Convictions—Strivings—Bondage—Liberty—Promises—Encouragements—Success in Ministry—Temptations—Deliverances—Answers to Prayer—Present Situation and Experience.

LETTER I.

“And all thy children shall be taught of God.”

To —

As God is determined to bring all his dear people home to glory, as the objects of his everlasting love, the subjects of his eternal choice, as the predestinated to the adoption of sons, as the purchase of his blood, and as the preserved in Christ Jesus, so, the means for their preparation for that glory is clearly specified in the Word—“Without holiness no man shall see the Lord;”—and this holiness is the Lord Jesus, as the elect Head of the Church. The wisdom, righteousness, and sanctification of them; but there can be no supernatural knowledge or enjoyment of the adorable Saviour, in this or in a coming world, till we are born again by the Spirit. It is the high privilege of God’s elect to be saved in the Lord with an everlasting salvation; but they must be born again to know it. The elect people of God stand complete in Christ, before the Father; they are one in him, and with him; they are eternally pardoned and justified in Christ, and by Christ; but they must be born again to apprehend, lay hold, and be spiritually acquainted with those things; for Divine Truth has asserted—“Verily, I say unto you, except a man be born again, he cannot see [enjoy] the kingdom of heaven.” Men may profess much, talk well, write well, and preach well; but they are still in nature’s darkness, except this change has passed on them. This is called a new birth, a new creature, the good work, a translation, a calling, a transforming, a renewing: but, let this work go by what name it may, it is simply a change of state, and a change of principles, which produces a change of conduct. It is not a change of nature, but of state. Our sinful nature experiences no change; it is bridled, restrained, ruled, and kept in, but it is nature still. Neither is it any change on the body; only the members, through grace, are used in the service of God. I once thought this divine change was a change of nature. I once thought the body was the old man of sin; and no heart can conceive the labour, toil, tears, fastings, fears, horrors, and pains I have experienced, in consequence of these mistakes, which is nothing but labour in vain; for this Ethiopian cannot change his skin, nor this leopard his spots. That which is born of the flesh is flesh, and will remain so.

The dear people of God are viewed complete in Christ, and their salvation is the joint work of the Most Holy Trinity: man has no hand in the business. We had no hand in the first creation, and we have none in the second. O, that I had known this at first; what bondage and distress it would have saved me from! It is also a glorious truth, that Christ has finished the work of salvation; that he has stood in our law-place; that he has fulfilled the law, and that we have nothing to do with it as a covenant of works. The Lord Jesus, as the surety of his church, has put away sin by the sacrifice of himself, and is gone to heaven to plead our cause before the Father. Had I known the everlasting virtue of his blood, or the glory of his obedience, O, what soul distresses should I have escaped! but when just wrought upon by the Spirit, sitting under a blind ministry, and reading legal blind authors, it is not to be wondered at that a soul should beheld in bondage. It was my case for some time; and even after I had heard, and, in a measure, received the truth, still the devil was permitted to deceive me with a sad snare, till the Lord led me to see the difference between the work of the Spirit and the moving of the natural passions; the difference between the love of God and those inordinate affections which led me into error. I would to God I possessed ability to point out to you these things clearly, that you and all God’s dear people might see the snare, and be delivered from it: for, truly in vain is the snare laid in the sight of any bird.

The want of the knowledge of the glorious plan of the gospel was the occasion of much distress to my soul; and a want of the knowledge of the devices of the devil, held me long in bondage and sorrow. Oh, what a mercy to be made wise unto present and eternal salvation. But I beg leave here to observe, the Holy Spirit is a sovereign in all his dispensations of grace in the hearts of his dear people. He hath said, “I will dwell in thee, and all thy children shall be taught of God;” but there are very few, I humbly conceive, can possibly tell the precise time when the Spirit enters the soul; this is known but by few, except in very singular cases, such as Manasseh, Mary Magdalen, the converted thief, the apostle Paul, the Philippian Jailor, and such persons whose conversion is very conspicuous and remarkable. But, in general, the Lord, the holy and condescending Spirit, seems (if I may be allowed the expression) to hover over those he intends effectually to call out of darkness into marvellous light, till that time is come, that his in-dwelling takes place, and the work is manifest to the soul, and to others around. Many are impressed in infancy; some by dreams; others by deep afflictions; and some have actually received the Spirit of God in the womb, as Jeremiah and John the Baptist.

The greatest part of God’s children in the church can, perhaps, remember some very early impressions although they have not had the real work made clear to them for many years afterwards. Hence the work on the heart is called a birth—the soul is united to Christ in an everlasting covenant; the seed is the word, the quickening is the life put forth; and there is a longing to bring forth—that is, to see our interest in Christ—to see our sins pardoned—to feel peace with God, and to be blest with the clear witness of the Spirit, that we belong to God. Some labour long, some are more quick and easy; some souls have had bad attendants, ministers, books, and friends, who, as Job says, knew not the way to the vineyard;—and Solomon says, “They know not the way to the city.” But the Lord takes this work in his own hand, and he will perfect that which concerneth us; he will not forsake this work of his own hands.

I beg you to observe, the soul is the seat of the new man; it is not the creation of a new soul, but it is a divine in-dwelling of the Spirit; a partaking of a divine nature. This is the new bottle which the Saviour alludes to, which alone can hold the gracious manifestations of divine love, and all the truth, as it is in Jesus. This is the new heart, and the right spirit, and it consists in these five things—

1st.—Divine light in the understanding; this is secret and gradual.

2nd.—Divine life in the will; a quickening, powerful influence, which begets holy desires that nothing can satisfy, but a covenant God in Christ.—Isaiah, lxvi.3rd.—Divine love, or holy affection for the Saviour, his person, work, ways, word, and people.

4th.—A quickened conscience, made sensible of pardon, and favoured with holy peace with God, through the atonement and righteousness of the Mediator.

5th.—The witness of the Spirit, by the Word, to the heart, proving the work on the soul to be genuine.

I do not say this witness of the Spirit is essential to constitute the new man; but it is essential to the knowledge of this blessed work on the soul. These five capital blessings are the evidences of our union to Christ, as the Head of the Church, and the Saviour of the body: and, as God the Holy Spirit shall condescend to bring things to my remembrance, and shed a radiance on the heavenly path, so I will relate it in as few words as I can.

May he bless you with all that is implied in that sweet promise, and thine age shall be clearer than the noon day; thou shalt shine forth; thou shalt be as the morning.

Yours, truly, J. C.

LETTER II.

“Thou leddest thy people like a flock of sheep, by the hands of Moses and Aaron.”

To —

From a very early period the Lord began to work on my mind. I was bred up to the Church of England, to which I was so superstitiously attached, that I held the two clergymen who officiated in that place in their sacerdotals, as angels; and I do think, had they spoken to me, when I was a boy, in their full robes, I should almost have swooned. But, alas! I have since seen they were neither angels of God nor of the churches; for, perhaps, there could not be two darker guides in the church than they were.

I was, at times, most seriously imprest with thoughts of God, heaven, and hell; and was, in some measure, convinced of the evil of external sin. As long as I can remember, I punctually attended to the prayers of the church, and read them with much seeming devotion, not only at church, but at other times. As I grew up, I got more hardened in sin and folly, yet natural conscience never let me alone; I was, at times, closely followed up by legal convictions, which drove me to say many prayers, while the thoughts of God’s anger, the hour of death, the day of judgment, the horrors of hell, and the views of eternity, quite sunk my spirits. Nor could I shake these thoughts of eternity off, which I often tried to do, by youthful pastimes. Gloomy fears would often seize my mind, till I dreaded to be alone; night was often a terror; but I endeavoured to patch up a peace with God, by vows to be better, by dragging through duties, such as reading prayers, saying the Belief, and keeping the Prayer Book in my pocket by day, and under my pillow by night.

When I was about 14 years of age, there was to be a confirmation by the bishop, at St. George’s church, Hanover-square: I was advised to go, and was endeavouring to prepare myself for this solemn act—but having a perpetual sense of some sins upon my mind, I could not, in conscience, go. I attempted to satisfy conscience, and to please God by my constant attendance on the church, and by my prayers and reading; but, alas! it was all in vain. I found these insufficient. I bought the “Whole Duty of Man,” [164] and sometimes laboured hard with that; the “Christian Monitor,” and several other such wretched books; Allen and Baxter’s “Alarm to the Unconverted;” which left me just as I was, as they have thousands of the unconverted beside. But, as to the gospel plan of salvation, I knew no more about it than the poor heathen in foreign climes.

The family in which I lived were inimical to the gospel; they hated and persecuted all that dissented from the church, or professed religion. I had often heard them jeer the Methodists, for so religious people are called, whether Churchmen or Dissenters, and represent them as enemies to the church, to which I was so warmly attached. I also enquired what these people believed, and gained a most frightful description of them: as first, they prayed and preached without a book, except the Bible; that the preachers were only common ignorant mechanics; that they believed God had made some men to be saved, do what they would, and others to be damned, if they were ever so good; that they believed in three Gods; and that a man could not be saved, if he repented and did a thousand good works; and, in short, that they were all hypocrites together.

These lies and misrepresentations were instilled into my mind, against the true followers of Christ. For some years I felt my enmity in my heart against them, and would have had them all banished the country, if I could. I have stood at the door of the house, and been grieved to see the people go to the meeting. My hatred rose against them in an awful manner; nor would I, for all the world, go into any chapel belonging to them; for I was told, if a person went in, they would catch their infection directly.

Alas! how awfully blind is man, by nature! an enemy in his mind, by wicked works. This is the true state of the case; and, a person dying in this state, cannot see the face of God. However, the Lord had mercy on me, and brought me acquainted with the truths which I once hated; the God I had sinned against; and to love and esteem the people I had despised. This is, indeed, bringing a man out of darkness into marvellous light; and it well may be called marvellous, astonishing, rich, and free. And sure I am, that every man destitute of the converting grace of God, is in just the same state which I was. Although they know it not, a mere profession of the gospel does not alter the secret enmity to God and his people. It is an awful thing to have such enmity, but it is a special mercy to see it; and, above all, to feel it, removed by the power of truth, and the sovereign love of God, in Christ Jesus, to us:—this was my sad case. A slave to sin, an enemy to God, plunged in darkness, no acquaintance with the gospel, and kept from hearing it, by pride, prejudice, and carnal enmity. Yet I passed as a very serous and devout youth, among many: it is true, I did not run into particular excesses, but no thanks to me for neither my situation nor my pocket would let me; yet my youthful follies and enmity would have damned me, if I had died in that state: but the family in which I lived were at this time taken up with the lying system of Swedenbourg, called the New Jerusalem. I begged leave, one evening, to go to their chapel; this pleased me highly, as there were written prayers and sermons, with good music, and pretty singing. I read some of their books, and soon imbibed their notions of the Trinity, which were as far from truth as heaven is from hell. They denied the personality of the Father, and the adorable Spirit, and Christ crucified, as the object of religious worship, only Christ as glorified; alledging that Christ is the only divine person in the Trinity, and that he is the Trinity itself. Hence their form of baptism reads thus:—

“I baptize thee in the name of the Lord Jesus Christ; who is at once both Father, Son, and Holy Spirit. Amen.”

This is holding a lie; and those who go down to the grave with this falsehood, where God is they never can come. The Father teaches us out of his law, clothes us with the righteousness of his dear Son, and draws us to Christ, while the Holy Spirit shews us the excellency, glory, and suitableness of Christ, and, in due time, bears his witness to our consciences, that we are born of God; and those who are thus taught, learn the doctrine of the Trinity experimentally. “For there are three that bear record in heaven, the Father, the Word, and the Holy Spirit, and these three are one.” The Lord graciously communicates the three-fold witness to the souls of his own dear people; the Spirit, the water of eternal love, and the precious work of Christ, as the atonement, and righteousness of the church.—And that believer who is thus favoured, has the mark of heaven upon him, he is renewed into the image of Christ, and will be owned by him in the last day.

What shall I render to the Lord for this teaching? A thousand notions of the doctrine of the Trinity, however clear they may be, will never bring a man to heaven; he must have the love of the Father in his heart, and the blood of atonement in his conscience, by the operation of the Eternal Spirit. This, and this only, is real heart-felt religion, which will stand the test in life, death, judgment, and eternity.

Yours, J. C.

LETTER III.

“But all things that are reproved, are made manifest by the light: for, whatsoever maketh manifest, is light.”

To —

The New Jerusalem folks leaving the neighbourhood, I was again obliged to return to the church: this seemed heavy and dull to me; and convictions abiding with me of my lost state, I could not satisfy conscience, nor find peace with God, nor victory over my sins, by all my legal performances. I was, at times, truly wretched; yet it appeared right to me, that as I had offended God by sin, I should do some good works [169]—though, alas! I found all my best works stained by falling into sin again; still I strove to watch over my thoughts, words, and actions—yet, often led captive by sin, I was made truly miserable.

About this time I fell in company with several pious persons; amongst them was an aged disciple, a hearer of Mr. Romaine, who advised me, by all means, to go and hear the gospel; but, as it was not preached in any parish church or chapel near me, but one, and I was forbidden to go to a meeting, I knew not what to do; but the above person directed me where I might hear Mr. Romaine, which I promised to do, the first Sunday I could get out: but, alas! before that time came, dear Mr. Romaine was gone to glory. I sought, however, for an opportunity of hearing the gospel, for I was tired with hearing sermons read on mere morality at the church.

It was during the hard and severe winter of 1795, that I first heard the words of this life. I was sent on an errand, one Lord’s-day evening, in the month of March, and passing by Mr. Huntington’s chapel, it being the only chapel in the neighbourhood where the gospel was preached, I heard the congregation singing; and as it was night, I thought I should not be seen by any one who knew me, and I therefore ventured in. The good man arose, and took his text, which was in the 3rd chapter of Zephaniah, 18, 19, 20. The minister began his sermon about light, I suppose, from the context. What he said I know not; but this I know, I felt as though a ray of light entered into my mind, in a most sensible manner. The scales fell off from my eyes, and I was dissolved into tears: although the text, I believe, was not to be fully accomplished in my experience for many years after. I dumbly apprehend this light was the beginning of my spiritual birth; all convictions, before this period, were attended with bondage, and much legal striving, to obtain the favor of God, by working hard for it; ignorance of the way of salvation; and enmity of the heart against the truth and people of God: but, from this period, I am able to date a change—for, instead of the hatred I had, for some years to the Lord’s people, truth, and ways, I lost my prejudice, and was indeed most warmly attached to the few whom I knew professed the gospel. I read the Word, and what evangelical books were lent me, with new eyes; I saw the minister and people, whom I had despised, in a very different light, and would have given ten thousand worlds to be like them; I saw the excellency, suitableness, and beauty of the Saviour; the importance of the knowledge of God, and the value of pardoning mercy so clearly, that I think I could have died a martyr to see my interest in Christ. I was brought on, gradually, to understand the plan of salvation; the doctrines of the gospel began to open to my wondering view; I found the truth in my mind, like the rising of the light of the day, it shone more and more—and, as I saw it, I loved it, prayed to feel its power, and ran to hear it when I could—though this was chiefly by stealth, for fear of persecution: but, although we ought never to court persecution, yet it is folly to run from it.

The change I had experienced in my mind and views, was soon discovered, and no small trouble I gained by it; I was strictly forbidden to hear the Word, and was frequently horsewhipped for going to the meeting, with innumerable jeers and scoffs: this tried me a little; I waxed more bold in the ways of God, and endeavoured to avoid giving any just cause of offence; but I found their carnal hearts, as mine was, at enmity with God; and I must confess, that persecution for the truth sake is often attended with a peace that the world knows nothing of. The Lord carried on his own work, and gave me to see, Christ crucified was the only way to God, to holiness, and heaven. It was not long after I had heard the Word, that I stole away at times to Tottenham-court Chapel, and heard a very solemn sermon, I believe by Mr. Durant, on Isaiah, xxvi. and last verses; also, soon after, by Mr. Groves, on the second coming of the Saviour. These were awful subjects, and were attended with stirring me up, to plead hard that I might see my sins pardoned, and my interest clear in the love of God.

There is one particular circumstance I shall never forget, which I cannot suppress, as it is warm in my mind, being previously tinctured with Swedenbourgian notions—the Lord not only began to open my mind, to receive the truth, but gave me a most affecting sight of the Saviour, in open vision, in suffering circumstances. I had run to the above place of worship, and Mr. Parsons had delivered a very affecting sermon on, “He, bearing his cross, went forth to a place called Golgotha;” but, alas! I was hard as a stone, during the sermon. At the close, this hymn of (Mr. Whitfield’s Collection) was given out—

“When I survey the wond’rous cross
On which the Prince of Glory died”—

That moment I was favoured with a most solemn and affecting vision of the Saviour on the cross, apparently suspended between the roof of the chapel and the gallery opposite to where I stood; his sacred body appeared of a bluish hue, apparently with the bruises he had received; and the blood appeared to be fresh as it was shed from his hands, his head, his feet, and his side. This continued a few moments, clearly presented to me. I put my hat to my face, to conceal my tears from those around me, and returned home, musing on the affecting sight. But this was not attended with any assurance of salvation, nor could I yet see my interest in him, nor call him mine; but it left me more than ever anxious to know the truth clearer, as it is in Jesus. I told an old experimental Christian of it, some time after, and she told me, she had no doubt it was a signal of, my spiritual birth, and that I should one day be called, perhaps, to preach a crucified Saviour to others.

I do not pretend to say this vision was any part of my salvation, but surely it was a token for good; and no heart can conceive the sacred joy I felt some time afterwards, in reading the history of the conversion of Constantine the Great, by a sight of the cross in the air; and the vision of a crucified Saviour, which was given to Colonel Gardiner; Mr. Connick’s and Mr. Hart’s experience; and the affecting views given those good men of the Lord Jesus, in his suffering circumstances. Isaiah saw the same; but Daniel, Ezekiel, and John saw the dear Saviour, as glorified. However, the Spirit leading us into all truth, and glorifying Christ, by shewing us his salvation, is the one thing needful.

Adieu. J. C.

LETTER IV.

“Seek ye me, and ye shall live, saith the Lord.”

To —

Various were my frames, changes, fears, doubts, and hopes, till I could ascertain my “Title clear to mansions in the skies.” Nothing, I thought, could possibly make me sensible of this, and the pardon of my sins, but some powerful voice from heaven, or some wonderful appearance of the Saviour to me, in a visible form. I have sat a long time together, looking up in the air for some glorious visions of Christ; then I thought the Lord would assure me of pardon; then I hoped he would take away the power of sin, and so effectually subdue it, that I should never sin any more. This was my hope and expectation; for this I prayed constantly and fervently—and having read of the various appearances of the Saviour to some good men, and that conversion was a change of nature, I had a pleasing hope that this would one day be my happy lot. When sin overcame me, then I despaired of such a favour, and when could pray well, and walk strictly holy, then my hopes were big:—in this way I went on for many months, even though I sat under the sound of the gospel. But who could have thought this was all delusion: I found it to be so after; and have often wondered I could be so blind, when I had not the least promise of any such revelations, or such a change of nature. Many, who have been deluded with wonderful visions, and others who have boosted of this change of nature, and have got almost perfect, have since turned out perfect devils. My soul was, however, very anxious to be saved; and continuing under the gospel, whenever I could hear it, my judgement got pretty clearly furnished. I was led to see the glorious doctrines of the Trinity; eternal election; the atonement; and imputed righteousness of the Saviour, the necessity of the Spirit’s work, and the doctrine of the final perseverance of the saints.—These precious truths gradually opened to my view; but the power of sin, attended with a sense of guilt; the sense of God’s anger; the fears of death; the solemnities of the last great day; and an awful eternity, often sunk my mind: my heart, at times, meditated terror, and experienced many real and imaginary horrors. When I looked at the holy law, it condemned me; and when it was opened to me, in its spirituality, I found that it reached to the thoughts and intents of the heart; then I died to all hope of salvation by that law; the Lord searched my heart, and shewed me some of the evils that were in it; I saw the justice of God in my condemnation, and was angry with God that I was ever created; and, as many others have, so I envied the pretty birds and the brute creation, because they had no souls, no day of judgment, nor any angry God to meet. If I read the New Testament, I was just as bad off, as that cut me to the heart; for there I read—“He that believeth not shall be damned; he that believeth not is condemned already;” and, as I had made a profession: the following text was dreadful to my mind—“If we sin wilfully, after we have received the knowledge of the truth, there remaineth no more sacrifice for sin.” These awful texts were like swords in my heart; and when I reflected that God was immutable, that he could not change, that he is one mind, and I could not turn him by all my prayers, cries, or intreaties; these things, and the power and guilt of sin, I still felt with a deep sense of my own weakness and inability to do any thing that was good. I say this complication of awful convictions fell, at times, very deeply upon my mind. I knew, indeed, that Christ was able to save me, but I had no idea of his willingness: it was not with me now, whether I would be saved or not; but whether Christ would save me? Here was no free-will in the business; I found it was not of him that willeth, nor of him that runneth, for I did both—but of God, which sheweth mercy. Here, all the wooing and beseeching to close with Christ, which we hear from the pulpit, I found to be folly and madness; as well as the doctrine of universal salvation and redemption; for I could not believe that the Saviour died for me—and yet, amidst all these sensations, I was often encouraged by the Word, and the good conversation of others, especially by such promises as these: “Those that seek me early shall find me;” “Your heart shall live that seek God;” “Seek and ye shall find;” “Him that cometh to me I will in no wise cast out.”I remember once opening upon a hymn, in Mr. Whitfield’s Collection, and found these two lines—

“It was for sinners Jesus died,
Then sure I heard he died for me.”

In a moment I felt a sensible ray of hope spring up in my heart, upon the ground of the atonement, and I think I have never lost that hope to this day: the Lord led me through all this soul travail, to see my need of a Mediator; one to stand in the gap; one that was able to lay his hands on both parties; God with God, and man with man; and I was at times highly favored with very precious views of Christ, in his offices and characters; yet I constantly feared I should die before I could see my interest in him, and before I could believe in him, though I believed in him all the while. Yet I could not see, at that time, the difference between faith and sense, or faith and the end of faith. I did not know there was any difference between faith, the assurance of faith, and the full assurance of faith.

One Sunday morning I heard Mr. Huntington, on Song, iii. 11. Oh, what a sweet morning it was to me! I had such a glorious view of the dear Saviour, that I would have given the universe for ability to call him mine. But this sweet view went off, the veil closed again, and sin was ever before me. At times I could open my mind freely, at the throne of grace; at other times I was so shut up that I thought it of no use; sometimes I was filled with desires, longings, hungerings, and thirstings after Christ; and then I was left in barrenness, carnal ease, and a dead calm, till sin was felt again, and my distress increased. This one thing I found awfully true—

“The more I strove against sin’s power,
I sinned and stumbled yet the more.”

I found my strength perfect weakness; and sin, guilt, and satan, too strong for human ability. I had many temptations to disbelieve the Bible, to doubt the very being of a God, and to entertain very hard thoughts of him. I felt my rebellion rise, and found I was an enemy in my nature and practice. These things troubled my spirit; yet the preaching of the Word, at times, sweetly encouraged me to hope. I endeavoured to subdue sin, by various stratagems, but I found it was all toiling up Labour-in-vain Hill; and being beat out of every refuge, sinking in the miry clay; and finding the horrible pit, in some degree, but not so deep as many have, I longed to be brought to a point about my state; to see my sins pardoned; my interest clear; God reconciled and well pleased with me, in Christ. I was, indeed, come to the birth, but had not yet strength to bring forth. Yet none shall shut their doors, or kindle a fire on God’s altar for nought. Those whom he chastens he will give rest to; and those who seek him shall find him, sooner or later. “For the needy shall not always be forgotten; the expectation of the poor shall not perish for ever.”

Yours, J. C.These sweet lines were whispered to my soul with joy:—

“The vision is for an appointed time; though it tarry, wait for it; it will surely come, it will not tarry.” For,

“The time of love will come,
When thou shalt clearly see,
Not only that he shed his blood.
But that it flow’d for thee.”

“For the children are come to the birth, but they have not strength to bring forth.”

“Shall I cause to travail, and not cause to bring forth? saith thy God.”

I hope you are so well versed in Scripture that you know where these precious texts lay, without my directing you.

LETTER V.

“Thou hast manifested thy name to the men thou gavest me out of the world.”

To —

What the Holy Spirit has declared in his Word, all the Lord’s children find most blessed; the Lord is good to them that wait for him; to the soul that seeketh him. I have often found it very blessed to wait for the Lord; in waiting on him. And this verse of Good Mr. Toplady’s was sweet to my soul:—

“But, Lord, if thou ne’er hast design’d
No covenant blessing for me;
Then tell me how it is I find
Such a sweetness in waiting for thee?”

The Lord will arise, in his own time, and have mercy upon Zion, when the set time to favour her is come. And so I found it; for, one Friday morning, while working at my business, as well as I can remember, I was exceedingly low in mind, ruminating over my uncomfortable mind and feelings, I could truly say I was brought very low—when, suddenly, these words were darted into my mind—“The Son of man is come to save that which was lost.” This was attended with such light and power as to astonish me. I instantly felt sweet liberty of mind; I was deeply affected, sweetly melted, and at the same time filled with gratitude, peace, and joy. I saw the wonderous love of God, in sending his dear Son, and the vast infinite grace, mercy, and condescension of the dear Saviour, in the errand on which he came. I was overwhelmed with holy surprise, while the words in their power and sweetness continued with me, and made it personal, in the term that which was lost. I knew God had shewn me, in some measure, that I was a poor lost sinner, guilty and hell-deserving; that I had no might or power to subdue one sin, although I had made a thousand vows and resolutions; but every thing I could say, every argument I could use against myself, was of no use. The heavenly sensation was so powerful, that it bore down all before it, and continued with me all that day, and the day following, although not with equal power. I was now brought to a point about my state; I knew, without a doubt, the Saviour loved, came, lived, and died for me. I could truly say I loved him, and could rejoice in his salvation; his kind heart was open to me, and I held a sweet and rapturous communion with him. On the Monday following I felt this in a measure abated, and went to Providence Chanel; but, as soon as the text was named, I felt determined to leave the place: it was—“Cast out the bond woman and her son.” I had heard the text taken by the good man once before, and I thought we were going to have another controversial sermon on the moral law—bring tired of that subject, I was fearful I should lose my comfortable frame; but I was happily disappointed, for the minister opened the subject in such a clear and glorious manner, by describing the liberty of the children of God, that I was fully confirmed in the work of God on my soul; the remembrance of this is still sweet and precious. My joy was full, and at the close of the sermon I fled from every one, lest I should see any one I knew; I wanted to speak to no living creature, but to enjoy fellowship with the Saviour. I have often thought how much I should like to have gone home to glory at that time; but, alas! many sorrows of body, soul, and circumstances, were my destined lot; which has often made me ask, in fits of rebellion—

“Are these the blessings we expect,
Is this the lot of thine elect?”

This heavenly frame subsided, but it left a sweet confidence behind, which I have never fully lost, as my faith and confidence was often fed by the Word of God; and, indeed, faith can feast upon nothing else.

I now began to read and hear, as it were, with new eyes and ears. The doctrines of the gospel were now precious to my soul. I admired them before, but I ate them now: as Jeremiah words it—“Thy words were found, and I did eat them, and they were the rejoicing of my heart.” And I must speak it to the honour of God, that, although he has favored me with many blessed tokens of his love, many precious promises, enlargements, and views, but none so powerful as the first; yet there was enough power in them to bring me to the Saviour, and to prove the reality of the work of God on my soul. My grand business was now to gain all the spiritual knowledge I could; and the Lord soon after this led me into my public work, which I thought would be attended with a great increase of holiness of nature and life, of devotedness to God, and of an opportunity of studying his word; but I found, instead of an increase of holiness of nature an increase of sin. Not that I was more sinful, but had greater discoveries of it; and, instead of getting stronger in the service of God, I felt my strength perfect weakness. Popularity, noise, company, and bustle, stripped me of all my savouriness, and I was long left to struggle with my old sin again. Yet the Lord gave testimony to the word of his grace, and gave me liberty of speech, to the wonder of many, who knew my origin, and the scantiness of my education. The Lord never left me a moment, in my public work, to confusion, but was with me in some way or other, every time I stood up; and when I have gone to my work in the pulpit, frequently in bondage, darkness, and sorrow, my nervous system weak, and satan permitted to harrass me sorely, to the giving out my text; even then I have had the most blessed seasons, and at the close of my sermons could only fall on my knees, adoring and praising a long-suffering and a faithful God. On this subject I need not enlarge, as those who are in the work of the ministry well know what it is to pass through many painful seasons, and how graciously the Lord appears for them. Sometimes the work of God has been so very low in my mind, that I could scarcely trace a vestige of it; this has sunk my heart, till the Lord has appeared again, and renewed the work, led my mind out again to the Saviour, melted me with his love, and favored me with his more sensible presence. Hence the prophet prayed—“Oh, Lord, revive thy work in the midst of the years.” Pious Ezra calls it “a little reviving in our bondage;” and David prays, “Wilt thou not revive us again?” This is what the apostle calls the renewing of the Holy Ghost. The work is perfect in all its parts, when first began, but it must be brought forth into act and exercise; it must be seen and known, God the Holy Spirit must maintain it, and keep it up; and this is done by his secret influence. “I will water them every moment, and keep them night and day.” How this is done I know not; but it is our mercy it is so, and will be perfected, while a dear Redeemer pleads in heaven.—“I have prayed for thee, that thy faith fail not.”

Yours, J. C.

LETTER VI.

“The righteous shall hold on his way, and he that hath clean hands shall wax stronger and stronger.”

To —

It is our mercy, the Holy Spirit, in the hearts of God’s children, is given to them to abide with them. Never will he leave his own to the power of sin or to satan. The Psalmist was blest with this confidence when he said—“The Lord will perfect that which concerned me; forsake not the work of thy hands; thy mercy, O Lord, endureth for ever.” This is explained by the apostle being confident of this very thing, that he who hath begun the good work will perform it, until the day of Jesus Christ; and hence Solomon says—“I know that what God doeth is for ever, nothing shall be taken from it, or added to it; and he doeth it that men should fear before him.” This work, in the first operation, is regeneration, and its continuance is sanctification; its effect is conversion, and its renewing, after dead and dark seasons, is a revival. Many such I have experienced; which, to relate, would swell this memoir to a vast volume. There is one particular circumstance, among many, which I must here relate, although you are already in possession of the account in my little work, “The Voice of Faith in the Valley of Achor:”—

“After I had been in this furnace some weeks, in which I felt as others do in similar cases, much grief, anger, rebellion, and discontent, but not quite without a spirit of prayer that I might be favored with the very gracious visits of the Saviour, and a sense of God’s approbation in my own soul, though despised by others, I entreated the Lord to shew me the exceeding sinfulness of sin, as well as I could bear it; for I am convinced no man could ever behold sin in all its malignity—none but the God-Man could bear that—yet I desired to see sin as most abominable in God’s sight. These petitions were in time answered; the Lord led me to reflect deeply, in my retired moments, on the nature of sin, original and actual.—This knowledge of it increased, till one evening, being alone, I was most completely overpowered with a solemn stillness of spirit, a view of sin, my own sins of heart, lip, and life; these crowded into my mind. I felt guilty. I stood condemned. I had a fearful apprehension of God’s just displeasure; all was dark within, except sin and the anger of God—these were clear enough; horror overwhelmed me, and I sunk low at the footstool of divine mercy; I feared, I trembled, I was brought low, I was troubled. I saw nothing of a Saviour, though I had so often preached about him. Head notions were nothing now—past experience was hid, and every gracious promise of the Bible was closed up for a time. What a state to be in! But I believe this was drinking of the bitter cup our Saviour drank so deeply; this was, in one sense, being crucified with Christ, and having fellowship with him in his sufferings. These feelings will give a man a real understanding of all those texts which refer to soul trouble, in the book of Job, the Psalms of David, feelings of Jeremiah, and, perhaps, what Paul felt during the three days he was without sight, and did neither eat nor drink. These feelings will make me sympathise with the soul that is afflicted, and experiences the terrors of the Almighty.

But I do esteem it among my many special favors, this did not continue but part of a night. I sunk down in shame and distress, condemning myself, and acknowledging the justice of God in my condemnation. But while in this state, thus broken, contrite, and filled with holy awe, I was kept pleading for mercy—present mercy as well as future. While on my knees prostrate, as Elijah on another occasion, or, as Jeremiah words it—putting my mouth in the dust;—and although I really was filled with fear lest I should be cut off, yet at this very time the Lord gently led my mind, or rather brought the following words very softly to my heart: they were at first seemingly at a distance, but drew nearer as I listened and observed them. The words were, ‘I have caused thine iniquities to pass from thee, and have clothed thee with change of raiment.’ I observed my mind could not gladly receive this sentence, fearing presumption—but they still followed me, and abode with me, till the horror, terror, fears, and darkness gradually dispersed, and my mind was enabled so far to receive them as to cause a present ease, which continued with me a few days longer. I found the peace they brought with them continue, and I was in a small degree helped to believe they were from God to me, and as much mine as they were Joshua’s, to whom they were spoken; but though my thoughts were in a measure fixed upon them, yet I was not without being assaulted with some misgivings of heart. I concluded it best to entreat the Lord to shew me this more powerfully, and not only to put the words in my mind, but to write them so effectually that I might know, without the shadow of a doubt, I was actually interested in the capital blessings the words contained. This was most divinely manifested in a few days afterwards, as I was in the act of reading some remarks of the truly excellent Mr. Toplady, on Justification by the imputed Righteousness of the adorable God-Man. I was actually overcome with a sweet surprise of the love of God to me in Christ Jesus, making his dear Son a sin offering, and his people righteousness in him. I was enabled to feel such solid peace, holy joy, and sacred pleasure in my soul as can never be described by tongue or pen. I was melted by the power of his love, and indulged with such access to God, that every doubt, fear, and misgiving of heart, was removed. I saw, I knew, I felt that I was reconciled to God, and that God was my Father, my Saviour, my Comforter.—Oh, that I had then sunk into the arms of death! O that I had been permitted to take my flight! At that time the Saviour had engaged my heart, nor could I then have sinned against him for the world. I want many such sweet manifestations of his sensible presence; and I can assure you, painful as my situation is, I would gladly endure it again for such enjoyments. But I must observe, these blessed seasons are unknown to carnal professors, and never enjoyed, even by the favorites of heaven, while in a light, careless, carnal frame of soul; no—the promise runs thus, ‘To this man will I look, (and surely it was a look of love which I experienced) and with him will I dwell, who is poor and of a contrite heart, and that trembles at my word.’”

After this most blessed manifestation, the Lord gradually opened my mind, gave me a discerning eye to discover and receive the Bible testimony of the Lord Jesus, accompanied with a fixation of soul and a stayedness upon him. I now no longer depend upon past experience, but am pressing forward to know the person and glory of Christ, as the expression of the Father’s love; the covenant transactions of the adorable Trinity; the union subsisting between Christ and my soul, founded on his union with my nature, and his union with the Father; the great act of his incarnation; the holiness of his nature, and his wonderful life, as the obedience and righteousness of his church; the putting away sin by the sacrifice of himself, and the virtue, glory, and dignity of that precious work; his triumphant resurrection, for his dear people, and glorious ascension; his life of intercession in heaven, and his carrying on the work of salvation as an advocate with the Father; this is the grand object I am aiming to grow into the knowledge of, that I may live a life of faith upon him, enjoy communion with him, and live to his glory; that I may make manifest the savour of his name in every place, not only in the pulpit, but in every other place and company where I can. Knowing the evil of sin, the weakness of the creature, and the value of Christ, I want daily to die to self, and live to him; to go out of self, as sinful, moral, or gracious, and by looking to Jesus in the Word, I may enjoy peace in believing; thus to live to his honour, and to be useful to his people, to die in his smiles, and to be with him for ever; to behold his glory, being found in him, having no other robe but that which he has wrought out, nor any other increased glory, but the work of his own spirit. This is all my salvation, and all my desire for my own soul, and for the whole of God’s family the Lord calls me to labour among.

Yours, J. C.

LETTER VII.

“In all thy ways acknowledge him, and he shall direct thy paths.”

To —

The excellent Dr. Hawker remarks, in his “Gleaner,” “It would be well if every child of God would form one memorandum, at least, in his mind, which no passing event could obliterate; namely, that the Lord’s eye is over the righteous, and his ears are open to their prayers.” The Lord revealed himself to the patriarch, Jacob, as the God of his Fathers, in an everlasting covenant, and with this precious addition—“And behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again to this land; for I will not leave thee until I have done that which I have spoken to thee of.”—Gen. xxviii. to the end.

The reader of Jacob’s history, in the Bible, will know, that many a dark providence beset Jacob after this, and numberless sharp exercises, but the promise never failed. It has been, and still is, the Lord’s delight to manifest his care for his this people in a way of providence, before and after their conversion; a being enabled to trace some of those gracious manifestations, and to be assured that the chequered inditings of providence are written with the finger of love, will most blessedly bow our necks to the yoke, and produce our resignation to his sovereign will.—The whole Bible is an exhibition of what the Lord is to his people, and what he has done for them in grace and providence; and what is providence, but the hand of Divine Faithfulness, making good his precious promises? The word providence is never but once used in the Bible, that I remember, and that is in the flattering speech of Tertullus, Acts, xxiv, 2. And what is providence, but the Creator of all things, making provision for all his creatures? As the God of providence, he is the Saviour of all men—the preserver—but especially of them which believe; this was an article in Abraham’s faith—he called the name of that place Jehovah, Jireh, God will provide. It is our mercy to be enabled to watch his hand in our personal concerns—and those who regard not the work of the Lord, he will destroy them.

The proud hearts of the carnal wicked world, in general, ascribe their mercies to fortune, luck, and chance—the trinity of fools; and such pour sovereign contempt on that Providence which ordereth all things in heaven and on earth; but whoso is wise will observe these things, and he shall understand the kindness of the Lord. Hence the saying of the wise—“Whoso eyeth the providence of the Lord shall never want a providence to watch.” This has been true in the experience, more or less, of all the Lord’s tried people, who have waded through much tribulation, and arrived safe at home: and this is the present experience of the Lord’s people upon earth; it is a part of their life of faith, and often produces prayer and praise, watchfulness, and gratitude—so I have found it, almost through the whole course of my life. Amongst thousands of circumstances I have read of the Lord’s gracious dealings with his people, in providence, I remember one, in particular, in the case of Mr. Fox, who wrote the Book of Martyrs, in the close of the reign of Henry the Eighth;—that he went to London, where the want of employment soon reduced his pocket to emptiness, and every source of maintenance failed: in this situation, as he sat one day in St. Paul’s church, spent with long fasting, his countenance thin, his eyes hollow, and with the ghostly appearance of a dying man, every one seemed to shun him with horror; there came one to him whom he had never seen before, and thrust into his hand an untold sum of money, bidding him to be of good cheer, and accept that small gift in good part; adding, that in a few days new hopes were at hand, and a more certain condition of livelihood; and sure enough it came to pass—for, within three days after, the Duchess of Richmond sent for him, to live in her house, and to become the tutor of the Earl of Surrey’s children, then under her care. Thus, as the German proverb says,—“When the bricks are doubled, then comes Moses;”—that is, man’s greatest extremity is God’s opportunity.

The best treatise I ever read on Divine Providence is the excellent Flavell’s “Mystery of the Divine Conduct:” and the most remarkable accounts of the appearance of Providence, next to the Bible, is in Professor Frank’s account of the building of the orphan-house at Glauca, which astonished the King of Prussia, so that he desired the whole account of it. I wish every Christian was in possession of it.—The account of the life of Mr. Barry, as re-published by Mr. Huntington, is very interesting; so also is that gentleman’s “Bank of Faith:” it has encouraged many of the Lord’s people to trust in the Saviour; and they have proved him to be “The faithful God.” Infidels who are white-washed with a profession of religion, have made that book the subject of their sport, banter, and ridicule; but it is a simple correct statement of facts; and my readers, if taught of God, can probably give their testimony, likewise, to similar facts—“For the hand of the Lord shall be known towards his servant.” Foote, in his play of “The Minor,” ridiculed this subject of Providence in a most scurrilous manner, wherein that revered character, the rev. George Whitfield, under the assumed name of Dr. Squintum, is made to pervert and abuse Divine Providence, in the following doggerel lines:—

“Near the mad mansion of Moorfields I bawl,
Friends, fathers, mothers, sisters, one and all,
Shut up your shops, and listen to my call;
With labour, toil, all second means dispense;
And live a rent charge upon Providence:
Prick up your ears, a story I will tell,
Which once a widow and her child befel;
I knew the daughter and her mother well.
Poor, it is true, they were, but never wanted,
For, whatsoe’er they asked, it was granted;
One fatal day, the matron’s faith was tried,
She wanted meat and drink, and fairly cried.
‘Mother! you cry;’ ‘Oh! child, I’ve got no bread;’
‘What matters that?—Why, Providence arn’t dead!’
With reason good this truth the child might say,
For there came in at noon, that very day,
Bread, greens, potatoes, and a leg of mutton,
A better, sure, a table ne’er was put on.”

Gospel Mag. Feb. 1824.

This is a base attack upon Divine Providence, as though persons who believe in it, and have so much experience of it, gave themselves up to indolence, neglecting the use of means to support themselves and families. It is to be lamented that there are some in all churches and chapels, who are mumping about in idleness, and talking about religion, to deceive the simple and unwary, and from such I have suffered a little in pocket and character. But the apostle, by virtue of his high commission, has said—“For this we commanded you, that if any will not work, neither shall he eat.” A neglect of the means is most daring presumption; and none but a hypocrite could act so: but the sincere Christian, who, in the use of means, is watching the hand of God, will be often honoured with the gracious appearances of God in his divine providences; for that God who fed the Israelites forty years in the wilderness, conducted Abraham from Ur of the Chaldees, increased the widow’s oil and meal, sent out his apostles with a staff only, will supply the needs, not the wants of his people. Surely I can set to my seal. This is true.

The good hand of God appeared in answering my poor breathings, at an early period. I was about 18 years of age when I particularly began to watch the hand of God in a providential way. I was involved in a difficulty, although not of my own seeking; yet I had to bear the trouble. I was exceedingly distressed for a few shillings, and it came into my mind to call on the Lord to send it me, by some means, as I had not a friend in the world, to whom I could apply for it. I traversed the garden of the house where I lived, and made my case known to the Lord, urging his care of me, and the early tokens he had given me of his love. The next morning I had occasion to go out on an errand, and, in a very conspicuous place, I saw a one-pound note lay on the ground; and, although it was very windy weather, being in the month of March, yet the note lay still. I could see no one near, to whom it belonged, nor did I ever hear of any one who had lost it. This delivered me entirely from that trouble: I bought a Bible and another good book with the change—this taught me the blessedness of carrying my temporal affairs to the Lord, who has the concerns of all his dear people in his hands, and is the appointed heir of all things to his church.

Soon after this I had a very severe trial to undergo. My arbitrary master had endeavoured to prejudice the Governors of the Foundling Hospital against me, entirely on account of religion; I had to make my appearance before them, to answer for my conduct. I laid this case before the Lord, and begged his Divine Majesty to fulfil his gracious promise, in my experience, as he did for his dear servants, the apostles.—“I will give you a mouth and wisdom.” This promise I turned into constant prayer, and the Lord answered me, to the joy of my heart. My adversary was conquered, and I was commended.

When I left my apprenticeship, being separated from my master by a magistrate, after serving him duty and truly for nine years; yet, having two years more of my time to serve, I was left destitute of a home:—relations I never knew, and where to lay my head I know not. I had but three bad half-peace in the world. I well remember leaning against a post, in Moor-street, Seven Dials, and, while my heart was ready to break, I begged of the Lord to direct me which way to go; but, while looking up for direction, it was brought to my mind where to go, and what to do, and there the Lord opened a door in providence. When I had left my situation in the Borough, a person had previously promised me work; but when I went to him, he pretended to have forgot such a promise, and I was again left destitute. I knew not what to do, but the Lord led out my mind in prayer, that he would appear for me; and, in less than ten minutes, I again found an answer to prayer, by a door being opened for me. I found the Lord appear again in a few months after this, in a most remarkable manner: and thus the Lord continually followed me, wherever I went, and manifested his providential care towards me. I was, at one time, brought very low, and all things seemed to fail, to that I was reduced to a sad extremity; when, passing by St. Clement’s church, by the light of a window, I saw some halfpence lay on the ground, which I greedily picked up, and went on blessing God who had appeared for me, at that time. And, as I found the good hand of God in my low situation, I was destined to see more of his good hand in a more eminent manner; and it would, indeed, fill a volume to rehearse the many conspicuous providences that I experienced in my family. When we have been reduced to the greatest necessity, the Lord has sent relief in the very moment of extremity. Having married, as related before, I was completely destitute of furniture; I acknowledge this was imprudent, but my concern was getting my bird before I had a cage to put it in: yet the Lord, in due time, sent us first one article, and then another, in a most surprising manner. A gentleman also sent me a good suit of clothes, with a charge frequently to read the 12th chapter of Luke.

When I first began to preach, it was in coloured cloaths; but a friend soon after sent me a suit of black. When my wife was taken in labour, with one of her children, we had but two-pence in the world, which distressed her feelings; but, looking to the Lord, without naming our circumstances to any, abundance of mercies flowed in a whole month—and, as my family increased, so the Lord increased my income. When leaving the country, I was sixty pounds in debt; but, in a few weeks, the Lord raised me up friends to pay that: and, how often, when we have been destitute of money, of food, and of clothes, has his good hand appeared! Frequently when others have been distressed, I have relieved them, to my own injury, for the time; but the Lord has always amply repaid me. Amongst many instances I will only relate this:—a poor, but good man, was in prison for debt: he sent to me for thirty or forty shillings; I had just thirty, and sent it to him. On the preaching-night satan harassed my mind sorely in the pulpit, on account of my folly; but, as soon as I had concluded my sermon, a lady came into the vestry, and put two pounds in my hand—thus I was paid well. And so I have found it true, that he that hath pity on the poor lendeth to the Lord; and that which he layeth out he will pay him again.

All my days I have been a pensioner on the Divine Providence for every shilling—for food and raiment. Many a one has relieved my wants, when they had not the least idea I was at that moment in extremity. I can only look back with wonder and gratitude at forty years’ experience of superabounding grace; at thousands of displays of a kind providence; and the amazing manifestations of divine care and faithfulness; and, at times, overwhelmed with a sense of covenant goodness, can only say, with David, “Who am I, O Lord God, that thou hast brought me hitherto; and is this the manner of men, O Lord God?”—Oh, for a grateful heart.

Yours, J. C.

I must observe, here, that it is the business of faith not only to be looking to Jesus for salvation, but to be eyeing God, in Christ, as a covenant God, in temporal mercies; and to be perpetually pleading what God is, and what he has promised in the covenant: it is a mercy to see him, as the Father, the begetter of mercies, and to be looking to his care for us. “He careth for you.” His wisdom in managing; his condescension; his free grace; his divine sovereignty; the gracious ends he has in view; the channel of atoning blood, through which all our temporal mercies flow; and the amazing goodness of God in all, both in what is denied us, and what is given us!

“Good when he gives, supremely good,
Nor less, when he denies;
E’en crosses, from his sovereign hand,
Are blessings in disguise.”

And “All things whatsoever ye shall ask, in my name, I will do it.” This may be ridiculed by fools; but many such have been forced, in extremity, to call upon God to appear in that very providence they have ridiculed; some in storms at sea, and some in trouble on land; the confession of a God of providence has been extorted from the lips of those who have denied him. A great writer remarks, concerning the Persian army, when discomfited by the Grecians—“being hotly pursued, we must needs venture over the great water, Strymon, then frozen, but beginning to thaw—when, a hundred to one but we had all died for it. With mine eyes I then saw so many of these gallants, whom I had heard so boldly maintain there was no God, every one upon their knees, with eyes and hands lifted up, begging hard for help and mercy, and entreating that the ice might hold till they get over;” and sure I am, that the character that lives and dies without pleading for mercy, in this world, will beg in vain for a drop of water in hell.

Yours, J. C.

LETTER IX. [200]

“There hath no temptation happened unto you, but what is common to man.”

To —

The grand adversary of God and man is compared both to a lion and a serpent: under the former character he has raged and roared against the church, in every age, and after every called and quickened believer; but, in the latter character, he has acted his worst part. In this form he assaulted Eve, and in the same he has carried on his works of darkness in this world; and, as he began by deceiving, so he will complete his work by the same.—Rev. xx.

Soon after the Lord had begun his work in my heart, persecution began, hell raged, satan roared; but, through mercy, the ass did not regard the crying of that driver, but was kept in search after life and truth.—Job, xxxix. 5, 6, 7, 8. This having no effect to deter, satan resorted to another method. This was about the time that the wretched Tom Paine published his book against the Bible; I never bought it, though thousands did; but, one day, at a friend’s house, I saw it lay, and when I was left alone I read a part of it—this produced no bad effect on my mind at that time; but, shortly afterwards, the infamous passage I had read was hurled into my mind with strange powers. It came like a dart, a fiery dart, nor could I get rid of it for some time; it came very often, and sorely distressed me. I begged of the Lord to remove it, which he did; this cured me for ever of meddling with edged tools. The Lord gave me secret power to rise superior to it; established me more than ever in the truth, and created in my mind an everlasting hatred to erroneous books. I was often entreated to read such books; but no—“A burnt child dreads the fire:” and I am always sorry to see professors so eager to read deistical publications, with a view to see the objections made to Holy Writ. “Let him that thinketh he standeth, take heed, lest he fall.” This temptation was, of course, soon followed up with another, such as this—“How do you know the Bible is true?” This came from the devil, and is in the mouth of his own children to this day; and to such I seldom give an answer, except in few words. This reminds me of an infidel in a stage coach, who was letting his tongue run against God and truth, bidding defiance to any man to prove the Bible to be the Word of God: an aged plain country woman replied, “Why, I thinks as how it is the Word of God, because it says, that ‘in the last days there shall come mockers,’ and I am sure thou beest one of them.”

Many great and learned men took up their pens in defence of truth, and very ably answered the wretched scribbling Deist. I never read them, but begged of the Lord to shew me the subject himself; which he did, by leading me more clearly to understand the truth, and to see the harmony of every part of it, its doctrines and its precepts, by giving me power to feel and enjoy its consolations, and by leading me to see the reason why such characters oppose it: because it is written, “The wicked shall be turned into hell;” and “He that believeth not is condemned already, and the wrath of God abideth on him.” And, as these are awful truths, can we wonder at the opposition the Word of God meets with, from men of corrupt minds? They tell us, indeed, it is a cunningly-devised fable, a system of mere priestcraft. If a fable, who wrote it—good men, or angels? Bad men, or devils? Good men or angels could not be guilty of falsehood, in saying repeatedly, “Thus saith the Lord.” Bad men or devils would never write a book to describe their own character, reproach their own conduct, and condemn themselves to everlasting punishment.

The Lord delivered my soul from this snare, by the power of truth, and has made me a living witness, by his grace, of the authenticity of his own Word; so that I may sing—

“Precious Bible, what a treasure
Does the Word of God afford!
All I want, for life and pleasure,
Shield, or medicine, or sword.”

The best piece I have seen written on this subject, of a modern date, is by the rev. I. Irons, entitled, “The Cloud of Witnesses,” intended as an antidote to infidelity. I beg leave to recommend it to all I know, especially to believers, who are situated amongst the ungodly.

The next attack the enemy made on my mind, was respecting the Sacred Trinity. This temptation, more or less, assaulted me for years; sometimes in such an awful manner, that I never can describe; but I have generally noticed, that diabolical temptations hurled into the mind, have been generally levelled against one or other of the Sacred Persons in the Trinity. These temptations do not arise from the common corruptions of the human heart, although satan does, at times, stir them up; but they are, in general, sent or shot by the devil into the mind.—Such temptations are not the believer’s sin, but satan’s; although he often lays these brats at our doors.

There is a difference to be observed between our sinful nature and such temptations; the former is always with us, but the others are only visitors, and unwelcome ones, indeed—yet they have an awful tendency to distress the soul; and, perhaps, in such an intricate manner, as is impossible to relate. Hence the old question, invented by the devil, and started by men of infidel principles—“How can three be one, or one three?” Why, as it respects things in common, it is impossible—but, as it respects the adorable Trinity, I am taught to believe that there are three divine persons in one divine essence. How this can be, neither angers nor men can define; but that it is so, the Scriptures are clear. I am bound to believe it, because God hath said it, and it is at man’s peril to refuse him that speaketh from heaven. The way this temptation sometimes operated, was this:—satan made up, or drew three figures of persons on my imagination, and then asked me how these three could be one? Impossible. And so say I. Such figures, images, dolls, idols, drawn by that artful limner, cannot be one, nor one three. This temptation was aided and assisted by the popish pictures of the Trinity, an engraving of which is put as a frontispiece to Dr. Samuel Clarke’s Bible, and which I consider to be the most abominable blasphemy; one of the characters is represented as a very aged man, with a long beard; another, rather younger, receiving a sceptre; and a third, the figure of a dove: and these are called the persons in the Trinity. This is truly awful; satan himself is the author of it, and man the dupe of his satanic deceptions.

I believe but very few of God’s children escape temptation upon this subject; and I make no apology in saying, that pictures drawn by man, or painted upon our imaginations of either of the persons in the sacred Trinity, is blasphemy. The Lord delivered me again and again from this temptation, by leading my mind to what God has said of himself, who certainly is the best judge of himself. Hence the question—“To whom, then, will ye liken God, or shall I be equal, saith the Lord? To whom, then, will ye liken God, or what likeness will ye compare unto him?”

The Bible sets forth God under the emblems of fire, water, wind, or air. And what picture can ever be drawn of these, as persons? “God is a Spirit.”—“God is light.”—“God is love.”—And what are all his glorious perfections, but himself manifested in such characters? Holiness, Truth, Wisdom, Justice, Grace, Mercy, Goodness, Majesty, Eternity, Almighty, Omnipotent, Omnipresent, Omniscient. And what figures can be drawn of this Sacred, Holy, Holy, Holy, Lord God Almighty? I trust this remark will be blest to some characters who have suffered under the same temptation. But, although it has pleased the God of Grace to reveal himself in the Oneness of the Divine Unity; so it is our mercy, yea, our salvation, that he has been pleased also to reveal himself, in his Trinity of persons, under the gracious names, and relative terms in the grand economy of our salvation.

“There are three which bear record in heaven”—the Father; the Word, (as Son of God;) and the Holy Spirit; and these three are one—not merely one person, bearing three names, but three persons—nor yet three gods, but only one in essence—three in persons, distinct in personality, names, and office—This Sacred Three bear record to the Sonship, Godhead, Divinity, and Dignity of Christ. So they also bear record to the consciences of God’s dear people—that they are the Lord’s. The record of the Father is, “Yea, I have loved thee;”—the record of the Son is, “I have redeemed thee;”—and the record of the Spirit is, “I have called thee.” It is necessary this grand point should be well understood by the Lord’s people, that they may enjoy distinct holy communion with, and give equal glory to, the adorable Author of Salvation.

It was my lot to fall in with, and to be often situated with characters who were inimical to this grand fundamental truth. Swedenborg denied the existence of the Father and the Holy Spirit. Socinians, Arians, and Sabellians, either in one form or another, deny the Godhead of Christ, and the personality of the Holy Spirit. Thus, amongst this motley group, they leave us no God at all. Many have been my conflicts with such; but the Word is so plain upon the subject, that it needs no comment, only by comparing a very few out of the many scriptures of truth, and drawing a very reasonable inference from the plainest testimony. This has been done by an excellent author, the rev. W. Jones; and the great Mr. Macgowan, in his “Twenty Letters to J. Priestly, D.D.”

I will only compare a few texts together, and you will see the beauty of truth. As:—

Isaiah, vi. 5.—“Mine eyes have seen the King, the Lord of Hosts.”John, xii. 41.—“These things said Esias, when he saw his (Christ’s) glory, and spake of him.”

“Therefore Jesus is the Lord of Hosts.”—Isaiah, xliii. 11.

Isaiah, xliii. 11.—“I, even I, am the Lord, and besides me there is no Saviour.”

2 Peter, iii. 18.—“Our Lord and Saviour, Jesus Christ.”

Then Jesus Christ is Jehovah, the Saviour.

Rev. xxii. 6.—“The Lord God of the Holy Prophets sent his angel to shew unto his servants things which must shortly be done.”

Rev. v. 16.—“I, Jesus, have sent mine angel to testify these things unto the churches.”

Therefore Jesus is the Lord God of the Prophets.

Isaiah, xliv. 6.—“Thus saith the Lord, the King of Israel, and his Redeemer, the Lord of Hosts, I am the first, and I am the last, and besides me there is no God.”

Rev. xxii. 13.—“I (Jesus) am the Alpha and Omega, the beginning and the end, the first and the last.”

This is too plain to be denied. Christ is the King of Israel, the Redeemer, the Lord of Hosts, the first and the last.

Psalm lxxviii. 56.—“They tempted and provoked the Most High God.”1 Cor. x. 9.—“Neither let us tempt Christ, as some of them also tempted.”

Christ must be, therefore, the Most High God.

Isaiah, xxxvii. 5.—“For thy Maker is thy husband, the Lord of Hosts is his name.”

John, iii. 29.—“He that hath the bride is the bridegroom.”

Psalm xxiii.—“The Lord Jehovah, is my shepherd.”

John, x. 16.—“There shall be one fold and one shepherd.”

Christ must be the Lord of Hosts.

Psalm c. 3.—“Know ye that the Lord he is God, we are his people, and the sheep of his pasture.”

John, x. 3.—“He calleth his own sheep.”

Therefore, Christ he is the Lord God and shepherd.

John, xx. 28.—“And Thomas answered and said, my Lord and my God.”

Romans, ix. 5.—“Of whom, as concerning the flesh, Christ came; who is over all, God, blessed for ever.”

Christ is, therefore, Lord and God.

Isaiah, ix. 6.—“And his name shall be called, The Mighty God.”

Rev. i. 8.—“I am the Almighty.”

I might here fill a volume of immense size, to prove the same fact; but when God gives a man up to satanic delusion, he generally mounts the scorner’s chair; sets his tongue against the heavens, and endeavours to bring down the Almighty to his proud carnal reasonings.

“Thus fools rush in, where angels fear to tread.”

But, whilst so many are endeavouring to dethrone the glorious persons in the Trinity, or to degrade them, other fools have set up many; one in particular, whom I once wrote against, in “Zion’s Controversy:” this poor creature insists upon it that every separate perfection in Jehovah is a god. There was also a sect of people in the beginning of the sixteenth century, called Familists, who held the notion that every believer was an Emanuel—was really God; that Christians, were Christed into Christ, and Godded into God. Such stupid ideas have neither scripture reason nor common sense in them; but I suppose by the bye, this doctrine was advanced to degrade the essential and eternal Godhead of Christ, as modern Sabellians do, though very high Calvinists in some other points—yet maintain the idea that the Father communicates his Godhead to Christ; and why not to his people? Why not, indeed? Both are Christ-degrading errors. May the Lord deliver his people from them; while conceited, empty-talking, all-knowing professors fall into those ditches, out of which nothing short of superabounding mercy, in a miraculous way, can deliver them. “Fear, and the pit, and the snare are upon thee, O inhabitant of the earth; and it shalt come to pass, that he who flieth from the noise of the fear shall fall into the pit; and whoso cometh up out of the pit shall fall into the snare; for the windows from on high are opened, and the foundations of the earth do shake.”—Isaiah xxiii.

Being delivered from this awful snare, satan harrassed my mind, concerning the personality and Godhead of the ever-blessed Holy Spirit. Here I was much troubled, but the Lord has promised to be the profitable teacher of his people.—“I am the Lord thy God, which teacheth thee to profit, and leadeth thee in the way thou shouldest go.” I bless his name for all his teachings, although it has been under some very painful experiences; above all, that he has led me to the acknowledgement (not comprehension) of the mystery of God—the Holy Ghost—and of the Father, and of Christ.—Colossians ii.

That the Holy Spirit is God, one of the Divine Three in the unity of the Godhead, is evident, by comparing Scripture with Scripture. I am very sensible that his work upon the heart is infinitely of greater importance than a thousand bare notions of the subject, however clear; but it is a mercy to have our loins girt with truth, the armour of righteousness on the right hand, and on the left; and while the enemies of God are attempting to degrade his Sacred Majesty, his Adorable Person, and some weak Christians stagger at the subject, it is our duty (being delivered from such God-dishonouring conduct), to contend earnestly for the faith, once delivered to the saints.

I am not writing a body of divinity. I have not abilities for that; but only stating those truths which are dear to my heart, and producing a few out of the many Scriptures, to prove the Godhead of the Saviour and the ever-blessed Holy Spirit. A few must suffice here.

John, iii. 6.—“That which is born of the Spirit.”

1 John, v. 4.—“Whatsoever is born of God.”

Here the spiritual birth is attributed to the Spirit—to God.

Therefore the Holy Spirit is God.

Acts, xiii. 2.—“The Holy Ghost said,—separate me Barnabas and Saul, for the work whereunto I have called them.”

Heb. v. 4.—“No man taketh this honour to himself, but he that is called of God.”

Therefore the Spirit is God.

Matt. ix. 38.—“Pray ye, therefore, the Lord of the harvest, that he will send forth labourers into his harvest.”

Acts, xiii. 4.—“So they being sent forth by the Holy Ghost.”

This proves the Holy Ghost is the Lord of his harvest.

Luke, ii. 16.—“And it was revealed unto him by the Holy Ghost, that he should not see death before he had seen the Lord Christ.”

Verse 28.—“And he blessed God, and said, Lord, now lettest thou thy servant depart in peace, according to thy Word.”This Word was the Word of the Holy Ghost, and is God and Lord, to be blessed and praised.

John, xiv. 17.—“He, the Spirit of Truth, dwelleth in you, and shall be in you.”

1 Cor. xiv. 25.—“God is in you, of a truth.”

2 Tim. iii. 14.—“All Scripture is given by inspiration of God.”

2 Peter, xxi.—“Holy men of old spake as they were moved by the Holy Ghost.”

John, iv. 41.—“It is written in the prophets, And they shall be all taught of God.”

1 Cor. ii. 13.—“Not in the word, which man’s wisdom teacheth, but which the Holy Ghost teacheth.”

Acts, v. 3.—“Why hath satan filled thine heart to lie to the Holy Ghost?”

Verse 4.—“Thou hast not lied unto men, but unto God.”

1 Cor. iii. 16.—“The temple of God is holy, which temple are ye.”

1 Cor. vi. 19.—“Know ye not that your bodies are the temples of the Holy Ghost?”

Deut. vi. 14.—“Thou shalt not tempt the Lord thy God.”

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

Matt. xix. 17.—“There is none good but one, that is God.”

Psalm clxxiii. 10.—“Thy Spirit is good; lead me.”

I might mention many more, with a vast many proofs of this sublime doctrine, but I trust you will be led to read them in the Scriptures, with a grace-taught eye, and rejoice in the truth, as you discover and feel it. I must close this long letter with this verse—

“God is a name my soul adores,
Th’ Almighty Three, th’ Eternal One:
Nature and grace, with all their powers,
Confess the Infinite Unknown.”

I wish you were in possession of the excellent Jones on the “Catholic Doctrine of the Trinity.”

Yours, J. C.

LETTER X.

“The remnant of Israel shall not do iniquity, nor speak lies.”

“Love the truth and peace.”

To—

What a mercy for us that all divine teaching is the gracious work of God the Holy Spirit; and when we view, in his own light, what He is, as He has condescended to set himself forth in his own word, we are amazed at his condescension. He is called the Eternal Spirit; He is Omnipresent, Omniscient, Omnipotent; He is a person—and what is a person but a living, thinking, acting, intelligent agent? And what we have professed at church, when, perhaps, we did not understand what we said, is a most noble and glorious testimony—“I believe in God, the Holy Ghost, the Lord and giver of life, who proceedeth from the Father and the Son; and who, with the Father and the Son together is worshipped and glorified, who spake by the prophets”—this gracious, divine, and glorious person has engaged to lead all his people into all necessary truth, and He will be faithful to his covenant promises; nor do I esteem it a small mercy to be established in the glorious doctrine of the Trinity, as it is set forth in God’s Word, after my mind had been so perplexed with errors and temptations.

But now another very keen temptation beset me, respecting the doctrine of eternal election, and its attendant reprobation. This was painted to me, in the most horrible terms, as the most cruel and unjust act, such as could never be attributed to a merciful God. Erroneous books, preachers, professors, carnal reason, and the devil, all combined to oppose it. A very plain reason that the doctrine is of God—or else such would never oppose it; if the doctrine was of the world, the world would love its own—but, because it is of God, therefore they hate it. Thousands of tongues and pens have been raised up against it, but these two mountains of brass still stand as firm as ever. The manner in which the wicked would, though varnished with seeming piety, represent the doctrine, is thus:—that to hold the doctrine of election is saying, that the elect will be saved, do whatever they may—and the reprobate will be damned, let them do all the good they can. This is the manner in which they carnally state the matter; and, as they are but carnal, and the carnal mind is enmity with God, what can we expect from such thorns and thistles, surely not the figs and grapes of truth? Others admit that election may be true, but then we are elected upon condition of our good behaviour; and others profess to believe that election is certainly a truth, but then all others may be saved, if they will, as they have a good chance for it, being in a salveable state (and so they wrap it up). Amidst this pro and con. my mind was not a little distressed, till the Lord led me into the truth, as it is in Jesus, and gave me to see he had blest me with the Bible evidences of my eternal election of God. I saw from the Word that election was a sovereign, holy, wise, gracious act of Jehovah, before all worlds; that Christ’s election was first, as head, and the church was chosen in him, that the head and the body were alike chosen, loved, and viewed as one—and this choice was for the glory of God, for the glory of Christ, and for the holiness and eternal happiness of the church. God chose his people that they might be holy, not because they were so, but that they might be so; and he predestinated the same people to enjoy his presence, love, and glory, to all eternity. They are set apart for himself, predestinated to himself. “This people have I formed for myself.” And must not that man be a fool and a madman that does not desire to know that he was chosen to be holy, and predestinated to the enjoyment of God for ever? Let such oppose this precious doctrine: but—

“O, may this Bible truth inspire
My soul with sacred bliss;
And lane me safe in mansions where
My chosen Saviour is.”

Lyndal’s Hymns.

Would not professors be better employed in attending to God’s Word, which so dearly states this matter, and praying for the enjoyment of the evidences of it in their own souls, than cavilling against it, seeing they never can overthrow this ancient mountain, this eternal hill? The Lord not only opened my eyes to see it, humbled my heart to receive it, but gave my soul the Bible evidences of it. For—

“Though God’s election is a truth,
Small comfort there I see;
Till I’m assur’d, by God’s own mouth,
That he has chosen me.”

And every chosen vessel has the witness, the evidences of his election in his own heart, when truly converted to God. And these are clearly laid down in God’s Word. There it is said that “Mary hath chosen that good part which should never be taken from her.” But then that good part must first have chosen her. Ye have not chosen me, but I have chosen you, and ordained you. The blessed effect, the evidence of this choice made known, is a being made willing to be saved in God’s own way—in the day of God’s own power. This choice, or willingness, is God’s work on the souls of his own people—for them, and these only, are thus made willing to be saved by grace alone. The power of the Word in the heart is an evidence of our election. “Knowing, brethren, beloved of God, your election for our gospel, came not to you in word only, but in power, in the Holy Ghost, and in much assurance.” These were persons who had received the Word with power, which evidenced their election of God, and which evidences ours also. The effectual working of truth upon the mind, producing light, life, love, power, contrition, turning to God, humility, joy, liberty. These, any of these blessed effects of the Word in the heart, is an evidence of our election.

Faith is said to be the “faith of God’s elect.” Therefore, faith wrought in the heart is an evidence of election. A seeing that in Christ which exactly suits our state and condition, attended with a renouncing all in ourselves, and a coming to him for all we need. Trusting in him, hoping in him, delighting in him—these are precious evidences of our eternal election of God. Prayer is an evidence also. Shall not God avenge his own elect, which cry day and night to him? The soul-breathing, desiring, thirsting after the favor and friendship of God. These desires going up to Him, as created by the Holy Spirit, in the day of prosperity or the night of adversity, are the precious evidences of electing love. Holiness is another evidence. We were chosen to be holy, and that we should walk in good works. In whose good works am I to walk, but in the whole glorious work of salvation effected by the adorable Trinity, producing in us the love of God? This is divine charity, that rejoiceth not in iniquity, but rejoiceth in the truth. And, to walk in Christ, to walk in good works, to walk in wisdom, peace, truth, and holiness, is to walk in love to God, to truth, to saints. This love will produce all its happy consequences in the road to heaven. Christ is the way, holiness is the walk, and walking in this most excellent way is an evidence of election. For we are chosen to this holiness on earth and in heaven; and without his holiness, “no man shall see the Lord.” Hence the exhortation, “Follow peace with all men, and holiness; do not boast ye have it, but follow after it, and your labour of love will not be in vain in the Lord.”

Having these evidences in my mind of my election, and viewing it as an immutable truth, my spirit rejoices not merely in what success I have had in the ministry, but that my name is written in heaven;—but while I have thus, at times, been rejoicing in it, a dark season has succeeded, and satan and his emissaries have troubled my mind about the doctrine of reprobation.

I beg leave to send you a few remarks on this subject, which, I trust, will relieve your mind, as they have mine. The term reprobation, or reprobated, is no where to be found in the Bible. The word reprobate occurs once in the Old Testament, and six times in the New, and not once in reference to pre-damnation. But, though the term does not, yet the thing itself is clearly revealled. The awful characters of God, as a sovereign and a judge, is set almost entirely out of the view of man, by preachers and writers; and when they occur to the mind, it stirs up all the hatred and infernal enmity of the human heart. Here the most meek, innocent, and holy people (in their own estimation) boil with fury and rage; yet it is a truth, that God, as a sovereign, having no other counsellor but his most holy will, has chosen some, and left others. If he found them holy, he left them so; if he found them sinful, he left them so; he did them no injury, it was an act of his own will, who has a right to do what he pleases, and it is impious to ask why; for so it seemed good in his sight. But the damnation of sinners is in consequence of sin, and, as a righteous judge, he decreed to punish sin; nor does he, nor will he, nor can he damn or consign any one to hell, but the violators of his own laws. Is not this just? His decree to punish sin does not force men to sin, they sin naturally, and freely, and wilfully; and living and dying, enemies to God, they receive the reward of their crimes. You may ask, cannot God save them? He can; but that he does not, is evident—and that he will not, is equally as clear. For he that made them will not have mercy upon them, and he that formed them will shew them no favor. Here I must refer you to Sacred Scripture; to Huntington’s “Free Thoughts in Captivity;” Dr. Gill, on “Election and Reprobation;” Toplady’s “Letter to John Wesley;” Coles, on “God’s Sovereignty;” and a little pamphlet lately published, by Mr. Hargreaves, Baptist Minister of Little Wild-street, London, on “Reprobation.” The subject itself is a profound depth.

But here let us bow to his sovereign will, and rejoice that he has given us any evidence that he has chosen us in Christ Jesus.

“For, O, my soul, if truth so bright
Should dazzle and confound my sight,
Yet still his written Word obey,
And wait the great decisive day.”

This is true humility.

Yours, J. C.

LETTER XI.

“Blessed is the man that maketh the Lord his trust, and respecteth not the proud, nor such as turn aside to lies.”

To —

It was about the year 1791, that Mr. John Wesley died. I was about 11 years of age; much talk was about him at that time, which often arrested my attention—but, as I had never heard the gospel preached, of course I could know nothing of doctrines; but after I had been led into truth, in some degree, some men that worked for my master, where I was an apprentice, lent me some of his books, but finding them so remarkably dull and dry, there was neither pleasure nor profit to me in reading them.—Hearing much also from the same persons, of the controversy between Arminians and Calvinists, I was certainly anxious to understand the great difference between them. Reading what each advanced, I knew both could not be right. Warmly attached to the doctrines and doctrinal articles of the Church of England, I soon discovered that the system of Arminianism was in direct opposition to those doctrines. This led on to enquiry and diligent search. Acquaintances lent me books of the controversy that had been carried on by the Wesleys, Fletchers, and others, and the answers that had been given by the magnanimous Toplady, Dr. Gill, Mason, and the (at that time) faithful and bold Hills. Mr. Fletcher’s works have been since re-published, but our dastardly cowardly Calvinists do not re-publish what was then so ably written in defence of truth; shame to them, to let truth lie bleeding in the streets, and very few dare to plead her cause. The old Gospel Magazine, like the present one, was the excellent means of spreading and maintaining truth, and which I believe is the only one of all our periodical publications, that dare advance the whole truth.—These books came into my hands, with some of Sir Richard Hill’s works, which I now bless God for, as they have been of especial service to me, in establishing my mind in the truth, as it is in Jesus.

Since I have been in the ministry, the question has been frequently asked me—“What is your opinion of Mr. John Wesley?” I do not like such questions.—He has been many years in the presence of his Judge, and whether saved or lost, is not for man to decide: but, by an attention to works, some of them which I shall quote in this letter to you, and the opinions which good men had of them. I leave you to draw an inference. You and I well know, from the Word of God, and the teaching of the Eternal Spirit, that the Sacred Scriptures are the Word of God; and that, adding to, or diminishing from, or perverting it, is threatened with damnation.—Rev. xxi. I do not say that the rev. John Wesley has done either, wilfully, but I beg you to read for yourself, some of his notes on the New Testament, and if you never did before, I think you will blush at some parts of his explanations, as they are called. I would quote some of them, but it would fill this letter, in which I want to point out some of the many errors which he held, and which is still maintained by his followers, quite forgetting that “he who loveth and maketh a lie, dying so, shall have his part in the lake which burneth with fire and brimstone”.—Rev. xxi.

One of the principal doctrines of the glorious gospel of the blessed God, on which the salvation of the church rests, and which can only entitle us to, and prepare us for death, judgment, and eternity, is the meritorious obedience of Christ to the holy law of God. This, by an act of grace, is imputed and placed to the account of the elect church of God, by the adorable Father, and received into the enlightened minds, affections, and consciences of those who are taught by the Holy Spirit. This, and this only, justifies us before God. On this holy thirty-three years’ obedience of Christ, to the law is the sole matter of our justification in the sight of a holy God. And can you believe it? But I beg you will read Mr. Hervey’s “Eleven Letters to J. Wesley,” wherein you will find that the latter has ridiculed this glorious foundation of the church as imputed nonsense. Is not this an awful proof that himself, and all such, must be totally destitute of this righteousness.

I will, however, give you a quotation from a pamphlet written many years ago, by the rev. R. H. entitled “Calumny Refuted, and the Dead Vindicated,” p. 9. The rev. writer remarks:—

“Once upon a time we find him, J. Wesley, sitting in the Norwich stage-coach, wrapped in a most profound meditation; the first thing that occurred to his consideration was, whether a person might not be a sincere Christian, and deny the phrase—imputed righteousness?—This he did not doubt. He then advances farther (as the wheels roll on) and asks—if a man may not be a Christian, and deny the thing? He directly determines that a person certainly may. Thus, at two strides, he completely gets rid of the righteousness of Christ.”

The following horrid propositions, which are here transcribed, verbatim, from Mr. Wesley’s “Minutes of the Year 1770,” fully and incontestibly demonstrate the more than popish pelagianism of the man. He says—

“Every believer, till he comes to glory, works for, as well as from life. We have received it as a maxim, that a man is to do nothing in order to justification. Nothing can be more false. As to merit itself, of which we have been so dreadfully afraid, we are rewarded according to our works, i.e. as our works deserve. All that are convinced of sin under-value themselves in every respect. We are every hour and every moment pleasing or displeasing to God, according to our works, according to the whole of our inward tempers and outward behaviour.”

If this is not high popery, what is? Mr. John was a professed churchman; but how the above doctrine stands, with what the doctrinal articles of that church maintains, I leave you to judge. As they declare, that he must believe that no good works can be done, in order to justification, but that we are accounted righteous only for the sake of our Lord Jesus Christ.

I could quote more from the above pamphlet, but this is a sufficient specimen of the foundation hope, as expressed by Mr. Wesley, and adhered to by thousands of his professed followers. What a mercy there are others who are building on a firmer basis. I bless God that he was pleased to open my mind to receive the complete perfect work of the dear Redeemer; that he shewed me it was neither my works nor my faith, (as a grace, nor as an act) that could justify me before God. I must have a perfect law-fulfilling righteousness, wrought out by the holy nature and holy life of the Lord Jesus Christ, as the surety of his church—as God-man Mediator—to build on any thing less, is building on the sand, and the dreadful consequences must be—the curse, wrath, and eternal death. Faith is the eye that sees the sufficiency of his righteousness—faith is the hand that receives; the vessel, or mind, which contains it when the Holy Spirit brings it near: but surely there is a difference between the eye and the object it discovers; between the hand of the beggar and the alms you put in it; or my coat and the hand that puts it on me. The Lord brought my soul into liberty on this point, but I had another struggle in my mind. Soon after this subject had been clearly and sweetly settled, or rather my soul in the perception of it, some of the same party harrassed my mind about persevering in holiness, till I had gained a perfect sinless nature: this was the very thing I wanted; to get rid of sin, to have it totally eradicated, that I should never be overcome by sin, in thought, word, or deed. Oh happy state, this side heaven!—how I did long for it; sin was, and is, my principal trouble.

“Long time I fought, with groans and tears,
To drive this rebel from my home.”

I was told this was to be obtained; I was informed of many who really had obtained it, and was already perfect; why not I, if I did but persevere. To work I went, and strove hard for it; not to gain the favor of God, I was better taught than that; but, that sin might trouble me no more, and that I might no more offend God by so much as a sinful glance of the eye. To this rubbing off the spot of the leopard; to this washing the black Moor white, I was encouraged by the above accounts of some who had obtained perfection.Mr. Wesley, and some of his preachers and hearers could prove that they had known some who were perfect. I could not suppose these holy creatures would tell lies. But then I wanted to know how far they might be perfect, and how far not; and to satisfy my mind, I obtained Mr. J. Wesley’s tract on Christian Perfection, a paragraph of which I will quote:—

“And where the Spirit of the Lord is, there is liberty; such liberty, from the law of sin and death, as the children of this world will not believe, though a man declare it unto them. The son hath made them free who are thus born of God, from that great root of sin and bitterness, pride. They feel that all their sufficiency is of God; that it is he alone who is in all their thoughts, and worketh in them both to will and to do of his good pleasure. They feel that it is not they that speak, but the Spirit of their Father who speaketh in them, and that whatsoever is done by their hands, the Father who is in them, he doeth the works. So that God is to them all in all, and they are nothing in his sight. They are freed from self-will, as desiring nothing but the holy and perfect will of God: Not supplies in want, not ease in pain, nor life, or death, or any creature, but continually crying in their inmost soul, ‘Father, thy will be done.’ They are freed from evil thoughts, so that they cannot enter into them; no not for a moment. A foretime, when an evil thought came in, they looked up, and it vanished away. But now it does not come in, there being no room for this, in a soul which is full of God. They are free from wanderings in prayer. Whensoever they pour out their hearts in a more immediate manner before God, they have no thought of any thing past, or absent, or to come, but of God alone. In times past they had wandering thoughts darted in, which yet fled away like smoke: but now that smoke does not rise at all. They have no fear or doubt, either as to their state in general, or as to any particular action. The unction from the Holy One teacheth them every hour, what they shall do, and what they shall speak. Nor therefore have they any need to reason concerning it. They are, in one sense, freed from temptations: for though numberless temptations fly about them, yet they trouble them not. At all times their souls are even and calm, their hearts are steadfast and unmoveable: their peace, flowing as a river, passeth all understanding, and they rejoice with joy unspeakable and full of glory. For they are sealed by the Spirit unto the day of redemption, having the witness in themselves, that there is laid up for them a crown of righteousness, which the Lord will give them in that day—” What a collection of lies!

The above pamphlet is full of such daring impudence; and in one of his sublime hymns he thus sings—

“My cup it runs o’er, I have comfort and power,
I have pardon, and what can a sinner want more;
He can have a new heart, so as never to start
From thy ways, he may be in the world as thou art;He may be without sin, all holy and clean;
He may be as his master, all glorious within,
Without blemish or blot, without wrinkle or spot,
Without power to offend thee, in deed, word, or thought.”

This is the sublime poetry of Wesley, who has been classed with Dr. Watts as a poet; yea, almost with the psalmist, David, in a recent publication called “The Conference; or, Sketches of Wesleyan Methodism.” The author of which very far exceeds the Wesleys, either John or Charles. But I beg leave to say, the writers of the Evangelical Magazine, very highly applaud the work. I think the following lines on Mr. Wesley, in the above work, fulsome:—

“Thou, too, art gone, sweet leader of the choir,
Thou soul of music with a seraph’s lyre;
When Royal David made his final will,
Sweet fancy added this last codicil—
I give to Solomon my crown and throne,
This sacred harp shall Watts and Wesley own;
And thou hast touch’d the strings with so much skill,
The Hebrew melodist enchant us still.”

The propriety of this classification I leave to your judgment, and conclude with one remark more. Finding by all my strivings, that that which is born of the spirit is spirit, and can never alter; and that which is born of the flesh is flesh, and can never become any thing else. Reading the word of God it shewed me that the cause of all the groans, tears, complaints, sighs, distresses and afflictions, of all the old and new testament saints was, in-dwelling sin; and by tracing the lives of those eminent characters, I found they were sinners saved by grace alone—sinners to the last moment, as it respects their sinful nature: but as they, and all the church of God, stand accepted in Christ, they are perfect before God; and to that perfection they will arrive at the glorious resurrection, and not before. Seeing this was the case, I gave up all hopes of being perfect in the fleshly nature, and was enabled to rejoice in my perfection in the love of God’s heart towards me; in my oneness in Christ, in my complete justification in his obedience, and in my perfect pardon, and cleansing from all sin in the sight of God, as revealed in the law by the great atonement of the God-man Christ Jesus. Herein is the perfection of the Christian, and it is the gracious work of the Holy Spirit, to lead up the minds of his own people to know and to enjoy these great privileges, and not to set them an utterly impossible task, of gaining fleshly perfection, which is a mere delusion of the devil. A great writer [229] observed to Mr. Wesley, on Perfection—“You formed a scheme of collecting as many perfect ones as you could, to live together in one house: a number of these flowers were accordingly transplanted from some of your nursery beds to the hot-house, and an hot-house it soon proved; for, would we believe it, the sinless people quarrelled in a short time, at so violent a rate, that you found yourself forced to disband this select regiment: had you kept them together much longer, that line would have been literally verified in the squabbling members of your church militant.”

“The males pulled noses, and the females caps.”

A very small house, I am persuaded, would hold the really perfect upon earth; you might drive them all into a nut-shell. Perfection and sincerity, as mentioned in Scripture, are synonimous terms, and being made sincere, may you go on to this perfection.

Yours, truly, J. C.

LETTER XXII.

“And they shall teach my people the difference between the holy and the profane, and cause them to discern between the clean and the unclean; and in controversy they shall stand in judgment.”

To —

Amongst the many painful lessons which the Lord teaches his children, perhaps there is none much more humiliating than the carnal enmity of the human heart; all sin in men, or devils, has an enmity in it to God; every man is by nature an enemy to God, to his holy law, to his holy gospel, and to his holy ways and people; and, dying in that state, it is impossible for him to be saved; for, “without holiness no man can see the Lord; but, blessed are the pure in heart, for they shall see God,” the great atonement brought nigh to us in the gospel, applied, revealed and manifested to the conscience, purifies the conscience; the love of God, shed abroad, purifies the affections; but the truth, as it is in Christ, purges the understanding and the judgment from error, which is spiritual uncleanness, and without being purged away, by the light of truth in the soul, a person is not fit for the kingdom of light, because he is not yet translated out of darkness; but, being in the dark about the way of salvation, he is also in a state of enmity. Many such are to be found in the church of God, whose proud hearts have never been humbled to submit to God’s truth; and being men of talent, have perverted, carnalized, and scoffed at the great leading doctrines of the gospel; yet mighty sticklers for holiness, love, charity and good works (falsely so called;) their conceptions of God are all carnal, dictated by the flesh, and are opposite to the revealed character of God. Hence the awful charge brought against them.—“Thou thoughtest that I was altogether such an one as thyself, but I will reprove thee.” I was very much astonished, in my younger days, at many persons, into whose company I fell, as they passed for very holy good people, when some of the fundamental truths of God were spoken of, to see their very countenances redden, and their rage and enmity boil at the very mention of some of the most sweet and awful doctrines of the cross. With all their pretended, delusive, supposed meekness, they hissed like serpents, particularly at the very mention of the glorious doctrine of eternal election, and divine predestination to eternal life. Here they lost all patience, like their fathers of old, who listened, and wondered at the general discourse of our Lord; but when he began to talk about God’s sovereignty, they hurried him to the brow of the hill, with an intent to break his neck. Luke 4. And so it is now. I observed one thing, namely, that I could see no difference between these great professors, who boasted they were convinced here, converted there, justified here, and sanctified there. I say I could see not the least difference between them, as it respects their religious sentiments or views of God’s word, than the most profane, wicked, worldling, or dead formalist. This then, is an awful proof of their blindness and enmity. Situated as I was in the world, I had often opportunities of hearing carnal, wicked, worldlings talk about religion; and generally observed, that they brought up, censured and ridiculed eternal election, and represented it as a most dreadful and arbitrary act; adding, that those who held this sentiment, also believed that God had, from eternity, reprobated and consigned over to hell, the greatest part of mankind; yea, infants who had never sinned, which (they argued) made out God to be a very unjust, and tyrannically wicked; being, yea, worse than Molech. All these sentiments and ideas we expect from an ungodly world; they know no better. God declares that they are blind, and enemies; yea, enmity itself. Such we can pity. But, judge my surprize, when one of Mr. Wesley’s followers put a book into my hand, entitled “Hymns on God’s Everlasting Love:” finding it contained the very language that these profane and wicked worldlings had been constantly using; where then, exclaimed I, is the difference between the author, the admirers of this work, and the bitterest enemies of God: why, alas! in point of truth, or light, or love, none at all; they are all upon a footing; for, though they may differ in some things of an external nature, I found they all agreed to ridicule the truth of God’s most holy word. Here the Heathen, the Papist, the Quaker, the Arminian and the most profane, as well as the most precise and moral professor, all unite. The above hymns, as they are called, are full of the most deadly poison, and the most awful misrepresentations; and though but consisting of little better than eighty pages, contain more than two hundred palpable falsehoods: no Christian, as taught of God, can read them without shuddering at the base, lying, wicked declarations, insinuations, and wilful misrepresentations; and, while the author professes so much seeming meekness and pity for the wicked world, and is ridiculing the awful doctrine of reprobation, he himself has the daring impudence to reprobate all the real ministers of the gospel in the following lines:—

“Hear the old hellish murderers roar
For you Christ died, and not one more;
His children listen to his call,
And shout Christ did not die for all.”

You will surely be surprised when I tell you that this was written by that candid, meek, holy creature, against those who differ from him in doctrine. The Calvinist preachers, and their hearers, surely owe Mr. Wesley little thanks for his politeness and candour, as he has styled them all hellish murderers, monsters, and the people in general who receive the truth, the children of such monsters and murderers. This is the man who is reprobating reprobation; and, at the same time, is reprobating all who differ from him, as reprobates. I found, through all his book, his awful enmity to the doctrines of the gospel.—Eternal election, and scriptural reprobation he first scandalously misrepresents, and then holds both up to ridicule, while he asserts God’s holy and awful decrees to be horrible; and that if election and reprobation are true, God is worse than Molech, if he has chosen some, and left others, in the solemn display of his severity. Hear the language of Mr. Wesley.

“Oh, horrible decree! worthy of whence it came. Forgive their hellish blasphemy, who charge it on the Lamb.”

“I could the devil’s law receive,
Unless restrain’d by thee;
I could, good God, I could believe
The horrible decree.
I could believe that God is hate,
The God of love and grace,
Did damn, pass by, and reprobate
The most of human race.
Farther than this I cannot go,
Till Tophet takes me in;
But oh, forbid that I should know
This mystery of sin.”

And did these holy men, John and Charles, thus talk?—Yes; such were their hearts, and out of that wicked abundance they thus spoke and wrote; and, in these awful delusions, and dreadful enmity to truth, I suppose they lived and died, for we never hear that either of them ever recanted or repented of their awful errors; and I am informed that many Calvinist preachers hung their pulpits in black when the above gentlemen died.—I ask was it for sorrow, or to shew the colour of their errors? The man that dies in his errors unrepented of, must be damned if God be true; and he that errs from the truth must be converted from the errors of his way, before his soul can be saved from death, or the multitude of his sins be covered. I am thankful, however, it was my mercy to be favoured with the sound of the pure gospel, and at times furnished with some excellent books written in answer, and forming a complete refutation of the system of Arminianism. Dr. Gill, Mr. Toplady and others very masterly answered Wesley and his colleagues; and Sir Richard Hill and others, refuted Fletcher; although the Wesleyan Methodists boldly assert that Fletcher is invulnerable, and has never been answered or refuted. This could easily be proved, if Sir Richard’s works were again revived. Gurney likewise wrote many excellent pieces; especially the “Nature and Fitness of Things,” and “The Perfection of God, a Standing Rule to try all Doctrines and Experiences by;” in which the author says, upon a review of the “Hymns (blasphemously so called) on God’s Everlasting Love.”

“Blush, Wesley blush, be fill’d with shame,
Doom thy vile poem to the flame:
What tongue thy horrid crime can tell;
Put saints to sing the song of hell!”

Many, indeed, humbly hope that Mr. John and Charles are now in heaven, singing the song of the Lamb, with all the blood-bought throng. I hope they are; but they must both alter their singing there, to that strange song they sung upon earth. In the hymns we have just noticed, no man can learn that song which the redeemed sing there; but the redeemed themselves; and if not redeemed, they cannot sing; if they are the redeemed they will sing of it. But millions dying in awful enmity to God is no proof they were redeemed from hell; and all that are in heaven, or ever will be, are redeemed from among men. This is the world which he died for. As God took a nation from the midst of another nation, so he takes a world from the midst of the world. These are the every men he died for; not devils, serpents, vipers, dogs and goats; “But ye my flock are men, and the sheep of my pasture are ye, oh house of Israel;” the price of their redemption is paid—God hath accepted it, and the Holy Spirit has engaged to make it known to all who are interested in it sooner or later; and, having began this work, he will never leave it till it terminates in the glorification of the bodies and souls of all his elect redeemed.

“For how would the power of darkness boast,
If but one praying soul was lost.”

But that cannot be, while Jesus lives to plead their cause; he must deliver up his kingdom in the final consummation. For this is the Father’s will, that of all he hath given me I should lose nothing, but shall raise it up again at the last day. This opposition to truth was raised originally by Pelaquis, revived in Holland by Van Harmin, Arminius, and brought over to this country in the sixteenth century; propagated by the Wesley’s, and received by so many thousands, because it is suited to the carnal world, the pride of the heart, and opposition to God’s divine sovereignty and justice. This subject, I say, not only drew forth the pens of great men in its defence, but also some sarcastic writings, treating it with the contempt it deserves. Amongst many other pieces, there was one which appeared in the Old Gospel Magazine, supposed to be written by The Rev. R. H—, or Mr. M’Gowan, and signed “Auscultator,” which, as it is printed, I here present it.

The Serpent and the Fox; or an Interview between Old Nick and Old John.

There’s a Fox, who resideth hard by,
The most perfect, and holy, and sly.
That e’er turn’d a coat, or could pilfer or lye.

As this Reverend Reynard one day,
Sat thinking what game next to play;
Old Nick came a seas’nable visit to pay.

“O your servant, my friend,” quoth the priest;
“Tho’ you carry the mark of the beast,
I never shook paws with a welcomer guest.”

“Many thanks, holy man,” cry’d the fiend,
“’Twas because you’re my very good friend,
That I dropt in with you a few moments to spend.”

JOHN.

Your kindness requited shall be;
There’s the Calvinist-Methodists, see,
Who’re eternally troublous to you and to me.

Now I’ll stir up the hounds of the whore
That’s called scarlet, to worry them sore;
And then roast ’em in Smithfield, like Bonner of yore.

NICK.

O a meal of the Calvinist brood
Will do my old stomach more good,
Than a sheep to a wolf that is starving for food.

JOHN.

When America’s conquer’d, you know
(’Til then we must leave them to crow),
I’ll work up our rulers to strike an home blow.

NICK.

An excellent plan, could you do it;
But if all the internals too knew it,
They’d be puzzled, like me, to tell how you’ll go through it.

JOHN.

When they speak against vice in the great;
I’ll cry out that they aim’d at the State;
And the Ministry, King, and the Parliament hate.

Thus I’ll still act the part of a lyar;
Persecution’s blest spirit inspire;
And then “Calmly Address” ’em with faggot and fire.

NICK.

Ay, that’s the right way, I know well:
But how lyes with perfection can dwell,
Is a riddle, dear John, that would puzzle all hell.

JOHN.

Pish, you talk like a doating old elf:
Can’t you see now it brings in the pelf?
And all things are lawful that serve a man’s self.

As serpents we ought to be wise:
Is not self-preservation a prize?
For this did not Abram the righteous tell lyes?

NICK.

I perceive you are subtle, tho’ small:
You have reason, and scripture, and all;
So stilted, you never can finally fall.

JOHN.

From the drift of your latter reflection,
I fear you maintain some connection
With the crocodile crew that believe in Election.

NICK.

By my troth, I abhor the whole troop;
With those heroes I never could cope:
I should chuckle to see them all swing in a rope.

JOHN.

Ah, could we but set the land free
From those bawlers about the Decree,
Who’re such torments to you, to my brother, and me!

As for Whitefield, I know it right well,
He has sent down his thousands to hell;
And, for aught that I know, he’s gone with ’em to dwell.

NICK.

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

JOHN.

Take comfort! he’s not gone to glory;
Or, at most, not above the first story.
For none but the perfect escape purgatory.

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

NICK.

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

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

You shall not in Paradise wait,
But climb the third story with state;
While your Whitefields and Hills are turn’d back from the gate.

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

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

“Ascultator.” [239]

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

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

“The Lord hath made all things for himself, even the wicked for the day of evil; and they shall call them the border of wickedness, the people against whom the Lord hath indignation for ever.—But Esau have I hated; the abhorred of the Lord shall fall into it; their souls abhorred me and my soul also abhorred them.—Reprobate silver shall men call them, because the Lord hath rejected them.—I will profess unto you I never knew you.—A stone of stumbling, a rock of offence to both the houses of Israel for a gin and a snare, and many among them shall stumble and fall and be broken, and snared and taken.—Behold this child is set for the fall of many in Israel.—I thank thee, oh Father, that thou hast hid these things from the wise and prudent.—Not many rich are called.—But the wicked shall do wickedly, and shall not understand.—To the one we are a savour of death unto death.—Whosoever hath not, from him shall be taken that which he seemeth to have.—But ye believe not because ye are not of my sheep.—To them it is not given, the world cannot receive, the natural man cannot discern.—No man can come to me to me except the Father draw him.—For when he would have inherited the blessing he was rejected.—For there are certain men crept in unawares who were before of old ordained to this condemnation.—I also will choose their delusions—And many false prophets shall arise and deceive many.—For it is a people of no understanding; therefore he that made them will not have mercy upon them, and he that formed them will shew them no favour.—They which are the children of the flesh are not the children of God.—But because ye are not of the world, therefore the world hateth you. Behold ye despisers, and wonder and perish. I will work a work in which you shall in no wise believe.—You shall not believe, ye shall seek me and shall not find me.—And if the prophet be deceived, I the Lord have deceived that prophet, and I will destroy him.—So then it is not of him that willeth, nor of him that runneth.—For judgment I am come into this world that those which see might be made blind.—Make the heart of this people gross, and make their ears heavy lest they see, hear, understand, convert and be healed.—And for this cause God shall send them strong delusions that they should believe a lie, that they all may be damned who believe not the truth, but had pleasure in unrighteousness.—Evil men and seducers shall wax worse and worse.—It shall be a bridle in the jaws of the people, causing them to err.—They perish for ever, without any regarding it.—Ye shall seek me, and shall die in your sins.—Many are called, but few chosen.—He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still.—But the miry places shall be given to salt.—But these, as natural brute beasts, made to be taken and destroyed, and shall utterly perish in their own corruptions.—This is the portion of a wicked man from God, and the heritage appointed unto him by God.—He shall divide the sheep from the goats—Whom he will he hardeneth.—The Lord bid Shimei to curse David, moved David to number the people, stirred up Joseph’s brethren to sell him into Egypt, hardened the heart of Pharaoh, sent a lying spirit to deceive Ahab, mingled a perverse spirit in the midst of Egypt.—I make peace and create evil.—If our gospel be hid, it is hid to them that are lost, whose names are not written in the book of life; therefore will he give them up.—And Eli’s sons hearkened not unto the Lord, because he would destroy them.—It had been better for that man if he had never been born.—One shall be taken and another left.”

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

“We have of late entered into consideration of the petition of right, and the violation of it, and upon good reasons; for it concerns our goods, liberties and lives. But there is a right of an higher nature—a right of religion, derived to us from the King of Kings, confirmed to us by the kings of this kingdom, and enacted by laws in this place: streaming down to us in the blood of the martyrs, and witnessed from Heaven by miracles, even miraculous deliverances.—And this right, in the name of this nation, I this day claim; and desire that there may be a deep and serious consideration of the violations of it.

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

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

“I desire that we may consider the increase of Arminianism: an error that maketh the grace of God lacquey it after the will of man; that maketh the sheep to keep the shepherd; and makes mortal seed of the immortal God. I desire that we may look into the very belly and bowels of the Trojan horse, to see if there be not in it men ready to open the gates to Romish tyranny and Spanish monarchy. For an Arminian is the spawn of a Papist; and if there come the warmth of court favour upon him, you shall see him turned into one of those frogs that arise out of the bottomless pit.“If ye mark it well, you shall see an Arminian reaching out his hand to a Papist; a Papist to a Jesuit; a Jesuit gives one hand to the Pope, and the other hand to the king of Spain. And these men (that is the Arminians, then newly sprung up) having kindled fire in our neighbour’s country, (that is in the Dutch provinces) have now brought over some of it hither, to set on flame this kingdom also.”

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

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

Yours, truly, J. C.

LETTER XXIII.

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

To —

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

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

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

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

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

Deut. vi. 4. “The Lord our God is one Jehovah.”Jeremiah, xxiii, 6. “This is the name whereby he shall be called, Jehovah our righteousness; so is the Spirit also.”

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

Therefore the Father, Son and Spirit are the one Jehovah; they are three persons, yet have but one name and nature.

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

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

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

Therefore the Trinity in Unity is the God of Israel.

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

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

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

Here the whole Trinity is represented as tempted and visited.

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

1 Cor. ii. 14. “Who hath known the mind of God.”

Ibid. “We have the mind of Christ.”

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

1 Thes. iv. 3. “This is the will of God.”Acts, xxii. 14. “The God of our fathers hath chosen thee, that thou shouldest know his will.”

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

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

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

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

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

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

TRUE.

“He that sent me is true.”

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

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

HOLY.

“For thou only art holy.”

“But ye denied the Holy One.”

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

OMNIPRESENT.

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

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

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

LIFE.

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

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

“The spirit is life.”

“The Trinity in Unity, made all mankind.”

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

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

“The Spirit of God hath made me.”

RESURRECTION OF CHRIST.

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

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

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

LEADING.

“I am the Lord thy God, which leadeth thee by the way.”

“He (Christ) calleth his own by name and leadeth them out.”

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

SANCTIFICATION.

“Sanctified by God the Father.”

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

“Being sanctified by the Holy Ghost.”

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

Yours, J. C.

LETTER XXIV.

‘“But watch thou in all things.”

To —

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

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

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

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

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

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

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

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

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

Thursday.—Lost much time to day in needless visits and trifling company, disputed with a Swedenborgian for three hours, about some of the grand truths of the Word, but I saw no good effects in my opponent. I am thankful I was kept cool and deliberate all the time. I dislike disputes, and always very reluctantly enter the lists, but when compelled I never keep back; the religion that is not worth contending for, is not worth having. A good man once observed, that was always a lost day wherein he neither got any good, nor did any good; such days are painful to reflect upon. I gained one thing to day—a grateful heart for the knowledge of the truth.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Yours, J. C.

LETTER XXV.

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

To —

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

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

Yours, J. C.

LETTER XXVI.

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

To —

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

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

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

Witness in us, by us, for us,
With thine agency divine,
Nor in that great day deny us,
When the saints in glory shine;
Then bear witness
Of our souls, that they are thine.—Amen.

Yours, J. C.

Thus I have compiled with the request of those who so earnestly solicited a brief account of my life to the fortieth year. In a second edition I shall see great reasons for omitting some things which I have inserted, and introducing others of greater importance; also of correcting the errors of this little work, in the hasty printing of it. [270] I have been obliged to be thus brief, owing to a variety of circumstances. If I am spared I shall add a third part to this work: at present, reader, whether friend or foe, I bid you farewell, praying that we may experience more grace in the heart, more knowledge in the understanding, and more love to the Friend of sinners; that we may live more devotedly to his glory; being redeemed from the hands of them which hate us, we may serve him in holiness and righteousness all the days of our lives.—Amen.

END OF THE SECOND PART.

R. Weston, Printer, Crosby Row, Southwark.