodopinion,and,withoutintimatingthatitwashisownexperience,inquiredwhether they were acquainted with anything like this. They bothacknowledgedthattheywereofteninterruptedwithwanderingthoughtsinprayer; but in the degree described in the paper, theywerenot, andcouldnotbelievethatanyrealChristianwas.Theremaybe,andnodoubtis, a constitutional difference among men in regard to this matter. Insomemindsthelinksofassociationaresostrongthat,whenaparticularidea issuggested, thewhole trainmustcomealong,andthustheobjectpreviously before the mind is lost sight of, and will not be recoveredwithoutaresoluteeffort.

Anoldwriter says, "What busy flieswere to the sacrifices on the altar,such are vain thoughts to our holy services; their continued buzzingdisturbsthemindanddistractsitsdevotions".Bernardcomplainedmuchofthesecrowdsofvainthoughts.Hesaid—"theypassandrepass,comeinand go out, andwill not be controlled. Iwould fain remove them—butcannot." This is in perfect accordance with Paul's experience, "When Iwould do good, evil is present with me". (Rom 7:21) And Chrysostomsays,"thatnothingismoredreadfultothegodlythansin.Thisisdeath—this is hell". Therefore, though nothing amiss be discerned byman, yet is he afflicted, deeply afflicted on account of his rebelliousthoughts,whichbeing in the secret closet of theheart, canonly appearuntoGod.

The same old writer introduces a struggling soul, mourning on thisaccount. "O the perplexing trouble ofmydistracting thoughts!Howdotheycontinuallydisturbthequietofmymind,andmakemyholydutiesbecome a weariness ofmy soul! They cool the heart, they dampen thevigor,theydeadenthecomfortofmydevotions.EvenwhenIprayGodtoforgive my sins, I then sin while I am praying for forgiveness; yes,whether it be in the church or in the secret place, so frequently and soviolentlydothesethoughtswithdrawmyheartfromGod'sservice,thatIcannothaveconfidenceHehearsmyplea,becauseIknowbyexperienceIdonothearmyself.SurelythereforeGodmustneedsbefarofffrommyprayerwhilemyheartissofaroutofHispresence,hurriedawaywithacrowdofvainimaginations."

Tothistroubledsoulhethenappliesthefollowingconsolations:

"1.Thesevain thoughts,beingyourburden, shallnotbeyour ruin; andthough they do take from the sweetness, they shall not take from thesincerityofyourdevotions.

2.ItisnolittleglorywhichwegivetoGodintheacknowledgmentofHisomnipresenceandomniscience,thatweacknowledgeHimtobeprivytothefirstrisingsofourmostinwardthoughts.

3.ItismuchtheexperienceofGod'schildren,eventhedevoutestsaints,thattheirthoughtsofGodandofChrist,ofheavenandholiness,areveryunsteadyandfleeting.Likethesightofastarthroughatelescopewhichisheldbyapalsiedhand,suchisourviewofdivineobjects.

4. Know you have the graciousmediation of an all-sufficient Savior tosupply your defects, and procure an acceptance of your sincere thoughimperfectdevotions.

5.Asyouhavethegraciousmediationofanall-sufficientSaviortosupplyyourdefects, sohaveyou thestrengtheningpowerofHisHolySpirit tohelpyourinfirmities;whichstrengthismadeperfectinweakness.(2Cor12:9)Whenyouareemptied it shall fill you;whenyouarestumbled, itshallraiseyou.TheexperienceofGod'ssaintswilltellyouthattheyhavelong languished under this vexation of vain thoughts: yet, after long

conflict,haveobtainedajoyfulconquest,andfrommourningdoveshavebecomemountingeagles."

The conflict with vain and wandering thoughts is common to allChristiansandisthesubjectoftheirfrequentanddeeplamentations:butthere are other conflicts which seem to be peculiar to some of God'schildren, or are experienced in a much greater degree by some thanothers. These arise from horribly wicked thoughts, blasphemous,atheistical,orabominablyimpure,whichareinjectedwithapowerwhichthe soul cannot resist, and sometimes continue to rise in such thicksuccessionthatthemindcanscarcelybesaidtobeeverentirelyfreefromthem. Ihave knownpeople of consistent piety and sound intellectwhohave been infested with the continual incursion of such thoughts forweeksandmonthstogether:sothattheyhadnorestduringtheirwakinghours; and even their sleepwas disturbedwith frightful dreams.Whilethus harassed, they had no composure to attend on religious duties.When they attempted to pray, Satan was present with his terriblesuggestions, andwhen they presented themselveswithGod's people inHishouse,theyfoundnocomfortthere,forthethoughtwascontinuallyintroducedintotheirmindsthattherewasnotruthintheBible,orinanyofitsdoctrines.

Anditisastonishingwhatnewandunthoughtofformsofblasphemyandinfidelity do, in such cases, arise; so that the ideas which occupy theirminds are often inexpressible, and indeed not fit to be expressed inwords. Thesemay emphatically be called "the fiery darts of thewickedone".(Eph6:16)Theymaybecomparedtoballsorbrandsoffirecastintoahousefullofcombustibles.TheobjectoftheenemybysuchassaultsistoperplexandharassthechildofGod,andtodrivehimtodespair;andasmanywhoarethustemptedareignorantofSatan'sdevices,andofthe"depths"ofhissubtlety,andchargeuponthemselvesthefaultofallthesewicked thoughts, the effect aimed at does actually take place. Thetempted,harassed soul is not only distressed abovemeasure—but for aseason is actually cast down to the borders of despair.We know of noaffliction in this life which is more intolerable than such a state oftemptationwhencontinuedlong.

No doubt it is true, that there are certain states of the physical system

whichfavortheeffectofthesetemptations—butthisdoesnotprovethatthese thoughts do not proceed from Satan. This arch-fiend is deeplyversed in the make-up of human nature, and wherever he discovers aweak point, there he makes his assault. The melancholic, and peoplewasted andweakenedwith excessive grief, are peculiarly susceptible ofinjury from such temptations; as is that class of doubting, mourningChristians who are forever disposed to look on the dark side of thepicture, and who are accustomed "to write bitter things againstthemselves". (Job 13:26) On uninstructed minds, the effect often is toinducethebeliefthattheyhavesinnedthesinuntodeathbyblasphemingtheHolySpirit;orthattheyhavesinnedbeyondthereachofmercy,andthatGodhasabandonedthemtobeapreytosinandSatan.Butitisnotuponignorant,weak,anddiseasedpeopleonlythatthesefuriousassaultsaremade. Such aman asLutherwas in frequent conflicts of this kind;and hewas so persuaded that thesewere the temptations of the devil,thathespeaksofhispresencewithasmuchconfidenceasifhehadseenhimbyhisside.

Afriendofthewriterwasformonthssoharassedbythesefierydartsofthe wicked one, that I never saw any human being in a more pitiableconditionof extremesuffering;andalthough therewasno intermissionduring his waking hours, there were seasons when these blasphemoussuggestionswereinjectedwithpeculiarandterrifyingviolence.Knowingthis person to be discreet aswell as pious, I requested, by letter, someaccountofthisdreadfulstateofmind,iftherewasafreedomtomakethecommunication. In answer I received recently a letter, from which thefollowing is an extract: "I feel a singular reluctance to speak of myreligiousexperience.Ihavefeltthatmycasewasaveryremarkableone.Ihavethoughtattimesthatnoonecouldrecountasimilarexperience.Ithasappearedtomesouncommon,thatIhaverefrainedfromdisclosingthepeculiarexercisesofmymindtothemostintimatefriend.IknownotthatIeveropenedtoyoumycase,withtheexceptionofthatdistressingpointtowhichyourefer,andeventhenIthinkIwasnotveryparticular.Thatwas a season farmore distressing than any I ever experienced—'Iwell remember my afflictions and my misery; the wormwood and thegall.' (Lam 3:19) My deliverance from it was an unspeakable mercy. Ihavenodoubtthatthestateofmyhealthhadsomeconnectionwiththe

mental sufferings I then endured. My constitution, which had alwaysbeenfeeble,hadgiventomydispositionapronenesstomelancholy;andinmybereavedanddesolatestateIwaspeculiarlysusceptibleofgloomyimpressions.Mynervous systemwasdeeplyaffected.Sleepatone timeforsookmypillowforsuccessivenights.ItwasunderthesecircumstancesthatIsunkintothedarknessanddistresswhichyouwitnessed.Inallthisthere was nothing very remarkable. I think very many can record asimilarexperience.

"It was not the fact that in a feeble state of health I was dark andcomfortlessinspirit,thathassomuchtriedme—butthepeculiarityofmycase seemed to consist in thenature ofmy spiritual conflicts.Youmayperhaps recollect that I stated to you thatmy chief distress arose fromblasphemous suggestions—unnatural, monstrous, and horrid—whichseemed to fill my mind, and hurry away my thoughts with a force asirresistibleasawhirlwind.Istroveagainstthem—Iprayedagainstthem;butitwasallinvain.ThemoreIstrove,themoretheyprevailed.Theveryefforttobanishthemappearedtodetainthem.Mysoulallthiswhilewaswrapped inmidnightdarkness, and tossed like theocean ina storm. Itseemed tomeas if Iwasdeliveredover to thepowersofdarkness,andthat to aggravate my wretchedness, some strange and awfully impiousassociationwouldbesuggestedbyalmosteveryobjectthatmetmyeye.

"You ask me to describe my deliverance. It was gradual. A return ofdomesticcomforts,arestorationofhealth,andanoccupationofthemindwithduty,werethemeanswhichGodwaspleasedtoblesstotheremovalofthisdistressingexperience.FortwelveorthirteenyearsIhavehadnoreturnofthisstateofmind,excepttoapartialextent.YetIhaveattimesbeen greatly harassedwith these fiery darts of thewicked one,which Ican truly say aremy sorest affliction. I have always noticed that thesepainful exercises ofmindhave attended seasonsof special examinationand prayer. When I have thought most of my obligation to God, andendeavoredtomeditatemostondivinethings, thenithasbeenthatmymindhassufferedmostfromtheintrusionofthoughtsatwhichmysoulis filled with anguish, and from which I desire deliverance more thanfromdeath.Thisfactismysterioustome.IcannotbutthinkIloveGod.IamsureIdodesireanentireconsecrationtoChrist.Itismydailyprayer

toattainholiness.Iesteemthewayofsalvationglorious,andjustificationthroughthealonerighteousnessofChristisapreciousdoctrine.ButdideveranyChristianexperiencesuchtrials,isaquestionwhichIamreadyoften to ask. I know of no uninspired writers that have come nearer adescription of what I have experienced than John Bunyan and JohnNewton.Thehymnofthelatter,commencingwith'IaskedtheLordthatImight grow', contains many thoughts remarkably accordant with myexperience.

"YouseeIhavenothingtorelatethatisinstructiveorcheering—andyetIsometimesfeelthankfulfortheterribleconflictswhichIendure,forthereis nothingwhich so constantly drivesme to a throne of grace—nothingthatstripsmesoentirelyofself-dependence,andcreateswithinmesuchlonging after holiness. I ammuch inclined to think thatSatan is farless dangerouswhenhe comes as 'a roaring lion', (1 Pet 5:8)andfrightensthesoulwithhishorridblasphemies,thanwhen'hetransformshimselfintoanangeloflight',(2Cor11:14)andseducesouraffectionsgraduallyandsecretlyaway fromGod,andattachesthemsinfullytotheworld.

"P.S.—Themostdiscouragingfact inallmyexperiencehasbeen,whatIhavealreadyalludedto—therushing inofa tideofunutterably impiousthoughtsorimaginations,atatimewhenIhavesoughtthemostelevatedand glorious views of God, breaking upmy peace and comfort when Ihavetriedtofixmymindmostintentlyonspiritualobjects.IstheonsetoftheenemytodriveonefromaclosecommunionwithGod?orisittobetracedtoalawofassociationrecallingpastexperiences?

"If I had more confidence in my religious experience I think I couldsuggest many thoughts that might be useful to Christians undertemptation, and especially when suffering under certain physicaldisorders.OnethingIamfreetosay—usefuloccupationisessentialtotherestorationandpeaceofsomeminds."

ManyothereminentservantsofGodhaveexperiencedinvarious formsthesameconflictswiththegreatadversary:andwhenwedescribethesetemptationsas frequent in theexperienceof thechildrenofGod,wedonotspeakwithoutauthority.Paulsays,"Forwewrestlenotagainst flesh

andblood—butagainstprincipalities, againstpowers,against the rulersofthedarknessofthisworld,againstspiritualwickednessinhighplaces."(Eph 6:12) From this passage it is evident that our spiritual foes arenumerous and powerful, and that the believer's conflict with them isviolent: it is a "wrestling", or a contention which requires them to putforth all their strength, and to exercise all their skill. Therefore it was,thattheapostle,whowashimselfengagedinthisconflict,urgesituponChristians to put on the armor of God. Against such enemies, armor,offensive and defensive, is requisite. And blessed be God, there is anarmoryfromwhichsucharmormaybedrawn.HearPaul'senumerationoftheseveralpartsofthispanoply:"Thebeltoftruth,thebreastplateofrighteousness,sandalsofgospelpeace,theshieldoffaith(thisheplaceshighest,asbeinganindispensabledefenseagainst 'thefierydartsofthewicked'),thehelmetofsalvation,andtheswordoftheSpirit,whichistheword of God." (Eph 6:14-17) To all which must be added prayer andwatchfulness.

AsoneofGod'smethodsofcomfortingandstrengtheningHismourningchildrenisbygoodbooks,Iembracethisopportunityofrecommendingtothoseengagedinthespiritualwarfare,WilliamGurnall'sChristianinCompleteArmor.Insuchcasesthereisalmostanecessityofreferringtooldauthors;forsomehoworotherourmodernsermonsandtractstouchbut seldom on these things, which filled so many of the pages of ourfathers.

The soul struggling with the intrusion of wicked thoughts may besupposed to express its feelings in language like the following: "O mywretchedlywickedheart,whichisthefountainfromwhichproceedsuchstreamsofabominablethoughts!Surely,ifIhadeverbeenwashedinthefountain of Christ's blood, or at all purified by His Spirit, so foul acorruptioncouldnevercleaveuntomysoul.Woe isme! forso faramIfrombeingaholy templeof theLord, thatmyheart ratherseems tobethecageofeveryuncleanbird,andevenadenofdevils.Theflamesofhellseemtoflashinmyface,andtheamazingterrorsofcursedblasphemiestorture my soul and wound my conscience even unto death. I wouldrather choose to die ten thousand deaths than undergo the fears, andfrights, and bitter pangs of my horrid thoughts and dreadful

imaginations. In every place, in every action—in the church and inmyownroom—inmymeditationsandinmyprayers,theseabominableandtormentingthoughtsfollowandharassme,sothatIloathemyselfandamaburdentomyself.OwretchedmanthatIam,whoshalldelivermefromthe body of this death! (Rom 7:24) Alas! I perish! While ashamed tospeakwhatIabhortothink,Imustneedsdespairofacure,notknowinghowtolayopenmysore."

To a complaint of this kind, the piousRobertMossom, onceBishop ofLondonderry,addressesthefollowinggroundsofconsolation:

I."Thehorridblasphemieswhichaffrightyoursoul,thoughtheyareyourthoughts,yetaretheySatan'ssuggestions;andnothavingtheconsentofyourwill,theybringnoguiltuponyourconscience.Itisagreeabletothetruth of God's Word, and the judgment of all divines, ancient andmodern,thatwherethewillyieldsnoconsent,therethesoulmaysuffertemptation—butactnosin.Theimportunityandfrequencyofthese suggestions whichweary the soul, resisting, shall bring a greatercrownof glory in its overcoming. True it is that 'We know that anyonebornofGoddoesnotcontinuetosin;theonewhowasbornofGodkeepshimsafe,andtheevilonecannotharmhim'.(1John5:18)Isitmeantofwickedtemptations?No,surely—butofwillfultransgressions.Hetoucheshimnotsoastoleavetheimpressofsinandguiltuponthesoul.Itisnosintobetempted;forChristourLordandSaviorwastempted,'but without sin'. (Heb 4:15) To admit the temptation withallowanceordelight,thatissin.

2."Thatthesefoulandfrightfulsuggestionshavenottheconsentofyourwill appears by this, that you have a loathing and abhorring of them;whichspeaksthegreatestaversion,andsoisfarfromaconsentingofthewill.Whatisforciblycastintothemindcannotbesaidtobereceivedwithourconsent.ItisoutofourpowertopreventSatanfromsuggestingevilthoughts.Thesearisenot fromyourowncorruptnature; theyarebratslaidatyourdoor,notyourownlawfulchildren.Therearethebuffetingsof Satan. Paul had 'a messenger of Satan to buffet him', (2 Cor 12:7)whichwasasa 'thorn inhis flesh',constantlyprickingandkeepinghimuneasy, and tempting him to impatience. He prayed earnestly andrepeatedly to be delivered from this cross—but his request was not

granted;yethereceivedananswermoregraciousandbeneficialthantheremovalof the thornwouldhavebeen, for theLord saiduntohim, 'Mygraceissufficientforyou.'"(2Cor12:9)

TheheartassailedbySatanislikeacitybesieged,withinwhichtherelieconcealedmanytraitorswho,asfarastheydare,willgiveencouragementandaidtotheenemyoutside.Andthiscreatesthechiefdifficulty inthecase ofmany temptations; for although there is not a full consent or aprevailing willingness, yet there is something which toomuch concurswith the temptation; except in shockingblasphemieswhich fill thesoulwith terror.The soul afflictedwith these temptations is apt to thinkitscasesingular.Itisreadytoexclaim,"NeverwereanyofGod'schildreninthis condition. It must be some strange corruption which induces theenemy thus to assaultme, and some awful displeasure ofGod towardsme,whichmakesHim permit such a temptation." To which itmay bereplied,"Afflictionsofthiskindarenonewthing,andthatwiththerealchildrenofGod.Suchcasesarenotuncommonineveryage,andoccurinthepastoralexperienceofevery faithfulminister.Somepeoplehave foryearsbeensoafflictedwiththesetemptations,thattheyhavepinedawayandhavebeenbroughtnearthegatesofdeath;andthese,too,peopleofnoordinarypiety."

Takethenthefollowingdirections:

1.Learntodiscriminatebetweenthetemptationsandthesin.

2.Examinewithcarewhattransgressionsmayhaveoccasionedthissoreaffliction.

3.Humble yourself beforeGodwith fasting and prayer, and supplicatethethroneofgracetoobtainthemercyofGodthroughthemeritsofyourSavior,forthefullandfreepardonofwhateversinhasoccasionedthesetemptations.BeseechGodtorebukeSatan,andthenmakeanunreservedresignationofyourselfintothehandsofJesus,theGreatShepherdoftheflock,thatHemaykeepyouasatenderlambfromthepawandteethoftheroaringlion.

4.Ifstillthesethoughtsintrude,turnyourmindquicklyawayfromthem;

theyaremosteffectuallysubduedbyneglect.

5. "Oyouafflicted, tossedwith tempest andnot comforted", (Isa54:11)act as children dowith their parents when they see anything frightful:they cling closer andhold faster. So do youwith yourGod and Savior.Satan'saimistodriveyoufromGodintosomedesperateconclusions,orintosomeruinousact.Butyoumaydisappoint this subtleadversary byrunning to Christ as your refuge, and cleaving to Him with humble,believingconfidence;andwhenSatansees this,hewillsooncease fromtheviolenceofhis temptations.Andwhen thedevilhas leftyou,angelswill comeandministeruntoyou;especially theangelof thecovenant—Christ Jesus.He shall rejoice your soulwith thequickening graces andcheeringcomfortsofHisSpirit.

GrowthinGrace

—Signsofit—Practicaldirectionshowtogrowingrace—Hindrancestoit

"But grow in the grace and knowledge of our Lord and Savior JesusChrist.Tohimbeglorybothnowandforever!Amen."2Peter3:18(NIV)

When there isnogrowth, there isno life.Wehave taken it forgrantedthatamongtheregenerate,atthemomentoftheirconversion,thereisadifferenceinthevigoroftheprincipleofspirituallife,analogoustowhatwe observe in the natural world; and no doubt the analogy holds as itrelatestogrowth.Assomechildrenwhowereweakandsicklyinthefirstdaysof their existencebecomehealthyand strong, andgreatlyoutgrowotherswhocommencedlifewithfargreateradvantages,soitiswiththe"new man". Some who enter on the spiritual life with a weak andwavering faith, by the blessing of God on a diligent use of means, faroutstripotherswhointhebeginningweregreatlybeforethem.

Itisoftenobservedthatthereareprofessorswhoneverappeartogrow—but rather decline perpetually, until they become in spirit and conductentirely conformed to the world, from whence they professed to comeout.Theresultinregardtothemisoneoftwothings;theyeitherretaintheirstandingintheChurchandbecomedeadformalists,"havinganameto live while they are dead" (Rev 3:1)—they have "a form of godliness,while theydeny thepower thereof" (2Tim3:5).Or they renounce theirprofession and abandon their connection with the Church, and openlytake their stand with the enemies of Christ, and not infrequently gobeyond themall in daring impiety.Of all suchwemay confidently say,"Theywere not of us, or undoubtedly they would have continued withus." (1 John2:19)But of such Imeannot now to speak further, as thecaseofbacksliderswillbeconsideredhereafter.

That growth in grace is gradual and progressive is very evident fromScripture;asinallthosepassageswherebelieversareexhortedtomortifysinandcrucifytheflesh,andtoincreaseandaboundinalltheexercisesofpietyandgoodworks.Onetextonthissubjectwillbesufficient:"GrowingraceandintheknowledgeofourLordandSaviorJesusChrist."(2Pet3:18)Andthispassagefurnishesuswithinformationastotheoriginandnatureof this growth. It is knowledge, even theknowledgeof our Lordand Savior Jesus Christ. Just so far as any soul increases in spiritualknowledge, in the same degree it grows in grace. People may advancerapidlyinotherkindsofknowledge,andyetmakenoadvancesinpiety—but the contrary. They may even have their minds filled with correcttheoretical knowledge of divine truth, and yet its effect may not be tohumble—but to "puff up". (1 Cor 8:1)Many an accurate and profoundtheologianhas livedanddiedwithouta rayof saving light.Thenaturalman,howevergiftedwithtalentorenrichedwithspeculativeknowledge,hasnospiritualdiscernment.Afterallhisacquisitions,heisdestituteoftheknowledgeofJesusChrist.ButitshouldnotbeforgottenthatdivineilluminationisnotindependentoftheWord—butaccompaniesit.ThoseChristians,therefore,whoaremostdiligentinattendingupontheWordinpublicandprivate,willbemostlikelytomakeprogressinpiety.

Youngconvertsarepronetodependtoomuchonjoyfulframes,andlovehighexcitement in theirdevotional exercises;but theirheavenly Father

curesthemofthisfolly,byleavingthemforaseasontowalkindarknessandstrugglewiththeirowncorruptions.Whenmostsorelypressedanddiscouraged,however,Hestrengthensthemwithmightintheinnerman.Heenablesthemtostandfirmlyagainsttemptation;or, if theyslide,hequickly restores them, and by such exercises they become much moresensibleoftheirentiredependencethantheywereatfirst.Theylearntobe in the fearof theLordall theday long,and todistrustentirely theirownwisdomandstrength,andtorelyforallneededaidonthegraceofJesus Christ. Such a soul will not readily believe that it is growing ingrace.But tobeemptiedof self-dependence,and toknow thatweneedaidforeveryduty,andevenforeverygoodthought—isanimportantstepin our progress in piety. The flowers may have disappeared from theplantofgrace,andeventheleavesmayhavefallenoff,andwintryblastsmayhaveshakenit—butnowitisstrikingitsrootsdeeper,andbecomingeverydaystrongertoenduretheruggedstorm.

Onecircumstanceattends thegrowth ingraceofa realChristianwhichrenders it exceedingly difficult for him to know the fact, upon asuperficial view of his case, and that is—the clearer and deeper insightwhichheobtains into theevilsofhisownheart.Now this isoneof thebest evidences of growth; but the first conclusion is apt to be, "I amgrowingworseeveryday!IseeinnumerableevilsspringingupwithinmewhichIneversawbefore!"Thispersonmaybecomparedtooneshutupinadarkroomwhereheissurroundedbymanyloathsomeobjects.Ifasingle ray of light is let into the room, he sees the more prominentobjects;butifthelightgraduallyincreases,heseesmoreandmoreofthefilthbywhichhehasbeen surrounded. Itwas therebefore—buthedidnotperceiveit.Hisincreasedknowledgeofthefactisasureevidenceofincreasinglight.

Hypocritesoften learn to talkby roteof thewickednessof theirhearts;but go to them and seriously accuse them of indulging secret pride orenvyorcovetousnessoranyotherheartsins—andtheywillbeoffended!Theirconfessionsofsinareonlyintendedtoraisethemintheopinionofothers, as truly humble people; and not that any should believe thatcorruptionaboundswithinthem.

Growth in grace is evidenced by a more habitual vigilance against

besetting sins and temptations, and by greater self-denial in regard topersonalindulgence.Agrowingconscientiousnessinregardtowhatmaybecalledminor duties is also a good sign. The counterfeit of this is anover-scrupulous conscience, which sometimes haggles at the mostinnocentgratifications, and has led some to hesitate about taking theirdailyfood.

Increasing spiritualmindedness is a sure evidence of progress inpiety;andthiswillalwaysbeaccompaniedbydeadnesstotheworld.ContinuedaspirationstoGod,inthehouseandbytheway,inlyingdownandrisingup,incompanyandinsolitude,indicatetheindwellingoftheHolySpirit,by whose agency all progress in sanctification is made. A victory overbesetting sins by which the person was frequently led away, shows anincreased vigor in grace. Increasing solicitude for the salvation ofmen,sorrow on account of their sinful and miserable condition, and adisposition tenderly to warn sinners of their danger, evince a growingstateofpiety.Itisalsoastrongevidenceofgrowthingracewhenyoucanbear injuries and provocationswithmeekness, andwhen you can fromthe heart desire the temporal and eternal welfare of your bitterestenemies. An entire and confident reliance on the promises andprovidenceofGod,howeverdarkmaybeyourhorizon,orhowevermanydifficulties environ you, is a sign that youhave learned to live by faith.And humble contentment with your condition, though it be one ofpovertyandobscurity,showsthatyouhaveprofitedbysittingatthefeetofJesus.

Diligenceinthedutiesofourcalling,withaviewtothegloryofGod,isanevidencenottobedespised.Indeedthereisnosurerstandardofspiritualgrowth than a habit of aiming at the glory of God in everything. Thatmindwhich is steady to themain end gives as good evidence of beingtouchedbydivinegraceasthetendencyoftheneedletothepoleprovesthatithasbeentouchedbythemagnet.Increasinglovetothebrethrenisasuresignofgrowth;forasbrotherlyloveisaproofoftheexistenceofgrace,soistheexerciseofsuchloveaproofofvigorinthedivinelife.Thislove, when pure, is not confined within those limits which party spiritcircumscribes—but overleaping all the barriers of sects anddenominations,itembracesthedisciplesofChristwhereveritfindsthem.

Ahealthystateofpietyisalwaysagrowingstate;thatchildwhichgrowsnotatall,mustbesickly.Ifwewouldenjoyspiritualcomfort,wemustbein a thriving condition.None enjoy the pleasures of bodily health—buttheywhoareinhealth.IfwewouldbeusefultotheChurchandtheworldwemustbegrowingChristians.Ifwewouldliveindailypreparationforoureternalchange,wemustendeavortogrowingracedaily.

Theagedsaint, ladenwith the fruitsof righteousness, is likeashockofcornfullyripe,whichisreadyforthegarner;orlikeamaturefruitwhichgraduallyloosensitsholdofthetreeuntilat lastitgently fallsoff.Thustheaged,matureChristiandepartsinpeace.

As growth in grace is gradual, and the progress from day to dayimperceptible,weshouldaimtodosomethinginthisworkeveryday.Weshoulddiedailyuntosinandliveuntorighteousness.SometimesthechildrenofGodgrowfasterwheninthefieryfurnacethanelsewhere.Asmetalsarepurifiedbybeingcastintothefire,sosaintshavetheirdrossconsumedandtheirevidencesbrightened,bybeingcastintothefurnaceofaffliction."Beloved,thinkitnotstrangeconcerningthefierytrialwhichshall tryyou,as thoughsomestrange thinghappeneduntoyou", (1Pet4:12) but rejoice, because "the trial of your faith, being much morepreciousthanofgoldthatperishes, thoughitbetriedwithfire,shallbefounduntopraise,andhonor,andglory".(1Pet1:7)

We shall here present some practical directions how to grow ingraceandmakeprogressinpiety.

1.Setitdownasacertaintythatthisobjectwillneverbeattainedwithoutvigorouscontinuedeffort;and itmustnotonlybedesiredandsought—butmustbe consideredmore important thanall otherpursuits, andbepursuedinpreferencetoeverythingelsewhichclaimsyourattention.

2.Whileyoudeterminetobeassiduousintheuseoftheappointedmeansof sanctification, you must have it deeply fixed in your mind thatnothing can be effected in this work without the aid of theDivineSpirit. "Paulmay plant and Apolloswater—but it is Godwhogivestheincrease."(1Cor3:6-7)Thedirectionoftheolddivinesisgood:"use the means as vigorously as if you were to be saved by your own

efforts,andyettrustasentirelytothegraceofGodasifyoumadeuseofnomeanswhatever".

3. Bemuch in the perusal of the Holy Scriptures, and strive to obtainclear and consistent views of the plan of redemption. Learn tocontemplate thetruth in its truenature,simply,devoutly,and longatatime, that you may receive on your soul the impression which it iscalculated tomake. Avoid curious and abstruse speculations respectingthingsunrevealed,anddonotindulgeaspiritofcontroversy.Manylosethebenefitofthegoodimpressionwhichthetruthiscalculatedtomake,because theydonot view it simply in its ownnature—but as related tosomedispute,orasbearingonsomeotherpoint.Aswhenamanwouldreceivethegenuineimpressionwhichabeautifullandscapeisadaptedtomake, hemust not be turned aside byminute inquiries respecting thebotanicalcharacteroftheplants,thevalueofthetimber,orthefertilityofthe soil; but he must place his mind in the attitude of receiving theimpression which the combined view of the objects before him willnaturallyproduceonthetaste.

Insuchcasestheeffectisnotproducedbyanyexertionoftheintellect;allsuch active striving is unfavorable, except in bringing the mind to itsproperstate.Whentheimpressionismostperfect,wefeelasifweweremerepassiverecipientsoftheeffect.Tothisthereisastrikinganalogyintheway inwhich themind is impressedwithdivine truth. It is not thecritic,thespeculativeorpolemictheologian,whoismostlikelytoreceivethe right impression—but the humble, simple-hearted, contemplativeChristian.ItisnecessarytostudytheScripturescritically,andtodefendthe truth against opposers; but the most learned critic and the mostprofoundtheologianmustlearntositatthefeetofJesusinthespiritofachild,ortheyarenotlikelytobeedifiedbytheirstudies.

4.PrayconstantlyandferventlyfortheinfluencesoftheHolySpirit.Noblessingissoparticularlyandemphaticallypromisedinanswertoprayerasthis;andifyouwouldreceivethisdivinegift,tobeinyouasawellofwater springingup to everlasting life, youmustnot only pray—but youmustwatchagainsteverythinginyourheartorlifewhichhasatendencytogrieve theSpiritofGod.Ofwhatuse is it topray, if you indulgeevilthoughtsandimaginationsalmostwithoutcontrol?orifyougivewayto

the evil passions of anger, pride and avarice, or bridle not your tonguefromevilspeaking?Learntobeconscientious;thatis,obeythedictatesofyour conscience uniformly.Many are conscientious in some things andnot in others; they listen to the monitor within when it directs toimportantduties;butinsmallermatterstheyoftendisregardthevoiceofconscience, and followpresent inclination. Such people cannot grow ingrace.

5.Takemore time forpraying to"theFatherwhosees insecret", (Matt6:6,18)andforlookingintothestateofyoursoul.Redeemanhourdailyfromsleep if you cannotobtain it otherwise.As the soul's concerns areapt to get out of order, and more time is needed for thorough self-examination thananhouraday, set apart,notperiodicallybut as yournecessitiesrequire,daysoffastingandhumiliationbeforeGod.Ontheseoccasions, deal faithfully with yourself. Be in earnest to search out allyoursecretsinsandtorepentof them.RenewyourcovenantwithGod,andformholyresolutionsofamendmentinthestrengthofdivinegrace.If you find, upon examination, that you have been living in any sinfulindulgence, probe the corruptingwound to the core; confess your faultbeforeGod,anddonotrestuntilyouhavehadanapplicationofthebloodofsprinkling.Youneednotaskwhyyoudonotgrow,whilethereissuchanulcerfesteringwithinyou.Here,itistobefeared,istheroot of the evil. Sins indulged are not thoroughly repented of andforsaken; or the conscience has not been purged effectually, and thewoundstillfesters.Cometo"thefountainopenedforthewashingawayofsinanduncleanness".(Zech13:1)BringyourcasetothegreatPhysician.

6. Cultivate and exercise brotherly love more than you have beenaccustomed to do. Christ is displeased with many of His professedfollowers, because they are so cold and indifferent toHismembers onearth,andbecausetheydosolittletocomfortandencouragethem;andwithsome,because theyareastumblingblock to theweakof the flock,their conversation and conduct not being edifying—but the contrary.Perhaps these disciples are poor and in the lower walks of life, andthereforeyouoverlook themas beneath you.And thuswould youhavetreatedChristHimself,hadyoulivedinHistime;forHetookHisstationamong thepoor and afflicted; andHewill resent a neglect ofHis poor

saintswithmoredispleasurethanHewouldoftherich.Perhapstheydonotbelongtoyourpartyorsect,andyouareonlyconcernedtobuildupyour own denomination. Remember how Christ condescended to treatthe sinful woman of Samaria, and the poor woman of Canaan, andrememberwhataccountHehasgivenofthelastjudgment,whenHewillassumetoHimselfallthathasbeendone,orneglectedtobedone,toHishumble followers. There should be more Christian conversation andfriendlyfellowshipbetweenthefollowersofChrist.Informerdays,"thosewhofearedtheLordspokeoftenonetoanother,andtheLordhearkenedand heard it, and a book of remembrance was written for those whofearedtheLordandthoughtuponhisname."(Mal3:16)

7.Ifyouareingoodearnesttomakegreaterprogressinpiety,youmustdo more than you have done for the promotion of God's glory and ofChrist's kingdom on earth. Youmust enterwith livelier, deeper feelingintoalltheplanswhichtheChurchhasadoptedtoadvancetheseobjects.Youmustgivemorethanyouhavedone.Itisashametothinkhowsmalla portion of their gains some professors devote to the Lord. Instead ofbeing a tithe, it is hardly equal to the single sheaf of first fruits. If youhavenothing to give, labor to get something. Sit up atnight and try tomakesomething,forChristhasneedofit.SellacornerofyourlandandthrowthemoneyintothetreasuryoftheLord.Inprimitivetimesmanysoldhousesandlandsandlaidthewholeattheapostles'feet.DonotbeafraidofmakingyourselfpoorbygivingtotheLordortoHispoor.Hiswordisbetterthananybond,andHesays,"Iwillrepayit."(Philem19)Castyourbreadonthewaters,andaftermanydaysyouwillfinditagain.SendtheBible—sendmissionaries—sendtractstotheperishingheathen.

8. Practice self-denial every day. Lay a wholesome restraint upon yourappetites. Be not conformed to this world. Let your dress, your house,your furniture,beplainandsimple,asbecomesaChristian.Avoidvainparade and show in everything. Govern your family with discretion.Forgiveandpray foryourenemies.Have little todowithpartypolitics.Carry on your business on sober, judicious principles. Keep clear ofspeculationandsuretyships.Livepeaceablywithallmenasmuchas inyou lies. Be much in spontaneous prayer. Keep your heart with alldiligence.Trytoturntospiritualprofiteveryeventwhichoccurs,andbe

ferventlythankfulforallmercies.

9.Foryourmorerapidgrowthingrace,someofyouwillbecastintothefurnaceofaffliction.Sickness,bereavement,badconductofchildrenandrelatives, loss of property or of reputation, may come upon youunexpectedly and press heavily on you. In these trying circumstances,exercisepatienceandfortitude.Bemoresolicitoustohavetheafflictionsanctified,thanremoved.GlorifyGodwhileinthefireofadversity.Thatfaith which is most tried is commonly most pure and precious. LearnfromChristhowyououghttosuffer.LetperfectsubmissiontothewillofGod be aimed at. Never indulge a murmuring or discontented spirit.Reposewithconfidenceonthepromises.CommitallyourcarestoGod.Make known your requests to Him by prayer and supplication. Let goyour too eager grasp of theworld. Become familiarwith death and thegrave.Waitpatientlyuntilyoureternalchangecomes;butdesirenot toliveadaylongerthanmaybeforthegloryofGod.

Ifwe are on thewatchwemay often find good thingswhen theywereleastexpected.It isseldomthatIconsultanalmanacforanypurpose—butwishingtheotherdaytoseewhenthemoonwouldchange,Iopenedthe calendar at the currentmonth, and the first thingwhich struckmyeyewastheheadingofaparagraphintheverywordswhichIhadselectedas the subject of this essay—"Hindrances toGrowth inGrace".OfcourseIperusedtheshortparagraph,andIwassowellpleasedwithwhatIreadthatIresolvedtotakeitformytext—andhereitis,wordforword:"The influence of worldly relatives and companions—embarking toodeeply in business—approximations to fraud for the sake of gain—devoting too much time to amusements—immoderate attachment toworldly objects—attendance on an unbelieving or unfaithful ministry—languidandformalobservanceofpiousduties—shunningthesocietyandpious converse of Christian friends—relapse into known sin—non-improvementofgracesalreadyattained."

Nowallthisisverygoodandverytrue.Theonlyobjectionisthatseveraloftheparticularsmentionedshouldratherbeconsideredastheeffectsofa real declension in religion than merely as hindrances to growth;althoughitistruethatnothingsoeffectuallyhindersourprogressasanactualstateofbacksliding.Itseemsdesirabletoascertain,aspreciselyas

we can, the reasons why Christians commonly are of so diminutive astature and of such feeble strength in their religion. When people aretrulyconvertedtheyalwaysaresincerelydesiroustomakerapidprogressinpiety;andtherearenotlackingexceedinggreatandgraciouspromisesofaidtoencouragethemtogoforwardwithalacrity.Whythenissolittleadvancement made? Are there not some practical MISTAKES verycommonlyentertained,whicharethecauseofthisslownessofgrowth?Ithinkthereare,andwillendeavortospecifysomeofthem.

1. First, there is a defect in our belief in the freeness of divinegrace. To exercise unshaken confidence in the doctrine of gratuitouspardonisoneofthemostdifficultthingsintheworld;andtopreachthisdoctrine fully without verging towards antinomianism is no easy task,and is therefore seldom done. But Christians cannot but be lean andfeeble when deprived of their proper nutriment. It is by faith that thespirituallifeismadetogrow;andthedoctrineoffreegrace,withoutanymixtureofhumanmerit,istheonlytrueobjectoffaith.Christiansaretoomuch inclined to depend on themselves, and not to derive their lifeentirelyfromChrist.Thereisaspuriouslegalreligion,whichmayflourishwithoutthepracticalbeliefintheabsolutefreenessofdivinegrace—butitpossessesnoneofthecharacteristicsoftheChristian'slife.Itisfoundtoexistinthegreatestgrowth,insystemsofreligionwhichareutterlyfalse.Butevenwhenthetruedoctrineisacknowledgedintheory,oftenitisnotpracticallyfeltandactedon.

The new convert lives upon his spiritual frames rather than onChrist,while the older Christian is still foundstruggling in his ownstrength and, failing in his expectations of success, he becomesdiscouraged first, and then he sinks into a gloomy despondency, orbecomesinameasurecareless.Atthatpointthespiritoftheworldcomesinwithresistlessforce.Here,Iampersuaded,istherootoftheevil;anduntilChristianteachersinculcateclearly,fully,andpractically,thegraceofGodasmanifestedintheGospel,weshallhavenovigorousgrowthofpietyamongprofessingChristians.Wemustbe,asitwere,identifiedwithChrist—crucifiedwithHim, and livingbyHim, and inHimby faith, orrather, have Christ living in us. The covenant of grace must be moreclearlyandrepeatedlyexpoundedinallitsrichplenitudeofmercy,andin

allitsabsolutefreeness.

2.AnotherthingwhichpreventsgrowthingraceisthatChristiansdonotmake their obedience to Christ include every other object of pursuit.Theirreligionistoomuchaseparatething,andtheypursuetheirworldlybusiness in another spirit. They try to unite the service of God andMammon. Their minds are divided, and often distracted with earthlycaresanddesireswhich interferewiththeserviceofGod.Whereastheyshould have but one object of pursuit, and all that they do and seekshould be in subordination to this. Everything should be done forGodandtoGod.Whethertheyeatordrink—theyshoulddoalltoHisglory.Asthe ploughing and sowing of the wicked is sin, because done withoutregard toGod andHis glory; in likemanner, the secular employmentsandpursuitsofthegodlyshouldallbeconsecratedtoGod,andbecomeapartoftheirpiety.ThustheywouldserveGodinthefieldandintheshop,inbuyingandsellingandgettinggain—allwouldbeforGod.Thustheirearthly laborswouldprovenohindrance to theirprogress inpiety; andpossessing an undivided mind, having a single object of pursuit, theycouldnotbutgrowingracedaily.Hewhoseeye is singleshallhavehiswholebodyfulloflight.

3.AnotherpowerfulcauseofhindranceinthegrowthofthelifeofGodinthe soul, is that we make general resolutions of improvement—butneglecttoextendoureffortstoparticulars.Wepromiseourselvesthatinthe'indefinitefuture'wewilldomuchinthewayofreformation—butarefounddoingnothing eachday in cultivatingpiety.Webegin and end adaywithoutaimingorexpectingtomakeanyparticularadvanceonthatday.Thusourbest resolutions evaporatewithout effect.Wemerelyruntheroundofprescribedduty,satisfiedifwedonothingamissandneglectnoexternalservicewhichwefeeltobeobligatory.Weresemblethemanwhopurposestogotoacertainplace,andoftenresolveswithearnestnessthat he will some day perform the journey—but never takes a steptowards the place. Is it at all strange that that person who on no daymakes it his distinct object to advance in the divine life, at the end ofmonthsandyearsisfoundstationary?

Thenaturalbodywillgrowwithoutourthinkingaboutit,evenwhenweareasleep—butnotthelifeofpiety,whichonlyincreasesbyandthrough

the exercises of themind, aiming at highermeasures of grace. And aseverydayweshoulddosomethinginthisgoodwork,soweshoulddirectour attention to the growth of particular graces, especially of those inwhichwe knowourselves to be defective.Areweweak in faith? letusgiveattentiontothepropermeansofstrengtheningourfaithand,aboveall,applytotheLordtoincreaseourfaith.IsourlovetoGodcoldandhardlyperceptible,andgreatlyinterruptedbylongintervalsinwhichGodand Christ are not in all our thoughts? let us have this for a dailylamentationatthethroneofgrace—letusresolvetomeditatemoreontheexcellencyofthedivineattributes,andespeciallyontheloveofGodtous—letusbemuchinreadingtheaccountofChrist'ssufferingsanddeath,andbeimportunateinprayer,untilwereceivemorecopiouseffusionsoftheHolySpirit; for the fruitof theSpirit is love,and the loveofGod isshedabroadinourheartsbytheHolySpiritwhoisgivenuntous.Andsoweshoulddirectlyaimatcultivatingand increasingeverygrace; for thedivinelife,or"newman",consistsofthesegraces,andthewholecannotbeinhealthandvigorwhiletheconstituentpartsarefeebleandinastateofdecay.

4. The same remarks are applicable to themortification of sin.We arepronetoviewourdepravitytoomuchinthegeneral,andunderthisviewtorepentofit,andhumbleourselvesonaccountofit;whereas,inordertomakeanyconsiderablegrowthingrace,wemustdealwithoursinsindetail.Wemust have it as a special object to eradicate pride and vainglory,covetousness,indolence,envy,discontent,anger,etc.Thereshouldbe appropriatemeans used, suited to the extirpation of each particularvice of the mind. It is true, indeed, that if we water the root we mayexpectthebranchestoflourish;ifweinvigoratetheprincipleofpiety,theseveralChristianvirtueswillflourish.Butaskillfulgardenerwillpaydueattentionbothtotherootandthebranches;and,infact,thesegracesoftheheart arepartsof the root, and it isby strengthening these thatweinvigorate the root. The same is true as it relates to the remainingprincipleof sin.Wemuststrikeourblowschieflyat the rootof theeviltree.Andthoseinherentviceswhichwerementioned,andothers,shouldbe considered as belonging to the root, and when we aim at theirdestructionparticularlyandindetail,ourstrokeswillbemosteffectual.

5. I shallmentionatpresentbutoneother causeof the slowgrowthofbelieversinpiety;andthatistheneglectofimprovingintheknowledgeofdivine things. As spiritual knowledge is the foundation of all genuineexercises of religion, so growth in religion is intimately connectedwithdivine knowledge. Men may possess unsanctified knowledge and benothingthebetterforit;buttheycannotgrowingracewithoutincreasingintheknowledgeofourLordJesusChrist."Being,"saysPaul,"fruitfulinevery good work, and increasing in the knowledge of God." (Col 1:10)"Grow in grace," says Peter, "and in the knowledge of our Lord JesusChrist."(2Pet3:18)JonathanEdwardsremarksthatthemorefaithfulhewasinstudyingtheBible,themoreheprosperedinspiritualthings.Thereasonisplain—andotherChristianswillfindthesametobetrue.

Backsliding—TheBacksliderrestored

Thereisaperpetual,andthereisatemporarybacksliding.

1. The first is the case of those who, being partially awakened andenlightenedbytheWordaccompaniedbythecommonoperationsoftheSpirit,makeaprofessionofreligion,andforawhileseemtorunwell,andtooutstripthehumblebelieverinzealandactivity;buthavingnorootinthemselves, in the time of temptation fall totally away, and not onlyrelinquish their profession—but frequently renounce Christianity itself,andbecomethebitterestenemiesofreligion.Or,seducedbytheprideoftheirownhearts,theyforsakethetruedoctrinesoftheGospel,fallinlovewithsomeflattering,flesh-pleasingformofheresy,andspendtheirtimeinzealouseffortstooverthrowthatverytruthwhichtheyonceprofessedtoprize.Or,thirdly,theyareovercomebysomeinsidiouslustorpassion,andfallintothehabitualpracticeofsomesin,whichatfirsttheysecretlyindulge—butafterawhilecastoffalldisguise,andshowtoall thattheyareenslavedbysomehurtfulandhatefuliniquity.

People who thus apostatize from the profession and belief ofChristianity,orwhofallintoahabitualcourseofsinning,arecommonlyinthemosthopelessconditionofallwholiveinthemidstofthemeansofgrace.WhentheyopenlyrejectChristianity,theirinfidelityiscommonlyaccompanied by contempt and a malign temper, which often promptsthemtoblasphemy;andtheyare,accordingtoourapprehension,ingreatdanger of committing the unpardonable sin; and some who in thesecircumstances are actuated by inveterate hatred to the truth, and whomakeuseoftheirtonguestoexpressthefeelingsofenmitywhichrankleinthem,dooftenfallintothisunpardonablesin.

The case of such seems to be described by Paul in Heb 6:6: "For it isimpossible for thosewhowereonceenlightened,andhavetastedof theheavenly gift, and were made partakers of the Holy Spirit, and havetastedthegoodwordofGodandthepowersoftheworldtocome,iftheyshallfallaway,torenewthemagaintorepentance,seeingtheycrucifytothemselvestheSonofGodafreshandputhimtoanopenshame."Some

suppose that the apostle here describes the character of the trueChristian,andthathemerelysupposesthecase,ifsuchshouldfallaway,what would be the fearful consequence; but this seems to us a forcedconstruction.Itseemsmorereasonabletobelievethatheisdescribingacasewhichmay,andoftendoesoccur,andthatthedescriptionappliestosuchprofessorsashadreceivedthemiraculousendowmentsoftheHolySpirit, and yet apostatized: and by crucifying the Son ofGod afresh heprobablyalludestothemannerinwhichthosewhowentbacktotheJewswere required to execrate thenameofChrist in the synagogues, and toprofess thatHe deserved to be crucified asHe had been, and thus putHimtoanopenshame.

Butwhethersuchapostatesdoactuallycommittheunpardonablesinornot seems inmost cases tobeof little consequence, for they commonlydie in their sins, and all sin unrepented of is unpardonable. In somecases, however, apostates stop short of infidelity and blasphemy, andwhile they stand aloof from religion, content themselves with decency,and do not treat religion with disrespect; yet it will be found onexamination, that the hearts of such are extremely callous, and theirconsciencesaresearedaswithahotiron.TheSpiritofGodevidentlyhasleftthem,andstrivesnomorewiththem;andtheyoftendieastheyhavelived—fearfullyinsensible,having"nobandsintheirdeath".(Psalm73:4)Butsometimesconscienceisletlooseuponthemintheirlasthours,andtheyare left todie in thehorrorsofdespair. In thedaysof theapostlestheyseemtohavehadsomewayofknowingwhenamanhadcommitted"thesinuntodeath", (1John5:16)and for such,Christianswerenot topray,astheirdestinywasirretrievablyfixed;butsuchknowledgecannotbepossessednow,andwemaythereforeprayforall,aslongastheyareintheplaceofrepentance.

2. But when we speak of backsliding, we commonly mean those saddeparturesofrealChristiansfromGodwhicharesocommon,andoftenso injurious to the cause of religion. These cases are so common, thatsomehavethought thatallChristianshavetheirseasonsofbacksliding,whentheyleavetheirfirstlove,andlosethesweetrelishofdivinethings,and are excluded from intimate communion with God. But, howevercommon backslidingmay have been among Christians, there is no

foundation for the opinion that it is common to all. We find no suchdeclension in the experienceofPaulor John, and in thebiographiesofsomemodern saintswe findno such saddeclension.We could refer tomanyrecordedaccountsofpersonalexperience—but itwillbesufficientto mention Richard Baxter, Gardiner, George Whitefield, and DavidBrainerd.Nodoubtallexperienceshortseasonsofcomparativecoldnessandinsensibility,andtheywholiveneartoGodhavenotalwaysequallightandlifeandcomfortinthedivinelife.Thosefluctuationsoffeelingwhich are so common are not included in the idea of a state ofbacksliding.

Backsliding occurswhen the Christian is gradually led off from closewalking with God, loses the lively sense of divine things, becomes toomuch attached to the world and too much occupied with secularconcerns;untilatlengththekeepingoftheheartisneglected,prayerandtheseekingoftheLordinprivateareomittedorslightlyperformed,zealfor the advancement of religion is quenched, and many things oncerejectedbyasensitiveconsciencearenowindulgedanddefended.

All thismay takeplaceandcontinue longbefore theperson isawareofhis danger, or acknowledges that there has been any serious departurefrom God. The forms of religion may still be kept up, and open sinavoided.Butmorecommonlybackslidersfallintosomeevilhabits;theyareevidently toomuchconformed to theworld,andoftengo too far inparticipating in the pleasures and amusements of the world; and toooftenthere isan indulgence inknownsin intowhich theyaregraduallyled,andonaccountofwhichtheyexperiencefrequentcompunction,andmake solemn resolutions to avoid it in future. But when the hour oftemptationcomes,theyareovercomeagainandagain,andthustheylivea miserable life, enslaved by some sin, over which, though theysometimesstrugglehard,theycannotgetthevictory.

There is in nature no more inconsistent thing than a backslidingChristian.Lookatonesideofhischaracterandheseemstohavesincere,penitentialfeelings,andhishearttoberightinitspurposesandaims;butlookattheotherside,andheseemstobe"carnal,soldundersin".(Rom7:14)Owretchedman!howhewrithesoften inanguish,andgroansfordeliverance—but he is like Samson shorn of his locks—his strength is

departed, andhe isnotable to riseandgo forthat libertyas in formertimes.

Allbackslidersarenotalike.Someareasleep—buttheonenowdescribedisinastateofalmostperpetualconflictwhichkeepshimwideawake.

Sometimeswhenhispiousfeelingsarelively,hecannotbuthopethatheloves God and hates sin, and is encouraged; but oh, when sin prevailsagainsthim,andheisledawaycaptive,hecannotthinkthatheisatrueChristian. Is itpossible thatonewho is thusovercomecanhave inhimany principle of piety? Sometimes he gives up all hope, and concludesthathewasdeceivedineverthinkinghimselfconverted;butthenagain,whenhefeelsabrokenandcontriteheart,andanardentbreathingandgroaning after deliverance, he cannot but conclude that there is someprincipleabovemerenatureoperatinginhim.

The sleeping backslider is one who, being surrounded with earthlycomforts and engaged in secular pursuits, andminglingmuchwith thedecent and respectable people of the world, by degrees loses the deepimpression of divine and eternal things. His spiritual senses becomeobtuse,andhehasnolongertheviewsandfeelingsofoneawaketothereality of spiritual things. His case nearly resembles that of a mangradually sinking into sleep.Still he seesdimly andhears indistinctly—buthe is fast losingthe impressionof theobjectsof thespiritualworld,andissinkingundertheimpressionofthethingsoftimeandsense.

Theremay be no remarkable change in the external conduct of such aperson, except that he has no longer any relish for pious conversation,and rather is disposed towaive it. And the difference between such anoneandtherestoftheworldbecomeslessandlessdistinguishable.Fromanythingyou seeorhear, youwouldnot suspecthim tobeaChristian,until you see him taking his seat at church. Such backsliders arecommonly awakened by some severe judgments; the earthly objects onwhich theyhad toomuch fixed their affections are snatched away; andtheyaremadebitterlytofeelthatit isanevilthingtoforgetanddepartfromthelivingGod.

There is still another species of backsliding, in which by a sudden

temptation,onewhoappearedtostandfirmiscastdown.SuchwasthefallofPeter.Manyothershavegivenfullevidencethataman'sstandingisnotinhimself;forfrequentlymenareovercomeinthoseverythingsinwhich they were least afraid, and had most confidence in their ownstrength.Thesecasesareusuallymoredisgracefulthanotherinstancesofbacksliding—but they are lessdangerous; for commonly,where there isgrace theyproducesuchanoverwhelmingconvictionof sin,andshamefor having acted so unworthily, that repentance soon follows the lapse,and the person, when restored, is more watchful than ever against allkindsofsin,andmoredistrustfulofhimself.Suchfallsmaybecomparedtoasuddenaccidentbywhichaboneisbrokenorputoutofjoint;theyareverypainful,andcausethepersontogolimpingalltheremainderofhislife—butdonotsomuchaffectthevitalsasmoresecretandinsidiousdiseases,whichpreyinwardly,withoutbeingperceived.

Therearemanypeoplewhonevermakeapublicprofessionof religion,who for a while are the subjects of serious impressions, whoseconsciencesaremuchawake,andwhosefeelingsaretender.Theyseemtolove to hear the truth, and in a considerable degree fall under itsinfluence,soastobealmostpersuadedtobeChristians;andforaseasongivetothepious,livelyhopesoftheirspeedyconversion.Theyaresuchastheperson towhomChrist said, "You are not far from the kingdomofGod." (Mark 12:34) But through the blinding influence of avarice orambition, or some other carnal motive, they are led away and lose alltheir serious thoughts and good resolutions. Such people usually losetheirdayofgrace.Ihaveseenanamiableyoungmanweepingunderthefaithful preaching of the Gospel, and my hopes were expectant that Iwouldsoonseehimat the tableof theLord;but alas! I believe that onthat very day he quenched the Spirit, and has been going further andfurtherfromtheLordeversince!

The backsliding believer can only be distinguished from thefinalapostate,bythefactofhisrecovery.Atleast,whenChristianshavesliddenfarback,nosatisfactoryevidenceofthegenuinenessoftheirpietycanbeexhibited,norcantheyhaveanywhichoughttosatisfytheirown minds. In the course of pastoral visitation I once called upon anhabitualdrunkardwhohadbeena flamingprofessor. Iaskedhimwhat

he thought of his former exercises of religion. He said that he wasconfidentthattheyweregenuine,andexpressedastrongconfidencethattheLordwouldrecoverhimfromhisbackslidingstate.Nowherewasthevery spirit of Antinomianism.Whether hewas ever recovered fromhisbesetting sin I cannot tell—but I rather think that he continued hisdecadenthabitstotheverylast.

I have often noticed how tenaciously the most profane and obstinatesinnerswillcleavetothehopeofhavingbeenonceconverted,iftheyhaveeverbeenthesubjectsofreligiousimpressions.OneoftheprofanestmenI ever heard speak, and one of the most outrageous drunkards, whenaskedonhisdeathbed,towhichhewasbroughtbyalcohol,respectinghisprospects beyond the grave, said, that when a very youngman he hadbeen among the Methodists, and thought that he was converted; andthough he had lived in themost open and daringwickedness formorethantwentyyearssincethattime,yetheseemedtodependonthoseearlyexercises.Miserabledelusion!Butadrowningmanwillcatchatastraw.Anoldsea-captainwhomIvisitedonhisdeathbedseemedtobetrustingtoasimilardelusion.Herelatedtomecertainreligiousexerciseswhichhe hadwhen he first went to sea—but of which he had no return eversince, though half a century had elapsed. I have met with only a fewpeoplewhohadneglectedtocherishandimproveearlyimpressions,whowereeverafterwardshopefullyconverted.Theyaregenerallygivenuptoblindness of mind and hardness of heart. But some of these aresometimesbrought in, in timesofrevival;or,ata lateperiod,driven totheGospelrefugebysevereaffliction.

The conviction of a Christian backslider is often more severe andoverwhelming thanwhen first awakened.When his eyes are opened tosee the ingratitude and wicked rebellion of his conduct, he is ready todespair,andtogiveupallhopesofbeingpardoned.Hesinks intodeepwaterswherethebillowsofdivinedispleasurerolloverhim;orheislikeaprisoner inahorriblepitandinthemiryclay.Allaroundhimisdarkand desolate, and he feels himself to be in a deplorably helplesscondition.Hisownstrivingsseemtosinkhimdeeperinthemire;butashislastandonlyresource,hecriesoutofthedepthsuntoGod.Ashiscaseis urgent he cries with unceasing importunity, and the Lord hears the

voiceofhissupplications.Hebringshimupoutof thehorriblepit,andplaceshis feetupon a rock, and establishes his goings, and puts a newsong into his mouth, even of praise to the Redeemer. The freeness ofpardontothereturningbacksliderisathingwhichishardtobebelieveduntilitisexperienced.

No sooner is theproudhearthumbled, and thehardheartbroken intocontrition, than Jehovah is near with His healing balm. To heal thebroken in heart, and to revive the spirit of the contrite ones—is thedelight of Immanuel. And he receives the returning penitent withoutreproaches.Hepardonshim freely, sheds abroadHis love in his heart,andfillshimwiththe joyof theHolySpirit. It is in fact,somewhatofanewconversion;thoughthereisbutoneregeneration.Weneverhearofasinnerbeingborna third time—butwe remember thatChrist saiduntoPeter,"Whenyouareconverted,strengthenyourbrethren."(Luke22:32)Indeed,theexercisesofthesoulontheseoccasionsmaybesomuchmoreclear and comfortable than on its first conversion, that the person isdisposedtothinkthatthisistherealcommencementofspirituallife,andtosetdownallhis formerexperienceasspurious,orat leastessentiallydefective.

Christians, when recovered from backsliding, are commonly morewatchful, andwalkmore circumspectly than they everdidbefore.Theycannot but bemore humble. The remembrance of their base departurefromGod fills themwith self-loathing.Whenever spiritual pridewouldliftupitshead,onethoughtofadisgracefulfallwilloftenlaythesoulinthedust.Andwhetherthebackslider'ssinshavebeenopenorsecret,therecollection of his traitorous behavior fills him with shame and self-abhorrence.Whensuchpeoplehavesoconductedthemselvesastobringupon them the censures of the church, so as to be separated from thecommunionof theLord'speople,at first, it isprobable, resentmentwillbefelt towardstheofficersof thechurchwhoperformthepainfulduty.Butafterreflection,theseresentmentsareturnedagainstthemselves,andtheypassmuchheaviercensuresonthemselvesthanthechurcheverdid.

Judicious,seasonabledisciplineisapowerfulmeansofgrace,andoftenwouldbetheeffectualmeansofrecoveringthebackslider,ifexercisedasit should be. Indeed, this may be said to be one main design of its

appointment. If whenever there is an appearance of declension in achurchmember,thepastor,orsomeotherofficerofthechurch,shouldgoto the person, and in the spirit and by the authority of Christ shouldaddressaseriousadmonitiontohim,andthenasecondandathird;andifthesewereunheeded,thenbringhimbeforethechurch—backsliding,inmostcases,wouldbearrestedbeforeitproceededfar.

But all Christians have a duty to perform towards erring brethren.Whentheyseethemgoingastray,theyshouldnotacttowardsthemasifthey hated them—but should rebuke them in the spirit of meekness.Christian reproof from one Christian to another seems to be almostbanished fromourchurches.There isaquickeye todiscernabrother'sfaults,anda ready tongue to speakof themtoothers;butwheredowenow find the faithful reprover of sin, who goes to the man himself,without saying a word to anyone, and between themselves, faithfullywarns, exhorts, and entreats a straying brother to return. The seriousdiscipline of formal accusations, and witnesses, etc., by such a coursewould be in a great measure rendered unnecessary. But the commonpracticeistolettheevilgrowuntilithasbecomeinveterate,andbreaksout intoovertacts—andthenthere isanecessitytopayattentiontothematter, and to put in force the discipline of the church. But even thisoften proves beneficial, and is a powerful means of reclaiming theoffender; or, if he persists in his evil courses, it serves to separate anunworthymemberfromthecommunionofsaints.

ButwhenchurchofficersandprivateChristiansutterlyfail intheirdutytowardsbackslidingbrethren,GodHimselfoftenmakesuseofmeansofHisown,whichdonotrequiretheinterventionofmen.HesmitestheoffenderwithHisrod,andcauseshimtosmartinsometenderpart.Hesendssuchafflictionsasbringhissinsforciblybeforehisconscience.HedepriveshimoftheobjectsforthesakeofwhichheforsooktheLord—itmay be of thewife of his youth, or of a beloved child, on which hisaffectionswere too fondly fixedsoas tobecome idolatrous.Or if itwasthe love of theworldwhichwas the seductive cause of his backsliding,riches are caused to "make to themselves wings and fly away like theeagletoheaven".(Prov23:5)Orwasthe loveofeaseandindulgenceofthesensualappetitesthecauseofhisdelinquency,thestrokefallsonhis

ownbody.Heisbroughtlowbysickness,andistrieduponhisbedwithexcruciatingpains,untilhecriesoutinhisdistressandhumblyconfesseshis sins.Or ifhewascarriedawaybyanundue loveof thehonor frommen, it is not unlikely that his reputation, which he cherished with afondness which caused him to neglect the honor of his God, will bepermittedtobetarnishedbythetongueofslander,andthingsmaybesosituatedthat,althoughinnocent,hemaynothaveitinhispowertomakethe truth appear. Children, too much indulged, become by theirmisconduct,heavycausesofafflictiontoparents;andthustheyaremadetosufferintheverypointwheretheyhadsinned.LookatthecaseofEliandofDavid.

Allafflictionsarenotforchastisement--butsometimesfortrial;andthosewhomGodlovesbestarethemostafflictedinthisworld.Theyarekeptinthe furnace, which is heated seven times hotter--until their dross isconsumed,andtheirpietyshinesforthaspuregoldwhichhasbeentriedin the fire. "I will put this third through the fire; I will refine them assilver is refined, and test them as gold is tested. They will call onMyname,andIwillanswerthem.Iwillsay:TheyareMypeople,and theywill say: The Lord is ourGod." Zechariah 13:9. "You have tested us,OGod;youhavepurifieduslikesilvermeltedinacrucible."(Psalm66:10)"Ihaverefinedyouinthefurnaceofsuffering."(Isaiah48:10)

But we are now concerned only with those afflictions which are mosteffective to bring back the backslider, the virtue of which the psalmistacknowledgeswhenhesays,"BeforeIwasafflictedIwentastray,butnowIkeepYourword.ItwasgoodformetobeafflictedsothatIcouldlearnYour statutes. Iknow,Lord, thatYour judgmentsare justand thatYouhaveafflictedme fairly. (Psalm119:67, 71, 75) Itmaybe truly said thatmanywhohadbacksliddenneverwouldhavereturnedhaditnotbeenforthe rod; othermeans seemed to have lost their power—but this comeshometothefeelingsofeveryone.Whetherabelieveriseverpermittedtodieinabacksliddenstateisaquestionofnopracticalimportance;butitseemsprobable that Christians die in all conditions, including spiritualdeclension.Noonehasanyrighttopresumethatifhebackslides,deathmaynotovertakehiminthatunpreparedcondition.Backslidingthenisafearfulevil;maywe all be enabled to avoid it; or if fallen into it, to be

recoveredspeedilyfromsodangerousastate!

TheRichandthePoor

—Thevarioustrialsofbelievers

Theyarenot 'thehappy'whom theblindedworld think tobesuch.Themanofsuccessfulenterpriseandincreasingwealthhadsomeenjoymentwhilebusilyoccupiedinmakingafortune—butnowwhenhehasarrivedatahigherpitchofwealththanhismostexpectanthopeshadanticipated—heisfarfrombeinghappy,orevencontented.Thedesireofacquisitionhasgrownintoaninveteratehabit,andhecannotstopinhiscareer;hemust findout somenewenterprise;hemustengage in somenewspeculation;andbeforeallisover,itiswellifhelosesnotallhehadgained.Beingaccustomedtolivehigh,heisunpreparedtomeetpoverty;and to preserve his family from such a mortifying change ofcircumstances, he contrives ways and means to defraud his creditors.Thismanisnothappyinhisprosperity,andunderareverseoffortuneheistrulymiserable.Hehasputawayagoodconscience,whichisthemostessentialingredientinthatpeacewhichChristgivestoHisdisciples.Hisreputationtoo,ifnottarnished,remainsunderadarkcloudofsuspicionwhichnevercanberemoved.Intheworldaroundhemeetswithneglectandsometimescontemptfromthoseonwhomheonce lookeddown;athomehehasbeforehimthesadspectacleofafamilydegradedfromtheirformer rank andunder all the feelings ofmortified pride, struggling toconcealtheirpovertyfromthegazeandcontemptofanunpityingworld.

But even if no reverse is experienced and the man continues to besuccessful in all his enterprises, and if at the close of his career he cancalculate millions in the bank or in real estate, his only remainingdifficulty ishowtodisposeofsuchamassofwealth.Hehasason, it istrue—buthe isabaseprofligate,andinasingleyearwould,byrecklessspeculationoratthegamingtable,dissipatethewholewhichhasbeenso

carefullyhoardedup.Andyetthismancouldscarcelybeinducedtogiveadollartoanybenevolentobject,lestheshouldlessentheamountwhichhe was by everymeans raking together for this unworthy son. He hasdaughters, too, whose husbands in selecting them hadmore respect totheirfortunesthantoanypersonalqualifications,andtheseareimpatientthattheoldmanshould liveso long,andholdthepurse-stringswithsocloseagrip.Thoughtheywillgothroughalltheceremonialofdeepgrief,andmourn as decently and as long as fashion requires, yet no event isheardwithmoreheart-feltpleasurethanthattheiragedrelativeisatlastobligedtogiveupallhispossessions!

Are the rich happy? Not such as have been described. But there are afavoredfewwhoseemtohavelearnedthesecretofusingwealthsoastodomuchgood,andtoderivefromitmuchenjoyment.Theyaredesirousofmakingincreasetoo—butitisallfortheLord;nottobehoardeduntiltheyareobligedtoleaveit,andthentobedistributedamongbenevolentsocieties. No! They are continually contriving methods of making itproduce good—now. They are frugal to themselves, that they may beliberal to thepoor, andmaybe able to enrich the treasuryof theLord.Suchmenareblessed in theirdeed;and thoughunostentatious in theircharities,theirlightcannotbehidden.AfewrichmenofthisdescriptionhavelivedinEngland,andevenournewcountryrecordswithgratitudethenamesofafewbenefactorsofthepublic;andwetrustinGodthatthenumberwillbemultiplied.Reader,goanddolikewise.

But,morecommonly,theelectofGodarenotcalledtoglorifyHiminthisway.Wealthisadangeroustalent,andisveryaptsotoblockuptheway toheaven, that thosewhodopress in,have, as itwere, to squeezethroughagateasdifficultofentranceastheeyeofaneedletoacamel.Alas! many professors who bid fair for heaven when in moderatecircumstances, after becoming rich are found "drowned inperdition"—"piercedthroughwithmanysorrows".(1Tim6:9-10)

Povertyandsufferingarebyinfinitewisdomjudgedbestforthetravelerto Zion. Let the Lord's people be contented with their condition, andthankfulthattheyarepreservedfromsnaresandtemptationswhichtheywouldhavefounditdifficulttowithstand.Godwillnotallowthemtobetempted above what they are able to bear—but with the temptation

providesawayfortheirescape.

The rich are exposed to suffering as well as the poor, though theirsufferingsmay be of a different kind. The poormanmay be forced bynecessitytoliveoncoarsebread;therichmanalso,whiletantalizedwiththe daily sight of the finest of thewheat, is obliged for the sake of hishealthtoliveuponbran.Thepoormanliesonahardbedbecausehecanaffordtogetnobetter;therichmanliesashardtopreservehimselffromtheachesandpainswhicharethenaturalfruitofluxury.Thepoormanhaslittleofthehonorsoftheworld—butthenheisenviedbynone,andpassesalonginobscurity,withoutbeingsetupasamarktobeshotatbyenvy and malignity, which is often the lot of the rich. When sicknesscomes, the rich man has some advantages—but when oppressed withpainful sickness, neither a bedof down,nor richhangings andcarpets,contribute anything to his relief; and in such a time of distress theprivations of the poor, though the imagination readilymagnifies them,addnotmuchtothepainproducedbydisease.

But we have dwelt too long on this comparison between the realsufferingsoftherichandthepoor.Happinessafterall,dependsuponthesubmission and patient temper of the mind, than upon externalcircumstances. And indeed, so short is the time of man's continuanceuponearth,andsoinfinitethejoysormiseriesofthefutureworld,thattomakemuchoftheselittledifferenceswouldbelikeestimatingtheweightof a feather, when engaged in weighing mountains. Who thinks it amatterofanyconcern,whetherthecircumstancesofpeoplewholivedathousand years ago were affluent or destitute, except so far as theseexternal enjoyments and privations contributed to their spiritualimprovement, or the contrary? If we could be duly impressedwith thetruths which respect our eternal condition, we would consider ourafflictions here on earth, as scarcely worthy of being named. Thus theapostlePaul seemed to viewhisown sufferings, and thoseofhis fellowChristians,whenhesaid,"ForIreckonthatthesufferingsofthispresenttime, are not worthy to be compared with the glory which shall berevealedinus."(Rom8:18)Comparedwiththesufferingsofothers,thoseof theapostlewereneither fewnorsmall;but intheviewofeternitybyfaith,hecallsthem"theselightafflictionswhicharebut foramoment";

(2 Cor 4:17) and he had learned the happy are, not only of beingcontented in whatever state he was—but of rejoicing in all histribulations.Notthattribulation,consideredinitself,couldbeamatterofrejoicing, forwhoever foundpainand reproach tobepleasant?Butherejoicedinthesethingsonaccountoftheirbeneficialeffects,"butwealsorejoice in our afflictions, because we know that affliction producesendurance,enduranceproducesprovencharacter,andprovencharacterproduceshope." (Rom5:3-4)TheprimitiveChristianswereencouragedtobearpatientlyand joyfully theirpresentsufferings,onaccountof therichandgraciousrewardwhichawaitedthemintheworldtocome.Uponthe mere principle of contrast, our earthly sorrows will render ourheavenlyjoysthesweeter.

But this is not all: hear thewords of JesusHimself, "Blessed are thosewhoarepersecuted forrighteousness' sake, for theirs is thekingdomofheaven.Blessed are youwhenmen shall revile you, andpersecute you,andsayallmannerofevilagainstyoufalsely,formysake:rejoiceandbeexceedingglad,forgreatisyourrewardinheaven."(Matt5:10-12)Peteralsotestifies,"andifyousufferforrighteousness'sake,happyareyou"(1Pet3:14)—"foritisbetter,ifthewillofGodbeso,thatyousufferforwelldoing than for evil doing. For Christ once suffered, the just for theunjust."(1Pet3:17-18)HewasalsoofthesameopinionwithhisbrotherPaul, that Christians ought to rejoice in all their sufferings forrighteousness' sake. "Beloved," says he, "do not be surprised at thepainful trial you are suffering, as though something strange werehappening to you. But rejoice that you participate in the sufferings ofChrist,sothatyoumaybeoverjoyedwhenhisgloryisrevealed.IfyouareinsultedbecauseofthenameofChrist,youareblessed,fortheSpiritofgloryandofGodrestsonyou."(1Pet4:12-14)"However,ifyousufferasaChristian,donotbeashamed,butpraiseGodthatyoubearthatname."(1Pet4:16)

LetZion'smourners liftup theirheadsand rejoice, for thoughweepingmay endure for a night, joy comes in the morning! Let all Christiansmanifest to others the sweetness and excellency of piety by rejoicingcontinually in theLord.Theperennial sourcesof their spiritual joycannever fail—for while God lives and reigns they ought to rejoice. Since

Christhasdied,andever livestomakeintercessionforthem,theyhavegroundofunceasing joy.While the throneofgrace isaccessible, let thesaints rejoice; let them rejoice in all the promises of God, which areexceedinggreatandprecious,andareallyesandameninChristJesustothegloryofGod.

Inonesenseallour sufferingsare the fruitsof sin—for ifwehadneversinnedwewouldneverhavesuffered.Butinanothersense,thesufferingsofbelieversareproducedbylove:"whomtheLordloveshechastens,andscourgeseverysonwhomhereceives".(Heb12:6)Asintheeconomyofsalvation,GodleavesHischosenpeopletostrugglewiththeremaindersofsinintheirownhearts,soHehasordained,thattheirpilgrimagetotheheavenlyCanaanshallbethroughmuchtribulation.Fromthebeginning,the saints have generally been a poor and afflicted people, oftenoppressed and persecuted; and when exempt from sufferings from thehandsofmen, theyareoftenvisitedwith sickness, orhave theirheartssorely lacerated by the bereavement of dear friends, are punishedwithpoverty, or loaded with calumny and reproach. There seems to be anincongruity in believers enjoying ease and prosperity in this world,whentheirLordwas"amanofsorrowsandacquaintedwithgrief".(Isa53:3)Itseems, indeed, tobeaconditionofourreigningwithHim,thatweshouldsufferwithHim.WhenJamesandJohn,undertheinfluenceofambition,askedforthehighestplacesinHiskingdom,Hesaidtothem,"Can you drink of the cup which I drink of, and be baptized with thebaptismthat Iambaptizedwith?" (Mark10:38)Theyseemnot tohaveunderstoodHismeaning,forwithself-confidencetheyanswered,"Weareable."(Matt20:22)Hereplied,"YoushallindeeddrinkofthecupthatIdrink of, and be baptized with the baptism that I am baptized with."(Mark10:39)

FortheChristiantoseekgreatthingsforhimselfhereinthisworld,doesnot befit the character of a disciple of themeek and lowly Jesus.Theearly Christians were called to enduremuch persecution—but they didnotcounttheirlivesdearuntothem.Whentheapostles,afterourLord'sascension,werepubliclybeaten forpreaching that theSaviorwasrisen,theyrejoicedtogetherthattheywerecountedworthytosuffersuchthingsforHisname'ssake.

ItisastrikingpeculiarityinthereligionofChrist,thatintheconditionsof discipleship, "taking up the cross" (Matt 16:24; Mark 8:34; Luke9:23) is the first thing. He never enticed any to follow Him with thepromise of earthly prosperity, or exemption from suffering. On thecontrary,Heassuresthemthatintheworldtheyshallhavetribulation.(John16:33)Hedoes, indeed,promise to thosewho forsake fatherandmother, wife and children, brothers and sisters, houses and lands—acompensationofahundredfoldmorethantheyhadleft;butHepermitsthemnottofallintothedelusionthatthishundredfoldwastoconsistinearthlygoodthings,forHeimmediatelyadds,"withpersecutions".(Mark10:30)Whoeverwillnot takeChristwithHiscrossshallneversitwithHimonHisthrone."Nocross,nocrown",holdsoutanimportanttruthinfewwords.Inhisintercessoryprayer,ChristdoesrequestforHisdisciplesthattheymaybekeptfromtheevilwhichis intheworld,(John17:15)butHemeansfromthe"evilone"—fromtheevilofsin,andfromtemptationsabovetheirstrengthtoendure.

The reasonswhyChrist has chosen thatHispeople shouldbe afflicted,and often sorely persecuted, are not difficult to ascertain. We havealready shown that the rod is one of God's means for recoveringbacksliders from their wanderings; but afflictions are also employed topreventChristians from backsliding. In prosperity, pride is apt to riseandswell;carnalsecurityblinds theireyes; the loveof riches increases;spiritualaffectionsarefeeble;andeternalthingsareviewedasfaroff,andconcealedbyathickmist.Thesecircumstancesare,indeed,thecommonprecursors of backsliding; but to prevent this evil, and to stir up thebenumbedfeelingsofpiety,thebelieverisputintothefurnace.Atfirsthefindsithardtosubmit,andislikeawildbullinanet.Hisprideandhislove of carnal ease resist the hand that smites him; but severe painawakeshimfromhisspiritualsleep.HefindshimselfinthehandsofhisheavenlyFather,andsees thatnothingcanbegainedbymurmuring orrebelling.Hissinsriseuptoview,andheisconvincedofthejusticeofthedivinedispensations.Hishardheartbeginstoyield,andheisstirreduptocrymightilytoGodforhelpinggrace.Althoughhewishesandpraysfordeliverancefromthepressureofaffliction,yetheismoresolicitousthatitshouldberenderedeffectualtosubduehispride,weanhimfromtheloveoftheworld,andgiveperfectexercisetopatienceandresignation, than

that it should be removed. He knows that the furnace is the place forpurification.Hehopes andprays that his drossmaybe consumed, andthathemaycomeforthasgoldwhichhaspassedseventimesthroughtherefiner'sfire.

Paul attributes a powerful efficacy to afflictions, so as to place themamong the most efficacious means of grace. "For," says he, "our lightaffliction, which is but for a moment, works out for us a far moreexceedingandeternalweightofglory."(2Cor4:17)"Furthermore,wehadnatural fathers discipline us, and we respected them. Shouldn’t wesubmitevenmoretotheFatherofspiritsandlive?Fortheydisciplinedusforashorttimebasedonwhatseemedgoodtothem,butHedoesitforour benefit, so that we can share His holiness. No discipline seemsenjoyableatthetime,butpainful.Lateron,however,ityieldsthefruitofpeaceandrighteousnesstothosewhohavebeentrainedbyit."(Heb12:9-11) When faith is in very lively exercise, believers can rejoice even intribulation.Not that they cease to feel the pain of the rod—for then itwouldceasetobeanaffliction—butwhiletheyexperiencethesmarttheyareconvincedthatitisoperatingasabeneficial,thoughbittermedicine;andtheyrejoiceintheprospectorfeelingofreturningspiritualhealth.

But again,God does not pour the rich consolations ofHis grace into aheart that is not broken. "He sends the rich empty away." (Luke 1:53)"Thewhole need not a physician." (Matt 9:12; Luke 5:31) Butwhen byafflictionHehasbrokenthehardheartandemptieditofself-confidence,HedelightstopourinthejoyoftheHolySpirit.Thereforeitoftenoccursthatthebeliever'smostjoyfulseasonsarehissufferingseasons.Hehas,itistrue,morepungentpainthanwheninprosperityandease—buthehasalso richer, deeperdraughts of consolation.Though sorrowand joy areopposite, there is amysterious connection between them. Sorrow, as itwere,softens and prepares the heart for the reception of the joy of theLord.

As the dispensations of God towards His children are exceedinglydiverseindifferentages;likewiseHisdealingswithindividualbelieverswholiveatthesametimeareverydifferent.Whyitissowecannottell;butweare sure thatHehaswise reasons for all thatHedoes. Insomecasespiouspeopleappeartopassthroughlifewithscarcelyatouchfrom

Hisrod;whileothers,whotousdonotappeartoneedmorechastisementthanthose,areheldthegreaterpartoftheirlifeundertheheavypressureofaffliction,withscarcelyanyintermission.HereisaChristianmanwhohasnearly reached theusual terminationofhuman life,andhashardlyknownwhat external affliction is in his own experience. Prosperity hasattended him through his whole course. But there is a desolatewidowwho has been bereaved of her husband and children, and has neitherbrother nor sister, nephew nor niece, and for eight years has beenconfinedtoherbedbywastingandpainfuldisease,andhasnohopeofreliefonthissideofthegrave.

Suchadisparityisstriking;butweseeonlytheoutsideof things.Therearesoreafflictionsofthemind,whilethebodyisinhealth.Thatmanmayhavehadsevererchastisementof themind—thanthisafflicted,desolatewidow. I have heard an aged Christian declare that though he hadexperiencedmuchsickness, lostmanydear friends,andmetwithmanysoredisappointmentsinlife,hissufferingsontheseaccountswerenottobe comparedwith the internal anguishwhichhe often endured, and ofwhichnocreaturehadtheleastconception.Thisshowsthatwearenotcompetent to form an accurate judgment of the sufferings ofdifferentpeople.Besides,whenafflictionhasbeenlongcontinued,webecomeinameasureaccustomedtoitand,asitwere,hardenedagainstit;butwhenwejudgeofsuchcases,wetransferourownacutefeelingstothe condition, which are no correct standard of the sufferings, of thepatientunderalingeringdisease.

The widow to whom I referred was not a fictitious person—but a realperson.Ioncevisitedherandconversedwithherandfoundhersereneandhappy, desiring nothing but a speedy departure, that shemightbeabsent from the body, and present with the Lord. But she was notimpatient; she was willing to remain and suffer just as long as Godpleased.Herheartwas truly subdued to the obedience ofChrist. Therewasonlyoneearthlyobject forwhichsheseemedtofeelsolicitude,andthatwasthelittleforsakenandalmostdesolatechurchofwhichshewasamember.Foraseriesofyearsdisasterafterdisasterhadfallenuponthislittleflock.Theirhouseofworshiphadbeenaccidentallyburned,andwasinneedof repair;and theyhadbeenso longwithoutapastor that they

dwindleddowntoa fewdisheartenedandscatteredmembers,andonlyone aged elder remained. Seldomwas there a sermon, as they had noconvenienthouseofmeeting.Now although this poorwidow couldnothaveattendediftherehadbeenpreachingeveryLord'sday,yetthatlittlechurchlayasaburdenonhermind;andIheardaministerwhoknewthecircumstancessay,thatasonceapoorwisemansavedacity,sothispoor,piouswidowbyherprayers saveda church fromextinction.Forbeforeher death, a neat, new churchwas erected, and a pastor settled, and anumberofsoulshopefullyconvertedandgatheredintothechurch.

Iwasonceonavisitwithafriendwhorequestedmetoaccompanyhertoseea sickwoman, supposed tobenearher end.Thehousewasamerewreckofaoncecomfortabledwelling.Everyappearanceofcomfortwasabsent.Thepartitionsappearedtohavebeentakendown,andthewholehouse was turned into one large room. There was no glass in thewindows.Uponenteringthisdesolateplace,Isawthesickwomanlyingon a miserable bed, unable to raise her head from the pillow, andattended only by an agedmother over eighty years of age, and a littledaughter about seven or eight. I was told that her brutal husbandgenerallycamehomedrunk,andnevergaveherakindorsoothingword.Here, indeed, seemed to be the very picture ofwretchedness.Hear theconclusion. I truly thought before I left the house--that this was thehappiestwomanIeversaw!Herdevoutandtendereyewassweetlyfixedonheaven.Hercountenancewasserene,and illuminedwithaheavenlysmile. "Letmedie thedeathof the righteous—andmaymy endbe liketheirs!"Numbers23:10

DeathbedoftheBeliever

Wehavearrivednowataverysolemnpartofoursubject.Thewriterfeelsthatitissotohimself,asheknowsthathemustsoonbecalledtotraveltheroadwhichleadstothenarrowhouseappointedforallliving.Ifafterhavinggone through this scene,hewerepermitted to returnand finish

thesepapersonReligiousExperience,bynarratingwhatthesoulsuffersinpassingthegateofdeath,andmoreespeciallywhatareitsviewsandfeelings themoment after death—hewould be able to give informationwhichatpresentnomortalcancommunicate.

The thoughthasoftenoccurred,whenthinkingon thissubject, thatthesurpriseofsuchatransitionasthatfromtimetoeternity—fromthestateofimprisonmentinthisclaytenementtoanunknownstateofexistence—would be overwhelming even to the pious. But these are shortsightedreflections.Weundertaketo judgeofeternal thingsbyrulesonlysuitedtoourpresentstateofbeingandourpresentfeelings.Thatthescenewillbenewandsublime,beyondallconception,cannotbedoubted;butwhatour susceptibilities and feelingswill be,when separated from thebody,wecannottell.

Isitnotpossiblethatourentranceontheunseenworldmaybeprecededby a course of gradual preparation for the wonderful objects which itcontains, analogous to our progress through infancy in the presentworld? That knowledge of future things will be acquired gradually andnot instantaneously, we are led to believe from the constitution of thehuman mind, and from all the analogies of nature. The soul maythereforehavetogotoschoolagain,tolearnthefirstelementsofcelestialknowledge;andwhowillbetheinstructors,orhowlongthistrainingmaycontinue,itwouldbevaintoconjecture.

Whetherinthisgradualprogressintheknowledgeofheavenlythingsourreminiscence of the transactions inwhichwewere engaged upon earthwillbefromthefirstvividandperfect,orwhetherthesethingswillatfirstbeburiedinasortofoblivion,andbebroughtuptoviewgraduallyandsuccessively,whocantellus?ButImustwithdrawmyimaginationfroma subject to which her powers are entirely inadequate. Though I havebeen fond of those writings of Thomas Dick, Isaac Taylor, and IsaacWatts,whichgivefreescopetoreasoningsfromanalogyinregardtothefutureconditionofthebeliever;yetIampersuadedthattheyaddnothingtoourrealknowledge.Their lucubrationsresemble thevaineffortsof aman born blind to describe to his fellow-sufferers the brilliance of thestars, the splendors of the sun, or the milder beauties of a lovelylandscape.Whileheseemstohimself toapproachnearesttotheobject,

heisinfactmostremotefromanyjustconceptionsofit.

This brings to recollection,what has often appearedhighly probable inregardtothedevelopmentofourmentalpowers,thatasininfancysomeofourmostimportantfaculties,asforexample,reason,conscience,andtaste, are entirely dormant, and gradually and slowly make theirappearanceafterwards; so,probably, thiswholeearthly life isa stateofinfancyinrelationtothatwhichistocome,andtheremayexistnow,intheseincomprehensiblesoulsofours,germsoffacultiesneverintheleastdevelopedinthisworld—butwhichwillspringintoactivityassoonasthesoul feels the penetrating beams of celestial light, and which will bebroughttomaturityjustatthetimewhentheyareneeded.Thecapacityofthebeatificvisionmaynowbepossessedbythesoul,deeplyenvelopedin that darkness which conceals the internal powers of the mind evenfromitself,exceptsofarastheyaremanifestedbytheiractualexercise.Howshallowthen isallourmentalphilosophy,bywhichweattempt toexplorethedepthsofthehumanmind!

But are these conjectural speculations for edification?Do theybringusanynearertoGodandtoourbelovedRedeemer?Icannotsaythattheydo. At the best they are no more than an innocent amusement. Inindulgingthem,weareingreatdangerofbecomingpresumptuous,andevenfoolish,bysupposing thatwepossessknowledge,when in factourbrightestlightisbutdarkness.Vainmanwouldbewise.Letusthenceasefromman.Letusceasefromourownunsubstantialdreams,andlayfastholdofthesurewordofprophecyasofalightshininginadarkplace."Tothelawandtothetestimony;iftheyspeaknotaccordingtothese,thereisno light inthem", (Isa8:20)orassomerender thepassage, "lightshallneverrisetothem".

One simple declaration of the Word of God is worth more to a souldescending into the valley and shadow of death, than all the ingeniousandvividimaginingsofthebrightesthumanminds.

In view of the absolute and undoubted certainty of ourdepartureoutoflife,itseemsverystrangethatweshouldbesounconcerned.Ifevenoneofamillionescapeddeath,thismightaffordsome shadow of a reason for our carelessness; but we know that "it is

appointeduntomenoncetodie".(Heb9:27)Inthiswarfarethereisnodischarge,andyetmostmen liveas if theywere immortal. I rememberthe foolish thought which entered my childish mind when my motherinformedmethatweallmustdie.Ientertainedthehopethatbeforemytime came, some great change would take place, I knew not how—bywhichIwouldescapethisdreadedevent.

I will not address the death of the wicked at present. The dyingexperienceofthebelieverisourpropersubject,andwereadthatoneobjectofChrist'scomingintotheworldwas"todeliversuchaswerealltheirlifetimesubjecttobondagethroughfearofdeath".

Death, in itselfconsidered, isamost formidableevil,andcanbe desirable to none. The fear of death is not altogether theconsequence of sin; the thing is abhorrent to the constitution of man.Deathwasheldupinterrortoourfirstparentswheninnocent,topreventtheirtransgression, andhaving entered theworldby their sin inwhomwe all sinned, this event has been ever since a terror tomortals—"TheKingofTerrors!"

Maninstinctivelycleavesto life;sodoeseverysentientbeing.Thereareonlytwothingswhichcanpossiblyhavetheeffectofreconcilinganymantodeath.Thefirstisthehopeofescapingfrommiserywhichisfelttobeintolerable:theotheranassuranceofabetter,thatis,aheavenlycountry.The Captain of our salvation conquered death and him who had thepower of death, that is the Devil—by dyingHimself. By thismeans hepluckedfromthismonsterhisdeadlysting—bysatisfyingthedemandsofGod'sholylaw."Forthestingofdeathissin,andthestrengthofsinisthelaw." (1 Cor 15:56) All those, therefore, who are united to Christ meetdeathasaconqueredanddisarmedenemy.Againstthemheispowerless.Still,however,hewearsathreateningaspect,andalthoughhecannotkill,hecanfrownandthreaten—andthisoftenfrightensthetimidsheep.Theyoftendonotknowthattheyaredeliveredfromhistyranny,andthatnowhe can do nothing but falsely accuse, and roar like a hungry liondisappointedof his prey.There are still somewho all their lifetime aresubjecttobondage"throughfearofdeath".(Heb2:15)Theirconfidenceisshakenbysomanydistressingdoubts, thatthoughsincerelyengagedintheserviceofGod,theycanneverthinkofdeathwithoutsensibledread;

andoftentheyareafraidthatwhenthelastconflictshallcome,theywillbe so overwhelmed with terror and despair, that they shall prove adishonortotheirChristianprofession.

I recollect a sickly but pious lady who, with a profusion of tears,expressedheranxietyandfearintheviewofherapproachingend.Thereseemedtobegroundforherforebodingapprehensionsbecause,fromthebeginningofherprofession,shehadenjoyednocomfortableassurance—butwasofthenumberofthosewho,thoughthey"fearGod,andobeythevoiceofhisservant,yetwalkindarknessandhavenolight"(Isa50:10)ofcomfort. But mark the goodness of God and the fidelity of the GreatShepherd.SomemonthsafterwardsIsawthisladyonherdeathbed—andwas astonished to find that Christ had delivered her entirely from herbondage.Shewasnowneartoherendandknewit—butsheshednotearsnow but those of joy and gratitude. All her darkness and sorrow weregone.Her heart glowedwith love to theRedeemer, and all her anxietynowwastodepartandbewithJesus.Therewas,asitwere,abeamingofheaveninhercountenance.Ihadbeforetriedtocomforther—butnowIsatdownbyherbedsidetolistentothegraciouswordswhichproceededfromhermouth,andcouldnotbutsenduptheferventaspiration,"Oletmediethedeathoftherighteous,andletmylastendbelikehers!"(Num23:10)Then I knew that therewas onewhohad conquered death, andhimwhohasthepowerofdeath;forSatan,tothelastmoment,wasnotpermittedtomolesther.

Noargumentshaveeversopowerfullyoperatedonmymind,toconvincemeof the reality andpower of experimental religion, aswitnessing thelast exercises of some of God's children. Some of these scenes, thoughlongpast,haveleftanindelibleimpressiononmymemory;andIhopeabeneficialimpressiononmyheart.

Another lady I had often observed passing along her way—humble,gentle, silent—evidently not seeking to be conspicuous, but rather toremain unnoticed and unknown. She had a few chosen female friendswithwhomshefreelycommunicated,forherheartwasaffectionateandher disposition sociable. To these she poured out her inmost soul andreceivedfromthemasimilarreturn.Shewascrushedunderanhabitualfeelingofdomesticaffliction—butnotofthatkindwhichfreelyuttersits

complaintsandengagesthesympathyofmany.Hersorrowsweresuchasherdelicacyoffeelingdidnotpermithereventoalludeto.Theconductofan imprudent fatherweighedheavily onher spirits—but towardshim—and her mother being dead, she kept his house—she was assiduouslyrespectful; and while he made himself the laughing stock of hisacquaintances,sheendeavoredtomakehishomecomfortable.ButoftenIthoughtthatherlivelysensibilitytotheridiculeandreproacheswhichfell upon him would be an injury to her delicate constitution; and themoreso,because thiswasa subjectonwhichshewouldnotconverse—notevenwiththeintimate,confidentialfriendsbeforementioned.Itwasevidentthatherhealthwasslowlygivingway,andthatthediseasewhichcarries off nearly one half of the adults in this land was secretlyconsuming her vitals. But she never complained, and seemed rather tobecomemorecheerfulashereyebecamemorebrilliantandhercheeksmore ashen. She was, for a long time after this, seen occupying herhumbleretiredplaceinthehouseofGod,andstillwentheraccustomedrounds among her poor and sick neighbors, while doing everything torender home comfortable to her restless, unhappy parent. At length,however,herstrengthfailed,andshewasobligedtoconfineherselftothehouse,andbeforelongtoherbed.Beinginformedofthis,asherpastor,Ivisitedher.

Hithertoherextrememodestyandretiredhabitshadpreventedmefromhaving much personal acquaintance with this excellent woman. I wasaccompaniedtothehousebyoneofherintimatefriends.Thehousewasacottage, andall its furnitureofhomemanufacture;butupon thewholethere was impressed a neatness and order, which indicated a superiortasteinherwhohadlonghadthesolemanagement.Ididnotknowbutthat fromherhabitualreserveandsilenceshewouldbeembarrassedinher feelings and reserved in her communications—but I was happilydisappointed. She receivedmewith an affectionate smile and a cordialshake of the hand, and said that shewas pleased that I had thought itworthmywhiletocomeandseeapoordyingwoman.Notmanyminuteswere spent in compliments or general remarks; she entered freely andmost intelligently into a narrative of her religious exercises which hadcommencedatanearlyperiodofherlife,andexpatiatedinthesweetestmanner on the divine excellencies of the Savior, not as one who was

speakingwhatshehadlearnedfromothers,orfromthemereexertionofherownintellect—butasonewhofeltinthehearteverywordwhichsheuttered.Therewasagentleness,asuavity,andameekhumilityexpressedineverytoneofhervoice,andthesamewasdepictedoneverylineamentof her countenance. Though, when in health, she was never reckonedbeautiful,yettherewasnowinhercountenance,animatedwithhopeandlove and pious joy—or rather peace—a beauty of countenance which Inever saw equaled. It was what may without impropriety be calledspiritualbeauty.IfoundwhatIhadnotknownbefore,thathermindhadbeenhighlycultivatedbyreading.Thiswasmanifestinthepropriety,andindeedImaysay,eleganceofherlanguage.Notthatsheaimedatsayingfinethings.Suchanideaneverenteredherhumblemind;butpossessing,naturally, a good understanding which she had carefully improved byreading, especially the best Christian authors, and being now animatedwithaflowofpiousaffectionwhichseemednevertoebb,allthesethingsgave her language a fluency, a glow, and a vividness, which was trulyremarkable.IhaveoftenregrettedthatIdidnotputdownatthetimehermost striking expressions—but the mere words could convey no morethantheshadowofsuchascene.

It has often been remarked that the speeches of great orators, whenwritten and read, have scarcely a resemblance to the same speechesdeliveredwithall thepathos, thegrace, and the varied intonations andgesturesoftheorator.Thesamemaymoretrulybesaidofthesayingsofthe dying Christian; we may catch the very words—but the spirit, thesacredandsolemntones,freefromallaffectation,theheavenlyserenityof countenance, and the countless methods of manifesting the piousaffectionsoftheheart,nevercanbepreserved,nordistinctlyconveyedbywords to others. The mind of this young lady possessed a uniformserenity, undisturbed with fears, doubts, or cares. Everything seemedrighttohersubmissive temper. Itwasenough thatherheavenlyFatherappointed it to be so. For many weeks she lay in this state of perfecttranquility,asitwereinthesuburbsofheaven,andIbelievenooneeverheardacomplaintfromherlips.Eventhatgriefwhichhadpreyedonherhealth,whenshewasabletogoabout,hadnowceasedtocauseherpain.Hers was, inmy apprehension, the nearest approximation to completehappiness which I ever saw upon earth; yet there was no violence of

feeling, no agitation, no rapture. It was that kind of happiness which,fromitsgentlenessandcalmness,iscapableofcontinuance.

AsitwasherrequestthatIshouldvisitheroften,Ididsoasfrequentlyasthedistanceofmyresidenceandmyotheravocationswouldpermit;not,asIoftensaid,withanyexpectationofcommunicatinganygoodtoher—butofreceivingspiritualbenefitfromherheavenlyconversation.O!howoftendidIwishthattheboldestinfidels—andtheywererampantatthattime—couldhavebeen introduced into the chamberof thisdying saint.Often,especiallyafterwitnessingthisscene,Iendeavoredtodescribetosuchasattendedpreaching,thepoweroftruereligiontosustainthesoulin the lastearthlyconflict;but theywere incredulousas to the facts, orascribedthemtosomestrangeenthusiasmwhichbuoyedupthesoul inan unusual manner. But here there was no enthusiasm—nothingapproachingtowhatmaybecalledaheatedimagination.Allwassober—allwasserene—allwasgentle—allwasrational.And,althoughforty-fiveyearshavepassedsincethisscenewaswitnessed,theimpressiononmymind is distinct and vivid. The indescribable countenance, calm butanimated,palewithdiseasebut lightedupwithanunearthly smile; thesweet and affectionate tones of voice; the patient, submissive, cheerful,grateful temper—are all rememberedwith a vividness and permanencewithwhich I remember nothing of recent occurrence.When I think ofsuchscenes,Ihaveoftenthoughtandsaid,"If thisbedelusion, thenletmysoulforeverremainundersuchdelusion!"

IftheforegoingwasasampleofthedeathbedexercisesofallChristians,thenwould I say that their lastdaysare theirbestdays,and thedayofdeath happier than the day of birth. This, however, is far frombeing atrueviewofthegeneralfact.Itisaselectcase—oneofathousand—uponthewholethehappiestdeathIeverwitnessed.

I have, indeed, seen dying people agitated with a kind of deliriousrapture, inwhich the imagination has been so excited, that the personlookedandspokeasiftheobjectsofanotherworldwereactuallypresenttotheview.Insuchcasethenervoussystemlosesitstone,andwhenthegeneral feelings are pious and the thoughts directed heavenward, thewhole system is thrilled with an indescribable emotion. We have anumberofrecordeddeath-sceneswhichpartakeofthischaracter,andare

greatlyadmiredandextolledby the injudiciousand fanatical.Scenesofthiskindarefrequentlytheeffectofdisease,andsometimesofmedicineoperatingon the idiosyncrasy of particular people. Suchpeoplemaybepious—but theextraordinary exhilarationandecstasyofwhich theyarethe subjects ought not to be ascribed to supernatural influence—but tophysicalcauses.Betweensuchexperiencesandthecasedescribedabove,thereisnomoreresemblancethanbetweenablazingmeteorwhichsoonburnsitselfout,andthesteady,warmingbeamsofthespringsun.

I once witnessed an extraordinary scene of this kind in a sceptic,whoneglectedreligionandscoffedatitsprofessorsuntilverynearthecloseoflife.He then seemed tobeagitatedandexhilaratedwith religious ideasandfeelings,leadinghimtoprofesshisfaithinChrist,andtorejoiceandexult in the assurance of salvation—and all this without any previousconviction of sin, and unmingled at the time with deep penitentialfeelings.Well,whymightitnothavebeenaninstanceofsovereigngrace,likethatofthethiefonthecross?Itispossible.

As in life, that pietywhich is founded on knowledge, and inwhich thefaculties of the mind continue to be well balanced and the judgmentsound, isbyfarthe leastsuspicious;sothosedeathbedexercises,whichare of a similar character, aremuch to bepreferred to thosewhich areflighty,andinwhichreasonseemstoregulatethehelmnolonger;butanexcited and irregular imagination assumes the government of theman.Accordingtothisrule,someglowingnarrativesofdeath-sceneswillbesetaside,as,ifnotspurious—yetnotdeservingtobeadmiredandcelebratedastheyoftenare.

RemarksonDeathbedExercises

Thecasesofreligiousexperience,atthecloseoflife,furnishmuchreasonforencouragementandhopetotherealChristian.Welearnfromthem,thatdeath,howeverterribletonature,maybecompletelydivestedof its

terrors;thattheChristianreligion,whenithasbeencordiallyembraced,haspowertosustainthesoulinthelastconflict;thatthesuppliesofgracemaybesorichandabundant,thatthebedofdeathmaybethehappiestsituation which the child of God ever occupied, and his last hours themostcomfortableofhiswhole life; that it ispossible forsuchafloodofdivineconsolationtobepouredintothesoul,thatthepainsofthebodyarescarcelyfelt;bywhichwemayunderstandhowitwasthatthemartyrscouldrejoiceinthemidstofflames,andontherack.Welearn,also,thattheseblessedcommunicationsofthejoyoftheHolySpiritareconveyedtothesoulthroughthepromisesofGod;andthatallthatisnecessarytofillitwiththesedivineconsolationsisafirmandlivelyfaith.

There is, in all these ecstatic and triumphant feelings, nothingmiraculous; nothingdifferent from the commonmodeofGod's dealingwithHis people, except in the degree. The things of eternity aremoreclearly apprehended; confidence in the promises is more unshaken;submissiontothewillofGodismoreunreserved,andgratitudeforHisgoodnessmorefervent.

Another thing suggested by such happy deathbed exercises is that thedying saint never entertained a more humble sense of his ownunworthiness thanduring thisseasonof theanticipationof the joysofheaven.Theseexperiences,therefore,furnishstrongevidenceofthetruthofthedoctrinesofgrace;indeed,freegraceisthepredominantthemeinthemindsofthesehighlyfavoredservantsofGod.Itisalsohighlyworthyof ourmarked attention, that the Lord Jesus Christ is precious to thedyingbeliever inproportionasHisconsolationsabound.Heattributesall thathe enjoys, orhopes for, to thisblessedRedeemer.AndHewholovedhim,anddiedforhim,ismostfaithfultoHisgraciouspromisesatthis trying moment. Now, when heart and flesh fail, He will be thestrength of their hearts.Now,He enables them to saywith confidence,"ThoughIwalkthroughthevalleyoftheshadowofdeath,Iwillfearnoevil, foryouarewithme;yourrodandstaff comfortme." (Psalm23:4)Death is, indeed, a formidable enemywhenarmedwithhis envenomedsting;butwhenthisstingisextracted,deathisharmless;deathcomesasa friend to release us from a body of sin andmisery. "Thestingofdeathissin,andthestrengthofsinisthelaw";(1Cor15:56)but

when the law has received a full satisfaction, and all sin is pardonedthrough the blood of Christ, the sting exists no longer. There is nocondemnationtothosewhoareinChristJesus."It isGodwhojustifies,whoishethatcondemns?ItisChristwhodied;yes,ratherwhoisrisenagain." (Rom8:33-34) "Precious in the sight ofGod is thedeath of hissaints." (Psalm 116:15)Themeek shall sing even on a dying bed.Here,often, the timid grow bold; the feeble strong. Here doubts and fearswhichharassedthewearypilgrimall the journey througharedismissedforever; and that joyful assurance is realized, which had long beenardentlydesiredandhopedfor.

Whereelse—butamongrealChristians,dowewitnesssuchhappyscenesat the near approach of death? Can the infidel point to any of hisassociateswhocouldthusexultintheprospectofdeath?Canthemanoftheworldexhibitanythinglikethis?Alas!theyaredrivenawayfromallthey love: theymaydie stupidly; theymaybeunder an awful, blindingdelusion; but the positive joys of the believer, they cannot experience.Now,aswemustalldie,and thatsoon—oughtwenot to takeallpains,and use all possible diligence, to be ready to die the death of therighteous? When that solemn hour shall arrive, worldly honors andworldlypossessionswillbenothingtous.Royalsceptersandcrownsandtreasures will be utterly unavailing. But the humble believer, howeverrackedwithpainofbody, issafe in thehandsofakindRedeemer,whohavingHimselfexperiencedthepangsofdeath,knowshowtosympathizewithandsupportHisbeloveddiscipleswhen theyarecalled to this lasttrial. He will not then forsake those whom He has supported throughtheirwholepilgrimage.Hiseverlastingarmsofloveandfaithfulnesswillbeplacedunderneath them,andHewillbear themasoneagles'wings.Truly, then, for them to die is gain! They rest from their labors andexchangedarkness,sinandsorrow, forperfect light,perfectpurity,andperfectfelicity.Liftupyourheads,then,youservantsofGod,forthedayofyourredemptiondrawsnear.Thenightisfarspent,thedayisathand.With some of us, itmust be near the dawn. The darknesswill soon bepastforever.LetusthenrejoiceinthehopeofthegloryofGod,andwaituntil our salvation comes. Now is our salvation nearer than when webelieved.

But,itmaybeasked,doallrealChristiansdieinsuchjoyandtriumphasthose whose experience has been related? No; this is not pretended.Some,nodoubt,dieunderacloud,andgooutoftheworldindistressingdoubt respecting their eternal destiny. It is to guard against such anevent, that we would exhort all professors of religion, and includeourselvesinthenumber,tobeginintimetomakepreparationfordeath.Dearbrethren,letuslookwelltothefoundationofourhope;wecannotbestowtoomuchpainsanddiligenceinmakingourcallingandelectionsure. We shall never regret, on a deathbed, that we were too muchconcerned to secure the salvation of our souls; or, that we were toocareful inmakingpreparation for anotherworld.Let us remember thatour time on earth is short, and that whatever is done must be donequickly.Therewillbenoopportunityofcomingbacktorectifywhathasbeendoneamiss,ortosupplywhatislacking."Nowistheacceptedtime,now is the day of salvation." (2 Cor 6:2) Let us work while it is day,knowingthatthedarknightcomeswhennomancanwork.Letusthenawake to righteousness. Let us watch and be sober. Let us put on thearmoroflight,andespeciallyletusseetoit,thatwehaveontheweddinggarment; elsewe shallnever findadmittance to themarriage-supperoftheLamb.TheonlyrobewhichcanbearthescrutinizinginspectionoftheKing, is theperfectandspotlessrobeofChrist's imputedrighteousness.ThiswillrenderusacceptableintheBeloved.Withthis,wemustputonthe robe of inherent righteousness; for "withoutholiness, noman shallsee the Lord"; (Heb 12:14) and these two, though distinct, are neverseparated.Only,thelatterisneverperfectuntilwecometotheendofthecourse.

Thissingleconsiderationshouldreconcileus to the thoughtsofdeath—thatthenweshallbefreedfromallsin.Ohowblessedisthatstate,whereweshallseenomoredarklythroughaglass—butfacetoface;whereweshallknownomoreinpart—butasweareknown!(1Cor13:12)ObrightanddelightfulvisionofthegloryofGodinthefaceofJesusChrist!Surelythisisworthdyingfor.

Butitmaybeasked,Istherenotevidenceoftoomuchexcitementintheexperiences which have been narrated? May not a part at least of theelevated and exhilarated feelings be the effect of delirium? In answer I

wouldsay,thatthismaybeadmittedtohavesomeeffectinincreasingthedegreeof excitement;but itnever canaccount for thebright views andunspeakable joyswhich someexperience.And the truth is,wearepoorjudgesofthedegreeofelevatedexcitementwhichthesenseofGod'slovewillproduce.

Itmustbeconfessed,thatwhilewemayadmireandbreatheaftersuchanelevated and triumphant state of mind, yet we cannot so readilysympathizewithsuchhighemotions,aswithamorecalmanddeliberateframeofspirit.Indeed,itishereasinhealth;whenweseepeoplemuchexcitedinregardtoreligion,oranythingelse,wedonotplacesuchentireconfidence in what they utter, as when the same people calmly andsoberly express their sentiments. The reason is, that in all greatexcitements, the imagination and feelings predominate over thejudgment.Experienceteachesthatinallsuchcasesthereisatendencytoexaggeration, and to the use of strong expressions; and it cannot bedoubted that, in some cases, the religious exultation experienced issomewhatdelirious.Thenervous system loses its control, andalthoughitsagitationsareviolent,theyaresomewhatirregularandexcessive,soastoproduceanirrepressiblethrillingthroughthesoul.

It is notwonderful, thatwhile themysterious connection between soulandbodyiscomingtoanend,thereshouldbeintheemotionssomethingnew,andinthelooks,tones,andgestures,somethingoutofthecommonway.Thisdoesnotalterorvitiatethenatureofthepiousexercisesofthesoul, though itmaymodify them, and give them a peculiar aspect andexpression. If anypersonchooses to suppose that, in someof thecasesspecified,while faithwas triumphant and hope full of assurance, theremightbesuperaddedanexhilarationarisingoutof thepeculiarstateofthebody,hewillnothavemeobjecting.Thelastexercisesofthatusefulanddevotedman,JeremiahEvarts,wereveryremarkableforthedegreeof powerful excitement manifested; and the more remarkable, becausehismindwashighlyintellectual,andverylittlesubjecttoexcitement,incommon.Stillitwaswellknowntothoseintimatewithhim,thatwhenhewasaroused,hisfeelingswereverystrong.

Often, officious friends and physicians are extremely averse to haveanythingsaidonthesubjectofreligiontothesick,lestitshoulddisturb

theirminds,andsoincreasetheviolenceofthedisease.Iwouldnot,itistrue, admit every loquacious oldman orwoman into the chamber of afrienddangerouslyill—butadiscreetandpiouscounselorisofgreatvalueat such a time. If the patient is hopefully pious, none can doubt theproprietyandcomfortofaidingsuchbyholding forth to theirview, therichpromisesofafaithfulGod.Butevenwhenthecharacterofthesickisdifferent,itoftengivesrelieftohaveanopportunityofconversationwitha pious friend or minister. Anxious feelings, pent up in the soul andfinding no vent, are farmore injurious than a free expression of them;andifthepersonisindangerofdeath,willyou,canyou,beguiltyofthecrueltyofdebarringhimfromtheonlyopportunityofsalvationwhichhemayeverhave?Ifyoudo,hisbloodwillbefoundonyourhands.Toshowhowerroneoustheopinionis,thatreligiousconversationtendstoinjurethe sick person by increasing his disease, I will relate a fact which fellundermyownobservation.

Ayounggentlemanof fortuneand liberal educationhadbeen for somemonths thinking seriously about his soul's salvation; but the work hadnot come toanymaturity,whenbymaking toogreatanexertionofhisbodily strength, he ruptured a large blood vessel in the lungs, andwasbroughttodeath'sdoor;notbeingabletospeakabovealowwhisper.Ashehadbeenapupilofmine,Iwaspermittedtoseehim.WhenIinquiredas to the state of his mind, he whispered in my ear that he wasoverwhelmedwith themost awful darkness and terror—not one ray oflightdawneduponhismiserablesoul.Iprayedwithhimandpresentedtohim a few Gospel invitations and promises, and left him, never againexpectingtoseehimalive.NextdaywhenIcalled,thephysician,comingout of his room, informedme that while theywerewaiting for his lastbreath,afavorablechangeseemedunexpectedlytohavetakenplace,andthathehadrevivedalittle.WhenIapproachedhisbed,helookedjoyfullyinmyface,pressedmyhand,andsaid,"All iswell—Ihavefoundpeace.Thismorning,aboutthedawn,IhadthemostdelightfulviewofChrist,andofHisabilityandwillingnesstosaveme."Anduponinquiry,Ifoundthat thatwas themomentwhen the favorable change took place in hissymptoms. Faith and joy accomplished what no medicine could, andactedasarevivingcordialtohisdyingbody.Hesofarrecoveredastoliveanumberofyearsafterwards,thoughhislungswereneversound,andhis

consistent walk and piety attested the reality of his change. He soonjoined himself to the communion of the church, and died in hercommunion.

WhilespendingasummerinGermantown,nearPhiladelphia,IwassentfortovisitayoungmanwhomIhadoftenseen.Hedidnotbelongtomycharge—buttwopiousladieswhodid,werehisfriends,andhadcomeoutof the city to nurse him.Hehad a hemorrhage of the lungs,which leftlittleroomtohopeforrecovery.Ashewasamildandmoralman,Ididnotknowbut thathemightbeaprofessorof religion;butuponaskinghimaquestionrespectinghishope,hefranklytoldmethathehadbeenskepticalformanyyears,andhadnobeliefthattheGospelwasdivine.Ineverfeltmoreata loss.Themanwastooweaktoattendtoargument,andifIcouldbyreasoningconvincehimofhiserror, itwouldnotbeasavingfaith,andhemustdiebeforethisprocesscouldbegonethrough.Ifound that his infidelity afforded him no comfort in a dying hour, andthathewishedhecouldbelieveinChrist.ItoccurredtomethattheWordofGodcontainedlightandenergyinitself,andthatifhecouldnotattendto the external evidences, the beams of truth might shine in upon hissoul, and thus generate a saving faith by the efficient aid of the Spirit.Afterpointingouttheprobablesourcesofhisscepticism,IrequestedtheladieswhowereattendingonhimtoreadcertainportionsoftheGospeltohim,ashecouldbearit—forhewasverysick.Thiswasdone;andnextday, when I came to see him, he declared that his doubts were allscattered,andthathehadhopeinChrist.Afterwards,hewasneverabletoconverse;butasfarasisknownhediedinhope.

I never saw anyone approach death so deliberately and composedly, asthelateRobertRay,pastorofthechurchofFreehold,inNewJersey.HehadspentawinteratSt.Augustine,withthehopeofrestoringhishealth—but came home more diseased than before he went. His lungs weredeeplyaffected,andheforesawthathisendwasapproaching.Butaslongashewasabletospeak,hecausedhimselftobecarriedtothechurchandtobeassistedintothepulpit,wherehewouldpreachandexhortuntilhisbreath failed, when he would pant as if about to die, and then beconveyed home as he came. This was done not once or twice—but formanyweeks;forhesaid,ashemustdie,hemightaswelldiepreaching.

Hefeltastrongdesiretobethemeansofsavingthepeoplecommittedtohis charge, and he hoped that a voice of affectionatewarning from thegravemighthave theeffect of awakening someof them.Ashe sufferedbut little acute pain, he appeared, until his dying day, as calm andcheerfulasamanlongabsentfromhomewould,whenthetimecametoreturn tohis friends.Heconversedas familiarly and composedly abouthisapproachingchange,asiftherewasnothingformidableinit.Indeed,it had no terrors for him. Even when death was upon him, havingobservedsomeofhisneighborscomingin,hesaid,"Well,youhavecometo see your pastor die." He then remarked that his feelings were verypeculiar, such as he had never experienced before; and without anyperturbationofmindorbodilyagony,hegentlyfellasleep.

Iwish toremark, that inallmy life IhaveknownfewpeoplewholivedlikeChristianswhen inhealth,whodidnot, in theirapproach todeath,manifest as much hope and fortitude in that trying hour, as couldreasonablyhavebeenexpectedfromthecharacteroftheirpiety.Inmanycases,as Ihavebeforestated, thecomfortandassuranceof sometimidanddespondingbelievershaverisenfarabovewhatanyof their friendsdaredtohope.Ingeneral theresultofmyobservationis, thatthepiousfinddeathlessterribleontheirnearapproachtotheevent,thanwhenitwas viewed at a distance. Some people have naturally a much greaterdreadofdeaththanothers,thoughtheirpietymaybemorelively.

Thedifferencebetween thecomfortsofdyingsaintsmaybeattributed,first, to divine sovereignty, which distributes grace and consolation asseems good unto Him; secondly, to bodily temperament, some peoplebeing more fearful than others, and more prone to suspect their ownsincerity; and thirdly, to thenatureof thediseasebywhich thebody isbroughtdowntothegrave.Itisthetendencyofsomediseases,whiletheydo not disturb the intellect, to exhilarate the spirits and enliven theimagination;whileadistressingdepressionorperturbation is theeffectofothers; tosaynothingof thedifferentdegreesofpainexperiencedbydifferent people; and we know that some diseases have a deplorablestupefying effect. A fourth and frequent cause of difference in theexercises of dying people is produced by the medicine which isadministered.Whenphysicianscandonothingtocure,theythinkitright

to lull theirpatientsbyopiates,orexcite thembyalcohol. Ihave,whensick,beenmoreafraidofnothingthantheseintoxicatingandstupefying,orevenexhilaratingdrugs.Oletnoartificialmeansbeeverusedwithme,inthatdreadhour,tointerruptsoberanddeliberatereflection!

Mr.Wilsonwithgreatproprietyremarks,"It is thetenorof the life,notthat of the few suffering andmorbid sceneswhich precede dissolution,whichfixesthecharacter.WearenotauthorizedfromScripturetoplaceanydependenceonthelastperiodsofsinkingnature,throughwhichtheChristian may be called to pass to his eternal reward. But though noimportance is to be attached to these hours of faintingmortality, withreferencetotheacceptanceandfinaltriumphofthedyingChristian,yet,where it pleases God to afford one of His departing servants, such ameasure of faith and self-possession, as to close a holy and mostconsistent lifewitha testimonywhich sealed, amidst thepainsof acutedisease and in the most impressive manner, all his doctrines andinstructionsduringhispreceding years,we are called on, as I think, torecordwithgratitudethedivinebenefit,and touse itwithhumility, fortheconfirmationofourownfaithandjoy."

PreparationforDeath

—Thestateofthesoulafterdeath

Sinceallmenareappointedtodie,thereisnosubjectintheworldwhichought to bemore interesting to all men.Whatever other evils we mayescape,"inthiswarthereisnodischarge".Deathisasceneofwhichwecan have no previous experience, and therefore, it is prudent to learnwhatwecanfromtheexperienceofthosewhohavegonebeforeus.

Deathisanimportantandansolemnscene,andshouldthereforeoccupymanyofourthoughts.Ifduepreparationhasbeenneglectedin lifeandhealth—thereissmallprobabilitythatitwillbemadeonadyingbed.IfI

hadsetdownallthatIhavewitnessedandreadofthedyingexercisesofunconvertedsinners,itwouldhavepresentedanappallingobjectforourcontemplation.Such sceneshaveoftenbeen exhibited inprint, and arenotwithouttheiruse—butsuchnarrativesdidnotfallinwiththescopeofthese essays.But however insipid, or evendisgusting these accounts ofthedyingexercisesofbelieversmaybetosomereaders,thereisaclass,andalargeonetoo,whowilltakeadeepinterestinthesethings,becausetheyarenowwaitinguntil theirchangecomes,andare lookingforwardwith intense interest to that inevitable event of which we have beenwriting so much. These are the people whom the author has hadprincipallyinview,inselectingtheseexperiencesofdepartingsaints;andasthehopesandcomfortsofthechildrenofGodinlifeareveryvarious,sohehasendeavored toshowthata likevariety is found in theirviewsandexercisesatthetimeoftheirdepartureoutoftheworld.

Thewriterconfessesalsothat,indwellingsolongonthissubject,hehadsome regard to his own edification and preparation for death. As heknowsfrominfallibleevidencethathewillsoonberequiredtoputoffthistabernacle, and to emigrate from this lowerworld, hewas solicitous toacquireasmuch informationashewasable from thosewhohavegonebefore, what were the difficulties, sufferings, and encouragements ofpilgrims inthis laststageof their journey.And,however itmaybewithothers, he has derived instruction and encouragement from thecontemplation of such scenes as are here described. It appears to himsupremely reasonable, that during the short timewhich remains of hislife, he should be chiefly concerned in the meditation of the things ofanotherworld,andinmakingactualpreparationforhisowndeparture.He once supposed that the near approach of death would of itself besufficienttoarousethemind,andimpressuponittherealityandsolemnimportance of eternal things; but he finds by sad experience, thathowever his judgment is convinced of the certainty of death and itsconsequences,nothingwillbringthesethingstobearontheheartbuttheilluminationof theHolySpirit.Hewishes, therefore, to engage in suchreading, meditation, and writing, as may have a tendency to fix histhoughtsonthesolemnscenebeforehim,whenhemustclosehiseyesonthe lightof thisworld, andbidadieu toallhis friendsandobjectswithwhichhehasbeenconversanthere.

Heisnotofopinion,however,thatthebestwaytomakepreparationfordeathistositdownandporeovertheconditionofourownsouls,ortoconfineour exertions to those thingswhich aredirectly connectedwithourown salvation.Weare kepthere todoourMaster'swork, and thatrelatestoothersaswellasourselves.Wehaveastewardshipofwhichwemust give an account; and the faithful andwise steward is careful anddiligent indispensing toothers theblessings committed tohim.This isespecially the case in regard to ministers of the Gospel. We have aresponsible office, and our account before the tribunal of Jesus Christmustbesolemnandsincere;and itwillnotdo torelinquish theproperworkofourcalling,upon thepretextof seekingourownsalvation.Ourown seekingwill be entirely unavailingwithout the aid and blessing ofGod, and this wemay expect most confidently when we are diligentlyengagedindoingHiswork,whichisalwaysthedutiesofourstationandcalling.Activedutymustbeperformedaslongaswehavestrengthforthework; and like the Levites, we must attend around the tabernacle andaltar, when we are too old for more laborious services. Many of thefaithfulservantsofGodhaveexpressedastrongdesirenottooutlivetheirusefulness;andsomehavewishedthattheirdeparturemightoccurintheveryactofpreaching.ThesethingswemaybetterleavetothewisdomofGod,whodirectsallthecircumstancesofthedeathofHispeople,aswellasoftheirlives.Evenwhen,byreasonofbodilyinfirmities,theservantsofGodareobliged todesist frompublic labors, theydonot cease fromserving their Master; their lives are not useless. God is as muchhonoredbypatientsubmissionandcheerfulresignation—asbyzealous public exertion; and the greatest and most effectual workwhichcanbeperformedbyanyonearth,theycanperform—Imeantheoffering of prayers and intercessions, day and night, at the throne ofgrace.

Letnot the infirmandaged say that they cannowdonothing forGod.They candomuch;and foranything they can tell,more than they everdidinthedaysoftheirvigor.Itisabeautifulsighttoseemenladenwithgospelfruit,eveninoldage.Suchfruitsaregenerallymorematurethanthose of earlier days; and the aged saint often enjoys a tranquility andreposeofspirit,whichisalmostpeculiartothatage.David,orwhoeveristhe author of Psalm 71, praysmost earnestly a prayerwhich should be

daily on the lips of the aged: "Cast me not off in the time of old age;forsakemenotwhenmy strength fails." (Psalm71:9)And again: "NowalsowhenIamoldandgrey-headed,forsakemenot,untilIhaveshowedyourstrengthtothisgeneration,andyourpowertoallthataretocome."(Psalm 71:18) Let the aged then tell to those that come after them, theworksofdivine gracewhich theyhavewitnessedorwhich their fathershavetoldthem.Letthembeactiveaslongastheycan,andwhenbodilystrength fails, let them wield the pen; or if unable to write for theedificationofthechurch,letthemexhibitconsistentandshiningexampleof the Christian temper—in kindness and good will to all—inuncomplaining patience—in contented poverty—in cheerful submissionto painful providences—and in mute resignation to the loss of theirdearest friends. And when death comes, let them not be afraid ordismayed; then will be the time to honor God by implicitly andconfidently trusting inHis promises. Let them "against hopebelieve inhope".(Rom4:18)Itisbyfaiththatthelastenemymustbeconquered.

Hewhobelievesshallnotbeconfounded, in this tryinghour.ThegreatShepherdwillnotforsakeHisredeemedflock,forwhomHehasshedHisblood; and though the adversary may rage and violently assault dyingsaints, he shall not overcome them. Each one of them may say withhumbleconfidence:"ThoughIwalkthroughthevalleyof theshadowofdeath,Iwillfearnoevil,foryouarewithme,yourrodandyourstafftheycomfortme."(Psalm23:4)

Letusnotdesire tomakeaparadeandostentatiousdisplayon adyingbed. Death has been called the honest hour—but hypocrisy may bepracticedevenonadyingbed.Althoughthiseventoftenrevealssecrets,and brings deceived souls to a conviction of the sandy foundation onwhichtheyhavebuilttheirhopes—yetsomekeeponthemasktothelastmoment. More, however, suppress the expression of their fears anddistressofmind.Somuchissaidoftenaboutthemannerinwhichpeoplemeet death, that some goodmen havewished and requested to be leftvery much alone: they have feared lest they should be tempted tovainglory, even on a dying bed; or they have feared lest their courageshouldfail theminthe laststruggle,andtheyshould, throughpainandimbecility of mind, be left to bring dishonor on their profession. The

excellentandevangelicalSimeonofCambridgeseemstohavebeenundertheinfluenceofafeelingofthiskind.ButthebestandsafestwayissubmissivelytocommitallthecircumstancesofourdeathuntoGod.

Wehavenoconceptionof thesoul—butasathinking,activebeing.Thebody is merely an organ, or instrument by which the soul acts whileconnected with it; indeed, it cannot be demonstrated that the soulperformsallitsactsherebytheuseofthisorgan.Butwhetherornotisoflittleconsequence.Weknowthatactivitybelongstothesoul,nottothebody;anditwouldbeastrangeconclusion,thatthatwhichisessentiallyactive should cease to act, because it had been deprived of one set oforgans. The only legitimate inference is that, when separated from thebody,themodeofactionisdifferentfromwhatitwasbefore.Aswelearnthevariousoperationsof thesoulonlybyexperience, it isplainthatwecannotfullyunderstandorexplaintheprecisemodeofitsactionafteritisseparatedfromthebody.Paulteachesusthatthesoulmayexistandhaveconscious exercises of a very exalted kind; for he says, speaking of hisrapture intoheaven, "Whether in thebodyoroutof thebody, I cannottell." (2Cor 12:2-3)Now, if the soul couldnotactwithout thebody,hecouldhavetoldcertainlythathewas inthebody,whenhewitnessedinthethirdheaventhingswhichitisnotlawfulforamantoutter.ButthistruthistaughtmoreclearlyanddirectlybyChristHimself,whenHesaidto the penitent thief on the cross, "This day shall you be with me inparadise."(Luke23:43)Thistestimonyisof itselfabundantlysufficient,andthereisnoevasionofitsforce—butbyaninterpretationsofrigidandfarfetched,thatitonlyservestobetraytheweaknessofthecausewhichitisbroughttosupport.

Paul in another passage, speaks clearly and explicitly on this point:"Thereforewe are always confident andknow that as long aswe are athomeinthebodyweareawayfromtheLord.Weareconfident,Isay,andwouldprefer tobeaway from thebodyandathomewith theLord." (2Cor 5:6,8) In the previous context the apostle intimates that when theclaytabernacle is dissolved, the soulwill not be found naked—but thatthere will be another house ready to receive it; so that it will not beunclothed—butclothed."Nowweknowthatiftheearthlytentwelivein

isdestroyed,wehaveabuilding fromGod,aneternalhouse inheaven,not built by human hands.Meanwhilewe groan, longing to be clothedwithourheavenlydwelling,becausewhenweareclothed,wewillnotbefoundnaked.Forwhileweare inthistent,wegroanandareburdened,because we do not wish to be unclothed but to be clothed with ourheavenlydwelling,sothatwhatismortalmaybeswallowedupbylife."(2Cor5:1-4)

Itwouldseem,then,thatthesoulisneverwithoutasuitabledwelling;itwillnotbeunclothed;itonlypassesfromonehousetoanother—fromanearthlytoaheavenlyhabitation.Butwhatthiscelestialclothingwillbe,ofcourse, we cannot now tell. When Stephen was dying, he cried, "LordJesus,receivemyspirit."(Acts7:59)TheLordJesusiseverywherenearto His saints; and as He watches over His sheep during their wholepassage through thewilderness, soHe is especially near to themwhenthey come to the "valley of the shadow of death" (Psalm 23:4), so thatthey may then sing with the sweet psalmist of Israel, "Though I walkthroughthevalleyoftheshadowofdeath,Iwillfearnoevil;foryouarewithme;yourrodandyourstaff,theycomfortme."ButasJesustheLordhasHisresidenceinheaven,whereHeoccupiesaplaceonthethroneofGod, at the right hand of the Father, and is surrounded by aninnumerablearmyofangelsreadytoexecuteallHiscommandments;soHecommissionsmessengerstoattendatthedyingbedofbelievers,andreceivethespiritsofthejustandconductthemtoHispresence.

It is evident that the departing soul will need a guide and convoy, forutterlyignorantofthegloriousworldintowhichithasentered,itwouldnot know which way to direct its course, or where to find its allottedmansion.Forheaven is awidedomain.Thehouseof theFather ofourLordJesusChristhasmanydwellingplaces,andeveryredeemedsoulhasprovidedforitanappropriateresidence,forChristsays,"Igotoprepareaplaceforyou."(John14:2)Andthatguardianangelsaresenttoperformthesekindofficesfordepartedsaints,wearenotlefttoconjecture,forweread that as soon as Lazarus died, he "was carried by the angels intoAbraham'sbosom". (Luke 16:22)There isno reason for supposing thattheprivilegenowconferredonthebeggarwaspeculiartohim;everysaintneedstheguidanceandguardianshipofangelsaswellasLazarus;andwe

mayconclude,therefore,thatangelswillattendoneverydepartingsaint.

Althoughwecannotnowunderstandhowthesoulwillact inthefutureworld, when divested of the body of clay, we cannot doubt that itsconsciousness of its identity will go with it. The memory of the past,insteadofbeingobliterated,willinallprobabilitybemuchmoreperfectthanwhilethepersonliveduponearth.Itisbynomeansincredible,thatmemory, inthefutureworld,willpresenttomeneverythingwhichtheyhaveeverknown,andeverytransactioninwhichtheywereeverengaged.Thesusceptibilityofjoyfulemotionswillalsoaccompanythesoulintotheinvisibleworld;andoneofthefirstfeelingsofthedepartedsaintwillbealivelysenseofcompletedeliverancefromallevil,naturalandmoral.Thepains of deathwill be the last pangs ever experienced.When these areover, the soul will enjoy the feelings of complete salvation from everydistress.Whatanewanddelightfulsensationwillitbe,tofeelsafefromeveryfuturedanger,aswellassavedfromallpasttrouble.

But the most important change experienced at this time will be theperfectpurificationof thesoul fromsin.Thesoul,heretoforestrugglingwithinbredcorruptionwhichdampeditsardor,darkeneditsviews,andstupefied its feelings, now can actwithout anymoral obstruction.Whothat has often complained, like Paul, "Owretchedman that I am,whoshalldelivermefromthebodyofthisdeath?"(Rom7:24)—butwill feelthistobeindeedheavenbegun,whentherewillnomorebefeltanysecretworkingofpride,or envy,or selfishness;butwhen it shallbepureandsweetlyconsciousofitsownpurity?

Asperfectioninholinesssupposesaclearknowledgeofspiritualobjects,so we know that we shall nomore see the divine glory, as it were, byreflection fromaglass—butdirectly,or "face to face". (1Cor 13:12) Thesoul of man probably greatly enlarged in its powers, may have newfacultiesdeveloped,forwhichtherewasnousehere,andofwhichithadno consciousness; yet the field of knowledge being boundless, and ourminds being capable of attending only to one thing at a time, ourknowledgeofcelestialthingswillbegraduallyacquired,andnotperfectedatonce.Indeed,therecanbenolimitsettotheprogressioninknowledge;it will be endless. And no doubt the unalloyed pleasures of the futurestatewillbe intimately connectedwith this continual increaseofdivine

knowledge.Andashere,knowledgeisacquiredbytheaidofinstructors,why may not the same be the fact in heaven? What a delightfulemployment to the saintswho have been drinking in the knowledge ofGodandHisworksforthousandsofyearstocommunicateinstructiontothesaintjustarrived!Howdelightfultoconductthepilgrimwhohasjustfinishedhisrace, throughtheeverbloomingbowersofparadise,andtointroducehimtothisandtheotherancientbeliever,andtoassisthimtofind out and recognize, among so great a multitude, old friends andearthlyrelatives.

Thereneedbenodisputeaboutourknowing,inheaven,thosewhomweknewandlovedhere;forifthereshouldbenofacultybywhichtheycouldatoncebe recognized, yetbyextendedand familiar fellowshipwith thecelestial inhabitants, it cannot be otherwise but that interestingdiscoverieswillbemadecontinually;and theunexpectedrecognitionofold friends may be one of the sources of pleasure which will renderheavensopleasant.

But as the fleshly bond of relationship is dissolved at death, it seemsreasonable to think that theonlybondofunionandkindred in heavenwillbethespiritualbond,whichunitesallbelieversinonebody,andtoChrist their livingHead. Therefore,wemay presume that therewill befeltanardentdesiretoformanacquaintancewiththemostremarkablepersonageswhohavelivedfromAdamdownward.Who,ifadmittedintoparadise, could repress his curiosity to see, and if possible, to conversewiththeprogenitorofourrace?Doubtless,hecouldtellussomethingswhichwe do not fully understand. Andwhowould notwish to see thefirstpersonwhoeverenteredthoseblessedabodesfromourearth?Yes,and Enoch too, who never tasted death, and who still possesses hisoriginalbody,changedandglorified,itistrue—butstillsubstantiallythesame. We might expect to find him in the company of Elijah, who issimilarlycircumstanced;andsomethinkthatthebodyofMoses,thoughitwasdeadandburied,wasraisedagain,asheseemstohaveappearedinhis own proper body on the mount of Transfiguration. And where isAbraham, thatvenerable saint,who in faithandobedienceexceededallother men, and obtained from God the honorable appellation of "thefatherofthefaithful",(Rom4:11)and"thefriendofGod".(James2:23)

Andwhowouldbeinheaveneversoshortatime,withoutdesiringtoseePaul,theapostleoftheGentiles;andnothimonly—butPeter,andJohn,andallthecollegeoftheapostles?

Butmethinksweareindangerofindulgingourimaginationstoofar,andof transferring to a heavenly state too many of the feelings andassociationsofourearthlycondition.AndIamremindedalso,thatasthetwinkling stars are lost in the blaze of the rising sun, so there is onePersoninthehighestheavens,visibletoallwhoenterthatplace,whosegloryirradiatesallthecelestialmansions;whoseloveandsmilesdiffuseineffable joy through all the heavenly multitudes, and in whom everybelieverhasanabsorbinginterestwithwhichnoothercanbecompared.OnHisheadHewearsmanycrowns,andinHishandHeholdsascepterbywhichHegovernstheuniverse;butyetHeexhibits,visibly,themarksof the violent death which, for us, He once endured. His name is theWordofGod,KingofKings,andLordofLords; theAlphaandOmega;theAlmighty!Andbehold, all the angels ofGodworshipHim.And thearmyoftheredeemed,whichnomancannumber,singasongofpraisetotheLamb,whichnomancanlearnexceptthosethatareredeemedfromamongmen; for the themeof their song is, "Tohimwho lovedus, andwashedusfromoursinsinhisownblood!(Rev1:5)Thesearethosewhohavewashedtheirrobes,andmadethemwhiteinthebloodoftheLamb!"(Rev7:14)Every redeemed soul, uponbeing admitted intoheaven,willforawhilebesocompletelyabsorbedinthecontemplationofthatDivinePerson,thathewillbeincapableofpayingmuchattentiontoanyothers!

LikethatArmenianprincess,ofwhomXenophongivesanaccount,who,afteralltherestofthecompanyhadbeenexpressingtheiradmirationofCyrus, onepraisingone thingandoneanother,uponbeingaskedwhataboutthisroyalpersonagesheadmiredmost,answered,thatshedidnoteven look at them, because her whole attention had been absorbed inadmiringhim (her younghusband)whohadoffered todie forher.Butthesavedsinnermaysay,thathisattentionwascompletelyabsorbedingazinguponHim,whonotonlysaidthatHewoulddieforhim—butwhoactuallydiddieinhisplace,andbythissacrificeredeemedhimfromthecurseofthelaw,andfromalliniquity!

The sweet and intimate fellowship which the redeemed soul will have

withhisSaviorcannotnowbeconceived.Itwillfartranscendalltheideaswhichwe now can form, andwill be a perfection of bliss so great thatnothingcanbeadded to it inanyotherway, thanbyan increaseof thecapacityofthesoul.Butstill,allthatisenjoyedinthisintermediatestatebetween death and judgment is but a part of that felicity to which theredeemedoftheLordaredestinedhereafter.Itisonlytheenjoymentofaseparatesoul.But"theexceedinggreatandeternalweightofglory"(2Cor4:17)laidupinheavenforthechildrenofGodisforthewholeman,madeup of soul and body! And as even in this world many pleasures areenjoyed by means of bodily organs, who can tell what new and evervaryingdelightsmaybeletintothesoulbymeansofbodiesofacelestialmold, bodies fashioned after the model of the glorious body of JesusChrist!Ifoursensesnowbringtoourviewsomanygloriousobjectsbothintheheavensandtheearth,howrichanddelightfulwillbethevisionoftheupperheavensbytheeyesoftheresurrectionbody?ThenshallweseeJesuswithourbodilyeyes—thenshallwebeholdwhatnownotonguecandescribe,norevenheartconceive!

Thedepartedsaints,therefore,thoughblessedtothefullamountoftheirpresent capacity, yet are living in joyful expectation of amore gloriousstate.Weshouldnotthinkthattheredemptionandresurrectionofthe body is a small matter. The body is an essential part of humannature,andtheglorifiedbodywilladdtothefelicityoftheredeemedinadegree which we have no means of calculating. The inspired writers,therefore,whentheyspeakoftheblessednessofheaven,speaksparinglyofthestateoftheseparatesoul;butwhentheydescribetheresurrection,they seem tobe enraptured.HearPaul,drawinga comparisonbetweenthis mortal, corrupt, and earthly body, and that immortal, pure, andspiritualbody,whichwillbepossessedbyeverysaint."Sowillitbewiththe resurrection of the dead. The body that is sown is perishable, it israisedimperishable;itissownindishonor,itisraisedinglory;itissowninweakness,itisraisedinpower;itissownanaturalbody,itisraisedaspiritualbody.Ifthereisanaturalbody,thereisalsoaspiritualbody."(1Cor15:42-44)"JustaswearenowlikeAdam,themanoftheearth—sowewillsomedaybelikeChrist,themanfromheaven."(1Cor15:49)"Forourperishableearthlybodiesmustbetransformedintoheavenlybodiesthatwillneverdie!"(1Cor15:53)

Nosoonershalltheseresurrectedbodiesopentheirimmortaleyes,thantheyshallbeholdtheSonofMancominginthecloudsofheaven.Andnosooneristhejudgmentset,thanalltheseshallbecaughtuptomeettheLord in the air, and shall be so highly honored as to have a place, asjudges, on the judgment seat with Him. And when the solemntransactionsof thatdayareended, theredeemedshallaccompanytheirLord and Savior to heaven, where they shall be put in full and eternalpossessionofthatfelicityandglorywhichChristhaspurchasedforthembyHisprecious blood. In this sublime temple, their songs shallminglewiththoseoftheholyangelsforeverandever.

It need not be supposed that saints in heaven will be continuallyemployed in nothing but praise. This, indeed, will be their noblestemployment;andtheanthemsofpraisetoGodandtheLambwillnevercease.Butmaywenotreasonablysupposethattheexercisesandpursuitsofthe saintswill be various? Thewonderfulworks ofGodwill open totheir contemplation. They may be employed, as angels are now, asmessengerstodistantworlds,eitheras instrumentsof justiceormercy:forwefindthattheangelsareemployedinboththeseways.While,then,onechoirsurroundsthethrone,andelevatesthecelestialsongofpraiseforredemption,othersmaybeemployed inexecuting thecommandsoftheir Lord; and then, in their turn, these last ones may keep up theunceasing praise, while the first ones go forth on errands of mercy orwrath.

Somehavedivided theangels intoworshipingandserving: thefirstaresupposed to be always engaged in acts of worship, while the last arealwaysemployedinotherservices.Butitwouldbemuchmorereasonableto suppose that they all, in turn, take their part in both these services.Here,however,itbecomesustopause,andindeephumility,onaccountofourignoranceandunworthiness,toputourhandsonourmouths,andourmouthsinthedust.Weareslowtolearnearthlythings;howthencanwecomprehendthosewhichareheavenly?But ifwearethechildrenofGod,weshallhaveexperienceofthesecelestialemploymentsandnever-endingjoys!Soon,verysoon,thesethingswhicharenowdimlydiscernedbymeansoffaith,willberealized,wheneveryhumblesaintshallappearwithChrist inglory—andshallneverbeexposedanymore todangerof

suffering! Let us, then, now begin the song which shall never cease toHim who loved us and washed us from our sins in His own preciousblood!

APrayerforOnewhoFeelsthatHeisApproachingtheBordersofAnotherWorld

Most merciful God, I rejoice that You reign over the universe with asovereign sway, so thatYoudoaccording toYourwill, in thearmiesofheavenandamongtheinhabitantsoftheearth.YouaretheMakerofmybody,andFatherofmyspirit,andYouhaveaperfectrighttodisposeofmeinthatmannerwhichwillmosteffectuallypromoteYourglory:andIknow that whatever You do is right and wise and just and good. Andwhatevermaybemyeternaldestiny,IrejoiceintheassurancethatYourgreatnamewillbeglorifiedinme.ButasYouhavebeenpleasedtorevealYourmercyandYourgracetoourfallenmiserableworld;andasthewordof this salvation has been preached unto me, inviting me to accept ofeternallifeuponthegracioustermsof theGospel,Idocordiallyreceivethe Lord Jesus Christ as my Savior and only Redeemer, believingsincerelythewholetestimonywhichYouhavegivenrespectingHisdivinecharacter, His real incarnation, His unspotted and holy life, Hisnumerousandbeneficentmiracles,Hisexpiatoryandmeritoriousdeath,and His glorious resurrection and ascension. I believe, also, in Hissupremeexaltation,inHisprevalentintercessionforHischosenpeople,inHisaffectionatecareandaidaffordedtoHissufferingmembersherebelow,andinHissecondcomingtoreceiveHishumblefollowerstodwellwithHimselfinheaven;andtotakevengeanceonHisobstinateenemies.

My only hope and confidence of being saved rests simply on themediatorialworkandprevailingintercessionoftheLordJesusChrist;inconsequence of which the Holy Spirit is graciously sent to makeapplicationofChrist'sredemption,byworkingfaithinus,andrepentance

untolife;andrenderingusfitfortheheavenlyinheritance,bysanctifyingusinthewholeman,soul,body,andspirit.

Grant,graciousGod,thattherichblessingsofthenewcovenantmaybefreelybestowedonYourunworthyservant.IacknowledgethatIhavenoclaimtoYourfavoronaccountofanygoodnessinmebynature;foralas!theredwellsinme,thatis,inmyflesh,nogoodthing!noronaccountofanyworksofrighteousnessdonebyme;forallourrighteousnessesareasfilthy rags. Neither am I able to make atonement for any one of myinnumerable transgressions which, I confess before You, are not onlymany in number—but heinous in their nature, justly deserving Yourdispleasure and wrath; so that if I were immediately sent to hell, Youwouldbealtogetherjustinmycondemnation.AlthoughItrustthatIhaveendeavoredtoserveYouwithsomedegreeofsincerity;yetwhatevergoodthingIhaveeverdone,oreventhought,IascribeentirelytoYourgrace,withoutwhichIcandonothingacceptableinYoursight.AndIamdeeplyconvinced thatmy best duties have fallen far short of the perfection ofYour law,andhavebeensomingledwithsin intheperformance, thatImightjustlybecondemnedforthemostferventprayerIevermade.AndIwouldconfesswithshameandcontrition,thatIamnotonlychargeablewith sin in the act—but that there is a law in my members, warringagainstthelawofmymind,aimingtobringmeintocaptivitytothelawofsin and death. This corrupt nature is the source of innumerable evilthoughts and desires, and damps the exercise of faith and love, andstands in the way of well-doing, so that when I would do good, evil ispresent with me. And so deep and powerful is this remainingdepravity, that all efforts to eradicate or subdue it are vain,without the aid of Your grace. And when at any time I obtain aglimpse of the depth and turpitude of the sin of my nature, I amoverwhelmed,andconstrainedtoexclaimwithJob,"Iabhormyselfandrepentindustandashes."(Job42:6)

Andnow,RighteousLordGodAlmighty,Iwouldnotattempttoconcealanyofmyactualtransgressions,howevervileandshamefultheyare—butwould penitently confess them before You; and would plead in mydefense,nothingbut theperfect righteousnessof theLordJesusChrist,whodied, the just for theunjust, tobringusnear toGod.ForHis sake

alonedoIaskorexpecttherichblessingsnecessarytomysalvation.Foralthough I am unworthy, He is most worthy; though I have norighteousness,HehasprovidedbyHisexpiatorydeath,andbyHisholylife, a complete justifying righteousness, in which spotless robe I praythatImaybeclothed;sothatYoumyrighteousJudge,willseenosininme—butwill acquitme from every accusation, and justifyme freely byYourgrace,throughtherighteousnessofmyLordandSavior,withwhomYouareeverwellpleased.

My earnest prayer is, that Jesusmay saveme frommy sins, aswell asfromtheirpunishment;thatImayberedeemedfromalliniquity,aswellasfromthecondemnationofthelaw;thattheworkofsanctificationmaybecarriedoninmysoulbyYourWordandSpirit,untilitbeperfectedatYourappointedtime.Andgrant,OLord,thataslongasIaminthebody,ImaymakeitmyconstantstudyandchiefaimtoglorifyYourname,bothwith soul and body, which are no longer mine—but Yours; for I am"boughtwithaprice"(1Cor6:20;1Cor7:23)—notwithsilverandgold—butwiththepreciousbloodofChrist,asofa lambwithoutblemishandwithoutspot.Enablemeto letmy lightsoshine, thatothers,seeingmygood works, may be led to glorify Your name. Make use of me as anhumbleinstrumentofadvancingYourkingdomonearth,andpromotingthesalvationofimmortalsouls.IfYouhaveappointedsufferingsformehere below, I beseech You to consider my weakness, and let Yourchastisementsbethoseofalovingfather,thatImaybemadepartakerofYourholiness.AndletmenotbetemptedabovewhatIamabletobear—butwiththetemptationmakeawayofescape.

OmostmercifulGod,castmenotoff inthetimeofoldage; forsakemenotwhenmy strength declines.Now,when I am old and grey-headed,forsakemenot;butletYourgracebesufficientforme;andenablemetobring forth fruit, even in old age.Maymy hoary head be found in theways of righteousness! Preservemymind from senility and imbecility,andmybodyfromprotracteddiseaseandexcruciatingpain.Delivermefromdespondencyanddiscouragementinmydecliningyears,andenableme tobearafflictionwithpatience, fortitude,andperfect submission toYour holy will. Lift upon me perpetually the light of Your reconciledcountenance,andcausemetorejoiceinYoursalvation,andinthehope

ofYourglory.Maythepeacethatpassesallunderstandingbeconstantlydiffusedthroughmysoul,sothatmymindmayremaincalmthroughallthestormsandvicissitudesoflife.

As, inthecourseofnature,Imustbedrawingneartomyend,andasIknow I must soon put off this tabernacle, I do humbly and earnestlybeseechYou,OFatherofmercies, topreparemefor this inevitable andsolemnevent.Fortifymymindagainsttheterrorsofdeath.Giveme,ifitpleasesYou,aneasypassagethroughthegateofdeath.Dissipatethedarkcloudsandmistswhichnaturallyhangoverthegrave,andleadmegentlydown into the gloomy valley.Omy kind Shepherd,who has tasted thebitternessofdeathforme,andwhoknowshowtosympathizewithandsupportthesheepofYourpasture,bepresenttoguide,tosupport,andtocomfortme.Illuminewithbeamsofheavenlylightthevalleyandshadowof death, so that I may fear no evil.When heart and flesh fail, be thestrengthofmyheartandmyportionforever.Letnotmycouragefail inthetryinghour.Permitnotthegreatadversarytoharassmysoul inthelaststruggle—butmakeme a conqueror andmore than a conqueror inthisfearfulconflict.Ihumblyaskthatmyreasonmaybecontinuedtothelast,andifitbeYourwill,thatImaybesocomfortedandsupported,thatI may leave a testimony in favor of the reality of religion, and YourfaithfulnessinfulfillingYourgraciouspromises;andthatothersofYourservants who may follow after may be encouraged by my example tocommitthemselvesboldlytotheguidanceandkeepingoftheShepherdofIsrael.

Andwhenmyspiritleavesthisclaytenement,LordJesus,receiveit.Sendsome of the blessed angels to convoy my inexperienced soul to themansion which Your love has prepared. And O! let me be so situated,thoughinthe lowestrank,thatImaybeholdYourglory.MayIhaveanabundantentranceadministereduntome into thekingdomofourLordand Savior Jesus Christ—forwhose sake, and inwhose name, I ask allthesethings.Amen.