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 Haslett, William, 1766-1821 
 
 The advices and meditations 
 
■r 
 
THE ^?0^ ^'''^ 
 
 AWWWM^ ( f^EB 24 1912 ^ 
 
 AND ^^<iLpm^ ^ 
 
 J3T THE LATE 
 
 WILLIAM HASLETT, ESQUIRE 5 
 
 CONSISTING OF 
 
 I. An Address to the clergy and christians 
 
 OP ALL denominations, WITH SOME DISCRIMI- 
 NATIVE MARKS OF GRACE. 
 
 II. A Practical Essay on the influences op 
 THE Holy Spirit. 
 
 III. Serious Hints to loud and alarming 
 
 PREACHERS OF THE GOSPEL, AND THE REGULAR 
 AND ORDERLY PROFESSORS OF RELIGION. 
 
 IV. The Morning and Evening Meditations 
 
 OP A WEEK : 
 
 WITH SOME MINOR PIECES, 
 AND 
 
 EXTRACTS FROM FLAVEL. 
 
 TO WHICH IS PREFIXED 
 
 A BIOGRAPHICAL SKETCH OF THE AUTHOR. 
 
 PRINED FOR ANN M. HASLETT, 
 ON THE VERTICAL PRESS, BY D. & S. NEALL, 
 
 No. 2, Hartung's Alley. 
 1825. 
 
BIOGRAPHICAL SKETCH 
 
 OF 
 
 WILLIAM HASLETT, ESQUIRE.* 
 
 X HE late William Haslett was born at Dunv 
 nicey, in Ireland, on the 6th of May, 1766, and de- 
 parted this life on the 1 1th of July, 1821, at Wood- 
 ville, Mississippi. Early in life he emigrated to 
 this country, which he adopted as his own, and be- 
 came completely naturalized, not as it regards civil 
 privileges only, but also, as to his feelings and at- 
 tachments. 
 
 Mr. Haslett was endowed with a vigorous in- 
 tellect; his judgment was sound and discriminating, 
 his memory retentive, and his fancy lively. He 
 had not indeed the advantages of a liberal educa- 
 tion, but his mind was cultivated and strenglhencfl 
 by reading, by reflection, and by an acquaintance 
 with the world. In the transaction of business he 
 was prompt, methodical and decisive. He had a 
 strong predilection for the shipping business; anrl 
 as long as our trade was unembarrassed, his success 
 was rapid and uninterrupted. 
 
 As an ofBcer of the church, Mr. Haslett dispbiy- 
 ed no common talents. He was independent and 
 
 * Compiled from Mr. Ilaslett's papers, and jm "Obituary No- 
 tjcfi" of liim, published in the Presbyterian Magazine, Vol. I. fo* 
 Wov. IvSU. 
 
4 Biographical Sketch 
 
 firm in forming his own opinions, but respectful 
 and conciliatory towards those with whom he acted. 
 In all deliberative bodies to which he at any time 
 belonged, the weight of his influence was felt, and 
 the benefit of his counsels perceived. Few laymen 
 in our country were better acquainted with eccle- 
 siastical law; and none, perhaps, has exhibited more 
 skill and address in the management of a perplexed 
 and difficult cause. 
 
 But Mr. Haslett was still more distinguished by 
 the qualities of his heart than his head. He was in 
 an eminent degree susceptible of the emotions of 
 sincere and constant friendship; and it was his fe- 
 licity, during his life, to number in the list of his 
 friends, many excellent and distinguished persons, 
 both of the clergy and laity. No one seemed to 
 set a higher value on genuine friendship, or to re- 
 lish its pleasures more sensibly. To envy, vanit}-. 
 and suspicion he seemed to be a stranger, and in hi» 
 intercourse with friends, there was uniformly ma- 
 nifested such hearty good-will, so much sincerity^ 
 and so much innocent cheerfulness, that they were 
 always fond of his society. 
 
 Mr. Haslett was peculiarly a domestic tnan. In 
 the bosom of his family he was truly at home. — 
 Blessed with a numerous, healthy, and promising 
 family of children, who, like olive plants, encircled 
 his board, he seemed when the business of the day 
 was over, to find in this little circle, with the com- 
 pany of a few choice friends, exquisite pleasure. 
 His attachment to his family was evidently strong: 
 ^ a husband he was affectionate, as a fiUher kind 
 and indulgent. 
 
 The brightest trait in Mr. Hasleft's character, 
 Iiowever, was his deep and unaffected piety. He 
 had received in his father's house a religious educa- 
 tion, and before he became the subject of efficacious 
 grace was moral and amiable in his deportment; but 
 
Of Willlmn Haslelt, Esq. iP 
 
 when it pleased a gracious God to open his eyes, his- 
 conviction of his sinful and miserable condition was 
 <leep and severe. For some months he went mourn- 
 ing under a sense of his guilt, with his head bowed 
 down like a bulrush; but when Christ was revealed, 
 his deliverance was sudden and great. Of his con» 
 version to God, he has written as follows : 
 
 " Cranberry, May 3cl, 1793, 
 
 "Joseph Nourse, Esquire, 
 " Dear Sir, 
 
 "You expressed a desire of having 
 some account of the Lord's dealings with me, when 
 I was disposed to write on this subject, but a diffi- 
 dence of my ability to do it in a becoming manner, 
 especially, as self is so much concerned, has hither- 
 to prevented me. However, as I was lately reflect- 
 ing upon the time and circumstances of our first ac* 
 quaintance, and was led to admire the goodness of 
 God to me in this instance, the obligations your 
 friendship had laid me under were also brought 
 afresh to my recollection, and I felt myself charg- 
 able with ingratitude for withholding any thing 
 which might afford you the least satisfaction. These 
 reflections, together with the words of the Psalm- 
 ist (Psalms 66, 16) and the apostle Peter's admoni- 
 tion, (1 Peter 3, 15) have at length overcome all 
 difficulties with me. May the blessed Jesus, who, 
 I trust, has redeemed your soul and mine from 
 eternal misery, guide my heart and pen so that his 
 name may be glorified, and your soul comforted by 
 what I have to declare of his goodness. 
 
 " My disposition from my youth, as far as I can 
 now trace it was rather averse than inclined to the 
 grosser follies of the times; and as I enjoyed the 
 advantages of a religious education and was kept un- 
 der strict family government, I always found the 
 commission of known sins attended with trouble of 
 conscience to a greater or less degree. I looked up- 
 
6 Biographical Sketch 
 
 on sin as an evil which I ought to avoid, but had no 
 riew of its evil nature, nor had I any idea of the cor- 
 ruption of my heart, and the necessity of an entire 
 change. I had no knowledge of the gospel way of 
 salvation, but did all I did upon legal principles, and 
 often consoled myself with thinking if it were not 
 well with me, what would become of multitudes I 
 was acquainted with. I was early taught to pray, 
 and I prayed frequently in private ; for I thought 
 God was under obligations to answer my prayers, 
 according to Matt. vii. 7, and, I remember to have 
 prayed often, in the immediate prospect of gratify- 
 ing some evil propensity. As my father was an 
 Arminian, (though called a Presbyterian) I was 
 brought up in that belief; and was fully of opin- 
 ion, that, if I did what I could, God would pardon 
 the rest ; for, I thought it would be injustice in 
 God to require of me what I could not do. Thus 
 I continued until the nineteenth year of my age, 
 when 1 conceived a desire of coming to this coun- 
 try. I made it known to my parents, who were 
 rather opposed to it, and advised me to think of 
 getting into business at home. At the same time, 
 my father made application to a gentleman engaged 
 in the linen business, w^ho wanted a young man to 
 assist him. He agreed to take me, and the terms 
 were agreed upon, only I w*as to have a week 
 to consider the matter. Here I have frequently 
 thought, the hand of Providence was visible in my 
 favour; for almost every thing concurred to make 
 me prefer my father's proposal. Only one objec- 
 tion remained with me, and that was, that the place 
 where the gentleman lived was full of wickedness, 
 and I thought I would be exposed to such tempta- 
 tions as I could not resist, and thereby bring a re- 
 proach upon myself and friends. I therefore deter- 
 mined (with my parents' consent) to prepare for 
 America. Accordingly, in a somewhat feeling 
 
Of William Haslett, Esq. 1 
 
 manner, I laid before them my objections to what 
 they had proposed, upon which they approved of 
 my choice, and consented to my proposal. 
 
 " From my arrival in America to my settlement 
 in this place, my conduct was much the same as 
 formerly, with this difference, tliat as I had more 
 liberty than when under my fatlier's care, I could 
 indulge myself in many things with mere freedom 
 than before. After being here some time, I began to 
 consider it my duty to join in communion with the 
 church ; accordingly I made application for admis- 
 sion at the approaching sacrament, though with but 
 little hope of success, for I was grossly ignorant, as 
 well of the nature of the ordinance, as of the qua- 
 lifications of a worthy partaker. However, as the 
 minister was an easy man, and my outward conduct 
 had been pretty good, I was readily admitted. — 
 Here I would just observe, that I think many poor 
 souls are fatally deceived by an untimely admission 
 to this ordinance, for, as they are taken into the 
 number^ and partake of the privileges of God's 
 children, they hence conclude they must be in co- 
 venant with God ; and thus they get a peace of their 
 own making, and rest, secure upon a false hope^ 
 which nothing but the mighty power of God can 
 bring them off. They say *• peace, peace, when 
 there is no peace." Such, I believe to have been 
 my condition,, "but God, who is rich in mercy, 
 &c.'^ 
 
 "" But to return : — As I had now made a public 
 profession of religion, (for none are called profes- 
 sors of religion here, but those who come to the 
 sacrament.) I concluded I had laid myself under 
 additional obligations to live a holy life, and there- 
 fore resolved to abstain from every thing that might 
 injure m}^ character as a professor, and to try to act 
 as other ehristinns <lid ; for although I had often 
 found my resolutions like rotten flax, yet I always 
 A 2 
 
8 Biographical Sketch 
 
 thought the reason was because I had not clone 
 every thing I ought to make them good, and there- 
 fore would do better under the like circumstances 
 again. Thus I continued for five years fighting 
 against sin with carnal weapons, but to no pui-pose: 
 I was, however, kept from any gross outbreakings 
 in the eyes of the world, and as I was frequent in re- 
 ligious duties I was esteemed by many as a growing 
 christian, though I firmly believe I was no more 
 than a poor self-deceived hypocrite. One thing I 
 remember gave me frequent uneasiness, viz. that I 
 never had experienced those preparative works of 
 the spirit which usually introduce faith into the 
 souls of God's children, such as illumination, con- 
 viction, self despair, &c. and I have often been rea- 
 dy to look upon some of God's children as mere 
 egotists for declaring what God had done for their 
 souls, for thus saying they reproached me, and self 
 you know cannot bear to be touched so long as it 
 keeps the throne of the affections. I have often 
 thought, when reading of the great sin of unbe- 
 lief, I had reason to be thankful that I had always 
 been a believer, but a time came when I was taught 
 to think otherwise. In my religious exercises I 
 frequently experienced much flowing of the affec- 
 tions, and would often shed tears in abundance, 
 and I have often said to myself upon such occasions, 
 ! what a good experience is this, sure I shall now 
 be able to give a good account of the Lord's deal- 
 in2;s with me to others. Here you see self was 
 etill the object in view. I would here just suggest 
 to you what I believe to have been a great mean of 
 strengthening me in my false confidence: — You 
 know Christians when they meet are apt to talk 
 upon a variety of religious subjects, and thereby 
 edify and strengthen each other, and as I found 
 myself grossly deficient when conversing on chris- 
 tian experience, I set too with all ray might to ac- 
 
Of William Haslett, Esq. 9 
 
 quire a greater share of knowledge, but it was only 
 head knowledge I set out in pursuit of. — I read the 
 experiences of christians, and tried to renaember 
 what I could of them, and I so far succeeded, that 
 in a short time I could talk passing well on experi- 
 mental religion, and had got to be pretty orthodox 
 in my notions. Thus have I often (though not 
 with a design to act the hypocrite, but through the 
 deceitfulness of my own heart and the subtlety of 
 Satan) offered things as my own experience, which 
 I had only stolen from the experience of others, and 
 was as ignorant of, as a man born blind is of colours. 
 How much easier is it, my dear friend, to talk like 
 a christian than to be one, and I believe there is not 
 a grace God bestows upon his children, but Satan 
 has its counterfeit to pass upon poor deceived per- 
 ishing souls, therefore, "let him that thinketh he 
 standeth, take heed lest he fall." 
 
 " How common, yet how awful a mistake is it to 
 think that a set of orthodox notions is not attaina- 
 ble without the power of divine grace, and that a 
 bare speculative knowledge of scripture truths, to- 
 gether with an external performance of religious 
 duties is all that is necessary to constitute us chris- 
 tians: but as Mr. Boston observes, it is much easier 
 to come to Christ in duties, than to come out of 
 duties to Christ : — but to proceed : I continued five 
 years "having a form of godliness, but ignorant of 
 the power of it — having a name to live whilst dead," 
 and should have gone down to the pit with a lie in 
 my right hand, had not the Lord of his mere grace 
 and mercy, interposed — join with me, my dear Sir, 
 to praise Him who "hath chosen the base things of 
 the world, and things which are despised, and things 
 which are not to bring to nought things which are 
 — who hath purposed to stain the pride of all glory, 
 and to bring into contempt all the honourable of the 
 earth." — As my comforts depended solely on my 
 
lt> Biographical Sketch 
 
 frames and feelings, I was often led to question my 
 state: for when my corruptions would at anytime 
 break out, (which they would frequently do,) I 
 could have no peace until I had pacified conscience 
 with resolutions of amendment ; and one reason 
 why my fears so easily subsided was, I thought it 
 was a mark of grace to doubt ; but now the time was 
 come when it pleased the Lord to sweep away my 
 false refuges, and shew me my true state and condi- 
 tion. 
 
 "On the Lord's day after having attended the 
 public worship, I felt my mind uncommonly gloo- 
 my from a recollection of my past sins, insomuch 
 that I could not conceal it from the family I lived 
 with. I told some of them that I never had been led 
 to question the truth of my religion so much as I 
 then v^as. My fears increased, and I felt exceed- 
 ingly uncomfortable all that evening. On the mor- 
 row I took up Edwards, (having often heard it re- 
 commended) and the first place I opened seemed to 
 be exactly suited to my case. I read awhile with 
 eagerness, until I found my character so exactly 
 described, and the very things I had been building 
 upon utterly rejected as marks of grace. — I could 
 hold out no longer. I saw myself " weighed in the 
 balance and found wanting." " When the com- 
 mandment came, sin revived and I died.'' The 
 first thing that struck me was, whether I had not 
 committed the unpardonable sin, and I was much 
 inclined to think I had ; for those passages Heb. vi. 
 4, 5, 6, X. 2G, and xii. 16, 17, came all into my 
 mind, and seemed to confirm me in that belief I 
 now looked upon myself as such a great hypocrite 
 that all I said and did was abominable in the sight of 
 God. I was obliged immediately to leave off all the 
 outward duties of religion, which I had been pretty 
 frequent in. I thought I had nothing to look for 
 but the wrath of an angry God. I could not ap- 
 
Of William Haslet t, Esq, 11 
 
 proach to God through Christ nor dare I to do it in 
 any other way. Thus I continued for some days 
 without attempting to pray any other way than by 
 sighs and groans ; sometimes before I was aware, I 
 would break out in such expressions as, "What shall 
 I do !'' — " wretched man," &c. — At length I pro- 
 cured Mr. RussePs sermon on the nature of the sin 
 against the Holy Ghost, which gave me considerable 
 relief; for, 1 saw that although I had often sinned 
 wilfully, yet I never had, to my knowledge, sinned 
 maliciously ; I then attempted to pray in secret, but 
 have often kneeled down without being able to ut- 
 ter a word. My mind was darkness itself; and 
 the recollection of my former sins, and hypocrisy, 
 would, as it were, shut me out from God. I lost all 
 relish for company, and even for my necessary food, 
 and spent my leisure hours for the most part, alone, 
 bewailing my wretched condition. " I looked for 
 comforters but I found none." The woods were 
 my chief places of resort, where I could bemoan my 
 miserable condition unseen by human eye. I have 
 often remained in the fields till late in the evening, 
 waiting, if haply the Lord would meet with me; but 
 the words of Job were then applicable to me, " I go 
 "forward but he is not there, and backward but 
 " I cannot perceive him. He hideth himself on the 
 "right hand that I cannot see him." I have often 
 gone into secret places with a ray of hope that this 
 might be the time that God would appear for me, 
 and perhaps have found my heart harder than ever, 
 so that I have often mourned my strange insensibi- 
 lity, and wished in vain to shed a tear. 
 
 You will, no doubt, my dear sir, readily imagine 
 that I was anxiously concerned to get comfort ; yet, 
 I assure you, I was, if possible, more concerned lest 
 I should lose my convictions, and take comfort in 
 something short of Christ: and I have often been 
 grieved to the heart when people who knew not the 
 
12 Biographical Sketch 
 
 nature of my disorder, would prescribe carnal phy- 
 sic for my sin-sick soul. Indeed many times pro- 
 fessed christians have given me pain by telling me 
 I laid the matter too much to heart ; for a great part 
 of my grief was, because I was so little concerned ; 
 and I have often wondered how I could eat and 
 sleep as I did, when I was conscious the wrath of 
 God was hanging over me. I have often tliought 
 when people were urging me to believe in Christ, 
 and I have told them my inability to do it, that 
 they really thought I was not in earnest. And here 
 I cannot help mentioning to you the absurdity of 
 asserting (as a certain class of people do) that faith 
 is the gift of God, just as the bounties of his com- 
 mon providence are, and that we can as easily be- 
 lieve in Christ as we can satisfy our hunger when 
 food is offered to our acceptance. I know I found it 
 otherwise, and I believe but few were ever more 
 desirous of obtaining this precious grace than I. I 
 could have cheerfully parted with every temporal 
 good to obtain the smallest particle of it. Indeed 
 I have often wished to be a beggar, and destitute 
 of every earthly comfort, foolishly imagining I 
 would then be a greater object of God's mercy. 
 All this time I could receive nothing from the 
 pulpit but what was addressed to sinners; when- 
 ever any thing was spoken to believers I could not 
 touch it. I went once to Princeton (nine miles dis- 
 tant) to hear the Revd. John Smith; he preached 
 from 2 Cor. v. 7, " We walk by faith, not by sight." 
 Immediately upon hearing the text I concluded the 
 sermon would not be for me, nor could I receive 
 any of it but a few words of the application. Even 
 although I had always been fond of singing, and 
 frequent in the practice of it, I could now sing no 
 more. My "laughter was turned into mourning 
 and my joy to heaviness;" in tliis condition was I, 
 when it pleased the Lord to give me an acquaint- 
 
Of William Haslet t, Esq. IS 
 
 ance with you — to make you a witness of the effects 
 of sin, and a mean of encouraging me when almost 
 on the brink of despondency. And be assured, my 
 dear sir, your sympathy with, and tender concern 
 for me in my comfortless state, are written on my 
 mind in indelible characters. I continued for some 
 months afterwards under much the same exercises, 
 spending my substance on physicians of no value, 
 "and was nothing better, but rather grew worse," 
 for Satan was incessantly stirring up my corrup- 
 tions, and I found myself in perpetual danger of 
 being hurried into some notorious sin, and then I 
 thought the door of mercy would be forever shut; 
 and indeed in this he too far succeeded, for I think 
 my greatest sins were those I committed during 
 that time. Once I was reading Mr. Bunyan's Grace 
 abounding to the chief of sinners, with considera- 
 ble attention, and I felt as in an instant, a secret 
 wish pass through my mind, that I had been as 
 great a sinner as he ; this I have since thought to 
 have been a dart thrown by Satan immediately from 
 hell, though it was instantly charged against me as 
 my own act, and I smarted severely for it after- 
 wards. I often thought that the sharp temptations 
 I felt were in consequence of that wish. I remem- 
 ber once being so sorely beset with sinful thoughts 
 and desires, that I earnestly besought the Lord 
 either to deliver me from the power of sin or to cut 
 me off, and often at such times I have been twitted 
 with "have you got your wish now?" Thus was 
 Satan permitted to buffet me. — Sometimes in read- 
 ing the word of God, I have got encouragement to 
 think it might yet be well with me, but unbelief 
 would immediately reply, "your hopes are vain, 
 for none of God's children were ever in your case." 
 One morning finding myself much indisposed for 
 spiritual exercises, I had recourse to the Bible, and 
 resolved to read the epistle to the Romans through, 
 
14 Biographical Sketch 
 
 though with little hopes of success — I read on with- 
 out receiving any benefit, to the last chapter at the 
 20th verse, " And the God of peace shall bruise 
 Satan under your feet shortly ;" these words seem- 
 ed to be accompanied with some degree of power 
 on my heart, and produced in me a longing desire 
 for the accomplishment of them, and a little revived 
 my drooping spirits, but was soon gone. I at length 
 began to think, the time of deliverance I had been 
 so long expecting, would never come, and when I 
 told some people the change I saw necessary to my 
 present peace and everlasting happiness, they would 
 give me to understand they thought I was looking 
 for what I should never meet with. 
 
 I tried every way in which I had heard others 
 were converted, vainly thinking the Lord would 
 meet with me in the same manner, but to no pur- 
 pose. And indeed my wicked heart has often been 
 ready to charge God with dealing hardly with me, 
 though at oth.er times I saw myself justly doomed 
 to everlasting destruction. — But now the Lord's 
 own time was come. He knows what is necessary 
 to bring down the pride of our hearts and make us 
 submit to the righteousness of Christ. As I had 
 been a communicant for some years, I found new 
 difliculties arise in my mind on the approacli of the 
 sacrament, for I was afraid to keep back from the 
 ordinance, lest I should be deficient in my duty and 
 give occasion to the adversary to speak reproachful- 
 ly, and on the other hand I was conscious of not* 
 being suitably qualified to be a worthy partaker, 
 and therefore afraid I should only seal my own con- 
 demnation. I concluded however it would be safest 
 to keep back, and accordingly resolved that unless 
 the Lord was pleased to prepare me by his grace, 
 I would not attempt to join in communion at that 
 season. The Friday preceding the sacrament wa* 
 appointed to be kept as a day of fasting and prayer, 
 
Of William Haslctt, Esq. 15 
 
 preparatory to the approaching solemnity.— %rhe 
 day came, but to me it was a stormy day — a day of 
 darkness as darkness itself. I attempted to pray, 
 but found my heart entirely shut up, so that I could 
 find no relish for, nor comfort in any duty. The 
 sources from whence I had formerly derived encou- 
 ragement, seemed to be entirely shut up, and I seem- 
 ed to be left without help and without hope. Thus I 
 continued that day and night : — on Saturday morn- 
 ing I took up Mr. FlavePs works, and in reading 
 one of his sermons I found my mind uncommonly 
 engaged, so that I was constrained to lay down the 
 book and retire to my room, — I felt my heart sen- 
 sibly touched, insomuch that I shed tears in abun- 
 dance. I thought it was something extraordinary, 
 but suspected it was from Satan, (as I had formerly 
 been deceived by the flowing of the affections,) for I 
 thought he knew I wanted rest for my poor weary 
 soul, and was now going to pass his counterfeits 
 upon me by causing me to rest on something short 
 of Christ ; I therefore earnestly besought the Lord 
 that he would not suffer me to be deluded by Satan 
 — that I was willing to wait his own time in my 
 unhappy condition, rather than take comfort in any 
 thing short of an union with Jesus. During this 
 time my heart panted after Christ "as the hart 
 panteth for the water-brooks." At length I felt my 
 -^oul escaped as a bird out of the hand of the fowler 
 — I had " a new song put in my mouth, even praise 
 to our God ;" — then was " the prey taken from the 
 mighty, and the lawful captive delivered," — I saw 
 Jesus every way suited to my w^ants, and found in 
 him that rest to my weary soul which I had so long 
 ^ught in vain elsewhere. His name was then to rnc 
 as ointment poured forth, and I longed to see some 
 of God's dear children that we might join to praise 
 him. The relief I felt was as sensible as though I 
 had been confined in a dungeon, under a ponderous 
 B 
 
16 Biographical Sketch 
 
 load for five months, (for the same day five monthe 
 that the fountain of the great deep was broken up. 
 the Lord was pleased to open my eyes and shew 
 me the bow in the eloud as a token for good,) and 
 immediately ushered into light and liberty, for that 
 was the comparisan I had then in my mind. — I had 
 nothing uncommon presented to my imagination^ 
 neither had I any assurance that my sins were for- 
 given me, but I felt a sweet ctilmness of mind, and 
 sensible thirsting of soul after Christ, to which I 
 had ever before been a stranger. 
 
 Since that time I have enjoyed much peace of 
 mind, and a considerable deliverance from my sins 
 and temptations ; and although I have but seldom 
 doubted of the Lord's work being begun in my 
 soul, I know not that this has ever had the remotest 
 tendency to make me remiss in the duties of his 
 appointment. I believe whoever has tasted that 
 the Lord is gracious, would not remit his diligence 
 was he ever so sure of getting to heaven at last — no, 
 my dear sir, communion with God is heaven to the 
 believing soul, and nothing short of the light of his 
 countenance will satisfy his desires — "not as though 
 I had already attained, either were already perfect,'^ 
 no, my dear friend, I am as poor, as helpless, as 
 needy as ever ; but I trust, in the Lord Jehovah I 
 have righteousness and strength. — He is all my sal- 
 vation and all my desire. But, my ingratitude 
 to this very hour ! How often do I detect my 
 wicked heart doing that abominable thing which the 
 Lord hates ; and, although I believe much has been 
 forgiven me, yet alas! how little do I love! But the 
 Lord who is gracious and merciful, knoweth our 
 frame, He remembereth that we are dust, and since- 
 he spared not his own son, but delivered him up 
 for us all, let us trust his gracious promise that he 
 will with him also freely give us all things. To his 
 name be glory for ever^ 
 
Of William Hashit, Esq.. JLif 
 
 Thus, my dear sir, I have given you my little 
 history with that freedom and confidence which 
 your friendship deserves. Have just to request as 
 a continuance of your favours, that you would re- 
 member your poor unworthy friend when it is well 
 with you, and believe me to be sincerely 
 
 And affectionately, Yours, 
 
 \VM. HASLETT." 
 
 After having found peace and joy in believing, 
 it is not known that he was ever afterwards much 
 perplexed with distressing doubts respecting his 
 justification. His religious exercises, however^ 
 were subject in other respects, to as great vicissi- 
 tudes as most others. He was accustomed to exer- 
 cise uncommon vigilance over his own heart, and 
 had a deep insight into the corrupt fountain from 
 which all evil proceeds. His knowledge of expe- 
 rimental religion was uncommon : the distinguish- 
 ing evidences of genuine piety he had diligently 
 studied. Much of his reading was of authors whose 
 writings were of the most spiritual and searching 
 kind. The pious Flavel was, perhaps, his favour- 
 ite ; and deservedly so, for he owed to him more 
 than any other person, living or dead« This subr 
 ject also, was with him a frequent theme of conver- 
 sation with his pious friends. It seems to have 
 been an object with him, all his life, to search out 
 exercised souls, who had a rich experience of the 
 various dealings of God, both in his providence and 
 in his grace. 
 
 The following extract from one of his letters will 
 shew that even in the early part of his christian ex- 
 perience he knew how to value and avail himself of 
 the fellowship of saints. 
 
 ''Cranberry, I4th Sept. 1792. 
 
 ^* Joseph Nourse, Esqr. 
 
 Dear Sir, I hope you are 
 enjoying the comforts of religion in your own^oul, 
 
18 Biographical Sketch 
 
 whilst I am labouring under the power of a hard 
 heart, struggling against sin and unbelief; and all 
 the powers of the prince of darkness ! I still remain 
 in the same dark and uncomfortable state of mind, 
 as when I had the pleasure of seeing you. — Would 
 have written you much sooner, but have been for 
 the most part much discouraged, sometimes alm.ost 
 reduced to a state of despondency. 
 
 Your obt. humble servt. 
 
 WM. HASLETT." 
 This letter Mr. Nourse sent to the late pious Jo- 
 seph Magoffin Esquire, who returned it with the 
 following note : — 
 
 " Dear Sir, I observe you are to answer the 
 above. I hope your pen will be that of a ready wri- 
 ter. Thus saith the Lord to him that lualketh in 
 darkness and hath no light ; let him trust in the 
 name of the Lord, and stay upon his God, But 
 he may say to you, in the bitterness of his soul, I 
 know not the way — I cannot so much as see men 
 like trees walking : He maketh me dwell in dark- 
 ness as those who have been long dead. But, thus 
 saith the Lord, *.'2t even-time it shall be light. And 
 when the da)^ begins to dawn, it is no difficult mat- 
 ter to see the dead bones come together, and flesh 
 and sinews come over them ; and light is worth 
 waiting for : we must be taught that it is so. Mary 
 came to the sepulchre while it was yet dark ; and it 
 w^as well worth her pains to come to that sepulchre 
 which had contained the Sun of Righteousness. 
 Clouds are his covering, and he dwelleth in thick 
 darkness. But it is the darkness of too much light 
 — ^too much for our enfeebled eyes. The blessed 
 Jesus must touch the eyes a second time, and then 
 we will see, every man clearly. Elijah's servant 
 was full of terror and fear without any cause ; for, 
 as soon as his eyes were opened, he saw the whole 
 mountain full of chariots and horses of fire. 
 
0/ JViniain Hashtt, Esq. t^ 
 
 <*' I hope you will sympathize with, and answer 
 your friend largely. We know not how, nor when 
 a word may he fitly spoken, and 0, how good is jtl 
 A certain man drew a bovv at a venture, and smote 
 the king of Israel. A sling and a stone is all the 
 armour that is needful ; if the Lord be there, all the 
 Goliah-like plagues and idols of the heart will fall. 
 
 "Thaiiks for Edwards, I always thought him ^a 
 great man, but now I think him like Saul among 
 the prophets, highor by the head and shouldere. 
 He has been a gi-eat genius, and a close thinker. 1 
 am reading him with eagerness. 
 
 " I think, if it shall please God to give the bles- 
 sing, w^e have here more than five small loaves and 
 a few small fishes, but without that, not half so 
 much. But let me not weary you : I would just 
 say to you and this good man (who, may we hope 
 will be our mutual and eternal friend) and to my^ 
 self, let us go on our way : and only add, Comt 
 Lord Jesus, come quickly, Amen. 
 
 JOS, MAGOFFIN-*' 
 " Cranberry, I8th Deer. 1792. 
 ^* Joseph Nourse, Esqr. 
 
 ^' Dear Sir, Your muck 
 fisteemed favour of the 27th Novr. came to hand, 
 together with a guide to prayer, (which I think is 
 well calculated to promote the author's intention, 
 and is very suitable to my present wants,) but, my 
 dear friend, your letter itself produced in me a stiH 
 more pow^erful guide ; for, before I had done read- 
 ing, I was obliged to retire and pour out my heart 
 unto the God of all my mercies. Thank you sin- 
 cerely for your friend's letter, it proved a mean tyf 
 refreshing my soul ; I think he is an Israelite indeed, 
 and if I mistake not, has himself been a stranger in 
 the land of Egypt, seeing he knovveth the heart of 
 a stranger. My dear sir it rejoices my heart to hear 
 from different quarters that there are some who have 
 B 2 
 
*iO Biographical Sketch 
 
 lelt the power of Christ's resurrection in their souls, 
 and who count all thins;s but loss for tlie excellency 
 of the knowledge of him. Let this encourage us, 
 ray christian friend, to follow on to know the Lord 
 — in due time we shall reap if we faint not — blessed 
 be God that ever I have been favoured with the 
 acquaintance of any such — they are in my esteem 
 tiie excellent of the earth, they are the only persons 
 whom I desire to know^, and with whom 1 hope to 
 spend a long and happy eternity. 
 
 " My dear friend, I often remember with grati- 
 tude the kind providence that gave me an opportu- 
 nity of being acquainted with you, and if it has 
 pleased God to make his dealings with me in any 
 degree profitable to your soul, it is an additional call 
 for thankfulness on my pait, and if our acquaintance 
 has been blessed to our mutual advantage, let us 
 mutually ascribe the praise of all to the great source 
 of ail our happiness and comfort. 
 
 ^* Since I had the pleasure of seeing you I have 
 
 enjoyed for the most part much peace of mind, and 
 
 nt sometimes it has pleased the Lord to give me k 
 
 ti\ste of unutterable joy — sometimes I think I can 
 
 ddopt the words of the psalmist, " He brought me 
 
 up out of an horrible pit, out of the miry clay, and 
 
 *' set my feet upon a rock — and he hath put a new 
 
 •'song in my snouth, even prai.se unto our God.'^ 
 
 15at it is not so at all times, and I have had one re-* 
 
 inarkable season of darkness not long ago, though ir 
 
 eontinucd but two days — then I could say *'My 
 
 ** heart is smitten and withered like grass, so that I 
 
 ♦• forget to eat my bread — I watch and am as a spar- 
 
 '•row alone upon the house top." Indeed I never 
 
 before so well understood Mr. Bunyan's Douhtin«^ 
 
 Castle and Giant Despair, I think it tr\dy descrip- 
 
 vive of the state I was then in. But blessed be God ^ 
 
 i liave found that although weeping may endure fo:* 
 
 a night, joy cometh in the morning — that the Lord 
 
Of William Ilaslett, Esq. 21 
 
 will not always chide, neither will he keep his an- 
 ger forever — blessed forever be the Lord who for- 
 giveth all our iniquities ; who healeth ail our dis- 
 eases. 
 
 " My dear friend I thank you sincerely for my 
 little book. Hope I shall improve by its valuable 
 directions, and not forget to remember my kind 
 friend to whom I stand indebted for so useful and 
 to me so necessary a help. Would be glad to know 
 who this valuable friend of yours is, and if he would 
 condescend to take notice of the least and most un- 
 worthy of those who bear the name, and profess to 
 be the followers of Jesus. Would be happy in the 
 prospect of one day being personally acquainted 
 with him. 
 
 " I am sorry to hear of Mr. Smith's indisposition, 
 feel my soul engaged in pleading for his recovery, 
 though I believe for him to die would be gain. Yet 
 I would hope and praj^ (with due submission to the 
 <livine will) that his life may be prolonged. Sure- 
 ly he hath been a succourer of many, and of myself 
 aho. His words have been in season to my weary 
 ^oul. My heart is knit with his for his faithfulness 
 in his master's service, and for the sweet refresh- 
 ment it pleased the Lord to give me through his in- 
 strumentality. 
 
 " It will give me pleasure to hear from you again. 
 I know sir you are a good deal engaged in worldly 
 business, but I liope and believe the business you 
 most delight in is religion. Therefore if ye have 
 judged me to be faithful, favour me with an account 
 of the Lord's dealings with you — remember the 
 words of your friend *^ We know not when a word 
 ^* may be fitly spoken — and a bow at a venture hath 
 *'sometmes hit the mark." I will consider it mv 
 high privilege to write you in my turn. 
 Ever, ever Yours, 
 
 WM. HASLETT." 
 
20 Biographical Sketch £ 
 
 The following remarks respecting revivals of re- 
 ligion, are, perhaps, too valuable to be omitted : 
 *• Philadelphia, March 24 M, 1802. 
 
 "Joseph Nourse, Esquire, 
 
 Dear Sir, It has been 
 my opinion from the lirst, that even those who can- 
 not get above their prejudices, and see the finger 
 of God in this great work, ought, at least, to take 
 the advice of Gamaliel and let it alone, lest haply 
 they be found to fight even against God." We are 
 strange selfish beings, and are ever ready to limit 
 the Holy One of Israel to such ways and methods 
 of working as our experience can approve. But as 
 well might we deny our existence, as that " His 
 ways are unsearchable and past finding out." If 
 the apostle could rejoice that Christ was preached, 
 even though from motives of envy and strife, shall 
 not every pious soul rejoice to see his kingdom 
 spread, by w^hatever means the Holy Spirit is pleas- 
 ed to make use of for this end? I have no doubt 
 my dear friend, but in this, as well as all former 
 revivals, Satan is busy sowing his tares ; and even 
 amongst those who are savingly wrought upon, may 
 we not look for some things which will be justly 
 considered as imprudence and extravagance, but 
 shall we, on this account, deny that it is the Lord's 
 doings, and marvellous in our eyes? "Tell it nol^ 
 in Gath,'' for most assuredly the hearts of the ur- 
 circumcised will triumph." 
 
 In this same letter Mr. Haslett thus expresses his 
 regard for his friend, and his confidence in God : 
 
 " My dear friend will perceive with how much 
 freedom I suffer my pen to run when writing to you. 
 Yes, my heart is enlarged, and I feel, even at this 
 distance of time, the powerful influence of our first 
 interview. Your friendship and tenderness on thai 
 occasion, more Jirin in my remertihrance stands^ 
 than if engraved in brass. Many changes have 
 
Of William Haslelt, Esq. 23 
 
 taken place in my poor, wandering, unstable soul 
 since then, and it well becomes me to adopt the 
 language "Oh that my head were waters, &c." But 
 it is our consolation that "our great High Priest is 
 passed into the heavens.'' " His blood speaketh 
 better things than the blood of Abel." Strange, that 
 were we commanded to do some great thing, we 
 would at once attempt to do it, but discover such a 
 backwardness to ''luash and he clean.^' 
 
 In those associations of pious men sometimes held 
 in this city [Philadelphia] for conference on vital 
 religion. Mr. Haslett was always considered an in- 
 structive and useful member. He was much in se- 
 cret meditation, reading and prayer: his closet he 
 considered the place where the surest test of the 
 state of his soul might be found. If all was right 
 here, it was so every where else ; and here, the first 
 symptoms of declension and backsliding manifested 
 themselves. But he delighted greatly in public or- 
 dinances. The sabbath was to him a delight and 
 honourable ; and he was evidently glad when they 
 said unto him, Come, let us go up to the house of 
 the Lord. Many a time has the church proved to 
 him a Bethel ; and while the messenger of God 
 displayed the riches of grace, his heart has been 
 filled to overflowing, and he has been ready to ex- 
 claim. It is good to be here. One day in thy 
 courts is better than a thousand. 
 
 In prosperity it is no difficult thing to say, The 
 Lord gave; but, in adversity to thankfully bless 
 the Lord, who taketh away, is no easy matter; 
 yet, through Christ who strengthened him, Mr. 
 Haslett, like Job blessing God in adversity as well 
 as in prosperity, exemplified by his faith and its 
 fruits, that religion is a sufficient support of the soul 
 in all circumstances. By its hallowing influence, 
 " tribulation worketh patience, and patience expe- 
 rience, and experience hope, and hope maketh not 
 
24 Biographical Sketch 
 
 ashamed, because the love of God is shed abroad ia 
 our hearts by the Holy Ghost which is given unto 
 us." 
 
 Faith which has not been tried, cannot be known 
 to be faith. Affliction is the test of virtue. That 
 ore which appears very brilliant, often vanishes 
 when cast into the furnace. The character which 
 has stood fair in the day of prosperity, is often 
 withered in the day of adversity. This remark is 
 verified in a greater degree, in no elass of persons 
 than merchants who become bankrupt Tlie change 
 in their circumstances is often so sudden, their fa- 
 milies are accustomed to live in ease, and often in 
 luxury, and are totally unprepared to endure hard- 
 ship, their opportunities of defrauding their creditors 
 are so great, that many who have maintained lofty 
 pretensions to honour and integrity? fall disgrace- 
 fully on this slippery ground. Indeed the evidence 
 which would convict a man of fraud, is commonly 
 wanting in these cases; but the ease and abundance 
 in w^hich the family of the bankrupt lives in retire- 
 ment, but too plainly demonstrate that there has 
 been some unfair management This trial was en- 
 dured by Mr. Haslett without a suspicion affecting 
 his integrity. He honestly gave up every thing; 
 and the circumstances to which his family was 
 immediately reduced, showed that he had passed 
 through this severe ordeal H7ihurt. 
 
 Mr. Haslett neither murmured at Providence 
 nor sunk into despondency. He bowed his neck 
 to the yoke submissively, and seemed to say by all 
 his conduct. It is the Lord, let him do lohat seein- 
 eth him good. His friends could observe no per- 
 ceivable difference in his tranquillity, or his cheer- 
 fulness, and yet his nature was remote from insen- 
 ■eibility. 
 
 The utility of appending the following letters &c. 
 v/ill be obvious to every intelligent reader. Before 
 
Of William Hashtty Esq. 25 
 
 they can be fully understood, however, it is neces- 
 sary foF the reader to know, that, after much delib- 
 eration, Mr. Haslett embarked with his two young- 
 est sons, Sannaei and Thomas, for New Orleans, in- 
 tending:: to recommence business in that city. But, 
 xvithoiit his fault, he was utterly disappointed. — 
 Therefore, leaving^ his sons in that city, — Samuel 
 haviap;, through the influence of Daniel W. Coxe, 
 esquire, obtained a situation io the Custom House, 
 and Thomas being received into the family of John 
 and Abraham Inskip, esquires, he went up the 
 country to Woodville, and opened a store. The 
 short time Mr. Haslett remained there, success at- 
 tended his efforts. 
 
 Ship W, P. Johnson, Capt. DaweSj 
 ^^t Sea, February I5th, 1819. 
 IMy Dear Caroline, Although we are now at a 
 great distance from you, and every day increasing 
 that distance, yet we can in a moment place our, 
 selves at the comer of Walnut and Front streets, 
 and take a particular interest in what is doing there, 
 Mv thoughts often lead me thither, and my prayers 
 often ascend to the God of sabaoth for your well- 
 being and happiness. I hope my dear Caroline 
 will remember her Creator in the days of her youth, 
 and seek the Lord while he may be found. I hope 
 to hear that all of you attend Dr. NeilPs bible class, 
 as you may thereby receive much spiritual know- 
 ledge. I hope you will be a dutiful girl to your 
 mother, and affectionate and kind to your sisters ; 
 and live together without complaining or finding 
 fault one with another — Live \n peace and the God 
 of love and peace shall be with you. M the Lord 
 bring us safe to land, I hope to receive letters froni 
 you by every packet. With love to your mothdF, 
 Asters, and grand -pa, I am, 
 
 Your affectionate Father, 
 
 WM. HASLETT, 
 
26 Biographical Sketch 
 
 Ship W. P. Johnson f 
 At Sea, February ISth, 1819. 
 
 My dear Elizabeth and Janetta, We are now 
 floating on the great water, and the ship sometimes 
 rocks about so, that we cannot stand or sit without 
 holding by a rope or something else ; but when the 
 wind is fair she behaves better, and we can write 
 and read and sit comfortably. 
 
 About ten days ago we were near a large rock in 
 the sea, and the wind was ahead and nearly calm, 
 and we let go our anchor and the captain and all 
 the passengers went ashore in the boat and landed 
 on the rock. The top of the rock was about as large 
 as two squares in Philadelphia. When we landed 
 we saw a great quantity of large birds about the size 
 of a duck, and they were sitting (many of them) on 
 their nests, and would not rise until we would come 
 close to them. Every nest had two large eggs, and 
 we thought we could take some of them on board, 
 (for we might have filled several barrels) but we 
 found they were mostly rotten. Some of the young 
 ones were beautiful, as white as snow and long 
 down upon them. We brought some on board but 
 they were not eatable. The boys were much de- 
 lighted with this little adventure, and so would 
 Elizabeth and Janetta and Caroline and Mary- Ann 
 and Harriett and even Ma, had they all been witU 
 us. 
 
 We sailed from this rock, which is called *' The- 
 Great Isaac,'' when the wind came fair, and had 
 gone but a short distance when a privateer came up 
 with us and fired a shot to bring us to. She was- 
 full of men, and we were all busy in putting some 
 of our clothes out of the way, as we expected the}'" 
 would plunder us of such things as they wanted, 
 but when they came on board they behaved very 
 civilly and disturbed nothing. They asked us for 
 some potatoes and we gave them a barrel;, tw© 
 
€)f William Hashfty Rsq. 2l 
 
 pounds of butter, and a dozen of porter; in ex* 
 change for which they gave us a 1 5 gallon cask of 
 red wine and a quantity of onions, and so we parted 
 to our great joy. The wine is very good with water, 
 and now the weather is warm we find it very plea- 
 sant. 
 
 And now my clear children I hope tlie Lord wil; 
 bless you, and make you good and happy. Be obe» 
 dient to your Ma, and kind to each other; you know 
 birds in their little nests agree. As little IMariu 
 Louisa could not understand a letter, you must give 
 her a kiss for Pa, and I hope you will learn fast, 
 that you may soon be able to write me a letter. 
 Your affectionate Father, 
 WM. HASLETT. 
 P. S. I will expect to hear you are still learning 
 your catechism, and hope you will say it every sab ■ 
 bath day. 
 
 JVoodville, Octr. 9f/i, 1819, 
 Alexander Henry, Esqr. 
 Esteemed friend — My last communication was 
 from " the house of mourning," and this is a second 
 edition with additions — ^* severer for severe," It 
 has pleased a kind and merciful God to take from us 
 our beloved son Samuel; — he died on the 26th uh, 
 atler five days illness. How often, my dc^^r friend, 
 do we act the part of children : when the Lord lay.- 
 his hand light upon us we make a loud complaint, 
 as though our sufierings were intolerable, and theii 
 he, as a wise parent, makes us leel indeed, and qui- 
 etly submit to his will. When our dear son Tho- 
 mas was taken, I felt the stroke and thought ii 
 heavy, but this last dispensation I have found much 
 harder to bear, and all the fortitude I could summors 
 was like burnt llax. 
 
 This dear youth had wound himself deeply into 
 my affections. His correspondence with me here- 
 had surprized and comforted me, and I had fondh- 
 C 
 
23 Biographical Sketch 
 
 hoped he would have been spared to be the supporv 
 and solace of my declining years— he had moreover 
 an acquaintance and aptness in business beyond his 
 years. But why do 1 thus indulge the pleasing, 
 painful recollection — he is mine no more. that 
 I could truly and practically say, "the will of the 
 Lord be done." I have indeed tried to submit, and 
 I would fondly hope, have " not charged God fool- 
 ishly." But "soon or late the heart must bleed that 
 idols entertain." I think it probable my dear fa- 
 mily will have heard of this second stroke before 
 this reaches you, if not, you will please introduce 
 the subject with some preface before you deliver 
 the gloomy tidings. I enclose some verses which 
 I wrote to try to alleviate my "overmuch sorrow," 
 if you think proper you may take copy and deliver 
 the original to my weeping family, and should my 
 dear friend and brother Jaudon, &c. wish a mourn- 
 ful remembrancer of me, you can furnish it. ■ There 
 is nothing meritorious in the composition, &c. but 
 they were written with a sorrowful and disconsolate 
 heart, and with many tears. I had been careful, 
 and troubled about losses, disappointments, &:c. but 
 this has swallowed up all the rest for the time being. 
 I do not expect to get to Orleans before the middle 
 of November, and there my grief must be renewed 
 afresh, if indeed I am spared until that time, for 
 this whole country is sickly, and many dying all 
 around with the same fever that prevails in Orleans. 
 A few days since a member of the family where I 
 live, died with it in four days sickness. Please to 
 AVrite to mc to Orleans. — Love to the brethren and 
 all friends. — Prav for me. Yours truly, 
 
 W. HASLETT. 
 JVoodviUe^ (Mississippi) Octr. 9th, 1819. 
 My Dear wife and daughters. 
 
 What shall I say to console you, when I 
 •am mvsclf almost overwhelmed in sorrow. — "In-. 
 
Of William Hashtt, Esq. 29 
 
 satiate archer! could not one sufl&ce? thy shaft flew 
 thrice, and thrice ray peace was slain, and twice ere 
 once yon moon had filPd her horn." My beloved, 
 too much beloved Samuel is no more. He has fol- 
 lowed his brother down to the tomb, and left me to 
 wander on these unfriendly shores alone. He was 
 taken on the night of the 21st Septr. and had every 
 attention paid him which the best physicians and 
 nurses could bestow, but the Lord was pleased to 
 call him awa)?" on the morning of the 2^th Septr. 
 I heard of his sickness in a few days, but was not 
 informed of the issue until a few days ago, and dur- 
 ing this state of suspense, you may imagine, but you 
 cannot realize my solicitude — I prayed and wept, 
 and wept and prayed. This dear boy's letters 
 would surprize you — he seldom omitted to request 
 earnestly my prayers for himself and his dear bro- 
 ther Thomas, as he called him ; and in his last let- 
 ter he says, " My dear father, I fear the loss of my 
 dear brother Thomas will affect you greatly, but you 
 are well versed in misfortune, and I hope will be 
 enabled to bear up under it." I bad written to 
 them to go over to the bay of St. Louis, but they 
 found it difficult to get away, and very expensive, 
 and they put it off until too late. Indeed the coun- 
 try even here, is little better than Orleans, and the 
 the same yellow or bilious fever prevails, but is not 
 quite so malignant. There are few houses where 
 part of the family is not sick. One in the family 
 where I board died in four days sickness last week 
 with yellow fever. 
 
 The Lord has preserved me in tolerable health 
 hitherto ; for your sakes I trust he will preserve me 
 a little longer. As soon as it is safe, I purpose if 
 the Lord will, to return to Orleans, where I anti- 
 cipate a sorrowful season — no affectionate child to 
 welcome my arrival there, O, 7ny sons, my sons ! 
 
30 Biographical Sketch 
 
 —but I forbear : "it is the Lord,'^ I will bless his 
 holy name and hold my peace. 
 
 I have enclosed to my friend Henry some verses, 
 which I here present you as a memorial of a living 
 husband and parent, and of departed worth — it has 
 no merit in it, but was composed under heart-felt 
 sorrow, and it would have been easy, during the 
 time I wrote it, to have covei'ed the paper with 
 tears. May the Lord comfort and support you, and 
 sanctify to us all his gracious dealings. Write to 
 me at Orleans ; let my beloved Harriett, Mary and 
 Caroline write to me and put their letters into the 
 care of the captain of the packet, with a request to 
 deliver to me himself, to save a heavy postage which 
 is charged here. Let me know what prospect you 
 have of living; I expect it will take more than I 
 can raise to pay the expense of doctors, &c. which 
 are very high, but I will try to earn something as 
 speedily as possible, in some way — the Lord, I 
 hope, will direct me. My love to friends, and may 
 the God of peace be with you. I am 
 
 Your afflicted 
 WM. HASLETT. 
 New Orleans, Novr. 20/A, 1819. 
 
 My beloved Daughters, I have now no sons to 
 address — your dear brothers are all gone down to 
 the silent tomb. You may well imagine what my 
 feelings have been, on and since my arrival here — 
 "when the steam boat arrived opposite the custom 
 house where my dear Samuel used to write, and the 
 friends of those who had been absent were pressing 
 on board to welcome their arrival — Oh my heart 
 what didst thou feel ! no affectionate Samuel and 
 Thomas to greet my arrival — no, they were no lon- 
 ger to be found among the living! — I soon repaired 
 to the melancholy receptacle of the dead, and found 
 my dear Samuel's grave. I expect to find Thomas's 
 yet I have some of SamnePs hair and his profile^ 
 
Of miliatn Haslett, Esq. "31 
 
 shall I send them to you ? I have received all your 
 letters to Samuel np to the I'Sth, Octr. (post mark) 
 and note in your dear mother's last, the death of 
 Orand-Pa and Dr. Monroe — my dear William had 
 gone before — I would fondly hope they would all 
 meet in hcai-en — there the wicked cease from trou- 
 bling, and tlie weary are at rest. 
 
 Your dear brothers "here had greatly improved in 
 every thing praise-worthy. Samuel was an uncom- 
 mon youth — the collector told a gentleman of my 
 acquaintance that he never had his accounts so neat- 
 ly kept before. But it has pleased the Lord to take 
 them from a world of sorrow and of sin, and we 
 must not repine nor sorrow as those who have no 
 hope. You have heard from Samuel the particulars 
 of Thomas's death. Samuel was taken on the night 
 of the 21st. September about 10 O'clock — had a 
 physician sent for, who came immediately, and at- 
 tended him constantly. "On Saturday, 25th, my 
 friend wrote me he was better, and that they had 
 hopes of his recovery; but that night he grew 
 worse, and about midnight he was seized with the 
 black vomit. He had his senses until that time, he 
 then became delirious, and about 9 o'clok on Sun- 
 day morning, 26th, his soul took its flight. ! my 
 dear children, how solemn is the hour of death, and 
 how sensibly have we been reminded of its awful 
 oertainty. I cannot get your dear brothers out of 
 my mind for a single hour whiiC awake, and! sleep 
 little, — may the Lord support us all. 
 
 Samuel, as well as Thomas, had the best attend- 
 ance possible. The lady he lived with treated him 
 as her own child in liis illness, and she wept at his 
 remembrance when I first called upon her. It gives 
 me great pleasure to hear you are a comfort to your 
 mother ; I hope you will, each and all of you, seek 
 religion while young — your dear brothers used to 
 vrite *^ My dear papa, remember us in your pray- 
 €2 . 
 
J2 Jiiogrophicnl Sketch 
 
 ers," and surely the woods can bear me witness that 
 I cried to the Lord for them. Write to me my dear 
 Harriet, Mary, and Caroline ; — send your letters up 
 to Mr. Henry and he will forward them by the 
 packets. With my earnest wishes for your happi- 
 ness and comfort, I am, my beloved ciiildrcn, 
 Your affectionate father, 
 
 WM. HASLETT. 
 
 Do my dear Elizabeth and Janetta seem to realize 
 *^heir brothers death ? Tell them papa loves them 
 dearly, and often thinks of their dear prattle Can 
 little ]Maria Louisa walk and talk? 
 
 New Orleans, 20th May, 1820. 
 
 My dear Wife and Daughters, 
 
 I am not a little disappointed at not hearing 
 from you by one of the packets just arrived. It is 
 now upwards of three months since the date of 
 your last letters. I hope nolhhig special has oc- 
 curred to prevent your writing, and what can be the 
 reason ? 
 
 Since my Inst, notlnng of im])ortance Iuts tran- 
 spired. The weather now is remarkably warm, 
 and 5^ou may readily suppose the people are look- 
 ing forward to the sickly season with some degree 
 of anxious solicitude. — By the brig Feliciana, which 
 mailed a few days since, I sent to Mr. Henry ^s care 
 two barrels of sugar, which I hope you will receive 
 §afe. The season of business will soon be over here, 
 and I purpose, if spared, to take some goods with 
 jme to the country, about the beginning of August, 
 in hopes of doing something during the autumn. 
 
 Inclosed you will receive some verses written af- 
 ter my return to this place, and after receiving the 
 news of our dear William's decease. I liope the\- 
 will serve rather to soothe than to grieve your 
 Tiinds, Perhaps at no one period did I so sensibly 
 feel the weight of my afliictions as at the time I ar- 
 rived here; and having no intimate friend with 
 
Of William Hasleity Esq, 33 
 
 whom I could freely converse on the subject, I 
 gave vent to my feelings on paper; and, to gratify 
 some of those who had read the manuscript and 
 wished to have copies, I gave them to the printer. 
 I hope they will he acceptable, not on account of 
 any real value or beauty, but as a memorial of the 
 writer and our dear departed children. 
 
 If I am spared I hope to be in a way of doing 
 something next winter. Business in this place is 
 exceedingly precarious, and failures much more 
 frequent here than in Philadelphia, although the 
 population is not one half. I hope my beloved 
 children will be afiectionate, kind, and attentive to 
 iheir mother, and endeavour to improve each others 
 minds, especially endeavour to improve in the 
 knowledge of God and divine things. I hope I 
 shall soon hear from you and of your vv'elfare. I 
 beg you will write me by mail without thinking of 
 postage, and with earnest wishes foi* your happi- 
 nc\ss. I am, Your afiectionate husband and father. 
 
 W.M. HASLETT. 
 
 Tlie following lines were written by an ufilictcd parent 
 en hearing of the death of two beloved sons, (Samuel 
 :md Thomas Ilaslett) in N. Orleans, Sept. 1C19. and pre- 
 sented as a mournful remembrancer to a weeping mother 
 and sisters. 
 
 . 7%e Lord gave^ and the Lord hath taken away, 
 hJessed he the name of the Lord, Job i. 21. 
 
 On the banks of Mississipi, 
 
 Pensive, drooping, and forlorn, 
 Lo ! I wander, none to pity, 
 
 WbJIe with grief my bosom*s torn, 
 i^ar from friends, and at a distance 
 
 From, my kindred and my home^ 
 
34 Biographical Sketch 
 
 Only Thou canst grant assistance, 
 
 Gracious God ! to thee I come. 
 Pity, my Father shew me ! 
 
 Pity dwells within thy hreast; 
 But thy grace and love hestow me, 
 
 Sooth, sooth my griefs to rest! 
 Saviour, once wiien here sojourning, 
 
 Thou with weeping friends didst weep ; 
 Visit now the house of mourning — 
 
 In the grave our children sleep. 
 While we shed the tear of sorrow, 
 
 O'er your tombs, beloved youth, 
 May we from religion borrow 
 
 Consolation, built on truth. 
 From this world of tribulation 
 
 You've been early called away, 
 Taught, I trust, the great salvation — 
 
 Should we wish your longer stay? 
 When by duty's call directed 
 
 To this pestilential shore. 
 Little had we then expected 
 
 Thus to part to meet no more.* 
 Tho' in youth, that giddy season, 
 
 You could share a parent's pain; 
 To our hearts endear'd — good reason ? 
 
 Death, alas ! our peace hath slain. 
 Let us then with due submission, 
 
 To thy will our Father bow. 
 With sincere and deep contrition, 
 
 Bless the hand afflicts us now. 
 Thou art still tlie good, the gracious, 
 
 All thy ways and dealings just; 
 To our souls thy word is precious, 
 
 On thy promise, sure, we trust. 
 Though our friends and cliildren leave vrs-, 
 
 Here a few short days to mourn. 
 
 -^ In this world. 
 
Of William Haslctt, Esq. 35 
 
 He that died and rose to save us. 
 
 To our joy, will soon return. 
 May we then with rapt'rous pleasure, 
 
 Be prepared to meet above. 
 All who sought the heav'nly treasure. 
 
 All who priz'd a Saviour's love. 
 There no pestilential fever, 
 
 Nor that worse distemper, sin, 
 Shall approach, but bliss, forever 
 
 Pure and unalloy'd, begin. 
 Let thy love, our Father, cheer us, 
 
 While this wilderness we roam ; 
 Be thy gracious presence near us, 
 
 Till thou art pleas'd to call us home. 
 
 The first effusions of parental sorrow, occasioned by 
 the death of three beloved and promising youths * during 
 the months of AuguS' and September, 1819, were writ- 
 ton in the country, and appeared in the New Orleans 
 Chronicle, in NGVcmbcr last, The following were pen- 
 ned after the return of their afflicted parent to that citr, 
 the principal scene of his late sufferings, where almost 
 every circumstance serves to remind him of his loss, and 
 to renew the painful feelings of his deeply wounded heart. 
 
 I loill sing of mercy and of judgment. Ps. ci. 1. 
 
 No, — tho' I would, I cannot cease to mourn, 
 A complicated grief afflicts my breast. 
 
 With ev*ry rising sun my sighs return, 
 And painful recollections break my rest. 
 
 * Mr. Haslett had three eons : 
 
 WILLIAM, born 22d August, 1800 ; departed this life at St. 
 Georffe's, Bermuda, on the 16th August, 1819, aged 18 years, 11 
 monthtj, 24 days. 
 
 SAMUF.L, born October 1, 1801 ; departed this hfe at New 
 Orleans, 2Gth September, 1619, aged 17 years, 11 months, 21 
 days. 
 
96 Biographical Sketch 
 
 My busy thoughts new streams of grief supply, 
 And mem'ry still recounts my sorrows,o'cr ; 
 
 To shun the retrospect in vain I try, 
 My aching bosom bleeds at every pore. 
 
 With holy Job, my heart within me says, 
 In sad review of dear delights now flown. 
 
 Would it were with me as in former days. 
 Ere " melancholy mark'd me for her own'^ — 
 
 When round me stood my fondest earthly props. 
 My children, guardians of declining years : 
 
 But now bereft — now blasted all my hopes, 
 Am left to mourn in solitude and tears. 
 
 Beloved youths ! tho' for a time we part, 
 Short season ere, I hope, we'll meet again. 
 
 Your mem'ry's deeply graved upon my heart, 
 And there, must still indelible remain. 
 
 What tho' no monument your tombs supply, 
 No sculptur'd stone points out your lowly bed, 
 
 Though in obscurity your ashes lie. 
 Your worth outlives the marbles of the dead. 
 
 Denied alas ! a parting, last adieu ! 
 Unconscious of the impending, dreadful stroke. 
 
 Your souls were gone, ere the sad tale I knew, 
 The flash had struck, ere yet the thunder broke. 
 
 No father near to lift the fervent prayer, 
 Or succour yield in that most trying hour. 
 
 No mother's fond endearments could you share> 
 Nor in her bosom all your sorrows pour : 
 
 No weeping sisters press around your bed, 
 With deep solicitude to give relief; 
 
 No dear companions tears of friendship shed, 
 Nor join their sorrows to this sum of grief. 
 
 But all was melancholy — all was wo ! 
 When from this world of sin your spirits fled, 
 
 THOMAS, born 28th December, 1803, departed this hfe at 
 New Orleans, 11th September, 1819, aged 15 years, 8 months, 
 X4 days. 
 
Of William Hasletty Esq, si 
 
 When strangers kindly other cares forego 
 To soothe your pains and smooth your dying bed- 
 By strangers were your obsequies performM, 
 By stran fibers shed the sympathetic tear, 
 
 B} strangers honoured, and by strangers mournM, 
 By strangers foilow'd, was your lonely bier. 
 
 But is there then, my soul, no healing balm ? 
 No bow of promise glimmering through the cloud ? 
 
 Yes, gracious Saviour, thou canst say "be calm,'* 
 Amidst the raging of the tempest loud. 
 
 Yes, in the book of God the humble find 
 A sure resource when earthly comforts flee, 
 
 Nor will Thou e'er forsake the lowly mind, 
 That casts its cares and burdens, Lord, on thee. 
 
 Now, while I turn the sacred pages o'er 
 In quest of truth and consolation sure, 
 
 I see new beauties unobserv'd before, 
 I feel new pleasures permanent and pure : 
 
 There too I learn, O that I felt it more ! 
 Submission, unreserv'd, to Heaven's decree ; 
 
 To bow in silence and the hand adore 
 That smites and heals, that wounds and comforts me. 
 
 Now while the loss of earthly joys I feel, 
 Wither'd my gourds and blasted every flower. 
 
 May grace divine both sanctify and heal, 
 And fit me for my last departing hour: 
 
 That I amidst my difficulties may. 
 While passing through this vale of Bacca dry, 
 
 The sacred pleasure have to weep and pray— 
 And meet a Father's smile, and pitying eye. 
 
 privilege divine ! how great ! how sweet t 
 To cast our nurdens on th' Almighty's care, 
 
 To sit, like Mary, at a Saviour's feet. 
 And there dissolve in penitence and pray'r. 
 
 To see his countenance, to hear his voice, 
 Whatever woes betide or comforts flee. 
 
 Drowns all our sorrows and awakes our joys. 
 And leads, God, to happiness and Thee. 
 
38 Biographical Sketch, ^*c, 
 
 A Saviour's presence can a bliss impart. 
 E'en when affliction fill the tide of wo ; — 
 
 A word from him can cheer the drooping heart. 
 And bid the threatening billows cease to flow. 
 
 A word fro 11 him can all our fears destroy. 
 When thro' death's gloomy vale we're call'd to go. 
 
 Can waft our spirits to that world of joy, 
 Where biiss supreme his grace and love bestow. 
 
 STANZAS, in memory of William Haslett, es<^. of 
 Philadelphia, who died at Woodvillo, 1821. 
 
 Servant of Christ! the meed divine, 
 Which crowns the just when life has run : 
 
 The wealth of deathless love is thine. 
 The plaudit of thy God— "Well done.'' 
 
 Borne on affliction's stormy deep, 
 The path thy Saviour trod before, 
 
 'Twas thine in solitude to weep. 
 Yet lowly, meekl}^, to adore. 
 
 In foreign climes, when far away, 
 From those whose solace could befriend. 
 
 Faith trusted the Immortal Stay, 
 Who said, " I'm with you to the end ;" 
 
 And when thy offspring met their God. 
 The father wept upon their dust. 
 
 The Christian, humbled 'neath the rod. 
 Confess'd Jehovah's dealings just. 
 
 Servant of Christ ! the night of gloom 
 That cheerless gather'd o'er thy brow. 
 
 Awoke the day-spring of the tomb. 
 Which brightly breaks upon thee now. 
 
 Oh ye ! who by stern sorrow tried, 
 Yet linger in life's wilderness, 
 
 Come ! lenn on Him, the widow's guide, 
 The Father of the Fatherless ! ^ "S. 
 
AN ADDRESS 
 
 TO THE 
 
 OF ALL DENOMINATIONS ; 
 
 WITH SOME 
 
 DISCRIMINATIVE 
 
AUTHOR'S PREFACE. 
 
 The following pages were written under an im- 
 pressive sense of the languishing state of religion. 
 It is not intended by the Author to censure or to 
 reflect upon those to whom it is addressed ; but to 
 offer a few hints, which the great Head of the 
 Church may bless to his faithful ministers, whom 
 we esteem very highly in love for their work's 
 sake. We doubt not that many of them mourn in 
 secret on account of the want of success in their 
 ministrations, and long to see the pleasure of the 
 Lord, prospering in their hands. To such, we be- 
 lieve our remarks will not appear altogether unsea- 
 sonable. If the writer has been actuated by proper 
 motives, (and we have the testimony of our own 
 conscience in this respect) and has taken a correct 
 view of this very important subject, may he not 
 hope that the blessing of God will accompany and 
 succeed this humble attempt, though it be but as a 
 cup of cold water given in the name of a disciple? 
 
 If it should be intimated, that an Address to the 
 Clergy would have come with more propriety from 
 a Divine, than from an obscure Layman, the fact is 
 readily admitted ; yet we may be permitted to say, 
 that ministers in general think they have already 
 enough to do, and if we can in any wise aid them 
 in their labours, by strengthening their hands or 
 exciting their zeal, even though we should only be 
 as hewers of wood and drawers of water to the con- 
 gregation of the faithful, may we not hope for ac- 
 ceptance according to that which we have, and not 
 be estimated according to that w^hich we have not? 
 
42 Authors Preface. 
 
 As to the imperfections which the skilful eye of 
 tho practised critic may detect, it is only needful to 
 say — we are made up of imperfections — none is 
 free from them — "None is good but one, that is 
 God/' Our chief encouragement is derived from 
 the views and (we may hope) the experience we 
 have had of His power and grace, in some cases 
 when all human help had utterly failed, and when 
 we were constrained to trust in God alone, and were 
 helped. We may well say with the Psalmist, '^ If 
 it had not been the Lord who was on our side, &.c." 
 In what we have written, we have no hope of bene- 
 fit or usefulness, but through the grace of the Holy 
 Spirit, who, we firmly believe, out of the mouths 
 of babes and sucklings can ordain strength. 
 
 No one who believes the sacred Scriptures to be 
 a divine revelation, will deny the preaching of the 
 gospel to be of divine appointment. "It hath pleas- 
 ed God," saith an Apostle, "by the foolishness of 
 preaching, to save them that believe" — but " the 
 power is of God." So that Paul may plant and 
 ApoUos may water, and God giveth the increase. 
 This truth is, in theory, so generally admitted by 
 all who have taken upon themselves the name of 
 christians, that it needs no illustration-^but \\.%praC' 
 tical influence — alas! we fear it is known and felt 
 by few. To all who feel interested in the spread 
 of the Redeemer's kingdom, and more especially 
 those who have been called to, or have in prospect, 
 the sacred office of the gospel ministry, are the fol- 
 lowing pages respectfully addressed. 
 
AN ADDRESS 
 
 TO THE 
 
 CLERGY AND CHRISTIANS 
 
 OF ALL DENOMINATIONS, &C. 
 
 Much respected Fathers and Brethren, 
 
 You who are ambassadors for Christ, have 
 ^,aken upon you a heavy weight of responsibility. 
 You may well adopt the language of the Apostle, 
 and ask, "Who is sufficient for these things ?'* 
 
 "' No other post affords a place, 
 "For equal honour or disgrace." 
 
 \s the excellency of the power in giving success 
 to the word preached, is of God, so the praise and 
 glory must be ascribed to him alone. Let it there- 
 fore be kept in constant remembrance, that " He is 
 jealous of his honour, and his glory he will not give 
 to another." 
 
 When our Divine Master was about to depart 
 from his disconsolate disciples, having opened their 
 understandings that they might understand the 
 scriptures, he addressed them thus: "And behold, 
 I send the promise of my Father upon you : but 
 tarry ye in the city of Jerusalem until ye be endued* 
 with power from on high." He had before said, 
 "' Without me ye can do nothing" — and, " No man 
 can come to me except the Father which hath sent 
 me draw him.^' From these, and many other pas- 
 D2 
 
N4 e^n Address to the Clergy^ and 
 
 sages, and from what pstonishing effects were pro- 
 duced by the power of the Holy Ghost on the day 
 of Pentecost, it is needless to prove more fully the 
 necessity of the co-operation of this divine agent, 
 in order to the success of a preached gospel. But 
 when Vv'e view the state ©f our churches — alas ! have 
 we not great reason to fear that whatever of form, 
 of orthodoxy, of gifts, &c. may be there, that there 
 is little appearance of the work and influence of the 
 Holy Spirit? Will those, then, who now preach, 
 and tliose who are preparing for the sacred minis- 
 try, " suffer the word of exhortation ?'' Will they 
 condescend to receive a few hints, intended solely 
 for the general good and their especial consideration, 
 from one who is indeed the least of all saints, and 
 who acknowledges himself to be altogether unwor- 
 tiiy of tendering them ? 
 
 The writer has thought much on th^ languishing 
 state of religion in our churches, in our families, 
 land in our hearts ; and^ having been led into an ex- 
 amination of the causes, has been constrained to 
 adopt this conclusion — that, one of the principal 
 causes of unsuccessful preaching., formal saying of 
 prayers, and unprofitable hearing of sermons, is the 
 neglect of the divine agency of the Holy Spirit. 
 In words we admit the necessity of his blessed in- 
 fluences, but in reality — practically, we act as though 
 we could dispense with them. But, if it be a truth 
 that. "No man can say that Jesus is the Lord, but 
 bj^^he Holy Ghost," how can any one preach, or 
 pray, or hear, or read to profit, without his sacred 
 influence and teaching? And yet what mournful 
 evidence have we of the criminal neglect (to say 
 the least) of those wtio are called to the perform- 
 ance of important and arduous duties, and who 
 bpend their time and labour, principally in making 
 such preparation only, as will recommend them to 
 ' KS.'w follow men, while comparatively little time 
 
Christians of all Denominations. 4^ 
 
 and pains are employed in seeking the aid of that 
 *•' Wisdom which cometh from above, and which is 
 above all." 
 
 We are not much concerned as to the mode of 
 preparing and delivering sermons, although we be- 
 lieve no man can study to advantage without using 
 his pen ; and if a sermon be well studied, and the 
 importance of the subject and object well digested 
 and understood, and especially, if it be accompa- 
 nied with the influence of the Holy Spirit in the 
 delivery, it will not make any essential difference 
 whether it be committed to writing or committed 
 to memory. In such cases we cannot suppose that 
 the preacher will always be confined to any set 
 form of words, for where the Spirit of God is, 
 there is liberty, and his divine teaching ought ever 
 to have the precedence. The apostle's exhortation 
 to Timothy, " Study to shew tl^.yself approved un- 
 to God, a workman that needeth not to be ashamed, 
 rightly dividing the word of truth,'' presupposes, 
 as we conceive, the diligent use of his natural pow- 
 ers, with an entire dependance on supernatural aid ; 
 nor can we believe that these can be separated with- 
 out a direct and manifest violation of the order and 
 harmony which God has ordained in qualifying 
 men for the work of the ministry, at the same time 
 that the success and increase must come from him. 
 
 But it may be objected by some, that all minis- 
 ters of the gospel do seek and pray for the aid of 
 the Divine Spirit, and that, therefore, we are only 
 fighting a shadow, or as one who beateth the air. 
 Would to God that this were truly the case. Is it 
 indeed the truth, that ministers or private christians 
 practically realize that "of ourselves we can do 
 nothing," — that "we know not what we should 
 pray for as we ought," — that "the things of God 
 are foolishness to the natural or unregenerated 
 man," and that the same almighty power by which 
 
46^* */in ^fddress to the Clergi/, and 
 
 Christ was raised from the dead, is necessary'- to 
 raise a soul dead in sin, to newness of life ? Do 
 the preachers of the gospel keep habitually in mind, 
 when making preparation for the services of the 
 sanctuary, that all their labour will be unavailing, 
 unless accompanied by the influences of the Spirit 
 of Grace on the hearts of their hearers ? And with 
 what earnestness and diligence should they seek, 
 as a foundation for their hope and expectation in 
 this all important concern, to experience the power 
 and grace of this Divine Instructor on their own 
 hearts ? This would give them the tongue of the 
 learned, to speak a word in season to the weary, 
 and make them wise to win souls — this would ena- 
 ble them to give to saint and to sinner their portion 
 in due season, and help them rightly to divide the 
 word of truth. Instead of formal, dull, and lifeless 
 services, we might expect under the guidance of 
 this divine teacher, that the hearts of ministers and 
 people would burn within them while he opened to 
 them the sacred scriptures. 
 
 We wish not to seem to intimate that this gift of 
 God, this promised comforter to the church and 
 people of God, can be obtained by anj^ eflbrts or 
 agency merely human; or, that we can by our most 
 zealous endeavours, and our most importunate re^ 
 quests secure his divine presence and aid at all 
 times. Of ourselves we can do nothing ; but, by 
 faith in the adorable Redeemer and the word of his 
 grace, we can do all things. Here is something 
 truly enigmatical to those who are strangers to the 
 precious word of life — and there are many enigmas 
 in a believer's experience. — They are weak, and 
 they are strong : having nothing, and yet possess- 
 ing all things. INIany passages of scripture mighr. 
 be adduced, as well as the experience of the saints 
 to prove this position. 
 
Christians of all Denominations, 47 
 
 It has been strongly impressed upon the mind of 
 the writer, and it has been part of his experience, 
 that we are exceedingly defective in our views and 
 notions of the medium by which the great head of 
 the church now communicates with his people. Our 
 Divine Saviour informs us (John, xvi. 7, 8,) " If I 
 go not away, the Comforter will not come unto you; 
 but if I depart, I will send him unto you: and when 
 he is come, he will reprove the world of sin, of 
 righteousness, and of judgment." Now, ye heralds 
 of the cross, in what way do ye hope for success 
 in the great work of converting sinners unto God? 
 Is it by the power of the Holy Spirit accompany- 
 ing the word? If so, surely you will spend much 
 time in praying for his gracious influences; and, it 
 will be the burden of your requests that this heaven- 
 ly guest may take up his residence in your hearts, 
 and you will carefully attend to the important di- 
 rection given by the apostle, " Grieve not the Ho- 
 ly Spirit of God, whereby ye are sealed unto the 
 day of redemption." 
 
 If it be a truth that the success of the gospel de- 
 pends entirely upon the influence of the Holy Spi- 
 rit, how careful — hov^^ circumspect should those be 
 to whom this precious message has been commit- 
 ted ; lest by an unholy walk and conversation, they 
 grieve the divine Messenger, and thereby prove 
 the occasion of their own, and their hearers ever- 
 lasting ruin ! How should this consideration solem- 
 nize the mind and affect the heart ! How should it 
 prevent the frothiness, foolish talking and jesting 
 which are not convenient, and ought, especially in 
 ministers, to be carefully avoided ! Under the Old 
 Testament dispensation none were eligible to the 
 office of the priesthood who had any defect or ble- 
 mish in his bodily parts: and under the gospel how 
 holily and unblamably and irreproachably should 
 the minister of Christ walk, that, as the apostlo 
 
49 •.iti *9dciress to the Clergy, a?id 
 
 exhorts, they may be an example to believers, in 
 word, in purity and doctrine? How important, 
 yet how difficult for many to say with an apostle, 
 **I am pure from the blood of all men." But how 
 great will be the joy and crown of rejoicing of faith- 
 ful ministers, in the day of our Lord Jesus. " They 
 that turn many to righteousness shall shine as the 
 stars forever and ever." 
 
 But the faithful minister's happiness is not limit- 
 ed to rewards which are future : what though you 
 are at times cast down, 57^et you often experience a 
 joy that strangers intermeddle not with. " Be not 
 weary in well-doing, for in due season ye shall reap 
 if ye faint not." The great captain of your salva- 
 tion hath chosen you to be his soldiers — to be lead- 
 ers under his banner. Be strong, therefore, in the 
 Lord, and in the power of his might, and take to 
 you the whole armour of God. No man that war- 
 reth entangleth himself with the affairs of this life, 
 that he may please him who hath called him to be 
 a soldier. Since ye have known him and embark- 
 ed in his service, lacked ye any thing? We are 
 persuaded ye will answer — nothing. 
 
 There are, however, it is to be feared, those who 
 from mistaken or no better motives, have entered 
 into this honourable service without being called of 
 God. To all such it must be a heavy burden ; but 
 that is not ail— " If the blind lead the blind, both 
 must fall into the ditch." Alas! alas! ye ministers 
 who have never felt the burden of sin, the love of 
 Christ, the worth and vdue of souls, what have 
 you to do with this office ? " Who hath required 
 this at your hands ?" How dishonourable to assume 
 a character, and especially such an important one as 
 that of an ambassador of Christ, when you have no 
 credentials to produce, no evidence to yourselves or 
 to others, of such an appointment. Of all men liv- 
 ing, ministers of the gospel, without grace and an 
 
Christians of all Denomin^afi&m, 49 
 
 experimental knowledge of the trutlis (hey preach, 
 are the most miserable. They are miserable in this 
 life, their service being a perfect drudgery, and 
 alas ! their prospects as to futurity, how dark and 
 melancholy ! 
 
 Perhaps no single circumstance can more strong- 
 ly prove the blindness and deceitfiilness of the heart 
 than the fact that men will continue through the 
 whole course of a long life to act the part of teach- 
 ers, and yet they themselves know neither what 
 they say, nor whereof they affirm.— Still they go 
 on with as much ease and self complacence as if 
 they were doing God service ! What are we to 
 suppose the views and feelings of a minister of the 
 gospel to be, whose principal concern is to get the 
 duties of his calling performed, but Avho feels no 
 greater solicitude as to the efiects to be produced, 
 than if the gospel he has preached were a cunnino-- 
 ly devised fable. Such preachers are not mere% 
 cumberers of the ground— there are no neutrals in 
 this case, "He that is not for us is against us "— 
 What thinkest tliou, reader, would be the advice 
 of an unconverted minister in case one of his flock 
 were to be convinced of sin, and biouo;ht to enquire 
 "What must I do to be saved?*' Would he o-ire 
 the same direction that was given by an apostle in 
 a similar case, " Believe on the Lord Jesus Christ 
 and thou Shalt be saved ?^*' No, very different 
 would be his advice~he knows of no such exer- 
 cises as are experienced by the convinced and en- 
 quiring sinner; and, therefore, he would be seen 
 to send the poor awakened soul to the world for 
 comfort; or, if the case appeared to admit of no 
 other cure, he would probably recommend the per- 
 son as a fit subject for bedlam. 
 
 Thus will such blind watchmen not only not see 
 the danger and give warning of its approach, but, 
 like unskilful workmen, they will daub with untem- 
 
50 An Address to the Vlergt/, and 
 
 pered mortar, or sow pillows under the arm-holes 
 of the slothful, saying, " ye shall have peace, though 
 ye walk in the imagination of your heart, and in 
 the sight of your eyes to add drunkenness to thirst.'* 
 — These are teachers who are ever thorns in the 
 sides of the people of God. They are themselves 
 blind, and they not only hate the light, but like- 
 wise all who have been bi*ought to see the light. 
 
 Nothing will, perhaps, more excite the enmity 
 and opposition of such, than to hear of revivals of 
 religion — of souls being awakened, converted, and 
 comforted. Such things are as smoke in their nos- 
 trils, and they cannot bear them. Revivals of reli- 
 gion have appeared to us as a very important test 
 of the truth and reality, or the absence of christian 
 faith in the professor, whether ministers or people. 
 Piety will ever be concerned for the honour of God, 
 and the advancement of his cause, and even where 
 there is something to regret, as is often the case in 
 revivals, there will be joy and rejoicing at what 
 appears to be the work of the spirit of God. But 
 formalists, who can never bear to hear of others 
 going beyond their own line of things, will be on 
 the looh: out only for flaws and failings ; and, like 
 flies, will leap over all the sound parts, and alight 
 only on the sores. — We knew a formal professor 
 who was relating with an air of triumph the case of 
 a religious man who had been overtaken in a fault. 
 While this circumstance caused self-gratulation to 
 the formalist, a pious man who was present, and in 
 nowise concerned but for the honour of God, on 
 the bare recital of the tale, shed tears of sympathy. 
 The truly pious man is always concerned for the 
 cause of God ; he has bowels of compassion for a 
 fallen brother. — How then can he exult at the suc- 
 cess of the enemy of God and man ? 
 
 Another grievous consequence of the neglect of 
 the agency of the Holy Spirit in our churches and 
 
Christians of all Denomijiaiions. 4^ 
 
 families, is that of which the prophet complain?^ 
 " They have healed the hurt of the daughter of my 
 people slightly, saying peace, peace, when there i,> 
 no peace.'^ The popular sentiment, now-a-day^^ 
 seems to be, that conviction for sin is hardly neces- 
 sary to prove the conversion of the soul to God — 
 whereas both scripture and christian experience 
 teach another lesson. Like blossoms in the spring 
 precedeth fruit, so conviction must precede con^ 
 version. "The whole need not the physican, bu<: 
 they that are sick.'' 
 
 How often are the fairest prospects blasted, and 
 where there appeared many blossoms no fruit is to 
 be found. Many have been almost christians — 
 many have put on the form, but are ignorant of, 
 and even deni/ the power of godliness — many for 
 a time run well, but do not continue to obey the 
 truth. That master in Israel, Mr. Flavel, says, 
 " The soul that is thoroughly convinced of sin, will 
 have as different views of it from those it had for- 
 merly, as a person would have, who formerly seeu 
 only the lion painted on the sign-post, and should 
 now meet the living lion roaring against him in the 
 street/' "You are likely," continues the same 
 pious author, " to have some sick days and restless 
 nights. That frothy heart must be smitten, if you 
 are ever brought savingly to close with Christ by 
 faith. How can it be otherwise, when we consi 
 der the native pride and obstinacy of the human 
 heart? Will the healthy send for the physician ? 
 Will the rich beg for bread ? Will any but the des* 
 titute seek covering or shelter ? Or, will any but 
 the weary and heavy laden long for rest ? — surely 
 none. 
 
 The work of conviction by the Holy Spirit an- 
 swers now, in some respects, to that of John th^ 
 Baptist— to prepare the way of the Lord, an(i 
 iBaVe his paths -straights Wh'at preparation rrr-^- 
 E. 
 
53* c^n M dress to (he Clergy j and 
 
 (here not be wanting in a heart in love with sin and 
 the world, a«d averse to all that. is spiritual and 
 ^ood ? The law of God applied to the conscience^ 
 is often a severe, though neccssar)' teacher in this 
 case; and, even under its most powerful operations^ 
 how will the proud heart cleave ta its own boasted 
 performances, until it is fairly beaten off from all 
 its resting places and refuges of lies, when at length 
 rt is brought to the brink of ruin, and in the act of 
 thinking, is enabled to cr^', <'Lord, save or I perish," 
 Nvhcre is boasting then ? it is excluded. Then is 
 the prey taken from the mighty, and the lawful 
 caj)tive delivered. **The Mount of Danger is the 
 place where sinners find surprizing grace." In per- 
 sons grown to years of understanding, without any 
 saving knowledge of God, we can conceive of no 
 probable way in which they can be brought to a 
 saving acceptance of Christ, but through the opera- 
 lion of the Holy Spirit, convincing them of sin. 
 and reducing them to the happy necessity of seek- 
 ing refuge in Christ. '<Thy people shall be willing 
 in the day of thy power." '"They shall be all 
 taught of God." ''The dead shall hear the voice 
 of the Son of God, and hearing, they shall live.'' 
 How little danger now appears to be apprehend- 
 ed with regard to foundation-principles ! A pro- 
 fession of religion — a mere outside appearance is 
 enough ; and, for a moment to doubt, or call in ques- 
 tion llie truth and reality of a work of grace, even 
 where there are no visible evidences of it, would 
 be to violate the great law of Christian charity ! 
 >Vfc wonld not encourage, or even countenance a 
 oeaisorious spirit — no, where there is any tenable 
 gvoui-id, charity hopeth all things. But is there ne 
 oriterion by wliich we are to judge for ourselves^, 
 jind even by which we may with safety direct 
 others? Is there no danger of building- a stately 
 fabric on a saatlv foundation ? Of spending our mo~ 
 
Christians of all Deno7ninations. . 53 
 
 iiey for that which is not bread, and our labour for 
 that which satisfieth not? Of -saying peace, peace, 
 when there is no peace ? Of having a form of god- 
 liness, but denying the power thereof? Of saying, 
 I am rich and increased in goods, and have need of 
 nothing, when at the same time the poor self-de- 
 ceiver is, in reality, wretched, and miserable, and 
 blind and naked? Whei-e is now the skilful hand 
 of an Edwards,* of a Flavel,t of a G. Tennent, of 
 a Whitelield? Alas! is the heart less dutiful than 
 formerly, or are there but few who are sufficiently 
 aware of its wickedness and deception, and care for 
 such things ? 
 
 We had good assurance of the truth of the fol- 
 lowing facts and circumstances, which happened 
 about twenty-one years ago; and we now give them 
 as an evidence of the honour which God hath been 
 pleased to put upon his faithful servants and their 
 labour of love, even after they themselve have en- 
 tered into the joys of their Lord. — A young man 
 ^vho had received a religious education, and had 
 been bi ought up in a regular attendance upon reli- 
 gious duties, after having passed through the regu- 
 lar forms of catechising, examination, &c. was re- 
 ceived into the communion of the church, and had 
 been for several years a regular and orderly profes- 
 sor of religion — was frequent in the performance 
 of religious duties both in public and in private, 
 and at times was much under the impression of the 
 truths of the gospel. He had however, considera- 
 ble doubts and misgivings with respect to the truth 
 of his religious experience, and had no recollection 
 of any particular work of grace upon his heart 
 He was conscious, however, of having never in- 
 tended to deceive any by the profession he had 
 xnade, but he generally felt an unwillingness to en- 
 
 '^ Edwards on the Affcctior.«. t Touchptone of Sincerit}'-. 
 
54 An Address to the Clergy^ and 
 
 ter into close conversation on the subject of expe^ 
 rimental religion. In conversation with a friend, 
 he heard Edwards on the Religious Affections high- 
 ly spoken of; especially, as being admirably cal- 
 culated to discover the deceitful workings of the 
 human heart. Not long afterwards, and at a time 
 when he was under considerable depression respect- 
 ing his state, the providence of God brought this 
 book into his hands, and he opened it with an anx- 
 ious desire to know its contents. The place to 
 which his attention was directed (having opened it 
 promiscuously) was page 278, on which are the 
 following words : — " But that which is the true 
 saint's superstructure, is the hypocrite's founda- 
 tion." After reading these words over and over — 
 and ruminating upon tliem, lie was led to construe 
 them thus: the j)erson who is self-deceived, has 
 never been brought to see the necessity of Christ 
 as a foundation, and of course he has none. He 
 has, therefore, been laying down the shreds of du- 
 ties, tears, &c. &c. as a support for his wavering 
 li.ope, and tlius has he been erecting a building up- 
 on the sand instead of building upon Christ. This 
 was powerfully applied to his own case, and he 
 soon perceived that when weighed in the balance 
 he was found wanting. His convictions became 
 .5ecp and Dungent, and continued for about three 
 nonths, during which time, the things of God well 
 rjgh drank up his spirits, and he was often ready to 
 ;ay — there is no hope! At length he had reason to 
 believe that *Hhe prey was taken from the mighty, 
 •and the lawful captive delivered." He was brought 
 OHjt of the horrible pit and the miry clay, and to 
 him was it given to experience joy and peace in 
 believing. He was ever afterwards of the opinion 
 Uiat he had been, previous to this change, under the 
 power of self-deception, and had had only the form 
 .if "godliness, without knowing the power thereof, 
 
Chri^tiam of all Denominations, -33 
 
 There is one thing which, we conceive, Satan 
 makes use of as a powerful means of blindfolding 
 many professors of religion, and keeping them fast 
 in his chains, to wit : When the Holy Spirit by 
 his word, or by any other means, brings convic- 
 tion to the conscience and makes plain the fallacy 
 of the formalist's hope, there is an immediate rem- 
 edy at hand in the evil suggestion, that we ought 
 never to entertain any doubt respecting our good 
 estate, for this would be to cherish and promote 
 the dreadful sin of unbelief. Whereas the word of 
 God directs us to examine ourselves whether we 
 be in the faith, and to prove our own selves. But, 
 alas ! how much pains do we often take to deceive 
 ourselves in matters of eternal concern ! Would 
 we in any other case reject the convictions of our 
 own minds, especially when outward circumstances 
 fully corroborate the testimony of conscience.^ — ■ 
 Surely we do not. It must indeed be so, that the 
 god of this world blinds the minds of hypocrites 
 and poor self-deceived souls, otherwise the light of 
 the glorious gospel shining into to their hearts, 
 should show them their character and danger. 
 
 Are we mistaken in our views when we consid- 
 er that the great and principal end and design of 
 preaching the gospel, to be to point out the wretch- 
 ed and dangerous condition of fallen man by na^ 
 ture. — The insufficiency of his own righteousness — - 
 the fulness there is in Christ — the necessity of be- 
 ing united to him by faith and being renewed u^ 
 the spirit and temper of our mind, so as to be in 
 reality new creatures. If these things are so, 
 would it appear strange to find the principal aim 
 and object of preachers to be, to bring their hear- 
 ers to ascertain to what description of character 
 they belong ; for, it is admitted on all hands, that 
 every congregation is divided into two general 
 classes, namely, saints and sinners : and between 
 E 2 
 
W ^In Mdress to the Clergy , and 
 
 Ureso the skilful workman rightly divides the word 
 o( truth, and gives to each their portion. Now let 
 MS suppose that many in a congregation consider 
 iliemselves saints, when in reality they have no 
 claim to that character, how awfully dangerous 
 must be their situation ! They snatch at the chil- 
 dren's bread, and arc completely shielded from all 
 that would have a tendency to alarm them, were 
 they conscious of their true situation. Is it not 
 ihen an imperative duty on the part of the minister 
 of the gospel to search Jerusalem as with lighted 
 caodles, and try to find out such as have become 
 .sermon proof? It cannot be so very difficult a 
 matter for a scribe, well instructed, and under the 
 influence of the Divine Spirit in a comfortable de- 
 gi*ee, to point out many of the lurking places, where 
 such poor deluded mortals are covering themselves, 
 •and saying, " I shall have peace." 
 
 We have often witnessed much time and labour 
 spent in pointing out particular vices, to which, 
 perhaps, few, if any who were present, were ad- 
 dicted, and tlie dreadful consequences of these vice? 
 plainly declared. We have, in some instances, 
 thought that the preacher's strength might have 
 been more profitably employed in endeavoring to 
 persuade all, whether moral or profane, to come to 
 tlie sinner's only hope, the Lord Jesus Christ. — 
 When we hear ministers dwell so long on gross 
 and particular vices, are not hearers liable to infer 
 that all who are not chargeable with these, are in 
 a hopeful state ? And under such sermons, we are 
 i^reatly mistaken, if, the carnal heart will not exult 
 in its supposed safety, and on hearing the dreadful 
 condition of the openly profane, undoubtingly con- 
 clude that they should ''thank God that they are 
 not like other men." 
 
 We have been, and, perhaps, still arc possessed 
 of' a singular notion respecting /lopes. To live 
 
Chrhtiajis of all Denominations. 57 
 
 without hope and without God in the world is tru- 
 ly dreadful and to be dreaded ; but we have formed 
 an opinion that scarcely any thing stands more in 
 the way of the gospel, than this general or fashion- 
 able hope. Like those described by theP rophet 
 Isaiah Ivii. 10, " Thou art wearied in the greatness 
 of thy way : yet saidst thou not, there is no hope : 
 thou hast found the life of thine hand ; therefore 
 thou wast not grieved.'' Is it to be supposed that 
 carnal men could remain at ease and careless under 
 a faithful ministry, if they had not a false hope ? — 
 Most assuredly they could not. And if we were 
 at liberty to give counsel to those we esteem so 
 much our superiors, as v/as said in another case — 
 light neither with small nor great but with this 
 soul-deluding hope ! This hope, like a shield, 
 quenches all the arrows shot from the gospel bow, 
 and nothing but the power of Him who is stronger 
 than the strong man armed, can reduce this fortress 
 of the carnal heart. 
 
 The pious Mr. R. Erskine (than whom, wehave 
 seldom met with a more skilful guide) in his gos- 
 pel sonnets — a book worthy to be printed in letters 
 of gold — speaking against legal preaching, has the 
 following sentiment : 
 
 " Much rather ought we in God's name to place 
 His great artillery straight against their face, 
 And throw hot Sinai thunder-bolts around, 
 To burn their towering hopes down to the ground ; 
 For, none believe in Jesus as they ought 
 "Till first they do believe they can do nought, 
 Nor are sufficient e'en to form a thought. 
 They're conscious in the right believing hour, 
 Of human weakness and of Divine Power." 
 
 We would here take tlie liberty of recommend- 
 ing this much-neglected book to all seriously dis- 
 posed persons ; and, especially to students of divi- 
 nity, as containing a fund of evangelical and practical 
 
58 All Address ta the Clergy, and 
 
 piety, which will not fail to compensate the pious 
 reader for his trouble, and may afford to the young 
 preacher a useful lesson on the subject of his du- 
 ties, as a gospel minister. 
 
 As an instance of the success with which God is 
 pleased to crown the labors of his faithful ministers, 
 we gave a short account of one who received great 
 benefit from the writings of Edwards. We will 
 now mention another case, recorded in the Life of 
 Mr. Flavel. — A foppish looking gentlemen called 
 on Mr. Bolton (Mr. FlavePs Bookseller) to in- 
 quire for a play. Mr. B. told him, he kept no 
 such books, and offered him Mr. Flavels's Treatise 
 < On keeping the Heart,' saying, it v/ould do him 
 more good than the book he was seeking. The 
 gentleman spoke of it as the work of some fanatic, 
 and observed if he took it, he would burn it. Mr. 
 B. then said he should not have it but on condition 
 of reading it, and if after having read it, he did not 
 like it, he might bring it back and he would pay 
 him his money. The gentleman promised he 
 would read the book, took it and departed. A few 
 weeks afterwards the gentleman returned dressed 
 in a different habit, and with a grave countenance 
 addressed Mr. Bolton thus : Sir, I have reason to 
 bless God that ever I came into your house. The 
 book has saved my soul, and I am now come to 
 purchase a number of copies for distribution. 
 
 If the reader should prize these anecdotes as 
 liighly as some others have done, he will excuse 
 the addition of the following : The surgeon of a 
 ship which had just arrived at Dartmouth (Mr. 
 Flavel's place of residence) having fallen into a 
 state of melancholy, was led by the power of the 
 adversary, to make an attempt upon his life, by 
 stabbing himself in different places in a most shock- 
 ing manner. The wounds on examination vrere 
 supposed to be mortal, and the surgeon who was 
 
Christians of all Denxominations. ^^ 
 
 called in to dress them, had no hope that the young 
 man would long survive them. He, however, 
 sewed up the wounds, and to the utmost of his skill 
 performed the duties of his profession. Mr. Fla- 
 vel was sent for, and introduced to the young man 
 in this wretched situation. He inquired of him 
 what his prospects were in the near approach of 
 death ? The youth replied that he had hope in 
 God. Mr. Flavel observed to him that he feared 
 Ills hopes were ill founded, and pointed out to him, 
 the evil nature of sin, and particularly the sin 
 which he had just perpetrated. It pleased the Lord 
 to make use of this his faithful servant in bringmg 
 the unhappy youth to a sense of his guilt and dan- 
 ger, and he was brought to confess himself a miser- 
 able sinner and to weep bitterly. Mr. Flavel then 
 endeavoured to pour the oil and wine of gospel 
 grace into his wounded spirit, and prayed with and 
 for him. It pleased God that, contrary to all hu- 
 man expectations, the young man recovered. Mr. 
 Flavel attended him often during his confinement, 
 and was the happy instrument of directing him to 
 the blessed Jesus whose precious blood cleanseth 
 from all sin, however great and aggravated. 
 
 We cannot omit another remarkable account of 
 this man of God, as it shews he had power to 
 wrestle with God, as a prince, and to prevail. On 
 his passage from Dartmouth to London, in company 
 with some of his friends, who as vvell as himself were 
 suffering persecution for conscience sake — they were 
 overtaken with a mighty tempest, insomuch that the 
 master of the vessel, informed them that they were 
 in the utmost danger; the vessel being tossed about 
 by the waves, and tlie wind driving them towards 
 the shore. In this situation Mr. Flavel invited all 
 who could be spared off the deck to unite with him 
 in prayer. Accordingly he made supplication 
 with strong cries to Him who was able to save in 
 
60 ^In ^'Iddress to the Clergy^ and 
 
 this hour of peril ; and his heart was greatly eiT- 
 larged, and his confidence in God greatly strength- 
 ened and increased in the performance of the duty, 
 and after committing himself and companions to the 
 care and mercy of God he concluded. Upon which 
 one came running to the cabin door, and called 
 aloud, " God is a prayer -hearing God. The wind 
 has become fair, and we are now sailing before it.'^ 
 This reader, was indeed the finger of God, and the 
 account should increase our confidence in him. 
 
 We have unquestionable authority for believing 
 that the writings of the holy Flavel, have been ac- 
 knowledged by many of the pious settlers of Vir- 
 ginia and elsewhere, to have been the means of 
 their awakening to a sense of the importance of 
 religion. 0, that in our day the Lord of the har- 
 vest, would raise up and send forth many such, 
 skilful and faithful labourers. 
 
 Might we not, both ministers and people, with 
 humility and self abasement, inquire, " Where is 
 the Lord God of Elijah ?" Where is the spirit 
 and zeal of our fathers? Are we not below their 
 standard '• by the head and shoulders ?'' And is 
 their not a cause ? Yes, verily ; " we have forsa- 
 ken the God of our Fathers, and hewn out to our- 
 selves cisterns, broken cisterns that can hold no 
 water." Let us then humble ourselves under the 
 inighty hand of God, and cry mightily unto Him, 
 and who knows but that he may think of us that 
 we perish not. Let us under a deep sense of our 
 remissness — of our criminal neglect of the God of 
 our fathers, invoke the aid of the Holy Spirit. 
 
 Is it not the case with many ministers and pro- 
 fessing christians, that although they profess to be- 
 lieve the Scriptures, yet as to any special agency 
 of the Holy Spirit on the human heart, it seems to 
 be taken for granted, that all such expectations are 
 enthusiastic and vain ? Is it not a natural conse- 
 
Clisislians of all Denami7uiii(ms. 61 
 
 (^uence, that under the influence of unbelief and in- 
 sensibility, we should lay aside the very substance 
 of the gospel of the grace of God ? Is it wonder- 
 ful, this being the case, that we should travel on 
 through a dull and formal round of religious duties, 
 and feel little or nothing of the strengthening and 
 consolatory power of religion upon our hearts ? Is it 
 strange under these unpropitious circumstances, that 
 the heralds of the cioss sliould spend their strength 
 in vain? That they should labour for nought? In 
 reviewing your want of success, will ye not, 
 ye, who labour for souls, weep between the porcli 
 and the altar, saying, " Spare thy people Lord, 
 and give not thy heritnge to reproach." And to 
 us who are hearers of the Gospel, also belongeth 
 shame and confusion of face, because we have sin- 
 ned and have not improved, as was our duty, this 
 merciful day of our visitation. 
 
 What does it avail us to read of the long list 
 of worthies, whose example is left for our bene 
 fit, Heb. xi. — " who through faith subdued king- 
 doms — wrought righteousness — obtained promises 
 — stopped the mouth of lions — quenched the 
 violence of fire — escaped the edge of the sword — - 
 out of weakness were made strong — waxed valiant 
 in fight and turned to flight the armies of the nliens" 
 — if we are not to be animated and encouraged by 
 their example, and have not good ground to hope 
 that their God is our God ; and that his power and 
 grace are as ample and sufficient, and as ready to 
 be communicated to his sufiering people now, as in 
 former days ! We may not now be tried by fire, 
 nor be cast into the lion's den, but does it follow 
 tlist we can have no proof of the power and grace 
 of God, because our trials appear not so formida- 
 ble to flesh and blood ? We think not. Who that 
 has been called to do business on the deep and 
 l5oisterous waters of temptation, but ca*Q s£^', ^' If it 
 
$2 An^ddrtss to the Clergy y and 
 
 had not been the Lord who was on our side, &c. V^ 
 If under heavy trials and bereaving dispensation?, 
 the christian can encourage himself in God and re- 
 joice in him as the God of his salvation when all 
 creature comforts are cut oflf, saying with the pious 
 Newton, 
 
 " This burning bush was not consum'd 
 Because the Lord was there," 
 
 may he not be a witness of God^s unchangable 
 power and love ? We are aware that the minds of 
 men are somewhat differently constituted, and that 
 some can bear the shocks of adversity with more 
 fortitude than others, yet we believe that when the 
 SjOuI is led to cleave to God under bereavements, 
 and to quietly rest upon Him, this is the Lord's do- 
 ing, and he should have the praise. In this way 
 how many have had cause to bless God, and to say, 
 *'lt was good for me that I was afflicted/' 
 
 If the preceding reflections be correct, how great- 
 ly mistaken are those who rest satisfied with a 
 mere profession, and who consider an attendance 
 on gospel ordinances, the sum and substance ot' 
 their duty ? And how liable to misconstruction on 
 their own part, is the conduct of ministers, wlio 
 discover much zeal to persuade their hearers to 
 come to the Lord's Table, without taking much 
 pains to ascertain whether they have reason to hope 
 they have previously come to the Lord Jesus 
 Christ by faith ? And is it not a lamentable truth 
 that when once a religious profession is made, al- 
 though the person previous to his joining himself 
 to the people of God, had no idea of any change of 
 heart, or of views, yet afterwards, what usually 
 seems to be implied in the profession, is, usually, 
 taken for granted ; and if the Lord prevent not, 
 the poor soul settles down on a false hope whitH* 
 must at lacst psrish with its possessor. 
 
Chr^tians of all DenoTninutions. 63 
 
 We cannot but view it as a special blessing to 
 any congregation to have a pastor whose preaching 
 tends to this all-important — this essential point, 
 namely to detect the hope of the hypocrite. The 
 true believer will derive great advantages from 
 close, searching preaching, as he is well acquainted 
 with the depths of deceit, which is to be found in 
 the human heart, and receives benefit from every 
 new discovery of it; and to those who know noth- 
 ing of religion but the name, this preaching is in- 
 dispensable. Their salvation depends upon thtir 
 being discovered to themseh^es in their true cha- 
 racter ; and how can this be effected, unless the 
 minister shews them that their refuges are false, 
 and endeavours to apply the sword of the spirit to 
 their particular case ? 
 
 We would now attempt to furnish some of those 
 marks, which, from Scripture, observation and ex- 
 perience, we have considered to be indicative of a 
 work of grace. And where these are found, en- 
 couragement should be taken to follow on to know 
 the Lord. It may be proper to premise that our 
 remarks are made with reference to those only, 
 who have arrived at years of discretion, and who 
 have not any very correct views of religion, or any 
 matured dispositions to serve and glorify God. — • 
 We will also state, that we heartily disapprove of 
 any particular mode or orderly succession of reli- 
 gious exercises, as a test by which we are to form 
 our opinions ; such a test, we conceive, wholly un- 
 warranted by tlie Holy Scriptures and derogatorv 
 to the sovereignty of that God who worketh aU 
 things after the counsel of his own will. " How 
 unsearchable are his judgments and his ways past 
 finding out.'' 
 
 The first thing we shall notice, is, that religion 
 is not a mere negative quality of the mind. The 
 supposing that religion is the absence of certairi 
 F 
 
64 *^n t^ddress to the Clergy^ and 
 
 evil notions and practices, has been the ground oi 
 deception with many persons. The Pharisee^s pi- 
 ety was chiefly of this kind — " God, I thank thee 
 that / am not as other men, &c/'' Some who have 
 received a religious education, and been preserved 
 from breaking out into gross sins are deceived by 
 this negative goodness, and very often this circum- 
 stance renders their case more dangerous and alarm- 
 ing, as they are ever ready to say with the young- 
 man in the gospel, '^ All these have I kept from my 
 youth up, what lack I yet?" 
 
 In the second place it may be noticed that the 
 work of the Spirit in its first and indeed in its sub- 
 sequent operations, has respect chiefly to inward, 
 and not so much to outward things. Converse 
 with the poor awakened soul, and see the burdeu 
 of his complaint. Suppose his past life, to have 
 been ever so regular and free from immoral prac- 
 tices, does this afford him a foundation on which to 
 build? Far otherwise, perhaps he sees with mucli 
 grief of heart, that abominable pride and hypocri- 
 sy which actuated all his performances, and he is 
 now convinced that the God with whom he has to 
 do, looketh upon the heart, and cannot be deceiv- 
 ed. Follow him to his places of retirement (for 
 he will be found in secret places,) and listen to the 
 cause of his grief, and you shall find him lamenting 
 over a hard, unbelieving, and therefore a wicked 
 heart. Often in this stale, it may be that not even 
 a tear can be produced b}' all the struggles of na- 
 ture. And the awakened sinner knows, as assured- 
 ly as he knows his own existence, that it is not 
 within the compass of his power to believe in the 
 Lord Jesus Christ, and to rest upon him alone for 
 salvation. No, he would give ten thousand worlds 
 were they at his command, to obtain this precious 
 gi-ace He finds that faith is the gift of God, and 
 that he has forfeited all right and title to his favour. 
 
Christiayis of all Deiiorainutions. 65 
 
 But the word of the Lord informs him, that Jesus 
 is exalted a Prince and a Saviour, to give repen- 
 tance and remission of sin. This promise buoys up 
 his drooping spirits and encourages his hope. At 
 other times lie may be tossed between hope and 
 fear until he is disposed to give up all for lost — it 
 is then he is thoroughly convinced that if he is 
 ever saved, it must be by an act of sovereign grace 
 through the mercy of God in Christ Jesus. Read- 
 er, have you ever known any thing of these heart- 
 breaking exercises ? If you have, you will perceive 
 that this description, or any other that can be giv- 
 en, comes far short of the reality. If you hav6 
 not experienced these things, then are we speaking 
 to you in a language which you do not understand. 
 
 Again, the awakened sinner feels conscious that 
 his convictions for sin and penitent distress, are not 
 disproportioned to his case. And this impression 
 is often so strong, that he even grieves and laments 
 in language like this, 
 
 '• Such grief as mine, a griefless grief, 
 Did ever any mortal share !" 
 
 Another trait in these exercises, and what fre- 
 quently distinguishes them, is, a fear lest his con- 
 victions should wxar off, without the desired end 
 being accomplished. Alas ! when we see men 
 running to the world and vain amusements, for re- 
 lief, with the arrows of conviction sticking fast in 
 them, what a lamentable spectacle do they exhibit ! 
 
 The manslayer under the law has appeared to us 
 to be a striking emblem of the awakened sinner. — 
 He knew it was not enough to have set out towards 
 the city of refuge — there would be no safety until 
 he was within its gates. So is it in this case, all re- 
 liance upon duties, prayers, &c. must be abandon- 
 ed. There is but one place of safety, and thither, 
 all the desires and endeavours of the poor sinner 
 
66 An Address to the Clergy^ and 
 
 are directed. "0,'^ said David, "that some one 
 %vould give me to drink of the water of the well of 
 Bethlehem, which is by the gate." 0, saith the 
 poor, longing, weary and desponding soul, that I 
 could believe in the Lord Jesus Christ, and rest 
 upon him. In this situation it is worthy of re- 
 mark, that outward, or world])' circumstances make 
 very little difference — one only excepted — that is, 
 if the immediate connexions of the person, say a 
 father, mother, wife, husband, &c. should be hos- 
 tile to this work, and set themselves to fight against 
 God — how dreadfiil the thought ! How endan- 
 gered are these — let all such know assuredly, that 
 w^ithout a change of heart, and deep and bitter re- 
 pentance, " the hottest hell will be their place." 
 
 When the soul is under conviction, how busy is 
 Satan, if haply he may frustrate the birth of this 
 man-child. How will he scatter the fiery dart« 
 and often set the poor soul all on flame ! How will 
 he suggest to the imagination (which is at such a 
 time, little better than his work-shop) such things 
 as will make the soul shudder and abhor itself. — 
 How will Satan insinuate that to read the word of 
 God is useless, and he too often succeeds in discou- 
 raging the soul from attending to this important du- 
 ty. Ye who have been made to feel fiery darts of 
 tiiis wicked adversary, are not ignorant of his de- 
 vices. You well understand what it is to be in 
 heaviness through manifold temptations, and it is 
 your duty to pray for such. Surely <* ye know the 
 heart of a stranger, seeing ye were strangers in the 
 land of Egypt." 
 
 When the soul is sufficiently humbled, and driv- 
 en from its false hopes, and when that great idol self- 
 will, with its attendants, pride and self-conceit, be- 
 gin to totter, and the poor self-condemned, helpless 
 creature gives up all for lost, and is brought to cry 
 ••' save Lord or I perish," in these circumstances 
 
Christians of all Denominations. Ql 
 
 the sun of righteousness arises with healing in his 
 beams, and the Lord shews himself mighty to save. 
 No language can describe the sensations of the 
 poor, weary, tempted and tossed soul, when by 
 faith it is enabled to rest on the blessed Redeemer. 
 
 " Now I know thy promis'd rest 
 Can compose a troubled mind. 
 You that weary are like me, 
 Hearken to the gospel call, 
 To the ark for refuge flee, 
 Jesus will receive you all." 
 
 We have never been inclined to favour the opin- 
 ion, that assurance is of the nature of faith, or that 
 a strong confidence in the safety of our own state, 
 constitutes the highest enjoyment in religion. On 
 the contrary we believe that it frequently happens, 
 that under the most pleasing and soul-satisfying 
 views of gospel truth and the excellency and suita- 
 bleness of the glorious Redeemer, the soul is un- 
 conscious of any appropriating act of faith, and yet 
 rejoices with joy unspeakable and full of glory, — 
 It is not our design to exclude a due regard to the 
 recompense of revvard to which Moses had respect, 
 and which must greatly tend to the encouragement 
 of the suffering and afflicted people of God, under 
 their distresses; but does it follow that such selfish 
 considerations must necessarily be the life and 
 spring of the christian's highest enjoyments, under 
 the influence of the Holy Spirit, and the love of 
 God shed abroad in the heart. We were almost 
 ready to say to those who would offer us such mer- 
 cenary comforts, " thy money perish." 
 
 We have already spoken of some of the exercis- 
 es of the awakened sinner, previous to, and at the 
 time of his receiving Christ: we come now to men- 
 tion some of the views and exercises of christian 
 experience. 
 
 F2 
 
o8 An Address to the Clergy, and 
 
 And first, we say, that the christian has, in refer- 
 <?nce to God and divine things, but one purpose and 
 aim. Tliis in some respects, resembles the magne- 
 tic needle, which may in a variety of ways be drawn 
 aside, yet its principle and tendency remain the 
 .'fame. An officer who exposes his life in the ser- 
 vice of his country, and who has no interests but 
 in subserviency thereto, may nevertheless, by an 
 unguarded step or unwatchful conduct, be surpriz- 
 ed and taken prisoner. Yet although he may have 
 cause to censure himself, he ma}' have no cause 
 whatever of self-reproach on account of his want 
 of true attachment to his prince or country. So we 
 conceive is the case of the humble believer, he is 
 -aware of his own weakness, and the power and 
 irjalice of his numerous adversaries. The world, 
 the flesh, and the devil, constitute a truly formida- 
 ble resistance to his progress Zion-ward. But all 
 tlie opposition he^ meets with from without, he es- 
 teems as trivial, compared with the body of sin and 
 death he feels within. Here is the fountain of the 
 great deep, which, though broken up, never ceases 
 to cast forth mire and dirt. Alas ! poor trembling 
 believer, you have abundant cause to groan, being 
 burdened. Your greatest enemies are those of your 
 own house — your own heart; and no prospect of 
 getting a comj)iete deliverance from their raging 
 power: well may you say, '^The storm would cease 
 could I but cast this troublous Jonah overboard." 
 But this you cannot do. And is there then no 
 hope? "Tlianks be to God who givcth us the vic- 
 tory through our Lord Jesus Christ." 
 
 But there is another ground of encouragement, 
 ♦Old that is, "There remaineth a rest for the people 
 of God." This is joyful tidings to the poor, weary, 
 war-worn soldier; he is hastening to a kingdom 
 prepnrcd for him, "There the wicked cease from 
 ^•oubli ng, and the weary are at rest. There the 
 
Christians of all Denominations. 69 
 
 prisoners rest together, they hear not the voice of 
 the oppressor." 
 
 Another mark of true religion is, it seeketh not 
 its own profit or advantage only. Not its own ho- 
 nour, but the honour of God and the advancement 
 of his cause. Men of the world, and formalists in 
 religion, can look with complacency on whatever 
 goes not beyond their own standard ; but speak to 
 them of things which would imply that they are 
 defective, and you will look in vain for their friend- 
 ship and approbation. Perhaps there is no one pas- 
 sion of the human breast more difficult to be con- 
 cealed than envy ; who indeed can stand before it ? 
 But the subjects of God's grace will be disposed by 
 it to esteem others better tlian themselves, and to 
 rejoice in the advancement of religion, whoever 
 God may honour as his instruments. 
 
 Another effect produced by religion on the heart, 
 is, that a regular and constant attendance on chris- 
 tian duties, without feeling more or less of the pow- 
 er and presence of God in these duties, will not 
 satisfy those who have tasted that the Lord is gra- 
 cious. Whoever can be contented with the bare 
 performance of religious duties, however exact and 
 regularly attended to, may justly conclude that he 
 has only the form of godliness without its power. 
 If we would carefully inquire, in our calm and set- 
 tled moments, into the direction and bent of our 
 thoughts and desires when they are freed from the 
 influence of outward attractions, we might ascer- 
 tain with tolerable precision, what manner of spirit 
 we are of Would we think it possible, that a per- 
 son who has experienced the evils of sin — is aware 
 of tlie power and subtlety of his enemies — the ne- 
 cessity of w^atchfulness, and especially, the inesti- 
 mable privilege of praying without ceasing, should 
 not frequentl}', nay, generally, feel his thoughts and 
 desires tending towards God and the word of his 
 
70 Jin Address to the, Clergy, and 
 
 grace, in his hours of retirement, and often amidst 
 the busy throng. 
 
 If we may judge from appearances, we are ready 
 to conclude that there are, comparatively, few who 
 think or believe that there is any thing in religion 
 which is known and enjoyed by the christian only; 
 yet the scriptures are very explicit on this subject. 
 "The natural man receiveth not the things of the 
 Spirit of God, neither can he know them, because 
 they are spiritually discerned ; but he that is spi- 
 ritual judgeth all things." 
 
 The near affinity into which modern religion has 
 taken the world, (since the world refuses to em- 
 brace religion,) induces those who wish to be the 
 friends of both, to conclude that the connexion may 
 be drawn still closer, and that in this way religion 
 may become respectable and popular. But like 
 Joab in the case of Amassa, though the vyorld ma}^ 
 put on an aspect friendly to religion, and say "art 
 thou in health my brother ?" yet there is a dagger 
 concealed, which will be used when occasions serve. 
 
 We might proceed to enumerate many other 
 marks of a work of grace — such as love to the bre- 
 thren, growth in grace — hatred of sin, &c. but our 
 prescribed limits have already been transcended. 
 We now intreat all, who, on weighing these im- 
 portant matters, may have cause to doubt the truth 
 and reality of what they may have considered their 
 religious experience, to reflect on the danger of a 
 mistake in a work of so much importance, and to 
 admit the light of conviction which may shine up- 
 on their minds. If we have heretofore been in 
 error, shall we still pertinaciously cling to our de- 
 lusions, and refuse to let them go ? God forbid. 
 " To know ourselves diseased is half our cure.'' 
 There is balm in Gilead, and a skilful Physician 
 there, for all who are sick and wounded ; but the 
 whole need not his aid. 
 
Christians of all DenoTninations. 71 
 
 Cry mightily unto God for the aid and influence 
 of his Holy Spirit, and in reference to this impor- 
 tant point, adopt the language of the Psalmist, 
 •^ Search me God, and know my heart, try me 
 and know my thoughts, and see if there be any 
 wicked way in me, and lead me in the way ever- 
 lasting." 
 
A 
 
 PRACTICAL ESSAY 
 ON THE INFLUENCE 
 
 OF THE 
 
 
 ON THE HEART. 
 
A 
 
 PRACTICAL ESSAY, &c. 
 
 If the truth were generally received, and suit 
 ably felt and applied, that "All have sinned, and 
 come short of the glory of God," how different 
 would be our views and apprehensions of the gos- 
 pel of our salvation 1 — How daring and preposter- 
 ous would it appear for a rebellious worm — a con- 
 demned sinner, to " reply against God," and call 
 in question his right to the government of the uni- 
 verse. Wc would at once see the unreasonableness 
 and absurdity of " the thing formed saying to him 
 that formed it, why hast thou made me thus?" 
 
 The sin which hurled from their seats the angels 
 who fell, was pride and rebellion against their right- 
 ful sovereign ; and one of the fatal baits which the 
 Tempter so alluringly and successfully displayed to 
 our first parents, was, "ye shall be as Gods." And 
 may v^^e not assert, that it must appear obvious to 
 every observing mind, that the general tendency 
 of the human heart, in its natural estate, is in direct 
 opposition to the law and government of God — as 
 saith the apostle, " The carnal mind is enmity 
 sigainst God, it is not subject to his law, neither 
 indeed can be." 
 
 The mind of an unrenewed man resembles the 
 World in its chaotic state ; and it may therefore be 
 said with truth, " That darkness covers the fac& of 
 this great deep," and before any saving change can 
 be effected, " He that commanded the light to shine 
 out of darkness, must shine into the heart, to give 
 
74 Ji Practical E&iay on the 
 
 the light of the knowledge of the glory of God in 
 the face of Jesus Christ." 
 
 The Holy Spirit, the third person in the adora- 
 ble Trinity, is the blessed agent in preparing the 
 heart of a sinner for the reception and application 
 of the grace of the gospel : and to point out some 
 of the effects of his operation on the heart, is the 
 principal design of the present Essay. 
 
 The first effect we notice, is. Consideration. 
 Nothing is more evident, than the thoughtless in- 
 consideration which marks the character and con- 
 duct of mankind generally, and especially of youth. 
 — Hurried along by a desire to gratify their senses. 
 and in constant expectation of the full fruition of 
 some fancied enjoyment, the language of their 
 hearts and of all their pursuits is, " Who will shew 
 us any (earthly) good.'' 
 
 In this mad career they practically say, •• There 
 is no God :" and not unfrequently is it answered. 
 "We desire not the knowledge of his ways.'' At 
 certain times the more bold and daring even ven- 
 ture insultingly to enquire, "Who is the Lord, thai 
 \ve should obey his voice ?" and of the best in an 
 unrenewed state, it must be said, they arc "Loveri^ 
 of pleasure more than lovers of God" — ••' they mind 
 earthly things" — "their hearts are not [therefore] 
 right in the sight of God." Again, we read in the 
 sacred scriptures, that there are those, who, having.- 
 a form of godliness deny the power thereof.-^ 
 Who, having a name to live, are dead. — Who say,. 
 "peace, peace, when there is no peace." Some ot 
 the means by which the sinner is usually brought 
 seriously to consider his ways, are the following : 
 
 First, The Holy Spirit, by the instrumentalit) 
 of the word, ushers a ray of Divine light into th^ 
 dark mind, whereby the poor sinner begins to have 
 some imperfect apprehensions of the general truths 
 of the gospel, and perhaps his attention is at first 
 
A Practical Essay on the 75 
 
 drawn to some sin which, like Lucifer among the 
 fallen angels, appears above all the rest. — Fear, the 
 concommitant of guilt, assails his mind, and con- 
 science, perhaps hitherto unnoticed or unknown, 
 confirms the painful accusation, and points out a 
 long and black catalogue of sins of youth and of 
 riper days, which seem, like the blood of Abel, to 
 cry aloud for vengeance. Here a serious pause 
 ensues. Let but a man be brought thus to see him- 
 self and thus to consider his ways, and what an al- 
 teration is manifest in his whole deportment! — All 
 lightness, frothiness, and levity now ceases. — He 
 sees and feels that it is indeed an evil and a bitter 
 thing to sin against the living God. His thoughts 
 settle down to seriousness, and his meditations fix 
 upon his deplorable and miserable estate; and as 
 yet his case seems scarcely to admit of a ray of 
 hope. In this condition, it often happens that he 
 is assailed by the enemy of souls, and not unfre- 
 quently by his carnal friends, who endeavour to 
 dissuade him from indulging in this melanchoh 
 mood, and to be persuaded to shake off all serious 
 reflexion, and to cherish other thoughts, and in- 
 dulge in the amusements and levities of a thought- 
 less world. — Here indeed is an interesting point in 
 the life of a sinner; but, where the work is of God, 
 and its efiects in conformity, the Holy Spirit di- 
 rects the attention of the convinced sinner to the 
 extent and purity of the divine law and its awful 
 penalty. He now resolves that he will betake him- 
 self to all the duties it enjoins, and virtually says 
 to his maker " Have patience with me, and I will 
 pay thee all !" But here a serious difliculty inter- 
 venes — he finds his heart w^holly ungovernable, and 
 his duties so dull and formal, that he can scarcel} 
 bear with them himself; besides, he finds his heart 
 instead of growing more soft, submissive, and obe- 
 dient, is oTOwinc: worse and worse; and even Y\\^ 
 '' G 
 
76 Influence, of the Holy Spiyit 
 
 convictions, which he once thought indications ol 
 something favourable^ (at least in hope,) seem now 
 to have nearly vanished, like tlie morning cloud 
 and early dew, and he is placed in circumstances 
 in which his prospects darken every hour. — He is 
 now ready to say with Job, " I go forward but he 
 is not there, and backward but I cannot perceive 
 him — that I knew where I might find him, that 
 I might come even to his scat." 
 
 In this situation how important is a faithful spi- 
 ritual guide — one who knows how to speak a word 
 in season to him that is weary, and yet will not daub 
 with untcmpered mortar — a workman who knows 
 how to divide aright the word of truth. The poor 
 awakened sinner now is brought to a sense of his 
 misery and impotency, and he now" opens his mouth 
 in strong voices and with many tears, for grace and 
 pardon ; but, it may be, he has conceived an idea 
 that his prayers and tears must necessarily obtain 
 the divine favour and blessing, and he thinks his 
 duties must bind Jehovah ; because it is written-, 
 ^^ Seek and ye shall find.*' But here he finds no 
 resting place, because he reads that '^Without faith 
 it is impossible to please God'^ — and faith he has 
 none, for the Holy Spirit convinces him of unbe- 
 lief, which, until now, he had entirely overlooked 
 and neglected as forming any part of his heavy 
 score. Now he is led to cry for faith, and to ei> 
 quire what is faith, and how shall I obtain this all* 
 important grace? Where the work is genuine, the 
 soul is now stirred up to great jealousy and alarm 
 for a successful rather than an immediate issue to 
 its troubles, and led to examine every thing which 
 is susceptible of being counterfeited, with the strict- 
 est scrutiny. The Lord Jesus appears now the on- 
 ly hope, but how shall the poor withered arm lay 
 hold on his righteousness.^ Will the Saviour look 
 tipon such an unworthy wretch.^ 
 
Influence of the Holy Spirit, 77 
 
 There are, doubtless, a great variety of degrees 
 m the depth and pungency of the convictions of 
 sinners ; but, that all are made sensible of their 
 ruined estate, and brought to a just abhorrence of 
 sin, and of themselves on account thereof, is mani- 
 fest from scripture and experience. Nor is it at all 
 to be wondered at that the soul av/akened to a sense 
 of its vileness and the hateful nature of sin, should 
 feel it extremely difficult to derive any comfort from 
 the offers of the gospel. — It is often the case, that 
 there is no doubt entertained of the truth and sin- 
 cerity of gospel overtures, nor of the sufficiency of 
 the atonement of the Lord Jesus Christ and his abi- 
 lity to save, but then, the soul looks back upon its 
 sins under all their aggravating circumstances, and 
 looks inward upon itself and sees nothing but pol- 
 lution, and then virtually says with Peter, " De- 
 part from me, for I am a sinful man, O Lord."— 
 The soul in this case, cannot yet see how God can 
 be just and yet the justifier of the ungodly ; but 
 under all its discouragements and conflicts, there 
 is still an anxious solicitude to obtain solid rest. — ■ 
 Never, indeed, did the hireling more earnestly de- 
 sire the shadow, nor the tempest-tossed mariner a 
 haven of safety, than the convinced, heavy laden 
 sinner now longs for a saving union to the Lord 
 Jesus Christ by faith. — Let those who have found 
 it easy to enter in at the straight gate by profession 
 only, talk lightly of the deep and soul-humbling 
 exercises of convinced sinners, and charge them 
 with that most dreadful crime, enthusiasm, we be- 
 lieve none who have "known the heart of a con- 
 vinced sinner" will speak lightly of this matter. 
 
 The awakened sinner, Vv'e may now suppose, has 
 become in some good degree acquainted with the 
 truths of the gospel, and the plan of salvation 
 through a redeemer ; he is also frequent in the 
 performance of religious duties, and by comparing 
 
7S *i Practical Essay on the 
 
 his religious exercises with those of some profess- 
 ing christians, he may be led to place some confi- 
 dence in these, and even derive some comfort from 
 them ; but after all the bed is too short and the co- 
 vering too narrow — sin revives, the heart becomes 
 callous ; religious duties appear but as a dead sacri- 
 fice, and the sinner is now at his wit's end, and 
 constrained to cry out with Peter, when sinking 
 beneath the waters, " Save, Lord, or I perish." 
 When the poor sinner is thus reduced to an uncon- 
 ditional surrender of himself, and finds that he is 
 as helpless as he is miserable, it is usually then tiiat 
 he finds 
 
 " The Mount of Danger is the place 
 " Where God displays surprizing grace." 
 
 it is then, that in reading the holy scriptures, or, 
 perhaps some pious book, in meditation or in pray- 
 er, the poor, weary, heavy-laden sinner is strength- 
 ened to cast a longing look to the Lord Jesus Christ, 
 and discovering his suitableness and excellency, he 
 accepts of him as offered in the gospel, as all his 
 salvation and all his desire — as the chief among ten 
 thousand, and one altogether lovely. — All this may 
 take place, and yet the soul may be unconscious of 
 its personal interest in the Saviour, and as the pious 
 and discerning president Edwards has justly stated, 
 " The soul, at such a season, would count it a great 
 loss and privation to take off its thoughts and de- 
 sires from the supreme object of its love, to calcu- 
 late its own personal interest or advantage." That 
 the desires of the soul in its first acceptance of, and 
 union to, the Lord Jesus Christ, and in all subse- 
 quent seasons of communion with him, is essential- 
 ly diffcn-ent, and originates in an entirely different 
 source from those desires which are sordid, selfish, 
 and common to men in their natural state, we have 
 not the shadow of a doubt. — Even heathen morali- 
 
Influence of the Holy Spirit. ^D 
 
 ty reprobates those pretensions to friendship which 
 are founded upon interested motives, and the justly- 
 admired author of the Night Thoughts inquires, 
 " Can gold huy friendship ? impudence of hope !'' 
 If we possess any genuine love to a friend, it must 
 be for something which w€ discover amiable or love- 
 ly, entirely distinct from any good which we expect 
 to derive from him ; but if that friend should prove 
 not only amiable, but also should rescue us from 
 misery and bondage, and become our benefactor, 
 then indeed, our gratitude would be excited, and 
 our obligations increased. It will easily be perceiv- 
 ed that love and gratitude, although often united, 
 are yet different and distinct affections, and we can 
 readily conceive of feeling gratitude to a benefac- 
 tor whose character so essentially differs from what 
 we approve, that we cannot cherish a love of coni' 
 placency towards him. — The soul, however, tha\, 
 has fled to the Lord Jesus Christ for refuge, and 
 felt the powerful attractions of his love, discovers 
 itself bound by every possible obligation to love 
 good works. Yes, the love of Christ constrains 
 the believer, to a cheerful and v/illitig obedience, 
 and he no longer desires to live to himself, but to 
 God — and having professed a good profession be- 
 fore many witnesses, he desires to adorn the doe- 
 trine of God his Saviour by a holy life — old things 
 in him and to him are done away, and all things 
 become new. His purposes and aim are fixed, and 
 whatever changes he may experience and pass 
 through, these never change : — his chief end and 
 design is to glorify God, and his prev^ailing desire 
 to attain conformity to his image. Sin has now 
 become his heaviest burthen, and whatever trials 
 and afflictions of a worldly nature he may be called 
 to in this life, he can say in reference to them, they 
 are light afflictions when compared with the evils 
 which result from the remains of sin and unbelief, 
 G2 
 
60- t^ Practical Essays ^-c. 
 
 under which he is still constrained to g:roan. The 
 christian life is justly termed a warfare, and the 
 duties of a soldier strongly characterize the follow- 
 ers of the Lord Jesus Christ. No man that war- 
 reth, saith the apostle, entangleth himself with the 
 affairs of this life, that he may please him who 
 hath chosen him to be a soldier: — and the christian 
 must beware how he permits his affections to be 
 drawn off from the grand business of his life, that 
 is, to do and to suffer the will of his divine master, 
 lest he become weary and faint in his mind. — The 
 Lord Jesus Christ is the great captain of our salva- 
 tion, and we are directed to look to him as the au- 
 tlior and finisher of faith. Could the christian but 
 keep his eye steadfastl)^ fixed upon him, and pre- 
 serve his affections from an inordinate attachment 
 to all beside, what peace would he possess, how 
 many evils would he shun. 
 
 [This was to have been continued* } 
 
 •^"Thesa are the words of the Author. 
 
SERIOUS HINTS 
 
 TO LOUD AND ALARMING 
 
 PREACHERS OF THE GOSPEL; 
 
 RECOMMENDED TO THE PERUSAL 
 
 OF THE 
 
 ORDERLY AND REGULAR 
 OF ALL DENOMINATIONS. 
 
 These that have turned the world upside down, are come hither 
 also. Acts xvii. 6. 
 
SERIOUS HINTS 
 
 TO 
 
 LOUD AND ALARMING PREACHERS, &c. 
 
 It was the command of our blessed Saviour to 
 his disciples, " Go ye into all the world and preach 
 the gospel to every creature, he that believeth and 
 is baptized shall be saved, but he that believeth 
 not shall be damned.'' Mark xvi. 15, 16. From 
 this and other passages of the sacred scriptures, we 
 infer, that all mankind by nature, are in a ruined 
 estate : children of wrath and heirs of perdition. 
 Second, We infer that the preachiug of the gospel, 
 being the ordinance of God, and the grand mean 
 appointed by infinite wisdom for the salvation and 
 recovery of lost sinners, it is of the greatest im- 
 portance that those who are called to this office 
 should faithfully discharge the duties of their high 
 vocation. Third, That the scriptures represent, and 
 experience and observation abundantly testify, that 
 whatever men may assent to in theory, the great 
 mass of mankind do not believe the declarations of 
 God's word, in reference to their own case as indi- 
 viduals. Mankind are generally, as to their spiri- 
 tual concerns, asleep, blind, deaf, nay, dead : so 
 that multitudes under the blaze of gospel light, with 
 which we are favoured, remain ^s insensible of 
 their danger, as if they believed the gospel to be a 
 cunningly devised fable. Under these circumstan- 
 ces, what is the duty of a faithful and wise minis- 
 ter of Christ? can it be to look on with indif- 
 ference and see the thoughtless, careless multitude 
 crowding with rapid pace the downward road ! Is 
 
84 Serious Hints to Loud 
 
 it possible for him who has been taught by experi- 
 ence the absolute necessity of a change of heart 
 and of disposition, and the value of an immortal 
 soul, to remain unaffected and unmoved while he 
 views the wretched and calamitous estate of multi- 
 tudes whom he is called to address — can he do less 
 than "cry aloud, and spare not?" — can he do less 
 than warn such as he is unable to persuade ? — can 
 he do less than draw the bow at a venture, while 
 his earnest prayer is, that God will direct the arrow 
 of conviction to the sinner's heart? For doing less* 
 than this, a minister could offer no excuse — for do- 
 ing more, he needs no apology. 
 
 First. We inquire, is it the duty of the preach- 
 ers of the gospel to cry aloud and sound the alarm ? 
 Consider the following passages : — 
 
 " To the law and to the testimony : if they speak 
 not according to this word, it is because there is no 
 light in them." Isaiah viii. 20. 
 
 " All scripture is given by inspiration of God 
 and is profitable for doctrine, for reproof, for cor- 
 i^ction, for instruction in righteousness; that the 
 man of God may be perfect, thoroughly furnished 
 unto all good works." 2 Timothy iii. 16,17. 
 
 " son of man I have set thee a watchman unto 
 the house of Israel, therefore thou shalt hear the 
 word at my mouth and warn them from me. When 
 1 say unto the wicked, wicked man, thou shalt 
 surely die ; if thou dost not speak to warn the wick- 
 ed from his way, that wicked man shall die in his 
 iniquity ; but his blood will I require at thine hand 
 — nevertheless, if Ihou warn the wicked of his way 
 to turn from it, if he do not turn from his way, he 
 shall die in his iniquity, but thou hast delivered thy 
 soul." Ezekiel xxiii. 7, 8, 9. 
 
 "Cry aloud, spare not, lift up thy voice like a 
 trumpet, and shew my people their transgression, 
 and the house of Jacob their sins." Isaiah Iviii. 1. 
 
And Alarming Preachers, 85 
 
 " Therefore watch and remember, that by the 
 space of three years I ceased not to warn every one 
 night and day with tears." Acts xx. 31. 
 
 *' I charge thee, therefore, before God and the 
 Lord Jesus Christ who shall judge the quick and 
 the dead at his appearing and his kingdom, preach 
 the word, be instant in season, out of season ; re- 
 prove, rebuke, exhort with all long suffering and 
 doctrine." 2 Timothy iv. 1, 2. 
 
 Contrast with the foreoroins:, the followine: 
 scriptures : — 
 
 "And the serpent said unto the woman, ye shall 
 not surely die." Genesis iii. 4. 
 
 " They have healed also the hurt of the daughter 
 of my people slightly, saying peace, peace, when 
 there is no peace." Jeremiah vi. 14. 
 
 " Because, even because they have seduced my 
 people, saying peace and there was no peace, and 
 one built up a wall, and lo! others daubed it with 
 untempered mortar." Ezekiel xiii. 10. 
 
 "Because with lies ye have made the heart of 
 the righteous sad, whom I have not made sad, and 
 strengthened the hands of the wicked tliat he should 
 not return from his wicked way by promising him 
 life." ihid. xiii. 22. 
 
 What important considerations may not that 
 saying of the apostle lead to ? 2 Cor. iv. 7, " But 
 we have this treasure in earthen vessels." What 
 treasure does the apostle here refer to? Doubtless 
 the unsearchable riches of Christ in the free offers 
 of the gospel. ye servants of the most high God, 
 who shew unto us the way of salvation, rem.ember 
 that divine injunction, " freely ye have received, 
 freely give." What would be our sentiments of a 
 person who possessed an inexhaustible treasure, 
 commited to him for gratuitous distribution, if he 
 were to fold it up in a napkin; or hide it in the 
 earth. Would he not, if possessed of the smallest 
 
86 Serious Hints to Loud 
 
 portion of benevolence, rather " search out the 
 cause which he knew not," and save the starving 
 millions from utter ruin. And may we not with 
 propriety, and with an assurance of success, say to 
 every pious minister, " go thou and do likewise.'^ 
 
 Second. We next enquire, does the state of the 
 hearers of the gospel require that ministers should 
 endeavour to alarm their fears ? 
 
 We know of no principle in fallen man, in his 
 carnal and unregenerate state, by which he can be 
 actuated in the concerns of his soul, but fear, or a 
 sense of the danger of his present condition. If 
 the carnal mind be enmity against God, as is evi- 
 dent both from scripture and experience, then sure- 
 ly none will pretend that love to God can possibly 
 exist where such a contrary principle predomi- 
 nates. Two cannot walk together except they are 
 agreed — " since God or man must alter, ere they 
 meet, 'tis evident Lorenzo who must change." We 
 fmd throughout the scriptures of the Old and ^Q^cw 
 Testament, this sentiment is recognized. Even 
 Noah, moved with fear, built an ark to the saving of 
 iiis house. The whole need not a physician, but 
 those that are sick — that is, none will apply to the 
 Lord Jesus Christ for pardoning and sanctifying 
 grace, but those who are convinced that they arc in- 
 fected with the dangerous malady of sin. The law 
 was our schoolmaster, saith the apostle to bring us 
 to Christ : and in what manner but by threats of 
 punishment for every non-compliance with its pre- 
 cepts, representing the necessity of another, a bet- 
 ter righteousness ? But we pass on to the conduct 
 and language of Him who spake as never man 
 spake. In what severe language does he address 
 the Pharisees ? " Ye serpents, ye generation of vi- 
 pers ! how can ye escape the damnation of hell ?' ' 
 Matt, xxiii. 33. 
 
%^nd Planning Preachers^ 8ft 
 
 «Ye shall receive the greater damnation." — 
 Matt xxiii. 14. 
 
 " There were present at that season, some that 
 told Jesus of the Galileans whose blood Pilate had 
 mingled with their sacrifices. And Jesus answer- 
 ing said unto them, suppose ye that these Galileans 
 were sinners above all the Galileans, because they 
 suffered such things? I tell you nay, but ex- 
 cept ye repent, ye shall all likewise perish.'' — 
 Luke xiii. 1 — 23. 
 
 " Knowing therefore the terror of the Lord we 
 persuade men." 2 Cor. 5 — 11. 
 
 " Repent therefore of this thy wickedness, and 
 pray God, if perhaps the thought of thine heart may 
 be forgiven thee, for I perceive that thou art in the 
 gall of bitterness and in the bond of iniquity.'- — 
 Acts viii. 22,23. 
 
 Is it possible that any person who professes the 
 religion of the Bible, can suppose that the faithful 
 ministers of the gospel, who feel the constraining 
 love of Jesus, and the inestimable value of immor- 
 tal souls can do otherwise than "Cry aloud and 
 spare not ?" It must be the determination of every 
 faithful minister to know nothing among his hear- 
 ers "but Jesus Christ and him crucified," and 
 this will necessarily lead to a willingness to spend 
 and be spent in the glorious work of the ministry. 
 *' They that turn many to righteousness shall shine 
 as the stars for ever and ever." 
 
 Our MzVc^ inquiry will be, whether the scriptures 
 ©f truth authorize and justify the alarming and im- 
 portunate calls of ministers to their hearers to re- 
 pent and turn to God? 
 
 The preaching of the word is the ordinance of 
 God, "It pleased God, saith the apostle, by the 
 foolishness of preaching, to save them that be- 
 lieve." 1 Cor. i. 21. The time for calling sinner^ 
 home to God, is ih^ present time, " Behold now 
 H 
 
6% Serious Hints to Loud 
 
 is the accepted time ; behold now is the day of sal- 
 vation — to-day if ye will hear his voice harden not 
 your hearts." The apostle saith, "neither count I 
 rny life dear unto myself, so that I might finish my 
 course with joy, and the ministry which I have re- 
 ceived of the Lord Jesus, to testify the gospel of 
 the grace of God." Shall the minister then, who 
 stands, as it were, between the living and the dead 
 • — shall he not speak as a dying man to dying 
 inen ? Shall he feel no bowels of compassion 
 yearning over those who are covered with the le- 
 prosy of sin, and yet, see not, hear not, and under- 
 stand not the gospel remedy ; but are saying, I 
 shall have peace though I walk after the imagina- 
 tion of my own heart ? Shall the messenger of 
 the glad tidings of good-will to man — of pardon 
 through the blood of Jesus, to the chief of sinners 
 — shall he not be affected at the rejection of this 
 gracious overture ? INIay not the pious, zealous^ 
 and compassionate minister be excused, if he ad- 
 dresses himself to his drowsy or sleeping hearers 
 in the language of the affrighted and panic struck 
 mariners to Jonah, "What meanest thou sleeper 'f 
 arise, call upon thy God !" Does he need an apolo- 
 gy for attempting to pluck a brand out of the burn- 
 ing, and to save a soul from death ? Nay, rather 
 let all who have tasted that the Lord is gracious — 
 that Christ Jesus is a willing Saviour and able tc* 
 save even to the uttermost, all that come unto God 
 through him, and all who believe that the gospel 
 now invites "' whosoever will, to come and take of 
 the water of life freely." Let all such hold up 
 the- hands of the faithful heralds of the cross un- 
 til the Lord make their words as the fire, and as the 
 hammer that breaketh the rock in pieces. And 
 let the zealous minister of Christ adopt the lan- 
 guage of the pious Doddridge : 
 
^^nd Alarming Preachers, S^ 
 
 " My God, 1 feel the mournful theme— 
 My bowels yearn o'er dying men ; 
 And, fain my pity would reclaim, 
 And snatch the fire-brands from .tlie flame, 
 But feeble my compassion proves, 
 And can but weep where most it loves ; 
 Thine own almighty arm employ, 
 And turn these drops of grief to joy." 
 
BEING 
 
 AN ATTEMPT 
 
 TO PREPARE THE HEART 
 
 FOR, 
 AND ANIMATE IT IN 
 
 THE PERFORMANCE OF DUTY. 
 
A 
 
 WEEK'S MEDITATIONS, &c. 
 
 THE FIRST DAY OF THE WEEK, BEINC^ THE SAB- 
 BATH, OR lord's day. 
 
 MORNING MEDITATION. 
 
 This, my soul, is the " Sabbath of the Lord ;^' 
 the day of sacred rest ! — how welcome should it be 
 to my weary, thirsty, fainting spirit! but alas! how 
 little do I appreciate the unspeakable privileges of 
 this day ! how little do I realize the blessings with 
 %vhich it has often been accompanied ! 0, to be in 
 the spirit on the Lord's day ! to feel his sacred in- 
 fluence on my dull and stupid heart! — to experi- 
 ence those hungerings and thirstings after right- 
 eousness—those longings of the mind which have 
 been familiar to thy favoured people in all ages of 
 the church ! — Awake, O north wind ! and come 
 thou south. Come from the four winds, breath, 
 and breathe upon this dry and barrren heart, that 
 it may live ! — Gracious Redeemer, " Let me see 
 thy countenance, let me hear thy voice, for sweet 
 is thy voice, and thy countenance is comely !" O 
 thou whom my soul loveth, or at least desireth to 
 love, let me sit this day under thy shadow with 
 great delight, and let thy fruit be sweet to my taste. 
 Let my hard and rocky heart be melted, let it be 
 opened to attend to thy word, whether spoken or 
 read, and let it do me good as it doth the upright 
 in heart. — to be enabled to adopt the language of 
 thy servant of old, and to say, " My heart is fixed, 
 H2 
 
Q:: .i JVeek's Meditations, &rc. 
 
 God, my heart is fixed; I will sing and give 
 praise." Let me with truth, and under the influ- 
 ence of the Holy Spirit, receive power to say in 
 ^ eference to thy holy worship, '' I was glad when 
 hey said unto me, let us go into the house of the 
 i.<;id,'' and ''let the words of my mouth, and the 
 meditations of my heart be accq^table in thy sight, 
 Lord, my strength and my Redeemer." Let 
 me be protected by thy holy and good providence, 
 this day, from any occurrence that would lead my 
 thoughts from the contemplation of divine things, 
 and let me be surrounded by thy presence as with 
 -JT mighty shield, from all the attempts of men or 
 devils to hinder my attendance upon thy worship, 
 0¥ to disturb my mind in the performance of duty, 
 
 " Sweet is the day of sacred rest, 
 " No mortal cares shall seize my breast ; 
 *' O may my heart in time be found, 
 " Like David's harp of solemn sound." 
 
 5IEDITATI0N AFTER THE MORXING SERVICE IS 
 ENDED. 
 
 ••How beautiful upon the mountains are the iee,t 
 of him that bringeth good tidings ; that publisheth 
 peace ; that bringeth good tidings of good ; that 
 publisheth salvation; that saith unto Zion, thy God 
 reigneth." What sayest thou, my soul ? Couldst 
 iliuu say under the ministry of the word, "It is 
 good to be here?" or were the ordinances to thee 
 fls dry breasts, without consolation or comfort? If 
 the former, thou mayest and thou oughtest to say, 
 •• Bless the I^ord, my soul, and forget not all his 
 benefits." But if the'latter, thou wilt most assur- 
 edly hang thy harp upon the willow : — thou wilt 
 
»/? TVeek^s Meditations, ^c, 9 3 
 
 seriously, and with anxious solicitude, inquire, 
 wherefore this great evil has come upon thee, why 
 thou hast derived no advantage from those precious 
 channels of grace and favour which God hath gra- 
 ciously instituted for the edification and quickening 
 of his people ? How would the miser mourn over 
 the misimprovement of a favourable opportunity to 
 increase his riches, or the voluptuary to gratify his 
 taste, and wilt thou, my soul, esteem it a light 
 thing thus to have lost an opportunity so precious ? 
 Well may thou adopt the words of the pious Cow- 
 per, 
 
 " Return, O holy dove, return 
 Sweet messenger of rest ; 
 
 I hate the sins that made thee mourn, 
 And drove thee from my breast. 
 
 The dearest idol I have known, 
 Whate'er that idol be, 
 
 Help me to tear it from thy throne, 
 And worship only thee." 
 
 0, my soul ! hast thou in any wise slighted or ne- 
 glected the aid and influence of the Holy Spirit in 
 thy morning preparation? Hast thou forgotten that 
 thou art insufficient to think even a good thought, 
 and that it is the peculiar province of this divine 
 agent, to take of the things that are Christ's, and 
 shew them to his believing people } If so, wonder 
 not that thou hast been sent empty away from the 
 pool of ordinances ; but be not discouraged, al- 
 though thou hast great cause to be humbled. — The 
 king of Israel is a merciful king — go to him with 
 the ropes of self-condemnation around thy neck, 
 and say to him, " Father, I have sinned," and who 
 knows but he may compassionate thy case, come 
 over the mountains of thy sin and folly, and bid 
 thee go in peace. How sad will be thy case should 
 
94 A Week^s Meditations, 8rc. 
 
 thou lose the advantages of a whole sabbath ! — how 
 wilt thou, my soul, enter upon the business of the 
 ensuing week, without some token, this day, of 
 help from on high ? — Well may thou say with the 
 poet, 
 
 " Small wonder that I droop, alone 
 In such a dismal place, 
 
 When, lo! my dearest friend is gone. 
 My Father hides his face." 
 
 But remember the adorable Redeemer spake a 
 parable to this end : *'That men ought always to 
 pray, and not to faint.'^ 
 
 Go then, and at Jehovah's footstool bow, 
 Thou know'st not what a so v' reign God may do. 
 
 EVENING MEDITATION ON THE SABBATH. 
 
 Another day of the Son of Man is now near a 
 close ! what advantages have I received from the 
 great privileges enjoyed this day ? Examine care- 
 fully, my soul, into thy purpose, disposition, and 
 aim, whilst thou art engaged in the performance of 
 religious duties. What sayest thou of a dead and 
 formal round of service, in which thy heart and 
 affections have neither lot nor part ? — Art thou sa- 
 tisfied and contented with such performances as 
 these? — Is there no aching void within, no loath- 
 ing and abhorrence of this dead sacrifice offered to 
 the living God -* — No disappointment to thyself? 
 These are sure indications that although thou hast 
 a name that thou livest, yet thou art in reality dead, 
 spiritually dead. But are these things in reality 
 so? Whence then thy sore complaints, thy inward 
 groanings, thy mournings and deep lamentations 
 
c5 Week's Meditations f i*c. gg 
 
 over thy lost opportunities, and thy hard ana ^^ 
 believing heart ? May thou not say with the poet, 
 
 " Cold as I feel this heart of mine, 
 Yet, since I feel it so, 
 
 It yields some hope of hfe divine 
 Within, however low." 
 
 Thou art, most assuredly, conscious that thou 
 dost attend upon means and ordinances with an 
 expectation of meeting with God in them, and of 
 receiving good from them, and does it not grieve 
 thee to be sent empty away ? What has been the 
 experience of this day? Declare faithfully, my 
 soul, and say nothing now but what will be sub- 
 stantiated by conscience at the bar of God. — In thy 
 morning preparations thou didst manifest an ear- 
 nest and longing desire to enjoy the gracious pre- 
 sence of thy God and Saviour, through the power 
 and influence of the Holy Spirit. — Thy forenoon 
 services were dull and formal ; the Lord hid his 
 face and thou wast troubled ; thou didst mourn, in 
 thy complaint, and make a noise : the language of 
 thy heart was, that I knew where I might find 
 him — but in the afternoon, under the preaching of 
 the word, didst thou not receive a token for good? 
 What were the feelings of thy heart while his am« 
 bassador opened to the view of thy mind, the pre- 
 cious truths contained in the holy scriptures ? Did 
 not thy heart burn within thee, and wast thou not 
 ready to say, it is good to be here ? And thou hast 
 realized in this instance that is good for thee to 
 draw near to God, and in his own appointed way. 
 Well, then, art thou not encouraged to " follow on 
 to know the Lord ?" Canst thou not say, to the 
 praise of rich, free, and saving grace, 
 
 " Now I know thy promis'd rest, 
 Can compose a troubled mind. 
 
36 ^d WecJe*s 3Iediiaiio2i,9, 8^c. 
 
 You that weary are like me, 
 Hearken to the gospel call ; 
 
 To the ark for refuge flee, 
 Jesus will receive you all." 
 
 THE SECOND DAY OF THE WEEK, BEING MONDAY, 
 
 MORNING MEDITATION. 
 
 I AM now about to venture again into an ensnar- 
 ing world. my soul, see that thou set a watch 
 upon the door of thy lips this day, and keep thy 
 heart with all diligence ; seeing out of it are the 
 issues of life. And remember, that unless the 
 Lord keep the city, the watchman waketh but in 
 vain. Dost thou believe that the blessing of God 
 is essential to thy success, even in the common con- 
 cerns of life — that " Unless the Lord build the 
 house, they labour in vain that build it." And 
 dost thou neglect to seek the blessing of the most 
 high ! Examine well that the business in which 
 thou art this day about to engag<3, be lawful, and 
 that thou canst with a good conscience, seek the 
 blessing of God upon it. If the shadow of a doubt 
 rests upon it in this respect, stop — proceed no far- 
 ther, until this point be settled agreeably to the 
 word of God and thine own conscience, having 
 earnestly sought the aid and influence of the Holy 
 Spirit as umpire in this important concern. Sure- 
 ly my soul, thou believe.sr that thou hast to do with 
 a holy, righteous, all-seeing, and omnipresent God, 
 Then first approve thyself, thy purpose, and thy 
 work to him, and then whatsoever thy hand findeth 
 to do, do it with thy might. Be not discouraged al- 
 though difficulties intervene and interrupt thy pur-^ 
 suit; but "Commit thy way unto the Lord; trust 
 also in him, and he will bring it to pass." 0, how 
 
A Week^s Meditations, ^-c. 93 
 
 ^vould it smooth the rugged path of life — how' 
 would that spirit of distrust and anxious solicitude, 
 be changed into composure and confidence in God, 
 didst thou but realize as thou oughtest to do, that 
 the Lord reigneth in the kingdoms of nature, of 
 providence, and of grace ; and that a sparrow can- 
 not fall to the ground without his knowledge and 
 permission. How much unnecessary anxiety and 
 distress would it not prevent, did thou but attend to 
 the direction of thy kind and gracious Saviour — • 
 *< Take no thought for to-morrow ;'^ that is, undue, 
 over-anxious, and sinful solicitude , and this to the 
 great and criminal neglect of present and impor- 
 tant duties. Seek first the kingdom of God and his 
 righteousness, and all necessary things shall be ad- 
 ded thereto. What advantage, my soul, present, or 
 future, canst thou derive from all this world calls 
 good or great ? Is there aught below the sun for 
 which thou would exchange thy peace of mind, 
 and willingly forego that peace of God which pas- 
 seth all understanding ? On entering, then, on the 
 business of this day, cry mightily unto Ged for 
 his presence and supporting grace. Well mightest 
 thou say, " If thy presence go not with me cany 
 i3[ie not up hence." 
 
 MONDAY. 
 
 EVENING MEDITATION. 
 
 And now another day is gone, what, my soul, 
 have been thy views and feelings, during thy mer- 
 cies and trials through the day past } Surely the re- 
 trospect will afford much ground for mourning and 
 humiliation. So little improvement of time ! so 
 little provision for eternity ! so little sensibility 
 
98 ^ TFeek^s Meditations^ <§'t\ 
 
 under, and gratitude for mercies received ! so littk* 
 disposition to do better for time to come ! But 
 though there is much cause for humiliation, hast 
 thou not, nevertheless, some ground of encourage- 
 ment? some reason to lift up thy heart in grateful 
 acknowledgments for what thou hast this day expe- 
 rienced ? Hast thou my soul been exempted this 
 day from any personal or family affliction, and from 
 any particular trial or temptation from without, or 
 from within, from men, or from Satan ? Hath no 
 temptation befallen thee but such as is common to 
 men ? then, " bless the Lord, my soul, and all 
 that is within me be stirred up to bless his holy 
 name ; bless the Lord, my soul, and forget not 
 all his benefits !" Although thouhast indeed much 
 cause to be humbled even to the dust, under a sense 
 of thy short-comings in every duty. Yet thou hast 
 abundant cause to sing of mercy as well as of judg- 
 ment, and to praise the Lord, for he is good, for 
 his mercy endure th forever. What then, my soul. 
 is the improvement thou art called to make of the 
 blessings of this day ? 
 
 1. Ascribe the glory and the praise of all to him 
 from whom cometh every good and every perfect 
 gift. 2. Let the goodness of God lead thee, my 
 soul, to true and genuine repentance, and to a more 
 entire dependance upon God. Learn to live upon 
 his word and to trust his promised grace. Let thy 
 principal study and concern be to ascertain what is 
 the path of duty. Before thou undertakest any- 
 thing, be fully persuaded in thy own mind, that it 
 is in strict conformity with the mind and will of 
 God, and then be not afraid, although an host 
 should encamp against thee. In every arduous en- 
 terprize, remember the Lord who is great and ter- 
 rible, and whose ways are higher than our ways, 
 as the heavens are high above the earth. If God 
 be for us, who can be against us ? And we mav 
 
Jl TVeek^s Meditations, <5'C. 99 
 
 boldly say — " the Lord is my helper and I will not 
 fear what man can do unto me." 
 
 TUESDAY. 
 
 MORNING MEDITATIION. 
 
 " Once more, my soul, the rising day salutes thy 
 waking eyes V^ Remember thou art professedly 
 on thy journey Zion-ward, and thou hast many dif- 
 ficulties to encounter, therefore gird up the loins of 
 thy mind, be sober and hope to the end. Venture not 
 forward without first putting on the whole armour 
 of God. For, although thou mayest at setting out, 
 apprehend no danger, yet, ere thou hast travelled 
 many paces, thou mayest be assailed and overcome 
 by some of thy deadly foes. ray soul, let a deep 
 sense of eternal things be wrought upon thy heart 
 this day, and forget not for a single moment, thy 
 weakness and entire dependance on the aid and di- 
 rection of thy spiritual guide, the blessed Comfor- 
 ter : beware of grieving this heavenly messenger, 
 for without his aid, thou canst do nothing. Cherish 
 by all possible means his soul-cheering presence, 
 and be thou in the fear of the Lord all the day 
 long. Pray without ceasing. Let the desires of 
 thy soul be incessant for quickening and sanctify- 
 ing grace. Seek " to be spiritually minded, which 
 is life and peace." " And the peace of God which 
 passeth all understanding, shall keep thy heart and 
 mind through Christ Jesus." 
 
 I have just been reading the Memoirs of Mrs, 
 Harriet Newell, the wife of a missionary to the 
 heathen, and it hns been to me "as cold waters to 
 a thirsty soul." Truly, " To those who have no 
 might (of their own) the Lord increaseth strength '" 
 
fOO ^ Week's Meditafion^y Sfc, 
 
 O that my languid, stupid affections were awaken- 
 ed to a more vigorous exercise, and unalterably fix- 
 ed on the precious Redeemer. Surely I can say 
 with the most heart-felt sincerity — 
 
 " Dear Saviour, let thy beauties be 
 My soul's eternal food, 
 And grace command rny heart away 
 From all created good." 
 
 Why, why my soul, dost thou grovel here in the 
 dust, fond of these earthly toys — why is my 
 heart so far from thee my God, my chief delight? 
 When shall the day break and the shadows flee- 
 away, and my soul be comforted with the light of 
 thy countenance. 
 
 " When shall the time, dear Jesus, when, 
 The shining day appear, 
 That I shall leave these clouds of sin. 
 And guilt and darkness here." 
 
 Surely at times my soul thirsteth for God, for 
 the living God, so that I can say, whom have I m 
 heaven but thee, and there is none upon earth I de- 
 sire besides thee. But how often do I mourn an 
 absent God, and yet alas ! a careless heart. for 
 a^ closer walk with God ! for a heart to love, 
 serve, and honour the adorable Jesus, and live to 
 him alone. 
 
 TUESDAY. 
 
 EVENING MEDITATION. 
 
 And now another day is gone — "gone with the 
 years beyond the flood.*' Irrecoverably gone, I 
 
*4? PFeeJe's Meditatl(m9, ^c. 101 
 
 had weli nigh said, irrecoverably lost. Is it so, as 
 the poet has said, " Time is Eternity : Pregnaitt 
 with all eternity can give." " Who murders time, 
 he crushes in the birth, a power ethereal, only not 
 ador'd." Alas ! how poor, how low an estimate 
 ^o we make of precious time ! How many are 
 only or chiefly concerned to have it spent without 
 consideration, without reflection, and to say the 
 least, without profit or advantage to themselves or 
 others ! Is it my soul otherwise with thee. Alas ? 
 alas ! when for the time thou mightest have been a 
 teacher, how little improvement hast thou made in 
 spiritual concerns ? Truly niayest thou say, " much 
 of my time has run to waste !" O to be enabled 
 now to begin to redeem the time and to give all 
 diligence to make my calling and election sure ! — 
 O let the time past suffice to have lived at a distance 
 from thee 1 from thee my chiefest joy \ from thee 
 my dearest Saviour ! from thee, the beloved of 
 my soul. " My soul that flies to thee, blessed Je- 
 sus, her trust, her treasure, as misers to their gold, 
 while others rest. " In the language of my belov- 
 ed Erskine, I can say, 
 
 *' Let fools a heaven of shades pursue, 
 But I for substance am : 
 The heaven 1 seek, is likeness to, 
 And vision of the Lamb." 
 
 What a treasure is the Holy Scriptures ! Truly^ 
 as says the poet, ^'this is the field where hidden 
 lies, the pearl of price unknown !" And yet, alas ! 
 how is this precious book, this word of life ne- 
 glected! If every house in this city were exam- 
 ined every day, how many neglected, perhaps dus- 
 ty Bibles, would be found ! What care is mani- 
 fested in dusting furniture and brushing away cob- 
 webs, &e. — but how many Marthas are there who 
 
102 A TVeek*s Medltatlofis, ^-c, 
 
 are careful and troubled about many things, but are 
 not sufficiently attentive to the one thing needful ! 
 How is it that this precious Bible is so little resort- 
 ed to — so little prized ? Who can say practically 
 and from well known experience, with the pious 
 Newton — 
 
 " Precious Bible ! what a treasure 
 Does the word of God afford ! 
 All I want for life and pleasure, 
 Food and medicine, shield and sword." 
 
 my soul, why is this Book so little resorted to 
 by thee? Thou hast found in it a healing balm for 
 every wound, a cordial for thy fears ; and yet how 
 little dost thou improve it to thy growth and 
 peace ! 
 
 WEDNESDAY. 
 
 MORNING MEDITATION. 
 
 " Pbayer is an offering up of our desires unto 
 God for things agreeable to his will, in the name of 
 Christ, vvith confession of our sins, and thankful 
 acknowledgment of his mercies." my soul, 
 how important is this duty ! How precious is this 
 privilege ! Three things are recommended in 
 Scripture respecting this duty. 1. Frequency — 
 " Praying always with all prayer and supplica- 
 tion." "Pray without ceasing." "Men ought 
 •always to pray and not to faint." 2. Fervency— 
 "Fervent in spirit, serving the Lord." " God is a 
 spirit, and they that worship him must worship 
 him in spirit and in truth." 3. hnjiot^tunity — "I 
 will not let thee go except thou bless me." " I will 
 
A Weeli's Meditations, SfC. 103 
 
 avenge her, lest by her continual coming she wea- 
 ry me. And shall not God avenge his own elect, 
 which cry day and night unto him, though he bear 
 long with them. I tell you that he will avenge 
 them speedily/' How great a blessing is it to be 
 spiritually minded — to be in the fear of the Lord 
 all the day long. how inestimable the privilege 
 to have the heart always ready to cry to him who 
 is invisible, to be as it were within speaking dis- 
 tance of our heavenly Father. Surely then we 
 need not fear though an host should encamp against 
 us ; for, " If God be for us who can be against us .'"' 
 The Holy Spirit it is who teaches the believer this 
 divine art. How careful then should he be no to 
 grieve this heavenly Comforter. my soul grieve 
 not the Holy Spirit of God, whereby thou ari 
 sealed unto the day of redemption. The apostk 
 to the Ephesiaiis says, " After that ye believed, y€ 
 were sealed with the Holy Spirit of promise whicli 
 is the earnest of our inheritance." blessed ear- 
 nest of good things to come ! Again, to the Gala- 
 tians, he gives the same pleasing idea : " And be- 
 cause ye are sons of God, he hath sent forth the 
 spirit of his Son into your hearts, crying Abba 
 Father." This is further illustrated in a variety 
 of passages in the sacred scriptures. No wonder 
 those who have tasted that God is gracious, long 
 for more frequent manifestations of his love. But 
 wonderful indeed it is that such should ever turn 
 to the muddy streams of worldly pleasure, or be 
 tempted for a moment to forget God, and whenever 
 they do forget him, what wonder is it that we 
 hear such a piteous outcry of " wretched man 
 that I am" — " wretch that I am to wander thus, &c. 
 &.C. ?" But ao::ain, wonder of wonders that- after 
 such instances of base ingratitude, the poor self- 
 condemned, imprisoned believer should have his 
 prison doors opened, and be again loosed from iiis 
 12 
 
104 A JVcek^s MeditaHons^ <5'f. 
 
 bonds ; be taken from the horrible pit and the miry 
 clay ; his feet set upon a rock , a new song of 
 praise to God put into his mouth, and his goings 
 established. Truly this is the Lord's doing ; and 
 it is marvellous in our eyes. to grace how great 
 a debtor ! *•' As the heavens are high above the 
 earth, so are thy ways, O Lord, higher than oy^ 
 ways, and thy thoughts, than our thoughts.'' 
 
 WEDNESDAY. 
 
 EVENING MEDITATION. 
 
 " And Isaac went out to meditate in the field, at 
 the even tide, and he lifted up his eyes and saw, 
 and behold the camels were coming." Of all the 
 privileges the christian enjoys, there is none that 
 would compensate for the want of meditation. — < 
 This, when the soul is in a healthful state, allbrds a 
 continual feast; and how many instances do we 
 find of the joyful experience of believers at such 
 times. That eminent servant of God and of the 
 church, JNIr. Flavel, whose writings are a legacy 
 which will be prized as long as there is a believer 
 upon earth to read them, upon one occasion w^hen 
 lie was setting out upon a journey on horse-back, 
 and alone, determined to avail himself of that day's 
 •h'olitude, to meditate on the wonders of redeem- 
 ing love, and it pleased his heavenly Father to in- 
 dulge this his beloved child with sweet nearness to, 
 and communion with him, insomuch that his in- 
 tense desires had like to have overcome feeble na- 
 trure, and burst the poor clay-tabernaclc. He was for 
 <some time insensible to all terrestrial things, and 
 when he awoke, as it were, from his heavenly med- 
 tations. lie found himself and his hopsc besmeared 
 
t^ TVeek^s MedUatioTis, ^c. 105 
 
 with blood, which had been forced from his nose. 
 This he ever afterwards reckoned one of the days 
 of the Son of man in an especial manner. But 
 the time would fail me to tell of Edwards, and of 
 Brainerd, of Watts, and of Doddridge, and the 
 long list of worthies, who through faith and pa- 
 tience have already inherited the promises. to 
 have a heart to relish the sweet savour of piety 
 they have left behind. my soul be stirred up to 
 follow them as they have followed Christ. Most 
 (Itordially do I agree with Dr. Young in reprobating 
 the idea of calling it solitude •* to be alone.'' Hast 
 thou not, my soul, spent the sweetest, the happiest, 
 and mostjoyful hours of thy life, when no humaR 
 6ye was witness to thy converse — no ear to th^ 
 complaint, 
 
 " Nor sought a witness to thy song. 
 Nor wish'd for human praise." 
 
 my soul, why art thou so little engaged ! so 
 seldom employed in this delightful exercise of 
 communing with God. for the inestimable 
 privilege of leaning on Jesus' breast and telling 
 him all my cares and sorrows ! 
 
 '■ Our sorrows and our tears we pour 
 Into the bosom of our God, 
 He hears us in the mournful hour, 
 And helps us bear the heavy load." 
 
 Yes, my soul, thou canst witness that ^' The 
 name of the Lord is a strong tower, the righteous 
 runneth into it and are safe." Did not our heart 
 burn within us (said the two disciples who were 
 going to Emmseus when Jesus met with them) 
 while he talked with us by the way, and while he 
 ypened to us the scriptures. how refreshing to 
 
100 ^i Week's Meditations^ 4'C. 
 
 the poor, weary, disconsolate christian, when Je- 
 sus, by tlieagenc}'' of the Holy Spirit, condescends 
 to give some manifestation of his presence, and 
 causes the broken bones to rejoice. 
 
 " When but in drops here by the way, 
 Free love distils itself, 
 I pour contempt on hills of prey 
 And heaps of worldly pelf" 
 
 THURSDAY. 
 MORNmG MEDITATION. 
 
 ♦' Search the scriptures, for in them ye think ye 
 }iave eternal life, and they are they which testify 
 of me." These are the words of the blessed Jesus, 
 who spake as never man spake. — my soul, how 
 precious is the Bible ! "Hov/ pure is every page.'' 
 How is it suited to nourish and refresh the poor, 
 weary, war-worn pilgrim in his journey Zion-ward 
 — let these precious truths be bound to my heart, 
 and never on any account be lost sight of for a mo- 
 ment. that they may be my guide and my di- 
 rectory through all the obliquities and changes of 
 life. 
 
 How true have I found that declaration of scrip- 
 ture, which states that a man's life (or happiness) 
 consisteth not in the abundance of the things which 
 he possesseth. No, the apostle could speak, and so 
 can I, o{^' having nothing and yet possessing all 
 things.'^ The Lord is my portion, saith my soul, 
 therefore will I hope in him : — rejoice in the Lord 
 alway, saith the apostle, and again I say rejoice. — 
 how sv»'CCt is a crumb of bread and a cup of wa- 
 ter mixed with heart-felt gratitude and love to God, 
 
A Week's Meditations, SfC, 107 
 
 I write this under circumstances which enable me 
 to speak what I do know, and testify what I have 
 felt. And on the contrary, as says the pious Watts, 
 
 " Let a broad stream of golden sands 
 Through all his meadows roll, 
 
 He's but a wretch, with all his lands, 
 That wears a narrow soul." 
 
 When I see some very rich men passing by, who 
 are ignorant of God, and enemies to him, I say 
 how pitiable is their case, and how much indebted 
 am I to the riches of divine grace — 
 
 " Shall I cn\7, then, the Miser 
 Doting on his golden store ? 
 
 Sure I am, or should be, wiser, 
 I am rich, 'tis he is poor. 
 
 Jesus gives me in his word, 
 
 Food and med'cine, shield and sword." 
 
 But, alas ! my unstable, wandering heart, how 
 oft,en dost thou rove and lose the enjoyment of di- 
 vine things ! Yes, well mayestthou say, "Wretch 
 that I am to wander thus." Truly, " My soul that 
 noiv in Goshen dwells, anon in Egypt mourns.'' 
 But my mourning I feel to be on account of sin, 
 and it makes me the more long to be freed from it 
 
 " I long to share the happiness, 
 Of that triumphant throng, 
 
 That swim in seas of boundless bliss, 
 Eternity along." 
 
 The rest that remains for the people of God ! 
 where the wicked cease from troubling, and the 
 weary are at rest. how desirable ! — but let me 
 with faith and patience wait for it. How is it with 
 those who have no weariness or painful struggling 
 
108 A Week^s Meditations, ^c. 
 
 in their course Zion-ward ? Can any enjoy rest but 
 the weary? 
 
 THURSDAY. 
 
 EVENING MEDITATION. 
 
 "Take heed how ye hear." This admonition 
 is peculiarly applicable, my soul, to thee. Thou 
 oughtest to give more heed to the things which are 
 spoken, lest at any time thou shouldst let them slip. 
 — How many of the great and leading truths of the 
 gospel hast thou heard faithfully explained, and yet 
 how little hast thou retained or improved ! — How 
 important is the ministerial office, as Mr. Newton 
 has correctly stated — 
 
 " No post on earth affords a place 
 For equal honour or disgrace." 
 
 Alas ! how few, even among the faithful, appear 
 suitably impressed vvith the great responsibility 
 they are under. They have, as it were, the gos- 
 pel treasure put into their hands for gratuitous dis- 
 tribution: " We have this treasure," saith the apos- 
 tle, ^*in earthen vessels," — "It hath pleased God, 
 by the foolishness of preaching, to save them that 
 believe." These things considered, how solemn, 
 how diligent — how fervent — and how prayerful 
 ought ministers to be ! how painful is it to see 
 the light and trifling conduct of many: they have 
 more of the stage than the pulpit in their exterior ! 
 and it is to be feared, more of the fleece than the 
 flock in their hearts! "By their fruits ye shall 
 know them." "Believe not every spirit, but try 
 the spirits." "After my departure," saith the 
 apostle, "shall grievous wolves enter in among 
 
A fVeek*s Meditations , ^c. 109 
 
 5'ou, not sparing the flock." that the Lord of 
 the harvest would send forth faithful labourers inta 
 his harvest, — men fearing God and hating covet- 
 ousness : Men who have been taught by the Holy 
 Spirit the way of salvation themselves. — " The hus- 
 bandman that laboureth must first be partaker of 
 the fruit." As well might a blind man teach the 
 art of penmanship, as an unconverted minister the 
 way of salvation through faith in the Lord Jesus 
 Christ : consequently, " if the blind lead the blind, 
 both shall fall into the ditch. " The great misfor- 
 tune in this case is, that some men learn christian 
 experience by rote, and through the exceeding de- 
 ceitfulness and depravity of the heart, they, after 
 a time, claim that which is no other than stolen 
 goods, as their own property, although they neither 
 know what they say nor whereof they affirm : and 
 the worst of it is, that such having climbed over 
 the wall themselves, are not backw^ard (if self-in- 
 terest require it) to encourage others to enter the 
 sheep-fold in the same manner. 
 
 That faithful and successful messenger of Christ, 
 Mr. Flavel, says, " This office is to be committed 
 '^unto faithful and able men, not to novices. 1 
 ^^ know the necessities of the churches are great, 
 " but no more haste, I beseech you, to supply their 
 " wants, than good speed : that's soon enough, that's 
 " well enough. 'Tis less hazard to put an ignorant-^ 
 "rustick into an apothecary's shop to compound 
 " and prepare medicines for men's bodies, than to 
 " trust a man destitute both of faithfulness and pru- 
 " dence, with the dispensation of Christ's ordinan- 
 " ces to men's souls." See FlavePs Sermon on 
 the Character of an Evangelical Pastor. that 
 this sermon were printed on the inside walls of 
 every minister's study, and its salutary lessons 
 deeply impressed on every heart. 
 
110 Ji Weeh^s Meditations^ fyc> 
 
 FRIDAY. 
 MORNING MEDITATION. 
 
 Read, my soul, with delight and astonishmentt 
 TRUE RELIGION epitomizcd, in the 13th chapter ot^ 
 Paul's first Epistle to the Corinthians, under the 
 appropriate appellation of charity. This divine 
 principle, as delineated by the apostle, runs direct- 
 ly counter to all the false and selfish views of formal 
 and vain professors ; and w^ere it possible for the 
 carnal mind to attend to the dictates of truth, and 
 the evidence of a vain and fallacious hope, without 
 the aid of the Holy Spirit, this chapter would of 
 itself be sufficient to convince the most secure for- 
 malist that he has neither part nor lot in this mat- 
 ter. Let me indulge a few moments in looking in- 
 to this matter: '-Charity suffereth long and is kind 
 — envieth not — seeketh not her own — rejoiceth not 
 in iniquity, but rejoiceth in the truth.'' But why 
 select w^here all is incomparably excellent? It will 
 be seen at first view, that the principle which pro- 
 duces the above heavenly fruit, must itself be di- 
 vine. Is any thing like this to be found in deprav- 
 ed man in his natural estate? Charity envieth not. 
 Where is the man whose heart has not been chang- 
 ed by the grace of God, who is not conscious of 
 envy ? Let but his own selfish views, and his y'c/z- 
 gious attainments, if you please, be obscured by 
 the superior splendor of others, and he will hear 
 this serpent hiss. But it would be a vain attempt 
 to elucidate what is as clear to every intelligent 
 mind, as that the sun warms and invigorates the 
 earth. Enquire then, O my soul, whether thou 
 hast any knowledge of, or acquaintance with this 
 heaven-born principle. Hast thou ever felt the 
 constraining influence of this love to God, and love 
 
A Weeh's Meditations, §•(?. 1 11 
 
 to men. Has this at any time, like the rod of Mo- 
 ses in another case, swallowed up all selfish consi- 
 derations, and brought thee to rejoice in God and 
 the word of his grace, saying <'Not my will, nol 
 my interest, not my honour, but thine be done and 
 promoted ? 
 
 " This is the grace that lives and sing?, 
 When faith and hope shall cease, 
 
 'Tis this shall strike our joyful strings 
 In the sweet realms of bliss." 
 
 How great an enemy to God and the plan of sal- 
 vation, is that great idol self-love! If any man will 
 come after me, saith the dear Redeemer, let him 
 deny himself. And throughout the whole of the 
 New Testament, this principle of self-love is re- 
 presented as altogether incompatible with love to 
 the Lord Jesus Christ. And does not this perfect 
 ly accord with christian experience ? " Self in my- 
 self I hate," saith one. how would the chris- 
 tian rejoice to be entirely freed from the workings 
 of this insidious foe. How often does this enemy 
 of all righteousness obtrude itself when the poor 
 soul would have wished to give all its affections to 
 the dear Saviour. — How often, my soul, hast thou 
 adopted the language of the poet, 
 
 " But unbelief, self-will, self-righteousness, and pride. 
 How often do they steal my weapon from my side." 
 
 FRIDAY. 
 EVENING MEDITATION. 
 
 The apostle in his 12th chapter to the Hebrews 
 has these encouraging words, "For ye are no* 
 K 
 
110 A Week^s Meditations, fyc, 
 
 come unto the mount that might be touched &c, 
 (that is Mount Sinai) but ye are come unto Mount 
 Sion, &c. &c/' This coming must have been by- 
 faith, agreeably to the explanation given in the 
 former chapter, as they to whom he writes had not 
 yet come in any other way, " To the spirits of 
 just men made perfect." How important then, 
 is this preciotis grace of faith to poor, weary pil- 
 grims, who are seeking *' a heittr country 7''^— 
 "Charity endureth all things." And faith strength- 
 ens this divine principle of love by presenting to 
 its view the glorious realities of the invisible 
 world " Ye are come (saith the apostle,) to Jesus, 
 the mediator of the new covenant ; and to the 
 blood of sprinkling that speaketh better things 
 than that of A])el." Blessed and happy indeed 
 are they who have thus come. What sayest thou 
 my soul, hast thou any acquaintance with these 
 things — with this coming ? Surely if thou hast 
 ever been conversant with such things, thou wilt 
 have a perfect recollection of them. " Didst ever 
 thou thy pardon read in tears of " untold joy ?" 0, 
 didst thou ever cast thy heavy burden on the Lord 
 Jesus and find rest for thy weary soul, and yet 
 thou canst remember nothing of it ? hyipossihle, ! 
 But again : Hast thou not had frequent occasions 
 of coming to this blood of sprinkling, since the 
 commencement of thy pilgrimage, and dost thou 
 not find it still essential to thy peace and growth 
 to come to this precious fountain continually ? — 
 Is not this a balm for every wound, a cordial foi 
 thy fears ? my soul, never, never cease to come 
 to this true Bethesda, (place of healing.) Here 
 let all thy hopes centre ; here let all thy wishes 
 meet. How^ prone are men to anticipate future 
 events, whether pleasing or painful ; but, alas • 
 how little dost thou, my soul, enjoy by anticipation, 
 the soul ravishing delights of the heavenly state ! 
 
A IVeek^s Meditations, ^c. 113 
 
 " Here we shall see his face, 
 
 And never, never sin ; / 
 
 Here, from the rivers of his grace, 
 
 Drink endless pleasures in." I 
 
 Moses chose rather to suffer affliction with the 
 people of God, than to enjoy the pleasures of sin 
 for a season ; esteeming the reproach of Christ 
 greater riches than the treasures in Egypt : for, he 
 had respect unto the recompense of the reward. — 
 That is, by faith he had such views, aud such fore- 
 tastes of heavenly things, that the splendors of an 
 Egyptian court were all lost upon him. Nor wag 
 Moses in this respect different from other believ- 
 ers. All who love our Lord Jesus Christ in sin- 
 cerity, would spurn at the offer of thrones and 
 kingdoms, if with them they could not enjoy the 
 soul-cheering prospect of their heavenly inher- 
 itance. 
 
 " Could I command the spacious land, 
 And the more boundl€SS sea, 
 For one blest hour at thy right hand, 
 I'd give them botli away." 
 
 SATURDAY. 
 
 MORNING MEDITATION. 
 
 '■' Repentance unto life is a saving grace, where- 
 by a sinner, out of a true sense of his sin and ap- 
 prehension of the mercy of God in Christ, doth 
 with grief and hatred of his sin turn from it unto 
 God, with full purpose of, and endeavours after new 
 obedience !" True and evangelical repentance must 
 of necessity, we think, imply a change of i»eart 
 and of views. Can any unrenewed sinner, whose 
 
114 c^ Week's Meditations, <S'C. 
 
 - heart is in love with sin, "with grief and hatred of 
 his sin, turn from it unto God, with full purpose of 
 n^w obedience?'' Mankind, by nature, have no 
 suitable apprehensions of, or hatred to sin, as sucli. 
 They may hate sin in some instances, in its effects 
 or consequences. And it often happens that one 
 man hates the sin which another loves and practi- 
 ces, and he in his turn, loves the sin which the oth- 
 er hates. Forgetfulness of God and our obligatious 
 to him, is not thought of by an unrenewed man or 
 woman — nor is the great sin of unbelief and rejec- 
 tion of Christ Jesus, the only Saviour. Yet these 
 things probably, form no small items in the cata- 
 logue of sins over which the believer weeps and 
 mourns. As the answer taken from the catechism, 
 and stated above, justly says, repentance is a saving 
 grace — a saving work or operation of the Holy 
 Spirit on the sinner's heart ; but as it respects the 
 duty to be performed on the part of the renewed 
 sinner it is a constant and unceasing work. Having 
 his soul enlightened to discover the glory and ex- 
 cellency of the Lord Jesus Christ, and the extent 
 and purity of the divine law; and seeing and feel- 
 ing, as he does, a body of sin and death still work- 
 ing within, together with the numberless tempta- 
 tions that beset him from without, he can never be 
 at a loss for suitable grounds of repentance. Peni- 
 tential sorrow, instead of being dreaded and avoid- 
 ed by the christian, is cultivated and sought after. 
 He finds it better to go to the house of mourning 
 than to the house of feasting. How greatly are 
 the men of the world deceived respecting christian 
 experience! They think, to mourn and weep on 
 account of sin, is intolerable, and to be dreaded as 
 the gi-eatest evil ; whereas it is the believer's great 
 grief that he feels so little of these appropriate ex- 
 ercises. It is his constant prayer to God that he 
 would soften and melt his hard heart into penitential 
 
Ji PFeek^s Meditations, S^c. 115 
 
 sorrow. A hard and unfeeling heart is the con- 
 stant subject of his complaint. To be freed from 
 sin and to be made holy : to enjoy the presence 
 of God, and hunger and thirst after righteousness, 
 constitute his principal object of desire and pursuit. 
 What say est thou, my soul, does repentance consti 
 tute thy daily employment ? or is it only a tran- 
 sient thing occasioned by some selfish considera- 
 tion ? Dost thou rejoice to feel its salutary effects, 
 as well-becoming so great a delinquent as thou art ? 
 
 " When of his absence we complain, 
 And mourn and weep in all we do, 
 There's a strange pleasure in the pain, 
 And tears have their own svv'eetness too ' 
 
 SATURDAY. 
 
 EVENING MEDITATION. 
 
 ** In every thing give thanks: For this is the will 
 of God in Christ Jesus concerning you." Ingrati- 
 tude, among men, is considered as an evidence of 
 the deepest depravity, and marked with a corres- 
 pondent indignity and contempt; but as to the gra- 
 titude we owe to our creator, preserver, and kind 
 benefactor, it seems to be entirely overlooked and 
 forgotten by the generality of mankind. — The pro- 
 phet viewing this matter in relation to the Jews, 
 draws a contrast between them and the brute crea- 
 tion, greatly in favour of the latter: "The ox know- 
 eth his owner, and the ass his master's crib, but 
 Israel doth not know, my people do not consider." 
 Although we consider gratitude as being distinct 
 from love, yet where the same object has an equal 
 elaim to both, it is not always necessary to separate 
 K 2 
 
ilG rf TVceh's Meditations, ^-c: 
 
 or divide them. — God is love: Jesus Clirist is alto- 
 gether lovely : The Holy Ghost is the fountain of 
 every hlessing and the source of all pure and holy 
 affections: justly then, is God entitled to all our 
 love and to all our gratitude. He claims our undi- 
 vided hearts, not only by right, but by conquest 
 and by purchase. — We are not our own : for, wo 
 were bought with a price. We were not redeemed 
 with corruptible things, as silver and gold, hut with 
 the precious blood of Christ." Thanksgiving for 
 mercies countless as the sand is a reasonable service, 
 but alas ! it is a much nesrlected service. Even 
 among christians who have been healed of the le- 
 prosy of sin, how few return to give glor}'" to God 
 in any degree proportioned to the benefits received. 
 Alas ! my soul, how very defective art thou in the 
 performance of this duty ! How^ stupid and insen- 
 sible under the receipt of mercies innumerable ! — ■ 
 When shall it once be, that I shall feel a disposition 
 to render to my God according to benefits received ! 
 O for grace this heart to soften! for a constant^ 
 iiabitual, and impressive sense of obligation to the 
 God of all my mercies ! of my salvatian ! 
 
 This evening, my soul, is the preparation, and 
 the sabbath is drawing on. Thou art now about to 
 close another week and enter upon another sabbath. 
 Dost thou rejoice in the prospect of spending ano^. 
 tl\er day in the service of thy God ? or does it ra- 
 iHer afford a gloomy and dreary pros]:iect, as most 
 unquestionably it does to multitudes? Canst thou 
 say vvith truth, and from well-known experience, 
 that *' a day spent in the service of God is better 
 than a thousand.^" "Better is it to be a door-keep- 
 er in the house of God than to dwell in the tents 
 of wickedness." 
 
 ' There's nothins" round this spacious earth. 
 That suits my vast desires : 
 
A Week's Meditations, Ss-c. H7 
 
 To more refin'd and solid mirth 
 
 My boundless thought aspires ; 
 In hope to sing without a sob, 
 
 The anthem ever new, 
 I'd gladly bid the dusty globe, 
 
 And vain dehjrhts, adieu." 
 
ON 
 
 FORaZVENISSSS OF £3M£MZES. 
 
 "If thine enemy hunger, feed him ; if he thirsty 
 give him drink." "If any man have a quarrel 
 against any, even as Christ forgave you, so also do 
 ye." We are taught to pray after this manner, 
 " Forgive us our dehts as we forgive our dehtors." 
 From the foregoing divine precepts, no one, who 
 professes a belief of the truth, will deny that for- 
 giveness of injuries is a plain, important, and posi- 
 tive duty. In other passages we are taught, that a 
 revengeful disposition is directly contrary to the 
 letter and spirit of the gospel. We should culti- 
 vate and cherish a spirit of benevolence and good- 
 will towards all ; and agreeably to the apostolic in- 
 ]unction, "If it be possible, and as much as lieth 
 in us, live peaceably with all men," "Not render- 
 ing evil for evil, &c." 
 
 But it has been inquired, may not cases occur 
 wherein persons may be justified, in full consisten- 
 cy with the christian temper and character, in with- 
 drawing from the society and fellowship of persons 
 of whose characters they had formed an erroneous 
 opinion, and of whose temper and disposition they 
 are, on gospel principles, constrained to disapprove, 
 and yet not be chargable with a breach of charity 
 or violation of duty? We answer in the affirmative. 
 — Suppose I should have formed an acquaintance 
 with a man whose governing passion is anger, the 
 scriptures instruct me to "make no friendship with 
 an angry man:" and the reason is given, "lest 
 thou learn his ways, and get a snare to thy soul." 
 
On Forgiveness of Enemies. 119 
 
 But there is another reason, which, on christian 
 principles, will justify me in declining any further 
 intercourse with this man; viz. we cannot walk to- 
 gether, because we are not agreed; — there must be 
 union in order to communion. 
 
 Suppose a person to possess many valuable gifts, 
 and to stand high in point of office and responsibi- 
 Ht}'^ — I respect his office, and I revere his character 
 while imperfectly known ; but on a more intimate 
 acquaintance, I find him governed by selfish mo- 
 tives, and insensible to the peace and happiness of 
 society, having only his own interest in view, and 
 disregarding every consideration at variance there- 
 with : am I bound by my former respect for such 
 a character, to esteem him as what I supposed, 
 or as what I find him to be? The answer is ob- 
 vious. — The conduct to be pursued in this case is 
 clearly pointed out by the apostle, (Romans xvi„ 
 17,) "Now, I beseech you, brethren, mark them 
 which cause divisions and offences contrary to the 
 doctrine which ye have learned, and avoid them.^^ 
 Christian liberty is clearly distinguishable, and eve- 
 ry where recognised throughout the New Testa- 
 ment. — It teaches us to beware of men — to try the 
 spirits, and not believe every spirit; and this in 
 perfect consistency with the exercise of that cha- 
 rity whicli " hopeth all things and thinketh no 
 evil." While it affords matter of regret, to be 
 obliged from undoubted evidence to change the fa- 
 vourable opinion we had formed of any person, we 
 certainly cannot be considered as in bondage in 
 such a case. We may still exercise a benevolent 
 disposition toward those who have in some way or 
 other constrained us to withdraw from their socie- 
 ty, as no longer tending to edification ; and if we 
 have discovered the evil tendency of their consti- 
 tutional or acquired habits, it is our duty to pre- 
 vent by every prudent means, a recurrence of such 
 
120 On Forgiveness of Eneimcs. 
 
 things as have sprung from this root of bitterness 
 and troubled many. Our Saviour has pronounced 
 a wo upon the world because of offences, and espe- 
 cially upon those through or by whom offences 
 come ; and the apostle exhorts the Corinthians to 
 give none offence to the Jews nor to the Gentiles, 
 nor to the church of God. Offences are of two 
 kinds in a moral sense, viz. active and passive. — 
 The first is that which we give to others by our 
 words or actions, and the second that which we 
 receive from the words or actions of others. How 
 careful was the apostle Paul to avoid giving offence, 
 lest his ministry should thereby be rendered use- 
 less, and how careful should all succeeding minis- 
 ters of the gospel be in this particular, as the im- 
 prudent conduct of ministers often proves a stum- 
 bling block in the way of sinners, and grieves 
 those who would, but cannot profit by their minis- 
 trations ! 
 
AN ADDRESS 
 
 USEFULNESS AND IMPORTANCE 
 
 OF 
 
 BIBLE SOCIETIES, 
 
 AND THE 
 PRACTICAL INFLUENCE AND EXCELLENCE 
 
 ItlOl^H: SORIPTUl^lSS. 
 
 READ BEFORE THE BIBLE SOCIETY OF PHILADELPHIA, 
 
 May 3d, 1815, 
 
 BY THE AUTHOR, 
 
AN ADDRESS, &c. 
 
 ]\Ir. President, 
 
 The happy tendency of Bible Societies is no 
 longer a matter of doubt or uncertainty in the 
 christian world. 
 
 Their rapid, and extensive growth, in Europe 
 and America, and their benign and salutary effects, 
 excite at once our wonder and our gratitude; and 
 we are constrained to exclaim in the language of 
 Scripture, "What hath God wrought?^' 
 
 The interesting report which has just been read, 
 affords conclusive evidence of the powerful influ- 
 ence of example in a good cause. 
 
 It is but a few years, since this Society was es- 
 tablished, and stood alone in America. Now, we 
 report the existence, and growing prosperity, of 
 seventy-five sister institutions, all on the same lib- 
 eral plan ; and all zealously engaged in diffusing 
 the Word of life. 
 
 We solicit, Sir, your indulgence while we mak^ 
 a few remarks on the usefulness and importance of 
 Bible Societies, and the practical influehce and ex- 
 cellence of the Holy Scriptures. 
 
 If a remedy could be found, suited to every dis- 
 ease, incident to the human frame, how valuable 
 would it be considered ? how highly would it be 
 prized ? and how generally would it be resorted 
 to ? But if this invaluable restorative could only 
 be procured by those in aiHuence, how enviable 
 would their situation be considered, as affording 
 exclusively the means of securing the inestimable 
 blessing: of heallli. 
 I. 
 
124 t/lddresa cm the Usefulness and 
 
 In this case, let us suppose a society formed for 
 the benevolent purpose of supplying: the poor, and 
 all who should feel themselves under the influence 
 ©f disease. Who that had the power, would not 
 rejoice in the privilege of becoming a member of 
 this society ; and seek with avidity, the gratifica- 
 tion which would arise from administering thfs 
 healing balm to the destitute and afflicted. ? What 
 such a remedy would be to the body, the Bible 
 is to the soul. It points out " A sovereign balm far 
 every wound,'' and through the liberality and be- 
 nevolence of Bible Societies it is now ready to be 
 distributed to the poor, " AVithout money and with- 
 out price.'' Yes, to the poor this healing fountain 
 i& now open, and by this sovereign, this all-power- 
 ful remedy, not only the diseased, and the dying, 
 even the dead are restored to health and vigour. 
 
 This is no hyperbole — no ideal or imaginary re- 
 presentation. It is real, and their are many who 
 can testify to the fact from their own experience. 
 The prediction has been fulfilled — the time has ar- 
 rived ^^ When the dead hear the voice of the Son 
 of God (in his word) and hearing they live.'' 
 
 And how has this mighty work been accom- 
 plished ? By what means have these wonderful ef- 
 fects been produced ? We answ^er, by this Sacred 
 Book — by this Word of Life — by the Bible. — 
 And shall this inestimable book any longer be ne- 
 glected or unknown? Forbid it every generous — 
 every pious heart. 
 
 But it cannot be — the long predicted period has 
 arrived — a new and glorious era has commenced, 
 and " The knowledge of the Lord (as we fondly 
 hope) is aljout to cover the earth as the waters cov~ 
 er the sea.'^ 
 
 Behold ! the innumerable hosts who have put 
 their hands to this glorious w^ork, who have come 
 wp to the •' Help of the Lord — to the help of the- 
 
Lnportance of Bible Societies, 125 
 
 Lord against the mighty." And let it be recorded 
 on the hearts of all who rejoice in the prosperity 
 of Zion, that in this glorious work of disseminating 
 the Scriptures of truth, there is but one heart and 
 one voice — not a discordant note — not a jarring 
 sound. The universal chorus seems to be 
 
 " Let party names no more 
 The christian world o'crspread." 
 
 This effect, singly and alone, produced and cher- 
 ished as it has been, by Bible Societies, affords more 
 cause of joy and rejoicing to every pious and benev- 
 olent heart, than all the narrow and selfish advanta- 
 ges ever obtained by a sectarian spirit. 
 
 What a source of pleasing reflection does it af- 
 ford, to see this spirit of union and harmony pre- 
 vail among the followers of the Redeemer. Well 
 may we say, in the words of the pious Psalmist — ■ 
 *' Behold how good and how pleasant it is for 
 brethren to dwell together in unit}^ — it is like the 
 precious ointment upon the head, that ran down up- 
 on the beard, even Aaron's beard, that went down 
 to the skirts of his garments — as the dew of Her- 
 mon and as the dew that descended upon the 
 mountains of Zion." 
 
 To those. Sir, who have had the honour of shar- 
 ing with you, in the management of this institu- 
 tion, this sentiment must aflbrd the most pleasing 
 retrospect. The happy union and undisturbed 
 harmony, with which our feeble efforts have been 
 accompanied, have rendered the performance of 
 duty a most pleasing work and labour of love ; and 
 greatly encourage us to hope, ^'that our labour has 
 not been altogether in vain in the Lord." When 
 we view the spread of Missionaiy, of Bible, and 
 of Tract Societies, have we not ground to hope, 
 that tlie Lord is about to take to himself his great 
 
126 Address on the Usefulness and 
 
 power, and reign, king of nations, as he is king 
 of saints. 
 
 In the united efforts of the pious of all denomi- 
 nations, to promote the great interests of the Re- 
 deemer's kingdom, do we not discover the harbin- 
 ger of good things to come ? 
 
 The angry and selfish passions, too long suffered 
 to separate and divide those engaged in the same 
 glorious cause, have vanished from our sight ; and 
 the benevolent and compassionate spirit of the gos- 
 pel, appears to have taken their place. Surely, 
 "this is the Lord's doing, and it is marvellous in 
 our eyes." " Let the people praise thee, God, 
 let all the people praise thee.'^ 
 
 Do w^e not hear the appropriate and comforting 
 language of the Prophet to the church, as it were, 
 addressed to our ears, in these latter days — in these 
 ends of the earth : '' Enlarge the place of thy tent, 
 and let them stretch forth the curtains of thine 
 habitations. — Spare not, lengthen thy cords and 
 strengthen thy stakes, for thou shalt break forth 
 on the right hand and on the left, and thy seed 
 shall inherit the Gentiles and make the desolate 
 cities to be inhabited." And the believer under 
 the animating view of Zion's prosperity — the hope 
 of greater blessings yet to come, and in the exer- 
 cise of faith and holy zeal, is ready to respond with 
 joyful acclamation in the words of the sacred pen- 
 man — "Awake, awake, put on strength arm of 
 the Lord.- Awake as in the ancient days, in the 
 generations of old. — Art thou not it that hath cut 
 Rahab and wounded the Dragon? Art thou not it 
 which hath dried the sea, the waters of the great 
 deep, that hath made the depths of the sea a way 
 for thy ransomed to pass over." 
 
 We will now briefly enumerate some of the pe- 
 culiar advantages which the believer enjoys from 
 the Holy Scriptures. And first, we say oC this 
 
Importance of Bible Societies, 127 
 
 sacred volume generally, "As the apple-tree among 
 the trees of the wood/' so is the Bible in compari- 
 son of all other books. In the sacred scriptures 
 we have the words of eternal life, and they are 
 they which testify of tiic Lord Jesus Christ. In 
 the world saith the blessed Saviour to his disciples, 
 ye shall have tribulation ; but be of good cheer, I 
 have overcome the world. His people have not 
 been left comfortless — the spirit in the word has 
 been to them as rivers of water in a dry place, and 
 as the shadow of a great rock in a weary land. — 
 How often under the greatest trials and most severe 
 conflicts have they been constrained to adopt the 
 impressive language of the apostle — " Blessed be 
 God, even the Father of our Lord Jesus Christ, 
 the father of mercies and the God of all comfort, 
 who comforteth us in all tribulations, that we may 
 be able to comfort them which are in any trouble, 
 by the comfort wherewith we ourselves are com- 
 forted of God.'' Our light affliction, saith the same 
 apostle, which is but for a moment, worketh for us 
 a far more exceeding and eternal weight of glory. 
 
 Are the people of God brought into great straits 
 and difficulties, such as effect their dearest interests 
 — how consoling is the language and example of 
 his servants of old, ^' It is the Lord (saith one, un- 
 der a heavy affliction) let him do whatseemeth him 
 good." Of Aaron under a most severe trial it is 
 recorded, "And Aaron held his peace." "The 
 Lord gave and the Lord hath taken away, blessed 
 be the name of the Lord," saith the patient and af- 
 flicted Job. 
 
 In the prophet Habbakuk we have these memor- 
 able words, " Although the fig-tree shall not blos- 
 som, neither shall fruit be in the vine — the labour 
 of the olive shall fail and the fields shall yield no 
 meat — the flock shall be cut ofl' from the fold, and 
 
 L 2 
 
I2S *.iddress 07i ike Usefulness anc^ 
 
 there shall be no herd in the stall, yet I will rejoice 
 in the Lord, I will joy in the God of my salvation.'* 
 
 How often has the trembling believer found the 
 Bible a sure source of comfort in the time of 
 trouble. It is then and then only, when all created 
 streams are dry — when all earthly cisterns are 
 empty, and broken, that the value of this most 
 precious Book can in any suitable degree be real- 
 ized. How unwisely then do those act, who ne- 
 glect this sacred volume, and spend the whole of 
 a b-usy life in building an airy superstructure of 
 sublunary bliss ; without foundation, and liable ev- 
 ery moment to be swept away. 
 
 But contrast with this the man who derives his 
 hope, his comfort and his support from the Bible — 
 
 " Let cares like a wild, dehigc come, 
 And storms of sorrow fall," 
 
 His hopes and comforts are built on a solid rock — 
 on a secure foundation. Let his earthly possessions 
 — his health, or his friends, be taken away, still he 
 can say vvitli the poet — (v.hile he retains his Bible) 
 
 " Let the world account me poor, 
 Having this I ask no more.' 
 
 Another unspeakable source of consolation found 
 in the Bible, is, that it points the weary and heavy 
 laden to a place of rest. The believer while he 
 sojourns here Is in a state of continual conflict. 
 
 " A wicked world and wicked heart 
 With Satan now are joined, 
 Each acts a too successful part 
 In harrasshig his mind.' 
 
 Peihaps there are few sensations of the chris- 
 tian's heart, whicli ho can more clearly and di«- 
 
Importance of Bible Societies. 10^ 
 
 tinctly recognize, than that of which we are now 
 speaking. Although he may often be oppressed 
 with doubts and fears, and unable to speak the lan- 
 guage of assurance, yet he can say with the poet — 
 
 " Does the gospel word proclaim 
 Rest for those who weary be, 
 Then, my soul, put in thy claim, 
 Sure that promise speaks to thee, 
 Marks of grace I cannot shew, 
 All polluted is my best, 
 Yet I weary am, 1 know, 
 And the weary long for rest." 
 
 Experience has taught him, that he is not to look 
 for, or expect a discharge from this warfare herfe 
 below : yet he is cheered and comforted under his 
 various trials, in the happy prospect w^hich is open- 
 ed to his view in the holy scriptures — there he 
 reads, ^' There remaineth a rest for the people of 
 God."^ ^'Blessed are the dead which die in the 
 Lord, from henceforth — yea saith the spirit, that 
 they may rest from their labours." "There the 
 wicked cease from troubling, there the weary are 
 at rest.'' 
 
 How w^elcome to the weary, w-ar-worn christian, 
 the cheering prospect of the accomplishment of all 
 his wishes, in an exemption from sin, from toil and 
 danger ; and in the secure possession and enjoy- 
 ment of those things which God hath prepared for 
 ihem that love him — such as cyo hath not seen, 
 jior ear heard, neither have entered into the heart 
 of man. How animating the triumphant hnguage 
 Q^ the apostle — " I have fought a good fight, I have 
 nnished my course, I have kept the faith — hence- 
 forth there is laid up for me a crown of righteous- 
 ness, which the Lord, the righteous judge shall 
 give me at that da}', and not to me only, but unt© 
 ail them also that love his appearing." 
 
130 ^^ddress on the Usefulness and 
 
 Again, we notice the inestimable worth of this 
 precious Book, on a dying bed. T/iis is a situation 
 which may be said with truth, to try men's souls, 
 and happy the man who can then adopt the lan- 
 guage of the Psalmist, '^ Though I walk through 
 the valley of the shadow of death I will fear no 
 evil, for thou art with me — thy rod and thy staff 
 they comfort me/' That sacred word on which 
 the believer has fixed his hope, be now finds as an 
 anchor to the soul both sure and stedfast ; and on 
 this foundation he can quietly rest, even when heart 
 and flesh faint and fail ; and the bright prospect 
 v.-hich is sometimes presented to the view of the 
 dying believer, enables him to say, 
 
 •' Jesus can make a dying bed 
 Feel soft as downy pillows are." 
 
 On the subject of pecuniary aid to this Society, 
 little need be said. It is known that money is ne- 
 cessary and that money is now wanted. Let those 
 therefore, w^ho have the means, and the disposition 
 to contribute, give as the Lord hath prospered 
 them — not grudgingly, or of necessity, "for the 
 Lord loveth the cheerful giver." There are those, 
 (and we trust many such present) who can from 
 their own experience, testify io the truth of that 
 divine aphorism recorded by the apostle, "It is 
 more blessed to give than to receive." 
 
 Nor is the pleasure of relieving the wants of oth- 
 ers, the only reward of charity and benevolence. 
 The Scriptures assure us that, " The liberal soul 
 shall be made fat, and he that watereth shall be wa- 
 tered also himself." 
 
 What an endearing relation does our gracious 
 Saviour recognize as subsisting between himself 
 and the meanest of his followers : " Inasmuch 
 (saith he) as ye have done it unto one of the least 
 
Importance of Bible Societies. 181 
 
 of these my brethren, ye have done it unto me.'' — 
 And again, "Whosoever shall give to drink unto 
 one of these little ones, a cup of cold water only^ 
 in the name of a disciple, verily I say unto you, he 
 shall in no wise lose his reward." 
 
 If our gracious Saviour has promised to notice 
 and to reward the gift of charity, although in a 
 cup of cold water only, may we not fondly hope, 
 he will accept with complacency the gratuitous of- 
 fering of the Word of Life. 
 
 But few of us have been called to the honoura- 
 ble, the arduous office of preaching the gospel. — 
 But let us rejoice that we have the opportunity of 
 being as it were, pioneers in this blessed work of 
 spreading the Sacred Scriptures. 
 
 The object to which the contributions of this 
 evening will be appropriated deserves particular 
 notice. It is to procure stereotype plates, with a 
 large sized type for the use of the aged and infirm. 
 How much this will add to th^ comforts and con- 
 venience of thousands who make the Bible the 
 man of their counsel must be obvious to all. 
 
 Let those then, who have tasted that the Lord is 
 gracious, and those who believe the Bible contains 
 the words of eternal life, let all such, now remem- 
 ber the poor, the aged, and such as are either desti- 
 tute of the Bible — or through infirmit}', unable to 
 read the small type, and practically say, ^' of thine 
 own Lord, have we given thee :" For thine is the 
 kingdom, and the power, and the glory, for ever 
 and ever. Amen. 
 
ADVERTISEMENT. 
 
 At the time when proposals for pub- 
 lishing Mr. Haslett's posthumous papers, 
 were issued, and until after several Forms 
 were printed, it was supposed that the 
 manuscripts would make upwards of two 
 hundred pages. But the printer who 
 made the calculations was mistaken. — 
 Mistakes, however, do not exonerate from 
 the duty of fulfilling the promises of the 
 proposals. The Extracts from Mr. Has- 
 lett's favourite author, are, therefore, ad- 
 ded. " The Touchstone of Sincerity^'' 
 written by the Rev. John Flavel, has, 
 for about one hundred and sixty years, 
 been high in the esteem of the churches. 
 
EXTRACTS FROM 
 THE 
 
 TOUGHSTONB 
 
 OF 
 
 OR, 
 
 THE SIGNS OF GRACE, 
 
 AND 
 
 SYMPTOMS OF HYPOCRISY, 
 
 BY JOKY^FLAVEL. 
 
EXTRACT 
 
 FROM MK. FLAVEl's EPISTLE TO THE HEAOEK. 
 
 *' Reader, 
 
 The time will come when they that scoff at the 
 serious diligence of the saints, and break many » 
 pleasant jest upon the most solemn and awful 
 things in religion, will tremble when they shall 
 hear the midnight cry, Behold the bridegroom 
 Cometh ! and see the lamps of all vain and formal 
 professors expire, and none admitted into the mar- 
 riage but such whose lamps are furnished with oil ; 
 that is, such whose professions and duties are en- 
 livened and maintained, by vital springs and prin- 
 ciples of real grace within them. 
 
 The design of this Manual is to bring everv 
 man's gold to tlie touchstone and fire ; I mean 
 every man's grace to the trial of the word ; that, 
 thereby we may know wliat we are, what we have, 
 and what we must expect and trust to, at the 
 Lord's coming. I pretend not to any gift of dh^ 
 cerninsf spirits. But the ordinary aids and as- 
 sistances of the Spirit are with us still, and the live- 
 ly Oracles are among us still. To them we may 
 freely go to resolve all doubts, and decide perplex- 
 ed cases. And thus we may discern our own spi- 
 rits, though we want the extraordinary gift of dis- 
 cerning other men's spirits. 
 
 I have little to say of this treatise in thy liands. 
 more than that it is well aimed and designed, how- 
 ever it be managed. 
 
 It is not the {>leasing. but profiting of a man. that 
 I have herein laboured for. 1 know of nothing ir* 
 it, that is like to wound the upright, or siightiv heai 
 M 
 
13& Epkile to (he Reader. 
 
 the hypocrite, by crying peace, Peace, peace, whe/t 
 there is no peace. The Scripture hath been my 
 <3ruide ; by its light, I have followed in search of 
 hypocrisy through the labyrinths of the heart. — 
 Some assistance I hope I have had also from expe- 
 rience; for scripture and experience are such rela- 
 tives, and the tie betwixt them so discernible, that 
 nothing in nature can be more so. What we feel 
 in our hearts, we might have read in the scriptures 
 before ever we felt it. 
 
 Tb.at the blessing of God may go farth with it^ 
 and accompany it to thy soul, reader, is the heart's^ 
 desire and prayer of, 
 
 Thine and the Churches 
 Servant in Christ, 
 
 JOHN FLAVEI../'' 
 
THE 
 
 OR, THE SIGNS OF GRACE, AND SYMPTOMS OF HYPOCRISY.. 
 
 'Because thou sayest I am rich, and increased with goods, 
 and have need of nothing ; and knowest not that thou aft 
 wretched and miserable, and poor and blind, and no- 
 ked: I counsel thee to buy of me Gold tried in the fire, 
 ihat thou mayest be rich ; and white raiment that thou 
 mnyest be clothed, and that the shame of thy nakedness 
 do not appear ; and anoint thine eyes with eye-salve^ 
 that thou mayest see. Revelations iil 17, 18. 
 
 CHAR L 
 
 Cold is the complexion and natural temper t)f 
 those that are wholly alienated and estranged from 
 Christ and religion. Hot, is the gracious temper 
 of those that know and love Jesus Christ in an ex- 
 celling degree. Lukewarm, or Tepid, is the tem- 
 per of those who have too much religion to be es- 
 teemed carnal, and too little to be truly spiritual; a 
 generation that is too Politic to venture much, and 
 yet so foolish as to lose all. They are loath to 
 forsake truth ivholhj, and more loath to follow it 
 too closely. The form of religion they affect as an 
 honour, the power of it they judge a burden. 
 
 This is that temper which the Lord hates; and 
 this was the disease of Laodicea, which Christ, the 
 great and only Heart-Anatomist and Soul-Physi- 
 ^i<tn.. discovers in verse 17, and prescribes a cure 
 
1 38 Tlit Touehstont of Sincerity/, 
 
 for in verse 18. So that the words resolve them' 
 selves into two parts; viz. 
 
 I. A faithful discovery \ II. a proper remedij of 
 the disease of Lsodicea. 
 
 I. Their disease is faithfully discovered to them, 
 in its symptoms, cause, and aggravations. 
 
 First, Its Symptoms', an unconcerned, indiffer- 
 ent, regardless spirit in matters of religion, neither 
 hot nor cold ; the true temper o^ formal-professors, 
 ivho never engaged theinselves thoroughly and 
 heartily in the ways of God, bur can take or leave, 
 as times govern, and wordly interest comes to be 
 concerned. 
 
 Secondly, Its cause and root; which is the de- 
 fect and ivant of the truth, and power of inward 
 grace, noted in these expressions. Thou art wretch- 
 ed and miserable, poor, blind, and naked ; that is, 
 thou art destitute of a real principle a solid work 
 of grace. These five epithets do all point at one 
 and the same thing; namely, the defectiveness and 
 rottenness of their foundation. The two first, 
 wretched and miserable, are more general, conclu- 
 ding them in a sad condition, a very sinful and la- 
 mentable estate. The three \d.?,t,poor, blind and 
 naked, are more particular; pointing at those grand 
 defects and flaws in the foundation, which made 
 fheir condition so wretched and miserable. 
 
 1. Poor ; that is, void of righteousness and true 
 holiness before God. These are the true riches of 
 Christians, and whoever wants them, is poor and 
 miserable, how rich soever he be in gifts of the 
 mind, or treasures of the earth. 
 
 2. Blind; that is tvithouf spiritual ilhimi- 
 nation, and so neither knowing their disease nor 
 their remedy ; the evil of sin, or necessity of Christ. 
 
 3. Naked; ivithotit Christ, and his righteous- 
 ness. Sin is the soul's shame and nakedness; 
 •^ Christ's pure and perfect righteousness is its co- 
 
77^e Touchstone of Sincerity, 139 
 
 Tering or garment.'* This they wanted, how richly 
 isoever their bodies were adorned. These were 
 Laodiceans ; that is, a just, or righteous people (ac- 
 cording to the meaning of that word] whose gar- 
 ments with which they covered themselves, were 
 made of the home-spun thread of their own right- 
 eousness. 
 
 Thirdly, The disease oi Laedicea is here opened 
 to them in its aggravations. ' Thou saidst lam 
 rich, and increased with goods, and have need of- 
 nothing ; but knowest not,"* &e. 
 
 To be really graceless and Christless is a miser- 
 able condition : but to be so, and yet confidently 
 persuaded of the contrary, is most miserable. To 
 have the very symptoms of death upon us, and yet 
 tell those that pity us, we are as well as they, is 
 lamentable indeed ! 
 
 O the efficacy of a spiritual delusion ! Their 
 disease was gmcelessness, and the aggravation of 
 it, was their senselessness. 
 
 II. We have a proper remedy prescribed, verse 
 18. / counsel thee to buy of me gold tried in 
 the fire, that thou may est be rich, <^c. In which 
 we have to consider. First, what is prescribed for 
 the cure. Secondly, where it is to be had. Third- 
 ly, how to be obtained. 
 
 First, What are the remedies prescribed ? Thev 
 are three — gold, v/hite raiment, and eye-salve. — ■ 
 First, gold, the cure of poverty, yea, gold tried in 
 the fire ; that is, grace that kath been variously 
 proved already. And the more it is proved, the 
 more its truth will be conspicuous. The next is 
 white raiment, the remedy a2;ainst nakedness. — ■ 
 And, lastly, eye-salve ; the effectual cure of blind- 
 ness. Under all these choice metaphors more 
 choice and excellent things are shadowed, even 
 spiritual 2:races ; real holiness, more precious than 
 gold ; Christ^s imputed righteousness, the richest 
 M 2 
 
140 The. Touchstone c-f Sincerity. 
 
 garment in all the wardrobe of heaven; and spiri- 
 tual illumination, the most excellent eye-salve that 
 ever waS; or can be applied to the m.ental eye, or 
 understanding of man in this world. 
 
 Secondly^ Where may these precious remedies 
 be had ? Christ hath the monopoly of them all. — 
 Buy of me, saith Christ in the text. He is the 
 repository of all graces. Angels, ministers, ordi- 
 nances cannot furnish you with them, without 
 Christ. 
 
 Thirdly, How may they be obtained from him ? 
 Buy of VIS. But what have they, that are poor, 
 wretched, miserable, and icant all thi7igs, to give 
 as price, or by way of merit, for those inesi iniable 
 treasures of grace ? Buying in this place, can sig- 
 nify or intend no more than the acquisition, com- 
 passing, or obtaining these things from Jesus 
 Christ, in the use of such means and methods as he 
 hath appointed. In the use of them we merit 
 grace no more than tl>e patient merits of his phy- 
 sician by coming to 1 im, and carefully following 
 his prescriptions in the use of such medicines, as 
 he freely gives him. And that place, Isa. Iv. 1, 
 from which this phrase seems to be borrowed, fully 
 clears it. " He that hath no money, let him come 
 and buy wine and milk without money and with- 
 out price." 
 
 From all which, these three observations fairly 
 offer themselves to us. 
 
 DocT. 1. That many professors of religion are 
 under very great and dangerous mistakes in 
 their profession. 
 
 DocT. 2. That true grace is exceeding precious, 
 and greatly enriches the soul that possesseth it. 
 
 DocT. 3. That only is to be accounted true grace, 
 which is able'^to endure all those trials ap- 
 pointed, or permitted for the discovepy of it. 
 
The Touchstone of Sincerity. 141 
 
 The firsl doctrine naturally rises out of the scope 
 of the text, which is to awsken and convince un- 
 sound professors. 
 
 The second, frcm the use the H0I3' Ghost makes 
 of the best and choicest things in nature, to shadow 
 forth the inestimable worth and preciousness of 
 grace. 
 
 And the third, from that particular, and most 
 significant mataphor oi gold tried in the fire ; by 
 which I here unde stand a real and solid work of 
 grace, evidencing itself to be so in all the proofs 
 and trials that are made of it. For whatsoever is 
 probational of grace, and puts its soundness and 
 sincerity to the test, is that to it which fire is to 
 gold. In this sense it is used in Scripture, Psalm 
 Ixvi. 10. Ttioit hast tried us as silver is tried. 
 Also Zech.xiii. 9. / ivill bring the third part 
 through the fire, and loill refine them as silver 
 is refined, and ti^y them as gold is tried. So 
 that whatsoever it is which examines and tries 
 grace, whether it be sound and sincere, that is the 
 fire Christ here speaks of; and such grace as abides 
 these trials, is the gold here intended. 
 
 CHAP. II. 
 DOCT. I 
 
 That many prof essors of religion are wider very 
 great and dangerous mistakes in their pro- 
 fessio?is. 
 
 SECT. I. 
 
 All flattery is dangerous, Self-flattery is more 
 dangerous. Self-flattery in the business of salva- 
 tion, is the most dangerous of all. 
 
142 The Touchstone of Siiiceriiy, 
 
 To pretend to the good we know we have not, 
 is gross hypocrisy ; to persuade ourselves of the 
 good wc have not, though we think we have it, is 
 formal hypocrisy. This was the case of those self- 
 deceivers in the text. 
 
 My design in this discourse is not to shake the 
 well-built hopes of any man, or beget groundless 
 jealousies; but to discover the real dangerous flaws 
 in the foundation of many men's hopes of heaven. 
 Every thing is as its foundation is, that failing, all 
 fails. 
 
 There is a twofold self-suspicion or fear in God's 
 own people. The one is a fear of caution^ awa- 
 king the soul to the use of all preventive means for 
 avoiding danger. This is laudable. The other a 
 groundless suspicion of reigning hypocrisy, tend- 
 ing only to despondency. This is culpable. By 
 the former the soul is guarded against danger ; by 
 the latter it is betrayed into needless trouble, and 
 debarred iroxn peace. 
 
 Good men have sometimes more fear than they 
 jjught, and wicked men have less than they ought. 
 The former do sometimes shut their eyes against 
 the fair evidences of their own graces ; the latter 
 shut their eyes against the sad evidences of their 
 sin and misery. This is an evil in both, but not 
 equally dangerous; for he that shuts his eyes against 
 his own graces and privileges, loseth his peace and 
 comfort but for a time, but he that shuts his eyes 
 against the evidences of his sin and misery, loseth 
 his precious soul to all eternity. Of this latter 
 sort of self-deceivers the world is full, and these 
 are the men I am concerned with in this point. 
 
 Oh, that some men had less trouble ! And oh, 
 that some had more ! If the foolish virgins had 
 ))een less confident, they had certainly been more 
 safe, Matth. xxv. If those vain glorious profes- 
 sors in IVlatth. vii. 22, had not shut their eyes 
 
The. Touchstone of Sincerity. 143 
 
 against their own hypocrisy, Christ had not shut 
 against them the door of salvation and glory. An- 
 anias and Sapphira, Hymeneus, and Philetus, Alex- 
 ander and Demas, with multitudes more of that 
 sort, are the sad instances and proofs of this point. 
 It is said, Pro v. xxx. 12. There is a generation 
 that is pure in their own eyes, and yet is not 
 ivashed from their filthiness. Through what false 
 spectacles do the men of that generation look up- 
 on their own souls ! Too many men of that genera- 
 tion are still to he found. 
 
 Three things I shall here endeavour to do. 
 
 1. To give evidence heyond contradiction to this 
 sad truth, that among professors are found many 
 self-deceivers. 
 
 2. To assign the true causes and reasons why 
 it is so. 
 
 3. Improve it, in those practical inferences the 
 point affords. 
 
 SECT. II. 
 
 That there are multitudes of self-deceivers a- 
 mong professors, will appear, 
 
 1. By this ; That there are every where to be 
 found more professors than converts ; unregenerate 
 professors, whose religion is but the effect of educa- 
 tion. Christianity, by the favour of an early prov- 
 idence, was the first comer ; it first bespoke them 
 for itself. These are christians of an human crea- 
 tion, rather horn^ than new-horn, believers. Now 
 all these are self-deceived, and hasting to damna- 
 tion, under the efficacy of a srong delusion ; for 
 if a man think himself to be something when 
 he is nothing, he deceive th himself, saith the a- 
 postle. Gal. vi. 3. Surely our birth-privilege, with^ 
 
144 The Touchstone of Sincerity/, 
 
 out the new-birth, is nothing; yea, worse than 
 nothing, as to our last and great account. That 
 which stands for a great sum in our arithmetic, 
 is nothing. It is but a cypher you see in God^s. — 
 Except a man be bom again (say the lips of 
 truth) he cannot see the kingdom of God. John 
 iii. 3. 
 
 Poor self-deceivers ! ponder those words of 
 Christ. You have, hitherto, thought your civil 
 education, your dead and heartless duties, enough to 
 denominate you christians before God. But go 
 now, and learn what that scripture meaneth. Be 
 assured you must experience another manner of 
 conversion, or it is impossible for you to escape 
 eternal damnation ! 
 
 2. It is too manifest by this, that man}^ profes- 
 sors are acquainted with only the externals of re- 
 ligion, and all their duties are no more than a com- 
 pliance of the outward man with the commands of 
 God. This is the superficial religion which de- 
 ceives and betrays multitudes into eternal misery. 
 True religion seats itself in the inward man, and 
 acts effectually upon the vital powers, killing sin 
 in the heart, and purging its designs and delights 
 from carnality and selfishness; engaging the heart 
 for God, and setting it as a bow in its full bent for 
 him, in the approaches we make to him. But how 
 little are many professors acquainted with these 
 things ! 
 
 Alas ! if this be all we have to stand upon, how 
 dangerous a station is it ! What is external con- 
 formity, but an artificial imitation of that which 
 lives only in the souls of good men ? Thus was Je- 
 hu deceived. He did many acts of external obe- 
 dience to God's command; but Jehu took no heed 
 to walk in the ivay of the Lord God of Israel 
 with his heart. 2 Kings x. 31. And this was his 
 overthrow. 
 
The Touclistone of Sinceriti/, 145 
 
 This was also the ruin of those formalists, in 
 Ezek. xxxiii 31. They came and sat before the 
 Lord as his people. The word was to them as a 
 lovely songj they were mightily charmed with 
 the modulation of the prophet's voice, and his 
 lively gestures ; but all the while their hearts went 
 after their covetousness. And what abundance of 
 such Pharisaical, superficial religion is almost ev- 
 ery where to be found ! 
 
 3. It appears by this, that every trial made hy 
 sufferings upon professors, bloivs away tnulti- 
 tildes, like dry leaves in autumn by a stormy 
 wind. Many fall from their own stedfastness in 
 shaking times. Prosperity multiplies vain profes- 
 sors ; and adversity purges the church of them. — >■ 
 Then shall many be offended. Matth. xxiv. 10. 
 
 This the Scripture every where marks as a symp- 
 tom of hypocrisy. Psahn Ixxviii. 8. ' A genera- 
 ation that set not their hearts aright, and whose spi- 
 rit was not steadfast with God,' 1 John ii. 19. 
 ' But they went out, that the}^ might be made ma- 
 nifest that they were not of us.' Matth. xiii. 21, 
 ' For when tribulation or persecution ariseth be- 
 cause of the word, by and by he is offended.' But 
 should one have told them in the days of their pro- 
 fession, that all their zeal and labor in religion 
 would have ended in this, it is likely they would 
 have replied as Hazael did to the man of God, 2 
 Kings viii. 13. *But what, is thy servant a dog, 
 that he should do this great thing?' 
 
 how unlike is their dark and dusky evening to 
 their glorious and hopeful morning ! These profes- 
 sors have more of the moon than of the sun ; little 
 light, less heat, but many changes. They deceive 
 many, yea, they deceive themselves, but cannot de- 
 ceive God. During the calm, what a flourish do 
 they make ! And with what gallantry do they sail J 
 By and by you may hear horrible tempests, and 
 
146 The Touchstone of Sincertir/, 
 
 soon after you may see a dreadful shipwreck; and 
 no wonder, for they wanted that ballast and esta- 
 blishment in themselves that (2. Pet. iii. 17.) 
 would have kept them tight and stable. 
 
 4. It is too apparent by this, that many professors 
 secretly indulge and shelter beloved lusts under 
 the wings of their profession. This, like a worm 
 at the root, will wither and kill them at last, how 
 fragrant soever they may seem to be for a season, 
 Gideon had seventy sons, and one bastard: but that 
 one bastard was the death of all his seventy sons. 
 
 Some men have many excellent gifts, and per- 
 form multitudes of duties; but one secret sin indulg- 
 ed and allowed, will destroy them all at last. He 
 that is partial as to the mortification of his sins, is 
 undoubtedly hypocritical in his profession. \i Da- 
 vid^s evidence was good for his integrity, such pro- 
 fessors will never clear themselves of hypocrisy. **I 
 was also upright before him, and kept myself from 
 mine iniquity,' saith he. Psalm xviii. .23. This 
 is the right eye, and right hand which every sin- 
 cere Christian must pluck out, and cut off. Matth, 
 V. 29, 30. 
 
 This is a metaphor from Surgeons, whose man- 
 ner it is, when tlie whole is in danger by any part, 
 to cut it off, lest all perish. 
 
 Their suppressing some lusts, raises their confi- 
 dence; the indulging of one, destroys the founda- 
 tion of their hopes; and thus they deceive them- 
 selves. 
 
 This also manifests the self-deceits of m a nj^ pro- 
 fessors, that the secret duties of religion, or at least 
 the secret intercourse of the soul with God in them, 
 is a secret hid from their knowledge and expe- 
 rience. 
 
 To attend tlie ordinances of God in the seasons 
 of them, they know; to pray in their families at 
 the stated hours thereof, they know; but to retire 
 
The Touchsloivc of Sincerliy. 147 
 
 from all the world into their closets, and there tw 
 pour out their hearts bef6re the Lord, they know 
 not. 
 
 To feci somewhat within, paining them like an 
 empty, hungry stomach, until they have eaten that 
 hidden manna, that bread in secret ; I mean re- 
 freshed their souls by real communion with the 
 Lord there ; this is a mystery locked up from the 
 acquaintance of many that call themselves chris- 
 tians. Yet this is made a characteristical note of 
 a sincere christian, by Christ himself, in Mat- 
 thew vi. 6. 
 
 reader ! if thy heart were right with God. 
 and thou didst not cheat thyself with a vain pro- 
 fession, thou wouldst have frequent business with 
 God, wliich thou wouldst be loth thy dearest friend, 
 or the wife of thy bosom, should be privy to. Re- 
 lii^^ion doth not lay all open to the eyes of man.— 
 Observed duties maintain our credit, but secret 
 duties maintain our life. It was the saying of an 
 heathen, about his secret correspondence with his 
 friend, ^^ Why need the world be acquainted with 
 it? Thou and I are theatre enough to each other.'* 
 There arc enclosed pleasures in religion, which 
 none but renev/ed spiritual souls do feelingly un- 
 derstand. 
 
 6. How many more profess religion, in these 
 days, than ever inade retlgio7i their business ! 
 Philosophy tells us, there is a main-business, and 
 a by-business : the same is found in religion also. 
 
 There are some that give themselves to the 
 Lord, 2 Cor. viii. 5 ; whose conversation is iu 
 heaven, Phil. iii. 18; the end or scope of whose, 
 life is Christ, Heb. xiii, 7, S ; who give religion the 
 precedency both in time and affection, Psalm v. 
 o. Rom. xii. 11; who arc constant and indefat- 
 igable in the work of the Lord, 1 Cor. xv. Z^i, 
 
 N 
 
14S The Touchstone, of Sinceriiy, 
 
 There are some also that take up reli<^ion, rath- 
 er for ostentation than for an occupation ; who 
 never mind the duties of reb'gion, but when they 
 have nothing else to do ; and when their outward 
 man is engaged in the duties of it. yet their heart 
 rs not in it. They hear, they pray : but their souls^ 
 their thoughts, and minds are abroad. It is not 
 their business to have fellowship with God in du- 
 ties ; to get their lusts mortified ; their hearts tried ; 
 their souls conformed to the image of God in 
 holiness. 
 
 They pray as if they prayed not, and hear as if 
 they heard not ; and if they feel no power in ordi- 
 nances, no quickening in duties, it is no disappoint- 
 ment at all to them. These were not their designs 
 in drawing nigh to God, in these appointments. 
 
 Thus you see, what numbers of professors de- 
 ceive themselves. 
 
 SECT. III. 
 
 If we seriously inquire into the grounds and 
 causes, of this self-deceit among professors, we 
 shall find these four things conspiring to delude 
 and cheat them, in the great concern of their sal- 
 vation. 
 
 1. The natural deceitful nes6' of the lieart : than 
 which nothing is more treacherous, and false. — 
 Jer. xvii. 9. TJie heart is deceitful above all 
 things, and desperately loiched. 'I'lie heart is the 
 greatest supplanter, the most crafty and subtle 
 cheat of all. It defeats us of our heavenly heri- 
 tage, as Jacob supplanted Esau in his earthly one, 
 while we are hunting after errthly trifles. And 
 wherein its deceitfulness princi])ally appears, you 
 may see by the solemn admonition of the apostle, 
 James i. 22, in which he warns us to Ijcvvnre, that 
 in hearing the word we deceive not ourselves by 
 false reasonings, by making false syllogisms f — - 
 
The Touchstone of Sincerity, 149 
 
 whereby many misconelude about their spiritual 
 :and eternal estate and condition, and deceive them- 
 selves. 
 
 The time will com?, when a man's own heart 
 will be found to have the chief hand in his ruin ; 
 and what ApGllodorus did but fancy his heart said 
 to him, some men's hearts will tell them in ear- 
 nest, when they come to the place of misery and 
 torment. " I have been tlie cause of all this, I 
 have betrayed thee into all these torments. It was 
 my laziness, my credulity, my averseness to the 
 ways of strict godliness, mortification and self-de- 
 nial, which have for ever uiulone thee. Whe» 
 thou sattest under the convincing truths of the 
 gospel, it was I, that whispered those atheistical 
 surmises into thine ear, persuading thee that all 
 thou heardst was but the intemperate heat of an 
 hot-brained zealot. When the judgments of God 
 were denounced, and the misery thou now feeleat 
 forewarned and threatened, I spake out, I will he- 
 lieve it ivhen I come thither.'^ 
 
 Surely, this is a great truth, which was observed 
 by the wisest of men. He that trusteth in his 
 own heart is a fool. Proverbs xxviii. 25. And 
 thousands of such fools are to be found among 
 professors. 
 
 2. Satan is a chief conspirator in this treacher- 
 ous design. We are not ii^norant (saith the apos- 
 tle) of his devices ; his sophistry and flights. — 
 2 Cor. ii. 11. — his trains and methods of tempta- 
 tion, which are thoroughly studied, and artificially 
 moulded and ordered. Nor is it to be wondered 
 at, considering his vast knowledge, deep malice, 
 and long experience in this art of cheating, toge- 
 ther with the great corruption and pronenessof the 
 hearts of men, to close with his devices, and be- 
 iieve his impostures^ that so vast a number of souls 
 
150 The Touchstone of Sincerity. 
 
 arc taken '• Captive hy him at his own will." Tim, 
 ii. 26. 
 
 It is the God of this world, who blinds the 
 minds of them that believe not. 2 Cor. iv. 2, w, 
 4. The i^od of this worlds (so called by a figure) 
 who leads a world of poor, deluded wretches to 
 destruction, having first l)Iindcd their minds, and 
 with his hellish art practised upon their under- 
 standing, thi>.t let?ding and directive faculty, which 
 is to the soul, what eyes are to the body. 
 
 3. The common works, found in unregenerato 
 souls, deceive many, who cannot distinguish them 
 from the special works of the spirit in God's elect. 
 See that alarming scripture, Heb. vi. 4, where you 
 find among the common operations of the Spirit 
 upon apostates, that illumination, which gives per- 
 spicuity to their minds in discerning spiritual 
 truths ; and that, frequently, with more distinct- 
 ness and depth of judgment, than some gracious 
 souls attain unto. J3esides, many rare and excel- 
 lent gifts are here denoted, which are singularly 
 useful to others, as they are exercised in expound- 
 ing the Scriptures, defending the truths of Christ 
 by solid arguments, preaching, praying, &c. and 
 which make the subjects of them renowned and 
 honoured in the church of God ; whilst, in mean 
 time, they are dazzled with their own splendour, 
 and fatally ruined by them. 
 
 There you find also tasti7ig,^s\vQ\\ as cnlight- 
 ening : so that they seem to abound not only in 
 knowledge, but in feeling also. That is, in some 
 kind of experience of what they know ; for experi- 
 ence is the bringing of things, to the test of spiri- 
 tual sense. They do taste or experience, the good 
 that comes by the promises of the word, and dis- 
 coveries of heaven and glory, though they feel not 
 experimentally the transforming efficacy of these 
 things, upon their own souls. 
 
The Touchstone of Sincerity. 151 
 
 And this taste, which comes so near to the ex- 
 perience, which the sanctified soul enjoys, seems to 
 put their condition beyond all controversy, and 
 lay a foundation for their ill-built confidence. — 
 Nothing is more apt to beget and nourish such a 
 confidence, than the meltings and workings of ouc 
 affections about spiritual things. For, as a grave 
 divine hath well observed, *' Such a man seems to 
 have all that is required of a christian, and to have 
 s^ttained the very end of all knowledge, which is 
 operation and influence upon the aflfections.'' When 
 they shall find heat in their affections, as well as 
 light in their minds, how apt are they to say (as 
 these self-deceivers in the text did) they are rich 
 and have need of nothing ! Now of all the false 
 signs of grace, by which men deceive themselves, 
 none are so dangerous and destructive to souls, as 
 those that come nearest true ones. Never doth Sa- 
 tan more effectually and securely manage his 
 cheats, than when he is transformed into an angel 
 of light. 
 
 Among this sort of self-deceivers, how many 
 gifted men, and among that sort, some employed in 
 the office of the ministry, will be found, whose 
 daily employment being about spiritual thing^^^ 
 studying, preaching, praying, &c. conclude them- 
 selves sanctified persons, because they are conver- 
 sant about sacred employments, as if the subject 
 must be sacred, because the object is. Oh ! that 
 such would seriously ponder these two scriptures ' 
 Matth. vii, 22 " Many will say unto me in thai 
 -day, Lord, Lord, have we not prophesied in thy 
 name? and in thy name have cast out devils ? and 
 in thy name done many wonderful works .^'' And 
 I Cor. ix. 27, '^ Lest that by any means, when I 
 have preached unto others, I myself should be a 
 ■cast-away." 
 
 N 2 
 
f52 The Touchstone of Slnccriiij. 
 
 4. To add here no more — this strengthens self- 
 'leccit exceedingly in many, viz : their observations^ 
 of, and comparing themselves with, others. Thus 
 the Pharisees (those gross sclf-deeeivers) trusted in 
 themselves that they were righteous, and despised 
 «ithers, Luke xviii. 9. Their low rating of others, 
 gave them that high rate and value of themselves. 
 And thus the proverb is made good — He that hath 
 but one eye is a king among the blind. 
 
 Thus the false apostles cheated themselves; 2 
 Ck)r. X. 12. *' But they measuring themselves by 
 themselves, and comparing themselves among 
 themselves, are not wise." God hath not made one 
 man a measure or standard to another man, but his 
 *ord is t'.e common beam, or scale to try all men. 
 
 These men are as sharp-sighted to note other 
 men's evils, as their own excellencies, to eye the 
 miscarriages of others with derision, and their 
 own performances with admiration. 
 
 They bless themselves when they behold the 
 ;{)rofane in their impieties. Luke xviii. 11. " God, 
 I thank thee that I am not as other men are, extor- 
 tioners, unjust, adulterers, or even as this pnbli- 
 ean !" that is, what a saint am I in comparison 
 of these miscreants ! The Pharisee's religion, you 
 see, runs all upon nots. A negative holiness is 
 enough for him, and the measure he takes of it is, 
 by comparison of himself with others, more exte?-- 
 nally vile than himself. A christian may say with 
 praise and humility, I ctm not as soine men arc ^ 
 but though he knows nothing by himself, yet is he 
 not thereby justified, 1 Cor. iv. 4. He neither 
 rakos together the enormities of the vilest, nor the 
 infirmities of the holiest, to justify and applaud 
 himself, as these self-deceivers do. And these are 
 the causes and occasions of that general deception, 
 under which so many of the professing world bow 
 u Mvn and perish. 
 
The Touchstone of Sincerity. 15: 
 
 SECT. IV. 
 
 III. In the last place, I shall improve this point 
 variously, accordii^g to the importance and useful- 
 ness of it, with as much brevity and closeness of 
 application as I can. 
 
 Use 1. Shall be for caution to professors. Be- 
 fore I tell you what use you should make of it, I 
 must tell you what use you may not make of it. 
 
 1. Do not make this use of it — to conclude from 
 what hath been said, that all professors are but 
 liypocrites, and that there is no truth nor integrity 
 in anv man. This is intolerable arrogance, to as- 
 cend the throne of God, and unparelleled unchari- 
 tableness, to judge the hearts of all men. 
 
 Some men are as apt to conclude others to be hy- 
 pocrites, by measuring their hearts by their own, 
 as others are -to conclude themselves saints, by com- 
 paring their own excellencies with other men's cor- 
 ruptions. But, blessed be God ! there is some 
 grain among the heap of chaff, some true diamonds 
 among the counterfeit stones. The devil hath 
 not the whole. A remnant belongs really to the 
 Lord. 
 
 2. Do not make this use of it — that assurance 
 must needs be impossible, because so many pro- 
 fessors are found to be self-deceivers. 
 
 That assurance is one of the greatest difficulties 
 in religion, is a great truth ; but that it is therefore 
 unattainable in this world, is very false. Popish 
 doctrine indeed makes it impossible ; but that doc- 
 trine is practically confuted in the comfortable ex- 
 perience of many souls. All are commanded to 
 strive for it, 2 Pet. i. 10. " Give diligence to make 
 your calling and election sure." And some have 
 the happiness to obtain it. 2 Tim. i. 12. ''For I 
 know whom I have believed, and I am persuaded 
 
154 The Touchstone of S'mcerlti/, 
 
 that he is ahle to keep that which I have committed 
 unto him, against that day." 
 
 Let the similar works upon hypocrites resemble- 
 as much as they will, the saving works of the Spirit 
 upon believers, yet God doth always, and the saints 
 do sometimes, plainly discern the difference. 
 
 3. Do not make this use of it, to conceal or hide 
 the truths or graces of God, or^refuse to profess or 
 confess them before men, because many professors 
 deceive themselves and others also, by a vain pro- 
 fession. 
 
 Because another professeth what he hath not, 
 must you therefore hide or deny what you have ? 
 It is true, the possession of grace and truth in 
 your own souls, is that which saves you : but the 
 profession and confession of it, is that which hon^ 
 ours God, and edifies, yea, sometimes is the instru- 
 ment to save others. It is your comfort that you 
 feel it, it is others' comfort to know that you do so. 
 Ostentation is a sin, but a serious and humble pro- 
 fession is a duty, Rom. x. 9. 
 
 SECT. V, 
 
 Use 2. Having shewed you in the former sec- 
 tion, what use you ought not to make of this doc- 
 trine, I will next shew you what use you ought to 
 make of it. Surely you cannot improve this point 
 to a better purpose, than from it to take warning, 
 and look to yourselves, that you be not of that 
 number, who deceive themselves in their profes- 
 sion. If this be so, suffer me closely to press that 
 great apostolical caution, 1 Cor. x. 12. " Let him 
 that thinks he stands, take heed lest he fall.'' 
 professors ! look carefully to your foundation, be 
 not high-minded, but fear. You have, it may be, 
 done and suffered many things in and for religion, 
 you have excellent gifts and sweet comforts, a 
 warm zeal for God; and high confidecne of your 
 
, The Touchstont of Sincerity. 155 
 
 integrity. All this may be right (for aught I, or 
 it may be, you know) but yet, it is possible, it may 
 be false also. You have sometimes judged your 
 selves, and pronounced yourselves upright ; but re- 
 member your fiiial sentence is not yet pronounced 
 by your judge. And what if God weigh you over 
 again in his more equal balance, and should say 
 ** Mene, Tekel^^ thou art weighed in the balance, 
 and found wanting. What a confounded man wilt 
 thou be under such a sentence ! " Things that are 
 highly esteemed of men, are often an abomination 
 in the sight of God. " He seeth not as man seeth. 
 
 Thy heart may be false, and thou not know it — • 
 yea, it may be false, and thou strongly confident of 
 its integrity. 
 
 The saints may approve thee, and God condemn 
 thee. Rev. iii. 1. " Thou hast a name that thou 
 livest, but thou art dead.'' Men may say, there is 
 a true Nathaniel, and God may say, there is a self- 
 deceiving Pliarisee. 
 
 Reader thou hast heard of Judas and Demas, of 
 Ananias and Sapphira, of Hymeneus and Philetus, 
 once renowned and famous professors, and thou 
 hast heard what they proved at last. 
 
 Take heed their case be not thine ow^n. Do they 
 not all, as it were with one mouth, cry to thee, " O 
 professor ! if thou wilt not come where we are, do 
 not deceive thyself as we did. If thou expectest 
 a better place and lot, be sure thou get a sincerer 
 heart. Had we been more self-suspicious, we had 
 been more safe." 
 
 I would not scare you with needless jealousies, 
 but I would fain prevent fatal mis»takes. Do not 
 you find your hearts deceitful in many things? Do 
 not you shufile over secret duties ? Do not you 
 censure the same evils in others, which you scarce 
 reprove in yourselves ? Are there not many hy^ 
 ends in duties ? Do not you find, that you are far 
 
156 The Touchstone of Slncerifi/. 
 
 less affected with a great deal of service and hon- 
 our done to God by others, than with a little by 
 yourselves ? 
 
 Is it not hard to look upon other men's excellen- 
 cies, without ^nyy, or upon your own, without 
 pride ? 
 
 And are you not troubled with a busy devil, as 
 well as with a bad heart? Hath not he that circuits 
 the whole world, observed you ? Hath not he stu- 
 died your constitution- sins, and found out that sin 
 which most easily besets )'ou ? Hath he less malice 
 against your souls than others ? Surely you are in 
 the very thicket of temptations, thousands of 
 snares are round about you. how difficultly are 
 the righteous saved ! How hard to be upright ! — 
 How few even of the professing world, win heaven 
 at last ! 
 
 therefore search your hearts, professors, and 
 let this caution go down to your very reins — " f^et 
 him that thinks he stands, take heed lest he fall.'' 
 
 Away with rash uncharitable censures of others, 
 and be more just and severe in censuring your- 
 selves. Away with dry and unprofitable con- 
 troversies, and spend your thoughts upon this great 
 question. Am I sound, or am I rotten at heart? zlni 
 I a new creature, or the old creature still in a new 
 creature's dress and habit? Beg the Lord that you 
 be not deceived in that great point (your integrity), 
 whatever you may be mistaken in. Pray that you 
 be not given up to an heedless, careless, and vain 
 spirit, and then have religious duties for a rattle, to 
 still and quiet your consciences. 
 
 Surely that ground-work can never be laid too 
 sure, upon which so great a stress as thy soul and 
 eternity must depend. It will not repent thee (I 
 dare promise) when thou comest to die, that thou 
 hast employed thy time and strength to this end. 
 Whilst others are panting after the dust of the earth, 
 
The Touchstone of Sincerity. 1 57 
 
 and saying, Who will shew us any good? be thou 
 panting after the assurance of the love of God, and 
 crying, Who will shew me how to make my cal- 
 ling and election sure? 
 
 deceive not yourselves with names and no- 
 tions ! Think not, because you are for a stricter 
 way of worship, or because you associate with (and 
 are accordingly denominated) one of the more re- 
 formed professors, that therefore you are safe 
 enough. Alas ! how small an interest have titles, 
 modes, and denoniinations in religion! Suppose a 
 curious artist take a lump of lead and refine it, and 
 cast it into the mould, whence it comes forth shi- 
 ning, and bearing some noble figure, suppose of an 
 eagle, yet it is but a leaden eagle. Suppose the fig- 
 ure of a man, and that in the most exact lineaments 
 and proportions: yet still it is but a leaden man. 
 Nay, let it bear the figure of an angel, it is but a 
 leaden angel: for the base and ignoble matter is the 
 same it was, though the figure be not. Even so, 
 take an unregenerate carnal man, let his life be re- 
 formed, and his tongue refined, and call him a zeal- 
 ous Conformist, or a strict NGn-con/o?'mist ; call 
 him a Pre.shyterian, an Indepcndant, or what you 
 will; he is ail tlie wliile but a carnal conformist, 
 or non-conformist; an unregenerate presbyterian, 
 a carnal indepcndant, for the nature is still the 
 same, though the stamp and figure his profession 
 gives him be not tlie same. 
 
 my friends ! believe it, fine names and brave 
 words are of little value with God. God will no 
 more spare you for these, than Samuel did Agag 
 for his delicate ornaments and spruce appearance. 
 Either make sure the root of the matter, or the 
 lenvcs of a vain profession vvill no tlong cover you. 
 
 To be deceived by another is bad enough, but to 
 deceive ourselves is a thousand times worse.. 
 
153 The Touchstone of Shvceriiy. 
 
 To deceive ourselves in truths of the superstruc- 
 ture is bad, and they that do so shall suffer loss, 
 1 Cor. ill. 12. But to deceive ourselves in the 
 foundation, is a desperate deceit, and shipwrecks 
 all our hope and happiness at once. 
 
 If any man lose his money by a cheat, it trou- 
 bles him ; but to lose his soul by a cheat, will con- 
 found him. If a man lose an eye, an car, a hand. 
 a foot, yet as Chrysostorn speaks, " God hath oriv- 
 en these members double, so that there's another 
 left. But the soul is one, and only one, and if thai 
 be damned, you have not another to be saved." 
 
 therefore be restless, till it be, and till you 
 know it be out of external danger ! 
 
 SECT. VI. 
 
 Use. 3. To conclude ; if so many professors ol' 
 religion be cheated in their profession, let all that 
 are well satisfied and assured of their integrity, 
 bless the Lord, whilst they live, for that mercy. 
 O it is a mercy that no unsanctilied soul can have : 
 yea, and it is a mercy that many gracious souls do 
 not obtain, though they seek it with tears, and 
 would part with all the pleasant things they have 
 in the Avorld to enjoy it. 
 
 This is tliat mercy that gives souls the highest 
 pleasure this world is acquainted with, or the state 
 of this mortality can bear. For let the well-assur- 
 ed soul but consider what it is assured of — Christ, 
 w^ith the purchases of his blood. what is this ! 
 *I am my belovcii's, and m}' beloved is mine.' 
 Ccnii.W. IG. What a vital, ravishing, over-pow- 
 ering eflicacy is in that voice of faith! Let it but 
 look back a few years, and compare what it wa- 
 with whnt it is; it was afar otf, it is now made 
 nigh, Ephes. ii. 12, 13. It was not beloved, bur 
 is now beloved, Horn. xxv. 26. It had not obtain- 
 ed mercy, but now hath obtained mercy, 1 Pel. ii. 
 
The Touchstone of Sincerity. \o^ 
 
 10. Or let the assured soul look forward, and com- 
 pare what it now is, and hath, with what it shortly 
 shall be made, and put in possession of. * Beloved, 
 (saith the apostle,) now are we the sons of God : 
 but it doth not yet appear what vve shall be : but we 
 know that when he shall appear, we shall be like 
 him, for we shall see him as he is,' 1 John iii. 2. 
 
 I say, let the assured soul but keep its thoughts, 
 by meditation, in these subjects, and it will be im- 
 possible to keep him from the most agreeable trans^ 
 ports of jo}^ and delight. 
 
 what a life you have in comparison of other 
 men ! Some have two hells : one present, another 
 coming. You have two heavens, one in hand, the 
 other in hope. Some of your own brethren in 
 Christ, that have been many years panting after 
 assurance, are still denied it; but God hath indulg- 
 ed so peculiar a favour to you. Bless ye the Lord^, 
 and make his praise glorious. 
 
 CHAP. III. 
 
 * ("ontaining the use and improvement of 
 
 DOCT. II. 
 
 That true grace is exceeding precious, and great- 
 ly enriches tJie soul that hath it: It is Christ\s 
 gold. 
 
 SECT. I. 
 
 The Lord Jesus here chooseth the most pure, 
 precious, resplendent, durable, and valuable thing, 
 in all the treasuries and magazines of nature, to 
 vshadow forth saving grace, which is infinitely more 
 excellent. Certainly that must be the best thins;, 
 which the best things in nature can but imperfect 
 O 
 
160 The Touchstone of Sincanlrf. 
 
 \y shadow forth. What was the golden oil empK 
 tied through the two golden ])ipes, Zech. iv. 12. 
 but the precious graces of God, flowing through 
 Christ into all his members. Gold is precious: 
 but one drachm of saving grace is more precious 
 than all the gold of Ophir. 'It cannot be gotten 
 for gold, neither shall silver be weighed for a price 
 thereof,' Job xxviii. 15. Surely gold and silver, 
 sapphires, diamonds, and rubies are not worth men- 
 tioning, when saving grace is once mentioned. For 
 consider it, 
 
 Firsts In its cause and fountain, from whence it 
 flows, and you shall find it to be the fruit of the 
 Spirit, Gal. v. 22, who upon that account is called 
 the Spirit of grace, Heb. x. 29. It derives its ori- 
 ginal from the Most High ; it is spirit born of the 
 Spirit, John iii. 6. All the rules of morality, all 
 human dili,o-ence and industry can never produce 
 one gracious habit or act alone, 2 Cor. iii. 5. 'Not 
 that we are sufficient of ourselves,' &c. 
 
 Nay, we speak not becoming the incomparable 
 worth of grace, when we say, it is the fruit and 
 birth of the Spirit, for so are common gifts also. 
 There are several emanations from tins sun, divers 
 streams from this fountain, but of all his operations 
 and productions, this of saving grace is the most 
 noble and excellent. Gifts are from the Spirit as 
 well as grace, but grace is more excellent than the 
 best gifts, 1 Cor. xii. 31. < Covet earnestly the best 
 gift3, and yet shew I unto you a more excellent 
 way.' Hence you read in Phil. i. 10, of things 
 that are excellent, or as the original might be ren- 
 dered, things that differ, namely, in respect of ex- 
 cellency ; not as good and evil, but as less good 
 and more good differ. Gifts have their value and 
 preciousness, but the best gifts differ as much from 
 grace as brass from gold, though both flow from 
 the same source. Gifts (as one saith) are dead 
 
The Touchstone of Sincerity, 161 
 
 graces, but graces are living gifts. It is the most 
 excellent production of the highest and most excel- 
 lent cause. 
 
 Secondly, Consider it in its nature, and you will 
 find it divine, 2 Pet. i. 4. 'Partakers of the divine 
 nature,' viz. in our sanctification. Not that it gives 
 us the properties of the divine nature, they are in- 
 communicable ; but the similitude and resemblance 
 of it is stamped upon our souls, in the work of 
 grace. 
 
 * The new man is renewed in knowledge after 
 rho image of him that created him. Col. iii. 10. 
 The schoolmen, and some of the fathers, place this 
 image or resemblance of God, in the natural facul- 
 ties of the soul, viz. the understanding, memory, 
 and will, which is an umbrage of a trinity in unity ^ 
 but it rather consists in the renovation of the facul- 
 ties by grace. In this we bear the divine image up- 
 on our souls, and that image, or resemblance of God 
 in holiness, is the beauty and honour of our souls. 
 
 It is their beauty : ' How fair, and how pleasant 
 art thou, love, for delights!' saith Christ of his 
 people, Cant. vii. 6. Natural beauty consists in 
 the symmetry and comely proportion of parts, 
 each with the other ; spiritual beauty in tlie harmo- 
 ny or agreeableness of our souls to God : and as it 
 is our chiefest beaut}', so certainly it is our highest 
 honour. , It gives us access unto God, who is the 
 fountain of honour and glory : and tliis makes the 
 righteous more excellent than his neighbour. Let 
 his neighbour be what he will, though the blood of 
 nobles runs in his veins, the righteous is more ex- 
 cellent than he, except saving grace be also diffused 
 into his soul. 
 
 Thirdly. Consider it as it respects the subject 
 who receives it, and you will find its value still to 
 Increase ; for the precious oil of saving grace is ne- 
 vev poured into any other than an elect vessel. 
 
1C2 The Touchstone of Sincerity. 
 
 Hence, faith, one branch of sanctificalion, is, 
 with respect to its subject, styled the faith of God's 
 elect, Tit. i. 1. Whosoever finds true grace in his 
 soul, may (during the evidence thereof) from it 
 strongly couclude his election, looking backward ; 
 and his salvation, looking forward, Rom. viii. 30. 
 It marks and seals the person in whom it is, for 
 glory. '■ God hath set apart him that is godly for 
 himself.' Psalm iv. 3. 
 
 Fourthly, View the precious worth of grace, in 
 its excellent effects and influences upon the soul, in 
 which it inheres. 
 
 (1.) It adorns it with incomparable ornaments, 
 which are of great price in the sight of God, 1 Pet. 
 iii. 4. Yea, it reflects such beams of glor\^ in the 
 soul where its seat is, that Christ himself, the au- 
 thor, is also the admirer of it, Cant. iv. 9. ^ Thou 
 hast ravished my heart, my sister, my spouse ! 
 thou hast ravished my heart with one of thine eyes, 
 with one of the chains of thy neck!' and as one 
 overcome with its excelling beauty, he saith, ^Turn 
 away thine eyes from me, for they have overcome 
 me.' Cant. vi. 5. 
 
 (2.) It elevates and ennobles a man's spirit, be- 
 yond all other principles in man. It sets the heart 
 and affections upon heaven, and takes them up with 
 the glory of the invisible world, Phil. iii. 20. 'But 
 our conversation is in heaven, from whence we 
 look for the Saviour.' Whilst others are trading 
 for corn and wine, for sheep and oxen, for feathers 
 and trifles, the gracious soul is trading with God for 
 pardon and peace, for righteousness and life, for 
 glory and immortality. 'Truly our fellowship is 
 with the Father, and with his Son Jesus Christ,' 1 
 John i. 3. 
 
 (3.) It doth not only raise the spirit by convers- 
 ing with God and things above, but transforms the 
 soul, by that converse, into the likeness of those 
 
The Touchstone of Sincerity, i65 
 
 heavenly objects with which it converses. It chang- 
 es them into the same image, 2 Cor. iii. 18. So 
 that, though the sanctified man still remains the 
 who he was, yet not the what he was before. The 
 very temper of his spirit is altered. 
 
 (4.) It doth not only transform the soul in which 
 it is, but preserves the subject in which it is. It is 
 a singular preservative from sin; so that though sin 
 be in them still, and works in them still, yet it can- 
 not prevail in them, still to fulfil the lusts of it, as 
 it was wont to do, Gal. v. 17. Sin conceives, but 
 cannot bring forth fruit unto death. 
 
 (5.) Grace doth not only preserve from sin, but 
 establishes the soul in which it is, far beyond any 
 other arguments without, or any other principles 
 within a man. ^ It is a good thing that the heart be 
 established with grace,' Heh. xiii. 9. This is that 
 which the apostle calls our own -steadfastness^ or 
 that ballast we have within ourselves, which keeps 
 us firm and stable. the excellency of grace ! 
 
 (6.) To conclude; it is the root of all that pre- 
 •iious fruit which we bring forth to God in this 
 world. It is the root of every gracious word in 
 our lips, and of every gracious work in our hands. 
 Be the matter of our gracious thoughts never so 
 excellent, the matter of our heavenly discourses and 
 prayers never so sweet, still grace is the root of 
 the matter, Job xix. 28. then what a precious 
 thing is grace ! 
 
 Fifthly. View it in its properties, and you will 
 -sooner discover its transcendent excellencies. The 
 richest epithets are no hyperboles here. We speak 
 not beyond the value of it when we call it super- 
 natural grace, for so it is. It comes down from 
 above, from the Father of lights. Jam. i. 17. Na- 
 ture can never be improved to that height, how 
 much soever its admirers boast of it. Nor do we 
 strain too high, when we call it Immortal Grace ; 
 02 
 
164 The Touchstone of Siiiceriiy. 
 
 for so hath God made it. This is that water, which 
 springs up, in the sanctified soul, unto eternal life, 
 John iv. 14. It will not die when thou diest, but 
 ascend with the soul, from which it is inseparable, 
 and be received with it up irito glory, Ro7n. viii. 
 10. You may outlive your friends, you may out- 
 live your estates, you may outlive your gifts, but 
 you cannot outlive your graces. 
 
 Shall I say, it is the most sweet and comfortable 
 thing that ever the soul was acquainted with in this 
 world, next to Jesus Christ, the author and foun- 
 tain of it? Surely, if I so speak, I have as many 
 witnesses to attest it, as there be gracious souls in 
 the world. Nothing is more comfortable than grace, 
 except Christ ; and yet without grace no soul can 
 feel the comforts of Christ, in the troubles of life, 
 or in the straits of death. This is a spring of com- 
 fort! 
 
 Sixthly. Consider it in its design and scope; and 
 you will still discern more and more of its precious 
 excellency. For what is the aim and end of God, 
 in the infusions and improvements of grace, but to 
 attemper and mould our spirits by it, into a meet- 
 ness and fitness for the enjoyment of himself in the 
 world to come? Col. i. 12. 'Giving thanks to the 
 Father, who hath made us meet to be partakers of 
 the inheritance of the saints in light:' Compare this 
 with 2 Co7\ V. 5. ' Now he that hath wrousrht us 
 for the self-same thing, is God.' 
 
 blessed design! how precious must that work 
 be, which is wrought for so high and glorious a 
 pui-pose as this is? No work more excellent, no 
 end more noble. 
 
 Seventhly. Consider the means and instruments, 
 both principal and subordinate, employed in this 
 work. INIany blessed instruments are set on work 
 ■lo beget, preserve, and improve it in our souls, and 
 these all speak the precious worth of it. No wise 
 
The Touchstone of Sincerity. 165 
 
 man will dig for a base and worthless metal with 
 golden mattocks. The blood of Christ was shed 
 to procure it-, Heb. xiii. 12. 
 
 The Spirit of Ood is sent forth to form and cre- 
 ate it ; for it is his own w^orkmanship ; Ephes. ii. 
 10, his fruit; Gal. v. 12. 
 
 The ordinances and officers of the gospel were 
 at first instituted, and ever since continued in the 
 church, for this work's sake, John xvii. 17, and 
 Epti. iv. 12. It is the fruit of Christ's blood ; yea, 
 and it hath cost the sweat and blood of the dispen- 
 sers of the gospel too. 
 
 Nay, all the works of providence look this way, 
 and aim at this thing, Rom. 2S. What is the er- 
 rand of all God's rods, but to make us partakers 
 of his holiness? Heb. xii. 16. 
 
 Eighthly. The high value that the most high 
 God sets upon grace, shews it to be an excellent 
 thing indeed. ' It is of great price in his sight,' 1 
 Pet. iii. 4. No service finds acceptation with God, 
 but what is performed by grace. None but sancti- 
 fied vessels are meet for the master's use. * The 
 end of the commandment is charity, out of a pure 
 heart.' 1 Tim. i. 5. 
 
 The weakest performances of grace find their 
 acceptance with him, though clogged with many 
 sinful weaknesses and infirmities, Heb. xi. 31, 32. 
 If God so prize it, well may we. He that made 
 the jewel best understands the value of it. 
 
 Ninthly. The hypocrital pretences made to it, 
 all over the professing world, shew what a most 
 precious and desirable thing it is. If there were 
 not some singular glory in it, why doth every one 
 covet to be reputed gracious ? Nay, the devil him- 
 self baits many of his hooks of temptation with a 
 shew of grace ; for he knows sin hath no native 
 beauty of its own to entice, and therefore he bor- 
 i\)ws the paint and pretence of holiness to cover it. 
 
166 The Touchstone of Sincerity, 
 
 But, oh ! in what a dilemma, will the hypocrite 
 find himself at last? And how can he answer it 
 when God shall demand his soul ? 
 
 If grace were evil, why didst thou so affect the 
 name and reputation of it? And if it were good, 
 why didst thou satisfy thyself with the empty name 
 and shadow of it only ? 
 
 Tenthly. To conclude : The incomparable es- 
 teem that all good men have for it, shews it to be 
 a thing of inestimable price. 
 
 Grace is the sum of all their prayers, the scope 
 of all their endeavours, the matter of their chief 
 joy, the reward of their afflictions and sufferings ; 
 their chief joys and sorrows, hopes and fears in this 
 world are taken up about it. By all which it ap- 
 pears that its price is above rubies; and all the gold 
 and silver in the world are but dung and dross in 
 comparison with it. 
 
 SECT. II. 
 
 Containing six practical inferences from this 
 precious truth. 
 
 Inference 1. Is saving grace more precious than 
 gold ? Let them that have it, bless God for it, and 
 not boast. Men's hearts are as apt to puff up and 
 swell with spiritual as with material gold. It is 
 hard to be an owner of much of this gold and not 
 be lifted up with it. To keep down thy heart, and 
 preserve thine eyes from being dazzled with these 
 thy gracious excellencies, it will be needful for thee, 
 Christian, sometimes to consider. 
 
 That, although grace be one of the most excellent 
 things which ever God created, yet it is but a crea- 
 ture, a dependent thing, I Cor. v. 17. 
 
 Yea, it is not only a creature, but a very imper- 
 fect creature yet, in thy soul, labouring under ma- 
 ny weaknesses, Phil, iii. 12, and sometimes ready 
 to die, Rev. 2. 
 
The Touchstone of Sincerity. 167 
 
 Though it can do many things for you, yet it 
 cannot justify you before God. You cannot make 
 a garment of it to cover your guilt, nor plead the 
 dignity of it at God's bar for your discharge. It is 
 not j'our inherent, but Christ's imputed righteous- 
 ness must do that for you, though in other respects 
 it be very necessary. 
 
 Nay, remember how excellent soever it be, it is 
 not the native growth and product of your hearts. 
 All the grace }- ou have is foreign to your natures ; 
 and what you have is received, 1 Co7\ iv. 7. 
 
 And lastly, remember, he that is most proud and 
 conceited of his own graces, will be found to be the 
 owner of least grace, and hath most cause to ques- 
 tion whether he hath any or no. It is the nature of 
 grace to humble, abase, and empty the the soul ; 
 and it is the strength of our corruptions which thus 
 puffs us up with vain conceits. 
 
 Infer. 2. Is saving grace more excellent than 
 gold? What cause then have the poorest Christians 
 to be well satisfied with their lot ! To others God 
 hath given Ishmael's portion, the fatness of the 
 earth ; to you, Isaac's, the grace* of the covenant. 
 Their portion is paid in brass, yours in gold. Ma- 
 ny of you are poor in the world, but ' rich in faith, 
 and heirs of the kingdom which God hath promis- 
 ed,' Jain. ii. 5. What is the dust of the earth to 
 the fruits of the Spirit ? You are troubled that you 
 have no more of the world. It may be if you had 
 more gold, you would have less grace. You consi- 
 der not, how many are poor and wretched in both 
 worlds ; moneyless and Christless too. You do not 
 conside you are come near that state in which all 
 your wants will be fully supplied ; where you shall 
 not need the treasures of the earth, and have your 
 desires satisfied out of the treasures of grace and 
 glory. 
 
 Infer. 3. Is saving grace gold? yea, infinitely 
 
168 The Touchstone of Sincerity, 
 
 more precious than gold ? Then surely declining 
 Christians are great losers, and have cause to be 
 great mourners. The remission of the least degree 
 of grace, is more to be lamented than the loss of 
 the greatest sum of gold. 
 
 Though the habits of grace be not lost, yet the 
 acts of grace may be suspended, 2 Sam, xii. 31. 
 The degrees of grace may be remitted, Rev. iii. 3. 
 The evidences of grace may be clouded, and con- 
 sequently the comforts of grace may be suspended, 
 Isa. 1. 10; and the least of these is such a loss, as 
 all the treasures of the earth cannot repair. Well, 
 therefore, may declined christians challenge the 
 first place among all the mourners in the world. 
 
 Infer, 4. Is grace so invaluably precious ? How 
 precious then ought the ordinances of God to be to 
 our souls, by which grace is first communicated, 
 and afterwards improved in our souls! ' The law of 
 thy mouth is better to me than thousands of gold 
 and silver,' PsaJ. cxix. 72 ; and good reason, whilst 
 it imparts and improves that, to which gold and sil- 
 ver are but dross and dung. 
 
 None but those that value not grace, will ever 
 slight the means, or despise and injure the instru- 
 ments thereof. It is a sad sign of a graceless world, 
 when these precious things fall under contempts 
 and slights. 
 
 Infer, 5. If grace be so precious, how watchful 
 should all gracious persons be in the days of tempta- 
 tion ! The design of temptation is to rob you of 
 your treasure. When cut-purses get into the crowd, 
 we use to say, Friends, look to your purses. Wqw 
 many brave Christians have we read and heard of, 
 that have rather chosen to part with their lives than 
 with their graces ; who have ' resisted unto blood, 
 striving against sin !' Heh. xii. 4. 
 
 Christians! you live in a cheating age. Many 
 seeming christians have lost all, and many real 
 
T'he Touchstone of Sincerity. 169 
 
 christians have lost much ; so much, that they are 
 like to see but little comfort in this world. They 
 are like to go mourning to the grave, with that la- 
 mentation. Job xxix. 2, 3. *'0 that it were with 
 me, as in times past!" 
 
 Infer. G. To conclude — is there such precious 
 worth in saving grace? Then bless God for itj 
 and diligently use all means to increase and im- 
 prove it, in your souls. It is gold for precious- 
 ness, and for usefulness, and must not be laid up in 
 a napkin. That is a sin, condemned by the very 
 scope of that parable, Matt. xxv. 14, 15. 
 
 All christians, indeed, have not the same advan- 
 tages of improvement. But all must improve it, 
 according to the advantages they have, in order to 
 an account. Reserved christians, who live too ab- 
 stracted from the society and communion of others, 
 and disperse not their streams abroad to the benefit 
 of others, nor improve the graces of others for their 
 own benefit, are wanting both to their own duty and 
 comfort. See you a man rich in grace, trade with 
 him if you can, to improve yourselves by him ; and 
 the rather, because you know not how soon death 
 may snatch him from you, and with him all 
 his stock of grace is gone from you too, except 
 what you made your own, wiiilst you conversed 
 with him. But, alas ! instead of holy, profitable, 
 soul-improving communion, some are sullenly re- 
 served, some are negligent and lazy, some are liti- 
 gious and wrangling, more apt to draw forth the 
 dross than the gold ; I mean the corruptions, than 
 graces, of others. And how few there be, that 
 carry on a profitable trade for increase of grace, is 
 sad to consider. 
 
 And as we neglect to improve grace, by commu- 
 nion with men, so I suspect many christians thrive 
 but little, in their communion with God. We are 
 too seldom in our closets, too little upon our knees. 
 
170 The Touchstone of Sincerffy. 
 
 And when we are there, we gain but little ; we 
 come not off such gainers by duty as we might. 
 christian ! think when you are hearing and pray- 
 ing, I am now trading with heaven, for that which 
 is infinitely better than gold. God is rich to all 
 that call upon him. What a treasure may I get 
 this hour, if the fault be not in mine own heart ! 
 And thus much for tlie second obsprvation. 
 
 CHAP. IV. 
 
 Wherein the third doctrine being the viain sub- 
 ject of this treatise, is opened, and the method 
 of the whole discourse stated. 
 
 DQCT. T. 
 
 That only is to be accounted true grace, which is 
 able to endure all those trials appointed or 
 permitted for the discovery of it. 
 
 SECT. I. . 
 
 The most wise God hath seen it fit, to set all his 
 people in a state of trial, in this world. First — He 
 tries, and then he crowns them. James i. 12. — 
 •'' Blessed is the man that endureth temptation, 
 [probation, or trial] for when he is tried, he shall 
 receive the crown of life," &.c. 
 
 No man can say what he is, whether his graced 
 be true or false, till they are tried and examined by 
 those things, which are to them as fire is to gold. 
 These seK-deceivers in the text thought they had 
 grace; yea, they thought they had been rich in 
 grace, but it proved no better than dross. And 
 therefore Christ here counsels them, to buy of him 
 gold tried in the fire : that is, true grace indeed^. 
 
The Toucfistone qf Sinceriti/. 171 
 
 which appears to be so upon the various proofs 
 and examinations of its sincerity, that are to be 
 made in this world, as well as in the great solemn 
 trial it must come to, in the world to come. 
 
 The scriptures speak of a twofold trialjv/r. 
 
 A tiial of men's opinions and graces. 
 
 First, The opinions and judgments of men are 
 tried as by fire. In this sense we are to understand 
 that place, 1 Cor. iii. 12, 13. "Now if any man 
 build upon this foundation, gold, silver, precious 
 stones, wood, hay, stubble, ever}^ man's work shall 
 be made manifest ; for the day shall declare it, be- 
 cause it shall be revealed b}^ fire, and the fire shall 
 try every man's work of what sort it is.*' 
 
 The text speaks of such persons as held the 
 foundation of Christianity, but yet superstructed 
 such doctrines and practices, as were no more able 
 to endure the trial, than hay, wood, or stubble can 
 endure the fire.* Such a person hereby brings 
 himself into danger ; and though the apostle will 
 not deny the possibility, yet he asserts the difficulty 
 of his salvation. He shall be saved, yet so as by 
 fire ;t that is, as a man saved by leaping out of his 
 house at midnight, when it is all on fire ; for so 
 that phrase imports, Amos iv. 11, and Jude 23. — 
 tie is glad to escape naked, and with the loss of his 
 goods, and blesses God that his life is preserved. — 
 As little regard shall such have to their erroneous 
 notions and unscriptural opinions, at last. 
 
 Secondly, The graces of men are brought to the 
 test, as well as their opiiiions. Trial will be made 
 of their hearts, as well as of their heads ; and up- 
 «n this trial, the everlasting safety and happiness of 
 fhe person depends. If a man's opinions be some 
 
 ?■ Upon a tliorough trial, t)iey vanish into smoke. 
 
 t From whicli judgment he shall escape just as one docs naJi 
 ov with his bare liPi, out of the midst of tlames. — Chrysi.itii.n. 
 
172 The Touchstone of Sinceriii/. 
 
 of them found hay or stubble, yet so long; as he. 
 holds the head, and is right in the foundation, he 
 may be saved ; but if a man's supposed gritces be 
 found so, all the world cannot save him. There is 
 no way of escape, if he fmnlly deceive himself 
 herein. And of this trial of graces my text speaks. 
 Sincere grace is gold tried by fire. 
 
 There is a twofold trial of grace ; active and 
 passive. 
 
 First, An active trial of it, in which we try it 
 ourselves; 2 Cor. xiii. 5. Exariiine yoiirselves z 
 prove yourselves ; that is, measure your hearts, du- 
 ties and graces by the rule of the word. See how they 
 answer to that rule. Bring your hearts and the word 
 t( get her by solemn self-examination. Confer with 
 your reins, arid commune with your own hearts. 
 
 Secondly, A passive trial of it. Whether we 
 try it or not, God will try it ; he will bring our 
 gold to the touchstone, and to the fire. " Thou, 
 Lord, knowest me ; thou hast seen me, and tried 
 mine heart towards thee/' saith the prophet, Jer. 
 xii. 3. 
 
 Sometimes he tries the strength and ability of 
 his servants' graces. Thus he tried Abraham, 
 Heb. xi. 17. And sometimes he tries the soundness 
 and sincerity of our graces. So the Ephesian an- 
 get was tried, and found dross, Rev. ii. 2. And so 
 Job was tried, and found true gold. Job xxiii. 10. 
 These trials are not made by God for his own in- 
 formation. He knows what is in man. His eyes 
 pierce his heart and reins. But they are for our 
 information, which is the true sense of Deut. viii. 2. 
 ^ Thou shalt remember all the way which the Lord 
 tliy God led thee these forty years in the wilder- 
 ness to humble thee, and to prove thee, to know 
 what wns in thy heart ;" that is, to make thee know 
 it, by giving thee such experiments and trials of it^ 
 in those wilderness straits and difficulties^ 
 
Th^ Touchstone of Shiceriiy. 173 
 
 And these are the trials of ^race I am here to 
 speak of, not excluding the active trials made by 
 ourselves. No. all these trials made by God upon 
 us, are designed to put us upon the trial of oui'- 
 selves. When God tries, we should try too. 
 
 Now the method in which I shall arrange this 
 discourse, shall be to shew you, 
 
 Fi7'st, what those things are, which try the sin- 
 cerity of our 2;races, as fire tries gold. 
 
 Secondly^ For what ends doth God put the gra- 
 ces of his people upon such trials, in this world. 
 
 Thirdly^ That such grace only is sincere, as can 
 endure these trials. 
 
 Fourthly and lastly, To apply the whole, in the 
 main uses of it, 
 
 SECT. II. 
 
 Firsts What these things are, which try the sin- 
 verity of grace, as fire tries gold. 
 
 Before I enter into particulars, it will be needful 
 to acquaint you, that the subject before me is full 
 t)f difficulties. There is need (as one speaks) of 
 much cautious respect to the various sizes and de- 
 grees of growth among christians, and the vicissi- 
 tudes of "their inward case; else, we may darken 
 and perplex the way, instead of clearing it. 
 
 The portrait of a christian is such as none can 
 draw to one model. Respect must be had to the 
 infancy of some, as well as the age and strength of 
 others. 
 
 Great care ought also to be taken in the applica- 
 tion of marks and signs. We should first try them, 
 before we try ourselves or others by them. Marks 
 and si<;ns are by some distinguished into exclusive, 
 inclusive and positive. Exclusive marks serve to 
 shut out bold pretenders, by shewing them how far 
 they come short of a saving work of grace; and 
 tiiey are commonly taken from some necessary 
 
1 74 IVie Touchstom of Sincerity. 
 
 oommon duty, as hearing, praying, &;c. He that 
 cloth not these things, cannot have any work of 
 grace in him, and yet if he do them, he cannot from 
 thence conclude his estate to be gracious. lie tliat 
 so concludes, deceives himself. 
 
 Inclusive marlvs rather discover the degrees than 
 the trutli of grace, and are rather intended for 
 comfort than for conviction. If we find them in 
 ourselves, we do not only find sincerity, but emi- 
 nency of grace. They are taken from some raised 
 degree and emiaent acts of graces, in conlirmed and 
 grown christians. 
 
 Betwixt the two former there is a middle sort of 
 marks which are called positive marks, and they 
 are such as are always and only found in regenerate 
 souls. The hypocrite hath them not. The grown 
 christian hath them, and that in an eminent degree. 
 The poorest christian hath them in a lower, but 
 saving degree. Great care must be taken in the 
 application of them. And it is past doubt, that 
 many weak and injudicious christians have been 
 greatl}' prejudiced, by finding the experiences of 
 eminent christians })roposed, as rules to measure 
 their sincerity by. Alas ! these no more fit their 
 souls, than Saul's armour did David's body. 
 
 These things being premised, and a due care car- 
 ried along with us through this discourse, I shall 
 next come to the particulars, and shew you what 
 lliose things are, which discover the state and tem- 
 pers of our souls. And though it be true, that 
 there is no condition we are in, no providence that 
 bcfals us, but it affords some proof, and makes 
 some discovery of our hearts ; yet to limit tliis dis- 
 course, and fall into particulars as soon as we can, I 
 shall shew what trials are made of our graces in this 
 world, by our prosperity and our adversity, by 
 our corruptions and our duties, and, lastly, by our 
 sufferings, upon the score and account of religion. 
 
7%tf Touchstone of Sincerity, 175 
 
 SECT. Ill, 
 
 First, Prosperity, success, and the increase of 
 outward enjoyments, are to grace what fire is to 
 gold. Riches and honours make trial of what we 
 are ; and by these things many a false heart has 
 been detected, as well as the sincerity and eminen- 
 cy of other g aces discovered. We ma}? fancy the 
 fire of prosperity to be f-ather for comfort than trial, 
 to refresh us rather than to prove us, but you will 
 find prosperity to be a great discoverer, and that 
 scarce any thing proves the truth and strength of 
 men's graces and corruptions more than that doth. 
 Says Bernard, " To find humility with honour, is 
 to find a j.hoenix." Let an obscure person be lifted 
 up to honour, and how steady and well composed 
 soever he was before, it is a thousand to one but his 
 eyes will dazzle, and his head run round, when he 
 is upon the XoiXy pinnacle of praise and honour, 
 Prov. xxvii. 21. " As the fining-pot for silver, and 
 the furnace for gold, so is a man to his praise.'' — - 
 Put the best gold into the fining-pot of praise, and 
 it is a great wonder if a great deal of dross do not 
 -appear, Isa. xxxix. 2. The vain glory of good 
 Hezekiah rose, like a froth or scum upon the pot^ 
 w^hen heated by prosperity. It was such a fining- 
 pot to Herod, as discovered him to be dross itself. 
 Acts xii. 23. How did that poor worm swell, un- 
 der that trial, into the conceit of a God, and was 
 justly destroyed by worms, because he forgat him- 
 self to be one ! We little think, what a strange al- 
 teration an exalted estate will make upon our 
 spirits. When the prophet would abate the vain 
 confidence of Hazael, who could not believe that 
 ever he should be turned into such a savage beast 
 as the prophet had foretold, he only tells him. The 
 Lord hath shewed me, that thou shalt he king 
 over Syria, 2 Kings, viii. 13. The meaiung is, 
 P 2 
 
176 The Touchstone of Sincerity. 
 
 d6 not be too confident Hazael, that thy temper and 
 disposition can never alter to that degree Thou 
 never yet sattest on a throne. When men see the 
 crown upon thy head, then they will better see the 
 true temper of thy heart. 
 
 How humble was Israelis the wilderness I How 
 tame and tractable in a lean pasture ! But bring 
 them once into Canaan, and the world is strange- 
 \y altered ; then, we are Lords, say they, we will 
 come no more unto thee, Jer. ii. 2, 7, 31. Pros- 
 perity is a crisis, both to grace and corruption. — 
 Thence is that caution to Israel, Deut. x. 11, 12. — 
 " When thou hast eaten, and art full, then beware 
 lest thou forget the Lord thy God." Then beware, 
 that is the critical time. Surely, that man must be 
 acknowledged rich, very rich in grace, whose grace 
 suffers no diminution or eclipse by his wealth ; and 
 that man deserves double honour, whose pride the 
 honours of this world cannot provoke and inflame. 
 
 It was a sad truth from the lips of a pious divine, 
 irt Germany, upon his death-bed. When being 
 somewhat disconsolate, by reflecting upon the bar- 
 renness of his life, some friends took thence an oc- 
 casion to commend him, and mind him cf his pain- 
 ful ministry, and fruitful life among them, he cried 
 out, Withdraw the fire, for I have chaff in me. 
 Meaning that he felt his ambition, like chaiT, catch- 
 ing fire from the sparkles of their praises. Like te 
 this was the saying of another, He that praisetk 
 mcy ivounds me. 
 
 But, to descend into the particular discoveries, 
 that prosperity and honour make of the want of 
 grace in some, and of the tveakness of grace in 
 others ; I will shew you wliat symptoms of hy- 
 pocrisy appear upon some men under the trials of 
 prosperity, and what signs of grace appear in 
 others, under the same trial. 
 
The Touchstone of SinceritT/. 1 77 
 
 SECT. IV. 
 
 Prosperity discovers manj^ sad symptoms of an 
 evil heart. Among others, these are ordinarily 
 most conspicuous. 
 
 1. It casts the hearts of some men into a deep 
 oblivion of God, and makes them lay aside all care 
 of duty. "The altars of rich men seldom smoke." 
 Deiit. xxxii. 13, 14, 15. Jeshurun sucked honey 
 out of the rock, eat the fat of lambs, and kidneys 
 of wheat: But what was the effect of this? He 
 kicked, and forsook the God who made him, and 
 lightly esteemed the Rock of his salvation. In- 
 stead of lifting up their hearts in an humble, thank- 
 ful acknowledgment of God's bounty, they lifted 
 up the heel in a wan'on abuse of his mercy. In 
 the fattest earth we find the most slippery footing. 
 
 He that is truly gracious may, in prosperity, re- 
 mit some degrees, but a carnal heart there loseth 
 all that which in a low condition, he seemed to 
 have. Agur's deprecation, as to himself, no doubt 
 was built upon his frequent observation how it was 
 with others ; Prov. xxx. 8, 9. ^ Lest I be full, and 
 deny God.' 
 
 It is said in Eccles. v. 12, ^That the abundance 
 of the rich will not suffer him to sleep.' I wish 
 that were the worst injury it did him. But, alas ! 
 it will not suffer him to pray, to meditate, to allow 
 time and thoughts about his eternal concerns. He 
 fails asleep in the lap of prosperity, and forgets that 
 there is a God to be served, or a soul to be saved. 
 This is a dangerous symptom of a very graceless 
 heart ! 
 
 2. Prosperity meeting with a graceless heart, 
 makes it wholly sensual, and entirely swallows up 
 its thoughts and affections. Earthly things trans- 
 form and mould their hearts into their own simili- 
 tude and nature. The whole strength of their souls 
 
178 The Touchstone of Sinceriiy. 
 
 goes out to those enjoyments. So those graceless 
 yet prosperous persons are described, Job xxi. 11 
 12, 13. ' They take the timbrel and harp, and re- 
 joice at the sound of the organ : they spend their 
 days in wealth.'* They take the timbrel, not the 
 bible. They rejoice at the sound of the organ; not 
 a word of their rejoicing in God. They send forth 
 their little ones in the dance. That is all the cate- 
 chism they are taught. They spend their days in 
 wealth. Their whole time, that precious stock and 
 talent, is wholly aid out upon these sensitive things. 
 Either the pleasure of it powerfully charms them ; 
 or the cares of it so wholly engross their minds, 
 that their is no time to spare for God They live 
 in pleasure upon earth, as it is, Jatn. v. 5, just as 
 the fish lives in the water, its proper element. — 
 Take him off from these things, and put him upon 
 spiritual, serious, heavenly employments, and he 
 is like a fish upon the dry land. 
 
 Now, though prosperity may too much influence 
 and ensnare the minds of good men, and estrange 
 them too much from heavenly things, yet thus to 
 engross their hearts, and convert them into their 
 own similitude and nature, so that these things 
 should be the centre of their hearts, the very pro- 
 Der element in which they live, is utterly impossi- 
 ble. 
 
 An hypocrite indeed may be brought to this, be- 
 cause, though Janus-like, he have two faces, yet 
 he really hath but one principle; and that is wholly 
 carnal and and earthly. So that it is easy to make 
 all the water to run in one channel ; to gather all 
 into one entire stream, in which his heart shall pour 
 out all its strength to the creature. 
 
 But a christian indeed hath a double principle 
 that actuates him. Though he have a law of sin 
 that moves him one way, yet there is in him also 
 the law of grace, which thwarts and crosses that 
 
The Touchstone of Sincerity. 179 
 
 principle of corruption. So, that as grace cannot 
 do what it would because of sin; neither can sin do 
 what it would because of grace, Gal. v. 17. 
 
 The heart of a christian, in the midst of ensnar- 
 ing sensitive enjoyments, finds indeed a corrupt 
 principle in it, which would incline him to fall 
 asleep upon such a soft pillow, and forget God and 
 duty. But it cannot do so. — There is a principle 
 of grace, within him, that never leaves disturbing, 
 and calling upon him, till he rise and return to his 
 God, the true rest of his soul. 
 
 3. A false pretender to religion, an hypocritical 
 professor, meeting with prosperity and success, 
 grows altogether unconcerned about the interest of 
 religion, and senseless of the calamities of God's 
 people. Thus the prophet convinces the Jews of 
 their hypocrisy, Jimos vi. 1, 2, 3, 4, 5, 6. ' They 
 were at ease in Zion, and trusted in the mountains 
 of Samaria.' And so, having a shadow of religion, 
 and fulness of earthly things, they fell to feasting 
 and sporting. * They drank wine in bowls, and 
 anointed themselves with the chief ointments, but 
 were not grieved for the afSiction of Joseph.' If 
 they are out of danger once, let the church shift for 
 itself. Let the birds of prey catch and devour that 
 flock with which they sometimes associated, they 
 are not touched with it. Moses could not do so^ 
 though in the greatest security and confluence of 
 the honours and pleasures of Egypt, *;^cts vii. 23, 
 Ni'.heiniah could not do so, though the servant and 
 favourite of a mighty monarch, and wanted nothing 
 to make him outwardly happy ; yet the pleasures 
 of a king's court could not cheer his heart, or scat- 
 ter the clouds of sorrow from his countenance, 
 whilst his brethren were in affliction, and the city 
 of his God lay waste, Nehemiah ii. 1, 2, 3. Nor 
 indeed can any gracious heart be unconcerned and 
 senseless, for that union which all the saints have 
 
180 The Touchstone of Sincerity. 
 
 with Christ their head, and with one another as fel- 
 low members in Christ, will be^et sympathy among 
 them in their sufferin2;s, 1 Cor. xii. 2G. 
 
 SECT. V. 
 
 But as the fire of prosperity discovers this and 
 much more dross in a graceless heart, so it disco- 
 vers the sincerity and grace of God's people. I 
 say not that it discovers nothing but grace in them. 
 O that it did not ! alas ! many of them have had a 
 great deal of dross and corruption riiscovered by it, 
 as was noted before. But yet in this trial, the gra- 
 ciousness and uprightness of their hearts will ap- 
 pear in these and such like workings of it. 
 
 1. Under prosperity, success, and honour, the 
 upright heart will labour to suppress pride, and 
 keep itself lowly and humble; and still the more 
 grace there is, the more humility there will be. If 
 God lift him up, he will lay himself low, and exalt 
 his God high. So did Jacob, when God had raised 
 and enlarged him; Gei-i. xxxii. 10, 'I am not worthy 
 of the least of all the mercies, and of ell the truth 
 which thou hast shewed unto thy servant ; for with 
 my staff I passed over this Jordan, and now I am 
 become two bands.' 
 
 Great was the difference in Jacob's outward con- 
 dition at his return, from what it w-as a! his first 
 passage over Jordan : then poor, now rich ; then 
 single and com.fortless, now tlic head of a great fa- 
 mily. But though his outward estate was altered, 
 the frame of his heart was not altered. Jacob was 
 an holy and humble man when he went out, and so 
 he was when he returiied. He saw a multitude af 
 mercies about him, and among them all not one but 
 was greater llian himself. 
 
 I dare not say, every christian, under prosperity, 
 can at all timos manifest like humility; but I am 
 sure what pride and vaiiity soever may rise in a 
 
The Tmicfistane of Sincerity. 181 
 
 g;racIous heart, tried by prosperity, there is that 
 within him which will give check to it. He dare 
 not suffer such proud thono;hts to lodge quietly in 
 his heart; for, alas! he sees that in himself, and that 
 in his God, which will abase him. Grace will make 
 him look hack to his original condition, and say 
 with David, 'What am I, Lord God? and what 
 is my father's house, that thou hast brought me 
 hitherto?' 2 Sam. vii. 18. 
 
 It will make him look in, and see the baseness of 
 his own heart, and the corruptions that are there, 
 and admire at the dealings of God with so vile a 
 creature. 0, thinks he, if others did but know 
 what I know of myself, they would abhor me, 
 more than now they esteem and value me. 
 
 2. Prosperity usually draws forth the saints' love 
 to the God of their mercies. That which heats a 
 wicked man's lusts, warms a gracious man's heart 
 with love and delight in God. 
 
 These were 'he words of that lovely song which 
 David sang, in the day that the Lord delivered him 
 out of the hands of all his enemies, and from the 
 hand of Saul: *1 will love thee, Lord, my 
 strength,' Psalm xviii. Title and ve7\ 1 compared. 
 These outward things are not the main grounds and 
 motives of their love to God; no, they love him 
 when he takes away, as well as when he gives. 
 But they are sanctified instruments to inflame their 
 love to God. They boil up a wicked man's lust, 
 but they melt a gracious man's soul. in what a 
 pang of love did David go into the presence of 
 God, under the sense of his mercies ! his melting 
 mercies ! when he thus poured out his whole soul 
 in a stream of love to his God, 2 Sam. vii. 19, 20. 
 *Is this the manner of men, Lord God ! And 
 what can David say more unto tJiee ?' An expres- 
 sion that turns up the very bottom of his heart. 
 
182 T}ie Touchstone of Sincerity, 
 
 3. Prosperity and comfortable providences do 
 usually become cautions against s'in, when they 
 meet with a sanctified soul. This is the natural 
 inference of a gracious soul from them. Hath God 
 pleased me, then hath he obliged me to take more 
 care to please him. let me not grieve him that 
 hath comforted me ! So Ezra, ix. 13. 'After such a 
 deliverance as this, should we again break thy com- 
 mandments!' What! break his commandments who 
 hath broken our bonds ! God forbid ! 
 
 It was an excellent resolution of a christian once, 
 who receiving an eminent mercy at the same time 
 he felt himself under the power of a special corrup- 
 tion; "Well, now will I go forth in the strength of 
 this mercy, to mortify and subdue that corruption." 
 I will not measure every christian by the eminent 
 workings of grace in some one, but surely so far I 
 may safely go, that sincerity knows not how to sin, 
 because grace hath abounded, any more than it dare 
 sin, that grace may abound. 
 
 4. A truly gracious soul will not be satisfied witii 
 all the prosperity and comforts in the world for hi.s 
 portion. Not thine. Lord, but thee, is the voice 
 of grace. When providence had been more than 
 ordinarily bountiful in outward things to Luther, 
 he began to be afraid of its meaning, and earnestly 
 protested God should not put him ofi' so. * The 
 Lord is my portion, saith my soul,' Lain. iii. 24, 
 and the soul can best tell what it hath made its 
 choice, and whereon it hath bestowed its chief de- 
 lights and expectations. 
 
 An unsound heart will accept these for its poi- 
 tion. If the world be sure to him, and his designs 
 fail not there, he can be content to leave God, and 
 soul, and heaven, and hell at hazard : but so cannot 
 the upright. These things in subordination; but. 
 neither these nor any thing under the sun in com- 
 parison witli, or oppositon to God. 
 
The. Touchstone of Sincerity, 183 
 
 CHAP. V. 
 
 Shewing what probation adversity makes of the 
 sincerity or imsoiindness of our hearts. 
 
 SECT. I. 
 
 That adversity is a furnace, to try. of what me- 
 tal our hearts are, none can doubt, who hath either 
 studied the Scriptures, or observed his heart under 
 afflictions. 
 
 When the dross and rust of hypocrisy and cor- 
 ruption had almost eaten out the heart of religion 
 among the Jews, then saith God, * I will melt them, 
 and try them : for what shall I do for the daughter 
 of my people ?' Jer. ix. 7. Here affliction is the 
 furnace, and the people are the metal cast into it, 
 and the end of it is trial. ' I will melt them and 
 try them ;' what other course shall I take with 
 them ? If I let them alone, their lusts, like the rust 
 and canker in metals, will eat them out. Prosper- 
 ity multiplies professors, and adversity bnngs ihem 
 to the test : then hirelings quickly become change- 
 lings. The gilded potsherd glisters till it come to 
 scouring. The devil thought Job had been such a 
 one, and moves that he may be tried this way ; 
 being confident he would be found but dross in the 
 trial, Job. i. 11. But though the furnace of afflic- 
 tion discovered some dross in him (as it will in the 
 best of men) yet he came forth as gold. 
 
 In this furnace also grace is manifested. It is 
 said. Rev. xiii. 10, *Here is the patience and faith 
 of the saints;' that is, here is the trial and disco- 
 very of it in these days of adversity. It was a 
 weighty saying of Tertullian to the persecutors of 
 the church in his days, ' Your wickedness is the 
 trial of our innocency.' Constantius, the father of 
 Constantine, made an explanatory decree, that aU 
 Q 
 
154 The Touchstone of Sineerii^, 
 
 who would not renounce the christian faith, should 
 lose their places of honour and profit. This pre- 
 sently separated the dross from the gold, which 
 was his design. Many renounced Christianity, and 
 ^hereupon were renounced by him; and those that 
 held their integrity, were received into favour. 
 
 In time of prosperity, hypocrisy lies covered in 
 the heart, like nests in the green bushes; but when 
 the winter of adversity hath made them bare, every 
 body may see them without searching. 
 
 But to fall into closer particulars : it will be ne- 
 cessary to inquire what efi'ects of adversity are com- 
 mon to both the sound and the unsound, and then 
 i^hat are proper to either in this close trial by ad- 
 versity. 
 
 SECT. II. 
 
 It will he expedient to the design I manage io 
 this discourse to shew, in the first place, what are 
 the common effects of adversity to both the godly 
 and ungodly. In some things they differ not, but 
 as it is with the one, so also with the other. 
 
 1. Both the godly and ungodly may fear adver- 
 sity before it comes. A wicked man cannot, and 
 it is evident many godly men do not, come up to 
 the height of that rule, James i. 2. ' To account 
 it all joy when they fall into diverse temptations,' 
 or trials by adversity. 
 
 It is said, Isa. xxxiii. 14. ••'The sinners in Sion 
 are afraid ; trembling surprizeth the hypocrite ;' 
 namely, under the apprehension of approaching ca- 
 lamities. It is true also, the saints in Sion may be 
 afraid : < My flesh trembleth for fear of thee, and I 
 am afraid of tliy judgments,' said holy David, Psal. 
 cxix. 120, and Job iii. 23. 'The thing which I great:- 
 ly feared (saith that upright soul) is come upon me.' 
 There is a vast difference betwixt a saint first meet- 
 ing with aflBiictionSj and his parting w^ith them. He 
 
The Touchstone of Sincerity. 185 
 
 entertains them sometimes with tremblings ; he 
 parts with them rejoicing, smiling on them, and 
 blessing them in the name of the Lord. So that 
 by this the upright and the false heart are not dis- 
 criminated ; even sanctified nature declines suffer- 
 ings and troubles. 
 
 2. Both the godly and ungodly may entertain 
 afflictions with regret and unwillingness when they 
 come. Afflictions and troubles are wormwood and 
 gall, Lam. iii. 19, and that goes not down present- 
 ly with flesh and blood, Heb. xii. 11. 'No affliction 
 for the present seemeth joyous, but grievous :' he 
 means to God's own people. They are in heavi- 
 ness through manifold temptations or trials by the 
 rod, 1 Pet. i. 6. When God gives the cup of af- 
 fliction into the hands of the wicked, how do they 
 reluctate and loathe it ? And though the portion of 
 the saints' cup be much sweeter than theirs (for that 
 bitter ingredient of God, vindictive wrath is not in 
 it) yet even they shrink from it and ai'e lotli to 
 taste it. 
 
 3. Both the one and the other may be inipatient 
 and fretful in adversity. It is the very nature of 
 flesh and blood to be so. * The wicked are like 
 the troubled sea which cannot rest, whose waters 
 cast forth mire and dirt,' Isa. Ivii. 20. It is an 
 allusion to the unstable and stormy ocean. You 
 know there is naturally an estuation and working 
 in the sea, whether it be incensed by the wind or 
 no ; but if a violent v^^ind blow upon the unquiet 
 ocean, what a raging and foaming is there ! what 
 abundance of trash and filth doth it at such times 
 cast out ! 
 
 Now, though grace make a great difference be- 
 twixt one and another, yet I dare not say, but even 
 a gracious heart may be very unquiet and tumult- 
 uous in the day of affliction. Sanctified souls have 
 their passions and lusts, which are too little morti- 
 
186 The Touchstone of Sincerity. 
 
 fied. Jonah was a good man, yet his soul was sad- 
 ly distempered by adverse providences; Jonah iv. 
 9, ^ Yea, (saith he, and that to his God) I do well 
 to be angry, even unto death.' 
 
 4. Both the one and the other may be weary of 
 the rod, and think the day of adversity a tedious 
 day, wishing it were once at an end. 'Babylon 
 shall be weary of the evil that God will bring upon 
 it.' that none of Sion's children were weary of 
 adversity too ! How sad a moan doth Job make of 
 his long continued affliction. Job xvi. 6, 7. ' Though 
 I speak, my grief is not assuaged ; and though I 
 forbear, what am I eased ? But now he hath made 
 me weary.' 
 
 And if you look into Psabn vi. 3, 6. 3^ou may 
 £ee another strong christian tired in the way of af- 
 flictions : ' My soul, (saith David in that place) is 
 sore vexed, but thou, Lord, how long? lam 
 weary with groaning.' 
 
 5. Both the one and the other may be driven to 
 their knees by adversity. *Lord, in trouble have 
 they visited thee ; they have poured out a prayer 
 when thy chastening was upon them,' Isci. xxvi. 
 16. Not that a godly person will pray no longer 
 4han the rod is at his back. no, he cannot live 
 without prayer long, how few calls soever he hath 
 to that duty by the rod. But when the rod is on 
 ^is back, he will be more frequently and more fer- 
 vently upon his knees. Indeed many graceless 
 hearts are like children's tops, which will go no 
 longer than tiiey are whipt; they cannot find their 
 knees and their tongues, till God find a rod to ex- 
 c te them. A dangerous symptom ! The same af- 
 fliction may put a gracious, and a graceless soul to 
 their knees; but though in the external matter of 
 duty, and in the external call or occasion of duty 
 they seem to agree, yet is there a vast difference in 
 Vie principles, manners, and ends of these their 
 
The Touchstone of Sincerity. 187 
 
 duties ; as will evidently appear in its proper place 
 
 in our following discourse. 
 
 But by what has been said in this section, you 
 may sec how in some things the holy, upright soul 
 acts too much like the unsanctitied, and in other 
 things how much the hypocrite may act like a 
 saint. He may be externally humbled ; so was 
 Ahab. He may pray under the rod, Mai. ii. 13, 
 yea, and request others to pray for him j so did Si- 
 mon, Acts viii. 24. 
 
 SECT. Ill, 
 
 But though the sound and unsound heart differ 
 not in some external carriages under the rod, yet 
 there are effects of adversity which are proper to 
 either, and will discriminate them. To which end 
 let us first see what effects adversity is usually fol- 
 lowed withal in unsound and carnal hearts, and we 
 shall find among others, these five symptoms of an 
 evil heart appearing under crosses and afflictions. 
 
 1. A graceless heart is not quickly and easily 
 brought to see the hand of God in those troubles 
 that befal it, and be duly affected with it. Isa. xxvi. 
 11. " Lord, when thy hand is lifted up, they will 
 not see :'^ when it has smitten, or is lifted up to 
 smite, they shut their eyes. It is the malice of this 
 man, or the negligence of that, or the unfaithfulness 
 of another, that hath brouglit all this trouble upon 
 me. Thus the creature is the horizon that terminates 
 their sight, and beyond that they usually see noth- 
 ing. Sometimes, indeed, the hand of God is so im- 
 mediately manifested, and convincingly discovered 
 in afflictions, that they cannot avoid the sight of it; 
 and then they may (in their way) pour out a prayer 
 before him. But ordinarily they impute all to 
 second causes, and overlook the first cause of their 
 troubles. 
 
 Q 2 
 
ISS The Touchstone of Sincerity, 
 
 2. Nor is it usual with these men under the rod 
 to retire into their closets, and search their hearts 
 there, to find out the particular cause and provoca- 
 tion of their affliction. No man repented him of 
 his wickedness, saying what have I done ? Jer. 
 viii. 6. What cursed thing is there with me, that 
 hath thus increased the anger of God against me ? 
 God visits their iniquities with afflictions, but they 
 visit not their own hearts by self-examination. God 
 judges them, but they judge not themselves : He 
 shews their iniquities in a clear glass, but none 
 saith, What have I done? This phrase, What have 
 I done, is the voice of one that recollects himself 
 after a rash action; or the voice of a man astonish- 
 ed at the discovery afflictions make of his sins, but 
 no such voice as this is ordinarily heard among car- 
 nal men. 
 
 3. An unsound professor, if left to his choice, 
 would rather choose sin than affliction. He sees 
 more evil in the latter than in the former. 
 
 And it cannot be doubted, if we consider the 
 principle by which the unregenerate are actuated, 
 is sense, not faith. Hence Job's friends would 
 have argued his hypocrisy, Job xxxvi. 21. And 
 had their application been as right as their rule, it 
 would have concluded it; "This (viz. sin) hast 
 thou chosen, rather than affliction.'^ 
 
 I do not say that an upright man cannot commit 
 a moral eviL to escape a penal evil. that daily 
 observation did not too plentifully furnish us with 
 sad instances of that kind ! But upright ones do 
 not, dare not, upon a serious, deliberate discussion 
 and debate, chuse sin rather than affliction. What 
 they may do upon surprisals, and in the violence of 
 temptation, is of another nature. 
 
 But a false and unsound heart discovers itself in 
 the choice it makes upon deliberation, and that 
 frequently when sin and trouble come in competi- 
 
The Touchstone of Sincerity. 189 
 
 tion. " Put the case/' says t^^ugiistine, " a ruffian 
 should with one hand set the cup of drunkenness to 
 thy mouth, and with the other a dagger to thy 
 breast, and say, Drink or die : thou shouldst rather 
 chuse to die sober, than to live a drunkard." Many 
 christians have resisted unto blood, striving against 
 sin, and with renowned Moses, chosen affliction, 
 the worst of afflictions, yea death itself in the most 
 formidable appearance, rather than sin. It is the 
 habitual temper and resolution of every gracious 
 heart so to do, though those holy resolutions arc 
 •sometimes overborne by violence of temptation. 
 
 But the hypocrite dreads less the defilement of 
 his soul, than the loss of his estate, liberty, or life. 
 If you ask, upon what ground then doth the apostle 
 suppose, 1 Cor. xiii. 3. a man may give his body to 
 be burnt, and not have charity ? The answer is at 
 hand. They that chuse death in the sense of this 
 lext, do not chuse it to escape sin, but to feed and 
 indulge it. Those strange adventures (if any such 
 be) are rather to maintain their own honour, and 
 enrol their names among worthy and famous per- 
 sons to posterity ; or out of a blind zeal to their es- 
 poused errors and mistakes, than in a due regard to 
 the glory of God, and preservation of integrity. " I 
 fear to speak it, but it must be spoken, (says Je- 
 rome) that even martyrdom itself, when suffered 
 for admiration and applause, profits nothing." 
 
 4. It is the property of an unregenerate soul, un- 
 der adversity, to turn from creature to creature for 
 support and comfort, and not from every creature 
 to God alone. So long as their feet can touch 
 ground, I mean, feel any creature relief or comfort 
 under them, they can subsist and live in afflictions ; 
 but when they lose ground, when all creature re- 
 fuge fails, then their hearts fail too. 
 
 Thus Zi*dekiah, and the self-deceiving Jews, 
 when they saw their own strength failed them, and 
 
l^(t The Touchstone of SinctriUj, 
 
 there was little hope left that they should dellvef 
 themselves from the Chaldeans, what do they \\\ 
 that strait ? Do they with upright Jehosophat say, 
 " Our eyes are unto thee?" No, their eyes were 
 upon Esjypt for succour, not upon heaven. Well, 
 " Pharaoh and his aids are left still, all hope is not 
 gone," Jer. xxxvii. 9. See the like in Ahaz, in 
 sore distress he courts the king of Assyria for help, 
 2 Chron. xxvii. 22,23. That project failing, why 
 then he will try what the gods of Damascus can do 
 for him. Any way, rather than the right way. 
 
 So it is with many others. If one child die, 
 what do they do ? Run to God, and comfort them- 
 selves in this, "The Lord liveth though my child 
 die ?" U an estate be lost, and a family sinking, 
 do they with David comfort themselves in the ever- 
 lasting covenant, ordered and sure ? No, but if 
 one relation die, there is another alive. If an es- 
 tate be gone, yet not all ; something is left still, 
 and the case will mend. 
 
 As long as ever such men have any visible en- 
 couragement, they will hang upon it, and not make 
 up all in Christ, and encourage themselves in the 
 Lord. To tell them of rejoicing in the Lord, when 
 the fig-tree blossoms not, is what they cannot un- 
 derstand. 
 
 5. To conclude ; an unsound heart never comes 
 out of the furnace of affliction purged, mortified, 
 and more spiritual and holy than when he was cast 
 into it. His scum and dross is not there separated 
 from him. Nay, the more he is afflicted, the worse 
 hti is, " Why should ye be smitten any more ? ye 
 will revolt more and more," Isa. i. 5. And to 
 keep our metaphor, consult Jer. vi. 29. God hath 
 put that incorrigible people into the furnace of af- 
 fliction, and kept them long in that fire :^ and what 
 was the issue? Why, saith the prophet, '< The bel- 
 lows are burnt, the lead is consumed of the fire, the 
 
The Touchstone of Sincerity. 191 
 
 founder melteth in vain, &c. ; reprobate silver shall 
 men call them, because the Lord hath rejected 
 them." 
 
 If the fire of affliction be continually blown till 
 the very bellows be burnt, that is, the tongue, or 
 rather lungs of the prophet, though these he even 
 spent in reproving and threatening, and deno jnc- 
 ing woe upon woe, and judgment upon judgment, 
 and God fulfils his word upon them; yet still they 
 are as before. The dross remains, though Jerusalem 
 be made a furnace, and the inhabitants boiling in 
 it over a fierce fire of affliction. Yet as it is noted 
 (pertinently to my discourse) in Ezek.^yixi. 13. 
 The scum retnains with them, and cannot be se- 
 parated by the fire. The reason is plain, because 
 no affliction in itself purges sin, but as it is sancti- 
 fied, and works in the virtue of God's blessing, 
 and in pursuance of the promises. 
 
 think on this you that have had thousands of 
 afflictions in one kind and another, and none of 
 them all have done you good ! They have not 
 mortified, humbled, or benefitted you at all. Thus 
 you see what the effects of adversity are, when it 
 meets a graceless heart. 
 
 SECT. IV. 
 
 By this time, reader, I suppose thou art desirous 
 to know what effects adversity and affliction have 
 when they meet with an honest and sincere heart. 
 Before I come to particulars, however, I think it 
 needful to acquaint thee, that the fruits of afflictions 
 are mostly after-fruits, and not so discernible by 
 the christian himself under the rod, as after he hath 
 been exercised by it, Heb. xii. 11, and calmly re- 
 flects upon what is past. Nor doth every christian *« 
 attain the r^ame measure and degree. Some rejoice, 
 others commonly submit. But I think these sevea 
 
192 The, Touchstone of Sincerity. 
 
 effects are ordinarily found in all upright hearts 
 that pass under the rod. > 
 
 1. The sincere and upright soul betakes itself to 
 God in affliction. Job i. 20. When God was smi- 
 ting, Job was praying ; when God afflicted, Job 
 worshipped. So David, Psalm cxvi. 3, 4. " I found 
 sorrow and trouble, then called I upon the name of 
 the Lord." And when the messenger of Satan buf- 
 feted Paul, For this cause, saith he, I besought the 
 Lord thrice, 2 Cor. xii. 8. Alas ! whither should 
 a child go in distress, but to its father ? 
 
 2. He sees and owns the hand of God in his af- 
 flictions, how much or little soever of the instru- 
 ments of trouble appear. The Lord hath taken 
 away, saith Job, Job i. 21. God hath hidden him, 
 saith David, 2 Sam. xvi. 10. If the blow come 
 from the hand of a wicked man, yet he sees that 
 wicked hand in God's righteous hand, PsalinxYu. 
 14. And this apprehension is fundamental to all 
 that communion men have with God in their afflic- 
 tions, and to all that peaceableness and gracious sub- 
 mission of their spirits under the rod. He that 
 sees nothing of God in his troubles, hath nothing 
 of God in his soul. 
 
 3. He can justify God in all the afflictions and 
 troubles that come upon him, be they ever so se- 
 vere. ^ Thou art just in all that is brought upon us,' 
 saith Nehemiah, Nehem. ix. 33. " Thou hast pun- 
 ished us less than our iniquities deserve," saith 
 Ezra, Ezra ix. 13. "It is of the Lord's mercy 
 we are not consumed," saith the church. Lain. iii. 
 22. Are we in Babylon ? it is a mercy we are not 
 in hell. If God condemn him, yet he will justify 
 God ; if God cast him into a sea of trouble, yet he 
 will acknowledge, in all that sea of trouble, there is 
 not one drop of injustice. If I have not deserved 
 such usage from the hands of men, yet I have de- 
 served worse than this at the hands of God. 
 
The Touchstone of Sincerity, 193 
 
 4. Afflictions melt and humble gracious hearts. — 
 There is an habitual tenderness planted in their 
 spirits, and a just occasion quickly draws it forth. — 
 And so usual a thing it is for gracious hearts to be 
 humbled under the afflictings of God, that affliction 
 is upon that score called humiliation. The effect is 
 put for the cause, to shew where one is, the other 
 will be, 2 Cor. xii. 21. My God will humble me, 
 that is, he will afflict me with the sight of your sin 
 and disorders. And, if a gracious soul be so apt to 
 be humbled for other men's sins, much more for his 
 own. 
 
 5. The upright soul is inquisitive, under the rod, 
 to find out that evil for which the Lord contends 
 with him by affliction. Job. x. 2. " Shew me 
 wherefore thou contendest with me;'' And Job 
 xxxiv. 31. "That wiiich I see not, teach thou me ; 
 I have done iniquity, I will do no more." So Lam. 
 iii. 39, 40. "Let us search and try our ways and 
 turn again to the Lord." In afflicting God searches 
 them, and under afflictions they search themselves. 
 Willing they are to hear the voice of the rod, and 
 glad -f any discovery it makes of their hearts. 
 
 The upright heart chuseth to lie under affliction, 
 rather than be delivered from it by sin. I say this 
 is the choice and resoulution of every upright 
 heart, however it may be sometimes overborne by 
 the violence of temptation, Heb. xi. 35. Not ac- 
 cepting^ deliverance, viz. upon sinful terms and 
 conditions. 
 
 They are sensible how the flesh smarts under 
 the rod, but had rather it should smart, than con- 
 science should smart under guilt. ^'Affliction," 
 saith an upright soul," grieves me, but sin will ^ 
 grieve God ; affliction wounds my soul. Deliver- 
 ance I long for, but I will not pay so dear for it, 
 how much so ever I desire it. Outward ease v^ 
 sweet, but inward peace is sweeter." 
 
194 The Touchstone of Sincerity. 
 
 7. He prizeth the spiritual good gotten by af- 
 fliction above deliverance from it, and can bless 
 God from his heart for those mercies, how dear 
 soever *his flesh hath paid for them. Psalm cxix. 
 67, and 71. It is good for me that I have been 
 afflicted. Such is the value, the people of God 
 have for spiritual graces, that they cannot think 
 them dear, what ever their flesh hath paid for 
 them. The mortification of one lust, one discovery 
 of sincerity, one manifestation of God to their 
 souls, doth much more than make amends for all 
 that they have endured under the rod. 
 
 Is patience improved, self-acquaintance increased, 
 the vanity of the creature more effectually taught, 
 longings after heaven inflamed ? blessed afflic- 
 tions, that are attended with such blessed fruits ! It 
 was the saying of a holy man, under a sore trouble 
 for the death of an only son, when in that dark day 
 God had graciously manifested himself to his soul, 
 " 0, I would be contented (if it were possible) to 
 lay an only son in the grave, every day I have to 
 live in the world, for one such discovery of the love 
 of God as I now enjoy !" 
 
 CHAP. VII. 
 
 Shewing what proof or trialis made of the sound- 
 ness or unsoundness of our graces by the duties 
 of religion which tee perform. 
 
 SECT. I. 
 
 We now come (according to the method propos- 
 ed) to make trial of the truth or falseness of grace, 
 by the duties we daily perform in religion. And 
 certainly, they also have the use and efficacy of fire, 
 for this discovery. 1 Joh7i ii. 4, 5. * He that saith 
 
The. Touchstone of Sincerity. 195 
 
 I know him, and keepeth not his commandments, 
 is a liar, and the truth is not in him : but whoso 
 keepeth his word, in him verily is the love of God 
 perfected. And hereby know we that we are ia 
 him.' 
 
 This is a practical lie of which the apostle speaks 
 here; by which men deceive others for a while, 
 and themselves for ever : a lie not spoken, but done, 
 when a man's course of life contradicts his profes- 
 sion. The life of an hypocrite is but one lon^ or 
 continued lie; he saith or professeth he knows God, 
 but takes no care at all to obey him in the duties he 
 commands. He either neglects them, or if he per- 
 forms them, it is not as God requires If they 
 * draw nigh to him with their lips, yet their heart 
 is far from him,' Isa. xxix. 13. * Thou art near in 
 Iheir mouth, but far from their reins.' Jer. xii. 2. 
 
 There are some that feel the influence and powey 
 of their communion with the Lord in duties, going 
 down to their very reins; and there are others, 
 Avhose lips and tongues only are touched with reli- 
 gion. 
 
 This is an age of light and much profession.— 
 Men cannot now keep up a reputation in the sober 
 and professing world, whilst they set down, and 
 totally neglect the duties of religion ; but surely, 
 if men would be but just to themselves, their very 
 performances of duty would tell them what their 
 hearts are. 
 
 SECT. II. 
 
 There are, among others, these following par- 
 ticulars, that do very clearly shew the difference 
 between the sound and the unsound professor. 
 
 1. The designs and true aims of men's hearts in 
 duty, will tell them what they are. • 
 
 An hypocrite aims low; Hos. vJl. 14. ^-'They 
 have not cried to me with their hearts when they 
 R 
 
19^ The Touchstone of Smcerity^. 
 
 Bowled upon their beds ; they assemble themselves 
 fbr corn and wine, and they rebel against nie. " It 
 is not for Christ and pardon, for mortification and 
 fioliness, but for corn and wine. Thus they make 
 a market of religion. All their ends in duty are 
 either carnal, natural, or legal. It is either to ac- 
 commodate their carnal ends, or. satisfy and quiet 
 their consciences, and so their duties are performed 
 as a sin-offering to God. 
 
 But an upright heart hath very high and pure 
 aims in duty; *^ The desire of their souls is God,' 
 Isa. xxvi. 8. ^ Their soul follows hard after God,* 
 Psal. Ixiii. 8. * One thing have I desired of the 
 Lord, that will I seek after, that I might dwell in 
 the house of the Lord all the days of my life, to see 
 the beauty of the Lord, and to inquire in his tem- 
 ple.' Psal. xxvii. 4. These are the true eagles that 
 play at the sun, and will not stoop to low and earth- 
 ly objects. Alas ! if the enjoyment of God be mis- 
 sed in a duty, it is not the greatest enlargements of 
 gifts will satisfy. He comes back, like a man that 
 has taken a long journey, to meet his friend upon 
 important business, and lost his labour. His friend 
 was not there. 
 
 2. The engagements of men^s hearts to God in 
 duties, will tell them what they are. The hypo- 
 crite takes little heed to his heart, Isa. xxxix. 13. 
 They are not afflicted really for the hardness, dead- 
 ness, unbelief, and wanderings of their hearts in 
 duty, as upright ones are; nor do they engage their 
 hearts, and labour to draw near unto God in duty* 
 as his people do. *I have intreated thy favour with 
 my whole heart/ saith David, Psalm cxix. 58. 
 They are not pleased in duty until they feel their, 
 hearts stand towards God, like a bow in its full bent 
 r say not that it is always so with them ; what 
 would they give that it might be so ? But, surely. 
 
The Touchstone of Sincerity. 197 
 
 if their souls in duty be empty of God^ they are 
 filled with trouble and sorrow. 
 
 3. The conscience men make of secret, as well 
 as public duties, will tell them what their hearts 
 and graces are ; whether true or false. A vain pro- 
 fessor is curious in the former, and either negligent, 
 or at best formal in the latter; for he finds no in- 
 ducements of honour, applause, or ostentation of 
 gifts, externally moving him to them ; nor hath he 
 any experience of the sweetness and benefit of such 
 duties internally, to allure and engage his soul to 
 them. 
 
 The hypocrite therefore is not for the closet, but 
 the synagogue, Matth. vi. 5, 6. Not but that edu- 
 cation, example, or the impulse of conscience, may 
 sometimes drive him thither, but it is not his daily 
 delight to be there. It is not his meat and drink 
 to retire from the clamour of the world, to enjoy 
 God in secret The observation of their duties, is 
 the great inducement to these men to perform them, 
 and 'verily,' saith our Lord, ver. 2, 'they have 
 their reward ;' this is all the benefit and advantge 
 they derive from religion. Much good may it do 
 them with their applause and honour. Let them 
 make much of that airy reward, for it is all that 
 ever they shall have. 
 
 But now for a soul truly gracious, he cannot long 
 subsist without secret prayer. It is true, there is 
 not always an equal freedom and delight, a like en- 
 largement and comfort in those retirements ; but 
 yet he, cannot be without them. He finds the want 
 of his secret, in his public duties. If he and his 
 God have not met in secret, and had some commu- 
 nion in the morning, he sensibly finds it, in the 
 deadness and unprofitableness of his heart and life, 
 all the day after. 
 
 4. The spirituality of our duties tries the since- 
 rity of our graces. An unregenerate heart is car- 
 
198 The Touchstone of Sincerity. 
 
 nal, whilst engaged in duties that are spiritual. 
 Some men deceive themselves in thinking they are 
 spiritual men, because their employment and call- 
 ing is about spiritual things, Hosea ix. 7. This 
 indeed gives them the denomination, but not the 
 frame of spiritual men. Others judge themselves 
 spiritual persons because they frequently perform 
 and attend upon spiritual duties. But, alas ! ^he 
 heart and state may be carnal notwithstanding all 
 this. O, my friends, it is not enough that the ob- 
 ject of your duties is spiritual, that they respect an 
 holy God ; nor that the matter be spiritual, that 
 you be conversant about holy things ; but the frame 
 of your heart must be spiritual ; an heavenly tem- 
 per of soul is necessary, and what are the most 
 heavenly duties without it ? 
 
 The end and design you aim at must be spiritual ; 
 it must be the enjoyment of God, and a growing 
 conformity to him in holiness; else, multiply du- 
 ties as the sand on the sea-shore, and they all will 
 not amount to one evidence of your sincerity. — 
 » God is my witness, whom I serve with my spirit,' 
 saith the apostle, Rom. i. 9. He seems to appeal 
 to God in this matter. "I serve God in my spirit, 
 and God knows that I do so. I dare appeal to him 
 that it is so. He knows that my heart is with him, 
 or would be with him in my duties. The arms of 
 my faith do either sensibly grasp, or are stretched 
 out towards him in mv duties." how little fa- 
 vour do gracious hearts find in the most excellent 
 duties, if God and their souls do not sensibly meet 
 in them ! 
 
 Certainly, reader, there is a time when God 
 comes niorh to men in duty; when he deals fami- 
 liarly with men, and sensibly fills their souls with 
 unusual powers and delights. The near approaches 
 of God to their souls are felt by them, (for souls 
 have their sense as well as bodies) and now arc 
 
The Touchstont of Sinceriti;. T99 
 
 their minds abstracted and marvellously refined, 
 from all that is material and earthly, and swallow- 
 ed up in spiritual excellencies and glories. 
 
 These are the real foretastes of glory, which no 
 man can, by words, make another to understand, as 
 he himself doth that feels them. 
 
 These seasons, I confess, do but rarely occur to 
 the best of christians, nor continue long when they 
 do:* Alasi this wine is too strong for such weak 
 bottles as we are. '' Hold, Lord,'' an holy man 
 said once, ^^thy poor creature is a clay vessel, and 
 can contain no more." This is that joy unspeak- 
 able, and full of glory, which is mentioned 1 Pei, 
 i. 7, 8 ; something that words cannot describe.- — 
 These seasons are the golden spots of our live:^ 
 when we are admitted to these near and ineffable 
 views and tastes of God. Possibly some poor chris- 
 tians can say but little to these things. Their sor- 
 rows are exercised in duties more than their joys. 
 They are endeavouring to mount, but the stone 
 hangs at the heel. They assay, but cannot rise to 
 that height that others do, who are got up by their 
 labouring faith into the upper region, and there dis- 
 play their wings, and sing in. the sun beams. But 
 though they cannot reach this height, yet they have 
 no satisfaction in duties, w^herein there is no inter- 
 course betwixt God and their souls. 
 
 That which contents another will not content "a 
 christian. If the king be absent, men will bow to 
 the empty chair; but if God he absent, an empty 
 duty gives no satisfaction to a gracious spirit. The 
 poorest christian is found panting after God by sin- 
 cere desires, and labouring to bring that dead and 
 vain heart near to God in duty, though, alas ! it is 
 many times but the rolling of the returning stone 
 
 * It is a sweet hour, and 'tis but an hour ; a thing of short 
 continuance. The rehsla of it is exceeding sweet, but it is Jied 
 often that Christians taste it. Bernard. 
 R2 
 
xiOO The Touchstone of Sincerit'if. 
 
 against the hill ; yet he never expects advantage by 
 that duty wherein the spirit of God is not. Nor 
 doth he expect the Spirit of God should be where 
 hts own spirit is not. 
 
 6. Assiduity and constancy, in the duties of re- 
 ligion, make a notable discovery of the soundness 
 or rottenness of men's hearts. The hypocrite may 
 «hew some zeal and forwardness in duties for k 
 time, but he will jade and give out at length. Job 
 ■xxvii. 10. * Will he delight himself in the Almigh- 
 ty ? Will he always call upon God?' No, he will 
 not If his motions in religion were natural, they 
 would be constant ; but they are artificial, and he 
 is moved by external inducements, and so must 
 needs be off and on. He prays himself w^eary of 
 praying, and hears himself weary of hearing. His 
 heart is not delighted in his duties, and therefore 
 his duties must needs grow stale and dry to him 
 after a while. There be three seasons, in which 
 the zeal of an hypocrite may be inflamed in duties. 
 
 First, When some imminent danger threatens 
 !iim; some severe rod of God is shaken over him. 
 
 " When he slew them, then they sought him and 
 returned and enquired early after God.'' Psal^i 
 Ixxviii. 34. the goodly words they give, the 
 fair promises they make ! and yet all the while 
 they do but flatter him icith their lips, and lie 
 luito him ivith their tongues ; ver. 36, 37. For 
 let but that danger pass over, and the heavens clear 
 up again, and he will restrain prayer, and return to 
 his old course again. 
 
 Secondly, When the times countenance and fa- 
 vour religion, what a zeal w\\\ he have for God f 
 So in the stoney ground, Mutth. xiii. 5, the seed 
 sprung up and flourished 'till the sun of persecution 
 -arose, and tlien it faded away, for it had no depth 
 of earth ; no deep, solid, inward w^ork, or princi- 
 ple of grace to maintain it. 
 
The Touchstone of Sincerity, 201 
 
 Thirdly, When self-ends and designs are accom 
 modated, and promoted by these things. This was 
 the case of Jehu, 2 Kings x. 15. Come see my 
 zeal! For what ? For a base self-interest; not for 
 God. How ferv'ently will some men pray, preach, 
 and profess, whilst they sensibly feel the incomes 
 and profits of these duties to their flesh ; whilst 
 they are admired and applauded ! 
 
 These external incentives will put an hypocrite 
 into an hot fit of zeal; but then, as it is with a man, 
 whose colours are raised by the heat of the fire, 
 and not by the healthfulness of a good constitution, 
 it soon fades and falls again. 
 
 But, blessed be God, it is not so with all. The 
 Tnan whose heart is upright with his God, will 
 keep judgment, and do righteousness at all times ^ 
 Psalm cvi. 3. Whether dangers threaten or no ; 
 whether the times favour religion or know ; wheth- 
 er his earthly interest be promoted by it or no ; he 
 will be holy still, he will not part with his duties 
 when they are stript naked of those external advan- 
 tages. As the addition of these things to religion 
 did not at first engage him, so the substraction of 
 them, cannot disengage him. 
 
 If his duty become his reproach, yet Moses will 
 not forsake it, Heb. xi. 26. If he lose his com- 
 pany, and be left alone, yet Paul will not flinch 
 from his duty, 2 Tim. iv. 16. If hazard surround 
 duty on every side, y^i Daniel will not quit it, 
 Dan. vi. 10, for they considered these things at 
 iirst, and counted the cost. They still find religion 
 is rich enough to pay the cost of all that they can 
 lose, or suffer for its sake; yea, and that with an 
 hundred-fold reward now in this life. They nevep 
 had any other design in engaging in religious du- 
 ties, but to help them to heaven ; and if they re- 
 cover heaven at lasf , whether the way to it prove- 
 better or worse, they have their design and ends-. 
 
5202 rhe Touchstone oj Sincerity. 
 
 Therefore they will be stedfast, always abounding 
 in the loork of the Lord, as knowing their labour 
 is not vain in the Lord, 1 Cor. xv. end. 
 
 6. The humility and self-denial of our hearts in 
 duties will try what they are for their integrity and 
 sincerity towards God. Doth a man boast his own 
 excellencies in prayer, as the pharisee did, Luke 
 xviij. 10, 11, " God, I thank thee I am not as othep 
 men !" Which he speaks not in an humble acknow- 
 ledgment of the grace of God, which distinguish- 
 es man from man, but in a proud ostentation of his 
 own excellencies ; doth a man make his duties his- 
 saviours, and trust to them in a vain confidence of 
 their worth and dignity : Luhe xviii. 9. Surely 
 his heart, ivhich is thus lifted up tvithin him, is 
 not upright, Hab. ii. 4. But if the heart be upn 
 right indeed, it will express its humility, especially 
 in its duties, wherein it approaches the great and 
 holy God. 
 
 First, It will manifest its humility, in those aw- 
 ful and reverential apprehensions it hath of God, as 
 Abraham did. Gen. xviii. 27. ' And now I that 
 •am but dust and ashes (saith he) have taken upon 
 me to speak unto God.' The humility of Abraham's 
 spirit is, in some measure, to be found in all x\bra- 
 ham's children. 
 
 Secondly, In those low" and vile thoughts, they 
 have of themselves and their religious performan- 
 ces. Thus that poor penitent, Luke vii, 38, stood 
 behind Christ weeping. Yet the dogs eat the 
 crumbs, ^'[nih another, Mark vii. 28. lam more 
 brutish than any man, saith a third, Prov. xxx. 
 7. / abhor myself in dust and ashes, saith a 
 fourth. Job xlii. 6, and as little esteem they have 
 for their performances, Isa. Ixiv. 6. Jill our 
 righteousness are as filthy rags. I deny not but 
 there is pride and vanity in the most upright ones; 
 but what place soever it finds in their converses 
 
The Touchstone of Sincerity. 203 
 
 with men, it finds little room in their converses 
 with God ; or if it doth, they loathe it, and them- 
 selves for it. 
 
 Thirdly, But especially their humility in duty 
 is discovered in renouncing all their duties in point 
 of dependence, and relying entirely upon Christ 
 for righteousness and acceptance. They have spe- 
 cial regard to duties in point of obedience, but 
 none at all in point of reliance. 
 
 7. The communion and intercourse which is be- 
 twixt God and men in duties, specially discovers 
 what their persons and graces are. And it must 
 needs do so, because what communion soever the 
 hypocrite hath wnth duties, or with saints in duties, 
 to be sure he hath none with God. 
 
 None can come nigh to God in duty, but those 
 that are made nigh by reconciliation. All special 
 communion with Christ is founded in real union 
 with Christ ; but the wicked are estraiiged from 
 the womh, Psahn Iviii. 3. 
 
 But now there is real communion betwixt God 
 and his people, in duties. Truly our fellowship^ 
 our communion, is ivith the Father and Son, 1 
 John i. 3. God pours forth of his Spirit upon them, 
 and they pour forth 'heir hearts to God. It is sensi- 
 bly manifested to them when the Lord comes nigh 
 to their souls in duty, and as sensible they are of his- 
 retreats and withdrawmentsfrom their souls, Cant. 
 iii. 1, 4. They that never felt any thing of this na- 
 ture, may call it a fancy, but the Lord's people are 
 abundantly satisfied of the reality thereof. 
 
 Their very countenance is altered by it, 1 Sam. 
 i. 18. The sad and cloudy countenance of Hannah 
 cleared up, as soon as she knew she had audience 
 and acceptance with her God. I know all commu- 
 nion with God doth not consist in jovs and com- 
 forts; there is a real communion with God in the 
 mortifying and humbling influences of his spirit 
 
204 The Touchstone of Siiiceriiy. 
 
 Upon men, as in the cheering and refreshing influ- 
 ences thereof. I know also there is a great diver- 
 sity in the degrees and measures thereof. It is not 
 alike in all christians, nor with the same christian 
 at all times. But that real christians have true and 
 real communion with Gcd in their duties, is a truth 
 as manifest in the spiritual sense and experience of 
 the saints, as their communion is with one an- 
 other. 
 
 8. Growth and improvement of grace in duties, 
 constitutes another great difference between the 
 sound and the unsound heart. All the duties in the 
 world will never make an hypocrite more holy, 
 humble, or heavenly than he is ; but will, like the 
 watering of a dry stick, sooner rot it, than nuke it 
 flourishing and fruitful. What was Judas the bet- 
 ter for all those heavenly sermons, prayers, and dis- 
 courses of Christ which he heard ? And what will 
 thy soul be the better, for all the duties thou per- 
 formest weekly and daily, if thy heart be unsound ? 
 It is plain from Job xv. 4, there must be an im- 
 plantation into Christ, before there can be an im- 
 provement in fruitful obedience. And it is as plain 
 from 1 John ii. 14, that the virtues of ordinances 
 must remain ; the efficacy and power that we 
 sometimes feel under them, must abide and remain 
 in the heart affejnvards ; or we cannot grow, and 
 be made fruitful by them. 
 
 But the false professor is neither rooted in Christ 
 by union wnth him, nor doth, nor can retain the 
 virtue of ordinances within him. He is like one 
 that views his face in a glass, and quickly forgets 
 what manner of man he was. His head indeed 
 may grow, his knowledge may increase, but he 
 hath a dead and withered heart. 
 
 But as the saints have real communion with God 
 in duties, so they do make improvements answera- 
 ble thereunto. There is certainly a ripening oi 
 
The Touchstone of Sincerity. 205 
 
 their graces that way ; a changing or gradual trans- 
 formation from glory to glory ; a springing up to 
 the full stature of the man in Christ. " They that 
 are planted in the house of the Lord, shall flourish 
 in the courts of our God,'^ Psal. xcii. 13, 14. i 
 Pet ii. 2. They grow more and more judicious, ex- 
 perienced, humble, mortified, and heavenly, by con- 
 versing with the Lord so frequently in his ap- 
 pointments. 
 
 There is. I confess, a more discernible growth 
 and ripening in some christians, than in others.— 
 The faith of some grows exceedingly, 2 Thess. i. 
 3, others more slowly, Heb. v. 12, but yet there 
 
 are improvements of grace in all upright ones. 
 
 Habits are more deeply rooted, or fruits of obedi- 
 ence more increased. 
 
 If any upright soul be stumbled at this, as not 
 being able to discern the increase of his graces, 
 after all his duties; let such consider, the growth 
 of grace is discerned as the growth of plants is> 
 which we perceive rather to have grown, than to 
 grow. Compare time past and present, and you 
 may see it. But usually our eager desires after 
 more, make us overlook what we have as nothing. 
 
 9. The assistances and influences of the Spiritin 
 duties, shews us what we are. No vital, sanctifying 
 
 influences can fall upon carnal hearts, in duties. 
 
 The Spirit helps not their infirmities, ?ior makes 
 iiiter cession for them with groanings which can- 
 not be uttered; as he doth for his own people, 
 Rom. viii, 26, 27. They have his assistances in the 
 way of common gijfs. but not in the way of special 
 grace. He may enable them to preach judicious- 
 ly, not experimentally ; to pray orderly and neat- 
 ly, not feehngly, believingly, and broken-hearted- 
 ly ; " For as many as are led by the Spirit of God, 
 they are the sons of God," Pom. 14, viii. He nev- 
 er so assists, but where he has first sanctified. Car- 
 
206 The Touchstone of Sincerity. 
 
 nal men furnish the materials of their duties out of 
 the strength of their parts ; a strong memory, a 
 good invention, are the fountains whence they 
 draw. 
 
 But it is otherwise with souls truly gracious. 
 They have ordinarily a threefold assistance from 
 the Spirit, in reference to their duties. , 
 
 First, Before duties ; exciting them to it, mak' 
 ing them feel their need of it, like the call of an 
 empty stomach. Psalm xxvii. 8. 'Thou saidst, 
 seek my face ; my heart answered, thy face, Lord; 
 will I seek.' 
 
 Secondly, In their duties ; furnishing both mat- 
 ter and affection, as in that text lately cited, Rom. 
 viii. 26, guiding them not only what to ask, but 
 how to ask. 
 
 Thirdly, After their duties ; helping them not 
 only to suppress the pride and vanity of their spi- 
 rits, but also to wait on God for the accomplish- 
 ment of their desires. 
 
 Now though all these things, wherein the sin- 
 cerity of our hearts is tried in duties, be found in 
 great variety, as to degrees, among saints, yet they 
 are mysteries unknown by experience to other 
 men. 
 
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