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THE WORKS 
 
 THE KEY. JOHN BERRIDGE, A.M. 
 
 LATE FELLOW OF CLARE HALL, CAMBRIDGE, 
 
 VTCAR OF EVERTON, BEDFORDSHIRE, 
 
 AND CHAPLAIN TO THE RIGHT HONOURABLE THE EARL OF BUCHAN. 
 
 WITH AN ENLARGED 
 
 Mtmoiv of tii0 Uift; 
 
 NUMEROUS 
 
 LETTERS, ANECDOTES, OUTLINES of SERMONS, and OBSERVATIONS 
 ON PASSAGES of SCRIPTURE ; 
 
 ORIGINAL SION'S SONGS. 
 
 THE REV. RICHARD WHITTINGHAM, 
 
 VICAR OF POTTON, BEDFORDSHIRE. 
 
 " He was a burning and a shining light. 
 " He, being dead, yet speaketh." 
 
 Uontion : 
 
 SIMPKIN, MARSHALL, AND COMPANY; 
 
 AND FRAZER, MARKET-PLACE, POTTON. 
 
 1838. 
 

 Bnterelr at Stationer's l^all. 
 
 Potton : 
 Frazer, Printer, Market-Place. 
 
PREFACE. 
 
 It has been for a long time the earnest wish of 
 many persons, that I would undertake to publish 
 the Life and Works of the Rev. John Berridge. 
 This I purposed to do a few years ago, and have 
 at length accomplished my design. Twenty years 
 ago I published his ** Christian World Unmasked,'* 
 with a short sketch of his life. In the Work now 
 offered to the public, the account of his life is 
 very considerably enlarged, as every trait, which 
 appeared in his character, from the time I became 
 his Curate to the end of his life, has been recol- 
 lected, and inserted in the narrative ; and which, 
 I doubt not, will prove a source of pleasing instruc- 
 tion, and much edification. Though some, who may 
 read his life, may not approve of his eccentricity ; 
 for he did not move in a regular orbit ; but, like 
 a planet, steered his course with great irregularity, 
 and thereby attracted the attention of multitudes ; 
 yet his splendid piety^ an4ij^f f^aiT^t endeavours to 
 
 ERRATA — In the Preface, page 1st, 4th line from the 
 bottom, dele semicolon after "orbit," and read "but," 
 
IV PREFACE. 
 
 promote the glory of God, the interests of Christ's 
 kingdom, and the welfare of immortal souls, ren- 
 dered his path so luminous, as to excite the 
 surprise of all who beheld his career. And, what- 
 ever opinion may be entertained of his proceedings, 
 it appears that they were attended with great 
 success, and blessed to thousands. Will those, 
 who condemn him for acting as he did, find in 
 the great day, when every work will be fully de- 
 veloped, that thejT^ were equally useful in bringing 
 sinners to the knowledge of the truth ? Will not 
 in that day his crown of rejoicing appear far more 
 brilliant than the crowns of numerous ministers 
 of religion ? Whatever therefore appeared disor- 
 derly in the manner of performing his ministry 
 on earth, the Judge will forgive, and assign him a 
 place in the firmament of heaven amongst the stars 
 of the first magnitude. 
 
 In executing a portraiture of John Berridge, I 
 have been careful to exhibit him in his real fea- 
 tures: for genuine biography does not allow of 
 partiality, or any deviation from the reality of cha- 
 racter. We find in the sacred scriptures, that the 
 Holy Spirit influenced those, who wrote them, to 
 be faithful in delineating the lives of the Saints 
 therein recorded. They had their spots and blem- 
 
PREFACE. V 
 
 ishes; none of which are concealed to render 
 them more excellent than they really were : all 
 are mentioned, that human nature in its best ap- 
 pearance might be seen to be imperfect even in 
 the most eminent servants of God. In Noah, 
 Abraham, Lot, Moses, and others we discover no 
 absolute perfection. They were men of like pas- 
 sions with the rest of the human race. It is very 
 evident that writers of lives are in general actuated 
 by a concern to delineate excellencies only, and 
 suppress every blemish that might tend to tarnish 
 the character they admire. It will be seen that the 
 life of the devoted Vicar of Everton, now so fully 
 presented to the public, consists almost entirely of 
 a tissue of facts : every particular, as far as could 
 be obtained from observation, and other sources, 
 has been inserted without suppression, or mutila- 
 tion. His full length and breadth, with every other 
 part of his moral, and ministerial form, are faith- 
 fully exhibited. To the narrative of his life, which 
 I have written, is appended a considerable extract 
 from Mr. Wesley's Journal, which contains some 
 peculiar and extraordinary occurrences that took 
 place at the time the Journal refers to. I have 
 deemed it more proper to add the account given in 
 the extract in its own simple narration, than to in- 
 terweave it with the history of Mr. Berridge — 
 
VI PREFACE. 
 
 thinking that the relation will be more acceptable 
 than if an abstract only had been made from it. 
 
 The Works of Mr. Berridge now offered to the 
 public, will comprise many curious anecdotes, and 
 a great number of letters, written in a style of sin- 
 gular originality, and peculiarly interesting, which 
 I have obtained from various quarters. This cir- 
 cumstance I must plead as an apology for delaying 
 so long the appearance of the publication now sent 
 forth. Desirous of availing myself of every pos- 
 sible information respecting Mr. Berridge, as well 
 as of every letter he wrote, I have made application 
 to every one, who, I had any reason to conclude, 
 could subserve my wishes. This step has occa- 
 sioned the loss of much time ; but it has been the 
 means of obtaining what could not otherwise have 
 been realized. I do not, however, suppose that all 
 the letters Mr. Berridge wrote (though he was not 
 very fond of letter- writing) have been procured : 
 some may still be in the possession of the descend- 
 ants of some of his friends and correspondents. 
 Every search, however, has been made amongst 
 his relations, and amongst others, with whom he 
 had any connexion, as far as my knowledge ex- 
 tended, and the direction given me by others ; but 
 not one letter more do I know of than what now 
 
PREFACE. VU 
 
 appear. The number of letters, which I have pro- 
 cured, will sufficiently show the peculiarity of his 
 manner of corresponding with his friends, and will 
 be read, I doubt not, with no common emotions. 
 
 Mr. Berridge's farewell sermon preached at the 
 Tabernacle, and outlines of many sermons, which 
 he gave to me before his death, with observations 
 on passages of scripture, are added. He did not 
 compose his outlines in a very complete manner ; 
 but only wrote the leading ideas without much of 
 introduction, or application. These he left to be 
 uttered at the time of preaching his sermons. 
 
 With respect to the work entitled " The Christian 
 World Unmasked/' some alterations have been 
 made in it, in strict accordance with what he him- 
 self would have made had he republished it. The 
 reason for so doing, appears in the advertisement 
 prefixed to the work which I published, some years 
 ago^ and which is retained in the present volume. 
 
 The Hymns which he composed during a cessa- 
 tion from public labours occasioned by illness, are 
 perfectly original ; and, though they may not in 
 general please some fastidious readers, they con- 
 tain most important instruction on the essentials 
 
Vm PREFACE. 
 
 of Christianity, embracing every trait of Christian 
 experience in the commencement of a religious 
 course, and during its continuance here below, and 
 frequently animating the hearts of the truly pious 
 by descriptions of the heavenly state. 
 
 May the Lord, who by the powerful influences 
 of his Holy Spirit, inspired his faithful servant, 
 John Berridge, with such uncommon zeal in the 
 cause of true religion, and rendered his ministry 
 so abundantly successful, vouchsafe his effectual 
 blessing to those, who may read his works, that 
 their hearts may be enlivened, and that they may 
 be deeply impressed with the importance of more 
 fully serving and glorifying God, and showing 
 forth his praise ! 
 
 Potion Vicarage, 
 Nov, 1, 1838. 
 
MEMOIRS. 
 
 The Rev. John Berridge was the son of John 
 Berridge, a respectable and wealthy farmer and 
 grazier, at Kingston, in Nottinghamshire, who was 
 married to Miss Sarah Hathwait, of Nottingham, 
 in the year 1714, by whom he had four sons. 
 Thomas, who survived his brother John, resided at 
 Chatteris, in the Isle of Ely till his death. John, 
 the eldest son, was born at Kingston, March 1st, 
 1716. Being a particular favourite of an aunt, who 
 resided at Nottingham, he spent the greater part of 
 his early years with her in that town, and there he 
 received all the education which was necessary to 
 qualify him for business. His father intended to 
 bring him up to agriculture, and for that purpose 
 took him to markets and fairs, that he might be- 
 come acquainted with the price of cattle and other 
 articles connected with farming. He was request- 
 ed to give his judgment respecting the value of 
 
what his father wished to purchase ; but he was 
 invariably so erroneous in his estimate, that his fa- 
 ther despaired of rendering him competent for pur- 
 suing his line of life : and used to say, "John, I 
 find you are unable to form any practical idea of 
 the price of cattle, and therefore j shall send you 
 to college, to he a light to the Gentiles.'" Thus 
 God, designing him to occupy a more exalted sta- 
 tion in society, overruled the intention of his father, 
 and began to prepare his mind for it at so early a 
 period, "that his piety excited the attention of all 
 jiarhb;knew him. But the circumstance to which 
 he ascribed his first serious impressions was singu- 
 lar. Once, as he was returning from school, a 
 neighbouring youth invited him into his house, and 
 asked him if he should read to him out of the 
 Bible. He consented. This being repeated seve- 
 ral times, he began to feel a secret aversion, and 
 would gladly have declined accepting these friendly 
 invitations. But having obtained the reputation of 
 being a pious youth, he was afraid to risk it by a 
 refusal. 
 
 On his return from a fair, where he had been to 
 enjoy a holiday, he hesitated to pass the door of his 
 young neighbour, lest he should be accosted as 
 before. The youth, however, was waiting for him, 
 and when he approached, renewed his invitation ; 
 and, in addition to his former request, asked if they 
 should pray together. In this exercise it was that 
 he began to perceive he was not right, or the amuse- 
 ments of a fair would not have been preferred to 
 the pleasures of devotion : and such was the effect 
 
of this interview, that not a great while after, he 
 himself adopted a similar practice with his school 
 companions. 
 
 At the age of Fourteen, God was pleased to con- 
 vince him that he was a sinner, and must be born 
 again. About this time he left school, and returned 
 to his father, with an intention of applying himself 
 to business. 
 
 A tailor, who was occasionally employed in the 
 family, being a man of strict sobriety, and struck 
 with the uncommon appearance of piety in one so 
 young, conversed with him on serious subjects, 
 whenever he came to the house on business. As 
 opportunities of this nature seldom occurred, his 
 love for religion induced him to cultivate a more 
 intimate acquaintance with this man, by going 
 frequently to his house, for the purpose of serious 
 conversation. His relations at length suspecting he 
 had too much religion, and fearing to what it would 
 grow, discovered some inclination to discourage it. 
 They insinuated, that since his attachment was so 
 strong to his new companion, he should be bound 
 to him in articles of apprenticeship. 
 
 This threat had not the designed effect ; for so 
 prevalent was his bias to reading, prayer, and serious 
 discourse, that he frequently repeated his visits. 
 Finding this their scheme unsuccessful, and con- 
 ceiving that his predilection for reading and religion 
 would entirely unfit him for business, they resolved, 
 though reluctantly, to send him to the University. 
 In this determination, which was perfectly con- 
 genial with his own inclinations, he most readily 
 B 2 
 
concurred ; and, after previous preparation, was 
 entered Clare Hall, October 28th, 1734, in the Nine- 
 teenth year of his age. He took the degree of 
 B. A. in 1738, and of M. A. in 1742. 
 
 A neighbour soon after meeting his father, and 
 inquiring for his son, he jocosely replied, **He i& 
 gone to be a light to lighten the Gentiles." — This 
 testimony was verified in his being instrumental in 
 bringing numbers to enjoy the light of divine truth. 
 Being now in his element, he pursued his studies 
 with uncommon avidity, and made such progress 
 in every branch of literature^ as rendered him in no 
 respect inferior to any of his contemporaries. But as 
 he seemed to have known very little of the plague 
 of his heart, and less of Jesus Christ, it required 
 more grace than he yet possessed, to withstand the 
 temptations of his situation and connexions. Fa- 
 voured with a good understanding, improved by 
 literature, and possessing a natural vein of humour, 
 which was extremely fascinating, he rose in respect ; 
 and his acquaintance was courted at the University 
 by ecclesiastics of superior rank, though of wider 
 principles, and less rigid morals. Being of a witty 
 turn of mind, he cultivated an acquaintance with 
 works of wit. Hudibras was so familiar to him, 
 that he was at no loss in using any part of it on 
 any occasion. While he was at college, if it was 
 known that he would be present at any public 
 dinner, the table was crowded with company, 
 who were highly delighted with the singularity of 
 his conversation and witty sayings. As evil com- 
 mu7iicatians corrupt good manners^ he caught the 
 
contagion, and drank into the Socinian scheme to 
 such a degree, as to lose all serious impressions, 
 and discontinue private prayer for the space of 
 ten years, a few intervals excepted. In these 
 intervals he would weep bitterly, reflecting on the 
 sad state of his mind, compared with what it was 
 when he came to the University ; and would 
 frequently say to a fellow student, afterwards an 
 eminent Minister in the Establishment, O that it 
 were with me as in years pa^t ! Conscience, how- 
 ever, at length resuming her authority, he was 
 compelled to relinquish sentiments so derogatory to 
 God, and so subversive of every good principle and 
 practice. He now discovered that they not only 
 lessened God the Son in his esteem, but God the 
 Father also ; and tended to promote no higher 
 morality than what comported with all the maxims 
 and pleasures of the present world. With the re- 
 nunciation of his former errors, he returned to the 
 regular exercise of devotional religion, although it 
 was but a small remove, if any, from pharisaical. 
 
 Soon after this he began to feel strong inclina- 
 tions to exercise his ministry ; and, accordingly, in 
 the year 1749, accepted the curacy of Stapleford, 
 near Cambridge, which he regularly served six 
 years from college. His parishioners were ex- 
 tremely ignorant and dissolute ; and he was much 
 concerned to do them good. H^ took extraordinary 
 pains, and pressed very earnestly upon them the 
 necessity of sanctification ; but had the mortification 
 to find that they continued as unsanctified as before. 
 There was indeed a little more of the form of religion 
 
6 
 
 in the parish ; but nothing more of the power. 
 On account of the plainness of his discourses, and 
 the impressive mode of his delivery, he was much 
 followed as a preacher before his conversion ; or 
 before he had obtained any proper views of the 
 Gospel of Christ. He lived uprightly, and incul- 
 cated whatever he delivered with the utmost sin- 
 cerity and concern to produce a due impression on 
 the minds of his hearers ; but he erred in the ground 
 of dependence for acceptance with God. He did 
 not, for that important purpose, exalt the Saviour, 
 or point out the necessity of his obedience unto 
 death. Hence he saw no fruit of his ministry in 
 the change wrought upon the ungodly who con- 
 stantly heard him, which frequently excited his 
 grief and lamentation. How true is it ! ''Them 
 that honour me, I will honour,''' However impres- 
 sively ministers may preach, if they only inculcate 
 moral truths, and enforce not the doctrines of the 
 cross of Christ, it is almost invariably found that 
 no salutary effects on the hearts of their hearers 
 are produced. If ministers would have the bles- 
 sing of the great Head of the Church crowning 
 their labours with success, St. Paul's determination 
 should never be lost sight of: ''I determined not to 
 know any thing among you, save Jesus Christ and 
 Him crucified." 1 Cor. ii. 2. 
 
 In the former part of his ministry, even after 
 he understood the way of salvation more perfectly, 
 he chiefly aimed at reforming the outward appear- 
 ance, knocking off, as he humourously expressed 
 it, fine caps and bonnets ; but after some time he 
 
found that this mode of preaching produced but 
 little effect. He therefore saw it needful to lay the 
 axe to the root of the tree, or to endeavour to re- 
 form the heart, from whence proceeds all evil 
 thoughts, words and works ; that, the tree being 
 made good, the fruit might also become good. 
 His attempt to lop off branches, he saw, in the 
 conduct of some of his hearers, was ineffectual to 
 the producing of a life reformed in consonance 
 with the precepts of the Gospel. In preaching 
 Christ, therefore, as the only Saviour of Sinners, 
 he inculcated that faith in his name, which was 
 productive of purity of heart, freeing it from the 
 oppression of guilt, and the dominion and love of 
 sin. In this way he was uncommonly useful in re- 
 claiming the ungodly from their ruinous errors, 
 and in bringing them to walk before God in holi- 
 ness of heart and life. Then old things passed 
 away, and all things became new ; then the exter- 
 nal appearance and behaviour indicated the radical 
 change of the heart. He was led to see in early 
 Mfe the evil of sin, and the beauty of a moral and 
 upright conduct ; and when with these views he 
 entered on the work of the ministry, his constant 
 aim was to bring his people to appreciate the ex- 
 cellence of morality, and to manifest it in their life. 
 Thus leading them to build their hopes of accept- 
 ance with God, and of future felicity, in great mea- 
 sure upon their own doings ; making thereby most 
 absurdly the superstructure to become a part of 
 the foundation, upon which alone sinners must rest 
 for salvation. Being truly impressed from the first 
 
with the great importance of the office of the 
 ministry, he was anxious to execute the work 
 assigned him, as a faithful steward of the mysteries 
 of God . He was not satisfied with merely having 
 delivered his sermons, and feeling no further con- 
 cern about his ministerial services : he looked for 
 a change in the lives of his ungodly hearers, who 
 wholly disregarded their immortal interests. But, 
 alas ! he was sadly disappointed in his expectation 
 of discovering those effects of his preaching, which 
 he had concluded must necessarily be produced. 
 The wicked continued wicked still ; the careless 
 continued careless still. This was a source of grief 
 to him ; and at length he was taught the good old 
 and primitive way of bringing sinners to relinquish 
 and abhor their ungodly practices, and to lead a 
 holy life. No sooner did he perceive the unsound- 
 ness of the discourses he had penned and preached, 
 that they chiefly respected morality only, and 
 were destitute of any prominent reference to Christ, 
 as the way, the truth, and the life, than, without 
 hesitation, he began a new course of sermons, 
 which were attended with effects far beyond his 
 most sanguine expectation. He now honoured and 
 exalted the Saviour in his ministrations, and the 
 Saviour honoured him in rendering him exceed- 
 ingly instrumental in the conversion of sinners to 
 God. 
 
 How would the Church flourish, and her mem- 
 bers become greater ornaments of the Gospel, were 
 her ministers more zealous in preaching Jesus 
 Christ, and him crucified ! This is the method 
 
St. Paul adopted, and which the Holy Spirit 
 especially blesses to the souls of men. Mere moral 
 discourses may delineate in a pleasing manner the 
 various virtues, and may be much admired ; but 
 they will seldom be productive of the fruits of 
 righteousness, to the praise and glory of God. 
 The instrument which the Lord hath appointed for 
 this purpose, is the preaching of the gospel. Let 
 ministers then use this instrument, and they shall 
 know, to their great joy, that their labour shall not 
 be in vain in the Lord. 
 
 In the year 1755, on the 7th of July, he was ad- 
 mitted to the Vicarage of Everton, in the gift of 
 Clare Hall, where he continued to reside to the 
 end of his life. Here again he pressed sanctifica- 
 tion and regeneration upon his hearers, as stren- 
 uously as he could, but with as little success as 
 before. Nor was it to be wondered at, as his 
 preaching rather tended to make them trust in 
 themselves as righteous, than to depend upon 
 Christ for the remission of sins, through faith in 
 his blood. 
 
 Having continued for two years in this unsuc- 
 cessful mode of preaching, and his inclinations to 
 do good continually increasing, he began to be dis- 
 couraged. A doubt now arose in his mind, whether 
 he was right himself, and preached as he ought to 
 do. This suggestion he rejected, for some time, 
 with disdain, supposing the advantages of educa- 
 tion, which he had improved to a high degree, 
 could not leave him ignorant respecting the best 
 method of instructing his people. This happened 
 
10 
 
 about Christmas 1757. But not being able to repel 
 these secret misgivings, though he strenuously- 
 opposed them, his mind was wrought to a degree 
 of embarrassment and distress, to which he had 
 hitherto been a stranger. This, however, had a 
 happy effect, as it led him to cry mightily to God 
 for direction. The constant language of his heart 
 was this : ''Lord if I am right, keep me so ; if I 
 am not, make me so : and lead me to the know- 
 ledge of the truth as it is in Jesus." After the 
 almost incessant repetition of a prayer so evidently 
 sincere and childlike, it is no wonder that God 
 should lend a gracious ear, which he did by re- 
 turning him an answer about ten days after, in the 
 following remarkable manner : As he sat, one 
 morning, musing upon a text of scripture, these 
 words were, in a wonderful manner, darted into 
 his mind, and seemed indeed like a voice from 
 heaven : ''Cease from thine own works, only be- 
 lieve." No sooner were these words impressed 
 upon his mind, than the scales fell from his eyes, 
 and he perceived the application. Just before this 
 occurrence, he was in a very unusual calm, but 
 now his soul experienced an immediate tempest. 
 Tears gushed forth like a torrent. He saw the 
 rock upon which he had been splitting for near 
 thirty years, by endeavouring to blend the law 
 and the Gospel, and unite Christ's righteousness 
 with his own. Immediately he began to think 
 upon the words. Faith and Believe, and looking 
 into his concordance, found them inserted in many 
 successive columns. This surprised him to a great 
 
11 
 
 degree, and he instantly formed the resolution to 
 preach Jesus Christ, and salvation by faith. He 
 therefore composed several sermons of this descrip- 
 tion, and addressed his hearers in a manner very 
 unusual, and far more pointed than before. 
 
 Now God began to bless his ministry ; after he 
 had preached in this strain two or three sabbaths, 
 and was ruminating whether he was yet right, as 
 he had peceived no better effects from these than 
 from his former discourses, one of his parishioners 
 came to inquire for him. Heing introduced, *Well, 
 Sarah', said he. — She replied, *Well, not so well I 
 fear'. *Why, what is the matter, Sarah ?' — * Matter, 
 why I don't know what's the matter. These new 
 Sermons, I find we are all to be lost now. I can 
 neither eat, drink, nor sleep. I don't know what's 
 to become of me'. The same week came two or 
 three more on a like errand. It is easy to conceive 
 what relief these visits must have afforded his mind 
 in a state of such anxiety and suspense. So con- 
 firmed was he thereby, in the persuasion that his 
 late impressions were from God, that he determined 
 in future to know nothing hut Jesus Christy and Mm 
 crucified. Now he was deeply humbled, that he 
 should have spent so many years of his life to no bet- 
 ter purpose, than to confirm his hearers in their igno- 
 rance. Thereupon, immediately, he burnt all his old 
 sermons, and shed a flood of the tears of joy in their 
 destruction. These circumstances alarmed the neigh- 
 bourhood ; the church quickly became crowded, 
 and God gave testimony to the word of his grace, in 
 the frequent conviction and conversion of sinners. 
 
12 
 
 Hitherto he had confined his kibours to his own 
 parish, and had been accustomed to write his ser- 
 mons at full length ; but an incident occurred, 
 as unexpected to him as it was novel in itself, 
 which led him to preach extempore. He had not 
 exercised his ministry in an evangelical strain many 
 months, before he was invited to preach, what is 
 commonly called, a Club Sermon, All his old ones 
 were burnt, and much of his time was engrossed 
 in writing new discourses. When he intended to 
 compose this, he was so much engaged with people, 
 who came under serious impressions, that he found 
 himself straitened for time, and therefore resolved to 
 give the people one of his new discourses, which he 
 had delivered at home, not expecting that any of 
 his parishioners would be present. On the sabbath 
 evening, one of his hearers informed him of his 
 intention to accompany him the next day. This 
 was an unwelcome intimation, and he endeavoured 
 to dissuade him from his resolution, but to no pur- 
 pose. Upon this, he resolved to rise very early, 
 pursue his journey, and compose his sermon at the 
 place where it was to be delivered, that he might 
 not be interrupted by the visits of his people. In 
 going he comforted himself, that there would be but 
 a small congregation, and that a long discourse 
 might be dispensed with. But, to his great surprise, 
 on his arrival, he was informed that all the Clergy 
 and people of the neighbouring parishes were come 
 to hear him. This wrought up his mind to such a 
 degree of agitation, as absolutely incapacitated him 
 for study ; and he therefore was obliged to ascend 
 
13 
 
 the pulpit, and preach, bona fide, an extempore 
 sermon. But here God wonderfully and most 
 agreeably disappointed his fears, by affording him 
 such extraordinary assistance, as enabled him to 
 rise superior to all his embarrassment, and to com- 
 mand the most solemn attention from his numerous 
 audience. This was a happy event both for himself 
 and others, as it released him from the toil of writ- 
 ing his sermons before he delivered them, (for he 
 never afterwards penned a discourse, except on a 
 very particular occasion,) and gave him the oppor- 
 tunity of preaching more frequently, not only at 
 home, but in the adjacent villages. 
 
 Hitherto Messrs. Wesley and Whitfield were 
 personally unknown to him ; and as common re- 
 port had operated much to their disparagement, he 
 found no inclination to seek an acquaintance with 
 them. But as his ardent zeal, and peculiar success 
 became the general topics in religious circles, a 
 correspondence was soon opened; this prepared 
 the way for an interview, and a perfect intimacy 
 succeeded. 
 
 This acquaintance with Mr. Wesley commenced 
 on the 2nd of June, 1 758 ; and, on the 22nd, (not 
 more than six months after the change in his reli- 
 gious sentiments,) he began to itinerate. August 
 1st in the same year, God was pleased to bless his 
 ministry to the Rev. Mr. Hicks, a clergyman of 
 Wrestlingworth, about four miles from Everton,who 
 became afterwards a very useful man, and a 
 companion with him in his travels. 
 
 His first sermon out of doors was on May Hth, 
 
14 
 
 1759, as appears in a letter: "On Monday 
 se nnight Mr. Hicks accompanied me to Meldred. 
 On the way we called at a farm-house. After 
 dinner I went into the yard, and seeing nearly a 
 hundred and fifty people, I called for a table, and 
 preached, for the first time, in the open air. We 
 then went to Meldred, where I preached in a field, 
 to about four thousand people. In the morning, at 
 five, Mr. Hicks preached, in the same field, to 
 about a thousand. Here the presence of the Lord 
 was wonderfully among us, and, I trust, beside 
 many that were slightly wounded, nearly thirty re- 
 ceived heart-felt conviction." 
 
 For several years he continued a very rigid 
 Arminian. Nor was it by arguments in debate 
 upon the subject of controversy between Armi- 
 nians and Calvinists, but by various circumstances, 
 one of which was a long confinement from preach- 
 ing, occasioned by a nervous fever, that he was led 
 to embrace the Calvinistic creed, which he had 
 before abhorred ; but whether Arminian or Cal- 
 vinist, he was always the pious Christian. In this 
 long and severe affliction, the Lord led him into a 
 path which he had not known, and taught him 
 many useful lessons to which he had been alto- 
 gether a stranger. Hitherto he had learnt to be an 
 active, but not a passive servant of the Lord. To be 
 laid aside in the plenitude of his success, was so irri- 
 tating to his nature, that, like Jonas, his heart fretted 
 against the Lord, and he wished he had never been 
 employed in the work of the ministry. To such a 
 pitch of criminal exasperation was he carried against 
 
15 
 
 the government of God, for checking his ministerial 
 career, that he could not even endure the sight of 
 his bible, nor bear to hear the people sing in his 
 adjoining church. But how vain is it to lift up the 
 heel against the God of the Universe, and repine 
 at his wise dispensations, especially when subse- 
 quent experience proves, that they were all designed 
 to answer the most valuable purposes, in preserving 
 him from the dangerous elevations of popularity, in 
 fitting him for a sphere of action equally successful, 
 and in leading his mind into more enlarged views 
 of the abounding grace of the everlasting gospel ! 
 
 These observations were actually exemplified in 
 his experience. For in this furnace of affliction he 
 became much more acquainted with the plague 
 of his own heart, was led to see that the work of 
 God could be carried on without his agency, and 
 was convinced of the divine sovereignty in the dis- 
 pensations of grace and appointments to the sacred 
 office. The Lord having in this manner humbled 
 his mind to the meekness of a lamb, restored him 
 at length to the full exercise of his ministry, with 
 additional improvements in self- acquaintance and 
 usefulness in the church of God. The Rev. Mr. V. 
 who had been in habits of friendship with him 
 from their admission into College, when coming to 
 reside in his neighbourhood, after the lapse of some 
 years, on paying him a visit, was exceedingly sur- 
 prised, on perceiving the great increase of his 
 unaffected humiltiy, and sweetness of temper, since 
 that affliction. 
 
 After this event his connexions with christians of 
 
16 
 
 the Calvinistic persuasion were enlarged; and 
 though there were but few interchanges of labour 
 between him and Arminian Ministers, yet their 
 friendship and respect remained inviolable. 
 
 In giving as exact a portraiture as possible of 
 Mr. Berridge, as to his views of Systems of Reli- 
 gion, it appears proper here to state the sentiments 
 he was disposed to entertain in the latter part of 
 his life on the subjects of controversy between 
 Arminians and Calvinists. Being of an ardent 
 constitution, he was led to embrace, in the most 
 prompt and avowed manner, that system of religion 
 which appeared to him to be most consonant with 
 the sacred Scriptures. When first brought to 
 discover how erroneously he had been building his 
 hope of eternal felicity, or that he had not been 
 simply depending on the merits of Christ for Sal- 
 vation, but had been trusting in part in his own do- 
 ings for that purpose, he strongly leaned to the side 
 of Arminianism as held and inculcated by the lead- 
 ers of Methodism. He warmly opposed the opposite 
 tenets, and regarded all those who maintained them 
 as being egregiously deficient in their views of the 
 true doctrine of the Scriptures. It was while he was 
 under the influence of the doctrine, which he at first 
 believed to be founded on the word of God, that he 
 was most successful in alarming the ungodly, and 
 inducing them to forsake the destructive paths of 
 sin, and to flee from the wrath to come to Christ 
 for refuge. He was indeed a Boanerges, causing, 
 as it were, the lightenings of Mount Sinai to flash 
 with awful vividness, and her thunders to roll in ? 
 
17 
 
 Sounds appalling to the hearts of the wicked. Hence 
 numbers, after almost every sermon he preached^ 
 sought an interview with him to know how they 
 must be saved* Awakened to a deep sense of their 
 guilt, and lost condition, they could not return to 
 their own homes, without first making known to 
 him the distressed state of their minds. 
 
 Some years afterwards he imbibed the peculiar 
 sentiments of Calvinism, which he maintained and 
 strenuously inculcated for several years. At length, 
 however, through reading various works on theolo- 
 gical subjects, and much thinking on them, his 
 views of different Systems of Religion became 
 moderate. The Editor well recollects his conver- 
 sation with him oh the points in debate between 
 certain controversialists at that time. He frankly 
 owned, that he saw such difficulties attending the 
 Systems of Arminianism and Calvinism, as defied 
 the reason of man to solve, or to show which was 
 most agreeable to the counsels of the Most High. 
 As all his judgments are unsearchable, and his 
 ways past finding out, so he deemed the System of 
 the infinite mind, in regard to Religion, beyond the 
 penetration of the wisest of mankind, who, sur- 
 rounded in this state of obscurity, know but in part, 
 being at present incapacitated for a clear and com- 
 prehensive view of those truths which will be fully 
 known hereafter. Hence he came to the determi- 
 nation of adhering steadily to one leading and 
 important Maxim, viz. T/ia^ Salvation is of God, 
 and Man.s Destruction of himself 
 
 Influenced by this maxim during the remaining 
 c 
 
la 
 
 part of his life, he became indifferent to the reading 
 of controversial works. He wanted his mind to be 
 kept at ease, and not to be disturbed by the oppos- 
 ing sentiments of different writers. His chief desire 
 was to have his thoughts employed, without inter- 
 ruption, about the subjects of religion which are 
 essentially necessary to salvation. These he enter- 
 tained with avowed and undeviating firmness for 
 many years before he left earth for heaven. 
 
 When therefore an eminent Minister, paying him 
 a visit, inquired whether he had read certain works 
 on the controverted points relating to Arminianism 
 and Calvinism, he replied, **I have them on my 
 shelves in my Library, where they are very quiet ; 
 if I take them down, and look into them, they will 
 begin to quarrel and disagree." He regarded con- 
 troversy, being often conducted with acrimony, 
 with no favourable opinion, regarding it as injurious 
 to heavenly-mindedness, as well as to a peaceful 
 state of mind. Where controversy proceeds from 
 a dispassionate disposition, and breathes the air of 
 christian charity, it may be useful in settling the 
 minds of those who are fluctuating, and, like the 
 dove out of the ark, can find no rest to their spirits, 
 on account of the various and contrary opinions 
 which engage their thoughts. Happy would it be 
 for the peace of the church, if the professors of 
 Christianity paid less attention to those opinions 
 which are not essential to the salvation of the soul, 
 and were more practically influenced by that 
 charity which is candid in its judgment of the 
 various creeds adopted by the followers of Christ. 
 
19 
 
 In the heavenly world the spirits of just men made 
 perfect dwell in love and harmony ; and in love, 
 which is the very bond of peace and perfectness, 
 should christians dwell while on earth. Then 
 would the Church below bear a nearer resemblance 
 to the Church above ; and the happiness, resulting 
 from such a state of the Household of God,, would 
 exceedingly recommend the Religion of Jesus to 
 the favourable attention of those who have unhap- 
 pily disregarded it. 
 
 His mental powers were far from contemptible. 
 He possessed a strength of understanding, a quick- 
 ness of perception, a depth of penetration, a bril- 
 liancy of fancy, and a fund of prompt wit, beyond 
 most men. A vein of innocent humour ran through 
 all his public and private discourses. This softened, 
 what some might call, the austerity of religion, and 
 rendered his company pleasant to people of a less 
 serious habit ; but, what is very singular, it never 
 overcame his gravity. He would often, by an un- 
 expected sally of humour, throw a whole assembly 
 into a sudden burst of laughter, but would himself 
 keep his countenance. 
 
 In learning he was inferior to very few of the 
 most celebrated sons of science and literature at 
 the University. His masculine ability, his uniform 
 sobriety, and long residence at College were favour- 
 able to improvement ; and so insatiable was his 
 thirst for knowledge, that from his entrance at 
 Clare Hall, to his acceptance of the Vicarage of 
 Everton, he regularly studied fifteen hours a-day. 
 A Clergyman, with whom he had been in habits of 
 c 2 
 
20 
 
 friendship about fifty years said of him, that he was 
 as familiar with the learned languages, as he was 
 with his mother tongue ; and that he could be under 
 no temptation to court respect by itinerant preach- 
 ing; for he merited and enjoyed that in a high 
 degree among all ranks of literary professions at 
 the University. In a friendly epistle to a Clergy- 
 man, upon the necessity of preaching Jesus Christ, 
 is the following passage : "When I first came to the 
 University, I applied diligently to my studies, 
 thinking human learning a necessary qualification 
 for a Divine, and that no one ought to preach, un- 
 less he had taken up a degree. Accordingly I 
 studied the Classics, Mathematics, Philosophy, Lo- 
 gic, Metaphysics, and read the works of our most 
 eminent Divines. This I did for the space of Twen- 
 ty years and was all the while departing more and 
 more from the truth as it is in Jesus, vainly hoping 
 to obtain that light and knowledge from human 
 wisdom, that could only be had from the word of 
 God and prayer." 
 
 Though he obtained the just reputation of being 
 a learned man, and was conversant with all the 
 beauties of language, so ardent was his desire of 
 doing good to his most illiterate hearers, that he laid 
 aside an affected style of elegance, and, from prin- 
 ciple, cultivated an easy and familiar diction. 
 
 The mode of his public ministrations was empha- 
 tically original. He evidently observed method in all 
 his sermons, but it was unhacknied. It was not his 
 custom to range his subjects under general heads of 
 discourse ; but when he made the attempt his 
 
21 
 
 divisions would be peculiarly natural, and rigidly 
 adhered to. As he rarely allegorized, or accomo- 
 dated the scriptures, he was less liable to mistake 
 their meaning. He seldom referred to the original 
 text ; but when he did, his remarks were pertinent. 
 In his discussion of general topics, his figures were 
 new, his illustrations apposite, and his arguments 
 conclusive. His stature was tall, but not awkward ; 
 his make was lusty, but not corpulent ; his voice was 
 deep, but not hoarse ; strong, but not noisy ; his 
 pronunciation was distinct, but not broad. In his 
 countenance there was gravity, without grimace ; 
 his address was solemn, but not sour ; easy, but 
 not careless ; deliberate, but not drawling ; pointed, 
 but not personal ; affectionate, but not fawning. 
 He would often weep, but never whine. His sen- 
 tences were short, but not ambiguous. His ideas 
 were collected, but not crowded. Upon the whole 
 his manner and person were agreeable and majestic. 
 But what transcended all the above excellencies, 
 and gave him such an ascendency in the consciences 
 of his numerous hearers, were ihedoctrmes he taught, 
 together with their unbounded influence upon all the 
 powers of his mind, and transactions of his life. Deep 
 necessity compelled him to embrace and preach 
 Jesus Christ ; and the same necessity led him into 
 more enlarged discoveries of his grace. Living 
 under their perpetual control, and enjoying their 
 ineffable sweetness, he was not only willing to im- 
 part the truths of the everlasting Gospel, but to 
 consecrate himself to the service of the Lord, and 
 the souls of men. 
 
22 
 
 When he explained the nature, end, and use of 
 the law, he was very awful and affecting. "And 
 now," to adopt his own words, "I dealt with my 
 hearers in a very different manner from what I 
 used to do. I told them very plainly that they were 
 the children of wrath, and under the curse of God, 
 though they knew it not ; and that none but Jesus 
 Christ could deliver them from that curse. I told 
 them, if they had ever broken the law of God once 
 in thought, word, or deed, no future good behaviour 
 could make any atonement for past miscarriages. 
 For if 1 keep all God's laws to-day, this is no 
 amends for breaking them yesterday. If I behave 
 peaceably to my neighbour to-day, it is no satis- 
 faction for having broken his head yesterday. So 
 that if once a sinner, nothing but the blood of Jesus 
 can cleanse me from sin." Jesus was a name on 
 which he dwelt with peculiar emphasis and delight. 
 With what exalted affections would he extol the 
 bleeding Lamb ! With what streaming eyes would 
 he point to his agonizing sufferings ! How would 
 they sparkle when he displayed the exceeding 
 riches of his grace ! And what reverential gran- 
 deur marked his countenance when he anticipated 
 his glorious appearing ! In short, to adopt the lan- 
 guage of the melodious poet, Jesus was 
 
 ** The circle where his passion mov'd, 
 And centre of his soul." 
 
 Nor was he less attentive to the gracious influence 
 of the Holy Spirit in the application of redemption. 
 No minister could with more judgment detect the 
 human heart in all its subtle machinations, or with 
 
^3 
 
 greater accuracy describe progressive religion in 
 the soul. Communion with God was what he much 
 enforced in the latter stages of his ministry. It 
 was indeed his own meat and drink, and the ban- 
 quet from which he never appeared to rise. 
 
 Amongst the many characteristics of the true 
 christian, the love of good men is an essential one : 
 of this Mr. Berrridge was the subject in no com- 
 mon degree. While Jesus was the object which 
 engaged the supreme love of his heart, he had a 
 benevolent regard for all his fellow creatures, pity- 
 ing those who had no concern for their own immor- 
 tal interests, and courteous to all with whom he had 
 any dealings in matters of a civil nature. But 
 especially did he most cordially evince, in an engag- 
 ing and pleasing manner, a regard for those on whom 
 he perceived the image of his adorable Lord portray- 
 ed in lively colours. Having passed from death in 
 trespasses and sins unto newness of life ; or being re- 
 newed in the spirit of his mind, he loved in sincerity 
 'Hhe Brethren.'' They had a place in his affectionate 
 heart, however distinguished by different modes of 
 worshipping God. No pious person of any denomi- 
 nation, who might be introduced to him, ever found 
 him manifesting an air of distance and reserve. 
 Many, learning how accessible he was to good men, 
 sought an interview with him, and were highly 
 delighted with his affectionate reception of them, 
 and greatly edified by the spirituality of his con- 
 versation, which, some declared, proved savoury 
 on reflection after many years. He entertained not 
 for a moment the idea, that the family of God, or 
 
24 
 
 the household of faith was comprised of those only, 
 who worshipped the Lord in the manner he did. 
 He saw diversity in all the works of the Almighty ; 
 and contemplating the minds of men as being vari- 
 ously formed, and influenced by different circum- 
 stances, he despised no one because his sentiments 
 on some subjects did not accord with those which 
 he himself entertained. He wisely concluded, that 
 those who were narrow-minded, and whose hearts 
 were closed by prejudice and a party spirit, were 
 sadly defective in sound understanding of human 
 nature, and in just observation of mankind ; not 
 considering how the Father of Lights regards with 
 approbation all, of every name and denomination, 
 who fear him, and work righteousness. Persons so 
 narrow-minded are little aware how much they sub- 
 serve the designs of the prince of darkness, the 
 adversary of God and man. He divided man from 
 God when he gained advantage over our first 
 parents ; and it is his constant aim and endeavour 
 to divide the followers of Christ, or to prevent the 
 continuance of brotherly love. Thus he foments 
 animosity and ill-will, and thereby furnishes ground 
 for the entertainment of infidel principles and irre- 
 ligious conduct. Destitute of the genuine spirit of 
 Christianity, which angels in their song proclaimed 
 to be *'Glory to God in the highest, and on earth 
 peace. Good- will toward men," innumerable pro- 
 fessors of religion conduct themselves with such 
 an unkindly state of mind towards their fellow- 
 creatures, as if none were to be admitted into 
 heaven, but such as are of their own party, or way 
 
25 
 
 of thinking. Mr. Berridge discarded from his 
 breast all such uncharitable sentiments, and hailed 
 every one as a brother, who loved the Lord Jesus 
 Christ in sincerity. Yet, it is to be observed, he 
 did not hold what he deemed essential to salvation 
 with indifference. Repentance toward God, and 
 faith toward our Lord Jesus Christ, and holiness of 
 heart and life he inculcated, as absolutely necessary ' 
 to the attainment of the heavenly felicity. Happy 
 would it be for the christian world, if such essen- 
 tials of religion were more insisted on, and less 
 stress laid on points of difference, which are com- 
 paratively of small moment. Thus would christians 
 be more inclined to walk in love ; and exercising 
 mutual forbearance and brotherly kindness, they 
 would put to silence the ignorance of foolish men, 
 and recommend religion to the attention and appro- 
 bation of the ungodly around them. 
 
 Mr. Berridge was well acquainted with the 
 depraved dispositions of our fallen nature. Being 
 well instructed in the knowledge of his own heart, 
 he could develope the operations of the human 
 passions in such lively colours, as to produce con- 
 viction in the minds of his hearers, that they were 
 the very persons he was describing. It is only by 
 being well taught of God, and attentively observing 
 the workings of their own dispositions, that minis- 
 ters can speak effectively for bringing their hearers 
 to confess with shame and self-abhorrence their vile- 
 ness and depravity. j^tiktiw 4ii i«> ' 
 
 Mr. Berridge was very striking in speaking of 
 the evil passions, which are lamentably indulged 
 
26 
 
 by fallen man. Was it pride which he intended to 
 exhibit to the view of his hearers ? He would do 
 it in such a way as to cause the meanest in the con- 
 gregation to feel that he was guilty of it. In proof of 
 this— it is matter of fact — he mentioned the plough- 
 man, and said, "Have not some of you, when you 
 have ploughed a furrow, looked back, and observ- 
 ing it well done, proudly said — there is not a man 
 in the parish, who can plough a better furrow than 
 this." A ploughman had actually expressed him- 
 self in such terms; and on hearing a further descrip- 
 tion of pride with its awful consequence, was savingly 
 convinced of sin, and afterwards manifested a con- 
 versation and practice becoming the christian cha- 
 racter. Was the infernal passion of envy to be set 
 forth in all its horrid and disturbing operations? 
 In the most vivid manner would he portray its 
 foulness, and exhibit it, as it really is, in the most 
 disgustful colours in the view of all who were 
 indulging it in .their hearts, or harrassed with its 
 frequent intrusion. A most excellent, popular and 
 useful Clergyman, the Rector of a Church in 
 London in a very populous parish, related to the 
 Editor, in the most frank and unreserved manner, 
 the following circumstances relative to the passion 
 of envy. The Clergyman, who has long since been 
 placed beyond the reach of evil, and where the 
 tempter to sin can never gain admission, informed 
 the Editor, that a Clergyman, nearly of his own age 
 and of his own standing in the ministry, was the 
 object of his envy. Sensible of the evil of such a 
 disposition, he lamented exceedingly that the 
 
27 
 
 thoughts of his heart should be infected with such 
 a horrid and poisonous principle. He besought the 
 Lord to remove the thorn which so grievously tor- 
 mented his breast ; but still, on particular occasions, 
 his mind was again disturbed by the intrusion of 
 envy. And thus, for a considerable time, he had to 
 struggle with this evil. 
 
 He felt inclined to go and hear Mr. Berridge, 
 at the place where he preached regularly for seve- 
 ral years. The text was, "What is thy name ? And 
 he said. Legion." From this passage he took occa- 
 sion to speak of the various evil dispositions which 
 Sin has introduced into the heart of fallen man. 
 Amongst them he particularly noticed envy^ as a 
 prominent leader in the Legion. And then he 
 related how his own heart had been ready to in- 
 dulge it. During his annual visits to London, and 
 having then no Curate, a Clergyman was always 
 provided to supply Everton. On his return home 
 from London, he sometimes found that his people 
 had been highly delighted with the preacher who 
 had filled his pulpit in his absence. On hearing 
 him so highly extolled, "Envy," said he, "began to 
 operate ; and, my breast swelling like a toad, I 
 said to myself, I will take care that he shall not 
 supply my place again. My great Self could not 
 brook to be outdone by another. I took, however, 
 the sword of the Spirit, and made supplication to 
 my Lord and Master, and the fiendish foe was 
 expelled." This relation of what Mr. Berridge 
 had himself experienced was the means of com- 
 pletely delivering the Clergyman alluded to from 
 
28 
 
 the tormenting evil which he had so long struggled 
 with : for he had entertained the idea, that no minis- 
 ter had been so harrassed with it as he had been. 
 He afterwards enjoyed a calm and contented state 
 of mind, and could think of other eminent ministers 
 with thankfulness to the Giver of every good and 
 perfect gift, for the talents with which he had been 
 pleased to entrust them, as well as for those which 
 he himself possessed. 
 
 Having so good a master he entered upon his work 
 with cheerful steps, and pursued it with the greatest 
 industry. He did not confine his labours to the 
 narrow limits of Everton, a small parish, but like 
 the majestic sun, illumined an extensive tract of 
 country. His love of mankind was ardent. He 
 knew the worth of an immortal Soul ; he knew the 
 awful terrors of the Lord ; he knew the emptiness 
 of the present world ; he knew the sandy founda- 
 tion upon which thousands build; he knew the 
 dangerous devices of Satan ; he knew the awful 
 precipice upon which the ungodly stand. His 
 bowels melted with pity ; his heart yearned to assist 
 them. He therefore left no means unattempted to 
 awaken their concern, and allure them to the Son 
 of God. In his itineracy, he would take the coun- 
 ties of Bedford, Cambridge, Essex, Hertford, and 
 Huntingdon, making the episcopal Exhortation 
 the nde of his operation, "To seek for Christ's 
 sheep that are dispersed abroad." In this cir- 
 cuit he preached, upon an average, from ten to 
 twelve sermons a-week, and frequently rode a hun- 
 dred miles. Nor were these extraordinary exertions 
 
29 
 
 the hasty fruit of intermitting zeal,but were regularly 
 continued during the long succession of more than 
 t^wenty years, exemplifying through the whole of 
 his ministerial career the motto Dum vivimus 
 vivamus* 
 
 Mr. Berridge possessed a firm and undaunted 
 spirit, not alarmed by the menaces of those who 
 endeavoured to displace him from the station he 
 occupied as the Vicar of Everton, nor in the least 
 intimidated when standing up to preach to the multi- 
 tudes that surrounded him. He feared not man, but 
 was, as it is said of the righteous, bold as a lion. No 
 one, however, could be more sensible of his own help- 
 lessness and insufiicieny for the performance of 
 spiritual services than he was. He felt his utter 
 need of divine aid, which evidently appeared in the 
 terms he used almost invariably in the prayer he 
 offered up before his sermon, humbly acknowledg- 
 ing his own inability, and earnestly and devoutly 
 imploring the presence and assistance of his God and 
 Saviour. Thus, as well as in other ways, he ho- 
 noured God and God honoured him. He made no 
 sacrifice unto his own net, nor burned incense to his 
 •t:* ^ii :«!?■// mil--' 
 
 * The Latin motto of the family Arms of Dr. Doddridge, which when put into 
 English, means, " Let us live while we live." On this motto Dr. Doddridge wrote 
 the following lines, which Dr. Johnson thought to be one of the finest Epigrams 
 in the English Ifinguage. — 
 
 " Live while you live, the Epicure would say. 
 
 And seize the pleasures of the present day. 
 
 Live, while you live, the sacred preacher cries. 
 
 And give to God each moment as it flies. 
 Lord, in my view let both united be, 
 I live in pleasure, when I live to Thee." 
 
30 
 
 own drag ; but gave all the glory of what he was 
 by grace, and of what he did for the benefit of his 
 fellow mortals, to the Giver of every good gift, and 
 every perfect gift. Nothing was scarcely more 
 offensive to him than pride and self-conceit ; and 
 whenever they appeared in the conversation and 
 deportment of any one, he never was at a loss for 
 some mode of expressing himself, so as to make the 
 subject of them in some measure ashamed of himself. 
 He perpetually aimed in his preaching at laying 
 the creature low, and exalting the Saviour. His 
 discourses were chiefly of the expository kind, ex- 
 perimental and practical. His voice was strong 
 and loud ; but perfectly under command. The 
 numbers that sometimes heard him were very great. 
 Ten and fifteen thousand at some places composed 
 his congregation ; and he was well heard by all of 
 them. People came to hear him from the distance 
 of twenty miles, and were at Everton by seven 
 o'clock in the morning, having set out from home 
 soon after midnight. At that early hour he preach- 
 ed to very considerable congregations : also at 
 half-past ten and half-past two o'clock, and again 
 in the evening. Thus was he engaged in preaching 
 four times on the Sunday. The blessing of the 
 Lord attended his ministry in a very powerful and 
 extraordinary manner. He cast the net, and many 
 whenever he did so, were enclosed in it, and de- 
 parted not without letting him know how power- 
 fully their hearts were impressed with the truths he 
 had delivered. He at first wrote down the names and 
 places of abode, of those who applied to him for 
 
31 
 
 instruction, till he had written more than a thousand 
 names, exclusive of the numbers that were con- 
 vinced of the error of their ways, under his ministry 
 in London, and other places at a distance from 
 Everton. So impressive were some parts of his 
 sermons, as to disarm those who went to hear him 
 with the full intention of silencing him, and doing 
 him some personal injury. On one occasion a man 
 of more than the common size, came to hear him 
 at Everton, and placed himself immediately before 
 the pulpit with the full design of incommoding him, 
 and rendering him confused : for that purpose he 
 made various gesticulations, and uttered most con- 
 temptuous expressions. Mr. Berridge, not in the 
 least intimidated, thought it proper to address him 
 personally, which he did in so powerful a man- 
 ner, as to cause him to sink down in the pew, and 
 to perspire through his great coat. As soon as he 
 came out of the church he acknowledged his inten- 
 tion, saying, "I came to confuse this good man, 
 but God has made him the means of convincing me 
 that I am a sinful, lost sinner." The conviction 
 thus produced proved saving and permanent. He 
 lived an ornament to the gospel, and when he de- 
 parted this life he slept in Jesus. 
 
 At another time, while he was standing upon a 
 table, and preaching in the open air, to a multitude 
 of people, two men got under the table with the 
 design of overturning it, but the word so powerfully 
 penetrated their hearts, that they could not effect 
 their purpose ; and afterwards they desired to speak 
 to him, when they declared with expressions of grief 
 
32 
 
 and shame, what they had intended to do. Others 
 came with their pockets filled with stones to throw 
 at him while preaching, but finding the discourse 
 they heard, affecting their hearts, they gradually 
 emptied their pockets of the stones they had put 
 into them ; and afterwards they also confessed to 
 him the motive by which they were actuated re- 
 specting him, and requested that he would pray for 
 them. Thus mightily did the word of God by his 
 ministry prevail in subduing numbers to the obedi- 
 ence of Christ, and inclining them to manifest in 
 their walk and conversation, the traits of the 
 upright followers of Christ. Many, it is true, were 
 impressed with the discourses they heard, who 
 afterwards evinced ruinous neglect of religion ; but 
 a great number, which the last day will bring to 
 light, were, by his instrumentality, brought out of 
 darkness into the marvellous light of the Gospel, 
 and from under the power of Satan unto God, to 
 fear, love, and serve Him here below, and to enjoy 
 Him as their portion in the world :^bove for ever 
 and ever. i !» ' •• 
 
 His usefulness was indeed uncommonly great and 
 extensive. He was in the first year visited by a 
 thousand different persons under serious impres- 
 sions ; and it had been computed, that under his 
 own and the joint ministry of Mr. Hicks, about four 
 thousand were awakened to a concern for their 
 souls in the space of twelve months. This work 
 was at first accompanied with bodily convulsions, 
 and other external effects on some of the hearers, 
 very unaccountably ; a circumstance, however, not 
 
33 
 
 altogether unusual, when God begins to sound a 
 general alarm in the consciences of men, as appears 
 from what took place in New England, Scotland, 
 North Wales, and other countries. But those 
 effects soon subsided, as did these, and the inter- 
 ests of religion were promoted more quietly and 
 gradually. 
 
 As his labours were prosperous, so they were 
 opposed. It could not be grateful to the prince of 
 darkness to behold his kingdom so warmly attack- 
 ed, and his subjects in such numbers deserting his 
 standard. Hence he stirred up all his strength, and 
 ^furious persecution ensued. No opposition was too 
 violent — no names were too opprobrious — no treat- 
 ment was too barbarous to impede his career, or 
 render him odious in the estimation of the public. 
 Some of his followers were roughly handled, and 
 their property destroyed. Gentry, Magistrates and 
 others, became one band, and employed every engine 
 to check his progress, and silence him from preach- 
 ing. The Old Devil was the only name by which 
 he was distinguished among them for between twenty 
 and thirty years. But none of these things moved 
 him. He had counted the cost, and was prepared 
 for the fool's cap. The clamours of the multitude 
 had no more effect on his mind, in the regular dis- 
 charge of his duty, than the barking of the con- 
 temptible cur has upon the moon in her imperial 
 revolutions. Vengeance was not his. The only 
 revenge he sought was their salvation ; and when 
 they needed any good office, his hand was the first 
 to render it. 
 
 D 
 
34 
 
 It is impossible to tell the numerous instances of 
 his benevolence. Never man entered upon the vrork 
 of his master vrith more disinterested views. His 
 purse was as open as his heart, though not so large. 
 At home^ his tables were served with a cold collation 
 for his numerous hearers, who came from far on sab- 
 bath days, and his field and stable open for their 
 horses. Abroad, houses and barns were rented, lay- 
 preachers maintained, and his own travelling ex- 
 penses disbursed by himself. Cottagers were always 
 gainers by his company. He invariably left half-a- 
 crown for the homely provision of the day, and 
 during his itineracy it actually cost Mwxijive hundred 
 pounds in this single article of expenditure. Nor 
 was his liberality confined to these channels. His 
 ear was ever attentive to the tale of woe ; his eye was 
 keen to observe the miseries of the poor ; the law of 
 kindness was written upon his heart ; and his hand 
 was always ready to administer relief. His gains 
 as Vicar of Everton, and his patrimonial in- 
 come (for his father died rich), were appropriated 
 to support his liberality ; and even his family plate 
 was converted into clothes for his itinerant preachers. 
 He manifested on all occasions a most benevolent 
 and generous disposition. The cases of distress and 
 suffering greatly affected him : he felt for the poor, 
 and was prompt in relieving them to the utmost of 
 his ability. Like his divine Lord and Master, he 
 felt compassion pervading his breast at the sight of 
 human misery and want ; and when he found his 
 own resources inadequate to the relief of the subjects 
 of them, he kindly used his influence with his rich 
 
35 
 
 friends in their behalf, amongst whom there was no 
 one more ready to afford him pecuniary aid for 
 assisting the poor and afflicted than his most ex- 
 cellent friend at Clapham, whose beneficence was 
 most extraordinary and extensive, Mr, Berridge 
 evinced how greatly that selfishness which so power^ 
 fully actuates mankind in general, was subdued in 
 him by the influence of true religion. The com- 
 mand, ^*Thou shalt love thy neighbour as thyself," 
 was delightfully attended to in every instance that 
 demanded obedience. His charities were bestowed 
 in the kindest manner. He did not lessen the 
 value of the gift by any harsh and unfeeling ex^ 
 pressions in bestowing it. He could weep with 
 those who wept on account of the trials and diffi- 
 culties they met with. This important trait in the 
 character of a true christian should not be disre^ 
 garded by the professors of christianty : for in our 
 Saviour's account of the distinction of the righteous 
 and the wicked in the day of judgment, kindness to 
 the poor and afflicted is particularly mentioned : — 
 **Then shall the King say unto them on his right 
 hand. Come, ye blessed of my Father, inherit the 
 kingdom prepared for you from the foundation of 
 the world : for I was an hungred, and ye gave me 
 meat ; I was thirsty, and ye gave me drink : I was 
 a stranger, and ye took me in : naked, and ye 
 clothed me : I was sick, and ye visited me : I was 
 in prison, and ye came unto me." Such compassion 
 and kindness shown unto his brethren, Christ will 
 consider as done unto himself. Hereby they shall 
 be designated as the true followers of the Lord Je^u^ 
 P 2 
 
3(5 
 
 Christ, who went about doing good. That bene- 
 volent mind which the Saviour exhibited while he 
 continued on earth, Mr. Berridge manifested in an 
 exemplary manner. But though he abounded in 
 good works, he was well taught the insufficiency of 
 them as a foundation upon which to build his hope 
 of heaven. On Christ alone he depended by faith 
 for eternal happiness ; not indulging the conscious- 
 ness that he merited any thing at the hands of 
 the Lord, acting in this respect according to the 
 company of the redeemed, who are represented as 
 being unconscious of having done the kind services 
 attributed to them with such approbation by their 
 Judge. But, though he deemed all his services as 
 forming no ground of dependence for obtaining 
 future felicity ; yet amongst the numerous acts 
 which evinced the genuineness of his faith in Christ, 
 his compassionate regard for the poor and distressed 
 around him, afforded him a source of pleasing re- 
 flection in the latter part of his life. In speaking 
 of the loving-kindness of the Lord towards him, he 
 expressed himself in terms of cordial gratitude, that 
 he had given him a benevolent heart, which enabled 
 him to realize the divine pleasure and blessedness 
 comprised in the saying of Christ, "It is more 
 blessed to give, than to receive." He contemplated 
 the love of Christ in shedding his blood for the 
 redemption of sinners with joy of heart ; and also 
 the example of his obedient life with a holy deter- 
 mination, through grace, of copying it more and 
 more as long as he lived. Hence he could say in 
 the words of the Apostle of the Gentiles, "My 
 
37 
 
 rejoicing is this, the testimony of my conscience, 
 that in simplicity and godly sincerity, not with 
 fleshly wisdom, but by the grace of God, I have 
 had my conversation in the world," Thus did this 
 man of God live and act, constrained by the love of 
 Christ to manifest in all his deportment all holy 
 obedience and godliness, loving-kindness and 
 charity. O that the professors of Christianity were 
 more concerned, than it appears they are, to imi- 
 tate the bright example which Christ hath set 
 before them ! For in so doing, though with all 
 their endeavours they will fall short of copying the 
 perfect and glorious pattern, yet they will be fa- 
 voured with the approbation of God, and hear to 
 their honour and high satisfaction, that best of all 
 plaudits pronounced in their favour, — "Well done, 
 good and faithful servants ; enter ye into the joy of 
 your Lord." 
 
 Mr. Berridge in prayer was solemn and devout. 
 Deeply sensible of his own insufficiency he ear- 
 nestly implored divine aid ; and especially did this 
 appear invariably in his public petitions. He did 
 not seek for new terms with which to clothe his sup- 
 plications,but expressed himself with the utmost sim- 
 plicity. He found his prayers in some instances 
 remarkably answered, which led him to utter himself 
 at the throne of grace with reverential confidence 
 that the Lord would not disappoint him in his expec- 
 tations, but graciously and suitably answer his re- 
 quests. Thus he exercised lively faith in God, as 
 the Re warder of them who diligently seek him. 
 
 But the most prominent feature in his character 
 
Se 
 
 Was his unaffected humility. During all the yeaf^ 
 of my acquaintance with him, notwithstanding his 
 unabated popularity, I never saw him betray the 
 least symptom of vanity on any occasion. And so 
 happily did this most desirable grace emancipate 
 him from the shackles of religious bigotry that it 
 rendered him equally easy in the company of the 
 poor and the peasant, and alike familiar with the 
 dignified clergy, and the unpolished lay-preacher. 
 He never spoke of himself, but in language the 
 most depreciating ; and when he related any inter- 
 fering providence, or display of stupendous grace 
 on his behalf, it would generally be with streaming 
 eyes, and the sweetest expressions of praise upon 
 his lips. I can scarcely recollect a man so consci- 
 entious, so uniformly, a id yet so pleasantly spiri- 
 tual. None who intimateiy knew him will consider 
 this as an exaggerated history, but will rather join 
 the honest man, who told the minister at the close 
 of his funeral sermon in London, "Sir, I have 
 known Mr. Berridge above forty years, and, after 
 all your commendation, I must say, as the Queen 
 of Sheba did respecting Solomon, the half has not 
 been told." In his parish he was a kind benefactor^ 
 and in his family a father rather than a master ; and 
 in his ministry he was a burning and a shining lights 
 in his promises he was scrupulously exact ; in his 
 devotion invariably regular ; in his friendship in- 
 violably faithful ; and as in his life he was much 
 beloved, so in his death he was greatly lamented. 
 
 It may truly be said that his piety far exceeded 
 the common standard of christians. His daily walk 
 
39 
 
 was close with God, He delighted himself in the 
 LfOrd, and maintained almost constantly, delightful 
 fellowship and communion with him. His enjoy- 
 ments of a religious character were rich and 
 sublime; and, not contented with inferior attain- 
 ments in grace, he pressed with increasing ardour, 
 as long as he lived, toward the mark for the prize 
 of the high calling of God in Christ Jesus. And 
 that he might realize more and more the pleasant- 
 ness and peace that are found in the ways of 
 heavenly wisdom, he walked circumspectly, care- 
 fully weighing every circumstance that tended to 
 abate the fervour of his spirit in serving the Lord. 
 Hence the various graces of the Holy Spirit shone 
 with remaxkable brightness in all his deportment. 
 Warmed with the love of. God, which was abun- 
 dantly shed abroad in his heart, he was always 
 alive to those subjects which related to the excel- 
 lence and importance of heavenly things. He was 
 not fond of conversing with any of his friends on 
 the common concerns of life ; and, if the conversa- 
 tion happened at any time to take such a turn, he 
 would with admirable dexterity divert it into a 
 religious channel, making it subservient to the in- 
 troduction of some instructive and edifying obser- 
 vations. When any one called on him, and appeared 
 desirous of spending the time in conversing about 
 matters of indifference, he would show by his 
 silence that he was not interested in what was said ; 
 and at length would arrest the ear of the visitor by 
 relating matters of the greatest moment, or which 
 concerned the welfare of the soul for time and for 
 
40 
 
 eternity. His devout mind could not feel any 
 pleasure in trifling and unimportant conversation. 
 His soul was strongly imbued with the magnetic 
 influence of divine grace, and was restless when 
 diverted by any circumstance from its proper ten- 
 dency, until it gained its destined point of the 
 heavenly compass. Thus alive to God, and daily 
 cultivating a more heavenly state of mind, he was 
 blessed with rich foretastes of future felicity, and 
 animated by a good hope of possessing the inheri- 
 tance of the saints in light. His citizenship was in 
 heaven, and his conversation was habitually there ; 
 hence he longed, especially in the last years of his 
 life, to be with his Lord and Master, often exclaim- 
 ing, **When shall I see his face?" The Saviour 
 was very precious to him : he highly exalted him, 
 and spake of his kingdom, and talked of his power 
 with great delight. To see his face therefore in 
 glory was the earnest desire of his heart, and the 
 consummation of his highest expectations. He 
 literally was " looking for, and hasting unto the 
 coming of the day of God, when he should behold 
 his^ Friend in the person of the Judge of quick and 
 dead, assured of finding admission with Him into 
 the blissful regions of heaven." How great the con- 
 trast between such exalted piety, and the general 
 state of religion in the christian world ! People are 
 contented with a name to live, or with low attain- 
 ments in grace. They appear as if they were only 
 anxious to know how small a degree of true religion 
 will suffice to evince that they are the subjects of 
 Christ's spiritual kingdom, and members of the 
 
41 
 
 fkmily of God. It would be well if such professors 
 of Christianity were a little troubled with fear lest 
 they should be wholly destitute of the genuine 
 characteristics of true godliness. For surely, to have 
 no earnest desires, and to manifest no active en- 
 deavours to grow in grace, and in the knowledge 
 of our Lord and Saviour Jesus Christ, is a sad proof 
 of a low, if not of a dead state of soul. May such 
 who may read the life of the Vicar of Everton, be 
 stirred up by his exemplary piety to give all dili- 
 gence to make their calling and election sure ! 
 
 Some time before Mr. Whitfield's death, he made 
 his first visit to the Tabernacle in London, and 
 continued to renew it every year to the close of his 
 valuable life. He usually left Everton soon after 
 Christmas, and returned before Easter. At Tot- 
 tenham Court Chapel, and at the Tabernacle, he 
 preached to crowded congregations, and was abun- 
 dantly successful in bringing numbers from darkness 
 into the marvellous light of the gospel, and from 
 serving the enemy of souls to live to the praise and 
 glory of God. His memory proves still a blessing 
 to the people who assemble in those places of 
 worship ; for frequently his name is mentioned by 
 the preachers who occupy the pulpits from which 
 he proclaimed the glad tidings of salvation. They 
 endeavour to impress the minds of their hearers by 
 bringing into view the labours — the zeal — the piety 
 — and success of the Vicar of Everton. On hearing 
 of his death, the greatest respect was paid in those 
 places as well as in others, to his memory. Sermons 
 were preached, and tokens of regard were exhibited 
 
42 
 
 in many ways. The removal from time to eternity 
 of one so useful and beloved was a melancholy and 
 affecting event to thousands. 
 
 In January, 1793^ he intended to have again 
 visited London, but, instead of his presence, his 
 friends received the melancholy intelligence of his 
 death. Early in the morning which was fixed on 
 for undertaking his journey to London, the func- 
 tions of life began suddenly to suspend their 
 operations, a general langour ensued, his appetite 
 totally failed, and his strength and health rapidly 
 and visibly decreased. On Sunday the 20th, 
 though exceedingly weak, he came down into his 
 parlour as usual, but with great difficulty reached 
 his chamber in the evening. A few hours after he 
 was in bed, he appeared to be seized with symp- 
 toms of immediate dissolution. His face was con- 
 tracted, and his speech faultered ; and in this 
 situation he continued till about three o'clock on 
 Tuesday afternoon, Jan. 22nd, when breathing less 
 and less, this Champion for his Redeemer fell a 
 victim to mortality, in the 76th year of his age. 
 
 His frame of mind, during this mortal attack, was 
 peculiarly comfortable. He spake but little, but 
 what he did say was in terms of gratitude for the 
 rich support he experienced in the prospect of 
 eternity. He felt the stability of the rock on which 
 he had been long resting his hope of heaven ; and 
 while speaking of the excellency and preciousness 
 of the Saviour, he said, in a very emphatic manner, 
 *'What should I do now, if I had no better founda- 
 tion to rest upon than what Dr. Priestly points out.' 
 
43 
 
 He detested all those notions which tend to disho- 
 nour the Lord of life and glory, whom he loved 
 supremely, and whom he exalted as God over all, 
 mighty to save from eternal woe> and able to bless 
 effectually with everlasting happiness. The Editor, 
 who attended him during his last hoursj said to him, 
 **Sir, — the Lord has enabled you to fight a good 
 fight, and to finish a truly glorious course." He 
 answered, "Blessed be his holy name for it." He 
 also said to him^ "Jesus will soon call you up 
 higher." He replied, "Ay, Ay, Ay, higher, higher, 
 higher." He once exclaimed, "Yes, and my chil* 
 dren too will shout and sing, 'Here comes our father.'' 
 Immediately he sunk under the mortal stroke* 
 His spirit quitted its clayey tabernacle^ to mingle 
 amongst the happy spirits who are before the 
 throne, employed perpetually in serving and prais- 
 ing God and the Lamb. On the ensuing sabbath 
 his remains were interred in his own parish Church- 
 yard. The Rev. Charles Simeon preached his fu- 
 neral Sermon from 2 Tim. iv. 7, 8 : "I have fought 
 a good fight, I have finished my course, I have 
 kept the faith : henceforth there is laid up for me a 
 crown of righteousness, which the Lord, the righ- 
 teous Judge, shall give me at that day ; and not 
 to me only, but unto all them also that love his 
 appearing." Six neighbouring Clergymen attend- 
 ed to bear his pall. The immense concourse of 
 people who assembled from all parts of the country 
 to be present at this solemnity, the undissembled 
 grief which was depicted upon every countenance, 
 the tears which trickled down every cheek, were 
 
44 
 
 a melancholy but expressive eulogium on his cha- 
 racter, and should be considered as a just panegyric 
 on his worth. 
 
 As he was never married he left no widow to 
 deplore his absence, nor children to perpetuate his 
 memory ; but his bright example and wise instruc- 
 tions lived in the affectionate remembrance of thou- 
 sands who derived blessings through his ministry. 
 
 The Christian World Unmasked, and a volume 
 of Hymns called Sion's Songs, which he composed 
 during his long indisposition, are the only works 
 which he published. 
 
AN ACCOUNT 
 
 OF THE EXTRAORDINARY EFFECTS OF THE EARLY 
 PART OF MR. BERRIDGE's MINISTRY, EXTRACTED FROM 
 
 MR. Wesley's journal. 
 
 For many years he (Mr. Berridge) was seeking 
 to be justified by his works ; but a few months ago 
 he was throughly convinced, that "by grace" we "are 
 saved through faith." Immediately he began to 
 proclaim aloud the redemption that is in Jesus ; 
 and God confirmed his own word by working 
 repentance and faith in the hearers. 
 
 Sunday^ May 20th, 1759, by an Eye Witness, — 
 At church, I heard many cry out, especially chil- 
 dren, whose agonies were amazing ; one of the 
 eldest, a girl ten or twelve years old, was full in 
 view, in violent contortions of body, and weeping 
 aloud, I think incessantly during the whole service. 
 And several much younger children were agonizing 
 as this did. The church was equally crowded in 
 the afternoon, the windows being filled within and 
 without, and even the outside of the pulpit to the 
 very top ; so that Mr. Berridge seemed almost stifled 
 
46 
 
 by their breath. Yet feeble and sickly as he is, he 
 was continually strengthened, and his voice for the 
 most part distinguishable, in the midst of all the 
 outcries, I believe there were present three times 
 more men than women, a great part of whom came 
 from far ; thirty of them having set out at two in 
 the morning, from a place 13 miles oiF. The text 
 was, ''Having a form of godliness, but denying the 
 power thereof." When the power of religion began 
 to be spoken of, the presence of God really filled 
 the place. And while poor sinners felt the sentence 
 of death in their souls, what sounds of distress did 
 I hear !" 
 
 "The greatest number of them who cried or fell, 
 were men ; but some women and several children 
 felt the pawer of the same Almighty Spirit, and 
 seemed just sinking into hell. This occasioned a 
 mixture of various sounds ; some shrieking, some 
 roaring aloud. The most general was a loud breath- 
 ing, like that of people half strangled and gasping 
 for life. And indeed almost all the cries were like 
 those of human creatures dying in bitter anguish. 
 Great numbers wept without any noise ; others fell 
 down as dead ; some sinking in silence ; some with 
 extreme noise and violent agitation, I stood on the 
 pew-seat as did a young man in the opposite pew, an 
 able-bodied, fresh, healthy country man. But, in a 
 moment, while he seemed to think of nothing less, 
 down he dropped, with a violence inconceivable. 
 The adjoining pews seemed shook with his fall, 
 I heard afterward the stamping of his feet, ready 
 to bre^k the boards, as he lay in strooig convulsions, 
 
47 
 
 at the bottom of* the pew. Among several that were 
 struck down in the next pew, was a girl who was as 
 violently seized as he was. When he fell, B — 11 and 
 I felt our souls thrilled with a momentary dread, as 
 when one man is killed by a cannon ball, another 
 often feels the wind of it." 
 
 "Among the children who felt the arrows of the 
 Almighty, I saw a sturdy boy, about eight years 
 old, who roared above his fellows, and seemed in his 
 agony to struggle with the strength of a grown man. 
 His face was as red as scarlet ; and almost all on 
 whom God laid his hand, turned either very red, or 
 almost black. When I returned, after a little walk 
 to Mr. Berridge's home, I found it full of people. 
 He was fatigued, but said he would nevertheless 
 give them a word of exhortation. I stayed in the 
 next room, and saw the girl whom I had observed so 
 particularly distressed in the church, lying on the 
 floor as one dead, but without any ghastliness in her 
 face. In a few minutes we were informed of a 
 woman filled with peace and joy, who was crying out 
 just before. She had come thirteen miles, and is 
 the same person who dreamed Mr. Berridge would 
 come to her village on that very day whereon he 
 did come, though without either knowing the place, 
 or the way to it. She was convinced at that time. 
 Just as we heard of her deliverance, the girl on the 
 floor began to stir. She was then set in a chair, 
 and after sighing awhile, suddenly rose up, rejoicing 
 in God. Her face was covered with the most beau- 
 tiful smile I ever saw. She frequently fell on her 
 knees but was generally running to and fro, speaking 
 
48 
 
 these and the like words, *0 what can Jesus do 
 for poor lost sinners ! He has forgiven all my sins! 
 I am in heaven ! I am in heaven ! O how he loves 
 me ! and how I love him ! Meantime I saw a thin 
 pale girl, weeping with sorrow for herself, and joy 
 for her companion. Quickly the smiles of heaven 
 came likewise on her, and her praises joined with 
 those of the others. I also then laughed with ex- 
 treme joy ; so did all who knew the Lord, and 
 some of those who were waiting for salvation ; till 
 the cries of them who were struck with the arrows 
 of conviction, were almost lost in the sound of joy. 
 
 "Two or three well-dressed young women, who 
 seemed careless before, now felt the power of God, 
 and cried out with a loud and bitter cry. Mr. B. 
 about this time retired. We continued praising 
 God with all our might ; and his work went on as 
 when Mr. B. was exhorting. I had for some time 
 observed a young woman all in tears ; but now her 
 countenance changed. The unspeakable joy ap- 
 peared in her face, which, quick as lightening, was 
 filled with smiles, and became of a crimson colour. 
 About the same time, John Keeling of Potton, fell 
 into an agony ; but he grew calm in about a quarter 
 of an hour, though without a clear sense of pardon." 
 
 * 'Immediately after, a stranger, well dressed, who 
 stood facing me, fell backward to the wall, then 
 forward on his knees, wringing his hands, and 
 roaring like a bull, faloud.) His face at first turned 
 quite red, then almost black. He rose, and ran 
 against the wall, till Mr. Keeling and another held 
 him. He screamed out, O ! what shall I do, what 
 
49 
 
 shall I do ? O I for one drop of the blood of Christ. 
 As he spoke, God set his soul at liberty. He knew 
 his sins were blotted ont : and the rapture he was 
 in, seemed too great for human nature to bear. He 
 had come 40 miles to hear Mr. B., and was to 
 leave him the next morning ; which he did with a 
 glad heart, telling all who came in his way, what 
 God had done for his soul. 
 
 " I observed about the time that Mr. Coe (that 
 was his name,) began to rejoice, a girl, 11 or 12 
 years old, exceeding poorly dressed, who appear- 
 ed to be as deeply wounded, and as desirous of 
 salvation, as any. But I lost sight of her, till I 
 heard the joyful sound of another born in Sion ; 
 and found, upon inquiring, it was her, the poor dis- 
 consolate, gipsy-looking girl. And now did I see 
 such a sight, as I do not expect again on this side 
 Eternity. The faces of three justified children, and, 
 I think, of all the believers present, did really shine ; 
 and such a beauty, such a look of extreme happi- 
 ness, and, at the same time, of divine love and 
 simplicity, did I never see in human faces till now. 
 The newly -justified eagerly embraced one another, 
 weeping on each other's necks for joy. Then they 
 saluted all of their own sex, and besought both men 
 and women to help them in praising God. 
 
 "It is common for people to remain unaffected in 
 the church, and afterwards drop down in their way 
 home. Some have been found lying as dead in the 
 road ; others, in Mr. Berridge's garden ; not being 
 able to walk from the church to his house, though 
 it is not 200 yards, 
 E 
 
50 
 
 A LETTER FROM MR. BERRIDGE. 
 
 "On Sunday se'nnight, a man of Wybersley, a 
 Nathanael indeed, was so filled with the love of God, 
 during morning prayer, that he dropped down, and 
 lay as one dead for two hours. He had been so filled 
 with love all the week before, that he was often for 
 a time unable to work. 
 
 "On Sunday night last, as I was speaking in my 
 house, there was a violent outcry. One soul wa& 
 set at liberty. We sung near an hour, and the Lord 
 released three more out of captivity. 
 
 "On Monday se'nnight Mr. Hicks accompanied 
 me to Meldred. On the way we called at a farmer's 
 house. After dinner I went into his yard, and seeing 
 near a hundred and fifty people, I called for a table, 
 and preached , for the first time, in the open air. Two 
 persons were seized with strong convictions, fell 
 down, and cried out most bitterly. We then went 
 to Meldred, where I preached in a field, to about 
 four thousand people. In the morning at five, Mr. 
 Hicks preached in the same field, to about a thou- 
 sand. And now the presence of the Lord was 
 wonderfully among us. There was abundance of 
 weeping, and strong crying ; and, I trust, beside 
 many that were slightly wounded, near thirty re- 
 ceived true heart-felt conviction. Seeing about a 
 dozen people in the brew-house, I spoke a few 
 words. Immediately the farmer's daughter dropped 
 down in strong conviction. Another also was 
 miserably torn by Satan ; but. set at liberty before 
 I had done prayer. At four I preached in myown 
 
51 
 
 house, and God gave the Spirit of adoption to an- 
 other mourner. 
 
 *' On Monday last, I went to Shelf ord, four miles 
 from Cambridge, near twenty from Everton, The 
 journey made me quite ill ; being so weary with 
 riding, that I was obliged to walk part of the way. 
 When I came thither, a table was set for me on the 
 common ; and, to my great surprise, I found near 
 ten thousand people round it, among whom were 
 many gownsmen from Cambridge, I was hardly 
 able to stand on my feet, and extremely hoarse 
 with a cold. When I lifted up my foot, to get on 
 the table, an horrible dread overwhelmed me ; but 
 the moment I was fixed thereon, I seemed as uncon- 
 cerned as a statue. I gave out my text, (6^aZ iii. 
 10, 11.) and made a pause, to think of something 
 pretty to set off" with ; but the Lord so confounded 
 me, (as indeed it was meet, for I was seeking not 
 his glory, but my own,) that I was in a perfect 
 labyrinth; and found, if I did not begin immediately, 
 I must go down without speaking. So I broke out 
 with the first word that occurred, not knowing 
 whether I should be able to add any more. Then 
 the Lord opened my mouth, enabling m6 to speak 
 nearly an hour, without any kind of perplexity; 
 and so loud, that every one might hear. The audi- 
 ence behaved with great decency. When sermon 
 was over, I found myself so cool and easy, so 
 cheerful in spirit, and wonderfully strengthened in 
 body, I went into a house, and spoke near an hour, 
 to about two hundred people. In the morning I 
 preached again to about a thousand. Mr» Hicks 
 E 2 
 
52 
 
 engaged to preach in Orwell-field, on Tuesday 
 evening. I gave notice, that I designed to preach 
 on Monday se'nnight, at Grandchester, a mile from 
 Cambridge. Mr. Hicks and I have agreed to go 
 into Hertfordshire ; afterwards to separate, and go 
 round the neighbourhood, preaching in the fields, 
 wherever a door is open, three or four days in every 
 week. Believe me 
 
 "Your affectionate servant, 
 
 John Berridge." 
 
 ** On Monday, July 9th, 1759, I set out, and on 
 Wednesday noon reached Potton, when I rejoiced 
 at the account given by John Keeling of himself 
 and others. He was justified, it seems, on that 
 memorable sabbath, but had not a clear witness of 
 it till ten days after ; about which time, his sister, 
 (who was on that day in great distress,) was also 
 set at liberty. I discoursed also with Ann Thorn, 
 who told me of much heaviness following the visions 
 with which she had been favoured ; but said she 
 was at intervals visited still with such overpowering 
 love and joy, especially at the Lord's supper, that 
 she often lay in a trance for many hours. She is 
 twenty-one years old. We were soon after called 
 into the garden, when Patty Jenkins (one of the 
 same agej was so overwhelmed with the love of 
 God, that she sunk down, and appeared as one in 
 a pleasant sleep, only with her eyes open ; yet she 
 had often just strength enough to utter, with a low 
 voice, ejaculations of joy and praise ; but no words 
 
63 
 
 coming up to what she felt, she frequently laughed 
 while she saw his glory. This is quite unintelligible 
 to many ; for a stranger intermeddleth not with our 
 joy. So it was to Mr. M., who doubted whether 
 God or the Devil had filled her with love and praise. 
 
 the depth of human wisdom ! Mr. R. the mean- 
 time, was filled with a solemn awe. I no sooner sat 
 down by her than the Spirit of God poured the same 
 blessedness into my soul. Hers continued till the 
 time we were to set out for Cockayne Hatley. 
 Then her strength was restored in a moment, and 
 we walked together, sixteen in number, singing to 
 the Lord as we went along. — About two thousand 
 souls seem to have been awakened within this 
 twelve months. 
 
 '* While Mr. B. preached in the church, I stood 
 with many in the church-yard, to make room for 
 those who came from far ; therefore I saw little, but 
 heard the agonizing of many, panting and gasping 
 for eternal life. In the afternoon Mr. B. was con- 
 strained, by the multitude of people, to come out of 
 the church, and preach in his own close. Some of 
 those who were here pricked to the heart, were 
 affected in an astonishing manner. The first man 
 
 1 saw wounded would haye dropped, but others 
 catching him in their arms, did indeed prop him 
 up, but were so far from keeping him still, that he 
 caused all of them to totter and tremble. His own 
 shaking exceeded that of a cloth in the wind. It 
 seemed as if the Lord came upon him like a giant, 
 taking him by the neck, and shaking all his bones 
 in pieces. One woman tore up the ground with her 
 
54 
 
 hands, filling them with dust, and with the hard 
 trodden grass, on which I saw her lie, with her 
 hands clenched, as one dead, when the multitude 
 dispersed. Another roared and screamed in a 
 more dreadful agony than ever I heard before. I 
 omitted the rejoicing of believers because of their 
 number and the frequency thereof, though the man- 
 ner was strange ; some of them being quite over- 
 powered with divine love, and only showing enough 
 of natural life to let us know they were overwhelmed 
 with joy and life eternal. Some continued long 
 as if they were dead, but with a calm sweetness in 
 their looks. I saw one who lay two or three hours 
 in the open air, and being then carried into the 
 house, continued insensible another hour, as if ac- 
 tually dead. The first signs of life she shewed was 
 a rapture of praise, intermixed with a small joyous 
 laughter. 
 
 " At Harlston Mr. B. felt greatly fatigued and 
 dejected, and said, " I am now so weak, I must 
 leave off field-preaching." Nevertheless, he cast 
 himself on the Lord, and stood up to preach, having 
 near three thousand hearers. He was very weak 
 at first, and scarce able to speak ; but God soon 
 performed his promise, imparting new strength to 
 him, and causing him to speak with mighty power. 
 A great shaking was among the dry bones. Inces- 
 sant were the cries, groans, wringing of hands, and 
 prayers of sinners, now first convinced of their 
 deplorable state. After preaching, he was lively 
 and strong, so that the closeness of a crowded 
 room neither affected his breath, nor hindered his 
 
65 
 
 rejoicing over two children, one about eight, the 
 other about six years old, who were crying aloud to 
 God for mercy. 
 
 "Mr. B. at Stapleford, five miles from Cam- 
 bridge, felt his heart particularly set on the people, 
 because he was curate here five or six years ; but 
 never preached a Gospel sermon among them, till 
 this evening. About fifteen hundred persons met in 
 a close to hear him, great part of whom were laugh- 
 ers and mockers. The work of God, however, 
 quickly began among them that were serious ; 
 while not a few, endeavoured to make sport, by 
 mimicking the gestures of them that were wounded. 
 Both these, and those who rejoiced in God, gave 
 great offence to some stern-looking men, who vehe- 
 mently demanded to have those wretches horse- 
 whipped out of the close. Need we wonder at this, 
 when several of his own people are unwilling to let 
 God work in his own way ? And well may Satan 
 be enraged at the cries of the people, and the prayers 
 they make in the bitterness of their souls ; seeing, 
 we know, these are the chief times at which Satan 
 is cast out, 
 
 " However, in a while, many of the scoffers were 
 weary and went away ; the rest continued as insen- 
 sible as before. I had long been walking round the 
 multitude, feeling a jealously for my God, and pray- 
 ing him to make the place of his feet glorious. My 
 patience at last began to fail, and I prayed, " O 
 King of Glory, break some of them in pieces ; but 
 let it be to the saving of their souls ! " I had but 
 just spoke, when I heard a dreadful noise on the 
 
66 
 
 farther side of the congregation ; and, turning 
 thither, saw one Thomas Skinner coming forward, 
 the most horrible human figure I ever saw. His 
 large wig and hair were coal black ; his face dis- 
 torted beyond all description. He roared inces- 
 santly, throwing and clapping his hands together 
 with his whole force. Several were terrified, and 
 hasted out of the way. I was glad to hear him 
 after awhile pray aloud* Not a few of the triflers 
 grew serious, while his kindred and acquaintance 
 were very unwilling to believe even their own eyes 
 and ears. They would fain have got him away ; 
 but he fell to the earth, crying, *' My burden ! my 
 burden ! I cannot bear it.*' Some of his brother 
 scoffers were calling for horse-whips, till they saw 
 him extended on his back at full length. They 
 then said he was dead ; — and, indeed, the only sign 
 of life was the w orking of his breast, and the distor- 
 tions of his face, while the veins of his neck were 
 swelled, as if ready to burst. He was just before, 
 the chief captain of Satan's forces : none was by 
 nature more fitted for mockery ; none could swear 
 more heroically, to whip out of the close all who 
 were affected by the preaching. His agonies lasted 
 some hours ; then his body and soul were eased. 
 '* Sunday, June 22nd, 1759.— At Everton, the 
 church was quite full, and hundreds were without. 
 And now the arrows of God flew abroad. The in- 
 expressible groans, the lamenting, praying, roaring, 
 were so loud, almost without intermission, that we 
 who stood without could scarce help thinking all in 
 the church were cut to the heart. But, upon enquiry, 
 
57 
 
 we found, about two hundred persons, chiefly 
 men, cried aloud for mercy ; but many more were af- 
 fected, perhaps as deeply, though in a calmer way. 
 
 " Mr. B. preached in his close this afternoon, 
 though in great bodily weakness : but when he is 
 weakest, God so strengthens him, that it is surpris- 
 ing to what a distance his voice reaches. I have 
 heard Mr. Whitfield speak as loud, but not with 
 such a continued, strong, unbroken tenor. 
 
 *' Sunday, Aug. 5th, 1759. — During the prayers, 
 as also during the sermon, and the administration 
 of the sacrament, a few persons cried aloud ; but it 
 was not from sorrow or fear, but love and joy. On 
 Monday, the 6th, I talked largely with Ann Thorn 
 and two others, who had been several times in 
 trances. What they all agreed in was, 1. — That 
 when they went away, as they termed it, it was 
 always at the time they were fullest of the love of 
 God. 2. — That it came upon them in a moment, 
 without any previous notice, and took away all 
 their senses and strength. 3. — That they were as 
 in another world, knowing nothing of what was 
 done or said, by all that were round about them. 
 
 " About five in the afternoon, I heard them 
 singing hymns. Soon after, Mr. B. came up, and 
 told me, Alice Miller (fifteen years old,) was fallen 
 into a trance. I went down immediately, and found 
 her sitting on a stool, and leaning against the wall, 
 with her eyes open, and fixed upward. I made a 
 motion, as if going to strike ; but they continued 
 immoveable. Her face showed an unspeakable 
 mixture of reverence and love, while silent tears 
 
68 
 
 stole down her cheeks » Her lips were a little open, 
 and sometimes moved ; but not enough to cause any 
 sound. I do not know that I ever saw a human face 
 look so beautiful. Sometimes it was covered with 
 a smile, as from joy, mixing with love and reve- 
 rence ; but the tears fell still, though not so fast. 
 Her pulse was quite regular. In about half an hour, 
 I observed her countenance change into the form of 
 fear, pity, and distress ; then she burst into a flood 
 of tears, and cried out, ** Dear Lord, they will be 
 damned ! they will be damned !" but in about five 
 minutes her smiles returned, and only love and joy 
 appeared in her face. About half an hour after six, 
 I observed distress take place again ; and soon 
 after she wept bitterly, and cried out, " Dear Lord, 
 they will go to hell! the world will go to hell!" 
 Soon after, she said, " Cry aloud ! spare not !" And 
 in a few moments her look was composed again, 
 and spoke a mixture of reverence, joy, and love. 
 Then she said aloud, " Give God the glory ! " 
 About seven her senses returned. I asked, '' Where 
 have you been ? " — "I have been with my Saviour." 
 " In heaven, or on earth ? " — " I cannot tell ; but I 
 was in glory." Why then did you cry? " — *' Not 
 for myself, but for the world ; for I saw they were 
 on the brink of hell." "Whom did you desire to 
 give the glory to God?" — '* Ministers that cry 
 aloud to the world ; else they will be proud ; and 
 then God will leave them, and they will lose their 
 own souls." 
 
59 
 
 A SHORT ACCOUNT OF THE LATE REV. JOHN 
 BERRIDGE, EXTRACTED FROM DYERS HISTORY OF 
 THE UNIVERSITY AND COLLEGES OF CAMBRIDGE. 
 
 " What was then called Methodism, was consi- 
 dered at its rise, as a great disturber of the quiet of 
 our University. The first person at Cambridge, 
 who seemed to have been much influenced by it, 
 was the Rev. John Berridge, Senior Fellow of 
 Clare Hall, who, occasionally preaching in the pul- 
 pit of St. Mary, gave great offence to the University. 
 He formed no party at the time, which openly 
 countenanced him in the University ; but he soon 
 had many admirers in the town and country. The 
 Fellows of Clare Hall, it seems, disposed of him in 
 a way creditable to themselves, and acceptable to 
 Mr. Berridge, by giving him a College living, which 
 was Everton in Huntingdonshire. This was in 1755. 
 Mr. Berridge, therefore, though he was no longer 
 to be heard of as a Dissentient at St. Mary's 
 Church, became another Holcroft (the famous eject- 
 ed puritan), by preaching through Cambridgeshire, 
 Bedfordshire, and Huntingdonshire, in houses and 
 barns, as well as in his own pulpit. He soon sent 
 forth lay preachers. Many dissenting churches 
 now in those counties, were originally formed of 
 his disciples : and some Gentlemen of the Univer- 
 sity, in about 1768, were a good deal formed in 
 Mr. Berridge's school. The principal doctrine of 
 this popular preacher, (for so he became,) related 
 to the terms of acceptance with God, which he 
 taught was to be obtained only through faith in the 
 
60 
 
 complete righteousness of Jesus Christ, who, as 
 perfect God, and perfect man, was fitted to be 
 Mediator between God and man. He was a strict 
 Trinitarian — he was a good scholar ; but used to 
 decry human learning, (when praised to the dis- 
 countenancing of religious affections, or considered 
 as indispensable for a preacher to plain villagers,) 
 and his manner was deemed very eccentric. But 
 his doctrines Mr. Berridge maintained to be those 
 of the Church of England. 
 
 Februay, 1793. 
 " Rev. and Dear Sir, 
 
 "Our late excellent minister, the Rev. Mr. 
 Berridge, was intimately known to my family, for 
 more than thirty years, during the last twenty of 
 which, I also had the pleasure of his acquaintance. 
 In all this time, I never heard of, or saw any thing 
 in his conduct, but what was becoming the charac- 
 ter of the most sincere Christian and pious 
 Minister — impressed with the importance of the 
 great truths he preached, and acting as always 
 under their immediate influence. He might, as 
 much as any minister of Christ, since the Apostles' 
 days, speak to his people in St. Paul's language, — 
 " Be ye followers of me, as I am also of Christ ; 
 what ye have heard and seen in me, do. 
 
 " His exemplary piety — unbounded benevolence 
 (not confined to those alone, who followed him as a 
 preacher, or were exactly of his sentiments,) — his 
 manner of speaking on religious subjects in public 
 
61 
 
 and private, showed that he spoke no more than he 
 really felt, and therefore commanded attention in an 
 uncommon degree. 
 
 " Numerous instances might be produced of his 
 exemplary integrity — noble disdain of worldly 
 honours or profits, and other traits of his amiable 
 demeanour : one or two of these I cannot forbear 
 mentioning, as they fell under my immediate 
 notice. 
 
 "In December, 1776, I had the pleasure to be 
 present, when the distinguishing benignity of the 
 christian character was beautifully exemplified in 
 Mr. Berridge, and Mr. Fletcher, (another eminent 
 minister of Christ, now also in glory). They had 
 not seen each other for sixteen years. When they 
 had last met, they were of similar sentiments upon 
 some points of doctrine, concerning which less lov- 
 ing christians than they were, had treated each 
 other with unbecoming severity. But for the seven 
 or eight years preceding this interview, Mr. Ber- 
 ridge had different views, and had passed some 
 strictures upon the polemical writings of his friend, 
 in a tract which Mr. Berridge published about the 
 year 1773. Mr. Fletcher replied to the objections 
 of Mr. Berridge, but no rejoinder took place on the 
 part of Mr. B., who has frequently expressed his 
 regret at himself and Mr. F. having written on con- 
 troversial subjects, observing that it would have 
 been better let alone. I have heard him at some- 
 times wish that every copy of controversial books 
 were burned ; and at others, with a degree of plea- 
 santry, which was his custom in familiar cgnver- 
 
62 
 
 sation, observe how quietly the productions on both 
 side lay on his shelf, strongly intimating his wish 
 that neither might be read. 
 
 " The meeting of these two excellent men, was 
 such as could not but bring to mind the Apostolic 
 days. It was at the Vicarage of Everton. They 
 embraced each other with tears of affection, at first 
 meeting, and saluted by the endearing name of bro- 
 ther : surely never did two more kindred spirits 
 meet. How clearly was it to be seen that they had 
 one* Father — one Lord — one Baptism — notwith- 
 standing their different opinions. Never was a 
 fuller testimony that religion does not consist in 
 opinions, and that its power rests upon men of to- 
 tally different speculative sentiments — in short, that 
 the Kingdom of Heaven is within all the true and 
 loving disciples of a loving Saviour. Though Mr» 
 B. had attacked Mr. F. with some warmth, because 
 he thought he had written some things derogatory 
 to the honour of the Redeemer, whom they both 
 adored, and both would have given their lives to 
 serve. And though Mr. F. in his reply, had used 
 some expressions which occasioned Mr. B» to call 
 it in his humourous way, his horsewhip ; yet did 
 they now meet as most affectionate brethren, 
 
 "After the first expressions of regard, they natu- 
 rally adverted to their last meeting ; and thence 
 began to trace the circumstances of the intervening 
 years. — Myself and two other friends then purpose- 
 ly left them together for full two hours. On our 
 return they told us they had been having a great 
 deal of conversation ; but we perceived witl* great 
 
63 
 
 satisfaction, that the spirit with which they met, 
 had not evaporated : they were still consulting how 
 they might be most useful to the Church of Christ. 
 They were now to part, and as Mr. F. was in such 
 an ill state of health, that he did not expect even to 
 see Mr. B. again, it was the more solemn. They 
 invited us, who were present, and also called in 
 Mr. Berridge's servants to join them in a parting 
 address to the throne of grace. Mr. F. prayed 
 fervently and affectionately ; and having concluded, 
 all were about to rise from their knees, when Mr. 
 B. began to pray in language equally warm and 
 loving with that of his dear brother. Their part- 
 ing was such as might be e:xpected after such a 
 meeting. Their conduct reminds me of the saying 
 of the persecutors of the Primitive Christians, " See 
 how these Christians love one another !" Indeed the 
 behaviour of these two friendly opponents, was 
 worthy of their high calling, and truly ornamental 
 to their holy profession : the savour of it has re- 
 mained very forcibly on my mind to this day. 
 
 *'Inthe spring of 1777, Mr. Berridge being in 
 London, had a desire to return Mr. Fletcher's visit ; 
 and I therefore accompanied him to Stoke Newing- 
 ton, where Mr. F. then was, having an increase of 
 his disorder. They met and parted, as they did at 
 Everton, in the true spirit of Christian love ; and 
 I believe saw each other no more in the body. 
 
 " An instance of Mr. Berridge's inflexible reso- 
 lution to show no respect of persons, and to rebuke 
 sin wherever he saw it, I cannot but add, being 
 distinguished by some peculiar circumstances from 
 
64 
 
 the numerous proofs I have seen of his upright- 
 ness, and boldness, when in his master's service ; 
 and of his meekness when he thought he had done 
 the smallest injury. He had been told that a per- 
 son, who had constantly sat under his ministry for 
 many years had acted in a covetous way towards 
 a neighbour ; he was unable to conceal his abhor- 
 rence of such a temper in one, who professed to be 
 a follower of the Saviour, who commanded his dis- 
 ciples to "do unto others, as they would they should 
 do unto them," until a private interview took place. 
 The first time he saw him in his church, Mr. B. 
 reproved covetousness, and want of love to others, 
 with the utmost vehemence, and was so pointed in 
 his censure of such conduct, that one, who had an 
 intimation of what had been said to Mr. B., men- 
 tioned it to the accused person, as his opinion, that 
 Mr. Berridge's reproofs were aimed at him. Con- 
 scious of his innocence of the charge, the accused 
 person would not at first believe so sharp a rebuke 
 was meant for him, especially as he had reason to 
 think that had Mr. B. heard any report to his discre- 
 dit,he would have spoken to him in private. However 
 he was at length prevailed upon to call upon Mr. B. 
 and request him to explain. The moment he en- 
 tered the good man's room, he rose up, and taking 
 him by the hand, precluded the necessity of so 
 doing. 
 
 G. J. GORHAM." 
 
 To a Clergyman. 
 
 P. S. "On Sunday, 19th Jan, 1793, I stood by 
 
65 
 
 his chair in his study. He was very ill, but ex- 
 tremely cheerful. He was alarmed at the growing 
 infidelity of the country ; yet pleased that a Spirit 
 was stirred up against it. He asked *' Have you 
 burned Tom Paine yet at St. Neots?" I told "they 
 had." He seemed pleased. He took most affection-, 
 ate notice both of myself and my wife, who stood by. 
 He then smiled, and ^aid, '* I thought my master 
 would have called me home yesterday, but I must 
 wait his time," or to that effect. He spoke but 
 little more. Whilst we took a silent weeping 
 Farewell, having attended his ministry from my 
 childhood, and felt it a blessing to sit under such a 
 minister, I experienced a shock like a surviving son, 
 whg loses a beloved Father. I was then forty years 
 of age, I loved him as my spiritual Father, 
 
66 
 
 AN EPITAPH 
 of the Rev. JOHN BERRIDGE, M. A., late 
 Vicar of Everton, written by himself, excepting the 
 date of his death, is inscribed on the south side of 
 a plain substantial Tomb, about a yard high. 
 
 HERE LIE 
 
 The earthly remains of 
 JOHN BERRIDGE, 
 
 Late Vicar of Everton, 
 
 And an itinerant Servant of Jesus Christ, 
 
 Who loved his Master, and his work. 
 
 And, after running on his errands many years. 
 
 Was called up to wait on him above. 
 
 Reader, 
 
 Art thou born again ? 
 
 No Salvation without a New Birth ! 
 
 I was born in sin, February, 1716. 
 
 Remained ignorant of my fallen state till 1730. 
 
 Lived proudly on Faith and Works for Salvation 
 
 till 1754. 
 
 Admitted to Everton Vicarage, 1755. 
 
 Fled to Jesus alone for Refuge, 1756. 
 
 Fell asleep in Christ, January, 22, 1793. 
 
 The tomb is placed on the North East side of the 
 Church Yard, where formerly the bodies of those 
 only were buried, who had destroyed themselves, 
 or brought themselves to an ignominious end. The 
 Editor frequently heard Mr. Berridge say, that he 
 
67 
 
 had ordered, that his remains should be deposited 
 in that part of the Church Yard, which, he said with 
 great pleasantry, would be an effectual means of 
 consecrating it. Immediately the disgrace of being 
 buried there, was removed ; for soon after others 
 ordered their remains to be laid in that place. 
 
 AN ELEGY 
 Written on the much lamented death of Mr. Ber^ 
 ridge, by a person in London, on hearing of it. 
 
 " What meliferous sounds are these I hear, 
 Swiftly floating through the ambient air ? 
 It is the note of pure seraphic fire, 
 Sweetly hailing our much honoured Sire. 
 Around his Angel kindred spirits fly. 
 To know his name as he approaches nigh. 
 Berridge, he says, was late my earthly name, 
 A setter-forth of our dear Saviour's fame. 
 But stay me not, with eagerness he cries ; 
 I long to see him with immortal eyes ; 
 Him who erst I feebly preached below ; . 
 Him unto whom the Gentile nations flow ; 
 Jesus, my King, my .Saviour, and my God ; 
 David's Root, yet, of Jesse's stem, a Rod. 
 Hark — 'tis his voice I He calls me to his throne ! 
 When, lo! a sudden glory round him shone. 
 The Saviour comes, and takes him to his arms : 
 His soul o'erpow'rs with his salvivic charms. 
 Stay, O dear Lord, this is too much he cries. 
 My portion's at thy feet, where Mary lies : 
 Less than the least of all the saints confest : 
 In thee, and thee alone, I'm only blest. 
 As well he lived, thus died this Man of God : 
 Humbly in ImmanueVs steps he trod. 
 In him a friend, through all the country round, 
 The poor, the naked, and the hungry found. 
 His fellow-lab'rers feel his fost 'ring care r 
 Take his advice, — his patrimony share. 
 
 F 2 
 
68 
 
 Oft he petition'd others as their friend; 
 
 Yet in all, Christ's Glory was his chief end. 
 
 He envied not, he courted no applause : 
 
 His heart was only in his Saviour's cause. 
 
 His life was inoffensive, meek and mild : 
 
 In manners sweet, in simpleness a child. 
 
 He in his public character set forth 
 
 The Saviour's fulness, and intrinsic worth ; 
 
 Laid low the sinner, — Christ exalted high : 
 
 He learned erroneous doctrines to decry. 
 
 His Gospel Lyre was by the Spirit strung. 
 
 The saint, the sinner, on his accents hung ; 
 
 They both returned, struck with the pleasing theme, 
 
 Convinc'd that all beside was but a dream. 
 
 Many call'd him Father, while here on earth ; 
 
 As instrumental in their second birth. 
 
 These were his words, as on his bed he lay, 
 
 — "Yes ; and my Children too will shout and say, 
 
 " Here comes our Father," from his labours freed. 
 
 Rejoicing in the woman's conqu'ring seed. 
 
 His theme was grace ; Free Grace was his delight ; 
 
 The Spirit's teaching, and the Spirit's might ; 
 
 The persons. Father, Son, and Holy Ghost, 
 
 Ador'd by saints, and all the heav'nly host, 
 
 Th' eternal, self-existent one in ITiree, 
 
 Whose pow'r's supreme, whose love is full and free.' 
 
 LINES WRITTEN BY MR. BERRIDGE, AND PASTED ON HIS 
 
 CLOCK. 
 
 " Here my Master bids me stand. 
 And mark the time with faithful hand j 
 What is his will is my delight. 
 To tell the hours by day, by night. 
 Master, be wise, and learn of me. 
 To serve thy God, as I serve thee." 
 
m 
 
 ANECDOTES OF Mr. BERRIDGK 
 
 The late Rev. Mr. Berridge, when about to begin 
 his sermon at Tottenham Court, was once employed, 
 longer than usual, in wiping his spectacles. The 
 cause occasioned many to look up, to account for 
 it ; when the good old man, with great gravity, 
 said, — ** If you can see without spectacles, thank 
 God for it; I thank God that I can see with 
 them." 
 
 This is a useful hint both for those who use, and 
 for those who do not need glasses. 
 
 The Rev. Mr. Berridge, after he was called to 
 the knowledge of the truth and to preach the Gos- 
 pel, although long accustomed to the schools, was 
 remarkably careful to preach with great plainness 
 of speech ; so much so, that if possible, there might 
 not be uttered a word but the meanest of his hearers 
 might understand. On an occasion when the Rev. 
 
 Mr. R had been preaching at his church, after 
 
 the service, the good Vicar said, *' Brother R 
 
 your sermon was good, but my people cannot un- 
 derstand your language." Mr. R , whose style 
 
 was remarkably simple, could not recollect any 
 expression in his sermon, that could be above their 
 comprehension ; and, therefore, requested him to 
 mention it. Mr. Berridge said, " You have endea- 
 
70 
 
 voured to prove that God is omniscient and omni- 
 potent ; but if you had said, that God was almighty, 
 and knew every thing, they would have understood 
 you." 
 
 Mr. Berridge, about the year 1791, being just 
 arrived from his vicarage at Everton, in Bedford- 
 shire ; and being led up the pulpit stairs one 
 evening after the minister had prayed, he addressed 
 the audience nearly as follows : — " My dear Taber- 
 nacle friends," (the tears trickling down his cheeks,) 
 '* I bless my dear Lord that has thus far brought 
 me on my wearisome pilgrimage through the wil- 
 derness, and has permitted his old worn-out servant 
 to see your face in the flesh once more, which, in 
 all probability will be the last time. Satan said to 
 me as I was coming, — " You old fool, how can you 
 think of preaching to that great people, who have 
 neither strength nor memory left ? " I said to him, 
 " Well, Satan, I have got a good Master, that has 
 not forsook me these forty years, and in his strength 
 I'll try ;" and, blessed be his name, he has thus far 
 helped me ; and if you'll pray, I'll try to preach 
 once more in my poor way : and may the Lord 
 make it a blessed opportunity to us all I and I 
 think you'll say Amen to it." 
 
 The Rev. John Berridge being once visited by 
 a very loquacious young lady, who, forgetting the 
 modesty of her sex, and the superior gravity of an 
 ^ged divine, engrossed all the conversation of the 
 interview with small-talk concerning herself : when 
 
71 
 
 she rose to depart, he gravely said, '' Madam, before 
 you withdraw I have one piece of advice to give 
 you, and that is, when you go into company again, 
 after you have talked half din hour, without inter- 
 mission, I recommend it to you to stop a while, and 
 see if any other of the company has any thing to 
 say." 
 
 AN INTERVIEW WITH THE LATE MR. BERRIDGE, 
 RELATED BY J. SUTCLIFFE, OLNEY. 
 
 About two years ago, a friend of mine, wishing 
 to enjoy an hour or two of Mr. B.'s company, rode 
 over to Everton for that purpose. He was introduc- 
 ed by a dissenting minister in the neighbourhood, 
 with whom Mr. B. lived upon terms of friendship. 
 When seated, my friend requested Mr. B., if agree- 
 able, to favour them with a few outlines of his life. 
 The venerable old man began, and related several 
 things, as narrated in his life. But as some are there 
 unnoticed, I have selected th<e following, which I 
 think will not be uninteresting to your readers : — 
 ** Soon after I began," said he, '' to preach the 
 Gospel of Christ at Everton, the church was filled 
 from the villages around us, and the neighbouring 
 clergy felt themselves hurt at their churches being 
 deserted. A person of my own parish, too, was 
 much offended. He did not like to see so many 
 strangers, and be so incommoded. Between them 
 both, it was resolved, if possible, to turn me out of 
 my living. For this purpose, they complained of me 
 to the Bishop of the Diocese, that I had preached 
 
n 
 
 out of my parish. I was soon after sent for by the 
 Bishop, — I did not much like my errand, but I went. 
 " When I arrived, the Bishop accosted me in a 
 very abrupt manner : " Well, Berridge, they tell me 
 you go about preaching out of your own parish. 
 
 Did I institute you to the livings of A y, 
 
 or E n, or P -n? "— " No, my lord," said I, 
 
 "neither do I claim any of these livings ; the clergy- 
 men enjoy them undisturbed by me." " Well, but 
 you go and preach there, which you have no right 
 to do ! " — '' It is true, my lord, I was one day at 
 
 E n, and there were a few poor people assembled 
 
 together, and I admonished them to repent of their 
 sins, and to believe in the Lord Jesus Christ for the 
 salvation of their souls ; and I remember seeing five 
 or six clergymen that day, my lord, all out of their 
 
 own parishes upon E n bowling green." "Poh ! " 
 
 said his lordship, " I tell you, you have no right to 
 preach out of your own parish ; and, if you do not 
 desist from it, you will very likely be sent to Hun- 
 tingdon gaol." — ** As to that, my lord," said I, "I 
 have no greater liking to Huntingdon gaol than 
 other people ; but I had rather go thither with a 
 good conscience, than live at my liberty without 
 one." Here his lordship looked very hard at me, 
 and very gravely assured me, " that I was beside 
 myself, and that in a few months time, I should 
 either be better or worse." — ** Then," said I, " my 
 lord, you may make yourself quite happy in this 
 business ; fol* if I should be better, you suppose I 
 shall desist from this practice, of my own accord ; 
 and, if worse, you need not send me to Huntingdon 
 
73 
 
 gaol, as I shall be provided with an accommodation 
 in Bedlam." 
 
 *' His lordship now changed his mode of attack. 
 Instead of threatening, he began to entreat. 
 *' Berridge," said he, " you know I have been your 
 friend, and I wish to be so still. I am continually 
 teazed with the complaints of the clergymen around 
 you. Only assure me that you will keep to your own 
 parish ; you may do as you please there. I have 
 but little time to live ; do not bring down my grey 
 hairs with sorrow to the grave." 
 
 " At this instant, two gentlemen were announced, 
 who desired to speak with his lordship. '' Berridge," 
 said he, *' go to your inn, and come again at such an 
 hour, and dine with me." I went, and, on entering 
 a private room, fell immediately upon my knees. I 
 could bear threatening, but knew not how to with- 
 stand entreaty, especially the entreaty of a respect- 
 able old man. At the appointed time I returned. 
 At dinner, I was treated with great respect. The 
 two gentlemen also dined with us. I found they had 
 been informed who I was, as they sometimes cast 
 their eyes towards me, in some such manner as one 
 would glance at a monster. After dinner, his lord- 
 ship took me into the garden. '* Well, Berridge," 
 said he, '' have you considered of my request ? " — 
 " I have, my lord," said I, " and have been upon my 
 knees concerning it." '* Well, and will you promise 
 me, that you will preach no more out of your own 
 parish ? " — " It would afford me great pleasure," 
 said I, ** to comply with your lordship's request, if 
 I could do it with a good conscience. I am satisfied 
 
74 
 
 the Lord has blessed my labours of this kind, 
 and I dare not desist.'* **A good conscience !" said 
 his lordship, " do you not know that it is contrary 
 to the Canons of the Church ? " — " There is one 
 Canon, my lord," I replied, "which saith, Go preach 
 the Gospel to every creature.'' " But why should 
 you wish to interfere with the charge of other men ? 
 One man cannot preach the Gospel to all men." — 
 ** If they would preach the Gospel themselves," 
 said I, ** there would be no need for my preaching 
 it to their people ; but as they do not, I cannot 
 desist." His lordship then parted with me in some 
 displeasure. I returned home, not knowing what 
 would befall me ; but thankful to God that I had 
 preserved a conscience void of offence. 
 
 " I took no measures for my own preservation, but 
 divine Providence wrought for me in a way I never 
 expected. When I was at Clare Hall, I was parti- 
 cularly acquainted with a Fellow of that College ; 
 and we were both upon terms of intimacy with 
 Mr. Pitt, the late Lord Chatham, who was at that 
 time also at the University. This Fellow of Clare 
 Hall, when I began to preach the gospel, became 
 my enemy, and did me some injury in some eccle- 
 siastical privileges, which beforetime I had enjoyed. 
 At length, however, when he heard that I was 
 likely to come into trouble, and to be turned out of 
 my living at Everton, his heart relented. He began 
 to think, it seems, within himself, we shall ruin this 
 poor fellow among us. This was just about the time 
 that I was sent for by the Bishop. Of his own 
 accord he writes a letter to Mr. Pitt, saying nothing 
 
75 
 
 about my Methodism, but, to this effect : " Our old 
 friend Berridge has got a living in Bedfordshire, 
 
 and I am informed, there is one that gives 
 
 him a great deal of trouble, has accused him to the 
 Bishop of the Diocese, and, it is said, will turn him 
 out of his living — I wish you could contrive to put 
 a stop to these proceedings. Mr. Pitt was at that 
 time a young man, and not choosing to apply to the 
 Bishop himself, spoke to a certain nobleman, to 
 whom the Bishop was indebted for his promotion. 
 This nobleman, within a few days, made it his busi- 
 ness to see the Bishop, who was then in London. 
 " My lord," said he, " I am informed you have a 
 very honest fellow, one Berridge, in your Diocese, 
 and that he has been ill-treated by a litigious per- 
 son -. He has accused him, I am told, to 
 
 your lordship, and wishes to turn him out of his 
 living. You would oblige me, my lord, if you 
 would take no notice of that person, and not suffer 
 the honest man to be interrupted in his living." 
 The Bishop was astonished, and could not imagine 
 in what manner things could have thus got round : 
 It would not do, however, to object ; he was obliged 
 to bow compliance, and so I continued ever after 
 uninterrupted in my sphere of action." 
 
 *' (The person, having waited on the Bishop to 
 know the result of the summons, had the mortifi- 
 cation to learn, that his purpose was defeated. On 
 his return home, his partisans in this prosecution 
 fled to know what was determined on, saying,* 'Well, 
 you have got the Old Devil out ?" He replied, "No ; 
 nordol think thevery devil himself can get him out.)" 
 
76 
 
 "After this interesting narration was ended, 
 which had alternatively drawn smiles and tears 
 from my friend and his companion, they requested 
 him to pray with them one five minutes before they 
 departed : *' No," said the good old man to my 
 friend, '* You shall pray with me." — " Well, but if 
 I begin, perhaps you will conclude ? " He consent- 
 ed. After my friend had ended, he, without rising 
 from his knees, took up his petitions ; and with 
 such sweet solemnity, such holy familiarity with 
 God, and such ardent love to Christ, poured out his 
 soul, that the like was seldom seen. They parted, 
 and my friend declares, he thinks he shall never 
 forget the savour of the interview to his dying day. 
 
 ANECDOTE OF MR. BERRIDGE RELATIVE TO MR. BELL. 
 
 In the early part of Mr. Berridge's ministry there 
 was one Mr. George Bell, a noted character amongst 
 the lay preachers, and possessed of considerable ta- 
 lents. He became connected with Mr. Berridge, 
 and occasionally visited him at Everton. For many 
 years he conducted himself in a consistent manner, 
 and maintained a conversation becoming the gospel 
 of Christ. Many sought his acquaintance ; and 
 manifested a warm attachment to him. This pro- 
 bably tended to inspire him with a high conceit of 
 himself, which eventually produced an enthusiastic 
 delirium : for he began to entertain the idea, that 
 he was a peculiar favourite of heaven, and that he 
 should be distinguished above other christians in 
 his exaltation to heaven. He made it known 
 
77 
 
 amongst his friends, with a heart highly elated with 
 the prospect of the honour to be conferred upon him, 
 that he should leave the world, and ascend up to 
 heaven in a chariot of fire. Whether any, who 
 were attached to him, gave credit to him respecting 
 the manner in which he assured them he should 
 enter the heavenly state, is not ascertained. On 
 the report reaching Everton, Mr. Berridge formed 
 the intention, the next time he went to London, of 
 sending for him, that he might know from his own 
 lips whether there was any ground for what was 
 said of him. Accordingly when he next visited 
 London he sent to Mr. Bell, to request him to call 
 on him, which he immediately did. After some 
 common conversation had taken place between 
 them, Mr. Berridge said, " I have heard, Mr. Bell, 
 that you say, you shall be carried up to heaven in 
 a chariot of fire." ** So I shall,'' replied Mr. Bell, 
 in a tone of uncommon exultation. " Indeed ! " 
 added Mr. Berridge, " then you will be highly 
 honoured. May I request one favour of you? 
 Having always given you a cordial reception when 
 you have visited me at Everton, I have some small 
 claim on your kindness." " Most assuredly," an- 
 swered Mr. Bell, " shall I be ready to grant you 
 any favour that is in my power." ** When you are 
 carried up to heaven in a chariot of fire," replied 
 Mr. Berridge, " I request that you will grant me 
 the honour of being your postilion." This being 
 spoken in a sarcastical manner, roused the spirit of 
 the enthusiast ; and he exclaimed in a loud tone of 
 voice, that he had spoken blasphemy. After raving 
 
78 
 
 for a while, in a wild strain, he quitted the room. 
 The Editor would just add respecting Bell, that 
 soon after his interview with the Vicar of Everton, 
 he prophesied, that Christ would come to judge the 
 world, on a certain night, at twelve o'clock. This 
 declaration was made every where known in Lon- 
 don ; and numbers gave such credit to what he 
 said, as to form meetings for prayers, that they 
 might be ready for his appearance. In the room 
 where Bell was, with many of his adherents, there 
 was one whom the Editor knew, who related that 
 he placed himself at an opened window, frequently 
 saying, ** He is coming ! He is coming ! " The 
 hour, however, elapsed ; but no appearance of 
 Christ took place. Thus disappointed in his ex- 
 pectation, he flew off from the orbit of profession 
 of religion ; relinquished all connexion with pious 
 characters ; and, declaring that he would have no- 
 thing more to do with Christ, because he did not 
 fulfil the prophecy he (Bell) had uttered ; he asso- 
 ciated with ungodly characters the whole of his 
 after life, and died without any signs of repentance 
 for his folly and ungodly conduct. Another person, 
 who was well known to the Editor, was connected 
 with Bell, and imbibed his extravagant notions. 
 They were both notified characters in their day. 
 This associate of Bell was happily delivered from 
 the delusion with which he had been entangled, 
 and was brought to think soberly, and to act con- 
 sistently as an upright christian to the termination 
 of his mortal course. • 
 
79 
 
 MR. FULLER S VISIT TO EVERTON, 
 
 " I greatly admired that divine savour, which, 
 all along mingled itself with Mr. Berridge's face- 
 tiousness, and sufficiently chastised. His conver- 
 sation tended to produce a frequent, but guiltless 
 smile accompanied with a tear of pleasure. His love 
 to Christ appears to be intense. The visit left a 
 strong and lasting impression on my heart of the 
 beauty of holiness — of holiness almost matured." 
 
 MR. JOSEPH HOBBS' VISIT TO EVERTON. 
 
 " I took the opportunity of informing him of the 
 death of the Countess of Huntingdon, which had 
 occured a few days before ; " Ah ! " said the good 
 man, '* is she dead ? Then another pillar is gone 
 to glory. Mr. Whitfield is gone — Mr. Wesley and 
 his brother are gone, and I shall go soon." I re- 
 plied, '* Yes, Sir ; it is not probable you will long 
 survive them ; and although some little differences 
 in opinion existed between you here, I have no 
 doubt you will unite in perfect harmony in heaven." 
 He then with a placid smile answered, " Ay, Ay, 
 that we shall ; for the Lord washed our hearts here, 
 and he will wash our brains there." 
 
 MR. berridge's advice TO A COUNTRY CLERGYMAN. 
 
 " Keep a barrel of ale in your house ; and when 
 a man comes to you with a message, or on other 
 business, give him some refreshment, that his ears 
 may be more open to your religious instructions." 
 
80 
 
 The Editor, on his first interview with Mr. 
 Berridge, was much struck with his humourous, 
 but instructive and encouraging conversation ; and, 
 on leaving him, he looked earnestly at him, and 
 observing that he had on him a light coloured waist- 
 coat and stockings, he, smiling, said, '* If you come 
 to be my curate, you must draw that waistcoat, and 
 those stockings up the Chimney.'' 
 
 Mr. Berridge always sat in the reading desk ; 
 and, when the Editor passed him to go up into the 
 pulpit, he would sometimes say, — " Lift up your 
 voice, and frighten the jackdaws out of the steeple; 
 for if you do not cry aloud while you are young, 
 you will not do it when you are old." 
 
 Mr. Berridge, when sometimes, on entering the 
 pulpit, he found himself unable to exercise his 
 thoughts on his subject, used to say, " That he felt 
 himself to be like a barber's block with a wig on." 
 
 Mr. Berridge had around his room several heads 
 of eminently pious men, in small frames ; and over 
 his fire-place there was a looking-glass of the same 
 size. A clergyman, on his first visit, looked at first 
 one, and then at another. " That,'' said Mr. Ber- 
 ridge, "is Calvin — and that is Luther; and that," 
 pointing to the one over the fireplace, "is the Devil" 
 The clergyman stepped hastily to look at it, and 
 saw his own face. "Is it not," exclaimed Mr. Ber- 
 ridge, a striking likeness of his satanic majesty? 
 
§1 
 
 Mr. Berridge soon after he had accepted the liv- 
 ing of Everton, entertained some thoughts of en- 
 tering into the marriage state. Anxious, however, 
 to know whether it was the will of God, that he 
 should do so, he made it matter of frequent prayer; 
 but not finding his mind fully satisfied respecting 
 the taking of such an important step, he formed 
 the resolution of abiding by the decision, which the 
 word of God might afford him, on opening it in a 
 devout manner on his knees. This method he did 
 not approve for the purpose of determining what 
 steps to take in life ; but in this case he believed that 
 he should be graciously directed what to do. 
 Accordingly he opened his bible, and his eye at 
 once fixed on the passage, — '' Thou shalt not take 
 thee a wife, neither shalt thou have sons nor daugh- 
 ters in this place." — Jerem. xvi. 2. This effectually 
 settled the point in question ; and he never more 
 thought of changing his condition, but continued a 
 bachelor to the end of his life, 
 
 Mr. Berridge, soon after his connexion with the 
 Tabernacle in London, was visited by a lady, who 
 came down in her carriage from London to Everton, 
 to solicit his hand in marriage, assuring him that 
 the Lord had revealed it to her, that she was to 
 become his wife. He was not a little surprised at 
 her application, and for such a purpose. He paused 
 for a few moments, and then replied, — '^ Madam, if 
 the Lord has revealed it to you, that you are to be 
 my wife, surely he would also have revealed it to me, 
 that I was designed to be your husband ; but as no 
 
 G 
 
82 
 
 such revelation has been made to me, I cannot 
 comply with your wishes. Consequently the lady 
 returned to London grievously disappointed in her 
 expectation. 
 
 OUTLINES OF SERMONS. 
 
 Psalm cxxx, 7, 8. Let Israel hope in the Lord, 
 for with the Lord there is mercy, and with him is 
 plenteous redemption. And he shall redeem Israel 
 from all his iniquities. 
 
 Israel. — ^A chosen people : Psalm cxxxv. 4. A 
 praying people, like Jacob of old. An upright 
 people without guile, like Nathanael, John i. 47. 
 Called out of Egypt, like Israel of old, to follow the 
 Lord's direction, and not their own will. Having 
 a clean heart : Psalm Ixxiii. 1 . 
 
 Hope in the Lord. — Hoping is trusting with ex- 
 pectation of relief. This hope must be in the Lord 
 alone ; all hope of deliverance from any other way 
 being renounced. Sinners, when seeking for mercy, 
 are apt to look to broken cisterns for relief; to 
 some penances of their own. Micah's Pharisee bid 
 high, Micah vi. 7. One thousand of rams, ten thou- 
 sand rivers of oil ; the fruit of my body ; yea, a 
 
83 
 
 firstborn for the sin of my soul : will the Lord be 
 pleased with these? No, says the prophet, God 
 hath shown thee what is good for thy peace, v. 2, 
 4, 5. Duties must be performed, but no deliver- 
 ance expected from duties. Men often return from 
 sin, but do not return to the Lord. What various 
 penances have the Romanists invented to quiet 
 conscience ; yet all short of Micah's Pharisee. 
 
 The ground of this hope. — For with the Lord 
 there is mercy. Mercy is favour shown to the 
 undeserving and ill-deserving. Mercy is God's 
 darling attribute ; he is said to be rich in mercy ; 
 the Father of mercies, and delighteth in mercy : but 
 since God is just as well as merciful, justice must 
 be satisfied before his mercy can be shown ; and 
 this he has done, by sending his Son to make 
 atonement for sin. Hereby justice is satisfied ; the 
 law is magnified ; his holiness vindicated ; and the 
 truth of his word confirmed, that death is the wages 
 of sin. Nothing can shew more effectually the de- 
 light God has in mercy, than the expense he has 
 been at to make a clear way for the exercise of it. 
 
 With him is plenteous redemption — This re- 
 demption is hy price and power. 
 
 He redeems from the curse of the law, by the 
 p?ice of his blood ; and redeems from the bondage 
 of sin, by the power of his grace. And there is 
 plenty of this redemption in Christ ; plentiful virtue 
 in his blood to purge away guilt ; plentiful power in 
 his grace to subdue corruption. 
 
 He shall deliver Israel from all his iniquities. — 
 God here engages there shall be an assured good 
 G 2 
 
84 
 
 issue of this redemption ; a certain deliverance from 
 all iniquity ; and even justice requires it should be 
 so ; for since the price of redemption has been paid 
 for God's Israel, it is fit, in due time, they should 
 enjoy the fruit of it ; enjoy it to the praise of the 
 grace of God, and the blood of Jesus ; the former 
 contriving, and the latter purchasing this redemp- 
 tion, which is begun and carried on in this life, but 
 not completed till the next. Let none hope in the 
 Lord who live in sin. 
 
 Let God's Israel pray earnestly for this redemp- 
 tion, and wait for it as heedfully as they that wait 
 for the morning ; and confidently expect it, as they 
 expect the return of morning, who wait for it. 
 
 Prov. xxviii. 19. — He that tilleth his land 
 shall have plenty of bread ; but he that foUoweth 
 vain persons shall have poverty enough. 
 
 The Proverbs have a literal and spiritual mean- 
 ing : the former directs our moral behaviour, as 
 men ; the latter, our spiritual conduct, as christians; 
 the former is the shell, the latter is the kernel of 
 the proverb. 
 
 He that tilleth his land, i. e. follows his employ- 
 ment diligently, shall have bread to eat, and 
 sufficient plenty of it ; but he, who follows vain 
 persons, lazy, loitering persons, shall have poverty 
 enough. This literal sense needs no comment. 
 Examples occur every day. I would only just 
 observe, for the encouragement of industry, God 
 has annexed a promise to it of plenty of bread, and 
 we may plead the performance of it. 
 
85 
 
 Every man has a piece of land to till, which 
 is the ground of the heart. —See parable of the 
 sower. 
 
 This ground is fallow by nature, bearing weeds 
 and briers, but no grain, except wild oats. Once it 
 was a little paradise, a blessed soil, producing peace, 
 and love, and joy, and was Jehovah's earthly 
 throne ; but when sin had defiled it, it became a 
 cage of unclean birds, and a den of thieves. Christ 
 has given us an inventory of its goods and chattels. 
 Take it in his own words, Out of the heart pro- 
 ceed evil thoughts, adulteries, fornications, murders, 
 thefts, covetousness, maliciousness, deceit, wanton- 
 ness, envy, blasphemy, pride, foolishness: Mark 
 vii. 21, 22. This is the natural treasure of the 
 human heart ; the seed of every evil is lodged in it. 
 Well therefore may God say. It is deceitful above 
 all things, and desperately wicked: Jer. xvii. 9. 
 
 Whilst the ground of the heart lieth fallow, the 
 word of God makes no saving impression on it. 
 Such are called way-side hearers, in the parable of 
 the sower ; the fowls of the air pick up all the seed 
 that is sown. Farmers break up their ground with 
 a plough, before they sow. Hence the Lord cries 
 out, Break up your fallow ground, and sow not 
 among thorns : Jer. iv. 3. Show what ploughing 
 up the heart means. The word then enters, and tears 
 the heart, as the plough enters and tears the ground. 
 
 Now the heart must be broken up, 1st. That the 
 seed may enter. 2nd. That the weeds may be 
 killed. 3rd. That the staple may be seen, 4th. 
 That the clods may be broken, and its churlishness 
 
86 
 
 subdued. 5th. A fresh ploughing with every sowing. 
 Spiritual tillage consists in a diligent use of the 
 means of grace, prayer, hearing and reading the 
 word, and holy meditation. 
 
 Plenty of bread. — nourishment for the soul, and 
 plenty of it. Plenty of faith, peace, love, joy, and 
 all the fruits of the spirit. He that follows vain 
 persons, light and chaffy professors, and makes them 
 his companions, shall have poverty enough lean- 
 ness of soul, and enough of it. Take care of your 
 company then ; if you would have a thriving soul, 
 be diligent in your tillage, and acquaint yourself 
 with thrifty professors. 
 
 Prov. xxii. 9. He that hath a bountiful eye shall 
 be blessed ; for he giveth of his bread to the poor. 
 
 First, speak of the text as it respects the God- 
 man, showing what he is, and what we are to expect 
 from him, and what returns to make to him. 
 
 He hath a bountiful eye, which 1st. On the sight 
 of misery, affects the heart with compassion and 
 brings relief : Matt. xv. 32. I have compassion on 
 the multitude, because they have nothing to eat. 
 Where, observe, charity multiplies the bread. 
 Matt. XX. 34 : Compassion on the blind men. Luke 
 vii. 13: Compassion on the widow. 2nd. A boun- 
 tiful eye seeks out objects of charity. He came 
 seeking that which is lost: Matt, xviii. 11. 3rd. 
 A bountiful eye sheweth mercy with cheerfulness : 
 Rom. xii. 8. Giveth alms with a pleasant look and 
 voice. Matt. viii. 3. viii. 7. ix. 13. Eccle. xviii. 
 15 : My son, blemish not thy good deeds : use no 
 
87 
 
 uncomfortable words when thou givest any thing. 
 4th. A bountiful eye is not weary of giving because 
 of the blessedness it produces. The righteous is 
 ever merciful : Psalm xxxvii. 27. 
 
 Now the objects of this God-man's regard are the 
 poor ; poor in spirit ; born without any spiritual 
 springs of wisdom, strength or righteousness ; and 
 unable to produce them by any manoeuvres of our 
 own. Born naked, sin has stripped us ; yet not 
 ashamed of that nakedness till Jesus opens our eyes 
 to see it ; then we feel our spiritual poverty, 
 and cry for relief. When the Lord has made his 
 poor to feel their wants, and cry for food ; then he 
 giveth his bread unto them. His bread, purchased 
 by him, and provided for them : viz. his merit and 
 his Spirit. 
 
 This is the children's bread ; his meritorious 
 obedience their title ; his meritorious death their 
 peace. Thus he gives them his flesh for spiritual 
 meat, and his blood for spiritual drink. He gives 
 them also his Spirit to instruct them, and quicken 
 them, and comfort them, and strengthen them. 
 When the Lord gives his bread to the poor, then 
 they bless him ; they love him and praise him ; 
 they think and talk of him ; they taste him and 
 trust him ; they seek to live with him, and learn to 
 live for him. 
 
 Application. — Do you feel your poverty? Are 
 you crying for food ? Is the food given ? Are his 
 merits made over to you : viz. his blood and righ- 
 teousness ? Have you the Spirit of Christ in you ; 
 and are you led by his Spirit? Then you must 
 
88 
 
 have a bountiful eye : For the fruit of the Spirit 
 is in all goodness and righteousness and truth : 
 Eph. V. 9. The bountiful man shall be blessed : 
 he that hath pity on the poor lendeth unto the 
 Lord: Prov. xix 17. There is that scattered, and 
 yet, &c. : Prov. xi. 24. Blessed is he that considers 
 the poor : Psalm xli. 1, 2, 3. The righteous show- 
 eth mercy, and is ever merciful : Psalm xxxvii. 
 21, 26. With the merciful, God will show himself 
 merciful : Psalm xviii. 25. 
 
 Isaiah xxvi. 3. 4. — Thou wilt keep him in perfect 
 peace, whose mind is stayed on thee ; because he 
 trusteth in thee. Trust ye in the Lord for ev^r, for 
 in the Lord Jehovah is everlasting strength. 
 
 By peace is meant a peaceful conscience, and a 
 peaceful temper. This peace not attainable by hu- 
 man skill. Christ the Prince of Peace must give 
 it ; it is an act oi creation : Isa. Ivii. 19. He must 
 keep it also. 
 
 This peace is given to the mind, that is stayed on 
 Christ. The word stayed expresses the act of be- 
 lieving ; it is the staying of the mind on Christ, as 
 we stay the body on a chair, and so find rest. 
 Stayed on Christ's atonement for pardon : 1 John 
 i. 7. Acts X. 43. Stayed on his spirit for holiness : 
 Ezek. xxxvi. 27. Stayed on his providence for bo- 
 dily support and protection : Psalm xxxiii. 18, 
 19. xxxiv. 10. Stayed on his wisdom for direction: 
 Psalm xxxii. 8. Stayed on his arm for support in 
 time of pain and weakness : Deut. xxxiii. 25. Cant, 
 viii. 5. No double stay allowed; Christ and the 
 
89 
 
 creature. This slew Uzzah : 1 Chron. xiii. 7. 
 Peace not preserved, unless the mind is kept 
 stayed on Christ. A chair affords rest no longer than 
 whilst the body is stayed on it. Hence the need of 
 setting the Lord continually before us : Psalm xvi. 
 8. that the mind may be kept stayed on him. 
 Much prayer needful to obtain this stayed mind. 
 No person need be discouraged on account of un- 
 worthiness from staying his mind on the Lord. 
 For this peace is given ; not because of excellent 
 qualities in a person, nor because of excellent service 
 done by him, but because he trusteth in the Lord. 
 The peace comes merely through believing. It is 
 God's, appointment, that all the blessings of salva- 
 tion shall be conveyed to sinners through believing. 
 So Jesus declares, God so loved the world, that 
 he gave his only-begotten Son, that whosoever be- 
 lieveth in him should not perish, but have everlast- 
 ing life: John iii. 16. Peter says. Whosoever 
 believeth in Christ, shall receive forgiveness of 
 sins : Acts x. 43. Paul says, The God of hope fill 
 you with all joy and peace in believing : Rom. xv. 
 13. Jesus further says, All things, whatsoever ye 
 ask in prayer, believing, ye shall receive : Matt. 
 xxi. 22. And again. According to your faith be it 
 unto you : Matt. ix. 29. So the psalmist. The Lord 
 will save them, because they trust in him : Psalm 
 xxxvii. 40. But must we trust in the Lord at all 
 times, as well as for all things ? If we trust in the 
 Lord's atonement for pardon, may we not trust in 
 our own works to justify us ? No ; my text says. 
 Trust in the Lord for ever, in health or sickness ; 
 
90 
 
 in fulness or scarcity ; under guilt or temptation ; 
 living or dying, trust in him only ; for in the 
 Lord Jehovah is everlasting strength. Consider- 
 ing our weakness, and the number, power, and 
 subtilty of our enemies, such strength alone will 
 suffice for us, as is almighty and everlasting. 
 
 Isa. Iv. 6, 7. — Seek ye the Lord, while he may 
 be found ; call ye upon him, while he is near. Let 
 the wicked forsake his way, and the unrighteous 
 man his thoughts : and let him return unto the 
 Lord, and he will have mercy upon him, and to our 
 God, for he will abundantly pardon. 
 
 Seek the Lord. — We seek only for what is lost ; 
 and by sin we lost the favour and image of God, and 
 all acquaintance with him. Then seek to be re- 
 ceived into his favour, to be restored into his image, 
 and admitted into communion with him : for this 
 purpose call upon him earnestly and perseveringly. 
 To induce you to this, remember. Now is the ac- 
 cepted time : now he may be found : now he is 
 near ; his patience is waiting ; his word is calling ; 
 and his Spirit striving. But if you would seek so 
 as to find, observe further the Lord's directions : 
 your way must be changed. 
 
 Let the wicked forsake his way. — If you have 
 been walking in any evil way, as drunkenness, 
 whoredom, lying, swearing, thieving, railing, evil- 
 speaking, sabbath-breaking, these evil ways must 
 be forsaken ; else your seeking is in vain. Your 
 heart also must be changed. 
 
 Let the unrighteous forsake his thoughts. — 
 
91 
 
 Swarms of evil thoughts do naturally spring up in a 
 carnal mind, and are harboured there ; angry 
 thoughts, envious, proud, malicious, wanton, mur- 
 muring thoughts. Men think highly of themselves 
 and poorly of God's kingdom, (as if it could be 
 purchased by our alms,) and meanly of God's ser- 
 vice, accounting reading and praying wearisome 
 duties. But when the heart is changed, we learn 
 to think meanly of ourselves, and highly of God 
 and his service, accounting it true freedom. We 
 learn to watch against evil thoughts, and labour to 
 have the thoughts move daily and freely towards 
 God. Further, if we would seek and find, we must 
 not only turn from our evil ways and evil thoughts, 
 but must return to the Lord. Yield up your whole 
 self to the Lord Jesus as your sovereign Lord, as 
 the King of Israel ; viewing yourself created by his 
 power, maintained by his bounty, redeemed by his 
 grace, and therefore bound by the strongest ties, to 
 worship, love and serve him, and to glorify him 
 with your body and soul. 
 
 He will have mercy upon him. — Mercy is the 
 darling attribute of God ; he delighteth in it ; and 
 redemption was contrived to glorify mercy. Let 
 him return to our God, and he will abundantly 
 pardon. — There is much sweetness and persua- 
 sion in these words. The prophet, to encourage a 
 trembling sinner, here speaks in the name of all 
 those who had found mercy; and therefore says, 
 Let him return to our God, who has embraced us 
 with his mercy, and he will abundantly pardon : 
 we know it, by blessed experience. Fear not, only 
 
92 
 
 believe, and you shall see and feel the salvation of 
 God. Are you seeking ? N ow is the time ! O 
 delay not ! Have you found mercy ; then yield up 
 yourselves freely and wholly to the Lord. 
 
 Jer. iv. 3, 4.-^For thus saith the Lord to the men 
 of Judah and Jerusalem, Break up your fallow 
 ground, and sow not among thorns. Circumcise 
 yourselves to the Lord. 
 
 Much food in the tillage of the poor, Prov. xiii. 
 23. but some are destroyed for want of judgment. 
 Every man has a farm to mind ; a little farm of his 
 own, given of God ; and, by good cultivation, capa- 
 ble of producing much wealth. The ground of this 
 farm lieth in every one's bosom ; it is the ground of 
 the heart. This ground, till cultivated by grace, 
 lies fallow, bearing thorns, and thistles, and weeds 
 of every kind, and wild oats. No fruit will grow 
 till the fallows are broken up : seed sown on fallows 
 is picked up by birds. No true knowledge of the 
 ground of thy heart, till broken up. The plough 
 turns the fallow inside out. The ground looks 
 smooth and kindly before ploughing, but when 
 ploughed, comes up in lumps, and is churlish, and 
 needs much ploughing to make it receive the seed 
 kindly. Fresh ploughing also must go before every 
 fresh seeding : the law before the gospel. 
 
 The tillage in my text, is tillage of the poor — poor 
 in spirit ; they are the true spiritual husbandmen ; 
 they have felt their poverty, and are always in 
 want, but know where to go for supplies; they 
 hunger for heavenly bread ; and the more they 
 
93 
 
 are fed, they hunger the more. This hunger and 
 poverty makes them good farmers, active in tillage. 
 The more needy and hungry they are, the more 
 diligent they prove, and the better they fare. 
 
 But what is this christian tillage, spoken of in 
 the text ? Alas ! Something the world will not learn 
 nor find pleasure in. Once in a week, on a sabbath, 
 they seem to set about it, but make nothing out ; 
 and the more they engage in this tillage, the less 
 they like it. But what is it? Prayer; public, 
 family, private ; hearing the word ; reading the 
 word ; musing on the word ; all these, like the far- 
 mer's work, come over continually. Much tillage 
 brings food, and much food ; faith, and much faith ; 
 love, and much love ; peace, and much peace ; 
 clearer gospel views ; sweeter gospel liberty. 
 
 But some are destroyed for want of judgment. 
 Who are they ? Not the poor, but the rich farmers, 
 the wealthy professors, of whom Christ says. Woe 
 unto you that are rich, for ye have received your 
 consolation : Luke vi. 24. These are rich in their 
 own conceit ; have some fancied stores of mint, and 
 see no need of having the ground of their hearts 
 ploughed up ; this may be needful for highway-men 
 house-breakers, &c. but not for them. They can 
 say with the Pharisee, Thank God, &c. This is 
 their consolation. They keep up a Sunday tillage, 
 and are decent, perhaps, in their conduct, and here 
 they rest, not knowing how sick and poor, and 
 blind &c. they are, and thus are destroyed for want 
 of judgment » 
 
94 
 
 Jer. xxxiii. 6. — Behold, I will bring it health 
 and cure, and I will cure them, and will reveal 
 unto them the abundance of peace and truth. 
 
 All by nature spiritually sick. — Sick of godliness ; 
 sick of God's word ; sick of God's ordinances ; 
 sick of God himself. This spiritual sickness has 
 introduced disorders into our whole frame : dark- 
 ness into the mind ; rebellion into the will ; devil- 
 ishness into the tempers ; sensuality into the 
 appetite ; earthliness into the affections ; deliri- 
 ousness into the imagination ; a fancying we are 
 well, though mortally sick, God reveals this awful 
 truth — ^this sickness to a sinner before he brings 
 health. A sinner cannot see this truly, till God 
 reveals it by setting the gospel glass before his face, 
 and giving a view of his heart. Now earnest 
 prayer begins for health ; but, finding himself in 
 bondage to sin, has little hope of success. To en- 
 courage him, Christ says, I will cause thy captivity 
 to return, ver. 7. Opens his eyes to see the nature 
 of the gospel covenant ; gives him a view of its 
 promises ; and whilst he continues seeking, reveals 
 the truth — the substance of them to his heart. 
 
 Further, sin not only brings spiritual sickness, but 
 spiritual wounds also. These wounds do not appear 
 deadly to us, till God reveals their truth, or true 
 nature to us. We have all got balms of our own 
 providing ; such as, God is merciful ; Christ has 
 died for sinners ; we are not so bad as the worst, 
 and hope to be better by and by. These palliatives 
 keep the wounds from festering ; and men cannot 
 see that death is the just wages of their sin, till 
 
95 
 
 the Spirit reveals that awful truth to their heart. 
 
 As, before awakening, men fondly presume on 
 mercy, so afterwards they are desponding of it. I 
 will cure them ; yes, I will cure them, says Jesus ; 
 but they think their wounds are too bad to be cured. 
 They read that the blood of Jesus cleanseth from 
 all sin ; but they cannot comfortably believe it, till 
 the Spirit reveals that precious truth to the heart. 
 While believers keep diligently waiting upon the 
 Lord, he reveals his peace and truth more abun- 
 dantly to them ; giving more enlarged views of his 
 truth, and more abiding sense of his peace. 
 
 Application, — ^What experimental knowledge 
 have you of my text ? Have you received health 
 from the Lord, or continue in your natural state ; 
 a stranger to prgf^er, averse to all spiritual exercises, 
 and sick of true godliness ? Then there is no health 
 in you ; dead in sin you are, and dead to God, and 
 in the road to everlasting death. If Christ has 
 given some healthsome real knowledge of his peace 
 and truth, then daily seek a more abundant know- 
 ledge of it. 
 
 Jer. 1. 33, 34. — Thus saith the Lord of hosts, 
 The children of Israel and the children of Judah 
 were oppressed together ; and all that took them 
 captives held them fast ; they refused to let them 
 go. Their Redeemer is strong ; the Lord of hosts 
 is his name ; he shall throughly plead their cause, 
 that he may give rest to the land, and disquiet the 
 inhabitants of Babylon. 
 
 Israel was cast out of his land by Shalmanezer, 
 
96 
 
 and carried captive into Assyria ; and Judah was 
 cast out of his land by Nebuchadnezzer, and car- 
 ried captive into Babylon, and this for sin. So 
 man was cast out of paradise through sin ; not 
 only from the garden of Eden, but from commu- 
 nion with God. 
 
 Were Israel and Judah not only cast out of their 
 land, but carried away captives ? So man was not 
 only cast out of communion with God, but taken 
 captive by the lusts of the flesh, the lust of the eyes, 
 and the pride of life ; — by the world, the flesh, and 
 the devil. The world took the sinner captive,, and 
 fills his heart with earthly desires, and anxious 
 cares about it. The flesh took the sinner captive, 
 filling him with wanton desires, and fleshly pur- 
 suits ; directing him to humour and pamper the 
 body, and take no thought of the soul. Satan took 
 the sinner captive, and inspired him with anger and 
 malice, with envy and pride, with discontent and 
 fretfulness, with neglect of God's word and dislike 
 of prayer. 
 
 All that took them captive held them fast. — The 
 captivity is pleasing to the sinner, and he is willing- 
 ly held in bondage. The world has charms for a 
 sinner, and holds his heart fast. The flesh is pleased 
 with sensual indulgences, and cares not to let them 
 go. And as for evil tempers, aversion to prayer, 
 neglect of God and his word, we choose rather to 
 make excuses ibr them, than part with them. So 
 fared it with Israel of old, when Cyrus proclaimed 
 deliverance to them, the greater part remained still 
 in captivity. But when Christ gives repentance to 
 
97 
 
 a sinner, and open his eyes to see the evil of sin, 
 and makes him desirous to forsake it, he finds a 
 need of power from above to release him from bon- 
 dage. His lusts hold him fast, and refuse to let him 
 go. Satan fills him with unbelief, and the world 
 fights against him. Thus a sinner, after feeling his 
 sinfulness, is made to feel his helplessness. Thus 
 he is made to come guilty and helpless, a ruined 
 sinner to the Saviour. Now a Saviour is welcome, 
 but the sinner is apt to distrust his will or his power. 
 
 His power and will are both declared in my text. 
 Their Redeemer is strong, and he will thoroughly 
 plead their cause. Strong enough to change our 
 nature ; (he turned water into wine,) to subdue un- 
 belief ; to heal our sicknesses ; to silence our lusts ; 
 to comfort us when drooping ; to receive us when 
 dying ; to create peace. 
 
 Also he will thoroughly plead their cause.- 
 Pleading their cause is fighting for them, and sub- 
 duing their enemies ; disquieting Babylonians ; 
 and giving them rest. See Psalm xxxv. 1 . Prov. 
 xxiii. 11. — xxii. 23. Jer. li. ^6, If he plead their 
 cause thoroughly, he will carry them safe through 
 the wilderness. He will also give them rest, deliver 
 them from their bondage, and bring them into the 
 liberty of God's children. But we must plead with 
 him much and earnestly by prayer and faith. For 
 these things he will be inquired of ; and blessings 
 must be very poor, that are not worth asking for. 
 
 Ezek. xxxvi. 25, 26, 27.— Then will I sprinkle 
 clean water upon you, and ye shall be clean ; from 
 
 H 
 
98 
 
 all your filthiness, and from all your idols will I 
 cleanse you. A new heart also will I give you, and 
 a new spirit will I put within you ; and I will take 
 away the stony heart out of your flesh, and will 
 give you a heart of flesh. And I will put my spirit 
 within yoLi, and cause you to walk in my statutes. 
 
 Then, when I shall have taken them from among 
 the heathen. Sin makes a sinner guilty before 
 God ; filthy in ourselves ; both a guilty and filthy 
 creature : guilty, as being contrary to the authority 
 of God ; filthy, as being contrary to the holiness of 
 God. Guilt produces fear ; filth produces shame. 
 
 I will sprinkle clean water upon you, and ye shall 
 he clean. —A fountain is opened for sin and unclean- 
 ness — a type of the blood of Christ. This must be 
 sprinkled on the unclean : an application must be 
 made of the blood of Christ, and made by the Spirit 
 of God. This typified by the water of purification : 
 Num. xix. This cleanseth from all filthiness, and 
 from all idols. Henceforth the sprinkled sinner 
 saith, What have I to do any more with idols ? 
 Hos. xiv. 8. The Lord is my God. 
 
 A new heart luill I give you. — A heart devoted to 
 the Lord ; devoted to the love and service of God. 
 
 A new spirit will I pnt ivithin you. — A meek and 
 lowly spirit ; a child-like teachable spirit ; a kind 
 and brotherly spirit ; a forgiving merciful spirit. 
 
 I will take away the stony heart. — Insensible of 
 its own hardness, and of sin, and of God's love; 
 unapt to receive divine impressions, or to return 
 devout affections, inflexible. 
 
 And give you a heart of flesh. — A tender heart; 
 
99 
 
 sensible of sin ; mourning for it ; humbled under it ; 
 fearful of God's displeasure ; feeling the power of 
 God's word ; and sensible of spiritual pleasure and 
 pain. 
 
 Now God makes this wholly his own act. He 
 does not say, I will take away the stony heart, if 
 you do not resist me ; nor yet, I will earnestly per- 
 suade you to take it away : but he says absolutely, 
 I, myself, will take it away, making it wholly his 
 own act. Hence the event is certain ; for God by 
 the sweet and powerful operations of his Spirit ef- 
 fectually overcomes the resistance of the will. 
 Hence renovation ensues, and conversion to God. 
 Is nothing then to be done by the sinner ? Yes, he 
 says, For this f will be enquired of; and a spirit of 
 prayer is given for this purpose. 
 
 And I ivill put my Spirit within you, and cause 
 you to walk i?i my statutes. — Now a spiritual nature 
 is received, capable of spiritual worship and service. 
 The wheels of obedience are how made, and set in 
 order ; but a spring is yet wanting to set them a-go- 
 ing, which the Lord here promises to bestow. I 
 will put my Spirit within you. Will before was 
 given, now power ; and constant additional supplies 
 of his Spirit are needful to keep the wheels going. 
 Then shall ye loathe yourselves: ver. 31. Self- 
 loathing is not only consistent with a sense of par- 
 don, but is the fruit of it. While we feel sin within 
 us to condemn us, faith discovers a righteousness 
 without us, which can justify us ; and while we 
 rejoice in Christ, as the Lord our righteousness, we 
 shall ever have cause enough in ourselves for 
 H 2 
 
100 
 
 humiliation. The gospel teaches men to feel sin, and 
 believe for righteousness. Faith will carry heaven 
 in one hand, and hell in the other : hell as deserved 
 by us ; heaven as purchased for us. It will also 
 powerfully incline us to respect all the command- 
 ments of God. 
 
 Micah vii. 18. — He delighteth in mercy, — God 
 gives us his name in Exod. xxxiv. 6, 7, and God's 
 name describes his nature, (not so in man.) The 
 Lord, the Lord God, merciful and gracious, long- 
 suffering, abundant in goodness and truth, keeping 
 mercy for thousands, forgiving iniquity, transgres- 
 sion and sin. Every sin contains in it a contempt 
 of God's authority, a provocation to his justice, a 
 shameful abuse of his goodness, and odious to his 
 holiness. 
 
 Now God must have an infinitely gracious heart, 
 if, notwithstanding all this heinous baseness attend- 
 ing every sin, he can have pity on sinners. If 
 mercy is shown, he must needs delight in mercy. 
 But God is just as well as merciful, and mercy 
 cannot be shown, till justice is satisfied. No clash- 
 ing of these with God, as with men. 
 
 But what can make atonement for numberless 
 sins, and all attended with such heinousness and 
 baseness ? Can a sinner make amends by obeying 
 more diligently ? Or by any length of suffering ? 
 Can any one angel, or all the angels in heaven help 
 a sinner, by making atonement for sin ? No. Then 
 all human sinners must perish, unless the Son of 
 God undertake their cause. 
 
101 
 
 Now God must greatly delight in mercy, if he 
 gives up his Son to die, to make way for the exer- 
 cise of mercy. God so loved the world, &c. John 
 iii. 16. In this was manifested the &c.: 1 John«iv. , ' 
 9, 10. God commendeth his love &o. Kom. v. 8,. " 
 This mercy can only flow from the gracis)us iieai-t' ', \ 
 of the Father, through the bleeding heart of the 
 Son, to the broken heart of a sinner. 
 
 But when atonement is made by the blood of the 
 cross, and all demands of law and justice satisfied, 
 and proclamation is made by the gospel-word, that 
 God is ready to receive and bless returning sinners, 
 and sinners are invited to return, behold and 
 wonder ! The^ refuse to return, and, though con- 
 demned by his law, are idly dreaming of merit. 
 Before mercy is shown to sinners, they must be 
 prepared for it by grace. Their eyes must be 
 opened ; their conscience awakened ; their hearts 
 changed. A spirit of prayer and faith given. All 
 this the fruit of mercy. 
 
 All men at enmity with God by nature ; and 
 why is spiritual sight given to an enemy, but 
 because God delights in mercy? So of the rest. 
 When the sinner is thus prepared for mercy, God 
 says, Ask and have. Are you seeking for pardon ? 
 Ask earnestly for it ; ask expecting. He is a God, 
 pardoning iniquity freely, fully, eternally, and will 
 cast all your sins into the depths of the sea. He 
 delights in mercy. 
 
 Are you seeking power over sin ? He will subdue 
 your iniquities : ver. 19. Have you provoked the 
 Lord to turn away his face from you ? He will turn 
 
102 
 
 again : ver. 19, He will have compassion, he retain- 
 eth not his anger for ever because he delighteth in 
 mercy. 
 
 Are fOVL afflicted in body, dejected and some- 
 J.ini^^, ready to faint through weakness and pain? 
 Fear ii<>t,' thoitt worm Jacob, I will strengthen thee, 
 Isa. xli. 10, 14. Are you poor and fearful of coming 
 to want ? They that fear the Lord shall not want 
 any thing that is good for them . Psalm xxxiv. 9, 
 10. Are you afraid of encountering the agonies of 
 death ; fearful of passing over the river Jordan into 
 Canaan ? When thou passest through the waters, I 
 will be with thee, and the river shall not overflow 
 thee : Isa. xliii. 2. 
 
 Matt. XV. 28. — O woman, great is thy faith, be it 
 unto thee even as thou wilt. 
 
 Christ's journey to the coast of Tyre on the single 
 account of this woman. — He goes to meet her ; then 
 she is drawn to him. She cries after him at a dis- 
 tance, being afraid of approaching too near him. 
 Her petition is for mercy, which all the children 
 want, and is followed with a declaration of her 
 misery : My daughter is vexed with a devil ; and 
 who is not ? He answered her not ; though he 
 came hither on purpose to heal her daughter, yet 
 makes no answer. Jesus sometimes tries our faith 
 in like manner, which is designed to bring us nearer, 
 and make us cry the louder. 
 
 The disciples now interceded for her : Send her 
 away, for she crieth after us. Christ's silence puts 
 no stop to the woman's cries, but makes her more 
 
103 
 
 importunate. Disciples should take no denial from 
 Jesus ; but follow him up close, till an answer of 
 peace comes. Weak believers often question whe- 
 ther they belong to the house of Israel. Such 
 should imitate the conduct of this woman, continue 
 instant in prayer for mercy, and lie at the feet of 
 Christ ; and their interest in him will clear up itself 
 by degrees. And from the words of Christ, no one 
 could have more cause to doubt of their interest in 
 him than she had : Then she came and worshipped 
 him, saying, Lord, help me. 
 
 This conduct of Christ brings the woman humbly 
 to his feet, with adoration and prayer, crying. Lord, 
 help me. At first she came only concerned for her 
 daughter ; now she seems concerned for herself, and 
 cries. Lord, help me. — A short prayer, but effectual. 
 
 To try and humble her yet more, Christ seems 
 not only to reject, but also to reproach her : It is not 
 meet to take the children's bread, and to cast it 
 to dogs. Now she might have cause to conclude 
 herself a reprobate, for Jesus had called her a dog ; 
 and such we are all by nature, snarling, snapping, 
 gre(jdy, ravenous creatures. The woman's heart 
 was truly humbled and broken down, else she would 
 have resented this reproachful language, but she 
 owns it suited her well : Truth, Lord ; yet the dogs 
 eat of the crumbs which fall from their master's 
 table. And after having prayed importunately for 
 mercy, now pleads ingeniously for it. Lord, I ask 
 not for whole bread, but for crumbs. I am a dog 
 'tis true ; but a dog at the master's feet, where he 
 ought to be ; a dog under his table, expecting only 
 
104 
 
 crumbs, a dog's fare ; and, since I do not ask for 
 whole bread, I hope the master will not deny a poor 
 dog his crumbs. See the use of pleading in prayer. 
 Let dogs keep under the master's table, expecting 
 crumbs. The woman, being humbled and brought 
 to Christ's feet, is sent home, not with crumbs, but 
 two whole loaves, one for herself, and another for 
 her daughter. The daughter cured, the mother 
 converted. 
 
 Hence take encouragement to bring your own 
 devils to Christ, and the devils in your children, to 
 be cast out. Let no silence of Jesus, nor any dis- 
 couragement from the word of Jesus, nor any 
 doubts about your being relieved discourage you ; 
 but pray and plead on, till the devil is cast out. 
 Take no denial from Christ, but whilst he tries faith 
 and patience, to bring you humbly to his feet, keep 
 praying and expecting, till he meet and surprize 
 you with a blessing and commendation. 
 
 Luke xii. 31, 32. — Rather seek ye the kingdom 
 of God, and all these things shall be added unto 
 you. Fear not, little flock, for it is your Father's 
 good pleasure to give you the kingdom. 
 
 Jesus bids us seek for nothing less than a king- 
 dom, far exceeding all kingdoms on earth, which 
 every one shall obtain, who seeks it with diligence, 
 and in God's appointed way ; a kingdom of God's 
 erecting, and therefore must be excellent ; designed 
 to free us from bondage, and bring us into glorious 
 liberty. St. Paul says, Rom. xiv. 17. it consists in 
 righteousness, peace, and joy in the Holy Ghost, 
 
105 
 
 the three things, which make up the glory and 
 blessedness of the heavenly inhabitants. This 
 kingdom is planted in the human heart by the 
 Holy Ghost ; 'tis the fruit of a gracious principle, 
 a new and spiritual life, created and bestowed on 
 the soul whereby its power and affections are 
 changed ; and the soul disposed to seek after God. 
 This life is feeble at first, but by a diligent use of 
 means of grace, groweth and spreadeth into life 
 eternal ; small at its entrance, growing in its 
 progress. 
 
 This new principle enables all the faculties of 
 the soul for spiritual operations ; as it enables the 
 mind to discern spiritual things, it is light or illu- 
 mination ; as it enables the soul to close with 
 Christ for righteousness and salvation, it is faith ; 
 as it enables the soul to rest in God with delight, it 
 is love. 
 
 First. — The kingdom consists in righteousness. — 
 No hungering and thirsting after righteousness 
 without this new principle. This righteousness 
 consists in divine love producing a right conduct 
 towards God and man ; to love God and delight in 
 him ; to worship him ; and desire communion with 
 him ; to trust in him ; to reverence him ; and fear to 
 offend him. 
 
 A right conduct towards our neighbour. — To love 
 him, as ourselves, and be ready to do all needful 
 good offices. Without this new principle, the world 
 thrusts God, and self thrusts the neighbour out of 
 the heart. 
 
 Second. — The kingdom consists in peace, not 
 
106 
 
 purchased by our righteousness ; no ; but by the 
 blood and righteousness of Christ. This is a costly 
 purchase ; the blood to wash ; and righteousness to 
 cloathe. 
 
 Third. — The kingdom i^joy in the Holy Ghost. — 
 A joy unspeakable and full of glory : 1 Peter i. 8. 
 Fill you with joy in believing : Rom. xv. 13. This 
 joy the frviit of the Holy Ghost. 
 
 Fear not, little flock. — It is but a little flock, a 
 small remnant that are seeking the kingdom of 
 God. The greater part are seeking after the world, 
 and a poor seeking it is ; seeking after that which 
 will bury their bodies and ruin their souls ; after 
 what they may never find, but if found, are sure to 
 lose it quickly, and for ever. Christ bids the little 
 flock fear not. These are often full of fears, lest 
 they should miscarry, and fall short of the kingdom : 
 full of fears lest their sins should not be pardoned ; 
 lest their corruptions should not be subdued. Jesus 
 says. Seek diligently and fear not, my blood shall 
 pardon you, and my Spirit sanctify you. Let no 
 unworthiness discourage you : the Father does not 
 sell his kingdom, but gives it ; and gives it not for 
 our desert, but through his good pleasure. If he 
 has set you on seeking, seek diligently, and you 
 shall find. Beware of worldly cares ; these are a 
 great clog to the soul. Jesus has engaged his word, 
 that when you seek the kingdom, all things need- 
 ful for the body shall be added unto you. He also 
 says, Your Father knoweth all your wants ; he has 
 an eye upon them, and will supply them. If he 
 has given you his dear Son to bless you, and is 
 
107 
 
 training you up for his kingdom, can you think he 
 will let you starve and perish in the wilderness, for 
 want of a little food and raiment? No, no. He that 
 seeks God's kingdom is wise for both worlds. Here 
 he shall be fed, and hereafter be feasted 
 
 John xiv. 15, 16, 17. — If ye love me, keep my 
 commandments. And I will pray the Father, and 
 he shall give you another Comforter, that he may 
 abide with you for ever ; even the Spirit of truth, 
 whom the world cannot receive, because it seeth 
 him not, neither knoweth him ; but ye know him, 
 for he dwelleth with you, and shall be in you. 
 
 Whosoever reads the Gospels with attention and 
 prayer, will every where find marks of Christ's 
 divinity. Every miracle performed in his own 
 name declares it. Every sinner that he pardoned 
 confirms it. His manner of teaching, not Thus 
 saith the Lord, but I say unto you, bespeaks it. 
 And the first verse of my text reveals it : for who 
 has a right to say. Keep my commmandments, but 
 God? If Jesus is only a creature, he has no right 
 to require that obedience at my hands which is due 
 only to God. Neither Moses, prophets, nor apos- 
 tles say. Keep my commandments. The first verse 
 also shows, that our obedience is not intended to be 
 our title to heaven, but an evidence of our love to 
 Jesus. 
 
 The two next verses prove the personality of the 
 Holy Ghost. He is called Comforter, he, Jam, which 
 are personal nouns and pronouns. In the 26th 
 verse he is said to leach us all things, which is per- 
 
108 
 
 sonal work ; and to bring all things to their remem- 
 brance which implies great memory. His office is 
 to teach the people of God at all times, and in all 
 places ; he must therefore be every where present, 
 and consequently God ; for a creature can only 
 fill one place at one time. In 1 Cor. ii. 9, 10, this 
 Spirit is said to search all things. Now searching is 
 a personal act ; and he that can search all things, 
 as the Spirit does, even the deep things of God, 
 must have divine penetration, must be a divine 
 person : for the scripture asks. Who (i. e. what 
 creature) can by searching find out God ? In 1 Cor. 
 xii. 8, 9, 10, 11, it is affirmed, not only that all 
 spiritual gifts are bestowed by this spirit, but be- 
 stowed to every one separately just as he wills or 
 pleases, so that the gift and the measure of it de- 
 pends on the will of this spirit. A terrible threaten- 
 ing is denounced on them that blaspheme the Holy 
 Ghost, i. e. hurt or injure his character. And can 
 any injury be greater than to rob the Holy Ghost 
 not only of his Godhead, but his personality ; which 
 is taking away his life, and murdering the Holy 
 Ghost as far as we are able. 
 
 The office of this spirit of truth, is to open the 
 understanding and teach gospel-truth ; to quicken 
 the soul ; to comfort and strengthen the heart. The 
 world, who live by sight, and not by faith, and have 
 no heart-experience of his work, cannot understand 
 or receive this doctrine of the spirit. 
 
 But the disciples know him. — Here then is a rule 
 given us to measure our Christianity by. Do ye 
 know the Spirit? Some may think themselves good 
 
109 
 
 christians, because they are stanch churchmen, 
 stout dissenters, or hymn-singing methodists, or 
 decent moralists ; but do ye know the Spirit, his 
 work on the heart ? 
 
 Show a little what keeping the commandments is. 
 
 Acts xxvi. latter part of 17, 18. — I send thee to 
 open their eyes, and to turn them from darkness to 
 light, and from the power of Satan unto God ; that 
 they may receive forgiveness of sins, and inherit- 
 ance among them which are sanctified, by faith that 
 is in me. 
 
 Here is Paul's commission to preach ; Christ says 
 to him, I send thee ; and all true ministers are sent 
 with this commission, and Christ will set his seal to 
 it : his power will attend the minister's word. But 
 such as receive their commission only from man by 
 human ordination, the people are not profited at 
 all. Unless the hand of the Spirit is laid on them, 
 all human hands avail nothing. 
 
 To open their eyes and to turn them from dark- 
 ness to light. All men by nature are in spiritual 
 darkness ; they see not their spiritual misery and 
 danger, nor the evil of their heart and life, nor the 
 evil of sin ; nor the things that make for their 
 peace ; nor the emptiness of worldly good ; nor the 
 blessedness of having God for a present portion. 
 We read that Jesus opened the eyes of a man born 
 blind, John ix. How amazed he must be when his 
 eyes were first opened ! how he would look and 
 stare about him ; every thing was new to him, 
 and would fill him with wonder. So is it 
 
110 
 
 when the eye is spiritually opened ; — so it was 
 with me. 
 
 The scripture, describing our natural state, says, 
 we are sick, and poor, and blind, and naked ; but 
 this we cannot discern, nor can we believe, because 
 of our spiritual darkness, but fancy we have wisdom 
 to guide, and strength to make us good, with a 
 stock of goodness to recommend us to God. In 
 darkness about the way of salvation by faith. In 
 darkness about the work of God's Spirit. In dark- 
 ness about their state with God. 
 
 From the power of Satan unto God. — Satan, the 
 prince of this world, the god of this world : John 
 xii. 31. 2 Cor. iv. 4. now worketh in the children of 
 disobedience. His working produces pride, anger, 
 malice, envy, repinings, fretfulness, lying, slander- 
 ing, cursing, swearing, brawling. These things are 
 not of God, but of the wicked one. Farther, his 
 working on the heart produces quarrels, fightings, 
 and law-suits among neighbours, with wars, and 
 battles, and slaughter among nations. In short, all 
 our aversion to praying, or thinking of God ; all our 
 backwardness to what is good, and all our inclina- 
 tion to what is evil, spring from the power of Satan 
 on our hearts : Col. i. 13. He draws a gaudy 
 picture of the world before the eyes of unbelievers 
 (as he did to Christ), to make them desire it, and 
 seek their portion in it. But the picture is only a 
 phantom, a gaudy landscape in air ; and, when em- 
 braced,, slips through their arms, and proves a deceit. 
 
 From Satan unto God. — The heart is taught to 
 fear him, love him, trust in him, pray unto him. 
 
Ill - 
 
 read his word, seek communion with him, and yield 
 a willing obedience unto him, delighting in him, 
 and his service; not merely turning unto some 
 goodness, but to God himself. 
 
 Now such must look to receive forgiveness of sins, 
 When eyes are opened, we see what sin is, and feel 
 our guilt, and seek earnestly for pardon, in order to 
 receive it. Aforetime we were satisfied with mere 
 asking for it, now we must have it. And this pardon 
 received, not through the merit of this new obe- 
 dience and worship, but through faith in the blood 
 and righteousness of Christ. 
 
 N. B. The turning to light and to God, after 
 the first conversion, must be a gradual work. 
 
 Such also must expect to receive an inheritance 
 among the sanctified. Heaven is called an inheri- 
 tance, and consists in everlasting love, and joy, and 
 peace. The first fruits are received on earth as an 
 earnest and pledge of the harvest of heaven. This 
 inheritance is received not for the works done, or 
 the sanctification obtained, after turning unto God, 
 but received wholly as the pardon is, through faith 
 in Jesus. 
 
 Eternal life, as well as spiritual, is the gift of 
 God through Jesus Christ. We are not first par- 
 doned through faith, and then obtain the inheritance 
 by works ; but the pardon and the inheritance are 
 both received by faith. We cannot see the Lord 
 without holiness, nor yet for it, for any merit spring- 
 ing from it. Here we maysee the blessedness of God's 
 children, turned from darkness to light, from Satan 
 unto God; and receive pardon, holiness, happiness. 
 
112 
 
 Rom. V. 3, 4, 5. - We glory in tribulations also, 
 knowing that tribulation worketli patience ; and 
 patience experience ; and experience hope ; and 
 hope maketh not ashamed ; because the love of 
 God is shed abroad in our hearts, by the Holy 
 Ghost which is given unto us. 
 
 We must all expect troubles ; and sin is the 
 cause of them all. And it behoves us to look out 
 for armour of proof, to bear up manfully under 
 them. Now the grace of the gospel has this excel- 
 lence, it draws comfort out of trouble ; spiritual 
 health out of sickness ; life out of death. It can 
 give us strength to bear trouble, not only with 
 patience, but joyfulness. We glory in tribulation, 
 knowing that it worketh patience; knowing from 
 our own observation, that trials, however apt in 
 their own nature to cause murmurings, are wisely 
 ordered and overruled of God, to beget and improve 
 a calm submission to his will, without repining at 
 his hand, and without violent indignation at the 
 instrument of our troubles. 
 
 Patience works experience. — Of ourselves ; of 
 the truth of faith ; of the uprightness of the heart ; 
 of the emptiness of the world to make us happy ; 
 of God ; of his care over us ; the seasonable help 
 of his grace to support and comfort us under 
 troubles; to carry us through them, and make 
 them work for our good ; raising more earnest 
 desires, and more diligent seeking after heavenly 
 things. 
 
 Experience works hope. — Hope of the glory of 
 God, ver. 2 ; hope of enjoying that blessedness and 
 
113 
 
 glory which God himself possesseth, and which he 
 will put upon his saints : Enter into your master's 
 joy. Thus tribulation in the end, befriends hope, 
 and so makes itself friendly to believers. 
 
 And hope maketh not ashamed. — It is well 
 grounded, and will not disappoint us, because it 
 rests not upon man's merit, but upon the free favour 
 of God towards us, by shedding abroad a sense of 
 his love in our hearts, by the special power of the 
 Holy Ghost, who is given to us as our Instructor, 
 Comforter and Sanctifier, and who bears witness to 
 our spirits that God loveth us, and thereby en- 
 gageth our love to him. 
 
 Application, — Do you find that tribulation work- 
 eth patience? Does it give you any experience 
 that it is good for you, and is working for your 
 good? Do you find the Lord supporting and 
 comforting you under troubles ? Is your hope such 
 as will not disappoint and shame you at last ? If 
 you find no good fruit from tribulation ; no patience 
 wrought, or even sought; and no experience of 
 God's support and comfort under trouble ; you 
 have reason to fear that your hope will shame you 
 at last. But if tribulation has wrought some 
 patience, and you make that patience the ground 
 of your hope of glory, you are not right yet. St. 
 Paul does not say our hope will not shame us 
 because we are patient, but because the love of 
 God is shed abroad in our hearts by the Holy 
 Ghost. This is a proof that God has accepted 
 and pardoned us through Christ, because he mani- 
 fests his love to our hearts by the Holy Ghost. 
 
114 
 
 We can neither see the Lord without lioliness, nor 
 by it. 
 
 Rom. viii. 6, 7. — To be carnally minded is death, 
 but to be spiritually minded is life and peace ; 
 Because the carnal mind is enmity against God ; 
 for it is not subject to the law of God, neither 
 indeed can be. 
 
 When man was created at first, his whole nature 
 was formed for the spiritual worship of God, and 
 for delightful communion with God. All things 
 about him were lovely and good, and filled him 
 with admiration of the wisdom, goodness and power 
 of his Maker. God was the joy of his heart, and 
 the daily sweet subject of his thoughts. He felt 
 the life and the peace which flow from a spiritual 
 mind. Earthly enjoyments would have been a bless- 
 ing without danger of temptation ; being designed 
 to lead us to the knowledge and love of God. But 
 when sin entered the earth fell under a curse, and 
 into the power of Satan ; and by his management 
 the things of it are become effectual to draw the 
 heart from God. 
 
 Sin has stripped us of the spiritual mind, of all 
 delight in God, and communion with him ; and 
 introduced a carnal mind, which delights in sensual 
 and worldly things. These it savours only, pur- 
 sues with vigour, and seeks for happiness in them — 
 riches, honours, pleasures, praise. It is at enmity 
 with God : this manifested by its aversion to 
 prayer ; to the word of God ; to meditation on God ; 
 and conversation about God. It is not subject to 
 
115 
 
 the law of God : at enmity both with the law and 
 Law-giver ; trampling on the Law-giver's autho- 
 rity ; and casting his law behind their back ; 
 saying with a carnal mind of old, Who is the Lord, 
 that I should obey him ? Nor indeed can be. — It 
 is enmity which cannot be reconciled. It is sub- 
 dued and subduing in the children, and will at 
 last be expelled their coasts ; but never can become 
 a loyal subject of Jesus Christ. A carnal man may 
 become a spiritual man, but a carnal mind never 
 can become a spiritual one. The scripture does not 
 order the carnal mind to be sanctified, but morti- 
 fied and crucified ; dealt with as a wild beast, 
 which, when weakened, loseth strength indeed, but 
 retaineth all its enmity. At best it is only a lion in 
 chains ; and if you are not watchful you shall feel 
 its enmity to purpose. Some triumph without a 
 victory, saying their carnal mind is dead, though 
 yet alive and hearty ; and never expect a final 
 leave of him till he is choked in Jordan. 
 
 Where the carnal mind rules, the soul is dead ; 
 dead to God. It is a sure mark of spiritual deathj 
 and the way to everlasting death. There may be 
 good tempers, and many good qualities, where the 
 carnal mind, and spiritual death is. 
 
 The spiritual mind is life, &c. — It savours spiri- 
 tual things ; pursues them with vigour ; and 
 meditates much upon them. The regenerate have 
 both a spiritual and carnal mind ; the unregenerate 
 only a carnal mind. 
 
 The mind assimilates itself to what it thinks 
 much upon ; grows more worldly, by thinking on 
 I 2 
 
116 
 
 worldly things ; and more spiritual, by thinking on 
 spiritual things. The spiritual mind grows by 
 much prayer, and meditation upon God, his love, 
 and his word ; upon Christ, his grace, and free and 
 full salvation ; upon the Holy Spirit, and his sweet 
 and powerful influences ; the need of humiliation, 
 watchfulness, and self-examination perpetually. 
 Endeavour after spiritual things. Exercise yourself 
 on the love, care, compassion and tenderness of 
 Christ. 
 
 Rom. viii. 32. —He that spared not his own Son, 
 but delivered him up for us all, how shall he not 
 with him also freely give us all things ? 
 
 He that spared not his own Son. — All mankind 
 had perished in Adam, unless God had sent his Son 
 to prevent it. Angels and Adam were created 
 sons. Saints adopted sons. Christ the only-begotten 
 Son. When the Son was sent, the Father did not 
 spare him ; did not abate him any thing that law 
 and justice required of us ; but obliged him as 
 surety to discharge our whole debt, and take our 
 whole curse upon him. Therefore he came into the 
 world like an outcast ; earned bread by the sweat 
 of his brow ; in sorrow did eat of it all the days of 
 his life ; endured agonies in the garden ; shame 
 and pain, desertion and death on the cross. 
 
 But delivered him up. — Unasked, out of his own 
 marvellous love ; delivered him up to bear our sins, 
 and die in our stead, as a sacrifice of atonement. 
 
 For us, — Who were rebels to his government, 
 and enemies to his nature and being. 
 
117 
 
 AIL — And this the case not of some, but all; and 
 this salvation is freely offered unto all. The call of 
 the word is, Whosoever will, let him come. But 
 such is the prejudice and negligence of sinners, the 
 call of the word is never effectual without the pre- 
 vailing call of the Spirit. 
 
 How shall he not with him also freely give us all 
 things. — Since the Father freely gave up his Son to 
 die for sinners, no doubt but he will freely give 
 them the purchase of his death. It is a more amaz- 
 ing act of love for the Father to give up his Son 
 to suffer death, than afterwards to give a sinner the 
 blessings purchased by his death. Now the Father 
 along with Christ will freely give us all things, that 
 is, all needful things relating to soul and body. 
 
 What is given us we must receive, else it is no 
 gift. Yet when thoughtless sinners hear of God's 
 readiness to give all things freely, they rest satisfied 
 in the hearing, and think themselves safe without 
 receiving the blessings, or seeking earnestly to 
 receive them. Multitudes, multitudes perish in this 
 deceit. Not only dead sinners, but half-hearted 
 professors, can be easy in hearing of God's love, 
 without manifestations of it made to their soul ; can 
 be contented with hearing gospel-promises preached 
 on weekly, without possessing them. It is posses- 
 sion makes the christian ; others hear and give 
 assent, but remain satisfied without possession. 
 
 If God gives all things freely, then he gives 
 repentance. Have you got it? Acts v. 31. Faith. 
 Have you received it? Eph. ii. 8. A spirit of 
 prayer. Have you obtained it? Zech. xii. 10. 
 
118 
 
 Pardon of sin. Have you found it? Acts x. 43. — 
 xxvi. 18. Deliverance from its power. Micah vii. 
 19. Holiness. Are you possesed of it? Growth 
 in grace. Do you experience it ? God who giveth 
 spiritual, will also give earthly blessings, even all 
 things belonging to this life, as well as godliness. 
 He will give daily bread. Do you obtain it ? 
 
 He will give all things freely, that is, without 
 desert ; without reluctance ; with cheerfulness and 
 joy ; and freely heaven at last. Did he give us 
 Christ, when we were enemies, and will he deny us 
 any good thing, now we are made, through Christ, 
 friends and children ? Has he prepared a kingdom 
 for us, and will he not find us bread, and bear our 
 charges in the way to the kingdom ? 
 
 2 Cor. iii. 2. — Ye are our Epistles. — This was 
 the language of the great Apostle Paul, (who in 
 his own eyes, was less than the least of all saints,) 
 in an address to the Corinthian church ; the mem- 
 bers of which had been some of the most abandoned 
 characters ; and to whatever place the Apostle 
 went, where letters of commendation were required 
 of the visiting ministers, he pointed to those con- 
 spicuous converts, who were living epistles, and 60 
 eminent as to be known and read of all men. The 
 change in them was so great, as to render it evident 
 to every one : the drunkards were become sober ; 
 the dishonest just ; the miser liberal ; the prodigal 
 frugal ; the libertine chaste ; and the proud 
 humble. To these the Apostle appealed, for him- 
 self and fellow-labourers, as letters of commenda- 
 
119 
 
 tion, who were living epistles at Corinth, and as 
 lights in the world. 
 
 In an epistle there must he paper ^ or parchment ; 
 a pen ; ink ; a writer ; and somewhat written. 
 
 First. — The paper, or parchment, we may con- 
 sider, in these divine epistles, as the human hearty 
 which, some people say, is as clean as a white sheet 
 of paper ; but if it be so on one side, it is as black 
 as sin can make it on the other. It may appear 
 clean like a whited sepulchre ivithout, but it is full 
 of all uncleanness and defilement within. 
 
 Second. — The pen may be well compared to the 
 ministers of the gospel, who are used in these living 
 epistles as such ; and many of them are willing to 
 acknowledge themselves very bad pens, scarcely fit 
 to write with, or any way to be employed in so 
 great a work. 
 
 It seems they have been trying for many years 
 to make good pens at the Universities ; but after 
 all the ingenuity and pains taken, the pens which 
 are made there are good for nothing till God has 
 nibbed them. When they are made, it is well 
 known that the best of pens want mending. I find 
 that the poor old pen that has been in use now for 
 a long while, and is yet employed in scribbling, 
 needs to be mended two or three times in a 
 sermon. 
 
 Third. — The ink used in these divine epistles I 
 compare to the influences of divine grace upon the 
 heart ; and this flows freely from the pen when it 
 has a good supply from the fountain head, which 
 we constantly stand in need of ; but sometimes you 
 
120 
 
 perceive the pen is exhausted, and almost dry. 
 Whenever any of you find it so, either at Taher- 
 7iacle, St. Ann's, or Tottenham Court Chapel, and 
 are ready to say, O what a poor a creature this is ; 
 I could preach as well myself : that may be true ; 
 but instead of these sad complaints, lift up your 
 hearts in prayer for the poor pen, and say, Lord, 
 give him a Utile more ink. But if a pen is made 
 well, and quite fit for use, it cannot move of itself; 
 there must be an agent to put it into motion, and 
 
 Fourth. — The writer of these glorious and living 
 epistles is the Lord Jesus Christ. Some people 
 talk about, and are very curious in fine writing ; 
 but there is something in the penmanship of these 
 epistles, which exceeds all that was ever written in 
 the world ; for, as the Lord spake, so he writes, as 
 never man ever spake or wrote. One superior 
 excellency in these epistles is, that they are all so 
 plain and intelligible, as to be known and read of 
 all men ; and the strokes will never be obliterated. 
 As pens cannot move of themselves, so we profess 
 when we take on us this sacred character, to be 
 moved thereunto by the Holy Spirit ; nor can we 
 move to any good purpose without his divine 
 assistance. 
 
 Lastly. -In all these epistles there must be some- 
 what written. Many things might be said here, 
 but I shall include the divine inscription of these 
 epistles in repentance, faith and holiness. Repent- 
 ance is written with a hroad-nibbed pen, in the old 
 black letter of the law, at the foot of Mount Sinai. 
 Faith is written with a crow-quill pen, in fine and 
 
121 
 
 gentle strokes, at the foot of Mount Calvary. Ho- 
 liness is gradually and progressively written ; and 
 when this character is completely inscribed, the 
 epistle is finished, and sent to glory. 
 
 Col. i. 27, 28. — Christ in you, the hope of glory. 
 Whom we preach. 
 
 The Apostle speaks of a rich and glorious mys- 
 tery, which God makes known to his saints, viz. 
 Christ in them, the hope of glory. This mystery is 
 only revealed to the saints ; carnal people know 
 nothing of a Christ in them ; and keep their minds 
 quiet and secure by calling the preachers of this 
 doctrine enthusiasts ; but then Paul must be called 
 so too. ^ 
 
 What are we to understand by a Christ in us ? 
 1st. Christ revealed in us. 2nd. Christ dwelling in 
 us. 3rd. Christ revealed in us, and dwelling in us, 
 is our hope of glory. 
 
 First. — Christ revealed in us: Gal. i. 16. — (I.) 
 By the gospel Christ is revealed to us. — By hearing 
 and reading this gospel, men may arrive at a true 
 doctrinal notion of Christ in his various offices, and 
 yet have no saving faith in him, or love towards 
 him ; they may still abide carnal ; lovers of plea- 
 sure ; and lovers of the world. 
 
 Wherefore, (2.) by the Spirit Christ is revealed 
 in us : 2 Cor. iv. 6. — Moses says, Lord, show me 
 thy glory. And when Christ is revealed in us, the 
 Holy Spirit gives us such a view of Christ's glorious 
 person, as makes the heart love him, delight in him, 
 and cleave unto him. Then Christ appears, as he 
 
122 
 
 ought, altogether lovely and desirable. He takes 
 possession of the heart, and draws it after him. 
 Nothing in religion duly affects us, till seen by the 
 Spirit's light. The heart is wicked ; who believes 
 it ? Life uncertain ; judgment near ; who regards 
 it ? Not even dying sinners, without the Spirit's aid. 
 If Christ be in us, he is not only revealed in us, but 
 Second. — Christ dwells in us : Eph. iii. 17. — (1.) 
 When the Spirit of Christ dwells in us : Rom. viii. 
 9. 1 John. iv. 13. And this will be apparent by 
 its producing a spiritual mind. (2.) When the 
 word, of Christ dwells in us : Col. iii. 16. produc- 
 ing a love for his word : a daily perusing it, and 
 musing upon it ; and a right obedient regard to it ; 
 making it the rule ^ of our conduct. (3.) Christ 
 dwells in us, when we live on him by faith : Gal. 
 ii. 20. feeding on his flesh and blood ; on his meri- 
 torious obedience and perfect atonement ; pardoned 
 and accepted through his righteousness, as well as 
 sanctified by his Spirit. By faith we are united 
 unto Jesus, through the operation of his Spirit. 
 Faith opens the door of the heart ; submits to him 
 cheerfully. (4.) When the desire of our heart is 
 toward him ; our affection being fixed upon him ; 
 and our thoughts and desires moving daily and 
 freely towards him. (5.) When the love of Christ 
 is shed abroad in the heart; we have then a 
 sensible feel of his presence by the sweet conso- 
 lation he brings. Thus, when Christ is revealed 
 in us, and dwells in us, by his Spirit; by his 
 word ; and by faith ; procuring our love to 
 him ; and revealing his love to us, he then 
 
123 
 
 becomes our hope of glory : 1 Peter, iii. 15. 
 2 Cor. xiii. 5. 
 
 2 Thes. ii. 13, 14. — We are bound to give thanks 
 always to God for you, brethren, beloved of God, 
 because he hath from the beginning chosen you to 
 salvation, through sanctification of the Spirit, and 
 belief of the truth ; unto which (salvation) he hath 
 called you by our gospel, for the obtaining of the 
 glory of our Lord Jesus Christ. 
 
 Paul blesses God continually for mercy shown to 
 the Thessalonians. Here we behold the bene- 
 volent spirit of the gospel, praising God for blessing 
 others ; but this is not the spirit of the world, who 
 are so far from thanking God for mercy shown to 
 others, they can scarce thank him for mercy shown 
 to themselves. Grace makes the heart gracious, 
 ferrets out stingy self, and plants benevolence in 
 its room. 
 
 Brethren. — True believers may say as Joseph's 
 brethren did. We are all one man's sons. One 
 dear God-man is the spiritual Father of us all ; all 
 quickened by Jesus Christ ; all born of his Spirit. 
 Thus all believers are brethren by birth ; children 
 of the same Father : all heirs, and therefore all 
 called the firstborn, Israel is my firstborn : Ex. iv. 
 22. I am a Father, and Ephraim is my firstborn : 
 Jer. xxxi. 9. Ye are come to the church of the 
 firstborn: Heb. xii. 23. Do you call yourself one 
 of these brethren ? Prove it ! Prove it, by showing 
 a brotherly love to them. 
 
 Beloved of the Lord, — How does it appear that 
 
124 
 
 the Lord loved them ? Not for our goodness ; for 
 there is badness enough in the best to set God's 
 heart against them. Their goodness is not the 
 cause of God's love ; but his love is the cause of 
 their goodness. He loved them, and chose them 
 before they were born to salvation : not to a mercy 
 possible, or hazardous salvation, which they might 
 be disappointed of; but to a complete and eternal 
 salvation from sin, and misery its fruit, and to the 
 full enjoyment of all blessedness. 
 
 And he chose them from the beginning. — Not 
 the beginning of the gospel, but the beginning 
 of the world ; or, as Paul says, before the founda- 
 tion of the world : Eph. i. 4. Known unto God 
 are all his works from the beginning of the world : 
 Acts XV. 18. Thus God's free love is the ground of his 
 choice ; complete salvation is the certain end of his 
 choice, and the needful means to bring about this end, 
 are, (1st.) Sanctification. — Our understanding, will, 
 and affections are all by nature earthly and carnal. 
 The understanding dark and ignorant of spiritual 
 things. The will averse to God and spiritual 
 duties. The affections fixed on earthly things. 
 These must all be renewed, and directed towards 
 God. This change is wrought at once by the Holy 
 Spirit in our regeneration, and carried on further 
 by sanctification. (2nd.) Belief of the truth. — Not 
 only of the truth of God's word, but a belief in him 
 who is the truth ; this manifested by following 
 Jesus with prayer, cleaving to him, and feeding 
 upon him. 
 
 Called you by our gospel. — By the word and Spirit 
 
125 
 
 of grace, to obtain the glory of our Lord Jesus 
 Christ. What an honourable call is this ! Nothing 
 on earth like it. Called to reign with him : 2 Tim. 
 ii. 12. Rev. xx. 6. To partake of that glory he 
 has purchased, and is now possessed of. Obtain a 
 title to it by faith, and some earnests and first fruits 
 of it here by sanctification, and the full and eternal 
 enjoyment hereafter. Therefore stand fast brethren. 
 Be not moved away from the hope of the gospel ; 
 be diligent in reading and hearing, and watching, 
 and praying, and believing : yet a little while, and 
 ye shall reap, if ye faint not. 
 
 1 Tim. i. 15. — This is a faithful saying, and 
 worthy of all acceptation ; that Christ Jesus came 
 into the world to save sinners ; of whom I am chief. 
 
 His love in coming into so bad a world ; under 
 the curse and power of Satan ; and on such a pain- 
 ful errand. He comes to save ; therefore salvation 
 is lodged in his hands wholly. To save sinners ; 
 therefore he either rejects the righteous, or makes 
 them feel and lament their sinnership, before he 
 saves them. He saves sinners, as surety for their 
 debt, by paying for them the debt of perfect obedi- 
 ence, and thereby procuring for them a title to hea- 
 ven ; and paying their debt of suffering, by taking 
 their curse, and thereby procuring for them the bless- 
 ing of pardon. Thus, as surety, he pays the sinner's 
 legal debts ; but further, he is also surety for duty ; 
 he is not only engaged to pay their legal debts, but 
 to work in them repentance, faith, and holiness, as 
 their meetness for glory: Jer. xxxi. 33. Ezek. 
 
126 
 
 XXX vi. 25, &c. A new nature must be given to 
 enable sinners effectually to seek after Christ and 
 his salvation. Without this, convictions will 
 dwindle away ; and the knowledge of doctrines will 
 only puff up. Unless a work is wrought in sinners, 
 they will not regard what is wrought /or them. 
 
 This saying deserves credit. — Infidels may reject 
 it, but cannot overthrow it. No salvation without 
 it. The wages of sin is death, and, of course, infi- 
 dels must perish in their sins. Repenting sinners 
 may give it credit ; for it has saved the worst 
 sinners, and never failed any that trusted in it. 
 
 Worthy of all acceptation. — It must have all or 
 none. It must be received with all the love and 
 trust and thankfulness of the heart. A cold assent 
 to this truth avails nothing. It is a truth of such 
 magnitude, as demands the reception of the whole 
 heart. 
 
 Of whom I am chief. — Not I was, but am. Time' 
 was, when Paul thought himself a chief among 
 saints, now chief among sinners. Once he could 
 say. Touching the righteousness of the law, I am 
 blameless : Phil. iii. vi. None could blame him 
 for any outward breach of God's law. Here he 
 rested, as others do, without regarding the inward 
 and spiritual demands of the law. But when grace 
 comes, this gain vanishes, and this trust is given 
 up. Now Paul says, I count all things but loss for 
 Christ, and desire to be found only in his righteous- 
 ness. Now he cries, O wretched man, that I am ! 
 who shall deliver me from the body of this death ? 
 Rom. vii. 24. And now he styles himself the chief 
 
127 
 
 of sinners. When we drink deep into the spirit of 
 the gospel, we shall think and speak of ourselves as 
 Paul did ; and have a gracious evidence of our 
 adoption. 
 
 1 Tim. vi. 12.— Fight the good fight of faith, 
 lay hold on eternal life, unto which thou hast been 
 called. 
 
 Speak to the 10th and 11th verses, as a preface. 
 
 Faith is called ^ fight, because it cannot usually 
 be exercised without opposition from unbelief. A 
 fight supposes some antagonist. This opposition 
 to faith makes believers reluctantly use it ; we love 
 not fighting ; we stagger and faint often in the use ; 
 and cause suspicion about the truth of faith. Un- 
 belief not felt till we are convinced of sin by the 
 Spirit : John xvi. 9. Till faith is planted in the 
 heart, unbelief has quiet rule ; but when sin is felt 
 unbelief appears. 
 
 Faith a good fight, for it is engaged in a ^ooc/ 
 cause against sin, and 1st. against our in-bred foes : 
 Acts XV. 9. Against the world : 1 John v. 4. 
 Against the wicked one: Eph. vi. 16. Engaged 
 under a good Captain, who is almighty, full of com- 
 passion, always at hand, and has promised to help 
 them that trust in him. Faith is a good fight, 
 because it will have a good issue. Divine faith is 
 a victorious grace. Many foils it may meet with 
 in the course of the war, but it is sure to conquer at 
 last. Jesus, who is the author, will be the finisher 
 of it. Sometimes it staggers, as in the father of 
 the possest child ; but Jesus upholds it : sometimes 
 
128 
 
 it is fainting, as in Peter sinking ; but Jesus revives 
 it : sometimes it is cowardly ; but Jesus emboldens 
 it — Nicodemus : sometimes it is beaten out of the 
 field ; but Jesus rallies it again ; so all forsook 
 Christ when he was apprehended. 
 
 Ebbings of faith are needful at times, to make 
 us humble and prayerful. Elijah boldly meets 
 Ahab, but afterwards is terrified by Jezebel: 
 1 Kings xviii and xix chap. 
 
 Hence we may form some good conjecture of 
 those who have, and those who have not this preci- 
 ous faith. Some fall, but where faith is, rise again, 
 and are more watchful. Others fall, and rise no 
 more; either they desert gospel preaching alto- 
 gether, or are merely gospel hearers, but not faith- 
 fighters. They let the world, flesh, and devil alone. 
 
 Lay hold on eternal life. — Hear what Christ 
 saith, John vi. 47. Verily, verily, I say unto you, 
 he that believeth on me, hath everlasting life. He 
 has a right and title to eternal life, with the begin- 
 nings, earnests, and foretastes of it, which shall 
 certainly issue in the full enjoyment of it. 
 
 But a title may belong to a person, when he is 
 not fully assured of it. Weak faith dares not claim 
 what is its own. The title may be good, and be in 
 hope, but not in hand. Therefore the Apostle says. 
 Lay hold. Unbelief makes the title fly from us, 
 therefore Paul says. Lay hold, pursue it, and seize 
 it. Be in earnest to have hold, as well as hope of 
 eternal life. The Apostle urges this as a weighty 
 matter on believers, to lay hold on eternal life ; to 
 get an assured hope of it ; and the believer's walk 
 
129 
 
 cannot be comfortable without it. We cannot love 
 the Lord, nor serve him, nor rejoice in him as we 
 ought, without a knowledge of his pardoning love. 
 But hoiv are we to lay hold on eternal life ? By 
 laying hold on Christ. John says, 1 John. v. 20. 
 Christ is the true God, and eternal life. Therefore 
 to lay hold on Christ, is laying hold of eternal life. 
 If then we would lay hold on Christ, we must leave 
 hold of every thing else. If you would lay hold of 
 pardon, leave hold of all desert of your own. Do 
 you reply you can leave hold of your own things, 
 but cannot yet lay hold on Christ. Your arm is 
 withered ; then stand before Jesus as the man did 
 with a withered arm ; and ask him to enable thee 
 to stretch it out, and lay hold on him. He is the 
 same yesterday, to-day, and for ever. 
 
 2 Tim. ii. 1. — Thou, therefore, my son, be strong 
 in the grace that is in Christ Jesus. 
 
 Exhortation needful for the best saints. 
 
 My son. — The gospel brings a new parental rela- 
 tion, and suitable affection between a spiritual 
 Father and his children ; and a brotherly relation 
 and affection between the children. 
 
 Be strong. — When Joshua is sent forth against 
 the Canaanites ; cities walled up to heaven ; men 
 of gigantic stature, fighting with chariots, armed 
 with scythes ; thrice God says, Be strong, Joshua. 
 And when a believer goes forth to fight against 
 flesh, world, and devil, he needs exhorting to be 
 strong. But where lies his strength ? Adam, when 
 created, was set up with sufficient furniture, and 
 
 K 
 
130 
 
 had no need to look out of himself for direction, or 
 protection. The word of exhortation to him, was, 
 Adam, look to thyself; but neglecting his feet, he 
 looked above himself, got a fall, and broke his 
 neck — his neck of dignity. Through his fall he 
 died, became a child of wrath, and died unto God, 
 being stripped of all spiritual life^ and light, and 
 strength. This fallen nature he conveyed to all his 
 children, with a legacy to each one, consisting of 
 pride, and spiritual poverty, with an entail of death. 
 Man has hosts of enemies, within, without, and 
 round about him ; his own heart in deep conspiracy 
 against him ; and without any native will, or 
 strength, to defend himself; being wholly carnal 
 by nature, and sold under sin : Rom. vii. 14. 
 Where then must he find strength ? 
 
 Be strong in the grace, or gracious supplies, that 
 are treasured up in Christ. — Man was no more to 
 be trusted. If he could not stand when sound and 
 whole, how should he stand when all his bones are 
 broken ; not one spiritual limb entire ? It therefore 
 pleased the Father, in the recovery of sinners, to 
 make all fulness dwell in Christ, that wfe should 
 receive out of his fulness daily supplies of grace to 
 enlighten, quicken, strengthen, pardon, and bless 
 us. A christian's work is to live out of himself, and 
 to live upon Christ, and to grow up into Christ in 
 every thing; not living upon any fancied native 
 ability, or received stores, but on fresh supplies 
 continually. This is the life of faith, which none can 
 teach us but the Lord ; being hateful to nature ; 
 quite opposite to our proud and legal spirit, which 
 
131 
 
 liketh not to be a mere pensioner to Christ, depen- 
 dent on him, and indebted to him for grace and 
 glory, as being his purchase and gift. To him 
 therefore let us go for directing grace, in times of 
 darkness and perplexity ; for quickermig grace, in 
 times of deadness and heaviness ; for supporting 
 grace, in sickness, pain, or any pressure ; for par- 
 doning grace, under guilt ; for sanctifying grace, 
 to make us grow, and be meet for heaven ; for 
 restoring grace, to recover and heal backslidings ; 
 for persevering grace, to carry us safe to heaven ; 
 for providential grace, to protect and support^ our 
 bodies. 
 
 A fulness of all grace is lodged in Jesus, and this 
 is to be received by stout asking, and stout expect- 
 ing it ; by much prayer for the grace, and a 
 confident expectation of it. Enquire where the 
 people's strength lies, in themselves or Jesus ; and 
 whether they are diligently seeking for the grace 
 treasured up in Christ. 
 
 Heb. vii. 25. — He is able also to save them to 
 the uttermost, that come to God by him, seeing he 
 ever liveth to make intercession for them. 
 
 He is able to save. — As the church's King, he 
 has all power in heaven and earth, in all things 
 temporal, spiritual, and eternal. He can change 
 our natures ; subdue our iniquities ; control our 
 enemies. As his people's Prophet, all treasures of 
 wisdom and knowledge are laid up in him. By a 
 communication of this knowledge he opens their 
 eyes, and makes them wise to salvation. As his 
 k2 
 
132 
 
 people's Priest, his blood has power to cleanse 
 from all sin ; for by a close union of his human 
 nature with the divine, his blood, when shed as a 
 sacrifice, had infinite value, being called, indeed, 
 because of that union, the blood of God ; and being 
 of such infinite worth, when applied to a sinner's 
 conscience, will purge it from guilt, bringing 
 pardon and peace. 
 
 Save to the uttermost. — ^To the uttermost deliver- 
 ance from sin ; from its love ; from fear of wrath ; 
 from its guilt ; from Satan's temptation ; from its 
 power ; from the world's outrage ; from its being : 
 to the utmost extent of our desires ; of peace : Phil, 
 iv. 7. Of love : Rom. v. 5. Of joy : 1 Peter i. 8. 
 Of these, continual and everlasting ; of a glorious 
 body at the resurrection. 
 
 Save them that come to God.— Devout worship- 
 pers of God, who are coming to him in daily prayer, 
 with a feeling of their wants, and a hungering after 
 righteousness, and earnest care to glorify God. 
 One thing to come to church, another thing to 
 come to God : many are praying at times, yet few 
 come to God in prayer. 
 
 By him. — With faith in his oblation and inter- 
 cession. No coming unto God by our own works 
 or worthiness ; Christ is the only way. No coming 
 to the Father but by him. He is able himself to 
 save us to the uttermost, and therefore will admit 
 no partner to rival him in the glory of saving sinners. 
 
 Since he ever liveth to make intercession for us. — 
 By the one oblation of himself, Christ obtained 
 eternal redemption for us ; wherefore nothing 
 
133 
 
 remains for his intercession, but an application of the 
 fruits of his death. He lives to instruct the church 
 by his prophetical office. He lives to protect and 
 rule the church by his kingly office. He lives to 
 intercede for the church by his priestly office. 
 These three things contain the whole of his media- 
 tory life in heaven. By the first he sends the Holy 
 Spirit to his disciples. Hereon depends all saving 
 light ; all habitual grace ; all additional supplies 
 of grace ; all spiritual gifts and consolation. By 
 his kingly power his people are protected ; their 
 enemies controlled, and at length destroyed. By 
 the mediatory exercise of his priestly office his 
 people's sins are pardoned ; their sorrows removed ; 
 their temptations subdued ; their trials sanctified ; 
 and their services accepted ; and their persons saved. 
 When Christ had fulfilled all righteousness, and 
 made atonement for sin, if he had left us to build 
 for ourselves, on the foundation he had laid, with- 
 out exercising a mediatory life for us in heaven, we 
 had been no better for his obedience and death ; 
 but he says to his disciples, before parting, I will not 
 leave you orphans, i. e. unable to defend yourselves 
 from injuries, or to secure your right to the inheri- 
 tance; but will continue to actforyou,when in heaven. 
 
 Heb. viii. 10. — For this is the covenant that I 
 will make with the house of Israel after those 
 days, saith the Lord ; I will put my laws into their 
 mind, and write them in their hearts ; and I will be 
 to them a God, and they shall be to me a people. 
 
 This covenant, a covenant of promises, wherein 
 
134 
 
 God engages to work in us, Phil. ii. 13, whatever 
 he requires of us. It is properly a testament, or 
 will, in which all the blessings of grace or glory are 
 freely bequeathed to sinners in the way of legacy. 
 This covenant first made with Christ, Isa. xlii. 6. — 
 xlix. 8, and with him a covenant of works. 
 Through his obedience and death it becomes a 
 covenant of grace to us. The blessings he pur- 
 chased are bequeathed in a testamentary manner to 
 his people. So the first Adam, if he had stood, 
 would have procured a covenant of grace for all his 
 seed that spring from him, as Christ for all his seed 
 that spring from him. 
 
 House of Israel. — ^All that are born of God, and 
 like Israel of old, are a praying people. 
 
 After those days. — After the mosaical dispensa- 
 tion is ended. 
 
 I will put my laws into their minds. — I will put. 
 The work is God's. The mind is naturally dark 
 and ignorant of spiritual things. It shall be enlight- 
 ened to behold the spirituality and extent of the 
 law, together with the doctrine of salvation by faith 
 in Christ. The mind is naturally vain. It shall be 
 renewed, Eph. iv. 23, and made spiritual. God's 
 laws, (his precepts and promises,) shall not only be 
 discerned by the mind, but put into the mind, so as 
 to abide there, and convey a spiritual savour. 
 Unconverted people may have the former, but not 
 the latter. The children are often directed, or 
 quickened, or comforted by a precept or promise 
 dropped into their mind. 
 
 I will write them on their hearts — alluding to the 
 
135 
 
 tables of the law. — I will not only enlighten and 
 renew their minds by my laws, but will make a 
 thorough change upon their wills and affections, 
 by impressing my laws upon their heart and con- 
 science, to guide and govern them in all their ways. 
 The laws were first wrote for them on the tables, 
 now to be wrote in them. 
 
 I will be a God (peculiarly) to them. — In a way 
 of protection and blessing ; doing all things need- 
 ful for their temporal, spiritual, and eternal welfare. 
 I will own them, watch over them, feed them, and 
 defend them as their God. 
 
 And they shall be a peculiar people to me. — My 
 grace shall enable them to believe in me, and love 
 me, and devote themselves to me, as persons 
 redeemed, adopted, and saved by me. Thus the 
 covenant shall not be liable to be made void on 
 their part, any more than on my own, as the first 
 covenant was. God engages in this covenant both 
 for himself and his people — protection and blessing 
 for himself; love and duty for his Israel. 
 
 Here is ground for examination. — If has God put 
 his laws in your mind, and wrote them on your 
 heart, you are then God's Israel ; but if you are 
 strangers to this inward work of God's spirit, your 
 religion is vain, and your hope is vain. Awake, 
 and call upon God, that you perish not. 
 
 Ground for comfort. — God will carry on his 
 work from grace to grace ; from strength to strength. 
 Therefore pray and faint not ; believe and doubt 
 not. Look for increase of grace, and for the mercy 
 of God Unto life eternal. 
 
136 
 
 James iv. 8. — Draw nigh to God, and he will 
 draw nigh to you : cleanse your hands, ye sinners, 
 and purify your hearts, ye double-minded. 
 
 Scripture mentions two sorts of sinners, the pro- 
 fane or open, and the decent — ^the publican and 
 pharisee ; and God speaks a word to both in the text. 
 
 Cleanse your hands, ye sinners. — The hand is 
 the instrument for action, and here stands for the 
 outward conduct, or active part of life. Cleanse 
 your hands, i. e. cease to do evil. Open sinners 
 encourage themselves in sin through the infirmity 
 of nature, the multitude of offenders, and the mercy 
 of God ; but grace is offered. Numbers avail no- 
 thing. The mercy of God is no countenance for 
 sin. All expectation of the wicked perish at his 
 death: Prov. xi. 7. — iii. 33. Isa. iii. 10, 11. 
 
 Purify your hearts, ye double-minded. — Pharisees 
 and mere moralists have half a mind to God, and 
 half a mind to mammon : half a mind to be saved 
 by Christ, and half a mind to be saved by them- 
 selves : half a mind to sin, and half a mind to 
 righteousness : harbouring heart sin, and avoiding 
 outward sin. Purify your hearts from the love of 
 sin, of money, of pleasure, and of praise or honour. 
 But how must the hand be cleansed, and the heart 
 purified? By the grace of God, which must be 
 sought of God ; and encouragement is given both 
 to the open and decent sinner to draw nigh to God. 
 But how must we draw nigh to God ? With a suita- 
 ble temper ; humble and contrite ; in a suitable 
 name — that of Christ ; with suitable help of the 
 Holy Spirit. 
 
J 37 
 
 God will draw nigh to you. — Manifesting his 
 presence, his peace, his love to the heart. 
 
 Application to sinners, — Are your hands cleansed? 
 Are your hearts purified ? Encouragement enough 
 to seek for these blessings, however filthy and 
 impure the hand or heart may be at present. God 
 calls on you to draw near to him, and promises to 
 draw nigh to you with his blessing. 
 
 Application to saints. — Your daily business is to 
 draw nigh to God for more light of his countenance ; 
 more comfort of his love ; more aid of his Spirit. 
 And the more your hearts are purified, the more 
 communion you will have with God. Blessed are 
 the pure in heart ; for they shall see God. He will 
 manifest himself to them, as he does not to the 
 world. 
 
 1 Peter ii. 7. — Unto you, which believe, he is 
 precious. 
 
 Precious in himself, and in the eyes of all true 
 believers. Precious in his person ; as God possess- 
 ing all glorious attributes ; as Man, possessing 
 every human excellency, and without spot of sin ; 
 as God and Man in one Person, every way quali- 
 fied to be a Saviour ; able to keep the law, and 
 ready to die for sinners as their surety, and thereby 
 purchase for them pardon of sin, and a title to 
 heaven. A Saviour, having almighty power to 
 protect us ; infinite wisdom to direct us ; and love 
 without bounds to pity and relieve us. Yes, you 
 may say, a very good Saviour indeed, and yet have 
 no real value for him ; but may esteem earthly 
 
138 
 
 riches, and worldly pleasures more, and carnal 
 delight more precious things than Christ. We 
 never love Christ, till we receive precious tokens 
 of his love. Where Christ is really precious, he is 
 precious above all things. He deserves our whole 
 heart, and will bear no rival. He that loveth any 
 thing more than me, is not worthy of me : earthly 
 relations, riches, honour, pleasures, or his own life : 
 Matt. X. 37. Where Christ is precious the heart 
 cries out with David, Whom have I in heaven but 
 thee, &c. Psalm. Ixxiii. 25. Hence Christ is seen 
 to be precious only by a few, and of course only 
 few believers. Among professors, not many seem 
 willing to deny themselves, to part with sinful 
 tempers, and sinful pleasures, for Christ's sake. 
 Where sin of any kind is precious, Christ cannot be 
 so. What is it makes Christ truly precious ? Not 
 merely hearing of his salvation and assenting to it, 
 but receiving it. 
 
 We love him because he first loved us. You may 
 hear of Christ's dying for sinners, but will feel no 
 love for Christ, whilst your heart loves sin, and 
 desires not to be saved from it : but when Christ 
 opens a sinner's eyes, and makes him see and feel 
 the evil of sin effectually, he then cries out for a 
 Saviour. When he finds what guilt he has con- 
 tracted by sins of commission and omission, (here 
 enlarge,) his heart trembles for fear of God's righ- 
 teous judgments ; and when he finds he is utterly 
 unable to help himself, then Christ's invitations 
 are regarded, and Christ himself begins to be 
 precious. He sees him as a brother born for 
 
139 
 
 adversity ; born to help and rescue poor sinners ; 
 taking our nature in its lowest form (of a servant) ; 
 fulfilling all righteousness for us ; and taking our 
 curse, that we might inherit eternal blessings. Then 
 the heart truly yearns after Jesus ; and when a 
 pardon comes, then Christ is precious indeed. 
 Sin is not only dreadful on account of its guilt, but 
 is loathsome in its nature. So it appears to awa- 
 kened sinners. The evils of the heart are called 
 the plague, and no physician but Jesus can cure 
 this plague : 1 Kings viii. 38. This makes Jesus 
 precious. A christian's passage through the wil- 
 derness is attended with difficulty and danger ; and 
 a christian would faint under trials if left to himself; 
 but Jesus never leaves his people ; this makes him 
 precious. Believers at times are cold and lifeless ; 
 but Christ revives them : this makes him precious. 
 Believers sometimes prove unfaithful to Christ ; 
 their hearts ramble into the world, or their feet 
 ramble into sinful ways ; then Jesus smites and 
 scourges with a heavy hand : he will not leave his 
 people in sin, but makes it bitter to them, and re- 
 stores them. This makes Jesus precious. And 
 woe be to that professor who turns into sinful paths, 
 and is suffered to continue in them. Whatever 
 trouble we are in, Jesus says. Call upon me, and I 
 will deliver thee ; this makes him precious. 
 
140 
 
 THE 
 
 FAREWELL SERMON, 
 
 PREACHED AT THE TABERNACLE, NEAR MOORFIELDS, 
 APRIL 1st, 1792. 
 
 Psalm Ixii. 8. — Trust ye in the Lord at all times, 
 ye people ; pour out your hearts before him. God is 
 a Refuge J or us. 
 
 This Psalm is a very precious one, full of gospel 
 manna ; containing directions for the church how 
 to walk with God. 
 
 The Psalmist says, Truly, in good truth, my soul 
 waiteth upon God ; for from him cometh my salva- 
 tion. — And does he not give a good reason why 
 his soul waited upon God ? It was because all his 
 salvation came from him. And where should a 
 sinner look, but to him that has purchased salvation 
 for sinners, and brings it to them who find their 
 need of it ? 
 
 He then says, My soul, wait thou only upon God. 
 He hath put in another word, only : it is but a little 
 one, but it is very emphatical ; for it is a common 
 case with people to make Christ half a Saviour ; 
 relying upon him, and upon themselves ; saying 
 they are to be saved by faith and works. No, says 
 David, that will not do for me ; I must have all my 
 salvation from the Lord. 
 
 He only is my rock. — The rock on which my 
 heart shall rest ; that is, on Jesus. And if he is not 
 your only rock, my brethren, you will find that the 
 rock which you trust in, will slip away from you. 
 
141 
 
 Jesus will not suffer his glory to be diminished ; 
 not let any steal one jewel from his crown ; for he 
 is worthy of all the honour that we can give him ; 
 and he is jealous of his honour ; do you be jealous 
 of his honour too, and shew that you are desirous of 
 giving him all the praise that he deserves ; and, 
 give him all that you can, you will never give him 
 what he deserves ; you will always be defective in 
 this to all eternity, for while we are giving to him 
 our best praises, our obligations to him increase 
 every day. 
 
 He then says, I shall not be greatly moved, 
 while the Lord only is my rock, and my salva- 
 tion. — I find him to be as he says; he is my 
 defence from time to time ; I shall not be greatly 
 moved. 
 
 The word greatly is often of use to the children 
 of God, who fall into doubts at times, ready to fear 
 they shall fall from their confidence. No, says 
 David, make the Lord all your rock, and build 
 upon him all your salvation : then though you may 
 be shaken at times, and find your confidence begin- 
 ing to totter, yet you shall not be greatly moved ; 
 the Lord will come again, and lift you up, and 
 cause you to rejoice in him. 
 
 But David is so pleased with the words that he 
 hath uttered, that he repeats them over again ; and 
 he could not repeat them too often ; My soul, says 
 he, wait thou only upon God. — Before, he told you 
 what was his daily use, and now he exhorts and 
 encourages himself to go on with this waiting. Be 
 not afraid of your being disappointed ; continue 
 
142 
 
 waiting and looking for the Lord ; for he will never 
 let them fail who trust in him. 
 
 Now, if David encourages himself in trusting in 
 the Lord, we have also the same reason ; for our 
 hearts at times are ready to sink, and to think that 
 we shall be wrong at last ; therefore take David's 
 words : My soul wait thou only upon God ; for my 
 expectation is from him. 
 
 But Satan may say, Where will you look and 
 go? What says Peter? Unto him who has the 
 words of eternal life. So we may say to our souls, 
 when they are beginning to doubt : Where would 
 you go ? Where would you find salvation in any 
 other ? Christ only has the words of eternal life. 
 
 Then he adds. The Lord only is my defence. — 
 I find him so, while I am trusting in him ; though 
 I am often afraid, yet he is better to me than either 
 my fears or my hopes. 
 
 Then he adds, I shall not be moved. — Thus by 
 exhorting and waiting upon the Lord he gets more 
 strength. He drops the word greatly which he 
 began with, when he said, I shall not be greatly 
 moved ; and now he speaks courageously : I shall 
 not be moved. The Lord is my defence ; he holds 
 me up, carries me on, and at length he will bring 
 me to himself in glory. 
 
 Then David goes on to the words in my text, 
 Trust in the Lord at all times, ye people. — Now he 
 exhorts us what to do. Good advice ; the best 
 advice ; and such as all the children of God are 
 taking, and never find themselves disappointed. 
 Trust in the Lord ; make him your confidence for 
 
14; 
 
 all things ; not only for all things, but at all times. 
 When people are in peace and prosperity, they do 
 not seem so much to see their need of trusting in 
 the Lord, as they did ; but they are ready to drop 
 their confidence, when the Lord has given them 
 what they want of worldly things. Now this is a 
 shameful practice ; and the Lord often takes away 
 what he has given them, because they make a bad 
 use of it. Has the Lord given you outward peace 
 and prosperity ? Trust in him to preserve it ; for 
 none can preserve it but he who gave it. 
 
 But are you brought into worldly trouble, and in 
 great distress, and know not which way to look ? 
 You have no friend, perhaps, to go to ; and your 
 heart is ready to say. What must I do now ? — All 
 have forsaken me. No ; there is one that never 
 forsakes his people. But you can see no way how 
 you are to be relieved. What of all that ? Has the 
 Lord no better eyes than you ? He can make a 
 way for you, no doubt, if you trust in him. But, 
 you say, what am I to expect ? Why, that relief 
 which you want. Therefore, however difficult your 
 worldly affairs will be, and though you have no 
 friend at hand to help you, yet there is one above 
 always at hand : go to him ; he will not despise 
 the poor and destitute ; but will hear their cry, and 
 will help them. 
 
 If he bids you come to him, and trust in him at 
 all times ; it is your business to go to him at all 
 times ; and the more distressed your circumstances 
 are, the more fit for God to take care of. Supposing 
 your bosom is full of guilt, and you find trouble on 
 
144 
 
 account of it ; in this case, you say, you cannot go 
 to Christ ; whereas it is the only reason that you 
 should go. Sinners will not go to Christ while they 
 are at ease ; but when they know themselves to be 
 in a lost state and condition, and when they can 
 find no help any where else, then Jesus says, I am 
 come to save the lost. Go your way to him. He 
 bids you trust in him at this time, when under a 
 sense of your lost estate. If you see yourselves 
 ruined, however deplorable and wretched your case 
 be, it is not too hard for Christ ; for he receives all 
 that come to him : not with frowning looks : no ; 
 but with a smiling countenance. Come unto me, 
 all ye that are weary and heavy laden : come, and 
 I will give you rest. 
 
 What are you to do, but to trust in him in this 
 time of sin and misery ? Go to him just as you are. 
 Do not be running to some of your lusts ; nor ima- 
 gine that you can do any thing to prepare your 
 way ; but go and cast yourselves at the feet of 
 Christ, saying. Lord, I am come as a ruined sinner; 
 I know none can help me but thee ; and thou hast 
 ordered me to trust in thee at all times : I am come, 
 Lord, at this time. 
 
 But, perhaps, when you are dying, your adver- 
 sary, the devil, may tell you, now you are sick and 
 lying upon a dying bed, it is too late to come now : 
 why did you not come sooner ; there was mercy to 
 be had then ; but you have over-stayed your time : 
 Christ has been calling by his word, and by his 
 ministers, but you would not hear them ; and now 
 he has sent the summons to you, to remove you out 
 
145 
 
 of this world ; and you would be glad of salvation, 
 when you can have no more comfort here. Well, 
 when these words, or words like these, are brought 
 to your hearts, remember from whom they come ; 
 they come from the adversary of your souls. O ! 
 he does not love to see a sinner, burdened with sin, 
 looking unto Christ. 
 
 But Satan may say, Did you ever hear of a sin- 
 ner, so great as you are, come to Christ, and was 
 received by him ? Yes, tell him ; you read of a 
 cross-thief, as bad as yourself, that railed on Christ 
 when on the cross ; and when he went to Christ, he 
 must naturally think. Will he shew mercy to me ? 
 He asked for mercy, and he received it. Go you 
 and try ; that is the only way to deal with Jesus. 
 Mind not what the adversary tells you. If your 
 grief is great, confess it, and tell the Lord all your 
 trouble ; and at the same time tell him, for he loves 
 to be told of his word with confidence and modesty, 
 tell him when you go. Though your heart is dis- 
 couraged, and Satan distresses you, and unbelief 
 terrifies you, yet you have got his word : Trust in 
 me at all times : I am come at this time ; it is late 
 indeed ; but it is in the time of life ; I come to thee. 
 Lord, and beseech thee to help me ; show thy 
 mercy towards a poor sinner, who is come at last ; 
 I am now come, and desire to partake of that mercy 
 held forth to sinners ; Lord, send me that mercy, 
 and I will shout the loudest of thy children above. 
 
 There is nothing which the Lord delights in more 
 than to hear his people, when they come to him, 
 plead his word, and hold it fast. Though Satan 
 
146 
 
 wants to take it away from you, yet never give it 
 up. Die with your souls deceived, (if that is pos- 
 sible,) in the hands of Christ. Tell Satan, Though 
 I am as vile as any in the world, yet the Lord has 
 taught me to put my trust in him : I will go to him, 
 and endeavour by his grace to trust in him at all 
 times. Ah, but, says Satan, what a poor feeble 
 faith is thine ! What hast thou to depend upon ? 
 Sometimes hoping and sometimes doubting, dost 
 thou expect that the Lord will look upon thy little 
 faith ? Yes, tell him ; the Lord does not so much 
 look at the greatness of our faith, when we go to 
 him, as at the reality of it. Though faith is weak, 
 when we come before the Lord, yet he will receive 
 it. He never sent any away for the weakness of 
 their faith ; but he often reproves his people be- 
 cause they do not believe more strongly. Go to 
 him, and tell him your condition ; and when you 
 call upon him, expect an answer. Nothing pleases 
 the Lord more, than when a poor tempted and 
 troubled soul comes to him, as Abraham did, 
 against hope, believing in hope. You are ready 
 to think his was a poor hope from time to time, for 
 about twenty-five years ; but he believed in hope. 
 And what is said of this believer in God ? That he 
 gave glory to him. 
 
 The Lord is never more glorified than when we 
 go to him relying upon his word, notwithstanding 
 providences, and every thing else, make against us. 
 Yet, even then, says the poor soul, the word is for 
 me ; for Christ invites sinners to come, whoever 
 they are. 
 
147 
 
 Though Abraham against hope believed in hope, 
 yet the Lord did not look upon this as a poor tes- 
 timony of his faith. We see by his not hearkening 
 to what he felt within him, nor to the temptations 
 which the devil cast in his way, that he only looked 
 at the word of God ; relying upon his word and 
 promise, though all providences made against him, 
 he thereby gave glory to God. 
 
 And so it will be with us. When we find many 
 things make against us, if we have but a word of 
 promise to rely upon, and hold it fast, then we are 
 giving glory to God. What says the tried old 
 soldier. Job ? Though he slay me, yet will I trust 
 in him. Well said. Though the Lord seems, by 
 his providence and dealings with me, to cast me 
 off, and to take no notice of me, I do not mind that. 
 The Lord says. Trust in me at all times. Go to 
 him ; lie at his feet ; tell him you are come merely 
 relying upon his word of promise ; and that you 
 have nothing to encourage you but his word. Put 
 your trust in him, and you will find that the Lord 
 in due time will come and bless you . 
 
 I might mention many other times in which we 
 might trust in the Lord ; but they are comprised in 
 this little word all ; and a precious word it is : Trust 
 in him at all times. When you are full of fears, 
 then you should bring the little word all unto him, 
 and say, I have nothing to encourage me to come 
 unto thee, but that precious little word all : Trust 
 in the Lord at all times. 
 
 Satan is very crafty ; he will tell poor souls, why, 
 what do you mean by trusting in the Lord ? What 
 l2 
 
148 
 
 right have you to do so ? Are you a child of God ? 
 Are you one of the elect : you are doubting it every 
 day. What have you to do to trust in the Lord ? 
 Give him this answer : Though I am often afraid 
 about my adoption, and cannot say I am one of the 
 children of God ; this I can say, I am one of the 
 people. What does my text say ? Trust in the Lord 
 at all times, ye people. You may go with this to 
 the Lord. Though you cannot satisfy yourself that 
 you are an adopted child, you may say, I am one 
 of the people, and will lie at thy feet till thou dost 
 show me that I am thine adopted child. 
 
 Many are often discouraged in themselves, be- 
 cause they know not their election. Seek for it ; 
 wait upon the Lord ; wait his time ; and in due 
 time he will make it manifest. For your encou- 
 ragement, the Lord has given you these words in 
 our text : Trust in the Lord at all times, ye people. 
 
 Are you not one of the people? May you not 
 plead this with the Lord, who commands all his 
 people to trust in him ? Why, then go to him as 
 one of the people, and expect to receive his salvation. 
 
 Take notice, it is not said in my text. Trust in 
 him at all times, my people ; but the people. There- 
 by he gives a general order. Go to him, then, as 
 one of the people, and expect his help. 
 
 But let us notice the next words in my text: 
 Pour out your hearts before him. — This is a preci- 
 ous command. Many times the children of God are 
 so burdened with grief, with sin, and worldly cares, 
 that they know not how to bear them ; and their 
 bosom is so full of sorrow, so that they sit down and 
 
149 
 
 mourn over their hard lot. The devil dearly loves 
 to see a child of God sit down and say, What a sad 
 condition I am in. I dare not go to the Lord, I am 
 so miserable. Well, suppose you are ; where would 
 you go ? You cannot be worse for it. Others are 
 running about from post to pillar, desiring to know 
 what they shall do ; their trials are so great, they 
 know not how to be delivered out of them ; and 
 they go and ask one neighbour, and another, till 
 they tire them all out. What does the Lord say to 
 them ! He gives good advice. Instead of making 
 neighbours your counsellors, go to him who is the 
 chief Counsellor, able to tell you what to do, and 
 willing to relieve you at all times. Go to him, and 
 say, Lord, I am come, with a heart laden with grief, 
 and with worldly cares, and know not which way 
 to turn myself: what must I do ? The first thing 
 which he tells you to do, is. Pour out your hearts 
 before me. You have been pouring them out be- 
 fore your neighbours ; and what have you got 
 there ? Why, nothing. Then come and pour them 
 out before me. 
 
 The word pour plainly signifies that the heart is 
 full of grief, and almost afraid to empty itself before 
 the Lord. What does he say to you ? Come, and 
 pour out all your trouble before me. He is never 
 weary with hearing the complaints of his people ; 
 therefore you should go, and keep nothing back ; 
 tell him every thing that hurts you, and pour all 
 your complaints into his merciful bosom. That is 
 a precious word ; Pour out your hearts before him. 
 Make him your counsellor and friend : you cannot 
 
150 
 
 please him better than when your hearts rely 
 wholly upon him. You may tell him, if you please, 
 you have been so foolish, as to look to this friend 
 and the other for relief, and found none ; and you 
 now come to him, who commands you to pour out 
 your heart before him. 
 
 But perhaps your heart is burdened, not only 
 with worldly cares, but with sinful lusts and cor- 
 ruptions. A sore burden indeed. And you are 
 afraid and ashamed, perhaps, to go and tell the 
 Lord all your trouble. But you need not be afraid 
 of going, when he commands you. He knows 
 every thing in your heart; all worldly cares, all 
 sinful burdens ; and when the heart is quite full, 
 he says then, Pour out all before me. Here is great 
 encouragement for you : take the encouragement 
 which the Lord offers ; go and tell him your grief 
 and burdens. 
 
 Ah ! says the poor soul, I have been to the Lord 
 again and again ; but I find I am sinning against 
 him daily, and I am ashamed to go to him. Now 
 my conscience accuses me, and the devil tells me I 
 am impertinent, how shall I appear before Christ, 
 to pour out my heart before him ? Go and pour 
 out your heart before him, till that crafty devil 
 leaves you. You have the best reason in the world 
 to go to the Saviour. He that knows what you are ; 
 what burdens you are bearing, and what sins you 
 have committed ; even he says, Come, and pour 
 out your hearts before me. 
 
 But I may add further, does not the Lord com- 
 mand us in his word, and in his prayer, to say, 
 
151 
 
 Forgive us our trespasses? And does not this 
 plainly intimate, that trespasses are to be forgiven 
 daily ? Where are you to bring them but to the 
 Lord ? Go, therefore, and tell him, you are come, 
 according to his word, to acquaint him with your 
 sins and trespasses. Ah, but, you say, I have gone 
 so often already, that I am ashamed to go. What 
 does the Lord say to Peter? If thy brother tres- 
 pass against thee seven times a day, thou shalt 
 forgive him. And Peter had not a little forgiven 
 him. 
 
 Go to Christ every day for pardon. If you keep 
 your guilt in your bosom, it will only make it 
 rankle. Tell him you are weary, and ashamed 
 of yourself ; and you are come to tell him all your 
 grief, and to beg that he will come and deliver 
 you from guilt, and save you more and more from 
 the power of sin. Whatever burden, therefore, you 
 have upon your heart, the Lord would not have you 
 suffer it to rest there ; for if you do, it will make 
 you feeble by and by. But when you find your 
 breast full of trouble, remember his kind word to 
 you : Come, poor soul, and pour out your burdens 
 before me. Pour out your whole hearts, and let 
 him know every thing that distresses you. 
 
 But what follows in the last words of my text : 
 God is a Refuge for us. — O ! these are precious 
 words. We may look round about us again, for a 
 place of refuge, for a person to apply to for help, 
 and we shall find ourselves frequently, if not contin- 
 ually, disappointed. Therefore the Lord tells his 
 people, for their comfort, that God is a refuge for 
 
152 
 
 them. Are you poor? The Lord is rich. Can 
 you find no refuge in your fellow creatures ? And 
 have you no where to fly to ? Go to the Lord. 
 
 It is very strange, when the Lord has all things 
 in his hands, and all love in his heart, and advises 
 his people to come to him, telling them that he is a 
 refuge for them, they so often delay to come ; they 
 had rather find refuge from a fellow-creature, than 
 from their God. They who have learned to trust in 
 the Lord, know what precious words these are, God 
 is a refuge for us. Come, and try ; and you shall 
 find him so too. 
 
 The devil will often be telling you that are the 
 people of God, there is no help for you, even in 
 your God ; you have been seeking for help a long 
 time, but have found none ; what will you do now ? 
 Why, tell him, you will go to him that says, God is 
 a refuge for us. But the devil will say. You are so 
 poor, and so despicable a creature : what, can you 
 think that Christ will take notice of you ? Why, 
 your own brethren are ready to overlook you ; and 
 the world despises you ; and yet you think Christ 
 will take notice of you ! Tell the devil. Yes ; he 
 never fails them that trust in him. Whatever your 
 circumstances may be ; though you may look all 
 around you, this and that way, and find ilo place to 
 flee to ; no refuge for your souls ; yet God, the 
 faithful God says, he is a refuge for you. Trust 
 him ; go to him accordingly ; look unto him at all 
 times. Let your condition be what it may ; be it 
 ever so deplorable and wretched, yet the Lord tells 
 you, when you go, I am a refuge for you. 
 
153 
 
 Be sure, if you forget every other part of the ser- 
 mon, carry this home with you, God is a refuge for 
 me. Therefore though I find no help in myself, 
 nor in creatures, yet there is help enough in God ; 
 all my help is laid upon him ; and he tells helpless 
 creatures, I am a refuge for you. 
 
 Hear it, ye poor burdened sinners ; and thank 
 him for his kind word. Go to him, to have his pro- 
 mise fulfilled time after time. Yet a little while, 
 and he will bring you to his kingdom, where you 
 shall live and reign with him for ever. 
 
 Are you sick, and in great distress, and without 
 any friend to apply to, ready to say. What must I 
 do no\f ? Why, my text tells you what you are to 
 do at all times. Whatever your case is ; whether 
 sick, poor, naked, or wretched, come to the Lord ; 
 he says, I am a refuge for you. 
 
 But, you say. Lord, I have been sinning against 
 thee time after time. I know it, says Christ ; but 
 if you come weary of sin, and desirous of gospel 
 rest, you shall find that I am a refuge for you. 
 
 But you say, you come so often, that you are 
 ashamed to come. That may be a good argument 
 to keep you from your fellow-creatures ; you have 
 been knocking often at their doors, and they are 
 ready to say. You came to my house the other day. 
 Well, say you, may I not come every day ? No ; you 
 find no such help from man. But Christ never com- 
 plains of your coming too often, but is better pleased 
 with those that are oftenest knocking at his door, and 
 looking to him for the help which he has promised. 
 
 And you that are poor in spirit, who cannot find 
 
154 
 
 relief in yourself, nor from you fellow-creatures, go 
 to Christ, and he will be ready to help you : God 
 is a refuge for you. O think of that word, when- 
 ever troubles enter into your mind. Repeat them 
 again and again ; and shame the devil out : tell 
 him, Though every thing looks black, yet God is a 
 refuge for me. Are you to believe the devil or 
 God ? Keep these words always in your mind ; for 
 all of you will be in such circumstances, at times, 
 as not to know where to go, nor what to do ; then 
 these words come sweetly into the bosom : God is 
 a refuge for me. He loves to help the helpless, to 
 hear the poor wounded soul, and to save the guilty 
 sinner : while he is doing this, he is acting the part 
 of a Saviour, and brings glory to himself. 
 
 But I might add, that no one knows the compas- 
 sion which is found in the heart of Jesus, but 
 himself; therefore, when you go to him, do not 
 entertain any unkind thoughts of him ; for he 
 invites all sinners to come to him ; all poor and 
 wretched sinners ; and he that invites us to come, 
 has blessings to dispose of. Keep the last words 
 of my text evermore in your mind ; they will be of 
 use to you, living and dying, sick or well ; whatever 
 circumstances you are in, you may find the want of 
 such words as these : God is a refuge for us. Take 
 heed, when you go to him, to do as David did ; 
 plead his word with him. This is one part of the 
 christian's duty which he often neglects. David 
 says, O keep my soul, and deliver me. What then, 
 David? Why, says he, for I trust in thee. He 
 pleaded the Lord's word, and so may you. 
 
155 
 
 The promises in the Bible are free for all who 
 see their need of them ; and the Lord has told thee, 
 if thou trustest in him, thou shalt never be con- 
 founded. But perhaps you are thinking, if I trust 
 in the Lord, I shall be confounded ; and suppose 
 you are, you will lose nothing by your trusting, even 
 though it should not be fulfilled. But remember 
 that the Lord will never suffer his promise to fail : 
 Faithful is he that hath promised. Though you 
 may often doubt of his performing, yet he never 
 did, nor ever will fail. Therefore trust in the Lord 
 at all times, ye people ; pour out your hearts before 
 him in every time of trouble. 
 
 i do not know a more precious verse in the Scrip- 
 tures than my text : Trust in him at all times, ye 
 people. Though at present you may not know 
 whether you belong to the family of God, yet trust 
 in him, you are of the people ; here hang, till he 
 gives you better support. And when you find your 
 poor bosom laden with cares and grief, whatever 
 causes your distress, the Lord knows very well, that 
 if you keep it back, it will make you worse ; there- 
 fore do as the Lord says; Pour out your heart 
 before me ; tell me all your grief ; make me your 
 counsellor and friend, and you shall find what a 
 counsellor I am ; and I will remember to comfort 
 you in the worst state that you can be in. 
 
 In health and in sickness, in life and in death, 
 this will apply to Jesus : He is a refuge for us. 
 What could you wish for more ? Go, then, unto 
 him ; doubt no more ; cast away your doubts and 
 fears ; trust in him ; if you cannot with full 
 
156 
 
 assurance, do it with some assurance, with a little 
 faith, and expect more. Remember the Lord loves 
 to increase what he has given, and to build you up 
 in faith and holiness. 
 
 I would say a little more ; but I find my strength 
 begins to fail : I am glad, and 1 am thankful, that 
 the Lord has held me up hitherto, blessed be his 
 name. When I begin to totter, and when I expe- 
 rience infirmity, I am ashamed that I should 
 ever entertain a doubt of him. May these words be 
 impressed upon my heart : God is a refuge for me : 
 and may he fix it on all your hearts. • ^ov 
 
 And now I conclude my subject. I came up to 
 you trembling, but the Lord hath carried me 
 through, blessed be his name ; ajid I look to him 
 to carry me home ; for I have no feet of my own to 
 walk with. But the Lord can hold me up, till I 
 have done my work, and then he will put an end to 
 my labours. Thanks be to his name for calling 
 me to preach out of doors. It is the glory of a 
 creature to publish the fame and salvation of God. 
 
 I must now speak a little by way of taking leave. 
 
 Lord, I beseech thee to pour thy blessing con- 
 stantly upon this congregation ; thy power and 
 glory let it be made manifest among them. Open 
 the eyes of those that are spiritually blind, deaf, and 
 dead. Comfort the mourner. Strengthen the weak 
 to go on their way. Build up thy church on their 
 most holy faith. May this house be filled with thy 
 presence. Bless every hearer that attends here 
 from time to time ; and may the Lord delight in 
 them to bless them ; and may they excel in his 
 
157 
 
 blessed service. May this ever be a house of God ; 
 kept from error ; kept in union ; going on their 
 way ; looking and longing for the coming of their 
 dear Lord. 
 
 Bless all the ministers that labour here, occasion- 
 ally and statedly. Fill their mouths with thy truth. 
 Warm their hearts with thy love. Keep them ever- 
 more in the faith ; zealously disposed to exalt the 
 honour of the dear Redeemer, and to promote the 
 salvation of sinners. 
 
 And may the Lord bless the Trustees. Length- 
 en out their days. We bless thee that they have 
 been faithful and true to their trust. Give them, 
 Lord, the comforts of thy Holy Spirit. Enable 
 them to go forward yet for a while : and bless their 
 labours ; and may they see that the people honour 
 them for what they have done. May there never 
 be wanting faithful men to succeed them ; nor faith- 
 ful ministers to labour among them. And as one 
 of the Trustees has been lately removed from them* 
 the Lord will direct them in the choice of another. 
 Be gracious to their partners in life ; impress their 
 souls with thy precious love : strengthen them, 
 quicken them, and build them up ; may the Lord 
 delight in them, and water their souls from time 
 to time ; causing the seed of grace, that has been 
 sown in their bosom, to bring forth fruit to life 
 eternal. 
 
 The Lord remember all the children for good ; 
 causing them to receive a blessing from the 
 
 » Mr. Mills. 
 
158 
 
 Lord, and righteousness from the God of their 
 salvation. 
 
 And now, Lord, I must take my leave of this 
 chapel, which I have long visited. O ! keep them 
 continually in thy fear ; and bless them abundantly 
 with all spiritual blessings. May they evermore 
 delight in the Lord, and the Lord delight in them 
 to heal them. 
 
 I know not whether ever I shall return any more ; 
 nor is it needful for me to know ; but this I know, 
 if the Lord continues my life, and allows me some 
 measure of strength, I will crawl up again. In the 
 mean time, think of a poor crawling creature when 
 you are upon your knees, and put up a short petiti- 
 on to the Lord, that he would bless me, pardon me, 
 sanctify and prepare me for his kingdom and glory. 
 Amen and Amen. 
 
 May the peace of God, that passeth all under- 
 standing, keep your hearts and minds in the know- 
 ledge and love of God, and in the fellowship of his 
 Son, Jesus Christ our Lord. And may the bless- 
 ing of God Almighty, the Father, the Son, and the 
 Holy Ghost, be among you, and remain with you 
 always. Amen. 
 
159 
 
 OBSERVATIONS ON PASSAGES OF 
 SCRIPTURE. 
 
 Gen. iii. 10. — I was afraid and hid myself. Ne- 
 ver were words of greater horror uttered. Adam 
 meditates no defence ; expects no pardon, but flies 
 and hides: and when called, makes no plea for 
 mercy, but trembles, and expects the vengeance 
 due for his sin ; the greatest that ever was commit- 
 ted. It was the sin, not of a particular person, but 
 of the whole human nature ; not of an individual 
 man, but of the representative of all men. It was a 
 proud and wanton breach of God's law, when his 
 nature was upright, and himself bound by the 
 strongest obligations to God, and his posterity to do 
 otherwise. By this sin he ruined the human na- 
 ture, and did not leave God one subject, as to moral 
 obedience. No guilt like this disobedience of the 
 first Adam ; a truly counterpart of the obedience 
 of the second Adam. 
 
 Exod. xiv. 2. — When Pharoah hears that Israel 
 is entangled in the wilderness he pursues them : so 
 when Satan sees a soul entangled with distressing 
 troubles, he thinks it is his hour for temptation. He 
 seeks to winnow, when corn is under the flail. Rec- 
 kon then, when trouble comes, the prince of dark- 
 ness Cometh also. Now lay hold on the shield of 
 faith to quench his fiery darts. Take heed he does 
 not represent God falsely, by calling him an austere 
 master, and of implacable spirit ; not seeking your 
 welfare by these troubles, but aftlicting you out of 
 
160 
 
 hatred, and with a purpose to destroy you. These 
 are usual tricks of this diabolical makebate. 
 
 Exod. XX. 20. — After the people had sanctified 
 themselves at God's command (xix. 14, 15) they 
 grew presumptuous, thought themselves very come- 
 ly guests for the Lord, and were disposed to rush 
 upon the mount without fear of God's majesty. But 
 the proclamation of the law filled them with awe, 
 and taught them to fear God. Now this is the case 
 at all times. Where the law has not been pro- 
 claimed in its deep majesty and spirituality to the 
 heart of a sinner, there will always be a fond pre- 
 sumption of our own righteousness, which cannot 
 consist with the fear of God. The Israelites saw 
 no need of a mediator, after they were sanctified, 
 till the law was thundered into their ears and hearts : 
 then they cried out for a Mediator. 
 
 Job xiii. 15. — Though he slay me, yet will I 
 trust in him, — that is, I will not let him go. This 
 is the language of the church in the deepest distress. 
 In ourselves we are certainly lost : how the Lord 
 will deal with us we know not. We see not our 
 signs or tokens any more. All evidences of God's 
 grace in us, of his love to us, are out of sight ; yet 
 we will lay ourselves down at his feet, and pray and 
 attend the pleasure of his grace. And this some- 
 times proves an anchor to a tossed soul, which, 
 though it brings not peace, yet saves from despair. 
 Here faith rests, till more light breaks forth ; it 
 will not hide like Adam ; nor fly, like Jonah ; nor 
 
161 
 
 say, desponding, as a king of Israel did. Why 
 should I wait any longer ? nor fly to diversions for 
 relief, as the world do ; but will lie at the Lord's 
 feet, and wait the issue. 
 
 Psalm i. 2. — But his delight is in the law of the 
 Lord. A Pharisee, who respects only the outward 
 part of duties, may feel a backwardness to them, 
 but is not sensible of his weakness to perform duties 
 aright. To fill up duties with faith, love, and de- 
 light, is no part of his work : he see no need of it, 
 and hence he feels not his inability to perform 
 duties. Nor can duties ever be performed aright, 
 without faith of forgiveness in the blood of Christ : 
 this will bring ability. For Christ comes not with 
 pardon alone, (by this he opens the door of the 
 heart, and enters,) but he brings also a spirit of life 
 and power. Gospel-forgiveness engages the grace 
 of the gospel to our assistance. And as without 
 Christ we can do nothing ; so with him, or by his 
 enabling us, we may do all things. 
 
 Psalm XXV. 8 — 11. — The Lord is good, therefore 
 will he teach sinners ; the Lord is upright and 
 faithful, and therefore will continue to teach 
 maugre our unworthiness. He will teach the evil 
 of sin, and make sinners feel and dread it. This 
 brings repentance. He will teach the way of sal- 
 vation by Christ ; he will teach sinners to come to 
 Jesus by faith, and get pardon and peace ; he will 
 teach sinners to walk with Christ, and get commu- 
 nion with God, and conformity to him. The meek 
 
 M 
 
162 
 
 will he guide in judgment. They have been made 
 meek, i. e. desirous of being taught ; and praying 
 to be so ; but, being now sensible of unworthiness, 
 they are afraid that God will not teach them. 
 This may be done to other sinners, but not to them. 
 Therefore they are told who may expect teaching, 
 even them who desire and pray for teaching. 
 
 Psalm Ixxxv. 8. — I will hearken what God will 
 speak. Carnal men speak peace to themselves on 
 account of some supposed goodness in themselves. 
 And unsound professors steal peace from God's 
 promises, such as Isa. Iv. 7. Hosea xiv. 4. But 
 an upright heart will not be satisfied without hear- 
 ing God speak peace to his heart by his Spirit. 
 And for this he will pray, and wait, and hearken. 
 And when God speaks peace, there comes such 
 sweetness with it, and such discovery of his love, as 
 lays a powerful influence on the soul, not to turn 
 again to folly. This peace is an humbling, melting 
 peace, which brings humiliation to the soul, as well 
 as joy ; but this never happens when men speak 
 peace to themselves. 
 
 Psalm xcii. 13, &c. — Believers compared to trees 
 of righteousness. The wicked to grass, ver. 7, be- 
 cause numerous more blades than trees. Groweth 
 naturally. Of quick growth, and gay with flowers. 
 Vice grows apace, and jolly in its growth. Mown 
 down. Fresh crops every year ; these also mown 
 down. Believers not forest, nor hedge trees, but 
 planted by a heavenly husbandman in the Lord's 
 
163 
 
 house by his ordinances. The root buried in the 
 earth — earthly nature of Christ ; buried with him 
 in his death ; yet need the heavenly nature, as trees 
 are nourished by earth and heaven. Grow upwards 
 like cedars ; flourish like the palm tree by pres- 
 sure ; yet flourish in God's courts. Still bear fruit, 
 not leaves only, when old; most fat and mellow 
 fruit. This fruit-bearing an evidence of grace ; 
 showing the truth of it to our comfort ^ yet redound- 
 ing wholly to the glory of God, as showing his 
 uprightness or faithfulness to his promise : I will 
 not forsake thee. God's faithfulness is the rock 
 that supports the soul. Unrighteousness enough 
 in ourselves, but nqne in God, 
 
 Psalm civ. 34. — My meditation of him shall be 
 sweet. Believers, who are much in secret prayer 
 and meditation, have more life and joy than others, 
 who are chiefly employed in hearing and reading • 
 because the former are nearer the well-head, and 
 have their supplies more immediately from God : 
 we bring our hearts more easily to read and hear 
 than to secret prayer and meditation, because in 
 the former there is more of man, and in the latter 
 we approach the Lord alone ; and our natures 
 draw back from the more spiritual duties, though 
 they are the most profitable. 
 
 Prov. iv. 23. — Keep thy heart above all keep- 
 ings. — Margin. You watch to keep your lives, 
 your estates, your families, your reputation ; but 
 above all, watch to keep your heart, that your 
 M 2 
 
164 
 
 affections be not entangled by the alluring baits of 
 sin. Keep your eyes: Job xxxi. 1. Keep your 
 tongue: Psalm xxxiv. 13. Keep your feet: Ec- 
 cles. V. 1. But above all, keep your heart ; for the 
 issues or springs of life proceed from the heart. 
 Bodily life proceeds from blood issuing out of the 
 heart round the body ; and spiritual life proceeds 
 from holy affections issuing from the heart, and 
 invigorating the whole man. 
 
 Jer. ii. 19. — Thy wickedness shall correct thee. 
 Evil pursueth sinners. Thy own wickedness, not 
 that of others : nothing truly our own, but sin. Thy 
 backslidings shall reprove thee, bring shame as well 
 as smart: the correction shall come with sharp 
 reproof. Backslidings, i. e., sliding back from our 
 engagements to God, turning from the Lord's will 
 to our own, setting up the servant above his master, 
 the creature above the creator; called afterwards 
 a forsaking the Lord. This is called an evil and 
 bitter thing. Sin, or forsaking the Lord, is evil iii 
 its nature. Rebellion against a sovereign ; ingra- 
 titude towards a benefactor ; corruption and depra- 
 vation of nature. Sin is hitter in its consequences ; 
 it is the cause of all trouble in body and soul, here 
 and hereafter. Want of God's fear the occasion of 
 sin. Know therefore, and see, or consider what an 
 evil and bitter thing sin is, and turn from it, that 
 iniquity may not be your ruin. 
 
 Jer. vi. 28, 29. — They are brass and iron. Men 
 may keep brass and iron in the furnace, till the 
 
165 
 
 bellows are burnt, yet will not be refined into gold 
 or silver ; i. e. the utmost attempts for mortification 
 of sin will be of no avail till the heart is renewed by 
 grace, and thus converted into gold or silver : Mai. 
 iii. 3. Then a furnace may purge out dross from 
 the gold or silver, but cannot change brass into 
 gold, or iron into silver. Men through grace must 
 be made silver or gold at the bottom, else refining 
 will do them no good. 
 
 They are brass on account of their impudent 
 face ; they are iron on account of their hardened 
 heart : the lead is consumed in the fire. Lead was 
 formerly used in refining metals, as quicksilver is 
 now. The founder melteth in vain, till the bellows 
 are burnt, and the lead is consumed ; but no refin- 
 ing, no gold or silver appears. No furnace will 
 refine a sinner, till grace, (called gold or silver,) is 
 planted in the heart. 
 
 Jer. X. 23. — It is not in man to direct his steps. 
 Then it may be asked, of what use are commands, 
 exhortations, promises, and threatenings ? I an- 
 swer, they do not respect our native ability, but our 
 duty; and are not designed to show us what we 
 can do, but what we ought to do. The command 
 directs our duly^ and the promise, or grace in the 
 promise, gives strength to perform it. Besides, God 
 is pleased to make these exhortations and promises 
 the means of conveying spiritual life and strength. 
 Hence these effects are ascribed to the word, which 
 are really and only wrought by the grace conveyed 
 with the word. God may therefore order commands 
 
166 
 
 and exhortations to be used towards us, notwith- 
 standing our inability to comply with them, since 
 he can and does make them effectual to the end 
 aimed at. 
 
 Jer. xvii. 9. — The heart ill scripture h somelimes 
 used for the understanding, Exod. xxxv. 35. Some- 
 times for the will, Exod. xxxv. 3. Sometimes for 
 the conscience, 2 Kings, xxii. 19. but usually for 
 thfe affections. In general the heart denotes all 
 the faculties of the soul, as concurring to do good or 
 evil. Thus the mind as it judgeth ; the will as it 
 chooseth ; the affection as it liketh ; and the con- 
 ,science as it warneth, are altogether called the 
 heart. Now the wickedness of the heart consists in 
 the perversion of all the faculties of the soul, in 
 respect to God and his word. The mind is dark- 
 ness ; the will is frowardness ; the heart is enmity ; 
 and the conscience is treachery. And the deceit^ 
 fulness of the heart consists in keeping us ignorant 
 of these evils. They are all within us, and always 
 exerting their influence over us ; and yet we are 
 not aware of them. This is deceit above all deceit, 
 as the prophet declares. The heart is deceitful. 
 It promises what it cannot perform ; it misleads us 
 with vain desires ; it mocks us with unsuccesful 
 efforts ; yet lifts us up with a false opinion of its 
 integrity and strength. 
 
 Ezek. xxxvi. 31. — Ye shall loathe yourselves. 
 Hence we see that self-loathing and condemnation 
 is not only consistent with justification, and a sense 
 
167 
 
 of pardon, but is the fruit of it. Some think God 
 does not acquit them, because they cannot but con- 
 demn themselves. Yet while we feel sin within us, 
 which condemns us, faith discovers a righteousness 
 without us, which will justify us. And while we 
 rejoice in Christ, as the Lord our Righteousness, 
 we shall ever have sufficient cause of humiliation in 
 ourselves. The gospel teaches men to feel sin, and 
 believe for righteousness. Faith will carry heaven 
 in one hand, and hell in the other. Hell as deserv- 
 ed ; and heaven as purchased, 
 
 Hab. iii. 17, 18. — There is full assurance of faith. 
 Gospel assurance does not consist in any one point, 
 and so may be greater or less. It is a gracious 
 persuasion of acceptance with Grod in Christ, and 
 wrought by the Holy Ghost through the exercise of 
 faith. This may be higher or lower at various sea- 
 sons. God sometimes marvelously raises the souls 
 of his saints, by a nearer approach unto them, 
 giving them a sense of his eternal love ; a taste of 
 his Son's embraces ; and a pledge of the Spirit's 
 inhabitation ; and this brings full assurance. But 
 this life is not a season to be always taking these 
 wages. We cannot ever abide on the mount, but 
 must come down to the battle again; must fight 
 again ; weep again ; cry again. And believers 
 may have assurance of their acceptance with God, 
 when they are wrestling with tears and supplica- 
 tions, as when they are exulting with joy. A man's 
 assurance maybe as true, though not so joy- 
 ous when lying on the earth through a sense of 
 
168 
 
 sin, as when lifted up to heaven by a foretaste of 
 glory. 
 
 Zech. xiii. 1. — The law of God has both his au- 
 thority, and his holiness impressed upon it. Sin, 
 as contrary to his authority, is attended with guilt, 
 which produceth fear; and, as contrary to God's 
 holiness, is attended with filth, or uncleanness, 
 which produceth shame. Now this fountain is 
 opened to purge both guilt and filth ; and thus frees 
 us from fear and shame. Where an interest is 
 obtained through faith in the purifying blood of 
 Christ, it removes all loathsomeness in the sight 
 of God from the sinner, so that he shall be 
 treated as one absolutely purified before him. And 
 it takes away fear and shame, and gives the soul 
 boldness in the presence of God. 
 
 Matt. Chap, v, vi, vii. — The substance or matter 
 of the duties mentioned in them is the same under 
 the law and the gospel. What is it then that 
 makes duties legal ? When their principle is legal 
 fear, and their end is legal or self-righteousness. 
 What makes duties evangelical ? When their prin- 
 ciple or spring is faith working by love, and their 
 end is to glorify God for his grace. Thus the same 
 duties are legal or evangelical, according to the 
 principles they proceed from, and the ends they are 
 used to. 
 
 Matt. ix. 9. — Follow me. Christ here proposeth 
 himself as our only pattern. Many blameable 
 
169 
 
 things are found in saints of old. Lot falls into 
 drunkenness and incest ; Abraham denies his wife 
 twice ; Jacob tells lies to gain a blessing ; Joseph 
 swears by the life of Pharoah ; and both Abraham 
 and Jacob were guilty of polygamy. Now these 
 things have no express censure cast on them by the 
 Lord in the Old Testament. Hence some fondly 
 suppose they may be patterns for imitation. But 
 here Christ rejects every pattern, but himself, for 
 imitation. Follow me is the word of Christ. 
 Some professors admire the virtuous actions of the 
 heathen, and copy after them, but have no thought 
 of the grace and holiness that was in Christ Jesus. 
 The reason is, they admire the morality that was 
 found in a heathen, but dislike the holiness that 
 was in Christ. Heathen morality sooths our pride, 
 but christian holiness lays us in the dust. 
 
 Matt. xvii. 5. — Hear ye him. Some make the 
 light of nature their only guide ; aud many think a 
 saying of Epictetus or Seneca has more life and 
 power in it than any precept of the gospel. Take 
 any precept of morality inculcated by a philosopher 
 and by Christ, many would prefer the philosopher's 
 document to Christ's. And no wonder; for the 
 philosopher's instruction, proceeding from natural 
 light only, is suited to our carnal fancy ; but the 
 teaching of Christ, proceeding from spiritual light, 
 cannot be viewed in its beauty, without a measure 
 of the same light in us to guide our understanding, 
 and influence our affections. Therefore, whoever 
 prefers the philosopher's document to Christ's, is 
 
170 
 
 destitute of the Spirit of Christ ; and let such a one 
 remember, that he is not to give up his accounts, at 
 the last day, to Epictetus, Seneca or Plato, but to 
 Jesus Christ : therefore-, hexir him% 
 
 Matt. XXV. 41.— Everlasting fire. Sin, as com- 
 mitted against an infinite God and infinite goodness, 
 has infinite evil in it, and requires infinite satisfac- 
 tion. But no satisfaction can be infinite, unless by 
 an infinite continuation of it, or by its infinite 
 worth. For want of a temporary infinite worth or 
 efficacy, it must be continued to an infinite duration. 
 Hence those who ate not interested in Christ's 
 satisfaction, must sufier to an endless eternity. 
 But where an infinite worth is found in the satisfac- 
 tion, there it need not be continued infinitely in 
 duration. For that would be over-doing it, because 
 such satisfaction is infinite without that duration^ 
 Hence the infinite worth of Christ's sufferings 
 needed not infinite duration to make an infinite 
 satisfaction. 
 
 Mark v. 36. — Only believe. Faith, as wrought in 
 us by the Holy Ghost, is a grace ; but, as command- 
 ed is a duty. Yet few consider it as a duty ; and hence 
 their conscience is not burdened with guilt, for the 
 non -performance of it; but consider unbelief, though 
 the only damning sin, as their misfortune ; rather 
 than their crime. Whereas, since believing is com- 
 manded, we ought to exercise our mind about it, as 
 well as about prayer, and expect assistance in that 
 exercise. We should no more give way to unbe- 
 
171 
 
 lieving thoughts in prayer, than to wandering 
 thoughts ; no more listen to the suggestions of unbe- 
 lief, than to those of malice, murder, or adultery. 
 And if christians were thus duly exercised about 
 believing, faith would grow, and it« blessed fruits 
 would appear and flourish. 
 
 Luke i. 75.--— Holiness must have a root of its own^ 
 <a divine nature to produce it. The new creature 
 cannot rise from the old. As well may figs spring 
 from thistles, or light from darkness, as a spiritual 
 mind from a carnal, or as love to God from enmity 
 towards him, or as faith from unbelief. Mere mo- 
 rality rises from self, and terminates there : but 
 holiness, springing from a divine nature, tends to- 
 wards God, centers in God, and ceaseth not, and at 
 length is perfect in the enjoyment of God for ever. 
 It contains all morality, but what is called morality 
 may be without holiness, and never will rise up to 
 it. Think not to find in yourself the materials of 
 Gospel-holiness, nor to raise it from the dust of 
 natural endowments. Go to a Holy God for holiness. 
 
 Luke iL 7. — No room for them in the Inn. 
 When Jesus came into our earth, the world turn 
 him out of doors ; but when he comes to sanctify, 
 he turns the world out of doors. Reader, has he 
 turned the world out of thy doors, — the doors of 
 thy heart ? 
 
 Lukevi. 37. — Forgive, and ye shall be forgiven. 
 Pardon of sin is wholly purchased by Christ, there- 
 
172 
 
 fore our forgiving others can have no meritorious 
 influence unto God's forgiveness ; yet an unforgiv- 
 ing temper is a bar to God's forgiveness, and a proof 
 that we are not forgiven. Forgiving of others, like 
 repentance and faith, must go before God's forgive- 
 ness, not to purchase the blessing, but to prepare us 
 for it. Impenitence, unbelief, and an unforgiving 
 temper, are bars, that must be removed by grace, 
 before God's forgiveness, purchased by Christ, can 
 be received by us. 
 
 Luke XX. 36. — Children of the resurrection, i. e. 
 of Christ, who says, John, xi. 25. — I dm the resur- 
 rection ; but if they are children of God, because 
 they are children of Christ, the resurrection, then 
 it follows, that Christ in his divine nature is really 
 God. See Rev. xxi. 6, 7. — Children of God ; so 
 called, as being born of God ; as standing in a mar- 
 riage relation to Jesus ; and as adopted into the 
 heavenly family. These different ways of denot- 
 ing our filial relation to God, are intended to 
 help our conception ; one mode of expression 
 supplying what is wanting in another. Thus, to 
 show the original of spiritual life, we are said to be 
 born of God ; to display our intimate union with 
 the Son of God, we are said to be married to Jesus ; 
 and to remind us of our natural state of alienation 
 from God, we are said to be adopted by him. Yet 
 all the expressions of birth, marriage, and adoption, 
 imply a right through grace to the heavenly inherit- 
 ance. All God's Israel are called his first-born, 
 and therefore heirs. The Lamb^s wife is one with 
 
173 
 
 the husband by marriage, and so inherits with him. 
 And adoption, by its nature, brings the stranger in- 
 to inheritance. The love of the Father occasions 
 the new birth ; the love of the Son in redemption, 
 makes room for the marriage ; and the grace of the 
 Spirit witnesseth the adoption. 
 
 John X. 8. — Christ was made under the law, and, 
 of course, liable to all its demands, notwithstanding 
 the union of the two natures. Now the law lays a 
 claim to our lives, in saying. Thou shalt not kill. 
 Whereby we are forbid to take away another's life 
 maliciously, or to lay down our own, arbitrarily. 
 Therefore when Jesus says, I have power to lay 
 down my life, he does not assume that power by 
 virtue of his hypostatical union, for he was subject 
 to the law notwithstanding ; but he claims this 
 power, by virtue of a special command from his 
 Father. And the case is the same with all chris- 
 tians ; they are not to lay down their own lives 
 arbitrarily, but must have a special command from 
 the Father, a real designation to this service, before 
 they can lay down their own lives, even for the 
 brethren. 
 
 Act^ X. 33.— Commanded of God. Nothing is 
 christian obedience, but what is done out of respect 
 to the command of Christ. What proceeds only 
 from the precept of man, is rejected by the Lord 
 from his service : Isa. xxix. 13. Whatever good 
 any man doeth, if his reason for doing it be not 
 God's command, it is no obedience paid to him. 
 
174 
 
 Moral actions flowing merely from light within, or 
 the reason of things, or the beauty of virtue, and 
 not principally respecting the command of God, are 
 no obedience paid to him. This is our Creator's 
 word : Obey my voice : Jer. xi. 4, 7. And obey- 
 ing his voice is obedience to him. Obedience 
 therefore does not consist in merely doing what 
 God commands, but in doing it, because he com- 
 mands it. Walk before me, said God to Abraham, 
 i. e. with an eye to my commands, my authority, 
 my inspection and protection of you. And so says 
 God to us. 
 
 Acts xi. 26. — Called christians. Called so by 
 divine direction. For so the original word imports. 
 See Matt. ii. 12, 22. Luke ii. 26. Acts x. 22. Heb. 
 xi. 7. — xii. 25. Rom. xi. 4. Christian is an empha- 
 tical name, implying our relation to God, our way 
 of access to him, and constant dependence on Christ. 
 From Christ alone every good desire proceeds ; by 
 Christ alone every good purpose is established ; in 
 Christ alone our best services are accepted. We are 
 children of God by faith in Christ ; draw near to 
 God in the name of Christ ; led and supported by 
 the Spirit of Christ. Beware then of a Christianity 
 without Christ ; all in all he must be, else you have 
 a house without a foundation ; a head without 
 body ; a tree without root ; a hope without hope. 
 
 Acts xiii. 30. — Gospel-justification not only frees 
 believers from guilt, but pronounces them righte- 
 ous through the obedience of Christ. Justification 
 
175 
 
 is an act of God, as a Judge, discharging us from 
 condemnation, and accepting us as righteous. 
 Adoption is an act of God, as a Father, appointing 
 us his children, and joint-heirs with Christ. By 
 justification we are brought into favour ; by adop- 
 tion into his family. Sometimes we are said to be 
 justified by God's grace, to point out the original 
 spring of justification ; sometimes to be justified by 
 Christ, to show the meritorious cause of our justifi- 
 cation. And this is two- fold ; by his obedient life, 
 and by his blood : Rom. v. 9, 19. At other times 
 we are said to be justified by faith, to point out the 
 instrumental cause of justification, or how we are 
 made partakers of this blessing. When God justi- 
 fies, he absolves from all guilt, and accepts a sinner 
 as completely and eternally righteous. 
 
 Acts xiv. 17.- Not without witness. As a friend, 
 in sending iis frequent presents, testifies his remem- 
 brance of us, and kindness for us, though he nei- 
 ther speak, nor write ; so the gifts of providence, 
 scattered on every side, are witnesses, which testify 
 the divine care and goodness, and express it in sen- 
 sible language to the heart : and the heart, unless 
 desperately wicked, would own it, and relent under 
 it. 
 
 Acts xvi. 31. — Believe on the Lord Jesus Christ. 
 Faith, as wrought in us by the Holy Ghost, is a 
 grace of the Spirit ; but as commanded in the word, 
 it is a duty — a duty of high rank ; and help may 
 be had for its performance ; and an utter failure in 
 
176 
 
 this duty is certain damnation. Yet men look upon 
 unbelief as a misfortune, rather than a crime ; as a 
 sad disease, rather than a damning sin. Thus the 
 conscience is not duly affected with its guilt ; and 
 men do not labour, as they ought, to be rid of un- 
 belief. They complain of it, as a burden ; but do 
 not feel and lament it, as the top sin that sealeth 
 damnation. Now the office of faith is to make the 
 soul live wholly on the grace and power of Christ 
 Jesus, renouncing all self-deceit, and self-ability. 
 
 Rom. vi. 2. — Dead to sin. By profession, by ob- 
 ligation, by partaking of grace, for slaying it, and 
 by union with Christ, the slayer of sin. How shall 
 we live in sin, who have received grace to die unto 
 sin? Doubtless we act most inconsistently, and 
 are more evil than others, if we live in sin. When 
 a believer sins he revolts and rebels against such 
 love, mercy, grace, light, assistances, and deliver- 
 ances, as unbelievers have not found. 
 
 1 Cor.iii. 1 1 . —Christ is here called the foundation. 
 He is also called the rock, 1 Cor. x. 4. — ^And the 
 rock of ages, Isa. xxvi. 4, not only because he is 
 eternal, but because he gives an eternal security to 
 all who are spiritually united to him. Nothing can 
 be laid for a foundation of pardon, but Christ alone ; 
 his blood and righteousness. Some are seeking to 
 lay this foundation, but find no peace, because they 
 mix stones with the foundation, that are only fit for 
 the superstructure, i. e. they bring their duties to 
 the foundation, and incorporate them with Christ. 
 
177 
 
 Now duties are precious stones for a superstructure, 
 but useless and pernicious stones for a foundation, 
 because unable to bear the weight of the superstruc- 
 ture. The foundation must be laid in mere mercy 
 and pardon through the blood of Christ. A sinner 
 must rest in this alone, in mere grace, and see no- 
 thing in himself but what deserves condemnation 
 and ruin. Now the legal spirit within us, finds a 
 difficulty here, and cannot tell how to fix these 
 foundation stones without some cement of its own 
 duties and endeavours ; and because these will not 
 incorporate, many spend much fruitless labour 
 about the foundation. See then that your foundation 
 be laid in mere mercy through the blood of Christ. 
 Stir not from hence till the work is effected. Then 
 up and be doing, and carry on your superstructure. 
 
 Gal. iv. 6. — God sends his Spirit into the hearts 
 of his children, as an evidence of their adoption, 
 and an earnest of their future inheritance, enabling 
 them thereby with appropriation and confidence to 
 cry Abba, Father ; and this Spirit brings light, and 
 peace, and joy, and liberty. He glorifies Christ in 
 the believer's view ; sheds divine love abroad in his 
 heart ; enables him to plead the promises ; elevates 
 his affections to things above ; and seals him as an 
 heir of the kingdom, to the day of redemption. 
 
 Eph. i. 10. — Christ appointed one Head to them 
 all, namely, angels and men. One branch of God's 
 kingdom, (man,) being cast out of order by the fall 
 of Adam ; and the other branch, (angels,) in a possi- 
 
 N 
 
178 
 
 bility of being cast out, as appears by the fall of 
 some of their fellows, it pleased God to erect one 
 kingdom out of these two members of his dominion, 
 and appoint one common Head to both, see chap, 
 iii. 15, and also Col. i. 20. Angels and men are 
 now brought into, one family, by an union with 
 Christ their Head. All supplies of wisdom, power, 
 goodness, grace, and glory, are immediately from 
 this new Head derived from God unto them through 
 him. In him they all consist ; on him they all 
 depend for their peace and safety. By him angels 
 are preserved from committing sin ; men delivered 
 from sin committed. Through him angels receive 
 a confirmation in glory ; men obtain a recovery 
 from their fall. Two families being thus united, 
 the angels who are the chief, or higher part, be- 
 come, according to Christ's command and example, 
 the servants of all the rest : Heb. i. 14. 
 
 Phil. iv. 7. — Which passeth all understanding. 
 Here reason is nonplussed. To know that which 
 passeth knowledge, is no part of reason's office, 
 and is therefore neglected and despised. And this 
 holds good of all the mysterious truths and bless- 
 ings of the gospel. They are revealed by the 
 Spirit of God, and revealed to our faith, which is 
 suited to such truths and blessings, and deligliteth 
 in them. Nothing will satisfy the sout, says faith, 
 but what contains abundantly more than I do com- 
 prehend. Faith enters into unsearchable riches, 
 and bottomless depths, and rejoices it can find no 
 bottom. Reason wades in streams, where it finds a 
 
179 
 
 footing ; but faith loves an ocean, and the deeper it 
 is, the pleasanter faith swims. 
 
 1 Tim. iv. 1. — Some shall depart (apostatize) 
 from the truth. Apostacy is such a revolt from 
 the truth, as leads men wholly to worship idols, or 
 to worship idols conjointly with God, or to worship 
 God under an image, or to use other mediators 
 (whether they be angels, departed spirits, or our 
 own good deeds or tempers) besides the man Christ 
 Jesus. There is but one God, and one Mediator. 
 Some, &c. giving heed to erroneous spirits, and 
 doctrines of demons, i. e. teaching the worship of 
 angels, and departed spirits. Demons, Plato says, 
 are middle beings between God and man, and are 
 regarded as mediators between them. And these 
 demons, Plato saith, are of two sorts, namely, souls 
 that never inhabited bodies, (the Dii majorum 
 Gentium,) and souls of departed heroes ; or as 
 Rome papal would call, and do worship them, 
 angels and canonized saints, through the hypo- 
 crisy of them that invent lies, the legendary monks. 
 
 2 Tim. ii. 1. — Be strong in the grace which is in 
 Christ. All power for duty comes directly from 
 Christ : John i. 16. He, as the vine, supplies all 
 the branches with sap. And unless we live in this 
 persuasion, that we have no power of our own, we 
 can have no power from Christ ; for the life of faith 
 is a life of dependence on Christ for what we have 
 not in ourselves. Christ tells Paul, My grace is 
 sufficient for thee ; and this grace is to be received 
 
 N 2 
 
180 
 
 continually out of Christ's fulness. In Christ it is 
 treasured up for our use ; and by prayer and faith 
 it is derived unto us. Thus we are momentarily 
 nothing, and Christ is our all ; and we must feel 
 our weakness momentarily, else we shall not seek 
 to be strong in his strength, or strong in and through 
 the grace that is in Christ Jesus* 
 
 Heb. xi. 1. — Faith is the substance, or substan- 
 tial foundation of things hoped for. Faith and hope 
 are linked together ; and the faith of the gospel is 
 the ground of the hope of the gospel. Faith eyeth 
 the meritorious obedience of Christ, and hope look- 
 eth to that eternal weight of glory, which is the 
 reward of Christ's perfect obedience, and divine 
 righteousness. But though faith and hope have 
 different objects, yet they are so connected that the 
 one, namely faith, is the subsistence or foundation 
 of the other, namely hope. Faith, as a foundation, 
 standeth under hope, and supporteth it : hope, like 
 a superstructure, resteth wholly upon faith, its sub- 
 sistence ; and every man's hope will be of the se^me 
 kind with his faith. If faith is rightly fixed, hope 
 will be stable and vigorous, and vice versa. 
 
 James iv. 5. — Lusteth to envy. A passion made 
 up of pride and discontent ; an enemy to the love 
 both of God and man. Pride brought envy into 
 heaven, and fallen angels brought it into earth. 
 Ever since it entered, natural corruption breaks 
 out very much in envy ; but God has grace both to 
 pardon and subdue it. 
 
181 
 
 1 Peter i. 7. — Manifold temptations. We have 
 manifold evils in us which require manifold afflic- 
 tions to subdue them : and when God intends us 
 manifold blessings, he appoints manifold troubles 
 to bring us to the enjoyment of them ; thus the 
 heart is humbled and prepared for their reception. 
 
 2 Peter ii. 4. — The sinning angels he spared not, 
 but laid their whole iniquity upon them. So when 
 Christ became our Surety, the Father spared him 
 not, (Rom. viii. 32.) but laid upon him the full 
 punishment due for sin, by the curse of the law. 
 Kept in chains^ like malefactors, against a future 
 day of judgment ; though by walking to and fro 
 in the earth they seem to be at liberty : kept in 
 chains of darkness, like malefactors in a dungeon ; 
 so that though they tremble at the future ven- 
 geance of God, yet, like carnal men walking in 
 darkness, they persist in rebellion, and do not seek 
 by repentance and obedience, a mitigation of their 
 misery. They know, as well as careless sinners, 
 the more they sin, the more they will be punished ; 
 yet, through the darkness of their minds, they go 
 on, adding sin to sin. 
 
 1 John iii. 7. — Even as he is righteous. Righ- 
 teous in like manner, though not in the same degree, 
 as he is righteous. So, I am not of the world, even 
 as ye are not of the world : John xvii. 14. The 
 disciples were separated from the world, even as, or 
 in like manner with their Master : but were they 
 separated from it in the same exalted degree ? No, 
 
182 
 
 surely. Again, neither murmur ye, as some of 
 them murmured : 1 Cor. x. 10. Does the Apostle 
 here guard us only against a certain degree of 
 murmuring, as if he should say, Do not murmur so 
 violently, as they did ? No, but he would guard us 
 against all kind of murmuring. And though even 
 as does sometimes import a sameness in degree, yet 
 it usually means a likeness in kind. This passage 
 of St. John is intended as a guard against Antino- 
 mianism ; for though a believer's justifying righ- 
 teousness is entirely of the Lord, (Isa. liv. 17. Rom. 
 V. 19.) performed by Christ, and imputed to him ; 
 yet where the grace of God is, it changes the na- 
 ture, making us love righteousness and hate ini- 
 quity ; yea, and writes the law in our hearts, 
 making that to be the rule of our obedience, which 
 is the standard of God's actions. 
 
THE 
 
 CHRISTIAN WORLD 
 
 UNMASKED : 
 
 PRAY COME AND PEEP. 
 
 " The heart is deceitful above all things, and despatately wicked: who can 
 know it." — Jeb. xvii. 9. 
 
 Search me, O God, and make known my heart."— Psalm cxzxix. 23. 
 
ADVERTISEMENT. 
 
 The Editor considers it necessary to inform the Public, that 
 the Author of THE CHRISTIAN WORLD UNMASKED 
 regretted many years before his death, that he had introduced some 
 doctrinal topics in an unpleasant manner ; and that had he 
 himself re-published his Work, he would have made those altera- 
 tions, which are nmv made in this Edition. The Author, in tlie 
 latter part of his life, was actuated by a fervent spirit of christian 
 charity and conciliation ; and esteemed every one as a brother, 
 who loved the Lord Jesus Christ in sincerity. 
 
\\'jt^<1^ 
 
THE 
 
 CHRISTIAN WORLD UNMASKED 
 
 GENTLE READER, 
 
 Lend me a chair, and I will sit down and talk a 
 little with you. If my company proves unseason- 
 able, or my discourse unsavoury, you may be 
 relieved from both, by a single cast of your eye. 
 No longer I continue talking, than whilst you con- 
 tinue looking upon me. My visit will be long or 
 short, just as you please ; only while it lasts it 
 should be friendly. I have no flattering words to 
 give you, nor any alms to ask of you. I am come 
 to inquire of your health, and would ask a few 
 questions about it. 
 
 Indeed, Sir, I am a physician, was regularly 
 bred to the business, have served more than three 
 apprenticeships at a noted hall of physic, and con- 
 sumed a deal of candle in lighting up a little 
 understanding; yet am reviled as a mountebank, 
 because I have been seen upon a stage. The 
 Prince of physic set the fashion ; and his example 
 satisfies me, though it may not content another. 
 
 However, Sir, my business does not lie with the 
 walls of your house, but with the tenant within. 
 I bring no advice to strengthen your clay, but wish 
 to see your spirit healed, and to set the heavenly 
 lamp a-burning. Give me leave to feel your 
 pulse — sick indeed. Sir, ; very sick ; and of a mor- 
 tal disease ; received from your parents ; and 
 
18a 
 
 which infects your whole mass of blood. There is 
 no health in you ; and since you seem not sensible 
 of the malady, I must pronounce you delirious. 
 
 Why, you frighten me, Doctor. Sure you were 
 bred at Sion College, along with Doctor White- 
 field and his brethren. A very hard mouthed race 
 truly ! who have dealt so much in pukes and 
 blisters, no genteel people will employ them. Their 
 practice lieth chiefly among the poor, who can bear 
 banging. 
 
 However, since you are come upon a friendly 
 visit, I will tell you honestly what I think of myself. 
 I have my faults as well as my neighbours; but 
 my appetites are pretty well bridled. My heart is 
 honest, quite willing to pay all men their due ; my 
 hands too are sometimes disposed to relieve a 
 neighbour's want ; and my feet go orderly to church 
 on a Sunday, when the bells chime, except it 
 proves a rainy day ; and then I read the weekly 
 paper, or a bible chapter, at home, just as suits my 
 fancy. This I call a regular life, and it is the 
 ground of my hope ; not forgetting Jesus Christ to 
 help out some defects. For I am choleric, no 
 doubt, but it quickly bloweth over ; and a little apt 
 to fib in a market ; but who can help it ? All my 
 neighbours do the same; and my landlord, who 
 talks much of his honour, will tell a fib upon occa- 
 sion, as well as myself. Besides, I often bring the 
 parish into good temper, when they are out of sorts, 
 by talking to them in a kind and humourous way, 
 so that I am really a peace-maker. Now from 
 these circumstances it should seem, that I am not 
 mortally sick, as you suppose, but enjoy good 
 christian health. Yet I do not like your counte- 
 nance ; it looks so very cloudy. Have you got the 
 gripes. Doctor ? 
 
 No, Sir, but I am grieved at the weak account 
 you have given of yourself. It convinces me you 
 are not sick, but dead — dead to God, and to his 
 spiritual service. I expected some account of a 
 
189 
 
 true christian, and you put me off with the state of 
 a poor heathen, who is somewhat sober, and honest, 
 and charitable, and worships his God when the 
 weather suits, or his inclination serves. I find no 
 trace of a spiritual mind ; no taste of a gospel bless- 
 ing ; no earnest of a future inheritance. God's 
 word, I see, is not your sweet companion ; his ser- 
 vice not your true delight ; his glory not your noble 
 aim. Your religion floats upon the surface, like 
 froth upon the water, and is a mere vanity. God 
 has yet no hold of your heart, and you cannot give 
 it him. 
 
 If you were a child of God, his spirit would 
 instruct you to love and reverence him with the 
 affections of a child ; and by prayer to converse 
 with him daily, as children converse with their 
 parents. 
 
 If God were your Father, you would love his 
 house. It would be dear unto you ; and a little 
 rain would no more keep you from his courts, than 
 from a fair or market. Where should a child go, 
 but to his father's house ? And if a child of God, 
 you would say, as David did. How lovely is thy 
 dwelling-place, O Lord ! a day in thy courts is 
 better than a thousand spent elsewhere. 
 
 If you were a real subject of Christ, the kingdom 
 which you ask for, in his short prayer, would come, 
 and be set up within you ; a kingdom of righteous- 
 ness, peace and joy in the Holy Ghost. He would 
 enable you not only to profess him, but to love and 
 serve him, and fix your whole dependence upon 
 him. Your bosom would become his presence- 
 chamber, where he would manifest himself to you, 
 as he does not to the world : and your heart would 
 be his throne, where he would sit to sanctify your 
 affections, to regulate your tempers, and subdue 
 you to himself. 
 
 Jesus Christ is not a pasteboard king, with royal 
 titles, but without authority. He sits upon his holy 
 hill, invested with all power to captivate the hearts 
 
190 
 
 of his subjects, and execute his threatened ven- 
 geance on his adversaries. And where he brings 
 men under the sway of his sceptre, he bestows the 
 blessings of his kingdom. The Holy Spirit, as a 
 Comforter^ is granted ; the peace, passing all un- 
 derstanding, is given ; and God's love is shed 
 abroad in the heart by the Holy Ghost. These 
 jewels are only dug out of gospel mines, and only 
 set in the breast of gospel subjects. And where 
 they are well set, Jesus Christ becomes exceeding 
 dear to such. They know the purchase price he 
 paid ; and having tasted of the blessings, they love 
 his person, and adore his grace. Paul and they 
 are now agreed, to know only Jesus Christ, and 
 him crucified. He is their song and boast, their 
 peace and hope, their all in all. 
 
 Let me drav>^ my chair a little closer. Sir ; plain 
 dealing is exceeding needful here. If you are not 
 a real subject of Jesus Christ, you must be a stran- 
 ger to the blessings of his kingdom. The jewels I 
 have mentioned are not locked up in your cabinet; 
 they are not bestowed upon the outward court 
 worshippers. You must come within the veil, 
 which is now rent open for access, before you can 
 view a reconciled Father, and feast upon his grace. 
 
 A decent walk will keep you from mistrusting 
 your condition ; and these heavenly comforts may 
 be thought too rich for a state of pilgrimage ; and 
 the remnant who possess them, may be deemed a 
 little brain-sick, quite unworthy of your notice. 
 Perhaps the first christians may have tasted of 
 these blessings, but you think the gospel wine 
 which was broached at first, is now run out, and 
 nothing left for us to sip but the lees. Thus you 
 are fortified in Satan's castle of security ; your 
 conscience, when it cries, is rocked fast asleep ; 
 and, with a mask of a decent profession, you live a 
 stranger to Christ's kingdom, and perish in your 
 sins. 
 
 Nay, Sir; do not start away, but keep your 
 
191 
 
 seat; and give my words a little chewing. Let 
 conscience speak ; it has an honest voice, though a 
 coarse one ; and if you cannot bear handling, it is a 
 sign that you have ugly sores within, which are 
 not less dangerous for being skinned over. I must 
 probe again to make you feel the sores ; and if my 
 master guide my hand, I shall reach the quick, 
 and hear you cry, as a perfect man of old did. 
 Behold I am vile ! Job xl. 4. 
 
 Whilst you remain a stranger to Christ's inward 
 kingdom, you are, with all your outward decency, 
 but a painted tomb, full of all uncleanness. And 
 because the walls of your house have had a white 
 wash, and hide its inward filth, and keep its horrid 
 stench from your fellow-creatures, you care not 
 much about that eye of God, which views your 
 heart, and views it with abhorrence. Your bosom 
 is a cage of unclean birds, and you dearly love 
 their chirping, and feed them with your own hand. 
 In this retired chamber you riot in uncleanness ; 
 and if your filthy thoughts were all exposed to the 
 world, you would almost die with shame. And 
 yet perhaps so void of shame, as to think yourself 
 a chaste person, if no outward acts of uncleanness 
 are committed. Oh, Sir, how can your heart, your 
 filthy heart, appear before God, a holy God ? Do 
 you read the Bible ? There I find it written, Bless- 
 ed are the pure in heart, for they shall see God. 
 You are satisfied with clean hands, a decent pro- 
 fession ; but God requires a clean heart, and none 
 shall see his face without it. 
 
 But, Sir, your breast is a den of thieves too. A 
 dark and dirty den, where self-will and self-suffici- 
 ency, the head of the gang, are up in arms against 
 God, rejecting his authority, breaking down his 
 fences, and laying his enclosures common. A den 
 where anger, envy, pride, railing, lying, discontent, 
 and worldliness, the tail of the gang, have stripped 
 your bosom of its heavenly furniture, and turned 
 God's ancient house into a market worse than 
 
192 
 
 Billingsgate. What was God's court is now a den, 
 where distraction lifts her clamorous voice, and 
 violence deals her heavy hand. So that a man's 
 worst foes are they of his own house, the thieves 
 that lodge within his breast. 
 
 Sir, if Jesus Christ kept his court in your bosom, 
 he would make peace there ; for he is the Prince 
 of Peace. Where he reigns, he does command 
 peace, for the honour of his name as a Saviour, and 
 for the glory of his government as a King. But how 
 can you suppose that Christ is your King, when he 
 lets your house be daily rifled by a gang of thieves ? 
 A gracious prince will not endure to see his subjects 
 ravaged daily, when he has sufficient power to pro- 
 tect them. 
 
 And with what conscience can you call yourself 
 a subject of Christ Jesus, when your bosom is a 
 sturdy rebel, and content to be so ? You might as 
 well call me your prince, as Jesus Christ your King, 
 if he does not rule within your breast ; and might 
 as properly call me your maker, as Christ your 
 Saviour, if he does not save you from your sins. 
 Where he rules as King, and shows himself a 
 Saviour, he will purge the conscience, by his blood, 
 from guilt, and hallow well the heart by his Spirit. 
 He will cleanse the cage, and scour the den; and 
 when a wanton bird presumes to chirp, he will 
 wring its neck off ; or if a rogue assault your house, 
 his palace, he will apprehend the thief, and sen- 
 tence him to Tyburn, Nay, it is a fixed rule with 
 him, that whosoever harbours thieves, shall have 
 his house pulled down, and a dreadful fire set to it, 
 which burns, and never will be quenched. 
 
 If my expressions ever wear an air of pleasantry, 
 it is because I would tempt you to hear me out. 
 My subject is weighty, but may seem too grave, as 
 the modern taste goes, without a little seasoning. 
 Well, Sir, what think you of yourself? Are you a 
 real subject of Jesus Christ, or an alien ? Indeed, 
 Doctor, more is lacking in me than I thought. I 
 
193 
 
 have been resting on a decent conduct and my 
 Sunday prayers ; but something still I find is want- 
 ing, and the main thing too. The house which I 
 have built seemed a creditable house, and was 
 thought to be as good as the Vicar's ; for we built 
 exactly with the same materials. But I perceive 
 at length there are no windows in the house, nor 
 any furniture in the chambers ; and no wonder if a 
 dark house become a den of thieves, for they love 
 the night, and dwell in darkness. However, I am 
 now provided with some light for the windows, and 
 must seek out furniture for the chambers. I would 
 not willingly miscarry in this matter, because it is 
 of moment. And it would be sad indeed, after 
 building and repairing all my days, to have the 
 house upon my head at last. But I trust by the 
 help of a good will and a lusty arm of my own, to 
 fray the birds away, dislodge the gang, and furnish 
 well my house. What think you now, Doctor? 
 Do I not talk like a man ? 
 
 Yes, Sir, very much like a heathen man, and a 
 publican. You swagger like a Canaanite ; but 
 Canaanites, though giants, were overcome and 
 slain. If you find no better help than your own 
 will and your own arm, your house will be down at 
 last, and bury you in its ruins. 
 
 Men are strangers to the spiritual nature of God's 
 law, and to the woeful depravity of the human 
 heart, and therefore entertain a meagre notion of 
 religion, and a lofty thought of their own ability. 
 If christian faith is nothing but a mere assent to 
 the gospel word, every man may make himself a 
 true believer when he please. And if christian 
 duty only does consist in Sunday-service, with a 
 pittance of sobriety, and honesty and charity, we 
 might expect that men would vaunt of will and 
 power to make themselves religious. And yet the 
 generality are much defective here. They often 
 talk of turning over neiv leaves, but their future life 
 proves such talk is empty boast, and that they want 
 o 
 
194 
 
 a will and power for this slender reformation. All 
 allow that nothing is more needful to be done ; and 
 nothing can account for its being left undone, but a 
 want of human will, and strength to do it. 
 
 Let me step into your closet, Sir, and peep upon 
 its furniture. My hands are pretty honest, you 
 may trust me ; and nothing will be found, I fear, 
 to tempt a man to be a thief. Well to be sure, 
 what a filthly closet is here ! Never swept for cer- 
 tain, since you were christened ! And what a fat 
 idol stands skulking in the corner ! A sweet heart 
 sin, I warrant it ! How it simpers and seems as 
 pleasant as a right eye I Can you find a will to 
 part with it, or strength to pluck it out ? And sup- 
 posing you a match for this self-denial ; can you so 
 command your heart, as to hate the sin you do 
 forsake ? This is certainly required : truth is called 
 for in the inward parts : God will have sin not 
 only cast aside, but cast away with abhorrence. 
 So he speaks, Ye that love the Lord, see that ye 
 hate evil. 
 
 It is easy to affirm we have ability for this, and 
 then dispute about it eagerly ; yet who makes the 
 trial ? I have made it many times, and find I can 
 do nothing to good purpose. Others seem well 
 satisfied with supposing they have power, but make 
 no thorough trial ; else they would find, and would 
 confess they can effectually do nothing. 
 
 If the wanton nightingale is put out of your cage 
 on a Sunday morning, she will be taken in again 
 at night. Your heart will pine for her midnight 
 whistle, and cannot hate her note, or think it half 
 so horrid as the hissing of a serpent, or the croak- 
 ing of a toad, though far more loathsome than them 
 both. 
 
 Can you find a pleasant heart to love your ene- 
 mies, and pray for them, and do them good? 
 Perhaps you may compel yourself to show them 
 kindness ; and this is sooner said than done. Yet 
 showing kindness to an enemy is one thing, and 
 
195 
 
 feeling kindness for him is another ; and both are 
 equally required. Pray make a trial here of your 
 boasted will and power; and see if they do not 
 prove of brittle metal, and snap between your fingers. 
 
 You own yourself a mortal man, notwith- 
 standing all your mighty strength ; and expect a 
 mansion in the skies, when you quit this house of 
 clay. But, Sir, you must be taught the work of 
 heaven, before you can be settled there. An earthly 
 heart could no more live in heaven, than a fish upon 
 dry land. The element is too fine for both ; it 
 makes them sick ; they cannot breathe in such an 
 atmosphere. 
 
 Grace is the hlossoyn-hud of glory ; and a work of 
 grace upon the heart is a needful preparation for 
 glory. By grace men are brought into the school 
 of Christ, and bound apprentices for heaven. In 
 this school they learn to walk with God ; to love 
 him ; and to serve him ; to be strangers upon earth ; 
 and seek a better country ; looking for the com- 
 ing of the Son of God. These are some scripture 
 marks of the heirs of glory. Do you find them in 
 your breast ; or can you stamp them there ? Indeed 
 you cannot. None but he who turned water into 
 wine, can change your earthly nature into a 
 heavenly. You must be born from above, before 
 you learn to crave and truly seek the things above. 
 You may peruse the word of God ; but can you 
 say with David, Lord, how love I thy law ! it is my 
 meditation all the day. 
 
 When a Bible and a newspaper are found upon 
 your table, I can guess which your hand will take 
 up first ; and you know the heart directs the hands. 
 The worldly magazine is sweeter to your taste than 
 the heavenly leaves. You may force and drive your 
 thoughts on heavenly things ; but can you set your 
 heart upon them ? If so, your thoughts and talk 
 would glide on heavenly things most pleasantly; 
 for out of the abundance of the heart the mouth 
 speaketh. 
 
196 
 
 But is this your case, or the case of others who 
 are reckoned decent people ? You know it is not. 
 They have no liking for religious subjects, and 
 find no power to introduce them. Conversation 
 turns upon the earth, because the heart is earthly., 
 Religious talk is unfashionable, because it is un- 
 suitable to our fallen nature » We do not care to 
 think or talk of God, our daily benefactor, because 
 we are not born of God, and have no filial kindness 
 for him. His blessings are received daily, and 
 the author most politely is forgotten. No mention 
 must be made of him who gave us all we have, and 
 keeps us what we are. To talk of God upon a 
 visit would turn the hearers sick or sour, and brand 
 the speaker for a rude man and a methodist. All 
 ingratitude is reckoned infamous, except ingrati- 
 tude to God. Such is human nature ; and such 
 the kind religion of it. 
 
 What makes the Curate give a scanty sermon, 
 just the fag end of the subject ? And what makes 
 the people love to have it so ? The reason. Sir, is 
 plain. A Sunday dinner is more savoury than the 
 word of God. 
 
 But, Sir, if your house is furnished as you threat- 
 en, then your parlour, shop, and closet, must be 
 lined with devotion ; this is christian furniture. 
 Can you pray, and find sweet fellowship with God 
 in prayer ? You talk of will and power ; if they 
 are at hand, why are they not in exercise ? I call 
 that man a boaster, and suspect his poverty who 
 talketh of his riches, yet never pays his debts. No 
 work is more needful, more profitable, or more ho- 
 nourable than prayer; and when rightly performed, 
 none is more delightful ; why then is it not more 
 followed ? Indeed, Sir, you have no ability to pray 
 till God poureth out a spirit of grace and supplica- 
 tion on you : Zech. xii. 10. You may force your 
 lips to say a prayer, and say it often ; but cannot 
 force your heart to like it. The work is irksome, 
 mighty irksome, it drags on heavily, like a jaded 
 
1^7 
 
 mill-horse who is whipped round and round, but 
 longs to be released from his gears> A manger 
 suits him better than a collar. 
 
 And can God be pleased with that service which 
 your own heart loatheth ? No, Sir, he requires a 
 cheerful service ; the obedience of sons, and not of 
 slaves. He says, Give me thy heart : and his peo- 
 ple are a willing people, made willing by his grace : 
 Psalm cx> 3. 
 
 But supposing that a little will for prayer might 
 be squeezed from a flinty heart ; you have no 
 power still to compass fellowship with God. And 
 what is prayer without divine communion ? A 
 mere prating to a dead wall or blue sky. It is 
 babbling to an unknown god, as four hundred and 
 fifty prophets did to Baal, a jolly company from 
 morning until evening, but found no answer : 
 1 Kings, xviii. 26. Baal kept no fellowship with 
 his votaries then, and never has done since. 
 
 Praying unto God without communion, is like 
 talking to a man who neither gives an answer, nor 
 a smile, nor yet a look. You would soon be weary 
 of such converse, and avoid such company. And 
 no people find a heart to pray, who feel no fellow- 
 ship with God. 
 
 You often hear at church St. Paul's parting 
 prayer : The grace of our Lord Jesus Christ, and 
 the love of God, and the fellowship of the Holy 
 Ghost, be with you. By nature we are far from 
 God ; sin has made the separation. And till 
 brought nigh to him, we cannot say with them of 
 old. We have fellowship with the Father, and with 
 his Son Jesus Christ : 1 John. i. 3. It is one office 
 of the Holy Spirit to draw our spirit near to God, 
 and give us fellowship with him. 
 
 This fellowship is not obtained by a mere profes- 
 sion of the gospel, however decent that profession 
 is, but by regeneration, or a spiritual birth. Where 
 the Holy Spirit has imparted spiritual life, he 
 instructs a sinner how to pray, helps his infirmities 
 
198 
 
 in jyi^aying, draws the human spirit nigh to God, 
 and gives communion with him. Thus the heart is 
 strengthened and refreshed by prayer, and finds it 
 both a pleasant and a profitable service. But 
 where communion is not felt, nor truly sought, no 
 comfort can be found in prayer, nor profit. And 
 this is much the case of modern Christianity, a dull 
 insipid thing, void of spiritual life, and therefore 
 void of spiritual feeling. Professors do not make 
 pretence unto it, but disclaim it. So far indeed 
 they are honest ; but being destitute of spiritual 
 life and feeling, they must be called gospel puppets^ 
 danced with devotional wires, A church is fitted 
 up for their stage, with boxes, pit and gallery ; 
 and Sunday is the day of acting. During the per- 
 formance, some are mighty decent characters, like 
 a king and queen of France ; others rude and 
 rackety, like cobler Punch and his wife. 
 
 Yet further ; men have no heart to pray, because 
 they have no feeling of their wants. If I am, or 
 fancy that I am endowed with will and power to 
 help myself, it seems a needless thing to beg of 
 God to give me grace ; as needless as to ask his 
 help to light my candle. And where men boast of 
 native strength, I do suppose they act consistently, 
 and seldom chafe a knee in prayer. Common de- 
 cency requires a little outward homage, and a little 
 will suffice. 
 
 Now, Sir, be pleased to hear what my dispensa- 
 tory says concerning will and power. It is God 
 who worketh in you both to will and do ; and he 
 works the will and power not for our desert, but 
 merely of his own good pleasure: Phil. ii. 13. 
 God stands i^ debt to none ; and his works are not 
 designed to reward man's merit, but to manifest his 
 glorious grace. 
 
 When your will is turned from evil, or inclined 
 to good, it is the Lord's doing. He overrules the 
 will, though not asked of him nor perceived by 
 you. This may be gathered from the text above 
 
199 
 
 cited, and is confirmed by the following story : — 
 
 Abraham comes to Gerar, and through fear de- 
 nies his wife: Gen. xx. 1. Abimelech sends for 
 Sarah to his house, purposing to take her to his 
 bed ; but when she comes, he is somehow wholly 
 overruled. God appears to Abimelech, in a dream, 
 and says, Thou art a dead man, for the woman 
 thou hast taken is a man's wife. Abimelech pro- 
 tests his heart is upright, and his hands are inno- 
 cent. God allows it, and says, I know thou hast 
 done this in the integrity of thine heart ; but then 
 he shows the cause of this integrity ; For I with- 
 held thee from sinning against me, therefore / 
 silvered thee not to touch her. In Abimelech we 
 behold the doctrine of nature. He vaunts of his 
 integrity, as modern christians do ; and is just as 
 ignorant of God's determining his will, and of 
 course as unthankful for that determination as 
 modern christians are. We need not wonder at 
 it ; nature is the same at all times, and in all dis- 
 pensations : grace alone makes the difference. 
 
 Hence real christians learn to seek for will and 
 power from God ; and give him hearty praise for 
 all escapes from evil, and for every good desire 
 wrought in them, and for all good works performed 
 by them. As for you. Sir, and others, who can 
 turn yourselves round by your own will and power, 
 as nimbly as a floating weathercock, I wish the 
 weeping prophet's prayer was much upon your 
 lips : Turn thou me, O Lord, and so shall I be 
 turned: Jer. xxxi. 18. Lam. v. 21. 
 
 But, Sir, you call yourself an honest man, and 
 iionest men will pay their debts ; you own yourself 
 a sinner too, and sins are debts due to God. How 
 are these debts to be discharged ? They are a most 
 enormous sum ; and when felt, prove a heavy load ; 
 and if not cancelled, must bring eternal ruin. Do 
 you think of this matter. Sir ? It is a weighty 
 business ! 
 
 Yes, yes, Doctor, I have had some thoughts 
 
200 
 
 about it, and do not apprehend much danger or 
 much trouble here. I must repent ; and amend ; 
 and do what I can ; and Christ will do the rest. 
 Some debts I shall pay myself ; a decent part of the 
 shot, and Jesus must discharge the rest of the 
 reckoning. This is our parish way of paying sin- 
 ful debts, and seems a very good way. We desire 
 no better, and only wish to pay our neighbour's 
 debts as easily. What think you of it, Doctor? 
 Sure you can have no objection here. 
 
 Indeed, Sir, this way of paying sinful debts, as 
 easy as it seems to you, would ruin me effectually. 
 The wages of sin is death ; and if I must pay off 
 only one sin, I am ruined ; for that debt is death. 
 So of course I die and perish. No help is found 
 for me in this way. Either I must be forgiven 
 wholly, or wholly be undone. 
 
 This method of payment would make you a 
 bankrupt presently, and ruin you eternally. Pray 
 examine it a little closer. First, you talk of repent- 
 ing. True repentance goes before forgiveness. 
 But you speak as if repentance was your own 
 work ; whereas the Bible says it is the gift of God : 
 Acts xi. 18. 2 Tim. ii. 25. And Jesus is exalted 
 on high to give it: Acts v. 31. You had better 
 pray for repentance, than try to squeeze it from a 
 millstone ; and such is every heart by nature. No 
 kind relenting is found there, till Jesus sends it. 
 What your own hands bestow can avail you no- 
 thing, but will need to be repented of. And where 
 God gives repentance, it is never meant to purchase 
 pardon. For tears pay no debts* They will not 
 pay your neighbour's ; and much less God's, which 
 are weighty debts indeed. 
 
 Repentance is designed to make the heart loathe 
 sin, through a sense of its deep pollution ; and 
 dread sin, through a feeling of its guilty burden 
 Thus the heart becomes acquainted with its naked- 
 ness and ruin, is broke down and humbled, and 
 forced to fly to Jesus Christ, and seek deliverance 
 
201 
 
 by grace alone. Nor is the business quickly done. 
 When the heart is conscious of its misery, it will 
 try a thousand legal tricks to shake its pitched shirt 
 off ; but wearied out at length with endless disap- 
 pointment, it falls at Jesus' feet, and meekly takes 
 up Peter's prayer. Lord, save, or I perish. 
 
 After repenting, you talk of amending. Ay to 
 be sure ; no repentance can be true without amend- 
 ment. But you seem to think your heart onli/ 
 wants amending, and may be mended just as easy 
 as your coat. Truly, Sir, it wants new making; 
 and no real mending can be found without new 
 making. All the rest is varnish which may please 
 yourself, and satisfy a neighbour, but will not pass 
 with God. A hlackmoor painted white is but a 
 blackmoor still ; and gives the image of a decent 
 modern christian. Your conduct may be much 
 reformed ; but your heart, unless created new, will 
 be full of earthliness and all uncleanness, and re- 
 main the devil's forge and workshop still. No 
 thorough change is made, until the work begins 
 above, and God creates the heart anew. When 
 repentance is bestowed, David's prayer will suit 
 you well, Create in me a clean heart, and renew a 
 right spirit within me. Nay, do not pout at David ; 
 your heart and eyes are teeming with uncleanness 
 too, and make you stand in woeful need of David's 
 prayer. 
 
 But supposing God should bless you with a new 
 heart and right spirit, and thereby cause you to 
 walk in his statutes, Ezek. xxxvi. 26, 27. still I ask 
 what becomes of past arrears ? No compensation 
 yet is made for former trespasses. Doing present 
 duty cannot pay off past debts ; yet these debts 
 must be discharged, or you are ruined ; and you 
 have no overplus to pay a single debt ; nay, you 
 are running deeper into debt daily, by doing what 
 you ought not, and leaving undone what you ought 
 to do. Still your deserved wages every day and 
 every hour is death. Let me remind you once 
 p 
 
202 
 
 again of Peter's prayer, Lord, save, or I 
 perish. 
 
 Lastly, you say, I must do what I cmi, and Christ 
 will do the rest. This is the common cry, the 
 general run ; and is thought a safe and easy passage 
 for a christian. But the passage is too strait and 
 hazardous for me : I dare not venture my own soul 
 upon it. Supposing you have will and power for 
 duty, then I ask, Do you pray as much as you can, 
 or read the scripture as much as you can, or re- 
 lieve the poor as much as you can, or visit the sick 
 as much as you can ? Do you deny yourself as 
 much as you can ? and watch against sin as much 
 as you can ; or do any one duty as much as you 
 can ? Indeed you do not, and you know you do not. 
 But if you put salvation on this footing of doing 
 what you can, and have not done it, what sentence 
 can you look for from the Lord but this ? Out of 
 thy own mouth I will judge thee : Luke xix. 22. 
 
 If this plea of doing what you can, will not abide 
 a trial, no other plea remains but doing what you 
 ivill, or what you please, and making Jesus Christ 
 do all the rest. But you dare not urge this plea : 
 it is too shameful and barefaced for any mortal to 
 avow it. Now, Sir, if you are not able to abide the 
 trial, of doing what you can ; and dare not urge the 
 shameful plea of doing what you will; how is it 
 possible for you to be saved by your doings ? 
 Either a full pardon and a free salvation must be 
 granted through Jesus Christ alone, or you are un- 
 done by your doings, cast and lost for ever. 
 
 Perhaps you think that Christ came to shorten 
 man's duty, and make it more feasible, by shoving 
 a commandment out of Moses' tables, as the Papists 
 have done ; or by clipping and paring all the com- 
 mandments, as the moralists do. Thus sincere 
 obedience, instead of perfect, is now considered as 
 the law of works. 
 
 But, sir, if Jesus Christ came to shorten man's 
 duty, he came to give us a licence to sin. For duty 
 
203 
 
 cannot be shortened without breaking command- 
 ments. And thus Christ becomes a minister of sin 
 with a witness, and must be ranked at the head of 
 Antinomian preachers. And what do you mean by 
 sincere obedience ? It is a pretty expression, and 
 serves many pretty purposes. It sears a conscience 
 notably, and daubs the face of Jesus Christ wonder- 
 fully ; and has so vague a meaning, it will signify 
 any thing, or nothing, just as you please. It is 
 Satan's catch-word for the gospel ; and upon his 
 gates might be truly written, Room for sincere 
 obedience. 
 
 But what is it ? If sincere obedience means any 
 thing, it must signify either doing what you can, or 
 doing what you ivilL So we are got upon the old 
 swampy ground, are sinking apace into a quagmire, 
 and shall be strangled presently unless we retire. 
 
 Jesus Christ is so far from intending to pare 
 away Moses' tables, that he carries every command- 
 ment to its utmost extent. A wanton look is 
 declared to be adultery ; and a wrathful heart is 
 deemed murder ; and the man who calls his neigh- 
 bour a fool, is threatened with hell-fire. This does 
 not look like shortening man's duty, and making it 
 sit more easy on a squeamish stomach. Surely this 
 preaching cries out mainly against sincere obedi- 
 ence : a doctrine sweetly framed to set the heavenly 
 gates wide open for drunkards, whoremongers, and 
 all men. 
 
 Jesus says expressly, that he did not come to 
 destroy the law, by weakening or shortening Moses' 
 tables ; and he assures us, that whoever shall 
 break the least commandment, and teach men to do 
 so, shall be least in the kingdom of heaven, or far- 
 thest from it. 
 
 If another witness is needful, we may call in St, 
 James, who is just at hand, and a favourite with 
 the champions for works and sincere obedience. 
 But the good Apostle happens to be rather sturdy 
 in this matter, and declares that if a man should 
 
204 
 
 keep the whole law, except in one point, he is yet 
 guilty of all: James ii. 10. A failure in a single 
 article ruins him. Whoever breaks the least com- 
 mand, or neglects the least duty, thereby procures 
 to himself as solid a title to eternal misery, as the 
 man who breaks all the commandments every day 
 of his life. Which is designed to show the absolute 
 impossibility of being justified in any manner by 
 our works. 
 
 Why, Doctor, you amaze me mightily. I never 
 heard such language in my life before. Our parish 
 Doctor does not treat his patients in this rough 
 manner. Surely you have overshot the mark. 
 What is really just and equitable among men will 
 be just and equitable wdth God. And is any thing 
 found among men that bears a resemblance to this 
 proceeding of God ? 
 
 Yes, Sir, enough is found in every country, and 
 in your own land, to justify God herein. Many 
 crimes are punished with death in Britain, and the 
 punishment is inflicted for a single crime. The 
 law does not inquire whether you have offended 
 often, but whether you have offended once. It tries 
 you for a single oft'ence ; and if found guilty, will 
 condemn you without mercy. Now if human laws 
 are not taxed with injustice, though they doom a 
 man to die for a single act of treason, murder, rob- 
 bery, or forgery, why should God's law be thought 
 unjust because it punishes a single crime with death? 
 
 However, you must not mistake St. James's 
 meaning. He does affirm, that a single breach of 
 God's law deserves eternal death, as well as ten 
 thousand ; yet he does not say, that small and great 
 offenders will have equal punishment. No ; mighty 
 sinners will be mightily tormented. Men's future 
 torment will be suited to the number and greatness 
 of their crimes. Yet moderate offenders can hdVe 
 small consolation from hence, because the shortest 
 pimishment is eternal, and the coldest place in hell 
 will prove a hot one. 
 
205 
 
 Sir, by your countenance, I perceive you are not 
 yet disposed to renoi^nce sincere obedience. And 
 though unable to mSintain your ground, you are 
 not willing to give up your arms, and ask your 
 noble Captain quarter, to save your life. Let the 
 matter take a little more sifting. You seemed to 
 complain of God, for making death the wages of a 
 single sin ; but you might have reason to complain 
 if God had made sincere obedience a condition of 
 salvation, because no man understands what it 
 means. Much talked of it is, like the good man in 
 the moon, yet none could ever ken it. I dare defy 
 the scribes, and all the lawyers in the world, to tell 
 me truly what sincere obedience is. Whether it 
 means the doing half my duty, or three quarters, or 
 one quarter, or one fiftieth, or one hundredth part. 
 Where must we draw the line of sincere obedience ? 
 It surely needs a magic wand to draw it. And can 
 we think that God would leave a matter of such 
 moment at such dreadful hazard ? Whatever is 
 made a amdition in a human or divine covenant, be 
 that condition less or more, sincere or perfect obe- 
 dience, it must be executed punctually, from first 
 to last, or the covenant is forfeited. On this account 
 conditions in a covenant always are, and must be 
 marked out precisely. Yet here, sincere obedience 
 is called a condition, and no one knows what it is ; 
 nor will allow this poor unmeaning thing, whatever 
 it is, to be absolutely binding. It is a condition 
 and no condition : just as much grace as you 
 choose, and as many or as few good works as you 
 please. O fine condition ! Surely Satan was the 
 author of it. 
 
 When human lawgivers judge a crime deserveth 
 death, and make it capital, they always draw the 
 line of death, and mark the crime exactly, that all 
 may know what it is, and when they do commit 
 it. And if God hath made sincere obedience 
 the condition of salvation, he would certainly 
 have drawn the line, and marked out the 
 
206 
 
 boundary preciseltj, because our life depended 
 on it. 
 
 If some Utopian prince should frame a body of 
 laws, and declare that every one, who did not keep 
 the laws sincerely, as well as ever he could, should 
 die, this pleasant sanction would make a dull 
 Bseotian grin ; and when the judges took a circuit 
 in this fairy land, each assize would prove a maiden 
 one, no doubt. Now if such a constitution would 
 be hooted at among men, as the utmost foolishness 
 of folly, can we think the wise God would adopt 
 such a system ? 
 
 Sincere obedience is called the conditijon of sal- 
 vation ; but God has drawn no line to mark the 
 boundary ; therefore every man must draw the line 
 for himself. Now, Sir, observe the consequence ; 
 mark how this ravelled clew winds up, and shows 
 its filthy bottom. One prays on Sundays, but at 
 no other time : that is his line of devotion. 
 Another only prays in a tempest : that is his line. 
 And a third will only pray when sick or dying. 
 One is mellow once a week, and staggers home, 
 but keeps upon his legs : that is his line of sobriety. 
 Another gets much tipsy every night, but drinks no 
 spirituous liquors : that is his line. And a third 
 will take a dram stoutly, but declares sincerely that 
 he cannot help it : he should be dead without it. 
 One does not break the band of wedlock, but casts 
 a wanton look upon his maid : that is his line of 
 chastity. Another has no wife, but keeps a whore : 
 that is his line. And a third has both a wife and a 
 whore. What must we say to these things ? They 
 are all condemned ; but if God has drawn no boun- 
 dary, man must draw it, and will draw it where he 
 pleaseth. Sincere obedience thus becomes a nose 
 of wax ; and is so fingered as to fit exactly every 
 human face. I look upon this doctrine as the 
 devil's masterpiece, the most ingenious trap that 
 ever was contrived by him. Where other woeful 
 doctrines slay a thousand, this will slay ten 
 
207 
 
 thousand. Talking of sincere obedience, and of 
 doing what we can, is mighty plausible : it sounds 
 well, and looks decent ; but opens a dreadful sluice 
 for the profligate, and erects a noble pillar for the 
 deist. 
 
 I cannot think that the growth of deism is chiefly 
 owing to the growth of immorality. A person will 
 not surely choose to be a deist, because he grows 
 more wicked: he will not merely reject Jesus 
 Christ, because he stands in more need of him. 
 But a man becomes a deist by hearing of sincere 
 obedience, and believing there is a merit in it. 
 Now the price of merit is not fixed in a protestant 
 market : it is much talked of, but not rated. He 
 therefore sets what price he pleaseth on his own 
 merit ; and pays his heavy debts off, as a neigh- 
 bouring state once did, by raising the currency of 
 his coin. Thus, though we may have been enor- 
 mously wicked, yet by the fancied merit of a few 
 good works in life, or by a charitable sum be- 
 queathed at his death, he goes in a fiery chariot up 
 to heaven, unless he chance to be kidnapped in the 
 way by Satan. 
 
 If works are a condition in the gospel covenant, 
 then works must make the whole of it. Sincere 
 obedience, as a condition, will lead you unavoida- 
 bly up to perfect obedience. No intermediate point 
 can be assigned where you may stop. All the 
 commands of God are inforced by the same autho- 
 rity. He that saith. Commit no adultery, saith 
 also. Do not kill. And if you allow one duty to be 
 absolutely binding, you must allow all the rest : 
 for they all stand upon the same footing. 
 
 But perhaps you think, though all the commands 
 of God are binding, they bind only to a certain 
 degree : and hence the gospel covenant is called a 
 covenant of grace. Then I ask, Sir, what is that 
 degree ? How far must we go ? And where 7nay we 
 stop ? You cannot mark the limit, and God does 
 assign none. Yet if this had been the tenor of the 
 
208 
 
 gospel covenant, he would have marked that degree 
 precisely^ because my life depended upon knowing 
 it. 
 
 What saith your Bible ? How readest thou ? 
 Does it allow you to be guilty of adultery, or mur- 
 der, or blasphemy, or perjury, or theft, to a certain 
 degree ? Indeed it does not. Or may you indulge 
 a measure of anger, or envy, or malice, or lying ? 
 Indeed you may not. My Testament says. Put 
 away from you all bitterness, and wrath, and anger, 
 and clamour, and evil-speaking, with all malice : 
 Eph. iv. 31. And it commands you not only to 
 abstain from all evil, but from all appearance of it : 
 1 Thes. V. 22. 
 
 Thus you can neither exclude any kind of duty, 
 nor any degree of each kind. But the moment you 
 seek to be justified in any measure by obedience, 
 that moment you /all from grace, and become a 
 debtor to the whole law, 
 
 God has proposed no more than two covenants. 
 The first was wholly of works, which says, do and 
 live ; and gives the man a title unto life, who shall 
 keep the law perfectly. The second covenant is 
 wholly of grace, which says, believe and be saved. 
 In this covenant, salvation, is fully purchased by 
 Jesus Christ, and freely applied to the sinner by his 
 Spirit. Grace lays the foundation, and grsfce 
 brings forth the top stone with shouting. Glory be 
 to Grod for this grace. 
 
 Now the first covenant is allowed on all hands to 
 be too hard ; and the second is thought by most to 
 be too easy, and would fall to pieces, unless shored 
 up by sincere obedience. Accordingly, by the help 
 of this rotten buttress, men have patched up a third 
 covenant, consisting partly of works, and partly of 
 grace. In which the sinner owns himself indebted 
 something, he knows not what, to Jesus Christ ; and 
 takes the rest, be what it will, to himself. The 
 captain and the soldier make a joint purse, and 
 purchase a crown between them. The soldier wins 
 
209 
 
 some gold to make the crown, and Jesus studs it 
 round with diamonds. O rare soldier ! He must 
 not ascribe salvation unto God and the Lamb, as 
 the saints do, (Rev. vii. 9, 10.) but to the Lamb and 
 the soldier. 
 
 This mixed covenant is the darling of nature. It 
 both cherisheth our vanity, and opens a door for 
 licentiousness. The judaizing christians, mentioned 
 in the Acts, were the first who began to adulterate 
 the gospel, by blending the covenants, and seeking 
 to be justified by faith and works conjointly. They 
 did not consider the precepts of the gospel as a rule 
 of life, but as a bond of the covenant. And they 
 were led into this error partly by a constitutional 
 pride which is common to all ; and partly by a 
 national prejudice which was peculiar to themselves. 
 Moses had been their lawgiver, and works were 
 the letter of his covenant. Of course they would 
 be tenacious of a law of works, and as unwilling to 
 give up their old lawgiver, as a husband is to part 
 with the wife of his youth. Moses had reigned long 
 over them, and they gloried in being his disciples ; 
 but Jesus now would be their king. And like a 
 besieged people, who are driven to the last extre- 
 niity, if they cannot keep the conqueror out, they 
 will make the best terms they can, for themselves 
 and their prince. If Moses must not reign alone, 
 he shall be seated near the conqueror, and they 
 will swear fealty to both. 
 
 Wherever these judaizing christians came, and 
 found men disposed, as they are naturally, for the 
 mixed covenant, they always preached circumcision 
 to them, saying. Except ye be circumcised, ye can- 
 not be saved : Acts xv. 1. And they preached right, 
 if the gospel be a mixed covenant of faith and 
 works. For in such a covenant, there is just the 
 same reason for circumcision as for baptism. If 
 you desire benefit from the covenant of grace, you 
 must be baptized ; and if you seek advantage from 
 the covenant of works, you must be circumcised. 
 
 Q 
 
210 
 
 A rite of initiation is appointed unto both the cove- 
 nants ; and yon cannot enter into both without 
 partaking of the double rite. 
 
 Are you free of the mercers' company, and desir- 
 ous to be incorporated among the saddlers' ? You 
 must undergo a second initiation. The former rites 
 have made you a free mercer, but cannot make you 
 a free saddler. So, if you join mount Sinai to 
 mount Sion, and would partake of benefit from both 
 the covenants, you must undergo a double initiation, 
 because the rites are different. Baptism will no 
 more admit you into Moses's temple, than circum- 
 cision can receive you into the church of Christ. 
 
 Allowing, therefore, that the gospel covenant is a 
 mixed one, of works and grace, the judaizing chris- 
 tians did not preach amiss, when they said. Except 
 ye be circumcised ye cannot be saved. You ex- 
 pect, say they, a share of your salvation from the 
 covenant of works ; but no profit can you have 
 from that covenant till you have fairly entered it by 
 circumcision. 
 
 And does it not seem equitable, in this mixed 
 covenant, that the Sabbath should be equally 
 divided between the Jewish service and the gospel 
 worship ? You are half a Jew in heart. Sir, though 
 not in profession ; and have abundantly more cause 
 to sacrifice a bullock to Jehovah, than the wise 
 man of Athens had to kill a cock for Esculapius, 
 and thus at his death infatuate the doctrine of his 
 life. 
 
 However, Sir, at all events you must be circum- 
 cised, if your mixed covenant be a true one. And 
 you have only this alternative, either to reject the 
 covenant, or to admit of circumcision. And since 
 you seem unwilling to give up your works, I must 
 send a Jewish rabbi, or some Hebrew professor, to 
 your house, with a pruning knife. 
 
 No, Doctor, hold there ; more words than one to 
 this bargain. You may talk as you please, but I 
 will not be circumcised : no, verily, not I. What 
 
211 
 
 a fine figure I should make at church ! How my 
 neighbours all would stare and point at me ! And 
 how the Vicar too would jeer ! I desire to hear no 
 more of circumcision ; and the thought of your 
 pruning knife so bewilders me, that I have dropped 
 all the ends of your discourse about sincere obe- 
 dience. Could you pick the threads up again, and 
 wrap them in a little compass ? 
 
 I will try to oblige you, Sir. And first, sincere 
 obedience is no where mentioned in the gospel as a 
 condition of salvation. But if it were a condition, 
 sure it would have been expressly mentioned, be- 
 cause of its high importance. Yet the Bible is not 
 only silent in this matter, but asserts the contrary. 
 St. Paul declares roundly, We are saved by grace 
 through faith : not of works, lest any man should 
 boast : Eph. ii. 8, 9. The reason added. Lest any 
 man should boast, plainly shuts out all works of 
 sincere obedience as a condition. For though these 
 works are often small enough, yet if the condition 
 is fulfilled by them, such is human vanity, they 
 would afford a ground for boasting. Therefore, to 
 dig the whole cankered root of merit up, and give 
 all the glory of salvation unto God and the Lamb, 
 the Apostle says absolutely, It is of grace, not of 
 works. Works have no share in the covenant of 
 grace as a condition of life ; they are only t\\e fruit 
 of salvation freely bestowed, and the genuine evi- 
 dence of a true faith, which works by love. 
 
 Again, if because obedience is inculcated in the 
 covenant of grace, it is thought to be required as a 
 condition of salvation ; and though not mentioned 
 expressly, is certainly intended. Then I ask, what 
 is the condition ? It is highly needful for me to 
 know it, and to know it perfectly, because my life 
 depends upon it. I suppose sincere obedience 
 must mean something 5/<or^ of perfect. Pray, Sir, 
 how much short? Half an inch, or half a mile ? 
 Where must I draw my line, and fix my staff? 
 The Bible has not told me, and you cannot tell me, 
 
212 
 
 nor all the scribes in Christendom. So I am brought 
 to a fine pass ! Here my life depends on a condition, 
 which must be performed, and I know nothing of 
 it, nor can know, and vet am ruined if I take a step 
 too short. Oh, Sir, if sincere obedience had been 
 a condition of salvation, God would certainly have 
 shown me how much short it comes of perfect ; and 
 have marked out the line exactly whither I must 
 go, and where I must stop. 
 
 Further, you describe sincere obedience by doing 
 what you can ; and thus explain one loose expres- 
 sion by another full as loose. I call the expression 
 loose, not merely for its loose meaning, but for its 
 loose tendency. And here we may behold the sub- 
 tilty of Satan, who blinds our eyes with such 
 expressions as bear a decent countenance, and seem 
 to have a meaning, yet leave us wholly in the dark, 
 or leave us at full liberty to put any soft construc- 
 tion on them. Yet if men were honest, they might 
 see, that doing what they can, means nothing more 
 in plain English, than doing what they ivill; and 
 if they are tried by the rule of doing what they can, 
 they must be all condemned, because they daily do 
 such things as they need not and ought not, and 
 leave undone other things which they might do 
 and ought to do. 
 
 Here it may be noted, that what is called by 
 plain men sincere obedience, is entitled by the 
 scribes a remedial law, or the law of love. They 
 are all cankered branches from the same cankered 
 stock ; and their number is convenient. A troop 
 looks well. They serve as pretty loop holes to 
 play at hiding-and-seek in. No wonder that the 
 foot is often shifted, when the ground is miry. 
 Men will make a hundred kind of laws, but God 
 has only two, the law of works, and the law of 
 faith : Rom. iii. 27. And what has been urged 
 against sincere obedience, equally effects a reme- 
 dial law, the law of love, and all their Jewish 
 kindred. They must stand or fall together. 
 
213 
 
 Lastly, sincere obedience, as a condition, can 
 only terminate in perfect obedience. No middle 
 point can be assigned, where you may stop. No 
 kind of duty can be excluded, nor any degree of 
 each kind. Thus you are unavoidably thrust upon 
 a perfect law of works, and become a debtor to do 
 the whole law. And if you dare not rest on a per- 
 fect obedience, unceasingly performed from the 
 first day to the last, there is no other resting for 
 you, but on Jesus Christ alone. He must be your 
 all ; and he will be your all, or nothing. 
 
 Thus I have gathered up my ends, respecting this 
 matter ; and I trust you see at length, that sincere 
 obedience is nothing but a jack-o'lantern, dancing 
 here and there, and every where : no man couid 
 ever catch him, but thousands have been lost by 
 following him. A cripple might as well rest upon 
 his shadow for support, as your heart depend upon 
 the phantom of sincere obedience. 
 
 Your mixed covenant is a mere bubble, blown up 
 by the breath of pride. It has neither got a foot in 
 heaven, nor a foot on earth, but is pendulous in the 
 air, and rests upon a castle floating in the clouds, 
 which threatens downfall and ruin every moment. 
 Woe be to the man that is seated on it ! Yet this 
 castle, though the fabric of a vision, is the glory of 
 a modern christian ; and, being built upon the 
 clouds, has been reckoned safe from gun-shot ; but 
 I trust the cloud is burst, and the phantom 
 disappears. 
 
 Indeed, Doctor, I begin to perceive my old sweet- 
 heart, sincere obedience, is a very sorry hussy. Yet 
 her face is so plausible, and her speech so winning, 
 none would suspect her for a jilt. She must be 
 packed off; but what shall I do when she is turned 
 out of doors ? You have jostled me out of my easy 
 chair, and now I have not got a stool to sit upon. 
 My own obedience will afford no sort of title under 
 heaven ; where then must I find a title ? Beside I 
 do not understand your doctrine, though I must 
 
214 
 
 give up my own. Sometimes you preach up Moses 
 stoutly, and then suddenly Jesus Christ is all in all. 
 One while you talk notably of being born again, and 
 then presently you seem to speak as if my own 
 obedience was only fit to destroy me. Pray explain 
 yourself, and do not leave me in the dark. You 
 have blown my candle out, and, in civility, should 
 lend your lantern. 
 
 Nay, Sir, candle-light will not serve you here : 
 sun-light is wanted ; rays from the sun of righte- 
 ousness, or you will continue dark, notwithstanding 
 all that 1 can say. May this light be granted !. 
 
 The law is preached for two reasons : as a school- 
 master to bring men unto Christ, that they may be 
 justified by faith : Gal. iii. 24, and secondly, as a 
 rule of life to walk with Christ, but as no condition 
 of salvation. 
 
 Jesus Christ has no business with a Pharisee, 
 who can plead his own righteousness ; he came to 
 seek and save them that are lost : Luke xix. 10. 
 And the moral law must be preached in its utmost 
 rigour, to awaken every sort of sinners, and con- 
 vince them of their lost estate. When the law is set 
 home by the Holy Spirit, it becomes a schoolmaster, 
 sharp indeed, and scourges sinners unto Christ. 
 The fox is then unkennelled, and driven from his 
 old haunt, sincere obedience, the common refuge 
 and convenient screen for drunkards, fornicators, 
 liars, thieves, and simpering deists, who are all at 
 their wit's end presently, when they find their 
 thatched hovel in a blaze.* 
 
 No sooner is the rigour of the law perceived by 
 the understanding, and felt in the conscience, but 
 it forces every one to say, as St. Paul did. When 
 the commandment came, came home to my heart, 
 I died, all hope of life through my own obedience 
 
 ♦The judicious reader will perceive that I have not wrote against sincere 
 obedience, as it is the genuine fruit and a necessary evidence of faith, but ouly 
 decr^r it as a condition of salvation. 
 
215 
 
 perished : Rom. vii. 9. And they can take up 
 Paul's lamentation, a mighty strange one to a 
 modern Christian who has got no feeling : O 
 wretched man that I am ! who shall deliver me 
 from the body of this death ? Rom. vii. 24. 
 
 Now they know by good experience, that death 
 is the wages of sin ; and feel themselves in a state 
 of condemnation. This makes them dread sin, and 
 free to part with it ; because it has lost its painted 
 cheek, and shows its haggard countenance. The 
 prayers of the church become very suitable and 
 welcome. The frequent supplication of Lord, have 
 mercy on us, is neither loathsome nor tiresome. 
 The much repeated cry for mercy on us miserable 
 sinners, is not thought a cry too much. And those 
 strong communion words. The remembrance of our 
 sins is grievous, and the burden of them is intolera- 
 ble, are not muttered by a hollow lip, but uttered 
 with a feeling heart. 
 
 A sinner thus convinced of sin, struggles hard to 
 help himself. He watches, strives, and prays, and 
 fain would keep the whole law. But as he strives, 
 the law opens to his view, and shows its spiritual 
 nature, and its marvellous extent, reaching to every 
 action, word, and thought, and calling for obedience 
 every moment. And now he feels his nature's sad 
 depravity. His heart is earthly and unclean, and 
 therefore has a fixed dislike to spiritual duties. It 
 may be forced on them, but cannot relish them, or 
 keep a full attention to them. He could sit four 
 hours in an idle play-house ; and though crowded 
 up exceedingly, could keep a fixed attention all the 
 time, and be sorry when the farce was over. But 
 his heart goes to prayer, like an idle boy to 
 school, sauntering every step, and would play tru- 
 ant if he dare. 
 
 After many fruitless struggles to keep the law, 
 he finds himself without strength. Fain he would 
 delight in God, and in his spiritual service, but he 
 cannot. His nature will not kindly move towards 
 
216 
 
 God, and when thrust upon the task, growetli quar- 
 relsome or sleepy, and is quickly jaded down. 
 Hence he finds an utter need of the Spirit's aid, to 
 create his heart anew, and breathe some spiritual 
 life, to enable him for spiritual service. 
 
 The curse of the law has now made known his 
 guilt ; the spirituality of the law has shewn his de- 
 praved nature : and his vain attempts to keep the 
 law, have disclosed his utter feebleness. Thus the 
 law has prepared him for Christ. His heart is 
 humbled and broken down with an awful sense of 
 his guiltiness, and filthiness, and feebleness; he is 
 possessed of the first beatitude, poverty of spirit : 
 Matt. V. 3. but does not yet know it is the leading 
 step unto the kingdom of heaven. 
 
 The first beatitude conducts him to the second, 
 Blessed are the mourners. He mourns because he 
 is poor in spirit, sensible of his spirit's poverty ; 
 stripped of all his fancied worth, and fancied ability 
 to help himself; weary of sin, and of his evil heart ; 
 heavy laden with a guilty burden; and seeking 
 rest, but finding none. 
 
 Pray, Doctor, who is this sorry fellow, this weary 
 wretch, that comes to Jesus Christ with such a 
 loaded pack upon his back ? Some highwayman no 
 doubt, or some house-breaker ; perhaps a mur- 
 derer ; at least a person excommunicated, who has 
 been very naughty, and would not wear a white 
 sheet. 
 
 Indeed, Sir, this sorry fellow is the Doctor him- 
 self, and every one who comes aright to Jesus 
 Christ. Did you never read the invitation which 
 he makes to sinners ? Come unto me all ye that 
 labour and are heavy laden, and I will give you 
 rest : Matt. xi. 28. You are a sinner. Sir ; and all 
 men are sinners, and condemned by the law ; but 
 all men do not feel their condemnation, and there- 
 fore are not heavy laden with a guilty burden, nor 
 labouring after rest. Yet such are invited ; and 
 only such are accepted, What right have you to 
 
217 
 
 eome to Jesus Christ, unless you come in his ap^ 
 pointed way ? 
 
 If your wealthy neighbour should invite his poor 
 parish widows to dine on Sundays at his house, 
 this invitation would give you no right to dine, nor 
 yet the Vicar : you are not poor widows^ And 
 supposing you should borrow female clothing, put 
 on a gown and petticoat, and call yourself a poor 
 widow, this female dress would not procure a right 
 to dine, but might expose you to a cudgd. Yet this 
 is now become the genteel way of coming unto Jesus, 
 Men borrow at a church the garb and language of 
 a Christian, and say most sad things of themselves, 
 while they are upon their knees, as if they were 
 poor sinners truly, and yet would execrate a preacher 
 who should say the same things in a pulpit which 
 they uttered in a pew. 
 
 You have heard, no doubt, of beggars who tie a 
 leg up when they go a begging, and then make 
 hideous lamentation of their lameness. Why, this 
 is just your case, Sir. When you go to church a- 
 praying, which is begging, you tie your righteous 
 heart up, and then make woeful outcry for mercy 
 on us miserable sinners. Oh, Sir, these tricks may 
 pass awhile unnoticed, but Jesus Christ will appre- 
 hend such cheats at last, and give them their 
 desert. 
 
 Would you know where God will cast a gracious 
 eye ? He tells you. To this man will I look, saith 
 the Lord, even to him that is poor and contrite : 
 Isa, Ixvi, 2, poor in spirit, and bruised with a sense 
 of his sinfulness. 
 
 And would you hear whom Jesus calls ? His 
 own lips inform you, I am not come to call the 
 righteous ; no ; why should he ? If he did, they 
 would not come in his way, for they have found a 
 better. But I am come, he saith, to call sinners ; 
 sinners sensible of sin, and bruised with it ; and to 
 call them daily to repentance ; not to patter over 
 good confessions with a frozen lip, but to breathe 
 
218 
 
 them with a mourning heart : Lnke v. 32. St. 
 Luke introduces the call with these words : The 
 whole need no physician, but the sick. And pray, 
 Sir, who are the whole ? Have any kept the whole 
 law without offending in a single point ? Not a man. 
 Then all are condemned by the law, and have 
 passed under its curse. Yet many think themselves 
 whole, or nearly whole, and therefore see no need, or 
 little need of Christ's atonement. Alas, for such ! 
 When the stone they have rejected falls upon them, 
 it will grind them into powder. But the sick need 
 a physician ; they feel that woeful sickness, the 
 plague of the heart, (1 Kings, viii. 38,) and loathe 
 themselves in dust and ashes. 
 
 But we must take a little further notice of our 
 young pilgrim, before we drop him altogether. He 
 was left disconsolate with raw back and weeping 
 eyes, just flogged out of Moses's school, and seeking 
 balm to heal his wounds, but finding none. At 
 length the invitation of Jesus reaches his ears. Come 
 unto me, thou heavy laden soul, and I will give 
 thee rest. He hears and wonders ; listens and is 
 pleased. A gleam of joy steals into his heart ; ajoy 
 he never felt before, springing from a cheering hope 
 and dawning prospect of deliverance. This kindles 
 high esteem and kind affection for the Saviour, 
 who appears all lovely in his sight, and often draws 
 a heavenly tear from his eyes. The name of Jesus 
 groweth musical, his love adorable, and his salva- 
 tion above all things desirable. 
 
 The weeping sinner enters now upon a new 
 world, and joins himself with the praying citizens 
 of Zion. Jesus is welcomed as his King and Savi- 
 our, and receives hosannahs from him. He begins 
 to understand what grace means, even mercy, rich 
 mercy, freely shown to a lost and ruined sinner. 
 No sermon suits him now, but what directs his 
 heart to Jesus, and sets the Saviour forth as Pro- 
 phet, Priest, and King, to save his people. A full 
 and free salvation captivates his heart ; it is just the 
 
2id 
 
 thing he wants, and therefore highly welcome. 
 And whilst the tidings of this royal grace are 
 sounding in his ears, he seems to give them credit ; 
 but when the book is laid aside, or sermon over, 
 fresh doubts arise which must perplex him. His 
 understanding is enlightened, but his heart retains 
 a legal Mas, and a secret harping after merit still . 
 Sometimes he fears the gospel-tidings are so good, 
 they are not true ; or if they may be true, they are 
 too good for him. He likes and wants the promised 
 grace, but staggers at the promise. A sense of 
 guilt and his uncleanness so dismay him, that he 
 dares not bring a filthy naked soul to Jesus, to be 
 washed and clothed by him. 
 
 Sincere obedience often peeps again, and bids 
 the pilgrim wash himself first, and Jesus Christ 
 shall rinse him afterwards ; bids him plant a fig-leaf 
 here and there, and make a patched frock of duty ; 
 and if it prove too scanty, Jesus Christ shall eke it 
 out with his fine linen. This expedient pleases for 
 a season, and to work he goes, hoping to make him- 
 self so fair and tight, that Jesus Christ shall fall in 
 love with him, and give him rare commendation^ 
 instead of free pardon. But though he wash himself 
 in snow water, and make his hands exceeding 
 clean, he is plunged in the ditch again, and his own 
 clothes abhor him : Job ix. 30, 31. Thus he grows 
 bewildered, and has lost the sight of grace, until he 
 hears it preached afresh ; and then he drops the 
 snow water, and hastens to the fountain opened for 
 sin and uncleanness : Zech. xiii. 1 . He stands upon 
 the brink, but cannot enter, and longeth for a 
 washing, but must wait the moving of the water. 
 He views the fountain, and sees it fair and open ; 
 he views the promise, and sees it full and clear : he 
 that believeth shall be saved : which makes him 
 cry, ** Oh ! that I could believe the promise ; Jesus 
 then would save me ; but my heart staggers, and 
 when my foot seems fixed upon the rock, a sudden 
 gust of doubts blows me into the mire again. 
 
^20 
 
 Now he knows the meaning of St. Paul s woi^d^, 
 Believe in Christ Jesus, and thou shalt be saved i 
 Acts xvi. 31, and he cleanly understands that his 
 want of pardon, peace, and holiness, is owing to his 
 want of faith. If he could believe, Jesus Christ 
 would fulfil his promise ; it would be done accord- 
 ing to his faith : Matt. ix. 28, 29.— xv. 28. Luke 
 vii. 50. — xviii. 42. Jesus Christ would save him 
 from the guilt and power of sin. 
 
 This makes him feel his want of faith, and want 
 of power to give it. He had been nursed in a chris- 
 tian land, and thought a mere absent to scripture 
 was sufficient ground to make him a believer ; and 
 he marvelled that some preachers made a mighty 
 stir about this easy matter. But he finds this 
 human faith will neither purify his heart, nor wash 
 his conscience : it will not save from sin. And he 
 feels that prayer is nothing, and procureth nothing, 
 without divine faith. He sees a Reason why the 
 chosen twelve should say, Lord, increae our faith^ 
 because it is the gift of God. Could they give 
 themselves one grain, they might add another^ yea, 
 a dozen grains, or twenty ; and had no need to ask 
 for that which they could give themselves. Besides, 
 these men, who ask for faith, were not heathen 
 men, but christian men, true followers of Christ ; 
 and none but such can pray for faith, with a hearty 
 feeling of their want of it. 
 
 Doctor, yt)u talk mightily of unbelievers ; pray, 
 where may they grow? In Lapland, among the 
 witches ; or in Greenland, among the whale-fishers ? 
 Sure the people of England are stanch believers, and 
 very good Christians. A modern set, I own, is 
 started up among ub, who think it courage to defy 
 their Maker, and act as freely as if they could con- 
 trol him ; and if they think as freely as they act, 
 may well be called free- thinkers. Such people 
 cannot value Jesus Christ, because he brings hell- 
 tidings to their ears. Who can love a messenger of 
 ill news ? Mahomet would prove a sweeter prophet 
 
221 
 
 for this light-heeled gentry ; and would gain much 
 credit, could he gain the pulpit ; for he allows men 
 concubines enough. However, these are but a few 
 rotten pears among the heap ; the rest are sound ; 
 and I can vouch for my own parish, they are all 
 believers. Indeed, Doctor, it would do you good to 
 see how smirkingly they go to church in summer ; 
 and how tidily they look at church, with their bet- 
 ter coats and gowns on. 
 
 Oh, Sir, the lifeless manner in which people 
 pray, or hear the word of God at church, sheweth 
 plainly that they have no property in the blessings 
 of the gospel. Glorious things are spoken in the 
 scripture, but they make a mighty small impression 
 on a christian congregation. The heavenly tidings 
 fall into their heavy ears, like money dropped into 
 a dead man's hand. No comfort is received from 
 the money or the tidings, because they both are 
 dead, and have no interest in them. 
 
 If you. Sir, was an heir to a fine estate, your 
 bosom would be often warmed with the joyful pros- 
 pect • but your father's servant could not feel your 
 joy. His bosom would not glow, when the fields 
 are viewed, or when the rents are paid. And 
 wherefore ? Because he is not the heir. 
 
 A Bible is the precious store-house and the 
 magna charta of a christian. There he reads of his 
 heavenly Father's love, and of his dying Saviour's 
 legacies ; — there he sees a map of his travels 
 through ihe wilderness, and a landscape too of Ca- 
 naan. And when he climbs on Pisgah's top, and 
 views the promised land, his heart begins to burn, 
 delighted with the blessed prospect, and amazed at 
 the rich and free salvation. But a mere professor, 
 though a decent one, looks on the Bible as a dull 
 book ; and peruseth it with such indifference, as 
 you would read the title-deeds belonging to another 
 man's estate. 
 
 I am amazed to hear you vouch for your parish, 
 as a- whole flock of believers. Such a thing was 
 
222 
 
 never known before, and would make an eighth 
 wonder of the world. Why, Sir, are there none 
 among you, that are slaves to divers lusts and plea- 
 sures ? None that live in malice and envy, hateful 
 and hating one another ? Have you no drunkards 
 nor whoremongers, no sabbath-breakers nor com- 
 mon swearers, no extortioners nor covetous, no 
 liars, no thieves, no lazy hands that will not work, 
 and no light minds that cannot pray ? If you think 
 such church-goers are believers, I may fairly rank 
 Satan at their head ; because he stands possessed 
 of their faith, and is the noble captain of this troop. 
 A troop which often maketh up three quarters of a 
 parish. 
 
 Jesus says. He that believeth, shall be saved. 
 Saved from what ? Why, from the guilt and power 
 of sin. Such is Christ's salvation here on earth. 
 But this black troop is visibly and wilfully under 
 the power of sin ; and therefore cannot have that 
 faith which saves from sin. 
 
 Thus at one reckoning, the greater part of your 
 sheep prove goats or wolves ; but a remnant is 
 behind of decent people, the modern soft phrase for 
 a Christian. Let these decent people take a decent 
 trial ; it will not hurt them, if they are good men 
 and true. 
 
 St. Paul saJ'S, Examine yourselves, whether ye 
 be in the faith : 2 Cor. xiii. 5. He takes it not for 
 granted that christian professors must be true 
 believers, but commands them all to prove their 
 own selves : and drops a question, as a touchstone, 
 to prove themselves by. A strange question it must 
 seem to such as have not true faith, yet is a most 
 important question, and the only one that distin- 
 guisheth true faith from counterfeit. The Apostle 
 does not ask the Corinthians whether they are 
 sober, honest, charitable, church-going people, the 
 present pigmy standard for a christian soldier : 
 but he asks a very searching question, even this : 
 Know ye not that Jesus Christ is in you? and 
 
223 
 
 declares, if they knew it not, they must be repro- 
 bates, disapproved of God as hypocrites, notwith- 
 standing all their decent carriage. 
 
 The meaning of St. Paul's question is plainly this. 
 Know ye not that the spirit of Christ is in you ? 
 For where Christ's Spirit is, there is he. The same 
 kind of question is asked in the first Epistle, Know 
 ye not that ye are the temple of God, and that the 
 spirit of God dwelleth in you ? I Cor. iii. 16. 
 
 Verily right, Doctor, here we are agreed. All 
 christians, to be sure, must have the Spirit of 
 Christ ; and though we feel it not, but are utter 
 strangers to its influence, we must be supposed to 
 have it : because we are born in a christian land, 
 wear a christian name, breathe a wholesome chris- 
 tian air, have a pew in some christian church, keep 
 a merry christmas every year, and bury upon 
 christian ground. Here is proof enough. Doctor. 
 
 Yes, Sir, proof enough that you live in a christian 
 land, but no proof that you are christian people. 
 To suppose you have the Spirit's presence, and yet 
 remain an utter stranger to its influence, is the top- 
 mast tower of enthusiasm, the soaring pinnacle on 
 which its floating weathercock is fixed. So this 
 blessed guest comes to lurk in your bosom, like 
 a spy in a camp ; or like a thief in a cellar ; and 
 stealeth in, and stealeth out, without notice ; mighty 
 fine ! But you are not such a wild enthusiast in 
 common life, as to suppose there is money in your 
 pocket, when you feel none ; or bank notes in your 
 drawer, when you find none. If you never feel any 
 symptoms of patience, you cannot well suppose 
 yourself possessed of any ; and why should you 
 dream of the Spirit's presence, when you never find 
 any tokens of it ? 
 
 The Spirit's influence must be felt, or it cannot 
 profit ; and the very offices of the Holy Spirit do 
 suppose and warrant such 2ifeelmfr. Let me men- 
 tion some of them, which are these : to quicken : 
 (John vi. 63. 2 Cor. iii. 6.) to strengthen mightily : 
 
224 
 
 (Eph. iii. 16.) to witness our adoption : (Rom. viii. 
 15, 16.) and to bring heavenly joy : (Acts ix. 31. 
 1 Thess. i. 6. Rom. xiv. 17.) Now, Sir, what avails 
 that quickening which I cannot see ? It leaves me 
 just as heartless to spiritual duty as it found me. 
 And what advantage does that mighty strengthening 
 bring, which is not perceived by me ? It yields no 
 further power to subdue my lusts than I had before. 
 And of what service is that witness in the court of 
 conscience, who speaks in such a low or mumbling 
 tone, that none can hear or understand him ? I 
 am just as well without his evidence as with it. 
 And lastly, of what use or value is that heavenly joy, 
 which I can have no taste of? All this is just the 
 picture of Isaiah's hungry man, who dreamt he was 
 eating, but awoke and was empty : Isa. xxix. 8. 
 
 But, Sir, St. Paul did not ask this idle question : 
 Do you suppose the Spirit of Christ is in you ? All 
 the church at Corinth, and all the churchmen in 
 Great Britain, might have answered quickly, " Yes, 
 Mr. Paul, we do suppose it." But he asks a weigh- 
 ty question. Do ye know it ! Have you real expe- 
 rience, or heart-felt knowledge, that the Spirit of 
 Christ is in you ? Are you acquainted with his 
 operation ? Do you know it ? 
 
 St, Paul may ask this question safely, because 
 his name is canonized, and his bones are mouldered 
 into dust ; but if a living preacher ask the same 
 question, the world cry out enthusiasm. And yet 
 St. Paul makes this very knowledge the evidence of 
 true faith ; and accounteth other faith, which pro- 
 duceth not this knowledge, to be counterfeit ; and 
 the men themselves to be reprobates. 
 
 Jesus saith to his disciples, Ye know the Spirit, 
 for he dwelleth with you : John xiv. 17. His 
 words carry this plain meaning, that where the 
 Spirit dwells, he makes his presence known by his 
 operations on the heart. 
 
 St. John tells the whole christian church. Here- 
 by we know that Christ dwelleth in us, by hi§ 
 
825 
 
 Spirit which he hath given us : 1 John. iii. 24, — iv. 
 13. We k7iow the Spirit of Christ dwelleth in us, 
 and thereby are assured of our union with Christ. 
 And, like as Paul had done before, he proposeth 
 this knowledge as a touchstone to try your profes- 
 sion : hereby we know that Christ dwelleth in us. 
 
 Indeed, Doctor, I am a stranger to the Holy 
 Spirit's influence, yet do not seem disposed to 
 question my profession. Still I think my faith is 
 sound like any roach ; and am sure there is no bet- 
 ter in the parish. The vicar never questioned it ; 
 and why should you ? It is not mighty civil. 
 Besides, I am free of my beer, and have the good 
 luck to be loved by every one ; scarce a dog will 
 bark at me. " As honest as the old grazier," is a 
 common saying, and this alone is proof enough, that 
 
 1 must be a christian. 
 
 Indeed, Sir, this alone is proof enough against 
 your Christianity. While you are of the world, the 
 Avorld will love you ; but when you cease to be of 
 the world, and are chosen out of the world, the 
 world will hate you : John xv. 19.* It hated Jesus 
 Christ, and will hate every true disciple. 
 
 Paul affirms peremptorily. Yea, and all that will 
 live godly in Christ Jesus, shall suffer persecution : 
 
 2 Tim. iii. 12. Live where you will, in a christian 
 or a heathen land ; live ivhen you will, in the pre- 
 sent or a distant age, Paul affirms universally of real 
 christians. Yea, they all shall suffer persecution. 
 If you lead what the world calls a godly life, you 
 will have the world's commendation. You may be 
 sober, and honest, and friendly ; you may pray and 
 give alms ; and fast too, if you please ; and, while 
 these things are doing by your own strength, and 
 made a ground of acceptance with God, you are 
 waxing godly in yourself, or from yourself, made 
 godly by the world's spirit, and the world will 
 applaud you. But if once you grow godly in Christ 
 Jesus ; renouncing all your wisdom, strength, and 
 righteousness, and come to Jesus as a lost sinner, 
 
226 
 
 seeking all supplies from him, resting all your hope 
 upon him, making him your all in every thing, and 
 counting all things dross in comparison of him, 
 then the world will hate you, and lift a heel against 
 you. A godly life in Christ Jesus, thwarteth human 
 pride, and staineth all its glory, which will not be 
 suffered very patiently. 
 
 Men are apt to bless themselves in the world's 
 esteem, and look upon it as a kindly token that 
 the Lord accepts them. To rectify the judgment 
 and sweep away deceitful hopes, arising from the 
 world's good name, Christ has dropt a curse upon 
 it, saying, Woe unto you, when all men shall speak 
 well of you : Luke vi. 26. This is one of the Lord's 
 Shibboleths, (Judges xii. 6,) which he useth to alarm 
 a decent professor, the world's favourite. It is a 
 frightful ugly bridge upon the King's highway. 
 An Israelite goes over safely, but no Edomite can 
 pass it. Esau, the elder brother, will not travel 
 here, but trudgeth down to a ferry, built by Mr. 
 Fair speech, to make a smoother passage over the 
 river. 
 
 So much for the world's esteem; happy is the 
 man who has lost it wholly and honestly. But your 
 faith. Sir, must be canvassed a little more. You are 
 a grazier, it seems ; and when you buy a bullock at 
 a fair, you do not take the salesman's word, but 
 feel the beast yourself, and examine all its points 
 minutely. Now, Sir, do the same by your faith ; 
 take it not on trust as recommended by your neigh- 
 bour, but examine it, and handle all its points by 
 the word of God. Faith is an active and a fruitful 
 thing ; and its fruit is pleasant both to God and 
 man. And the man who does possess it, is a noble 
 man indeed, an heir of God through Christ. But it 
 behoves us to be wary, for counterfeit faith, like 
 counterfeit gold, is very current. 
 
 Paul says, Being justified by faith, we have 
 peace with God, through our Lord Jesus Christ : 
 ilom. V. 1. (eirenen echomen) we have peace, or 
 
227 
 
 possess it; for what we have we must possess. Now 
 this peace is given to assure the conscience, that 
 God is at peace with us, that he is reconciled, and 
 has forgiven all our trespasses. And whoever 
 feels this peace, must be assured of the pardon of 
 his sins ; it is the witness of his pardon. 
 
 This blessed peace does not grow in nature's gar- 
 den, nor can be digged out of mines of human 
 merit. It was lost in Paradise, and is only found 
 at Calvary. It is called the peace of God, because 
 it is of God's bestowing, and bestowed through 
 Jesus Christ alone. 
 
 Where this peace is bestowed, it is found to be 
 as Paul describes it, a peace passing all understand- 
 ing : Phil. iv. 7. A peace, so exquisitely rich, that 
 none can understand what it is, until he feels it ; 
 and when he feels it, never can express it. Men 
 may mistake this peace before they taste it, as ten 
 thousands do ; and take up with a human calm, in- 
 stead of it ; but he who feels it, never can mistake 
 it, for nothing else is like it ; it passeth all under- 
 standing. 
 
 The Holy Spirit seals this peace upon the 
 conscience, and thereby proclaims the pardon of 
 sin, and sheds abroad the love of God into the heart, 
 (Rom. V. 1 — 5.) and beareth witness to our adop- 
 tion : Rom. viii. 15* 16. 
 
 This sealing of the Holy Spirit is given as an 
 earnest of our future inheritance : Eph. i. 13, 14. 
 It is a heavenly pledge dropped into the bosom to 
 assure us of our interest in Christ. Thus conscience 
 is delivered from the fear of wrath, and fear of 
 death, which bringeth bondage, (Heb. ii. 15.) ; the 
 heart rejoices now in God, as a reconciled God; 
 calls him Father by the Spirit of adoption, (Gal. iv. 
 5, 6.) ; delighteth in his blessed service, and feels 
 the meaning of St. Peter's words. Believing in 
 Christ Jesus, ye rejoice with joy unspeakable, and 
 full oi glory : 1 Peter i. 8. 
 
 These are weighty words ; directed unto all be- 
 
228 
 
 lieving churches, and experienced by them; but 
 never were, and never will be felt by a mere human 
 faith, springing from the human intellect. The 
 faith producing heavenly peace, and the peace 
 produced, are both the gift of God. 
 
 By the help of his divine faith, the happy chris- 
 tian now repeats his church hymns with truth and 
 pleasure. ''My soul doth magnify the Lord, and 
 my spirit hath rejoiced in God my Saviour." Or 
 with old Simeon, *' Let thy servant depart in peace, 
 O Lord, for mine eyes have seen thy salvation." 
 
 Now, Sir, hear what your own peace is. You 
 feel no distress of mind, but are mighty easy ; and 
 your calm, which is a dead calm, ariseth from your 
 character, though a sinful character at best. Your 
 peace brings no heavenly joy, and so comes not 
 from heaven ; neither does it flow entirely through 
 the golden conduit of the Saviour's merit, but 
 drippeth from a rotten wooden pipe off your own 
 duties. You are, it seems, a cheerful harmless crea- 
 ture, like a robin-red-breast, who is much respected 
 every where: and you frequent the church, as 
 many a pious mouse will, yet does not like her 
 quarters ; prayer-books are dry champing ; a pantry 
 suits her better. And you see many who are worse 
 than yourself abundantly, which makes you hope 
 your state is good ; and while outward things go 
 smooth, your calm continues. But when calamities 
 come on, and thicken as they come, your peace is 
 gone ; it cannot stand a tempest. And when your 
 soul is hovering on a sick bed for its flight, it will 
 either feel a dead security or take a frightful leap 
 into another world. Unless you are supported by 
 divine faith, you cannot sing the christian's dying 
 song, *' O death, where is thy sting? O grave, 
 where is thy victory ? " 
 
 We now proceed to another point of faith, and a 
 choice one too, very savoury and nourishing to a 
 true believer ; St. Peter tells us, that faith purifies 
 the heart (Acts xv. 9.) ; and St. John affirms, 
 
229 
 
 This is the victory whereby we overcome the world, 
 even our faith (1 John v. 4.) ; and he tells us what 
 he means by the world, even the lust of the flesh, 
 the lust of the eye, and the pride of life : 1 John 
 ii. 16. 
 
 Come, Sir, bring your face to the gospel-glass ; 
 and handle this point well, like an old grazier. 
 Does your faith overcome the lust of the flesh ; 
 making you victorious over your palate, and over 
 outward pollution, and inward uncleanness ? 
 
 Does your faith overcome the lust of the eye, and 
 keep your heart from grasping after more wealth, 
 more preferment, or more honours ; having food 
 and raiment have you learned therewith to be con- 
 tent ? 1 Tim. vi. 8. 
 
 Does your faith overcome the pride of life, and 
 prevent your being charmed with a lofty house, 
 rich furniture, genteel equipage, and splendid 
 raiment ? Does it make you sick of earthly vanities, 
 and draw your heart to things above ? 
 
 Speak, Sir, and speak honestly. If you are a 
 slave to these matters, and a quiet slave, you may 
 keep your faith : Satan will not steal it from you. 
 His own sooty cap is full as good as your rusty 
 bonnet. The devils do believe, and tremble, but 
 are devils still. 
 
 One point more. Sir, and we have done. Faith 
 is not only intended to pacify the conscience, and 
 purify the heart, but also to rescue the mind from 
 earthly troubles. Our passage through life is 
 attended with storms : we sail upon a boisterous 
 sea, where many tempests are felt ; and many are 
 feared, which look black and bode mischief, but 
 pass over. Now faith is designed for an anchor, to 
 keep the mind steady, and give it rest ; even as 
 Isaiah saith, Thou wilt keep him in perfect peace, 
 whose mind is stayed on thee, because he trusteth 
 in thee : Isa. xxvi. 3. 
 
 Precious promises, suited to our wants, are scat- 
 tered through the Bible ; and divine faith will feed 
 
230 
 
 upon the promises, looking unto Jesus to fulfil them; 
 but human faith can reap no profit from them. 
 Let me suppose you in distressful circumstances, 
 and while musing on them with an anxious heart, 
 you cast a look upon a distant Bible. The book is 
 fetched and opened, and this passage meets your 
 eye : Call upon me in the day of trouble, I will de- 
 liver thee, and thou shalt glorify me : Psalm 1. 15. 
 Here you view a gracious promise, made by a faith- 
 ful God, and made without limitation or condition, 
 directed unto every one that reads or hears it, 
 applicable to every time of trouble, and requiring 
 only prayer of faith for deliverance. Yet, Sir, it is 
 possible, this blessed promise might not even draw 
 a prayer from you ; perhaps it gains a little musing, 
 and the book is closed. Or if it should extort a 
 feeble cry, the prayer does not ease your heart, nor 
 fetch deliverance, for want of faith. 
 
 You know the word of Jesus, All things whatso- 
 ever ye ask in prayer, believing, ye shall receive : 
 Matt. xxi. 22. But for want of faith, your reasoning 
 heart will ask, '* From whence can this deliverance 
 come ? " What is that to you. Sir ? God keeps the 
 means of deliverance out of sight, on purpose to 
 exercise our faith ; but promises to make a way for 
 our escape, though we can see none : 1 Cor. x. 13. 
 
 Or perhaps you may surmise, " This promise 
 was not made for me : I am not worthy of it." Sir, 
 God's promise is not made to compliment your 
 worthiness, but to manifest the riches of his grace in 
 Christ Jesus. Did you mind how the promise runs? 
 It is not said, Glorify mejirst, and afterward I will 
 deliver thee ; which would be making man's 
 worthiness a foundation for God's blessings. But 
 he says, I will deliver thee, and then thou shalt 
 glorify me. 
 
 Faith considers all the promises as freely made 
 to supply our wants, and rests upon the Lord's 
 faithfulness to fulfil them : and when a promise is 
 fulfilled, adores the mercy, and glorifies the Lord 
 
231 
 
 for it. In this way, and this only, he gets some 
 hearty rent of praise. Such free deliverance wins 
 the heart, and binds it to the Lord, and makes 
 obedience cheerful. 
 
 I know a man who spends his income yearly, 
 because he has no family ; as little as he can upon 
 himself, and the rest upon his neighbours. He 
 keeps no purse against a rainy day, and wants 
 none ; Jesus Christ is his banker, and a very able 
 one. Sometimes by sickness or unforeseen expen- 
 ces, he gets behind hand, and greatly so. At such 
 times, he does not run about among his earthly 
 friends to seek relief, but falleth on his knees, and 
 calls upon his banker, saying, ** Lord, I am in want, 
 and thou must help me. Here I bring thy gracious 
 promise ; look upon it, Jesus. It says, Call upon 
 me in the time of trouble : I will deliver thee, and 
 thou shalt glorify me. Lord, I call, and thou dost 
 hear ; I believe, and thou art faithful : be it now 
 unto me, according to thy word." Such prayers, 
 he said, never failed to bring supplies ; some from 
 those who cared for him ; and some from such as 
 did avoid his company. For Jesus Christ has every 
 heart and purse in his own hand ; and often makes 
 a raven feed his prophets, or makes the earth to 
 help the woman, to show his finger clearly in 
 such deliverance. 
 
 Scripture promises are real bank-notes of heaven, 
 and the riches of believers, who do not live on stock 
 in hand, but traffic with this paper currency. 
 Where divine faith is found, it takes the notes to 
 Christ's bank, and receives the cash. But human 
 faith cannot traffic with this paper ; it reads the 
 notes and owns them good, but dares not take them 
 to the skies for payment. No faith can act on God, 
 but that which comes from God. 
 
 Prayer of faith, exercised with perseverance, 
 surely brings deliverance : if not immediately, yet 
 at a proper season ; and till deliverance comes, the 
 mind is stayed on God, and kept in perfect peace. 
 
232 
 
 Faith picks the thorns out of the flesh, and takes 
 the rankling pain away, before the wound is healed. 
 
 Truly, Doctor, now you make me thoughtful. I 
 begin to see my rusty bonnet, and confess it would 
 fit a fiend's head as well as mine. My faith will 
 not produce the fruit you have mentioned. It 
 brings no peace passing all understanding ; affords 
 no real victory over the world ; and yields no sweet 
 relief in time of trouble. It picks no thorns out of 
 my flesh : it must be counterfeit. My support in 
 trouble arises from my purse, or from my friends, 
 and not from faith. Yet I cannot comprehend how 
 a mere reliance on God's promise can cha|*m away 
 our grief, and set the heart at rest before deliverance 
 comes. This seems a charm indeed ! 
 
 So it is. Sir, and a most delightful charm ; yet 
 not fanciful, but real, having good foundation in 
 our nature. Where divine faith is given, it will act 
 on God, as human faith will act on man, and pro- 
 duce the same effects. A case will make my mean- 
 ing plain. 
 
 I suppose you, as before, fallen into great dis- 
 tress, and a lawyer's letter is received bringing 
 doleful tidings, that your person will be seized, 
 unless your debts are paid within a month. While 
 the letter is perusing, an old acquaintance calls 
 upon you, sees a gloom upon your face, and asks 
 the cause of it. You put the letter in his hand ; 
 he reads, and drops a friendly tear. After some 
 little pause, he says, *' Old friend, I have not cash 
 at present by me, but engage to pay your debts 
 before the month is out." Now, Sir, if you thought 
 this person was not able to discharge your debt, or 
 not to be relied on, his promise would bring no re- 
 lief, because it gains no credit. You have no faith 
 in him. But if you knew the man was able and 
 trustable, his promise would relieve you instantly. 
 A firm reliance on his word would take away your 
 burden, and set your mind at ease, before the debt 
 was paid. 
 
233 
 
 Well, Sir, if a firm reliance on the word of man 
 has this sweet influence on the heart, a firm reliance 
 on the word of God will have the same. Why 
 should it not? God's word deserveth as much cre- 
 dit surely as the word of man. He is able to perform, 
 and as faithful to fulfil his promise, as your neigh- 
 bour. No one ever trusted in him and was confound- 
 ed. And where the mind is stayed on God, it will 
 be kept in perfect peace, before deliverance comes. 
 Such may say, with David, God is our refuge, 
 therefore we will not fear, though the earth be 
 removed and the mountains carried into the midst 
 of the sea : Psalm xlvi. 1, 2. Or with Habakkuk, 
 Though the fig-tree should not blossom, nor fruit be 
 in the vine ; though the olive too should fail, and 
 the fields yield no meat ; though the flock be cut 
 off from the fold, and no herd be found in the stalls, 
 yet will I rejoice in the Lord, I will joy in the God 
 of my salvation. The prop of God's faithful word 
 cannot break ; and a human heart resting firmly 
 on it, never can sink. And men might learn to feel 
 their unbelief, for want of this support in trouble. 
 The prop stands ready on the king's high-road, to 
 support all weary passengers ; but they have not 
 faith to lean upon it, else they would find rest. 
 
 In speculation it seems as easy to trust a faithful 
 God, as trust an upright man : but in practice it is 
 found otherwise. When trials come, men cannot 
 trust a faithful God without divine assistance; so 
 trust him, as to cast their burden on him, and 
 obtain his perfect peace. Here the charm of faith 
 ceaseth, because there is no faith to charm. 
 
 If in time of trouble some prospect of deliverance 
 is afforded by a human arm, men often put a cheat 
 upon themselves, and talk of trusting God, while 
 they are only leaning on a human shoulder. Remove 
 this earthly prop, and take away all human prospect 
 of relief, and the man cries out, ** What must I do ? 
 I am undone I " He cannot rest upon God's naked 
 word, nor seat his heart upon the solid 
 
 T 
 
2U 
 
 chair of promise, without some human stool 
 beside. 
 
 Faith is just the same thing now it was in Abra- 
 ham's clay, who, against hope, believed in hope : 
 Rom. iv. 18. He had no human prospect of an heir, 
 and yet expected one, relying wholly on God's 
 naked promise. And a naked promise is the whole 
 support of divine faith now. Jesus Christ will ad- 
 mit no partner for our faith. He is worthy of full 
 credit, and expects it ; and we must either look to 
 him alone, or look to be confounded. He will be all 
 or nothing. 
 
 Nay, Doctor, now you press too hard upon Jesus 
 Christ. He is a very good Saviour to be sure ; 
 but we must not put upon him neither. What ! lay 
 all the burden of salvation on him ? This does not 
 seem reasonable, nor is using him handsomely. 
 So he must do all the work, and I must stand by, 
 as a lazy thief, to see it done. No, no. Doctor, I 
 shall not make a packhorse of my Saviour ; but 
 would use him with good manners ; and whilst I 
 look for great things from him, will try to do a 
 something for myself. 
 
 Sir, the best manners you can show towards 
 superiors, is to do as you are bid ; and not gainsay 
 their orders by a wilful pertness, or an ill-timed 
 modesty. You honour Jesus by employing him as 
 a whole Saviour ; and you rob him of his glory, and 
 excite his indignation, when you steal a portion of 
 his royal sceptre, or his priestly censer, or his pro- 
 phet's staff from him. He is appointed for a 
 Saviour, not a scanty, but a full one ; and he never 
 does his work by halves. The work creates no 
 hurry, and is found no burden. He speaks, or wills, 
 and it is done. Do not therefore compliment him 
 with your idle manners, but obey his orders, which 
 are these : Look unto me, and be ye saved, all the 
 ends of the earth, for I am God, and none else, or 
 nothing less, and therefore able to save : Isa. xlv. 
 22. Jesus does not beg of you to look a little to 
 
235 
 
 yourself, and the rest to him ; but commands you 
 to look singly unto him, for heavenly wisdom to 
 direct you, for heavenly peace to bless you, and for 
 heavenly grace to sanctify you. And he has left a 
 faithful word for your encouragement, that whoso- 
 ever believeth (or trusteth) in him, shall be saved ; 
 saved from spiritual darkness, and from the guilt 
 and power of sin. 
 
 You talk of looking to yourself, which bespeaks 
 some confidence in yourself ; but Jesus has pro- 
 nounced a curse on every human confidence. Hear 
 his awful declaration, Thus saith the Lord, Cursed 
 is man who trusteth in man ; (in any thing human 
 in himself, or in another ;) he shall be like the 
 heath in the desert, and shall not see when good 
 cometh. But take the blessing too, and may it 
 reach your heart : Blessed is the man who trusteth 
 in the Lord, and whose hope the Lord is ; he shall 
 be like a tree planted by the waters, which spread- 
 eth out its roots by the river, and does not regard 
 when drought cometh ; but its leaf is green, and it 
 never ceaseth yielding fruit : Jer. xvii. 5. 
 
 If your eye is single, directed wholly unto Christ, 
 you will be full of light and peace ; but if your eye 
 is double, peeping upon Jesus, and squinting to- 
 wards man, you will be full of darkness, and be at 
 length confounded. 
 
 I'he life of faith is called the fight of faith ; and 
 truly called so. For where divine faith is given, it 
 is seldom exercised without a conflict in the heart, 
 which loves an earthly refuge, and dreads a naked 
 promise ; dearly loves a human prop, and always 
 seeks some wooden buttress to support God s iron 
 pillar. 
 
 On this account men dare not singly trust in 
 Christ's atonement for their peace, but clap their 
 feeble shoulder to his cross to strengthen it ; nor 
 dare they rest on Jesus' grace to make them holy, 
 but call up human arms to slay gigantic lusts with- 
 in ; nor can they trust in Jesus' guidance to make 
 
236 
 
 them wise unto salvation, but call the wisdom of the 
 world in, an utter night-piece, to chase away the 
 world's darkness. 
 
 Many yet are so obliging, as to let the Saviour 
 have a share in the work of man's salvation ; but 
 Jesus does not thank them for this condescension. 
 He rejects that faith which does not centre in him 
 only, and rest the heart entirely on him. He wants 
 no partner, and will admit of none ; nor were he 
 worthy of the name of Saviour, if salvation was not 
 wholly from him. 
 
 Hear what he says of himself : I have trodden the 
 winepress a/owe ; I looked, and there was none to 
 help ; therefore mine own arm brought salvation : 
 Isa. Ixiii. 3. ^. 
 
 Hear what a prophet says of him : Behold ! the 
 Lord God will come with a strong hand, and his 
 arm shall rule ; he shall feed his flock like a shep- 
 herd, he shall gather the lambs with his arm ; and 
 he shall carry them in his bosom : Isa. xl. 10, 11. 
 Where you may observe all partners are excluded 
 from this work. The Lord Jesus, who is called the 
 Lord God, shall act the part of a Shepherd, and lay 
 down his life for the sheep : and by treading the 
 winepress alo7ie, shall make the atonement himself: 
 then he will gather the flock, and feed the flock, 
 and carry the flock home himself. Jesus Christ 
 does not help you to help yourself; but he does the 
 whole work himself ; his own arm shall rule. 
 
 Indeed, where men are quickened by the Holy 
 Spirit, and well convinced of their sinfulness and 
 helplessness, they are now enabled to use the 
 means of grace properly, and must use them dili- 
 gently, but the ivhole work still is in the Saviour s 
 hand. He must guide the understanding by his 
 Spirit into all saving truth ; he must bring his 
 blood-bought peace to the conscience ; he must tame 
 the tempers, sanctify the affections, and make us 
 cheerfully disposed for all good works. Our busi- 
 ness is to watch and pray ; and it is the Saviour's 
 
237 
 
 office to work in us to will and do. What will and 
 power he gives, we may exercise ; and nothing 
 more ; he only can increase it, who first gave it. 
 
 Paul says, It has pleased the Father, that in 
 Christ Jesus (in his human nature, as a temple) all 
 fulness should dwell : Col. i. 19. All fulness of wis- 
 dom to direct us, of power to protect us, of grace to 
 pardon and sanctify us. And this all fulness is 
 treasured up in Christ the head, to be communica- 
 ted to the members of his body. Whatever wisdom, 
 strength, peace, or righteousness, are not received 
 from this storehouse by faith, are spurious, a mere 
 tinsel ware, which may glitter much, but has no 
 value. 
 
 Paul says further, Christ is all and in all : Col. 
 iii. 11. He is possessed of an all fulness, th^t he 
 might be, not something only in our wisdom, 
 strength, peace, and righteousness, but all in every 
 thing, and all in every person ; all in the Greek as 
 well as the Barbarian ; all in the scholar, as well as 
 in the rustic. 
 
 And St. John says. We beheld Christ's glory, 
 full of grace and truth ; and out of his fulness have 
 we all received, even grace for grace : John i. 14 — 
 16. Where the Apostle shows, that a believer's 
 business is to receive supplies of grace out of 
 Christ's fulness. 
 
 Doctor, I cannot comprehend that Jesus Christ 
 must be all in wisdom to a scholar, as well as to a 
 countryman. If human learning will not help to 
 make us wise unto salvation, of what use is it, and 
 wherefore do we value it ? My landlord is reckoned 
 a monstrous scholar ! He has been at Cambridge, 
 and travelled abroad, and talks French at a wonder- 
 ful rate. He is always at his books ; and makes 
 eclipses when he pleaseth. We hear he put in four 
 into Dyer's almanack the last year. One day he 
 took me into his study, and showed me all his 
 learning. Bless me ! what a sight ! more books by 
 half upon his shelves, than I have bullocks in my 
 
238 
 
 pastures ! And they seem well handled ; for I did 
 not spy a mouldy book in his study, except an old 
 Bible, which lay drooping in a corner. I suppose 
 it was his grandfather's. Now, Doctor, does it not 
 seem likely that my landlord must get more chris- 
 tian knowledge from his vast gilded heap of books, 
 than I can get from a plain single Bible ? 
 
 Human science. Sir, keeps men out of mischief, 
 trains them up for civil occupations, and oft pro- 
 duces notable discoveries, which are useful to the 
 world ; but never can lead the heart to Jesus 
 Christ, nor breed a single grain of faith in him. 
 They who know most of human science, and have 
 waded deepest in it, know the most of its vanity, 
 and find it vexation of spirit. 
 
 The heavenly oracles declare the wisdom of the 
 world is foolishness with God : 1 Cor. iii. 19, 
 and tells us, not many wise are called to possess the 
 gospel kingdom : 1 Cor. ii. 26. And surely God 
 would never brand the wisdom of the world as folly, 
 if it had the least tendency to make men wise unto 
 salvation. 
 
 It will, I think, be found a certain truth, that 
 when human science is cultivated eagerly in a 
 christian country, the study of the Bible grows neg- 
 lected ; and that immorality and infidelity spread 
 their branches equally with human science ; and 
 that a learned nation, when arrived to its highest 
 pitch of human science, is just become ripe for 
 slavery, and doomed to perpetual bondage ; witness 
 Egypt, Greece, and Rome. 
 
 Bible-knowledge, fetched in by prayer, and 
 watered well with meditation, makes the mind 
 humble and serious : but human science lifts men 
 up, makes them vain in their imagination, darkens 
 the foolish heart still more, and thereby drives them 
 farther off from God. The present age is no bad 
 comment on the following scripture : The world by 
 wisdom knew not God : 1 Cor. i. 21. 
 
 Solomon gave his heart to seek wisdom, and 
 
239 
 
 knew more of the secrets of nature than any man ; 
 yet he found no real profit from this study, but 
 calls it vanity, and a sore travail which the sons of 
 men are exercised with: Eccles. 1. 13, 14. This 
 is left on holy record, to direct us what to think of 
 human science: and they who laugh at the direction, 
 may chance to weep at last, as Grotius did, and 
 repeat his dying lamentation. 
 
 Pray, Doctor, what was it ? 
 
 Why, Sir, as he lay lamenting on his death-bed, 
 calling himself the poor Publican, mentioned in 
 the Parable, and wishing he might change conditions 
 with John Urick, a poor, but devout man, some 
 that were present spake to Grotius of his great 
 industry and learned performances, and spake of 
 them with admiration ; to which he replied, with a 
 sigh, Heu ! vitam perdidi operose nihil agendo : 
 Alas ! I have squandered my life away laboriously 
 in doing nothing. 
 
 The learned Seldon also, his antagonist, was very 
 much of his mind, when he came to die. 
 
 Sir, if you would learn wisdom in the school of 
 Christ, Paul affirms. You must become a fool in 
 order to be wise : 1 Cor. iii. 18. A crabbed lesson 
 truly to be learned by a scholar! and a mighty 
 strange expression, yet exceeding proper for a 
 Scribe, to wake him from his fond delirium, and 
 fetch him to his senses ; he needs such amazing 
 language, to make him pause, and gaze about for a 
 meaning. It is a block thrown in his way, to stop 
 his vain pursuit ; or brush his shins, if he advanc- 
 eth. It tells a scholar, he must go empty unto 
 Jesus, and see himself a fool in heavenly science ; 
 as much in daily want of a teacher here, as an idiot 
 is of some director in his worldly matters. 
 
 The master of the school speaks the same kind of 
 language to his scholars. Except ye become as lit- 
 tle children, ye shall not enter into the kingdom of 
 heaven : Matt, xviii. 3. The Saviour's little child, 
 and the Apostle's fool, instructs us how to seek 
 
240 
 
 heavenly wisdom ; not by drawing it from human 
 brains, or heathen folios, but by meekly going unto 
 Jesus, as a liltle child to be taught ; or as a fool to 
 be made wise. 
 
 What then, you ask, must we cast away the 
 languages, and throw aside the Bible ? By no 
 means. Read the word of God with care, and in its 
 native language, if you can ; but read it too with 
 prayer ; and not with prayer only, but with heart- 
 dependence upon Jesus, while you read. Put your 
 eyes into the Saviour's head, while you look upon 
 his book ; and when his head directs your eyes, 
 you will have light enough. 
 
 Scribes in every age have been much akin to the 
 Jewish scribes, cavillers at Jesus, and rejecters of 
 his doctrine. They are too wise to be taught, and 
 too lofty to sit down at the feet of Jesus. God will 
 teach the meek his ways : Psalm xxv. 9. And the 
 wayfaring men, though fools, shall not err : Isa. 
 XXXV. 8. But the Lord turneth wise men backward, 
 and maketh there knowledge foolish : Isa. xliv. 25. 
 Yea, taketh the wise in their own craftiness : 
 1 Cor. iii. 19. 
 
 Sir, this subject has been often on my thoughts, 
 and much might be said upon it ; but this little 
 shall suffice, which perhaps may set all Ephesus in 
 an uproar al)out their goddess ; and make them cry 
 out vehemently, as before, Great is Diana of the 
 Ephesians. 
 
 Indeed, Doctor, I am willing to become a convert 
 here ; for the grazier is no scholar, yet endued 
 with common sense. And if scholarship is needful 
 for a christian, it seemeth hard that the poor, who 
 are much the largest part, should be barred from it 
 unavoidably. And it seemeth also strafige, that 
 the poor should be found and declared the chief 
 subjects of the gospel-kingdom. But, Doctor, if 
 Jesus Christ has all the stores I need, and is in 
 heaven, how must I get at him ? Astronomers, they 
 say, by a wooden pipe, will spring up to the skies 
 
241 
 
 in a twink ; and tell as many pretty stories of the 
 stars, as if they had them in their pocket. I am a 
 gross unwieldy man you see, and being born with- 
 out wings, dare not venture on a flight towards the 
 skies ; can you help me to a ladder which may 
 conduct me thither ? 
 
 Yes, Sir, you may meet with such a one in 
 Gen. xxviii. 12. whose foot was resting on the 
 earth, while its top was in the skies ; Jacob saw the 
 ladder in a dream, but Jesus gave the vision to re- 
 present himself. The ladder-foot, resting on the 
 earth, bespeaks his human nature ; as the ladder- 
 top, fairly fixed in the skies, denotes his divine 
 nature ; and he stood upon the ladder to point out 
 the emblem. At the incarnation of Jesus this lad- 
 der was truly set up ; and much intercourse was 
 then carried on between the family above and the 
 family below ; therefore angels are described as 
 descending and ascending on the ladder. And 
 Sir, if Jesus Christ may represent himself by a door, 
 why not also by a ladder ? 
 
 Jesus explains the riddle, when he tells Nicode- 
 mus. No man hath ascended up to heaven, but he 
 that came down from heaven, even the Son of man, 
 who is in heaven — is now in heaven by his divine 
 nature, while his human nature, like the ladder's 
 foot, rests on earth : John iii. 13. Again, he tells 
 his disciples. Where I am, there shall ye be also : 
 John xii. 26. He does not say, where I shall be, 
 there shall ye be also ; but where I now am, even in 
 heaven by my divine nature, there also shall my 
 servant be. — See also John vii. 34. — xvii. 24. 
 
 Doctor, this vision of Jacob may be a very suit- 
 able emblem ; but I fear it will not help me to the 
 skies. A visionary ladder may serve a light heeled 
 angel, but will not suit my heavy corpse. J shall 
 certainly miss the rounds, or they will break and 
 let me drop ; and a fall, only from the moon, would 
 make lamentable work with my carcase. Therefore 
 unless you can provide me with another ladder, I 
 
242 
 
 must e'en grovel still on earth. But does it not 
 seem strange that angels should wait on men ? I 
 do not wait upon my servant Tom, though he is my 
 fellow creature. Indeed, this service of the angels 
 oft amazeth me. 
 
 Sir, God's two families of angels and men, seem 
 by the covenant of grace to be brought into one ; 
 and to bear a joint relation to a common head, 
 Christ Jesus. Man, one branch, was cast out of 
 order by the fall of Adam ; and angels, the other 
 branch, were in danger of falling, by the ruin of 
 their fellows. Both the families are now brought 
 under one head, and the two branches grafted into 
 a common stock, Christ Jesus. Henceforth they 
 receive all '^upiplies immediateli/ from this new head. 
 In him they all unite ; on him they all depend for 
 peace and safety. By him angels are preserved 
 from committing sin, and men redeemed from sin 
 committed ; through him angels receive a confirma- 
 tion in glory, and men obtain admission into glory. 
 
 This seems to be St. Paul's meaning, when he 
 says. That in the dispensation (of grace manifested) 
 at the full (or proper) time, God (anakephalaiosas- 
 THAi) hath gathered up again, into one head, even 
 Christ, all things which are in heaven, and which 
 are on earth : Eph. i. 10. Hence, the whole 
 family in heaven and earth (being thus united in 
 Christ) are named from him: Eph. iii. 15. And 
 as angels are the chief or higher branch of the 
 family, they become waiting servants on the lower 
 branch, according to Christ's command. Whoever 
 will be chief among yovi, let him become your 
 servant : Matt. xx. 27. 
 
 It is not wonderful that angels wait on men, when 
 the Lord of angels came from heaven to wait him- 
 self upon them, and to die for them. And this 
 should teach superiors to pay the utmost condes- 
 cension and the kindest offices to all beneath 
 them. Angels perform this waiting service with 
 cheerfulness, because there is no pride in heaven : 
 
243 
 
 that foul weed only groweth upon rotten dung- 
 hills. 
 
 But, Sir, if Jacob's ladder does not suit your 
 purpose, another may be had. My master was a 
 carpenter ; he built the skies, and coming down to 
 earth, he took a trade adapted to his work above. 
 He can provide you with another ladder, decked 
 with golden rounds of faith, by which you may 
 ascend up to his seat, and fetch down needful 
 stores. 
 
 This is good news. Doctor ; for I am growing 
 weary of my own ladder. It has been fifty years 
 in my possession, and never raised my heart a 
 single step above the earth. I am just as anxious 
 now about the world, as I was ; and find no more 
 desire to pray than I used to do ; and as for peace 
 passing all understanding, I know no more how it 
 tastes, than of old hock or French Burgundy. 
 Pray inform me of what materials your ladder is 
 composed, and how it differs from the common 
 human one, which every country carpenter can 
 make. 
 
 True christian faith, Sir, is of divine original. It 
 does not grow upon the fallows of nature, nor in 
 the garden of science : neither spruceness of wit, 
 nor solidity of judgment can produce it. An 
 astronomic eye, though vaulting to the stars, can- 
 not reach it ; and a metaphysic head, though 
 wrapped deep in clouds, cannot ken it. It is no 
 endowment, or acquirement of nature, but the gift 
 of God : Eph. ii. 8., and wrought by the operation 
 of his Spirit: Col. ii. 12. 
 
 Human faith is only human assent to the word 
 of God, which may be quickly given ; so the shield 
 is forged at a single welding, and believers sprout 
 up hastily, like mushrooms. Thus a proselyte who 
 takes a new creed becomes a convert instantly ; he 
 needs but turn about just as the wind of fancy 
 blows, and this is called conversion. But he may 
 turn a protestant, a churchman, a methodist, a 
 
244 
 
 baptist, a deist, and be zealous too at every turn, 
 while the wind blows, yet never turn to God. 
 
 This human faith, sprouting from a helpless mind, 
 can produce no heavenly fruit ; but leaves a man 
 just as it found him. Hence it is vilified, as well it 
 may ; and none but madmen dream of being saved 
 by this human faith. It takes a quiet lodging in 
 the understanding, and sleepeth there ; and being 
 only lodged there, a devil may and does possess it. 
 
 Doctor, you deal mainly with the devil ; but I 
 cannot blame you. Pulpit-lips, like pulpit-cushions, 
 are chiefly lined with velvet. Amazing reverence is 
 shown to Satan in a pulpit ; it seems the privy closet 
 of his highness. We never hear his name or habi- 
 tation mentioned in a modern sermon ; which makes 
 some people fancy, that the devil sure is dead, and 
 that hell-fire is quite burnt out. Nay, I am told, 
 that Jesus Christ did put the devil's name into his 
 short prayer, and called him the evil-one, but some 
 roguish body wiped his name out from our 
 English translation. However, let that matter pass, 
 and tell me something more about believing. If 
 faith is not a mere human assent to the word of God, 
 what is it. Doctor ? 
 
 Divine faith. Sir, takes in this assent to the word 
 of God, but takes in more abundantly. It is 
 described in scripture, by coming to Jesus for help, 
 looking to him for relief, flying to him for refuge, 
 resting on him for support, and feeding on him, as 
 our heavenly bread. Which expressions not only 
 suppose a credit given to his word by the under- 
 standing, but a full reliance of the heart upon him 
 to fulfil his word. The exercise of faith lieth chief- 
 ly in the heart, as St. Paul testifies : With the heart 
 man believeth unto righteousness : Rom. x. 10. 
 Thus faith is not a mere credit given to the word of 
 Jesus, but a heart-trust reposed in him ; and there- 
 fore called believing on him. 
 
 The miracles recorded in the gospel, show the 
 nature and the use of faith ; they tell a sinner what 
 
245 
 
 his business is with the Saviour, and how he must 
 go to him. 
 
 Some came to Jesus for the pardon of sin, and 
 received a pardon ; others brought diseases and were 
 healed. Each bodily complaint brought to Christ, 
 was an emblem of some spiritual disease in our 
 nature, which needs a healing, and can be healed 
 only by the spiritual physician. 
 
 The manner also of applying for a cure, is not 
 recorded as a matter of mere history, but an exam- 
 ple for imitation. Every one, who went and got a 
 cure, calls on you, Sir, to go and do likewise. This 
 matter is important ; all are much concerned in it, 
 and a few remarks upon it may be needful. 
 
 When the patients went to Christ, they plead 
 no worthiness to recommend them. They do not 
 come to buy but heg a cure. They carry no money 
 in their caps, and bring no merit in their mouths, 
 to purchase blessings ; but come as miserable crea- 
 tures, and in a worshipping posture, to obtain an act 
 of mercy. 
 
 So must you go unto Jesus, if you hope to speed : 
 feeling yourself a miserable sinner, worshipping the 
 Saviour, and seeking mercy to relieve your misery. 
 Though in heaven, Jesus Christ is near you, round 
 about you, always within call ; and when your 
 wants are felt, you may go and be healed. Real 
 beggars are relieved now, as aforetime ; for Jesus 
 is the same, yesterday, to day, and for ever ; but 
 he turns sham beggars from his door with indigna- 
 tion, just as we do ; — beggars who can make a 
 brawling of their misery, and feel none. 
 
 Again the patients come to Jesus, not as miser- 
 able creatures only, but as helpless ones ; quite 
 unable to relieve themselves. Some had tried 
 human means ; and some had wasted all their 
 substance on those means ; but finding no relief, 
 they come at last to Jesus, and seek a cure from 
 his hand alone. Blind Bartimeus does not dream 
 of putting one eye in, while Jesus puts the other ; 
 
•246 
 
 nor does the leper hope to help the Lord to scour 
 away his leprosy. The patients, who applied to 
 Jesus, expected all their help from him. 
 
 So must you apply, if you expect relief; not 
 vainly dreaming of a power to help yourself, and 
 idly complimenting Jesus with a prayer for help ; 
 not hoping you may couch one eye by human wis- 
 dom, while Jesus tries to couch the other : not 
 boasting you can heal some leprous spots yourself, 
 while Jesus scours away the rest. Such haughty 
 beggars meet with no relief from Christ ; he will be 
 all or nothing. 
 
 Again the patients came to Jesus, not only as 
 miserable creatures and helpless, but as believers, 
 who thought him able to help, and expected help 
 from his mercy. This matter of believing was of 
 the utmost consequence; and therefore Jesus usually 
 asks a patient before a cure, Believest thou that I 
 am able to do this ? or tells him after a cure, Thy 
 faith hath saved thee. And this was said to inform 
 the attending crowd, that faith procured the bless- 
 ing. For though a patient's misery and helplessness 
 brought him unto Christ, it was faith alone that 
 obtained the blessing. The patient got what he 
 wanted by a firm reliance on the power and mercy 
 of this divine physician ; thy faith hath saved thee. 
 
 Even so it is now. Sir ; if you desire help from 
 Jesus, you must not seek to him with a vain 
 opinion of your own worth to recommend yourself, 
 nor of your own power to help yourself ; but must 
 place your whole dependence on his mercy and his 
 power to save you. Your whole expectation of 
 pardon must be from his blood; and your whole 
 expectation of holiness from his Spirit, He alone 
 must wash you ; and he alone must work in you to 
 will and do. And if your eye is single, singly 
 fixed upon Jesus, he will show himself a Saviour, 
 and fill you notably with heavenly light and peace. 
 
 When you pray to Jesus Christ to save you from 
 the guilt and power of sin, remember, Sir, he asks 
 
247 
 
 you by his word, the same question now, which he 
 asked aforetime, Believest thou that I am able to do 
 this ? Not you and I together ; no : but believest 
 thou that I, 1 without you, I alone am able to do 
 this ? And till you can answer this question truly, 
 and say, ** Lord, I do believe it," your petition will 
 draw down no blessing. 
 
 Many prayers are made, and meet with no suc- 
 cess. The petitioners continue slaves to evil 
 tempers and affections, because their petitions are 
 not offered up in faith. Such heathen prayers 
 never reach the skies, but are dropped in a church 
 on Sunday, besomed out on Monday by the sexton, 
 and applied with other rubbish to refresh some 
 bald grave. 
 
 Lastly, when the patients came to Jesus, misera- 
 ble, helpless, and believing, they never would, and 
 never did depart without a cure. Sometimes they 
 were neglected at the first application ; and some- 
 times much discouraged by a seemingly rough 
 answer ; but at length their request was granted. 
 And when any met with much discouragement 
 before they gained a blessing, they were dismissed, 
 not with huge encomiums on their honesty, sobriety, 
 and charity, (very neediful things in their proper 
 place, and might belong to the patients,) but they 
 were sent away with rare commendations of their 
 faith : O woman, great is thy faith ! be it Tinto thee 
 even as thou wilt : Matt. xv. 28. 
 
 And so it is now, Sir. All that seek to Jesus 
 Christ, with a due sense of their misery and help- 
 lessness, and with a single trust on his power and 
 mercy, will obtain what they seek. They may 
 wait a while at mercy's gate, and meet with some 
 discouragement ; but at length it will be opened. 
 The mourners will be comforted with pardons, and 
 weary sinners will find rest unto their souls. Thus 
 the promises which are only gazed on by others as 
 a fine picture, prove a heavenly feast to them. 
 By faith they are possessed and enjoyed, as they 
 
248 
 
 were intended; which brings abundant praise 
 to God. 
 
 Once, Sir, I went to Jesus like a coxcomb, and 
 gave myself fine airs ; fancying if he was some- 
 thing, so was I ; if he had merit, so had I. And, 
 Sir, I used him as a healthy man will use a walking 
 staff, lean an ounce upon it, or vapour with it in the 
 air. But now he is my whole crutch ; no foot can 
 stir a step without him. He is my all, as he ought 
 to be, if he will become my Saviour ; and bids me 
 cast (not some but) all my care upon him : 1 Peter. 
 V. 7. 
 
 My heart can have no rest, unless it leans upon 
 him wholly, and then it feels his peace. But I am 
 apt to leave my resting-place, and when I ramble 
 from it, my heart will quickly brew up mischief. 
 Some evil temper now begins to boil, or some care 
 would fain perplex me, or some idol wants to please 
 me, or some deadness or some lightness creeps 
 upon my spirit, and communion with my Saviour 
 is withdrawn. When these thorns stick in my 
 flesh, I do not try, as heretofore, to pick them out 
 with my own needle ; but carry all complaints to 
 Jesus, casting every care upon him. His office is 
 to save, and mine to look for help. 
 
 If evil tempers arise, I go to him, as some demo- 
 niac ; if deadness creeps upon me, I go a paralytic ; 
 if dissipation comes, I go a lunatic ; if darkness 
 clouds my peace, I go a Bartimeus ; and when I 
 pray, I always go a leper, crying as Isaiah did, 
 Unclean ! Unclean I 
 
 If but a little faith is mixed with my prayer, 
 which is too often the case, I get but little help ; and 
 find the Lord's word true : According to your faith 
 it shall be done unto you. And St. James rebukes 
 me sternly : Ask in faith, nothing wavering, else 
 you shall receive nothing from the Lord : James i. 
 6,7. 
 
 Thus the miracles instruct me how to go to Jesus ; 
 and every miracle explains the meaning of that 
 
249 
 
 general invitation which Jesus gives to sinners: 
 Come unto me all ye that labour and are heavy 
 laden, and I will give you rest. And, Sir, unless 
 you come in this appointed way, you will find no 
 more relief from the King of Israel, than from the 
 king of Poland. 
 
 Indeed, Doctor, we have nothing to trouble us in 
 our parish, besides family cares and bodily infirmi- 
 ties. The Vicar's chief complaint is about his 
 large family and scanty income ; and the old clerk's 
 weekly moan is about his rusty voice, which cannot 
 rear a psalm without a woeful outcry. On Sundays 
 we march to church in our best clothes, and are 
 decently seated in pews, which are swept every 
 Christmas. Aged people look grave enough, but 
 the young ones stare about them, and are peeping 
 at every one who steps into the church ; for we 
 keep dropping in all prayer-time. And during the 
 sermon, which is soon dispatched, some listen, 
 others giggle ; and when the weather waxes warm, 
 a few are half awake, and the rest are fast asleep ; 
 which proves they have no burden. This is our 
 parish way of going unto Jesus ; and as for yours. 
 Doctor, it seems more suitable for thieves and 
 harlots, than for honest folks. 
 
 Sir, if it suits a thief and harlot, it will suit you 
 all exactly. You are robbing God of his service 
 daily, which is the worst of robbery, and yet but 
 little heeded. You defraud your Maker and your 
 hourly benefactor of his worship and obedience, 
 and cannot feel your infamous ingratitude. If a 
 villian takes away your property or good name, 
 you raise an outcry presently ; but though you 
 daily rob God of his service and his honour, you 
 can wipe your mouth and think no harm is done. 
 Your heart too is full of uncleanness ; no harlot's 
 heart need be more unclean ; and your eye is full as 
 wanton as your heart. Oh, Sir, you feel no pain from 
 sin,becauseyour eye is not couched to seeyour mala- 
 dy, nor your conscience yet alive to feel your danger 
 
 X 
 
250 
 
 In a christian land men become christians by 
 profession . And while the life is decent, and the 
 church attended, all things pass off mighty well. 
 . But it happens, these genteel professors are the very 
 troops of Ezekiel's army, before it was quickened ; 
 covered well with plump flesh and fair skin, yet no 
 breath was in them ; ranged well in rank and file, 
 bone comes to his bone ; and at a distance seem a 
 famous army, but on a near approach are all dead 
 men. No life is found among them, because the 
 Holy Spirit had not breathed upon them : Ezek. 
 xxxvii. 7, 8. 
 
 So it fared in the prophet's day ; and so it fareth 
 now. A christian army still appears, with many 
 decent soldiers, of kindly flesh and skin ; and when 
 exercised at church, are ranked well in order ; bone 
 comes to his bone, and a noise of prayer is heard, 
 but no breath of life is found, no presence of the 
 Lord bestowed, no quickening aids imparted, no 
 cheering consolations granted. It proves a dead 
 scene of worship, conducted like an undertaker's 
 funeral, with cloudy face, and yawning entertain- 
 ment. 
 
 It is not strange that men reject the gospel, when 
 they find no heavenly comfort from it, and are told 
 they must expect none here. Who will labour in 
 a service where he meets with constant drudgery, 
 and no refreshment ? Who can bear to be much in 
 prayer, imless he finds divine communion in it, 
 which is divine refreshment ? And who will daily 
 read the word of God, unless he finds it daily food ? 
 Take the food away, the Spirit's application, and 
 we soon grow weary of the Bible, and the spider 
 weaves his web upon it. Nor is this the worst of 
 all ; for some, who live upon the altar, now begin,, 
 like Eli's sons, to kick at the sacrifice ; and, in a 
 mighty rage of zeal for the Father, would strip his 
 dear Son of divinity, and trample on his blood. 
 When this becomes general, we may expect that 
 Jesus Christ will sweep the church-lands, as he 
 
25 
 
 swept the abbey-lands, out of his vineyard ; and 
 make our Sion, once a praise in the earth, to be- 
 come a hissing and an execration. 
 
 Well but, Doctor, I am not yet satisfied, that 
 Jesus Christ must work all our works in us (Isa. 
 xxvi. 12.), and be both author and finisher of sal- 
 vation. What, cannot I help to make myself a 
 christian ? Is the government so wholly laid upon 
 his shoulders, that he must do all ? You know the 
 old proverb, and proverbs are next to gospel : 
 * Every tub must stand on its own bottom.' I 
 would not undervalue Jesus Christ, nor yet dispa- 
 rage myself. At a dead lift I would ask his help ; 
 but his arm and my shoulder should act together, 
 and thus raise the sack upon my back. 
 
 Sir, your whole help is laid on him, who is mighty 
 to save, and saves to the uttermost. He says, Your 
 strength is to sit still : Isa. xxx. 7. and instructs 
 you, by the similitude of a vine and its branches, 
 that all the spiritual life and fruit of a believer is 
 derived from him. Jesus Christ is both the root 
 and stem of this vine : the visible stem may denote 
 his human nature ; and the invisible root, producing 
 that stem, his divine nature ; and believers are 
 branches of this vine. Now, Sir, as all the branches 
 of a vine receive their birth, growth, and nourish- 
 ment, their wood, leaf, and fruit altogether from the 
 vine, so all believers receive their birth, growth, and 
 nourishment, their life, faith, and fruit from Jesus 
 altogether. And, Sir, if this similitude be good for 
 any thing, it proves your will and power are good 
 for nothing ; good for nothing but to make a chris- 
 tian monkey, who will ape a true believer by his 
 chattering ; but his tail and tricks, lewd or pert, 
 betray the monkey still : John xv. 1, &c. 
 
 A branch is nothing, and can do nothing, without 
 the vine ; if separated from the vine, it dies imme- 
 diately : believers too are nothing, and can do 
 nothing, without Christ; he is their all in every 
 thing ; and if they could be separated from 
 
252 
 
 him, they would die a spiritual death directly. 
 
 Formerlv, when I had asked help in prayer, 
 instead of looking for that help and relying on it, I 
 strove to help myself, and stripped to fight my 
 adversary. Many of these battles I have fought, 
 but never gained any credit by them. My foe 
 would drop his head sometimes by a blow I gave 
 him, and seemed to be expiring, but revived pre- 
 sently, and grew as pert as ever. I found he valued 
 not an arm of flesh, but made a very scornful puff 
 at human will and might. Often when a fire broke 
 out in my bosom, the water I threw on to quench it, 
 only proved oil, and made it burn the faster. The 
 flame of anger would continue on my breast, till its 
 materials were consumed, or till another fire broke 
 out. One wave of trouble passed off, because ano- 
 ther rolled on, and took its place. One evil often 
 drove another out, as lions drive out wolves : but in 
 their turns, my bosom was a prey to every wild beast 
 in the forest. Or if a quiet hour passed, it proved 
 but a dead calm ; my heart had no delight in God, 
 a stranger yet to heavenly peace and joy. 
 
 At length, after years of fruitless struggling, I 
 was shown the gospel method of obtaining rest, not 
 by workings but believing, A strange and foolish 
 way it seems to nature, and so it seemed to me ; 
 but is a most effectual way, because it is the Lord's 
 appointed way. 
 
 Jesus says, He that believeth shall be saved. 
 Paul declares. We, who have believed, do enter 
 into rest : Heb. iv. 3. John affirms. This is the 
 victory that overcomes the world, even our faith : 1 
 John. V. 4. And Isaiah bore his testimony long 
 before, that God would keep the man in perfect 
 peace, whose mind was stayed on him : Isa. xxvi. 3. 
 
 I find my bosom is a troubled sea, and none can 
 give it rest, but that God-man, who said to winds 
 and waves. Be still, and they obeyed his voice. 
 And when I stand before him,, as his patients 
 did of old, imploring and expecting help, his help 
 
253 
 
 is freely given. None ever trusted in him, and was 
 confounded. 
 
 Fain we would grow notable by doing ; it suits 
 our legal spirit ; but we can only grow valiant and 
 successful by believing. When salvation- work is 
 taken on ourselves, it rests on an arm of flesh, and 
 a withered arm, which must fail ; but when we 
 wrestle by believing, the arm of Jesus is engaged to 
 fight the battle ; and he will and must bring victory, 
 else his word and faithfulness would fail. 
 
 Means of grace are put into my hand, but the 
 work is the Lord's. Watching, praying, and believ- 
 ing do belong to me, and these I must be taught of 
 God, or I shall never do them right ; but all 
 deliverance comes from Jesus Christ. And because 
 he does the work, fights the battle, and brings 
 victory, he is rightly called the Saviour. I must 
 watch against the inroads of an enemy ; and when 
 he comes in sight, must wrestle well with prayer, 
 and fight the fight of faith ; but if I thrust my arm 
 into the battle, Jesus will withdraw his own : he will 
 be all or nothing. And if I lay my hand upon the 
 ark, to help to hold it up, as Uzza did, I shall be 
 slain as Uzza was : 2 Sam. vi. 6, 7. 
 
 The crime of Uzza is but little understood ; some 
 think it was a slight one, and the punishment 
 severe. But the same sin destroyed Uzza which 
 destroyeth every sinner, even unbelief. What slew 
 his body, slayeth all the souls that perish. He 
 could not trust the Lord wholly with his ark, but 
 must have a meddling finger, called in the Bible 
 margin, his rashness. Rash worm indeed, to help 
 a God to do his work ! and thousands every where 
 are guilty of this rashness, and perish by this Uzza- 
 izing, Jesus Christ is jealous of his glory, as 
 Saviour ; he will not share with another : and 
 whoso takes it from him, shall take it at his peril. 
 
 The Saviour's word to an Israelite is, Fear not, 
 stand still, and see the salvation of God : Exod. 
 xiv. 13. In quietness and confidence shaU be your 
 
2.54 
 
 strength : Isa. xxx. 15. Cast thy burden on the 
 Lord, and he shall support thee : Psalm Iv. 22. 
 Look to me for salvation, all the ends of the earth : 
 Isa. xlv. 22. Call on me in time of trouble, I will 
 deliver thee, and thou shalt glorify me : Psalm 
 1. 15. 
 
 A stranger to the life of faith, makes a snuffle at 
 believing, and thinks no work so easy, or so trifling. 
 He wonders why such gentle business should be 
 called Xhejight of faith ; aud why the chosen twelve 
 should pray for faith, when every human brain 
 might quickly furnish, out a handsome dose. 
 
 For my own part, since first my unbelief was 
 felt, I have been praying fifteen years for faith, and 
 praying with some earnestness, and am not yet 
 possessed of more than half a grain. You smile. 
 Sir, I perceive, at the smallness of the quantity ; 
 but you would not, if you knew its efficacy. Jesus, 
 who knew it well, assures you that a single grain, 
 and a grain as small as mustard-seed, would remove 
 a mountain ; remove a mountain-load of guilt from 
 the conscience, a mountain -lust from the heart, and 
 any mountain-load of trouble from the mind. 
 
 The gospel-law is called the law of faith : Rom. 
 iii. 27. And Jesus sendeth help according to our 
 faith, and is obliged to send it; not through any 
 merit which is found in faith, but by virtue of his 
 promise : According to your faith, be it unto you. 
 
 This law of faith, or a whole reliance upon Christ 
 for wisdom, righteousness, sanctification, and re- 
 demption, is become an exploded doctrine ; and 
 human arms are called in to help the Saviour in 
 his work. Salvation is no longer, as St. Paul 
 declares, by grace through faith, Eph. ii. 8., but 
 but by grace and nature jointly. And see, Sir, 
 what has followed. Morality has lost its right 
 foundation, and is sinking daily, because it resteth 
 on a human shoulder, which cannot bear the weight. 
 
 The gospel too is become not only much neglect- 
 ed, but rejected and despised also ; a certain 
 
•255 
 
 consequence of the present modish doctrine. A 
 mixed covenant of human might and heavenly help, 
 will rest at last on human shoulders altogether. 
 
 For, observe, preachers say, we must ourselves 
 do something in salvation-work, but cannot say how 
 much. They do not mark the boundary of grace 
 and nature, because they cannot tell what human 
 wit and human might may do ; of course every 
 man must make the boundary himself. 
 
 One thinks he can do much; another can do 
 more; and a deist will do all. Why should he 
 not ? You have put him in the path, and set his feet 
 a-going ; and you must not be offended, if he takes 
 a step beyond you. Perhaps yourself can do with 
 only Christ's shoe latchet, and he will cast the 
 latchet too away. If your path be right, he may 
 enlarge his step just as he pleaseth ; for you can- 
 not mark the ground where he ought to stop. 
 
 Thus when the doctrines of human merit, or of 
 human might, are preached, they must naturally, 
 and will judicially end in deism, or a total rejection 
 of the grace of Christ ; because no limit can be 
 fixed where that human merit, or this human might 
 shall end. If Jesus Christ is not all in every thing, 
 he will become a cypher. 
 
 Paul says, Salvation is oi faith, that it might be 
 by grace : Rom. iv. 16. that is, we must be saved 
 by faith alone in Christ, by a whole dependence 
 upon him for every thing, otherwise salvation can- 
 not be by grace, cannot be a mere matter of grace. 
 If men retain some native will and power to save 
 themselves, and exercise it properly, so far they are 
 saved, not by dependence upon Jesus, but by a pro- 
 per exercise of their own abilities. Adam was 
 endowed with native will and power to save himself, 
 and had he persevered in a right use of those 
 powers, he would not have been saved by grace at 
 all, but by works altogether. And if fallen man has 
 yet some power to save himself, and makes a proper 
 use thereof, so far he is saved by his own works ; 
 
256 
 
 but then, says Paul, pray what becomes of grace ? 
 If you are truly saved by grace, it must be through 
 faith alone. Your whole dependence must be fixed 
 on Jesus, and your obligations rise entirely from 
 him, else you are not saved by grace. What you 
 can do for yourself, you need not be obliged to ano- 
 ther for : no grace is wanted here. 
 
 And as salvation, in a covenant of grace, must be 
 through faith alone ; so that covenant supposes 
 that we want such grace, for God will offer nothing 
 needless, not even grace. 
 
 A fallen man has no more power than a fallen 
 angel to sanctify his nature, or to make atonement 
 for sin. Man fell through pride, as angels did ; and 
 to humble man in his recovery, he must go clean 
 out of himself for salvation. His whole dependence 
 must be on the Saviour's blood for pardon, and on 
 the Saviour's grace for holiness. Therefore Jesus 
 saith. Look to me, and be saved : Isa. xlv. 22. 
 
 But, Sir, a little recollection, how it fares with 
 yourself and neighbours, would save a deal of talk- 
 ing on this matter. You are an aged man, and seem 
 an honest man, and must have tried what human 
 strength can do. Are your tongue and temper 
 better bridled than they were some forty years ago ? 
 Can you love and feed an enemy much better? 
 Can you deal your bread more freely to the hun- 
 gry ; and more cheerfully submit to sickness, pain, 
 and worldly disappointments ? Are you growing 
 more humble, and more vile in your own eyes? 
 Can you pray more frequently and fervently ; and 
 walk with God more closely, and find the comfort 
 of his presence ? Is the word of God more read, 
 and read with sweeter savour ? Can you keep a 
 stricter watch upon your bosom, and find more 
 power over bosom sins ? Is your cage more cleanly, 
 and your den well scoured? Survey yourself all 
 over ; then call upon your neighbours, and ask 
 them all the same questions, and see what answers 
 they will make. I believe you will find no great 
 
257 
 
 amendment, and no room to vaunt of human 
 strength, but abundant room for self-condemnation. 
 
 As for the tub you mentioned, it has lost its bot- 
 tom. Sir, above 5000 years ; and it would be strange 
 indeed, if it stood upon a bottom, when it had none. 
 Adam has unhooped all our vessels, and left us no 
 foundation to rest upon but Jesus Christ. Adam 
 fell, and ruined all his race. 
 
 Indeed, Doctor, I have the vanity to think 
 myself as good a man as Adam was before he fell. 
 Why should his fall put my nose out of joint? 
 Could he not stumble without throwing me down ? 
 Perhaps he did receive a bruise, and his ankle 
 might be sprained ; but I do not read that he broke 
 his neck, or broke a leg by the fall. Does the 
 scripture intimate that his whole nature was 
 impaired ; and that he fell from his first estate 
 altogether ? 
 
 So I think. Sir : but hear and judge. The Lord 
 tells Adam, In the day he eateth he shall surely 
 die : Gen. ii. 17. Adam did eat of the tree, and of 
 course he died on the day he eat, if the word of God 
 is true and faithful. But what death did Adam die, 
 on the day he eat ? Not a natural but a spiritual 
 death. All spiritual life ceased on the day he sin- 
 ned, and his soul was dead to God. His animal 
 life became a sickly and a mortal one ; and the 
 spiritual life expired in him, as in the sinning 
 angels. 
 
 To fancy that mere mortality was only meant by 
 the threatening, is a strange perversion of this awful 
 sentence, which does not say. Thou shalt be liable 
 to death, but thou shalt surely die. 
 
 Adam lived 900 years after his transgression, and 
 might have lived nine millions, consistently enough 
 with mere mortality, but not with the threatening. 
 And if one expositor may add the word liable to the 
 threatening, in order to shove it from the spirit, why 
 may not another add the little word not, to shove it 
 from the body too ? So the threatening runs thus : 
 
258 
 
 In the day thou eatest, thou shalt not be liable to 
 death ; and all is safe and well. The threatening 
 proveth only papal thunder. 
 
 But why must all the threatening light upon the 
 body, and the curse be spent upon it altogether ? 
 The whole nature sinned, and the whole should 
 suffer. The body lost its healthy state, and the 
 spirit sure should lose its healthy state too. Nay, the 
 spirit was the chief in transgression, and should bear 
 the chief share of punishment. If the body grew 
 sickly through sin, the soul should be sick to death. 
 When a gang of thieves is taken, the captain of the 
 gang is sure to suffer whatever happens to the rest. 
 But here the captain in rebellion is reprieved, and 
 the underling is hanged ; the spirit strangely escapes 
 without a hurt, and the curse falls wholly on the 
 poor corpse. 
 
 The change of Adam's state is pointed out by the 
 following circumstances. After the fall, he desired 
 no fellowship with God, but dreaded it. When the 
 Lord calls, he flies, and would avoid all converse 
 with him. The language of his heart was this : 
 Depart from me, I desire no knowledge of thee, or 
 communion with thee. 
 
 Secondly, His understanding now was clouded, 
 and a spiritual darkness crept upon it. He has lost 
 the right knowledge of God, and thinks his Maker 
 sees with human eyes, or useth spectacles. For he 
 is no sooner called, but he slips behind a tree, as a 
 mouse will slip behind a tile to hide himself. 
 
 Thirdly, His breast was now become the seat of 
 evil tempers, such as devils feel ; and felt as Adam 
 did, through disobedience. Their bosoms, once like 
 his, were a blessed seat of heavenly peace, and love, 
 and joy ; but when sin entered, they became a 
 woeful seat of war, where wrath and envy, pride 
 and stubbornness, and every evil temper reigns. 
 Adam shows this devilish bosom, when examined ; 
 for though examined with much tenderness, he 
 makes no meek confession, nor deigns to urge a sin- 
 
259 
 
 gle prayer for mercy. He acts a stubborn part, 
 flies in the face of God, and lays the blame at his 
 Maker's door, as if the woman had been made on 
 purpose to seduce him : The woman, whom thou 
 gavest me, she gave me of the tree : Gen. iii. 12. 
 
 Fourthly, Adam's heart, through sin, became a 
 cage of uncleanness. Before his fall, he felt no 
 shame, though naked ; but when he fell, such filthy 
 lusts sprung up, as brought him shame enough, and 
 made him seek a covering for his waist. 
 
 Lastly, Adam's first-born child proves a mur- 
 derer. A hopeful heir, truly ! Where the fruit shows 
 the stock, and declares them both possessed of his 
 nature, who is called a murderer from the begin- 
 ning : 1 John. viii. 44. And if St. John is credited, 
 that whoso hates his brother, is a murderer : 1 John, 
 iii. 15. then every child of Adam in his turn has 
 been a murderer too. 
 
 Now, Sir, we may debate the point a little. If 
 angels lost their first estate by sin : Jude. 6. it is not 
 wonderful that man should lose it. If Adam had 
 not lost it, would the Lord act consistently in his 
 moral government? God must hate sin in Adam, as 
 well as in an angel ; because it is evermore that 
 abominable thing which he loatheth, that accursed 
 thing which his soul hateth. And his declarations 
 concerning sin are these, which are very awful, and 
 must be universal : The wages of sin is death : Rom, 
 vi. 23. and the soul that sinneth, it shall die: 
 Ezek. iv. 20. The angels sinned, and being spirits, 
 had no earthly case, like ours, to become mortal ; 
 but they underwent a spiritual death, and became 
 dead to God. All communion with God ceased : 
 the heavenly image was withdrawn, and the devil- 
 ish nature introduced. 
 
 Sin is just the same deadly bane to the spirit, 
 that poison is to the body ; a single dose does the 
 business. Angels lost their first estate by this 
 poison of sin ; and if disobedience required a change 
 of state in angels, it must require the same in man. 
 
260 
 
 For Gods acts uniformly in his moral government : 
 he is Jehovah, and changeth not : Mai. iii. 6. 
 
 Reasons may be found, why God provides a 
 remedy for fallen men, and not for fallen angels ; 
 but no good reason can be given, why man should 
 keep his first estate after sin committed. Man had 
 a share of the devil's disobedience, and must have 
 a share of the devil's nature. And enough of this 
 horrid nature is apparent in ourselves and others to 
 confirm the argument. 
 
 Some fancy that mortality makes the change of 
 Adam's state ; but this is not the whole nor the chief 
 change; it does not bring the devil's nature, and 
 make us like him. Sickness, pain and death, are 
 only parts of the curse, which respect the body ; 
 the spirit also sinned, and the spirit is afflicted 
 with the devil's nature. Hence Satan is styled the 
 the prince of this world, John xiv. 30., because he 
 reigneth in the hearts of men. A devilish prince 
 suits a devilish subject ; like loves its like. And 
 the whole world are said to lie in the wicked one, 
 (en to ponero,) 1 John v. 19. 
 
 It is not strange that some deny the fall. This 
 is part of that spiritual blindness which has crept 
 upon the understanding ; and is just what happens 
 to delirious people in a fever, who fancy they are 
 well, and mock at physic and physician. I make 
 no doubt but the devils, through that pride which 
 accompanieth sin, think as highly of themselves as 
 of the angels. And since they never can repent, 
 they will rather charge their misery to the unde- 
 served wrath of God, than to their own iniquity. 
 
 Every wicked temper that is found in a fiend, I 
 can find in myself, and discern in others. And I 
 could as soon suppose, that God created fiends, as 
 believe that he created man in his present state. 
 Before the fall, man was pronounced good, very 
 good ; but after the fall he became bad indeed, bad 
 enough to be called of God, devils child, and the 
 deviVs subject. Sure, Beelzebub must grin to hear 
 
261 
 
 his vanquished subjects preach of the dignity of 
 human nature ; and if such dignity is found in the 
 subject, how much more in the prince ? He may 
 well be honoured, like the Turk, his cousin, with 
 the title of sublime highness. 
 
 Every dog that barks at me, and every horse 
 that lifts his heel against me, proves I am a fallen 
 creature. The brute creation durst not show an en- 
 mity before the fall, nor had they any ; but testified 
 a willing homage, unto Adam, by coming for a 
 name : Gen. ii. 19. Eve no more dreads the ser- 
 pent, than we dread a fly. But when man shook 
 off allegiance from his God, the beasts by divine 
 permission shook off allegiance too from man. 
 
 Where sin enters, pride will enter too, and supply 
 the place of real honour ; and as iniquity abound- 
 eth, pride aboundeth also. Else, how could sinners 
 boast of dignity, and take up mighty state, on 
 account of verbal titles, or of transient manors, 
 when they themselves must presently be eaten up 
 with worms. 
 
 Thus, Sir, by disobedience, Adam became both 
 a condemned sinner, and an unclean creature. He 
 was dead in law by his trespass, and dead to God by 
 his sinful nature ; dead both in trespasses and sins. 
 The fountain being thus polluted, all its streams 
 were filthy. For who can bring a clean thing out of 
 that which is unclean ? Not one : Job xiv. 4. Hence 
 all are called children of wrath by nature : Eph. ii. 
 3. and declared to be dead in sins : Eph. ii. 1, 5. 
 
 Some traces of the moral law remain, producing 
 what we call the moral sense, or conscience ; and 
 the lamp of reason burns, though with a dimmer 
 light, yet sufficient to direct our worldly matters ; 
 but the spiritual life is quenched. We are born 
 of the flesh : John iii. 6. born with a carnal mind, 
 which is at enmity with God : Rom. viii. 7. and 
 nothing suits us well, but what is pleasing to the 
 flesh. Spiritual service is a shackle put upon the 
 mind ; and when the heart is collared with devotion. 
 
•262 
 
 it drudges through it very heavily, and is mighty 
 forward in it ; stops short, starts back, flies out 
 right and left, looks a hundred ways at once, and 
 keeps lowing for the world all the time ; just like 
 the two Philistine cows, which drew the Lord's ark 
 to Bethshemesh ; they were yoked fast together, 
 and drew forw^ards, but kept lowing for their calves 
 all the while ; and though engaged in religious 
 draught both of them fell a sacrifice at Bethshe- 
 mesh, were slaughtered, quartered, and consumed 
 by fire. An awful type of the end of those who find 
 God's worship, not a pleasant service, but religious 
 draught : 1 Sam. vi. 10, &c. 
 
 Now, Sir, all mankind abide in this state of death. 
 Heathens, Jews, and Christians, till they are born 
 of God's spirit : John iii. 3 — 6. and have his holy 
 Spirit dwelling in them : Rom. viii. 9. And during 
 their continuance in this state, they neither are nor 
 can be sensible of it, because it is a state of death, 
 which seals up all perception. A dead soul know s 
 no more of its dead condition, than a dead body 
 does. Men will mistake a decent worship, and a de- 
 cent conduct for the spiritual life ; and will suppose 
 that gluttons, drunkards, whoremongers, &c., are 
 the only people in a state oi flesh. Whereas St. 
 Jude calls every man a sensual man, who has not 
 the Spirit: Jude. 19. 
 
 An experimental knowledge of the Holy Spirit's 
 influence was the christian's touch-stone in St. 
 Paul's day ; but modern gospellers have learned 
 a pleasant trick, to have the Holy Spirit, yet know 
 nothing of it ; and they ask a true believer scorn- 
 fully, as once a taunting prophet asked Micaiah, 
 Which way went the spirit of God from me, to 
 speak to thee ? 1 Kings xxii. 24. Did he pop upon 
 you through the key-hole, or through a chink in 
 the wall ? Which way, Micaiah, was it ? and then 
 smote him on the cheek. See here the character of 
 a false prophet, delineated by the Spirit of truth. 
 He has not the Spirit of God, yet he pretends unto 
 
•263 
 
 it by saying, Which way went the Spirit from ine ? 
 and he ridicules the Spirit's sensible operation, by 
 asking scornfully. Which way went the Spirit unto 
 thee ? Did you see him come, or feel him come 
 into you, any way ? Pray what way was it ? let us 
 hear, Micaiah ; and take this smite upon the cheek 
 for your trouble. Such was the language of false 
 prophets in old time ; and where Satan rules, these 
 taunting prophets never die. But, Sir, if you have 
 never felt the spiritual death I am speaking of, you 
 are yet a dead soul ; and will remain so, till Jesus 
 Christ has quickened you. 
 
 For, as men cannot be sensible of this death, 
 while they abide in it ; so neither can they help 
 themselves out of it. Death strips away all power, 
 as well as all perception, A dead body may as 
 well restore itself to life, as a dead soul. A fallen 
 angel may as soon rekindle spiritual life, and regain 
 his first estate, as a fallen man. Nothing can 
 produce the spiritual life, and a spiritual mind 
 resulting from it, but the Spirit of God. His breath 
 alone brings this life, which Jesus intimates, when 
 he breatheth upon his disciples, and said. Receive 
 ye the Holy Ghost : John xx. 22. 
 
 Yet, while men are without this life, and walk 
 the rounds of moral decency, they bravely talk of 
 will and power to make themselves the sons of God ; 
 and think St. John a mere driveling, for affirming 
 they are born, not of the will of man, but of God : 
 John i. 13. 
 
 A real christian, in St. Paul's account, is a new 
 creation (kaine ktisis) : 2 Cor. v. 17. He is God's 
 workmanship, created in Christ Jesus : Eph. ii. 10. 
 And Jesus tells you how dead souls are quickened : 
 mark his words ; they come with double seal, to 
 show their weight and certainty. Verily, verily, 
 I say unto you, the hour is coming, and now is, 
 when the dead shall hear the voice of the Son of 
 God, and they that hear shall live: John v. 25. 
 Jesus is not speaking of the body's resurrection, at 
 
264 
 
 the judgment-day, but of a resurrection which 7iow 
 is, and is coming every day ; a resurrection of dead 
 souls to life, not a merely moral, but a spiritual 
 life ; and a resurrection caused not by us, but by 
 himself, even by his voice. He has many voices to 
 call dead sinners by, the voice of his word, of his 
 servants, and his providences ; but all these avail 
 nothing, without the voice of his Spirit. His word 
 is but a dead letter, without the quickening Spirit ; 
 his servants are but barking dogs, who growl, yet 
 cannot bite, unless he set them on ; and his provi- 
 dences are but claps of thunder, alarming for a time, 
 yet qxiickly over, except he rides himself upon the 
 storm. When he takes the work into his own 
 hand, and the voice of his Spirit accompanies the 
 voice of his word, or his servants, or his providences, 
 then a sinner hears, and starts from his grave, like 
 Lazarus, and lives. And having thus received life, 
 he feels his condemnation and his ruined nature, 
 and crieth after Jesus. 
 
 When the world was brought into this ruined 
 state by sin, man could do nothing more to help 
 himself, than the fallen angel could ; and must per- 
 ish everlastingly, unless the Lord prevent it. He 
 does, and provides another covenant ; the stores of 
 which are not laid up in Adam, as before, nor in his 
 ruined children : God does not choose to trust a 
 bankrupt. If man could not stand upright, when 
 set upon his legs, how shall he stand, when he has 
 none? Therefore help is now laid upon one, who is 
 mighty and able to save to the uttermost. And the 
 Saviour thus bespeaks the ruined sinner : Thou 
 hast destroyed thy se\{, but in me is thy help : Hosea 
 xiii. 9. 
 
 However, though man fell, God was not disap- 
 pointed by his fall ; it was foreseen ; for, known to 
 God are all his works from the beginning : Acts xv. 
 1 8. and being foreseen, it was provided against in 
 such a manner, as might exalt the riches of his 
 grace in man's recovery. The first covenant was 
 
266 
 
 made with Adam, a mere man, who was the surety 
 of it ; but the surety failed, and ruined all. The 
 second covenant was not made with the ruined 
 sinner, a broken merchant ; but with Jesus Christ, 
 the Lord from heaven. Jehovah says, I give tliee 
 for a covenant : Isa. xlii. 6. — xlix. 8. and of course, 
 Jesus is the surety of this better covenant : Heb. 
 vii. 22 
 
 Now the business of a surety, is to pay the legal 
 debts of another. Our legal debts are, first, perfect 
 obedience, which alone can bring a title unto heaven ; 
 secondly, the curse of death, for not performing that 
 obedience, 
 
 Jesus Christ first pays the debt of perfect obedi- 
 ence ; and thereby, as surety, redeems the heavenly 
 title ; then he takes the law-curse on himself, to 
 free believers from it. And both these blessings are 
 imputed, or charged to the account of every true 
 believer. By the death of his surety, he is freed 
 from condemnation ; and by his alone obedience 
 he is made righteous : Rom. v. 19. justified in the 
 eye of the law, and obtains a legal title unto 
 heaven. 
 
 And, Sir, there is nothing monstrous in this mat- 
 ter, however some may please to startle at it. 
 Human laws, every where, as well as the divine, 
 allow of suretiship ; which proves it is an equitable 
 thing. If farmer Thomas does some common work 
 for farmer James, the law imputes the work done by 
 Thomas unto James. When a Curate preaches for 
 a weary Rector, the law imputes the Curate's mouth 
 to the silent Rector, [f you were overwhelmed with 
 debts, and a friendly surety did discharge them all, 
 the law would impute this payment unto you, and 
 acquit you of debt as effectually as if the money 
 had been taken from your own purse, and paid with 
 your own hand. 
 
 Indeed, though suretiship is common among 
 men in debts of money, it is not practical in debts of 
 life. For who will die for another ? A rogue will 
 z 
 
266 
 
 not thrust his neck into the halter for a rogue ; and 
 an honest man will not choose it, nor might the 
 state consent unto it ; for honest men are scarce. 
 But the law itself has no abhorrence of such sureti- 
 ship, and would gain abundant reverence by it. 
 
 When a villain dies by the hand of justice, we 
 attend more to the guilt of the sufferer, and to our 
 own secui ity by his death, than to the honour which 
 the law receives by his execution. But if an upright 
 man, and well esteemed, should freely suffer for a 
 villain, this striking spectacle would bring much 
 reverence to the law, and give it great solemnity. 
 
 Zaleucus, a prince of the Locrians, made a law, 
 that every one convicted of adultery, should lose 
 both his eyes ; and it happened that his own son 
 was convicted of the crime. The prince was not 
 willing that the law should lose its honour, nor 
 could the father, bear to see his son quite blind. 
 He therefore orders one of his own eyes to be bored 
 out, and one of his son's. Thus two eyes were given 
 to the law, which brought it more solemnity than if 
 the son had lost both his own. In such a case, as 
 he passed along, many only might have cried, 
 '* There goes the blind youth, who could not let his 
 neighbour's wife alone." But when the aged father 
 stirs abroad, and is seen with an eye dug out, this 
 sight of suffering innocence strikes beholders' hearts 
 with awe, and makes them reverence the law, and 
 dread adultery. 
 
 Pray, hold your hand a little. Doctor ; every 
 honest man will strive to pay his debts ; and if he 
 cannot pay the whole, will make a composition, and 
 pay what he can. Such a composition I would 
 make for my sinful debts, and should hope to pay 
 ten shillings in the pound, or a better penny. I am 
 not so vain, as to reject a surety altogether, relying 
 wholly on my own ability for payment ; nor can I 
 think myself quite insolvent. I would therefore 
 have the old grazier and Jesus Christ jointly bound 
 in the same book. This would look creditable ; 
 
267 
 
 and I could condescend to let the Saviour sign his 
 name first, though I paid full fifteen shillings in the 
 pound. What think you of this, Doctor ? 
 
 Sir, I think such a bond would dishonour Christ, 
 and ruin you effectually. If you fancy God's autho- 
 rity is a trifling business, and does not need a 
 surety to make whole satisfaction for sin, you would 
 do well to consider what has happened to the fallen 
 angels, for want of such a surety. They sinned ; 
 and the trespass, which brought on their punish- 
 ment, was a single one, no doubt, like Adam's. 
 For in God's government, the wages of every sin is 
 death. Yet their single trespass has cast them out 
 of heaven, cursed them with a devilish nature, and 
 doomed them to everlasting misery. 
 
 You may thrust your name into the covenant, if 
 you please, as a joint bondsman ; but it will be at 
 your utter peril ; for the Father and the Son will 
 both object you with abhorrence. The Father has 
 provided a surety for this better covenant, a suffi- 
 cient surety, and named him singly^ and thereby 
 has excluded every other. And if you foist your 
 own name into the covenant, as a joint bondsman, 
 to discharge your debts ; what is this, but reflecting 
 on the wisdom of the Father, as if he knew not how 
 to provide a surety ; and on the power of the Son, 
 as if he was not able to execute his office ? Sir, 
 this is horrible presumption, and will be reckoned 
 with at a proper time. God will avenge himself of 
 such proud adversaries. 
 
 Adam, though a mere man, was qualified, as a 
 surety, to pay obedience for all in his loins ; yet none 
 but a God-man is qualified to make atonement for 
 disobedience. No created being can make satisfac- 
 tion unto God for sin : the utmost he can do, is to 
 pay his hourly debts ; and if the debts are hourly 
 paid, he is still unprofitable, has no merit, nor 
 deserveth even thanks ; he has only done his duty. 
 
 You have read what Jesus says ; and what he 
 says is true of every creature, angel or man : When 
 
266 
 
 ye have done all things which are commanded you, 
 say, we are unprofitable servants, we have only done 
 our duty. And does the Lord thank that servant, 
 who has done the things that were commanded ? I 
 suppose not : Luke xvii. 9, 10. You do not thank 
 your own servant for doing what he is commanded, 
 and yet are more obliged to him, a million times, 
 than your Maker is to you. Now, Sir, if after hav- 
 ing done all our duty, we are yet unprofitable, and 
 unworthy of the smallest thanks, pray what room is 
 left for merit, to make atonement ? 
 
 This saucy idol cannot show its face in heaven ; 
 no angel dares to think of merit. With two wings 
 he flies, to show his swift obedience ; with two his 
 feet are covered, to hide obedience from his eyes ; 
 and with two his face is veiled, in token of unwor- 
 thiness. Angels do not vaunt, as sinful mortals do, 
 of their obedience and holiness ; but with adoring 
 wonder cry. Holy, holy, holy, is the Lord of hosts ! 
 Isa. vi. 2, 3. And pay eternal adoration to this holy 
 Three, the Holy Father, Holy Son, and Holy 
 Ghost. 
 
 Merit is the fuz-ball which sprouteth from a dung- 
 hill, with a powdered cap ; and only garnishes the 
 crest of sinners, who are daily doing what they 
 ought not, or leaving undone what they ought to do. 
 And if the real wages due to sin is death, then a 
 sinner's merit and a sinner's dignity, are just of as 
 much value, and just as great a contradiction, as a 
 traitor's loyalty, or a whore's chastity. 
 
 If Jesus Christ is a mere creature, though the 
 head of all creation, and had paid most rigorous 
 and sinful obedience, he could only say at last, I 
 have done my duty, and deserve no thanks ; I am 
 yet unprofitable, and can plead no merit for 
 myself, much less for others. 
 
 But if Jesus Christ is God, he is no more bound 
 to keep the creature's law, than an earthly master 
 is to do his servant's work. And if he pleased to 
 take man's nature, to become man's surety ; though 
 
26D 
 
 the human nature being but a creature, and acting 
 as servant, could merit nothing ; the divine nature, 
 joined to it by a personal union, can merit and 
 make noble satisfaction. 
 
 The law had claims of obedience upon the human 
 nature of Christ, because it is a creature ; but had 
 none upon the divine ; it is the Law-giver, whose 
 word created all things, and whose will gives law 
 to all. Here merit will arise, by doing that service 
 which it was not bound to do. 
 
 If your servant does his daily work faithfully, no 
 daily thanks are given nor expected ; he only does 
 his duty. But if a neighbour lends a helping hand 
 freely, he merits thanks, because the service was 
 not due from him, but freely offered by him. We 
 may merit from each other, but can merit nothing 
 from the Lord, because our utmost service is ever 
 due to him. 
 
 Thus by obedience and death of this God -man 
 surety, the law was magnified and honoured : Isa. 
 xlii. 21. more honoured, than if all the sinful race 
 of men had fallen under his eternal curse for 
 disobedience. 
 
 If man had paid a perfect unsinning obedience, 
 it would have been his title to heaven ; a title 
 founded, not on human merit, but on the Lord's 
 free promise : This do, and thou shalt live. Without 
 such a promise, God might have dropped his crea- 
 ture man into nothing, after a thousand years of 
 complete obedience. Yes, if no promise hindered, 
 God might drop a perfect angel into nothing ; and 
 perhaps with more justice than we may kill a 
 happy fly, because of his whizzing. Such an angel 
 lives on courtesy, and has no reason to complain 
 if it is withdrawn. While he pays obedience his 
 life abounds with comforts : all things suited to his 
 state are given ; but he may drop into nothing, as 
 he was before, if the Lord pleaseth. God was under 
 no obligation to give him life; and without a 
 promise, he is under none to prolong his life ; 
 
270 
 
 and least of all to advance a human creature to a 
 better life. 
 
 The popish conclave has acted craftily, and more 
 consistently than protestant divines, by inventing 
 vrorks of supererogation. For though these works 
 are false, absurd, and blasphemous, yet being once 
 allowed, they lay a right foundation for human 
 merit. If man can do more than he is in duty 
 bound to do, he may merit by such doing. And 
 nothing now is wanting for the Pope, but a 
 Cyclop's eye of infallibility, which any Vulcan 
 readily will make, to determine what these works 
 of supererogation are, and the church's coffers are 
 loaded presently with treasure. Simeon Stylites, by 
 perching on a pillar for a month, shall purchase 
 pardons for a thousand adulterers and sodomites. 
 
 But, Sir, we will take leave of the Pope's eye, 
 and proceed. Every man has sinned, and lost his 
 heavenly title, A single trespass forfeits it in man 
 or angel, and forfeits it for ever. Jesus Christ steps 
 in, as the human surety, and pays the legal debt of 
 perfect obedience, and thus redeems the sinner's title. 
 Hence he is called the Lord our righteousness : Jer. 
 xxiii. 6. Jesus says himself. Their righteousness is 
 oime: Isa. liv. 17. and the church replies. In the 
 Lord, have I righteousness: Isa. xlv. 24. Paul 
 says, Christ is made to (or rather for) us righteous- 
 ness : 1 Cor. i. 30. and declares, We are made 
 righteousness in him : 2 Cor. v. 21. which he calls 
 the righteousness of God, because it was wrought 
 out by the God-man surety. 
 
 When John refused baptism unto Jesus, he 
 received this answer : Suffer it to be so now, for thus 
 it becomes us to fulfil a// righteousness : Matt. iii. 15. 
 Jesus, as the holy one of Israel, needed not the 
 laver of baptism ; but, as Israel's surety, he did 
 need it. It became him, as surety, to fulfil all righ- 
 teousness, moral and ritual, respecting Jews and 
 Christians. On this account, he was both circum- 
 cised and baptized, partook of the Jewish passover, 
 
271 
 
 and the Christian eucharist, and went to the yearly 
 feast at Jerusalem, as the law required. If a single 
 rite had been neglected, he would not fulfil all righ- 
 teousness, nor could have been a legal surety. A 
 trip in one point would have spoiled all. 
 
 But, Sir, man has not only forfeited his heavenly 
 title by sin ; he has incurred a law-curse too, the 
 curse of eternal death. Sin has both barred hea- 
 ven's gate against him, and opened hell's gate for 
 him. Now, Jesus Christ, as man's surety, paid this 
 legal debt too : He was made a curse for us, and 
 redeemed us from the curse : Gal. iii. 13. 
 
 Paul is in rapture about this love of Christ ; and 
 so is every one who feels the blessings purchased 
 by it. Yet how little is this love regarded by mo- 
 dern gospellers ! Who bears a dying Saviour on his 
 heart, and thinks or talks about him ? A melan- 
 choly proof of man's fallen nature ; of his deep 
 ingratitude and folly ! Sure, we must outmatch a 
 devil here ! His heart would leap for joy, to hear 
 the tidings of a surety; yet men will pass the 
 surety by, some with no regard, and some with 
 much contempt. 
 
 Thus Jesus sets the fallen sinner on his legs again, 
 pays the law-debt of complete obedience, to redeem 
 our title ; then takes the law-curse on himself, to 
 free us from it. 
 
 Why, Doctor, this is charming news indeed ; but 
 if this be all that is needful for salvation, I do not 
 see how any can miscarry. Satan may as well bar 
 up his gates ; he will not catch a single straggler. 
 My neighbour Fillpot, who comes reeling home at 
 night from the Chequer, stands as good a chance as 
 the grazier who goes soberly to bed. How is this, 
 Doctor ? Methinks I do not like it, that Ned Fill- 
 pot should stagger after me to heaven, and get 
 perhaps as good a crown as myself. This will never 
 do. Something sure must be wrought in us, as well 
 as something done for us. 
 
 True, Sir, much must be wrought in us, not 
 
272 
 
 indeed to purchase salvation, which is already pur- 
 chased by the surely ; but to dispose and enable 
 us to receive salvation /re^/j^, and behave suitably 
 for it. Jesus Christ has not only redeemed us from 
 the curse, and bought our title, but has also pur- 
 chased grace to sanctify our nature, and thereby 
 give us meetness for glory. This grace is always 
 given to the heirs of glory, to prepare them for it ; 
 and the benefits of Christ's obedience in life and 
 death are made over to them, and sealed on the 
 conscience by the Holy Spirit. Thus they have an 
 inward witness of deliverance from the curse, with 
 a legal title unto heaven, and a gospel-meetness for 
 it. This meetness springs from regeneration, or a 
 spiritual life begun and carried on in the soul, as a 
 preparation for the spiritual worship of heaven.. 
 And the spiritual life differs from the merely moral 
 one, as animal motion differs from a mechanic 
 motion, or as a man's walking differs from a clock's 
 going. The clock may go welly but has not animal 
 life; and a man may walk ivell, yet have no 
 spiritual life. 
 
 Now, Sir, observe the case of mere professors. 
 They talk of honesty and decency, and feed upon 
 their withered moral skeleton ; but know not how 
 to eat the flesh and drink the blood of Christ. An 
 application of the gospel blessings to their heart, is 
 neither sought nor wanted. They hear that Jesus 
 Christ has died, and are satisfied with this report ; 
 but his blood, the virtue of it must be sprinkled on 
 the conscience, or it avails them nothing, will 
 neither bring them gospel-peace, nor gospel-holi- 
 ness. Paul and Peter speak of the sprinkling of this 
 blood : 1 Peter, i. 2. Heb. xii. 24. and through this 
 sprinkling, the atonement is received by a sinner, 
 and his heart is sweetly drawn to love and follow 
 Jesus. Nothing but partaking of Christ's blessings, 
 will effectually engage the heart to Christ ; then he 
 draws us with the cords of a man, and the love of 
 Christ constrains us. 
 
273 
 
 All the blessings of salvation have been purchased 
 by Jesus, and are at his disposal. He gives them 
 when, and where, and how he pleaseth. And do 
 not you expect, Sir, to dispose of freely, what you 
 have bought fairly ? Jesus saith, I give eternal life 
 unto them : John x. 28. and what is freer than a 
 gift ? and lest you should think him an usurper, he 
 declares, and pray observe his declaration, All 
 things are delivered unto me by my Father : Matt, 
 xi. 27. John iii. 35. All persons, and all blessings, 
 temporal and spiritual, are at iny disposal^ surren- 
 dered into my hands by the Father, on account of 
 my undertaking the work of Mediator. 
 
 So Jesus reigneth, in his human nature, king 
 supreme, disposing of all persons, and all blessings 
 as he pleaseth ; and must reign till all his foes are 
 made his footstool : then the kingdom will be 
 administered as before, not by the hand of this 
 God-man Mediator ; but God, the three-one God, 
 will be all in all. In the mean time Jesus calls 
 and quickens whom he will : John v. 21. gives 
 repentance and faith, bestows pardon and justifi- 
 cation, affords grace to sanctified believers, and 
 perseverance to bring them safe to glory. Thus the 
 faithful say with David, Salvation is of the Lord ; 
 and sing hosannas, not to their own wisdom, 
 strength, or merit, but to God and the Lamb for 
 ever. 
 
 Indeed, Doctor, I must cudgel you ; I can hold 
 no longer. My patience is worn down to the 
 stump, and the stump is going. What a cypher 
 you make of the poor grazier ; and what a hobby- 
 horse of human nature ! According to your account 
 she has no more eyes, ears, or hands, to help 
 herself, than an oyster. Why, your picture of 
 nature is so horrid black, it would even fright a 
 chimney-sweeper ! What ! have I no power in 
 myself to begin the christian life ; and when begun, 
 no strength to carry it on ? Am I in debt to Jesus 
 Christ for every thing ? 
 2 A 
 
'274 
 
 Please to drop your cudgel, Sir, and I will give an 
 answer. A vapouring staff does not suit my fancy. 
 You are indebted unto Christ for every good you do 
 possess, and to yourself for all the evil you do com- 
 mit. Jesus Christ is the author and finisher of 
 every good thing in the spiritual, rational, and 
 animal life ; he is Alpha and Omega in them all. 
 
 No animal has life till he gives it ; and no animal 
 has power, when in life, to prolong its life a moment. 
 It may eat and drink ; yet food and liquor are not 
 life, but means of life. We live not by bread alone, 
 but by the word of God. That word, which bring- 
 eth food, must give it blessing, and then it 
 nourisheth. 
 
 When Christ creates an idiot, all the schools in 
 the world cannot give him reason, because he is 
 born without it. 
 
 And where a rational nature is given, and means 
 used for its cultivation, still they are but means, 
 which Drofit some, and help not others, thougn alike 
 diligent. Every opening of the understanding, 
 every improvement in science, and every invention 
 in handicrafts, with all skill in working, comes 
 wholly from Jesus, who is called the light of men : 
 John i. 4. and calls himself the light of the world : 
 John viii. 12. He opens a budding understanding, 
 as he opens a budding rose. 
 
 Whatever light men have, it proceeds from Christ 
 alone. And he can give this light gradually; or 
 give it all at once, as he did to Adam, and as he did 
 to Bezaleel and Aholiab, two brick-makers, who 
 were furnished immediately with wisdom of heart, 
 and skill of hand, for engraving, carving, embroid- 
 ery, and all kinds of work : Exod. xxxv. 30. 
 
 He can make men forget their native language, 
 and speak divers others, in a moment, as he did at 
 Babel ; or he can make men retain their native 
 language, and speak divers others in a moment, as 
 he did at Pentecost. 
 
 Courage too proceeds from Jesus. When he 
 
275 
 
 would exalt a nation, five of them shall chase a 
 hundred ; and when he would depress a nation, 
 they shall fly when none pursueth : Levit. xxvi. 
 8—17. 
 
 Neither has a rational nature any power to pre- 
 serve itself. A philosopher, engaged in study, and 
 surrounded with literature, may turn an idiot, or fall 
 distracted, in a moment ; and he would do so, if not 
 supported secretly by Jesus ; his visitation preserv- 
 eth our spirit, Job x. 12. 
 
 Where the animal and rational nature are given, 
 a man is yet void of life spiritual, till Jesus Christ 
 bestows it ; as void of life spiritual, as an idiot is of 
 life rational. And as none but Jesus could give an 
 idiot rational life, so none but he can give a rational 
 man spiritual life. 
 
 This life was lost at the fall, and never is reco- 
 vered till Jesus quickens it. And till this life 
 is recovered, men are only christian ghosts, having 
 semblance without substance, resting on a broken 
 bed of duties, and will find as much relief from it, 
 as a hungry stomach from a painted feast. 
 
 Paul, I suppose, alludes to the spiritual life, when 
 writing to a christian church, styled elsewhere 
 spiritual men ; he prays that spirit, soul and body, 
 may be preserved blameless : 1 Thes. v. 23. which 
 three portions make up (what he calls the olokle- 
 ROY of a christian man, or) the whole lot of nature 
 assigned him by the Lord. 
 
 When spiritual life is given, a man is born of the 
 Spirit: John iii. 6. and finds divine communion 
 through the Spirit ; but has no power in himself to 
 preserve the life which is begun ; no more power to 
 continue or enlarge his spiritual life, than his 
 rational or animal life. Means of grace must be 
 used, but these are nothing more than means still. 
 The support, increase, and continuance of the spi- 
 ritual life, are ivholly from Jesus, in whom we live, 
 and move, and have our being. 
 
 Why, Doctor, you talk most amazingly of Jesus 
 
276 
 
 Christ ; I never heard the like before. Some peo- 
 ple only vamp him up as a prophet ; and trample 
 on his blood ; and some who like to live as they list, 
 show a Jewish heart, and call him an impostor ; 
 but you make him God Almighty, our Creator, and 
 Preserver, and Redeemer. Truly I would give him 
 all his due, but must have his honours fetched from 
 the Bible, and not from human brains. My besom 
 sweeps away all cobwebs, whether spun by a spider, 
 or the Doctor. Give me some fair and plain ac- 
 count of Jesus Christ from the scripture : I love the 
 Bible, and can credit what it says. 
 
 Now you talk like a man. Sir ; when you lifted 
 up your staff before, I began to think of packing up 
 my awls. A cudgel is too hard an argument for me. 
 But since you ask for the Bible, I am well content 
 to stay, and tell you what it says of Jesus Christ. 
 Before he had a human nature, he created all 
 things by his divine power ; all matter, and all ani- 
 mals, and all spirits human or angelic. St. John 
 says, All things were made by him : John i. 3. and 
 Paul enlarges on St. John's words, saying, All 
 things were created by him, that are in heaven, and 
 that are in earth, visible and invisible ; all things 
 were created by him, and for him ; that is, by his 
 power, and for his glory: Col. i. 16. Where his 
 Godhead is equally proclaimed, by his creating 
 power, and by creating all things for his glory. 
 Now, Sir, if Jesus Christ created all things, he can- 
 not be a creature ; otherwise he must create himself, 
 and so have had existence before he had a being. 
 
 Paul goes on and says, Jesus Christ is before all 
 things : Col. i. 17. Grammar rules required him to 
 say, Jesus was before all things ; but he breaks his 
 well-known grammar rules, and says. He is before 
 all things ; to show his eternal nnchangeable exist- 
 ence ; and Jesus did the same, when he said. Before 
 Abraham was, / am, 
 
 Paul adds further, By him all things do consist : 
 £^ol. i. 17. all things, material, human, or angelic 
 
277 
 
 (syneseke) are held together, stand fast, and sus- 
 tained by him. And again, Jesus upholdeth all 
 things by the word of his power : Heb. i. 3. 
 
 Paul sufficiently declares the divinity of Christ, 
 by calling him the express image of his Father's 
 person : Heb. i. 3. As the impression of a seal on 
 wax exactly answers to the seal itself, line for line, 
 and is the express image of the seal ; even so is the 
 Son the express image of the Father. Whatever 
 line of divinity is drawn on the Father, the same is 
 impressed on the Son. Whatever wisdom, power, 
 justice, truth, patience, kindness, mercy, &c., are 
 found in the Father, the same must be found 
 equally in the Son, else he is not the express image 
 of the Father's person. If any attribute is in the 
 Father, which is not in the Son ; or is possessed 
 more perfectly by the Father than by the Son, then 
 the Son is not the express image of the Father. 
 
 Paul asserts, that all the fulness of the Godhead 
 dwelt in Christ bodily : Col. ii. 9. that is, the divine 
 nature of Jesus, containing all the fulness of the 
 Godhead, dwelt in his body, and inhabited it as a 
 temple ; just as the schechina, or glorious presence 
 of God, inhabited the holy of holies in the first Jeru- 
 salem temple ; which temple was a type of the body 
 of Christ. 
 
 Jesus saith, All things whatsoever the Father 
 hath (echei, possesseth) are mine, do belong to me 
 also : John xvi. 15. 
 
 Again he saith, I and the Father are one, (en 
 esmen) not one person but one thing, one nature, 
 one substance, one essence : John x. 30. 
 
 He further affirms, No one knoweth the Son but 
 the Father, neither knoweth any one the Father but 
 the Son : Matt. xi. 27. The divine understanding 
 of the Son and the Father are equal and reciprocal, 
 alike infinite in both. Our translation is often 
 faulty in rendering edeis no man, and tis any man, 
 instead of no one and any 07ie. 
 
 On these accounts, Jesus declares, Whoso hath. 
 
 # 
 
278 
 
 seen me hath seen the Father : John xiv. 9. My 
 divine nature expressly bears the essential image of 
 the Father ; and as God-man, I am his manifesta- 
 tive image, a visible representative of J(ihovah, 
 displaying his divine perfections in such a manner 
 by my words and works, that whoso seeth me hath 
 in effect seen the Father. Nothing more is found 
 in him than in myself ; whatsoever he possesseth, I 
 possess. 
 
 The Father himself speaking to the Son, saith. 
 Thy throne, O God, is for ever and ever : Heb. i. 8. 
 And could the Son speak to the Father in more 
 lofty language ? 
 
 John calls him absolutely, God, who made the 
 worlds: John i. 2, 3. the true God: I John v. 20. 
 and extols his love to mankind by saying, Hereby 
 perceive we the love of God, because he laid down 
 his life for us : 1 John iii. 16. 
 
 Paul says. He was God manifest in the flesh : 
 1 Tim. iii. 16, and affirms that according to the 
 flesh, or his human nature, he sprung from the 
 fathers of the Jewish nation ; but in his other na- 
 ture, was God over all, blessed for ever ; and ratifies 
 the assertion by a solemn Amen : Rom. ix. 5. 
 
 Thomas calls him my Lord, and my God ; and 
 is commended for his faith ; but others are com- 
 mended more, who should thus believe on him, 
 though they have not seen him : John xx. 28. 
 
 Isaiah calls him the mighty God : Isa. ix. 6. a 
 just God, and a Saviour, who says. Look unto me, 
 and be saved : Isa. xlv. 22, 23. Phil. ii. 10. 
 
 Jude calls him the only wise God, our Saviour : 
 Jude. 25. And he is called the only wise God, 
 not to exclude the Father and the Spirit from an 
 equal share of divinity, but to exclude every one 
 who is not by nature God: Gal. iv. 8. So when 
 Jesus saith. No one knoweth the Father but the 
 Son, he does not mean to exclude the Holy Ghost, 
 who is by nature God ; for the Spirit searcheth all 
 things, yea the deep things of God : 1 Cor. ii. 10. 
 
279 
 
 And in this sense we say to Christ in our commu- 
 nion service, "Thou only art holy," not intending to 
 exckide the Father and the Spirit from this holiness, 
 but every one who is not by nature God. 
 
 Jehovah is the incommunicable name of the true 
 God, denoting his everlasting permanent existence ; 
 and God declareth this by calling 1 aim, himself 
 which expresseth the meaning of Jehovah : Exod. 
 iii. 1 4. Now the Psalmist affirms that the name Jeho- 
 vah belongs to none but the true God, saying. Thou 
 whose name alone is Jehovah, art the most high 
 over all the earth : Psalm Ixxxiii. 18. yet this 
 name is given unto Christ in the Old Testament ; 
 I mention only one place out of many : This is his 
 name whereby he shall be called, the Lord (in the 
 Hebrew Jehovah) our righteousness : Jer. xxiii. 6. 
 
 Jesus takes to himself the incommunicable name, 
 saying. Before Abraham was, I am ; and thereby 
 intimdtes to the Jews, that he was the very I am, 
 who spake to Moses at the bush ; the God of Abra- 
 ham, Isaac, and Jacob ; who brought the Israelites 
 out of Egypt, gave them his law at Sinai, and led 
 them by his cloud, and fed them with his manna in 
 the wilderness. 
 
 Paul tells you, that the God, the I am, who was 
 tempted by the Israelites in the wilderness, was 
 Christ : Neither let us tempt Christ, as some of 
 them also tempted, and were destroyed by serpents : 
 J Cor. X. 9. 
 
 John ascribes eternal existence unto Christ, say- 
 ing. The life was manifested, and we have seen it, 
 and shown unto you that eternal life, which was 
 with the Father, and was manifested unto us : 
 1 John i. 2. Well, Sir, are you growing weary of 
 this scripture evidence ? 
 
 N(^, no. Doctor, you have me fast by the ears; 
 I \o\e scripture much, but hate your logic : for I 
 have suffered by it. Last Shrovetide I was riding 
 to a market, and overtook a very spruce fellow, 
 who quickly let me know he was a philosopher. 
 
280 
 
 I can, he said, dispute upon a broom-stick for half 
 a day together ; I can take any side of any ques- 
 tion, and prove it first very right, and then mighty 
 wrong ; I can fix an ass so equally between two 
 hay-bottles, that though he is hungry, and placed 
 within due reach of both, he shall taste of neither. 
 I offered to lay him half-a-crown, that the ass would 
 fairly eat up both the bottles, if convenient time was 
 granted. No, he replied, the ass will not ; and I 
 shall prove that he cannot. Nay, then said I, it is 
 no common ass if he will not eat good hay ; it must 
 be some human ass, like yourself, Sir ; and so I jog- 
 ged on, and left him. Indeed these broom-stick 
 disputers had almost choused me out of Christ's 
 divinity. Go on. Doctor, I am not weary, but am 
 all attention. 
 
 Sir, I obey your orders cheerfully ; it is a favour- 
 ite subject, and concerns me much. If Jesus Christ 
 is not truly God, he cannot save me : no atonement 
 can be made by his death. Neither need he come 
 from heaven, merely as a prophet, to instruct me. 
 He might have taught me just the same things by 
 the mouth of Paul or Peter, as by his own mouth ; 
 and they might have confirmed the truth by their 
 death, as well as himself. But they could make no 
 atonement on a cross for sin ; none but a real God- 
 man can do this. And now, Sir, I proceed. 
 
 God claims divine worship, as due only to him- 
 self: Thou shalt worship the Lord thy God, and 
 him only shalt thou serve : Matt. iv. 10. And 
 Paul makes idolatry to consist in paying service or 
 worship to them that are not gods by nature : Gal. 
 iv. 8. If therefore Jesus Christ is not God by na- 
 ture, he ought not to be worshipped. Yet when the 
 Father brought his Son into the world, he said, Let 
 all the angels of God worship him ; Heb. i. 6. And 
 that multitude of heavenly host, which brought the 
 shepherds tidings of a Saviour, no doubt did wor- 
 ship him accordingly. 
 
 Many patients that came to Jesus for a cure, did 
 
281 
 
 worship him, and without a reprimand for so 
 doing. 
 
 All his disciples worshipped him very solemnly 
 at his ascension : Luke xxiv. 52. 
 
 All angels and glorified saints pay him worship 
 in heaven, saying, Worthy is the Lamb that was 
 slain, to receive power, and riches, and wisdom, and 
 strength, and honour, and glory, and blessing ! Rev. 
 V. 11, 12. What a number of words are heaped 
 together, in order to express the highest worship 
 and the deepest adoration ! Yet lofty men cannot 
 submit to worship Jesus, though the angels do it 
 joyfully. 
 
 Again, Every creature in heaven, on earth, and 
 under the earth, say. Blessing, and honour, and glo- 
 ry, and power, be to him that sitteth on the throne, 
 and to the Lamb for ever and ever; Rev. v. 13. 
 Every creature is here represented as paying, and 
 every creature will at length be forced to pay this 
 homage and worship equally to the Father and the 
 Lamb ; which yet never would be paid, unless 
 Christ was truly God. For thus the Lord declares, 
 I am Jehovah, that is my name ; and my glory will 
 I not give to another ; that is, to any other who is 
 not Jehovah : Isa. xliii. 8. But Jesus Christ's name 
 is Jehovah too, and therefore he shares equal glory 
 with the Father. 
 
 Jesus, as Jehovah, is the object of prayer. The 
 Apostles say. Lord, increase our faith : Luke xvii. 5. 
 
 All petitioners who applied to Christ for help, 
 presented their prayer to him, and expected help 
 wholly from him ; excepting Martha, who is gently 
 reproved for not doing so. Martha says, I know 
 that whatsoever thou wilt ask of God, he will give it 
 thee : John xi. 22. Jesus tells her, I am the resur- 
 rection and the life ; he that believeth on me, though 
 he were dead, yet shall he live : verse 25. You talk 
 of God's giving me whatsoever I ask ; but know 
 assuredly, that I have life in myself, and raise a soul 
 or body unto life when [ please. 
 2 B 
 
282 
 
 Stephen says, Lord, lay not this sin to their 
 charge : and commends his departing soul, as true 
 believers do, into the hands of Jesus : Acts vii. 59, 
 60. And who, but Jehovah, is worthy of, and suffi- 
 cient for such a trust ? 
 
 Paul, in a prayer, put the Son's name before the 
 Father's : May our Lord Jesus Christ himself, and 
 God even our Father, comfort your hearts, and 
 stablish you in every good word and work : 2 Thes. 
 ii. 16, 17. 
 
 In the New Testament, christians are thus de- 
 scribed : They call upon the name of Jesus Christ : 
 1 Cor. 1,2. Acts ix. 14, 21. This was an outward 
 distinguishing mark of christians in the Apostle's 
 day, but some lewd professors in our day esteem it 
 the brand of idolators. 
 
 It is the Father's will, that all should honour the 
 Son, even as they honour the Father ; should pay 
 the same adoration and worship to the Son, in his 
 human nature, as they pay it to the Father. The 
 human nature, taken by the Son, veiled his divinity ; 
 and might seem a bar against divine worship. 
 Therefore a command is given, first, that all the an- 
 gels should worship him at his incarnation ; and 
 then, that all men should honour the Son, even as 
 they honour the Father. The union of the two na- 
 tures shall be no bar against divine worship. And 
 every one who withholdeth this honour from the Son, 
 does withhold it from the Father, and dishonour him. 
 For he that honoureth not the Son, honoureth not 
 the Father, who hath sent him; John v. 23. 
 
 When you direct a prayer unto Jesus, you need 
 no one to introduce you, but may go directly to 
 him now, as they did aforetime, when he was on 
 earth. As man, he receives the addresses of men ; 
 and as God, he is worthy of them, and abundantly 
 able to supply all wants. But when you pray to the 
 Father or the Holy Spirit, that is, to the Godhead 
 absolutely, then you must go through the Mediator, 
 as the only ground of your acceptance. 
 
283 
 
 We are baptized equally into the name of the 
 Father and the Son ; and thereby make equal pro- 
 fession of faith, worship, and obedience to them 
 both. But if Jesus Ciirist is not Jehovah, raise him 
 up as high as the shoulders of an Arian can Hft 
 him, he is still much more beneath the Father, than 
 a worm is beneath himself. For there can be no 
 proportion between finite and infinite. Therefore 
 if Jesus Christ is not Jehovah, to couple him with 
 the Father in the same baptismal dedication, is a 
 thousand times more unseemly than to harness a 
 snail and an elephant together. And what is said 
 of the Son in this article, equally respects the Holy 
 Ghost. 
 
 Jesus Christ is appointed the Judge of quick and 
 dead ; but how can he execute the office, unless he 
 is Jehovah? His eye must survey every moment 
 all the actions, words and thoughts, that are passing 
 every where throughout the earth ; and his memory 
 must retain distinctly all the amazing number of 
 actions, words and thoughts, that will have passed 
 from the world's creation to its dissolution. If but 
 a single wickedness, committed in a sinner's bosom, 
 escapes him, or but a single cup of cold water, 
 given unto any in the name of a disciple, is forgot- 
 ten, he cannot judge right judgment. Now, if you 
 think a creature's comprehension can survey and 
 retain all these things, (and modern faith, though 
 straining at a bible-gnat, will swallow down a hun- 
 dred camels,) still I ask, how can Jesus know the 
 hearts of men, unless he is Jehovah ? This prero^ 
 gative belongs to God alone. 
 
 Solomon prays in this manner, Jehovah, God of 
 Israel, thou, even thou only, knowest the hearts of 
 all the children of men: 1 Kings viii. 23, 39. 
 And Jehovah says of himself, I search the heart, 
 and try the reins : Jer. xvii. 10. 
 
 Now Jesus does the same ; therefore he is Jeho- 
 vah, and qualified to be a judge. He showed, while 
 on earth, that he knew what was in man : John ii. 
 
284 
 
 24, 25. he knew their thoughts : Matt. xii. 25. 
 disclosed the inward reasonings of their hearts : 
 Mark ii. 8. and declares concerning himself, that 
 all the churches shall know^ that I am he, who 
 search the reins and hearts : and being able to do 
 this, he is qualified forjudge, and therefore adds, I 
 will give to every one of you according to your 
 works : Rev. ii. 23. 
 
 The divinity of Christ proved a sad bone of 
 contention among the Jews, who judged of him 
 from his mean appearance, and not from his 
 godlike works and words. At one time he 
 tells them, I and my Father are one : John x. 30. 
 The Jews understood his meaning well, and cried 
 out. We stone thee for blasphemy, because 
 that thou, being a man, makest thyself God : 
 John X. 33. 
 
 At another time he says. My Father worketh 
 hitherto, and 1 work: John v. 17. I work with 
 uncontrolled power, as my Father works ; and all 
 things obey me and my Father equally ; and here- 
 upon the Jews sought to kill him, because he had 
 said, that God was his Father, (idion patera, his 
 own proper, or peculiar Father,) making himself 
 thereby equal with God : ver. 18. The Jews knew, 
 though some among ourselves do not, what Jesus 
 meant by calling God his own proper Father. 
 They perceived by this expression, that he made 
 himself to partake of his Father's divine nature, as 
 an earthly son partakes of his father's human 
 nature, which is the same in both ; and that Jesus 
 hereby would distinguish himself both from angels, 
 who are created sons of God, and from believers, 
 who are adopted sons ; and for this expression which 
 seemed presumptuous and blasphemous, they 
 sought to kill him. 
 
 On another occasion Jesus took the incommuni- 
 cable name to himself, saying. Before Abraham 
 was, I am ; and this so enraged the Jews, that they 
 took up stones to cast at him : John viii. 58, 59. 
 
285 
 
 Now stoning was the legal punishment for blas- 
 phemy : Lev. xxiv. 16. 
 
 When Jesus is accused of blasphemy, for making 
 himself God, he never does refuse the charge ; but 
 either vindicates his high claim in a covert way, 
 (which was needful then, that his death might not 
 be hastened,) or he passeth over the charge in 
 silence. And is silence in such a weighty matter 
 consistent with the character of Jesus? If he had 
 not been Jehovah, surely it behoved him, when 
 called a blasphemer, to tell them plainly. You 
 mistake my words ; I am not God, nor meant to 
 call myself so. 
 
 This charge of blasphemy pursued Jesus through 
 his ministry, and at length nailed him to the cross. 
 At his trial, he is first brought before the Jewish 
 council, where some frivolous things are urged, but 
 nothing proved. Then Caiphas stands up, and says, 
 Art thou the Son of the blessed ? Christ's appointed 
 hour was now come, and his answer is no longer 
 covert ; Jesus saith, I am. The high priest know- 
 ing well the meaning of his words, rends his clothes, 
 and says. What need have we of further witness ? 
 Ye have heard his blasphemy ; what think ye ? 
 And they all condemned him to be guilty of death : 
 Mark xiv. 61, &c. 
 
 Next he is hurried before the bar of Pilate, to 
 have their sentence confirmed. Here again some 
 idle matters are first urged, but not regarded by the 
 governor. Jesus is accused of aspiring to be a 
 king, but satisfies Pilate by declaring his kingdom 
 is not of this world. At length the capital charge of 
 blasphemy is brought, which finishes the trial. 
 We have a law, say the Jews, and by our law he 
 ought to die, because he made himself the Son of 
 God. Pilate hearing this, was much afraid ; and 
 going to the judgment-hall again, says to Jesus, 
 Whence art thou ? But Jesus gave him no answer. 
 Pilate saith, Speakest thou not unto me ? Knowest 
 thou not that I have power to crucify thee, and 
 
286 
 
 power to release thee? Jesus answered, Thou 
 couldest have no power at all against me, except it 
 were given thee from above : therefore he that deli- 
 vereth me unto thee, hath the greater sin. This 
 answer somewhat checked Pilate, but an outcry 
 from the Jews quickens him, and he passeth sen- 
 tence : John xix. 7, &c. 
 
 Thus both at the bar of Caiaphas and Pilate, the 
 capital charge brought against Jesus was blasphe- 
 my, or the calling himself in a peculiar sense the 
 Son of God, and thereby making himself equal with 
 God. For this he was condemned to die ; and he 
 suffered death, as a blasphemer, for laying claim to 
 divinity. And were he now in Britain, a multitude 
 of those who are fed at his altar, would lift a heel 
 against him, and hale him to a gibbet, and cry out 
 as before, If thou be the Son of God, come down 
 from thy gallows, and we will believe that thou art 
 the proper Son of God, neither an adopted Son, nor 
 a created Son, but the only begotten Son of the 
 Father: John i. 18. 
 
 Perhaps they might go further, so great is their 
 zeal, and having crucified the Saviour on a false 
 charge of blasphemy, might crucify his followers on 
 a base pretence of idolatry. A minute philosopher 
 has dared to publish muttering words about it ; one 
 who likes to live upon the alms arising from the 
 Lord's service ; and can say genteelly. Hail, Mas- 
 ter ; and betray the Master's honour, as a friend of 
 old did. 
 
 When Jesus says. The Father is greater than he; 
 and that the Son is ignorant of the day of judgment ; 
 these things must be ascribed to his human nature. 
 
 As touching his Godhead, he is equal to the 
 Father, being declared to be one with the Father, 
 one in nature, and bearing his express image; but as 
 touching his manhood, is inferior to the Father, and 
 his human nature, we are told, grew in wisdom and 
 stature, which supposeth a finite boundary. And' 
 though at last the kingdom of Christ will be deli* 
 
287 
 
 vered up to the Father, this must be understood of 
 his mediatorial kingdom. All things are adminis- 
 tered at present by the hand of Jesus, as God-man 
 Mediator ; but when this dispensation ends, the 
 kingdom will return to its original order ; and when 
 thus returned, it is not said, the Father will be all 
 in all, but God, (the triune God,) will be all in all. 
 
 That the Son will not lose his essential kingdom, 
 as God, when his mediatorial kingdom, as God- 
 man, ceaseth, seems plain from these words of the 
 Father to the Son, Thy throne, O God, is for ever 
 and ever ; which words ascribe an everlasting do- 
 minion to the Son, when his mediatorial kingdom 
 is no more. 
 
 Thus, Sir, I have given you a summary proof of 
 Christ's divinity from the Bible ; and can you 
 suppose that the scriptures would tell you plainly 
 Rgain and again, that Jesus Christ is Jehovah ; is 
 God; the true God; the mighty God; the just 
 God ; and God over all, blessed for ever more ; if 
 he was not truly God ? All these lofty expressions 
 are applied to Jesus Christ ; and they would 
 naturally mislead plain men, yea, and would 
 confound all plain language, if he is not truly 
 God. A man must have the old serpent's subtle- 
 ty, and chop and mince his logic mighty fine, 
 who can banish Christ's divinity out of these expres- 
 sions. But what then must become of the poor, 
 who are the chief subjects of the gospel-kingdom ? 
 They cannot buy the span of subtle brains ; nor, if 
 purchased, could digest it. They have nothing but 
 the Bible ; and if Jesus is not truly God, the Bible 
 would mislead them ; and so for want of a scribe's 
 cap, and dictionary, they must all miscarry truly. 
 
 You have heard before, that the wise are taken in 
 their own craftiness ; and now. Sir, hear how the 
 Lord takes them. Gins and snares are scattered in 
 his word to catch a subtle scribe ; just as traps are 
 laid by us to catch a fox or a foul-mark. Every 
 fundamental doctrine meets with something, which 
 
288 
 
 seems directly to oppose it ; and these seeming con- 
 tradictions are the traps which are laid. A lofty 
 scribe, who depends upon his own subtlety, and 
 cannot pray sincerely for direction, is sure to be 
 taken in these snares ; but a humble praying soul 
 escapes them : or if his foot be caught, the snare is 
 broken and his soul delivered. 
 
 Some things spoken of the human nature of Christ, 
 and of his mediatorial character and office, are the 
 traps laid about his divinity, to catch a modern 
 scribe : as the meanness of Christ's appearance in 
 Judea, was a trap to catch an ancient rabbi. 
 
 Isaiah has an awful word about these traps which 
 are laid around the Saviour's person : He (Jesus) 
 shall be for a sanctuary, (unto some,) but for a 
 stone of stumbling, and a rock of offence to both the 
 houses of Israel ; for a gin and for a snare to the 
 inhabitants of Jerusalem : Isa. viii. 14. And they 
 were taken in the snare, for they crucified the Lord 
 of Glory, as a vile blasphemer. 
 
 No one has cause to complain of these traps, be- 
 cause the Holy Spirit's guidance is promised to all 
 them that seek it earnestly ; and if men are too lazy 
 or too lofty to seek this assistance, they are justly 
 suffered to stumble, and fall, and be broken, and be 
 snared, and be taken : Isa. viii. 15. 
 
 But, Sir, it you would take a modern rabbi for 
 your tutor, and seat yourself beneath his feet, and 
 catch the droppings of his mouth, whither, whither 
 must you fly for shelter ? Alas ! the modern scribes 
 are just in such a hobble now about Jesus, as the 
 Jewish scribes were. Some said then. He is John 
 the baptist ; others said. No, he is Elias ; and 
 others contradicted both, and called him Jeremias, 
 or one of the prophets. So it was then, and so it is 
 now. Some say he is a mere man, as the Turks say ; 
 and such professors only need a pair of whiskers, 
 to pass for mussel men. Others say he has an angeVs 
 nature, but his head and shoulders taller than the 
 highest angel. Others contradict them both, and 
 
289 
 
 say he is a God ; but having lost a small article in 
 St. John's Greek gospel, he is not the God. Others 
 laugh at this, and say he is no God at all, but hoist- 
 ed into Godship by his office ; and must be worship- 
 ped in a lower strain, as wily courtiers worship 
 princes; as starving levities worship patrons; as 
 antiquarians worship rust ; or as christian men will 
 worship mammon. 
 
 Again, while some affirm he is not truly God, 
 others have affirmed he was not truly man, or had 
 no real human nature ; and so amongst them all, 
 they have stripped him worse than the Roman sol- 
 diers did, who took his clothes, yet left his carcase ; 
 but these rogues have run away with every thing. 
 According to their various fancies, he is neither 
 God, nor angel, nor man ; and what else they can 
 make him, I see not, unless it be a devil,- as the 
 Jewish scribes made him : John viii. 52. 
 
 Thus Jesus proves a sad stone of stumbling to the 
 lofty scribes, who flounder round about him, and 
 bedaub him grievously, but cannot get up to him ; 
 and as every scribe grows sharper than his brother, 
 some new nature is invented for the Saviour. And, 
 Sir, if you renounce the plain account of the Bible, 
 you will find as many caps for Christ's head, as 
 there are maggots in a scribe's brain . 
 
 If Jesus Christ is not truly God, all his Apostles, 
 excepting Judas, were idolaters ; for they worship- 
 ped him with great solemnity at his ascension : 
 Luke xxiv. 52. Also all the christians of the first 
 and purest age were idolaters ; for we learn from 
 imdoubted heathen records, that they prayed and 
 sang praises to one Jesus, according to the character 
 given them by Paul : They call upon the name of 
 Jesus Christ our Lord in every place : 1 Cor. i. 2. 
 Yea, and all the angels too, except the devils, are 
 highly guilty of idolatry ; for they sing delightful 
 praises unto God and the Lamb: Rev. v. 11, 12. 
 which adoration puts the devils, who are utter haters 
 of idolatry, in a cruel rage at the book of Revela- 
 2 c 
 
290 
 
 tions where this worship is recorded ; and makes 
 them raise np human tools to vilify the book, and 
 try to banish it from the sacred canon. 
 
 Enough, enough. Doctor ; put no more sheaves 
 upon the cart, lest you break it down. An over- 
 stocked market oversets it commonly ; and a drove 
 of lean proofs coming after the other, may prove like 
 Pharaoh's second drove of lean oxen, which devour- 
 ed all the fat ones. I would have no more than 
 just enough of the best fed goose : cramming only 
 breeds a surfeit. And I have heard enough to 
 satisfy me that Jesus is my Maker and Preserver, 
 the God in whom I live and move, and have my be- 
 ing, who deserves my highest worship and my best 
 obedience. And it seems agreeable to common 
 sense, that none can redeem a world but the Maker 
 of it. Yet I am still in the dark about your new 
 covenant. How does it differ from the old ; and 
 how must I get a slice of the new ? Nature, you 
 say, cannot carve for herself: who then must do 
 this office for her, and put the meat upon her 
 trencher? ^ i ik . 
 
 An answer to both your questions will occasion 
 some little repetition, Sir, yet not a needless one, 
 since it respects the way to life, which is too com- 
 monly mistaken. 
 
 In a covenant of works, a man must work for life 
 by his own will Sitid power, or by the natural abili- 
 ties he is endowed with. He stands upon his own 
 legs, and had need look well to them : for the tenor 
 of this covenant is. Do and live : transgress and die. 
 A single trip ruins all, as in angels, so in Adam ; 
 but if the whole is kept without a flaw, a right to 
 life is purchased by virtue of the covenant promise. 
 
 In the covenant of grace all things are purchased 
 for us ; and bestowed upon us, g7^aciously or freely. 
 
 These two covenants are called the old and new : 
 no more are noticed in scripture; and a suitable 
 law, respecting both, is mentioned: The law of 
 works, and the law of faith : Rom. iii. 27. All 
 
291 
 
 other laws are cobwebs of an human brain, such as 
 the law of sincere obedience, the law of love, &c. For 
 love and obedience are the fruits of faith, and not 
 the law of the new covenant. 
 
 And now, Sir, God himself shall tell you by the 
 mouth of Jeremiah, what the new covenant is. 
 Behold th€ days come, saith the Lord, that I will 
 make a new covenant with the house of Israel, not 
 like that I made at Sinai ; but this shall be the 
 covenant, I will put my law in their inward parts, 
 and write it in their hearts ; / will be their God, 
 and they shall be my people : / ivill forgive their 
 iniquities, and remember their sins no more : Jer. 
 xxxi. 31, &c. And to this St. Paul alludes : Heb. 
 viii. 8, &c.— X. 16, 17. 
 
 Ezekiel describes this covenant more minutely: 
 I will sprinkle clean water upon you, and ye shall 
 be clean ; I will cleanse you from all your filthi- 
 ness, and all your idols ; I will give you a new 
 heart, and I wiU put a new spirit in you ; I will 
 take the stony heart out of your iiesh, and I will 
 give you a heart of flesh ; I will put my Spirit 
 within you, and cause you to walk in my statutes : 
 Ezek. xxxvi. 25, &c. 
 
 The new covenant is here shown to consist of a 
 rich and gracious bundle of free promises, in which 
 / will and / will runs through the whole. God 
 does not say. Make yourselves obedient, and then I 
 will sprinkle clean water upon you, to wash away 
 guilt ; but he says, I will do both ; I will pardon 
 you, and make you obedient also ; yea, I will do 
 every thing, and do it by my Spirit. Not your 
 own might, but my Spirit shall sanctify your heart, 
 and engage your feet to walk in my statutes. 
 
 This covenant is too glorious for nature to behold ; 
 she shrinks from the dazzling sight ; fears woeful 
 consequences from it ; and, trembling for morality, 
 beseeches the Vicar to marry Moses unto Jesus, 
 and couple the two covenants. From this adulte- 
 rous alliance springs the spurious covenant of faith 
 
292 
 
 and works, with a spruce new sat of duties, half a 
 yard long, called legally evangelical, or evangelically 
 legal ; unknown to Christ, and his Apostles, but 
 discovered lately by some ingenious gentlemen. 
 
 However, Jesus does not thank old nature for her 
 fears. He has promised in his covenant, to provide 
 a new heart, and good feet, as well as justification 
 and pardon ; and what he promiseth he will per- 
 form. Jesus does not want the staff of Moses ; nor 
 will the master of the house suffer an alliance with 
 his servant. 
 
 And so much, Sir, for the nature of the new 
 covenant : your next question was, How do we be- 
 come partakers of it ? Now the blessings of this 
 covenant were all purchased by Jesus, and are 
 lodged in his hand to dispose of; free pardons to 
 bless a guilty sinner ; free grace to sanctify his na- 
 ture ; with full power to lead him safe to Canaan. 
 Jesus therefore says. Look to me, and be saved ; 
 Come to me, and I will give you rest. But the bare 
 command and invitation of his word, will not bring 
 us to him. 
 
 Nature lost her legs in Paradise, and has not 
 found them since ; nor has she any will to come to 
 Jesus. The way is steep and narrow, full of self- 
 denials, crowded up with stumbling-blocks : she 
 cantiot like it : and when she does come, it is with 
 huge complaining. Moses is obliged to flog her 
 tightly, and make her heart ache, before she casts 
 a weeping look on Jesus. Once she doated on this 
 Jewish lawgiver, was fairly wedded to him, and 
 sought to please him by her works, and he seemed 
 a kindly husband ; but now he grows so fierce a 
 tyrant, there is no bearing of him. When she 
 takes a wry step, his mouth is always full of 
 cursing ; and his resentments so implacable, no 
 weeping will appease him, nor promise of 
 amendment. 
 
 Why, Doctor, you are got into your altitudes; 
 I do not understand you. Figures are above 
 
293 
 
 my match ; I never could get through arithmetic. 
 Pray, let us have plain English. 
 
 So you shall, Sir. Man is born under the law of 
 works, and of course is wedded to that law : it is 
 the law of his nature. Traces of the moral law are 
 still upon his heart : the fall has blotted the two 
 tables, but not defaced them wholly. Where reve- 
 lation is bestowed, the tables are renewed, as at 
 Sinai ; but wrote as yet in stone, not on the heart ; 
 recorded in the sacred volume, but not engraven on 
 the inward parts. By means of this outward reve- 
 lation, and the moral sense, men acquire some 
 notion of a covenant of works. This covenant suits 
 their nature, and is understood in a measure ; 
 though neither in its full extent, nor in its awful 
 penalties. Jesus begins his lectures with the laiv of 
 ivorks, somewhat known to the scholar, and urges 
 that law on his conscience with vigour, to drive him 
 to the laiv of faith. The young Israelite is called to 
 Mount Sinai, where Jesus trains his people now, as 
 he did aforetime. And till the heart has had a 
 thorough schooling here, has heard and felt the 
 thunders of the law, it will be hard and stony. It 
 may be pitiful to others, but want compassion for it- 
 self; may weep at a neighbour's ruin, but cannot 
 truly feel for its own. The bosom is bound about 
 with wrappers of obedience, that when the curses of 
 the law are heard, they only tingle in the ear, and 
 graze upon the breast, but do not pierce the con- 
 science. The man knoweth not his real danger ; 
 the law of works refreshes him ; and while he 
 sippeth comfort from his faint obedience, Jesus 
 Christ is only used as a make-weight ; like the 
 small dust thrown in a scale to turn the balance. 
 
 Now the legal heart is crushed at Sinai ; there 
 Jesus by his Spirit, sets the law home upon the sin- 
 ner's conscience ; then \\e feels that the curses in the 
 law are his proper portion ; not because he is the 
 chief of sinners, but because he is a sinner. Thus 
 his b#som is unswaddled, the heart begins to bleed, 
 
294 
 
 the mouth is stopped quite, all legal worthiness is 
 gone, he stands condemned by the law, and all his 
 hope is fixed on Jesus. While the law was only 
 written upon paper, he found no galling condemna- 
 tion. His heart, like the stony tables, received 
 the letter, and felt no impression ; but when the 
 commandment reached his inmost soul, then he 
 died. This makes ^ free salvation highly needful, 
 a whole Saviour truly precious, and a pure covenant 
 of grace delightful. And now the scholar comes to 
 Jesus Christ, with cap in hand, and bending knee, 
 and bleeding heart, and with St. Peter's gospel- 
 prayer. Lord, save, or I perish. 
 
 Being thus convinced of sin, his heart can have 
 no rest till he receives a pardon, and finds that peace 
 of God which passeth understanding. He feels a 
 real condemnation ; and must have absolution, not 
 from man, but God. Once he prayed for pardon, 
 and rose up from his knees contentedly without it. 
 His heart was whole, he did not want a pardon ; nay, 
 it seemed a presumption to expect it. Yet sure 
 what we may ask without presumption, we may ex- 
 pect without presumption. But now the scholar sees 
 his legal title unto heaven is lost, and finds a legal 
 condemnation in his breast beside, which makes 
 him hasten to the surety, and call upon him, as the 
 Lamb of God who takes away our sins, and, as the 
 Lord our righteousness. He views the surety, as 
 his law-fulfiller ; both as his legal title, and his 
 legal sacrifice ; and he wants an application of 
 these blessings to his heart ; an application by the 
 Holy Spirit, to witness they are placed to his 
 account. 
 
 He sees a need, that both the legal title and the 
 legal sacrifice should be imputed, to answer all the 
 law's demands. And he marvels much, that any, 
 who allow the imputation of Christ's death, should 
 yet object to the imputation of his life. Since if the 
 obedience of Christ's death may be imputed, or 
 placed to our account, for pardon, why may not the 
 
295 
 
 obedience of his life be imputed also for justifica- 
 tion, or a title unto glory ? One is full as easy to 
 conceive of as the other ; both are purchased by the 
 surety; both are wanted to discharge our legal 
 debts, and both will be embraced and sought with 
 eagerness, when our debts and wants are truly 
 known. But here the matter sticks; men do not feel 
 their wants, and so reject imputed righteousness. 
 The heart must be broken down, and humbled well, 
 before it can submit to this righteousness : Rom. x. 
 3. Till we see ourselves utter bankrupts, we shall go 
 about to establish our own righteousness, and cannot 
 rest upon the surety's obedience, the God-man's 
 righteousness, as our legal title unto glory. 
 
 But, Sir, this is not all. Every one who is born 
 of God, is made to hunger for implanted holiness, 
 as well as thirst for imputed righteousness. They 
 want a meetness for glory, as well as title to it ; and 
 know they could not bear to live with God, unless 
 renewed in his image. Heaven would not suit them 
 without holiness, nor could they see the face of God 
 without it. And having felt the guilt of sin, and 
 the plague of their sinful nature, by conviction from 
 the Holy Spirit : John xvi. 8. this has taught them 
 both to dread sin, and loathe it ; to loathe it for its 
 vile uncleanness; and dread it for the curse it brings. 
 They consider sin as bringing both the devil's 
 nature, and the devil's hell. They view it, and 
 detest it as the poison of the moral world ; the fil- 
 thiness of a spirit ; the loathing of a holy^ God ; 
 and such a cursed abomination, as nothing but the 
 blood of Christ could pur^e away. 
 
 And, Sir, where imputed righteousness is not only 
 credited as a gospel doctrine, but received by the 
 Holy Spirit's application, it produces love to Jesus, 
 tender love with gratitude. And this divine love, 
 not only makes us willing to obey him, but makes 
 us like him ; for God is love. 
 
 Christian holiness springing from the application 
 of imputed righteousness, is a glorious work indeed ; 
 
296 
 
 far exceeding moral decency, its thin shadow and 
 its dusky image. It is a true devotedness of heart 
 to God ; a seeking of his glory ; walking in his fear 
 and love ; rejoicing in him as a reconciled Father ; 
 and delighted with his service as the only freedom. 
 
 Full provision is made for this holiness in the new 
 covenant ; and Jesus the noble King of Israel, 
 bestows it upon his subjects. Let me repeat his 
 words : I will give a new heart, and put my Spirit 
 within you, and cause you to walk in my statutes. 
 Believers look to him with prayer and faith ; by 
 looking are transformed into his image : 2 Cor. iii. 
 18. and taste the blessed fruits of Canaan, before 
 they pass the banks of Jordan. 
 
 But, Sir, the holiest christian can put no trust in 
 his holiness. His daily seeking to grow in grace, 
 proves his holiness defective. Tekel is wrote on 
 every duty : Thou art weighed in the balance, and 
 found wanting : Dan. v. 27. And he knows the 
 meaning of those weighty words, applicable to both 
 soul and body : Verily, every man at his best estate 
 is altogether vanity : Psalm xxxix. 5. His utmost 
 holiness, and his freest services, do not answer the 
 demand of God's law; and if depended on for justi- 
 fication in a7iy measure, would bring him under the 
 law's penalty, and condemn him. He is there 
 forced to fly out of himself entirely, and seek a re- 
 fuge only in Christ. This he does by divine faith, 
 which all possessors esteem highly, and call it, as 
 St. Peter does, precious faith: 2 Peter, i. 1. It 
 brings a precious view of Christ, and draweth pre- 
 cious blessings from him. It is a grace which 
 quarrels much with human pride, and makes it 
 only boast of Jesus ; and is not meant to be our 
 justifying righteousness, else it might learn to boast 
 too. Faith says, In the Lord have I righteousness : 
 Isa. xlv. 24. and tells a sinner, I cannot save thee ; 
 Thou art saved by grace through faith : Eph. ii. 8. 
 The grace of Jesus brings salvation ; and, through 
 faith, as an instrument put in the sinner's hand, he 
 
297 
 
 is enabled to reach the grace ; just as a beggar, by 
 his empty cap stretched forth, receives an alms. 
 
 A pole, held to a drowning man, and by which he 
 is driven to land, saveth him, just as faith saves a 
 sinner. In a lax way of speaking we are said to be 
 saved by faith; and so the drowning man might 
 say he was saved by the pole, though in truth he 
 was rescued by the mercy of a neighbour, who 
 thrust a pole towards him, and thereby drew him 
 safe on shore. 
 
 Faith could have no room in a covenant of grace, 
 if it had any justifying righteousness of its own. 
 For desert on man's part is not consistent with such 
 a covenant ; else grace is no longer grace : Rom. 
 ix. 6. 
 
 If any personal or relative duty, such as temper- 
 ance or charity, had been made the instrument of 
 obtaining gospel-blessings, we might fancy some 
 peculiar worth was in that duty to procure the 
 blessings. But when faith, which is only lifting up 
 an empty hand or a longing eye to Jesus, is made 
 the instrument of salvation, it is clearly shown, that 
 the covenant is of grace wholly, both in its contriv- 
 ance and conveyance. It is therefore of faith, that 
 it might be by grace : Rom. iv. 16. 
 
 God has chosen this foolish instrument, as the 
 means of receiving salvation, that no flesh might 
 glory in his presence. Yet foolish as the instrument 
 may seem, it is of curious heavenly workmanship. 
 No man, with all his wit, can make it ; though 
 many act the ape, and mimic it. This foolishness 
 of God is wiser than men ; they cannot comprehend 
 it, but growl at God, as dogs howl at the moon. 
 
 The obedience of Christ, our surety, is the ground 
 and meritorious cause of justification. Paul asserts. 
 We are justified freely by grace, through the 
 redemption that is in Christ Jesus : Rom. iii. 24. 
 He declares roundly, By the obedience of one (even 
 Christ) shall many be made righteous : Rom. v. 19. 
 and affirms that the righteousness of God, (the God- 
 2d 
 
298 
 
 man surety,) is unto all and upon all, that believe : 
 Rom. iii. 22. is imputed unto all that believe, and 
 put upon all, as their justification-robe. David will 
 make mention of this righteousness, and of this only 
 (to justify him,) Psalm Ixxi. 16. Isaiah tells you 
 what the church's faith was in his day. Surely in 
 the Lord have I righteousness : Isa. xlv. 24. and 
 Peter writes to them, who have obtained precious 
 faith, (not through, but) in the righteousness of our 
 God and Saviour, Jesus Christ : 2 Peter, i. 1. 
 
 On the other hand, Paul says peremptorily. By 
 the deeds of the law, no flesh living shall be justified 
 in God's sight: Rom. iii. 20. Gal. iii: li.— ii. 16. 
 and intimates, that a justification by works would 
 destroy the covenant of grace : To him that work- 
 eth, the reward is not reckoned oi grace, but of debt: 
 Rom. iv. 4. that is, if any could justify himself by 
 works, his reward would be a legal debt, and not 
 the gift of gospel grace. This text alone, if there 
 was no other, would exclude all justification by 
 works as inconsistent with a covenant of grace. 
 For if we are justified wholly by works, the reward 
 would be wholly of debt ; if justified in part, it 
 would be partly of debt. But God has no debts to 
 pay in the gospel ; it is the grace of God which 
 brings salvation; and no flesh shall glory in his 
 presence. 
 
 Thus the Bible declares, that no man shall be 
 justified before God by his works ; that men are 
 justified by faith ; and that faith only justifies, by 
 resting on the obedience of Christ, as the meritori- 
 ous cause of justification. 
 
 But this matter may require some enlargement. 
 The scripture comprehends all wicked men in the 
 general name of unbelievers ; and Jesus says, He 
 that believeth not is condemned already : John ii. 
 ] 8. How is that ? Why, every man is a sinner ; 
 and the law declares, the wages of sin is death. Of 
 course, a sentence of death is passed on every sin- 
 ner ; and if he dies in unbelief, he n^eds no second 
 
299 
 
 condemnation, because he is condemned already. 
 But the sentence of the law is a silejit verdict, not 
 heard and felt by unconvinced sinners, else they 
 would fly to Jesus : neither does the law declare 
 the various measures of that death, which are due 
 to various sinners ; it only says in general. Cursed 
 are you, and ye shall die. 
 
 Hence we may learn what is the judge's office at 
 the grand assize, not to pass a second condemnation 
 on the wicked ; but to make an open declaration of 
 that secret verdict, which the law has passed ; and 
 then appoint the various measures of that death, 
 which are due to sinners. 
 
 When a jury, in our courts of justice, find a cul- 
 prit guilty, the judge passeth sentence. But is the 
 judge's sentence a second condemnation ? Not at 
 all. The jury do condemn the culprit, and the 
 judge projiounceth sentence according to the jury's 
 verdict, and then declares the punishment to be 
 inflicted on the convict. 
 
 A sinner, therefore, is not first condemned on 
 earth for want of faith, and then condemned in the 
 clouds a second time for want of righteousness. No : 
 his state of misery is finally determined by unbelief: 
 He that believeth not, shall be damned : Mark xvi . 
 16. but the measure of his misery depends upon the 
 measure of his own iniquity. Unbelief alone con- 
 demns the sinner ; and in consequence of that con- 
 demnation, he suffers punishment according to his 
 crimes. 
 
 We may now consider, how it fareth with believ- 
 ers. Jesus saith. Whosoever believeth in the Son of 
 man, shall not perish, but have eternal life : John 
 iii. 14, 15. And it is further said, He that believeth 
 in the Son, hath (or possesseth) everlasting life : 
 John iii. 36. Here we read, that faith gives ?i pre- 
 sent possession of everlasting life : it is begun in the 
 soul on earth, and shall be perfected in heaven ; 
 and to strengthen the believer's hope, is added, he 
 shall not perish. A full absolution from eternal 
 
300 
 
 misery, and a full promise of eternal life, with a pre- 
 sent possession of it, is granted to believers on the 
 mere account of faith. And what security can they 
 further want or have ? 
 
 Again : It is said. All that believe are justified 
 from all things, Acts xiii. 39. Now I ask, if be- 
 lievers are justified already^ what further justifica- 
 tion can they need ? And if justified from all things, 
 what further justification can they have ? It is not 
 possible to be more justified than from all things, 
 and so far believers are justified in the present life. 
 
 The scripture speaketh of a first ^nd second cove- 
 nant, Heb. viii. 7. but no where speaketh of a Jirst 
 and 5ecow J justification. Such a two-fold justifica- 
 tion must suppose there are degrees in it ; and that 
 the latter increaseth the former, else it is needless : 
 but this is quite repugnant to its nature. For justi- 
 fication is an individual whole, like an unit. Take 
 any thing from an unit, or add any thing to it, and 
 it ceaseth to be an unit. So the man, who is truly 
 justified, is justified from all things; and such a 
 one cannot possibly be more justified, nor can be 
 less than justified. 
 
 Beloved John might have more of Christ's affec- 
 tion than Philip, and a brighter crown than Philip, 
 but could not have more justification than Philip. 
 Because, though there are degrees in the affection 
 and rewards of Christ, there can be no degrees in 
 \i\^ justification. A man must either have the whole 
 or none at all ; must either be justified from all 
 things, or be condemned. 
 
 And now. Sir, the justification which has passed 
 secretly in a believer's breast, known indeed to him 
 and declared, but derided by the world ; this will 
 be notiJiedi^v^AicXy by the judge at last, and degrees 
 of glory be assigned to each, according to their va- 
 rious fruitfulness. 
 
 Thus a believer's state of Jiappiness is finally de- 
 termined by his faith ; He that believeth shall be 
 saved : but the measure of his happiness in that 
 
301 
 
 State, depends upon the fruits of faith. Faith alone 
 saves a christian ; but his crown is brighter accord- 
 ing as his faith works more abundantly by love. 
 
 But another matter must be taken into this ac- 
 count, besides the declaration of the proper sen- 
 tences, and assignment of the proper retributions. 
 David says. The Lord will be justified when he 
 speaketh (sentence ;) and be cleared when he judg- 
 eth. Psalm li. 4. The world neither know nor re- 
 gard the faith, which is of God's operation, Col. ii. 
 12. but are content with one of human manufac- 
 ture : and finding no advantage from this faith, they 
 consider all faith as a trifling or a despicable matter. 
 It appeareth such an idle business, as can never 
 justify ; and it seemeth a reflection upon God, to 
 assign that office to it : yea, and all that wear the 
 gospel-cloke of faith full and deep, are thought en- 
 thusiasts or impostors; men who have lost their wits, 
 or lost their honesty, and only fit for Bedlam or for 
 Newgate. 
 
 Now when Jesus judgeth, he will clear this mat- 
 ter up, and vindicate the credit and appointment of 
 faith. He will show what fruits have been produced 
 by faith ; and though they cannot justify the little 
 flock before God, yet when openly proclaimed by 
 the judge, they will justify him in the choice of the 
 instrument, and will justify believers evermore from 
 all aspersions cast upon them by the world, as if 
 they were not zealous of good works, because they 
 renounced all dependence on them. 
 
 Take notice. Sir, how the judge speaks to the 
 sheep on his right hand. A choice fruit of faith, the 
 sanctification of the heart, our meetnejss for glory, is 
 not even mentioned by him, because the world 
 could be no witness of it : he only noticeth their 
 works, and only such of these as must be public and 
 notorious. I was hungry, and ye fed me ; naked, 
 and ye clothed me ; a stranger, and ye took me in ; 
 sick, or in prison, and ye visited me. And what 
 say the sheep to this honourable mention ? Do they 
 
302 
 
 speak as if expecting to be justified by their works ? 
 No : just the contrary. All think themselves such 
 unprofitable servants, that they will not own a good 
 work has been done by them. Lord, say they, when 
 did we so, or so, as thou hast spoken ? 
 
 Jesus next applies himself to the goats on his left, 
 and takes no notice of their unholy hearts ; for be- 
 ing strangers to the nature of holiness, they would 
 have cried out, Lord, we always had good hearts; 
 much sounder than those rotten sheep upon your 
 right, who were evermore complaining of their 
 loathsome hearts. Jesus therefore directs his speech 
 to their morality, and only maketh mention of good 
 works, which they had some knowledge of, and ex- 
 pected to be justified by them. Here he shows they 
 have been wanting, and confounds them in their 
 own hope. Thus the judge clears himself, when he 
 judgeth. The sheep were justified by faith ; and 
 that act is vindicated to the world, by the precious 
 fruits of faith. The goats were condemned through 
 unbelief, and are silenced by that unrighteousness 
 which unbelief produced. 
 
 It is observable, that not a single sheep expects to 
 be justified by works ; yet the goats do expect it, 
 every one. When Jesus tells them, I was hungry, 
 and ye fed me not ; naked, and ye clothed me not ; 
 sick, and ye visited me not, &c., they answer brisk- 
 ly. When saw we thee an hungred, or athirst, or 
 naked, or sick, or in prison, and did not minister 
 unto thee ? That is, when were we wanting in our 
 service to thee ? Thus they come with a full justi- 
 fication in their mouths, ready for the trial ; yet are 
 all confounded. 
 
 It is further observable, that Jesus does not charge 
 the goats with never having done any acts of charity. 
 No : some of them might have founded schools or 
 colleges ; and some have given largely to the Lock 
 and Magdalen ; or to assembly rooms and play- 
 houses ; and some might have undone themselves 
 by largesses before or at elections. But when a 
 
303 
 
 goat is bountiful, he seeks to please his own humour, 
 or glorify his own name, or promote a distant inter- 
 est : no true regard is had to Jesus, nor to his little 
 flock : these are always overlooked. The doctrines 
 of the sheep are loathsome, and their bleating trade 
 of prayer is nauseous to a goat. He could wish the 
 world well eased of them all. Therefore Jesus says, 
 Whatever bounty ye have done, inasmuch as ye did 
 it not to the least of these my brethren, ye did it not 
 to me ; in neglecting and despising my own family, 
 ye have neglected and despised me. Therefore, 
 Depart, ye cursed. 
 
 Give me leave to twist another thread about a lash, 
 you had before. If the glories of the next world are 
 called rewards, they are affirmed to be rewards, not 
 oi debt, but oi grace; not due for our works, but be- 
 stowed through the grace of Jesus. Eternal death, 
 in all its various horrors, is the just deserved wages 
 of sin : but eternal life, in all its various glories, is 
 the gift of God, through Jesus Christ our Lord, Rom. 
 vi. 23. And therefore though the little flock may 
 be rewarded according to their works, they cannot 
 be rewarded for the merit of them. A man of plain 
 sense may see a difference here with his naked eye, 
 which yet is often not discerned by a scribe with 
 his microscope. 
 
 Take an illustration. A tender hearted gentle- 
 man employs two labourers out of charity, to weed 
 a little spot of four square yards. Both are old and 
 much decrepit, but one is stronger than the other. 
 The stronger weeds three yards, and receives three 
 crowns : the weaker weedeth one, and receives one 
 crown. Now both the labourers are rewarded for 
 their labour, and according to their labour, but not 
 for the merit of their labour. You cannot say their 
 work deserves their wages. And yet their work 
 deserves their wages better, a hundred thousand 
 fold, than our poor works can merit an eternal 
 weight of glory. 
 
 Oh, Sir, God must abominate the pride, the inso- 
 
304 
 
 lence of human pride, whfch can dream of merit : 
 it is enough to make a devil blush. Yea, and some 
 would purchase heavenly mansions with such scraps 
 of alms, as would not buy an earthly hog-sty. 
 
 What comes from God is gift, and much he has 
 to give ; but nothing that he sells for work that we 
 can do. He disdains such paltry commerce, and 
 the saucy tribe of merit-mongers, who can fancy 
 God will sell his heaven, and that their works may 
 purchase it. 
 
 Sir, remember, traps are laid around every fun- 
 damental doctrine ; and I perceive your lips are 
 heaving an objection to the present doctrine. Poor 
 John, disguised in the beard of Moses, and beloaded 
 with the Sinai tables, is suborned to betray his mas- 
 ter, and compelled thus to speak. Blessed are they, 
 that do his commandments, that they may haveright 
 to the tree of life. Rev. xxii. 14. But, Sir, if re- 
 wards are not of debt, as Paul affirms, they are not 
 due for our works ; and if not due, our works have 
 no right to the rewards, no right to the tree of life ; 
 neither does St John assert it. A mask is put upon 
 his face, to hide his look and meaning. 
 
 The word, (exosia) which we translate a right, 
 signifieth here, as frequently elsewhere, a gracious 
 privilege. Thus in his gospel, John says. As many 
 as received Christ, that is, believed on him, to them 
 he gave (exosian) the privilege (as you read in the 
 Bible margin) to become the sons of God : John i. 
 12. a privilege, not claimed as a right, through the 
 merit of faith ; but bestowed freely, as a gift. To 
 them he gave the privilege to become the sons of 
 God. 
 
 Jesus says. He that believeth, possesseth ever- 
 lasting life. Then by believing, he must surely 
 enter the city gates, and taste of the tree of life. For 
 if a believer should miscary, the life he possesseth, 
 proveth not an everlasting life, but temporary, and 
 the word of Christ falls to the ground. 
 
 But a general answer may be given to all objec- 
 
305 
 
 tions of this kind. St. John says, They that do his 
 commandments have a privilege to the tree of life. 
 If you ask what is meant by doing his command- 
 ments, I answer in one word, believing. Nay, Sir, 
 do not start like a young colt ; but hear and judge 
 like a man. Working for life, is the law of Moses ; 
 believing for life, is the law of Jesus. And where 
 divine faith is truly found, it will effectually justify, 
 really sanctify, and surely glorify ; will bring a sin- 
 ner out of Egypt, through the wilderness, into Ca- 
 naan, and fairly perch him on the tree of life. 
 
 Hear St. Paul's account of faith : a choice Apos- 
 tle, but no great favourite of the scribes. Human 
 telescopes do not magnify Paul ; he is not within 
 the- compass of their glasses; no moon-light planet, 
 but a star : and take the matter in his own words. 
 Made wise to salvation by faith ; become children 
 of God by faith ; justified by faith ; receive forgive- 
 ness of sins by faith ; sanctified by faith ; receive 
 the Spirit through faith ; access to God by faith ; 
 Christ dwelling in the heart by faith ; work righte- 
 ousness through faith ; obtain promises by faith ; 
 walk by faith ; stand by faith ; saved by grace 
 through faith. And St. Peter adds, kept by the 
 power of God through faith unto salvation : 2 Tim. 
 iii. 15. Gal. iii. 26. Rom. iii. 28. Acts xxvi. 18. — xv. 
 9. Gal. iii. 14. Eph. iii. 12, 17. Heb. xi. 33. 2 Cor. 
 V. 7. Rom. xi. 20. Eph, ii. 8. 1 Peter, i. 5. 
 
 Thus the christian life, is a life of faith in the 
 Son of God : Gal. ii. 20. and the christian work is 
 to fight this good fight. Believing is the christian's 
 trade and maintenance ; through Christ it obtaineth 
 pardon and holiness, creates his present peace and 
 future prospects, makes him steady and valiant in 
 fight, and brings him triumphantly unto glory. 
 
 And now. Sir, when you hear the Philippian jail- 
 or asking Paul, What must he do to be saved ; you 
 need not think the answer was defective : Believe in 
 the Lord Jesus Christ, and thou shalt be saved : 
 Acts xvi. 30, 31. This answer of l^aul is transcribed 
 
 i E 
 
306 
 
 from his master s copy : Go ye into all nations, 
 and preach the gospel to every creature. He, that 
 believeth, and is baptised, shall be saved : Mark 
 xvi. 15, 16. But if Paul's answer was not defective, 
 it is plain, that as doing was the sum of the law, so 
 helieving is the sum of the gospel. It is the total 
 life of all duty, and the total term of all salvation ; 
 including and producing all obedience, yet crucify- 
 ing all merit. Faith owes its birth and growth and 
 blessings, all to Jesus ; and it resteth wholly on him, 
 renouncing self, and glorying in the Saviour, as the 
 all in all. 
 
 However since professors frequently amuse them- 
 selves with fancies instead of faith, and think a mere 
 assenting unto scripture doctrines is believing in 
 Christ Jesus, something is often joined with faith, 
 to prevent deception. Thus Paul declares, In Je- 
 sus Christ, nothing avails but faith, which worketh 
 by love. Gal. v. 6. The words worketh by love, are 
 added, as the genuine fruit and evidence of faith. 
 If works of love are not produced, the faith is not of 
 God ; yet when produced, they do not justify. 
 
 Perhaps you might be pleased to know St John's 
 thoughts, about keeping the commandments, be- 
 cause the text was quoted from him ; and his mind 
 is intimated in his first epistle. 
 
 Whatsoever we ask, we receive of him, because 
 we keep his commandments, and this is his com- 
 mandment, that we should believe on the name of 
 his Son Jesus Christ, and love one another, 1 John 
 iii. 22, 23. Does not the latter clause declare, that 
 believing on Jesus is keeping the commandments ? 
 Love indeed is added here, as before, by Paul, yet 
 only as an evidence of faith, and a guard against 
 delusion. 
 
 Jesus Christ explained the moral law, for the 
 conviction of sinners, and for a rule of life to believ- 
 ers ; but when he declares the terms of salvation, 
 nothing is mentioned hwt faith. It is never said, 
 He, that believeth and obeyeth shall be saved : but, 
 
307 
 
 absolutely, He, that believeth, shall be saved. 
 Here obedience is designedly kept from our eyes, 
 and withdrawn from faith to prevent our resting on 
 obedience as a condition of salvation, or a ground of 
 justification. 
 
 The Apostles also give many rules to direct the 
 walk of faith ; and often couple faith with love or 
 obedience, and declare the faith which produceth 
 not good works, is a dead faith, the cold product of 
 a human brain, and cannot justify. If faith is alonCy 
 unattended with works, it is not the faith of God, 
 and does not unite the soul to Christ, and cannot 
 draw life from him. 
 
 But when the Apostles speak expressly of justifi- 
 cation, you hear of nothing else but faith ; then it 
 is, justified by faith ; saved by grace through faith ; 
 believe in the Lord Jesus, and thou shalt be saved. 
 At such times, like their Master, they purposely drop 
 obedience, to prevent a reliance on it for justification. 
 
 When Paul is largely handling the point of justi- 
 fication, he quotes a passage from the Psalms, and 
 introduceth it with this preface, Even as David 
 describeth the blessedness of the man, unto whom 
 God imputeth righteousness, without works, saying. 
 Blessed are they whose iniquities are forgiven, 
 and whose sins are covered, blessed is the man 
 to whom the Lord will not impute sin : Rom. iv. 6, 
 7, 8. Here Paul breaks off the quotation, and omits 
 the latter clause of the verse, in whose spirit there 
 is no guile : Psalm xxxii. 1, 2. And why does he 
 omit the latter clause ? Because it describes the re- 
 newed nature and the fruit of a justified person, 
 which were not to be considered in the matter of 
 justification, but wholly withdrawn from our eyes. 
 
 We are not justified before God, because our na- 
 tures are renewed : but God justifies the ungodly 
 through believing : Rom. iv. 3, 4, 5. A sinner can 
 be saved no other way, because the wages of sin is 
 death ; yet it proves a most offensive way, through 
 the pride of a sinner's heart. 
 
308 
 
 Effectual and final justification by faith is the 
 capital doctrine of the e:ospel, a most precious grace 
 of the new covenant, and the everlasting glory of 
 the Redeemer. A man may steal some gems from 
 the crown of Jesus, and be only guilty of petit lar- 
 ceny; he may escape at last, like the cross-thief; 
 escape through the fire, when his house is in a 
 flame : but the man who would justify himself by 
 his own works, steals the crown itself, puts it on his 
 own head, and proclaims himself a king in Sion by 
 his own conquests. 
 
 Since therefore faith is the law of the gospel, the 
 term of salvation, the instrument of obtaining every 
 blessing, and the general commandment including all 
 the rest, it must utterly exclude all justification by 
 works. And the man who seeks to be justified by his 
 passport of obedience, will find no passage through 
 the city-gates. He may talk of the tree of life, and 
 soar up with his paper kite to the gates of Paradise, 
 but will find no entrance. The gates belong to the 
 Prince of life, who is the real treeoflife; and only they 
 shall enter, who own him for their leige-lord, and place 
 their whole dependence on him, and seek a pas? sage 
 through his grace entirely. Such shall have a cheer- 
 ing taste of the tree below, and a joyous feast above. 
 
 But cheats will arise ; and how must we deal 
 with them. Doctor, 
 
 Deal with them. Sir? why, hang them when detect- 
 ed; as Jesus hanged Judas. He had one religious cheat 
 among his twelve, who made a penny of his Master, 
 but did not live to spend it. This Judas bids you 
 guard against such cheats, but not be scandalized at 
 the gospel, when they happen. You would not sure 
 renounce honesty, because you have been cozened 
 by a man, who made a false pretence to it: nor 
 would I renounce my creed, because a sly professor 
 proved a thief, and has been hanged. 
 
 But, Sir, you quite mistake the matter, in suppos- 
 ing that the gospel does not guard against licenti- 
 ousness. A covenant of grace cannot allow of legal 
 
309 
 
 conditions, which may procure a right to life, in 
 whole or part ; this would destroy the nature of the 
 covenant. But it abounds with gospel -checks, 
 which answer the same purpose ; and where they do 
 not prove sufficient, nothing else would. 
 
 Naked faith, or a whole and simple trust in Jesug, 
 is the gospel -instrument, which brings salvation. 
 But though faith alone, apart from its fruit, is the 
 saving instrument, yet it cannot be alone, or with- 
 out its fruit, where it is saving faith, as St. James 
 declares. And the gospel, to prevent delusion, shows 
 what is the fruit produced by faith. It bringeth 
 heavenly peace, purifies the heart, and overcomes 
 the world. Faith is genuine, where these fruits are 
 found. The believer is a real branch of the true 
 vine, and receives his fruit from it. The fruit shoivs 
 the branch to be alive, but does not make it so : it 
 beareth fruit, because it is alive. 
 
 Where these fruits are neither found, nor truly 
 sought, faith is not of God's operation ; it is a dead, 
 and not a living faith. It may be clear in scripture 
 doctrines, but has no real union with Christ, and of 
 course no influence from him. It is not grafted in 
 the vine, but tied to it with profession thread, and 
 so is dead and withered. But, Sir, the fruit of faith 
 does not justify a sinner ; and this must be oft 
 repeated, to check a legal heart, which is only mov- 
 ed by legal fears and hopes. 
 
 None feel the force of gospel motives, till they 
 taste of gospel blessings. Hell and a gallows (pro- 
 per checks in their place) keep some out of mischief, 
 who find no comfort, nor expect any in God's ser- 
 vice ; and a fond hope of making purchases in 
 heaven, puts some on almsgiving, fasting, and pray- 
 er. Such only make account of obedience, as of a 
 thing whereby they must be saved ; and being told, 
 it cannot save them, because it is not perfect, they 
 ask in much surprise. What then is it good for? 
 Why, Sir, it is good to glorify God for the mercy of 
 a rich and free salvation : a grateful homage paid to 
 
310 
 
 a gracious God. And it is further good, to evidence 
 the truth of faith to ourselves and others. 
 
 When joy and peace are found through believing, 
 and the sweet atonement is sealed on the consci- 
 ence, a christian crieth out, I am bought with a 
 price, and must glorify God with my body and my 
 spirit, which are God's : 1 Cor. v. 20. With Paul 
 he can say, The love of God constrains me, and feel 
 its sweet compulsion. Gratitude begins to act ; and 
 love sharpens gratitude ; and sights of glory, fetched 
 in by faith, quicken both. 
 
 The legal hope of being saved by our doings, is 
 rooted deep in every human mind, and never can 
 be rooted up, till grace has overcome it. It made a 
 busy stir, when the gospel first appeared ; and has 
 raised ferments ever since. Very early some cried 
 out. Except ye be circumcised, ye cannot be saved : 
 Acts XV. 1 . Had they suffered circumcision, as be- 
 lieving it a duty still required, and purposing by 
 such obedience to glorify God ; or had they used it, 
 like Timothy, at Paul's instigation, for a more con- 
 venient spreading of the gospel, no harm at all has 
 been done. But when they seek to be saved by this 
 doing, Paul takes fire, throws his hat up, and begins 
 to bellow. Behold ! I Paul, say unto you, that if 
 you be circumcised (with this view) Christ shall 
 profit you nothing. For I testify again to every 
 man that is (thus) circumsised, he is a debtor to do 
 the whole law. Christ is become oino effect to you 
 who are justified by the law ; ye are fallen from 
 grace : Gal. v. 2, 3, 4. 
 
 The Galatians did not seek to be wholly justified 
 by works ; no, they blended the two covenants 
 together, as modern christians do, and sought to be 
 justified by both ; partly from their own works, and 
 partly from Christ. This appears from Paul's say- 
 ing, Christ is of no effect to you who are justified by 
 the law ; Christ shall profit you nothing. Which 
 implies, that the Galatians did expect some effect 
 and some profit from Christ, as well as some from 
 
311 
 
 their works. Again, when Paul says, Ye are debtors 
 to do the whole law ; this also shows, they did not 
 count themselves such debtors, but only sought a 
 /?ar^ia/ justification, by sincere obedience to the law. 
 
 The Apostle's meaning in the fore-cited passage 
 is plainly this : Whoever seeks to be justified in any 
 measure by his works, such a one falls from grace, 
 and becomes a debtor to do the whole law. Christ 
 will justify you wholly, or none at all. Either take 
 him as a whole Saviour, or he profits you nothing, is 
 of no effect to you. 
 
 It matters not, whether the work be ritual or mor- 
 al, that we seek to be saved by ; whether it be 
 parting with our cash in charity, or parting with our 
 flesh in circumcision, which is the sorest work of 
 the two ; if we seek at all to be saved by any work 
 of our own we fall from grace. Therefore when 
 Paul had spoken first of circumcision in particular, 
 he next affirms of the whole law in general, that 
 whatsoever is justified by it, is fallen from grace. 
 
 Paul was eminent in ministerial labours and 
 christian holiness ; yet in the point of justification, 
 he counted all things but loss, in comparison of 
 Christ. His labours and his holiness, if rested on 
 in any wise for justification, would have brought 
 him loss instead of gain, and made Christ of no ef- 
 fect to him. He therefore desires to be found in 
 Jesus, not having his own righteousness (to justify,) 
 but that which is through the faith of Christ, the 
 righteousness of God by faith : Phil. 3. 7, 8, 9. In 
 other words, he desires to be found at the bar of 
 God, not in his own personal righteousness, but in 
 the righteousness of his heavenly surety. 
 
 But you are waiting for more gospel checks, I 
 perceive, to prevent the abuse of faith. What think 
 you. Sir, of this : Faith working by love ? It pas- 
 sed muster lately, yet wants to be reviewed ; good 
 troops are often exercised. It is a two-edged sword, 
 which sliceth off the the wanton ears of an Antino- 
 mian, and the saucy hopes of a legalist. Faith is 
 
312 
 
 here described as a working principle, a heavenly- 
 root producing heavenly fruit ; and thus it slays 
 Herodians and Sadducees. But though a working 
 faith, it worketh not for hire like a labourer, but 
 like a son for love. A child of God does not hope 
 to purchase heaven by his works, but seeks with 
 loving heart to glorify a heavenly Father for the 
 mercy of adoption ; and thus faith crucifies a 
 Pharisee. 
 
 If you enquire of Habbakkuk and Paul, who are 
 lodged in the same apartment, both the Old and 
 New Testament saint will tell you, The just shall 
 live by faith r Hab, ii. 4. Gal. iii. 11. Here they 
 give you a believer's character, he is ^just or righ- 
 teous man ; and yet declare he does not live by his 
 righteousness, does not gain a title unto life by it, he 
 lives by faith. His new nature makes him hungry 
 for implanted righteousness, as a meetness for hea- 
 ven ; but his faith bids him seek an imputed righte- 
 ousness, as his title to heaven. He follows after 
 righteousness, as his proper business and delight ; 
 but sings at his work with Isaiah, In the Lord shall 
 all the seed of Israel be justified, and in the Lord 
 shall glory : Isa. xlv. -24, 25. 
 
 Again, you read, Without holiness no man shall 
 see the Lord : Heb. xii. 14. A legalist would see 
 the Lord by his holiness, by the merit of it, but he 
 cannot; and an Antinomian would see the Lord 
 without holiness, but he must not. Thus a cl^istian 
 man can neither see the Lord without holiness, nor 
 hy it. Which, though a truth, may seem a mystery 
 to many. 
 
 Lastly, The gospel declares roundly, that whoso- 
 ever liveth in the works of the flesh, in adultery, for- 
 nication, uncleanness, wantonness, idolatry, witch- 
 craft, hatred, variance, emulation, wrath, strife, 
 sedition, heresy, envyings, murders, drunkenness, 
 revellings, and such like, shall not inherit the king- 
 dom of God :* Gal. v. 19, 20, 21. For all who live 
 and die in such works, plainly show themselves 
 
313 
 
 destitute of that faith, which purifies the heart and 
 works by love. 
 
 And now, Sir, I trust you will no more complain, 
 that faith is destitute of proper guards : no earthly 
 monarch need be better guarded. 
 
 What think you of election. Doctor ? Our Vicar 
 always shakes his head when he hears of it ; and 
 the schoolmaster makes a woful wry mouth at it : 
 he will let his face down amazingly, when the word 
 is only casually mentioned. Indeed my stomach 
 rises sadly at the doctrine ; it is a frightful notion, 
 exceedingly discouraging, and seemeth not con- 
 sistent with common equity. 
 
 Sir, I think the doctrine of election never can 
 agree with human merit ; one will be always bark- 
 ing at the other. Every man who seeks to justify 
 himself by works, will loathe the doctrine heartily, 
 and load it lustily with most reproachful names. 
 Yet men reject the doctrine, not for want of scrip- 
 ture evidence, but for want of humbled hearts. 
 We are not willing to be saved by an election of 
 grace, till we know ourselves, and find our just 
 desert. 
 
 A furnace is the proper school to learn this doc- 
 trine in, and there I learnt it. Nor men nor books 
 could teach it me : for I would neither hear nor 
 read about it. A long and rancorous war I waged 
 with it ; and when my sword was broken, and both 
 my arms were maimed, I yet maintained a sturdy 
 fight, and was determined I would never yield ; 
 but a furnace quelled me. Large afflictions, largely 
 wanted, gave me such experience of my evil heart, 
 that I could peep upon electing grace without ab- 
 horrence : and as I learnt to loathe myself, I learnt 
 to prize this grace. It seemeth clear, that if God 
 had mercy for me, it only could be for this gracious 
 reason, because He would have mercy, Rom. ix. 18, 
 for every day and every hour my desert was death. 
 
 Sir, the colour rises in your face ; and I shall 
 take a hasty leave, unless your staff is laid upon 
 2 F 
 
314 
 
 the floor. I know the rancour of the human heart 
 against this doctrine, for I have sorely felt it ; and 
 charitably thought that all its teachers were the 
 devil's chaplains — Sir, I go directly, unless your 
 staff is dropped. 
 
 Here take it, Doctor, in your own hand ; and 
 then you may be easy ; but pray be very brief 
 upon this matter, lest my choler should arise. I 
 cannot stand a long fire upon election ground ; and 
 if your words are very rough, you may bring on a 
 furious handy-cuff. For your own shoulders' sake, 
 do not lay on me too thick and hard. 
 
 Plain speech. Sir, is the best : such I give, and 
 give without bitterness. If gall should mingle with 
 my words, it will not drop from my lips, but trickle 
 from your heart. 
 
 I ask then, are you not a sinner? and is not 
 death the wage of sin? And a very jW^ wage, be- 
 cause appointed by a just God ? as a sinner then, 
 you deserve death ; and every man that sins, de- 
 serves it also. And sinners, at the judgment- 
 day will be condemned, not because they were 
 decreed to be damned ; but because they did revolt 
 from God, and broke his righteous laws, and sought 
 no hearty refuge in Christ Jesus. The Son of man 
 will gather out of his kingdom all them, who do 
 iniquity^ and will cast them into a furnace of fire. 
 Matt. xiii. 41, 42. 
 
 No sinner then can urge a claim on God ; for 
 every one has forfeited his life. God, if he pleased, 
 might reserve them all for destruction, as he did 
 the fallen angels ; or he may reserve some for pun- 
 ishment, by leaving them to follow their own 
 wickedness ; and be gracious unto others, by grant- 
 ing them repentance, faith and holiness. And in 
 showing mercy unto these, he does no injury to 
 others. 
 
 If you think that God may not withhold his mercy 
 from some, while he showeth it to others ; or that 
 he is obliged to show it unto any, or to all, then he 
 
315 
 
 has no grace to give, but is a debtor unto man ; and 
 the covenant of grace is an empty name. 
 
 When traitors are condemned to die, it often 
 happens that the king will spare some one at least, 
 and hang the rest. And this act of grace may be 
 shown to one or more, without a charge of injustice 
 to them that are hanged. One has cause to bless 
 his prince, while the others have no reason to 
 complain. 
 
 And shall not the sovereign Lord of all be allowed 
 to act in the same manner towards his rebellious 
 subjects? Must his hands be tied up, that he can- 
 not do what an earthly prince may justly do, show 
 mercy to some offenders without injuring the rest? 
 This is hard indeed ! But God will not be fettered 
 by the cobweb cords, which human pride has 
 weaved for him. He will have grace to give, and 
 justice to inflict ; and will be glorified in both. 
 
 The provision of a Saviour makes a way for God 
 to exercise his mercy, in consistency with justice ; 
 but he may exercise it when and where he pleaseth. 
 
 The grace of God is called free; because it is 
 free for God to give to whom he pleaseth. His 
 grace is free, just as my alms are free ; and grace 
 is heavenly alms. Now my alms are free, because 
 they are bestowed freely, where I like. If any 
 could demand them justly, they would cease to be 
 an alms, an act of grace, and prove a debt. 
 
 If men had due conceptions of the majesty and 
 holiness of God; and of the traitorous nature, 
 deep malignity, and heinous guilt of sin, their 
 mouths would soon be stopped. But men forget 
 their real state of condemnation, and dreaming of 
 a claim on God, through the fancied merit of obe- 
 dience grievously worm-eaten, they quarrel with 
 the doctrine of election. And, indeed, the doctrine 
 cannot harmonize with any human claim, arising 
 from a pure covenant of works, or from the mongrel 
 covenant of faith and works, transported from Ga- 
 latia into Britain, and carried by her convicts to 
 
316 
 
 the colonies. No ; the doctrine of election is alto- 
 gether built upon a pure covenant of grace, and 
 shakes a friendly hand with this. Here God may 
 grant, or may withhold his mercy, as he pleaseth : 
 since all are in a state of condemnation, and none 
 can justly say unto him, What dost thou ? This, 
 Sir, may suffice to vindicate God's justice in elect- 
 ing grace ; and his justice is well grounded upon 
 equity ; he needs no court of chancery. 
 
 Neither has this doctrine any real tendency to 
 discourage sinners, when they truly seek salvation 
 through Jesus Christ. It is not expected that any 
 one should know himself a chosen vessel, before he 
 seeks salvation ; this must be known by seeking. 
 He cannot peep into the rolls of heaven, to see if 
 his own name be written there, nor needeth such a 
 peep. His business lieth with the luritten word 
 on earth, which tallies with the rolls in heaven. 
 Secret things belong to God ; but what is revealed 
 belongs to us, and to our children for ever : Deut. 
 xxix. 29. 
 
 Now in the written word, a decree of God is found, 
 which shews who are the chosen and the saved 
 people ; He that believeth, and is baptized, shall . 
 be saved. The chosen people therefore are a race 
 of true believers, convinced by God's Spirit of 
 their ruined state ; endowed with divine faith, by 
 which they seek to Christ for help ; and seeking 
 to obtain pardon, peace and holiness. And an 
 experience of these blessings brings assurance of 
 election. Thus the written word imfolds the secret 
 rolls of heaven. By grace a sinner is enabled to 
 believe ; and through believing finds salvation, 
 witnessed to his heart by the Holy Spirit. 
 
 Jesus Christ, the bread of life, is freely offered 
 in the gospel to every hungry famished soul. Such 
 are prepared for the bread, and the bread pre- 
 pared for such. And these should never pore upon 
 the doctrine of election, but muse upon the gospel 
 promises, and call on Jesus confidently to fulfil 
 
317 
 
 them. He turns no real beggar from his gate, 
 though full of sores and vermin. His heart is 
 lined with sweet compassion, and his hands are 
 stored with gifts. He has supplies for all wants ; 
 legs for a lame beggar, eyes for a blind one, 
 cordials for a faint one, garments for a naked 
 one, a fountain for a filthy one, and a rope for a 
 sham beggar, who asks for mercy, and yet talks of 
 merit. 
 
 Every one, who feels the plague of his heart, 
 may come to Jesus. He gives them all a gracious 
 invitation, and will afford a hearty welcome. 
 Hear his words. Him, that cometh unto me, I will 
 in no wise cast out: John vi. 37. in no ivise! 
 though vile as M an asseh, filthy as Magdalen, guilty 
 as the cross-thief, or ten times more so, Jesus will 
 in no wise cast him out. Strange tidings to a 
 Pharisee I 
 
 But a weary soul, who is sick and poor, and blind 
 and miserable, and naked, should come just as he 
 is, just as the patients in Judea did, and not stay 
 to fit himself for a cure. This is a sorry trick 
 of the legal heart, which wants to purchase favour, 
 and take the work out of the Saviour's hands. The 
 feeling of our sickness makes us Jit for the physi7 
 cian ; and when we seek to him, every fancied 
 recommendation of our own must be cast aside, 
 like the robe of Bartimeus, else it twines about the 
 feet, throws a sinner down, and prevents his walk 
 to Jesus. 
 
 It is the Saviour's office, as it is his honour, and 
 his heart's delight, to save a sinner freely : to call, 
 and wash, and heal, and clothe, and feed a prodigal 
 at his own expence. He asks no recommendation, 
 but our misery and helplessness ; and does relieve 
 his patients now, as he relieved them in Judea, out 
 of mere compassion. All that seek in his appointed 
 way, will be saved graciously, and love the Saviour 
 heartily. He makes them happy, wise and holy, 
 and they give him all the praise. He puts the 
 
318 
 
 crown at last upon their head, and they return it 
 to his feet, as a due acknowledgement, that the 
 crown was purchased by his merit, and bestowed 
 through his mercy. Thus Jesus will be ever 
 glorious, ever lovely, in a ransomed sinner's eyes ; 
 and eternity will seem too short to utter half his 
 praise. 
 
 Now, Sir, what discouragement can you find in 
 this doctrine to make it frightful ? The gospel bids 
 us give all diligence to make our calling and elec- 
 tion sure : 2 Peter i. 10. Such as feel their ruined 
 state, are graciously invited to partake of mercy ; 
 and all, who seek with diligence, are assured they 
 shall find ; and when they find the peace and love 
 of God shed in their hearts by the Holy Ghost, an 
 inward evidence of their election is obtained, and 
 by a growth in grace it is confirmed. 
 
 Thus an awakened sinner, who feels his misery, 
 has no cause to be alarmed at the doctrine ; and a 
 sinner fast asleep, will commonly despise it. He 
 wants no drawings of God's Spirit; he is ivise 
 enough to draw himself: nor needs a shepherd's 
 care to fetch him to the fold ; he is strong enough to 
 fetch himself: nor can bear the Lord should say, I 
 Jiave chosen you; he is oM enough to choose for him- 
 self. He can climb into the fold by his own nimble 
 legs, and keep himself there by his ready wit : no 
 thanks to the Shepherd. And he looks and talks 
 so bravely, one is almost grieved to hear the Shep- 
 herd say, A climber is a thief: John x. 1. and by 
 that word condemn him to the gallows. 
 
 Sinners perish through security ; and this doc- 
 trine of election brings a little friendly thunder to 
 arouse them. They think salvation is the work of 
 man ; and presume they may repent and turn to 
 God just when they please, to-morrow or the next 
 day, as well as in the present day, and so are 
 unconcerned about it. But here they find an awful 
 truth : It is not of him that willeth, nor of him 
 that runneth, but of God that showeth mercy: 
 
919 
 
 Rom. ix. 16. It is therefore time to look about 
 them, to ask, and seek, and knock, lest the door 
 should be shut. 
 
 But what avails our seeking, you reply, unless 
 we are elected? Sir, I say again, your business 
 does not lie with the secret rolls of heaven, but 
 with the written word on earth; and the written 
 word declares. Ye shall seek and find me, when ye 
 search for me with all your heart: Jer. xxix. 13. 
 Whoever thinks himself an elected person, and 
 does not seek, as God requires, with all his heart, 
 will find himself most dreadfully confounded. And 
 such as seek with all their heart, yet doubt of their 
 election, will find at length that God is their 
 covenant-God in Christ. And when by seeking, 
 they have found him so, they will some time be 
 made to see that grace alone, electing grace, did 
 give them both the will to seek, and the power 
 to find. 
 
 None can come to Jesus, except the Father draws 
 them. Yet sinners do not perish, because they 
 cannot come, but because they ivill not come. 
 Jesus says. Ye will not come to me, that ye may 
 have life : John v. 40. Man's ruin lieth wholly in 
 his own pervejTse will. He cannot come, because 
 he will not ; help enough is provided, were he wil- 
 ling ; but he will not heartily accept of Jesus, as 
 his only Prophet, Priest, and King ; his heart will 
 not submit to be wholly saved by grace through 
 faith. 
 
 When the will is well subdued, and grace alone 
 subdues it, Christ is ready for a sinner, and the 
 promises invite him sweetly unto Christ : Whoso- 
 ever will, let him come ; and again. Ho, every one 
 that thirsteth, come : Rev xxii. 17. Isa.lv. 1. 
 
 Thus salvation is of the Lord alone, and damna- 
 tion wholly from ourselves. Men perish, because 
 they will not come to Jesus ; yet if they have a 
 will to come, it is God who works the will in 
 them ; grace, electing grace, both draws the will, 
 
320 
 
 and keeps it steady; and to grace be all the 
 praise.* 
 
 Your doctrine of election, I confess, is bravely 
 sweetened by another portion of your creed, called 
 perseverance. If the former seems a sour pill, this 
 is quite a honeycomb. I never heard till lately of 
 this doctrine, and learnt it then by accident. Last 
 Midsummer I went to Gamble fair, and when the 
 market was well over, a knot of graziers, old 
 acquaintances, dined with me at a public house. 
 Being seated round a table, a pert young fellow 
 stepped into the room, who swung his hat into the 
 window, and thrust his chair among us, to partake 
 of the ordinary. His name, we learnt afterwards, 
 was Mr. Fulsome ; and his mother's maiden name 
 was Miss Wanton. Mr. Fulsome was mighty still at 
 dinner, and played his knife and fork exceedingly 
 well ; no man better. But when the cloth was re- 
 moved, and some few tankards had gone round, 
 Mr. Fulsome's face looked like the red lion, painted 
 on my landlord's sign, and then his mouth began 
 to open. He talked swimmingly about religion, 
 and vapoured much in praise of perseverance. Each 
 fresh tankard threw a fresh light on his subject, 
 and drew out a fresh head of discourse. " No sin 
 he said, can hurt me. I have had a call, and my 
 election is safe. Satan may pound me, if he please ; 
 but Jesus must replevy me. What care I for drunk- 
 enness or whoredom, for cheating or a little lying ? 
 These sins may hurt another, but they cannot hurt 
 me. Let me wander where I will from God, Jesus 
 Christ must fetch me back again. I may fall, a 
 thousand times, but I shall rise again ; yes, I may 
 fall exceeding/oM%.'* And so he did. Doctor ; for 
 
 * This was the maxim which he invariably adhered to, during the last twenty 
 years of his life. He has been heard to declare, that, after much reading, and much 
 reflection, he saw so many difficulties attending the Systems of Religion, which had 
 chiefly engaged his thoughts, that he was become very moderate. His chief aim 
 was to magnify the grace of God, and exalt the Saviour in the salvation of sinners ; 
 to provoke unto love, and to good works ; and to evince, that man's ruin was of 
 himself. 
 
321 
 
 instantly he pitched with his head upon the floor, 
 and the tankard in his hand. The tankard was 
 recovered ; but no one thought it worth their while 
 to lift up Mr. Fulsome; nor did he rise from his foul 
 fall, according to his prophecy : we left him silent 
 on the floor, when the shot was paid. Oh, Doctor, 
 what must we say of such professors ? 
 
 The very same, Sir, that Paul says. Their dam- 
 nation is just : Rom. iii. 8. Such scandalous pro- 
 fessors are found at all times, in our day, and 
 Paul's day ; yet he will not renounce the doctrine 
 of perseverance, but having given these licentious 
 their do«e, he declares a firm persuasion after- 
 wards, that nothing shall be able to separate true 
 believers from the love of God which is in Christ 
 Jesus : Rom. viii. 38, 39. 
 
 Jesus Christ, the shepherd of the flock, declares, 
 I give unto my sheep eternal life, and they shall 
 never perish, neither shall any pluck them out of 
 my hand : John x. 28. Yes, he affirms, The 
 mountains shall depart, and the hills be removed, 
 but my kindness shall not depart from thee, nei- 
 ther shall the covenant of my peace be removed, 
 saith the Lord, who hath mercy upon thee : Isaiah 
 liv. JO. 
 
 What right have you to pray for perseverance, 
 unless it is a gift of the covenant ? You may only 
 pray for what is freely promised ; and what is pro- 
 mised has been purchased for believers ; and being 
 purchased for them, will be surely given to them, 
 else the purchase were in vain. 
 
 Pardon of sin is promised, I will forgive their 
 iniquities, and remember their sins no more : Jer. 
 xxxi. 33, 34 ; therefore I may ask for pardon. 
 
 Grace is promised to subdue our evil nature, 
 Sin shall not have dominion over you ; he will sub- 
 due our iniquities : Rom. vi. 14. Micah vii. 19. 
 therefore I may ask for sanctifying grace. 
 
 Perseverance too is promised, I will make an 
 everlasting covenant with them, that I will not turn 
 2 G 
 
322 
 
 away from them to do good ; but I will put my 
 fear in their hearts, that they shall not depart from 
 me : Jer. xxxii. 40. therefore I may ask for perse- 
 vering grace, and should ask with confidence, as 
 David did. The Lord, he says, will perfect that 
 which does concern me ; therefore he prays, 
 Forsake not the work of thine own hands : Psalm 
 cxxxviii. 8. 
 
 God's promises are the foundation for our pray- 
 ers ; and were designed not to make the means of 
 grace needless, but to stir men up to a diligent use 
 of them. A gracious heart maketh this use ; but 
 a corrupt heart turns the grace of God into wanton- 
 ness, and no legal terrors would prevent it. The 
 thunders, lightnings, and earthquakes, which shook 
 mount Sinai, almost terrified the Israelites to 
 death ; yet a few days after, we find them brisk 
 and jolly, setting up an idol, and dancing round it 
 merrily. And such is human nature, almost killed 
 with fear at an awful providence, yet laughing at 
 that fear when the shock is over. Nothing but 
 the grace of God can set the heart right, and keep 
 it steady. 
 
 The doctrine of perseverance affords a stable 
 prop to upright minds, yet lends no wanton cloak 
 to corrupt hearts. It brings a cordial to revive the 
 saint, and keeps a guard to check the fro ward. 
 The ^uard, attending on this doctrine, is sergeant 
 If; low in stature, but lofty in significance ; a very 
 valiant guard, though a monosyllable. Kind notice 
 has been taken of the sergeant by Jesus Christ 
 and his apostles; and much respect is due unto 
 him from all the Lord's recruiting officers, and 
 every soldier in his army. 
 
 Pray listen to the sergeant's speech : If ye con- 
 tinue in my word, then ye are my disciples indeed: 
 John viii. 31. If ye do these things, ye shall never 
 fall : 2 Pet. i. 10. If what ye have heard, shall 
 abide in you, ye shall continue in the Son and in 
 the Father: 1 John ii. 24. We are made par- 
 
323 
 
 takers of Christ, if we hold stedfast unto the end : 
 Heb. iii. 14. Whoso looketh and continueth (that 
 is, if he that looketh does continue) in the perfect 
 law of liberty, that man shall be blessed in his 
 deed : James i. 25. 
 
 Yet, take notice. Sir, that sergeant If, is not of 
 Jewish but of christian parentage ; not sprung from 
 Levi, though a son of Abraham ; no sentinel of 
 Moses, but a watchman for the camp of Jesus. He 
 wears no dripping beard, like the circumcised 
 race ; and is no legal blustering condition to pur- 
 chase man's salvation, but a modest gospel evidence 
 to prove the truth of grace. He tells no idle tales, 
 that the sheep of Christ may perish ; and a child 
 of God mistake his way, while his guide is fast 
 asleep, and ramble down to hell : but knowing 
 there are various works, which are but mimics of a 
 work of grace, he kindly standeth on the king's 
 highway of faith, producing peace and holiness ; 
 and telleth passengers, if you continue walking in 
 this way, your perseverance proves your faith is 
 true; for faith, which comes from God, endures, 
 and brings men safe to God. 
 
 Perseverance makes us not in Christ, but shows. 
 we are so ; unites no branch unto the vine, but 
 proves it is united ; merits not the crown of heaven, 
 but shows our walk is heaven- ward. A persevering 
 walk, is an evidence that we are blest with perse- 
 vering grace ; and are not of them, who draw back 
 unto destruction, but of them, who believe to the 
 saving of the soul : Heb. x. 39. 
 
 When this little sergeant is neglected, and ap- 
 peareth to be scouted, bad effects ensue. Chaffy 
 hearers, resting on a shallow work, are dancing 
 after all new doctrines, and stirring up confusion ; 
 Upright people often grow remiss, and through a 
 sauntering foot are apt to trip, and lose their evi- 
 dences ; preaching too becomes a sore travail ; a 
 needful rod for the preacher's back, to make him 
 friendly with the sergeant ; and occasion may be 
 
324 
 
 taken, by them who seek occasion, to revile the 
 doctrine. 
 
 When Jesus says, I give unto my sheep eternal 
 life, and they shall never perish ; this secures the 
 perseverance of the saints. And when he further 
 says, If ye continue in my word, then are ye my 
 disciples indeed ; this shews that actual perseve- 
 rance in the way of faith and holiness, must be 
 my evidence to prove that I am one of his sheep. 
 A belief of the doctrine of perseverance cannot 
 save me, without the grace of perseverance. 
 
 In the Old Testament, the saint's perseverance 
 is thus expressed : They that are planted in the 
 house of the Lord, shall flourish in the courts of 
 our God ; they shall still bring forth fruit in old 
 age : they shall be fat and flourishing : to show 
 that the Lord is upright; that is, faithful to his 
 word, and does not forsake his people : Psalm xcii. 
 13, 14, \b. 
 
 In the New Testament, perseverance is described 
 by the good ground, which hears the word, and 
 keeps it, and brings forth fruit with patience : 
 Luke viii. 15. 
 
 This doctrine yields no real shelter to licentious- 
 ness or laziness. If perseverance is promised to 
 the saints; then I must be found persevering in the 
 path of duty and the means of grace, else the doc- 
 trine does condemn me, and destroy my evidence. 
 
 St. Peter exhorts all Christians, to make their 
 calling and election sure ; not taking up this matter 
 on light grounds, but using all diligence to be as- 
 sured of it, by adding unto faith, courage, know- 
 ledge, temperance, patience, godliness, brotherly- 
 kindness, and charity. His meaning is, prove your 
 grace by growth in grace ; where heavenly seed is 
 sown, it brings a harvest. And there is need of 
 such an exhortation. Appearances of grace and 
 faith are often found, which flash and sparkle for 
 a while, like meteors in the sky, and then vanish 
 quite away. 
 
325 
 
 Some, like the foolish virgins, bear a lighted 
 lamp, and keep up Christian fellowship, yet have 
 no oil in their vessels, no grace in their hearts : 
 some, like Judas, preach the gospel-word, and cast 
 out devils from the hearts of others, but remain 
 themselves the devil's bond-slaves : some, like 
 stony ground, receive the word with eagerness, and 
 find refreshment from it ; yet having no root, they 
 take offence at persecution, and take their leave of 
 Jesus : to some God gives another heart, as he gave 
 to Saul : 1 Sam. x. 9. btit not a new heart ; and 
 such may prophecy, as Saul did, for a season ; and 
 taste the joy which prophets taste ; yet be rejected 
 from the kingdom, as Saul was. The sower's 
 parable instructs us that many are awakened, en- 
 lightened, and reformed in a measure, who seem 
 hopeful for a time, yet having not a rooted faith in 
 Christ, they dwindle quite away. These are awful 
 evidences of that solemn and repeated word, many 
 are called but few are chosen : Matt. xx. 16 — 
 xxii. 14. 
 
 No dependence can be placed upon a present re- 
 formation, nor on short lived impressions from 
 the word of joy or sorrow : but a growth in grace, 
 and in the knowledge of Christ Jesus, must be 
 sought as the crowning evidence of all the rest. 
 The vineyard, which the Lord planteth, will be 
 kept and watered by him every moment : Isaiah 
 xxvii. 3. ; kept by him, that none may hurt it ; 
 watered by him, that it may thrive and bear fruit. 
 The thriving and fruit-bearing of a vine, discovers 
 it to be of God's planting. 
 
 But you ask. Are none recovered after sad and 
 heinous backslidings ? Yes, Sir ; but not without 
 the grace afforded of a bitter sad repentance. When 
 backsliders live and die in a course of sin, without 
 repentance, they are lost undoubtedly. This case 
 is determined in both the Testaments, Jesus says, 
 Except ye repent, ye shall all perish : Luke xiii. 
 3, 5. And Isaiah saith. When a righteous man 
 
326 
 
 turneth away from his righteousness, and commit- 
 teth iniquities, and dieth in them ; for his iniquity 
 that he hath done, he shall die : Ezek. xviii. 26. 
 Such final backsliding is the case of all the stony 
 and thorny ground hearers, and shews the heart 
 was never truly brought to God. Men may seem 
 to be religious, walk in righteous paths, for a sea- 
 son, and be called righteous men, to difference 
 them from the openly profane, and yet be uncon- 
 verted men. By a sober education they may walk 
 a while decently, as Jehoash did, though not de- 
 voutly ; be civilized, though not evangelized ; or 
 they might hear the word from a Samuel's mouth, 
 as Saul heard ; and become another man, as Saul 
 became, but not a new man : 1 Sam. x. 6. 2 Cor. 
 V. 17. If backsliders had been real children, God 
 would have scourged them well with scorpions, 
 and broken all their bones, as David's were, and 
 fetched them home with streaming eyes and bleed- 
 ing heart : Psalm Ixxxix. 31, 32, 33. 
 
 When repentance is afforded after heinous back- 
 sliding, a few examples are recorded in the scrip- 
 ture, to encourage such to call on God, and hope 
 for mercy ; and when Jesus breaks a heart for sin, 
 his blood will heal it. But if backsliders fancy, 
 they must all be restored by repentance, because 
 David was restored, and Peter was; they might 
 as well suppose, they must be all translated into 
 heaven without dying, because Enoch and Elijah 
 were. 
 
 To sin, presuming on repentance, and a future 
 call, is such a devilish motive, and carries such a 
 cloven foot, as shews a case is horrid bad indeed : 
 this was not Peter's case, nor David's. The most 
 alarming thunder in the book of God, is levelled 
 at such horrible presumption. If any bless himself 
 in his heart, saying, I shall have peace, though I 
 walk after the imaginations of my heart, to add 
 drunkenness to thirst (that is, sin to sin), the Lord 
 will not spare that man ; but the anger of the Lord 
 
327 
 
 and his jealousy shall smoke against that man ; 
 and all the curses which are written in this book 
 shall lay upon him : Deut. xxix. 19, 20. 
 
 Indeed, Doctor, I can see no reason to object 
 against the doctrine of perseverance, when attended 
 by the sergeant's guard. While they walk hand in 
 hand together, the doctrine is a spur to diligence, 
 and the sergeant is a check to wantonness or lazi- 
 ness. But how comes it that the world takes 
 such high offence at these doctrines, and loathes the 
 preachers and professors of them? Nay, we are 
 told, that some very honest folks, who are cast in 
 a gospel-foundry, often ring a fire-bell to quench 
 these very doctrines. And you may think it makes 
 us titter, when we hear a cry of fire, and see some 
 engines from the foundry playing on the taber- 
 nacle-pulpit. It is pretty sport for us when the 
 gospel-men pull noses, and the gospel-dames pull 
 caps. Such frays makes us laugh delightfully, 
 and yield a venison feast for the 'Squire and the 
 Vicar. " Now these rogues begin to quarrel, we 
 shall hear of all their tricks," they cry. When the 
 Dean of Tottenham died, his chapels we supposed 
 would tumble down of course ; but they keep upon 
 their legs we hear, and the pulpits are becrowded 
 most amazingly. Our schoolmaster is reputed a 
 very topping scholar ; he can write Italian hand, 
 read a Latin dictionary, manage vulgar fractions, 
 and give you twenty nimble reasons for every 
 thing : and he says, the doctrines of grace will 
 never be abandoned by those who are tinctured 
 with them. For every one who slips unto them, 
 drops into a quagmire, and is swallowed up di- 
 rectly. He compares the doctrines to Polyphe- 
 mus's den, where many went in, but none came 
 out ; all were eaten up alive in the cave by the 
 monster. 
 
 Sir, I perceive your schoolmaster is an arch fel- 
 low; and, like his neighbours, useth wanton tricks 
 to put modest truth out of countenance. A fool's 
 
328 
 
 cap, thrust upon the head of a serious truth, or a 
 grave judge, will make them both appear ridiculous, 
 when nothing else could. However, truth will not 
 be thrust out of doors, though often put to the 
 blush. She may change her countenance, but 
 cannot change her nature, nor will desert her post. 
 Yet, if religious truth meets with lewd opposers, I 
 must confess, she sometimes meets with wanton 
 advocates, who hang upon her skirts, and claim 
 acquaintance with her, and bring disgrace upon 
 her, though she disclaims them utterly. 
 
 Scandalous professors are found in every age, 
 who warp the doctrines of grace to sanctify their 
 wickedness. Like the spider or the toad, every 
 thing such lewd men feed upon, is turned into 
 poison. Paul speaks of these and says. Their 
 belly is their God, and they glory in their shame : 
 Phil. iii. 19. Peter calls them. Spots in their love- 
 feasts ; sporting themselves with their own deceiv- 
 ings ; cursed children ; having eyes full of adul- 
 tery, and hearts exercised with covetous practices : 
 2 Peter, ii. 13, 14. And Jude can scarcely keep 
 his temper, while he brands them, as brute beasts ; 
 filthy dreamers ; walking after their own lusts ; 
 raging waves of the sea, foaming out their own 
 shame ; clouds without water, carried about with 
 every wind ; wandering stars, for whom is reserved 
 the blackness ofdarkness for ever : Jude. 10, 12, 13. 
 
 Such professors, you see, were found in the apos- 
 tles' days ; and will arise at all times, and give a 
 just offence to serious minds ; and because these 
 brute beasts are always babbling about faith and 
 grace, this sets the world of course against the 
 doctrines. They are condemned as poisonous, be- 
 cause abused by hypocrites; and every preacher 
 of the doctrines is supposed to be an open or a 
 secret advocate for vice. Even satan seems a much 
 more harmless creature than a Calvinist. If he 
 has got one cloven foot, a Calvinist, be sure, has 
 two. 
 
329 
 
 But, Sir, the abuse of doctrines is no argument 
 to prove the doctrines themselves are hurtful. The 
 blessings of providence are full as much abused as 
 the doctrines of grace : yet none reject the provi- 
 dential blessings because of their abuse. If all 
 my countrymen were drunkards and gluttons, this 
 would be no argument for my rejecting food and 
 liquor, but a good caution to use them temperately. 
 And if my brethren, who profess the doctrines of 
 grace, should all agree to wear them as a cloak for 
 wickedness, this would be no reason for my reject- 
 ing the doctrines, but a strong caution not to wear 
 the cloak myself. The apostles did not reject the 
 doctrines of grace, because a wicked use was made 
 of them : no more should you or I. 
 
 The common run of Christians do not regard the 
 doctrines of grace, and thousands live in open sin, 
 and cheer their hearts in sin, by saying, God is 
 merciful. The doctrines of grace cannot be more 
 abused than the mercy of God is ; nor afford a 
 sweeter handle for licentiousness ; yet no horrid 
 outcry is raised at this abuse. Many mind it 
 not ; and others pass it softly over without saying 
 it is wrong. But sure God's honour is as much 
 concerned, in this abuse, as in the other. And 
 since men can bear to have the mercy of God abused, 
 but take a violent offence when the doctrines of 
 grace are perverted, this sheweth that the mere 
 abuse of these doctrines is not the chief ground of 
 the world's outcry. The doctrines themselves are 
 hateful, because they batter human pride, under- 
 mine all human merit, lay the human worm in the 
 dust, and give the glory of salvation wholly unto 
 God. Nature cannot bear this : she would not 
 have salvation as a lost, but as a decent sinner : nor 
 become an heir of glory by a mere election of God 
 and faith in Jesus, but by some noble plea of mer- 
 it : nor would she walk in duty's path, through the 
 Holy Spirit's aid, but by her own gouty ankles. 
 With some reluctance she endureth to go snacks 
 2 H 
 
330 
 
 with Jesus, but will never bear to be wholly saved 
 by grace, it is so pitiful a way, so much beneath 
 her dignity ! What ! If she is become a captive, 
 and the devil's captive, she was once an empress, 
 and will never wear a crown, through another's 
 generous purchase, but by her own exploits and 
 decent share of merit. 
 
 It is not possible to preach the doctrines of grace, 
 nor even to profess them without the world's in- 
 dignation and censure. If every preacher was a 
 Timothy, and all professors were Nathaniels, still 
 the world would hold them in abhorrence, think 
 them Satan's troops, and call them wolves in sheep 
 cloathing. Paul affirms that himself and fellow- 
 labourers were slandered as licentious men, who 
 said, Let us do evil that good may come : Rom. iii. 
 8. And Peter intimates, that all the Christians 
 were spoken against as evil doers: 1 Peter ii. 12. 
 Now, Sir, if the preachers, in the purest age of 
 the church, were slandered as licentious men ; and 
 professors were reviled as a race of evil-doers, it is 
 no marvel that the slander rolls along through all 
 succeeding ages. 
 
 And what could give occasion to this slander? 
 Not the evil conduct of the first preachers and pro- 
 fessors, but their nauseous doctrines, which made 
 old nature sick. Preachers said, and converts did 
 profess, that men are justified by faith, without the 
 deeds of the law ; chosen of God before the founda- 
 tion of the world ; called by grace ; kept by the 
 power of God through faith unto salvation ; and 
 saved not according to their own works, but ac- 
 cording to God's purpose and grace : Rom. iii. 28. 
 — Ephes. i. 4.--Heb. ix. 15.— 1 Pet. i. 5.-2 Tim. 
 i. 9. 
 
 Such preaching, though attended with much 
 practical instruction, smelt so horrid nauseous, 
 and appeared so licentious, that a heathen stomach 
 puked at it. Loose as the gentiles were, they 
 could loathe a Christian for his supposed evil prin- 
 
331 
 
 ciples; and did condemn them all, apostles and 
 their flocks, as the filth of the world, and the ofF- 
 scouring of all things. 
 
 And if this was the case in the purest age, what 
 else can be expected in succeeding ages ? But you 
 say, we sojourn in a baptized country. True : the 
 country swarmeth with baptized rakes, baptized 
 worldings, and baptized infidels. A watery pro- 
 fession, without the Spirit's baptism, will never 
 wash the heart from pride, and subdue it to the 
 gospel-doctrines ; and legal righteousness will set 
 the heart still more against them. No one can 
 truly bear the doctrines till he cannot bear himself. 
 
 Jesus Christ inviteth them that are weary of 
 themselves, and laden with their guilt and sinful 
 nature. Only such received him in Judea, and 
 only such receive him. in Great Britain. These 
 are prepared for his gospel, know what poverty of 
 spirit means, and feel that brokenness of heart, 
 which God delighteth in, and where he only dwells. 
 
 These are the gospel subjects ; but, alas ! how 
 few ! And where must we find them, in leather or 
 prunello, in camblet or in sarcenet ? They are a 
 little Jiock indeed, who have been taught to say 
 with Job, and say with deep compunction. We 
 abhor ourselves : Job xliii. 6. Yet Job was called 
 a perfect man, by one who knew what is in man : 
 but Job wanted breaking down before he could 
 truly say. Behold, I am vile : xl. 4. And when 
 the furnace had well melted him, disclosed his dross 
 and fil'hy scum, and made him loathesome to him- 
 self, then the work was done. The furnace cooled 
 presently; his sorrows fled away; and peace and 
 plenty smiled on him. 
 
 The doctrines of grace are highly repugnant to 
 the pride of our arminian nature ; yet none for- 
 sake the doctrines who have gained a clear sight 
 of them. They are abused by some, as every good 
 thing is, but are abandoned by none. Arminians, 
 who have received a ray of gospel-light, desert 
 
33*2 
 
 their ranks frequently : but a Calvinist will never 
 leave his standard ; he dies at the foot of his co- 
 lours. A clear sight of grace is so exceeding glori- 
 ous, it keeps the heart steady to the doctrines. 
 
 Perhaps you think a Calvinist maintains his 
 ground because it is bestrewed with roses, and 
 suits licentious purposes. But, Sir, this calumny 
 is grown exceedingly stale ; it was broached first 
 in Paul's day, and poured on him liberally ! and 
 sprinkled on his hearers ; and has begrimed his 
 followers in. all succeeding ages. If the slander 
 sticks on us, it cleaves to Paul abundantly: be- 
 cause he tapped this nauseous vessel, which turns 
 the human stomach and makes it rave with in- 
 dignation. 
 
 These doctrines suit a contrite spirit; and are 
 drank not at Circe's bowl, to intoxicate the mind ; 
 but as a grace-cup to cheer the heart, and keep it 
 steady under trials. They do not prove a monster s 
 den, as you suppose, where all are eaten up who enter 
 in ; but a banquet-house, where pilgrims find such 
 sweet repast they have no will to leave it. 
 
 If I seemed tedious on this article, the misguided 
 zeal of some, I hope, well-minded people, has 
 constrained me ; who have taken most outrageous 
 pains to blacken Calvinism. Whatever ridicule 
 a sparkling fancy could suggest ; whatever filth or 
 ordour could be raked together, has been cast upon 
 it. The looseness of a few is charged on all the 
 rest; and a devil's coat is put upon a Calvinist 
 like some condemned heretic ; and in this flaming 
 raiment he is held aloft, as an horrid bugbear, to 
 frighten simple-hearted people. 
 
 Well, but Doctor, one thing somewhat gravels 
 me, that these doctrines will not relish with the 
 present age, though they are established. The law, 
 the homilies, the articles, the prayer-book, all 
 afford protection to them, and yet they cannot 
 stand upon their legs: pray, what makes them 
 prove so rickety? 
 
333 
 
 Sir, your question may be answered by another. 
 Can any good thing keep its head above water in 
 the present age ? If the doctrines of grace are 
 rejected, is not the word of God despised too, and 
 the house of God deserted, and the name of God 
 blasphemed every where? The Bible, like an 
 old almanack, is either cast out of doors, or cast 
 upon a solitary shelf, to be buried there in dust 
 and covered with a winding sheet, weaved by a 
 spider. How should the doctrines keep upon their 
 legs, when the Bible, which contains them, is fallen 
 upon the ground. 
 
 Unless a spirit of grace is poured out upon a land, 
 the doctrines of grace cannot be heartily received ; 
 because they fight with every dictate of depraved 
 nature. The first lesson to be learnt in Christ's 
 school, is, deny thyself every thing that belongs to 
 self; not 5e//'-pleasing only, and 5^//- interest, but 
 all 5^//*- sufficiency ; self-wiW, self ^oience, and self- 
 righteousness : and these are heavy crosses to be 
 taken up. 
 
 The law was established with divine solemnity 
 among the Israelites ; yet they were evermore de- 
 serting this establishment, and warping to idolatry. 
 And how were they reclaimed? By a prophet's 
 mouth, you say. True; but a prophet's mere 
 preaching could no more reclaim the people than 
 a prophet's dancing. God gave a promise to his 
 prophet, I will pour upon the inhabitants of Jeru- 
 salem the Spirit of grace and supplication, and so 
 the work was done. Where the Spirit of grace fell, 
 a change w^as wrought. 
 
 Even so it fares with the gospel, which can no 
 more be kept on foot, than the law was, without a 
 supernatural power. Men will desert the doctrines 
 and the precepts of the gospel, for these go hand 
 in hand; nor can human establishments prevent 
 it. Establishments may keep up forms, but Christ 
 alone can give the power. A fanciful alliance 
 may be framed between church and state; but 
 
334 
 
 the church's whole support is from the church's 
 head. The government is laid upon his shoulder ; 
 and he will never prosper doctrines which oppose 
 his grace : such preaching will be chaff' and stub- 
 ble, and the preachers grow contemptible. 
 
 When a Christian church becomes exceedingly 
 depraved; when its nobles are as ravening wolves; 
 and its prophets daub them with untempered mor- 
 tar ; when its watchmen are grown blind, love to 
 slumber, and are looking every one for his gain ; 
 and the people, great and small, given unto covet- 
 ousness : then, unless the Lord revives his work by 
 pouring out his Spirit from on high, the church's 
 candlestick is quite removed, and she becomes a 
 sister to the African and Asiatic churches. 
 
 Mahometanism is the gulph provided by the 
 Lord for his abandoned churches to be drowned in. 
 They first deny the God who made and bought 
 them ; which drives them to the synagogue of Arius ; 
 another gentle step leads them to the chapel of 
 Socinus ; and half a pace more brings them briskly 
 to the mosque of Mahomet. 
 
 Doctor, I am told by the Vicar, that his brethren 
 drop the doctrine of justification by faith alone, 
 because it seems unfriendly to morality. And he 
 says, the Whole Duty of Man was sent abroad as 
 a public bellman to cry the doctrine down. The 
 clergy now are straining all their nerves in support 
 of common duties ; and seem so fervent in this 
 matter, that a jackdaw dares not perch upon the 
 steeple, while they are shouting in the pulpit for 
 morality. They give a lash sometimes at fornica- 
 tion when the 'Squire keeps from church ; but do 
 exclaim against all thieving and hedge-breaking 
 most delightfully. Indeed, their lungs have been 
 so often strained by uncommon zeal for morality, 
 that they are forced to wind up matters very 
 speedily. Many cannot roar above ten minutes at 
 a preaching for want of breath ; and others are 
 constrained to keep a journeyman to shout for them. 
 
335 
 
 Sir, morality, like beauty, is a charming object : 
 but, like beauty, often is made up with paint. Such 
 seems morality at present : a pretty plaything when 
 dandled on a consecrated cushion, or chanted in a 
 modern midnight conversation ; but it will not keep 
 men from an ale-house, nor from a bawdy-house. 
 The people, who are chiefly loaded with morality, 
 are the booksellers ; and they have got a shop fall, 
 but are sick of the commodity, and long to part 
 with it. Though gilt and lettered on the back, it 
 moulds upon a shelf, like any Bible : and Mr. Hale's 
 tract, on salivation, will post away through ten edi- 
 ditions before a modest essay on morality can creep 
 through one. 
 
 The Whole Duty of Man was sent abroad with 
 a good intent, but has failed of its purpose, as all 
 such teaching ever will. Morality has not thriven 
 since its publication ; and never can thrive unless 
 grounded wholly upon grace. The heathens, for 
 want of this foundation, could do nothing. They 
 spoke some noble truths, but spoke to men with 
 withered limbs and loathing appetites. They w^ere 
 like way-posts, which shew a road but cannot help 
 a cripple forwards ; and many of them preached 
 brisker morals than are often taught by their mo- 
 dern friends. In their way they were skilful fish- 
 ermen, but fished without the gospel-bait, and could 
 catch no fry. And after they had toiled long in 
 vain, we take up their angle-rods, and dream of 
 more success, though not possessed of half their skill. 
 
 God has shewn how little human wit and strength 
 can do to compass reformation. Reason has ex- 
 plored the moral path, planted it with roses, and 
 fenced it round with motives, but all in vain. Na- 
 ture still recoils; no motives drawn from Plato's 
 works, nor yet from Jesus's gospel, will of themselves 
 suffice. No cords will bind the heart to God and 
 duty but the cord of grace. 
 
 Man is conceived amd born in sin ; what can he 
 he do ? Nature is sunk and fallen ; and nature's 
 
336 
 
 creed is this, Video meliora proboque, deteriora 
 SEQUOR, I see and I approve the better path, but 
 take the worse. Nature may be overruled for a 
 time by violent restraints ; but nature must be chang- 
 ed, or nothing yet is done. The tree must first 
 be made good before the fruit is good. A filthy 
 current may be stopped ; but that brook is filthy 
 still though it cease to flow. The course of nature 
 may be checked by some human dam, yet opposi- 
 tion makes the current rise, and it will either burst 
 the dam or break out other ways. Restrained sen- 
 suality often takes a miser's cap, or struts in pha- 
 risaic pride. Nothing but the salt of grace can 
 heal the swampy ground of nature ; as EJisha's 
 salt, a type of grace, healed the naughty waters 
 and the barren grounds of Jericho : 2 Kings ii. 
 20, 21. 
 
 The law is not given to make a sinner righteous. 
 Through the weakness of his jiesh it has no power 
 to justify or sanctify him. It shews the path of 
 duty, but neither lends a crutch to lame travellers, 
 nor gives a heavenly title unto sinners. Paul 
 knew the use of the law, and delares. It was added 
 because of transgression : Gal. iii. 19. It was 
 added to the promise made to Abraham, which 
 contained the covenant of grace, and was added 
 because of transgressions, that men might know what 
 heinous things they were. 
 
 Again, The law entered, that the offence might 
 abound : Rom. v. 20. The offence (to paraptoma, 
 the fall) of Adam, mentioned in verse 15, was a 
 sin with penalty of death ; but no such penalty 
 had been annexed to any sin, besides murder, from 
 Adam unto Moses. Men knew themselves to be 
 offenders, but did not know that death was the 
 penalty of each offence, till the law pronounced a 
 curse on every one who continued not in all things : 
 Deut. xxvii. 26. — Gal. iii. 10. Then they saw that 
 death was the wage of every sin. Thus, when the 
 law entered (to paraptoma) the offence, with 
 
337 
 
 penalty of death, did abound; and the law entered, 
 that such offence might abound, to certify sinners 
 of their lost condition, and their utter need of a 
 Saviour. Hence we read, The law worketh wrath, 
 not our justification, but our condemnation : Rom. 
 iv. 15. and by the law is the knowledge of sin : 
 Rom. iii. 20. The law, by its penalty, discovers 
 my condemned state ; and by its spirituality, dis- 
 closes my corrupted heart. Therefore Paul says, I 
 through the law am dead to the law : Gal. ii. 19. 
 dead to all expectation from it, either to justify my 
 person or to sanctify my nature. And his conclu- 
 sion is this. Wherefore the law is our schoolmaster 
 to bring us unto Christ, that we might be justified 
 by faith: Gal. iii. 24. The law sends us unto 
 Jesus, not with recommendations in our hand, but 
 with condemnations in our bosom ; and is meant 
 to empty us of every fancied legal hope arising 
 ftom our own obedience ; and force the heart to 
 seek salvation wholly by grace through faith. 
 
 When the law has done this office, and sent a 
 sinner wounded, poor and naked, to the good Sa- 
 maritan, then it becomes a rule of life in the Medi- 
 ator s hand. And Jesus having justified a sinner 
 by his blood and righteousness, sanctifies him by 
 his word and Spirit. The work belongs to Christ 
 alone as Saviour; and a believer's business is to 
 live upon him wholly, calling on him fervently, 
 trusting in him stedfastly, and by a life of faith, to 
 receive from his fulness a supply for every want. 
 No real holiness of heart, nor true morality in life, 
 can be had but through him, and by faith in him. 
 He is the true vine, producing every branch with 
 all its leaves and grapes ; and is the green fir-tree, 
 from whom our fruit is found : Hos. xiv. 8. 
 
 For a century past the noble building of God's 
 grace has been shored up with legal buttresses ; 
 Moses is called in hastily to underprop his master 
 Jesus : Galatian anvils are brought up, and gospel 
 doctrines hammered thin, and beaten out upon them : 
 2 I 
 
338 
 
 Jesus can behold no cast of grace in his own gos^ 
 pel : and Paul, were he alive, would cry aloud. 
 Who has bewitched you, O foolish Britons ? 
 
 Now, Sir, I ask, what good effects have been 
 produced by this modern gospel ? A century is 
 time sufficient to give us full experience of it. Do 
 we find more praying families, more crowded 
 churches, and more empty jails? Are ropes pulled 
 oftener in a chiming steeple, and stretched seldomer 
 at Tyburn ? Can we travel roads with more safety, 
 and sleep with fewer bolts upon our doors ? Are 
 play-houses, gaming-houses, and bawdy-houses, 
 become exceeding rare ; and their owners grown 
 very meagre, quite abashed at their occupation? 
 Have we more preaching bishops and pains-taking 
 clergy, more stanch patriots and upright lawyers, 
 more gentle masters and faithful servants, and more 
 fair dealing practised in buying and selling ? 
 
 Alas ! Sir, you know, and I know the contrary. 
 Adultery and whoredom, gluttony and drunken- 
 ness, cursing and swearing, gaming and gambling, 
 diversion and dissipation, are become so common 
 as to make the fashion : and sodomy, the last scum 
 of a filthy land, is bubbling in the pot apace, and 
 boiling over. Wickedness has found a whore's 
 forehead ; it wears no mask, and fears no censure. 
 Ever since the new gospel showed its face, profane- 
 ness and infidelity have been pouring in, like a 
 sweeping rain, and overflowing the land. God has 
 lost his worship, Christ has lost his office, scripture 
 has lost its credit, and morality has lost its carcase. 
 It is become a pageant, held up in a pulpit, but 
 seldom noticed out of it; and as for holiness, it is 
 the land's abhorrence. The Christian title, saint, 
 not applied in scripture to apostles, but to all believ- 
 ing churches, is become a name exceeding fulsome. 
 A Christian nose will wind up, like a bottle-screw, 
 at the mention of it ; and Esau cannot vomit out 
 his spleen on Jacob more effectually than to cry. 
 You saint. 
 
339 
 
 Sir, these things are notorious ; and a judicial 
 consequence of departing from the scripture doc- 
 trines. God will bear no witness to any doctrines 
 but his own. All endeavours for a reformation will 
 be blasted, when they build on human merit, will, 
 and power ; and are not grounded ivholly on the 
 grace of Christ. A legion of discourses have been 
 published on morality, and a little host of volumes 
 have appeared against infidelity ; yet immorality 
 and infidelity are making rapid progress through 
 the land. And how can this be well accounted for, 
 if the modern gospel is the gospel of Christ Jesus ? 
 
 Where the doctrines of grace are truly preached, 
 a spirit of grace will be poured forth to make the 
 word effectual. For thus the Lord speaketh. As 
 the rain cometh down from heaven, and watereth 
 the earth, and maketh it bring forth and bud ; so 
 shall my word be, it shall not return unto me void, 
 but shall prosper: Isa. Iv. 10, 11. And again. If 
 the prophets had caused my people to hear my 
 words, (had truly delivered my doctrine) then they 
 should have turned the people from their evil way, 
 and from the evil of their doings: Jer. xxiii. 22. 
 And this was spoken also of such prophets, as ran 
 before they were sent, (verse 21) had no commis- 
 sion from the Lord, yet of these the Lord says. If 
 they had caused the people to hear my words, they 
 should have turned them from their evil ways. 
 Though they were interlopers, or even hypocrites, 
 yet like Elijah's raven, they should have carried 
 meat in their mouth to feed a mother, which they 
 tasted not themselves. Judas, though himself a 
 devil, casteth devils out of others, when he went in 
 Christ's name, and preached Christ's word. 
 
 Now, Sir, the case standeth thus : God has pro- 
 mised a reformation, when his word is truly preach- 
 ed ; but no reformation is produced by the modern 
 preaching ; things are visibly declining from bad to 
 worse. Therefore we must conclude, either the 
 word of a faithful God is fallen to the ground, or 
 
340 
 
 his word has not been preached faithfully. If 
 God is not to blame, the preachers are and must 
 be so. 
 
 For a long season, the good old church doctrines 
 have been much forsaken ; by some they are de- 
 rided, and by many are deserted. Yet no doctrines 
 can build the church of Christ lip, but those which 
 planted it. We may labour much in lopping off 
 loose branches of immorality and infidelity, yet no- 
 thing will be done effectually, till the axe is laid at 
 the tree's root. The root is cankered, and while it 
 remains so, the lopping off a cankered branch, will 
 only cause more cankered shoots. 
 
 The fall of Adam, and the total ruin of man's na- 
 ture by that fall, together with his whole recovery 
 by Christ, and through faith in him, are become 
 exploded or neglected doctrines. Yet these doc- 
 trines are the ground-work of our religion, and 
 prove the need of regeneration as well as outward 
 reformation, shew the want of a new nature as well 
 as new conduct. Scripture represents mankind as 
 dead in sin, and dead to God ; and dead souls can 
 have no power to help themselves. We are with- 
 out strength : and therefore God has laid help on 
 one that is mighty, able to save unto the uttermost. 
 
 Men are rightly treated in a reading desk, and 
 called by their proper name of miserable sifiners: 
 but in a pulpit they are complimented on the dig- 
 nity ojf their earthly, sensual, devilish nature ; are 
 flattered with a princely will and power to save 
 themselves ; and ornamented with a lusty fadge of 
 merit. Justification by faith, the jewel of the gos- 
 pel covenant, the ground-work of the reformation, 
 the glory of the British church, is now derided as 
 a poor old beggarly element, which may suit a ne- 
 gro or a convict, but will not serve a lofty scribe 
 nor a lewd gentleman. And the covenant of grace, 
 though executed legally by Jesus, purchased by his 
 life and death, wrote and sealed with his blood, is 
 deemed of no value, till ratified by Moses. Paul 
 
341 
 
 delares, No other foundation can one lay, beside 
 that which is laid, Christ Jesus: 1 Cor. iii. 11. But 
 men are growing wise above what is written, and 
 will have two foundations for their hope, their own 
 fancied merit added to the meritorious life and 
 death of Christ. 
 
 If an angel should visit our earth, and vend such 
 kind of gospel, as is often hawked from the press 
 and pulpit, though he preached morality with most 
 seraphic fervency, and till his wings dropped off, 
 he would never turn one soul to God, nor produce 
 a single grain of true morality, arising from the love 
 of God, and aiming only at his glory. 
 
 When Nicodemus waits on Jesus, he receives in- 
 struction, such as every heart should receive from 
 his teacher. The sermon is recorded as a model 
 for the ministers of Christ to copy after. Nicode- 
 mus appears to be a very upright man, though 
 somewhat timid : he was a teacher too in Israel 
 (didaskolos), and of course explained the two ta- 
 bles, and preached what we call morality ; he also 
 was a lowly man, and therefore wanted more in- 
 struction ; and he came to Jesus with a high opi- 
 nion of his character, believing him to be a prophet, 
 a teacher come from Ged. 
 
 Had Nicodemus lived in the present age, he 
 would have been esteemed a topping gospel minis- 
 ter, and might have made a notable arch-deacon. 
 For, though a stranger to the new birth, and to 
 faith in Christ's atonement, he was a teacher of 
 morality, a moral man himself, and had full faith 
 in Jesus as a prophet'. Well, he comes to Christ ; 
 and expects, no doubt, a famous lecture on morality; 
 perhaps a handsome compliment for himself ; but 
 lo! he hears strange news, Except he is born 
 again, he cannot enter into the kingdom of God, 
 his kingdom of grace and glory : John iii. 3, 4, 5. 
 A moral conduct shall avail him nothing without 
 a new birth, a new nature from above. The Jew- 
 ish ruler was a stranger to this doctrine (as some 
 
i42 
 
 modern teachers are), and asks a mighty staring 
 question about it; and seemed much bewildered 
 even after Jesus had explained the doctrine. 
 
 Yet Nicodemus, as a teacher in Israel, must have 
 read his Bible, and of course understood the neces- 
 sity o^ reformation, or a new moral conduct. And who 
 can be a stranger to this matter. Heathen, Jew, or 
 Christian, whose conscience is not wholly seared ? 
 But if Jesus meant a reformation of life by rege- 
 neration, his behaviour to the ruler was disingenu- 
 ous, and cannot well be justified. For on this 
 supposition, Jesus only proposed a matter to Nico- 
 demus which he knew perfectly well ; but proposed 
 it craftily under a new name, or a metaphorical 
 expression, which he knew not, and then takes 
 occasion to upbraid the ruler with his ignorance, 
 Art thou a master in Israel, and knowest not these 
 things? Jesus therefore must either mean something- 
 more than mere reformation of life, or his conduct 
 towards Nicodemus will appear crafty and captious. 
 
 If by regeneration, Jesus did not intend a moral 
 reformation of life, but a spiritual renovation of 
 nature, a real but secret work of the Holy Spirit 
 on the souls of men, producing a new and spiritual 
 service, and divine communion in that service, then 
 his reproof of the ruler was just ; because he might 
 have learnt the doctrine of regeneration from Eze- 
 kiel, where God says, I will take away the heart 
 of stone, and give you a new heart and a new 
 spirit, and I will put my Spirit within you : 
 herein consists God's work of regeneration; and 
 the true reformation results from it, yet by the Lord's 
 hand, for so it follows, And I will cause you to walk 
 in my statutes, and keep my judgments, and do 
 them: Ezek. xxxvi. 25—27. 
 
 So, when Moses gives his dying charge to Israel, 
 he tells them, The Lord thy God will circumcise 
 thy heart, and the heart of thy seed, to love the 
 Lord thy God, with all thy heart, and with all thy 
 soul : Deut. xxx. 6. 
 
343 
 
 Jeremiah also preaches the same doctrine, I will 
 give them one heart, and one way ; and I will put 
 my fear in their hearts, that they shall not depart 
 from me; Jer. xxxii. 39, 40. See further, Ezek. 
 xi. 19, 20 — Jer. xxiv. 7. — ^xxxi. 33. — Prov. xvi. 1. 
 — Ps. li. 10. 
 
 Much people, who are strangers to the work of 
 regeneration, suppose the new birth is only Chris- 
 tian baptism ; and that every one is born again, 
 who is baptized. Indeed the new birth may be 
 conveyed with baptismal water ; and has been con- 
 veyed to an infant, before its birth, or at its birth ; 
 as we read of John the Baptist, that he was filled 
 with the Holy Ghost from his mother's womb ; yet 
 the generality of Christians are not born of the 
 Spirit when baptized with water, because no proof 
 is given of it in their childhood, youth, or manhood. 
 No appearance can be found of a heart devoted 
 unto God, which is the fruit of a spiritual birth. 
 The nature of a baptized child, belonging to a 
 churchman, is still as froward and as evil as the 
 nature of an unbaptized child belonging to a 
 quaker : which shews that after water-baptism is 
 received, a spiritual birth is wanting still, not merely 
 to moralize the conduct, but to sanctify the heart 
 and devote it unto God. 
 
 When Jesus had declared to Nicodemus the ne- 
 cessity of regeneration, he then speaks of the atone- 
 ment and oi justification by faith. As Moses lifted 
 up the serpent in the wilderness, even so must the 
 Son of man be lifted up ; that whosoever believeth 
 on him should not perish, but have eternal life : 
 John iii. 14, 15. And so the conference ends. 
 
 The Spirit's birth brings a meetness for heaven; 
 it teaches men to offer spiritual sacrifices, but gives 
 no right to pardon, nor any claim to eternal life. 
 These blessings are wholly treasured up in Christ, 
 and only are obtained through faith in him ; even 
 as you heard just now, Whoso believeth on him 
 hath eternal life. Therefore Jesus conducts the 
 
344 
 
 ruler through regeneration to the atonement and 
 justification by faith, and there ends : ends with 
 what truly finished the Christian character, a whole 
 dependence upon Jesus Christ, even after spiritual 
 life is received, and manifested by a holy walk. 
 
 Doctor, pray save your breath a little. A small 
 scruple has just popped into my head, and I must 
 be satisfied. You talk about baptism, together with 
 the breadth of your beaver, and the scanty num- 
 ber of your button holes, make me suspect you 
 are some quaker. I do not mean to scandalize 
 that people ; they are notable men in business, and 
 honest men too ; very friendly with one another, 
 and take special care of their poor; but I will 
 not leave my own church, Doctor. Tell me, then, 
 and tell me honestly, whether you mean to revile 
 the church baptism, by what you said concerning 
 it? 
 
 No, Sir, not at all : I only meant to keep you 
 from relying on baptismal water, without the Spi- 
 rit's baptism. I have no doubt, that infant baptism 
 is attended with the same blessing now, as infant 
 circumcision was formerly. Both the ordinances 
 are of God's appointment, and introductory rites 
 into his visible church on earth. The Jews were 
 saved, as Christians are, by faith : the gospel-cove- 
 nant belonged to them as well as to ourselves ; only 
 the introducing rite was difierent. And if Jewish 
 children were received into the church's fold by 
 circumcision, why not Christian children too by 
 baptism ? Nothing is said to forbid them : Jesus 
 encouraged the bringing little children to him, and 
 rebuked his disciples, when they sought to prevent 
 it. And how can little children now be brought to 
 Jesus, but by baptism ? 
 
 Long before the law was given, God declares to 
 Abraham, That an uncircumcised child shall be cut 
 off from his people ; he hath broken my covenant : 
 Gen. xvii. 14. These are awful words, and should 
 be well attended to. The covenant here spoken of, 
 
345 
 
 is not the Sinai covenant, but the covenant of grace. 
 Circumcision was the outward sign of this cove- 
 nant to Abraham, as baptism is to us. The out- 
 ward rite is different, but the covenant the same. 
 And therefore this awful threat against neglecting 
 infant-circumcision, may cast a further look to the 
 sister-rite of infant-baptism. 
 
 I would hate no man, and do condemn no man, 
 for thinking differently in this matter ; yea, I feel 
 a tender brother's love for many, and can lay them 
 on my heart, though they do think differently : yet 
 surely it behoveth every parent to act cautiously. 
 No harm can possibly arise from baptizing an in- 
 fant ; but harm may arise from neglecting baptism. 
 Such neglect may be considered as contempt : so it 
 was considered formerly, and so it may now. 
 
 But enough of this matter : your suspicions drew 
 me from my proper walk ; and now. Sir, I return 
 to finish it. When the doctrines of regeneration 
 and justification by faith, become despised or de- 
 serted doctrines, the labours of the clergy will 
 prove useless, their persons will grow cheap, their 
 office seem contemptible, and they at length may 
 be ashamed of their function and their livery. 
 
 The present age would fain be called a learned 
 age, and the giddy people think themselves a wise 
 people ; wise to do evil, but to do good have no 
 knowledge. Reason flirts at revelation, merit 
 spurns the thought of grace, tapers would out-blaze 
 the sun, and human fancies far out-weigh the truths 
 of God. — But, Sir, I must be moving. 
 
 A word or two more. Doctor, and then we take a 
 friendly leave. Your visit to the grazier will cer- 
 tainly get wind. Every creature will be staring as 
 you walk through the parish. Your look and gait 
 are primitive ; and your beaver would almost fill a 
 bushel . A dozen skimming dish hats, such as gen- 
 try wear, mioht be scooped from it. To-morrow I 
 expect the Vicar at my house, to dine upon a good 
 fat capon, and he will surely make inquiries after 
 2 K 
 
346 
 
 you. Can you put a brief account of faith into my 
 mouth, which may lie at my tongue's end, ready 
 for him when he comes? He will hear what is said 
 patiently ; and if he does not approve, he will not 
 revile. He rails at nobody ; and has never had a 
 single squabble with the parish since he came, 
 about tithe- eggs, pigs, or turnips. 
 
 Faith in Christ, Sir, implies not only a hearty be- 
 lief of the Saviour's doctrines, but a whole depend- 
 ence on the Saviour's person, as our prophet, priest, 
 and king. It requires a careful use of the means of 
 grace, but forbids all trusting in the means. I must 
 read the word of God with care, yet not rely upon 
 my own ability, to make me wise unto salvation, but 
 wholly trust in Jesus, as my prophet, to open my 
 dark understanding, and direct me by his Spirit 
 into all saving truth — I must watch against sin, and 
 pray against it too ; yet not rely upon my own 
 strength to conquer it, but wholly trust in Jesus, as 
 my king, to subdue my will, my tempers, and my 
 aft'ections, by his Spirit; to write his holy law upon 
 my heart, and influence my conduct to his glory — 
 I must be zealous of good works, as zealous to per- 
 form them, as if my pardon and a crown of glory 
 could be purchased by them ; yet wholly trust in 
 Jesus, as my priest, to wash my guilty conscience 
 in his purple fountain, and clothe my naked soul 
 in his glorious righteousness, thereby receiving all 
 my pardon and my title to eternal life. 
 
 The life of faith is thus expressed by Paul, Run 
 with patience the race set before you, looking unto 
 Jesus ; looking unto him with a single eye continu- 
 ally; and looking so by prayer and faith, as to 
 receive supplies for every want. 
 
 Faith is the master-key to the treasury of Jesus ; 
 it opens all the doors, and brings out every store. 
 A heart, well nurtured in this precious grace, finds 
 the gospel rest. In time of danger, sickness, or 
 temptation, it flutters not, nor struggles hard to 
 help itself, but standeth still a?id sees the Lord'^ 
 
347 
 
 salvation. The eye is singly fixed on Jesus, the 
 heart is calmly waiting for him, and Jesus brings 
 relief. Faith calls, and Jesus answers, Here I am 
 to save thee ! 
 
 Indeed, Doctor, I am quite charmed with this 
 account of faith : it is just what our church homi- 
 lies tell us : it secures the interest of holiness, obe- 
 dience, and good works, and gives the glory unto 
 God. Why, this is right ; man is saved and God 
 is glorified ; man is brought to heaven through 
 grace, and sings eternal hallelujahs for it. I wish 
 we heard a little more about this gospel faith, and 
 indeed a little more about Bible-5m and holiness ; 
 but these names, I think, are growing out of date. 
 When I waited on the Vicar to pay my last Easter 
 offerings, I found a fierce young fellow there, just 
 arrived from college, who called himself a soph. 
 He seemed to make a puff* at sin and holiness, but 
 talked most outrageously of moral rectitude and oJ- 
 liquity. I could not then fish out who these moral 
 gentry were, but I caught it afterwards in a mar- 
 ket, where I sometimes pick up rags of learning. 
 A string of two-legged cattle, with tails growing 
 out of their brains, and hanging down to their 
 breech, rode helter-skelter through the beast-mar- 
 ket. The graziers were all in full stare, as you 
 may think : some said they were Frenchmen ; 
 some thought they were Jesuits ; some said they 
 were Turks, who had fled from the Russians ; and 
 some affirmed, they were monkeys, because of their 
 tails : but the clerk of the market coming by, as- 
 sured us they were a drove of moral rectitudes^ who 
 had been drinking freely at the Hoop, and railing 
 madly at the Bible, and were going post-haste to 
 lodge with Miss Moral Obliquity. So I found that 
 Mr. Moral Rectitude and Mrs. Moral Obliquity 
 were own brother and sister, both of them horned 
 cattle ; only one was male and the other female. 
 Doctor, I have no wine to offer ; but you shall take 
 a glass of my Hollands gin, before you go ; it is 
 
348 
 
 right special. The weather is hazy and may re- 
 quire it ; and my heart is quite free to give it. 
 
 Sir, I thank you, but I drink no drams. They 
 are too violent for a Christian, whose understand- 
 ing should be free and calm. Indeed no sort of 
 cordial now is wanted : I am enough refreshed, if 
 you are satisfied. 
 
 Well, but Doctor, let me drop a friendly word at 
 parting. Do not pop your head into a house with 
 sash-windows. They are all born without ears ; 
 or their ears are slipped into their mouth, and grown 
 to their tongue ; they talk at a vast rate, but cannot 
 hear at all. And pray take heed of wasps ; the 
 country is wofully infested with them. They buz 
 about every where, rob the parish hives of their 
 proper honey, and fain would drive the labouring 
 bees away. One can scarce read a newspaper, 
 but two or three will settle on it ; for they love a 
 sip of printer's ink. Beware lest they settle on 
 your beaver, and sting your crown. Their tails 
 are mighty venomous, and their virtue lieth there. 
 Farewell, Doctor. 
 
 Farewell, Sir ; grace and peace be with you. 
 
LETTERS, &c. 
 
 [A letter from Mr. Berridge to a Clergyman, 
 giving a short account of his Life and conversion, 
 &c. In this letter there are some expressions, 
 which he himself, when his knowledge and ex- 
 perience were more matured, would not have 
 used. This is one instance, where he speaks of 
 making progress in sanctification, before, as he 
 himself acknowledges, he has taken one step in the 
 right road to heaven. ^ — Whereas he soon after knew 
 that real sanctification was only the fruit and effect 
 of union and communion with Christ, the life-giv- 
 ing Head of all true believers.] 
 
 Everton, July 3, 1758, 
 Rev. and dear Sir, 
 
 My desire and intention, in this letter, is to in- 
 form you what the Lord has lately done for my 
 soul : in order to this, it may be needful to give a 
 little previous information of my manner of life, 
 from my youth up to the present time. 
 
 When I was about the age of fourteen, God was 
 pleased to show me that I was a sinner, and that I 
 must be born again before I could enter into his 
 kingdom. Accordingly I betook myself to reading, 
 praying and watching ; and was enabled hereby to 
 
350 
 
 make some progress in sanctification. In this 
 manner I went on, though not always with the 
 same diligence, till about a year ago. I thought 
 myself in the right way to heaven, though as yet I 
 was wholly out of the way ; and imagining I was 
 travelling towards Sion, though I had never yet set 
 my face thitherwards. Indeed, God would have 
 shown me that I was wrong, by not owning my 
 ministry ; but I paid no regard to this for a long 
 time, imputing my want of success to the naughty 
 hearts of my hearers, and not to my own naughty 
 doctrine. 
 
 You may ask, perhaps, what was my doctrine ? 
 Why, dear Sir, it was the doctrine that every man 
 will naturally hold whilst he continues in an imre- 
 generate state, viz. that we are to be justified partly 
 by our faith, and partly by our works. This doc* 
 trine I preached for six years, at a curacy, which I 
 served from college ; and though I took some ex- 
 traordinary pains, and pressed sanctification upon 
 them very earnestly, yet they continued as unsanc- 
 tified as before, and not one soul was brought to 
 Christ. There was indeed a little more of the form 
 of religion in the parish, but not a whit more of 
 the power. At length I removed to Everton, where 
 I have lived altogether. Here again I pressed 
 sanctification and regeneration as vigorously as I 
 could; but finding no success, after two years 
 preaching in this manner, I began to be discourag- 
 ed, and now some secret misgiving arose in my 
 mind, that I was not right myself. (This happened 
 about Christmas last.) Those misgivings grew 
 stronger, and at last very painful. Being then un- 
 der great doubts, I cried unto the Lord very ear- 
 nestly.—*' Lord, if I am right, keep me so ; if I am 
 not right, make me so. Lead me to the knowledge 
 of the truth as it is in Jesus." After about ten 
 days crying unto the Lord, he was pleased to re- 
 turn an answer to my prayers, and in the following 
 wonderful manner. As I was sitting in my house 
 
351 
 
 one morning, and musing upon a text of Scripture, 
 the following words were darted into my mind with 
 wonderful power, and seemed indeed like a voice 
 from heaven, viz. "Cease from thine own works." 
 Before I heard these words, my mind was in a very 
 unusual calm ; but as soon as I heard them, my 
 soul was in a tempest directly, and tears flowed 
 from my eyes like a torrent. The scales fell from 
 mine eyes immediately, and I now clearly saw the 
 rock I had been splitting on for near thirty years. 
 
 Do you ask what this rock was ? Why, it was 
 some secret reliance on my own works for salva- 
 tion. I had hoped to be saved partly in my own 
 name, and partly in Christ's name ; though I am 
 told there is salvation in no other name, except in 
 the name of Jesus Christ: Acts iv. 12. I had hoped 
 to be saved partly through my own works, and 
 partly through Christ's mercies ; though I am told 
 we are saved by grace through faith, and not of 
 works : Eph. ii. 7, 8. I had hoped to make myself 
 acceptable to God partly through my own good 
 works, though we are told that we are accepted 
 through the beloved : Eph. i. 6. I had hoped to 
 make my peace with God partly through my own 
 obedience to the law, though I am told that peace 
 is only to be had by faith : Rom. v. 1. I had hoped 
 to make myself a child of God by sanctification, 
 though we are told that we are made children of 
 God by faith in Christ Jesus : Gal. iii. 26. I had 
 thought that regeneration, the new birth, or new 
 creature, consisted in sanctification, but now I 
 know it consists in faith: 1 John v. 1. Compare 
 also these two passages together. Gal. vi. 15, and 
 Gal. V. 6, where you will find that the new crea- 
 ture is faith working by love : the apostle adds these 
 words, working by love, in order to distinguish a 
 living faith from a dead one. I had thought that 
 sanctification was the way to justification, but now 
 I am assured that sanctification follows after justi- 
 fication ; or in other words, that we must first be 
 
352 
 
 justified by faith, before we can have any true 
 sanctification by the Spirit. When we are justi- 
 fied, it is done freely, i, e, graciously, without any 
 the least merits of ours, and solely by the grace of 
 God, through Jesus Christ : Rom. iii. 24 — 28. 
 
 All that is previously needful to justification is 
 this, that we are convinced, by the Spirit of God, 
 of our own utter sinfulness : Isa. Ixiv. 6. convinced 
 that we are the children of wrath by nature, on 
 account of our birth-sin : Eph. ii. 3. and that we 
 are under the curse of God, on account of actual 
 sin : Gal. iii. 10. And under these convictions 
 come to the Lord Jesus Christ, renouncing all 
 righteousness of our own, and relying solely on 
 him, who is appointed to be the Lord our righteous- 
 ness : Jer. xxiii. 6. Again, Christ says. Come unto 
 me, all ye that labour and are heavy laden (with 
 the burden of sin) and I will give you rest, ^. e, 
 I will take the burden away ; I will release you 
 from the guilt of sin. Where you may observe 
 that the only thing required of us when we come 
 to Christ, is to come burdened, and sensible that 
 none can remove this burden but Christ. Again, 
 Christ did not come to call the righteous, but sin- 
 ners to repentance. See also Luke iv. 18. Hear 
 how he cries out in Isa. Iv. 1 : Ho, every one that 
 thirsteth, come ye to the waters and drink ; come, 
 buy wine and milk (i, e. the blessings of the gospel) 
 without money and without price. Where we are 
 ordered to bring no money, i. e, no merits of our 
 own; we must not think to make a purchase of 
 these blessings by any deserts of ours. They are 
 offered freely, ^. e. graciously, and must be received 
 freely. Nothing more is required from us, but to 
 thirst after them. Why was the Pharisee rejected ? 
 Luke xviii. 10, &c. because he came pleading his 
 own works before God. He was devout, just, 
 chaste, and abstemious; and thanked God for 
 enabling him to be so. Very well ; so far all was 
 right. Bat then he had some reliance on these 
 
353 
 
 works, and therefore pleads the merits of them be- 
 fore God. Which showed that he did not know 
 what a sinner he was, and that he could only be 
 saved by grace, through faith. He opens his mouth 
 before God, and pleads his own cause ; though God 
 declares that every mouth shall be stopped before 
 him, and the whole world brought in guilty before 
 God : Rom. iii. 19. And why was the publican 
 justified ? not on account of his own works, but 
 because he was sensible of his evil ones ; and ac- 
 cordingly came self- accused, self-condemned, and 
 crying out only for mercy. And now, dear Sir, 
 hear what is the rise and progress of true religion 
 in the soul of man. When the Spirit of God has 
 convinced any person that he is a child of wrath, 
 and under the curse of God (in which state every 
 one continues to be till he has received Jesus Christ 
 into his heart by faith,) then the heart of such a 
 one becomes broken for sin ; then, too, he feels 
 what he never knew before, that he has no faith,^ 
 and accordingly laments his evil heart of unbelief. 
 In this state men continue, some a longer, some a 
 less time, till God is pleased to work faith in them. 
 Then they are justified, and are at peace with God : 
 Rom. V. 1. i, e, have their sins forgiven them, for 
 that is the meaning of the word peace. See Luke 
 vii. 48 — 50. When we have received faith from 
 God (for it is his gift : Eph. ii. 8,) to justify our 
 persons, then we afterwards receive the Spirit to 
 sanctify our natures : Eph. i. 13. Gal. iii. 14. And 
 now the work of sanctification goes forward ; now 
 his fruit is more and more unto holiness ; now the 
 love of God is shed abroad in his heart by the Ho- 
 ly Spirit : Rom. v. 5. Now he walks in the com- 
 fort of the Holy Ghost : Acts ix. 13. Now he is 
 filled with joy and peace in believing; Rom. xv. 13. 
 Now he rejoiceth with joy unspeakable, and full of 
 glory : 1 Pet. i. 8. Atid now he hath the Spirit of 
 God bearing witness with his own spirit that he is 
 a child of God : Rom. viii. 16. 1 John v. 10. These 
 2 L 
 
354 
 
 are things that I was an utter stranger to before, 
 notwithstanding all my reading, watching, and 
 praying ; and these are things that every one must 
 be a stranger to, until he is made a child of God by 
 faith in Christ Jesus. 
 
 But to proceed ; though a believer is continually 
 more and more sanctified in body, soul, and spirit, 
 yet his hopes of heaven are not built on his sancti- 
 ncation, but on his faith in Christ ; he knows that 
 he is only complete in Christ ; Col. ii. 10. And 
 that the moment he seeks to be justified by his own 
 obedience to God's law, that moment he falls from 
 Christ, and ceases to have an interest in Christ: 
 Gal. V. iv. Accordingly, though he labours to a- 
 bound in all the fruits of righteousness ; yet, like 
 St. Paul, he desires to be found only in Christ, not 
 having, i, e. not relying on his own righteousness, 
 but on the righteousness of God by faith : Phil. iii. 
 8, 9. And now let me point out to you the grand 
 delusion which had liked to have ruined my soul. 
 I saw very early something of the unholiness of 
 my nature, and the necessity of being born again. 
 Accordingly I watched, prayed, and fasted too, 
 thinking to purify my heart by these means, where- 
 as it can only be purified by faith : Acts xv. 9. 
 Watching, praying, and fasting, are necessay du- 
 ties, but I, like many others, placed some secret 
 reliances on them, thinking they were to do that 
 for me, in part at least, which Christ only could. 
 The truth is, though I saw myself to be a sinner, 
 and a great sinner, yet I did not see myself an ut- 
 ter lost sinner, and therefore I could not come to 
 Jesus Christ alone to save me ; I despised the doc- 
 trine of justification by faith alone, looking on it as 
 a foolish and dangerous doctrine ; I was not yet 
 stript of all my righteousness, could not consider 
 it as filthy rags, and therefore I went about to esta- 
 blish a righteousness of my own, and did not sub- 
 mit to the righteousness of God by faith : Rom. x. iii. 
 I did not seek after righteousness through faith, but 
 
355 
 
 as it were by the works of the law. Thus I stum- 
 bled and fell : Rom. ix. 31, 32. — In short, to use a 
 homely similitude, I put the justice of God into one 
 scale, and as many good works of my own as I 
 could into the other; and when I found, as I always 
 did, my own good works not to be a balance to the 
 divine justice, I then threw in Christ as a make; 
 weight. And this every one really does, who 
 hopes for salvation partly by doing what he can for 
 himself, and relying on Christ for the rest. 
 
 But, dear Sir, Christ will either be a whole 
 Saviour or none at all. And if you think you have 
 any good service of your own to recommend you 
 unto God, you are certainly without any interest in 
 Christ : be you ever so sober, serious, just and 
 devout, you are still under the curse of God, as I 
 was, and knew it not, provided you have any al- 
 lowed reliance on your own works, and think they 
 are to do something for you, and Christ to do the 
 rest. 
 
 I now proceed to acquaint you with the success 
 I have lately had in my ministry. As soon as God 
 had opened my own eyes, and showed me the true 
 way to salvation, I began immediately to preach it. 
 And now I dealt with my hearers in a very differ- 
 ent manner from what I had used to do. I told 
 them very plainly, that they were children of 
 wrath, and under the curse of God, though they 
 knew it not ; and that none but Jesus Christ could 
 deliver them from that curse. I asked them, if 
 they had ever broken the law of God once in 
 thought, word, or deed ? If they had, they were 
 then under the curse : for it is written, Cursed is 
 every one that continueth not in all the things that 
 are written in the book of the law to do them. And 
 again : He that keepeth the whole law, and yet af- 
 fendeth in one point, is guilty of all. If, indeed, 
 we could keep the whole law, without offending in 
 one point ; if we had done, and continue to do, all 
 the things in God's law, then, indeed, we might lay 
 
356 
 
 claim to eternal life on the score of our own works. 
 But who is sufficient for these things ? If we break 
 God's law, we immediately fall under the curse of 
 it ; and none can deliver us from this curse but Je- 
 sus Christ. There is an end, for ever after, of any 
 justification from our own works. No future good 
 behaviour can make any atonement for past mis- 
 carriages. If I keep all God's laws to day this is 
 no amends for breaking them yesterday. If I be- 
 have peaceably to my neighbour this day, it is no 
 satisfaction for having broken his head yesterday. 
 If, therefore, I am once under the curse of God, 
 for having broken God's law, I can never after do 
 any thing, of myself, to deliver me from this curse. 
 I may then cry out, O wretched man that I am I 
 who shall deliver me from this body of sin ? And 
 find none able to deliver, but Jesus Christ : Rom. 
 vii. 23 — 25. So that if I am once a sinner, nothing 
 but the blood of Jesus Christ can cleanse me from 
 sin. All my hopes are then in him ; and I must 
 fly to him as the only refuge set before me. In this 
 manner, dear Sir, I preached, and do preach, to 
 my flock, labouring to beat down self-righteous- 
 ness ; labouring to show them that they were all in 
 a lost and perishing state, and that nothing could 
 recover them out of this state, and make them chil- 
 dren of God, but faith in the Lord Jesus Christ. 
 And now see the consequence, this was strange 
 doctrine to my hearers. They were surprised, a- 
 larmed, and vexed. The old man, the carnal na- 
 ture, was stirred up, and railed, and opposed the 
 truth. However, the minds of most were seized 
 with some convictions, and the hearts of some were 
 truly broken for sin, so that they came to me as 
 those mentioned in the Acts, thoroughly pricked to 
 the heart, and crying out with strong and bitter 
 cries. What must we do to be saved ? I then laid 
 the promises before them, and told them, if they 
 found themselves under the curse, Christ was ready 
 to deliver them from it ; if they were really weary 
 
357 
 
 and heavy laden, Christ would give them rest ; if 
 their hearts were broken for sin, and they would look 
 unto Christ, he would heal them. I exhorted them 
 also to thank God for these convictions, assuring 
 them it was a token of good to their souls. For 
 God must first smite the heart, before he can heal 
 it: Isa. xix. 21. I generally found that they re- 
 ceived comfort from the promises ; and though they 
 complained much of the burden of sin, and of an 
 evil heart of unbelief, yet they always went away 
 refreshed and comforted. Many have come to me 
 in this manner, and more are continually coming ; 
 and though some fall off from their first convictions, 
 yet others cleave stedfastly unto the Lord. They 
 begin to rejoice in him, and to love him ; they love 
 his word, and meditate much upon it ; they exercise 
 themselves in prayer, and adorn their profession by 
 a suitable life and conversation. 
 
 And now let me make one reflection, I preached 
 up sanctification (by the works of the law he means) 
 very earnestly for six years in a former parish, and 
 never brought one soul to Christ. I did the same 
 at this parish for two years, without any success at 
 all, but as soon as ever I preached Jesus Christ, 
 and faith in his blood, then believers were added to 
 the church continually, then people flocked from all 
 parts to hear the glorious sound of the gospel, some 
 coming six miles, others eight, and others ten, and 
 that constantly. 
 
 And now let me ask, What is the reason why 
 my ministry was not blessed, when I preached up 
 salvation partly by faith, and partly by works ? It 
 is because this doctrine is not of God ; and he will 
 prosper no ministers but such as preach salvation in 
 his own appointed way, viz. by faith in Jesus Christ. 
 
 Let me now apply myself to your own heart, and 
 may God dispose you to receive my words in the 
 spirit of meekness. Indeed, Sir, I love and re- 
 spect you, else I could not have written to you so 
 freely. Are you then in the same error that I was 
 
358 
 
 in for near forty years, viz. that you must be saved 
 partly by faith and partly by works ? And have 
 you constantly preached this doctrine ? Then you 
 may be certainly assured of these two things : first, 
 That you never yet brought one soul to Christ by 
 your ministry. And, secondly, That you are not 
 yet in the way to salvation yourself. Oh ! be not 
 displeased with me for telling you the truth. 
 
 But you will say, perhaps, that you have not 
 only been sincere, but ever zealous in preaching the 
 word of God. So was I ; but there is a zeal which 
 is not according to knowledge; and that zeal I had, 
 though I knew it not. You may say farther, that 
 you have read and prayed much ; so have I ; but 
 still I knew nothing, as I ought to know, until God 
 was pleased to shew me that I was blind, and then 
 I cried heartily to him for light and direction, and 
 he opened mine eyes ; John ix. 39. 
 
 Dear Sir, will you attend to the following advice, 
 it is very safe advice, be the state of your soul what 
 it will. Pray to God to lead you into the know- 
 ledge of the truth as it is in Jesus. Beseech God 
 to keep you in the truth, if you have received it ; 
 or if you are in error, to reveal it unto you. If you 
 will do this heartily and constantly, God will not 
 suffer you to abide long in darkness, if, indeed, 
 you are in darkness : James i. 5. 
 
 I now proceed to give you some further account 
 of myself, and of the impediments which kept me 
 from the truth. When I first came to the Univer- 
 sity, I applied myself diligently to my studies, 
 thinking human learning to be a necessary qualifi- 
 cation for a divine, and that no one ought to preach 
 unless he had taken a degree in the University. 
 Accordingly I studied the classics, mathematics, 
 philosophy, logic, metaphysics, and read the works 
 of our most eminent divines ; and this I did for 
 twenty years; and all the while was departing 
 more and more from the truth as it is in Jesus ; 
 vainly hoping to receive that light and instruction 
 
359 
 
 from human wisdom, which could only be had from 
 the word of God and prayer. 
 
 During this time I was thought a Methodist by 
 some people, only because I was a little more 
 grave, and took a little more pains in my ministry 
 than some others of my brethren ; but, in truth, I 
 was no Methodist at all, for I had no sort of ac- 
 quaintance with them, and could not abide their 
 fundamental doctrines of justification by faith, and 
 thought it high presumption in any to preach, 
 unless they had taken holy orders. But when God 
 was pleased to open mine eyes, about half a year 
 ago, he showed and taught me other things. Now 
 I saw that nothing had kept me so much from the 
 truth, as a desire of human wisdom. Now I per- 
 ceived, that it was difficult for a wise or learned 
 man to be saved, as it was for a rich man or a 
 nobleman : 1 Cor. i. 26. Now I saw that God 
 chose the foolish things of this world, to confound 
 the wise, for two plain reasons; first, That no flesh 
 should glory in his presence : 1 Cor. i. 29. And, 
 secondly. That faith did not stand, or was not pro- 
 duced, by the wisdom of man, but in the power of 
 God : 1 Cor. ii. 5. Now I discerned. That no one 
 could understand the word of God, but by the 
 Spirit of God: 1 Cor. ii. 12. Now I saw, That 
 every believer was anointed by the Holy Spirit, 
 and thereby led to the knowledge of all needful 
 truths : 1 John ii. 20 ; and, of course, that every 
 true believer was qualified to preach the gospel, 
 provided he had the gift of utterance. Now I saw 
 that the Methodist's doctrine of justification by 
 faith, was the very doctrine of the gospel : and I 
 did no longer wonder at the success which those 
 preachers met with, whether they were clergymen 
 or laymen. They preached Christ's doctrine, and 
 Christ owned it ; so that many were added to the 
 faith daily. 
 
 But you will say, perhaps, that these Methodists 
 are schismatics. Let us therefore examine the 
 
360 
 
 matter. A schismatic is one that dissents and di- 
 vides an established church ; at least this is the 
 general notion of a schismatic. Now, I ask, What 
 do you mean by a church ; or what is it that makes 
 one church differ from another? It is the doctrine. 
 The church of England differs from the church 
 of Rome, not by its steeples, bells, or vestments, 
 but by its doctrines. Schism, therefore, consists 
 in departing from the doctrines of a church, and 
 not from the walls of a church. In the time of 
 Stirbitch fair, one sermon is always preached in the 
 open field to the people at the fair, and preached 
 by some Fellow of a College, or Clergyman at 
 Cambridge. Now, I ask, would you call this Cler- 
 gyman a schismatic? No, surely, and yet he 
 preaches in the open fields, and upon unconsecrated 
 ground. It is plain, then, that schism doth not 
 consist in preaching out of the walls of a church; 
 but preaching contrary to doctrines of the church. 
 And now, dear Sir, let me lay open my sin and 
 my shame unto you. I solemnly subscribed to the 
 articles of our church ; and gave my hearty assent 
 and consent to them. Amongst the rest, I declared, 
 that, *we are accounted righteous before God, only 
 for the merits of our Lord and Saviour Jesus Christ 
 by faith, and not for our own works and deserv- 
 ings, and that we are justified by faith only,' as it 
 is expressed in the eleventh article. But though I 
 solemnly subscribed this article, I neither believed 
 nor preached it ; but preached salvation partly by 
 faith and partly by works. And oh, what dreadful 
 hypocrisy, what shameful prevarication was this ! 
 I called and thought myself a Churchman, though 
 I was really a Dissenter and a schismatic ; for I 
 was undermining the fundamental doctrine of our 
 church, and the fundamental doctrine of the gos- 
 pel, namely justification by faith only, and yet, 
 dreadful as my case was, I fear it is the case of 
 most of the clergy in England. Scarce any thing 
 is preached but justification by faith and works. 
 
361 
 
 And what is the consequence ? Why, there is 
 scarce any true religion amongst us, the gospel of 
 Christ is not truly preached by us, and Christ will 
 not own our ministry. Look around the parishes 
 which are near you, and see whether you can find 
 any thing besides the form of religion, and not 
 much of that. Nay, amongst those who are thought 
 religious people ; who are sober, serious, just and 
 devout ; who read, and fast, and pray, and give 
 alms ; amongst those you will scarce find one who 
 knows any thing of the power of religion, and has 
 experimental knowledge of it. For if you ask 
 such people, in the very words of scripture,Whether 
 they know that Jesus Christ is in them, otherwise 
 they are reprobates: 2 Cor. xiii. 5. Whether Christ 
 dwells in their hearts by faith : Eph. iii. 17. Whe- 
 ther their sins are forgiven for Christ's name sake : 
 1 John, ii. 12. Whether they have received an 
 unction from the holy one : 1 John, ii. 20. Whe- 
 ther the love of God has been shed abroad in their 
 hearts by the Holy Ghost : Rom. v. 5. Whether 
 they are filled with joy and peace in believing : 
 Rom. XV. 13. Whether they walk in the comfort 
 of the Holy Ghost, and do ever rejoice, with joy 
 unspeakable and full of glory: Acts, ix. 31. 1 Peter, 
 i. 8., and lastly. Whether the Holy Spirit bears 
 witness with their own spirit that they are the chil- 
 dren of God : Rom. viii. 14 — 16. If, I say, you 
 ask the better sort amongst tis, whether they have 
 any experience of these matters, they would stare 
 at you with the utmost amazement, and would 
 think you an enthusiast, if they did not call you 
 so^ 
 
 Now such people who have all the form, but 
 none of the power of religion ; who are outwardly 
 reformed, but not inwardly renewed by the Holy 
 Ghost ; these are what our Saviour called whited 
 sepulchres, beautiful without, but full of rottenness 
 within. They are striving to enter into the king- 
 dom of heaven, but are not able : because they do 
 2 M 
 
362 
 
 not strive lawfully. For they do not seek to enter 
 in through Jesus Christ, but partly through Christ, 
 and partly through themselves ; partly by faith and 
 partly by works. These are the almost but not al- 
 together Christians. And if at any time it happens, 
 that some amongst us are seized with deep convic- 
 tion, and are made sensible of their utter need of 
 Christ, and that they can only be justified by faith 
 in his blood ; these people not finding proper food 
 for their souls in our churches, are obliged to go 
 elsewhere, and seek it where they can find it. It 
 is no wonder, therefore, that there are so few real 
 Christians amongst us. 
 
 If you read over the homilies of the church, if 
 you read over the fathers of the church, if you read 
 the works of the good old Bishops that were pub- 
 lished a hundred, years ago, you will there find 
 the gospel of Christ preached, and the true doc- 
 trine of our church. But since that time, I mean 
 in the last century, our clergy have been gradually 
 departing more and more from our doctrines, arti- 
 cles, and homilies; so that at length there was 
 scarce a Clergyman to be found, but who preached 
 contrary to the articles he subscribed. And almost 
 all the sermons that have been published in the last 
 century, both by Bishops and Curates, are full of 
 that soul-destroying doctrine, that we are to be jus- 
 tified partly by our own works, and partly by 
 Christ's merits. 
 
 Do you ask how all the clergy came to fall into 
 this pernicious doctrine ? I answer, very easily. 
 Every man, whilst he continues under the power 
 of the carnal mind, and is not awakened to see his 
 utter lost condition, is naturally disposed to em- 
 brace this doctrine. For not being convinced by 
 the Spirit of God, that all his righteousness is as 
 filthy rags : Isa. Ixiv. 6. and that he is without 
 help and strength in himself: Rom. v. 6. I say, 
 not being convinced of this, he naturally goes 
 about to establish some righteousness of his own, 
 
363 
 
 and cannot submit to the righteousness of God by 
 faith. Not being yet sensible of his utter lost and 
 helpless state, he must have some reliance on him- 
 self: and thus, instead of looking wholly to Jesus 
 Christ for salvation, he looks partly to Christ, and 
 partly to himself: instead of seeking for righteous- 
 ness and strength from the Lord Jesus Christ, he 
 seeks for it partly from Christ, and partly from him- 
 self : instead of seeking to be justified in the Lord, 
 he seeks after justification partly through the Lord, 
 and partly through himself. But see what Christ 
 saith of this matter : Isa. xlv. 22, 23, 24, 25. 
 
 And now let me ask how the whole Church of 
 Rome happened to depart from the simplicity of 
 the gospel, and to fall into this doctrine of works 
 and faith which we now preach? It was owing 
 to the depraved nature of man, which makes him 
 think himself to be something, and that he can do 
 something, though he is nothing, and can do nothing 
 to justify himself in God's sight. 
 
 At the reformation, our church returned again to 
 Jesus Christ, and placed justification on the gospel 
 footing of faith only. And so it continues to this 
 day : but though our articles and homilies continue 
 sound and evangelical, yet our clergy have depart- 
 ed once more from both, and are advancing to 
 Rome again with hasty strides ; preaching, in spite 
 of articles and subscription, that most pernicious, 
 papistical, and damnable doctrine of justification 
 by faith and works. Which doctrine, I am verily 
 assured, no one can hold, and be in a state of salva- 
 tion. — But I trust God is once more visiting, in 
 mercy, our poor distressed church. He raised up 
 Mr. Whitfield and Mr. Wesley about twenty years 
 ago, who have courageously and successfully 
 preached up the doctrine of our church. And he 
 is now raising up more and more clergymen. At 
 Christmas last, I was informed, there were forty 
 clergymen who were brought to the acknowledge- 
 ment of the truth ; and three more have been added 
 
364 
 
 to the faith within the last six weeks. And oh ! for 
 ever adored be the mercy of God in opening mine 
 eyes and leading me to the knowledge of the truth 
 as it is in Jesus. 
 
 I have sent you a couple of books, and a pam- 
 phlet, and I make you a present of them. Read 
 them over carefully ; and before you begin to read 
 at any time, always look up to the fountain of wis- 
 dom for light and direction. For if you rely on 
 your own abilities, or other men's labours, God 
 may keep you ignorant of his glorious gospel, as a 
 punishment foryour presumption and neglectof him. 
 
 When I sat down to write, I did not intend to 
 have filled more than half a sheet, but when I took 
 my pen in hand, I knew not how to lay it aside. 
 I have written my sentiments with great freedom, 
 and, I hope, without offence. May God give a 
 blessing to what I have written : may he enlighten 
 your eyes, as he hath done mine, adored be his 
 name : may he lead you by his Spirit to the know- 
 ledge of the truth as it is in Jesus : and make you 
 instrumental in bringing souls from darkness into 
 light, and translating them out of the kingdom of 
 satan into the glorious kingdom of his dear Son. 
 Amen, Amen. John Berridge. 
 
 TO THE REV. ALEXANDER COATS. 
 
 Everton, April 22, 1761. 
 
 Dear Sir — I received your letter, and dare not 
 say I am sorry for your fall, nor indeed for any af- 
 flictions that God layeth on his children ; they are 
 tokens of his fatherly love, and needful physic for 
 us : rather would I pray that while God keepeth 
 you in the furnace, you may be still, and feel your 
 dross and tin purging away. The Lord Jesus giv- 
 eth me a dose of this physic most days ; and I am 
 never so well as when I am taking it, though I fre- 
 quently make a wry face at it : and if your heart 
 is as my heart it will need many a bitter potion to 
 cleanse and strengthen it. 
 
365 
 
 Why do you write to me with so much reverence, 
 and make so many apologies for writing ? Is this 
 becoming language from one sinner to another sin- 
 ner ? Ought the dust of the earth to elevate his 
 kindred ashes ? Or should a frog croak out a com- 
 pliment to a toad ? And need I this ? If you love 
 me, do not hurt me : I do not want to be taught 
 well of myself : the devil would teach me this dai- 
 ly, and is so skilful a doctor in his own business 
 tnat he needeth not a helping hand from God's own 
 children. Before you write again to me look into 
 yourself, and if you find any thing there that caus- 
 eth something, then sit down and write to John 
 Berridge, as you would write to one Alexander 
 Coats. I find you are got to your crutches ; well, 
 thank God for a crutch to help a lame leg: this 
 both showeth and helpeth your weakness. Truly, 
 my friend, your cross is just the same with my 
 own : I am not able to walk a step without a crutch, 
 so lame I am. The wood of it comes from Calvary. 
 My crutch is Christ ; and a blessed crutch he is. 
 
 let me bear my whole weight upon Thee ; whilst 
 
 1 am walking through this wilderness ! Last Can- 
 dlemas-day I betook myself to my crutches ; till 
 then I was not sensible of my lameness, and did 
 not know that Christ was to be my whole strength, 
 as well as righteousness. I saw his blood could 
 purge away the guilt of sin, but thought I had some 
 native might against the power of sin : accordingly 
 I laboured to cut my own corruptions, and fray 
 away my own will, but laboured in the fire. At 
 length God has shown me that John Berridge 
 cannot drive the devil out of himself; but Jesus 
 Christ — blessed be his name — must say to the Le- 
 gion, come out. I see that faith alone can purify 
 the heart as well as purify the conscience ; and 
 Christ is worthy to be my all in every thing — my 
 all in wisdom, in justification, in sanctification and 
 redemption. Prayer and faith are two handmaids 
 never to be separated — are to carry me through the 
 
366 
 
 wilderness ; and whilst I am diligent in God's ap- 
 pointed and blessed ordinances, I am then to sit 
 still, and quietly wait for the salvation of God, and 
 see clearly that he can as fully remove all the cor- 
 ruptions of my heart, as the guilt of sin — that he 
 can as perfectly restore me to his image, as his fa- 
 vour. And I believe that Jesus Christ is called the 
 second Adam, because he is to restore the whole of 
 what he died for; and I know it is God's good will, 
 because I have his word for it : That we should be 
 renewed in the Spirit of our minds : Eph. iv. 23. 
 For this my Spirit waiteth, for this my soul longeth, 
 for this my heart and flesh cry out to the living 
 God. Come, Lord, and fill me, take me, and 
 make me wholly thine. Great persecutions, and 
 vile proceedings await us. Satan is indeed let 
 loose, but his time is short. Lord, increase my 
 faith and patience. Give my kind love to all your 
 fellow labourers. May the Lord water your soul, 
 and your vineyard, and teach you to know nothing, 
 and preach nothing but Jesus Christ ! For his 
 sake, I am your servant, 
 
 J. B. 
 
 TO THE RIGHT HON. LADY MARGARET INGHAM. 
 
 Everton, Jan. 28, 1766. 
 
 Madam — On Thursday last, I received a bill va- 
 lue fifteen pounds, conveyed by Mr. Romaine, but 
 presented by your Ladyship, which is now con- 
 verted into cloth for the use of lay preachers ; and 
 for this donation I now send you my hearrty thanks. 
 The Lord has promised to return it with a hundred 
 fold into your bosom, and I believe you can trust 
 him. I wish you had sent along with your bill 
 a few minutes of your life of faith, and then you 
 might have taught me whilst you were clothing 
 others. For, indeed, I am one of those strange 
 folk, who set up for journeymen without knowing 
 their Master's business, and offer many precious 
 wares to sell without understanding their full value. 
 
367 
 
 I have got a master too, a most extraordinary per- 
 son, whom I am supposed to be well acquainted 
 with, because he employs me as a riding pedlar to 
 serve near fourteen shops in the country, besides 
 my own parish ; yet I know much less of my mas- 
 ter than I do of his wares. Often is my tongue 
 describing him as the fairest of men, whilst my 
 heart is painting him as the Witch of Endor ; and 
 many big words have I spoken to his credit ; yea, 
 and frequently beseeching people to trust him with 
 their all, whilst my own heart has been afraid to 
 trust him with a groat. Neither, Madam, is this 
 all. Such a profound ignoramus am I, that I 
 know nothing of myself as I ought to know, having 
 frequently mistaken rank pride for deep humility ; 
 and the working of self-love for the love of Jesus. 
 When my master first hired me into his service, 
 he kept a brave table, and was wondrous free of 
 his liquor ; scarcely a day passed without roast 
 meat and claret ; then my heart said, I love Jesus, 
 arid was ready to boast of it too ; but at length he 
 ordered his table to be spread with only bread 
 from above and water out of the rock. This my 
 saucy stomach could not brook ; my heart thought 
 it prisoner's fare, and my tongue called it light 
 food. Now my love for Jesus disappeared, and I 
 found I had yet been following him only for fishes 
 and loaves, and that, like a true parasite, I loved his 
 cellar and larder better than his person. Presently 
 after my Master detected me in a very dirty trick, 
 which discovered the huge pride and amazing im- 
 pudence of my heart. Hitherto I had been kept 
 a stranger to the livery which my Master gives his 
 servants to wear, only I knew he had many rari- 
 ties, such as diamonds and pearls in plenty to dis- 
 pose of; accordingly I had begged a bracelet of 
 him, a necklace, an earring, a nose-bob, and many 
 other pretty things, which he readily parted with, 
 being of a generous and noble nature. And will it 
 not amaze you to hear? I had the vanity to fix 
 
368 
 
 these ornaments on my old rags, intending thereby 
 to make up a brisk suit to appear at court in. 
 Well to be sure, one day whilst I was busy mend- 
 ing my rags, and pasting on my pearls, in comes 
 the Master, and giving me a sudden gripe which 
 went to my very heart, he said in an angry tone, 
 *Varlet, follow me.' I arose and followed trembling 
 whilst he led me to the house of correction, where 
 having first made my feet fast in the stocks, and 
 stripped off my ornaments, he then took up his 
 nine-tailed rod, and laid upon me very stoutly. 1 
 roared for mercy, but he declared he would not 
 lay aside his rod till he had scourged every rag 
 off my back. And indeed, Madam, he was as 
 good as his word. Think then how confounded 
 I must be to stand before my master naked, and 
 especially when I now first saw myself a Zipporah 
 with an Ethiopian skin, which the rags had con- 
 cealed from me before. For awhile I kept upon 
 my legs, yet overwhelmed with shame, till at length 
 being choked also with the dust and stench that 
 came out of the rags in the beating, I fell down at 
 my Master's feet, and wept, immediately the rod 
 dropped from his hand, his countenance softened, 
 and with a sweet voice he bid me look up. I did 
 so, and then got the first sight of his priestly robe, 
 the garment of salvation. O, Madam, it was a 
 lovely sight ! A charming robe reaching from the 
 shoulders down to the feet, well adapted for cover- 
 ing and defence ; yea, excellent for beauty, and for 
 glory alsQ ! Here, prodigal Jack, said he with a 
 smile, put this robe on thy back, and then thou 
 mayst come to court, and shame an angel ; it was 
 wrought with my own hand, and dyed with my own 
 blood ; wear it and remember me : I thanked 
 him and bowed. But I must tell you. Madam, al- 
 though I do not ask you to be a confidant : when 
 my Master opened his robe he gave me a hasty 
 glance of his person ; it was so divinely sweet and 
 glorious, and withal so condescendingly humane, 
 
369 
 
 that I felt quite in love with him ; and now, would 
 you think it of me, old fool as I am, near fifty, and 
 swarthy as a Negro, nothing will content me but a 
 wedding; nay, I have frequently proposed the 
 match to my Master, who sometimes only gives 
 me a smile, and sometimes replies, when I can for- 
 sake all others he will take me. The other day 
 when I asked him, when he would take me to his 
 bosom, he answered, when I could lie at his feet ; 
 and then he promised also to set open his cellar and 
 larder again, and to keep them open. Thus I am 
 removed out of the book of Proverbs into the book 
 of Canticles ; but am got no further than the first 
 chapter, and the beginning of the second verse. Let 
 him kiss me with the kisses of his mouth, &c. I 
 now want, or seem to want nothing else but a closer 
 union with the dear Redeemer. The world at 
 times diverts my attention from this chief object, 
 but my soul is ever pining after him ; yea, my 
 heart and my flesh cry out after this living God. 
 O come quickly — may the Lord daily strengthen 
 your union, and thus increase your communion 
 with the Prince of peace. I send my kind and bro- 
 therly love to Mr. Ingham, and am. Madam, your 
 Ladyship's much obliged and affectionate servant, 
 for Christ's sake, 
 
 J. B. 
 
 TO THE REV. MR. NEWTON. 
 
 JEverton, March 13, 1771. 
 
 Dear Sir — In November I gathered strength 
 enough to preach, and through mercy have conti- 
 nued preaching ever since. For the last month I 
 have shared with my neighbours in a cold, which 
 has kept me wheezing and coughing, and pulled 
 me down, but not laid me up. Oh, how needful is 
 the furnace, both to discover our dross, and to 
 purge it away ! How little do we know of our- 
 selves, of the pride, sensuality, and idolatry of our 
 hearts, till the Lord lays us down on a bed, and 
 2 N 
 
370 
 
 searcheth all our inward parts round with his can- 
 dles. My heart, I knew, was bad enough, but I 
 scarcely thought there was half the baseness in it 
 which I find, and yet I know not half its plague. 
 How sweet is the mercy of God, and how rich is 
 the grace of Jesus, when we have had an awful 
 peep into our hearts! This makes us prize the 
 gospel, embrace the Saviour, and fly to his cross. 
 At times I am so overwhelmed with the filth and 
 mire of my nature, that 1 can scarcely look through 
 it unto Jesus. And when he has put on a little of 
 his eye-salve, and scoured off* my films, [ stand 
 amazed to think he can touch such a leper. And 
 yet where the sun shines clear for a season, and 
 my dung-hill is covered with snow, I forget my 
 leprosy, or become a leper only in speculation. I 
 think it perhaps, but do not feel it, nor am hum- 
 bled by it. What a heap of absurd contradiction 
 is man, and most of all the perfect man cast in the 
 foundry ! Well might the Redeemer say, I am 
 God, and not man ; and therefore ye children of 
 Jacob are not consumed. After an affliction, I 
 think I can say with David, It is good for me to 
 have been afflicted ; I can see and feel some profit 
 attending it. Indeed, I never grow really wiser or 
 better, unless when I am baptized both with the 
 Holy Ghost, and with fire. If the dove comes with- 
 out a furnace, my heart is soon overset ; pride steals 
 in and heaven's blest beams turn every thing sour 
 within me. 
 
 The volume of sermons which you sent, I was 
 possessed of before ; and wanted the first small 
 volume of sermons, which you published. This vo- 
 kime being small you may bring with you to Ever- 
 ton, when you visit us again, which I hope will be 
 in spring. I have no prospect of going abroad at 
 present, for though my flesh has re-visited my 
 bones, my breast and stomach remain weak, and 
 my body is tender. I like your ecclesiastical his- 
 tory much ; but am rather sorry you have under- 
 
371 
 
 taken to carry it through ; sorry for your sake, not 
 the readers. I fear it will chill your spirit and 
 deaden your soul. Much writing is pernicious. 
 Besides, you must read over many dry and barren 
 histories ; you must bring to light many controver- 
 sies, foolish or noxious, which had better lie buried 
 fifty fathoms deep ; and from the 4th century to 
 the reformation you must be rooting in kennels 
 continually. However, study to be concise. I 
 I have enclosed half a guinea in the letter for the 
 sermons and history ; present my christian respects 
 to Mrs. Newton, and to such of your flock as know 
 me. The Lord bless both the shepherd and the 
 sheep, enriching all your souls with active faith, 
 fervent love, and deep humility. And may dear 
 Jesus bless poor 
 
 J. B. 
 
 TO MR. EDWARDS ON THE DEATH OF HIS WIFE. 
 
 Everton, March 26, 1771. 
 
 Dear Brother — Mr. Winter informs me of the 
 loss of your dear wife. You once knew she was 
 mortal ; but she has now put off mortality, and is 
 become immortal. Can this grieve you ? Oh that 
 I was where she now is ! 
 
 " Safe landed on that peaceful shore 
 Where pilgrims meet, to part no more." 
 
 She was once a mourning sinner in the wilder- 
 ness ; but she is now a glorified saint in Zion ; the 
 Lord is become her everlasting light ; — the days of 
 her mourning are ended. Does this trouble you ? 
 She was once afflicted with bodily pains and weak- 
 ness, encompassed with cares, and harassed with a 
 crowd of anxious needless fears ; but she has now 
 arrived at her Father's house ; and Jesus, dear Je- 
 sus, has wiped away all tears from her eyes, and 
 freed her in a moment from all pains, cares, fears, 
 and wants. And shall this affect you ? 
 
 " She ranges on the heav'nly plains, 
 
 And sings with sweet heart-melting strains : 
 
372 
 
 And now her soul begins to prove 
 The heights and depths of Jesus' love. 
 He cheers her with eternal smile ; 
 She sings hosannahs all the while ; 
 Or, overwhelm'd with rapture sweet. 
 Sinks down, adoring at his feet." 
 
 You have not lost your wife ; she has only left 
 you for a few moments ; — left an earthly husband 
 to visit a heavenly Father ; and expeets your ar- 
 rival there soon, to join the hallelujah for redeem- 
 ing love. Are you still weeping ? Fie upon you, 
 brother ! — weeping because your wife can weep no 
 more ! — weeping, because she is happy ! because 
 she is joined to that assembly where ail are kings 
 and priests ! — weeping, because she is daily feasted 
 with heavenly manna, and hourly drinking new 
 wine in her Father's kingdom ! — weeping, because 
 she is now where you would be, and long to be eter- 
 nally ! — weeping, because she is singing, and sing- 
 ing sweet anthems to her God and your God ! — O 
 shameful weeping! Jesus has fetched your bride 
 triumphantly home to his kingdom, to draw your 
 soul more ardently thither; he has broken up a 
 cistern, to bring you nearer, and keep you closer to 
 the fountain ; has caused a moment's separation, to 
 divorce your affections from the creature ; and has 
 torn a wedding-string from your heart, to set it a 
 bleeding more freely, and panting more vehemently 
 for Jesus. Hereafter you will see how gracious 
 the Lord has been in calling a beloved wife home, 
 in order to betroth the husband more effectually 
 to himself. Remember that the house of mourning 
 becomes and befriends a sinner ; that sorrow is a 
 safe companion for a pilgrim, who walks much 
 astray until his heart is well broken. May all your 
 tears flow in a heavenly channel, and every sigh 
 waft your soul to Jesus ! May the God of all con- 
 solation comfort you through life, and in death 
 afford you a triumphant entrance into his king- 
 dom ! So prays your friend and brother in the 
 gospel of Christ. 
 
 J. B. 
 
373 
 
 I have sent a few lines to be inserted on your 
 wife's tomb-stone : 
 
 September, 1771. 
 The body of Mary Edwards, wife of David Edwards, fell asleep, and was 
 laid in this bed as a resting place till the resurrection — 
 
 A loving, and beloved wife she was ; 
 A tender mother and a lowly Christian : 
 Who lived in the faith of Jesus, 
 And died triumphant over death. 
 
 Weep not for me, the ashes cry, 
 The spirit sings with saints on high ; 
 But go and learn the life of faith. 
 Or thou wilt die the second death. 
 
 TO THE REV. MR. NEWTON. 
 
 Everton, June 10, 1771. 
 
 Dear Sir — Mr. C. a faithful brother, has paid 
 me a kind visit, and intends to call upon Mr. New- 
 ton in his return to Alwinkle, where he officiates in 
 Mr. Harris's absence. I could not omit this oppor- 
 tunity of testifying the sincerity of my love and 
 esteem for you, which, like other good fruits, are 
 growing riper with age. Though I write but sel- 
 dom to you ; for writing almost oversets me, yet I 
 I frequently converse with you, and receive in- 
 struction from you. I have read over your ser- 
 mons and history twice, and am now perusing 
 them a third time without weariness. 
 
 When the warm weather first set in, I began to 
 sink apace, and was apprehensive I should soon be 
 alaid aside, but through mercy I am somewhat 
 braced up again, and again enabled yet to do whole 
 duty on the sabbath. I can bear very little exer- 
 cise in walking or riding, and a gentle hurry over- 
 turns me, but I can still bear quiet company, and 
 am refreshed by it. I hope a gale of grace is now 
 blowing my furnace, and purging out some of my 
 dross. I see clearly the utter need I stood in of 
 rods and scorpions, and can thankfully say, it is 
 good for me to have been afflicted. By a token 
 received I expect to be kept an invalid two sum- 
 mers more: well, I am out of hell; and it is a 
 
374 
 
 mercy to be on mercy's ground, and under the 
 correction of a merciful Jesus. Dear Lord, let 
 every stroke of thy rod be received with meekness, 
 and convey heavenly instruction to my heart. We 
 know but little of ourselves, and gain but little of 
 gospel-broken heart, till we have been emptied 
 from vessel to vessel, or fryed like a cake in a 
 pan, and turned a hundred times over. Perhaps 
 Mr. Coetlogon might reside at Olney when you 
 come to Everton, and be ready to do your occa- 
 sional duty, or preach your weekly lecture. This 
 would set your mind at ease : and you might ride 
 over, if you thought proper, to Mr. Venn, who is 
 expected this week at Yelling, which is only nine 
 measured miles from Everton. 
 
 When you send a letter by your cheesemonger, 
 order it to be left with Mr. Alderman William Par- 
 ker, at Bedford. Your last packet came safe. 
 Your first sermons are good, but there is no com- 
 parison between the first and the second publica- 
 tion. It is pleasant to behold the improvements of 
 a Christian. May your heart keep pace with your 
 understanding. 1 find a great difference has arisen 
 between two old clerical friends, who have been 
 long connected. A quarrel must be bad in either, 
 but the separation may be good for both. May 
 Jesus water your soul, and water your flock, and 
 water all the dry grounds belonging to 
 
 J. B. 
 
 P. S. Kind respects to Mrs. Newton and all 
 friends. 
 
 TO THE REV. MR. NEWTON. 
 
 Everton, Oct. 18, 1771. 
 
 Dear Sir — It is now high time to return my 
 thanks, and I return them heartily for the kind 
 visit you made me. I trust your labour of love is 
 is not in vain. Removing from camp to camp is of 
 use to a Christian soldier, and more especially to a 
 Christian serjeant. It shakes dust from our clotlies, 
 
375 
 
 and rust from our joints, and promotes activity, the 
 true spirit of a soldier. Without excursions we are 
 apt to grow timid, and to settle on our lees. Grace's 
 
 motto is, CRESCIT EUNDO. 
 
 Mr. Hill, who went to Bristol to chide his bro- 
 ther, and fell a prophecying, has, since his return 
 to London, sent a very severe letter to poor Row- 
 land, — Oh, what is man ! But how easily we spy 
 the vanity and inconsistency of the creature in 
 another, and how hardly we discern it in ourselves. 
 The foulest stain, and highest absurdity in our na- 
 ture is pride. And yet this base hedge-hog so rolls 
 himself up in his bristly coat, we can seldom get a 
 sight of his claws. It is the root of unbelief; Men 
 cannot submit to the righteousness of Christ : and 
 it cleaves like a pitched shirt to the skin ; or like 
 leprosy to the wall. No sharp culture of ploughing 
 and harrowing will clear the ground of it. The foul 
 twitch will be sure to spring up with the next 
 kindly rain. This diabolical sin has brought more 
 scourges on my back, than every thing else ; and it 
 is of so insinuating a nature, that I know not how 
 to part with it. I hate it and love it: I quarrel with 
 it and embrace it : I dread it, and yet suffer it to 
 lie in my bosom. It pleads a right through the 
 fall, to be a tenant for life ; and has such a wonder- 
 ful appetite, that it can feed kindly both on grace 
 and garbage ; will be as warm and snug in a clois- 
 ter as a palace ; and be as much delighted with a 
 fine prayer, as a foul oath. But whither am I run- 
 ning ? Why, running into pride, whilst I am abus- 
 ing it. Lord save me. If it must dwell with me, 
 let it not be a lordly master, but a lothed domestic ; 
 if it will follow me here, like my shadow, let it not 
 entail a curse upon me. Oh, that I could once say 
 unto thee, foul pride, farewell for ever ! 
 
 Half an hour after you left Everton, a messenger 
 from Mr Woolmer inquired of me, what stranger 
 preached in my church the night before. It seem- 
 ed a strange message : but who, that knows the 
 
376 
 
 plague of his own heart, can wonder at any thing ? 
 Through mercy I grow stronger as the weather 
 grows cooler, and purpose setting up a weekly lec- 
 ture. The Lord increase you more and more, you 
 and your children ; and bless the dear partner of 
 your bosom. Kind love to all Christian friends at 
 Olney. Grace be with you, and with your 
 
 V J. B. 
 
 TO JOHN THORNTON ESQ. 
 
 Ever ton, April 3, 1773 
 
 Dear and honoured Sir — Your first paper on 2 
 Kings xxii. 8. is pertinent and striking. I can find 
 nothing here to pick a quarrel with, except a poor 
 little then, at the conclusion, which occurs thrice in 
 four lines. The last then may be turned out of 
 doors, without ceremony ; for his company is not 
 wanted ; and his note, by frequent repetition, grow- 
 eth troublesome. 
 
 Your remarks on 2 Chron. xxxii. 24. are ingeni- 
 ous, and the reflections at the closQ are weighty. 
 But there is a fly or two in this pot of ointment, 
 which may be picked out. The word craftily, 
 seems rather too strong and base a word for 
 Hezekiah : it denotes a fraudulent purpose, as well 
 as carnal policy. And though Hezekiah acted un- 
 faithfully to the God of Israel, he meant no trea- 
 chery to the king of Babylon, suppose the sentence 
 ran thus : " Hezekiah foolishly sought to avail him- 
 self of this false notion of the king of Babylon ; and 
 by not aflronting their God, hoped to gain," &c. 
 Again, worldly wisdom occurs twice, and carnal 
 wisdom once, in the space of five lines : but short 
 comments should contain multum in parvo, and, of 
 course, be free from repetitions, or identical expres- 
 sions. Suppose the sentence was expressed in 
 some such manner as this : *' Carnal policy and 
 pride of heart proved a snare to Hezekiah, and 
 prove the ruin of all sinners, that perish. They 
 are too wise to be taught of God : and too lofty to 
 
377 
 
 lie at the feet of Jesus." Your comment on Deut. 
 xxxiii. 26. is nervous, and your reflections are per- 
 tinent ; but an application at the close seemeth 
 wanting, to give the comment proper length, and 
 full weight. I have some objection against your 
 double verily. No prophet used it before Christ, 
 nor any apostle after Christ : it seems an expres- 
 sion, peculiarly belonging unto Him, who is truth 
 itself ; and therefore only fit for him to use. I am 
 persuaded the text was originally wrote thus ; 
 " There is none like unto the God of Jeshurun, who 
 rideth on the heavens for thy help, and on the sky 
 for thy excellence," ^. e, to make thee excellent. 
 Thus the two expressions tally ; and the 26th ver. 
 perfectly corresponds with the 29th, " Happy art 
 thou, O Israel ! who is like unto thee, O people, 
 saved by the Lord, who is the shield of thy help, 
 and the sword of thy excellence." What follows is 
 sent as a supplement to the third paper, which you 
 may alter, curtail, or reject at pleasure ; making as 
 free with my ink, as I do with your pen. I begin 
 with your reflections. How safe then must they 
 be, who are under the wing of the God of Jeshurun, 
 who find him reconciled to them by the death of 
 his son, and feel themselves reconciled to him by 
 the power of his grace ! He rideth on the heavens 
 for their help, and none can outstrip his progress, 
 or obstruct his purpose. Verily, He it is, that giv- 
 eth strength and victory to his people ; blessed be 
 God ! Reader, is the God of Jeshurun, the God of 
 Israel, thy God ? Is He, who rideth on the hea- 
 vens, thy help ? Does thy heart trust in him alone ; 
 and does his grace subdue thine outward iniquities, 
 and thine inbred corruptions ? Is He, who rideth 
 on the sky, thine excellence ? Does He seem only 
 excellent in thine eyes, and cause thee to excel in 
 virtue ? Has He planted thee among his excellent 
 ones of the earth, and made thee to abound in faith 
 and love and fruits of righteousness ? If the Lord 
 is not thy help, alas, thou wilt be slain by sin, and 
 2 o 
 
378 
 
 prove a ruined soul. If the Lord is not thine ex- 
 cellence, thou art still an apostate spirit, a stranger 
 unto God, and to his Christ. Awake, arise, and 
 call on God. His ear is open unto prayer, and 
 thou art yet on mercy's ground : oh, call upon him 
 speedily, and cry unto him earnestly, that thou 
 perish not ! 
 
 Mr. Cowper's hymn needs no advocate to plead 
 its cause; it speaks sufficiently for itself: but the 
 poor author cannot take the comfort of his own 
 hymn, being now in much deplorable distress. 
 How dark and feeble is a Christian's understand- 
 ing without the light and comfort of God's Holy 
 Spirit ! 
 
 Dear Sir, you have much business on your hands, 
 and will need much prayer, beside family worship, 
 to keep the world at your feet, and God in your 
 heart. Where many irons are in the fire, a live 
 coal had need be in the heart continually; else 
 whilst we are waiting on other vineyards, we may 
 impoverish our own spirits. I find you walk much ; 
 and I hope you can wear your shoes out praying, 
 as well as walking. Praying walks are healthful 
 walks indeed : they fetch down corruption as well 
 as carcase. I wish you right christian cheer every 
 day, a gentle cup of tribulation, and a full cup of 
 supplication, sweetened with divine communion. 
 The good- will of him that dwelt in the bush, dwell 
 with you and yours, and with 
 
 J. B. 
 
 TO JOHN THORNTON ESQ. 
 
 Evertoriy Aug. 18, 1773. 
 
 Dear and honoured Sir — I have just received 
 your golden treasury by the hands of my dear bro- 
 ther of Yelling, and thank you kindly for the pret- 
 ty little valuable present. It is much improved in 
 its present dress : the Lord bless the book and the 
 Editor. 
 
 In May I began to itinerate, after a five year's 
 
379 
 
 discontinuance through illness, and kept on, though 
 with much feebleness, for two months, when I was 
 seized with a smart attack of my old complaint. I 
 am now, as the world account, a scold miserable, 
 but lying at Jesus's gate ; and am reduced to a 
 mere Sunday preacher : the Lord be praised, that 
 I am not wholly laid aside. What a fund of cor- 
 ruption is lodged in the human heart! Every 
 stripe I receive, my Master's word tells me, I have 
 procured for myself. Lord, I own it ; sanctify the 
 rod, and make the furnace purge away my dross. 
 I trust the Lord has taught me to hate sin, and to 
 hunger after righteousness ; yet I am often seeking 
 after holiness in such a manner, as stiffens my 
 heart, brings a dry and lean soul, and makes my 
 eyes lose the sight of Christ's salvation. This con- 
 vinces me, there is a mystery in the manner of ob- 
 taining sanctification ; that we are not soon ac- 
 quainted with : we are apt to consider sanctification 
 as a separate work from justification, following af- 
 ter it, and wholly independent of it ; whereas they 
 seem to be connected works, and inseparable from 
 each other, one resulting from the other. 
 
 The clearer sight we get of Christ, and the sweet- 
 er views we have of our adoption, the more our 
 hearts are filled with love, joy, peace, and all the 
 fruits of the spirit, which is sanctification. When 
 Jesus gives a clearer view of his dying love, he al- 
 ways accompanies that view with the graces of the 
 spirit. The heart is filled at the same time with 
 pardon and holiness, with justification and sancti- 
 fication. So that if we desire to be holy, we must 
 seek to be happy in the Saviour's love, must seek 
 a clear evidence of our adoption, and labour to keep 
 it clear. As our views of Christ are more cloudy 
 and discouraging, our bosoms will be more barren 
 of heavenly tempers. A man may be constitution- 
 ally meek as the lamb, constitutionally kind as the 
 spaniel, constitutionally cheerful as the lark, and 
 constitutionally modest as the owl, but these are 
 
380 
 
 not sanctification. No sweet, humble, heavenly 
 tempers, no sanctifying graces are found but from 
 the cross. Jesus says, He that eateth my flesh and 
 drinketh my blood, hath (or possesseth) eternal 
 life. Where he showeth how eternal life (which 
 must comprise the whole of spiritual life) is ob- 
 tained, viz. by eating his flesh and drinking his 
 blood, i. e. by feeding on his atonement. Thus all 
 divine life, and all the precious fruits of it, pardon, 
 peace and holiness, spring from the cross. And is 
 not this intimated by St. John, when he says, One 
 of the soldiers pierced his side, and forthwith came 
 there out blood and water. They did not follow 
 one another, but came out together ; the blood be- 
 tokening pardon, the water sanctification. Carnal 
 men make the water come out first, and the blood 
 follow; they seek a little obedience first, and then 
 hope to have the benefit of the blood. Professors 
 often make the blood come first, and the water fol- 
 low ; z. e, seek first to be justified, and then to be 
 sanctified. But I believe experienced Christians 
 make the blood and water flow together ; get ho- 
 liness by clear views of the cross, and find eternal 
 life by feeding on the Saviour's flesh and blood. 
 Was not a lamb sacrificed every morning and 
 evening in the Jewish temple ? And was not this 
 intended to show us, that we must feed on Christ's 
 atonement every day, and derive all our life, the 
 life of peace and holiness from his death ? Upright 
 people are often coming to me with complaints, and 
 telling me, that since they received pardon, and 
 have been seeking after sanctification (as a sepa- 
 rate work) their hearts are become exceeding dry 
 and barren. I ask them, how they find their heart 
 when Jesus shows his dying love. They tell me, 
 full of peace and love and every heavenly temper. 
 Then I answer, Jesus hereby shows you, that holi- 
 ness as well as pardon is to be had from the blood 
 of the cross. Labour therefore to get your consci- 
 ence sprinkled every day with the atoning blood, 
 
381 
 
 and sanctification will ensue of course ; the blood 
 and water flow together. When Jesus only gives a 
 smile, and seals some promise on the heart, though 
 it be not the seal of pardon, it occasions a sweet 
 transforming change in the soul. And all fancied 
 sanctification, which does not arise wholly from the 
 blood of the cross, is nothing better than Pharisa- 
 ism ; and if persisted in, will end in Pharisaism. 
 For when sanctification is considerd as a separate 
 work from justification, and wholly independent of 
 it, by and by it is considered as a justifying work 
 itself; and men profess and preach they are first 
 to be justified by the blood of Christ, and then by 
 their own obedience. 
 
 O, dear Sir, if we would be holy, we must get to 
 the cross, and dwell there ; else notwithstanding all 
 our labour and diligence, and fasting and praying, 
 and good works, we shall be yet void of real sanc- 
 tification, destitute of those humble, sweet and gra- 
 cious tempers, which accompany a clear view of 
 the cross. But mere doctrinal knowledge will not 
 give us this view ; it only proceeds from a lively 
 faith wrought in us by the Prince of life. A legal 
 spirit helpeth forward our mistake in the matter of 
 sanctification. We would fain divide the water 
 from the blood, fain would separate sanctification 
 from justification, that we may make a merit of it. 
 Whereas if they are inseparably connected, and 
 both pardon and holiness spring from the blood 
 of the cross, the root of merit is dug up thereby, 
 and Christ is all in all. 
 
 Another thing confirms our mistake, which is, 
 that all heavenly graces are called fruits of the 
 Spirit. Hence we conclude, that pardon must 
 spring peculiarly from the blood of the cross, and 
 holiness be a separate work of the Spirit. But 
 though all gracious tempers are the Spirit's fruits, 
 yet that fruit is bestowed at the foot of the cross ; 
 eternal life is found at Calvary by eating the Savi- 
 our's flesh and drinking his blood. 
 
382 
 
 In my pamphlet I wrote something against what 
 the world calls sincere obedience, and with a two- 
 fold view ; first to expose that insincere obedience 
 which is commonly cloaked under the name of sin- 
 cere obedience, or doing what we can. Secondly, 
 to show that obedience, where it is sincere, and the 
 fruit of the Spirit, no ground of merit, or cause of 
 justification. And I thought no professor could 
 misunderstand me ; but in a letter just received 
 from Mr. Fletcher, he writes thus, **What you have 
 said about sincere obedience, has touched the apple 
 of God's eye, and is the very cone of Antinomian- 
 ism. You have done your best to disparage sin- 
 cere obedience, and in a pamphlet (ready for the 
 press) I have freely exposed what you have writ- 
 ten." Then he cries out in a delamatory style, 
 " For God's sake, let us only speak against insin- 
 cere and Pharisaical obedience." Indeed I thought 
 I had been writing against insincere obedience 
 throughout the pamphlet ; and that every one who 
 has eyes, must see it clearly : but I suppose that 
 Mr. Fletcher's spectacles invert objects, and make 
 people walk with their heads downwards. 
 
 May the Lord Jesus bring and keep you and 
 yours at the cross, to see and sing the wonders of 
 redeeming love, till you are called up higher to sing 
 eternal praise with all the saints. Grace, mercy 
 and peace be with you, and with your much ob- 
 liged and affectionate servant, 
 
 J. B. 
 
 P. S. The papers tell me, that the orphan house 
 in Georgia is burnt down, but the papers are mis- 
 taken. It has long ceased to be an orphan house, 
 and was wholly converted into a lumber-house for 
 human learning. The first laudable intention was 
 perverted, and God has cast a mark of his displea- 
 sure on it. Yet how compassionate the Lord has 
 
 been to Mr. W d, in sending the fire after his 
 
 death. 
 
383 
 
 TO JOHN THORNTON ESQ. 
 
 EvertoUf Aug. 31, 1773. 
 
 Dear and honoured Sir — Your favour of the 26th 
 came duly to hand, with an inclosed paper, which 
 brought me on my knees for a blessing upon you 
 and yours. A hundred golden treasuries are also re- 
 ceived, and more than half were disposed of last 
 Sunday; the rest will follow quickly. My stock of 
 Bibles and Testaments is almost gone, and when 
 it suits I should be glad of a few of the smallest 
 Bibles and Testaments. The labouring poor, who 
 go out to work, may carry these in their pockets, 
 and peruse them at meal times ; and the type of the 
 smallest Bibles is near as large as that of the 12mos. 
 
 I thank you for the friendly admonition you gave 
 me respecting Mr. Fletcher. It made me look into 
 my heart, and I found some resentment there. 
 What a lurking devil this pride is ! How soon he 
 takes fire, and yet hides his head so demurely in 
 the embers, that we do not easily discover him ! [ 
 think it is advisable to write to Mr. Fletcher, though 
 despairing of success. His pamphlet will cer- 
 tainly be published now it is wrote. Indeed I have 
 wrote to him aforetime more than once, and be- 
 sought him to drop all controversy, but he seems 
 to regard such entreaties as flowing rather from a 
 fear of his pen than a desire of peace. His heart 
 is somewnat exalted by his writings, and no won- 
 der. He is also endowed with great acuteness, 
 which, though much admired by the world, is a 
 great obstacle to a quiet childlike spirit. And he 
 is at present eagerly seeking after legal perfection 
 which naturally produceth controversial heat. As 
 gospel and peace, so law and controversy go hand 
 in hand together. How can lawyers live without 
 strife ? In such a situation, I know from my own 
 former sad experience, he will take the Scotch 
 thistle for his motto, noli me tangere. But his 
 heart seemeth very upright, and his labours are 
 abundant ; and I trust the Master will serve him, 
 
384 
 
 by and by, as he has served me, put him into a 
 pickling-tub, and drench him there soundly, and 
 when he comes out dripping all over, he will be 
 glad to cry grace, grace, and a little child may lead 
 him. We learn nothing truly of ourselves, or of 
 grace, but in a furnace. Whatever Mr. Fletcher 
 may write against my pamphlet, I am determined 
 to make no reply. I dare not trust my own wicked 
 heart in a controversy. If my pamphlet is faulty, 
 let it be overthrown ; if sound, it will rise up above 
 any learned rubbish that is cast upon it. Indeed, 
 what signifies my pamphlet or its author ? While 
 it was publishing I was heartly weary of it ; and 
 have really been sick of it since, and concluded 
 it had done no good because it had met with no 
 opposition. 
 
 I thank you heartily for the kind offer of your 
 assistance, but no more will be wanted of a long 
 season ; and till I am sunk in a deep slough, I dare 
 not ask you, or any one, to help me out. God has 
 given me a free heart- to dispose of my substance, 
 and I am no more indebted to myself for this liber- 
 ality, than a nightingale is for her wings or voice. 
 But I feel a backwardness sometimes to be another's 
 almoner, lest my honesty should be suspected. And 
 this, perhaps, ariseth from the pride of my heart. A 
 liberal mind was given me from a child, which 
 made my carnal relations prophecy of me, that if 
 I lived to be a man, I should surely prove a beg- 
 gar. But I find. He that watereth, shall be watered 
 again. And though I am possessed of a good vicar- 
 age, and some substance besides, I know of no 
 effectual way to keep me from starving, but by giv- 
 ing. When Jesus opened mine eyes, my heart was 
 so enlarged, that I gave away money and books 
 without discretion ; and was frequently imposed 
 on, chiefly by the borrowing people, who all forgot 
 to repay me, excepting one. Upon my own credit 
 I once borrowed twenty pounds for a person, paid 
 the interest for two vears, and then was forced to 
 
385 
 
 pay the principal. These impositions are every 
 where met with by benevolent people, and are trials 
 for benevolence ; for every virtue must be tried ; 
 and where benevolence is not rooted in the heart by 
 grace, such trials overset it. I suppose such impo- 
 sitions are intended also to teach us caution. They 
 have made me cautious, but I am afraid of grow- 
 ing suspicious, for we are apt to run into extremes ; 
 and it is better to be imposed on sometimes, than 
 turn away a real needy person unrelieved from our 
 door. 
 
 Mr. Williams' case showeth, that when the Lord 
 has brought his people into extremity, he is near at 
 hand to relieve them. And by the providential 
 steps to bring Mr. Williams into the Living, and his 
 antecedent trials, it should seem that a great door 
 of usefulness will be opened. In reading over your 
 golden treasury, I found the same paper, with a 
 little addition, in Nov. 5, and Dec. Pith. May 
 the good will of him, who dwelt in the bush, dwell 
 with you and yours, and with your much obliged 
 and affectionate servant, 
 
 J. B. 
 
 TO THE REV. MR. NEWTON. 
 
 Everton, Sept. 20, 1773. 
 
 My dear Brother — I write this letter, expecting 
 an opportunity of conveying it to you by my dear 
 neighbour, Mr. Venn ; and I wrote another some 
 months ago, intending to send it to Bedford ; but 
 before an opportunity offered, yours came to hand, 
 acquainting me with your purpose of coming to 
 Everton speedily : so I burnt my own. I was 
 heartily grieved to be absent, when you came to 
 my house, but durst not omit my own journey ; and 
 I knew you could excuse my absence, when it was 
 occasioned by our common Master's business. For 
 two months I was able to travel and preach two 
 days in a week, and then had a return of my old 
 complaint ; not so violent as usual, but enough to 
 2 p 
 
386 
 
 confine me at home. Since the cool weather set 
 in, I am growing better, through mercy, and hope 
 to be on horseback shortly, and preach a little in 
 the neighbourhood, but fear I shall not be able to 
 reach Olney. My midway preaching at Bedford 
 seems to be foreclosed by the stench which my 
 pamphlet has occasioned, and I cannot reach Olney 
 in one day. However, I hope Mr. Venn's visit 
 will provoke a returning visit from you this au- 
 tumn, and I entreat you not to pass by Everton 
 without warming a bed, and a pulpit. If the 
 Lord gives me strength, I will pay off all my debts ; 
 but if I am forced to be insolvent, do you act like a 
 generous Christian, and continue your loans. My 
 Master will repay you, if I cannot. The Vicar of 
 Madeley has sent me word, that my prattle in my 
 pamphlet of sincere obedience " is the core of An- 
 tinomianism, has exposed St. James, and touched 
 the apple of God's eye," and that he intends to put 
 my head in the pillory, and my nose in the barna- 
 cles for so doing. How fierce a tiger is zeal with- 
 out knowledge ! and I have been that tiger myself. 
 And what utter destruction the Lord's own servants 
 would make in his vineyard, if the Lord himself did 
 not hold the vines in his right hand ! Oh, for that 
 world, where all will say, I am of Christ ; and oh, 
 for more of Christ, while we live in this world ! 
 
 Kind Christian salutation to Mrs. Newton, and 
 true hearty love for yourself. Grace and peace 
 be with you both, and with your flock, and with 
 your affectionate servant, 
 
 J. B. 
 
 TO JOHN THORNTON, ESQ. 
 
 Everton, Sept. 25, 1773. 
 
 Dear and honoured Sir — I have received six 
 dozen of Bibles, as many Testaments, and 386 
 Watts' Songs, a most acceptable present for God's 
 children. May the God of grace give a recom- 
 pense, by filling you with all joy and peace in 
 
387 
 
 believing. You know the promise, He that water- 
 eth, shall be watered again, how gracious is God ! 
 he grants ability to give, and bestows a heart to 
 give, and then recompenses the gift. Oh, how lit- 
 tle, mine eyes behold the riches of grace ; yet my 
 heart longs, and prays to behold it more, and to 
 adore and glorify it more. The golden treasuries 
 are dispersed among my flocks, some in one town, 
 and some in another, and are much valued. About 
 a dozen are yet left to drop into people's hands, as 
 I shall find occasion. Watts' Songs are tempting 
 things for children, and well adapted to season their 
 minds with religion. The sight of your Bibles and 
 Testaments filled my heart with joy. For my hear- 
 ers are Bible readers, and prefer the word of God 
 to every thing. In general, they are people of 
 great simplicity, and are Calvinists, but unpractised 
 in disputes, and so happy as not to know what a 
 Calvinist or Arminian means. 
 
 I have wrote to Mr. Fletcher, and told him what 
 was my intention in speaking against sincere obe- 
 dience, and that my intention was manifest enough 
 from the whole drift of the pamphlet ; I have also 
 acquainted him, that I am an enemy to controversy, 
 and that if his tract is published, I shall not rise up 
 to fight with him, but will be a dead man before he 
 kills me. I further told him, I was afraid that Mr. 
 Toplady and himself were setting the christian 
 world on fire, and the carnal world in laughter, 
 and wished they could both desist from controver- 
 sy. A letter seemed needful, yet I wrote to him 
 without any hope of success, and it appears there is 
 not any. 
 
 Mr. Jones, an expelled Oxonian, has just been 
 with him, and called upon me last Saturday, as he 
 returned to his curacy. Mr. Fletcher showed him 
 what he had written against my pamphlet, which 
 has been revised by Mr. Wesley, and is to be pub- 
 lished shortly, and bound up, I hear, with another 
 tract, which he has wrote against honest John 
 
388 
 
 Bunyan. Mr. Jones says, he considers and treats 
 me as an Antinomian ; but why should I resent it, 
 when my Master was so considered and treated by 
 the Pharisees, who called him a friend of publicans 
 and sinners. I believe it is a healthful thing, for 
 every author to have his head in the pillory, and 
 the barnacles on his nose ; it may help to chill his 
 vanity, and make him sick of scribbling. I seemed 
 sick of my pamphlet before, but my Master knew 
 my heart, and saw I was not, and he is now send- 
 ing me a puke, to make me cast it all up. Well, 
 let me have Jesus near my heart, and let the world 
 take my reputation ; which is not worth keeping. 
 A sinner I am, and a miserable one too ; and the 
 reputation of such a sinner must be a miserable 
 thing at best ; yet poor as it is, we are loth to part 
 with it, till Jesus hooks it away from us. A fund 
 of vanity is lodged in the heart, and we perceive it 
 not till the filthy pool is stirred by some dabbling 
 hand. A Saviour of infinite compassion well be- 
 come us : we know not how to bear with each 
 other, and none but Jesus can bear with us all. He 
 is God, and therefore we are not consumed. A 
 Smithfield fire would unite the sheep and fright the 
 goats away : but when the world cease to persecute 
 the flocks, they begin to fight each other. Indeed, 
 the worst part of the sheep is his head, which is not 
 half so good as a calve's head, and with this they 
 are butting at each other. Until the millenium 
 comes, and perhaps until the resurrection, Judah 
 will be vexing Ephraim, and Ephraim will be en- 
 vying Judah. Teach me. Lord, to become a child, 
 and to have no part in this envy or vexation. I 
 only add, what I have abundant cause to add, the 
 Lord bless you, and unite his upper springs with 
 your nether springs, causing them to water well 
 your own heart, and the hearts of all your family. 
 Grace and peace be with you, and with your much 
 obliged and affectionate servant, 
 
 J. B 
 
389 
 
 TO THE REV. MR. NEWTON. 
 
 Evertoriy Nov. 2, 1773, 
 
 Dear Sir— I received your kind letter by the 
 Sandy gardener, but could not return an answer 
 by the same conveyance, because he intends no 
 more journeys to Olney for some weeks. My 
 housekeeper has been ill of a fever for three weeks, 
 and is so weak that she cannot sit in a chair, and 
 so fainting on her bed, that life is scarcely kept in 
 her. There is a hope of her recovery, but a dis- 
 tant one. This circumstance, with the approach of 
 winter, has induced me to put off my visit till the 
 spring. It is an easy matter, I find, to get into 
 debt, but no easy matter to get out. Yet what are 
 my debts to you, in comparison of my debts to 
 God? These are numerous indeed, and attended 
 with every kind of aggravation ; and the weight 
 of them so presseth down my spirit at times, that 
 I can scarcely look up. However, when they have 
 well broken and melted my heart, the surety ap- 
 pears, and cheers up my spirit ; and then, with a 
 tear in mine eyes, I sing hosannahs to the lovely 
 Jesus. Ten years ago I expected to be something 
 before this time, and seemed to be in a very hope- 
 ful way, but Jesus has cropped my locks, and 
 sawed my horns, and harrowed my back so stoutly, 
 that scarce any thing is left me besides the skin of 
 my teeth, and that 1 suppose must go by and by, 
 for he will have all. Well, though I sometimes 
 snarl and snap at my Master, I think the more he 
 whips me, the more I love him. Solomon says, a 
 rod for a fool's back ; and I am sure no instructions 
 suit me, like rods and scorpions ; for my heart is a 
 quintessence of folly and madness. A furnace 
 seems a hot atmosphere to breathe in, and a deadly 
 path to walk in, but is really a place of liberty. 
 Like the furnace of Nebuchadnezzar, it only burn- 
 eth our bonds, our earthly and selfish attachments, 
 and consumeth no other flesh but proud flesh. A 
 handful of grace sprinkled into a furnace changeth 
 
390 
 
 its nature, like the handful of meal thrown into a 
 pot, and maketh fire, in its nature destructive, prove 
 a salutary heat. I need not tell you that I love you, 
 nor that Jesus has taught me to dt) so : and the less 
 cause you can find in yourself to be esteemed, the 
 more cause I shall have to love and esteem you. 
 Kind Christian salutations to Mrs. Newton and your 
 guests, unknown indeed to me, but known to Jesus, 
 I trust ; else they would not seek a place in your 
 house. If the good centurion, Capt. Scott, is with 
 you, let him know he has long had a corner, and a 
 large one too, in my heart ; and may have when he 
 please a corner in my house for a lodging, and my 
 horse-block for his pulpit. As I am but an awk- 
 ward old bachelor, I must beg of you to speak a 
 handsome word, and make a leg for me to his lady, 
 a deaconess, I suppose. The Lord bless her. 
 Jesus Christ bless you all, and the smallest of you 
 all. J. B. 
 
 TO JOHN THORNTON ESQ. 
 
 Everton, Nov. 10, 1773. 
 
 Dear and honoured Sir — I owe you many thanks 
 and many prayers, and a letter beside ; but the 
 debts I owe my God are without number, and a 
 daily increasing sum, and exceedingly heinous. 
 Everlasting thanks for a surety, whose blood is of 
 infinite value, and who can save to the uttermost. 
 Ten years ago I hoped to be something long before 
 this time, and seemed in a promising way ; but a 
 clearer view of the spiritual wickedness in my 
 heart, and of the spiritual demands of God's law, 
 has forced me daily to cry, O wretched man, that I 
 am ! God be merciful to me a sinner. I am now 
 sinking from a poor something into a vile nothing ; 
 and wish to be nothing, that Christ may be all. I 
 am creeping down the ladder from self-complacence 
 into self-abhorrence ; and the more I do abhor my- 
 self, the more I must hate sin, which is the cause 
 of that abhorrence. A legal heart may strive 
 
391 
 
 against sin, through fear of hell ; or strive against 
 sin, to glorify himself, as laying a foundation for 
 merit: but a gospel-broken heart strives against 
 sin, through a loathing of it, as the filthiness of his 
 spirit, the image of the devil, and a contradiction to 
 God's holiness. From experience I know there 
 may be grace, where there is no fixed abhorrence, 
 but it must be grace in the bud : and till men are 
 brought with Job to this state of self- abhorrence, I 
 believe their righteousness is merely Pharisaical, a 
 Dagon in the Lord's temple, a rival set up against 
 Jesus. And I am confident, where grace is, it will 
 reign, aud cast this Dagon down ; and though set 
 lip again, and yet again, will surely break his legs, 
 and bones at last. God says, he will dwell with a 
 broken heart ; but a heart cannot be broken, where 
 there is a sense of merit : it is only broken down 
 by a dread of sin, or by a loathing of it. First, we 
 are made to dread past sin, an account of its guilt ; 
 and as grace thriveth, we are taught to loathe our- 
 selves, on account of our sinful nature. As the 
 heart is more washed, we grow more sensible of its 
 remaining defilement : just as we are more dis- 
 pleased with a single spot on a new coat, than with 
 a hundred stains in an old one. 
 
 The more wicked men grow, the less ashamed 
 they are of themselves; and the more holy men 
 grow, the more they learn to abhor themselves. 
 You desire me to become a friendly monitor ; but 
 am I qualified for the office ? I seem to be sent 
 forth as a reprover in the gate, rather than a 
 chamber-counsel. I have so many beams in my 
 own eyes, that I can scarcely see, or find a heart to 
 pluck a mote from a brother's eye. What I can 
 do, I will do ; but I fancy you will prove the 
 best monitor ; and I must thank you for the hint 
 you gave about my foxes. Others have given the 
 same hint : I thank them also for their kindness, 
 and confess to you, that I am growing sick of my 
 kennel, and intend to go no more a fox-hunting. 
 
392 
 
 Alas, dear Sir, you know the man, and his com- 
 munication. My pamphlet and my letters testify 
 sufficiently that I was born with a fool's cap on my 
 head ; and the fool is ready to show his cap, not 
 only in a parlour, but sometimes in a pulpit ; for 
 which he has had many drubbings from his Master 
 when he came down. But this is not the worst. 
 Through mercy I know myself to be a fool, and 
 can lament my folly to my friends ; but my pride 
 is such, that I do not like the world should call me 
 what I call myself. 
 
 In my family I now have a strong proof of the 
 power of grace. My housemaid has been ill for 
 many weeks of a fever and jaundice, and when sh^ 
 seemed near death, would cry out. Lord, I am 
 ready, I am coming, I am coming ! Her fever 
 and jaundice are abated, but we are now apprehen- 
 sive of a dropsy. She is feeble, and faint, and 
 swoln, but meek and patient as a lamb. Oh, Sir, 
 though our breath is in our nostrils, and we know 
 not what an hour may bring forth, yet how faintly 
 do eternal things affect us, and how little we live 
 as on the confines of death ! The Lord bring eter- 
 nity nearer our minds, and Jesus nearer our 
 hearts. May God bless you and yours with cove- 
 nant-blessings, and make you a truly royal family, 
 even heirs of a crown that fadeth not away. 
 Grace and peace be with you, dear Sir, and with 
 your much obliged and affectionate servant, 
 
 J. B. 
 
 TO SAMUEL WILKS, ESQ. 
 
 Ever ton, Aprils, I'Tl 4, 
 
 Dear Sir — I received a kind letter from you in 
 town, which I laid in a drawer along with some 
 others, and intended to call upon you before I left 
 London ; but a cold, attended with much feeble- 
 ness of body, prevented my going out some weeks. 
 When my cold was somewhat removed, your letter 
 had wholly escaped my memory, and did not occur 
 
393 
 
 to my thoughts till it presented itself to my view 
 on rummaging the drawers to pack up my things 
 for my journey. Well, dear Sir, though you have 
 had a very forgetful preacher, you have a kind re- 
 membering God — a faithful Jesus — who watches 
 over his vineyard day and night, lest any should 
 hurt it. And what a mercy it is, that your beloved 
 partner and yourself are both looking and drawing 
 the same way. The Lord draw you both near to 
 his side, and keep you there ! Troubles you need, 
 and troubles will sprout up every day from within 
 or without ; but a sweet view of Jesus will make 
 rough ways smooth, and rough winds calm. Our 
 business is to follow Christ with the heart as well 
 as life, in the affections as well as actions, and to 
 cultivate a closer acquaintance and stricter union 
 with him. The nearer our union is, the sweeter 
 will be our communion ; and the end both of tribu- 
 lation and consolation is to drive us or lead us 
 nearer to Jesus. Old pilgrims, I find, are apt to 
 talk of past attainments, and to nestle in them ; by 
 which they soon become dry-skinned, and foot- 
 sore, and formal. Oh, dear Sir, let us be ambitious 
 of the best things, and daily covet more of the true 
 riches ; pursuing our heavenly calling as men pur- 
 sue a worldly one, with all our might. No traffic 
 so sure and so gainful as Christian traffic ; and no 
 laziness so shameful as Christian laziness. The 
 Lord help us to gird up our loins, and trim our 
 lamps ! The Lord make us watchful and prayer- 
 ful, looking and longing for the coming of the 
 Bridegroom ! 
 
 I feel a Christian affection for you ; but you must 
 not be jealous when I tell you honestly, I find a 
 stronger affection for your wife. My love for you 
 is brotherly ; for her, is fatherly ; and none but a 
 spiritual father knows what affection he bears to his 
 children. The Lord bless you both. Grace and 
 peace be with you, and with your affectionate ser- 
 vant, for Christ sake, J. B. 
 2 Q 
 
394 
 
 TO JOHN THORNTON ESQ. 
 
 Evertorif Aug, 10. 1774. 
 
 Dear and honoured Sir — Through mercy I have 
 been enabled to itinerate thirteen weeks this sum- 
 mer, and am now resting my old bones during 
 harvest, and sitting down to pay my epistolary 
 debts, which have risen to a large amount. Indeed 
 they have lain too long unnoticed (but writing does 
 not suit when I ramble), and they now threaten me 
 with letters of attorney unless due satisfaction is 
 made before harvest is out. It is therefore high 
 time to call for paper, and to mend up my pens. 
 
 In most places I find very large auditories. My 
 cathedral barns are much crowded, and the cathe- 
 dral yards well sprinkled with hearers. No out- 
 rage or mocking as usual, but silence and attention. 
 Inside and outside passengers, the living and life- 
 less professors receive me with more favour since 
 my Master has cropped my ears, and turned his 
 old ass out of doors again, which confirms a sweet 
 passage given me in my illness : Job xi. 16 — 19. 
 
 I have been recruiting for Mr. Venn at God- 
 manchester, a very populous and wicked town near 
 Huntingdon, and met with a patient hearing from 
 a numerous audience. I hope he also will conse- 
 crate a few barns, and preach a little in his neigh- 
 bourhood, to fill up his fold at Yelling. And sure 
 there is a cause, when souls are perishing for lack 
 of knowledge. Must salvation give place to a fan- 
 ciful decency, and sinners go flocking to hell 
 through our dread of irregularity ? Whilst irregu- 
 larities in their worst shape traverse the kingdom 
 with impunity, should not irregularity in its best 
 shape pass without censure ? I tell my brother, he 
 need not fear being hanged for sheep-stealing, 
 while he only whistles the sheep to a better pasture, 
 and meddles neither with the flesh nor fleece. And 
 I am sure he cannot sink much lower in credit ; for 
 he has lost his character right honestly, by preach- 
 ing law and gospel without mincing: The scoffing 
 
395 
 
 world make no other distinction between us, than 
 between Satan and Beelzebub. We have both got 
 tufted horns and cloven feet, only I am thought the 
 more impudent devil of the two. 
 
 Your three hundred and fifty Alleins are dis- 
 persed about the country, thirty miles round. The 
 Lord attend them with a blessing. I have lately 
 received two hundred Hymn books, and a dozen of 
 Omicron's letters, for which I return you hearty 
 thanks ; as also for your account of the Indian wo- 
 man of Tuscurora. How sweet is Christian sim- 
 plicity, and how much preferable to mere human 
 eloquence ! I suppose by the matter and style that 
 shame-faced Omicron is Mr. Newton. He wears 
 a mask, but cannot hide his face. Pithiness and 
 candour will betray the Curate of Olney, notwith- 
 standing his veil of a Greek signature. I expect 
 him at Everton to day, and a covey from Yelling 
 Rectory, if they can bear to ride in a baker's coach. 
 
 It is much rumoured that Mr. Jobson has an of- 
 fer of a minor Canonry in the church of Ely, and 
 is going to leave his present curacy, and reside 
 there. Alas for him ! he had need of Daniel's faith 
 before he steps into a den of lions. When young 
 gospellers change their quarters speedily, and with- 
 out constraint, I mistrust they are growing lousy, 
 and will soon be eaten up with vermin. 
 
 I have little to write in respect of myself. Enough 
 of temporals to supply my own proper wants, but 
 in spirituals poor indeed ! and the older I grow, the 
 poorer [ seem. From an imaginary something, I 
 am sinking into mere nothing, and a perfect scold 
 miserable. I am ashamed of the little I do for Je- 
 sus, and of the poverty of that little. Worms are 
 eating holes in my duties, as fast as I do them : 
 and flies are blowing their maggots into all the pots 
 of my ointment. No prayer sits so well on my 
 stomach now, as God be merciful. I hope you give 
 the Lord daily thanks for your ability and inclina- 
 tion to do good, and take nothing to yourself but 
 
396 
 
 the character of an unprofitable servant. The Lord 
 increase you more and more, you and your house- 
 hold, giving you bread from heaven, and water 
 from the rock, to sanctify and sweeten all the nether 
 springs. So prayeth your much obliged and affec- 
 tionate servant^ J. B. 
 
 TO SAMUEL WILKS, ESQ. 
 
 Everton^ Aug. 16, 1774. 
 
 Dear Sir — I have been itinerating for thirteen 
 weeks ; and when I ramble about to preach, I have 
 neither leisure nor inclination to write ; but the har- 
 vest is now come forward, which affords me some 
 rest, and I am set down to pay my epistolary debts. 
 Indeed, my spirits have been so weak and shattered 
 since my late long illness, that writing of letters is 
 a real burden to me, and makes me a very tardy 
 correspondent. At times, when I am very low, a 
 letter that demands a speedy answer will vapour 
 me as much as a large bill requiring prompt pay- 
 ment would a sinking tradesman. 
 
 The Lord has led you through a variety of scenes, 
 but he knows what he does, and does all things 
 well. Sitting safely on the beach is very sweet af- 
 ter a stormy voyage ; but I fancy you will find it 
 more difficult to walk closely with Jesus in a calm 
 than a storm, in easy circumstances than in strait. 
 A christian never falls asleep in the fire or in the 
 water, but grows drowsy in the sunshine. We love 
 to nestle, but cannot make a nest in a hard bed. 
 God has given you good abilities. This, of course, 
 will make you respected by men of business, and 
 tempt you at times to admire yourself, and thus 
 bring a smart rod upon your back. Sharp genius, 
 like a sharp knife, often makes a wrong gash, and 
 cuts a finger instead of food. We scarcely know 
 how to turn our backs on admiration, though it 
 comes from the vain world ; yet a kick from the 
 world does believers less harm than a kiss. I ap- 
 prehend a main part of yonr trial will lie here ; and 
 
397 
 
 when you are tempted to think gaudily of yourself, 
 and spread your feathers like a peacock, remem- 
 ber too, that fine parts, in themselves, are like the 
 fine wings of a butterfly, which garnish out the 
 moth or grub underneath. Remember, too, that a 
 fiend has sharper parts than the sharpest of us ; 
 and that one grain of godly fear is of more worth 
 than a hundred thousand heads-full of attic wit, or 
 full of philosophic, theologic, or commercial science. 
 Kind Christian love to Mrs. W. The Lord bless 
 you both, and bless your children. Grace and 
 peace be with you all, and with your affectionate 
 servant, for Christ's sake, J. B. 
 
 TO SAMUEL WILKS, ESQ. 
 
 Everton, April 11, 1776. 
 
 Dear Sir — I received your very friendly letter, 
 and thank you for it ; but is it not rather too pro- 
 fuse of honour conferred — upon whom? Why, 
 truly, on a miserable sinner, like yourself. One 
 toad may croak to another, but, sure, it would raise 
 a smile on your face to hear one toad compliment 
 another, and speak very handsome things of his 
 toadship. I do not love hard words, yet am much 
 afraid of kind ones : they have procured me many 
 a whipping. Sweet words are to the heart what 
 sweetmeats are to the stomach ; unwholesome, 
 producing sickliness. Children may bear such 
 sweet things, but elderly people cannot digest them. 
 
 I make no visits to London : my weak body, and 
 still weaker spirits, will not bear it. My late long 
 illness has made preaching in large congregations 
 exhaust me wholly ; and I am forced to sit still, 
 and keep close in my chamber, to recover myself 
 for the next preaching. However, though I do not 
 go out myself, some few of my friends pay me 
 short visits ; and if the Lord should bring me again 
 to London, I cordially invite Mr. W., his dear part- 
 ner, and children, to drink tea or coffee along with 
 my toadship, on any afternoon, excepting Tuesday 
 
398 
 
 or Wednesday, which are my preaching days, when 
 I must be alone. I perceive by your letter, that 
 your constitution is breaking up, as well as my 
 own. It is well when a cottage gives a crack be- 
 fore it falls ; this, like the warning of a clock, pre- 
 pares for the stroke ; the stroke of death. The 
 nearer you come to Canaan, expect the more rubs 
 in your way. They are designed to rub off your 
 rust, to wean you from transitory things, and to 
 wing your soul for its passage. It is a great thing 
 to live in faith, but greater still to die in faith, full 
 faith, bearing a glorious testimony to the love and 
 faithfulness of a covenant God in Christ. The 
 first work of our heavenly potter, is to fashion the 
 vessels of mercy by the finger of his Spirit ; but the 
 vessel is of little use yet, for want of fire ; therefore 
 his last work is to cast the vessels into a furnace ; 
 and when baked well there, they come out meet for 
 the Master's service. Afflictions, in the hand of 
 the spirit, are of excellent use ; therefore be not a- 
 fraid of them. Our Master's honey is very plea- 
 sant, but his rod is most profitable. Since writing 
 hurts my breast, and wearies my spirit exceedingly, 
 my London friends demand no more than a single 
 letter a-piece ; and I trust Mr. W. can be as mode- 
 rate in his demands as the rest. 
 
 Through mercy, I got home to Everton safe and 
 well, but found my congregation cast into a spiritual 
 
 lunacy, by the Newfoundland tales of Mr. C 
 
 Present my heart's love to Mrs. W. The Lord 
 accept her, and bless her dear other half, yourself, 
 and bless the children. Grace and peace be with 
 you all, and with your affectionate servant, 
 
 J. B. 
 
 The Editor of Mr. Berridge's Life deems himself greatly obliged to the 
 Rev. S. C. Wilks, the worthy Editor of the Christian Observer, for permitting 
 him to add to the Collection of Mr. Berridge's Letters those addressed to his 
 Grandfather, Samuel Wilks, Esq., " a man of deep piety, intense devotion of 
 spirit, and unwearied energy in every work of charity; for he viewed all that 
 he had as the property of the divine Donor, to be used for his glory ; and sub- 
 ordinately, as the property of the poor and afflicted, especially the members of 
 * the household of faith ;' considering that only as his own which was neces- 
 
399 
 
 TO JOHN THORNTON, ESQ. 
 
 Everton, April 11, 1775. 
 
 Dear and honoured Sir — I have received six 
 dozen of Bibles, six dozen of Testaments, one hun- 
 dred Allein's Alarms, one hundred treasuries, and 
 a Scotch Bible, for which 1 return you my hearty 
 thanks. May the Lord remember the donor for 
 good, and accompany the books with a blessing ! 
 At my return to Everton, I found my congregation 
 cast into a spiritual lunacy, easily mistaken for 
 spiritual liveliness, and such gospel-junketing 
 introduced, as made Methodism exceeding palat- 
 able to a carnal taste ; and this occasioned by the 
 sermons and conduct of Mr. Jonathan Coughlan, a 
 Newfoundland divine. Such a light-spirited, vain- 
 glorious, and Canterbury tale's man, never stepped 
 into my pulpit before ; and if Mr. Foster's account 
 of him be true, which I do not doubt, because it 
 comes from Mr. Foster, a pillory would suit him 
 better than a pulpit. He claims some acquaintance 
 with you, and talks of the books you have sent 
 him, and therefore I send this short history of him, 
 to prevent any further deception in him. I could 
 let a carnal cheat pass by me, and be thankful that 
 I passed him safely, but would tear a sheep's coat 
 
 sary, in due moderation, for himself and those dependent upon him." But 
 one remarkable proof of his devoutness of mind still survives in twenty-seven 
 manuscript volumes of Hymns of his own composition, beautifully written out, 
 containing four thousand, two hundred, and thirty-seven compositions, ranging 
 from six to twelve stanzas each, besides a volume containing more than four 
 hundred Hymns, which he printed and distributed, but not published. These 
 compositions strikingly indicate the constant bent of his mind ; it being his 
 custom for many years to compose a Hymn regularly every morning, and another 
 every evening, for the purpose of family prayer. They also beautifully portray 
 the humility of his spiritual feelings ; his deep sense of the '♦ exceeding sinful- 
 ness of sin ;" his intense love to his Redeemer ; and his repose on him, in his 
 offices as our Prophet, Priest, and King. 
 
 He occupied for many years the lucrative, but very responsible and arduous 
 post of Examiner of Indian Correspondence, which he filled with the highest 
 satisfaction to the East India Company. The Court of Directors, being sensible 
 of his important services, awarded a handsome gratuity and a highly liberal life- 
 pension, as a testimony of their respect for his " faithful services." See a further 
 account of this excellent man in a very pleasing, instructive, and edifying volume 
 of poetry, entitled, "Rose Buds Bescued," by the Rev. Samuel Charles Wilks, 
 M.A. from which the above has been extracted, hoping that Mr. Wilks will 
 excuse the liberty the Editor has taken in so doing. 
 
400 
 
 from any wolfs back that I met, and pursue a gos- 
 pel-cheat with hue-and-cry. 
 
 How insensibly our hearts are drawn away from 
 the right object; and when once seduced, how 
 easily we can mistake frothy mirth, for gospel -joy ; 
 and yet how wide the difference ! Joy in the Lord 
 as it is the most delightful, so it is the most serious 
 thing in the world, filling the soul with holy shame 
 and blushing, and drawing tears of sweetest love. 
 Merriment and laughter compose the sillabub of 
 human joy ; and where no better can be had, this 
 may be thought excellent : but an angel's mouth is 
 out of taste for such sillabub ; and so is a saint's 
 mouth, when his harp is well in tune. Laughter is 
 not found in heaven : all are too happy there to 
 laugh : it is a disease of fallen nature, and as such 
 infested me sorely when sunk into the lowest stage 
 of a nervous complaint. It forced itself on me 
 without provocation, and continued with such vio- 
 lence, as quite to overwhelm me ; and nothing could 
 check it, but choaking it, viz. filling my mouth with 
 a handkerchief. 
 
 I dare say, Adam never laughed before he fell ; 
 and am sure he had no cause to laugh after ; nor 
 do we read that the second Adam ever laughed. 
 Laughter sprung with sin ; and as it makes the life 
 of Esau's joy, it often proves the death of Jacob's 
 comfort. More prayer would cure us of this itching 
 disease ; and make us exchange our treacle for ho- 
 ney, that honey which flows from the cask. The 
 lightness and barrenness, that is found in ourselves, 
 is owing to the want of more prayer. No divine 
 communion can be had without it ; and when the 
 heart is destitute of that communion, it snaps at 
 any worldly comfort. The Lord encompass your 
 heart evermore with that piece of armour, called 
 all-prayer ! Grace be with you, and yours, and 
 with your much obliged and affectionate servant, 
 
 J. B. 
 
401 
 
 TO JOHN THORNTON ESO. 
 
 Everton, June, 12, 1778. 
 
 Honoured Sir — I have received twelve dozen of 
 small Bibles, nine dozen of small Testaments, and 
 one thousand Hymns for children, which I will dis- 
 tribute as carefully as I can. Indeed some care is 
 needful, that your bounty may not be interrupted 
 in its course, by passing through slippery fingers. 
 I gave thirty of Watts' small Hymns to a neighbour- 
 ing Baptist minister, who sold them at half price. 
 He had maintained a good character for many 
 years, but is now dismissed from his flock, by the 
 breaking out of some heinous misconduct. Such 
 misapplications call for caution in the original giver, 
 and in his almoner, but should not stop the current 
 of bounty. For if good is only to be done, where it 
 cannot be misapplied, but little good can be done 
 at all. If only half of the books, or money you 
 give, is given to good purpose, you may think your- 
 self well off, and shall not lose the benefit of the 
 other half. If only a quarter of the sermons I 
 preach, is made effectual, I need not grudge to 
 throw in the other three quarters. Jesus Christ was 
 an excellent fisher of men, and toiled much in let- 
 ting down his net ; yet the fish that he caught were 
 but few. The most part were not gathered into his 
 net, or slipped through the meshes. Hear his com- 
 plaint, I have laboured in vain, I have spent my 
 strength for nought. Yet he goes forward with this 
 consideration. My work (or my reward) is with my 
 God: Isai. xlix. 4. 
 
 Oh, Sir, it is worth while to spend much money 
 and labour, if some good, though but little, is done 
 thereby ! Misapplications of your bounty will be 
 made, but the whole of it remaineth still your own, 
 and your children will fare the better for it. I 
 sometimes put a small book into the hand of a tra- 
 velling beggar, and desire him to read it, but expect 
 he will sell it for a trifle to the first person he meets. 
 Yet bread thus cast on the waters, is found again, 
 2 R 
 
402 
 
 and often proves a savoury meal. Yea, such is the 
 temper of some people, they will read a book, which 
 cost them something, and would lay it aside, if it 
 cost them nothing ; treating man's free gift with 
 the same neglect, as God's free grace. 
 
 My spring fever is making a forcible attack, and 
 weakening my strength and my spirits exceedingly, 
 so that I can scarce bear company, or struggle 
 through the fatigue of a letter. I often feel a fool- 
 ish wish for stronger health, and would sanctify 
 that wish by the hope of doing more service. But 
 I forget that our God is called a husbandman, and 
 that his cultivated grounds need a fallow in due sea- 
 son, to tumble them over, and break them well, 
 with harrow and plough, again and again, in order 
 to cleanse them from rubbish, and make them more 
 kindly for after fruit-bearing. Some wealthy far- 
 mers about Everton have lately cropped their 
 grounds every year, and thought to make the ground 
 amends by laying extraordinary manure upon it. 
 But they see their mistake, and return to the old 
 method. For the grounds being deprived of their 
 fallow year, the proper season for cleansing them, 
 are much overrun with foul weeds and twitch. And 
 I know of no ground, that needs more ploughing 
 and harrowing, than the ground of my heart, so 
 churlish it is, and full of rank weeds. Young Venn 
 is the most promising youth I have seen ; great 
 mental abilities, close application to study, and 
 much unction from the Holy One. I am weary 
 with writing : accept a warm prayer, and I con- 
 clude. The Lord Jesus multiply grace and peace 
 upon yourself and your partner, and make your 
 whole household a household of faith. Amen. 
 
 J. B. 
 
 TO JOHN THORNTON, ESQ. 
 
 Everton, Oct. 24, 1778. 
 
 Dear and honoured Sir -On Wednesday morn- 
 ing last, a dissenting minister, not a Baptist, called 
 
403 
 
 at my house, and, finding me gone abroad to 
 preach, he left a note, and pursued his journey, 
 having engaged to preach that evening, at a village, 
 thirty miles distant from Everton. Two years ago 
 he was settled at Oundle, in Northamptonshire, 
 where he found a congregation, very meagre in all 
 respects, but which is now in a thriving state. I 
 believe him sound in faith and practice, and he 
 loves itinerant preaching, and practises it much. 
 He is zealous, but not furious, of a catholic spirit 
 without lukewarmness, and his fire warms without 
 scorching. His name is J. Wildbore : we were both 
 born at Nottingham, and are very distantly related. 
 The purport of his note is as follows : " My congre- 
 gation increaseth, and I trust the Lord is with us, 
 but the people are very poor. My income is under 
 thirty pounds a year, which is too narrow for a wife 
 and four children. I want ten pounds to discharge 
 a few debts, and wish for a friend to lend me that 
 sum. At my father's death, who is aged and in- 
 firm, an estate at Nottingham, of a few hundred 
 pounds value, comes to me, which will then enable 
 me to discharge the loan." Had I seen Mr. Wild- 
 bore, I would have given him a guinea, but could 
 not lend him ten pounds. I have many demands 
 upon me, and am often in the deep myself, with my 
 chin under water, but the Lord keeps my nose a- 
 bove it, which is enough, quite enough to keep me 
 from sinking, but not enough to save a brother from 
 drowning. Had I Mr. Thornton's heart and purse, 
 I would not lend Mr. Wildbore a groat, but send 
 him ten pounds immediately, and thus refresh my 
 own bowels, by relieving his wants. I know your 
 poor's bag is a deep one ; but how far exhausted at 
 present, I know not ; yet if a ten pound bill lies 
 skulking in some corner of the bag, I do wish and 
 pray you would drag him out, and send him to 
 Oundle. It would occasion many thanksgivings 
 to God, and many prayers for your welfare. 
 
 Mr. Venn has informed me of your fall and re- 
 
404 
 
 covery. The latter will fill you with thankfulness, 
 no doubt ; and the former inspire you with caution, 
 I trust. Indeed, Sir, you appear too venturesome. 
 And since you are neither very young, nor very 
 slender, is it not seasonable to adopt some caution, 
 for the sake of your family, as well as yourself. 
 Caution in the hand does not wrangle, but harmo- 
 nize with faith in the heart. And since the Lord 
 affords you numerous servants, is it not a disregard 
 of this mercy, to travel in the dark, and in danger 
 of thieves, without an attendant ? Mercies are be- 
 stowed for use, and the use creates thankfulness in 
 upright hearts ; but your leaving all the servants at 
 home, is like a miser's hoarding all his cash in a 
 bag, to the neglect of his bodily wants. And if you 
 persist in this track, the money-miser will claim 
 kindred, and call you cousin ; and Jesus Christ will 
 not thank you for this new relation. The Lord 
 bless you abundantly, and enrich your family with 
 his choicest blessings. I remain, with much affec- 
 tion, your obliged servant, 
 
 J. B. 
 
 P. S. I preached at YelUng, on Tuesday evening 
 to a large congregation, and left the family in good 
 health. Jacky goes on well ; is very studious and 
 serious, and promises to be a polished shaft in the 
 Lord's quiver. 
 
 TO JOHN THORNTON, ESQ. 
 
 Tabernacle, Feb. 11, 1779. 
 
 Dear and honoured Sir — I have received your 
 kind letter of the 9th instant, inclosing another 
 with a bill in its bosom, value £25. ; five of which 
 are appointed for the poor, and the rest for Mr. 
 Kennedy. Accept my hearty thanks for the same. 
 
 London congregations are almost too much for 
 me ; and I am usually in great travail, whilst I am 
 here. My head very cloudy, mv body exceeding 
 heavy, and my thoughts frequently so fugitive and 
 
405 
 
 scattered, that sometimes I know not where to find 
 them ; at other times cannot hold them, when I 
 have them : yet, if through this travail any chil- 
 dren are born, it is well ; and if others are suckled, 
 better still. A feeble body damps my spirits, and 
 somewhat my zeal, but not my desire to labour and 
 die in the service of my Master : and through grace 
 my heart pines after God, for more of his image, 
 and nearer communion, which are not obtained by 
 mere preaching or reading, or hearing, without 
 much prayer and watchfulness. Formality steps 
 into ordinances quickly, unless they are salted with 
 prayer, before and behind. Crowded and attentive 
 congregations are reviving sights ; yet perhaps this 
 is rather an age of much hearing, than much 
 praying. The old puritan spirit of devotion is not 
 kindling and breathing among us. Religious con- 
 troversy has hurt the work much, religious gossip- 
 ping hurts it still more, and deep-mouthed Calvin- 
 ism loves sitting and hearing much better than 
 kneeling and praying. May God make all grace 
 abound to yourself, to your family, and to your 
 affectionate servant, 
 
 J. B. 
 
 TO JOHN THORNTON, ESQ. 
 
 Everton, July 27, 1775. 
 
 Dear and honoured Sir By the favour of Mr. 
 T. Astell, I received a copy of the Olney Hymns. 
 They are experimental and sound ; the language 
 intelligible to all believers ; and the sense suffi- 
 ciently closing at the end of each line : a very need- 
 ful #iing in public worship, where many are desti- 
 tute of a hymn book. They seem to want a little 
 unction sometimes, and sometimes a little more 
 poetic vein, and I wish there had been more hymns 
 of praise ; but on the whole I think it the most 
 edifying hymn book yet published. The worst 
 fault I can find in the book is, that it proves a 
 single copy, a private treat, without a general feast, 
 
406 
 
 a meal for myself without any dole for others. 
 Methinks I see you upbraid my ravenous appetite, 
 and indignantly ask, '* Will his mouth be always 
 gasping after my publications?" Indeed, Sir, it 
 may, unless you wisely clap a padlock on my lips, 
 and keep the key in your pocket. 
 
 We have been in a state of war at Everton for 
 two years, and have had preludes of a French and 
 Spanish invasion. The * * * * and the * * * * are 
 making incursions on each other alternately, and 
 labouring to harass and vex each other sufficiently. 
 A notable fruit this of the religion of nature (under 
 Christian profession) which loves to traffic in 
 misery, and studies hard to render unkindness for 
 unkindness. Oh, from what wretchedness does 
 precious grace save a true believer! The Lord 
 fill my heart with this precious grace ! Times are 
 awful ; and likely to be more so. Rods have been 
 used without effect, and now the scorpions are 
 coming. May their bite awake, but not destroy 
 us ! National pride, infidelity, and profligacy are 
 growing very rampant, and will grow from bad to 
 worse unless restrained by heavy judgments. The 
 worst evil God can bring upon a nation is to say 
 to it, as once he said to Ephraim, " Let him alone :" 
 but if the Lord intends our good, he will chastise 
 sorely. This is the Bible-road to reformation. On 
 this account, however formidable judgments are, I 
 know not whether I should fear them more, or bid 
 them welcome. Strong physic is become needful 
 for the body politic ; and however nauseous to the 
 palate, or griping in the operation, it must be 
 deemed a blessing. The Lord prepare us for the 
 tempest, and prove our hiding-place I Yes, he 
 says, " On every dwelling of mount Sion, He will 
 create a pillar both of cloud and fire ; and on all 
 the glory shall be a defence." Amen : Isa. iv. 
 5, 6. 
 
 I suppose you have received a letter of thanks 
 from our Society at Stretham, for assisting them 
 
407 
 
 to build a small barn — a threshing floor for Jesus. 
 The barn is now erected and thatched, and the 
 people are happy and thankful. The Lord keep 
 yourself and family under his gracious protection ; 
 and enrich you all with his choicest treasure, the 
 blessings of salvation. Amen and Amen. 
 I have just room to subscribe 
 
 J. B. 
 
 TO THE REV. S. LUCAS. 
 
 Everton, Oct. 23, 1779. 
 
 Dear Sir — Your letter of the 2nd. of July came 
 duly to hand ; but has waited a wearisome while 
 for an answer. Indeed, I have been much, yet not 
 too much, afflicted with my old disorder for some 
 months, a nervous fever. We have been house- 
 keepers every summer for forty years ; and this 
 fever-friend has kept me this summer twelve weeks 
 at home, and forbid me all literary correspondence. 
 As winter comes on, I begin to revive ; and when 
 the swallows march off*, I begin to march out ; as 
 when the swallows return, I am often obliged to 
 keep in. 'Tis well we are not in our own keeping, 
 nor at our own carving, since we so little know what 
 is good for us. I do not love this fever-friend ; 
 yet he is certainly the best earthly companion I 
 have. No lasting gain do I get but in a furnace. 
 Comforts of every kind, in the issue, make me 
 either light or lofty, and swell me, though unper- 
 ceivably, with self-sufficiency. Indeed, so much 
 dross, native and acquired, is found in my heart, 
 that I have constant need of a furnace ; and Jesus 
 has selected a suitable furnace for me, not a hot 
 and hasty one, which seems likely to harden and 
 consume me, but one with a gentle and lingering 
 heat, which melts my heart gradually, and lets out 
 some of its dross. Though I cannot love a furnace, 
 nor bask in it like a salamander, yet the longer I 
 live, the more I see of its need and its use. A 
 believer seldom walks steadily and ornamentally, 
 
408 
 
 unless he is well furnaced. Without this his zeal is 
 often scalding hot ; his boldness attended with 
 fierceness, or rather rashness ; and his confidence 
 at times more the result of animal spirit than the 
 fruit of the Spirit : but a furnace consumes these 
 excressences, and when sweetly blown with grace, 
 will make a Christian humble, watchful, and mel- 
 low ; very censorious of himself, and full of com- 
 passion for others. 
 
 May your congregation be increasing in numbers, 
 and the power of the Lord be present to wound and 
 to heal, to quicken and comfort and build ! But let 
 me add, the growth of the children will greatly de- 
 pend on your conduct ; for a congregation quickly 
 drink in the spirit of the preacher. Much reading 
 and thinking may make a popular minister ; but 
 much secret prayer must make a powerful preacher. 
 
 If you converse much with God on the mount, 
 as Moses did, and the old puritans did, your hear- 
 ers will see a gospel-lustre on your countenance, 
 and stand in awe of you ; and, what is best of 
 all, like Moses, you will not be sensible of that 
 lustre whilst others see it and reverence it. Much 
 secret prayer will solemnize your heart, and make 
 your visits savoury as well as your sermons. The 
 old puritans visited their flocks by house-row ; the 
 visits were short ; they talked a little for God, 
 and then concluded with prayer to God. An ex- 
 cellent rule, which prevented tittle-tattle, and made 
 visits profitable. May Jesus bless you, and water 
 your flock ! Your affectionate brother, 
 
 J. B. 
 
 P. S. When you pass near Everton, call upon 
 us, and give us a sermon. 
 
 TO MRS. ELIZABETH H* 
 
 March 31, 1780. 
 
 Dear Madam — Through mercy I got home safe 
 and well, and my lame foot seems to gather strength 
 daily. Last Lord s day I preached without a stool. 
 
409 
 
 and found but little inconvenience from standing 
 all the time. I found some thankfulness for my 
 lameness whilst I was in town, but now find it 
 abundantly more. It is good for me that I have 
 been afflicted. I was made to see a need of it soon 
 after it came, and now find a blessing from it. 
 The Lord be praised for past sickness, and return- 
 ing health. Whilst we dwell in houses of corrupt 
 clay we shall need continual correction. We cannot, 
 therefore, wonder at the lesson written on the Lord's 
 school door, ** Take up thy cross daily." It must 
 come because it is needful : it will come because it 
 is healthful. Expect the cross daily, and it cannot 
 surprise you, nor much hurt you when it comes. 
 It will come from every quarter just as it is wanted; 
 and it comes with a rough and lowering counte- 
 nance, but brings a blessing secretly in its hand for 
 you. We are often simple enough to think that 
 any other cross were better for us than the present: 
 yet since Jesus is a kind and wise physician, he 
 always sends the most suitable medicine. He lays 
 a blister on the proper part ; yea, and takes it off 
 too when it has done its work. Afflictions have 
 been to me some of my greatest mercies. 
 
 Seek daily for a full manifestation of Christ's 
 love ; yet be not anxious lest you fall short of it. 
 Diligence is required, but anxiety is forbidden. 
 The times of awakening, reviving, or comforting 
 are acts of sovereignty, in which the Lord consults 
 his own glory, and his people's profit. It is enough 
 that we are told, ** Ask, and ye shall have." And 
 again, '' If I tarry, wait for me." And again, 
 " Whosoever will let him come ; and he that cometh, 
 I will in no wise cast out." You have need, and 
 are required to rejoice in the Lord evermore. Re- 
 joice in Jesus, that he hath quickened you. Rejoice, 
 that you are drawn to seek his face. Rejoice for 
 the glimpses of his countenance, and the jfrequent 
 refreshings of his word. These are tokens of love. 
 Rejoice that you can mourn for an absent Jesus ; 
 2 s 
 
410 
 
 such mourning is a sure proof of your love to 
 Jesus ; and you could not love him unless he had 
 first loved you. Seek on, therefore, dear Madam, 
 and seek rejoicing, and may the Lord water your 
 heart abundantly. I remain your affectionate 
 servant, J. B. 
 
 TO JOHN thornto:n, esq. 
 
 Everton, Oct. 20, 1780. 
 
 Dear and honoured Sir — I am seldom without 
 thorns in my flesh, through a peevish disorder called 
 vapours ; and now have a thorn in my family, 
 through insanity. My poor maid, who has lived 
 seven years with me, and is fifty years old, began 
 to droop on August twelvemonths, and in February 
 last fell distracted. For a fortnight she was very 
 violent, rolled on the floor, tore her flesh, and en- 
 deavoured to destroy herself. Afterwards she grew 
 calmer, and has been tolerably calm ever since, 
 yet roaming at times, and afraid of being cast into 
 prison for her past ravings. She tells her fellow- 
 servant I shall certainly hang her, and weekly 
 appoints a day for her execution. These fears 
 emaciate and enfeeble her much, and nothing I 
 can say removes them. Yet she retains her recol- 
 lection pretty well, is rational enough in many 
 things, can do most of the housework, and seems 
 displeased when I provide a helper. Some gracious 
 words have been given her from the Lord, which 
 make me pray and live in hope she will be restored, 
 and the visitation sanctified. 
 
 O, Sir, the partition between sane and insane is 
 so slender, none but God could keep the partition 
 up. What a mercy to have full use of reason, 
 and reason preserved, and reason improved and 
 illumined by grace ; to be sane in mind, and faith- 
 ful in Christ ; a ready hand for the world, and a 
 willing heart for the Lord ! 
 
 Old age, with its winter aspect, creeps on me 
 apace. My mind waxes feeble as well as my limbs ; 
 
411 
 
 my windows grow dark,' my memory leeks, and 
 my grinders are few. Much ashamed I am for 
 loving the Lord so little, and doing so little for his 
 name ; and much out of temper with administra- 
 tion for persisting in a ruinous war, and trying to 
 entail poverty, popery, and slavery on us. Surely 
 the Lord's hands is in this, to scourge the nation 
 for their contempt of his word and his Christ. In- 
 fatuation comes judicially from the Lord, which 
 bids me lay my hand on my mouth. 
 
 When I read of convoys taken, and loss by in- 
 surance, I think of Mr. Thornton with more con- 
 cern than he, I do suppose, feels for himself. We 
 may live without anxiety when we are alive to God. 
 
 Mr. Astell has gained much credit by his upright 
 conduct in office ; and Mr. Venn gave great satis- 
 faction to real Christians by his assize sermon. 
 He is gone into Yorkshire, hoping to ride off his 
 disorder in the mountains. I have no opinion of 
 going so far from a parish to ride for health ; yet 
 some uncommon providence seemed to point out 
 this step. I wish it may succeed : but Dr. Dod- 
 dridge's going to Portugal for health, and dying 
 in his passage occurs to my thoughts, on such like 
 occasions. You have now had a specimen of young 
 * * * *, and may form a judgment of him. Is any 
 tache wanting, you could wish to see in a young 
 man, designed for the ministry ? A new alliance 
 with your family is in agitation, I hear; the Lord 
 accompany it with his blessings : and that all your 
 branches may be grafted into the living vine, and 
 the parent-stocks be well watered with the dews of 
 grace, is the hearty prayer of your dutiful and 
 affectionate servant, J. B. 
 
 TO MR. JOHN BERRIDGE — A NEPHEW. 
 
 Ever ton, May 30, 1780. 
 
 Dear John — I am glad to hear that you are well 
 in health, and diligent in business, and well esteem- 
 ed and spoken of amongst your neighbours. 
 
412 
 
 Honesty, sobriety, and civility are blessings from 
 God ; they are his gifts ; but no righteousness of 
 our own can save us. Happy is the man who is 
 brought to a right knowledge of Christ, and a 
 saving acquaintance with him : who is taught of 
 God how to believe in Jesus Christ, to love and 
 delight in him, to pray to him and praise him, to 
 trust in him wholly, and to cast every care and 
 burden upon him. May you be found among these 
 happy people ! 
 
 Dear John, you will find as well as others, care 
 and troubles enough in the world ; and after a few 
 years must be removed from it for ever. Oh, think 
 seriously of that other world, which is eternal; and 
 read the good word of God daily, and pray earn- 
 estly for the grace of Christ, and for the guidance 
 of his Spirit ! Now is your spiritual seed-time; now 
 is the day of salvation. Be diligent whilst the day 
 of life lasteth, for the night of death cometh wherein 
 no man can work. Oh, let the concerns of your soul 
 be your daily thought and prayer ! Your body will 
 soon be laid down in the dust, but your soul must 
 live for ever. Take care of the main concern : be 
 wise for your soul, and then you are wise for ever. 
 May the Lord protect you by his providence, and 
 direct you by his grace, and bless you in body and 
 soul. I remain, your affectionate uncle, 
 
 J. B. 
 
 TO THE REV. JOHN NEWTON. 
 
 Everton, Dee. 12, 1780. 
 
 Dear Sir — Mr. Keen recommends a Mr. Mayor 
 to supply my church during my London visit, and 
 refers me to you for a character. Is he moral ; is 
 he also evangelical ? Can he preach without notes ; 
 and will he condescend to visit some neighbouring 
 country town once a week, and give a sermon or 
 an exhortation in a barn or a house ? Is he also a 
 single man ? A speedy answer to these queries 
 will be esteemed a favour. 
 
413 
 
 Next week I go to preach in a parish church ; a 
 high honour indeed ! Mr. Peers, the Rector of 
 Ickleford, near Hitchin, is newly enlightened to 
 preach Jesus, and desires help from evangelical 
 brethren. Sixteen years ago I preached in one of 
 his neighbouring barns, and now am invited to 
 preach in his church. He has driven the 'Squire 
 and his family from the church, which is a mighty 
 good symptom ; and if he has any reputation still 
 remaining among the neighbouring clerics, it can- 
 not survive my preaching in his pulpit. Indeed, 
 he is a bold man to ask the madman of Everton to 
 dust his cushion. 
 
 Mr. Venn has been traversing the mountains of 
 Yorkshire for ten weeks, and is returning home 
 this week, full of power, I hear, stout in body, and 
 vigorous in spirit. The Lord has restored my leg 
 to perfect soundness, and strengthened my body 
 for itinerate preaching the last three months, and 
 is crowding my church abundantly on a Sunday 
 afternoon, glory be to his grace. I hope a latter 
 rain is coming down : indeed, it is wanted. Our 
 skins are growing very dry; the spiritual pulse 
 beats very low ; and grey hairs are sprinkled upon 
 us. I hope you find some refreshing seasons in 
 your new barn floor, and some grain beating out of 
 the straw. Present my very kind Christian respects 
 to Mrs. Newton ; and if you could peep into my 
 bosom, you might see how much you are loved 
 and esteemed by 
 
 J. B. 
 
 P.S. Much grace and peace be with you all. 
 
 TO MR. JOHN BERRIDGE — A NEPHEW. 
 
 Everton, July 21, 1781. 
 
 Dear John — I am glad to hear by John Clark, 
 that you are well in health, are sober-minded, and 
 diligent in business. I wish also that your soul 
 may prosper; that you may not only be sober- 
 minded, but heavenly-minded ; and whilst you are 
 
414 
 
 diligent in business, may be fervent in spirit, serv- 
 ing the Lord. If you hope to dwell with God in 
 heaven, you must have the kingdom of heaven 
 brought down into your bosom ; your heart must 
 be devoted unto God, and taught to delight in him 
 as your portion, to trust in him alone, and to 
 worship him in spirit, and in truth ; but .this you 
 cannot do till you are born again. You must have 
 a heavenly nature given, before you have a heaven- 
 ly mind. My dear John, the Lord give you this 
 heavenly nature, that you may walk with God 
 here, and dwell with him hereafter, I remain, 
 your aflfectionate uncle, 
 
 J. B. 
 
 TO JOHN THORNTON, ESQ. 
 
 Everton, Nov. 24, 1781. 
 
 Dear and honoured Sir — ^Your letter, bringing 
 present pay, and plenty of good promises, came 
 safe to hand, for which I do most heartily thank 
 you, and beg of God to enrich you with his heavenly 
 treasures. No fear of your proving a defaulter, but 
 I must take heed lest I make a little Christ of you. 
 The human heart loves a human prop, and is glad 
 to see an earthly supply near at hand. I believe 
 the children often lose a benefactor, because they 
 hoist him up into the place of God. However God 
 will not suffer his children to starve, but as one 
 channel dries up, another is set a running to supply 
 their wants, and teach them to place their whole 
 trust in the living God, 
 
 I came from Yelling not much improved in my 
 health, but greatly delighted with their family wor- 
 ship, and with the gracious behaviour of the whole 
 family. Truly it seems a little household of faith. 
 Nelly is quick and smart, and appears to advan- 
 tage in company ; but Jenny is the most solid, and 
 has the best abilities. She visits all the sick in the 
 parish, makes up their medicines, delights in the 
 work, and would make a good parson's wife. Her 
 
415 
 
 health is but indifferent, yet ^he does not Beem to 
 quarrel with the Lord on that account. Kitty had 
 a wonderful breathing of the Holy Ghost upon her 
 three or four years ago, which continued for many 
 months. A spirit of prayer was given in rich 
 abundance with divine consolations, and her heart 
 seemed wholly taken up with God. I hope this has 
 left such a relish for divine things as will never be 
 lost. Jacky is the top branch of the tree, highest 
 and humblest. His abilities seem equal to any 
 thing he undertakes, and his modesty is pleasing 
 to all that behold him. He has daily hours of 
 retirement for waiting secretly on his God, as have 
 his sisters, father, and mother ; and he is so recol- 
 lected in his talk, that I seldom hear him speak a 
 trifling thing. His behaviour in College has turned 
 the hearts of the Master and Fellows entirely to 
 him, who were very averse, and even injurious for 
 a season, on account of his being the son of a 
 Methodist Clergyman. There seems not a doubt 
 but he will be elected Fellow next Easter; yet no 
 profit will accrue to him from his Fellowship until 
 he is Master of Arts, which will be two years 
 after he is chosen. He talks of taking Deacon's 
 Orders next Trinity Sunday. The Lord surely 
 delights in that Yelling family to bless it; for grace 
 reigns and triumphs over parents, children, and 
 servants. 
 
 I feel something within which haunts me daily, 
 and troubles me. It is an eager desire since my 
 fever was removed of growing well presently, and 
 of mounting my pulpit out of hand : but the Lord 
 fits me accordingly, by sending frequent colds, 
 which throw me back again. I have no prospect 
 of a thorough recovery until spring ; yet if two or 
 three cheerful days come, I am expecting wings to 
 fly abroad. Oh for that blessed world, where every 
 will is melted down completely into God's will, 
 and God becomes their all in all ! The Lord shine 
 upon your heart daily, and refresh you with his 
 
4\6 
 
 mercy, and make all your children monuments of 
 Jesu's grace ! I remain, dear Sir, your much obliged 
 and affectionate servant, 
 
 J. B. 
 
 TO THE REV. JOHN NEWTON. 
 
 Everton, April 13, 1782. 
 
 Dear Brother — Accept my hearty thanks for 
 your preface, which is judicious, like all your other 
 works, for which I greatly esteem them. Your pro- 
 ductions, and Dr. Owen's, are always new to me, 
 I can read them again and again with fresh plea- 
 sure and profit. Your sense is never withdrawn ; 
 your thoughts are your own, and your language not 
 crippled with feeble epithets, nor encumbered with 
 superfluous ones. But what need I tell you what 
 you know, and what others know and acknowledge 
 as well as myself : only there is a pleasure in telling 
 a friend we esteem, how much we esteem him. I 
 think your preface should be prefixed to the second 
 edition, which is likely to be called for soon. Your 
 name, though ranked among Methodists, is not 
 very unsavoury, and your preface would recom- 
 mend itself. 
 
 Mr. Cowper's Hymns, though poetical, did not 
 raise expectation of such poetic vein, as his book 
 discovers. I was amazed as well as charmed, as I 
 read along ; and think him the nation's poet- 
 laureat, though not the king's. There is more 
 sweet and wholesome sack in his verse, than in 
 Whitehead's, my former fellow collegian. He is 
 very happy in his descriptions and peculiarly 
 excellent in the choice of his epithets. Perhaps a 
 grain of insanity, not discoverable in the verse, has 
 helped his muse, by giving her a loftier wing, and 
 a more luxuriant mncy, than she could have had 
 without it. Do I find nothing to blame ? Yes, but 
 as a lover and a friend. His ear is not so fine as 
 his fancy. Many of the lines are not readable, 
 neither prose nor verse, and break old teeth inhu- 
 
417 
 
 manly. His meaning frequently lies out of present 
 sight, and then as much circumspection is needful 
 to unfold him, as to develope a crabbed classic, or 
 unkennel a Hebrew root. I think he makes too 
 free use of the word *' fool." It suits the petulant 
 tongue of pride, but not the humble lips of a Chris- 
 tian ; and poetry cannot authorise what scripture 
 reproves. The last thing I would mention is a 
 typographical fault, running more or less through 
 the whole book, which should be remedied in the 
 next edition. The comma is often left out in pas- 
 sive verbs or participles, which makes the line a 
 syllable too long. Thus, in the 4th page, line 18, 
 you read, '* How seldom used," instead of *' How 
 seldom us'd." So in page the 6th, line 12, you 
 read " Indeed ? replied the Don," instead of, " In- 
 deed? reply 'd." This matter will require some 
 care in the corrector. In page 280, line 1, is a 
 double fault; point it thus, "As he that slumbers in 
 pavilions, grac'd," &c. 
 
 What need of bedaubing the Chancellor with 
 eulogium, unless a sinecure is wanted? In page 
 280, universal censure is cast on all 'squires and 
 parsons. Is it liberal, or christianly ? And a great 
 statesman is made to pass his time altogether with 
 a mechanic and a hobby. Is this at all likely? 
 But you say I am become a mere wasp. So it 
 seems, but without a sting. When I first looked 
 on your frank, it appeared to me a desirable thing, 
 that all senators who could not learn to speak, 
 should yet be taught to write ; and that a master, 
 with a handsome stipend, be appointed to instruct 
 all those who cannot make a legible scrawl. I 
 suppose your franker, by his characters, must be 
 a Chinese. Present my very kind respects to Mrs. 
 Newton, and remember me to Sally. Much grace 
 and sweet peace be with you all ; and the Lord water 
 your pulpit and parlour discourses. Your^ very 
 affectionately, 
 
 J. B. 
 
 2 T 
 
418 
 
 TO THE REV. JOHN NEWTON. 
 
 Everton, Sept, 17, 1782. 
 
 My dear Sir— Your kind letter refreshed my 
 spirit once and again, and may refresh me still more 
 when it has received an answer ; but for the last 
 month I durst not peep into it for fear of the date, so 
 disdainful it looked for want of an answer. During 
 my latter years I have been continually making 
 apologies for -slack returns to my corresponding 
 friends, and am not one jot better yet. No one can 
 be ashamed more, or grieved more, or repent more, 
 or resolve more, than I have done, yet no reforma- 
 tion ensues. My heavy constitution weighs down 
 shame and grief and repentance, and buries all 
 resolution. Indeed, I am now sinking into the 
 dregs of life, just able to preach once in a week, 
 and for two or three days after preaching my mind 
 seems so weakened, and my thoughts so scattered, I 
 scarce know how or where to pick them up. My 
 outward case, the soul's coffin, is well to look at, 
 only rather too portly ; and my health is better 
 than usual in the summer, but my strength is soon 
 exhausted by preaching, and my breast complains 
 long afterwards. 
 
 I read your letter to Mr. Venn, who seemed to 
 be affected with it, and has returned an answer, I 
 hope to your content. His son, a very gracious 
 youth, is gone to Buckden for orders, and prays 
 earnestly for the Lord's unction along with the 
 Bishop's hands on Sunday next. He seems 
 intended for a polished shaft, and has been much in 
 the furnace of late, a good school for Christian 
 experience. Mr. Simeon, a young Fellow of 
 King'6 College, in Cambridge, has just made his 
 appearance in the Christian hemisphere, and 
 attracts much notice. He preaches at a church in 
 the town, which is crowded like a theatre on the 
 first night of a new play. A gospel Curate is also 
 sprung up at Royston, a market town, ten miles 
 s. E. of Everton. Thus Christ is opening many 
 
419 
 
 doors to spread his gospel : may he open many 
 hearts to receive it ! 
 
 (I did not expect a reply from Mr. Cowper, but 
 came off as well as I could expect. It is beneath 
 a good poet to heed the vituperation of a crazy old 
 Vicar. My strictures will not hurt him ; I wish 
 his muse may hurt him no more. Poetic fame is 
 a sweet morsel for the mind to feed upon, and will 
 try to beguile his heart into idolatry. Indeed, the 
 muses are all wanton girls, with meretricious hearts, 
 and quickly draw Helicon-hunters into their em- 
 braces.) 
 
 I have no doubt of your skill to form a plan for 
 an academy ; but where will you dig up academical 
 tutors, and how will you create academical patrons 
 to support the work ? You need not only a pencil 
 to design, but the philosopher's stone to make 
 money, with good store also of lignum vitae for 
 academical blocks ; and neither the stone nor the 
 wood are readily found. Your eye is fixed, I per- 
 ceive, upon a fine bull, but how will you pair him, 
 except with wild bullocks. 
 
 After two years' of insanity, my housemaid is 
 perfectly restored, better in health now than ever, 
 and thus enabled to do her work with ease. The 
 Lord be praised for this mercy. 
 
 Church-work goes on heavily here : many of the 
 old sheep are called home, and few lambs drop 
 into the fold. The wealthier sort seem to be grow- 
 ing downward into the earth, and find solid gold a 
 more tempting idol than poetic fame. Sometimes I 
 am ready to be offended at them, but this is stifled 
 by finding more cause to be ofiended with myself. 
 
 I hope this will find Mrs. Newton, your dear 
 other self, perfectly recovered. The Lord continue 
 her life for your comfort, and your health for the 
 church's profit. Many blessings of every kind at- 
 tend you both. Give my love to Mr. Foster, when 
 you see him : yours very afiectionately, 
 
 J. B. 
 
420 
 
 TO JOHN THORNTON, ESQ. 
 
 Tabernacle, Jan. 23, 1783. 
 
 Dear and honoured Sir — Your kind letter I re- 
 ceived, including a ten-pound note on the poor's 
 behalf, for which I thank you heartily, and the 
 Lord will requite you. Blessed are they that sow 
 beside all waters. As you keep abounding in good 
 works, may you also grow rich in faith, and abound 
 in sweet humility, feeling yourself nothing, and 
 living as a pauper daily on heavenly alms. The 
 longer I live, the more need I see of the apostle's 
 advice, to pray always with all prayer, not only the 
 congregational and social, but riding prayer, walk- 
 ing prayer, reading prayer, writing prayer, in short 
 prayer of every posture and exercise. We lose 
 many a good bit and sup for want of asking, aud 
 often starve in the midst of plenty. 
 
 I have been laid up with a fever and sore throat 
 since Sunday, and was not able to preach at 
 Tabernacle last night. My place was supplied by 
 Mr. Bull, an able minister. The chapel was full, 
 and the congregation seemed at first dissatisfied 
 with his whining prayer (a tone more familiar to 
 our Dissenting brethren formerly than now), but 
 his sermon was noble and bold, and the people 
 were so agreeably disappointed, they thought no 
 more of old Everton, but begged he might preach 
 again next Wednesday, which was granted. I 
 should have returned an answer yesterday, but 
 was not able to read or write. To day, through 
 mercy, I am much better. Starvation, and a few 
 grains of James's fever powder, through the Lord's 
 blessing, are restoring me. 
 
 How wonderfully God is bringing his gospel into 
 the establishment, and what sweet humility appears 
 in newly enlightened souls ! I am glad Mr. Henry 
 Thornton's election does not make him think it 
 needful to keep a carriage or a town-house : I wish 
 him God's election, and a comfortable assurance 
 of i^b. My hearty respects wait on Mrs. Thornton : 
 
421 
 
 the Lord repair her animal frame, and continue her 
 your companion for life. That blessings of every 
 kind may richly descend upon yourself and family 
 is the prayer of your affectionate and dutiful 
 servant, 
 
 J. B. 
 P.S. I purpose to wait upon you at Clapham on 
 some Sunday at the end of March. 
 
 TO JOHN THORNTON, ESQ. 
 
 Everton, Nov, 15, 1783. 
 
 Dear and honoured Sir — On Friday last I had a 
 note from Mr. Venn, which acquaints me with the 
 loss of your partner, who, I find, expired suddenly 
 after a long illness. She had lived to see her daugh- 
 ter married to a peer, and her three sons seated in 
 the House of Commons, and then is quickly re- 
 moved. What a bubble is human honour, and what 
 a toy is human joy ! Happy is he, whose hope the 
 Lord is, and whose heart crieth out for the living 
 God. Creature comforts may fail him, but the God 
 of consolation will be with him ; and when human 
 cisterns yield no water, he may drink of the river 
 that waters the throne of God. Your partner's 
 absence will make the house look dreary, and 
 household matters move heavily ; for she was a right 
 spring of (Economic's : but when the rib is gone, 
 you must lean firmer on your staff: Psalm xxiii. 
 
 You may now, perhaps, think of drawing your- 
 self into less compass : it is a desirable thing for 
 an aged pilgrim, who is going home, and glad to 
 drop incumbrances, having no more house-room, 
 garden, or servants, than are really needful. Youth, 
 without grace, wants every worldly embellishment; 
 but a gracious heart and hoary hairs crieth out for 
 communion with God, and says nothing on earth 
 can I desire in comparison with him. What a 
 mercy, you need not fly to wordly amusements for 
 relief, and run away from yourself to find comfort ! 
 Along with plenty of this world's husks, the prodi- 
 
422 
 
 gal's food, God has bestowed a pearl on you which 
 createth an appetite for spiritual cheer, and bring- 
 eth royal dainties into the bosom. May this season 
 of mourning be sweetened with a sense of the Lord's 
 presence, bringing many tokens of fatherly love, 
 and sanctifying the visitation, by drawing the heart 
 'more vigorously unto God and fixing it on him ! 
 
 I have been ill for three months, and my body 
 is wasted and weakened pretty much. My disorder 
 seems to be asthmatic, and is attended with a deep 
 cough and much phlegm. For two Sundays I was 
 kept from my pulpit ; but through mercy I am now 
 able to preach once a week. My appetite is better, 
 and I sleep better, but am feeble still. Mrs. Venn 
 seems wholly restored. May your children, along 
 with this world's tawdry honour, partake of the 
 true honour, by being adopted into God's family, 
 and made the sons and daughter of the most high. 
 Jesu's grace and peace be with you, and with your 
 affectionate and dutiful servant, 
 
 J. B. 
 
 TO JOHN THORNTON, ESQ. 
 
 Evertmt, Oct, 1, 1784. 
 
 Dear and honoured Sir — Mr. Astell has just paid 
 us a transient visit, and acquaints me that you are 
 returned from your episcopal visitation of the sea- 
 ports, and that Lady B * * * is gone to Scotland. 
 It proved a sad rainy day, I hear, when she set out, 
 not a single dry eye in the family, nor in several of 
 the neighbours. A comely farewell indeed! dis- 
 covering the love and esteem she had won. Her 
 marriage is somewhat like Rebecca's, only the 
 groom, and not the steward, comes to fetch her 
 from her native soil. May she find an Isaac, a 
 kind and faithful partner in her Lord B * * *. I 
 suppose you felt a pang at parting, and did not 
 know how much you loved until you took your 
 leave ; and though a bustle of business oft diverts 
 your thoughts, your heart will miss your daughter 
 
423 
 
 long. But I must sympathize with Mrs. * * *, who 
 in parting with an amiable daughter, has lost her 
 only female companion, and at a time of life when 
 she may want her converse most. At present you 
 can expect but little of Mrs. * * * 's company, for 
 
 though abiding at she will be taking aerial 
 
 thoughts to Scotland, and spend a great part of 
 many a sweet day there ; and her winged imagina- 
 tion will outstrip the balloons in speediness of 
 passage. 
 
 Our widow has now got what she long wanted, 
 a Governor, who will not tamely put the reins into 
 her hand, and suffer her. Phaeton like, to set the 
 parish on fire. He seems a sensible good-natured 
 man, and will prove a quiet neighbour I hope, 
 for I love peace. Gospel doctrines are not offen- 
 sive to him ; he has learnt their chime at Boston, 
 and hitherto attends the whole service of the 
 church patiently when he comes; but madam kicks 
 hard still, and steps out, as usual, before the sermon 
 begins, leaving him alone in the gallery. This 
 occasions some staring, and much speculation; 
 and people whisper, " Hannah is not conquered 
 yet." She left Everton with great reluctance after 
 much procrastination, and is such a knotty piece, 
 I shall not wonder if she does recoil when she gets 
 to Dover. By living in some state at Boston, the 
 Governor seems very fond of making a figure ; I 
 wish he may not soar too high. They set off with 
 three carriages and four bays; and venison has 
 been so abundant, a small pasty reached the vicar- 
 age. Alterations and enlargements of the house 
 are ordered during his absence, which may cost 
 many hundreds. The Governor's valet says, his 
 master is worth 3000 pounds a year. Mr. * * 
 says, 300. The difference is small, only made by 
 the addition of a single cipher, and ciphers are 
 nothings. 
 
 Mr. Newton has fallen into the hands of a slaugh- 
 ter-man, I hear. Dr. Mayhew, who will certainly 
 
4-24 
 
 cleave him down the chine if he can. He set Mr. 
 Madan on his head about Aldwinkle, and almost 
 made him crazy. I hope my dear brother will 
 bear the Doctor's operation with Christian patience, 
 and make no reply. Then the matter may rest, 
 and he bandied about no further. Controversy 
 usually goes on briskly, but gospel work goes on 
 heavily, at least among us. All decays begin in 
 the closet ; no heart thrives without much secret 
 converse with God ; and nothing will make amends 
 for the want of it. I can read God's word or he^r 
 a sermon at times, and feel no life ; but I never 
 rise from secret prayer without some quickening. 
 Even when I set about it with heaviness or reluct- 
 ance, the Lord is pleased in mercy to meet me in 
 it : and I find more sweet communion in secret than 
 in social or congregational prayer. Much preach- 
 ing and hearing is among the Methodists, and 
 plenty of ordinances is a great blessing, but if they 
 do not bring us much upon our knees, they suckle 
 the head without nourishing the heart. We shall 
 never obtain the old puritan spirit of holiness, till 
 we obtain their spirit of prayer. The Lord has 
 given you the fat things of the earth in abundance; 
 may he give you a heartful and a houseful of the 
 upper blessings, watering the roots well, and all the 
 branches ! With all becoming esteem, I remain 
 your affectionate and dutiful servant, 
 
 J. B. 
 N.B. If I am called to London in winter, I have 
 thoughts of publishing a Hymn Book, which has 
 been oft threatened with the fire, and is now 
 designed for the press. 
 
 TO JOHN THORNTON, ESQ. 
 
 Everton, July 2, 1786. 
 
 Dear and honoured Sir — Sin, which has kindled 
 a fire in hell, is kindling fires on earth continually. 
 And when they break out every one is asking how 
 they happened. Amos replies, ** Shall there bx3 
 
445 
 
 evil in a city and the Lord has not done it V And 
 when desolation is made by fire, Isaiah declares, 
 The Lord hath consumed us, because of our iniqui- 
 ties. Many years ago my house was oft threatened 
 to be destroyed, but the Lord insured it, by giving 
 the 10th verse of the 91st Psalm ; and the Lord's 
 providence is the best insurance. Potton felt the 
 Lord's fiery ravage some time past ; and Biggles- 
 wade smarts under it now. One hundred and 
 twenty houses, eight malthouses, and a Meeting- 
 house, with barns and stables are consumed. The 
 wealthy sufferers had insured three-fourth of their 
 substance. This loss therefore will not break their 
 backs, nor does it seem to humble their hearts : but 
 the little tradesmen and poor labourers have lost 
 their all, and are herded together in an old malt- 
 house, and barns ; among whom are several of the 
 Lord's dear children, begotten under my ministry. 
 I should like to deal out all my mites privately a- 
 mong these, but for the gospel -credit I must appear 
 a public contributor, which will shorten private re- 
 lief. A man is taken up on suspicion of firing the 
 town, but alas ! sin wants taking up, for sin is the 
 incendiary. 
 
 Yelling church is well attended under Mr. 
 Simeon's afternoon ministry. A brave Christian 
 Serjeant he is, having the true spirit of an Evan- 
 gelist, but his feet are often put into the stocks by 
 the Archdeacon of Yelling, who is doubtless become 
 a vagabond preacher as well as myself, a right gos- 
 pel hawker and pedlar, but seems desirous of hav- 
 ing the trade to himself. Through mercy he is 
 grown as scandalous as I could wish him, yet he 
 wants to fasten the shackle on Simeon, which he 
 has dropped from himself. O worldly prudence, 
 what a prudish foe thou art to grace ! 
 
 Some little time before Mr. Venn went to Lon- 
 don, he preached at Bluntisham, a village in the 
 Fens, and finding great power and success, he pro- 
 mised to preach there once a fortnight in some 
 2 u 
 
446 
 
 barn at his return. In the mean time I desired 
 Simeon to strike whilst the iron was hot, and to 
 visit Bluntisham as well as Yelling. He consented : 
 accordingly after preaching at Cambridge on a 
 Sunday morning, he preached at Yelling in the 
 afternoon, and at Bluntisham in the evening ; and 
 finding a very crowded and attentive audience, he 
 preached early on Monday morning, leaving off 
 before six. This he did for three weeks, and then 
 acquaints his principal with what he had done, ex- 
 pecting a letter of congratulation ; but lo ! a funeral 
 answer comes, declaring Mr. Venn is grieved at his 
 conduct, grieved at Simeon for doing what himself 
 had done, and intended to do. This surely is grief 
 of all griefs, too deep even for tragedy. Pray, Sir, 
 lay your cane soundly on the Archdeacon's back, 
 when you see him, and brush off this heathen grief 
 else it may spoil a Christian Serjeant. 
 
 I am growing, as I should, more small and loath- 
 some in my own sight, and Christ is growing more 
 precious and lovely; but I cannot walk in his 
 strength, as I ought, nor feast on his fulness, as I 
 might. Here I am an infant still, but am praying 
 daily for larger stature of faith, faith to remove 
 mole hills at least, if not mountains. I suppose you 
 are now preparing for an episcopal visitation of the 
 sea-coast. The Lord direct your course, and pros- 
 per your own, and your Chaplain's labours. May 
 the Lord's blessing attend yourself, your partner 
 and children, and make the several families one 
 household of faith. That grace may bring you 
 all to glory is the prayer of your affectionate and 
 dutiful servant, 
 
 J. B. 
 
 TO JOHN THORNTON, ESQ. 
 
 Everton, July 13, 1785. 
 
 Dear and honoured Sir — Your kind letter I have 
 received, which brings comfortable relief to the 
 poor and distressed people at Biggleswade. The 
 
447 
 
 Lord has rewards of grace to give, and such you 
 are seeking, being blest with a supernatural ambi- 
 tion of coveting the best things. Most of the wealthy 
 prove bankrupts or beggars at last, spend all or 
 leave all behind, live rich and die poor, regale their, 
 palate here with the choicest wines, and cannot 
 gain a drop of water hereafter to cool their tongue. 
 But God is making you wealthy for both worlds. 
 Providence provides the nether springs for you, 
 and grace is preparing the upper. O, Sir, what 
 mercy embraceth you ! A rich man, and yet saved 
 —from being high-minded — from loving or trusting 
 in Mammon ! A rich man in this world and rich 
 towards God ! May your children share in the 
 double blessing ! I lately preached at Grantches- 
 ter, one mile from Cambridge, to a very numerous 
 audience, among whom were several gracious young 
 Students, and three Masters of Arts. One of the 
 Masters, who had been a zealous Socinian, came to 
 me after preaching, and embracing me with tears, 
 thanked me for the sermons I had preached last sum- 
 mer at Wistow and Harston, in Cambridgeshire, and 
 for the private discourse before and after sermon. 
 From what I saw and heard of him, I hope he is 
 coming home to Jesus. My church is usually very 
 full in afternoons, and the people are awake and at- 
 tentive, but the congregation is almost a new one. 
 Many old sheep are housed in the upper fold ; and 
 many, who live at a distance, are dropped into 
 neighbouring meetings, and only pay occasional 
 visits to Everton. I shall meet them all by and by, 
 and a blessed meeting it will be, when sheep and 
 shepherds will give to Jesus all the glory of it. If 
 
 my dear brother, the Archdeacon of , comes 
 
 home uncrippled, quite sound wind and limb, I 
 conjecture he will pay an annual visit to Surrey 
 Chapel. He is now, with all his prudence, advanced 
 very high on the Methodist ladder, is got within 
 one step of Tottenham, which completes the course 
 of Methodism. I find you have thoughts of visit- 
 
448 
 
 ing North Wales: whenever you steer north or 
 south, east or west, may Jesus, the God of the 
 earth, go with you, preserve your going out and 
 coming in, and prosper what you undertake for his 
 glory. I am your obedient and affectionate servant, 
 
 J. B. 
 
 TO THE REV. JOHN NEWTON. 
 
 EvertoTiy Nov. 12, 1785, 
 
 My dear Brother — I thank you for you monu- 
 ment, and can rejoice with yourself and your dear 
 partner, for the gentle dismission and blessed trans- 
 lation of Eliza, no longer your niece, but the Lord's 
 bride, trained up for wedding at your own house 
 and church, and solemnly espoused Oct. 6. Jesus 
 has paid you well for the cares and pains you be- 
 stowed in the training, having dropped a recom- 
 pense into your bosom, with full gospel measure, 
 far exceeding the Winchester, viz. pressed down, 
 shaken together, and running over. Indeed, our 
 Lord does every kindness royally, and like himself. 
 May his love fill our hearts, and his praise employ 
 our life ! I am full of expectation for your Mes- 
 siah, and hope it will not be long before it appears. 
 A glorious subject indeed, and God has engaged 
 your hand to the work. All ministers should 
 preach about Jesus, but only his secretaries are fit 
 to write about him. I find him growing very pre- 
 cious to my soul, and wrapped more closely round 
 my heart. My daily prayer is to grow up into him, 
 and lose myself in him, and find him my all in all. 
 Perhaps I may be called up soon to see him, whom 
 my heart loves, and to throw myself at his feet. I 
 have been ill for three months, and for two Sun- 
 " days kept out of my pulpit. My body is wasted 
 and weakened, and my trumpeter's face is subsided. 
 Through mercy I am somewhat better, and just able 
 to preach once on a Sunday, but am far from well, 
 and not likely to be so, till I get home. What a 
 mercy to have a prospect of a heavenly home, and 
 
449 
 
 well founded too when the earthly cottage is feeble 
 or falling ! My brother Venn came home a cripple 
 from Surrey Chapel, and confined some weeks to 
 his couch. One leg was exceedingly swoln from 
 the ancle to the hip, but the swelling is almost or 
 wholly gone ; he can now wear his proper shoes, 
 stockings and breeches ; and is able to ride to 
 Everton and back the same day. A marriage is 
 expected at Yelling about Christmas between his 
 eldest daughter and Mr. Elliot. 
 
 Mr. Cowper has published more poems, I find; 
 but his poetry, though excellent, is not likely for 
 sale. There is too much gospel for the world, and 
 too little for most believers. Pray give my kind 
 respects to Mr. Foster, when you see him ; and to 
 Mr. Romaine when you catch him. I send my 
 hearty love to you and your dear. Much grace 
 and peace be with you, and with your affectionate 
 brother, J. B 
 
 TO JOHN THORNTON, ESQ. 
 
 Tabernacle, Feb. 20, 1786. 
 
 Dear and honoured Sir — On Sunday three weeks 
 the 12th of March, I purpose to wait upon you at 
 Clapham, and beg of Christ to give us the meeting, 
 I am to preach at Tottenham in the morning, and 
 the afternoon service will be over before five. May 
 I have leave to expect your carriage to convey an 
 old drone, for such I am now, to Clapham. Indeed 
 I now belong to the family of Dolittles ; the Lord 
 make the little I do effectual ; and I heartily thank 
 him for giving me a will when I had strength ; and 
 for not laying me aside, but continuing a small mea- 
 sure of strength, now I am old. No master like 
 Jesus. Every endearment meets in this master, the 
 father, the brother, the husband and friend. Every 
 office centers in him, the prophet, and priest, and 
 King of his people. He has abundant charms to 
 captivate a heart when the eye is opened to behold 
 him. Blessed are your eyes, for they see, Jesus 
 
450 
 
 saith to his disciples. And may we not join in 
 thanking God for this blessedness bestowed on us 
 also ? The Lord open our eyes more clearly, and 
 keep them open, till we behold this precious Jesus 
 face to face. You are indebted to him, for the will 
 and the power to be bountiful ; and for continuing 
 the will, notwithstanding the daily trouble and fre- 
 quent impositions attending your bounty. The 
 praise is his due, give it, I trust you do, give it him 
 all. But chiefly are you indebted to Jesus for giv- 
 ing you a sight of himself, and drawing your 
 heart after him. This is the dawn of eternal bless- 
 edness. A view of the Lord of glory, is glory 
 springing up in the soul. And as this view groweth 
 clearer and more abiding, the glory increaseth, till 
 at length it is consummated by an eternal weight 
 of glory. What a prospect is here opened to the 
 believer, and what a claim of eternal praise from 
 him, who was born a child of wrath, and an heir of 
 hell, but through grace has been snatched like a 
 brand from the burning, adopted into the family 
 above, and made a child, and an heir of God most 
 high. Thus the beggar is lifted up from his dung- 
 hill, and exalted among the Princes of heaven. 
 
 The Lord make all your dear relations partakers 
 of his blessing ; and for this purpose may Jesu's 
 grace be with them all, and abound in yourself, and 
 your affectionate servant, 
 
 J. B. 
 
 P. S. I send you very early notice of my waiting 
 upon you, lest another appointment should be fixed 
 for that day, and I could not conveniently come at 
 any other time. 
 
 TO MISS L- 
 
 Everton, April 27, 1786. 
 
 My dear Lissey — Through the Lord's protection 
 I came safe to Everton on Tuesday, the 11th, at 
 half-past four, and found my servants all well, and 
 every thing well about me. Blessed be God for 
 
451 
 
 seventy years mercies : may they follow me all my 
 days, and bring me to the land of everlasting praise, 
 where mercy endureth for ever! 
 
 We lose much of the savoury comfort that 
 springs from providential bounty for want of duly 
 discerning what a mercy it is ; the starving beggar, 
 who receives sixpence from a charitable hand feels 
 the value of this mercy, and blesseth his benefactor 
 with a warm heart. And is not every mouthful you 
 eat the same mercy ? As much unmerited, and as 
 much a free gift, as a beggar's alms ? Why then is 
 not every meal a feast of gratitude ? Because we 
 want the beggar's sauce — hunger and poverty, to 
 make us duly thankful for food. One morning, 
 last week, as I lay in bed, thinking of a person, 
 I could not relish on account of selfishness, these 
 words were dropped into my bosom, ' Look at what 
 is good in him, overlook the rest.' I found the 
 words came from the Lord, by the effect which they 
 had ; for they instantly removed the disgust which 
 I had long conceived. Thus when a veil was thrown 
 over selfishness, I could discern good things in him, 
 and think of him with pleasure. This may be of 
 use to my Lissey to remove my present disgusts, 
 which are cankers, that prey upon the spirits : alas ! 
 how little do we possess of that love, which beareth, 
 believeth, hopeth, endureth all things. We grow 
 more like Jesus only as we grow up into him in 
 love ; and this grace purifies, and sweetens the af- 
 fections, banishing selfishness, so far as it prevails. 
 It is the temper of heaven, and the nature of God ; 
 for God is love. And can a God of love suffer his 
 children to want any thing needful ? Does he feed 
 his birds, and will he starve his babes ? Has he 
 given us bodies to be fed and clothed ; and will he 
 withhold food and raiment ? If you chance to feel 
 anxiety about these matters, remember the sweet, 
 quieting word, which Jesus has dropped to hush the 
 spirit. Your Father knoweth, that you have need 
 of these things. And again, fear not, little flock, 
 
452 
 
 it is your Father's good pleasure to give you the 
 kingdom ; and if he gives you the kingdom, he 
 will bear your charges thither. 
 
 I send my love to constant Betsey and Sally ; 
 the Lord send his love, and that crowneth all. 
 Grace and peace be with you all, and with your 
 affectionate servant, J. B. 
 
 TO THE REV. JOHN NEWTON. 
 
 Everton, June 14, 1786. 
 
 My dear Brother — I have received and read your 
 Messiah ; and I thank God for the sermons, and 
 for the testimony you have borne against Oratorios. 
 They seem a growing evil. The public prints give 
 notice that three Oratorios are to be performed in 
 Louth Church at the end of this month. The 
 fiddling of scripture in a theatre seems to me a 
 profanation of God's word, making it a mere car- 
 nal amusement ; and the matter is made worse 
 by bringing Oratorios into God's house, they then 
 become a satanical ordinance ; and Mr. Hills 
 grace before and after the musical treat, was, 
 though not intended, a consecration of it. The 
 bringing an Oratorio band, an army of pipers and 
 fiddlers into God's house, appears to me a worse 
 profanation than bringing doves into the temple. 
 But the cry is, they were all professors; perhaps 
 so, and they are quickly made by a gallery ticket 
 and a hymn book. From Sir Richard's avowed vin- 
 dication of church Oratorios, displayed in two letters 
 to our Trustees, containing twenty quarto pages, it 
 seemed plainly his desire to have annual celebra- 
 tions in Surrey Chapel, and I could not tell how 
 far Mr. Hill might be influenced by his brother 
 and a large band of fiddle-stick professors. There- 
 fore I am not sorry that a stir has been made about 
 this matter to nip the evil in its bud. But if I had 
 known Mr. Hill's declaration, that no more Orato- 
 rios should be performed in his chapel, it would 
 have saved me the trouble of writing my letter, 
 
453 
 
 which was sent to Mr. Mills, of Moorfields, in 
 answer to a letter from him, and designed for no 
 one else. I am sorry to find you all agree in call- 
 ing Oratorios inexpedient things and nothing more. 
 Whereas, if they are lawful exhibitions for God's 
 house, the devil will soon find a way to make them 
 expedient. For what more expedient to ease a 
 chapel of its debt, than a lawful Oratorio ? And 
 what more expedient to repair a decayed chapel, 
 or to help to support the ministers, than a lawful 
 Oratorio ? Jesus Christ is Lord of the sabbath, and 
 Lord of his house, and no one has a right to ap- 
 point offices or ordinances but himself. All human 
 inventions are innovations of his authority, neither 
 expedient nor lawful. 
 
 I have long laboured to unite Mr. Hill and our 
 Trustees, and thought an union was happily effected 
 before I left London; but breach comes so quickly 
 after breach, and widens the gap so much, that I 
 begin to question whether a solid union can be had. 
 Your letter, for want of a proper direction, paid 
 two visits to your post office, and rambled round 
 Bedfordir=hire, before it reached Everton. 
 
 I bought eight night caps of Mr. March ant, and 
 paid for them before they were made. They are 
 now come, and I find were charged three shillings 
 too little. If you will take your three shillings to 
 Betty King when you pass by the Tabernacle, she 
 will take them to Mr. Marchant, and thus all mat- 
 ters are rectified. I send my kind Christian 
 respects to Mrs. Newton, and to our common 
 Christian friend, Mr. Good-looks, a Saturday guest, 
 whom I hope to see at Everton. Grace and peace 
 be with you, and with your affectionate brother, 
 
 J. B. 
 
 TO JOHN THORNTON, ESQ. 
 
 Evenoriy Oct. 11, 1786. 
 
 Dear and honoured Sir — You are now returned, 
 I suppose, from your episcopal visitation, and have 
 2 X 
 
454 
 
 made a sea-port ring with gospel tidings. The Lord 
 attend them with his blessing. You do well to 
 change your station every year, and may the cloudy 
 pillar always go before you, a,nd direct you where 
 to fix the gospel standard. What a honour the 
 Lord Jesus puts upon you, in employing you to 
 carry abroad the best news that can be heard — 
 news of salvation ; and whilst others travel to be- 
 hold the vain glitter of earthly glory, you are travel- 
 ling to show to sinners the unsearchable riches of 
 Christ, and allure them to his arms. The Lord, 
 wbo employs you, is a good master, and will re- 
 member every labour of love you undertake for his 
 sake. May his presence be ever with you to ani- 
 mate and protect you, and his love to refresh you ; 
 and may his own dear self be the growing love and 
 joy of your heart, your strength and confidence, a 
 sweet present portion and your everlasting all. 
 
 Infirmities, I find, are growing upon me ; but 
 they come at the Lord's bidding, to make them 
 room in the heart ; and come with his blessing, to 
 make them welcome. My ears are now so dull, 
 they are not fit for converse ; and my eyes are so 
 weak, I can read but little, and write less. Old 
 Adam, who is the devil's darling, sometimes whis- 
 pers in my ears (and he can make me hear with a 
 whisper) What will you do, if you become both deaf 
 and blind ? I tell him, I must think the more, and 
 pray the more, yea, and thank the Lord for eyes 
 and ears enjoyed till I was seventy ; and for the 
 prospect of a better pair of eyes and ears, when 
 these are gone. 
 
 What a mercy to have a never-failing Jesus, when 
 all things else are failing ! O my God, I thank 
 thee for the precious gift of thy beloved Son, and 
 for sweetly joining my heart unto him. My breast 
 is so weak, I cannot walk ten minutes, yet am ena- 
 bled to preach once a week, and have more enjoy- 
 ment of my body, when sitting still, and better rest 
 at nights, than usual. So her^ is mercy along with 
 
455 
 
 judgment, and by and by it will be mercy without 
 judgment. I hear Mr. Robert Thornton is mar- 
 rid : may the Lord betroth both the groom and the 
 bride to himself, and plant his faith in the hearts of 
 all your children. Grace ^nd peace be multiplied 
 upon you, dear Sir, and upon your much obliged 
 and affectionate servant, 
 
 J. B. 
 P. S. Please to accept my thanks for your letter, 
 and two sermons sent by Mr. Astell. The Yelling 
 Archdeacon is well. 
 
 TO JOHN THORNTON, ESQ. 
 
 Tabernacle, Feb. 20, 1787. 
 
 Dear and honoured Sir — My turn is to preach at 
 Tottenham, on Sunday, the 11th of March, when 
 there will be no noon sacrament, and on that day I 
 purpose to wait upon you at Clapham, if conveni- 
 ent, and shall be thankful for your conveyance thi- 
 ther. Dr. Peckwell lately hinted to one of our 
 Trustees his intention of practising physic ; and 
 when the society, called the Poor Man's Friend, 
 met at Tottenham on Wednesday last, he proposed 
 himself, as a physician to prescribe for the patients 
 under the care of that society. This looks like an 
 introductory step to the practice of physic, and as 
 designed to make his intentions generally known. 
 A dispensary seems to me a poor exchange for the 
 Bible, and a Materia Medica of little value in res- 
 pect of Christ's calvary balms. Where Christ is 
 known and felt, his pulpit service is far beyond all 
 medical fees. Happy are they, that grow hoary in 
 its service, and find it more and more delightful. 
 A good master he is, kind to all his servants, his 
 love like himself boundless, his wages beyond com- 
 putation great, and measurable only by eternity, 
 yet wholly undeserved. 
 
 When I get a glimpse of Jesus, and we have only 
 glimpses here, he seems so precious, so desirable, 
 so all over glorious, I wonder that my thoughts can 
 
456 
 
 be employed on any other object ; but mists come 
 on to cloud the spiritual hemisphere, and Christ is 
 hid behind his cloud ; yet faith can trust an unseen 
 God, and rear its head, when sense and reason fail. 
 Oh, for much of this heaven-born faith, to cheer us 
 on while running the race, and hold up the heart 
 when it is ending ! The Lord plant this faith in the 
 hearts of all your children, and give you the com- 
 fort of beholding all its fruits in them. And may 
 the God of peace give you his peace at all times, 
 and afford the same to your truly affectionate and 
 much obliged servant, 
 
 J. B. 
 
 TO JOHN THORNTON, ESQ. 
 
 Everton, Oct. 27, 1787. 
 
 Dear and honoured Sir — The word of God and 
 prayer has been my employment for a long season, 
 and I had purposed to read no other book but the 
 Bible; but your Remembrancer being a small 
 tract and savoury, I read it through, and found it 
 so profitable, that I purpose, if coming again to 
 London, to buy a dozen for my Lay-preachers. 
 By duly reading the holy word, and mixing it with 
 prayer, I find my faith and my affection more 
 stedfastly fixed on Jesus, and at times he appears 
 so exceedingly sweet, that I could kiss his feet, 
 were he bodily present, but being absent, I kiss his 
 name in the Bible with reverential love. Oh, dear 
 Sir, if Jesus appears so precious with only a glimpse 
 of his glory, how precious must he appear when be- 
 held in all his glory, and in the full smile of his 
 countenance. What Sheba's Queen said to Solo- 
 mon, is only verified in our Jesus, Happy are thy 
 servants, who stand continually before thee. I 
 know not of any growth in grace, but what ariseth 
 from growing out of self, carnal, worldly, and 
 righteous self, up into Christ, and finding him 
 become more and more, our love and joy, our 
 strength and confidence, our pleasant meditation, 
 
457 
 
 and our all in ail. I do not much prize our Church 
 Catechism ; it begins so very ill, calling baptism 
 our new birth, and making us thereby members of 
 Christ, children of God, and heirs of the kingdom 
 of heaven. Mr. Stillingfleet should have spoken 
 more fully and pointedly about this weighty mat- 
 ter ; for all carnal churchmen fancy they are new 
 born, because baptized, and quote the Catechism 
 as a proof of it, and the carnal clergy preach ac- 
 cordingly, and quote the same authority. The 
 acting as sponsors is now become a mere farce, 
 and a gossipping business ; and the promising for 
 infants, what they cannot engage for themselves, 
 may suit a covenant of works, but not a covenant 
 of grace. 
 
 Mrs. V * * is a little revived, but not likely to 
 recover, somewhat like to Mrs. W * * *. In my 
 prayers I remember them daily. On Thursday 
 fortnight Mr. V * * dined with me, and came with 
 N * * in a single-horse chaise ; at four he went to 
 Potton, and overturned the chaise. His breast 
 and shoulder were much bruised by the fall. N * * 
 also was hurt, but not much. He was blooded at 
 Potton, and went home the next morning in a post- 
 chaise. He has not preached since ; and remains 
 but indifferent. My health, through mercy, is 
 rather better than in some years past ; but my body 
 grows tottering, my eyes dim, my ears deaf, and 
 my faculties feeble. However, I look for new eyes, 
 new ears, and new faculties when this vile body is 
 ground down in the grave. Thanks be to Jesus 
 for this prospect, the fruit of his purchase and 
 effect of his grace. The Lord give you much of 
 his presence, with a daily waiting for his coming, 
 and bestow the blessings of his spiritual kingdom 
 on all your dear children and relatives. Grace 
 and peace be with you, and all yours, and with 
 your affectionate and dutiful servant, 
 
 J. B 
 
458 
 
 TO JOHN THORNTON, ESQ. 
 
 Tabernacle, Feb. 21, 1788. 
 
 Dear and honoured Sir- I am so tumbled about 
 in preaching, without any regularity, that I know 
 not where I am to preach, till an order comes. 
 However for once I will fix my time, viz. the 2nd 
 of March, and wait upon Mrs. Wilberforce after- 
 wards. I begin to be weary of London, gossipping 
 visitors weigh me down. Everton suits me best, 
 where I can be alone, with the word of God for my 
 companion, and leisure enough for musing and 
 prayer. Never am I well, but when at home with 
 Jesus. May he draw me nearer, and keep me clo- 
 ser with him. Yesterday Dr. Ford was ordained, 
 and it seemed a good season. Captain Scot is here, 
 a truly spiritual man. The Lord give you all you 
 can desire, much grace in your own heart, and 
 much in your children. Jesu's peace be ever 
 with you, and with your dutiful and affectionate 
 servant, 
 
 J. B. 
 
 NOT KNOWN. 
 
 Everton, Oct. 9, 1788. 
 
 Dear Madam — When our expectation is too much 
 raised on account of any creature, the Lord Jesus 
 in wisdom disappoints it, that we may seek our 
 whole happiness in him. He expects our whole 
 dependence should be placed on him, and he will 
 have it and is worthy of it. The human heart 
 would fain be roosting a little on some earthly thing, 
 but Jesus will unroost it, and bring it fluttering to 
 himself like the dove to Noah's ark, where alone it 
 can find rest. Delight thyself in the Lord, in him 
 wholly, and he will give us the desires of our heart. 
 If the heart chance to seek delight elsewhere, it is 
 kindness in the Lord to deny us our desires, and 
 your late disappointment may bring you more pro- 
 fit than a sermon or a visit from myself. Indeed I 
 was so deaf that a visit would have been very trou- 
 
459 
 
 blesome to you. During our warfare, troubles will 
 come by sixes and sevens, a gracious company, and 
 not one too many ; if we could live well without 
 them, we should not have them ; but we cannot, and 
 therefore Jesus in love sends them. You are an 
 afflicted family to be sure, but mercy, much mercy 
 attends you. If three are cast down one is held up, 
 and though feeble, is supported till some other is 
 raised up. If you see no family so afflicted as 
 yours, can you find any family so blessed. All of 
 one heart and one mind seeking after Jesus. Surely 
 the Lord delights in you, and bestows his best bless- 
 ings on you, a healthy soul, while the world is sa- 
 tisfied with a healthy body. Yet the best need 
 correction, and must have it. Whom the Lord lov- 
 eth, he does rebuke and chasten. Some foolish- 
 ness is bound up in the hearts of his children, and 
 he will not spoil a child by sparing his rod. Grace 
 and peace be with you all, and with your affection- 
 ate servant, 
 
 J. B. 
 
 TO JOHN THORNTON, ESQ. 
 
 Everton, Oct. 26, 1788. 
 
 Dear and honoured Sir — Mrs. Bewick tells me 
 that you are now returned from your ecclesiastical 
 circuit, having visited France and Flanders. I 
 believe Great Britain is chiefly designed for your 
 diocese, yet a little gospel seed, scattered in a 
 foreign land, may not be lost ; and this kind word 
 follows, wherever you go. Labour for the Lord 
 shall not be in vain. If others reject the offered 
 blessings, it shall return upon your own head. 
 How much more excellent and kindly are your 
 campaigns than the imperial ones I You are bring- 
 ing news of life and peace, and they are carrying 
 horror and death, wherever they march, to them- 
 selves and others. How mad is wordly ambition, 
 and yet how much admired, if it succeeds, by men 
 of a worldly mind, who call these murderers of the 
 
460 
 
 human race, heroes ! Little do these heroes think 
 what vengeance they are drawing on themselves 
 by the slaughters they occasion, and how hell will 
 be moved to meet them at their coming down : 
 Isa. xiv. 9 — 15. These heroes are the devil's cham- 
 pions, who go forth to people his dominions, and 
 upon their standards should be written, Death and 
 Hell. Blessed be God for engaging us in a better 
 warfare, under the Prince of peace, who calls us 
 forth to a noble victory, attended with glory, ho- 
 nour, and immortality. All thanks to his grace 
 for enlisting us, and keeping us stedfast to his 
 standard. The praise is all his own, and must be 
 all his own for ever. Hallelujah. 
 
 Mrs. Bewick pleases me much ; there seems a 
 real heart- work in her ; and worldly losses may have 
 brought much gain. Mrs. Astell is some little bet- 
 ter, but exceedingly feeble, and not likely to conti- 
 nue very long. I hope there is something good in 
 her, but cannot read her state truly, and fear she 
 has been going backward lately. The Lord revive 
 the work, if begun : or begin it effectually, by sanc- 
 tifying the visitation, and drawing the heart quite 
 home to Jesus. In neither of the partners can I 
 see any thing at present, but decency. 
 
 My ears have been stopped for two months, but 
 now are somewhat opened. The Lord does all 
 things well. I am growing infirm, as I must 
 expect ; and out of conceit with myself more and 
 more, as I ought ; decreasing that Jesus may 
 increase : John iii. 30. A precious Christ and his 
 precious word are every thing to me. My chief 
 converse is with him ; and find myself best, when 
 alone with him. He is instead of all company. 
 The Lord refresh your heart daily with his peace, 
 and bring your children well acquainted with his 
 grace and love. With affectionate and dutiful 
 respects, I remain your much obliged servant, 
 
 J. B. 
 
- V 
 461 
 
 TO JOHN THORNTON, ESQ. 
 
 Everton, Dec. 30, 1788. 
 
 Dear and honoured Sir — I am favoured with two 
 letters, the former of which brought me ten pounds 
 for the poor. The Lord return it in special bless- 
 ings on yourself. I am now daily calling on my 
 heavenly Counsellor to provide me a Curate ; tell- 
 ing him, I am unable to find or to choose one ; but 
 he is able to do both ; and I am running much to 
 his door on this errand. He will not be offended. 
 Sometimes an anxious thought creeps into my 
 bosom, and weigheth me down, but I send it off to 
 Jesus. He is willing to take, and able to bear all 
 burdens, that are cast upon him. My Curate can- 
 not help being glad at having a living of his own, 
 but he is himself in no haste to be gone, and our 
 sorrow will be mutual at parting, whenever it be. 
 There is, I perceive, a horrible fear that he and his 
 partner will be poisoned, but the fear comes too 
 late, for the mischief is done already. Richard's 
 loins are well girt with truth, and his heart upright 
 and stedfast : his partner also accords well with 
 him. I could wish the purchased living might be 
 at some good distance from Pharisaic friends ; how- 
 ever Christian faith must be tried to prove it genu- 
 ine. From what you write about Mr. * * he does 
 not seem designed for me. If not settled at Cot- 
 tingham, his intended wife would scarce like to 
 travel so far as Everton. I am rather sorry, when 
 candidates for the ministry are preparing to get 
 into petticoats, before they get into orders. On Sa- 
 turday I wrote to Mr, * * acquainting him with my 
 speedy want of a Curate, and desiring him to in- 
 quire among his Cambridge friends about Mr. * * 
 or any other that might seem suitable. But indeed 
 I am not very fond of College youths ; they are apt 
 to be lofty and lazy and delicate, and few of them 
 might like to unite with such an offensive character 
 as mine. I should think a young man from the 
 Hull academies might suit better ; but my thoughts 
 2 Y 
 
462 
 
 are not worth a groat, and when they embarrass 
 me, I throw them into the lap of Jesus. I am glad 
 your dear sister is removed from a frosty world, into 
 a better region, where Jesus, precious Jesus, makes 
 eternal spring and sunshine. Troublous times are 
 coming, I fear, but two things comfort me; the 
 Lord reigneth, and my life is drawing towards its 
 close. The 9th of January is appointed for my 
 journey to London. The Lord accompany me thi- 
 ther and there with his presence, protection and 
 blessing. May Jesus give you all that you wish for 
 yourself and your children, hearts full of faith and 
 love, and a life adorned with good works. Thus 
 praying, I remain your much obliged and affection- 
 ate servant, J. B. 
 
 TO BENJAMIN MILLS, ESQ. 
 
 Everton, Oct. 3, 1783. 
 
 Dear Sir — Your kind letter is received with an 
 inclosed note for the poor sufferers at Potton. A 
 hay stack, which had long been smoking and neg- 
 lected, at length threw up large flakes of fire into 
 the air, and these being drove and scattered by the 
 wind, set half the town on fire in twenty minutes. 
 Whatever the fire reached it consumed : and the 
 mischief was done in four hours. If during that 
 time the wind had shifted from north to south-east, 
 the whole town had been fired. The best part of 
 the town, I mean, the best houses are burnt ; and 
 the poor have suffered, but not in such numbers as 
 the rich. Professors have fared the best, but not 
 wholly escaped. Much of the market-place is burnt, 
 with the two great inns, and the large street leading 
 from the church into the marl^et. Mr. John Ray- 
 mond's great house, with his woolhouse, barns, sta- 
 bles, and grain, and two thousand pounds worth of 
 wool, just laid in, are all consumed. He computes 
 his loss at five thousand pounds, and says he is still 
 worth twenty thousand, but is so dejected, and his 
 health so impaired by this loss, that his life seems 
 
463 
 
 in great danger. Livelong's house, woolhouses, and 
 buildings are consumed. He is reckoned one of 
 the most infamous in Potton, and was thought in 
 very declining circumstances ; but people say, the 
 fire will set him up, he is insured so deep. Butler's 
 house, woolhouse, and buildings are also consumed, 
 but part of his stock is insured. John Keeling has 
 escaped. John Miller's house and workshop are 
 consumed. He has suffered more than any of the 
 professors, but is not offensive now to the carnal 
 world, and will be well considered in the general 
 contribution ; however, at your desire, I shall send 
 him two guineas. He names himself Elijah, and 
 calls all other ministers Baal's prophets ; yet since 
 the fire, has had the vanity to beg of me to recom- 
 mend him as a preacher to the Tabernacle. He 
 now openly declares that Jesus Christ is no more 
 God, than Paul was, which has this good effect, that 
 it keeps the good people at Potton from hearing 
 him altogether. Indeed he is grown very lofty and 
 censorious, and I wish his late calamity may be 
 sanctified. The furniture of my Curate's house had 
 cost £300, which was all consumed ; and no linen 
 saved, but what was on their backs, so rapid was 
 the fire. I was forced to take them in, and a mourn- 
 ful sight it was to see them come in the evening, 
 the husband with a cradle, the wiffe with a young 
 child, and the maid with an infant in her arms. 
 Through mercy a house was provided for them at 
 Gamlingay in a fortnight's time. My feverish com- 
 plaint is much removed, but my head, and breast 
 are but indifferent ; however [ have been just ena- 
 bled to preach once a Sunday through the summer. 
 
 My kind Christian love to your partner, peace 
 and protection be with you both, and grace with 
 your children. I remain your much indebted and 
 thankful servant, J. B. 
 
 P. S. Why did you put A. M. on the back of 
 your letter ? It makes me seem a coxcomb, got into 
 my dotage. 
 
464 
 
 to BENJAMIN MILLS, ESQ. 
 
 Everton, Nov. 4, 1785. 
 
 Dear Sir— Your letter occasioned thankfulness 
 to God, with prayers for blessings on yourself — 
 blessings, according to scripture, good measure, far 
 exceeding the Winchester, viz. pressed down, shaken 
 together, and running over. I know not what my 
 poor Lay-evangelists would do without some assist- 
 ance received from yourself and your society . They 
 are labouring men, whose paws maintain their jaws, 
 and two of them have seven children, and their 
 wives are kindling every year. They seem the 
 only free grace preachers in the land ; for they do 
 preach free grace freely, without money, and with- 
 out price, having nothing for their preaching but a 
 plain dinner, and sometimes not even that. 
 
 I believe Dr* P. could take leave of Tab. and Tott. 
 without tears, if he met with church preferment, that 
 is warm and blanketing, such as would lap quite 
 round him, and keep his four wheeled curricles in 
 sprightly order, and support a decent number of 
 liveries. But the Lord seldom loads the back with 
 preferment when the eye has got a squint. Coach- 
 ing is an evil that creeps among Methodist preach- 
 ers. It brings a high head, and a low purse ; lifts 
 the preacher above his hearers, and keeps the poor 
 at a distance from him. Gospel seldom runs well 
 on wheels. Our dear Master always rode upon his 
 own legs, except once, when he borrowed a hackney 
 to make a state entry into Jerusalem ; and then 
 any disciple might have got up behind if he pleased. 
 No wonder the hearers run into worldly fashions, 
 when preachers lead the way. 
 
 I have been ill for two months, much weighed 
 down with coughing and phlegm, sometimes almost 
 strangled with it, which has wasted and weakened 
 my body, and narrowed and bleached my face. I 
 was kept out of my pulpit for two Sundays, and my 
 cadaverous countenance made many suspect T was 
 going to take leave of them. Through mercy I am 
 
465 
 
 better, but not recovered, and am able to preach 
 once on a Sunday, but am in travail three or four 
 days afterwards. I am naturally fretful in pain, and 
 the Lord sends me coughing and phlegm to puke 
 the fretfulness up, which, along with grace, may do 
 the business. I send my kind respects to your 
 little wife, and being a good wife, there is enough 
 of her, and respects to your brisk shopkeeper, who 
 is a part of you. Much grace and peace be with 
 you, and with your affectionate servant, 
 
 J. B. 
 
 TO BENJAMIN MILLS, ESQ. 
 
 Everton, Nov, 1, 1786. 
 
 Dear Sir — I had bought some very strong good 
 cloth to make two coats and breeches for two very 
 poor but upright preachers, and had sent it a fort- 
 night ago, with a guinea to each to make the clothes 
 up, with some thoughts of your bounty to eke the 
 matter out. But I find you are no friend to eking, 
 for you have made the whole up, with a remnant 
 beside. On opening your letter I gave the Lord 
 hearty thanks for your donation, with a prayer for 
 a blessing on the donor : and may his blessing 
 ever rest on you and yours ! Amen. 
 
 I had much of my nervous fever in the summer, 
 which kept me at home ; and the Lord took away 
 my hearing for three months, so that I was not 
 conversible: then my eyes seemed to be going 
 apace ; and at one time I had an apprehension of 
 being both deaf and blind. At first I prayed daily 
 to the Lord for my hearing, but with submission to 
 his will ; and on Sunday fortnight he gave me a 
 better pair of ears (thanks be to his grace) not 
 perfectly restored, yet so as to make me able to 
 converse with comfort ; and they seem still to be 
 mending. This has encouraged me to ask for a 
 better pair of eyes. And why should I not ? Jesus 
 has eyes to give as well as ears, and he can bear 
 dunning ; nay, is never better pleased than with a 
 
466 
 
 thousand duns at his door. Well, my eyes are 
 somewhat better (thanks again to my healer) and 
 I keep praying on. 
 
 I am glad to hear you write of a visit to Ever- 
 ton ; we have always plenty of horse provender at 
 hand, but unless you send me notice before hand 
 of your coming, you will have a cold and scanty 
 meal ; for we roast only twice in the week. Let 
 me have a line, and I will give you the same treat 
 I always gave to Mr. Whitfield — an eighteen-penny 
 barn-door fowl ; this will neither burst you, nor 
 ruin me ; half you shall have at noon with a pud- 
 ding, and the rest at night. Much grace and sweet 
 peace be with yourself and partner ; and the bless- 
 ing of a new heart be with your children. With 
 many thanks I remain your affectionate servant, 
 
 J. B. 
 
 P. S. Please to present my love to the Trustees 
 and all the labourers. 
 
 TO BENJAMIN MILLS, ESQ. 
 
 Everton, Oct, 9, 1788. 
 
 Dear Sir — This comes with a thank-offering for 
 your kindness, and a prayer that God may multi- 
 ply his mercy on yourself, your partner and your 
 children. Through the Lord's gracious providence 
 I got to Everton safe and well on Saturday after- 
 noon about five, and not quite so much tired as I ex- 
 pected. On Sunday I preached, and felt the effect 
 of Wednesday's sermon. What a poor Do-little 
 I am, next door to a cumber ground ! Twenty- one 
 good meals in a week, with a bever besides, and 
 one sermon chiefly. Sure no lazy servant was ever 
 so fed ; but I live upon a King's bounty, who ex- 
 ceeds not only all deserts, but all our thanks and 
 praises. He delights to make his servants stand 
 amazed at his bounty and grace — bounty too rich 
 to be exhausted, and grace too deep to be fathomed, 
 except in glory. Let others prattle of their works 
 and one sinner praise another, I will sing of the 
 
467 
 
 mercy of the Lord for ever and ever. Thanks be 
 to my God for giving me an appetite for this hea- 
 venly manna, and a taste of it. His mercy endur- 
 eth for ever ; how sweet the sound — how rich the 
 food to a gracious soul ! A pleasant thing it is to 
 be thankful ; and saints will feel a pleasing, grow- 
 ing debt of gratitude for ever, which will fill the 
 heavenly courts with everlasting hallelujahs. May 
 you and I attend and join the choir ! 
 
 I was sorry to see Mr. West look so lank and 
 walk so feebly; and as Mr. Keen, though seem- 
 ingly revived, is old and tottering like myself, I wish 
 another Trustee might be chosen before their re- 
 moval. It would be bad to have the whole Trust 
 lodged in a single hand, and him a preacher too. 
 I trust the Lord Jesus, who has removed two High 
 Priests from the chapels, and has shown a provi- 
 dential care of them hitherto, will direct the Trus- 
 tees properly. 
 
 Solomon's account of old age suits me well. The 
 windows are dark ; the daughters of music are low ; 
 the grinders cease, for all are gone ; and the grass- 
 hopper is a burden. Well, thanks be to God thro' 
 Jesus Christ, for the prospect of a better world. 
 Grace and peace be with you and yours, dear Sir, 
 and with your affectionate servant, 
 
 J. B. 
 
 TO BENJAMIN MILLS, ESQ. 
 
 Evertcm, Nov, 23, 1790. 
 
 Dear Sir^ — Our years are rolling away fast, and 
 will quickly roll us into eternity. How needful 
 that admonition : Prepare to meet thy God ! 
 Without earthly business to mind my heart will 
 rove in the world, yet bemired in it, and stick so fast 
 in a quag, that I am forced to cry, Lord, pull my 
 heart out. Thanks to grace, I have been crawling 
 many years on the road to Sion ; and sometimes in, 
 and sometimes out, and the Master has somewhat 
 quickened my pace in the summer by a draught of 
 
4(ia 
 
 birch wine, as needful at times for a heavy heel'd 
 pilgrim, as the wine of the kingdom. Now being 
 almost through the wilderness, very sick of self, 
 and of a daggling world, I am drawing near to 
 Mount Pisgah ; and when I stand on its top, the 
 Lord give an open eye of faith, to see all the 
 promised land, and rejoice in hope of the glory of 
 God. 
 
 The windows of my house grow dimmer, scarce 
 give a straight line, or spell a word right, and dis- 
 like a pen much. Yet thanks to the Lord, my 
 health is better, my ears pretty stout, and my legs 
 keep mending, are peaceable in a chair, though 
 fretful in bed. I purpose, with the good leave and 
 help of my Master, to set off for Tabernacle on 
 Tuesday, the 28th of December, unless a fall of 
 snow then happen, which would delay me until the 
 roads are tracked. The Lord afford his presence, 
 protection, and blessing! Blessed be God for a 
 prospect of peace : much wrangling here about 
 things civil and sacred, but no belligerents above. 
 One Heaven holds all ; one Temple services all ; 
 and one Jesus feeds all with his own love, joy and 
 peace. My eyes cry for quarter, so with affection- 
 ate respects to your partner, the Trustees, and 
 preachers, I remain your much obliged servant, 
 
 J. B. 
 
 TO MISS L- 
 
 Everton, May 6. 1792. 
 
 Dear Lissey — Once more I am paying a corres- 
 ponding visit to you, and others, expecting it to be 
 my last on account of my eyes, which are growing so 
 dim, that I can read but little of what I love dearly, 
 the precious word of God. I now lament the many 
 years I spent at Cambridge in learning useless 
 lumber — that wisdom of the world which is foolish- 
 ness with God. I see nothing worth knowing but 
 Jesus Christ, and him crucified ; for hiixi to know 
 is life eternal. Follow him at all times, and let 
 
469 
 
 your heart dance after him, as David danced after 
 the ark. And when he comes into your bosom 
 hold him fast, and turn all other company out. He 
 loves to be alone with his bride. You may find him 
 in the shop, or in the street, if you seek him there ; 
 and often whisper in his ear, *Dear Jesus, come and 
 bless me.' If he sometimes surprise us with his 
 visit, and comes unexpectedly ; yet he loves to see 
 the doors open, and the bosom waiting for him. 
 Many kind visits are lost through a gadding heart; 
 therefore keep at home with the Lord, and let him 
 hear much of your loving talk, and tell him all your 
 wants, and all your grievances, and cast all your 
 care upon him, and hide nothing from him. Lean 
 firmly upon him, and he will cheer your heart in 
 every trying hour, and bring you safe at last to his 
 eternal home, where sin and sorrow never come ; 
 but where joy and peace for ever dwell. In this 
 world we must expect tribulation : it is the Chris- 
 tian's fare, and comes because it is wanted, and 
 stays no longer than whilst it is wanted. Hereafter 
 he will make us know, if not before, that he hath 
 done all things well. 
 
 I am very feeble in body, but as well as I should 
 be, and must suffer my heavenly Physician to pre- 
 scribe for me. My kind respects attend you all 
 and Nathan. Peace be with you, my dear Lissey, 
 with spiritual health and joy in the Lord. The Lord 
 give us a happy meeting above — Farewell. 
 
 J. B. 
 
 ADDRESSED TO MRS. E- 
 
 Evertoriy Aug. 2, 1792. 
 
 My dear N. — You ask me how I do, eyes very 
 dim, ears deaf, head much shattered, and spirits 
 very low, yet much exempt from pain. Here my 
 Jesus shows his tenderness, he knows his old horse 
 can scarce carry his legs, and he will not overload 
 him. I am apt to think the Lord may continue me 
 here a year or two longer, because he has sent me 
 2 z 
 
470 
 
 a supply for that time. Having lost my benefac- 
 tors, I was thinking what I must do — go on and 
 trust, was the word. When we are low, satan will 
 batter us with unbelief. I dare not argue with sa- 
 tan, but cast myself at Jesu's feet, committing soul 
 and body to him, asking and expecting his assist- 
 ance, it is not long before it comes with a loving 
 reproof. O thou of little faith wherefore didst thou 
 doubt ? The two last Sundays I was led to church 
 and into the pulpit ; my voice was feeble but bear- 
 able, and Christ was precious. Oh to see Jesus as 
 he is, and surrounded with his ransomed people, 
 hearts full of love pouring out hallelujahs, and fill- 
 ing heaven Math his praise ! Thanks to my Jesus 
 for putting me in the way of his kingdom, and for 
 holding me on hitherto ; give me, dear Lord, a safe 
 and honourable passage through the wilderness, 
 and a joyful entrance into Canaan. The Lord 
 bless you, with great and endless blessings, and 
 keep you under his care. Amen. 
 
 J. B. 
 
 TO MR. C . 
 
 (Not dated.) 
 
 Dear Sir — My purpose was to wait upon you 
 when in town, but was disappointed various ways. 
 Here we meet and part, but when we meet above 
 we shall part no more — ^taking leave of journeying 
 and dying friends will then be over. The Lord 
 will be our everlasting light, and days of mourning 
 will be ended. And should we not live above, while 
 dwelling here below ? What is there worth an 
 anxious thought but Jesus Christ, and his salva- 
 tion — salvation from the lowest depths of misery to 
 the eternal heights of glory ! Not only bought and 
 freely offered, but to be tasted and enjoyed in its 
 first fruits, while we journey through this vale of 
 tears ! What says Jesus from above to his travel- 
 ling saints ? Come up hither, and I will show you 
 things, which must be hereafter: Rev. iv. L not 
 only prophetic views to be imparted to John, but 
 
471 
 
 heavenly views of rich grace to be disclosed to his 
 nether saints, with blessed foretastes of those riches, 
 if they come up hither ; but we often lose anticipa- 
 tions of this grace for want of coming up. When 
 the thoughts are hurried or bewildered in the world, 
 the soul is cleaving to the dust, and made unfit for 
 divine refreshments. Many attend duly upon ordi- 
 nances — a few only are seeking to walk with God ; 
 yet the Lord's remnant is among these few ; and to 
 these he revealeth his secrets. J\o little watchful- 
 ness and prayer are needful for all, who seek to 
 walk with God, but especially for those, who have 
 large dealings in the world. To such Jesus says, 
 take heed your hearts be not overcharged with the 
 cares of this life. He knew such a caution was 
 needful, and his children will attend unto it. But 
 if their desires are growing eager after the world, he 
 sends disappointments, or affliction to sicken their 
 pursuit and bring their hearts home to himself. 
 Happy they, who are suffered to find no rest, but 
 in the Lord. Your affectionate servant, 
 
 J. B. 
 
 A CONSOLATORY LETTER TO A CHRISTIAN FRIEND 
 UNDER SORE TROUBLE. 
 
 Everton, (no date.) 
 
 Dear Madam — I have been lately much hurried, 
 or, according to your desire, I should have wrote 
 before ; but, however, agreeable to my promise, I 
 have endeavoured to send you a few lines, which I 
 shall be thankful and rejoice, if they are blessed of 
 God to your support under your present troubles. 
 
 I desire to be sensible of my own unworthiness 
 and unfitness for any thing of myself that is spiritu- 
 ally good ; much more for so hard and difficult a task 
 as the administering effectual consolation to a soul 
 that groans under outward afflictions, and outward 
 troubles ; that is tossed upon waves of satan's temp- 
 tations and worldly disappointments. Indeed, this 
 is the work of none other than the divine Spirit ; it 
 
472 
 
 is he alone that can command a calm into a tempes- 
 tuous soul, and speak peace, rest, and satisfaction 
 in the greatest multitude of perplexities. However, 
 I desire most tenderly to sympathize with you, re- 
 membering that also I am, in the body, subject to 
 the same adversities and trials, and would help you 
 all I can to bear your burden with faith, patience, 
 and resignation. 
 
 I grant then that your circumstances are very in- 
 tricate and exercising ; but let me beg of you not to 
 construe your afflictions as a token of God's displea- 
 sure, or a sign of your not belonging to him. That 
 is an old temptation of satan's, with which he often 
 assaults the afflicted Christian ; but take the shield of 
 faith, that you may quench the fiery darts of satan. 
 
 Alas ! crosses and afflictions are the common lot 
 of the people of God in this world. Our Lord has 
 told us we shall meet with tribulation. Every saint 
 has his own particular difficulty, temptation, and 
 conflict to grapple with. We have need to be emp- 
 tied from vessel to vessel. We are too apt to settle 
 on our lees ; too apt to be taken with the vanities 
 of this passing world. If we are without afflictions, 
 whereof all are partakers, then we are bastards and 
 not sons. 
 
 How many have questioned the truth of their state 
 and relation to God, for want of these exercises and 
 trials. Where are the cause and matter of your 
 fears and despondency ? Go search the records of 
 sacred Scripture, and see how it fared with saints in 
 all ages; what Job, David, and Paul, yea, our bless- 
 ed Lord himself, endured, and passed through in 
 this world. Should that be an argument against 
 your interest in God, which is the common portion 
 of all believers here ? We are now chastened, that 
 hereafter we may not be condemned. 
 
 Ah ! happy afflictions that wean us from this 
 wretched dying world, are a means to mortify our 
 corruptions, teach us to live more constantly by 
 faith on Jesus Christ, and to fix all our hopes and 
 
473 
 
 expectations on another and a better world ; and for 
 that end you should be earnest in your wrestling 
 with God in prayer, that your trials may be all sanc- 
 tified unto you ; that, however, at present, they are 
 not joyous but grievous, yet hereafter they may 
 yield you the peaceable fruits of righteousness, ac- 
 cording to God's gracious promise: Heb. xii. 11. 
 
 Sanctified afflictions are a thousand times rather 
 to be chosen than unsanctified prosperity ; these 
 may consist with, yea, are often the effects of God's 
 special love ; he sees we want them, and he knows 
 that they will work for our good. Do then, Lord, 
 what thou pleaseth with me, so I may but die to this 
 world, overcome my corruptions, live more upon 
 Christ, bring more glory to his name, and have 
 more comfortable tastes and pledges of his love, and 
 be often saying, the will of the Lord be done. He 
 is infinitely wise, and knows what is best for 
 me ; he is is infinitely gracious, and will be tender 
 of the weakest of his children ; he is infinitely 
 sovereign, and may do what he pleases with his 
 own ; the heaviest afflictions, on this side hell, are 
 less, far less, than mine iniquities have deserved. 
 
 O boundless grace ! the chastening rod of a re- 
 conciled father might have been the flaming sword 
 of an avenging judge. I might now have been 
 weeping and wailing with devils and damned spirits 
 in hell. I will bear the indignation of the Lord, 
 because I have sinned against him. It is of mercy 
 alone that I am not consumed ; and, O my soul, it 
 is but a little while, and there will be an eternal end 
 of all thy sorrows, fears, trials, and disappoint- 
 ments ; yet a little while, and he that shall come, 
 will come and will not tarry ; that heavenly bride- 
 groom, who has, by his Spirit, betrothed thee to 
 himself will, ere long, invite thee into his eternal 
 kingdom, where thou wilt forget the storms and tem- 
 pests, clouds and darkness, in thy passage through 
 this wilderness world, and all shall be joy and 
 peace, love and praise. 
 
474 
 
 No doubts and fears shall ever assault thee in 
 that happy state ; but thou shalt dwell eternally 
 under the immediate shinings of divine love, and 
 shalt sing with the strongest believers, yea, the 
 highest and most glorious Archangel in Heaven, 
 the wondrous mystery of redeeming grace ; and 
 the comforts and blessedness of that state of rest 
 will be more brightened, illustrated, and endeared 
 by all thy tears and sighings here below. The re- 
 membrance of the gall and worm- wood of afflic- 
 tions will tend to sweeten the taste of heavenly 
 enjoyments. 
 
 I pray that God may be with you, support and 
 comfort you, with the divine consolations of his 
 Holy Spirit, and establish you in his own due time. 
 He is a faithful God ; a God keeping covenant, 
 and therefore will not lay upon you more than he 
 will enable you to bear. If you have less of this 
 world, may you have more of his comfortable pre- 
 sence. O blessed exchange ! And if he seems to 
 be hiding his reconciled countenance, and suffering 
 satan to buffet you, may you be supported with his 
 everlasting arms, and have him to sustain and up- 
 hold you in every time of need. 
 
 Should you want his comfortable presence, if it 
 
 be ever thus with you, remember it was so with 
 
 your once dying, but now exalted Redeemer ; and 
 
 is the servant greater than his Lord ? Shall we not 
 
 joyfully tread in his steps, that we may at last be 
 
 where he is? Can, or ought we to repine, if God 
 
 deals with us as he did with his own well-beloved 
 
 Son ? The Lord help thee willingly to submit to 
 
 him ; and doubt not, but at the appointed time, 
 
 when he sees it will be for your good, and his own 
 
 glory, your heavenly Father will find you out a 
 
 way to escape ; he is never at a loss to bring about 
 
 his gracious designs, when once his set time is 
 
 come ; and you should rejoice that he is carrying 
 
 on the great work of your eternal salvation, amidst 
 
 all your troubles and disappointments, and under 
 
\ 
 
 475 
 
 all your outward and difficult pressures. O say 
 then with Job, Though he slay me, yet will I trust 
 in him; though I am weak in grace, yet I will 
 adore him for the smallest hope ; though I am sur- 
 rounded with terrors, I will bless him that I ani 
 out of hell ; he that has begun a good work in my 
 soul, will see it perfected. Lord, I desire to sub- 
 mit to thy will ; do what thou wilt with me so that 
 I may but bring honour to thy name, and promote 
 my own everlasting welfare. 
 
 O that you may find more of this faith and pa- 
 tience ; hope and resignation growing and increas- 
 ing in you every day ; and when once you are 
 brought to this humble submission, and resigned 
 temper; to this hoping, believing, waiting, and 
 contented frame, you may be assured deliverance 
 is at hand, even at the very door. 
 
 And now, O that you may be embraced in the 
 arms of everlasting love, and enjoy the comforts of 
 your pardoned state ; the Lord increase your faith ; 
 take from your burdens or add to your strength ; 
 and let me beg of you, once more, dear Sister, not 
 to suffer the disappointments and crosses of this 
 world, however sore and trying in themselves, to 
 drive from your mind the frequent and joyful fore- 
 thought of what free, rich, and distinguishing grace 
 has designed for you in a bright and better world ; 
 and is fitting and preparing you for every day you 
 live. Let not the hardships of your journey make you 
 forget, but rather long for your home. O ! think 
 on that heaven which neither sin, nor death, nor 
 hell, shall ever be able to deprive you of; in which 
 you and I, through sovereign grace, I trust, shall 
 spend the endless ages of eternity. I remain, 
 dear madam, your affectionate, &c. J. B. 
 
 TO THE REV. MR. 
 
 (Not dated.) 
 
 If every parish church were blessed with a gos- 
 pel minister, there could be little need of itinerant 
 
476 
 
 preaching; but since these ministers are thinly scat- 
 tered about the country, and neighbouring pulpits 
 are usually locked up against them, it behoves them 
 to take advantage of fields or barns to cast abroad 
 the gospel seed. But all are not designed to be 
 rural Deans : How are we to judge who are? If 
 you are enabled to preach without notes — feel an 
 abiding desire to spread the gospel — meet with calls 
 for this purpose — comply with the calls — find the 
 word sealed, and, if persecuted and threatened, 
 have the word given for support : where these occur 
 (and these are just my own experience) I have no 
 doubt but such a minister is designed for a rural 
 Dean or rambling Bishop, 
 
 When you open your commission, begin with 
 laying open the innumerable corruptions of the 
 hearts of your audience : Moses will lend you a 
 knife, which may be often whetted at his grind- 
 stone. Lay open the universal sinfulness of nature; 
 the darkness of the mind, the frowardness of the 
 will, the fretfulness of the temper, and the earthli- 
 ness and sensuality of the affections. Speak of the 
 evil of sin in its nature, its rebellion against God as 
 our sovereign, ingratitude to God as our benefactor, 
 and contempt both of his authority and love. De- 
 clare the evil of sin in its effects, bringing all our 
 sickness, pains, and sorrows ; all the evils we feel, 
 and all the evils we fear ; all inundations, and fires, 
 and famines, and pestilences ; all brawls, and quar- 
 rels, and fightings, arid wars, with death to close 
 these present sorrows, and hell afterwards to receive 
 all that die in sin. 
 
 Lay open the spirituality of the law, and its ex- 
 tent, reaching to every thought, word, and action, 
 and declaring every transgression, whether by 
 omission or commission, deserving of death. De- 
 clare man's utter helplessness to change his nature, 
 or to make his peace. Pardon and holiness must 
 come from the Saviour. Acquaint them with the 
 searching eye of God, watching us continually, 
 
477 
 
 spying out every thought, word, and action, noting 
 them down in the book of his remembrance, and 
 bringing every secret thing into judgment, whether 
 it be good or evil. 
 
 When your hearers are deeply affected wdth these 
 things (which is seen by the hanging down of their 
 heads) preach Christ. Lay open the Saviour's al- 
 mighty power to soften the hard heart, and give it 
 repentance, to bring pardon to the broken heart, a 
 spirit of prayer to the prayerless heart, holiness to 
 the filthy heart, and faith to the unbelieving heart. 
 Let them know that all the treasures of grace are 
 lodged in Jesus Christ for the use of the poor needy 
 sinner, and that he is full of love as well as power ; 
 turns no beggar from his gate, but receives all 
 comers kindly ; loves to bless them, and bestows all 
 his blessings tithe free. Farmers and country peo- 
 ple chop at that. Here you must wave the gospel- 
 flag, and magnify the Saviour supremely. Speak 
 it with a full mouth, (ore rotundo) that his blood 
 can wash away the foulest sins, and his grace sub- 
 due the stoutest corruptions. Exhort the people to 
 seek his grace, to seek it directly, seek it diligently, 
 seek it constantly, and acquaint them that all who 
 thus seek shall assuredly find the salvation of God. 
 
 Never preach in working hours ; that would raise 
 a clamour. Where you preach at night, preach also 
 in the morning ; but be not longer than an hour in 
 the whole morning service, and conclude before six. 
 Morning preaching will show whether the evening 
 took effect, by raising them up early to hear. 
 
 Expect plain fare and plain lodging where you 
 preach, yet, perhaps, better than your Master had. 
 Suffer no treats to be made for you, but live as your 
 host usually lives, else he may grow weary of enter- 
 taining you: And go not from house to house: Luke 
 X. 7. If the clergy rail at you where you go, say 
 not a word about it, good or bad : Matt. xv. 14. If 
 you dare be zealous for the Lord of Hosts^ expect 
 persecution and threats ; but heed them not. Bind 
 3 A 
 
478 
 
 the Lord's word to your heart. The promise is 
 doubled for your encouragement: Jer. i. 19. — xv. 
 20. The chief block in your way will be the pru- 
 dent Peters, who will beg, intreat, and beseech you 
 to avoid irregularity. Give them the same answer 
 that Christ gave Peter : Matt. xvi. 23. They sa- 
 vour of the things which be of men : heed them not. 
 When you preach at night, go to bed as soon as 
 possible, that the family may not be kept up, and 
 you may rise early. When breakfast and morning 
 family prayer is over, go away directly, that the 
 house may be at liberty. Do not dine where you 
 preach, if you can avoid it: it will save expense and 
 please the people. If you would do work for the 
 Lord, as you seem designed, you must venture for 
 the Lord. The Christian's motto is, Trust and go 
 forward, though the sea is before you : Exod. xiv. 
 15. Do then as Paul did, give up thyself to the 
 Lord ; work, and confer not with flesh and blood, 
 and the Lord be with thee. Dear brother, yours 
 affectionately, 
 
 J. B. 
 
 TO THE REV. MR. B . 
 
 Everton, (no date,) 
 
 Dear Friend — With a melancholy pleasure ; and 
 at the same time self-abasement, 1 heard your 
 lectures on man's heart as fallen by original apos- 
 tacy, and the dreadful epedemical disease of sin, 
 which has spread itself over the whole soul. When 
 you dissected and anatomized the heart of man as 
 before and after conversion, you went into the pri- 
 vate closet of my heart, and the under-ground vaults, 
 where you have dug up some of the bones of the old 
 man, that have long lain rotting there. 
 
 Here is the general exchange for corruption ; here 
 the world and the devil often meet together ; here 
 they correspond, trade, and traffic ; and satan well 
 knows this is the best place for vending his contra- 
 band goods, having so many friends that court the 
 
479 
 
 heart, and recommend his wares, viz. vain thoughts, 
 worldly imaginations, evil and impure sensations, 
 earthly affections, inordinate desires, ambitious 
 views, high-mindedness, riches and sinful pleasures, 
 or Pharisaical righteousness, moral confidence, un- 
 scriptural hopes, formal sanctity, uncovenanted 
 mercy, &c. &c. 
 
 Satan takes a turn round these walks, and pays 
 his compliments (if I may so say) to the inmates of 
 my soul, who are his good friends, every day, ay, 
 every hour ; he tries all ways to find out the consti- 
 tutional sin, or what the apostle calls, my most easy 
 besetting sin. He has baits for all sorts <rf corrup- 
 tions, and he endeavours to time his assaults. 
 Sometimes he bids good-morrow to one lust or cor- 
 ruption, sometimes to another, and so makes his 
 cruel visits from one place of the soul to another, all 
 day long, and never bids good-night ; for even 
 when I go to bed he lies down with me, and some- 
 times in my sleep he haunts and awakes me. 
 
 If I go into my closet, in order to lock myself up 
 from the busy world, this impertinent intruder, the 
 devil, will break in there too, without asking me 
 leave ; and so in the family, and even in the sanc- 
 tuary, the house of God, I am dogged by this roar- 
 ing lion. Sometimes he snatches the preached 
 word from me in a way of forgetfulness ; sometimes 
 presents other objects to my view, and sometimes 
 would have me make an ill use of it, by misapply- 
 ing it. Sometimes I pray as if I was praying to a 
 wooden god, without a proper sense of his divinity 
 and omniscience, and so only word it with God. 
 By the way, I would not charge the devil with 
 more than is his just due, for I know my own cor- 
 rupt heart sometimes invites satan to come in, and 
 has often entertained and bid him welcome. 
 
 O how ought I to be humbled, that I have so of- 
 ten fetched a chair for satan the tempter to sit 
 down in, while he has entertained himself upon the 
 lusts and affections of my soul ; and has he not had 
 
480 
 
 the insolence sometimes to tempt me to sin from the 
 abounding of grace ? O horrid injection ! And 
 sometimes such cogitations have worked upon the 
 imagination and the heart in and under ordinances. 
 What power satan's temptations have had, and how 
 often the seeds of sin have sprang up and blossomed, 
 and budded, and brought forth fruit, to my sorrow 
 as well as shame, I cannot express ; but I would 
 open the matter with soul-abasement to the eye of 
 him that looks down into the heart, and sees all the 
 workings of iniquity within me. 
 
 Respecting what you are now upon, it is pleasing 
 to find that experience answers experience, as face 
 to face in a glass. There is a prodigious alliance 
 formed by the empire of hell, the god of this world, 
 and by unbelief, with all its train of sins, in the heart 
 of every natural man, and the unrenewed part in 
 every true believer ; this is the three fold cord that 
 is not easily broken ; this is the grand alliance. Sir ; 
 thus the case stands ; and on these accounts my 
 soul has often bled ; afraid of myself, afraid of the 
 devil, afraid of every one, and sometimes afraid 
 even of my God. I have sometimes had hopes that 
 grace had enthroned itself in my heart, and I have 
 had, as it were, a cessation from corruption; at least, 
 in some branches, the war has seemed to be at an 
 end almost, and I have often sung a funeral song of 
 victory over (as I thought) a dead corruption ; but 
 satan has called up all his forces, and fired again, 
 and with his fire-balls has set the whole city of my 
 soul into a flame, and there has been a resurrection 
 of the monster sin again. 
 
 O pity me all you combatants in the field of bat- 
 tle, that know the force of temptation, and are 
 haunted, as I am with these ghosts continually ! 
 The devil sometimes gets me down and buffets me 
 with the sin that most easily besets me, and then 
 turns accuser, and brings railing accusations against 
 me ; and if he cannot keep me from a throne of 
 grace, he makes me go limping and halting there, 
 
481 
 
 afraid to open mv mouth ; and sometimes I can 
 only hold up my hand at the bar, and cry, guilty ! 
 guilty ! 
 
 And now, Sir, let me ask you, is this balm of Gi- 
 lead for an old stinking sore, as well as for a con- 
 stant running one ? A sore that I thought had been 
 healed long ago, but breaks out again and again 
 with its bloody issue. Is there a physician ? What 
 for such a nauseous, defiled, stinking, as well as 
 weak and sin-sick soul as mine ? I truly need a 
 physician within as well as without ; Christ and his 
 blood and righteousness to justify and acquit, and 
 the blessed Spirit to sanctify and cure the inward 
 diseases of my soul ; for what would it avail a con- 
 demned malefactor, to be pardoned and acquitted 
 of his crimes, if he had the jail distemper upon 
 him, and was to die by it ? 
 
 Indeed God never justifies but he sanctifies. 
 Election is God's mark to know his own children 
 by. Calling and sanctification are our marks, by 
 which we come to know that we ourselves are his 
 elected children. O then set forth the work of the 
 Spirit in a rebellious will, a blind understanding, a 
 hard heart, a stupid conscience, and vile affections ; 
 renewing and sanctifying all these powers, and so 
 proving it to be truly the work of God and not of 
 man. This gospel-sanctification I need and ear- 
 nestly desire ; and if you could help me in the pre- 
 sent prospect, of the eye of Christ scanning the hid- 
 den parts of man, it would be doing a good piece of 
 service, not only to me, but perhaps to many others, 
 who may be in the same case. 
 
 Dear Sir, may you be helped to lay open the 
 inward powers of the soul, and the deceitful arts of 
 the body, for the alarming and rousing the stupid 
 and careless, and for the search and inquiry of 
 every real Christian, both with regard to the prin- 
 cipal growth, and activity of grace, or the decays 
 and witherings of it ; what interest God has in the 
 heartj and how much sin and satan have ; what ad- 
 
482 
 
 vantages heaven-ward, or what loitering, backslid- 
 ings, or falls there are found too often in the way 
 to glory. I am, dear friend, yours, &c. 
 
 J. B. 
 
 TO THE REV. MR. B- 
 
 Everton, (no date.) 
 
 Dear Friend — I perceive, by some hints in a 
 late discourse, the rough draught of my soul 
 has reached your hands ; the lines, perhaps, were 
 strong in many parts, but yet imperfect. This I 
 call its fellow ; but alas ! were I to write whole 
 volumes upon the subject, they would still be but 
 small sketches. 
 
 To anatomize my own soul, and point out the 
 irregular turnings and windings of a deceitful heart, 
 is beyond my skill. Satan is always beating and 
 hunting the powers of my soul ; watching what 
 will start next, whether pride, sensuality, covetous- 
 ness, wordly pleasure, ^c, and whatever sins they 
 are, he will be sure to strike in and follow. How 
 often has the soul gone hand in hand with satan in 
 chase of pleasures, till it has been even tired, and 
 then what fruit has it produced but sorrow and 
 shame ? 
 
 But, Sir, in order to my deciphering the com- 
 bined forces of sin, hell, and the world against me, 
 you have justly opposed the threefold grand alli- 
 ance that is for every believer, viz, Father, Son, and 
 Spirit. True, but the query still remains, can such 
 a one as you be in alliance with the King of heaven, 
 or bear the image and stamp of the Lord Jesus ? 
 Where is the consistency ? I want to know the 
 worst of myself. I own a spark of real grace shall 
 be kept alive, let the wind of temptation blow ever 
 so high and strong, or the waves of temptation beat 
 ever so hard, true grace shall be victorious. This 
 is a matter of comfort, to find a smoking ember 
 under a load of ashes. 
 
 There may be, indeed, two men in one person, 
 the old and the ?iew man, flesh and spirit. So upon 
 
483 
 
 a medal there may be on one side the image of the 
 devil, rebellion, slavery, lust, and tyranny ; and on 
 the other side, the effigy of a good prince, loyal 
 subjects, peace and plenty, and the enemies' hearts 
 trampled upon as conquered. This I think a lively 
 representation of the case, and it would be a happy 
 turn could I make it out so to my soul. 
 
 I want to see the divine image carved more legibly 
 on my heart. I am sure I see the picture of the 
 devil strong enough there. I do not so much fear 
 the allied army of the Prince of the World, and 
 the world itself, under the command of its cap- 
 tain-general, the devil, as I fear the rebellion in 
 my own bowels, the restless monster sin within me. 
 Civil wars are the most shocking and the most 
 fatal ; besides, my soul is the seat of wars and con- 
 flicts ; and you know. Sir, what havock is made 
 usually in such places. 
 
 I know all the powers of the enemies (let the 
 devil call them invincible if he will) cannot harm me, 
 were it not for inbred foes. It is the corruptions 
 within me, not the contagion of commerce without 
 me, which I fear, or the bloody armies around me ; 
 it is that unruly rebellious regiment of banditti 
 within my heart, my lusts, appetites, and passions, 
 that I fear will destroy me. It is I that infect my- 
 self, and therefore it is my daily prayer. Lord, 
 deliver me from myself. This is always a part of 
 my litany, and sometimes the first voice of my re- 
 tired ejaculations. 
 
 Indeed, Sir, this is an unnatural rebellion, to be 
 in arms and in conjunction with one's own invete- 
 rate foes, who are aiming at my heart's blood. 
 What fight against myself? Yes, so it is; flesh 
 against spirit ; the unrenewed against the renewed ; 
 sin against grace. Indeed, I have proclaimed war 
 in the name of the King of heaven, against the 
 states-general of hell (so far as it is in league with 
 satan) and against the potentate of sin ; but to tell 
 you the times how often I have been foiled and beat, 
 
484 
 
 or razed the siege, or been wounded, or had a limb 
 shot off, or been trepanned, or taken prisoner, I know 
 not ; but I can never sign a truce, and I am deter- 
 mined, through grace, if I die, to die sword in hand. 
 I must own I have sent out a hue-and-cry many 
 times after the traitors, and have sometimes hoped 
 I had secured some of them. I have had them in 
 prison and in fetters, perhaps for weeks and months 
 together, and they have been brought out to several 
 courts of judicature, particularly the court of 
 conscience, but that is partial. There have been 
 bribes at times, but not sufficient chastisement; 
 but at other times there have been very severe re- 
 bukes, and conscience has condemned the vassals 
 to run the gauntlet with horror, doubt, and despair. 
 The charges of the court of conscience have been 
 read aloud : terrible peals have been rung, and the 
 chains of hell have rattled in the ear. Though some- 
 times conscience has given the verdict on the side 
 of grace, at other times there has been an arrest of 
 judgment, and a citation before the Lord Chief 
 Justice of the King's Bench of Heaven ; and though 
 the wretch deserves no hearing, as being out-lawed ; 
 yet to the honour of the grace and mercy of the 
 Sovereign, the criminal is brought to the bar, and 
 and though there is no room to say any thing but 
 guilty ! yet every plea that can be made in his fa- 
 vour is heard ; how they were drawn in by some 
 of the clans of hell — perhaps forced, as it were, 
 against the settled judgment of the soul ; and per- 
 haps, through weakness and infirmity, could not 
 get out of the way ; or from ignorance of the crime, 
 or from extenuation of the guilt, or from being 
 hurried away into the service of the invader with- 
 out so much as giving time for a cool thought. 
 And sometimes the poor soul has been like a galley 
 slave, wishing for deliverance from the bondage of 
 corruption, and crying out of the load and fetters 
 of sin, and saying with him of old, Bring my soul 
 out of prison, that I may praise thy name. 
 
485 
 
 The high court of judicature hears particularly 
 the relenting groan ; and the Attorney -General of 
 Heaven has compassion enough to put in a petition- 
 ary plea for the guilty wretch whose hand is still 
 upon the bar. But the dead warrant is come down 
 from heaven for the execution of sin, and all the 
 heads of the clans of hell. Mortify therefore your 
 members which are on the earth, fornication, &c., 
 so if an eye or hand offend thee, cut it off. 
 
 A reprieve at last has been issued out for the 
 soul; and the repenting rebel has gone again in 
 pursuit of those invaders of the peace and court of 
 grace, and the soul has laid hold of some of them, 
 and cried out afresh for justice and revenge against 
 these traitors in his own breast, and has laid the 
 sacrificing knife to the throat of these brats of hell. 
 But how often have they raised up their seemingly 
 dying heads when on the very block, and asked for 
 pity! and during the very execution have done 
 much mischief, and made me bleed and groan 
 afresh. 
 
 I hope at times they are crucifying ; but cruci- 
 fixion is a lingering death, and I find they have 
 still life, which, with the help of satan, their grand 
 ally, they too often discover and break out again ; 
 and all I can do is to cry out murder ! murder ! to 
 the Lord Jesus. I may truly call them murderers, 
 for they often destroy my peace and comfort; I 
 long to see them dead ! dead ! dead ! I desire your 
 prayers for the poor wounded, but your affectionate 
 humble servant, &c. 
 
 J. B. 
 
 TO THE REV. MR. B . 
 
 Evert on, (no date.) 
 
 Dear Sir — After having been so free already as 
 to disclose to you the secrets of my heart, you will 
 not think it strange if I subjoin a third letter. There 
 is one point more that deserves animadverting upon, 
 and that is speculative sins, which I believe are too 
 3 B 
 
486 
 
 often overlooked by many professors, or at lea&t 
 very superficially regarded. If it does not amount 
 to an outward act, it is too often passed over with 
 silence ; but truly I think there may be a commit- 
 ting adultery in the heart. So the statute law of 
 heaven runs : it is out of the heart proceeds all 
 evil ; the seeds of it are sown there, and it takes root 
 and grows, blossoms, buds, and brings forth fruit 
 rn the soul, and no eye but Omniscience sees it. 
 
 How^ often have speculative evils been acted in 
 the heart ! The heart has been both the adulterer 
 and adulteress. Sin has been begotten, nursed, 
 and bred up, and acted its part upon the theatre of 
 the heart. How often have sinful objects been re- 
 presented to the fancy by speculation ! Do I 
 speak the experience of others, or only my own ? 
 The heart can bring forth, dress up, and act the 
 part of any thing ; and there has been not only an 
 interview, but an intercourse and sinful familiarity. 
 
 There has been many a mortal blow given by 
 revenge in the heart. This is speculative murder ; 
 and there has been coveting a neighbour's estate, 
 &c. ; and what is this but a speculative robbery? 
 So spiritual pride shows itself in many branches. 
 When I have been enlarged in prayer, how has 
 pride and the devil clapped me on the back and 
 said. Well done ; you have been very great to day. 
 How abominable is this, to attribute an enlarged 
 frame, in any respect, to self! How often have I 
 been pleased with flowery words and fluency in 
 prayer, more than spirituality! Again, how often 
 have worldly objects and creature-comforts been 
 set up in the heart ; and have not the affections too 
 frequently bowed down to them ? or when a near 
 relation, or a beloved prattling child it may be, 
 have been called away by the superior owner, how 
 often has the heart whispered, and the tongue been 
 ready to blab out, You have taken away my gods, 
 and what have I more ? What is this but specu- 
 lative idolatry ? 
 
487 
 
 How have pride and covetousness worked them- 
 selves into a coach and six ; ay, into a palace ! 
 Really, Sir, I am ashamed of these inward mas- 
 querades. The heart will turn into any shape. 
 Well may it be said to be deceitful above all things, 
 and desperately wicked. This is still a black pic- 
 ture ; but in a distant prospect. I sometimes hope 
 at the closing hour, when I shall exchange worlds, 
 Jesus will help me to lay hold of every sinful ser- 
 pent that has long twisted round my soul, and keeps 
 me company all my pilgrimage ; and enable me, 
 by the hand of faith, to hold them up, crying out, 
 Behold the heads of traitors, which shall never 
 come to life again ! Oh ! what a joyful shout shall 
 I give when I shall feel these vermin drop off ! 
 
 At times I am ready to hope the gloomy territo- 
 ries of the grave are almost ready for me, that I may 
 lay down this body of sin upon the block for ever- 
 lasting execution. O ! when shall these clogs and 
 fetters be knocked off, and the dark and gloomy 
 walks of this vale of tears turned into, bright and 
 peaceful realms ! 
 
 Dear Sir, these have been black letters for your 
 aspiring soul to read ; though I do not question but 
 you have found something of these combats your- 
 self, and therefore can pity and sympathize with a 
 poor, weak, wounded, shall I call myself, brother 
 soldier. You have your enemies, I doubt not, and 
 can trample upon them. I congratulate you on your 
 victory (though not yet a complete conquest) through 
 the Captain of your salvation. I would fain bear 
 a part in shouting salvation, and honour, glory and 
 power to the conquering Saviour. He rode trium- 
 phantly to glory after he had obtained a complete 
 conquest over sin, death, and hell, and dragged the 
 monsters at his chariot wheels : he then gave satan 
 such a blow that he has not recovered since, nor 
 never will. 
 
 From hence I fetch all my hope. If ever I am 
 saved, it will be, I am well assured, by mere grace 
 
488 
 
 and almighty all-conquering power. Alas ! what 
 has such a depraved, polluted, and corrupted mis- 
 creant as I to reckon upon, why mercy and grace 
 should be exerted in my salvation, but free, rich, 
 sovereign grace ? This will be the topic of the 
 eternal songs of redeemed souls. And what. Sir, if 
 such a poor, weak, weather-beaten, tossed, tempted, 
 and almost ship-wrecked vessel as I, should, at last, 
 land safely on the shore of everlasting rest ? Sure 
 you would strike up a new song to see me harbour 
 in the heavenly port — if you are there before me. 
 And what, if such a poor, weak, stripling as I should 
 come off a conqueror ; and more than so, over an 
 armada of enemies, from sin, death and hell ? And 
 Mhat, if you should meet me in the peaceful realms 
 above, with my robes washed in the blood of the 
 Lamb, and a palm of victory in my hand ? Per- 
 haps you may know me by my scars ; but even 
 every one of these will be a set-off to the freeness, 
 sovere!^:nty, and unchangeableness of the love of 
 God ; the worth and efficacy of the dear Redeem- 
 er's merits ; and the power and prevalency of the 
 Almighty and ever blessed Spirit. The burthen of 
 my song will be Grace ! Grace ! if ever I reach 
 the heights of Zion. 
 
 I bless the Lord since the first essay I wrote to 
 you, I have found some new recruits from the 
 inexhaustible magazine ; the brave General has 
 got the field, and is keeping off the enemy, and I 
 trust has given a renewed blow to all the confede- 
 rate troops that are in league against me ; and I 
 firmly believe I shall be an overcomer through the 
 the blood of the Lamb. As I have experienced 
 some special advantage from the study of the old 
 man and all his cursed artillery, with the powers 
 of the infernal kingdom, and this world, with all 
 its bewitching sweets, I would earnestly recommend 
 soul-study, devil-study, and the snares-of-the-world- 
 study to every Christian friend. Commune with 
 your own heart daily; beware of Satan's devices; 
 
489 
 
 and be ever on the watch lest you enter into temp- 
 tation : for though the spirit may be willing, the 
 flesh is weak. 
 
 But it may be, dear Sir, while I have been giving 
 you some of the living sorrows of my heart, I have 
 ripped it open (in order to examine the entrails of 
 the soul) with more freedom than you have met 
 with before ; but either I have a worse heart than 
 any other, or there are many counterparts in the 
 experience of others. Indeed, I sometimes think 
 I am by myself; and if ever I get to heaven I shall 
 be truly a wonder there ; 1 shall be as an eternal 
 monument set up to the honour of divine grace, and 
 the inscription upon me will be this : A black hell- 
 ish brand plucked- out of the burning, now made, 
 through rich mercy, a pillar, to stand for ever in 
 the temple of God. 
 
 Wishing you the prosperous gales of the Divine 
 Spirit, and all success in your sacred work, I am 
 dear Sir, sincerely and repeatedly yours, &c. 
 
 J. B. 
 
 TO THE REV. CORNELIUS WINTER. 
 
 (Not dated,) 
 
 Dear Sir — Pray frequently, and wait quietly, 
 and the Lord will make your way plain. Jesus 
 trains up all his servants to waiting, and if you are 
 called to the ministry, he will exercise your soul 
 before-hand with sharp conflicts. Joseph must be 
 cast first into a pit by his own brethren, then into 
 a prison by his Master, before he rules the king- 
 dom : and David must be hunted as a flea upon the 
 mountains, before he gets the sceptre. How can 
 you tell what others feel, unless you have felt the 
 the same yourself? How can you sympathize with 
 a prisoner, unless your own feet have been fast in 
 the stocks ? How can you comfort those who are 
 cast down, unless you have been often at your wits 
 end? Expect nothing but conflicts day after day 
 to humble and prove you, and teach you to speak 
 
490 
 
 a word in season to one that is weary. This is in- 
 deed the high road to the kingdom for all, yet a 
 minister's path is not only narrow and stony like 
 others, but covered also with bushes and brakes ; 
 and if you labour to remove them by your own 
 hands, they will quickly tear your flesh and fill 
 your fingers with thorns. Let your Master remove 
 them at your request, and remember it is always 
 his work, as it is ever his delight, to clear our way 
 and lead us on till sin and death are trodden down. 
 Undertake nothing without first seeking direction 
 from the Lord, and when any thing oflers, that is 
 plausible and inviting, beg of God to disappoint 
 you if it be not according to his mind. You can- 
 not safely rely on your own judgment, after God 
 has told you, He that trusteth in his own heart 
 is a fool. This advice relates to all important 
 changes in life. Go no where, settle no where, 
 marry no where, without frequent usuage of this 
 prayer. 
 
 I find your heart is yet looking towards America; 
 this inclines me to think God will some time send 
 you thither ; in the mean while be thankful you 
 have a pulpit in England to preach Jesus Christ in, 
 and health to preach him. Be not in a hurry to go, 
 lest you go without your passport, and then you go 
 on a fool's errand. Do not wish to be any where 
 but where you are, nor any thing but what you are. 
 It is want of communion with God that makes our 
 thoughts run a gadding. Daily beseech the Lord 
 to make your way plain, then leave it to him to di- 
 rect your steps. Wish not to do good in America 
 next summer, but to do good in England every day 
 you continue there. I am yours, &c. 
 
 J. B. 
 
 Mr. Winter added — O that I had never swerved 
 from the good advice of this truly apostolical 
 man I 
 
49! 
 
 Directions contained in a letter left at Everton 
 Vicarage, for the Honourable and Rev. Walter 
 Shirley, who supplied Mr. Berridge's place during 
 his absence in London. 
 
 (Not dated,) 
 FAMILY. 
 
 Prayers at nine in the morning, and nine in the 
 evening ; first reading a chapter, and singing a 
 hymn, the hymns always sung standing. On Sa- 
 turday evenings, the serious people of the parish 
 come to my house about seven. I first sing a 
 hymn, then expound a chapter, then sing another 
 hymn, then pray, and conclude with singing on my 
 knees. Praise God from whom, &c. 
 
 DIET. 
 
 You must eat what is set before you, and be 
 thankful. I get hot victuals but once a week for 
 myself, viz. on Saturday : but because you are an 
 Honourable man, I have ordered two hot joints to 
 be got each week for you, with a pudding each day 
 at noon, some pies and a cold ham; so that you will 
 fare bravely ; much better than your Master with 
 barley bread, and dry fish. There is also ale, port, 
 mountain, and a little madeira to drink : the liquor 
 suits a coronet. Use what I have, just as your own. 
 I make no feasts, but save all I can, to give all I 
 can. I have never yet been worth a groat at the 
 year's end, nor desire it. I hope you will like your 
 expedition : the people are simple-hearted. They 
 want bread, and not venison ; and can eat their 
 meat without sauce, or a french cook. The week- 
 day preachings are in the evening at half an hour 
 past six. If you can preach in a house, the method 
 with us, is, first to sing a hymn, then pray, then 
 preach, then sing another hymn, then pray again, 
 then conclude with Praise God from whom, &c. 
 
 The Lord bless you, and make your journey 
 prosperous ! Your affectionate servant, 
 
 J. B. 
 
492 
 
 AN EXTRACT. 
 
 The truly pious Mr. Berridge says in a letter 
 written to Mrs. Wilberforce when she was in dying 
 circumstances — 
 
 Live as near to Jesus as you possibly can ; and 
 die, die to self. 'Tis a daily work, 'tis hard work. 
 I find self to be like an insurmountable mountain, 
 or a perpendicular rock, that must be overcome. I 
 have not got over it ; not halfway over. This, this, 
 is my greatest trial ! Self is like a mountain ; 
 Jesus is the sun, that shines on the other side the 
 mountain ; and now and then a sun-beam comes 
 over the top ; we get a glimpse, a sort of twilight 
 apprehension of the brightness of the sun ; but self 
 must be much more subdued in me before I can 
 bask in the sun-beams of the ever blessed Jesus, or 
 say in every thing, Thy will be done. 
 
SIGN'S S .^ G S 
 
 OR 
 
 H Y M F S: 
 
 COMPOSED 
 
 rOR THE USE OF THEM THAT LOVE AND FOLLOW 
 THE LORD JESUS CHRIST IN SINCERITY. 
 
SIGN'S SONGS. 
 
 HYMN 1. 
 
 "Behold, Iwasshapen ininiquityl" Psal.li.5. 
 1 TTOW shall I come to thee, 
 ' n. O God, who holy art. 
 
 And cannot evil see 
 
 But with a loathing heart ! 
 
 1 am defil'd throughout by sin, 
 And by my very birth unclean. 
 
 2 Soon as my heart could beat. 
 It drank in various woe ; 
 Pride, lust, and self-deceit, 
 Thro' all its channels flow ; 
 
 A captive born, a child of earth, 
 
 It knows and craves no higher birth. 
 
 3 From this polluted spring 
 All filthy waters rise ; 
 From this diseased thing 
 1 date my maladies : 
 
 My heart, a most degenerate root, 
 Produceth only canker'd fruit. 
 
 4 And what can wash me clean 
 But Jesu's precious blood? 
 This only purgeth sin, 
 
 And bringeth nigh to God ; 
 Lord, wash my sores, and heal them too. 
 And all my leprosy subdue. 
 
 5 Thy heavenly image draw 
 Upon my earthly heart. 
 And well engrave thy law 
 Upon the inward part ; 
 
 My fallen nature upward raise. 
 
 And teach me how to love and praise. 
 
 HYMN 2. 
 
 "J beheld transgressors, and rvas grieved.* 
 
 Psal. cxix. 158. 
 1 TESUS, Hong for thee, 
 
 J And sigh for Canaan's shore, 
 
 Thy lovely face to see, 
 
 And all my warfare o'er ; 
 
 Here billows break upon my breast. 
 And brooding sorrows steal ray rest. 
 
 2 I mourn to see thy blood 
 So foully trampled on ; 
 And sinners, daring God, 
 To swift destruction run; 
 
 With heedless heart and sirop'ring face, 
 They dance the hell- ward road apace. 
 
 3 Professors, too, in name. 
 Of Jesus make their boast, 
 Who put the Lord to shame. 
 And yet to shame are lost ; 
 
 Well-skill'd of faith and grace to prate, 
 And, Judas-like, can kiss and hate. 
 
 4 But when thy simple sheep 
 For forms and shadows fight, 
 I sit me down, and weep 
 
 To see their shallow wit, 
 Who leave their bread to gnaw the stones, 
 Andfondly break their teeth with bones. 
 
 5 Yet chiefly. Lord, I grieve 
 For my untoward heart; 
 How full of doubts I live, 
 Though full of grace thou art ; 
 
 What poor returns I make to thee 
 For all the mercy shewn to me ! 
 
 6 And must I ever smart, 
 A child of sorrows here ? 
 Yet, Lord, be near my heart. 
 To sooth each rising tear ; 
 
 Then at thy bleeding cross I'll stay. 
 
 And sweetly weep my life away. 
 HYMN 3. 
 
 *< Thou art my hiding-place.** Psal. xxxii. 7. 
 
 1 TTTHERE must a sinner fly, 
 VY Who feels his guilty load, 
 And stands condemn'd to die 
 Out of the mouth of God? 
 
 Can any door of hope be found ? 
 
 Not any, sure, on nature's ground. 
 
 B 
 
SION S SONGS. 
 
 2 What if he mend his life, 
 And pour out floods of tears, 
 And pray with fervent strife 1 
 These pay no past arrears. 
 
 The law with unrelenting breath, 
 Declares the wage of sin is death.* 
 
 3 Who then shall reconcile 
 Such jarring things as these? 
 Say, how can justice smile 
 At mercy on her knees'? 
 
 Or how can mercy lift her head, 
 If all the legal debt is paid 1 
 
 4 Jesus, thy helping hand 
 Has made the contest cease, 
 Paid off each law-demand 
 And bought the blest release; 
 
 Stern justice satisfied by thee. 
 Bids mercy bring the news to me. 
 
 5 O tidings sweet of grace 
 To sinners lost and poor; 
 Who humbly seek thy face. 
 And knock at rnercy's door ; 
 
 Who taste the peace thy blood imparts, 
 And feel the Saviour in their hearts! 
 
 6 All hail ! we bless thee now, 
 Who bought us with thy blood ; 
 Our gracious Shepherd, thou, 
 To bring us home to God ! 
 
 On earth we sing thy bleeding love, 
 And long to see thy face above. 
 
 HYMN 4. 
 
 *' I am the Rose of Sharon, and the Lilv of the 
 valleys.''^ Cant. ii. 1. 
 
 1 TESUS, thou art the Rose 
 
 «J That blushest on the thorn ; 
 Thy blood the semblance shews, 
 When on Mount Calvary torn ; 
 
 A rugged tree thou hadst indeed ! 
 
 But roses from a thorn proceed, 
 
 2 This IfOse has fragrance sweet, 
 And cheers a conscience well j 
 Yet pluck it, as it's meet. 
 
 Or nothing wilt thou smell ; 
 Its application does impart 
 The consolation to thy heart. 
 
 3 So lilies low and fair. 
 Which in the valley grow, " 
 With Jesus may compare. 
 Since it has pleas'd him so ; 
 
 Like these an humble form he wears, 
 And on his robe no spot appears. 
 
 4 A robe so clean and white 
 No fuller's art can shew ; 
 Surpassing even light. 
 And purer far than snow ; 
 
 Not David's son, on high-days drest 
 Could ever match this lily-vest. 
 
 * Rom. vi. 23. 
 
 5 Coupled in song we see 
 The rose and lily are. 
 And fancy out to me 
 My surety's office clear ; 
 
 One shews his blood to wash me whole, 
 And one his robe to clothe my soul. 
 
 6 Lord, bring the sweet'ning rose 
 To make my conscience clean; 
 And give me lily-clothes 
 
 To hide my rags within ; 
 So shall thy blood and righteousness 
 Bring gospel peace and heavenly dress. 
 
 7 Completely thus array'd. 
 And sweetly cheered on. 
 No danger shall I dread, 
 No duty shall I shun : 
 
 The rose and lily when combin'd. 
 Afford a peaceful, loving mind. 
 
 HYMN 5. 
 
 '* I sat down under his shadow with great de- 
 light, and his fruit was sweet to my taste.'' 
 Cant. ii. 3. 
 
 1 /"^ OM E hither, weary soul, 
 yj And drop thy burden here ; 
 If thou wouldst be made whole, 
 A blessed tree is near ; 
 
 Upon the highway-side it grows ! 
 And sweetly healeth human woes. 
 
 2 It only suits the soil 
 
 Where human hearts abound ; 
 
 Yet visits every isle 
 
 Where gospel-truth is found : 
 
 'Tis planted for the health of man, 
 
 And by an heavenly husbandman. 
 
 3 Upon the road it stands 
 To catch a pilgrim's eye ; 
 And spreads its leafy hands 
 To beckon strangers nigh ; 
 
 Breathes forth a gale of pure delight. 
 And charms the humble trav'ler's sight. 
 
 4 Its friendly arms afford 
 
 A screen from heat and blast ; 
 Its branches well are stor'd 
 With fruits of choicest taste ; 
 And in the leaf kind juices dwell. 
 Which sore and sickness quickly heal. 
 
 Rev. xxii. 2. 
 
 5 But stand not gazing on 
 The branches of the tree, 
 Go under and sit down, 
 Or sure it helps not thee ; 
 
 There rest thy feet and aching side, 
 And in this resting-place abide. 
 
 6 No sooner art thou sat 
 Beneath its shadow there. 
 But all thy scalding heat 
 And all thy fretful care, 
 
SIGN S SONGS. 
 
 And every pain from thee will drop, 
 As fruit comes tumbling in thy lap. 
 
 7 This is the tree of life 
 
 Which first in Eden grew, 
 
 But Adam with his wife 
 
 Conceal'd it from our view ; 
 Then was it fix'd on Calvary's top, 
 And is the pillar of my hope. 
 
 HYMN 6. 
 
 *' Draw me, and I will run after thee.''^ 
 Cant. i. 4. 
 
 1 TTOW sluggish is my heart 
 Xl In search of endless life ! 
 How loth with toys to part 
 Which only bring me grief! 
 
 Small riddance in the race I make, 
 Yet pant for breath each step I take. 
 
 2 I cannot well abide 
 The cross's daily load. 
 It makes me start aside, 
 And leave the narrow road: 
 
 Like some raw bullock not well broke, 
 My shoulder frets beneath the yoke. 
 
 3 E'erwhile I sit and sigh, 
 And loathe my folly too ; 
 Then up I get and try 
 What human might can do, 
 
 Lay to mine arm, but all in vain. 
 No arm of mine can break the chain. 
 
 4 Ah, whither must I go. 
 Since flesh and reason fail! 
 No help on earth, I know. 
 Can o'er my heart prevail ; 
 
 No man can mend my tardy pace 
 
 But he, whose name is Truth and Grace. 
 
 5 To him I lift mine eyes. 
 Thou Son of David hear. 
 And let my feeble cries 
 Bring thy salvation near ; 
 
 My froward heart is in thy hand. 
 And it will move at thy command. 
 
 6 If thou, Lord, quicken me. 
 And draw me with thy voice, 
 I will run after thee. 
 
 And in thy word rejoice : 
 Refresh me well with manna sweet. 
 And I will shew thee nimble feet. 
 
 HYMN 7. 
 
 ** My heart and my flesh crieth out for the liv- 
 ing God." Psal. Ixxxiv. 2. 
 
 1 TTTITH solemn weekly state 
 
 VV The worldling treads thy court. 
 
 Content to see thy gate. 
 
 And such as there resort ; 
 But, ah, what is the house to me, 
 Unless the master I can see. 
 
 2 Whilst formalists admire 
 The pillars, walls, and roof, 
 Which bring no heav'nly fire. 
 And are but weather-proof ; 
 
 I seek a man more choice than gold. 
 That lovely man, whom Judas sold. 
 
 3 Nought will content my heart 
 But fellowship with him. 
 And when from him 1 start, 
 My life is all a dream ; 
 
 I seem to eat and take ray fill. 
 But wake and feel my hunger still. 
 
 Isai. xxix. 8. 
 
 4 In vain I seek for rest 
 In all created good. 
 
 It leaves me yet unblest, 
 And makes me pant for God ; 
 
 And restless sure my heart must be. 
 
 Till finding all its rest in thee. 
 
 5 For thee my flesh will cry. 
 And send a labouring groan ; 
 For thee my heart will sigh. 
 And make a pensive moan ; 
 
 And each for thee will daily pine, 
 And would be always only thine. 
 
 6 Lord, fix me on thy side, 
 A branch in thy true vine. 
 Nor let me straggle wide. 
 
 But round thee twine and twine ; 
 And clusters bear of heavenly fruit, 
 By sap receiv'd from thy rich root. 
 
 HYMN 8. 
 
 ** Having a form of godliness, but denying the 
 •power thereof," 2 Tim. iii. 5. 
 
 1 /^ OOD doctrines in the head, 
 vT Which do not mend the heart,^ 
 Are windy food indeed, 
 
 And make us proud and pert ; 
 Our cymbal tinkles all day long, 
 And faith is froth upon the tongue. 
 
 2 Some fast by Calvin hold. 
 And some for Luther fight, 
 And each is mighty bold, 
 And seemeth mighty right ; 
 
 Well, though with Calvin I agree. 
 Yet Christ is all in all to me. 
 
 3 The form of baptism too 
 A cloud of dust will raise ; 
 Here sprinkling will not do, 
 And there will only please ; 
 
 Some wash the child, and some the man, 
 And some reject the whole as vain. 
 
 4 And while such waspish worms 
 Each other's side devour, 
 And buried are in forms, 
 Give me, O Lord, the powV, 
 
 The pow'r to feast upon thy grace, 
 And live the life of godliness. 
 
SION S SONGS, 
 
 5 May truth direct my tongue, 
 
 And grace my heart control, 
 
 And Jesus be my song, 
 
 While endless ages roll ; 
 To please him well my single aim, 
 And all my trust in his dear name. 
 
 HYMN 9. 
 
 " Ephraim shall say, What have I to do any 
 more with idols" Hosea xiv. 8. 
 
 1 i^UR fancy loves to range 
 \J In search of earthly good, 
 And freely would exchange 
 
 A pearl for rotten wood, 
 Snaps at a shadow thin and vain. 
 Is fool'd and vex'd, yet snaps again. 
 
 2 Fain would the heart unite 
 A Christ with idols base. 
 And link mid-day with night, 
 Or mammon foul with grace ; 
 
 And in one bosom, false as hell. 
 Would have the ark and Dagon dwell. 
 1 Sam V. 2. 3. 
 
 3 But Christ will not allow, 
 A rival near his throne ; 
 A jealous God art thou. 
 And wilt be king alone ! 
 
 Dagon shall fall before thy face. 
 
 Or thy sweet ark will leave the place. 
 
 4 Oft have I forc'd the Lamb 
 To call away his ark. 
 And restless then I am, 
 And flutter in the dark ; 
 
 Some idol rakes my foolish breast, 
 Beguiles my heart, and breaks my rest. 
 
 6 These dagons make me weak, 
 And damp my cheerful song, 
 And of them I am sick. 
 And hate the noisy throng ; 
 No soundness in my flesh appears. 
 And on my head are found grey hairs. 
 Hosea vii. 9. 
 
 6 Dear Jesus, thou art true, 
 Though false from thee I slide ; 
 And wilt thou not subdue 
 And link me to thy side ? 
 
 I would give all my ramblings o'er ; 
 
 Speak, Lord, and bid me stray no more. 
 
 HYMN 10. 
 
 «' My tongue shall speak of thy righteousness, 
 and of thy praise all the day long," Psal. 
 XXXV. 28. 
 
 1 T Leave the fop to boast 
 JL In titles, wealth, and pow'r, 
 Possest and quickly lost. 
 Gay phantoms of an hour ! 
 Of Jesus I would make my song, 
 And love and praise him all day long. 
 
 2 In heroes some delight, 
 
 And style them stanch and good, 
 Who sturdy battles fight. 
 And fill the world with blood ; 
 
 But of that Hero I will tell. 
 
 Who conquer'd sin, and death, and hell. 
 
 3 A trumpet oft we hear 
 Proclaiming charities. 
 To dry the widow's tear, 
 And hush the orphan's cries ; 
 
 But let ray tongue a timbrel be. 
 To sing his love who died for me. 
 
 4 ReverM and much renown'd 
 The hoary sage appears, 
 Who travels nature round, 
 And sups among the stars ; 
 
 But let me sing that Sage's art, [heart. 
 Whose tongue can tune and mend my 
 
 5 Erewhile some patriot man 
 Pleads well his country's cause. 
 Brings right abroad again. 
 And wins a vast applause ; 
 
 But in that Patriot I will trust, 
 
 Whose righteousness makes sinners just. 
 
 6 That hero, patriot, sage. 
 Is Jesus Christ my Lord, 
 Whose grace from age to age 
 Believing souls record : 
 
 And some few mites my heart would bring, 
 To shew its love for Sion's King. 
 
 HYMN 11. 
 
 *' Thou art my portion, Lord." 
 Psal. cxix. 57. 
 
 1 T Seek and hope to find 
 X A portion for my soul. 
 To heal a feverish mind 
 And make a bankrupt whole, 
 
 A cup of blessing for the poor. 
 That's free, and full, and flowing o'er. 
 
 2 In vain the world invites 
 Me to its empty feast. 
 
 And spreads its gay delights, 
 
 But leaves a starved guest ; 
 And sure a soul that feeds on clay 
 Must sicken, droop, and pine away. 
 
 3 No satisfying rest 
 
 Earth's fluttering joys impart ; 
 
 The portion of a beast 
 
 Will not content my heart j 
 The God of spirits only can 
 Fill up the vast desires of man. 
 
 4 Then, Jesus, thou shalt be 
 My portion and my all ; 
 And I will wait on thee, 
 A servant in thy hall ; 
 
 My daily wants thou shalt supply. 
 And find me food, and bring me joy. 
 
SIGN S SONGS. 
 
 5 Thy blood shall be my peace, 
 Thy flesh my dainty meat, 
 Thy robe my wedding-dress, 
 Thy breast my safe retreat, 
 
 Thine eye shall guide me, lest I stray. 
 Thine arm uphold me day by day. 
 
 6 Whate'er I wish or want 
 Shall come from thee alone. 
 Thou canst my heart content. 
 And let thy grace be shewn j 
 
 I chuse thee for my portion. Lord, 
 Supply me well from mercy's board. 
 
 HYMN 12. 
 
 <* Pull me out of the net, which they have laid 
 privily for me, for thou art my strength,^' 
 Psal. xxxi. 4. 
 
 1 \ Thousand snares beset 
 l\. A pilgrim in his walk. 
 To trap him by the feet. 
 Or catch him in his talk ; 
 
 The creature often proves a bait, 
 And Satan lays his wily net. 
 
 2 But sure a pilgrim's heart 
 Brings all his heavy woes j 
 It acts a traitor's part, 
 And lets in all his foes ; 
 
 If some poor flaunting idol come, 
 
 The wanton heart says, " Give it room." 
 
 3 It comes with bashful face, 
 And seems a modest guest ; 
 Yet meeting one embrace, 
 It seizeth on the breast. 
 
 And setting up a wild uproar, 
 Would turn the Saviour out of door. 
 
 4 A stubborn guest is sin, 
 And makes a rueful rout ; 
 We may let idols in, 
 
 But cannot turn them out ; 
 The Saviour's arm is wanted here. 
 To pluck the sinner from a snare. 
 
 5 And if some idol now 
 Thy foolish heart subdue, 
 Go, captive sinner, go, 
 And try what Christ can do ; 
 
 Pursue him with an earnest cry. 
 And he will set thy feet on high. 
 
 6 What if the tyrant roar, 
 And of his conquest boast ? 
 The Lord will help the poor, 
 That in his mercy trust ; 
 
 And he has gained high renown 
 In bringing proud Goliahs down. 
 
 HYMN 13. 
 
 <* My soul thirsteth for thee in a dry land, 
 where no water is.^^ Psal. Ixiii. 1. 
 
 1 TT7HEN Jesu's gracious hand 
 VV Has touch'd our eyes and ears, 
 
 Oh ! what a dreary land 
 
 The wilderness appears ! 
 No healing balm springs from its dust, 
 No cooling stream to quench the thirst ! 
 
 2 Yet long I vainly sought 
 A resting-place below ; 
 And that sweet land forgot 
 Where living waters flow ; 
 
 I hunger now for heavenly food. 
 And my poor heart cries out for God. 
 
 3 Lord, enter in my breast. 
 And with me sup and stay ; 
 Nor prove a hasty guest, 
 Who tarries but a day ; 
 
 Upon my bosom fix thy throne, 
 And pull each saucy idol down. 
 
 4 My sorrow thou canst see. 
 For thou dost read my heart ; 
 It pineth after thee, 
 
 And yet from thee will start ; 
 Reclaim thy roving child at last, 
 And fix my heart, and bind it fast. 
 
 5 I would be near thy feet. 
 Or at thy bleeding side, 
 
 Feel how thy heart does beat, 
 
 And see its purple tide. 
 Trace all the wonders of thy death, 
 And sing thy love in every breath. 
 
 HYMN 14. 
 
 " The fruit of the Spirit is love" Gal. v. 22. 
 
 1 T)OOR sickly nature wants 
 Jr A portion here below ; 
 For earthly food she pants, 
 And what the mines bestow ; 
 
 No spark of heavenly love is found, 
 Till grace manures the barren ground. 
 
 2 Love is the Spirit's fruit, 
 Shed in the heart abroad ; 
 And love can only suit 
 The children born of God ; 
 
 The father sends the heavenly guest, 
 To purify the children's breast. 
 
 3 Oh, that most precious love. 
 Which saints and angels know ! 
 It makes their heav'n above, 
 And makes our heav'n below ! 
 
 It sparkles in the Saviour's face, 
 
 And clasps his heart with keen embrace. 
 
 4 It cheers a pilgrim's toil, 
 And lightens all his load ; 
 And makes him sweetly smile, 
 And sing along the road } 
 
 Love yields him all his vigour meet, 
 A tuneful heart, and nimble feet. 
 
 5 Lord, give me love divine, 
 And let my cup run o'er ; 
 
6 
 
 SION S SONGS. 
 
 This is the richest mine, 
 And yields the choicest store ; 
 It fills the heart with heavenly cheer, 
 And stamps thine holy image there. 
 
 HYMN 15. 
 
 '* All that will live godly in Christ Jesus, shall 
 
 suffer persecution." 2 Tim. iii. 12. 
 
 1 nriHERE is a godly life, 
 
 X Built on a worldly plan, 
 Which brings no scorn or strife 
 Upon the godly man ; 
 With credit he may fast and pray, 
 When self usurps and bears the sway. 
 
 2 His noble will and wit. 
 And his courageous arm. 
 Shall guide his trusty feet, 
 
 And guard his breast from harm ; 
 And sure of merit such will boast. 
 For good they seem at their own cost. 
 
 3 But he who seeks to live 
 A godly life in Christ, 
 And unto Christ will give 
 The praise from first to last. 
 
 Is surely doomed to worldly shame. 
 And born to bear a scoundrel name. 
 
 4 Tho' friendly in his will. 
 And meek his manners are, 
 Some persecution still 
 Attends him every where : 
 
 Faith in the cross brings high disdain. 
 And usage coarse from carnal men. 
 6 Oh, let the cross's scorn 
 
 Be welcome to my heart, 
 
 And patiently be borne. 
 
 Though bringing daily smart ; 
 Nor let me turn my head aside. 
 Through dastard fear, or fretful pride. 
 6 Yea, let me count that pain, 
 
 Which Jesu's cross will bring. 
 
 As most substantial gain, 
 
 A present from the King ; 
 But let the King smile on my face. 
 When for his name I meet disgrace. 
 
 HYMN 16. 
 
 ** God be merciful to me, a sinner." 
 Luke xviii. 13. 
 
 1 rpWO people come to pray, 
 
 X With different views inclin'd ; 
 
 One righteous in his way. 
 
 And one distrest in mind ; 
 One eyes himself with much delight. 
 And one laments his guilty plight. 
 
 2 One tells the Lord, how good 
 And how devout he was ; 
 And pertly thanks his God, 
 It was the very case j 
 
 But mercy he forgets to crave. 
 And mercy says, he none shall have. 
 
 3 The lowly publican 
 
 Stands with a down-cast eye ; 
 
 And, like a ruin'd man. 
 
 Lifts up a doleful cry ; 
 His pray'r is sound, and would suit thee. 
 *' O God, be merciful to me." 
 
 4 To such a contrite soul 
 The Saviour draweth nigh. 
 And makes the sinner whole. 
 And sends him home with joy ; 
 
 Binds up his bones in ev'ry part. 
 And bids sweet mercy cheer his heart. 
 
 5 So, Lord, I would be fed 
 While waiting at thy board j 
 I want no better bread 
 Than mercy can afford ; 
 
 No sweeter bread I can receive, 
 No richer bread my God can give. 
 
 6 A pharisee may roost 
 On his religious face j 
 I am a sinner lost, 
 
 And only saved by grace ; 
 And of my pray'r this is the sum, 
 Dear Saviour, let thy mercy come. 
 
 HYMN 17. 
 
 " All things were created by Jesus, that are in 
 heaven^ and that are in earth, visible and in- 
 visible : all things were created by him and 
 for him." Coloss. i. 16. 
 
 1 A LL things in heav'n above, 
 JLA. And things on earth below, 
 All living things that move, 
 And lifeless matter too, 
 
 Created were by Jesus Christ, 
 And/or his glory they subsist. 
 
 2 The fairest angel seen 
 In yonder arched sky. 
 Owes all his graceful mien 
 And all his dignity 
 
 To Jesu's will and powerful word, 
 And bows to Jesus as his Lord. 
 
 3 The fowls that float the air. 
 And insects small that creep, 
 The beasts that hoofed are, 
 And fish that sail the deep. 
 
 Owe all their various kinds of birth 
 
 To Jesu's word, which brought them forth. 
 
 4 In him we live and move 
 And have our being here. 
 Refreshed by his love, 
 And guarded by his care : 
 
 Through him behold his Father's face, 
 And taste the precious fruits of grace. 
 6 All glory is thy due. 
 And everlasting praisej 
 
SION S SONGS. 
 
 For holy, just, and true, 
 
 Art thou in all thy ways! 
 The best we can, we do adore. 
 Yet help us, and we will do more. 
 
 HYMN 18. 
 '' No man can come unto me, excupt the Fa- 
 ther, who hath sent me, draw him." John 
 vi. 44. 
 
 1 lyrO wit or will of man, 
 
 X 1 Or learning he may boast, 
 
 No power of reason can 
 
 Draw sinners unto Christ ; 
 So fall'n his nature, such her flaw. 
 None come, except the Father draw. 
 
 2 His Spirit must disclose* 
 The deadly plague within, t 
 Uncover all our woes. 
 And shew the man of sin ; 
 
 And feeling thus our ruin'd state, 
 We humbly fall at Jesu's feet. 
 
 3 The Comforter must teach 
 The Saviour's toil and smart, 
 And with conviction preach 
 Atonement to the heart ; 
 
 Then sinners gaze with ravish'd eyes. 
 And feast upon the sacrifice. 
 
 4 The Spirit too must shew 
 The pow'r of Jesu's arm 
 To vanquish every foe, 
 
 And guard the soul from harm ; 
 Believers then grow strong in faith, 
 And triumph over sin and death. 
 
 5 So let my heart be drawn 
 To Jesus Christ my Lord, 
 And learn to feast upon 
 His person and his word. 
 
 Feel sweet redemption thro' his blood. 
 And give the glory all to God. 
 
 HYMN 19. 
 
 ** My sheep hear my voice.'^ John x. 27. 
 *' He will speak peace vnto his people." 
 Psal. Ixxxv. 8. 
 
 1 rpHE word of God is read 
 
 X Too seldom out of choice. 
 
 And few see any need 
 To hear the Shepherd's voice ; 
 A voice the sheep delight to hear. 
 And Jesus gives the hearing ear4 
 
 2 They hear his mild command, 
 And like it mighty well ; 
 
 His rods they understand, 
 And can their meaning tell ; 
 His promises they hear, each one. 
 And listen to their mellow tone. 
 
 * John xvi. 8. f 1 Kings viii. 38. J Prov xx. 12 
 
 3 Yet on a choicer thing 
 The sheep do much attend, 
 The voice, not of a king. 
 But of a dying friend, 
 
 A whisper given to the heart, 
 Which bid their sorrows all depart. 
 
 4 O thou sweet voice of peace. 
 For pilgrim hearts design'd. 
 The pledge of heav'nly bliss, 
 The day-spring in the mind ! 
 
 Thy heav'nly joy no heart can feel. 
 Till Jesus brings the Spirit's seal. 
 
 5 My dear and dying friend. 
 Be near my heart each day, 
 And some kind whisper send 
 To cheer me on my way : 
 
 Thy voice, like music soft and sweet. 
 Makes dancing hearts and dancing feet. 
 
 HYMN 20. 
 
 *' How can ye believe, who receive honour one 
 of another, and seek not the honour which 
 comethfrom God only." John v. 44. 
 
 1 ly/TEN follow after fame, 
 iVX 'Tis nature's fond delight. 
 And court the world's good name. 
 And think it mighty right ; 
 
 But how can such in Christ believe. 
 Who court this honour and receive ^ 
 
 2 A gracious man can feel 
 He has no room to boast ; 
 Tho' gracious, empty still, 
 And fed at Jesu's cost ; 
 
 Preserv'd alive at mercy's bowV, 
 A begging life he lives each hour. 
 
 3 When guilt and death appears 
 Engraven on a crest ; 
 
 How wildly honour stares, 
 If perched on such a breast ! 
 
 All must drop honour in the dust. 
 
 Who in another's merit trust. 
 
 4 But if a gracious man 
 This worldly pride rejects, 
 The fluttering world again 
 This humble man neglects. 
 
 Despise him as a wretch forlorn, 
 
 And load his shoulders well with scorn. 
 
 5 O Lord, I would be poor 
 And loathsome in mine eyes j 
 And lay at mercy's door. 
 Where no ambition lies ; 
 
 Abase myself before the Lord, 
 And muse and feed upon his word. 
 
 6 So will my God bestow 
 A gracious look on me ; 
 And heav'nly honour shew. 
 The highest that can be ; 
 
 For sure he dwells in broken hearts, 
 And there his peace and love imparts. ' 
 
8 
 
 SIGN S SONGS. 
 
 HYMN 21. 
 
 *' Jesus saidf Some body hath touched me, for I 
 perceive that virtue is gone out of Twe." 
 Luke viii. 46. 
 
 1 A Female, much distrest, 
 Xjl For help to Jesus came, 
 And through the crowd she prest. 
 And touch'd his garment-hem j 
 
 Gave, as she thought, a touch conceal'd. 
 But gave in faith, and she was heal'd. 
 
 2 This female holds a glass 
 To shew the use of faith ; 
 Recorded is her case, 
 
 And much instruction hath ; 
 No virtue comes, no cure is made, 
 Till hands of faith on Christ are laid. 
 
 3 The promises are sweet, 
 And meant to kindle hope ; 
 Yet promise brings no meat. 
 Till faith can take it up ; 
 
 As yet it proves a barren breast. 
 And yields a weary soul no rest. 
 
 4 Oh, let my Lord instruct 
 Me in this needful thing ; 
 My hand aright conduct 
 All bosom-plagues to bring, 
 
 And feel the virtue streaming forth, 
 To crush my vipers in their birth. 
 
 5 Two gospel-eyes I have. 
 And couched by thy skill ; 
 A gospel-hand I crave. 
 Or I am helpless still ; 
 
 My cure I see, yet sickly stand, 
 
 Till thou dost heal my wither'd hand. 
 
 HYMN 22. 
 " Then Jesus opened their understanding, 
 that they might understand the scriptures." 
 Luke xxiv. 45. 
 
 1 OOME of their reason boast, 
 O And haughty is its sway ; 
 And some in learning trust 
 To find the gospel-way ; 
 
 1 would not pertly these despise, 
 Yet want to see with better eyes. 
 
 2 Thy reason may judge right 
 Of worldly things and men. 
 But spiritual truth and light 
 Are far beyond thy ken ; 
 
 Here reason takes her proper road, 
 When she cries out for help to God. 
 
 3 All seem to understand 
 The gospel mighty well ; 
 And think in gospel-land 
 No darkness sure can dwell : 
 
 Yet gospel-truth no man can find, 
 Till Jesus opens his dark mind. 
 
 4 Light of the world he is,* 
 And light springs at his word ; 
 Yet men regard not this, 
 Nor call upon the Lord ; 
 
 What need to ask for light ? they say. 
 Cannot our eyes direct our way 1 
 
 5 May Jesus Christ reveal 
 His truth unto my heart ; 
 And all his gracious will, 
 As I can bear, impart ; 
 
 The misfs of unbelief remove. 
 
 And bring the light of faith and love. 
 
 6 The Sun of righteousness 
 Must guide a pilgrim's feet ; 
 His rays alone can bless 
 The soul with light and heat : 
 
 Then rise, thou heav'nly sun, and shine, 
 And cheer my heart with light divine. 
 
 HYMN 23. 
 
 ** When I cry and shout, he shutteth out my 
 prayer." Lam. iii. 8. 
 
 1 T Hear a righteous man, 
 X A prophet good and great, 
 In deep distress complain, 
 And thus his grief relate ; 
 
 1 call on God, and cry and shout, 
 But all my pray'r he shutteth out. 
 
 2 Ye drooping souls give ear. 
 Who knock at Jesu's gate. 
 And no kind word can hear, 
 Tho' knocking loud and late ; 
 
 Such was the weeping prophet's case, 
 A man of God, a child of grace. 
 
 3 He cries, and cries again. 
 And yet no answers come ; 
 He shouts aloud thro' pain, 
 And still the Lord is dumb ; 
 
 Like some abandoned wretch he moans. 
 And Jesus seems to mock his groans. 
 
 4 Let every drooping saint 
 Keep waiting evermore ; 
 And tho' exceeding faint 
 Knock on at mercy's door ; 
 
 Still cry and shout till night is past. 
 And day-light will spring up at last. 
 
 5 If Christ do not appear, 
 When his disciples cry, 
 He marketh every tear. 
 And counteth ev'ry sigh. 
 
 In all their sorrows bears a part, 
 Beholds their grief, and feels their smart. 
 
 G He lends an ^nseen hand. 
 And gives a secret prop. 
 Which makes them waiting stand. 
 Till he complete their hope : 
 
 * John viii. 12. 
 
SIGN S SONGS. 
 
 9 
 
 So let me wait upon this Friend, 
 And trust him till my troubles end. 
 
 HYMN 24. 
 
 *' Satan provoked David to number Israel.'' 
 1 Chron. xxi. 1. 
 
 1 i^NCE David sent to hear 
 \_/ How many men of might 
 In Israel's tribes appear 
 
 Full grown, and fit for fight; 
 The tale is brought, and brings him pain, 
 It cost him seventy thousand men. 
 
 2 Right harmless was the thing. 
 Nor seems our censure worth; 
 Yet God rebukes the king, 
 And sends his judgments forth ; 
 
 A pride he view'd in David's heart, 
 And pride will make a monarch smart. 
 
 3 Some caution we shall need 
 In things that harmless are ; 
 For mischief these may breed, 
 And prove a woful snare ; 
 
 Wherever busy pride creeps in. 
 It surely proves a scourging sin. 
 
 4 Here Satan shews his art. 
 And here his foot will hide ; 
 To harmless things impart 
 A puff" of hellish pride ; 
 
 Thus David he provok'd before. 
 And will provoke thee less or more. 
 
 6 Whatever God may give, 
 
 In providence or grace ; 
 
 The gift with thanks receive, 
 
 And use it in its place : 
 But trust not in the given store, 
 Nor count thy treasures o'er and o*er. 
 
 6 Raw pilgrims oft relate 
 Their gifts and gracious walk, 
 Nor see how Satan's bait 
 Is laid in such fine talk ; 
 
 Oh, let my soul be Jesu's guest, 
 
 And only on his fulness feast. 
 
 HYMN 25. 
 
 ''Jesus wept." John xi. 35. 
 
 1 npHE heart of Jesus glows 
 
 J, With love divinely fair ; 
 
 And Jesus only knows 
 
 What pity lodgeth there ; 
 Yet babes will prattle of this thing. 
 And lisp the praises of their King. 
 
 2 He wept to see the spoil 
 Which sin and Satan made, 
 Yet weeping gives a smile, 
 And offers man his aid : 
 
 Sweet mercy sings, and angels gaze 
 To see the Lord with human face. 
 
 3 A mourner he became, 
 A man of sorrows made. 
 Wept o'er the blind and lame, 
 And o'er the dumb and dead ; 
 
 A tear he dropt at every grief, 
 
 But wept the most at unbelief. 
 
 5 Still yearning o'er the earth. 
 He sees the lost sheep stray. 
 And sends his shepherds forth 
 To guide them in the way ; 
 Allures them with a tender cry, 
 " O Israel's house, why will ye die 1" 
 
 5 Poor drooping soul attend, 
 
 And cast away thy fears ; 
 
 Call on this weeping Friend, 
 
 And he will dry thy tears ; 
 A weeping Saviour well suits thee. 
 And weeping souls he loves to see. 
 
 HYMN 26. 
 
 "Let a man become a fool that he may be 
 wise." 1 Cor. iii. 18. " Except ye be- 
 come as little children, ye shall not enter 
 into the kingdom of heaven." Matt, 
 xviii. 3. 
 
 1 IITOST of the learned eyes 
 JJIA. Grow dim in Jesu's school, 
 Where none becometh wise. 
 Till he becomes a fool ; 
 
 A doctrine strange enough and new. 
 Yet Christian scholars find it true. 
 
 2 The wisdom of the brain, 
 Tho' shallow at the best. 
 Creates a Christian pain. 
 And keeps him from his rest ; 
 
 To Jesus none are reconcil'd, 
 Till they become a little child. 
 
 3 Our wisdom findeth cause 
 To quarrel with the Lord, 
 To set aside his laws. 
 
 Or cavil at his word, 
 To murmur at his judgments just. 
 And think his promise worth no trust. 
 
 4 This wisdom is the gall 
 Of Adam's tainted loin. 
 True blossom of the fall. 
 And bitter fruit of sin. 
 
 It scorneth Jesus, hates control. 
 And fighteth hard against his rule. 
 
 5 To sweet submission bred, 
 And ignorant of pride, 
 
 A child or fool is led. 
 
 And love to have a guide. 
 Believe your word, come at your call. 
 Weep if they're chid, and run for all. 
 
 6 Oh ! let me be this child. 
 Or be the gospel-fool ; 
 For Jesus ever smil'd 
 Upon a simple soul ; 
 
 c 
 
10 
 
 SIGN S SONGS. 
 
 He folds the children in his arms, 
 
 And lets the wise ones take their harms. 
 
 HYMN 27. 
 
 ** It is God, who worketh in you both to will 
 and to do, of his good pleasure." Phil. 
 11. 13. 
 
 1 TTOW sinners vaunt of pow'r 
 Xl A ruin'd soul to save, 
 And count the fulsome store 
 Of worth they seem to have, 
 
 And by such visionary props 
 Build up and bolster sandy hopes ! 
 
 2 But God must work the will 
 And pow\ to run the race ; 
 And both thro' mercy still, 
 A work of freest grace ; 
 
 His own good pleasure, not our worth, 
 Brings all the will and power forth. 
 
 3 Disciples, who are taught 
 Their helplessness to feel, 
 Have no desponding thought, 
 But work with care and skill ; 
 
 Work with the.means, and for this end, 
 That God the will and pow'r may send. 
 
 4 They feel a daily need 
 Of Jesu's gracious store. 
 And on his bounty feed. 
 And yet are always poor ; 
 
 No manna can they make or keep, 
 The Lord finds pasture for his sheep. 
 
 5 Renew, O Lord, my strength 
 And vigour ev'ry day. 
 
 Or I shall tire at length. 
 
 And faint upon the way ; 
 No stock will keep upon my ground. 
 My all is in thy storehouse found. 
 
 HYMN 28. 
 
 " The Lord is nigh unto them that are of a 
 broken heart, and saveth such as be of a 
 contrite spirit.''^ Psal. xxxiv. 18. 
 
 1 CJ AY, is thy heart well broke, 
 lO And feels the plague of sin ; 
 And hateth Satan's yoke. 
 
 It sweetly once drew in ? 
 Give Christ the praise, he broke thy heart, 
 And taught thee how to feel the smart. 
 
 2 What if Mount Sinai's smoke 
 Should darken all the skies, 
 And thy weak stomach choke. 
 And bring on weeping eyes. 
 
 It points the road to Sion's hill, 
 Where grace and peace for ever dwell. 
 
 3 Thick glooms lie in the way 
 To Jesu's heavenly light ; 
 Before a gospel-day, 
 
 He sends a legal night y 
 
 And while the legal nights abide, ' 
 
 No Christ is seen, altho' the guide. 
 
 4 The Lord is surely near. 
 When drooping sinners pray ; 
 And lends a gracious ear. 
 But steals himself away ; 
 
 Regards their moan with pitying eye, 
 And brings at length salvation nigh. 
 
 5 Oh, let my Lord bestow 
 That broken heart on me. 
 Which feeleth well its woe. 
 And blushing looks to thee, 
 
 Amaz'd to see myself so vile. 
 And Jesus smiling all the while. 
 
 HYMN 29. 
 
 " He is altogether lovely.*^ Cant. v. 16. 
 
 1 TESUS, thou pleasant art, 
 O And excellently fair, 
 And for a loving heart 
 None can with thee compare, 
 
 Majestic on a throne, yet mild ; 
 A King, yet lowly as a child. 
 
 2 The Saviour bows his ear. 
 When sinners humbly cry ; 
 And true heart-broken pray'r 
 Is sure to bring supply ; 
 
 He turns no beggars from his gale. 
 Come when they will, or soon or late. 
 
 3 His hands a sceptre hold, 
 Which none can grasp but he. 
 Inlaid with pearls and gold, 
 
 A shaft from grace's tree ; 
 With this he rules his subjects well, 
 And all their inbred foes can quell. 
 
 4 His head the fountain is. 
 Whence heav'nly wisdom flows j 
 And all things done amiss 
 Throughout his realm he knows ; 
 
 If storms are gathering on his friends, 
 He marks it well, and succour sends. 
 
 5 His face is fair and bright, 
 With blushes here and there. 
 As mild and soft as light. 
 And sweet as roses are ; 
 
 A single smile from Jesus giv'n 
 Can lift a drooping soul to heav'n. 
 
 6 This is the sinner's Friend, 
 Divinely fair and good ; 
 Whose love can have no end. 
 When sealed with his blood ! 
 
 His grace I sing, his name adore. 
 His person love, and would love more. 
 
 HYMN 30. 
 
 ^^ All men should honour the Son, even as they 
 
 honour the Father." John v. 23. 
 1 QO ME will no worship pay 
 1^ To Jesus prince of life, 
 
SIGN S SONGS. 
 
 11 
 
 Keject his god-like sway, 
 
 And rail with bitter strife ; 
 And some are fearful to bestow 
 The honours which are well his due. 
 
 2 As God, our Jesus can 
 Demand eternal praise, 
 And as our dear God-Man, 
 He claims it various ways. 
 
 By his two natures close combin'd, 
 And by the Father's strict command. 
 
 3 So well his natures blend, 
 So close the union fram'd, 
 Blood of the human Friend 
 The blood of God is nam'd ! 
 
 And from this close compacted frame, 
 The human part will worship claim. 
 
 4 Man's carcase, weak and vile, 
 Whilst to a spirit tied. 
 Expects a courtly smile, 
 And high respect beside ; 
 
 Becoming rev'renee it will crave, 
 And crave it, till it takes a grave. 
 
 6 Soon as the child is giv'n, 
 And breathes in Judah's air, 
 All angels haste from heav'n * 
 To pay him worship there ; 
 The same his own disciples do, 
 And Jesus takes the homage too. 
 
 6 So Thomas glorified 
 
 The God-man in the Son, 
 
 When first he fairly spied 
 
 Both natures link'd in one, 
 And fixing his adoring eyes,t 
 My Lordf my God, with transport cries. 
 
 7 May God the Father have 
 The worship which we owe, 
 And Jesus Christ receive 
 Like worship here below ; 
 
 And where this honour men refrain, 
 The Father's worship'd all in vain.f 
 
 HYMN 31. 
 
 ** By the grace of God, I am what I am." 
 1 Cor. XV. 10. 
 
 1 T Hear much lofty talk 
 X Of man's amazing wit 
 To mend his naughty walk. 
 And scale the skies outright ; 
 
 But Paul will tell this lofty race, 
 Whate'er I am, I am by grace. 
 
 2 Converted unto Christ, 
 A brave apostle too ; 
 Tho' last among the list, 
 He did them all outdo ; 
 
 Yet every labour undergone, 
 
 By grace was wrought, and grace alone. 
 
 * Hcb. i. 6. t John xx. 28. 1 John v, 28, 
 
 3 Whate'er is mean and vile. 
 Or high and overgrown. 
 Whatever can defile. 
 
 The crop is all our own ; 
 No real good dwells in the heart, 
 Till grace a savoury cast impart. 
 
 4 If thou canst watch and pray, 
 And dearly love the Lord, 
 And bless hiin day by day, 
 And hang upon his word ; 
 
 Oh, lay the thanks at mercy's door. 
 And see thyself exceeding poor. 
 
 5 Thou canst not think aright 
 One single godly thought. 
 Nor keep thy heart upright. 
 Unless by Jesus taught ; 
 
 This teaching thou Wilt hourly need. 
 So helpless thou, so poor indeed ! 
 
 6 Keep Jesu's grace in sight, 
 And feed upon it well ; 
 
 Be strong in Jesu's might. 
 
 And thy own weakness feel ; 
 Then sing and boast along with Paul, 
 I nothing am, and Christ is all. 
 
 HYMN 32. 
 
 ** Shew me a penny : whose image and svper- 
 scription hath it ? They answered and said, 
 Ccdsar's." Luke xx. 24. 
 
 1 TF thou art Jesu's coin, 
 
 X Cast in the gospel-mould, 
 And wrought with faith divine. 
 More precious far than gold j 
 A superscription thou wilt bring, 
 And some sweet likeness of the King* 
 
 2 His name thou wilt revere. 
 And set his titles forth, 
 And openly declare 
 
 His riches and his worth. 
 Confessing with undaunted face 
 That all thy trust is in his grace. 
 
 3 Such superscription does 
 To Jesu's coin belong j 
 And ev'ry penny shews 
 
 His likeness, faint or strong ; 
 A likeness stampt in his own mint, 
 Where Christ is view'd in human print. 
 
 4 Now, friend, thy penny shew 
 With Jesu's image fair, 
 
 For sure no coin will go, 
 
 Unless his stamp appear ; 
 Some Judas thou or Demas art. 
 Unless the stamp is on thy heart. 
 
 5 O Lord, do thou impress 
 Thine image fair on me, 
 My penny then will pass, 
 And sterling coin shall be ; 
 
 My coin will spread thy fame abroad, 
 And shew that I am born of God. 
 
J2 
 
 SIGN S SONGS. 
 
 HYMN 33. 
 
 " Help, Lord, for the godly man ceaseth, for 
 the faithful fail from among the children of 
 men." Psal. xii. 1. 
 
 1 OEND help, O Lord, we pray, 
 k3 And thy own gospel bless ; 
 For godly men decay, 
 And faithful pastors cease ; 
 
 The righteous are remov'd from home, 
 And scorners rise up in their room. 
 
 2 While Satan's troops are bold. 
 And thrive in number too, 
 The flocks in Jesu's fold 
 Are growing lank and few. 
 
 Old sheep are moving off each year, 
 And few lambs in the folds appear. 
 
 3 Old shepherds too retire, 
 Who gather'd flocks below, 
 And young ones catch no fire. 
 Or worldly-prudent grow ; 
 
 Few run with trumpets in their hand, 
 To sound alarms by sea and land. 
 
 4 O Lord, stir up thy pow'r 
 To make the gospel spread ; 
 And thrust out preachers more. 
 With voice to raise the dead, 
 
 With feet to run where thou dost call. 
 With faith to fight and conquer all. 
 6 The flocks that long have dwelt 
 
 Around fair Sion's hill, 
 
 And thy sweet grace have felt. 
 
 Uphold and feed 'em still ; 
 But fresh folds build up ev'ry where. 
 And plenteously thy truth declare. 
 6 As one Elijah dies, 
 
 True prophet of the Lord, 
 
 Let some Elisha rise 
 
 To blaze the gospel-word ; 
 And fast as sheep to Jesus go. 
 May Iambs recruit his folds below. 
 
 [This hymn was occasioned by the 
 death of Mr. Whitefield.] 
 
 HYMN 34. 
 
 The following ode is designed to vindicate the 
 ways of God in making me of most unlikely 
 means to compass his ends ; and chiefly with 
 a view to his sending out unlettered men to 
 preach, 
 
 1 "YXTAYS seeming base and weak 
 
 f f A God of might will try, 
 Such ways his presence speak, 
 And tell his arm is nigh ; 
 
 His finger in the work is shewn. 
 
 And glory springs to God alone. 
 
 2 But witlings of a span 
 Will think the Lord a fool ; 
 
 They judge of God from man. 
 
 And measure by that rule ; 
 The likely means a man will use, 
 And such they think a God will chuse. 
 
 3 When sons of earth surround 
 An hostile city strong, 
 The cannons tear the ground. 
 And trenches creep along : 
 
 But when the lord attacks a town. 
 With foolish horns* he blows it down. 
 
 4 All preparations great 
 A feebleness bespeak ; 
 If ten must lift a weight, 
 It proves each arm is weak ; 
 
 Yet weaklings love this vast parade. 
 Nor view the weakness there display'd. 
 
 5 From steeples tall I've seen 
 An human monster fly ; 
 But, oh ! what toil has been, 
 Before the flight drew nigh ! 
 
 What sweating up the steeple-stair, 
 To rear a scaffold high in air ! 
 
 6 What pains to fix aright 
 The rope, above, below I 
 What crowds to see the sight 
 With gaping wonder go ! 
 
 At length a sky-lark sees him drop. 
 And, laughing, bids him now fly up. 
 
 7 The greater is the mean 
 That brings about an end. 
 The more is weakness seen 
 With drudgery to blend ; 
 
 The steeple flight a moral brings. 
 Such pains to fly shews want of wings. 
 
 8 Means likely or unlike 
 With God are just the same; 
 All wait upon his beck, 
 Alert^to spread his fame ; 
 
 Yet when he would display the God, 
 He must forsake the common road. 
 
 9 If water he will draw, 
 Or raise a purling brook, 
 The spring-head is a jaw,t 
 The rivulet is a rock : t 
 
 An angel or an ass's mouth § 
 Shall preach or carry tidings forth.H 
 
 10 But boys will look to ears. 
 To voice, to coat, and pile. 
 And what a coarse look wears 
 With them is counted vile ; 
 
 Yet nothing vile was ever seen 
 Around God's works, excepting sin. 
 
 11 To us an angel seems 
 A peerless prince of light, 
 Yet Jesus such esteems 
 Grasshoppers in his sight, 
 
 • Joshua vi 5, 6. + Judges xv. 19. I Numb. xx. 11. 
 $ Luke 11, 10. li Numb. «ii. 28, 
 
SIGN S SONGS. 
 
 13 
 
 Will bid 'em fly and fly apace, 
 And send 'em as he sends his ass. 
 
 12 Where sundry servants wait 
 In some capacious hall, 
 On various matters meet 
 The master useth all. 
 
 Sometimes the chaplain will employ, 
 But oft'ner calls the stable-boy. 
 
 13 Why may not Jesus too 
 Send servants at his will ? 
 And servants high or low, 
 His pleasure best fulfil ; 
 
 An angel's wing or ass's tongue 
 Alarm the giddy flirting throng. 
 
 14 When serpents bit the crowd, 
 And Israel murmuring died, 
 Had Moses spoke aloud, 
 
 " Let unguents be applied ;" 
 The cure with salves had failed not. 
 But God in raed'cine lain forgot. 
 
 15 Now when they see a snake 
 Fix'd on a simple pole. 
 And no rich balsam take, 
 Nor drug to make them whole, 
 
 When with a look the wound is cur'd. 
 They must confess, it is the Lord. 
 
 16 If thunders shake the ground, 
 Who wonders at the shock ? 
 A weighty cause is found, 
 And we no further look ; 
 
 But if a feather shook the earth, 
 The feather sets Jehovah forth. 
 
 17 The ass's jaw,* and tongue,t 
 The saltjt and snake § to heal. 
 The ram's-horn || sounding long. 
 The pitcher,^ stick, tt and meal,tt 
 
 With one harmonious voice declare. 
 The God of all the earth is near. 
 
 HYMN 35. 
 
 ** WinCf which cheereth God and man." 
 Judges ix. 13. 
 
 1 A Wondrous wine there is, 
 Jl\. None can with it compare, 
 
 Creating most exalted bliss. 
 Which God and man will cheer. 
 
 2 This most enchanting wine 
 To mortals is convey'd 
 
 From noble grapes of one true vine 
 At humble Nazareth bred. 
 
 3 It is the wine of love. 
 That precious love divine, 
 
 Which knits and cheers all hearts above, 
 And makes their faces shine. 
 
 4 Believers know its taste. 
 And can its virtues tell, 
 
 • Judges XV. 19. f Numb. xxii. 28. t 2 Kings ii. 21. 
 
 § Numb. xxi. 8. il Joshua vi, 5. If Judges vii. 16. 
 
 ft 2 Kings vi. 6. it 2 Kings iv. 41. 
 
 I Oft when their hearts are sinking fast, 
 One sip has made them well. 
 
 ; 6 A single taste on earth 
 
 j Much heav'nly vigour brings ; 
 
 ' The saint in rapture speaks its worth, 
 And claps his hand and sings. 
 
 6 It is the cordial true ; 
 
 Lord, cheer me with it still. 
 Till at thy seat I drink it new. 
 
 And take my hearty fill. 
 
 HYMN 36. 
 
 ** ArisCf my love, and come away" 
 Cant. ii. 13. 
 
 1 TF Jesus kindly say, 
 
 X And with a whisp'ring word, 
 " Arise, my love, and come away ;" 
 I run to meet my Lord. 
 
 2 My soul is in mine ear, 
 My heart is all on flame, 
 
 My eyes are sweetly drown'd in tear. 
 And melted is my frame. 
 
 3 My raptur'd soul will rise. 
 And give a cheerful spring, 
 
 And dart thro' all the lofty skies. 
 To visit Sion's King. 
 
 4 He meets me with a kiss. 
 And with a smiling face ! 
 
 I taste the dear enchanting bliss. 
 And wonder at his grace ! 
 
 5 The world now drops its charms. 
 My idols all depart ; 
 
 Soon as I reach the Saviour's arms, 
 I give him all my heart. 
 
 6 A soft and tender sigh 
 
 Now heaves my hallow'd breast j 
 I long to lay me down and die. 
 And find eternal rest. 
 
 HYMN 37. 
 
 " No man can tame the tongue ; it is an un- 
 ruly evil full of deadly poison" James 
 iii. 8. 
 
 1 r\ Thou unruly tongue, 
 
 \J The sinner's pride and shame ! 
 A member small, yet far too strong 
 For mortal men to tame ! 
 
 2 The serpent marr'd thy worth, 
 His venom on thee fell ; 
 
 Thy flaming sparks, that issue forth, 
 Are lighted up from hell ! 
 
 3 With mischief thou art fraught, 
 And with a fierce desire 
 
 To cast thy burning brands about, 
 And set the world on firct 
 
 4 Who shall deliver me 
 From all its deadly woe ? 
 
14 
 
 SION S SONGS. 
 
 No man has might to set me free, 
 None, but the Lord, I know. 
 
 6 Lord Jesu, shew thy pow'r, 
 
 And make this tiger calm ; 
 Bar up his passage, bolt the door, 
 
 And screen the mouth from harm. 
 
 6 My tongue is apt to start, 
 
 And hasty words let slip ; 
 Oh, bid thy love command my heart, 
 
 And that will guard my lip. 
 
 HYMN 38. 
 
 ** Saw ye him, whom my soul loveth.*' 
 Cant. iii. 3. 
 
 1 A ND have ye seen the Lord, 
 Jl\. The lovely Prince of peace 1 
 
 With open'd eye beheld his word, 
 And tasted of his grace 1 
 
 2 Then you can hear and feel 
 What I shall now relate ; 
 
 Our kindred hearts, like flint and steel, 
 Some sparks of fire may get. 
 
 3 From Jesus I did rove. 
 Nor ought of Jesus knew, 
 
 Until he taught me how to love ; 
 I wish all lov'd him too. 
 
 4 The darling of my heart ! 
 The balm for all ray woe ! 
 
 I would not with my Jesus part 
 For thousand worlds below ! 
 
 6 Nor health nor friends afford 
 
 My heart substantial rest. 
 Nor plenty on my table stor'd, 
 
 If Christ is not my guest. 
 
 6 Yet oft my Lord I grieve. 
 And seem without concern ; 
 
 But when he takes a hasty leave, 
 I sigh for his return. 
 
 7 For thee my heart will pine, 
 Tho' much from thee it roam ; 
 
 And sure I would be only thine, 
 And keep with thee at home. 
 
 HYMN 39. 
 
 ** If thine eye be single, thy whole body shall 
 be full of light." Matt. vi. 22. 
 
 1 rpO Canaan art thou bound 1 
 
 X Walk on in Jesu's might ; 
 But mark, the way is holy ground, 
 And needs a heart upright. 
 
 2 Make Jesus all thy peace. 
 And make him all thine arm, 
 
 Rely alone upon his grace 
 To guard from ev'ry harm. 
 
 3 To Jesus some will pray. 
 Yet not with single eye. 
 
 They squint and peep another way, 
 Some creature-help to spy. 
 
 4 In darkness such are held. 
 And bound in legal fear ; 
 
 A double eye is in the child. 
 The heart is not sincere. 
 
 5 Such find no gospel-rest. 
 But into bondage fall ; 
 
 The Lord will not uphold thy breast, 
 Till he is all in all. 
 
 6 Lord, give me single sight. 
 And make it strong and clear, 
 
 So will my soul be full of light. 
 And feel the Saviour near. 
 
 HYMN 40. 
 
 *' Ye Pharisees make the outside of the cup 
 clean, but your inward part is full of ra^ 
 vening and wickedness.*^ Luke xi. 39. 
 
 1 fTlHE man that trusts his heart, 
 
 JL Trusts in a slippery guide ; 
 It bids him wash the outer part. 
 And leave a foul inside. 
 
 2 Be sober, just, and fair, 
 
 And somewhat bounteous too. 
 And unto Sunday-church repair, 
 And then the man will do. 
 
 3 Be sure his heart is foul. 
 And feeds upon the earth ; 
 
 And tempers fierce enflame hia soul, 
 And shew their hellish birth. 
 
 4 The breast is all unclean. 
 Where wanton fancies lay. 
 
 And brood and hatch up secret sin, 
 And revel night and day. 
 
 6 O Lord, thine holy eye 
 
 Inspects my heart throughout. 
 
 And will not pass an evil by, 
 Tho' lurking in my thought. 
 
 6 Send down thy holy fire 
 
 To consecrate my breast, 
 A temple fill'd with pure desire, 
 
 And with thy presence blest. 
 
 HYMN 41. 
 
 " Fools make a mock at sin.'* Prov. xiv. 0. 
 
 1 TT^OOLS make a mock at sin, 
 JL And with destruction sport; 
 
 But death will stop their simple grin. 
 And cut their laughter short. 
 
 2 Bethink, O thoughtless man, 
 What mis'ry sin brings forth ; 
 
 All sorrow, sickness, want, and pain. 
 From sin receives its birth. 
 
 3 On angels sin has cast 
 Destruction without end ; 
 
SIGN S SONGS, 
 
 15 
 
 Thro' 8ln the heavenly form they lost, 
 And sunk into a fiend ! 
 
 4 The sin thou lovest well, 
 
 At last will make thee mourn ; 
 
 It has blown up a fire in hell, 
 Which will for ever burn; 
 
 6 Sin bringeth ghastly woe, 
 
 Yet comes with leering face ! 
 Regard it as thy deadly foe. 
 
 And fly its foul embrace. 
 
 G Lord, give me godly fear, 
 
 And keep me watchful too, 
 Else I may sit in scorner's chair. 
 
 And mock as scorners do. 
 
 HYMN 42. 
 
 *' To be spiritually minded is life and peace." 
 Rom. viii. 6. 
 
 1 "]l/rUCH longs a spiritual mind, 
 It-L On spiritual things to dwell ; 
 
 It pants for joys which are refin'd. 
 And keep their relish well. 
 
 2 Access it seeks to God, 
 And is divinely taught 
 
 To soar along the heav'nly road 
 With much delighted thought. 
 
 3 In Jesus sweetly blest, 
 
 It tracks him to the skies. 
 And finds by faith his peaceful rest. 
 And life that never dies. 
 
 4 It views with high disdain 
 The pomp of earthly things. 
 
 Looks on the vain parade with pain, 
 And pities courts and kings. 
 
 6 Such mind I now implore, 
 
 A truly spiritual wing, 
 Which, like the lark, will upward soar. 
 
 And as it soars, will sing. 
 
 HYMN 43. 
 
 ** We are (planted) in Jesus Christ; who is 
 
 the true God, and eternal life." 1 John 
 
 V. 20. 
 IAS branches from the vine 
 
 J\ Their birth and growth receive. 
 And round the stem in friendship twine. 
 
 And by their union live. 
 
 2 In Christ so Christians dwell. 
 And life from him derive. 
 
 His root makes all the clusters swell. 
 And all the branches thrive. 
 
 3 In sweetest union join'd, 
 Emmanuel's name they know,t 
 
 And view the God with man combin'd. 
 And feel his virtue too. 
 
 4 Eternal life is giv'n 
 
 To all his saints below ; 
 
 t Matt, i, 2, 3. 
 
 A taste he sends them of his heav'n, 
 While in the vale of woe. 
 
 5 This makes them love their King, 
 
 And lift his name on high ; 
 And when with lusty praise they sing. 
 
 Amen, amen, say I. 
 
 HYMN 44. 
 
 ** He becometh poor that dealeth with a slack 
 hand ; but the hand of the diligent maketh 
 rich." Prov. x. 4. 
 
 1 A LAS, what mean those fears, 
 XX That dry and wither'd look; 
 
 That head besprinkled with grey hairs, 
 And hands with palsy shook 1 
 
 2 Thy heart once all a flame. 
 Fed well on Jesu's store. 
 
 But starved now, and sick, and lame. 
 Thou seemest sadly poor. 
 
 3 Besure, thou hast been slack. 
 And settling on thy lees. 
 
 The bible cast behind thy back. 
 And seldom on thy knees. 
 
 4 To Jesus thou art grown 
 A stranger once again ; 
 
 No wonder he has made thee moan. 
 And look like any Cain. 
 
 5 Come, lift the feeble hand, 
 And shake the drowsy mind. 
 
 Gird up thy loins for Canaan's land, 
 And fast thy sandals bind. 
 
 6 To Jesus yet return. 
 And Jesus will receive ; 
 
 Awhile he makes the rambler mourn, 
 And then his peace will give. 
 
 HYMN 45. 
 
 " He that hath mercy on the poor^ blessed is 
 he." Prov. xiv. 21 ; Psal. xli. 1, 2, 3. 
 
 1 TITUCH blessing he will find, 
 IVL Who much regards the poor. 
 
 And with sweet look and bowels kind 
 Deals out his friendly store. 
 
 2 So Jesus Christ is blest 
 By all his chosen seed. 
 
 Because he hears them, when distrest, 
 And helps at ev'ry need. 
 
 3 Compassion much he shews 
 To sinners when they sigh ; 
 
 And loves to heal up heavy woes, 
 And wipe a weeping eye! 
 
 4 Such mercy melts the heart. 
 And tunes the tongue for praise, 
 
 And whilst he acts the Saviour's part, 
 A heavenly song they raise. 
 
 5 How sweet is Jesus then ! 
 Each bosom feels him dear. 
 
H 
 
 SION S SONGS- 
 
 Each face with sparkling love is seen, 
 Each eye with gracious tear ! 
 
 6 On mercy, Lord, I live, 
 
 And mercy I would shew, 
 Free alms incline my heart to give, 
 
 And forgive ev'ry foe. 
 
 HYMN 46. 
 
 '* In the light of the King's countenance is 
 life, and his favour is as the cloud of latter 
 rain." Prov. xvi. 15. 
 
 1 npHE sick, with frequent sighs, 
 
 X Pass many a tedious night; 
 But when the morning suns arise, 
 How cheering is the light! 
 
 2 So when sad sinners pass 
 A legal night of fears. 
 
 And see the Sun of righteousness; 
 How sweet his light appears ! 
 
 3 It hids their guilt depart, 
 A heav'n in view it brings ; 
 
 The peace of God revives the heart, 
 And life eternal springs. 
 
 4 The seed, in sorrow sown, 
 Springs up and thrives apace ; 
 
 New verdure on the field is grown, 
 And wears a smiling face. 
 
 5 Yet grain, of kindly birth. 
 Will sigh for help again. 
 
 Nor can be foster'd by the earth. 
 Without a latter rain. 
 
 6 The gospel-fields must call 
 Upon the Gospel-King ; 
 
 And when he bids his showers fall, 
 Oh, how they laugh and sing. 
 
 HYMN 47. 
 
 ** As many as are led by the Spirit of God, 
 they are the sons of God." Rom. viii. 14. 
 
 IAN earthly heart I have, 
 Jl\. And earthly made by sin ! 
 
 No good, but sensual, it will crave. 
 And sweetly drinks it in. 
 
 2 No joy it finds in God : 
 
 And when my tongue would pray. 
 My heart will take a different road. 
 And start and prance away. 
 
 3 No converse can we find 
 With him, our God, we call ; 
 
 No will or pow'r lodg'd in the mind 
 To walk with God at all. 
 
 4 Such is man's nature now. 
 Sunk and bemir'd in earth ! 
 
 And what can raise his fallen brow, 
 And give him heav'nly birth 'i 
 
 6 Who can the spirit turn, 
 And unto God unite, 
 
 And make the heart with fervour burn. 
 And in its God delight ? 
 
 6 Thou, holy Spirit, must 
 The mighty work perform. 
 
 Awake the sleeper from his dust. 
 And wing the groveling worm. 
 
 7 Oh, let thy breath inspire 
 All needful power and will. 
 
 And make my soul to God aspire, 
 And with his presence fill. 
 
 HYMN 48. 
 
 *' I said of laughter, it is mad ; and of mirth ^ 
 what (good) does it?" Eccles. ii. 2. 
 
 1 lyrO wonder worldly mirth, 
 
 1 1 Should suit a worldly mind, 
 No joy they taste of heavenly birth. 
 So take the best they find. 
 
 2 Their laughter sure is mad, 
 Their mirth a crackling noise ! 
 
 The giggling heart is left more sad 
 By all its tittering joys. 
 
 3 As some poor blazing thorn 
 Will cast its sparks about, 
 
 And in a moment cease to burn ; 
 So is their mirth soon out. 
 
 4 But, O thou man of God, 
 This empty mirth beware ; 
 
 March off and quit the giggling road ; 
 No food for pilgrims there. 
 
 5 It checks the Spirit's aid, 
 And leaves the heart forlorn, 
 
 And makes thee look as Sampson did, 
 When all his locks were shorn. 
 
 6 May Jesus be my peace. 
 And make up all my joy ; 
 
 His love can yield me serious bliss, 
 And bliss that will not cloy. 
 
 HYMN 49. 
 
 " Evil pursueth sinners." Prov. xiii. 21. 
 
 1 TTTHERE, sinner, canst thou flee, 
 
 y V Where God will not pursue 1 
 Thy secret sins the Lord can see. 
 And will repay them too. 
 
 2 The evils, thou hast done, 
 Will hunt thee ev'ry where, 
 
 And track thy footsteps, one by one. 
 As hounds will track the hare. 
 
 3 The sins thou hast forgot, 
 Or fain would overlook, 
 
 The Lord with careful hand has wrote 
 Them in his dooms-day book. 
 
 4 Tho' numerous years are past, 
 Thou surely wilt be caught. 
 
 Thy sin will find thee out at last, 
 And vengeance will be sought. 
 
SION S SONGS. 
 
 17 
 
 5 Destruction hastetli nigh, 
 And hems thy feet around j 
 
 lift up now a fervent cry, 
 While mercy may be found. 
 
 6 Delay not, lest he shut 
 And bar up mercy's door ; 
 
 If once the thread of life is cut 
 Sweet mercy pleads no more. 
 
 HYMN 50. 
 
 " The sons of God are born, not from blood (or 
 descent) nor from the will of the flesh, nor 
 from the will of man, but oj God,^' John 
 i. 12, 13. 
 
 1 A Child of God is made 
 
 ±\. Not from the parent's blood, 
 No worth the father has convey'd 
 To make his infant good. 
 
 2 Nor may the will of man 
 Convert a sinful heart, 
 
 Nor sense nor mighty reason can 
 A spark of help impart. 
 
 3 No man has found the skill 
 To make a child of God ; 
 
 It soars above the human will, 
 And out of nature's road. 
 
 4 Without the Spirit's aid, 
 An earthly worm I am ; 
 
 Conceiv'd in sin, my soul is dead, 
 My worship blind and lame. 
 
 5 O Lord, afford relief. 
 
 And quick'ning pow'r convey ; 
 Or sure mine ear remaineth deaf, 
 And sure my feet will stray. 
 
 6 Create my heart anew. 
 And breathe the life divine. 
 
 And fan it with fresh vigour too, 
 Or soon it will decline. 
 
 HYMN 51. 
 
 " Ye have received the spirit of adoption, 
 whereby we cry, Abba^ Father." Horn. 
 viii. 15 ; Gal. iv. 6. 
 
 1 TTTELL, canst thou read thine heart, 
 
 V V And feel the plague of sin ? 
 Does Sinai's thunder make thee start. 
 And conscience roar within ? 
 
 2 Expect to find no balm 
 On nature's barren ground ; 
 
 All human medicines will do harm. 
 They only skin the wound. 
 
 3 To Jesus Christ repair. 
 And knock at mercy's gate ; 
 
 His blood alone can wash thee fair. 
 And make thy conscience sweet. 
 
 4 In season due he seals 
 
 A pardon on the breast j 
 
 The wounds of sin his Spirit heals. 
 And brings the gospel-rest. 
 
 5 So comes the peace of God, 
 Which cheers a conscience well ; 
 
 And love shed in the heart abroad. 
 More sweet than we can tell. 
 
 6 Adopted sons perceive 
 Their kindred to the sky ; 
 
 The Father's pardoning love receive, 
 And, Abba, Father, cry. 
 
 HYMN 53. 
 
 "Jesus, thou Son of David, haie mercy on 
 me," iVIark x. 47. 
 
 1 T Stand at mercy's door, 
 A. O Lord, look on me now, 
 
 A beggar knocks, exceeding poor. 
 And none can help but thou. 
 
 2 Thro' sin born dark I was. 
 Nor cared for the light, 
 
 All knowledge of thy truth and grace 
 Was banish'd from my sight. 
 
 3 Exceeding lame beside, 
 A cripple from my birth, 
 
 And need a crutch as well as guide 
 To help my ankles forth. 
 
 4 A ragged soul I am. 
 
 My breast and shoulders bare, 
 
 And nothing left to hide my shame 
 
 But fig-leaves here and there. 
 
 5 With sore disease I smart. 
 From pain am seldom free, 
 
 It is the evil in my heart, 
 My father gave it me. 
 
 6 Lord, I have told my case, 
 Well known to thee before, 
 
 Let Jesus shew his lovely face. 
 And heal up every sore. 
 
 7 Mine eyes with salve anoint. 
 That I may see thy light ; 
 
 And strengthen every tottering joint, 
 That I may walk upright. 
 
 8 My naked soul array 
 
 In thy own righteousness ; 
 And let thy precious blood convey 
 The pledge of heavenly peace. 
 
 9 My evil, thou dost know. 
 Torments my bosom much, 
 
 But let the King of Israel shew. 
 He cures it with a teuch. 
 
 10 Some manna also bring 
 To feast my pilgrim days. 
 
 And thou shalt hear a beggar sing, 
 And shout forth Jeeu's praise. 
 
 I 
 
18 
 
 SIGN S SONOSi 
 
 HYMN 53. 
 
 " When I passed by thee, and saw thte polluted 
 in thine own blood, I said xmto thee, Live." 
 Ezek. xvi. 8. 
 
 1 "POLLUTED in my blood, 
 XT And filthy from my birth, 
 
 My froward heart averse to good, 
 All evil bringeth forth ! 
 
 2 Sunk in the mire of sin, 
 And in my sin perverse ! 
 
 Rebellious nature ruled within, 
 And well I lik'd its course ! 
 
 3 But Jesus passing by. 
 Beheld my woful case, 
 
 He cali'd the wretched rambler nigh, 
 And seiz'd me by his grace. 
 
 4 He said unto me, Live, 
 And life his word convey'd ; 
 
 The dead his quick'ning voice perceive, 
 And living souls are made. 
 
 5 Henceforth my whole concern 
 Must be to shew his praise. 
 
 And in the school of grace to learn 
 Obedience all my days. 
 
 6 But let my Lord renew 
 
 His quick'ning word each hour. 
 And bring my worthlessness in view, 
 To keep my spirit poor. 
 
 HYMN 54. 
 
 " Lord, thou art my refuge.'^ Ps. cxlil. 5^ 
 
 1 lyro help in self I find, 
 
 IM And yet have sought it well ; 
 The native treasure of my mind 
 Is sin and death and bell. 
 
 2 To Christ for help I fly, 
 The friend of sinners lost, 
 
 A refuge sweet and sure and nigh, 
 And there is all my trust. 
 
 3 All other refuge fails, 
 
 And leaves my heart distrest j 
 But this eternally prevails 
 To give a sinner rest. 
 
 4 Lord, grant me free access 
 Unto thy pierced side, 
 
 For there I seek my dwelling-place, 
 And there my guilt would hide. 
 
 5 In ev'ry time of need 
 My helpless soul defend, 
 
 And save me from all evil deed, 
 And save me to the end. 
 
 6 And when the hour is near, 
 That flesh and heart will fail. 
 
 Do thou in all thy grace appear, 
 And bid my faith prevail. 
 
 HYMN 55. 
 
 ** Come up to me into the mount, and be there. 
 Exod. xxiv. 12. 
 
 1 ll/TY foolish heart would find 
 IVX A portion here below ; 
 
 Yet soon a rough and blasting wind 
 Nips every comfort through. 
 
 2 Befool'd and vexed oft, 
 I would no longer rove, 
 
 But lift my weary eyes aloft 
 To Jesu's mount above. 
 
 3 He kindly bids me come, 
 Nor linger longer here. 
 
 But make his happy mount my home, 
 And feast upon his cheer. 
 
 4 I would mount up on high, 
 Above all earthly things j 
 
 Yet well thou know'st I cannot fly, 
 Unless thou lend me wings. 
 
 5 Good wings of faith impart. 
 And I shall reach thy seat ; 
 
 Good wings to cheer a drooping heart. 
 And brace up tardy feet. 
 
 6 And tho' an earthly cell 
 My carcase still embrace, 
 
 My spirit on the mount shall dwell, 
 And feel thy perfect peace. 
 
 HYMN 56. 
 
 let him do what seemeth 
 1 Sam. iii. 18. 
 
 " It is the Lord 
 good." 
 
 1 T)00R angry bosom, hush, 
 Jr Nor discontented grow ; 
 
 But at thy own sad folly blush. 
 Which breedeth all thy woe. 
 
 2 If sick, or lame, or poor, 
 Or by the world abhorr'd. 
 
 Whatever cross lays at thy door. 
 It cometh from the Lord. 
 
 3 The lions will not tear. 
 The billows cannot heave. 
 
 The furnace shall not singe thy hair, 
 Till Jesus give them leave. 
 
 4 The lord is just and true. 
 And upright in his way ; 
 
 He loves, but will correct us too, 
 Whene'er we run astray. 
 
 6 With caution we should tread j 
 
 For as we sow we reap. 
 And oft bring mischief on our head 
 
 By some unwary step. 
 
 6 Lord, plant a godly fear 
 
 Before my roving eyes. 
 Lest some hid snake or wily snar« 
 
 My heedless feet surprise. 
 
SIGN S SONGS, 
 
 w 
 
 7 Or should I start aside, 
 
 And meet a scourging God, 
 Let not my lieart grow stiif with pride, 
 
 But weep and kiss the rod. 
 
 HYMN 57. 
 
 " While one saith, I am of Paul ; and another 
 saithf I am of Apollos, are ye not carnal 7^^ 
 1 Cor. iii. 4. 
 
 1 C|0 ON as the gospel sound 
 O Was published all abroad, 
 
 The din of party echoes round, 
 And clogs the gospel-road. 
 
 2 One cries, I am for Paul ; 
 And one Apollos takes; 
 
 Each thinks his leader all in all, 
 And wild dissension makes. 
 
 3 If carnal feuds appear, 
 Where gospel truth is taught. 
 
 Sweet love is quickly banish'd there, 
 And Jesus Christ forgot. 
 
 4 The gospel suffers harm, 
 And infidels blaspheme. 
 
 When fierce disciples lift their arm, 
 And raise a party flame. 
 
 5 Yet oft, full oft we see 
 Much unbecoming strife ; 
 
 Nor sheep nor shepherds can agree 
 To lead a peaceful life. 
 
 6 From thy disciples. Lord, 
 Such carnal strife remove. 
 
 Subdue them by thy gracious word,. 
 And teach 'em how to love. 
 
 HYMN 58. 
 
 *•' Preach the unsearchable riches of Chri$t.''* 
 Ephes. liL 8v 
 
 1 T Try and try again 
 
 JL To publish Jesu's worth. 
 And fain I would, but never can 
 Set half his riches forth. 
 
 2 The love his bosom feels. 
 His tongue can only tell; 
 
 And till the Lord his love reveals, 
 No one admires it well. 
 
 3 'Tis deep unfathom'd love. 
 And charms the hosts on high ; 
 
 Yet will in man no wonder move, 
 Without an opened eye. 
 
 4 His blood so freely spilt 
 Is loud proclaim' d to all ; 
 
 Rich balm to heal the deepest guilt ! 
 Yet few regard the call. 
 
 5 Sweet health his grace imparts, 
 And grace divinely free ; 
 
 Rich grace to cleanse the foulest hearts ! 
 Yet few say, Give it mc. 
 
 6 Some footsteps of thy grace 
 My tutor'd heart can find ; 
 
 And view some beauties of thy face. 
 And yet at best am blind. 
 
 7 Our dear Redeemer is 
 An endless wealthy store ; 
 
 And when we taste his offer'd bliss, 
 We bless, and ask for more^ 
 
 HYMN 59. 
 
 *' Turn thee yet again, and thou shalt see 
 greater abominations." Ezek. viii. 6, 13, 
 15. 
 
 1 rriHAT image-chamber foul, 
 
 X Which met Ezekiel's eye. 
 Points out the breast of every soul, 
 Where lurking idols lie. 
 
 2 When God the vision gives, 
 A man his heart can read ; 
 
 Abominations he perceives, 
 And finds it bad indeed ! 
 
 3 Yet ask for further light, 
 And turn to see thy woe, 
 
 And God will clear thy misty sight, 
 And deeper visions shew. 
 
 4 As we the light can bear 
 To break upon our eyes. 
 
 Still deeper idols shall appear, 
 And more will after rise. 
 
 5 Thus pride is broken down, 
 And humbled in the dust; 
 
 We view our vileness and must own^ 
 The Lord is all our trust. 
 
 6 May Jesus Christ disclose 
 The plagues within my heart, 
 
 And as my soul more humbled grows, 
 A brighter faith impart. 
 
 HYMN 60. 
 
 ** Look unto me and be saved, all the ends of 
 the earth, for I am God, and none else." 
 Isa. xlv. 22. 
 
 1 npO Christian, Jew, and Greek, 
 
 X The Prince of Israel saith. 
 All sinners, who salvation seek. 
 Look unto me by faith. 
 
 2 Almighty pow'r I have, 
 Am God, and nothing less ; 
 
 And surely none but God can save. 
 So deep is your distress* 
 
 3 How welcome is the light. 
 Which Jesu's word has giv'n ! 
 
 For much I sought with human might 
 To force my way to heav'n. 
 
 4 My vapouring arm was weak. 
 Yet would be counted bold ; 
 
 And in the fight my heart would sneak, 
 And could no weapon hold. 
 
20 
 
 SIGN S SONGS. 
 
 6 Now, Lord, I look to thee, 
 
 To make the battle good, 
 To fight and give me victory, 
 
 And pardon thro' thy blood. 
 
 6 My heart is naughty still, 
 And ugly things would do ; 
 
 But he, who quells the winds at will, 
 Can quell my bosom too. 
 
 7 Oh, bid my foot stand fast 
 Upon thy faithful word ; 
 
 And sweetly teach me how to cast 
 All burdens on the Lord. 
 
 HYMN 61. 
 
 *' In the Lord shall all the seed of Israel be 
 justified, and shall glory.''* Isai. xlv. 25. 
 
 1 rpiiE sons of earth delight 
 
 X To spread their fame abroad. 
 To glory in their worth and might j 
 But such are not of God. 
 
 2 The heavenly word declares, 
 And faithful is the word, 
 
 That Israel's seed, the royal heirs. 
 Shall glory in the Lord. 
 
 3 In Jesus they shall trust. 
 From first to last, each one ; 
 
 Thro' Jesus shall be counted just. 
 And boast in him alone. 
 
 4 Amen, the word is good. 
 My trust is in his name ; 
 
 I have redemption thro' his blood, 
 And I will shout his fame. 
 
 5 He hears my sad complaints, 
 And heals old wounds and new ; 
 
 Hosannah to the King of saints, 
 His ways are just and true I* 
 
 6 His worth I love to tell. 
 And wish the world to know ; 
 
 And where the Son is honour'd well. 
 The Father's honour'd too.f 
 
 HYMN 62. 
 
 " Lead me to the rock, that is higher than Z." 
 Psal. Ixi. 2. '* And this rock is Christ." 
 J Cor. X. 4. 
 
 1 A Rock salutes mine eye, 
 
 XJL Which faith alone has trod j 
 It lifts a pilgrim near the sky. 
 And brings the heart to God ! 
 
 2 I held a flattering hope, 
 
 And thought, as some think yet. 
 This rock may sure be scrambled up, 
 By human hands and feet. 
 
 8 But now amaz'd, I cry. 
 As David did before. 
 
 • Rev. XV. 3. 
 
 f John T. 23. 
 
 The rock is higher much than I, 
 And help I must implore. 
 
 4 Upon it I would dwell, 
 But help is wanting here ; 
 
 Except the Father draw me well,* 
 I never shall get there. 
 
 5 Oh, lead me to this rock. 
 And keep me on it too ; 
 
 For on this rock, thy favour'd flock 
 The promis'd land can view. 
 
 6 Upon this happy hill 
 
 I would employ my days. 
 Till thou Shalt call me higher still. 
 To sing eternal praise. 
 
 HYMN 63. 
 
 << Jesus saithy I am the way ; no man cometh 
 unto the Father, but by me." John xiv. 6. 
 
 1 A New and pleasant door, 
 _nL A friendly tcay to God, 
 
 Is open'd for the gospel-poor, 
 Thro' Jesu's precious blood. 
 
 2 Here mercy smiling sits 
 The famish'd poor to feed, 
 
 Bestows a kiss on all she meets, 
 And deals out heavenly bread. 
 
 3 But sinners are so blind. 
 From mercy they will stray ; 
 
 Or lifted with a lofty mind, 
 They will despise the way, 
 
 4 I was a rover too. 
 
 And roving found no rest •, 
 But now at length the way 1 view. 
 And here I build my nest. 
 
 6 Of Christ I chirp and sing. 
 
 And when he casts an eye, 
 I flutter up with brisker wing. 
 
 And warble in the sky. 
 6 Such is my pleasant task, 
 
 To sing of this sweet road : 
 And if the cause a stranger ask ; 
 
 It is my way to God. 
 
 HYMN 64. 
 
 '* Whosoever denieth the Son, the same hath 
 not the Father." 1 John ii. 23. 
 
 1 A Base and proud neglect 
 XJL Of Jesus Christ is shewn ; 
 
 His honours impious men reject. 
 And scandalize the Son. 
 
 2 But scorners pert and wise 
 May from the Father know, 
 
 That all, who dare the Son despise. 
 Reject the Father too. 
 
 • John vi. 44. 
 
SIGN S SONGS. 
 
 2t 
 
 3 His Godhead who denies, 
 Or his atoning death, 
 
 Shall fall himself a sacrifice. 
 And feel the Father's wrath. 
 
 4 All, who in him helieve, 
 And seek his offer'd grace, 
 
 A joyful pardon shall receive, 
 And see the Father's face. 
 
 5 O my sweet Prince of peace, 
 Who bought me with thy blood, 
 
 Thy person and thy love I bless. 
 And hail thee as my God. 
 
 HYMN 65. 
 
 *' Jesus is ordained to be the Judge of quick 
 and dead." Acts x. 42. 
 
 1 T ET wanton men beware, 
 JLi How Jesus they despise ; 
 
 In awful pomp he will appear, 
 Descending from the skies ! 
 
 2 His trumpet will proclaim 
 
 " The Judge, the Judge is near!" 
 And earth will melt with fervent flame. 
 And seas dry up with fear ! 
 
 3 A shouting heav'nly host* 
 Around him will be rang'd ! 
 
 The dead will hear and start up first, 
 And then the quick be chang'd! 
 
 4 Ye wise and favour'd few, 
 Who lodge at mercy's gate. 
 
 Oh, keep the Saviour well in view, 
 And for his coming wait. 
 
 6 And hear, ye foolish men. 
 Who talk with impious breath, 
 
 And glory in a life unclean ; 
 Such mirth will end in death. 
 
 6 Your bitter sad remorse 
 No tongue can truly tell. 
 
 If Jesus once pronounce his curse, 
 And sink you down to hell. 
 
 7 O thoughtless men, be wise. 
 Before it be too late. 
 
 From sleep awake, from sin arise, 
 And knock at mercy's gate. 
 
 HYMN 66. 
 
 '* Faith without works is dead." James ii. 20. 
 
 1 TpRIEND, if thy tree is good, 
 J And faith lay at the root. 
 
 It gathers life from Jesu's blood, 
 And beareth goodly fruit. 
 
 2 Assent is earthly weed. 
 And brings no profit forth ; 
 
 But gospel-faith is noble seed. 
 And claims an heavenly birth.f 
 
 • 1 Thess. iv. 16. 
 
 t Ephes. ii. 8« 
 
 3 It surely works by love> 
 And acts a kindly part ; 
 
 It draweth pardon from above, 
 And purifies the heart. 
 
 4 Tho' bafiled o'er and o'er, 
 Faith will prevail at length. 
 
 Because it fights in Jesu's pow'r. 
 And not in human strength. 
 
 5 If faith work peace within. 
 And worketh merit out. 
 
 And beareth fruit, and conquer sin, 
 'Tis sterling faith, no doubt. 
 
 6 Such faith, Lord, give to me, 
 As yields its blossoms fair. 
 
 And sheweth fruit upon the tree, 
 And all its fruit will rear. 
 HYMN 67. 
 " If the Son shall make you free, ye shall bt 
 free indeed." John viii. 36. 
 
 1 rpO free myself I strove, 
 
 1 But feeble was my pow'r. 
 My galling guilt would not remove, 
 And sin prevailed more. 
 
 2 At length I weary was. 
 And unto Jesus came. 
 
 And told him all my helpless case. 
 How weak I was and lame- 
 
 3 A smile he cast on me. 
 And said, I know thy need ; 
 
 But if the Son shall make you free, 
 You will be free indeed. 
 
 4 Salvation would you have ? 
 Upon me cast your cares ; 
 
 None but the Saviour sure can save. 
 As well his name declares. 
 
 5 Lord, let me know thy name, 
 That I may rescu'd be 
 
 From sin's dominion, guilt, and shame, 
 And thy salvation see. 
 
 6 I would have free access, 
 When unto God I cry ; 
 
 And nourish'd with the word of grace, 
 Thy free-man live and die. 
 HYMN 68. 
 
 « Unto the Son he saith, Thy throne, O God, 
 is for ever and ever ; a sceptre of righteous- 
 ness is the sceptre of thy kingdom." Heb. 
 i. 8. 
 
 1 rpHO' scorners thee defy, 
 
 X And proud blasphemers roar. 
 Thy throne, O Jesus, God most high, 
 Endureth evermore ! 
 
 2 Thine hands a sceptre hold. 
 Which only God can grasp. 
 
 Which wisdom sway'd all times of old, 
 And truth and mercy clasp. 
 
22 
 
 SIGN S SONGS. 
 
 3 Thou lovest righteousness, 
 And wilt uphold its seat, 
 
 And daring sinners, great or less, 
 Shall perish at thy feet. 
 
 4 Thy subject I would be, 
 And willing made by grace, 
 
 A servant waiting here on thee, 
 Till call'd to see thy face. 
 
 HYMN 69. 
 
 To the Trinity. 
 
 1 /^UR Father who dost lead 
 \J The children of thy grace, 
 
 A new-born and believing seed. 
 Throughout the wilderness ! 
 
 2 Thy providential care 
 In dangers past we own. 
 
 And beg thine nrm may still be near. 
 And still thy love be shewn. 
 
 3 Dear Jesus, Lamb of God, 
 Our lovely dying friend ! 
 
 Reveal the virtue of thy blood. 
 And truth and mercy send. 
 
 4 Thou art a master kind, 
 With voice and person sweet, 
 
 Bestow on us a loving mind. 
 And keep us at thy feet. 
 
 6 Thou, holy Spirit, art 
 
 Of gospel-truth the seal, 
 Convincing pow'r thou dost impart, 
 
 And Jesu's grace reveal. 
 
 6 Oh, breathe thy quick'ning breath, 
 
 And light and life afford ; 
 Instruct us how to live by faith. 
 
 And glorify the Lord. 
 
 HYMN 70. 
 
 *' Blessed is the man, that watcheth daily at 
 my gates, and waiteth at the posts of my 
 doors." Prov. viii. 34. 
 
 1 ly/TY bus'ness lays at Jesu's gate, 
 If-L Where many a Lazar comes, 
 
 And here I sue, and here I wait 
 For mercy's falling crumbs. 
 
 2 My rags and wounds my wants pro- 
 And help from him implore ; [claim, 
 
 The wounds do witness I am lame. 
 The rags that I am poor. 
 
 3 My Lord, I hear, the hungry feeds. 
 And cheereth souls distrest ; 
 
 He loves to bind up broken reeds. 
 And heal a bleeding breast. 
 
 4 His name is Jesus, full of grace, 
 Which draws me to his door ; 
 
 And will not Jesus shew his face. 
 And bring his gospel-store 1 
 
 5 Supplies of every grace I want. 
 And each day want supply. 
 
 And if no grace the Lord will grant, 
 I must lay down and die. 
 
 6 But oh! my Lord, such news shall ne'er 
 Be told in Sion's street. 
 
 That some poor soul fell in despair. 
 And died at Jesu's feet. 
 
 HYMN 71. 
 
 ** Enter not into judgment with thy servant ; 
 for in thy sight shall no msin living be 
 justified." Psal. cxliii. 2. 
 
 1 TT7"HERE must a burden'd con- 
 
 > V To find a sure relief^ [science go 
 Nor tears, nor alms a balm bestow 
 To heal a sinner's grief? 
 
 2 No help on nature's ground appears, 
 Sin has such noisome breath ; 
 
 A solemn voice from God declares. 
 The wage of sin is death. 
 
 3 With man thy conduct may be fair. 
 Thy dealings all upright ; 
 
 With God the best much faulty are, 
 And guilty in his sight. 
 
 4 Forbear to ease thine aching heart 
 By merits of thine own, 
 
 Or God will mark thy strict desert, 
 And judgment weigh thee down. 
 
 5 Thy sinful debts to Jesus bring. 
 His payment makes thee just ; 
 
 And of thy surety think and sing,^ 
 And only in him trust. 
 
 6 Yet ask him for a full receipt. 
 And lock it in thy breast ; 
 
 This makes obedience free and sweet. 
 And sets the heart at rest. 
 
 HYMN 72. 
 
 *' The fruit of the Spirit is love, joy, peace, 
 long-suffering, gentleness, goodness, faith, 
 meekness, and temperance." Gal. v. 22, 
 23.* 
 
 1 fTHHAT man alone is truly blest, 
 
 X Who dwells in love divine. 
 Who finds the Saviour's joyful rest. 
 And keeps his peace within. 
 
 2 He bears the wrongs that others bring. 
 Unmoved all the while ; 
 
 His bounty bids the cripple sing, 
 And makes the widow smile. 
 
 3 By faith he acts a Christian part, 
 Much savoury in his talk. 
 
 Child-like and lowly in his heart. 
 And temperate in his walk. 
 
 4 And can these plants of virtue grow 
 In such a soil as mine ? 
 
SION S SONGS. 
 
 23 
 
 Tes, if thy qiiick'ning Spirit blow, 
 They spring and open fine. 
 
 5 A fallow ground if Jesus till, 
 Tho' weeds were only there, 
 
 The fallows quickly own his skill. 
 And precious fruit will bear. 
 
 6 Come then, my Lord, thy grace impart. 
 Thy Spirit breathe on me ; 
 
 Plant all its fruit within my heart, 
 And make me all like thee. 
 
 HYMN 73. 
 
 ** He shall let go my captives, not for price nm- 
 reward," Isai. xlv. 13. 
 
 i A RT thou by sin a captive led, 
 l\. And sin thy daily grief? 
 
 The man, who brake the serpent's head, 
 Can bring thee sweet relief, 
 
 2 His name is Jesus, for he saves, 
 And setteth captives free ; 
 
 His office is to purchase slaves. 
 And give them liberty. 
 
 3 No money for thy ransom take. 
 But mercy much intreat ; 
 
 Go with the chains about thy neck, 
 And fall before his feet. 
 
 4 Tell how thy bosom tyrants lash, 
 And rage without control ; 
 
 Shew where the fetters gall thy flesh. 
 And bruise thine inmost soul. 
 
 5 The sight will melt his piteous heart, 
 Soon touch'd with human woe ; 
 
 And healing up thy guilty smart, 
 His freed-man thou shalt go. 
 
 HYMN 74. 
 
 *( Carry them in thy bosom, as a nurse beareth 
 the suckiiig child." Numb. xi. 12. 
 
 1 /^ Lord, how lovely is thy name, 
 \J How faithful is thine heart ! 
 
 To-day and yesterday the same. 
 And always kind thou art ! 
 
 2 No change of mind our Jesus knows, 
 A true and constant friend ! 
 
 Where once the Lord his love bestows, 
 He loves unto the end ! 
 
 3 He well remembers we are flesh. 
 At best a bruised reed ; 
 
 And fainting souls he will refresh, 
 And gently rear their head. 
 
 4 Full breasts of milk, that cannot cloy, 
 He, like a nurse, will bring ; 
 
 And when he draws the promise nigh, 
 Oh, how we suck and sing ! 
 
 5 No danger can thy soul await. 
 While resting on this rock j 
 
 The winds may blow, and waves may beat. 
 But he sustains the shock. 
 
 6 Dear Jesus, let me lay and rest 
 
 Within thy arms divine ; 
 Thy daily care, to make me blest ; 
 
 To love and and praise thee, mine. 
 
 HYMN 75. 
 
 " I will clothe thee with change of raiment." 
 Zech. iii. 4. 
 
 1 "pvRESS uniform the soldiers wear, 
 ±J When duty calls abroad, 
 
 Not purchased at their cost or care. 
 But by the prince bestow'd. 
 
 2 Christ's soldiers too, if Christ-like bred. 
 Have regimental dress, 
 
 'Tis linen white and fac'd with red, 
 'Tis Christ's own righteousness. 
 
 3 A rich and sightly robe it is, 
 And to the soldiers dear ; 
 
 No rose can learn to blush like this. 
 Nor lily look so fair. 
 
 4 No wit of man could weave this robe, 
 'Tis of such texture fine ; 
 
 Nor could the wealth of all the globe 
 By purchase make it mine. 
 
 5 The robe was wrought by Jesu's hand. 
 And died in his own blood ; 
 
 And all the cherubs gazing stand 
 To view this robe of God. 
 
 6 Tho' worn, it never waxeth old. 
 No spots upon it fall. 
 
 It makes a soldier brisk and bold, 
 And dutiful withal. 
 
 7 Array me in this robe complete, 
 For this will hide my shame. 
 
 And make me sing, and make me fight. 
 And bless my captain's name. 
 
 HYMN 76. 
 
 *' Though he tarry f wait for him." Hab. ii. 3. 
 
 1 TF guilt pursue thee with its cry, 
 X And would to prison hale ; 
 
 To Jesus Christ, the surety, fly. 
 And he will ofler bail. 
 
 2 If hellish foes beset thee round. 
 And grin and dodging stand ; 
 
 On Jesus call and keep thy ground. 
 And he will help command. 
 
 3 If hope, that us'd thy soul to cheer, 
 Now leaves thee dark as night. 
 
 And neither sun nor stars appear ; 
 Yet wait for morning-light. 
 
 4 Still look to Christ with longing eyes, 
 Tho' both begin to fail ; 
 
 Still follow with thy feeble cries, 
 And mercy will prevail. 
 
24 
 
 SIGN S SONGS 
 
 6 What, if he drop no gracious smile, 
 
 Or bid thee leave his door ; 
 Yet if thou knock, and wait awhile, 
 
 He must relieve the poor. 
 
 6 He tarries oft, till men are faint, 
 
 And comes at evening late ; 
 He hears and will relieve complaint, 
 
 But we must pray and wait. 
 
 HYMN 77. 
 
 '* So Daniel was taken up out of the den, and 
 no manner of hurt was found upon him, be- 
 cause he believed in his God." Dan. vi. 
 23. 
 
 1 THACH human breast is Daniel's den, 
 Jli Where lusts, like lions, lay, 
 
 And yell and rend unfaithful men, 
 Who fall an easy prey. 
 
 2 But he, who in the Lord believes. 
 Has lions at his will ; 
 
 The pow'r, which stilled winds and waves, 
 A roaring lust can still. 
 
 3 Yet if the monsters round thy head 
 Lay harmless down, like sheep ; 
 
 Ah, never once surmise them dead. 
 They are but dropt asleep. 
 
 4 While unbelief makes midnight skies, 
 For prey the lions roar ; 
 
 But soon as faith bid's morning rise. 
 They lay them down and snore.f 
 
 5 O Jesus, thou the tamer art. 
 Faith rests upon thy pow'r, 
 
 Faith calls, and thou dost help impart 
 In every needful hour. 
 
 6 All dens to thee are just the same. 
 Where thou art, there is rest; 
 
 Then give me Daniel's faith to tame 
 The lions in my breast. 
 
 HYMN 78. 
 
 *' My heart is smitten, and withered like 
 grass." Psal. cii. 4. 
 
 1 A LAS ! poor soul, what ails thee now, 
 J\ So feeble and so faint ? 
 
 Why hangs a cloud upon thy brow 1 
 Come, tell thy sad complaint. 
 
 2 " No wither'd stick is half so dry, 
 " No flint so hard is found, 
 
 ** Like some dead dog I lumpish lie, 
 " And putrify the ground." 
 
 3 Well, Jesus shews thee, what thou art, 
 How naked, blind, and poor ! 
 
 Discloses all thy wretched heart. 
 To make thee prize him more. 
 
 4 Lay down submissive at his feet. 
 And meekly tell thy pain, 
 
 t Psal. civ, 20, 22. 
 
 And with a sigh his love entreat 
 
 To send a gracious rain. 
 6 But when he brings a cheering gleam, 
 
 And brooks gush from the rock ; 
 Boast in your fountain, not the stream, 
 
 For human cisterns leak. 
 
 6 The streams may take a various turn. 
 Run ebb, or muddy flow. 
 
 Or dry up ere to-morrow's morn. 
 But not the fountain so. 
 
 7 The fountain always full and clear 
 Flows on serenely still, 
 
 Is free and open all the year. 
 For whosoever will. 
 
 8 Oh, may this rock affbrd me rest, 
 This brook still follow me ; 
 
 To quench my thirst, and wash my breast. 
 Till Canaan's land I see. 
 
 HYMN 79. 
 
 '' In my prosperity I said, I thall never be 
 moved ; my mountain stundeth strong ; but 
 thou didst hide thy face, and I was trou- 
 bled." Psal. XXX. 6, 7. 
 
 1 TTTHEN I can sit at Jesu's feet^ 
 
 VV And he anoints my head. 
 Such peace ensues, so calm and sweet, 
 I think my foes all dead. 
 
 2 My simple heart then fondly dreams. 
 It shall see war no more ; 
 
 Too firm to shrink my mountain seems. 
 And every storm blown o'er. 
 
 3 While thus a queen in state I sit, 
 Se(f hunts about for praise, 
 
 Talks much of frames and victories great, 
 That you may hear and gaze. 
 
 4 Then Jesus sends a trying hour. 
 This lurking pride to quell ; 
 
 My dead foes rise with dreadful pow'r. 
 And drag me down to hell. 
 
 5 Now faints my heart within me quite. 
 My mountain disappears. 
 
 All grace is vanish'd from my sight, 
 And faith seems lost in fears. 
 
 6 At length my Lord with sweet surprise 
 Returns to loose my bands. 
 
 Brings kind compassions in his eyes, 
 And pardons in his hands. 
 
 7 I drop my vile head in the dust. 
 And at my Lord's feet fall ; 
 
 His grace is now my song and boast. 
 And Christ my all in all. 
 
 HYMN 80. 
 *' / kill and I make alive; I wound and I 
 
 heal." Deut. xxxii. 39. 
 
 1 fTIHE Saviour empties whom he fillg, 
 
 X And quickens whom he slays ; 
 
SIGN S SONGS, 
 
 25 
 
 Our le^al hope he kindly kills, 
 To teach us gospel-praise. 
 
 2 He wraps in frowns, as well as smiles, 
 Some tokens of his love ; 
 
 And if he wounds, or if he heals, 
 In hoth his grace we prove. 
 
 3 His simple flock are often slack, 
 And make the Lord retire ; 
 
 But when he frowns and turns his hack. 
 It is to draw them nigh'r. 
 
 4 No sooner we hegin to mourn, 
 And feel a broken heart. 
 
 But Jesus cries, Return, return, 
 And let me heal thy smart. 
 
 5 The starv'd and wounded may receive, 
 Refreshments at his door ; 
 
 Good bread and balm he loves to give 
 To sinners sick and poor. 
 
 6 My legal self may Jesus kill. 
 And make my heart alive ; 
 
 My guilty wounds may Jesus heal, 
 And make my spirit thrive. 
 
 HYMN 81. 
 
 *' Christ is precious unto you who believe.'' 
 I Pet. ii.7. 
 
 1 T7XCEEDING precious is my Lord, 
 J_i His love divinely free ! 
 
 And sure his name does health afford 
 To sickly souls, like me. 
 
 2 It cheers a debtor's gloomy face, 
 And breaks his prison door ; 
 
 It brings amazing stores of grace 
 To feed the gospel-poor. 
 
 3 And if with lively faith we view 
 His dying toil and smart, 
 
 And hear him say, it was for you, 
 This breaks the stony heart. 
 
 4 An heavenly joy his words convey, 
 The bowels strangely move. 
 
 We blush and melt, and faint away, 
 O'erwhelraed with his love. 
 
 5 In such sweet posture let me lie. 
 And wet thy feet with tears. 
 
 Till join'd with saints above the sky, 
 I tune my harp with theirs. 
 
 HYMN 82. 
 
 *^ My soul ihirsteth for thee in a dry and bar- 
 ren land, where no water is." Psal. Ixiii. 1. 
 
 1 TT THERE must a weary sinner go, 
 
 VV But to the sinner's friend ? 
 He only can relieve my woe. 
 And bid my sorrows end. 
 
 2 Thou art, O Lord, my resting-place ; 
 The promis'd land I see. 
 
 And long to live upon thy grace, 
 And lose myself in thee. 
 
 3 A glimpse of thee, and thy sweet store 
 Thou dost to me impart ; 
 
 But kindly shew me more and more, 
 Till thou dost fill my heart. 
 
 4 The wilderness I cannot bear, 
 So far from thee to stand ; 
 
 Nor yet from Pisgah's top to stare 
 Upon the promis'd land. 
 
 5 I want to eat and drink my fill 
 Of Canaan's milk and wine ; 
 
 Let Moses die upon the hill. 
 And soon I shall be thine. 
 
 6 'Tis self, that legal thing and base, 
 Which keeps me from my rest, 
 
 Me from myself let Christ release, 
 And soon I shall be blest. 
 
 HYMN 83. 
 
 '* 1 will raise up for them a plant of renowr. ''* 
 Ezek. xxxiv. 29. 
 
 1 rriHY glory, Jesus, fills the skies, 
 
 X Plant of renown thou art, 
 A tree desir'd to make one wise, 
 And cheer a drooping heart ! 
 
 2 Thou bearest ripe and goodly fruit, 
 Fresh blooming all the year. 
 
 Which every famish'd soul will suit, 
 And withering health repair. 
 
 3 Upon this fruit whoever feeds, 
 No want or care he knows. 
 
 None other food he seeks or needs. 
 This healeth all his woes. 
 
 4 No tree like this among the wood! 
 It grows on Calvary, 
 
 And, water'd well with Jesu's blood. 
 Bears choicest fruit for me. 
 
 5 The fruit is righteousness divine, 
 To cleanse and clothe my soul -, 
 
 And all, who on the fruit can dine. 
 Are made completely whole. 
 
 6 Not like the tree of knowledge fair, 
 Yet treacherous to the eye ! 
 
 Whoever comes to banquet here, 
 Shall eat and never die. 
 
 7 Too long, O Lord, my soul has fed 
 On graces, duties, frames. 
 
 Yet these are not my heavenly bread, 
 Tho' lovely things and names. 
 
 8 Ihou art my gospel bread and food, 
 Thou art my joyous feast ; 
 
 To eat thy flesh, and drink thy blood, 
 Is gospel-health and rest. 
 
 9 Thy life and death are my repast, 
 The precious fruit of grace ; 
 
 And when this dainty food I taste, 
 I live, and love, and bless. 
 
26 
 
 SION S SONGS. 
 
 HYMN 84. 
 
 *' The blood of Jesus Christ cleanseth us from 
 
 all 
 
 sin. 
 
 1 John i. 7. 
 
 1 "p^OES conscience lay a guilty charge, 
 -L/ And Moses much condemn, 
 
 And bring in bills exceeding large ? 
 Let Jesus answer them. 
 
 2 He paid thy ransom with his hand, 
 And ev'ry score did quit ; 
 
 And Moses never can demand 
 Two payments of one debt. 
 
 3 Now justice smiles on mercy sweet, 
 And looks well reconcil'd, 
 
 Join'd hand in hand they go to meet, 
 And kiss a weeping child. 
 
 4 But ask the Lord %r his receipt. 
 To shew the payment good, 
 
 Deliver'd from the mercy-seat,* 
 And sprinkled with his blood. 
 
 6 The law thy feet will not enlarge. 
 Nor give thy conscience rest, 
 
 Till thou canst find a full discharge 
 Lock'd up within thy breast. 
 
 6 The sight of this will melt thine heart, 
 And make thine eyes run o'er ; 
 
 An happy pardon'd child thou art, 
 And heav'n is at thy door. 
 
 HYMN 85. 
 
 ** The wise man's eyes are in his head, but the 
 fool walketh in darkness" Eccles. ii. 14. 
 
 1 npHE Lord proclaims that man a fool, 
 
 X Who does in darkness walk ; 
 And tho' untaught in Jesu's school, 
 Will of salvation talk. 
 
 2 No peace he feels from Jesu's blood. 
 No work of grace begun, 
 
 Yet vainly hopes his path is good. 
 And walks in darkness on. 
 
 3 No gospel way-post can he find. 
 To prove his road is right ; 
 
 Yet flattering hopes beguile his mind. 
 And mists deceive his sight. 
 
 4 A wise man's eyes are in his head, 
 And Christ his head is found ; 
 
 And while the head the members lead. 
 They keep on gospel-ground. 
 
 5 Lord, let my light come down from thee. 
 Thy head direct my feet ; 
 
 For only in thy light I see 
 The gospel clear and sweet. 
 
 HYMN 86. 
 
 ** I am the good Shepherd, and know my sheep, 
 
 and am known of mine." John x. 14. 
 1 TT7ITH tender heart, and gentle hand, 
 T V A.nd eyes that never sleep, 
 
 Our Shepherd leads to Canaan's land 
 His bleating helpless sheep. 
 
 2 Of him they love to sing each day, 
 Of him they love to learn, 
 
 And when he talketh by the way. 
 Oh, how their bosoms burn ! 
 
 3 A word from Jesus fires their heart, 
 And sweetly tunes their tongue. 
 
 Bids every anxious care depart. 
 And helps their feet along. 
 
 4 He knows his sheep, and tells their 
 And will not lose his own,* [names, 
 
 The bleating ewes, and dancing lambs. 
 Are marked every one. 
 
 5 And Jesu's sheep their shepherd know, 
 And follow out of choice ; 
 
 They will not after strangers go. 
 Nor heed an hireling's voice. 
 
 HYMN 87. 
 
 ** I determined to know nothings save Jesus 
 Christ, and him crucified." 1 Cor. ii. 2. 
 
 1 C< OME wise men of opinions boast, 
 O And sleep on doctrines sound ; 
 
 But, Lord, let not my soul be lost 
 On such enchanted ground. 
 
 2 Good doctrines can do me no good. 
 While floating in the brain ; 
 
 Unless they yield my heart some food, 
 They bring no real gain. 
 
 3 Oh, may my single aim be now 
 To live on him that died. 
 
 And nought on earth desire to know 
 But Jesus crucified. 
 
 4 Disputings only gender strife, 
 And gall a tender mind j 
 
 But godliness in all its life 
 At Jesu's cross we find. 
 
 6 Lord, let thy wondrous cross employ 
 My musings all day long. 
 
 Till in the realms of purest joy 
 I make it all my song. 
 
 HYMN 88. 
 
 " Ye are the temple of the living God, as God 
 hath said, I will dwell in them." 2 Cor. 
 vi. 16. 
 
 1 /^ OD'S living temple wouldst thou 
 vT Devoted to his fear? 
 
 To Christ thy bosom open free. 
 And he will enter there. 
 
 2 There he reveals his secrets deep, 
 And sheds his love abroad. 
 
 And there he teacheth us to keep 
 Sweet fellowship with God. 
 
 * John xviii. 9i 
 
 [be, 
 
SION S SONGS. 
 
 27 
 
 3 What if thy bosom is a den, 
 Where gangs of robbers sleep, 
 
 Or some foul cage of birds unclean, 
 The stable Christ can sweep. 
 
 4 If he but shew his awful face, 
 The wanton birds will fly. 
 
 And thievish gangs march off apace, 
 To shun his piercing eye. 
 
 5 Lord Jesus, consecrate my breast. 
 An house for God below ; 
 
 And wash it sweet, and keep it chaste, 
 Thy blood can make it so. 
 
 HYMN 89. 
 
 ** Thou didst hide thy face, and I was trou- 
 bled." Psal. XXX. 7. 
 
 1 TF but a single moment's space 
 X My Lord himself withdraws, 
 
 Dark clouds and storms come on apace, 
 And debts and broken laws. 
 
 2 My heart reveals its dross and dung. 
 And loathsome is my breath. 
 
 My harp is on the willows hung. 
 And Esau vows my death. 
 
 3 Mine eyes refuse to lend a tear. 
 My throat is hoarse and dry, 
 
 I lisp and faulter in my prayer, 
 And sick and faint am I. 
 
 4 If Jesus loves the gospel-poor. 
 That broken-hearted be, 
 
 A mourner waiteth at thy door. 
 Who wants a sight of thee. 
 
 5 Look from the windows of thy grace. 
 And cheer a drooping heart ; 
 
 A single smile from thy sweet face 
 Will bid my griefs depart. 
 
 6 Thou art the life of all my joys. 
 Thy presence makes my heav'n ; 
 
 Whatever else my Lord denies. 
 Thy presence. Lord, be giv'n. 
 
 HYMN 90. 
 
 ** They, that wait upon the Lord, shall renew 
 their strength, and mount up with wings as 
 eagles." Isai. xl. 31. " And I will bring 
 the blind by a way they knew not" Isai. 
 xlii. 16. 
 
 1 A RT thou a weakling poor and faint, 
 Xl- And sorrowful each hour. 
 
 Exceeding full of sad complaint. 
 Lest Satan thee devour ? 
 
 2 Right welcome tidings Jesus brings 
 To feeble hearts like thine ; 
 
 He will bear up the weak with wings, 
 And cheer the faint with wine. 
 
 3 In darkness dost thou pensive go, 
 Nor any path canst find 1 
 
 Thy Jesus still can bring thee thro*. 
 And loves to lead the blind. 
 
 4 Tho' blind, step on and fear no ill, 
 The Lord is near at hand. 
 
 And safe thro' fire and water will 
 Lead to the promis'd land. 
 
 5 But ask for light, and patient look, 
 Till Christ himself reveals. 
 
 Till water issuing from his rock 
 Thy empty cistern fills. 
 
 6 Then walk with him, as loving friends. 
 Nor from his side depart ; 
 
 And till your painful journey ends, 
 Oh, keep him in your heart. 
 
 HYMN 91. 
 
 *' Surely the land of Canaan floweih with milk 
 and honey, and this cluster of grapes is the 
 fruit of It." Numb. xiii. 27. 
 
 1 rpOO long, alas! I vainly sought 
 
 X For happiness below. 
 But earthly comforts, dearly bought, 
 No solid good bestow. 
 
 2 If blest with plenty, still my mind 
 Sick and consumptive grew ; 
 
 I fed on ashes, drank the wind ; * 
 And what can such food do ? 
 
 3 My carcase may be fitly fed 
 With what this earth supplies ; 
 
 My spirit needs some better bread. 
 Or sick it grows and dies. 
 
 4 At length thro' Jesu's grace I found 
 The good and promis'd land. 
 
 Where milk and honey much abound, 
 And grapes in clusters stand. 
 
 5 My soul has tasted of the grapes. 
 And now it longs to go. 
 
 Where my dear Lord his vineyard keeps. 
 And all the clusters grow. 
 
 6 Upon the true and living vine 
 My famish'd soul would feast. 
 
 And banquet on the fruit divine, 
 An everlasting guest. 
 
 7 And wouldst thou feed on Canaan's 
 When all thy days are past? [store, 
 
 Then taste it on this earthly shore. 
 Or thou wilt never taste. 
 
 HYMN 92. 
 
 " A man shall be an hiding-place from the 
 
 wind, and a covert from the tempest." Isa. 
 
 xxxii. 2. 
 1 A Man, with meek and lowly form, 
 
 XJL Can hide thee from the wind, 
 And from the rattling thunder storm, 
 
 Which frights a guilty mind. 
 
 * Isai. xliv, 20 ; Hosea xii, 1. 
 
28 
 
 SIGN S SONGS. 
 
 2 His name is Jesus mighty clear 
 To them that know his name ; 
 
 It charms away a sinner's fear, 
 And sets his heart on flame. 
 
 3 This man of meekness dost thou know, 
 And can his Godhead trace 1 
 
 And fearless to him wouldst thou go ? 
 Look on his human face. 
 
 4 The tender husband, brother, friend. 
 Meet in this lovely man. 
 
 And these are charms to recommend, 
 Or surely nothing can. 
 
 6 Approach him, as they did of old, 
 
 In Juda whilst he dwelt ; 
 Thy griefs to this dear man unfold, 
 
 And his kind heart will melt. 
 
 6 A man of sorrows much he was. 
 Well versed in human woe, 
 
 And he can grieve at thy sad case, 
 And needful help bestow. 
 
 7 Upon the man thine eyes may gaze, 
 And feel no guilty dread ; 
 
 His excellence will not amaze,* 
 When wrapt in human shade. 
 
 8 Behold the man ! his wounds, his smart ! t 
 See how he lov'd and died ! 
 
 The sight will melt thy stony heart, 
 And crucify thy pride. 
 
 HYMN 93. 
 
 *' Bring forth the blind people that have eyes, 
 and the deaf that have ears." Isa. xliii. 8. 
 
 1 A Dark and empty shade is man, 
 xL Yet full of fancied light ! 
 
 But all his penetration can 
 Obtain no gospel-sight. 
 
 2 If heavenly truth is blaz'd abroad. 
 His heart rejects the call ; 
 
 If gospel newsmen shew the road. 
 He will grope for the wall. 
 
 3 Perhaps he stands to hear the sound. 
 But deaf his ears remain ; 
 
 No meaning in the word is found. 
 It raiseth mirth or pain. 
 
 4 O Lord, thine holy arm make bare. 
 For thou the help must find j 
 
 Afford the deaf an hearing ear, 
 And heal the brain-sick mind. 
 
 5 Behold, how unconcern'd they dwell, 
 Tho' dark and deaf they be. 
 
 And think they hear and see right well. 
 And need no help from thee. 
 
 6 Speak , and the deaf shall hear thy voice. 
 The blind their sight receive j 
 
 And both shall in thy name rejoice, 
 And to thy glory live. 
 
 • Job xiii; 11, 21. 
 
 t John XIX. 5. 
 
 HYMN 94. 
 
 '* Whosoeverioill, let him take the water of life 
 freely." Rev. xxii. 17. 
 
 1 r\^ cistern-waters art thou sick, 
 V-/ And loathe the mire they bring ? 
 
 Then hither stretch thy thirsty neck. 
 And taste a living spring. 
 
 2 A spring, that issues from a rock. 
 Where purest waters flow ; 
 
 And rocky hearts, by Moses struck, t 
 May to these waters go. 
 
 3 No spring will quench a thirst like this ! 
 It makes a conscience whole, 
 
 Inspires the heart with heav'nly bliss. 
 And purifies the soul. 
 
 4 Whoe'er can truly say, I thirst. 
 May come and take his fill, 
 
 'Tis free for good, and bad, and worst. 
 For whosoever will. 
 
 5 Come when thou wilt, or soon or late, 
 It stands inviting thee; 
 
 And will admit no market-rate. 
 It is divinely free. 
 
 6 Its owner is an heavenly king. 
 And by his winning ways, 
 
 He draws the thirsty to his spring, 
 Who drink and sing his praise. 
 
 7 Lord, draw me by thy secret touch, 
 Or backward I shall start ; 
 
 For sure I want entreating much. 
 So fearful is my heart. 
 
 HYMN 95. 
 
 a ^Tq glory in tribulations, knowing that tri- 
 bulation worketh patience." Rom. v. 3. 
 
 1 TTOW simple are thy children. Lord, 
 JlX Unskill'd in what they pray ! % 
 
 Full oft they lift an hearty word. 
 Yet know not what they say. 
 
 2 For patience when I rais'd a cry, 
 Fresh burdens made me roar; 
 
 My foolish heart would then reply. 
 For patience pray no more. 
 
 3 So much my Master seem'd to blame, 
 I thought to leave his school ; 
 
 But now I learn to blush for shame. 
 And see myself a fool. 
 
 4 I fancied patience would be brought 
 Before my troubles rose ; 
 
 And by such granted help I thought 
 To triumph o'er my woes. 
 
 5 But Paul has clear'd my misty sight, 
 And taught by him I find. 
 
 That tribulations, working right. 
 Produce a patient mind. 
 
 t Exod. xvii. 0. 
 
 J Mark x. 38. 
 
SIGN S SONGS, 
 
 29 
 
 G When our dear Master would bestow 
 
 Much patience on his friends, 
 He loads their shoulders well with woe, 
 
 And thus obtains his ends. 
 7 I must expect a daily cross, 
 
 Lord, sanctify the pain ; 
 Bid every furnace purge my dross, 
 
 And yield some patient gain. 
 
 HYMN 96. 
 << When thou makest a feast, call the poor, the 
 maimed, the lame, and the blind ; and thou 
 shah he blessed^ Luke xiv. 13, 14. 
 
 1 4 Feast of fat things Jesus makes, 
 XTL With store of choicest wine, 
 
 And starved souls he calls and takes 
 To sit with him and dine. 
 
 2 Come all ye poor, who cannot buy, 
 Yet long for living bread ; 
 
 The Saviour will your wants supply. 
 And make you rich indeed. 
 
 3 Come every sick and bruised soul. 
 Who sigh with guilty smart ; 
 
 This feast will make the maimed whole, 
 And heal a bleeding heart. 
 
 4 Come all ye lame and crippled throng. 
 Who limp in Jesu's ways ; 
 
 His table-food will make you strong, 
 
 And dance, and sing his praise. 
 6 Come all ye blind, who inly pine 
 
 For faith's reviving light ; 
 A cup of Jesu's precious wine 
 
 Will clear your cloudy sight. 
 6 The poor and maimed, blind and lame, 
 
 May come to Jesu's feast ; 
 And all that come will bless his name. 
 
 When of his cheer they taste. 
 
 HYMN 97. 
 
 ** Set me as a seal upon thine heart, as a seal 
 upon thine arm." Solom. Song viii. 6. 
 
 1 T Ask my dying Saviour dear 
 X To set me on his heart ; 
 
 And if my Jesus fix me there, 
 Nor life, nor death shall part. 
 
 2 As Aaron bore upon his breast t 
 The names of Jacob's sons. 
 
 So bear my name among the rest 
 Of thy dear chosen ones.t 
 
 3 Yea, set me as a precious seal ■ 
 Of covenant grace divine. 
 
 Which may the covenant-love reveal, 
 And mark me truly thine. 
 
 4 And let the seal be stamped clear, 
 With holiness in view, 
 
 That I may bear thine image fair. 
 And others read it too. 
 
 t Exod. xxviii. 9, &c. t Jolui xv. 16. 
 
 5 But seal me also on thine arm. 
 Or yet I am not right ; 
 
 I need thy love to ward off harm. 
 And need thy shoulder's might. 
 
 6 This double seal makes all things sure, 
 And keeps me safe and well ; 
 
 Thy heart and shoulder will secure 
 From all the host of hell. 
 
 HYMN 98. 
 
 " Break up your fallow-ground, and sow not 
 
 among thorns." Jer. iv. 3. 
 
 1 T T NTI LL' D by grace,the human heart 
 
 U Resembles fallow-ground. 
 Unbroken, churlish, proud, and pert, 
 And weeds in plenty found. 
 
 2 If gospel-seed is sown thereon, 
 I takes no kindly root, 
 
 Is quickly picked up and gone, 
 Or choked if it shoot. 
 
 3 Then let the Lord my fallows till. 
 And plough them every year. 
 
 For sure my heart is churlish still. 
 And loathsome weeds are there. 
 
 4 Root up the thorns of worldly grief. 
 And sprigs of self-conceit. 
 
 That monster too of unbelief 
 O'erturn, o'erturn him quite. 
 
 5 If thus my heart is broken small 
 With Jesu's gospel-plough, 
 
 And harrow'd till the dumpers fall. 
 The gospel-seed will grow. 
 
 6 But water too the springing-crop, 
 Or yet it springs in vain ; 
 
 Refresh my faith, and love, and hope, 
 With gracious dew and rain. 
 
 7 So will my soul become a child, 
 And lean on Jesu's breast, 
 
 Be simple, loving, meek, and mild, 
 And find his promis'd rest. 
 
 HYMN 99. 
 
 " Little children, abide in him." 
 1 John ii. 28. 
 
 1 /^H, let my Jesus teach me how 
 \J I may in him abide ; 
 
 From wand'ring save my foolish heart, 
 And keep it near thy side. 
 
 2 Thy side is all the tow'r I have 
 To screen me from my foes, 
 
 And in that side a fountain is. 
 Which healeth human woes. 
 
 3 When at this fountain-side I keep, 
 All things go wondrous well j 
 
 But if I take a wand'ring step, 
 I meet with death and hell. 
 
30 
 
 SION S SONGS. 
 
 4 Put round my heart thy cord of love, 
 
 It hath a kindly sway, 
 But bind me fast, and draw me still, 
 
 Still nearer every day. 
 
 6 No more I would from thee depart. 
 
 No more thy spirit grieve, 
 But love and follow like a child, 
 
 And like a child believe. 
 
 6 United as the groom and bride, 
 
 Or as the branch and vine. 
 Yet so, that death should not divide, 
 
 But make thee ever mine. 
 
 HYMN 100. 
 
 <* Wait on the Lord, be of good courage, and 
 he will strengthen thine heart ; wait, I say, 
 on the Lord." Psal. xxvii. 14. 
 
 1 A Nl) does thy heart for Jesus pine, 
 Xjl And make its pensive moan ? 
 
 He understands a sigh divine. 
 And marks a secret groan. 
 
 2 These pinings prove a Christ is near. 
 And testify his grace; 
 
 Call on him w^ith unceasing pray'r. 
 And he will shew his face. 
 
 3 Tho' much dismay'd, take courage still, 
 And knock at mercy's door ; 
 
 A loving Saviour surely will 
 Relieve his praying poor. 
 
 4 He knows how weak and faint thou art. 
 And must appear at length ; 
 
 A look from him will cheer thine heart. 
 And bring renewed strength. 
 
 6 These holy hung'rings in thy breast, 
 
 Are not for mockery meant ; 
 He has prepar'd a royal feast 
 
 To give thy soul content. 
 
 6 Then wait, I say, upon the Lord, 
 
 Believe and ask again ; 
 Thou hast his kind and faithful word 
 
 That none shall ask in vain. 
 
 HYMN 101. 
 To the Trinity, 
 
 1 TT'TERNAL Father, Lord of all, 
 Jul By heav'n and earth ador'd ! 
 
 Regard a guilty creature's call, 
 "Who much reveres thy word."t 
 
 2 Thou askest for my worthless heart ; t 
 Be it thine earthly throne ; 
 
 And there a father's love impart. 
 And make thy mercy known. 
 
 3 Lord Jesus, Son of God, most high, 
 Of all the rightful heir ; 
 
 Ador'd by hosts above the sky, 
 And by the faithful here ! 
 
 t Isa. Ixvi, 2. 
 
 t Prov. xxiii, 26. 
 
 4 Thee, Saviour of the world we own, 
 
 Incarnate Lord and God ! 
 Refresh us now, and send us down 
 
 The blessings of thy blood. 
 
 6 Thou, Holy Ghost, who dost reveal, 
 
 The secret things of grace, 
 And knowest well the Father's will. 
 
 And his deep mind can trace : t 
 
 6 Disclose the heavenly mysteries. 
 
 And bring the gospel-feast ; 
 Give gracious hearts, and opened eyes. 
 
 That we may see and taste. 
 
 HYMN 102. 
 The hundredth Psalm paraphrased. 
 
 1 T ET all the nations of the earth 
 JLj Be joyful in the Lord, 
 
 With pleasant songs and godly mirth 
 The Saviour's name record. 
 
 2 The Lord, we know, is God indeed, 
 Emmanuel is his name ; 
 
 A helping God lost sinners need. 
 And Jesus helping came. 
 
 3 His word brings every creature forth, 
 No help we could afford ; 
 
 His grace gives sinners heavenly birth, 
 And be his grace ador'd. 
 
 4 To sin and Satan we were sold. 
 And long in bondage were ; 
 
 But Jesus call'd us to his fold. 
 And keeps us by his care. 
 
 5 Our Shepherd we have cause to bless. 
 And bless we will his name. 
 
 Frequent his courts, and sing his grace. 
 And loud his love proclaim. 
 
 6 A gracious Lord! whose mercy still 
 Remaineth ever sure ; 
 
 Whose truth and faithful promise will 
 From age to age endure. 
 
 HYMN 103. 
 ** Buy and eat without money.'* Isa. Iv. 1. 
 
 1 i^ OLD or spices have I none, 
 vJT For a present to my King, 
 All my livelihood is gone, 
 Only rags and wounds I bring. 
 
 2 But I'll traffic. Lord, with thee, 
 For thy market suits me well ; 
 All my blessings must be free. 
 And I know thou wilt not sell. 
 
 3 Yet my Jesus bids me buy, 
 Something sure he would receive i 
 Well, to please him I will try. 
 And my something I will give. 
 
 + 1 Cor. ii, 10. 
 
SION S SONGS. 
 
 31 
 
 4 Take my burdens for thy rest, 
 Take my death for thy life giv'n, 
 Take my rags for thy rich vest, 
 Take my hell for thy sweet heav'n. 
 
 5 Now the sale I understand, 
 Know what Jesu's market is ; 
 Much he asketh of my hand, 
 All my woe to btiy his bliss. 
 
 HYMN 104. 
 
 ** My soul is even as a weaned child." 
 Psal. cxxxi. 2. 
 
 1 TESUS, cast a look on me, 
 tl Give me sweet simplicity. 
 Make me poor, and keep me low. 
 Seeking only thee to know. 
 
 2 Weaned from my lordly self. 
 Weaned from the miser's pelf. 
 Weaned from the scorner's ways. 
 Weaned from the lust of praise. 
 
 3 All that feeds my busy pride, 
 Cast it evermore aside. 
 
 Bid my will to thine submit, 
 Lay me humbly at thy feet. 
 
 4 Make me like a little child, 
 
 Of my strength and wisdom spoil'd, 
 Seeing only in thy light, 
 Walking only in thy might. 
 
 5 Leaning on thy loving breast, 
 Where a weary soul may rest j 
 Feeling well the peace of God 
 Flowing from thy precious blood. 
 
 6 In this posture let me live, 
 And hosannas daily give ; 
 In this temper let me die, 
 And hosannas ever cry. 
 
 HYMN 105. 
 
 ** I Jesus am the bright and morning star," 
 
 Rev. xxii. 16. 
 
 1 <« "VTORNING Star," I wait for thee, 
 
 IfX Let thy welcome light appear. 
 Thou my guide in trav'ling be, 
 And no danger need I fear. 
 
 2 " Star of good old Jacob's loin," t 
 Who the God of Israel art ! 
 
 On thy drooping pilgrims shine. 
 Cheering each benighted heart. 
 
 3 Guard me, " day-spring," from all ill,t 
 Guard my heart, and mend my pace. 
 Till I come to Sion's hill. 
 
 And adore thee face to face. 
 
 4 Thou the wise men well didst lead§ 
 By a star-light from the east ; 
 Shew me also where to tread. 
 Else I rove, and miss my rest. 
 
 t Numb. xxiv. 17. t Luke i. 78, i Matt, ii. 1, 2. 
 
 5 Go before me in the way. 
 
 Shine upon me sweet and clear. 
 Sparkle brighter ev'ry day. 
 Till my star *' a sun appear." t 
 
 HYMN 106. 
 
 " He would fain have filled his belly with the 
 husks that the swine did eat, but no man gave 
 unto him. And when he came to himself^ he 
 said, I will arise and go to my father " 
 Luke XV. 16, 17, 18. 
 
 1 "piNCH'D with want, and full of sores, 
 Jr Craving husks, and them denied. 
 Spent are all my living stores, 
 Nothing left besides my pride ! 
 
 2 Dig I cannot, and to beg 
 Much my heart ashamed is. 
 Loth to stoop and make my leg, 
 Loth to tell my grievances. 
 
 3 But I am in woful case. 
 Perish must without relief, 
 And there is an house of grace, 
 Where one Jesus is the chief. 
 
 4 Mighty kind he is, they say, 
 Rich as any king and more. 
 Listens hard when beggars pray, 
 Pleas'd to see 'em at his door. 
 
 5 Others, bringing their complaints. 
 To this friend of strangers go ; 
 
 I will tell him too my wants, 
 Who can tell what he may do "? 
 
 6 Jesus, on a stranger look. 
 Much afflicted have I been. 
 Poor and wretched here I knock, 
 Breadless, friendless am I seen. 
 
 7 Lame I limp without a shoe ; 
 Only rags around my breast. 
 These are sadly filthy too ; 
 Canst thou harbour such a guest 1 
 
 8 " Yes," he cries, " I feel thy woe, 
 " And will wash thy filth away, 
 
 ** Clothe thee well from top to toe, 
 " Feed thee well from day to day. 
 
 9 '* As a brother thee receive, 
 
 " Make thee mine adopted heir, 
 " Riches, honours freely give, 
 " Let thee in my kingdom share." 
 
 10" This is grace of Sion's King, 
 ** Canst thou take it, and adore V 
 Yes, ray Lord, this is the thing. 
 Well it suits the gospel poor. 
 
 11 Hallelujah to the Lamb ! 
 Sinners, beggars, hither come. 
 Sick or poor, and blind or lame, 
 Jesus Christ will find you room. 
 
 + Mai. iv. 2, 
 
32 
 
 SIGN S SONGS, 
 
 HYMN 107. 
 
 ** God is the rock of my snlvution.'^ 
 Psal. Ixxxix. 26. 
 
 1 ^ ELF-CONDEMNED and abhorr'd, 
 O How shall I approach the Lord 1 
 Hard my heart, and cold, and faint, 
 Full of ev'ry sad complaint. 
 
 2 What can soften hearts of stone? 
 Nothing but the Rock alone. 
 Thou the Rock, my Jesus, art ; 
 Lay the Rock upon my heart. 
 
 3 This would bruise my bosom well, 
 Press my fulsome pride to hell. 
 Squeeze my idols from my breast, 
 Bring the blessed gospel-rest. 
 
 4 Oh, the rock, which Moses struck, 
 Soon would make my heart a brook ! 
 Only this can make me feel ! 
 
 Bring it with thy burial-seal. 
 
 5 With its oil my limbs anoint,t 
 That will supple ev'ry joint ; 
 Of its honey let me eat. 
 
 That will make my temper sweet. 
 
 HYMN 108. 
 *' My beloved is the chiefest among ten thou- 
 sand." Solom. Song v. 10. 
 
 1 C[OON as faith the Lord can see 
 k5 Bleeding on a cross for me. 
 Quick my idols all depart, 
 Jesus gets and fills my heart. 
 
 2 None among the sons of men, 
 None among the heav'nly train, 
 Can with Jesus then compare. 
 None so sweet, and none so fair ! 
 
 3 Then my tongue would fain express 
 All his love and loveliness. 
 
 But I lisp and falter forth 
 Broken words, not half his worth. 
 
 4 Vex'd, I try and try again ; 
 Still my efforts all are vain : 
 Living tongues are dumb at best. 
 We must die to speak of Christ. 
 
 5 Blessed is the upper saint. 
 Who can praise and never faint, 
 Gazing on thee evermore. 
 
 And with flaming heart adore. 
 
 6 Let the Lord a smile bestow 
 On his lisping babes below ; 
 That will keep their infant-tongue 
 Prattling of him all day long. 
 
 HYMN 109. 
 *' Why gaddest thou about so much." 
 Jer. ii. 36. 
 1 T IGHT and fickle is my mind, 
 .1 J Veers about with every wind ! 
 
 t Deut. xxxii. 13, 
 
 Jesus, mighty to subdue. 
 Take my lieart, and keep it too. 
 
 2 Sure it would be thine alone, 
 Yet it leaves the corner-stone. 
 Rambles from its resting place, 
 Not cemented well with grace. 
 
 3 Like the dove from Noah sent, 
 Wand'ring, but without content ; 
 Thus I rove, and would be blest, 
 Rove and find no settled rest. 
 
 4 Let me covet nothing here, 
 Only reckon Jesus dear ; 
 Leaving all the world behind ; 
 Only to my Jesus join'd. 
 
 5 Dearly love him evermore, 
 And his dying love adore ; 
 Taste and see that he is good, 
 Live upon him as my food. 
 
 6 Let the King a look bestow, 
 That will fix my eyes, I know ; 
 Let the King his love impart, 
 That will stay my gadding heart. 
 
 HYMN 110. 
 
 '^ Why have T found grace in thine eyes, that 
 thou shouldst take knowledge of me, seeing 
 I am a stranger ?" Ruth ii. 10. 
 
 1 T ONG, O Lord, I went astray, 
 JLi Wand'ring from the gospel-way, 
 Down a steep destructive road, 
 
 Far from peace, and far from God. 
 
 2 Earthly good was all my aim, 
 Worldly pastime, wealth, and fame ; 
 In the paths of death I trod 
 
 With the giddy multitude. 
 
 3 But my Jesus pitying saw, 
 Check'd me with an holy awe, 
 Dropt his collar on my neck, 
 Turn'd me round and drew me back. 
 
 4 Now I stand amaz'd to see. 
 Why the Lord should look on me. 
 Since I was a stranger poor. 
 And had slighted him before ! 
 
 5 Well ; to him be all the praise. 
 What I am, I am by grace ! 
 Might I live as Enoch long, 
 Mercy shall be all my song. 
 
 6 Thou hast fetch'd me back from hell j 
 Let me love and praise thee well j 
 Lead me safe to Canaan's shore, 
 There to love and praise thee more. 
 
 HYMN 111. 
 
 '' I will satisfy her poor with bread." 
 Psal. cxxxii. 15. 
 
 1 "1% yrOST are fair in their own eyes, 
 IVX Beautiful, and strong, and witse, 
 
SION S SONGS. 
 
 33 
 
 Prattling of their virtuous store : I 
 
 Lord, I am, and would be poor. 1 
 
 2 Poor in spirit, meek and small, 
 Of my brethren least of all, 
 Fast abiding at thy gate. 
 Knocking early, knocking late. 
 
 3 Finding no supplies at home, 
 Poor and destitute I come. 
 Seeking to the church's head ; 
 Give me. Lord, the church's bread. 
 
 4 Gospel-bread the poor may eat, 
 And I want no better meat; 
 This my soul will satisfy, 
 Give it, Lord, or I must die. 
 
 5 Should I perish at thy door. 
 How the Philistines would roar, 
 Shall this tale be told of thee 1 
 No, my Lord, it cannot be. 
 
 6 Sure I must believe thee kind. 
 And may look some help to find ; 
 Let me. Lord, not ask in vain. 
 Feed me, and I'll come again. 
 
 HYMN 112. 
 
 <' I dwell with him that is of a broken and 
 
 humble spirit.'' Isai. Ivii. 15. 
 
 1 TTTELL ; at length I plainly see, 
 
 VV Ev'ry man is vanity,* 
 In his best and brightest form, 
 But a shadow or a worm. 
 
 2 Such a shade I am in view, 
 Empty, dark, and fleeting too ; 
 Such a worm, of nothing worth. 
 Crawling out and in the earth. 
 
 3 Very foolish, very base. 
 Notwithstanding Jesu's grace ! 
 Murmuring oft for gospel-bread, 
 Growing wanton, when full fed ! 
 
 4 Brisk and dull in half an hour. 
 Hot and cold, and sweet and sour ! 
 Sometimes grave at Jesu's school. 
 Sometimes light, and play the fool ! 
 
 6 What a motly wretch am I, 
 Full of inconsistency ? 
 Sure the plague is in my heart,t 
 Else I could not act this part. 
 
 6 Let me come unto my Lord, 
 Self-condemned and abhorr'd, 
 Take the sinner's safe retreat. 
 Lay and blush at Jesu's feet. 
 
 7 If my heart is broken well, 
 God will surely with me dwell ; 
 Yet amazed I would be. 
 
 How the Lord should dwell with me ! 
 
 • Psal. xxJfix. 5. t 1 Kings viii. 38. 
 
 HYMN 113. 
 
 ' To the Trinity. 
 
 1 TTOLY Father, sovereign Lord, 
 XJ. Always meet to be ador'd ! 
 At thy gracious throne I bow. 
 Universal Parent thou ! 
 
 2 Fall'n I am, and yet I cry. 
 
 Dwell with me, O thou Most High ! 
 Bless a poor returning child. 
 Shew the Father reconcil'd. 
 
 3 Son of God, the Father's love. 
 Worshipped by all above. 
 Worshipped by saints below, 
 Trusted and beloved too ! 
 
 4 Bare thine arm, and shew thy face. 
 Spread the gospel of thy grace. 
 Teach the earth thy praise to sing, 
 Yielding honours to its king. 
 
 6 Holy Ghost, who didst inspire 
 Mortals with prophetic fire, 
 Thee divine we own and bless, 
 " Spirit of glory, truth, and grace !"* 
 
 6 Breathe upon my languid soul, 
 "Stir the waters in the pool," t 
 Life, and love, and peace impart, 
 Bringing Jesus to my heart. 
 
 HYMN 114. 
 " Go ye and learn what that meaneth, I will 
 have mercy and not sacrijice." Matt. ix. 13. 
 
 1 A LL, that seek the Lord, beware 
 J\. How ye come to Jesu's door, 
 Bring no sacrifices there. 
 
 None of your own gracious store. 
 
 2 Kind acceptance would ye find ? 
 Only bring your present woe ; 
 Leave your righteous self behind, 
 Christ will only mercy shew. 
 
 3 If the guilty bosom smart. 
 And a thousand fears arise, 
 Go to Jesus, as thou art, 
 
 <' Mercy I will have," he cries. 
 
 4 Seems thy prayer mighty flat, 
 And thy heart like any stone 1 
 What of this, or what of that 1 
 Ask, and mercy will be shewn. 
 
 6 Mercy dost thou no more need, 
 Seeming in thyself complete? 
 Jesus loathes thy pride indeed. 
 And will spurn thee from his feet. 
 
 6 I would love and well obey, 
 Yet be found in spirit poor, 
 All my trust on Jesus lay, 
 Seeking mercy evermore. 
 
 • 1 Pet. iv, 14 ; John xiv. 17 ; Heb. x. 29. 
 t John V. 3, 4. 
 
 I 
 
34 
 
 SIGN S SONGS. 
 
 7 As commanded by the Lord, 
 Well to know his will I crave, 
 Learn the meaning of that word, 
 " Mercy, mercy I will have." 
 
 HYMN 115. 
 
 ** Abraham said of Sarah his wife, She is my 
 sister: and Ahimelech, king of Gerarf sent 
 and took Sarah." Gen. XX. 2. 
 
 1 II /TAN at best is only man, 
 
 J-tjL Floating up and down thro' life! 
 Who would think that Abra'm can 
 Thro* a fright deny his wife 1 
 
 2 See how craftily he treads. 
 Tells his artful story well. 
 Falls into the pit he dreads ! 
 Oh ! remark how Abra'm fell. 
 
 3 Had he sought to God alone, 
 Resting on his mighty arm, 
 Sarah still had been his own, 
 He had felt no sin or harm. 
 
 4 Twice dissembling he was caught,* 
 Yet of faithful souls the first ! 
 Thus the best of men are taught, 
 Strength and safety lay in Christ. 
 
 5 Know thy weakness, O my soul, 
 Take the Saviour for thy guard ; 
 Jf the wisest play the fool. 
 What is human watch and ward? 
 
 6 Jesus, make my heart upright. 
 Full of sweet simplicity, 
 Trusting only in thy might. 
 Casting all my care on thee. 
 
 HYMN 116. 
 
 ** Ahimelech said. In the integrity of my heart, 
 and the innocence of my hands, I have done 
 this. And God said unto him, I know thou 
 didst this in the integrity of thy heart, for 
 I withheld thee from sinning against me." 
 Gen. XX. 4, 5, 6. 
 
 1 T ORD, how wonderful thou art, 
 
 I ^ Working with a gentle hand, 
 Acting on the human heart. 
 Drawing it to thy command. 
 
 2 While we fancy reason's aid 
 Turns our feet aside from ill. 
 And no thanks to grace are paid, 
 'Tis the Lord directs us still. 
 
 3 Secretly his pow'r is shew'n, 
 Overrules without constraint, 
 And we think the deed our own. 
 And we make ourselves the saint. 
 
 4 Thus Ahimelech replies, 
 
 Sure my hands and heart are clean j 
 True, the God of spirits cries. 
 For I kept thee back from sin. 
 
 * Geu. xii. 13. 
 
 5 Know, it was my secret arm • 
 Curbed in thy rampant neck, 
 And the woman saved from harm, 
 For my servant Abra'm's sake. 
 
 6 Here my Master teacheth me, 
 What restrains my giddy feet; 
 Lord, the thanks are due to thee> 
 Take them as thy tribute meet. 
 
 7 When my will is well inclin'd, 
 It obeys the call of grace, 
 Tho' my ear no voice can find. 
 Nor my heart thy finger trace. 
 
 8 Not my wisdom, or my might. 
 Makes a gracious walk, I know ; 
 God creates the heart upright, t 
 Working both to icill and do.t 
 
 HYMN 117. 
 " The Lord said unto Joshua — Israel hath 
 sinned — therefore they coxild not stand he- 
 fore their enemies — An accursed thing is in 
 the midst of thee." Josh. vii. 10, 11, 12, 
 13. 
 
 1 TS the Christian soldier beat, 
 X Can he feel no Saviour nigh, 
 Does he pray, and yet retreat, 
 Turn his back, and wounded fly ? 
 
 2 Surely some accursed foe 
 Lodgeth lurking in his breast. 
 Makes him weak, and brings him low, 
 Fearful keeps him, and distrest. 
 
 3 In the battle we are foil'd. 
 If we cherish idols base. 
 Either Achan's wedge of gold, 
 Or some Babylonish dress. 
 
 4 Till the bosom is sincere. 
 Till the camp is purged well, 
 That no favour'd lust be there. 
 We shall fight, but not excel. 
 
 5 Jesus, take my roving heart, 
 Make it willing to be thine, 
 Freely with its idols part. 
 All the world for thee resign. 
 
 6 If a traitor lodge within. 
 
 Lust, or pride, or mammon's hoard, 
 And the serpent lurk unseen, 
 Shew it, and expel it, Lord. 
 
 HYMN 118. 
 
 *' A troop shall overcome him, but he shall 
 
 overcome at last." Gen. xlix. 19. 
 
 1 rnROOPS a feeble saint engage, 
 
 X Armed with relentless rage, 
 Troops within and troops without, 
 Hard beset him round about. 
 
 2 Satan is the leader chief. 
 Bringing pride and unbelief. 
 
 t Ps«l, li, 10. 
 
 t Philip, ii. 13. 
 
SIGN S SONGS. 
 
 35 
 
 stubborn wills and tempers vile, 
 Wanton lusts that will defile. 
 
 3 Troops assault him from the earth, 
 Mammon base and gaudy mirth ; 
 Troops beside of Esau's race. 
 Taught to make a mock of grace. 
 
 4 While a pilgrim yet is weak, 
 Mighty apt he is to sneak, 
 
 Then the troopers thrust him home. 
 Wound him oft, and oft o'ercomc. 
 
 5 But the promise standeth sure, 
 Will from age to age endure, 
 Tho' the pilgrim oft is cast. 
 He shall overcome at last. 
 
 6 Keep the promise well in sight. 
 Trust in Jesu's word and might. 
 Pray and fight, and pray again, 
 Faith will overcome and reign. 
 
 HYMN 119. 
 ** He, that hath a bountiful eye, shall be 
 blessed, for he giveth of his bread to the 
 poor." Prov. xxii. 9. 
 
 1 TESUS hath a bounteous eye, 
 tJ Calls the sick and needy nigh. 
 Seeks the friendless as they roam. 
 Brings the wretched outcast home. 
 
 2 Gathers crowds around his door. 
 Looks and smiles upon the poor. 
 Gives the bread for which they cry, 
 Bread, which princes cannot buy ! 
 
 3 Pleas'd to help 'em in their need, 
 Pleas'd, if hungry they can feed, 
 Pleas'd to hear 'em tell their case, 
 Pleas'd to cheer 'em with his grace. 
 
 4 All that hunger for his bread 
 May and will be kindly fed ; 
 He will pass no beggar by. 
 You may eat, and so may I. 
 
 6 Hallelujah to the Lamb, 
 Let the poor exalt his name. 
 Raise your voice, as angels raise. 
 Sing, and give him lusty praise. 
 
 6 Jesus, with thy bread, impart 
 Something of thy bounteous heart ; 
 I would learn to copy thee. 
 Feed the poor, as thou dost me. 
 
 HYMN 120. 
 
 " Foolishness is bound in the heart of a child, 
 but the rod of correction shall drive it far 
 from him." Prov. xxii. 15. 
 
 1 TjlOLLY in a child is found, 
 
 JO Round about his heart is bound, 
 Bred and born with it, no doubt, 
 But a rod shall drive it out. 
 
 2 Mark the promise made to you, 
 God is wise, and God is true ; 
 Rods applied with faith and pray'r, 
 Make the folly disappear. 
 
 3 Much indulgence spoils a child. 
 Makes him masterful and wild. 
 But correction makes him wise, 
 Silencing his froward cries. 
 
 4 And art thou a child of God? 
 Then expect to feel his rod ; 
 Adam dwelleth in thee still. 
 And has got a saucy will, 
 
 5 Yet the plague is in thy heart. 
 And with folly loth to part ! 
 This a gracious Father knows, 
 And his loving stripes bestows. 
 
 6 Oft he brings an heavy cross. 
 Biting pain or nipping loss ; 
 Thus the children steady grow. 
 Meek and rulable by woe. 
 
 7 Father, sanctify the rod, 
 Dip it in the Saviour's blood, 
 Let the stripes my folly heal, 
 And a father's love reveal. 
 
 HYMN 121. 
 
 " Praise is comely for the upright.^^ 
 Psal. xxxiii. 1. 
 
 1 ATEIGHBOUR, is thy heart upright, 
 IM Dost thou walk in Jesu's light ? 
 If thy faith his glory see. 
 
 Come and sing along with me. 
 
 2 Praise is comely sure for such ; 
 
 We should love and bless him much. 
 Cheerful sing his works and ways. 
 Give him everlasting praise. 
 
 3 Lost we were, and roam'd about, 
 Till his pity sought us out, 
 
 And reveai'd his lovely face ; 
 Oh ! the riches of his grace ! 
 
 4 We were wholly dead in sin. 
 Hateful, wretched, and unclean, 
 Till he brought us home to God ; 
 Oh, the virtue of his blood ! 
 
 6 We were open rebels quite. 
 Acting treason in his sight j 
 Yet he drew us from above. 
 Oh, the sweetness of his love ! 
 
 6 We are sometimes slack and cold. 
 Sometimes mighty pert, and bold. 
 But he chides and loves hi^ friends. 
 Oh, his mercy never ends! 
 
 7 Sweet and gentle is the Lamb ! 
 Let us love and bless his name, 
 Live and feed upon his store. 
 Feed and bless him evermore. 
 
36 
 
 SION S SONGS 
 
 HYMN 1-22. 
 
 ** Let not thine heart he glad when thine ene- 
 my stumhleth or falleth ; lest the Lord see 
 it, and it displease him, and he turn away 
 his wrath from him (to thee).^' Prov. 
 xxiv. 17, 18. 
 
 1 T ORD, how evil is ray heart, 
 
 I J Much corrupt in ev'ry part ! 
 Most unkindly it will stray 
 From the friendly gospel- way. 
 
 2 If some harm befel my foe ; 
 How I danced at his woe ! 
 If he stumbled into sin ; 
 
 How refresh'd my heart has been. 
 
 3 Had he perish'd by a fall, 
 Sure I had not car'd at all ; 
 Had he pin'd away in want. 
 Truly I had been content. 
 
 4 What a sorry wretch am I ! 
 
 Justice says, I ought to die : [head, 
 Vengeance might have reach'd my 
 Spar'd the foe, and struck me dead. 
 
 6 May the mercy I have found, 
 Ever in my bowels sound ; 
 Mercy yet I daily want, 
 Mercy let me freely grant. 
 
 6 Jesus, teach me how to live, 
 Always ready to forgive ; 
 Teach me also how to pray 
 For offenders night and day. 
 
 7 Holy skill I now desire, 
 How to cast sweet mercy's fire 
 On a spiteful neighbour's crown. 
 Not to burn, but melt him down. 
 
 HYMN 123. 
 
 " He that tilleth his land shall have plenty of 
 bread." Prov. xxviii. 19. 
 
 1 T) I NEST thou for Jesu's bread, 
 
 JL And with plenty wouldst be fed 1 
 Learn to work with godly skill. 
 And the ground unwearied till. 
 
 2 Ground I mean of thy own heart, 
 Churlish sure in ev'ry part. 
 Most unhealthy, barren ground, 
 Such as no where else is found. 
 
 3 Get it broken up by grace, 
 Else it weareth legal face ; 
 Sow it well with Bible-seed, 
 Else it bringeth only weed. 
 
 4 Dung the ground with many pray'rs, 
 Mellow it with gracious tears. 
 Drench it too with Jesu's blood. 
 Then the ground is sweet and good. 
 
 6 Watch the swine, a filthy train. 
 Swinish lusts will eat the grain j 
 
 Hoe up all the ragged thorn. 
 Worldly cares will choke the com. 
 
 6 Muse upon the gospel-word, 
 Seek direction from the Lord, 
 Trust the Lord to give it thee, 
 And a blessing thou shalt see. 
 
 7 He will cram the barn with store, 
 Make the wine-press trickle o'er, 
 Bless thee now, and bless thee still. 
 Thou shalt eat, and have thy fill. 
 
 HYMN 124. 
 
 " He, that trusteth in his own heart, is a fool.** 
 Prov. xxviii. 26. 
 
 1 TTE, that trusteth in his heart, 
 XX Acts a raw and foolish part, 
 Base it is, and full of guile, 
 Brooding mischief in a smile. 
 
 2 Does it boast of love within 1 
 So it may, and yet may sin : 
 Peter lov'd his Master well, 
 Yet a loving Peter fell. 
 
 3 Does it feel a melting frame ? 
 David also felt the same ; 
 Yet he made a woful trip. 
 
 And perceiv'd his mountain slip. 
 
 4 Does it talk of faith and boast ? 
 Abram had as much as ?nost ; 
 Yet beguil'd by unbelief. 
 Twice he durst deny his wife.t 
 
 5 Trust in no received store, 
 Else thou wilt be quickly poor ; 
 Manna kept, as Moses tells, 
 Breedeth worms, and quickly smells. 
 
 6 I will thank my loving Lord 
 For the grace he does afford, 
 Yet on nothing I receive 
 Would I rest, or can I live. 
 
 7 Every prop will first or last. 
 Sink and fail, but Jesus Christ : 
 On this sure foundation-stone 
 Let me build and rest alone. 
 
 HYMN 125. 
 
 ** Christ is all in all, or all in every thing.** 
 Col. iii. 11. 
 
 1 T OFTY sinners love to talk 
 
 J_J Of their wisdom and their walk, 
 Of their merit and their might, 
 Till they weary patience quite. 
 
 2 From the word of God I know, 
 Man is weak and worthless too, 
 Man is obstinately blind. 
 
 Till the light of Christ he find. 
 
 3 Something once I seem'd to have, 
 And to Jesus something gave; 
 
 t Gen. xii. 13, and xx, 2. 
 
SIGN S SONGS. 
 
 37 
 
 Now I tell to great and small, 
 Jesus Christ is all in all. 
 
 4 All my wisdom to direct, 
 Jll my power to protect, 
 All the merit I can claim, 
 All my hope is in his name. 
 
 6 Bountiful is Sion's King, 
 All he is in every thing, 
 Giveth eyes to see my way, 
 Will and pow'r to watch and pray. 
 
 6 Will and pow'r to love the Lord, 
 Will and pow'r to trust his word. 
 Will and pow'r to run the race j 
 Glory be unto his grace. 
 
 HYMN 126. 
 ** David departed to the cave, Adullam, and 
 every one in distress, or in debt, or discon- 
 tented, gathered themselves unto Davidj and 
 he became a captain over them.^' 1 Sam. 
 xxii. 1, 2. 
 
 1 A LL in debt or in distress, 
 x\. Discontented much or less. 
 All that would protection have, 
 Post away to David's cave. 
 
 2 What a base and motly crew 
 In this royal band I view ! 
 Yet the Son of David takes 
 Scoundrels such, and such like rakes. 
 
 3 All, who find their sinful debt. 
 Deep and deeper growing yet ; 
 All who have been Satan's tool ; 
 Much his madman or his fool. 
 
 4 All who discontented are. 
 Full of guilt and full of fear ; 
 Ev'ry soul, who would not die, 
 Unto Jesu's cave must fly. 
 
 6 Jesus all your debts will pay, 
 Chace your legal duns away, 
 Ev'ry foe he will subdue, 
 World and flesh, and devil too. 
 
 6 Haste and seek the Saviour's face, 
 Rise and bless him for his grace, 
 To his scorned cave repair. 
 He will wash and feast you there. 
 
 HYMN 127. 
 
 *^ Who am I? and what is my life? or what 
 is my father'' s family ? that I should be son- 
 in-law to the king." 1 Sam. xviii. 18, 23. 
 
 1 T'l/'HO am J, that I should be 
 
 VY Rais'd to royal dignity I 
 Made a child of heaven's King, 
 Call him Father, as I sing ! 
 
 2 From the dust I had my birth. 
 And shall soon return to earth j 
 Stript of all my comely form. 
 Sin has sunk me to a worm ! 
 
 3 What has been my former life? 
 Full of vain or noisy strife, 
 Making light of Jesu's blood, 
 Rambling in a way not good ! 
 
 4 What has been my father^s house ? 
 Nothing in it good or choice, 
 Base and proud enough they were, 
 Just as all the children are ! 
 
 5 O my Father, now I see. 
 Why such love is shewn to me, 
 Sinner of a sinful race ; 
 
 All is owing to thy grace ! 
 
 6 Mercy, mercy thou wilt have ! 
 Freely, freely thou wilt save ! 
 Raise a beggar from his dust I 
 Love and bless thee sure I must ! 
 
 7 Make me thy obedient child, 
 Simple, tractable, and mild ; 
 Acting now a thankful part, 
 Loving thee with all my heart. 
 
 HYMN 128. 
 *< Adam, where art thou ?" Gen. iii. 9. 
 
 1 T^ATHER Adam, where art thou ? 
 J. Much asham'd I see thee now ; 
 All thy righteousness is gone, 
 Holy raiment' thou hast none. 
 
 2 Why alarm'd with ghastly fear ? 
 Sure some horrid guilt is there. 
 Why the leaves around thy waist 1 
 Sorry screen for filthy lust. 
 
 3 Why afraid of Jesu's voice ; 
 Christ is no more Adam's choice ; 
 Sure I hear thy rebel-heart 
 Saying unto God, " Depart." 
 
 4 Why so hid behind a tree ? 
 What ! has God no eyes to see ? 
 Yes ; but Adam waxeth blind, 
 Sin has darken'd all his mind. 
 
 5 Why of Eve this idle tale. 
 As if made to work thy fall? 
 Adam must thy trade begin. 
 Teach us how to cover sin. 
 
 6 Why amaz'd at Abel slain ? 
 
 In thy likeness born was Cain ! 
 Well he wears the father's face ! 
 Thou hast murder'd all thy race ! 
 
 7 Here I stand a guilty soul ! 
 Adam, thou hast made me foul. 
 Brought a curse upon my name, 
 Fill'd my heart with sin and shame. 
 
 8 Second Adam, spring of hope ! 
 Help a fallen sinner up ; 
 
 O thou blessed woman's seed. 
 Rise and bruise the serpent's head. 
 
38 
 
 SION S SONGS. 
 
 HYMN 129. 
 
 ** I will put thee in a. cleft of the rock, while 
 my glory passeth by." Exod. xxxiii. 22. 
 
 1 "\T7"0ULD thy ravish'd eyes behold 
 
 VV Glory better felt than told ? 
 Wouldst thou hear the Lord proclaim 
 All the glory of his name ^ 
 
 2 He must lead thee to the rock, 
 Which his servant Moses struck ; 
 Rock to build his mercy on, 
 While eternal ages run ! 
 
 3 In the rock is found a cleft. 
 Which in Herod's time was reft 
 By a wanton soldier's spear ; 
 And the Lord must put thee there. 
 
 4 There the Lord reveals his face, 
 Passeth by in love and grace, 
 Bids the mountain-guilt depart, 
 And bestows a loving heart. 
 
 6 Blessed Rock ! for ever blest ! 
 Bringing weary pilgrims rest ; 
 Here they sing and joyful stand. 
 Gazing on the promis'd land. 
 
 6 On the Rock I would abide, 
 In the cleft my head would hide j 
 Long a rambler I have been, 
 Reach thy hand, and put me in. 
 
 HYMN 130. 
 
 " The spirit that dwelleth in us, lusteth to 
 envy" James iv. 5. 
 
 1 TT'NVY, source of pining woes, 
 J2j From a cursed parent rose ! 
 Satan first the child begat, 
 Then impos'd on Eve the brat. 
 
 2 She with much unkindly care. 
 Made each rising child her heir ; 
 Now 'tis in each bosom pent, 
 Nurs'd by pride and discontent. 
 
 3 Nature wallows in this mire. 
 Pining much with base desire, 
 Sick'ning at a neighbour's health, 
 Famish'd by a neighbour's wealth! 
 
 4 Gracious men the poison know, 
 And are often pining too 
 
 At a brother's gifts or grace. 
 And would soil a brother's face. 
 
 5 Jesus, let me not repine 
 At a better lot than mine; 
 From my heart this hell remove. 
 Quench it by a flood of love. 
 
 6 Take this envy from my breast, 
 Making up a devil's feast ; 
 
 Give me love, which thinks no ill, 
 - Bearing all a pure good-will. 
 
 7 Pleased with their health and store. 
 Though I should be sick and poor ; 
 Pleased with their honour'd name. 
 Though it darken all my fame. 
 
 HYMN 131. 
 
 *' My soul is exceeding sorrowful, even unto 
 death." Matt. xxvi. 38. 
 
 1 TTTHAT a doleful voice I hear ! 
 
 VV What a garden-scene is there ! 
 What a frightful ghastly flood ! 
 Jesus welt'ring in his blood ! 
 
 2 Groaning on the ground he lies. 
 Seems a slaughter'd sacrifice ! 
 Tells me with a feeble breath, 
 
 " Sorrowful, yea unto death !" 
 
 3 How his eyes astonish'd are ; 
 Sure they witness huge despair ! 
 On his face what sadness dwells ! 
 Sure he feels a thousand hells ! 
 
 4 O my Jesus, let me know 
 
 What has brought this heavy woe ? 
 Swords are piercing through thy heart ; 
 Whence arose the tort'ring smart 1 
 
 5 *' Sinner, thou hast done the deed, 
 
 " Thou hast made the Saviour bleed, 
 *' Justice drew its sword on me, 
 " Pierc'd my heart, to pass by thee. 
 
 6 " Now I take thy deadly cup, 
 " All its dregs am drinking up j 
 ^' Read my anguish in my gore,. 
 
 " Look and pierce my heart no more." 
 
 7 O thou bleeding Love divine ! 
 What are other loves to thine ? 
 Theirs a drop, and thine a sea, 
 Ever full, and ever free ! 
 
 8 If I lov'd my Lord before, 
 
 I would love him ten times more; 
 Drop into his sea outright. 
 Lose myself in Jesus quite. 
 
 HYMN 132. 
 ** The wages of sin is death." Rom. vi. 23. 
 
 1 A WFUL is thy threat'ning, Lord ! 
 J\. Let me mark the solemn word. 
 What the righteous Ruler saith, 
 
 " Wages due to sin is death." 
 
 2 Then I stand condem'd to die. 
 By the mouth of God most High ! 
 Sins I have, a thousand too. 
 And a thousand deaths are due. 
 
 3 Should I spend my life in pray'rs. 
 Water all my couch with tears. 
 Turn from every evil past, 
 
 Still I am condemn'd and cast. 
 
 4 Could I run no more in debt ? 
 Old arrears are standing yet ; 
 
SION S SONGS. 
 
 39 
 
 still the law remains in force, 
 Breathing out its deadly curse. 
 
 5 Lord, I own the sentence just, 
 Drop my.head into the' dust, 
 If my soul is cast to hell, 
 Thou, O Lord, art righteous still. 
 
 6 In myself I have no hope, 
 Justice ev'ry plea will stop ; 
 Yet for mercy I may plead. 
 Springing from the church's Head. 
 
 7 Knock I may at Jesu's door, 
 Mercy for his sake implore, 
 Mercy, such as thou wilt give. 
 Shew it. Lord, and let me live. 
 
 HYMN 133. 
 
 " Eternal life is the gift of God, through Je- 
 sus Christ our Lord." Rom. vi. 23. 
 
 1 T IFE eternal is bestow'd 
 
 Xj Not for thy good service done, 
 'Tis a precious gift of God, 
 Freely granted thro' his Son. 
 
 2 Gift alone from first to last; 
 God in Christ is all in all. 
 Seeking up the poor outcast, 
 Granting him a gracious call. 
 
 3 Working sorrow for his sin. 
 With a godly hatred too, 
 Bringing peace andjove within, 
 With nn heart created new ; 
 
 4 Salting well his table-talk. 
 Daily helping to believe. 
 Teaching how with God to walk, 
 And in sweet communion live. 
 
 6 But the saint's a sinner still, 
 Soil will cleave unto his feet, 
 All his best works ever will 
 Want a bleeding Saviour yet. 
 
 6 God will hold his mercy fast. 
 Give what sinners cannot claim^ 
 Grace at first, and glory last ; 
 Hallelujah for the same ! 
 
 HYMN 134. 
 
 To the Trinity. 
 
 *' Holy, holy, holy Lord God Almighty, who 
 was, and is, and is to come.^* Rev. iv. 8 J 
 Isai. vi. 3. 
 
 1 TTOLY Father, God most high, 
 XX Thron'd in awful majesty ! 
 Just and true in all thy ways. 
 Worthy of eternal praise ! 
 
 2 Plant thy grace within my heart. 
 Peace and righteousness impart, 
 Thy fair image on me seal, 
 
 And thy love in Christ reveal. 
 
 3 Holy Jesus, Lamb of God ! 
 Send thy healing word abroad. 
 Shew how strong and kind thou art. 
 Lift thine arm, and bare thy heart. 
 
 4 Tend the flocks in ev'ry fold, 
 Make them lusty grow and bold. 
 Sing thy praises and adore. 
 Love and trust thee evermore. 
 
 5 Holy Spirit, quick'ning breath 
 Raising sinners dead from death, 
 Working faith, inspiring peace, 
 And creating holiness ! 
 
 6 Breathe upon us from above, 
 Teach us truth, and give us love ; 
 All that feel thy quick'ning flame 
 Will adore and bless thy name. 
 
 7 Holy, Holy, Holy Three ! 
 Each in peerless might agree ; 
 Each in one eternal home, 
 Was, and is, and is to come ! 
 
 HYMN 135. 
 
 " A fountain open'dfor sin." Zech. xiii. 1 . 
 
 1 A Fountain ! cries the man of God, 
 j\ A fountain with a purple flood ! 
 A fountain open'd for the poor. 
 Where sickly souls may find a cure ! 
 
 2 It softens well the heart of stone. 
 And kindly knits a broken bone. 
 Restoring hearing, speech, and sight, 
 And puts all guilty fears to flight. 
 
 3 It heals the soul of feverish heat. 
 And helps a pulse with grace to beat ; 
 The fretful look, the wanton eye, 
 And lordly self before it fly. 
 
 4 No spring, like this ,makeslepers whole ; 
 Not that renown'd Bethesda's pool,t 
 Nor Siloam'st stream, nor Jordan's § 
 Were altogether half so good. [flood, 
 
 5 Come hither souls, defil'd with sin. 
 And wash theheart, and make it clean; 
 Ah ! do not pass it loathing by. 
 
 Or you must wash, or you must die. 
 
 6 Fast by this fountain let me stay, 
 And drink and wash my sores away ; 
 If but a moment I depart. 
 
 Sick is my head, and faint my heart. 
 
 HYMN 136. 
 
 " Come unto Me." Matt. xi. 28. 
 
 1 TTTHAT pleasant voice is this I hear ? 
 
 VV It whispers softly in mine ear. 
 Come hither, stranger, and be blest. 
 Come unto Me, and take my rest. 
 
 2 I like the sweet inviting word. 
 And sure the voice is from the Lord ; 
 
 t John V. 2. 
 
 t John ix. 7. $ 2 Kings v. 2. 
 
40 
 
 SION S SONGS. 
 
 But tell me, Jesus, how to come, 
 And guide a wand'ring sinner home. 
 
 3 Come laden well with guilty woe, 
 And come in rags as vagrants do ; 
 No apron bring thy shame to hide, 
 But cast thy fig-leaves all aside. 
 
 4 Come weary of the world's pursuit, 
 Its empty trash, and griping fruit ; 
 Come loathing of thyself and sin, 
 And Jesus Christ will take thee in. 
 
 6 Cast all thy burdens on my back, 
 And put my collar round thy neck, 
 And lay thy soul at mercy's door, 
 I'he friendly gate for sick and poor. 
 
 G O Lord, I view the friendly gate, 
 But find a lameness in my feet ; 
 They stumble in this narrow path ; 
 Instruct me how to come in faith. 
 
 HYMN 137. 
 '' Abide in me." John xv. 4. 
 
 1 T>EMARK, my soul, the gracious 
 XV word, 
 
 A second message from the Lord j 
 
 *' Come to Me," sinner, first he cried j 
 
 And now he says, " In Me abide." 
 
 2 Abide in me, thou roving heart. 
 Nor from my pierced side depart ; 
 Keep in the haven of my breast, 
 And there enjoy the gospel-rest. 
 
 3 Nor canst thou walk, if left alone, 
 Nor shew thy face before the throne ; 
 Thy Aaron must his mitre bring 
 
 To hallow every holy thing.f 
 
 4 Thy heart, if wand'ring far from me, 
 A dry and wither'd stick will be. 
 No fruit or blossom fair can bring. 
 No will to work, or pray, or sing. 
 
 5 I keep my lepers mighty poor, 
 Allow no month or weekly store, 
 But feed them daily, soon and late. 
 And thus retain them at my gate. 
 
 6 Enough, my Lord, I see it meet 
 To lay, like Mary, at thy feet ; 
 
 I would not leave thy pierced side, 
 But in that pleasant cave abide. 
 
 HYMN 138. 
 
 '* If any man will come after me, let him take 
 up his cross daily, and follow me." Luke 
 ix. 23. 
 
 I A FFLICTIONS are the lot of saints, 
 J\. And Jesus sends a needful crop ; 
 But naughty children make complaints, 
 Nor care to take the crosses up. 
 
 t Exod. xxviii, 36, &c, 
 
 2 If inward conflicts press me sore. 
 And pain me much, and bow me quite, 
 Still let me rest on Jesu's pow'r 
 
 To put these bosom foes to flight. 
 
 3 In darkness when I pensive go. 
 And see no sun or star appear, 
 Instruct me how to trust thee so, ' 
 And wait till day-light draweth near. 
 
 4 If household friends against me rise, 
 Or taunting neighbours round me dwell, 
 Yet let me give no tart replies, 
 
 But bear the sad unkindness well. 
 
 5 Should famine cast a meagre stare. 
 And thrust his head within my door ; 
 Still let me trust in Jesu's care 
 
 To feed and clothe his helpless poor. 
 
 C Should pain o'er my weak flesh prevail. 
 And fevers boil within my breast. 
 And heart, and strength, and reason 
 Be yet my soul on Jesus cast. [fail, 
 
 7 In every trial let me be 
 
 Supplied with all-sufficient grace. 
 My spirit calmly stay'd on thee. 
 And sweetly kept in perfect peace. 
 
 HYMN 139. 
 
 *' Let not the water-flood overflow me." 
 Psal. Ixix. 15. 
 
 1 npHE roaring waves and rufflingblasts, 
 
 JL Like pirates, keep my soul in chace; 
 They break my anchor, sails, and masts, 
 And yield me no reposing place. 
 
 2 Temptations come, like hasty floods, 
 And plunge me in the deep outright ; 
 My heav'n is oft o'ercast with clouds. 
 And sheds an awful low'ring light. 
 
 3 Storm after storm is black with ill. 
 And thunders rattling make me start ; 
 Wave after wave come dashing still. 
 And burst their foam upon my heart. 
 
 4 Oh ! that my ship was safe on shore, 
 Lodg'd in the port, where Jesus is ; 
 Where neither winds nor waters roar. 
 And all the tides are tides of bliss. 
 
 5 But while my ship is doom'd to ride. 
 And beat on life's tempestuous sea, 
 My floating ark may Jesus guide, 
 And pilot and sheet-anchor be. 
 
 HYMN 140. 
 
 ** Zaccheus, make haste^ and come down.'''* 
 Luke xix. 5. 
 
 1 nr ACCHEUS mounts himself on high: 
 JLi To seek, O Lord, a sight of thee j 
 And thus we hope to scale the sky. 
 By perching on a legal tree. 
 
SION S SONGS. 
 
 41 
 
 2 But lofty branches soonest break, 
 And breaking, bring a fatal shock, 
 Trust not a leafy arm so weak, 
 Come down, and rest upon the Rock. 
 
 3 Make haste, and quit thine airy seat, 
 Thou art above the gospel terms j 
 
 , Relinquish every high conceit. 
 And meekly sink into my arms. 
 
 4 This day salvation Jesus brings. 
 And brings it freely to thy home, 
 A present from the King of Kings, 
 Incline thine ear, and quickly come. 
 
 6 To publicans the grace 1 give. 
 
 Which scorners think below their care, 
 And all, that would my gifts receive, 
 May with Zaccheus take a share. 
 
 6 Then Jesus, since thy gifts are free, 
 A share or two of them impart ; 
 I come a publican to thee. 
 And ask a loving, lowly heart. 
 
 HYMN 141. 
 
 *' Make thy face to shine upan thy servant, and 
 teach me thy statutes." Psal. cxix. 135. 
 
 1 TESTIS, thou dearest, sweetest friend, 
 *J The Joy of all thy feeble train ! 
 Some tokens of thy presence send, 
 
 Or we shall sing and pray in vain. 
 
 2 Reveal thyself, and shew thy face. 
 And make thy tender mercies known; 
 Breathe on our souls a breath of grace, 
 And send the Holy Spirit down. 
 
 3 Thy gracious coming here we wait, 
 And long to view thee, as thou art ; 
 We bow as sinners at thy feet, 
 And bid thee welcome to our heart. 
 
 4 Our broken walls and gates repair. 
 And water well thy Sion's hill ; 
 
 The feeble hearts with kind words cheer, 
 And famish'd souls with good things fill. 
 
 6 Make darkness vanish by thy light, 
 And make our rugged tempers plain, 
 Lead on thy soldiers to the fight. 
 Till unbelief and death are slain. 
 
 6 Refresh us in the wilderness. 
 
 And when to Jordan's bank we come, 
 Bid those rough waves asunder pass. 
 And bring the pilgrims dry-shod home. 
 
 HYMN 142. 
 
 <' Why will ye die, house of Israel ? " 
 Ezek. xviii. 31. 
 
 1 rpHE fearful debt of endless woe, 
 J. Which sinners unto justice owe, 
 Was by the heav'nly surety paid. 
 And blood for blood the ransom made. 
 
 2 He freely took our deadly cup. 
 Beheld the dregs, and drank them up. 
 And having brought salvation nigh, 
 His heart complains, " Why will ye die?" 
 
 3 O IsraeVs house to Christ repair, 
 His blood will wash the foulest fair, 
 His arms, like rainbows, open stand. 
 And pardons seal'd are in his hand. 
 
 4 Free love and mercy truth and grace, 
 The sun-beams are of Jesu's face. 
 Sweet beams to thaw a frozen heart, 
 And make the gloom of hell depart. 
 
 5 Ye mourning souls, lift up your eyes, 
 And view the Lord, your sacrifice ; 
 His gaping side cries, " Here is room, 
 " Drop all your guilt within this tomb." 
 
 6 Go, sinners go, approach him near; 
 When Christ invites, you need not fear ; 
 He calls you to his bleeding breast, 
 The seat of love and gospel-rest. 
 
 HYxMN 143. 
 
 *' At thy right hand are pleasures for ever- 
 more." Psal. xvi. 11. 
 
 1 f~\ Happy saints, who dwell in light, 
 \J And walk with Jesus, cloth'd in 
 
 white, 
 Safe landed on that peaceful shore. 
 Where pilgrims meet to part no more. 
 
 2 Releas'd from sin, and toil, and grief, 
 Death was their gate to endless life j 
 An open'd cage to let 'em fly. 
 
 And build their happy nest on high. 
 
 3 And now they range the heav'nly plains, 
 And sing their hymns in melting strains ; 
 And now their souls begin to prove 
 The heights and depths of Jesu's love. 
 
 4 They gaze upon his beauteous face. 
 His lovely mind and charming grace. 
 And gazing hard with ravish'd eyes. 
 His form they catch, and taste his joys. 
 
 5 He cheers them with eternal smile ; 
 They sing hosannas all the while, 
 Or, overwhelm'd with rapture sweet, 
 Sink down adoring at his feet. 
 
 6 Ah ! Lord with tardy steps I creep, 
 And sometimes sing, and sometimes 
 Yet strip me ofthis house of clay, [weep ; 
 And I will sing as loud as they. 
 
 HYMN 144. 
 '* I will feed my flock, saith the Lord God ; I 
 will seek the lost, and bring again the scat- 
 tered, and bind up the broken, and streng- 
 then the sick." Ezek. xxxiv. 15, 16. 
 
 ITH watchful eye and wisdom 
 deep, 
 Our gentle Shepherd tends his flock, 
 
 W 
 
42 
 
 SION S SONGS. 
 
 Leads on and guards the helpless sheep, 
 And grounds them on himself, the Rock. 
 
 2 He seeks the lost with tender care, 
 And finds them in the wilderness, 
 Conducts them to his pastures fair. 
 And feeds them with his word of grace. 
 
 3 Some from his fold are forc'd away 
 By howling wolves a rav'nous train. 
 And these he follows when they stray, 
 And brings them to his fold again. 
 
 4 He lends his shoulder to the weak. 
 And bears the lambkins in his arms. 
 And all the broken and the sick. 
 Are healed by his Calvary balms. 
 
 5 And while they walk in humble love, 
 His pleasant heritage are tbey. 
 
 And he defends them from above, 
 And guides them in the gospel- way. 
 
 6 So guide and guard us, dearest Lord, 
 As children walking, hand in hand. 
 And many a gracious look afford. 
 To cheer us thro' this barren land. 
 
 HYMN 145. 
 
 *' Come in, thou blessed of the Lord ; why 
 standest thou without? And he came in, 
 and unladed his camels" Gen. xxiv. 31, 
 32. 
 
 1 i^OME in, come in, thou heav'nly 
 v^ guest. 
 
 Why stands my Lord without the door? 
 Thou seek'st a lodging in my breast, 
 And I would keep thee out no more. 
 
 2 Thy camels bring embroidery 
 To garnish out a homely bride ; 
 And brides are waiting here for thee. 
 And wish the marriage-knot was tied. 
 
 3 Rebeccas, looking for the Lord, 
 With eager expectation stand, 
 And only wait his asking word, 
 
 To give the cheerful wedding-hand. 
 
 4 Yet, Lord, we need a wedding-suit, 
 A robe of righteousness divine. 
 
 Of thy sweet love the costly fruit, 
 A robe to make the virgins fine ! 
 
 6 Supply us too with fervent pray'r, 
 And praises flaming up above. 
 Bedeck each eye with gracious tear. 
 And ev'ry heart with bridal love. 
 
 6 And tho' be found no wealth or wit, 
 Nor merit in thy freckled maid, 
 Yet sui-e she looks and stands complete, 
 When in thy righteousness array 'd. 
 
 HYMN 146. 
 *< What is thy Beloved more than another he- 
 loved? He is altogether lovely." Song of 
 Sol. V. 9, 16. 
 
 1 TF gazing strangers want to know 
 X What makes me sing of Jesus so ; 
 I love his name, 'tis very dear, 
 And would his loveliness declare. 
 
 2 His head abounds in wisdom deep, 
 No secret can his notice slip ; 
 And sweet instruction he conveys, 
 
 To mend my heart, and guide my ways. 
 
 3 No sinful taint his bosom knows. 
 But with amazing kindness glows ; 
 He wrought a righteousness divine ; 
 And bids me take and call it mine. 
 
 4 His eyes are full of melting love, 
 More soft and sparkling than the dove; 
 A single smile, from Jesus giv'n, 
 Will lift a drooping soul to heav'n. 
 
 5 His open arms, like rainbows, stand, 
 And circle round a guilty land j 
 And in his side is dug a cave. 
 Where all my guilt may find a grave. 
 
 6 His mercies, like himself, endure, 
 And like his love, are ever sure ; 
 
 And when your eye his worth can view. 
 Your heart, like mine, will love him too. 
 
 HYMN 147. 
 ** And Moses made a serpent of brass, and put 
 it on a pole, and it came to pass, if a ser- 
 pent had bitten any man, when he beheld the 
 serpent of brass, he lived." Numb. xxi. 9. 
 
 1 TTrHEN Jacob's tribes, with travel 
 
 VV faint, 
 
 Had utter'd rash and pert complaint, 
 Some fiery serpents nip their pride. 
 And much were stung, and many died. 
 
 2 Right humbly now they raise a cry, 
 And see a serpent rear'd on high, 
 
 A snake of brass upon a pole. 
 
 And all, who give a look, are whole. 
 
 3 A most mysterious cure is wrought, 
 Like what the cross of Christ has 
 A look of faith in both we find, [brought, 
 One heals the flesh, and one the mind. 
 
 4 While scorners turn the face aside, 
 And such mysterious cure deride, 
 Revile it as an hope forlorn. 
 
 And laugh and perish in their scorn. 
 
 6 Here would I fix adoring eyes, 
 
 And look and gaze with sweet surprise ; 
 For sure each look of faith imparts 
 Renewed health to contrite hearts. 
 
SION S SONGS. 
 
 43 
 
 6 Oh, let me bless the Saviour's name, 
 And glory in the cross's shame ! 
 My life is bound up in his death, 
 And comes convey'd by looks of faith. 
 
 HYMN 148. 
 
 " My son, give me thine heart.'''' 
 Prov. xxiii. 2G. 
 
 1 A ND will the Lord accept my heart, 
 J\. Most freely with it I would part ; 
 Much daily plague it gives me, sure, 
 And nought on earth can find it cure. 
 
 2 It proves a churlish piece of stuff, 
 Rebellious, waspish, proud enough ; 
 A stubborn foe to gospel-light, 
 And full of guile, and full of spite ! 
 
 3 Here Jesus once set up his throne, 
 And lov'd and call'd the house his own ; 
 But soon it turn'd Apollyon's inn,* 
 
 A pest-house for the man of sin. 
 
 4 This vile polluted heart I bring, 
 And yield up to its ancient King ; 
 Re-enter, Jesus, with thy grace, 
 And hallow this unholy place. 
 
 5 Thy gentle arm beneath it keep, 
 Or when I wake, or when I sleep; 
 And near thy bosom let it dwell. 
 And it will love thee dearly well. 
 
 6 It is exceeding prone to stray. 
 And wilder than a beast of prey ; 
 No human fetter can it bind, 
 
 But thou canst tame and make it kind. 
 
 HYMN 149. 
 
 *' A great multitude stood before the throne 
 clothed in white robes." Rev. vii. 9. 
 
 1 T^HITE robes the gospel-warehouse 
 
 VV brings 
 
 For Jesu's chosen priests and kings ; 
 White robes of righteousness divine, 
 The wedding-robes of linen fine! 
 
 2 Faith eyes the rich embroider'd suit, 
 Of Jesu's glorious toil the fruit ; 
 And finds the royal robe will hide 
 All rags, and warm the breast beside. 
 
 3 It brings the wearer tempers sweet, 
 A loving heart, and nimble feet ; 
 And now to court he may repair. 
 And see no angel look so fair. 
 
 4 Some of the robe can lightly talk, 
 But shew they want it by their walk ; 
 The world a welcome guest within. 
 The robe a goodly cloak for sin ! 
 
 • Rev. ix. 11. 
 
 6 Yet let me not the coat despise, 
 Nor cast it off with loathing eyes ; 
 It su-rely claims a seat above. 
 And fills the heart with humble love. 
 
 6 When Jacob unto Isaac goes, 
 
 Equipp'd in Esau's Sunday-cloaths; 
 
 The father pores upon the vest. 
 
 He felt and smelt, then kist and blest. 
 
 HYMN 150. 
 
 <* The law is not of (the same nature with) 
 faith." Gal. iii. 12. 
 
 1 nnHE law demands a weighty debt, 
 
 X And not a single mite will bate ; 
 But gospel sings of Jesu's blood, 
 And says it made the payment good. 
 
 2 The law provokes men oft to ill, 
 
 And churlish hearts makes harder still ; 
 But gospel acts a kindly part, 
 And melts a most obdurate heart. 
 
 3 Run, John, and work, the law com- 
 
 mands, 
 Yet finds me neither feet nor hands ; 
 But sweeter news the gospel brings. 
 It bids me fly, and lends me wings. 
 
 4 Such needful wings, O Lord, impart. 
 To brace my feet, and brace my heart : 
 Good wings of faith, and wings of love. 
 Will make a cripple sprightly move. 
 
 5 With these a lumpish soul may fly, 
 And soar aloft, and reach the sky ; 
 Nor faint nor faulter in the race. 
 But cheerly work, and sing of grace. 
 
 HYMN 151. 
 *' In Christ dwelleth all the fulness of the God- 
 head bodily." Col. ii. 9. 
 
 1 TTOW glorious is thy human frame, 
 XI Divine Redeemer, true God-man ! 
 No seraph's tongue can reach thy fame, 
 Yet babes will prattle, as they can. 
 
 2 A temple is thine earthly case. 
 Where true substantial Godhead dwells ; 
 And wisdom, goodness, pow'r, & grace, 
 The man with all their fulness fills. 
 
 3 Tho' veil'd on earth thy glory was, 
 The God shone out to human view ; 
 And all who could discern thy face, 
 Beheld the Father's image too.t 
 
 4 All human gifts and heav'nly stores 
 In Jesu's wondrous person meet ; 
 The Godhead fills him with its pow'rs, 
 And forms the Saviour all-complete 1 
 
 Gen, xxvii. 2T. 
 
 t John xiv. g. 
 
44 
 
 SION S SONGS, 
 
 5 His person soareth out of sight, 
 A myst'ry, magnified by Paul ! t 
 
 A child, and yet the God of might, t 
 A worm, and yet the Lord of all ! § 
 
 6 The man, believers worship now. 
 As eastern sages did the child ;\\ 
 And all before the man must bow,^ 
 Saints,seraphs,fiends,and seorners wild. 
 
 HYMN 152. 
 
 " Lordj thou wilt ordain peace for us, because 
 thou hast wrought all our works in us." 
 Isa. xxvi. 12. 
 
 1 "TTAIN are the hopes that sinners build 
 
 V On works which their own hands 
 have wrought ; 
 The cistern is no sooner fill'd. 
 But leaks its miry waters out. 
 
 2 Our arm no spiritual store can bring, 
 No joy in God, or heavenly peace. 
 No loyal heart to Christ our king, 
 
 No faith that works and sings of grace. 
 
 3 Unless the Lord work on my heart, 
 Whate'er I seem, I nothing am, 
 Defiled still in ev'ry part, • 
 
 And foul as from the womb I came. 
 
 4 Then, O my God, thy help bestow. 
 And send the holy Spirit down ; 
 Work in me both to will and do, 
 And let almighty grace be shewn. 
 
 5 A nature give me, new and kind, 
 A broken spirit, meek and poor, 
 A lovely, child-like, waiting mind, 
 Which taps and calls at Jesu's door. 
 
 6 The work of faith in me fulfil, 
 And daily send some gracious rain ; 
 Conduct my soul to Calvary's hill. 
 And peace for me thou wilt ordain. 
 
 HYMN 153. 
 
 *' Blessed are the poor in spirit, for theirs is the 
 kingdom of heaven." Matt. V. 3. 
 
 1 TN darkness born, I went astray, 
 
 JL And wander'd from the gospel-way ; 
 And since the Saviour gave rae sight j 
 I cannot see without his light. 
 
 2 My limping feet are apt to trip, 
 And need a prop at every step ; 
 If Jesus once let go his arm, 
 
 I fall and get some woful harm. 
 
 3 I cannot walk without his might ; 
 I cannot see without his light ; 
 
 I can have no access to God 
 But thro' the merit of his blood. 
 
 t 1 Tim. iii. 16 t Isa. ix. 6. 5 Ps. xxii 6. 
 II Matt, ii. 11. II Philip, ii. 10. 
 
 4 So poor, and blind, and lame I am, 
 My all is bound up in the Lamb ; 
 And blessed am I, when I see 
 
 My spirit's inmost poverty. 
 
 5 It makes me feel my ruin'd state ; 
 It lays my soul at mercy's gate ; 
 And Jesus smiles at such a guest. 
 And cheers him with an heav'nly feast. 
 
 HYMN 154. 
 
 " Acqiiaint thyself with God, and be at peace.'* 
 Job xxii. 21. 
 
 1 AND does my Maker condescend 
 jLJl. To ask a worm to be his friend 1 
 Will God forgive a rebel wild, 
 
 And make the hateful wretch his child ? 
 
 2 O height of grace, and depth of love ! 
 Sure angels stand amaz'd above ! 
 Amaz'd, that God with man should 
 A slave of sin, a child of hell ! [dwell, 
 
 3 Oh, take this worthless heart, my God, 
 And rinse it in the Saviour's blood, 
 From earthly idols set it free, 
 
 And keep my breast entire for thee. 
 
 4 In holy silence let me wait, 
 
 A daily watchman at thy gate. 
 And feel thy gracious presence near, 
 And all thy loving counsels hear. 
 
 5 Much heart-acquaitance carry on, 
 Till life its hourly sands has run ; 
 Then call me up to see thy face. 
 And sing eternal songs of grace. 
 
 HYMN 155. 
 
 ^' While the king sitteth at his table, my spike- 
 nard sendeth forth the smell thereof. ^^ Song 
 of Sol. i. 12. 
 
 1 rpHE King of saints a table spreads 
 
 JL For servants in his courts below. 
 And while with them he sits and feeds, 
 Not one distressing thought they know. 
 
 2 His look enlivens every guest. 
 Makes budding grace in blossom rise, 
 Re-kindles love in every breast. 
 And lifts the heart above the skies. 
 
 3 As morning suns refresh the earth. 
 And make the blossoms open fair. 
 And draw the balmy fragrance forth, 
 And scatter odours thro' the air. 
 
 4 So when the Sun of righteousness 
 Ariseth on the plants of grace, 
 They spring up into beauteous dress. 
 And with their songs perfume the place. 
 
 5 O dearest, sweetest, heavenly Friend, 
 The spring of life and heav'nly joys, 
 Some look afibrd, or message send. 
 Or all devotion quickly dies. 
 
SION S SONGS, 
 
 45 
 
 6 No fragrance riseth with our pray'r, 
 No spices in our praises found, 
 Unless the King himself appear, 
 And then the harp in tune is found. 
 
 HYMN 156. 
 
 " When pride cometh, then cometh shame. '^ 
 
 Prov. xi. 2. 
 
 1 TN heav'n no hateful pride appears, 
 X It cannot breathe on holy ground, 
 But covets damp unwholesome airs, 
 
 I. And in polluted breasts is found. 
 
 2 The plague on angels first began, 
 And thrust 'em quickly down to hell : 
 Then stole upon aspiring man, 
 
 And pierc'd his soul, and down he fell. 
 
 3 Let Jesu's simple flock beware. 
 Nor once surmise the danger o'er ; 
 This deadly fruit is dazzling fair, 
 And hides its canker in its core. 
 
 4 If once thy bosom catcheth fire, 
 Delighted with its gifts or grace. 
 The Saviour drops thee in the mire, 
 And fastens shame upon thy face. 
 
 6 O Jesus, save me from this foe, 
 A fiend with most enchanting smile. 
 Who stabs my bosom thro' and thro'. 
 Yet can delight me all the while. 
 
 HYMN 157. 
 
 " Thy name is as ointment f our ed forth, there- 
 fore do the virgins love thee." Song of 
 Sol. i. 3. 
 
 1 TESUS, how lovely is thy name, 
 
 O To virgin-hearts betroth'd to thee, 
 To all the poor, and sick, and lame, 
 Who thy salvation taste and see. 
 
 2 Like precious ointment poured forth. 
 Thy name perfumes a faithful soul j 
 And by its rich and fragrant worth 
 Revives and makes a sinner whole. 
 
 3 It brings the hungry soul a feast. 
 Where all delightful dainties meet ; 
 And when the royal cheer we taste, 
 Oh ! then thy name is charming sweet ! 
 
 4 No harmony so heals the heart, 
 No music so delights the ear, 
 No concert can such joy impart. 
 As thy melodious name to hear. 
 
 5 It proves our daily joy and boast, 
 Our rock of hope and bulwark strong. 
 Our anchor when the ship is tost. 
 And will be our eternal song. 
 
 6 Thy name, like vernal mornings, will 
 Seem always pleasant, always new. 
 And groweth dear and dearer still, 
 As we can take a closer view. 
 
 HYMN 158. 
 " The hand of the diligent shall bear rule, but 
 the slothful shall be under tribute." Prov. 
 xii. 24. 
 
 1 "Y^E followers of the Lamb give ear, 
 
 X And keep this counsel in your heart, 
 A diligent hand the rule shall bear. 
 And slothful under tribute smart. 
 
 2 The man, who walks with jealous care. 
 And fix'd on Jesus keeps his eye. 
 And watcheth daily unto pray'r. 
 Shall find the Lord's help ever nigh. 
 
 3 His inbred foes with rage may rise. 
 And kindle war within his breast. 
 But Jesus Christ will send supplies, 
 And make him rule and give him rest. 
 
 4 But lazy souls that live at large. 
 
 And lounge along with pray'rless pace. 
 Unmindful of the Saviour's charge. 
 Will find no help from Jesu's grace. 
 
 5 Much gospel-truth may crowd the head. 
 No gospel-grace their hearts controul. 
 But under tribute they ai*e laid, 
 
 And tyrant-lusts oppress the soul. 
 
 6 O Lord, arouse my dronish heart, 
 And make me fight and make me rule ; 
 Else I shall act a sluggard's part, 
 And prove at last a gospel-fooL 
 
 HYMN 159. 
 
 " Woe unto you, when all men shall speak well 
 of you." Luke vi. 26. 
 
 1 4 N awful truth the Lord declares, 
 J\. And meant to startle worldly ears, 
 A woe on such good people lays. 
 Whom all the world agree to praise. 
 
 2 An earthly man seeks earthly fame, 
 Ambitious of the world's good name, 
 And much presumeth on his cause. 
 If it procures the world's applause. 
 
 3 Yet if thy heart is right with God, 
 And finds its peace from Jesu's blood, 
 If dead to pleasure thou shalt be. 
 The world will take ofience at thee. 
 
 4 They love the men that decent are. 
 The tombs that shew a whitewash fair. 
 With such they walk and kindly prate. 
 But hearts renew'd by grace they hate. 
 
 5 Lord, make me dead to all below. 
 Content to have the world my foe. 
 Content to hear 'em blast my name. 
 Nor turn my head aside from shame. 
 
 6 Keep worldly prudence from mine eyes, 
 And let me only Jesus prize. 
 
 Tread in the track by Jesus giv'n, 
 Pursu'd by scorn quite up to heav'n. 
 
46 
 
 SIGN S SONGS 
 
 HYMN 160. 
 *• Being ignorant of God's righteousness j and 
 going about to establish their own righteous- 
 ness, they have not submitted themselves to 
 the righteousness of God." Rom. x. 3. 
 " Even the righteousness of God which is 
 (received) by faith in Jesus Christ, (im- 
 puted) unto all that believe.^* Rom. iii. 
 22. " Even as David describeth the blessed- 
 ness of the man, unto whom God imputed 
 righteousness without works." Rom. iv. 6. 
 *' And as Abraham is the father of all them 
 that believe, though they be not circumcised, 
 that righteousness might be imputed to them 
 also." Rom. iv. 11. "So by the obedi- 
 ence of one shall many be made righteous." 
 Rom. V. 19. *' A7id that one is Jesus, 
 lohose name is, the Lord our righteousness." 
 Jer. xxiii. 6. " Wherefore believers sing 
 this song, In the Lord have I righteousness : 
 and in the Lord shall all the seed of Israel 
 he justified and shall glory." Isa. xlv. 
 24, 25. " And David leads up the chorus 
 with his harp, saying, I will make mention 
 of thy righteousness, and of thine only (to 
 justify me.)" Psal. Ixxi. 16. 
 
 1 TMPUTED righteousness is strange, 
 X Nor will with human fancies range ; 
 We guess the lurking motive well, 
 And Paul the hateful truth shall tell. 
 
 2 The lofty heart cannot submits 
 To cast itself at Jesu's feet; 
 
 It scorns in borrow'd robes to shine, 
 Tho' weav'd with righteousness divine. 
 
 3 Proud nature cries, with loathing eyes, 
 This imputation I despise ; 
 
 And from it she will pertly start, 
 Till grace has broken down her heart. 
 
 4 Oh, give me. Lord, thy righteousness 
 To be my peace and wedding-dress ; 
 My sores it heals, my rags it hides, 
 And makes me dutiful besides. 
 
 HYMN 161. 
 
 ** Without holiness no man shall see the Lord." 
 
 Heb. xii. 14. 
 
 1 A Sinner's claim to heavenly bliss, 
 x\- Rests on the Lord's own righteous- 
 Our legal debts he came to clear, [ness ', 
 And make a title full and fair. 
 
 2 Yet holiness the heart must grace, 
 A meetness for his dwelling-place j 
 No filthy souls in heav'n appear, 
 They cannot breathe in holy air. 
 
 3 The faith that feels the Saviour's blood. 
 And finds in Christ a title good, 
 Rebellious lusts will conquer too,t 
 And build the soul divinely new. 
 
 t Rom. X, 3. 
 
 t 1 John V. 4. 
 
 4 And where no work of grace is wrought, 
 Nor holiness with hunger sought. 
 Such barren souls, with all their boast, 
 Are sinners dead, and sinners lost. 
 
 5 May Jesu's grace to me convey 
 Much pow'r to watch, and will to pray, 
 Much seeking of the things above, 
 Much store of faith, and fruits of love. 
 
 6 More broken hearted let me be, 
 And more devoted unto thee ; 
 
 More sweet communion with thee find, 
 And more of all thy heavenly mind. . 
 
 HYMN 162. 
 
 " Lest we should offend them, go thou to the 
 sea and cast an hook, and take up the fish 
 that first Cometh up, and when thou hast 
 opened his mouth, thou shalt find a piece 
 of money ; that take, and give unto them 
 for me and thee." Matt. xvii. 27. 
 
 1 1^0 tax on Jesus might be laid, 
 
 _L 1 Who was the Lord of earth and 
 Yet needless tribute Jesus paid, [skies. 
 And paid lest some offence should rise. 
 
 2 Here, Christian brother, pause a while. 
 And on thy lovely pattern look ; 
 Good soldiers march in rank and file, 
 And take the step their captain took. 
 
 3 Be guided by the Saviour's light, 
 And act with grace and gospel-sense ; 
 Insist not on a meagre right, 
 
 For fear thou give the world offence. 
 
 4 Where self prevails, and nature reigns, 
 The hand will grasp its own till death j 
 But gracious men forego some gains. 
 To shew and recommend their faith. 
 
 5 In Jesu's footsteps let me tread. 
 And not on depend on gospel-talk ; 
 But by his loving Spirit led. 
 Adorn the gospel by my walk. 
 
 6 May heav'nly truth enlarge my mind. 
 And heav'nly love inspire my heart. 
 To make me gentle, meek, and kind, 
 And with a small right freely part. 
 
 HYMN 163. 
 
 *' All things are delivered unto me by my Fa- 
 ther — — (therefore) come unto me." 
 Matt. xi. 27, 28. 
 
 1 A LL things a sinner wants below, 
 XJl All things the saints above receive ; 
 All things the Father can bestow. 
 
 Are lodg'd in Jesu's hand to give. 
 
 2 Supreme in heav'n the Man appears, 
 And rules with universal sway. 
 Guides all events thro' circling years, 
 And holds up all without decay. 
 
SIGN S SONGS, 
 
 47 
 
 3 He calls and wnkes the dead in sin,t 
 And gives repentance unto life ; t 
 He brings the peace of God within,^ 
 And trains the bride-maid for his wife. 
 
 4 The Saviour calls, Come unto Me, 
 And rest your souls upon the Lord ; 
 All things are ready now for thee ; 
 Eternal life is in my word. 
 
 6 I come, O Lord, or perish must, 
 And thank thee for thy loving call ; 
 My soul rejects all other trust, 
 And takes thee as my God, my all. 
 
 6 Of thee I love to muse and sing. 
 And thou wilt hear me when I pray ; 
 My heart says, Jesus is its King, 
 And seeks and loves his gentle sway. 
 
 7 Lord, guide the stewards how to speak 
 Of thy sweet person, and thy grace ; 
 And draw the people, wise or weak, 
 To trust in thee, and seek thy face. 
 
 HYMN 164. 
 
 <* What things soever ye desire, when ye pray, 
 believe that ye receive them, and ye shall 
 have them,''^ Mark xi. 24. 
 
 1 "V7"E poor ajfflicted souls give ear, 
 
 X Who seek the Lord, but fear his 
 frown ; 
 What things ye ask in fervent prayV, 
 Believe, and Christ will send 'em down. 
 
 2 If sin is loathsoine to thine heart. 
 And shews a most ill-favour'd face ; 
 If guilt affords thee fearful smart. 
 It flows from Jesu's love and grace. 
 
 3 A feast is now prepar'd for thee ; 
 Reject it not by unbelief; 
 
 A feast of mercy sweetly free 
 For sinners, and the sinners' chief. 
 
 4 No guilt contracted by long years, 
 His tender mercies shall confine ; 
 
 No bar but unbelief appears ; [thine. 
 The pray'r of faith makes all things 
 
 6 Take courage then, ask and believe, 
 Expecting mercy from the Lord ; 
 The promise runs. Ask and receive, 
 And Christ is faithful to his word. 
 
 6 O Lord, increase my feeble faith, 
 And give my straiten'd bosom room 
 To credit what thy promise saith, 
 And wait till thy salvation come. 
 
 HYMN 165. 
 
 *' Blessed he the Lord, my strength, who teach' 
 eth my hands to war. — Thou art my shield, 
 in whom I trust." Psal. oxliv. 1, 2. 
 
 1 "OESET I am with crafty foes, 
 
 Sj Which stir up war against my soul, 
 
 t John ▼. 25. 
 
 : Acts V. 35. 
 
 i Joha xiv. 37, 
 
 And hourly break my sweet repose, 
 Nor can mine arm their rage control. 
 
 2 My feebleness I clearly see, 
 And see my help on Jesus laid ; 
 And much I long to trust in thee, 
 But feel my heart is oft afraid. 
 
 3 I rest not wholly on thine arm. 
 But heave my shoulder to the fight; 
 And then I surely meet some harm. 
 My foes fall on, and slay me quite. 
 
 4 Thine armour teach me how to wield. 
 To brandish well the Spirit's sword, t 
 To lift up faith's victorious shield, 
 And cast my burdens on the Lord. 
 
 5 On thee be fix'd my asking eye, 
 
 On thee be stay'd my helpless heart ; 
 And let the Lord attend my cry, 
 And help, in time of need, impart. 
 HYMN 166. 
 " Whoso eateth my flesh, and drinheth my 
 blood, hath eternal life." John vi. 64. 
 
 1 rpOO long, O Lord, my soul has fed 
 
 X On earthly trash, on froth, and air, 
 And famish'd by this husky bread. 
 My heart cries out for better cheer. 
 
 2 No more the world allures my sight, 
 I bid its starving feast adieu ; 
 
 No more my best works give delight, 
 I quit their flattering merit too. 
 
 3 Nor on the earth, nor in myself, 
 I find a single meal of good ; 
 Then reach my Bible from the shelf, 
 For there I find substantial food. 
 
 4 The Saviour is a sumptuous mess ; 
 His flesh, or living work supplies 
 A naked soul with legal dress. 
 And gives him title to the skies. 
 
 5 The garden-sweat, and strip6s he bore, 
 The cross's wounds, and groans, and 
 Revive the gospel sick and poor, [blood, 
 And feast 'em with the peace of God. 
 
 6 Upon this banquet let me feed, 
 And find eternal life is mine ; 
 For sure thy flesh is meat indeed. 
 And sure thy blood is heav'nly wine. 
 
 HYMN 167. 
 
 *' Unite my heart, to fear thy name." 
 
 Psal. Ixxxvi. 11. 
 
 1 TTOW long, my Saviour, must I find, 
 JrX A gadding heart, and roving eye? 
 Hast thou no charms my heart to bind. 
 To draw it near, and keep it nigh ? 
 
 2 E'er while I muse upon thy love. 
 And find it excellently sweet ; 
 
 Yet soon my thoughts begin to rove 
 On some gay object that I meet. 
 
 t Eph. vi, ir. 
 
48 
 
 SION S SONGS. 
 
 3 Of all I meet I weary grow, 
 Each roving step creates me pain j 
 Then turning unto thee I go, 
 
 But quickly start aside again. 
 
 4 O Lord, unite my soul to thee, 
 
 A grafted bi-anch in thy true Vine, 
 Nor let the branch a straggler be, 
 But round thy lovely person twine. 
 
 6 With faithful claspers arm my heart, 
 And every lofty shoot retrench, 
 And to my clasping soul impart 
 Thy heav'nly sap to feed my branch. 
 
 C Thus nourish'd from thy kindly root, 
 And cleaving closely to thy stem. 
 My branch will bend with clust'ring 
 And glorify thy gracious name. [fruit, 
 
 HYMN 168. 
 
 To the Trinity. 
 
 1 THATHER, to thee we lift our voice, 
 X? Supremely wise, and just, and good, 
 Whose mercy makes our hearts rejoice, 
 Whose bounty fills our mouths with 
 
 food. 
 
 2 When rebel man was doom'd to die, 
 Thy love reliev'd his ruin'd race, 
 And sent a Saviour from the sky, 
 To build a glorious throne of grace. 
 
 3 Our Jesus is that heav'nly word, 
 Which all things form'd, and richly 
 The life in him did life afford [drest. 
 To angels, insects, man, and beast. 
 
 4 He tends us with a shepherd's care, 
 And paid our ransom with his blood; 
 In him we live, and move, and are 
 Hosanna to the Son of God ! 
 
 6 Spirit of wisdom, grace and pow'r! 
 Our comforter, and quick'ning spring ! 
 With Father, Son, thee saints adore, 
 And holy, holy, holy sing ! 
 
 6 Breathe on our souls the breath of grace, 
 And feed the lamp of love within. 
 Reveal the Father's smiling face, 
 And quicken sinners dead in sin. 
 
 HYMN 169. 
 
 " Mark the upright man, for the end of that 
 
 man is peace." Psal. xxxvii. 37. 
 
 1 TTOW sinners pass their life away ! 
 jn A short and mirthful time it seems, 
 In riot spent, or childish play ; 
 
 But death will end their pleasant 
 
 dreams ! 
 And late, too late they learn to mourn, 
 When bound in bundles up to burn. 
 
 2 But upright men the Lord obey, 
 
 And walk distinguish'd from the crowd j 
 And if a storm perplex the day, 
 - Their sun shall set without a cloud ; 
 
 ^W" 
 
 Behold they die in Jesu's peace ! 
 Sweet earnest of eternal bliss ! 
 
 3 Then give me, Lord, this upright heart, 
 Well nurtur'd with a godly fear. 
 Which frona thy precepts will not start, 
 When clouds and threat'ning storms ap- 
 But march along with even pace, [pear, 
 Refresh'd and fortified by grace. 
 
 4 Let active faith inspire my breast, 
 And love constrain me by its pow'r. 
 And, Jesus, let me find thy rest 
 
 In every sharp afilicting hour, 
 
 And sing thy love with fervent breath. 
 
 When passing thro' the vale of death. 
 
 HYMN 170. 
 
 '* In chains they shall come after thee (Jesus), 
 and shall fall down, and make supplication 
 unto thee, saying, Surely God is in thee." 
 Isa. xlv. 14. 
 
 [LE sinners wander far from 
 
 peace, 
 
 And feel no deadly harm in sin. 
 Deaf ears they turn to calls of grace, 
 And wallow on in works unclean. 
 To Jesus Christ they make no moan, 
 And his true Godhead oft disown. 
 
 2 But if the Lord give heav'nly light, 
 A sinner learns to fear and feel ; 
 He sees in sin a loathsome sight. 
 And knows its damning nature well ; 
 And finds himself so fast a slave. 
 That nothing less than God can save. 
 
 3 He comes a captive bound in chains, 
 And humbly falls at Jesu's feet. 
 And of his heart and guilt complains, 
 And peeps upon the mercy-seat. 
 Beholds the Lord with open'd eye. 
 And in the man his God can spy. 
 
 4 At length the sprinkled blood appears, 
 Which in the heart sheds love abroad. 
 And sweetly bringing gracious tears, 
 He cries, it is the blood of God ! t 
 
 I feel its virtue, and I know. 
 That God is surely in thee now. 
 
 HYMN 171. 
 
 '* house of Jacob, come ye, and let us walk 
 in the light of the Lord." Isa. ii. 5. 
 
 1 T TAIN mortals seek no better sight 
 V Than what their own dim eyes af- 
 ford j 
 They blow up sparks to give them light. 
 Regardless of the written word ; 
 But such in sorrow shall lay down,| 
 And find their sparks extinguish'd soon. 
 
 t Acts XX. 
 
 1 Isa. 1. 11. 
 
SION S SONGS, 
 
 49 
 
 5 But, ye House of Jacob come, 
 And in the light of Jesus walk ; 
 His heav'nly sun must guide you home, 
 And you of him should think and talk ; 
 His word, with pray'r devoutly read,- 
 Will plant new eyes within your head. 
 
 3 Come, let us seek more light of faith, 
 To cheer the heart, and guide the feet, 
 To keep us from the shades of death, 
 And open wide the mercy-seat : 
 Each act of faith will faith increase, 
 And kindle up a brighter peace. 
 
 4 Lord, warm us well with holy fire. 
 And sweetly thaw the frozen breast ; 
 Bid every heart approach thee nigh'r, 
 And daily seek and find thy rest ; 
 Walk in the light of Jesu's face. 
 And sweetly feast upon his grace. 
 
 HYMN 172. 
 
 " When he (the Spirit of truth) is come, he 
 will convince the world of sin, because they 
 believe not on Me." John xvi. 8, 9. 
 
 1 lyrO awful sense we find of sin, 
 
 X 1 The sinful life and sinful heart ; 
 No loathing of the plague within, 
 Until the Lord that feel impart j 
 But when the Spirit of truth is come, 
 A sinner trembles at his doom. 
 
 2 Convinc'd and pierced thro' and thro', 
 He thinks himself the sinner chief j 
 And conscious of his mighty woe, 
 Perceives at length his unbelief ; 
 Good creeds may stock his head around, 
 But in his heart no faith is found. 
 
 3 No pow'r his nature can afford 
 
 To change his heart, or purge his guilt } 
 No help is found but in the Lord, 
 No balm but in the blood he spilt ; 
 A ruin'd soul, condemn'd he stands, 
 And unto Jesus lifts his hands. 
 
 4 So lift I up my hands and eyes, 
 And all my help in Jesus seek ; 
 Lord, bring thy purging sacrifice 
 
 To wash me white, and make me meek j 
 And give me more enlarged faith. 
 To view the wonders of thy death. 
 
 HYMN 173. 
 
 ** When the Spirit of Truth is come, he will 
 convince the world of (my) righteousness, 
 because I go to the Father, and ye see me 
 no more." John xvi. 8, 10. 
 
 1 A Righteous garment much we want, 
 xV- To clothe and beautify the soul ; 
 Not rent and patch'd, or light & scant, 
 But one full piece, and fair and whole ; 
 The perfect law such coat demands, 
 And on the coat our title stands. 
 
 2 Such coat our Jesus wove for us. 
 To hide a naked sinner's shame ; 
 Up from the cradle to the cross 
 He toiled only in our name ; 
 
 And wrought the garment rich & good, 
 And dying dipt it in his blood. 
 
 3 No more on earth the Lord comes down, 
 A proof the robe was made complete ; 
 And me must have the Lord's coat on, 
 Or much asham'd the Lord shall meet : 
 Yet till the Spirit shews our case. 
 
 We loathe imputed righteousness. 
 
 4 Put on me, Lord, thy goodly robe 
 To hide my rags and naked breast ; 
 Not all the worth of all the globe. 
 Can make me fair without thy vest : 
 In Jesu's righteousness I trust, 
 And his obedience makes m.3just.* 
 
 HYMN 174. 
 
 ** When the Spirit of Truth is come, He will 
 convince the world of judgment, because the 
 prince of this world is judged." John xvi. 
 8, 11. 
 
 1 Tyro man with all his wit can know 
 
 1 1 How poor and wretched is his-case ; 
 He neither feels his inbred woe. 
 Nor sees a need of Jesu's grace : 
 The Holy Spirit must impart 
 Such truth, and seal it on his heart. 
 
 2 In Sunday church, and outward deeds 
 The most of man's religion lays ; 
 
 He will not seek, or think he needs 
 A bosom fill'd with love and praise : 
 A tyrant foul his heart obeys. 
 And much approves the tyrant's ways. 
 
 3 But when the Spirit of Truth is come, 
 And shews the serpent in his breast } 
 The lawless lusts that wanton roam, 
 And tempers fierce that break his rest ; 
 With lifted hands and earnest eyes, 
 Create my heart anew, he cries. 
 
 4 So prays my heart to thee, O God ; 
 The serpent's wicked seat pull down, 
 And sprinkle it with Jesu's blood. 
 And there erect thy gracious throne : 
 An holy heart for heav'n is meet. 
 Thro' Christ my title is complete. 
 
 HYMN 175. 
 
 *' The mixt multitude fell a lusting; and the* 
 children of Israel also wept, and said, Who 
 shall give us flesh to eat ? Our soul is now 
 dried away, and there is nothing at all be- 
 sides this manna before our eyes." Numb, 
 xi. 4, 6. 
 
 1 TTTHEN tidings new of gospel-grace 
 V Y First strike upon a list'ning crowd , 
 
 • Rom. V. 19. 
 
50 
 
 SIGN S SONGS. 
 
 With tears and sighs the guilty race 
 Cry out aloud for Jesu's blood ; 
 They hunger much for heav'nly bread, 
 And sweet the manna seems indeed ! 
 
 2 But if the gospel-seed is sown 
 In stony or in thorny ground, 
 The heavenly cry is quickly gone, 
 When storms begin to gather round ; 
 The bread is dry, they now complain. 
 And pine for Egypt's leeks again. 
 
 3 Such lustings oft the children taint, 
 And make them fretful, sick, and weak; 
 A softer preaching now they want, 
 And ramble far to find a leek ; 
 
 Or trench themselves in doctrines d^ep, 
 Lay down their arms, and fall asleep. 
 
 4 From all such lusting save me, Lord, 
 And wholesome appetite create ; 
 Thy manna in much love afford. 
 And make me find it dainty meat ; 
 No more for Egypt's garlic pine, 
 But sweetly on thy manna dine. 
 
 HYMN 176. 
 *' A rod for a fool's back." Prov. xxvi. 3. 
 
 1 T Wonder not, if giddy men, 
 
 X Run roving all the world about. 
 Pursuing folly with much pain, 
 And wearied oft, yet give not out ; 
 The world must be their fluttering aim. 
 Who see no charm in Jesu's name. 
 
 2 Yet none so foolish are and base. 
 As they who felt the legal lash. 
 And having tasted gospel-grace, . 
 Good manna leave for earthly trash : 
 W^hen such from wisdom's teaching 
 
 start, 
 A rod shall make their shoulders smart. 
 
 3 In vain they seek the world's relief. 
 The Lord will weary them with woe, 
 And lash them well with grief on grief. 
 With rods and stinging scorpions too: 
 They drink of ev'ry bitter cup, 
 
 Till sick, they cast their idols up. 
 
 4 My heart too after idols sought, 
 And roved from the gospel-track ; 
 And by such rovings I have brought 
 A thousand stripes upon my back ; 
 Lord, take my foolish heart at last. 
 And guide it right, and hold it fast. 
 
 HYMN 177. 
 
 *' Turn away thine eyes from me, for they 
 have overcome me." Cant. vi. 5. 
 
 1 npHOU poor, afflicted, tempted soul, 
 JL With fears and doubts, and tempests 
 What if the billows rise and roll, [tost, 
 And dash thy ship, it is not lost : 
 
 The winds and waves, and fiends maj' 
 
 roar, 
 But Christ will bring thee safe on 
 
 shore. 
 
 2 What ail those eyes bedew'd with tears, 
 Those labouring sighs that heave thy 
 
 breast, 
 Those oft repeated broken pray'rs ? 
 Dost thou not long for Jesu's rest ? 
 And can the Lord pass heedless by, 
 And see a mourning sinner die ? 
 
 3 Alas, thou art a stranger yet 
 To Jesu's sympathi7;ing heart ; 
 When sinners mourn and clasp his feet, 
 In all their grief he bears a part j 
 
 His bowels melt at ev'ry cry, 
 
 And while they groan, he gives a sigh. 
 
 4 If once the wound is ripe to heal, 
 
 A balm shall make thy heart rejoice, 
 The Saviour will thy pardon seal. 
 And whisper with enchanting voice, 
 " Oh, turn away those weeping eyes, 
 ' ' Thou hast o'ercome me with thy cries.'* 
 
 HYMN 178. 
 
 " Ye cannot serve God and Mammon." 
 Matt. vi. 24. 
 
 1 rpHE heart by nature earthly is, 
 
 A. And from the earth its comfort 
 
 draws. 
 No taste it has for heav'nly bliss. 
 No love for Jesus and his cause ; 
 To church the man may saunt'ringcome, 
 But leaves his carnal heart at home. 
 
 2 As well may heat with coldness dwell, 
 And light with darkness come abroad. 
 As soon may heaven unite with hell. 
 As man may serve the world and God : 
 Until the heart's created new. 
 
 It shrinks from God, and hates him too. 
 
 3 And where the salt of grace appears, 
 To season all the inward part. 
 
 If wanton mirth, or thorny cares, 
 Or idols base beguile the heart, 
 A lumpish frame the pilgrim feels. 
 And drives without his chariot-wheels. 
 
 4 From sordid Mammon, save me. Lord, 
 Its pining cares, and gaudy mirth, 
 From all the traps it can afford, 
 
 And all the baseness it brings forth j 
 
 From all its idols set me free. 
 
 And make my heart entire for thee. 
 
 HYMN 179. 
 
 " The companions hearken to thy voice ; cause 
 
 me to hear it." Cant. viii. 13. 
 
 1 1\/rY heart would quickly weary be 
 iTXOfhim,who should no answer make, 
 
SION S SONGS. 
 
 51 
 
 Nor cast a cheerful look on me ; 
 Such silence must communion break : 
 Nor could my heart in Christ rejoice, 
 Unless it heard his cheering voice. 
 
 2 No wonder sinners weary grow 
 Of praying to an unhnown God, 
 
 Such heartless pray'r is all dumb show, 
 And makes them listless, yawn, and 
 
 nod ; 
 The voice of God they cannot hear, 
 Till Jesus gives the wakeri'd ear.* 
 
 3 Such waken'd ear the sheep receive. 
 Despised flock of Jesu's fold, 
 
 His voice they hear and well perceive,t 
 And sweet communion with him hold j 
 Yet all communion is absurd. 
 If God is neither felt nor heard. 
 
 4 This voice the scorners much deride, 
 And pass it off as godly cant ; 
 
 Yet let me hear no voice beside, 
 'Tis all I wish, and all I want ; 
 It sure creates my present peace, 
 And brings a pledge of future bliss. 
 
 HYMN 180. 
 
 *' The carnal mind is enmity against God." 
 
 Rom. viii. 7. 
 
 1 rpHE natural man with carnal mind 
 
 X Seeks only from the world his food ; 
 What earthly joy, his heart can find. 
 He takes, and makes hissov'reign good. 
 Delights in pleasure, wealth, and fame. 
 And wonders all do not the same. 
 
 2 Possest with such self-seeking view. 
 The carnal mind abhors restraint, 
 Will tread on law and gospel too, 
 And loathe the very sound of saint ; 
 Yet oft he fears a scourging rod. 
 Which makes him hate the holy God. 
 
 3 Devotion puts their heart in pain ; 
 How can they pray to one they hate 1 
 Yet think, oh think, ye foolish men, 
 An hated God how can ye meet 1 
 
 No carnal heart with God can dwell. 
 It makes a sinner ripe for hell. 
 
 4 O Lord, a spiritual mind impart. 
 To lift my thoughts to things above. 
 To give new relish to my heart. 
 And light the lamp of heavenly love, 
 To make my soul with thee unite. 
 And in thy holy law delight. 
 
 * Isa. 1. 4, 5, 
 
 t John X. 27. 
 
 HYMN 181. 
 *' Awake, sivordf against my Shepherd, 
 against the man that is my fellow (my 
 equal) saith the Lord of Hosts." Zech. 
 xiii. 7. 
 
 1 A WAKE, O sword, with vengeance 
 -TjL wake, 
 
 Against the man, ray fellow found j 
 Rush on h:m, make his bowels quake. 
 And gash him well with ghastly wound ; 
 Assault his hands, his feet, and head, 
 Then pierce his heart, and strike him 
 dead. 
 
 •2 My fellow is that wondrous man, 
 In whom is found my awful name,t 
 Eternal with a mortal span. 
 Almighty with a feeble frame ! t 
 The man can bleed, the God atone, 
 And both shall build my gracious throne. 
 
 3 O Lord of Hosts, and God of love ! 
 We bless thee for this act of grace : 
 Amazing mercy sure we prove 
 Towards a lost rebellious race. 
 Which bid the sword awake and smite 
 Thine only Son, thy heart's delight. 
 
 4 And, O thou bleeding Love divine ! 
 What tender pity fiU'd thy breast, 
 To take my hell and make it thine, 
 And toil thro' death to bring me rest I 
 Eternal praise to thee be giv'n 
 
 By all on earth, and all in heav'n. 
 
 HYMN 182. 
 
 *' My son, be strong in the grace that is in 
 Christ Jesus." 2 Tim. ii. 1. 
 
 1 \ Child of earth, untaught of God, 
 jljL Would fain be strong in nature's 
 
 might. 
 And learn to walk the heav'nly road 
 By human strength and human light. 
 And vainly thinks a wither'd arm 
 May well defend his breast from harm. 
 
 2 A new born child to God will cry. 
 Of all his earthly props bereav'd. 
 And seeks from heav'n a rich supply, 
 Yet lives at first on grace receiv'd, 
 
 Is happy when his comforts dawn. 
 But faints when sunshine is withdrawn. 
 
 3 At length the child is better taught. 
 And lives not on its gracious hoard, 
 But,with more heav'nly wisdom fraught, 
 Lives on the grace in Jesus stor'd j 
 Looks up to Jesus every hour. 
 
 And rests upon his love and pow'r. 
 
 4 So let my soul on Jesus rest. 
 
 And with his comforts be supplied ; 
 
 t Exod. xxiii, 21, 
 
 t Isa. ix. «. 
 
52 
 
 SIGN S SONGS. 
 
 And while his love constrains by breast, 
 Lean on the man that lov'd and died j 
 Not resting on a comfort-prop, 
 But on the Lord my strength and hope. 
 
 HYMN 183. 
 
 *' If a man strive for the mastery, yet is he not 
 crowned, except he strive lawfully." 2 Tim. 
 ii. 5. 
 
 1 "i/rUCH hapless pains some mortals 
 
 To build their house upon the sand ; 
 With fruitless struggling strive to make 
 The heart submit to God's command j 
 And by some saucy merit find 
 A balm to heal the troubled mind ! 
 
 2 If man may wash the blackmoor white, 
 Or make the leopard change his spots. 
 Then he may plant his heart upright. 
 And cleanse the conscience from its 
 
 blots : 
 Such buildings make Apollyon smile. 
 And mock the foolish builder's toil. 
 
 3 In lawful way the soul must build. 
 And Christ the lawful way is found ; 
 His precious blood on Calvary spill'd, 
 Alone can heal a guilty wound ; 
 
 His Spirit turns the tempers right, 
 And makes the heart in God delight. 
 
 4 The lawful way I learn to prize. 
 And well I may, 'tis rich with gain : 
 Here let me walk with stedfast eyes, 
 And gather ease from Jesu's pain ; 
 Still look to him to mend my heart, 
 And feel he acts a Saviour's part. 
 
 HYMN 184. 
 
 *' God hath exalted this (man) Jesus, to be a 
 Prince and a Saviour, for to give repent- 
 ance to Israel, and remission of siiis.'^ 
 Acts V. 31 ; Luke xxiv. 47. 
 
 1 TTOW oft we hear vain sinners talk 
 XX Of mighty things their hands can 
 
 do. 
 To change the heart, and guide the walk, 
 And give themselves repentance too j 
 And by such works of human might 
 Atonement make for sin outright. 
 
 2 A lean repentance sinners find. 
 Which their own will and wisdom breed ; 
 It cannot break the sturdy mind. 
 And will a fresh repentance need ; 
 This humbling grace we must receive. 
 And Jesus must repentance give. 
 
 3 A gift it is, which none can earn ! 
 A gift, which Jesus must bestow ! 
 And Jesus makes a mourner learn 
 
 " That all things from his bounty flow ; 
 
 Then grants forgiveness thro' his blood, 
 And makes salvation understood. 
 
 4 What human strength cannot procure. 
 Of Jesus Christ I must entreat. 
 An heart well broken, meek and poor, 
 Which lays and fawns upon his feet j 
 But let my Lord his peace impart, 
 To warm and cheer the broken heart. 
 
 HYMN 185. 
 
 " Thus saith the Lord thy Redeemer, I am 
 the Lord thy God, who teacheth thee to 
 •profit." Isa. xlviii. 17. i 
 
 IAN able teacher much I need, 
 
 J\. Who sweetly can allure my heart, 
 And in the path of duty lead. 
 Or fetch me back, if I should start : 
 Much human teachers I have tried. 
 And find I want an abler guide. 
 
 2 Rough storms arise within my breast, 
 And beat all human counsel down ; 
 And only he can give me rest. 
 
 Who stills them with a word or frown j 
 Then sure to Jesus I must look. 
 For storms are still, at his rebuke. 
 
 3 His voice divine can rouse the dead. 
 And such a voice would suit me well j 
 For oft I drop my drowsy head. 
 And not a spark of life can feel ; 
 And when the spiritual feel is gone, 
 My earthly heart can give me none. 
 
 4 His voice will help the blind to see. 
 The lame to leap, the deaf to hear ! 
 Then only Jesus Christ for me ; 
 None other can with him compare ! 
 His teaching will revive my heart. 
 And eyes, and ears, and feet impart. 
 
 HYMN 186. 
 
 *' If the prophets had caused my people to hear 
 my words, then they should have turned 
 the people from their evil way." Jer. 
 xxiii. 21, 22. 
 
 1 TTEAR, Oyepriestsof Aaron'ahouse, 
 XxTliis message sure is meant for you ; 
 To Jesu's word be true and close, 
 
 Or you shall toil and nothing do ; 
 Shall much exhort, rebuke, and pray, 
 Yet none forsakes his evil way. 
 
 2 The strictest morals you may teach. 
 And wet your sermon-case with tear, 
 Yet nothing will the conscience reach, 
 And no good fruit will yet appear ; 
 The listless flocks will doze around. 
 Unless they hear a gospel-sound. 
 
 3 If much your heart has been perplext, 
 To find the Sunday-teaching vain ; 
 
SION S SONGS. 
 
 53 
 
 And at the flock's supineness vext, 
 Have felt a tender Shepherd's pain ; 
 Then take good counsel from the Lord, 
 *' Your sermon suits not with his word,'* 
 
 4 Lift up your voice and cry aloud, 
 And shew to Jacob's house their sin ; 
 Proclaim to all the yawning crowd. 
 Your hearts and lives are all unclean ; 
 And tell with stoutest look and breath, 
 The wages due to sin is death. 
 
 6 When sin and guilt are understood, 
 To Jesus Christ direct their eye ; 
 And preach a pardon thro' his blood, 
 And bid them on his grace rely, 
 And bid them ask in earnest pray'r 
 For peace, and love, and godly fear. 
 
 6 So will the Lord your labours own. 
 And dig and dung the fallow-ground ; 
 From gospel-seed, when truly sown, 
 Some heavenly crop will sure be found ; 
 Good morals will spring up and shoot, 
 When grafted on a gospel-root. 
 
 HYMN 187. 
 
 << Our Father, who art in heaven /" 
 Matt. vi. 9. 
 
 1 rriHOU great and good, and wise and 
 
 -L true, 
 
 The first and last, and Lord of all, 
 A God majestic we can view, 
 Yet him a tender parent call ; 
 With kind affection taught to say, 
 *' Our Father," when we kneel to pray. 
 
 2 Our Father's throne is on the sky. 
 And heavenly hosts around him dwell, 
 And he beholds with piercing eye, 
 
 All things on earth, and things in hell, 
 Beholds with sharp and awful ken 
 The workings in the hearts of men ! 
 
 3 Father, give me love to thee, 
 And love to all thy children dear. 
 And thy free love reveal to me. 
 Attested by thy Spirit clear. 
 Thro' Jesus take me for thy child. 
 And make me lowly, meek, and mild. 
 
 4 Our Father, who in heaven art ! 
 Direct my eyes up to thy throne. 
 And bless me with a praying heart. 
 And lively faith in thy dear Son : 
 A stranger make me here on earth. 
 To shew the world my heavenly birth. 
 
 HYMN 188. 
 " Hallowed be thy name." Matt. vi. 9. 
 1 r\ Father, tell the world thy fame, 
 yj And shew them what Jehovah is, 
 A God, unchangeably the same. 
 Of perfect truth and righteousness, 
 
 Who built up all things at his will. 
 And reigneth on his heavenly hill. 
 
 2 Behold ! the heathen still adore 
 A carved god of wood and stone ! 
 Arise, Jehovah, and restore 
 The worship due to thee alone; 
 Be jealous for thy own renown. 
 And cast the breathless idols nown. 
 
 3 But Christians act a baser part. 
 Who much a carved god disdain, 
 Yet rear up idols in their heart, 
 And take thine awful name in vain ! 
 Plant in their breast a godly fear. 
 And make thy name be honour'd there. 
 
 4 Jehovah, send thy Spirit forth, 
 And light and saving health impart. 
 That all the ends of all the earth 
 May know how great and good thou art. 
 Thy lofty name with reverence treat, 
 And learn to worship at thy feet. 
 
 HYMN 189. 
 ** Thy kingdom come." Matt. vi. 10. 
 
 1 /~\ Father, let thy kingdom come, 
 \J Thy kingdom built on love and 
 In every province give it room, [grace. 
 In every heart afford it place ; 
 
 The earth is thine, set up thy throne, 
 And claim the kingdoms as thine own. 
 
 2 Still nature's horrid darkness reigns. 
 And sinners scorn the check of fear. 
 Still Satan holds the heart in chains. 
 Where Jesu's messengers appear ! 
 
 We pray that Christ may rise and bless 
 The world with truth and righteousness. 
 
 3 Bid war and wild ambition cease. 
 And man no more a monster prove ; 
 Fill up his breast with heavenly peace, 
 And warm it well with heavenly love, 
 To Jesus bid the people go. 
 
 And Satan's kingdom overthrow. 
 
 4 More labourers in the vineyard send. 
 And pour thine unction on them all ; 
 Give them a voice to shake and bend 
 The mountains high, and cedars tall. 
 That flocks of sinners, young and old, 
 May shelter seek in Jesu's fold. 
 
 HYMN 190. 
 
 ** Thy will be done on earth, as it is in hea- 
 ven." Matt. vi. 10. 
 
 1 /~\ Father, where thy truth is spread, 
 yj And brings the light of gospel-day, 
 Thy holy Spirit richly shed. 
 
 And sweet transforming grace convey ; 
 New cast the heart in gospel-mould. 
 And stamp thine image fair and bold. 
 
 2 Root out the carnal selfish mind. 
 Averse to thee and thy command. 
 
54 
 
 SION S SONGS. 
 
 And plant a will and temper kind, 
 A ready foot and liberal hand, 
 With mind alert, and waiting still 
 To hear and do thy holy will. 
 
 3 As angels in thy courts above 
 Pay suit and service to their King, 
 And all thy pleasure hear and love, 
 And execute with rapid wing ; 
 
 So may we move, so may we feel, 
 Pick up their wing, and catch their zeal. 
 
 4 When burdens sore of pain or loss 
 Are on the feeble shoulder thrown, 
 Instruct us how to bear the cross 
 Without a peevish look or groan ; 
 And in the furnace while we lay, 
 Let all our dross be purg'd away. 
 
 HYMN 191. 
 
 *' Give us this day our daily bread.^' 
 Matt. vi. 11. 
 
 1 /~\UR Father, unto thee we cry, 
 yj Give us this day our daily bread, 
 And with a gracious hand supply 
 Whate'er thy helpless children need ; 
 With daily wants beset we are. 
 
 And need thy providential care. 
 
 2 If hungry ravens, when they croak, 
 And ravenous lions, when they roar. 
 Do find their food by thee bespoke, 
 And are replenish'd from thy store ! 
 He, who for birds and beasts will carve, 
 Can never let his children starve. 
 
 3 We only ask for this day's food ; 
 And ask for bread, not dainty meat ; 
 But fare that homely is and good, 
 Such as the hungry child may eat ; 
 Nor dare we ask it thro' desert. 
 But as a gift, the bread impart. 
 
 4 And if the carcase has its meal. 
 The lamp within of heavenly fire, 
 Some daily feeding needeth still. 
 Or quickly must the lamp expire ; 
 Refresh the lamp, to make it shine, 
 And feed the soul with bread divine. 
 
 HYMN 192. 
 
 « Forgive us our debts, as we forgive our 
 debtors." Matt. vi. 12. 
 
 1 /*\ Father, much we are in debt, 
 \J Much failing in obedience due. 
 And daily running deeper yet ; 
 Past follies multiplied by new ! 
 Nor compensation can we bring, 
 For all we have, we owe the King. 
 
 2 The wages due to sin is death ; 
 A deep and ghastly debt to pay ! 
 And yet we sin with daily breath ; 
 
 O Lord, our God, what shall ^e say ? 
 
 Forgive the vast and deadly sura, 
 Nor let the threaten'd vengeance come. 
 
 3 If awful justice draw the sword, 
 And aim it at my guilty breast. 
 Let smiling mercy help afford, 
 And interpose to make me blest. 
 And mercy wins, if she entreat. 
 For Jesus is my mercy-seat. 
 
 4 With gracious heart I would forgive, 
 When debtors have no mite to pay, 
 Nor drag them in a gaol to live. 
 But send the bankrupts clear away ; 
 So let my Father deal with me, 
 And strike my debts off full and free. 
 
 HYMN 193. 
 
 ^^ And lead us not into temptation, but deliver 
 
 us from evil." Matt. vi. 13. 
 
 1 r\ Father, save me from the snares 
 \J Which would to sure temptation 
 
 lead, 
 From wealthy pride, or hungry cares. 
 And with the food convenient feed ; 
 Lest I be rich, and thee blaspheme. 
 Or needy, and distrust thy name. 
 
 2 I find a much rebellious will, 
 And selfish tempers most unkind ; 
 A load of unbelief I feel, 
 
 And pride before me and behind ; 
 Much evil in my heart I see, 
 Lord, from its plague deliver me. 
 
 3 Allurements in the world are found. 
 To court me from the gospel-road ; 
 And evil men, in pleasure drown'd. 
 Would draw or drive my heart from 
 
 God: 
 With subtile baits the world is strown. 
 Lord, save me from its smile and frown. 
 
 4 A wicked tempter too unseen 
 Will craftily besiege mine ear, 
 And with a gay or frightful mein 
 Would breed presumption or despair ; 
 All human mischief he has done ; 
 Lord, save me from this evil one. 
 
 HYMN 194. 
 
 " For thine is the kingdom, and the power, 
 and the glory, for ever. Amen." Matt, 
 vi. 13. 
 
 1 /^ Father, cast a gracious eye 
 
 \J Upon thy children, as they pray j 
 In mercy all our wants supply. 
 And all our sins put far away : 
 Our sins and wants are not a few ; 
 Yet what vrill not a Father do ? 
 
 2 We have been Satan's subjects true. 
 His tempers shewn and ugly face, 
 But now we seek a kingdom new. 
 Of mercy, peace, and righteousness; 
 
SION S SONGS. 
 
 56 
 
 Thine is the kingdom, which we crave, 
 And what is thine a child may have. 
 
 3 But not the hand of human might 
 Can rear this kingdom in my heart, 
 Nor can the head of human wit 
 
 A single ^em or pearl impart ; 
 Thine is the pow'r to set it up. 
 Nor can it fail with such a prop. 
 
 4 The kingdom is thy work and care ; 
 Thine is the glory, thine alone ! 
 Which raise th hope in every pray'r, 
 That God will see the work is done : 
 The glory thine ! we shout again, 
 And will be ever thine ; Amen. 
 
 HYMN 195. 
 
 *' The loftiness of man shall be bowed down, 
 and the Lord alone shall be exalted in that 
 day." Isa. ii. 17. 
 
 1 TN that sweet day of dawning grace, 
 X When Jesus gives a sinner light, 
 He first perceives his ugly face. 
 
 And stands amazed at the sight ! 
 His sins, a frightful number too. 
 And quite forgot, start up in view. 
 
 2 His former lofty looks are gone, 
 His fancied merit all is lost, 
 
 His haughty heart is bowed down, 
 The Lord alojie is all his trust ; 
 On Jesus Christ he turns his eyes, 
 And hungers for the sacrifice. 
 
 3 And now he loathes his filthy heart. 
 Its sore and sickness taught to feel ; 
 And now he owns his sin's desert, 
 Convinc'd its proper wage is hell ; 
 And now for mercy sweetly cries. 
 The mercy he could once despise. 
 
 4 And now the Saviour precious is. 
 The chief among ten thousand fairs ; 
 And when he feels the cross's peace. 
 His eyes are wet with gracious tears, 
 And loud he sings in lovely tone, 
 Hosanna to the Lord alone, 
 
 HYMN 196. 
 
 ** My soul cleaveth unto the dust, quicken thou 
 me." Psal. cxix. 25. 
 
 1 TTOW damp and earthly is my heart ! 
 XI How apt thro' sloth to gather rust ! 
 From Jesus Christ it loves to start. 
 And like a child, roll in the dust ! 
 This hour, perhaps, is heav'n-ward 
 
 bound, 
 The next, is burrowing under ground. 
 
 2 I cannot hold my heart, I feel ; 
 All tricks I try, but all in vain ; 
 
 It slips my hand, much like an eel, 
 And slides into the mud again ; 
 
 And there would lay and famish too. 
 In spite of all that I can do. 
 
 3 But, O my Lord, thy check it fears. 
 And pays obedience to thy word ; 
 Thy soft commanding voice it hears, 
 And hearing springs up to the Lord, 
 Shakes off its dust, and claps its wings, 
 And soars aloft, and sweetly sings. 
 
 4 If thou wilt take my heart in hand. 
 And lodge it near thy bleeding breast. 
 It must and will adoring stand, 
 
 And cling and clasp the Saviour fast j 
 Forget its kindred to the earth. 
 And triumph in its heavenly birth. 
 
 HYMN 197. 
 
 ** Where the carcase is, there will the eagles be 
 
 gathered together." Matt. xxiv. 28. 
 
 1 ll/TY Jesus crucified and slain, 
 jjIx. a noisome carcase is to most ; 
 A loathed food and slighted gain. 
 By men in mirth and pleasure lost ; 
 Who basely spurn the holy feast. 
 Or pass it heedless by at least. 
 
 2 But where the Saviour brings his light. 
 And gives the soul an eagle-eye. 
 
 The carcase is a pleasing sight. 
 And draws the hovering eagles nigh ; 
 They ken the banquet of his death, 
 And on the carcase feed by faith. 
 
 3 This banquet only suits the poor. 
 Who feed, and full contentment find ; 
 Borne up with eagles-wing they soar, 
 And leave all earthly thought behind ; 
 Forget their woe, and drop their care, 
 AncTsing and breathe in heavenly air. 
 
 4 Upon thy carcase let me feed. 
 And richly prize the feast divine ; 
 For sure thy flesh is meat indeed. 
 And sure thy blood is choicest wine ; 
 And all, who learn to banquet here. 
 No sting in death shall feel or fear. 
 
 HYMN 198. 
 
 " And Noah went into the ark, and his wife, 
 and his sons, and his son's wives, and some 
 of beasts clean, and unclean, and of fowls, 
 and of every creeping thing.'' Gen. vii. 
 7,8. 
 
 1 TESUS, my heavenly ark thou art, 
 tJ My Noah too, my gospel rest j 
 Thou callest some of every sort. 
 
 Of cleanly and of unclean beast ; 
 And beasts, tho' furious fierce before. 
 Come at thy call, and seek the door, 
 
 2 The door is fixed in thy side,^ 
 And safely thou dost shut them in,t 
 
 t Geu. vi. 16. 
 
 J Gen. \u. 16. 
 
56 
 
 SION S SONGS. 
 
 Subdue their rage, and quell their pride, 
 And make them kind, and wash them 
 
 clean : 
 At length on Mount Ararat's top,t 
 They land and view their heavenly hope. 
 
 3 Some gentle call I feel of grace. 
 And softly to thine ark repair ; 
 But such a monster rough and base. 
 As never yet came waddling there ; 
 Of wanton heart, and growling throat, 
 A mess of lion, bear, and goat ! 
 
 4 If in thine ark I may be hid, 
 Transform the lion to a lamb, 
 The bear into a kindly kid. 
 
 And bid the goat a sheep become ; 
 Then land me on the heavenly mount, 
 And loud I will thy love recount. 
 
 HYMN 199. 
 
 " Thou art weighed in the balance, and found 
 wanting." Dan. v. 27. 
 
 1 TTEAR, O my soul, what God has 
 XJ- said, 
 
 And let thine ear retain the sound, 
 *' In scales of justice thou art weigh'd, 
 *' And in the balance wanting found!" 
 Stern justice cries, thou art undone, 
 And where canst thou for safety run ? 
 
 2 To Jesus, Father, I will fly, 
 And in his full atonement trust, 
 Confess myself condemn'd to die. 
 And own the awful sentence just, 
 Cry out against my guilty head. 
 And Jesu's mighty merit plead. 
 
 3 Convinc'd I am that warmest pray'rs, 
 And kindest service I can pay, 
 
 And floods of penitential tears. 
 Will never wash my guilt away ; 
 My every action is too light. 
 And death is due for want of weight. 
 
 4 But if no merit I can claim. 
 The blood of Jesus will prevail. 
 Alone prevail to save from blame. 
 And in my favour turn the scale ; 
 Thro' faith in him I stand complete. 
 Who undertook and paid my debt. 
 
 HYMN 200. 
 ** Wait ye upon me, saith the Lord, until the 
 day that I rise up to the prey." Zeph. iii. 8. 
 
 1 r\ Thou with battering tempest tost, 
 \J Perplex'd and shatter'd here and 
 Bewilder'd on a legal coast, [there. 
 And finding no deliverance near. 
 
 On Jesus calling with sad thought, 
 But Jesus seems to mind thee not ! 
 
 2 To furious beasts thou art a prey. 
 Which yell and make an hideous din, 
 
 t Gen. viii. 4. 
 
 And rend thy bosom night and day, 
 And leave no room for peace within ; 
 Discover'd is thy beastly heart. 
 And guilty terrors make thee start ! 
 
 3 Soon as thy heart can moaning cry, 
 What must a wretched sinner do ? 
 To Jesus lift thy weary eye, 
 
 For whither else can sinners go 1 
 And Jesus will not fail thy hope, 
 But on him wait, till he rise up. 
 
 4 He will rise up the prey to take. 
 His mighty arm he will make bare, 
 He will, for his own mercy-sake, 
 Bereave thee of thy guilty fear. 
 
 And tame the beasts within thy breast. 
 But on him icait, till he give rest. 
 HYMN 201. 
 " He (Jesus) shall build my city, not for 
 price nor reward^ saith the Lord of hosts." 
 Isa. xlv. 13. 
 
 1 A Ruin'd fabric man is found, 
 
 jTV. Where once Jehovah fix'd his 
 
 throne. 
 But sin profan'd the holy ground. 
 Its great inhabitant is gone ; 
 The heart a tyrant now receives, 
 Who makes the breast a den of thieves ! 
 
 2 A thousand men with subtile wit 
 
 A thousand simple tricks have tried. 
 To mend the house, and furnish it, 
 But Satan all their wit defied ; 
 He laugh'd to see such weakness shewn. 
 And pufF'd the paper-building down. 
 
 3 No one but Jesus Christ can build. 
 The work divine is all his own ; 
 
 His arm with matchless strength is fill'd 
 To lay the ground and crowning stone ; 
 A workman by the Lord prepared, 
 Who builds the house without reward, 
 
 4 Thou, O my Jesus, build for me 
 An house to stand the rudest shock. 
 Completely furnished by thee, 
 
 And grounded on thyself, the Rock ;^ 
 But build the house, an house of pray'r, 
 And let me feel my Father there. 
 HYMN 202. 
 " He (Jesus) shall let go my captives, not for 
 price norreward,ssath. the Lord of hosts." 
 Isa. xlF. 13. 
 
 1 Q AY, wast thou not a captive born, 
 iO And art thou not a captive led. 
 With fetters loaded every morn. 
 And chained down each night in bed 1 
 Do not thy lusts beset thee still. 
 And take thee captive at their will ! 
 
 2 Do not rough tempers, proud and base, 
 Insult and rend thy helpless soul ? 
 
SION S SONGS. 
 
 57 
 
 And what can tame the lusts, but grace, 
 Or what the tempers will control ? 
 No man has wit or might enough, 
 To file a single fetter off. 
 
 3 We hear indeed of wondrous men, 
 Who boast of skill and valour brave, 
 To snap at will the stoutest chain, 
 Who yet shall live and die a slave ; 
 The work for Jesus is prepar'd. 
 Who does the work without reward. 
 
 4 His blood must purge the conscience 
 And shew a reconciled God ; [clean. 
 His spirit write the law within, 
 
 And guide us on the gospel -road ; 
 And all that seek to him, shall know 
 That Jesus lets the captives go. 
 
 HYMN 203. 
 
 ** O God, my God, early will I seek thee." 
 Psal. Ixiii. 1, 
 
 1 A Godliness which feeds on form, 
 jl\. And lip-devotion, barren cheer. 
 Will satisfy an earthly worm. 
 
 Who learns to think and call it pray'r j 
 Contented with the husky part, 
 A moving lip, and silent heart. 
 
 2 All such of praying weary grow, 
 Where God with no desire is sought, 
 It proves a scene of dreary woe, 
 Without a single cheering thought ! 
 No presence of the Lord they find. 
 But all is dull, and dead, and blind. 
 
 3 O Lord, thy Spirit's aid impart. 
 And fill me with devotion's fire j 
 Create anew my earthly heart. 
 
 And heavenly breathings there inspire ; 
 Bid heart and flesh cry out for thee, 
 And thou my joyful portion be ! 
 
 4 Let incense smoking from my breast 
 In praise and pray'r ascend thy hill ; 
 And where I rove, or where I rest, 
 Do thou, my God, surround me still ; 
 My heavenly intercourse increase, 
 Till as a river flows my peace. 
 
 HYMN 204. 
 
 " The grace of the Lord Jestis Christ, and the 
 love of God, and the communion of the Holy 
 Spirit, be with you all. Amen" 2 Cor. 
 xiii. 14. 
 
 1 TIJ/'E bless the lovely, bleeding Lamb, 
 V V The Saviour of a sinful race -, 
 A man, and yet the great / am,* 
 Procuring cause of gospel-grace ; 
 The church's peace and glorious head. 
 Who rose triumphant from the dead. 
 
 * John viii. 58. 
 
 2 And, Father, we adore that love, 
 Which most divinely fills thy breast, 
 And sent us Jesus from above. 
 
 To make a ruin'd sinner blest ; 
 
 Love, flowing from thy gracious heart, 
 
 And not from rebel-man's desert. 
 
 3 Most Holy Spirit, all divine. 
 Whose office is to teach and seal. 
 And bring the heart to God, and join, 
 And make it sweet communion feel ; 
 Breathe on us now, and shed abroad 
 The grace of Christ, and love of God. 
 
 4 In name* and nature link'-d we know, 
 The holy, holy, holy Three ; 
 
 To each eternal thanks we owe. 
 To each eternal honours be ; 
 And let the earth with heav'nly host 
 Bless Father, Son, and Holy Ghost. 
 
 HYMN 205. 
 
 ** My soul is even as a weaned child." 
 
 Psal. cxxxi. 2. 
 
 1 T^EAR Jesus, cast a look on me, 
 JlJ I come with simplest pray'r to thee. 
 
 And ask to be a child ; 
 Weary of what belongs to man, 
 I long to be as I began, 
 
 Infantly meek and mild. 
 
 2 No wild ambition I would have, 
 No wordly grandeur I would crave, 
 
 But sit me down content ; 
 Content with what I do receive. 
 And cheerful praises learn to give 
 
 For all things freely sent. 
 
 3 Well weaned from the world below, 
 Its pining care and gewgaw show, 
 
 Its joy and hope forlorn ; 
 My soul would step a stranger forth. 
 And, smit with Jesu's grace and worth, 
 
 Repose on him alone. 
 
 4 I would love him with all my heart, 
 And all my secret thought impart, 
 
 My grief, and joy, and fear ; 
 And while the pilgrim life shall last, 
 My soul would on the Lord be cast 
 
 In sweet believing pray'r. 
 
 5 His presence I would have each day, 
 And hear him talking by the way 
 
 Of love, and truth, and grace j 
 And when he speaks and gives a smile. 
 My soul shall listen all the while. 
 
 And every accent bless. 
 
 HYMN 206. 
 " Sir, we would see Jesus." John xii. 21. 
 ^ (~\^ wings of love the Saviour flies, 
 \J And freely left his native skies, 
 
 * All the Three Persons are in scripture distinctly 
 called by one name, Jehovah, or God. 
 
 I 
 
58 
 
 SIGN S SONGS. 
 
 To take an human birth ; 
 The wise and righteous men ^o near, 
 His wonders see, his sermons hear, 
 
 And think him nothing worth. 
 
 2 A remnant small of humble souls 
 His grace mysteriously controls 
 
 By sweet alluring call ; 
 They hear it, and his person view, 
 They learn to love and follow too, 
 
 And take him for their all. 
 
 3 One of this remnant I would be, 
 A soul devoted unto thee, 
 
 Allured by thy voice ; 
 No more on gaudy idols gaze. 
 No longer tinsel grandeur praise, 
 
 But fix on thee my choice. 
 
 4 Thou knowest well my secret smart, 
 And readest all my aching heart. 
 
 And hearest every sigh ; 
 Can any creature give me rest. 
 Or any blessing make me blest, 
 
 Unless my Lord is nigh ? 
 6 While walking on the gospel-way, 
 " / would see Jesus*' every day. 
 
 And see in all his grace ; 
 See him my prophet, priest, and king. 
 See him by faith, and praises sing. 
 
 Then see him face to face. 
 
 HYMN 207. 
 
 *' If any man thirst, let him come unto me 
 
 and drink." John vii. 37. 
 
 1 T EThim who thirsts for heavenly joys, 
 
 1 J Come unto Me, the Saviour cries. 
 
 And drink at my spring-head ; 
 Leave all your boasting self behind, 
 And from the Saviour you shall find 
 A glorious life indeed. 
 
 2 I come, O Lord, and thirst for thee. 
 Some living water give to me, 
 
 Or I shall faint and die ; 
 All other means my heart has tried. 
 All other streams are vain, beside 
 
 What flows from Calvary. 
 
 3 I long to taste the purple flood. 
 And feel the virtue of thy blood, 
 
 And gaze and tarry here ; 
 So shall I sweetly sing and pray. 
 And serve thee kindly ev'ry day 
 
 Without a guilty fear. 
 
 HYMN 208. 
 *' My house is the house of prayer, but ye have 
 
 made it a den of thieves.'" Luke xix. 46. 
 1 "ly/TY bosom was design'd to be 
 
 IVX An house of pray'r, O Lord, for 
 A temple undefil'd ; [thee. 
 
 But vile outrageous thieves broke in, 
 And turn'd the house into a den, 
 And all its glory spoil'd. 
 
 2 There anger lays, and lust and pride, 
 And envy base its head will hide, 
 
 And malice brooding ill ; 
 There unbelief the Lord denies, 
 And falshood whispers out its lies, 
 
 And avarice gripeth still. 
 
 3 O Lord of Hosts, lift up thine eyes, 
 Behold, thine house a nuisance lies, 
 
 And riot reigns within ; 
 No worship of the Lord is there. 
 The thieves have stol'n away all pray'r, 
 
 And made the house unclean. 
 
 4 Thy help. Almighty Lord, impart. 
 And drag the tyrants from my heart. 
 
 And chase the thieves away ; 
 Within my bosom fix thy throne, 
 And there be lov'd and serv'd alone, 
 
 And teach me how to pray. 
 
 5 The work is thine to cleanse the place, 
 I can but look up for thy grace. 
 
 Nor this without thine aid ; 
 Then let thine indignation burn, 
 And all thy foes o'erturn, o'erturn, 
 
 And rear again my head. 
 
 HYMN 209. 
 *' The very hairs of your head are all num- 
 bered. Fear ye not therefore." Matt. x. 
 30, 31. 
 
 1 TTOW watchful is the loving Lord, 
 Xl. How sweet his providential word 
 
 To children that beheve ! 
 Your very hairs are number'd all, 
 Not one by force or chance can fall 
 
 Without your Father's leave. 
 
 2 Why should I fear when guarded so ; 
 Or shrink to meet a deadly foe ! 
 
 His mouth is held with bit : 
 I need not dread his utmost spite, 
 Nor can he bark, nor can he bite. 
 
 Unless the Lord permit. 
 
 3 No cross or bliss, no loss or gain, 
 No health or sickness, ease or pain. 
 
 Can give themselves a birth ; 
 The Lord so rules by his command, 
 Nor good nor ill can stir a hand. 
 
 Unless he sends 'em forth. 
 
 4 Since thou so kind and watchful art, 
 To guard my head, and guard my heart, 
 
 And guard my very hair. 
 Teach me with childlike mind to sit 
 And sing at my dear Saviour's feet 
 
 Without distrust or fear. 
 
 5 So, like a pilgrim let me wait, 
 Contented well in every state, 
 
 Till all my warfare ends ; 
 Keep in a calm and cheerful mood. 
 And find that all things work for goad, 
 
 Which Jesus kindly sends. 
 
SIGN S SONGS, 
 
 59 
 
 HYMN 210. 
 " Our sufficiency is of God." 2 Cor. iii. 5. 
 
 1 /^ Lord, with shame I do confess 
 \_/ My universal emptiness, 
 
 My poverty and pride ; 
 I cannot keep thee in my sight, 
 Nor can I think one thought aright. 
 
 Unless thy Spirit guide. 
 
 2 I cannot from my idols part, 
 
 Nor love the Lord with all my heart. 
 
 Nor can myself deny ; 
 I cannot pray, and feel thee near. 
 Nor can I sing with heavenly cheer, 
 
 Unless the Lord is nigh. 
 
 3 Since life divine in Adam fell, 
 
 On spiritual things we cannot dwell, 
 
 The heart is turn'd aside ; 
 And none can raise to life the dead 
 But he, who rais'd himself indeed, 
 
 And for dead sinners died. 
 
 4 On him almighty help is laid. 
 An all-sufficient Saviour made, 
 
 And stands within my call ; 
 Tho' nothing in myself I am, 
 But deaf and dumb, and blind & lame. 
 
 Thro' him I may do all. 
 
 6 Then let this mighty Jesus be 
 An all-sufficient help for me. 
 
 Creating pow'r and will ; 
 Thy grace sufficed saints of old. 
 It made 'em strong, and made 'em bold. 
 
 And it sufficeth still. 
 
 HYMN 211. 
 
 '* They should seek the Lord, if haply they 
 might feel after him and find him." Acts 
 xvii. 27. 
 
 1 TI/TEN seek the Lord with careless 
 IVX thought, 
 
 And say their pray'rs like children 
 With no sweet love or fear ; [taught. 
 They tramp along the beaten road. 
 And pray, but feel not after God, 
 Nor find his presence near. 
 
 2 They lift their eyes, and lift the hand. 
 And decently devout they stand, 
 
 But no communion find ; 
 Well pleased when the pray'r is done, 
 And weary of it when begun. 
 
 They loathe it in their mind. 
 
 3 With mind so dark, and temper such. 
 Men evermore hate praying much. 
 
 And hate all them that do ; 
 Yet vainly think the Lord will hear 
 Such most offensive tinkling pray'r, 
 
 And pay them for it too. 
 
 4 I cannot like such heathen saint ; 
 Communion with my God I want, 
 
 Or when I sit or kneel : 
 Of pray'r and praise I weary grow, 
 The work is dry, the heart is low. 
 
 Unless my God I feel. 
 
 5 As Enoch walked, so would I, 
 Beholding God with stedfast eye. 
 
 And never from him rove ; 
 Enjoy his presence every hour. 
 Surrounded with his mighty pow'r, 
 
 And nourish'd by his love. 
 
 HYMN 212. 
 
 ** / will take away the stony heart out of your 
 fiesh, and will give you an heart of fiesh." 
 Ezek. xxxvi. 26. 
 
 1 IX/TY heart by nature is a stone, 
 IVX And unconcern'd can look upon 
 
 Eternal misery. 
 Feels no affection for its Lord, 
 Takes no impression from his word. 
 
 But lumpish is and dry. 
 
 2 Some tell me, I must change my heart, 
 And undertake the Saviour's part ; 
 
 A proud and fruitless strife ! 
 I might as soon the seasons change. 
 Or make the clouds in order range. 
 
 Or raise the dead to life. 
 
 3 My shoulders will not bear the load ; 
 The work is only fit for God, 
 
 A work of heavenly grace ; 
 The Lord, who first created man 
 Must now create him new again. 
 
 And rear the fallen race. 
 
 4 Then unto him I lift mine eye, 
 My Maker, hear me when I cry. 
 
 And give the heart of flesh ; 
 An heart renew'd by faith and love. 
 That seeks the joys which are above, - 
 
 And will not feed on trash. 
 
 5 An heart well aw'd with godly fear, 
 And taught to feel thy presence near, 
 
 And in thyself delight ; 
 An heart, which may thine altar be, 
 Where sacrifice devout and free 
 
 Is flaming day and night. 
 
 6 An heart submissive, mild, and meek, 
 Which hears, if Jesus softly speak. 
 
 And on his word can feast ; 
 An heart, which prays for great and 
 
 small. 
 And dearly loves thy children all, 
 
 Yet thinks itself the least. 
 
60 
 
 SIGN S SONGS. 
 
 HYMN 213. 
 
 *' Instead of the brier shall come up the myrtle 
 tree, and it shall be to the Lord for a name." 
 Isa. Iv. 13. 
 
 1 rpHE thorn~and brier were not set, 
 
 X Nor baneful weeds sprung up as yet, 
 
 Till Adam brought them in ; 
 They shot up mainly with the curse, 
 And shew the ground itself grew worse, 
 Polluted by man's sin. 
 
 2 On every soil the briers grow. 
 Infest all lands, infesting too 
 
 The ground of each man's heart; 
 I find them in my bosom here, 
 This breast they often wound and tear, 
 
 And cause a fearful smart. 
 
 3 My self-will, pride, and peevishness, 
 The briers are, that would distress 
 
 Myself and friends around ; 
 And oft I try to root them out, 
 And dig and hoe them round about, 
 
 And yet they keep their ground. 
 
 4 Right weary of the work I am, 
 For nothing comes of it but shame, 
 
 No myrtle can I raise : 
 Lord Jesus take the work in hand. 
 And shew the pow'r of thy command, 
 
 And I will give thee praise. 
 
 5 Thy word spoke nature into birth, 
 And summon'd every creature forth, 
 
 The noblest and the least : 
 Thy word still maketh myrtles rise. 
 And breathe their incense to the skies j 
 
 Lord, plant 'em in my breast. 
 
 HYMN 214. 
 
 " I will heal their backsliding , and love them 
 
 freely." Hosea xiv. 4.^ 
 
 1 *\T7ITH grief I feel a treacherous 
 
 VV heart. 
 Which daily from the Lord would start. 
 
 And leave substantial joys ; 
 Forgetful of his grace and love, 
 It steals away, and longs to rove 
 
 In search of gilded toys. 
 
 2 No skill of mine this heart can hold, 
 It is so guileful and so bold, 
 
 So slippery in its ways ; [guise, 
 
 With fair pretence and friendship's 
 A thousand various tricks it tries, 
 
 A thousand pranks it plays. 
 
 3 But tho' my native strength is gone. 
 And wit or prudence I have none, 
 
 A roving heart to heal ; 
 I must not perish in despair. 
 When help is oifer'd free and near, 
 
 For Jesus says, " I will." 
 
 en 
 Psal. 
 
 4 I will both heal and love thee too, 
 And well and freely this will do, 
 
 And by a pleasant way ; 
 A golden fetter I have got, 
 The roaming heart to put about. 
 
 And keep it, lest it stray. 
 
 5 Lord, clap this fetter on my mind, 
 And twine it round, and firmly bind 
 
 And link it on thy vest : 
 Yet more than golden it must prove, 
 A fetter of almighty love, 
 
 And that will hold me fast. 
 
 HYMN 215. 
 
 *' Oft, that I had wings like a dove, for th 
 would I fiy away, and be at rest." PsJ 
 Iv. 6. 
 
 1 Tj^ULL oft I view with envious eye 
 JL The warbling songsters of the sky. 
 
 And mark their easy flight ; 
 No anxious cares perplex their breast, 
 No guilty fears disturb their rest. 
 
 But all is calm as light. 
 
 2 With morning breeze they raise their 
 
 notes. 
 And tune their little cheerful throats, 
 
 And sound their hymns abroad j 
 Or perch'd, or soaring on the wing. 
 With all their utmost might they sing, 
 
 And praise their unknown God. 
 
 3 Ten thousand mercies close me round, 
 Which these sweet songsters never 
 
 Yet am I cold and dry ; [found 
 
 And if I chide my drowsy heart, 
 And bid it rise, and act its part, 
 
 It will not soar on high. 
 
 4 In cottage coop'd of human clay. 
 Or sick or dull I pensive lay. 
 
 And know not how to rise ; 
 Dear Jesus, give me vigour meet, 
 Put wings upon my heart and feet. 
 
 And bear me to the skies. 
 
 5 Or fast I cleave unto the earth, 
 Or like a snail am creeping forth. 
 
 And linger-langer go ; 
 Oh, for the pinions of a dove, 
 Then would I fly and soar above. 
 
 And sing my sonnets too. 
 
 HYMN 216. 
 " If the Lord (Jehovah) be God, follow him ; 
 but if Baal (be God), follow him." — 
 1 Kings xviii. 21. 
 
 1 TEHOVAH is the Lord indeed, 
 U And, like a father, loves to feed 
 
 His children on the earth : 
 All other gods beside are vain, 
 I'he monsters of an human brain. 
 
 Which hatch'd them into birth. 
 
SIGN S SONGS. 
 
 61 
 
 2 Yet, Lord, with shame I must confess, 
 My heart would worship idols base, 
 
 And God with Baal join; 
 It would afford thee Sunday-praise, 
 Yet follow pleasure, wealth, and ease, 
 
 And think no harm is done. 
 
 3 I dare not take thy name in vain, 
 Nor would thy sabbath-days profane, 
 
 Nor let the needy starve ; 
 But still my heart would hold it right 
 To make the world its chief delight, 
 
 And God and mammon serve. 
 
 4 So base and crafty is my heart, 
 It fain would act a double part, 
 
 And serve the Lord by half; 
 The Lord of Hosts it will adore, 
 Yet do, as Israel did before. 
 
 Serve God, and serve a calf. 
 
 5 Mine utmost service is thy due, 
 Of body, soul, and spirit too. 
 
 And thine alone should be ; 
 Oh, may my heart to Jesus cleave. 
 And ev'ry hateful idol leave, 
 
 And only follow thee. 
 
 HYMN 217. 
 
 « And they knew that they were naked, and 
 sewed fig-leaves together, and made them- 
 selves aprons J*^ Gen.iii. 7. 
 
 HEN sinners view their naked- 
 ness. 
 And feel a pang of deep distress. 
 
 As Adam did, they do. 
 Some covering of their own provide. 
 To screen the guilty breast and side. 
 Which is their apron too. 
 
 2 To God they come and meekly bow 
 And humbly weep, and proudly vow 
 
 To walk well in his sight ; 
 Some sin perhaps they now forsake, 
 Or cover some poor naked back. 
 
 Which sets the matter right. 
 
 3 But sure no ransom will take place, 
 Except the costly work of grace. 
 
 Which Jesus Christ has wrought . 
 His precious blood and righteousness 
 Is made our peace and glorious dress, 
 
 And free salvation brought. 
 
 4 The fallen pair was kindly drest 
 In skins of sacrificed beast, 
 
 In coats by Jesus made; 
 The coats conceal their guilty shame. 
 And clothe them too, and thus pro- 
 How legal debts are paid. [claim 
 
 6 Lord, put thy raiment on my soul, 
 To make me clean, and make me whole. 
 
 And stand in thee complete ; 
 So shall I free salvation know, 
 
 'W 
 
 And love and serve my Lord below, 
 And be for glory meet. 
 
 HYMN 218. 
 
 <* Jesus found nothing on a fig-tree, but leaves 
 only, and said unto it. Let no fruit grow on 
 thee, henceforward for ever, and presently 
 the fig-tree withered away." Matt. xxi. 
 19. 
 
 1 T ORD, in the gospel glass we see, 
 Xj How fearful is a curse from thee. 
 
 How instant is its pow'r! 
 A fig-tree rears a blooming head. 
 Is well and drooping, sick and dead. 
 
 In less than half an hour ! 
 
 2 Almighty is thy might, O Lord ! 
 And most effectual is thy word, 
 
 Or when it blasts or heals ! 
 It comes with such a piercing call, 
 It makes the trees to listen all, 
 
 And gives them life, or kills. 
 
 3 Let children of the house depend 
 On Jesus Christ, a constant friend. 
 
 And not mistrust his care ; 
 Yet bear in mind from first to last. 
 The Christian life is hid in Christ, 
 
 And duly seek it there. 
 
 4 And look, professors, to your walk. 
 Who learn to sing, and learn to talk, 
 
 And learn to pray by rote ; 
 The Lord will blast a full-blown head. 
 And strike all leafy honours dead. 
 
 Unless ye bring forth fruit. 
 
 5 And, O my Lord, whate'er I am. 
 Or deaf or dumb, or blind or lame, 
 
 Or poor, or sick, or worse ; 
 Whatever woes my life attend. 
 Whatever burdens thou shalt send, 
 
 Oh, send me not thy curse. 
 
 HYMN 219. 
 
 ** By the obedience of one shall many be made 
 righteous" Rom. v. 19. 
 
 1 rpHE sinner's friend a surety stands, 
 
 X Pays legal debts with his own 
 And pays them all for me ; [hands, 
 He perfect lives, and painful dies. 
 And law and justice satisfies, 
 Not for himself, but thee. 
 
 2 By Christ's obedience fully paid, 
 A soul in law is righteous made ; 
 
 For what can justice say ? 
 When every debt is well discharg'd, 
 The debtor sure must be enlarg'd, 
 
 And sing and march away. 
 
 3 Yet also Jesus, by his grace. 
 
 Gives meetness for his dwelling-place, 
 
 And sanctifies the heart ; 
 His peace creates the tempers kind ; 
 
62 
 
 SIGN S SONGS. 
 
 And love, to all good works inclln'd, 
 FillB up the Christian part. 
 
 4 Then let my Lord impute to me 
 His own obedience full and free, 
 
 As title to his bliss ; 
 And let his Spirit too implant 
 All Christian graces that we want, 
 
 As pledge of happiness. 
 
 HYMN 220. 
 
 " Jesus was moved with compassion on them, 
 because they fainted." Matt. ix. 36. 
 
 1 A Multitude with wonder drawn, 
 XJl Had follow'd Jesus up and down, 
 
 And now began to faint ; 
 The watchful Saviour quickly spies 
 Their weary limbs and languid eyes, 
 
 And gracious pity lent. 
 
 2 Here note the time that Jesus will 
 Exert his mercy, love, and skill, 
 
 To ease a burden'd soul ; 
 When thou art sick and weary quite, 
 And sinking underneath a weight, 
 
 He comes to make thee whole. 
 
 3 His pow'r is then divinely shewn, 
 His mercy is completely known, 
 
 His love exceeding sweet ; 
 The ravish'd soul adores the grace, 
 And sees it shine in Jesu's face. 
 
 And sinks beneath his feet. 
 
 4 With tears of love he softly sighs. 
 With thankful lips he sweetly cries, 
 
 Hosanna to the King, 
 Hosannah to his dearest name. 
 May all his works adore the same, 
 
 And taste his grace and sing. 
 
 6 Instruct me. Lord, in all distress, 
 In weakness, darkness, heaviness, 
 
 To cast my soul on thee j 
 Or if it fainteth under fear,. 
 May Jesus bring his mercy near, 
 
 And set my spirit free. 
 
 HYMN 221. 
 
 ** Jesus saith to the man^ Stretch forth thy 
 (withered) hand, and he stretched it forth." 
 Matt. xii. 13. 
 
 1 TTOW many hapless souls we see, 
 XX That come to wait, dear Lord, on 
 
 thee, 
 
 And cannot stretch their hand ; 
 They cannot pray without a book, 
 But wither'd are, when off they look, 
 
 Nor can a word command. 
 
 2 While forms alone direct the tongue, 
 And jog the costive thoughts along, 
 
 It seems a stillborn pray'r j 
 For pluck the borrow'd helps away, 
 
 No longer can you hear 'em pray. 
 But like a mute they stare. 
 
 3 Sure none but Jesus Christ can teach 
 An helpless sinner how to stretch 
 
 A praying hand to God ; 
 His Spirit is the gracious prop 
 To lift and keep the hand lift up 
 
 Along the praying road. 
 
 4 Not one is fit to teach but he. 
 And none but Jesus shall teach me 
 
 The work of pray'r and praise ; 
 Lord, give devotion kindly birth, 
 And laid me stretch my lame hand forth. 
 
 And keep it stretch'd always. 
 
 HYMN 222. 
 
 " Shall the throne of iniquity have fellowship 
 
 with thee?" Psal. xciv. 20. 
 
 1 A Throne is planted in the heart, 
 J\ Where Satan acts a tyrant's part. 
 
 And plays the man of sin ; 
 Yet lurketh so upon his throne. 
 Not one of all his subjects own 
 
 That Satan dwells within. 
 
 2 His voice is heard in cursings loud. 
 In noisy brawls among the crowd, 
 
 In quarrels ev'ry where ; 
 His rule is felt, when bosoms burn 
 With pride, and peevishness, and scorn, 
 
 Yet none believe him there. 
 
 3 Till Jesus casts the tyrant down. 
 Iniquity must rule each one. 
 
 And rule 'em by their choice ; 
 But God no fellowship can hold 
 With slaves who unto sin are sold, 
 
 And in its work rejoice. 
 
 4 Professor, mark the solemn word, 
 No fellowship is with the Lord, 
 
 While sin has thine embrace ; 
 No heart can harbour Jesu's foe. 
 But indignation he will shew. 
 
 And turn away his face. 
 
 5 Oh, let my Lord his pow'r display, 
 And take the reign of sin away. 
 
 And make a captive free ; 
 To Satan I was born a slave, 
 A better service I would have. 
 
 And Jesu's freeman be. 
 
 HYMN 223. 
 
 ** The king of Assyria came unto Ahaz, and 
 distressed him, but strengthened him not.*' 
 2 Chron. xxviii. 20. 
 1 A Jewish king, by war opprest, 
 XJl Reduced much, and wanting rest, 
 
 For foreign help will send ; 
 Assyria's prince an army brought. 
 Distresses him, but strengthens not. 
 And proves a sorry friend. 
 
SIGN S SONGS. 
 
 63 
 
 2 How oft is Ahaz* case our own 1 
 How oft is Jesu's child o'erthrown, 
 
 By seeking unto man ? 
 If plunged into deep distress, 
 He flies to man for some redress, 
 
 And nothing finds but pain. 
 
 3 With lifted voice to God we pray. 
 Yet look and peep another way 
 
 To find a creature-prop ; 
 And all, who look with double eye, 
 Nor will on Christ alone rely. 
 
 Shall find a blasted hope. 
 
 4 That man, the Lord affirms is curst. 
 Who in a creature puts his trust. 
 
 And maketh flesh his arm ; 
 His heart a wilderness shall be. 
 His eye no cheering good shall see, 
 But shall see rueful harm.t i 
 
 6 Then give me, Lord, the simple heart. 
 The single eye, the childlike part. 
 
 To rest upon thy lap ; 
 To call when fears oppress my mind, 
 And leave it with the Lord to find 
 A way for my escape. 
 HYMN 2-24. 
 ** Rachel said to Jacob, Give me children, or 
 else I die" Gen. xxx. 1. 
 
 1 /~\R give me children, or T die, 
 
 \J Was Rachel's fond and peevish cry. 
 
 To Jacob vented forth ; 
 Her wish was granted to her cost. 
 The children came, and Rachel lost 
 
 Her life, to give them birth. 
 
 2 Poor Rachel tells us with a tear. 
 How vain all earthly wishes are, 
 
 How fatal oft they grow ! 
 Tho' harmless things are only sought, 
 Yet if pursu'd with eager thought. 
 
 Death may attend them too. 
 
 3 How things may prove, or good or ill, 
 No man with all his wit can tell, 
 
 And wishes must be vain ; 
 What seems desirable at first, 
 Of all bad things may prove the worst, 
 
 And slay the heart with pain. 
 
 4 This wishing trade I fain would leave, 
 And learn with sweet content to live 
 
 On what the Lord shall send ; 
 Whate'er he sends, he sends in love. 
 And good or bad things blessings prove, 
 
 If blessed by this friend. 
 
 6 Then let no care perplex me now ; 
 My only wish and care be thou, 
 
 Be thou my whole delight ; 
 Bid ev'ry sigh of rising thought. 
 And ev'ry pant of breath go out 
 
 For Jesus day and night. 
 
 f J«r. xvii. 5. 6. 
 
 HYMN 225. 
 
 " The preparations of the heart in man, and 
 
 the answer of the tongue is from the Lord" 
 
 Prov. xvi. 1. 
 
 1 rpHE means of grace are in my hand, 
 
 X The blessing is at God's command. 
 
 Who must the work fulfil ; 
 And tho' I read, and watch, and pray, 
 Yet here the Lord directs my way, 
 And worketh all things still. 
 ,2 I cannot speak a proper word. 
 
 Nor think aright, but from the Lord 
 
 Preparing heart and tongue ; 
 In nature I can see no good, 
 But all my good proceeds from God, 
 And does to grace belong. 
 
 3 I see it now, and do confess 
 My utter need of Jesu's grace, 
 
 And of his Spirit's light ; 
 I beg his kind and daily care, 
 O Lord, my heart and tongue prepare 
 
 To think and speak aright. 
 
 4 Prepare my heart to love thee well. 
 And love thy truth which doth excel, 
 
 And love thy children dear ; 
 Instruct me how to live by faith, 
 And feel the virtue of thy death, 
 
 And find thy presence near. 
 
 5 Prepare my tongue to pray and praise. 
 To speak of providential ways. 
 
 And heavenly truths unfold ; 
 To strengthen well a feeble soul, 
 Correct the wanton, rouse the dull, 
 And silence sinners bold. 
 HYMN 226. 
 *' He, that is surety for a stranger , shall smart 
 for it." Prov. xi. 15. 
 
 1 inOR sorry strangers such as I, 
 
 JL The Saviour left his native sky, 
 And surety would become ; 
 
 He undertakes for sinners lost ; 
 
 And having paid the utmost cost, 
 Returns triumphant home. 
 
 2 A judgment-bond against me lay. 
 Law-charges too, which he must pay, 
 
 But found a smarting debt : 
 The garden scene begins his woes. 
 And fetcheth agonizing throws. 
 
 And draws a bloody sweat. 
 
 3 His back with hardy stripes is hew'd. 
 Till flakes of gore, and streams of blood 
 
 Besmear the frighted ground : 
 A scornful and a smarting crown 
 His holy head is thrust upon. 
 
 And thorns begird it round. 
 
 4 He smarts with nails that pierce his 
 
 feet. 
 And smarts with hanging all his weight 
 
64 
 
 SIGN S SONGS. 
 
 Upon the cursed tree ; 
 He smarts beneath a Father's rod, 
 Andt roars aloud, Why, O my God, 
 
 Hast thou forsaken me ? 
 
 6 May all my Saviour's love and smart 
 Be sweetly graven on my heart, 
 
 And with me fast abide ; 
 And let me sing thy praises well. 
 And love thee more than I can tell, 
 
 And trust in none beside. 
 
 HYMN 227. 
 
 ** Much food is in the tillage of the poor, but 
 some are destroyed for want of Judgment." 
 Prov. xiii. 23. 
 
 1 OOME tillage for the poor is found, 
 k3 a little farm, a piece of ground, 
 
 The ground of his own heart ; 
 It proves a rocky, barren soil. 
 And mocks the human tiller's toil, 
 
 Defying all his art. 
 
 2 No wise or wealthy men have skill, 
 This little human farm to till, 
 
 Their projects all are vain ; 
 For want of judgment in the case. 
 Ill-scented weeds spring up apace, 
 
 And stifle all the grain. 
 
 3 The poor man understanding hath, 
 (If poor in spirit, rich in faith) 
 
 To occupy this farm ; 
 He Knows that human wit and might, 
 And human worth are scanty quite, 
 
 And do a world of harm. 
 
 4 He trusts the heav'nly husbandman, 
 To send him sun, and send him rain, 
 
 And makes no fretful haste : | 
 He ploughs his ground with many 
 
 pray'rs. 
 And sows his seed with many tears, 
 
 And reaps with joy at last. 
 
 5 He useth means, and layeth still. 
 Expecting God to work his will, 
 
 And send the promis'd grace ; 
 And food in plenty such will find, 
 A peaceful and a loving mind, 
 
 And feet that run apace. 
 
 G I would be such a needy man, 
 The poorest of the Saviour's train, 
 
 And smallest in the flock ; 
 Then will my tillage on me smile. 
 And furnish corn, and wine, and oil, 
 
 And honey from the rock. 
 
 t '^ftor)aep o IrjffHQ c^xovr) fityakr]' 
 
 " Jesus roared with a vehement cry." 
 ^ 1 Isai. xxviii. 16. 
 
 HYMN 228. 
 
 '* Take his garment that is surety for a stran- 
 ger." Prov. XX. 16. 
 
 1 rriHRO' native pride I could not see 
 
 X My soul was banish'd, Lord, from 
 And in a dungeon pent ; [thee. 
 
 Born like my neighbours vain & blind, 
 I could not view my frightful mind. 
 And so remain'd content. 
 
 2 But now thro' Jesu's help I view 
 My hapless state, and feel it too. 
 
 And own my nakedness ; 
 To screen my back, and warm my side, 
 No raiment can my hands provide. 
 
 No real righteous dress. 
 
 3 Yet some fond hope ariseth still. 
 That Jesus Christ in mercy will 
 
 Relieve my ragged case ; 
 He bids me take a surety's coat, 
 Who for a stranger gives his note, 
 
 And stands in debtor's place. 
 
 4 A friendly word the Lord has spake, 
 And sure I will thy garment take, 
 
 For Surety is thy name ; 
 Thy garment will exactly suit. 
 And clothe me well from head to foot. 
 
 And cover all my shame. 
 
 5 So clad, I shall outstrip the moon, 
 And shine in splendour as the sun, 
 
 And may to court repair ; 
 No robe like this in heav'n is seen, 
 No angel's coat is half so clean, 
 
 Nor may with it compare. 
 
 HYMN 229. 
 
 *' Whosoever is simple, let him turn in hither" 
 Prov. ix. 4. 
 
 ' W^S 
 
 HEN Jesus would his grace pro- 
 
 He calls the simple, blind or lame. 
 
 To come and be his guest ; 
 Such simple folks the world despise, 
 Yet simple folks have sharpest eyes, 
 
 And learn to walk the best. 
 
 2 They view the want of Jesu's light. 
 Of Jesu's blood, and Jesu's might, 
 
 Which others cannot view ; 
 They walk in Christ, the living way, 
 And fight, and win the well-fought day, 
 
 Which others cannot do. 
 
 3 The simple have a childlike soul. 
 Go hand in hand to Jesu's school. 
 
 And take the lowest place ; 
 Their only wish is Christ to know, 
 To love him well, and trust him too, 
 
 And feed upon his grace. 
 
SIGN S SONGS. 
 
 65 
 
 4 They all declare, I nothing am, 
 My life is bound up in the Lamb, 
 
 My wit and might are his, 
 My worth is all in Jesus found. 
 He is my rock, my anchor's-ground, 
 
 And all my hope of bliss. 
 
 5 Such simple soul I fain would be. 
 The scorn of man, the joy of thee. 
 
 Thy parlour guest and friend ; 
 Do make me, Lord, a little child, 
 Right simple-hearted, meek, and mild, 
 
 And loving to the end. 
 
 HYMN 230. 
 
 ** There is a friend that sticketh closer than a 
 
 brother.^* Prov. xviii. 24. 
 
 1 rpHERE is a friend, who sticketh fast, 
 
 X And keeps his love from first to last. 
 
 And Jesus is his name ; 
 An earthly brother drops his hold. 
 Is sometimes hot, and sometimes cold, 
 
 But Jesus is the same. 
 
 2 He loves his people, great and small, 
 And grasping hard embraceth allj 
 
 Nor with a soul will part; 
 No tribulations which they feel. 
 No foes on earth, or fiends of hell. 
 
 Shall tear 'em from his heart. 
 
 3 His love before all time began. 
 And thro' all time it will remain, 
 
 And evermore endure ; 
 Tho' rods and frowns are sometimes 
 
 brought. 
 And man may change, he changeth not, 
 
 His love abideth sure. 
 
 4 A method strange this friend has shewn 
 Of making love divinely known 
 
 To rebels doom'd to die ! 
 Unask'd he takes our humblest form, 
 And condescends to be a worm,* 
 
 To lift us up on high. 
 
 5 The law demanded blood for blood, 
 And out he lets his vital flood 
 
 To pay the mortal debt ! 
 He toils thro' life, and pants thro' death, 
 And cries with his expiring breath, 
 
 " 'Tis finish'd," and complete. 
 
 6 Let all the ransom'd of the Lord 
 Exalt his love with one accord, 
 
 And hallelujah sing ; 
 Adore the dying friend of man. 
 And bless him highly as you can, 
 
 He is your God and King. 
 
 ♦ Psal. xxii, 6. 
 
 HYMN 231. 
 
 <* In the light of the King^s countenance is 
 life, and his favour is like a cloud of the lat- 
 ter rain." Prov. xvi. 15. 
 
 1 npHEman, who walks a formal round, 
 
 X And only visits holy ground. 
 
 To read or hear a pray'r ; 
 Can see no light in Jesu's face, 
 And feel no life from Jesu's grace, 
 'Tis nonsense in his ear. 
 
 2 But whoso lives the life of faith, 
 And fellowship with Jesus hath, 
 
 Enjoys the pleasing sight ; 
 A faith divine the soul will bring 
 Full in the presence of his King, 
 
 And shew the cheering light. 
 
 3 But if believers saunt'ring walk. 
 And sink in sloth, or frothy talk. 
 
 The Lord withdraws his face ; 
 A darkness broodeth o'er the mind, 
 No light from Jesus can they find. 
 
 Until they mend their pace. 
 
 4 As when some long expected rain 
 Descends upon a parched plain. 
 
 The fields are gay, and spring ; 
 So when the Lord his face reveals, 
 And past backslidings freely heals. 
 
 Believers laugh and sing. 
 
 5 Thine heavenly light, O Lord, impart, 
 To guide my feet, and cheer my heart, 
 
 Along the wilderness ; 
 So will thy pilgrim fear no toil. 
 But walk and pray, and sing and smile, 
 
 And Jesus sweetly bless. 
 
 HYMN 232. 
 
 *' Thy words were found, and I did eat them, 
 and they were unto me the joy of mine 
 heart." Jer. xv. 16. 
 
 1 TTTHAT if we read and understand, 
 
 VV The written word of God's eom- 
 And give it credit meet ; [mand, 
 
 The word is but a looking-glass. 
 And only shews a man his face, 
 Unless the word we eat. 
 
 2 It raiseth no man from the dead, 
 While seated only in the head. 
 
 But leaves him dry and faint ; 
 It maketh matter for some talk. 
 But cannot give him legs to walk, 
 
 Nor make a man a saint. 
 
 3 The word consists of letters fair. 
 But letters merely dead things are, 
 
 And cannot change the heart ; 
 The letter only bringeth death, t 
 Unless the Spirit by his breath 
 
 A quick'ning pow'r impart. 
 
 t 2 Cor. iii. 6. 
 
66 
 
 SIGN S SONGS. 
 
 4 May thy commands obedience get, 
 And promises yield comfort sweet, 
 
 And threat'nings awe my soul ; 
 Let exhortations spur me on, 
 And cautions make me watchful run, 
 
 And love inspire the whole. 
 
 6 According as my wants require. 
 Adapt thy word as food and fire, 
 
 To nourish and to warm ; 
 Let ev'ry page afford new wealth. 
 Convey some life and godly health. 
 
 And guard my steps from harm. 
 
 HYMN 233. 
 
 <* Doth he (the Master) thank that servant 
 because he did the things that were com- 
 manded him ? I suppose not. So likewise 
 ye, when ye shall have done all things which 
 are commanded you, say, we are unprofita- 
 ble servants ; we have only done that which 
 was our duty to do." Luke xvii. 9, 10. 
 
 1 A Solemn and an humbling word 
 J\ Is utter'd strongly by the Lord 
 
 To all above, below ; 
 Tho' God's commandsbe kept with care. 
 Unprofitable still we are, 
 
 No thanks the Lord will owe. 
 
 2 Alas! how vainly sinners talk, 
 Who limp and stumble in their walk. 
 
 And yet of merit dream ; 
 Of merit talk with lofty breath. 
 Whilst God declares that wrath and 
 
 Are only due to them. [death, 
 
 3 I daily feel death is my due, 
 
 And try to keep this point in view. 
 
 To slay my pride outright : 
 At best, I am a sinner poor. 
 At worst, a hateful creature sure, 
 A rebel in God's sight. 
 
 4 And if I could perfection claim. 
 No thanks are owing for the same. 
 
 No merit would arise ; 
 Aside all merit I must cast. 
 And owe my heaven to grace at last, 
 
 And Jesu's sacrifice. 
 
 6 Then let me learn my Lord to prize, 
 And view him with adoring eyes, 
 
 Confiding in his name ; 
 Pay cheerful homage to my king, 
 And sweet hosannas daily sing. 
 
 And spread abroad his fame. 
 
 HYMN 234. 
 
 *^ He that is not with me, is against me," 
 Matt. xii. 30. 
 
 1 A Christian acts a soldier's part, 
 j.^And with a bold and upright heart, 
 
 Anear his captain stands ; 
 If foes against the Lord arise, 
 He neither like a coward flies, 
 
 Nor sits with folded hands. 
 
 2 No neuters in this holy war ! 
 A neuter is a traitor here. 
 
 Condemned by the word : 
 If I can slink my head away 
 In some sad hot or rainy day, 
 
 I am against the Lord. 
 
 3 Yet small professors ev'ry where 
 Will court the Lord in weather fair. 
 
 And smile, and kiss his feet ; 
 But if he raiseth clouds and storms. 
 They creep into their holes, like worms. 
 
 And prudently retreat. 
 
 4 So Demas was a prudent man. 
 And shufiling danger all he can. 
 
 Leaves Paul for worldly gains : 
 So Judas was a prudent knave, 
 Yet for his prudence he must have 
 
 A halter for his pains. 
 
 5 O Lord, give me an heart upright, 
 An heavenly courage for the fight, 
 
 And zeal that is alert ; 
 Not raving mad, but meekly bold, 
 And not seduced by fear or gold 
 
 My Saviour to desert. 
 
 6 Such faith in Jesus fill my mind, 
 Such love to Jesus may I find, 
 
 Such worth in Jesus see ; 
 That I may hold his truth and name. 
 More dear than wealth, or ease, or 
 
 More dear than life to me. [fame, 
 
 HYMN 235. 
 
 *' He that gathereth not with me, scattereth 
 abroad." Matt. xii. 30. 
 
 1 A Christian serjeant sent to list, 
 J\. Must fill his speech with Jesus 
 
 And gather with his name ; [Christ, 
 Else, not a soul obeys his call. 
 The hearers will be scattered all, 
 
 And wander as they came. 
 
 2 Abundance of good folks I find. 
 Are gathering goodness for the wind 
 
 To scatter it about ; 
 They seek with human care and skill, 
 Their vessels with good wine to fill, 
 
 But all the wine leaks out. 
 
 3 A fretful soul his fault may spy, 
 And struggle much, and often try 
 
 Some patience to obtain ; 
 Yet after many toilsome years. 
 And many sighs and many tears. 
 
 He has not got a grain. 
 
 4 He, that with Jesus gathers not, [plot. 
 May plough and sow, and weed his 
 
SIGN S SONGS, 
 
 67 
 
 But scatters all his corn ; 
 No real goodness long can stand, 
 Which planted is by human hand, 
 
 It dies as soon as born. 
 
 5 They reap and scatter all the while, 
 They reap and gather nought but toil, 
 
 'Tis labour lost I see ; 
 O Lord, do thou instruct my heart. 
 With my own reaping-hook to part, 
 
 And gather all with thee. 
 
 6 In Christ my treasure gather'd is ; 
 My wisdom, wealth, and might are his, 
 
 My peace at his command; 
 With him is free and plenteous store, 
 And faith may have enough, and more, 
 
 When gather'd from his hand. 
 
 HYMN 236. 
 
 *' The Son of Man is come to save that which 
 
 was lost." Matt.xviii.il. 
 
 1 T^irHEN our first head and nat'ral 
 
 ? V root, 
 Had tasted of forbidden fruit. 
 
 In that same day he died ; 
 Of life divine he stood bereft. 
 And found his only portion left 
 
 Was wretchedness and pride. 
 
 2 And surely such a tainted spring 
 Polluted streams can only bring, 
 
 And so we find they are ; 
 No life divine the children have. 
 No intercourse with God they crave. 
 
 Nor once about it care. 
 
 3 By nature and by trespass dead, 
 His own sad ruin none can read. 
 
 For death seals up his eyes ; 
 No soul appears a sinner lost. 
 Till quicken'd by the Holy Ghost,t 
 
 And then to Christ he flies. 
 
 4 This truth whoever sees not well. 
 No hunger after Christ can feel, 
 
 No work for Christ can find : 
 To save lost sinners Jesus came. 
 The spiritual deaf, and dumb, and lame. 
 
 The wretched and the blind. 
 
 6 All ye that weary are of sin. 
 
 And feel your natures all unclean, 
 
 And labour under guilt ; 
 Who find within no dawn of hope, 
 To Christ your weary eyes lift up. 
 His blood for you was spilt. 
 
 6 Go, sinner, go, by sin distrest. 
 And Jesus Christ will give thee rest. 
 
 And act the Saviour's part ; 
 He came to save the lost and poor. 
 And such are welcome to his door. 
 
 And welcome to his heart. 
 
 t John vi. 63 ; xvi. 8. 
 
 HYMN 237. 
 
 " There was a strife amongst them, which of 
 them should he accounted the greatest." 
 Luke xxii, 24. 
 
 1 Q MALL wonder happens, when we see 
 lO The world contend for mastery. 
 
 It is an usual case : 
 Yet here in Jesu's chosen band, 
 A strife ensues who shall command. 
 
 And take the leading place. 
 
 2 When call'd by grace to follow Christ, 
 We little understand at first 
 
 The workings of our pride } 
 It is a subtle serpent sin, 
 Which winds its body slily in. 
 
 And its foul head will hide. 
 
 3 But sweetly Jesus Christ reproves 
 The lurking pride of them he loves, 
 
 And shews the gospel-way ; 
 He shall sit foremost in my hall. 
 Who can be servant unto all ; 
 
 The slave shall bear the sway. 
 
 4 This beauteous truth mine eyes discern. 
 But oh, my heart will never learn. 
 
 Unless my Saviour teach ; 
 My heart will on submission frown. 
 Until thy Spirit break it down. 
 
 And well the lesson preach. 
 
 5 Then let the Lord his grace bestow. 
 To make me small and smaller grow. 
 
 The smallest of the least ; 
 Obedient run at every call. 
 And be that willing slave of all. 
 
 Whom Jesus loves the best. 
 
 HYMN 238. 
 *' A bruised reed shall Vie not break, and 
 smoking fax shall he not quench, till he 
 send forth judgment unto victory." Matt, 
 xii. 20. 
 
 1 A Sinner, who can read his case, 
 J\ Lament his guilt and bondage base. 
 
 And view himself most vile ; 
 Behold ! on such afliicted souls. 
 And treated by the world as fools. 
 
 The Lord will cast a smile. 
 
 2 A bruised reed he will not break. 
 But bind up gently what is weak. 
 
 And heal a bleeding wound; 
 A costly balsam he has got. 
 Which oft is tried, and faileth not. 
 
 And was at Calv'ry found. 
 
 3 The flax that smoketh with its shame. 
 He blows up into kindly flame, 
 
 And warms the heart with peace : 
 His incense on the smoke is thrown. 
 And then the flame is quickly blown. 
 
 And kindles heavenly bliss. 
 
68 
 
 SIGN S SONGS. 
 
 4 Afflicted souls must not despair, 
 But trust in Jesu's love and care, 
 
 To give the weary rest ; 
 His words are gentle, meek, and kind, 
 A picture of his loving mind ; 
 
 Believe, and you are blest. 
 
 HYMN 239. 
 
 ** In Jesu's name shall the Gentiles trust." 
 Matt. xii. 21. 
 
 1 A Gentile is an earthly man, 
 
 XJL Who follows pastime all he can, 
 
 Nor loves a praying-place ; 
 A Gentile has an earthly heart, 
 And cares not with his lusts to part ; 
 And is not this thy case ? 
 
 2 I own it. Lord, and feel with shame, 
 Born with a heathen heart I am, 
 
 A Gentile true by birth ; 
 No good in me by nature dwells. 
 No good my heart desires or feels. 
 
 But what the world brings forth. 
 
 3 Yet, O my Lord, if Gentiles be 
 Allow'd to put their trust in thee, 
 
 To thee 1 lift mine eyes ; 
 Thou canst my heathen lusts subdue. 
 And change my heart, and make it new, 
 
 And train it for the skies. 
 
 4 My heart with weeds is overgrown, 
 And oft is lifeless as a stone. 
 
 Nor careth for thy ways ; 
 Yet, Lord, this Gentile heart inspire 
 With holy love, and heavenly fire. 
 
 And it will sing thy praise. 
 
 HYMN 240. 
 
 ** Jestis said unto him, What wilt thou that I 
 should do unto thee." Mark x. 51. 
 
 1 A Beggar poor had lost his eyes, 
 XjL And unto Jesus Christ applies 
 
 With loud and fervent pray'r ; 
 Tho' charged much to hold his peace. 
 He louder begs for Jesu's grace. 
 
 And Jesus lends an ear. 
 
 3 He comes conducted to his Lord, 
 And Jesus drops a cheering word. 
 
 What wilt thou have me do ? 
 A word, which has a further look, 
 A word, to Bartimeus spoke. 
 
 And yet is meant for you. 
 
 3 Art thou arriv'd at Jesu's door. 
 Exceeding blind, exceeding poor, 
 
 And mighty wretched too ? 
 Fear not, he loves a beggar's knock, 
 And softly says, at every stroke, 
 What wilt thou have me do ? 
 ,4 The Lord upbraids no guilty heart, 
 But makes the conscience act this part, 
 
 And pierce a sinner thro' ; 
 And when the sinner pours a pray'r. 
 Sweet Jesus whispers in his ear, 
 
 What wilt thou have me do ? 
 
 5 However sad be our complaint. 
 Or blind or lame, or sick or faint. 
 
 To Jesus we may go ; 
 And when we raise a faithful cry, 
 His mercy drops a sweet reply, 
 
 What wilt thou have me do ? 
 
 6 Well, since the Saviour is so free, 
 Two eyes I beg that well can see. 
 
 And tongue that well can pray ; 
 A loving heart, well wash'd from sin, 
 With hands that bounteous are and 
 
 And feet that will not stray, [clean, 
 
 HYMN 241. 
 
 ** In the mount the Lord, will provide." Gen. 
 xxii. 14 — see the margin of the Bible. 
 
 1 O EE Abram walking up the hill, 
 >0 With Isaac fondling by him still. 
 
 And prattling in his ears ; 
 At length the lovely child is bound. 
 The hand is stretch'd, the knife is found. 
 
 And then the Lord appears. 
 
 2 If thou art sprung from Abram's stock,t 
 A sheep of Jesu's little flock, 
 
 For trials arm thy mind ; 
 Temptations will beset thy feet, 
 A thousand dangers thou shalt meet, 
 
 A thousand struggles find. 
 
 3 As every trial passeth o'er. 
 Expect another full as sore. 
 
 Perhaps a sorer yet ; 
 And when the clouds begin to rise. 
 They blacker grow, and fill the skies. 
 
 And threaten ruin great. 
 
 4 Perhaps the Lord withholds his light, 
 And keeps his help far out of sight, 
 
 Thine utmost faith to try ; 
 Yet this remember, O my friend. 
 When thou art brought to thy wit's-end, 
 
 That Abram's God is nigh. 
 
 5 On danger's brink when thou art 
 In sad perplexity of thought, [brought, 
 
 Then Jesus draweth near ; 
 He speaks a word divinely mild. 
 And cheers the poor distressed child. 
 
 And scatters all his fear. 
 
 HYMN 242. 
 
 " That which is born of the flesh, is flesh, and 
 that which is born of the Spirit, is spirit." 
 John iii. 6. 
 
 1 nriHE man, that's only born of man, 
 X Is only flesh, and only can 
 
 t Gal. iii. 7. 
 
SIGN S SONGS, 
 
 69 
 
 Desire the flesh to please : 
 He courteth riches, honours, fame, 
 And follows pleasure as his game, 
 
 And studies well his ease 
 
 2 Much nobler birth a few receive; 
 Of Spirit born, believers live 
 
 With new and spiritual pow'r ; 
 A seed they have of heavenly birth. 
 Which brings a spiritual service forth, 
 
 Delightsome more and more. 
 
 3 The Spirit brings the grace of pray'r, 
 And bids a new-born child go near, 
 
 And Abba, Father, cry ; 
 Reveals the way of grace and truth, 
 Inspireth hope, and worketh faith, 
 
 With peace, and love, and joy. 
 
 4 Much intercourse they have with God, 
 They hear his voice, and fear his rod, 
 
 And love him kindly too ; 
 On wings of strong desire they fly, 
 And train'd up sweetly for the sky, 
 
 Their heav'n begins below. 
 6 Such noble seed of spiritual plant. 
 Is what an earthly heart will want 
 
 To raise it up to God ; 
 Such noble seed sow in my breast. 
 And keep, O Lord, the plant well drest, 
 
 And water'd with thy blood. 
 
 HYMN 243. 
 
 *< Of Christ's fulness have all we received, even 
 grace for grace." John i. 16. 
 
 1 /~\UR father was completely drest 
 V^ With heavenly robes around his 
 
 breast, 
 
 And Adam was his name ; 
 But all the gracious dowry lent 
 Was by the father quickly spent, 
 
 And nothing left but shame. 
 
 2 And if the Lord could place no trust 
 In creatures formed wise and just, 
 
 Much less in them that fell ; 
 If upright man his birthright sold, 
 The froward children would be bold 
 
 For trash the same to sell. 
 
 3 Now Jesus takes the whole command, 
 And lays the stock up in his hand, 
 
 To save from future harms ; 
 He will for his own flock provide, 
 But keeps them hanging on his side, 
 
 And living on his alms. 
 
 4 A soul, that hungry is and poor. 
 May find in Jesus precious store, 
 
 All fulness dwells in him ; 
 His royal grace, a sweet spring-head. 
 An empty conduit-pipe will feed, 
 
 And fill it to the brim. 
 6 As from the father sons receive 
 The sundry features which they have, 
 
 And limb for limb we trace ; 
 So from the Lord his children find 
 The features of their heavenly mind. 
 
 Receiving grace for grace. 
 
 6 Upon thy fulness let me feed. 
 
 And send me store of heavenly bread. 
 
 And heavenly comforts give ; 
 My famish'd soul thy guest would be, 
 Receiving all support from thee, 
 And only in thee live. 
 HYMN 244. 
 «' Behold, I am vile, what shall I answer thee? 
 I will lay my hand upon my mouth," Job 
 xl. 4. 
 
 1 r\ F Job we read, he perfect was ; 
 vy And God himself relates his case, 
 
 A faithful witness sure ; 
 Job guides his steps with holy care. 
 His household trains in godly fear. 
 
 And clothes and feeds the poor. 
 
 2 I wonder not in Job to find 
 
 A much too much complacent mind, 
 
 His conduct was upright ; 
 And if, as vainly think the most, 
 A sinner were allowed to boast, 
 
 Of all men sure he might. 
 
 3 Some rods are sent with stinging smart, 
 To empty Job of his desert. 
 
 Yet rods are sent in vain : 
 Some friends, with arguments prepar'd, 
 Accuse him much, and press him hard. 
 
 Yet Job replies again. 
 
 4 When Jesus speaks, he will o'ercome ; 
 And Jesus brings the matter home, 
 
 Job listens all the while ; 
 A naughty heart he now can read,t 
 And crieth out, amaz'd indeed, 
 
 « Behold, Lord, I am vile!" 
 
 6 So let me always read my heart, 
 And act the penitential part. 
 
 Be vile in my own eyes ; 
 Count all desert as gaudy dross. 
 And mourning at the Saviour's cross. 
 Trust in his sacrifice. 
 HYMN 245. 
 <* And when they had nothing to pay, he 
 frankly forgave them both." Luke vii. 42. 
 
 1 1% TEN owe the Lord a difierent score, 
 iyX Some owe him less, some owe him 
 
 more'. 
 
 Yet none can pay his debt, 
 No man can wipe his conscience clean. 
 For death is due to every sin,t 
 
 The small as well as great. 
 
 2 No room for merit can appear ; 
 
 She must not thrust her visage here, , 
 
 t Jer, xviii 9. 
 
 t Rom.'vi. 23. 
 
70 
 
 SIGN S SONGS. 
 
 Where all are doomed to die ; 
 Of mercy much we stand in need, 
 By mercy only are we freed, 
 
 And should for mercy cry. 
 
 3 If stinging debts the conscience wring, 
 Go, take them, sinner, to the King, 
 
 Where mercy may be found ; 
 His look, is sweet, approach him near. 
 His heart is kind, thou needst not fear, 
 
 His mercy has no bound. 
 
 4 What if thy guilt should reach the sky, 
 His mercy reacheth twice as high, 
 
 And over it will soar ; 
 Or if thou sink in Jonah's hell,t 
 His mercy deep can reach thee still, 
 
 And draw thee safe on shore. 
 
 6 This mercy unto Christ we owe ; 
 He bought the pearl, and dearly too, 
 
 And now bestows it free ; 
 A vast redemption-price he paid, 
 Himself a sacrifice was made. 
 
 To buy the pearl for thee. 
 
 HYMN 246. 
 ** The devils cried out, What have we to do 
 with thee, Jesus, thou Son of God ? " Matt, 
 viii. 29. 
 
 1 TESUS, thou Son of God most high, 
 «j We know thy name, the devils cry. 
 
 No Saviour thou for us ! 
 They lodged in a human breast, 
 And gave the frantic man no rest, 
 
 But set him raving thus. 
 
 2 And where the fiends possess a heart. 
 They always act this frenzy-part, 
 
 And roar at Jesus Christ : 
 While men lay in the wicked one,t 
 The same reviling work goes on. 
 
 And Jesus they resist. 
 
 3 But Jesus casteth devils out, 
 And then poor sinners turn about. 
 
 And Jesus Christ adore; 
 They feel the virtue of his death, 
 And being taught to live by faith. 
 
 They love him evermore. 
 
 4 Well, since the world will shew its spite. 
 And Satan roar with all his might, 
 
 Hosanna let us cry ; 
 Hosanna to the Son of God, 
 Who lov'd and wash'd us in his blood, 
 
 Amen, Amen, say I. 
 
 HYMN 247. 
 
 ** His brethren come to Jesus, but could not get 
 near himjor the crowd." Luke viii. 19. 
 
 1 TF unto Jesus thou art bound, 
 X A crowd about him will be found, 
 
 t Jonah ii, 2. 
 
 I 1 John V, 19. 
 
 Attending day and night; 
 A worldly crowd to din thine ears, 
 And crowds of unbelieving fears 
 
 To hide him from thy sight. 
 
 2 Yet all the vain and noisy crowd 
 Is but a thin and low'ring cloud, 
 
 A mist before thine eyes ; 
 If thou press on, the crowds will fly, 
 Or if thou faint, to Jesus cry, 
 
 And he will send supplies. 
 
 3 This only way can pilgrims go. 
 And all complain, as thou wilt do. 
 
 Of crowds that daily come ; 
 Yet, tho' beset by crafty foes. 
 And passing thro' a thousand woes, 
 
 They get securely home. 
 
 4 And such as seem to run the race. 
 And meet no crowd to check their pace. 
 
 Are only rambling still ; 
 Not fairly enter'd on the list. 
 The gate and narrow way they mist. 
 
 Which lead to Sion's hill. 
 
 5 O Lord, a cheering look bestow. 
 
 Or lend a hand to help me through. 
 
 And draw me up to thee ; 
 And when thro' fear I only creep. 
 Or dare not move a single step 
 
 Yet thou canst come to me. 
 
 HYMN 248. 
 
 *' "Enoch walked with God, and he was not 
 
 found, for God took him." Gen. v. 24. 
 
 1 r\F Enoch we read, 
 V^ He walked with God 
 True pilgrim indeed. 
 Few such on the road I 
 
 Kept up his communion 
 
 Full three^hundred years, 
 And after such union 
 
 No more he appears. 
 
 2 No pattern more plain 
 Or striking than this. 
 To shew unto man 
 What godliness is. 
 
 Not merely rehearsing, 
 
 A hymn or a pray'r. 
 But with God conversing. 
 
 And feeling him near. 
 
 3 Oft roving astray, 
 My fancy has been ; 
 Lord, shew me the way 
 That Enoch walk'd in ; 
 
 With good faith abounding. 
 
 And acting its part ; 
 And Jesus surrounding 
 
 And warming my heart. 
 
 4 No more I would grieve 
 For empty things here; 
 
SIGN S SONGS. 
 
 71 
 
 'Tis time to take leave 
 
 Of vanity fair ; 
 Be thou my heart's-longing, 
 
 And make my soul blest, 
 Nor let idols throng in, 
 
 And rifle ray breast. 
 
 5 Wherever I rove, 
 
 On thee I would rest. 
 
 And carry thy love 
 
 About as my guest ; 
 Fix'd in meditation 
 
 While running my race, 
 And sweet contemplation 
 
 On Christ and his grace. 
 
 6 In all my affairs 
 I beg I may see 
 Thy fatherly cares 
 Employed for me ; 
 
 And for ev'ry blessing 
 I thankful would prove 
 
 And pray without ceasing 
 Till eall'd up above. 
 
 HYMN 249. 
 
 ** Hold thou me up, and I shall be safe.' 
 Psal. cxix. 117. 
 
 1 r I IHE wisdom of man 
 
 X Rejects offer'd grace, 
 
 And fancies he can 
 
 Be brisk for the race ; 
 By shrewdness discover 
 
 Mount Sion's fair town. 
 And trip the road over 
 
 By strength of his own. 
 
 2 But David, who knew 
 Himself and the road, 
 Cries out, as I do. 
 For help to his God ; 
 
 He dare not confide in 
 
 Weak nature's effort. 
 But seeks better guiding, 
 
 And stronger support. 
 
 3 Such succour is meet 
 For cripples like me ; 
 Lord, hold up my feet, 
 And safe I shall be ; 
 
 Thine arm be thrust under 
 
 The folds of my heart. 
 To bear up my shoulder. 
 
 And strengthen each part. 
 
 4 All weakness I am, 
 Unfit for a fight ; ^ 
 Decrepid and lame. 
 And cowardly quite ; 
 
 Unable to wrestle 
 
 With fiends or with men j 
 And if they but whistle, 
 
 I shudder again. 
 
 5 But Jesus is bold, 
 And stronger than hell j 
 This Satan has told. 
 And saints too can tell ; 
 
 His arm has been glorious 
 
 In beating down foes, 
 And proveth victorious 
 
 Wherever he goes. 
 
 6 His arm be my prop, 
 And buckler and shield, 
 To bear my soul up 
 For fight in the field ; 
 
 And when I can rest in 
 
 His promised word. 
 My soul is much blest in 
 
 The joy of the Lord. 
 
 HYMN 250. 
 
 The Lord is nigh unto them that are of a 
 broken heart, and saveth such as be of a con- 
 trite spirit." Psal. xxxiv. 18. 
 
 1 ■\7"E broken hearts all, 
 
 X Who cry out. Unclean, 
 
 And taste of the gall 
 
 Of indwelling sin ; 
 Lamenting it truly. 
 
 And loathing it too. 
 And seeking help duly. 
 
 As sinners should do. 
 
 2 The Lord, whom ye seek. 
 Is nigh to your call. 
 Attends when you speak. 
 Nor lets a word fall ; 
 
 Your sorrow and sighing 
 
 Are felt in his breast j 
 He pities your crying, 
 
 And will give you rest. 
 
 3 If often he hides 
 
 His face from his friends. 
 
 And silent abides. 
 
 For merciful ends, 
 At length he uncovers 
 
 Himself from his cloud 
 And sweetly discovers 
 
 His face and his blood. 
 
 4 All penitent cries 
 His Spirit imparts, 
 And fetcheth out sighs 
 From sin-feeling hearts ; 
 
 He puts you in mourning, 
 
 The dress that you want, 
 A meek suit adorning. 
 
 Both sinner and saint. 
 
 6 A time he has set 
 
 To heal up your woes, 
 
 A season most fit 
 
 His love to disclose, 
 And till he is ready 
 
 To shew his good-will, 
 
72 
 
 SIGN S SONGS. 
 
 Be patient and steady, 
 And wait on him still. 
 
 HYMN 251. 
 
 *' I will instruct thee, and teach thee in the 
 way which thou shalt go." Psal. xxxii. 8. 
 
 1 i^H, where shall I find 
 \J A guide to direct, 
 Right skilful and kind. 
 And brave to protect 1 
 
 To lovely Mount Sion, 
 
 My heart is now bound, 
 But many a lion 
 
 Is in the way found. 
 
 2 Our Jesus will teach 
 The way ye should go, 
 And out his arm reach. 
 To help you on too : 
 
 The doubts that perplex you. 
 
 The fears that distress, 
 The tempers that vex you, 
 
 His grace will redress. 
 
 3 Then let the Lord give 
 Me faith in his name, 
 A faith that will live 
 In water and flame ; 
 
 A faith that endureth. 
 
 And feasts on his blood ; 
 A faith that ensureth 
 
 My sonship with God. 
 
 4 Yet teach me to love 
 Thy person most sweet. 
 Nor let my heart rove. 
 But keep at thy feet ; 
 
 Be with thee delighted. 
 And clasp thee and twine, 
 
 Most firmly united 
 To thy living Vine. 
 
 6 And further I seek 
 
 The charms of thy mind, 
 
 The grace to be meek, 
 
 And lovely and kind, 
 Forbearing, forgiving, 
 
 And loving always, 
 And only be living 
 
 To publish thy praise. 
 
 HYMN 252. 
 
 ** Make haste, my beloved." Cant. viii. 14. 
 
 1 "TTTHY, sure I must love 
 W Christ Jesus, my Lord ; 
 
 His grace I approve. 
 
 His worship and word ; 
 I mourn for him absent, 
 
 And can have no rest ; 
 And when he is present, 
 
 I feel myself blest. 
 
 - 2 These are the out-lines 
 
 Of inward respect, 
 
 And such gracious signs 
 
 I must not reject ; 
 
 Why should I be moved 
 
 With perplexing doubt ? 
 He is my beloved, 
 I will speak it out. 
 
 3 Yet still I do find 
 A sinful self too, 
 
 Which steals on my mind, 
 
 Wherever I go ; 
 A fiend, very hateful 
 
 In Jesus his eyes, 
 And sure the most fretful 
 
 Thing under the skies. 
 
 4 I seek, but in vain. 
 To banish this guest ; 
 He hears me complain, 
 Yet lurks in my breast ; 
 
 Oh, let him not grieve me 
 
 By bearing the sway ; 
 Make haste to relieve me. 
 
 Dear Jesus, I pray. 
 
 5 Thou hast a full right 
 To all my poor heart. 
 Yet creatures invite 
 And scramble for part ; 
 
 The world too would teaze me 
 
 And draw me away ; 
 Oh, let 'em not seize me. 
 
 And worry their prey. 
 
 6 When heavenly bliss 
 Flows into my soul, 
 And Christ, with a kiss, 
 Possesseth me whole. 
 
 My tongue crieth ever, 
 O Lord, quickly come. 
 
 Make haste^ my dear Saviour, 
 And carry me home. 
 
 HYMN 253. 
 
 *< Though all be offended, yet will not I. 
 Mark xiv. 29. 
 OW easily man 
 Mistakes his own heart, 
 And fancies he can 
 Act up to his part, 
 Has no apprehension 
 
 Of weakness within. 
 But thinks good intention 
 Will guard him from sin. 
 2 So Peter once thought, 
 And honestly spake. 
 But quickly was brought 
 To see his mistake ; 
 His valour was tried 
 
 And cowardice prov'd, 
 He stoutly denied 
 The Master he lov'd. 
 
 H' 
 
SIGN S SONGS. 
 
 73 
 
 3 In Peter I see 
 
 My nature display'd, 
 
 High-minded to be, 
 
 Yet quickly disraay'd : 
 Presuming on valour, 
 
 And wisdom and strength, 
 We tumble the fouler 
 
 And faster at length. 
 
 4 Enfeebled we are, 
 Yet stout in self-will ; 
 No strength for the war. 
 Yet confident still ; 
 
 Ashamed to tarry 
 
 When called to the fight 
 
 Yet sure to miscarry 
 When left to our might. 
 
 5 If Peter could fall. 
 And fall such a length ; 
 Then woe be to all 
 
 That trust in their strength, 
 The strength of their nature, 
 
 Or strength of their grace ; 
 They sooner or later 
 
 Will suffer disgrace. 
 
 6 No more I would walk 
 In such empty shew. 
 No more I would talk 
 Of feats I can do ; 
 
 But build a safe nest in 
 The Saviour's own tow'r, 
 
 And put my whole trust in 
 His mercy and pow'r. 
 
 HYMN 254. 
 
 ** Serve God' acceptably, with reverence and 
 
 godly fear." Heb. xii. 28. 
 
 1 f~\ Lord, thou art great, 
 V^ And worthily fear'd j 
 By all at thy seat 
 Ador'd and rever'd ; 
 
 The highest in graces 
 
 With shame-blushing heart, 
 
 Do cover their faces, 
 So holy thou art ! 
 
 2 Thy saints upon earth, 
 Tho' bid to draw near. 
 Yet sing thy praise forth 
 With reverent fear ; 
 
 Thy greatness adoring 
 
 With hearts that will bend. 
 
 And mercy imploring 
 Thro' Jesus their friend. 
 
 3 What saints of thee knew. 
 Lord, make to me known, 
 And let my eyes view 
 
 A glimpse of thy throne ; 
 Thy glory discover 
 
 As mortals can see, 
 And all my soul cover 
 
 With sweet awe of thee. 
 
 4 Such fear may I prove 
 
 As suiteth a child, 
 
 Arising from love, 
 
 Obedient and mild ; 
 A fear of offending 
 
 The Father of grace, 
 And pleas'd with attending 
 
 And seeking his face. 
 
 HYMN 255. 
 
 *' I will say of the Lord, he is my refuge.' 
 
 Psal. xci. 2. 
 
 1 TT7HILST other men boast 
 
 ? V Of merit and might. 
 
 And sail on the coast 
 
 Of legal delight ; 
 
 1 will say of Jesus, 
 
 My refuge he is. 
 None other can ease us 
 And save us but this. 
 
 2 To thee will I fly 
 When conscience is sore, 
 And each guilty cry 
 Will bring to thy door ; 
 
 My wounds shall be healed 
 With thy precious blood, 
 
 And all my peace sealed 
 By Jesus, my God. 
 
 3 When evil desire 
 
 Is springing within, 
 
 And nature on fire 
 
 Grows wanton for sin ; 
 Thy grace and thy Spirit 
 
 The flame shall subdue, 
 And thou shalt inherit 
 
 The praise of it too. 
 
 4 If scorners arise, 
 
 For mischief prepar'd. 
 
 And hate me because 
 
 I trust in the Lord ; 
 I need no direction 
 
 From lawyers or law. 
 But all my protection 
 
 From Jesus will draw. 
 
 5 If famine would stare 
 Me thro' with distress. 
 Or sickness would scare 
 Me by its pale face. 
 
 Or death hurry fast on 
 
 With painfullest grief, 
 To Jesus I'll hasten 
 
 And look for relief. 
 
 6 My hope he shall be. 
 Whilst drawing my breath ; 
 A refuge for me 
 
 In life and in death ; 
 I give up all other 
 
 And take him alone ; 
 He is a tried brother. 
 
 To rest my heart on. 
 
 L 
 
 I 
 
74 
 
 SIGN S SONGS. 
 
 HYMN 256. 
 
 " What will ye see in the Shulamite ? 
 were the company of two armies.^' 
 vi. 13. 
 
 1 "VrO beautiful form 
 xS In Jesus was seen , 
 He seemed a worm, 
 Much scorned of men ; 
 
 And daughters of Salem 
 Hence Sliulamites call'd, 
 
 Find many revile 'em, 
 As Jesus of old. 
 
 2 No gallant outside 
 The Shulamite bears, 
 No trappings of pride. 
 These are not her wares ; 
 
 Her wish and her charm is 
 
 In love to abound, 
 Yet war-waging armies 
 
 Within her are found. 
 
 3 Fall'n nature and grace 
 Are ever at strife. 
 
 And can have no peace, 
 
 Tho' linked for life, 
 With fixed intention 
 
 Seek each other's death, 
 Nor drop the contention 
 
 Till dropping their breath. 
 
 4 Old nature thinks hard 
 To be a down-cast. 
 
 She play'd the first card, 
 
 And would play the last ; 
 But grace, tho' the younger, 
 
 Comes down from the skies, 
 And proveth the stronger. 
 
 And carries the prize. 
 
 6 This struggle within 
 Rash sinners deride ', 
 A warfare with sin 
 They cannot abide ; 
 
 Two armies are truly 
 In Shulamites found. 
 
 But nature does wholly 
 Take up the world's ground. 
 
 6 Such warfare is right. 
 And marketh a saint ; 
 Lord, help me to fight, 
 And never to faint ; 
 
 My shield of faith lengthen, 
 My helmet secure. 
 
 My heart and feet strengthen, 
 And make me endure. 
 
 As it 
 Cant. 
 
 ** It is enough fi 
 Master 
 
 HYMN 257. 
 
 the disciple to be as his 
 Matt. X. 25. 
 
 
 
 UR Master was born 
 Where oxen are fed, 
 
 No house of his own 
 
 To cover his head ; 
 Content, tho' he lived 
 
 As mean as you can ; 
 Then why art thou grieved 
 
 To be a poor man ? 
 
 2 Soon did he begin 
 The carpenter's trade, 
 And drudged therein, 
 Of toil not afraid ; 
 
 He never was fretful 
 
 At earning his bread : 
 Then think it not hateful 
 
 To work as he did. 
 
 3 He travell'd on foot 
 When preaching of peace. 
 And carefully sought 
 Poor sinners to bless, 
 
 Went with an heart cheery 
 
 At any one's call ; 
 Then why am I weary 
 
 To wait upon all? 
 
 4 111 was he repaid 
 
 For blessings he gave ; 
 
 Reviled as mad, 
 
 Blasphemer and knave ; 
 His person they slighted, 
 
 And spat on his face ; 
 Then why am I frighted 
 
 And scorn and disgrace ? 
 
 6 The Master in chief 
 
 A mourner appears. 
 
 And versed in grief 
 
 A daily cross bears ; 
 Each night and each morrow 
 
 Some fresh trouble came, 
 Then why do we sorrow 
 
 To suffer the same ? 
 
 6 I see it right clear. 
 
 And good is the word, 
 
 That servants should fare 
 
 As fareth their Lord ; 
 Yet nature is feeble. 
 
 And presently trips ; 
 
 Lord, make me able 
 To tread in thy steps. 
 
 HYMN 258. 
 
 " Give ear^ Shepherd of Israel." 
 
 Psal. Ixxx. 1. 
 
 1 T OOK down from above 
 
 XJ Kind Shepherd and Friend, 
 
 And tell us thy love 
 
 Which never shall end } 
 Supply us with manna 
 
 And streams from the Rock, 
 And daily hosanna 
 
 Shall coBie from the flock. 
 
SIGN S SONGS. 
 
 7§ 
 
 2 Watch over the sheep 
 By day and by night, 
 And teach 'em to keep 
 Their shepherd in sight j 
 
 With silence attending 
 
 Upon his soft voice, 
 And hear him commending 
 
 The flock of his choice. 
 
 3 Where pasture is best 
 Incline 'em to lay ; 
 
 And guard off each beast 
 
 That watcheth for prey; 
 The foxes who chatter 
 
 With craftiest note, 
 And wolves who would scatter 
 
 And take by the throat. 
 
 4 To shepherd dogs give 
 Intelligent skill. 
 
 Thy word to receive, 
 
 And bark at thy will ; 
 Right patient and heedful^ 
 
 And fond of their care ; 
 Yet ready, if needful, 
 
 To lug by the ear, 
 
 5 Give peace in the fold, 
 And fellowship sweet, 
 And make young and old 
 Lay down at thy feet ; 
 
 The elder ones bleating 
 
 With lustiest praise, 
 And lambkins repeating 
 
 The wonders of grace. 
 
 6 Some strays we yet lack. 
 Which in the world roam ; 
 Lord, whistle them back. 
 And fetch 'em safe home ; 
 
 And thousands which lost are, 
 
 And never yet found. 
 Allure 'em to feast here 
 
 On mercy's fair ground. 
 
 HYMN 259. 
 
 *< Who is this that cometh up from the wilder- 
 ness f leaning upon her Beloved?" Cant, 
 viii. 6. 
 
 1 A Virgin appears 
 XJl Of comeliest hue, 
 Uncumber'd with cares, 
 And raiment all new ; 
 
 Some daughter of Zion, 
 Her steps tell her name, 
 
 As bold as a lion. 
 Yet meek as a lamb ! 
 
 2 A friend she has got 
 Who keeps at her side. 
 And says he has sought 
 Her out for a bride : 
 
 She leans on his shoulder 
 And hangs her head down 
 
 And thrusts her arm under 
 The fold of his gown. 
 
 3 Whenever he speaks 
 Or looks in her face. 
 Her silence she breaks 
 And sings with all grace *, 
 
 Her heart is soon moved. 
 Her eyes are soon wet, 
 
 She calls him Beloved, 
 And sinks at his feet. 
 
 4 He raiseth her up 
 
 And draws to his breast ! 
 
 Sweet pillar of hope ! 
 
 And there she finds rest ; 
 And while she is trusting 
 
 His love and his pow'r, 
 No sorrow can roost in 
 
 Her heart for an hour. 
 
 5 The world in her view 
 A wilderness seems. 
 Where sorrows are true, 
 And joys are all dreams ; 
 
 So up she is hasting 
 To Sion's fair hill. 
 In joy true and lasting, 
 " To take her whole fill. 
 
 6 A virgin so rare. 
 Dear Lord, I would be, 
 And scatter my care 
 By leaning on thee ; 
 
 Indulge me thy bosom, 
 And farewell all woes ; 
 
 My desart shall blossom. 
 And smell as the rose. 
 
 HYMN 260. 
 
 *< I am the door." John x. 9. 
 
 IAN insolent thief 
 
 XJL Most sure I have been, 
 
 A villain in chief, 
 
 A traitor in sin ; 
 For glory I panted 
 
 And deathless renown, 
 And truly I wanted 
 
 To steal the King's crown, 
 
 2 His palace I view'd 
 And batter'd it round, 
 ThB stones and the wood. 
 The roof and the ground ;. 
 
 I dug and expected 
 To break up the floor. 
 
 And nothing neglected 
 Excepting the door.- 
 
 3 One day the King's Son, 
 A wonderful man ! 
 Who saw what was done, 
 And knew of my plan ; 
 
 Steps forth a right time in. 
 And softly drew nigh, 
 
 I 
 
76 
 
 SIGN S SONGS, 
 
 Just as I was climbing 
 
 A window full high. 
 4 Ah, villain ! he cried, 
 
 Yet smil'd as he spoke, 
 
 The neck of thy pride 
 
 Shall surely be broke j 
 Thou needest a halter, 
 
 So knavish thou art, 
 But Jesus can alter 
 
 And vanquish thy heart. 
 6 See, there is the door. 
 
 Without any lock j 
 
 A gate for the poor ! 
 
 Go to it, and knock : 
 The door gives a passage 
 
 Into the Lord^s room ; 
 Go there with thy message, 
 
 And wait till I come. 
 
 6 The door is the way 
 Into the King's court ; 
 There honest men pray 
 And daily resort ; 
 
 But thieves put a hope in 
 
 A foolish attempt. 
 To break my house open, 
 
 And bring me contempt. 
 
 7 From Jesus, a Friend, 
 Expect to receive 
 What mercy can lend, 
 Or majesty give : . 
 
 I'll feed thee, and clothe thee, 
 And wash thee all o'er, 
 
 And kindly betroth thee 
 In love evermore. 
 
 8 A crown, I perceive. 
 Would suit you right well j 
 And freely I give 
 
 What you may not steal. 
 But wear it in honour 
 
 Of Jesus his grace, 
 And worship the donor. 
 
 And love him and praise. 
 
 9 O Jesus, my Lord, 
 . A rebel I am, 
 
 * Yet grace be ador'd, 
 Still sav'd by the Lamb ! 
 
 Hosanna to Jesus 
 Who came to redeem, 
 
 And loveth to bless us ; 
 Hosanna to him ! 
 
 10 I never could guess 
 This passage to life ; 
 But now the door bless. 
 Which endeth my strife ; 
 
 " Lord, fasten my ear in 
 " The post of thy door,"* 
 
 That I may dwell therein, 
 And ramble no more. 
 
 • Exod. xxi» 6, 
 
 HYMN 261. 
 " I am the true vine,'" John xr. 1. 
 
 1 TN Jesus I see 
 
 i The growth of my wine, 
 
 Desirable tree, 
 
 A true living vine ! 
 Not lofty as cedar. 
 
 Nor stubborn as oak. 
 But humble and tender, 
 
 And bends to my look, 
 
 2 This plant of renown 
 May boast of its birth. 
 From heaven came down, 
 And rooted on earth : 
 
 It grew, and was running 
 
 With shoots t on its side. 
 Till thro' Pilate's pruning, 
 
 It bled till it died. 
 
 3 The life was resign'd. 
 But caught a new flame ; 
 Its stem I was refin'd. 
 The root§ was the same j 
 
 And now it is growing 
 
 In each humble dale. 
 And freely bestowing 
 
 Its wine to regale. 
 
 4 Whoever shall taste 
 A sip of this wine. 
 Will think it the best. 
 And call it divine ; 
 
 It certainly healeth 
 
 All guiltiest smart ; 
 And sweetly revealeth 
 
 All joy to the heart. 
 
 5 Agraffinthy stem. 
 Sweet Vine, I would be ; 
 Bear fruit in the same, 
 And bear it for thee : 
 
 Thine arms be my shelter. 
 
 Thy bark be my coat. 
 And let the graff welter 
 In sap from the root. 
 HYMN 262. 
 Jesus was made a surety of a better cove- 
 nant." Heb. vii. 22. 
 
 1 A Debtor I am, 
 xV I very well know ; 
 And all of our name 
 Have ever been so ; 
 
 Deriv'd from a father, 
 
 Old Adam we call. 
 Who broke altogether, 
 
 And ruin'd us all. 
 
 2 Arrested he was 
 In body and soul. 
 For breaking the laws 
 
 He should have kept whole ; 
 
 t The twelve apostles. 
 J Th« earthly nature. $ The divine nature. 
 
SION S SONGS. 
 
 77 
 
 And now we inherit 
 His debts and his pride, 
 
 His high and hot spirit, 
 With bondage beside. 
 
 3 Unable to dig, 
 
 So lame in each part ! 
 
 Ashamed to beg. 
 
 So lofty in heart ! 
 Past debts are all charged. 
 
 Which we cannot pay ; 
 And these are enlarged 
 
 By new ones each day. 
 
 4 Each debt is for hell, 
 Sad durable woe ! 
 Its dole who can tell 
 But spirits below ? 
 
 Who roar with distraction 
 Of horror and pain ; 
 
 Feel what is damnation 
 And roar out again. 
 
 6 But, lo ! a kind Lord, 
 Has pitied our state. 
 Who pledged his word. 
 And paid off the debt ; 
 
 'Tis Jesus, the surety. 
 That friend of our race, 
 
 Who made a secure tie 
 Of heaven thro' grace. 
 
 6 Go, poor sinner, go. 
 His mercy intreat, 
 Thy broken heart shew, 
 And fall at his feet : 
 
 He calleth for debtors, 
 
 As many as list ; 
 Go, carry thy fetters, 
 
 And wait upon Christ. 
 
 7 With cheerfulest words 
 He will thee receive, 
 And loosen the cords 
 Which Moses did weave 
 
 Thy legal obedience 
 In life he has paid. 
 
 And thy legal vengeance 
 In death he was made. 
 
 8 A surety, he stands 
 Engaged on high 
 
 To bring to thy hands 
 
 The pearls he did buy j 
 To set thee a grieving. 
 
 And help thee to pray, 
 To teach thee believing, 
 
 And how to obey. 
 
 9 From first unto last 
 The work is his own ; 
 He calls the outcast, 
 And puts on the crown ; 
 
 From Egypt to Canaan 
 The leader and rock ; 
 
 Sends first and last rain on 
 His pastures and flock . 
 10 Then lift up thy voice 
 In lustiest praise, 
 And learn to rejoice 
 In Jesus always ; 
 He should have thanksgiving 
 
 Again and again 
 From all that are living. 
 Amen and Amen. 
 
 HYMN 263. 
 They that are whole need not a physician, 
 but they that are sick.'' Matt. ix. 12. 
 1 "TIULL many a year 
 J. I seem'd to be sound, 
 Was lighter than air 
 And sprung on the ground 
 
 1 trod on a mountain. 
 And lofty was seen, 
 
 And wanted no fountain 
 To wash my heart clean. 
 
 2 But now I am sick, 
 And full of complaint, 
 Exceedingly weak, 
 And ready to faint ; 
 
 My heart an old den is t 
 
 Of filth and deceit; 
 And all its revenues 
 
 Spring out of conceit. 
 
 3 My breast is a cage 
 For birds of all note, J 
 Where anger may rage, 
 And sulkiness bloat. 
 
 Where envy repineth. 
 
 And slander will hiss. 
 And flattery joineth 
 
 Them all with a kiss ! 
 
 4 My stomach would feed 
 On ashes and earth,§ 
 Rejecting the bread 
 Of heavenly birth ! 
 
 A palsy perplexeth 
 
 My tongue when it prays ; 
 And goutiness vexeth 
 
 My ankles always ! 
 6 Right sorry indeed 
 
 I am in each part : 
 
 Oh ! sick is my head. 
 
 And faint is my heart ; 
 So bad my condition, 
 
 So rooted my woe, 
 None other physician 
 
 But Jesus will do! 
 6 He loveth us much. 
 
 And dealeth in grace ; 
 
 And heals by a touch 
 
 The worst evil case j 
 
 t Jet. xvii. 
 
 Matt. XV. 19. + Rev. xviii, «. 
 
 § Isai..Jihv. 20, 
 
78 
 
 SIGN S SONGS. 
 
 He only wants notice, 
 
 A tap at his door, 
 And then bringeth gratis 
 
 His balms to the poor. 
 
 7 An hospital crowd 
 Attend on his gate, 
 Who keep knocking loud, 
 Both early and late ; 
 
 And while they are pressing 
 Him much to draw nigh 
 
 He comes with a blessing — 
 " Hosanna they cry !" 
 
 8 He drops a fond smile. 
 And whispers. All hail ! 
 They bless him the while. 
 And sing a love-tale ; 
 
 All honours deck his head 
 
 The dear Lamb of God, 
 " Who loved and washed 
 
 " Us in his own blood !" t 
 
 9 ^< Amen," say the skies. 
 And warble the sound : 
 *' Amen," earth replies. 
 Let blessings go round . 
 
 And then trumpets blew a 
 
 Full chorus above, 
 "Amen, hallelujah,":!: 
 
 For Jesus his love. 
 
 HYMN 264. 
 " Thou art the King of Israel.'' John i. 49. 
 
 1 TI7"E joyfully sing 
 
 V V With angels above 
 
 Of Jesus our King, 
 
 His power and love ; 
 His look, full of greatness, 
 
 Commandeth the sky j 
 His heart, full of sweetness, 
 
 Relents at our cry. 
 
 2 He suffer'd our pain. 
 And took up our curse ; 
 And dying to reign. 
 He triumphed thus : 
 
 Death-conquering Jesus 
 
 Our king we proclaim. 
 He reigneth to bless us. 
 
 And bless we his name. 
 
 3 A lion thou art, § 
 Yet gentle as brave ; 
 And right free of heart 
 A captive to save ; 
 
 He bringeth a ransom 
 
 For any that please ; 
 And does it so handsome, 
 
 He winneth our praise. 
 
 4 My wish is to be 
 A subject of thine, 
 
 t Rev. i. 5. 6. I Rev. xix. 4. § Rev. v. 5. 
 
 Triumphantly free 
 
 From bondage of sin. 
 Released from sorrow. 
 
 And cheerful as May, 
 No thought for the morrow, 
 
 But happy each day. 
 
 5 Thy kingdom of grace 
 Set up in my breast. 
 Affording me peace 
 And sanctified rest ; 
 
 Bid all my affection 
 
 Cry out for the Lord, 
 And bring in subjection 
 
 My will to thy word. 
 
 6 Yea, cover the earth 
 With knowledge and truth, 
 And spread the new birth, 
 And raise up thy youth ; 
 
 As dews of the morning, 
 
 So many be they, 
 A multitude born in 
 
 The course of a day. 
 
 HYMN 265. 
 
 " / will betroth thee unto me for ever. 
 
 Hosea ii. 19. 
 
 1 "VTE maidens, who want 
 
 X Rich husbands and fair 
 
 Nor can be content. 
 
 Till wedded ye are ; 
 Mark, how I miscarried. 
 
 As many have done. 
 And after was married 
 
 Unto a King's Son. 
 
 2 Much kindness I had 
 For Moses indeed. 
 And suit to him made. 
 
 And thought I should speed ; 
 You know he is noted 
 
 " For beautiful mien ;" t 
 And on him I doted, 
 
 As plainly was seen. 
 
 3 His snarling I bore 
 For many a year. 
 Which grieved me sore. 
 And drew a sad tear. 
 
 One folly committed 
 
 No pardon will find ; 
 And tho' much intreated. 
 
 He still is unkind. 
 
 4 My sorrowful case 
 
 A neighbour did spy. 
 
 Who look'd on my face. 
 
 And cast a sweet eye; 
 He saw me perplexed. 
 
 He heard me complain. 
 And said, be not vexed 
 
 At Moses' disdain. 
 
 f Acts vii. 20. 
 
SION S SONQS, 
 
 79 
 
 6 His Master I am, 
 
 The Lord of the house, 
 
 My name is the Lamb, 
 
 I seek for a spouse ; 
 Come hither, come faster, 
 
 Thy hand let me havej 
 Take Jesus the Master, 
 
 Not Moses the slave. 
 
 6 Ah, Lord, I am sick. 
 And ugly, and poor, 
 No coat on my back. 
 But ragged all o'er — 
 
 He smil'd and replied, 
 
 'Tis all very true ; 
 Yet is my heart tied 
 
 Most strangely to you. 
 
 7 Bad health I repair, 
 Bad debts I will pay. 
 And make thee all fair 
 And blooming as May ; 
 
 A robe of my linen 
 
 Shall gird thee about. 
 And thou shalt be seen in 
 
 A vest without spot. 
 
 8 Your Moses of life 
 
 Will prattle, and health ; 
 
 And talk to his wife 
 
 Of honours and wealth j 
 And more than a little 
 
 His merit displays, 
 Yet ne'er does a tittle 
 
 Of all that he says. 
 
 9 My ti'uth from my word 
 Shall never depart ; 
 Believe a kind Lord, 
 Who pledgeth his heart : 
 
 My honours I give you. 
 
 My name you shall take ; t 
 I cannot deceive you. 
 
 And will not forsake. 
 10 The duty you owe 
 
 For offers this day. 
 
 My teaching shall shew, 
 
 And help you to pay : 
 Well ; are you contented ? 
 
 What says the poor maid ? 
 He kist ; I consented, 
 
 And so we were wed. 
 
 HYMN 266. 
 
 ** Thou art a priest for ever,'* Psal. ex. 4. 
 
 1 TTTHEREWITH shall I come 
 VV Before the Most High, 
 
 Who am but a worm. 
 
 And doomed to die ? 
 My nature unholy 
 
 Was tainted in birth ; 
 
 t Jer. xxxiii. 16. 
 
 And nursed by folly, 
 Brings all evil forth ! , 
 
 2 Whatever I do. 
 
 Some baseness appears ; 
 
 Wherever I go, 
 
 It rings in mine ears ; 
 Pursues me and rages 
 
 With fulsomest breath, 
 And tells me its wages 
 
 Are hell after death.- 
 
 3 No labours of mine 
 With fasting and tears, 
 Can purge away sin, 
 Or shorten arrears ; 
 
 One only sweet fountain 
 Of blood that was spilt. 
 
 Can loosen the mountain 
 Of high-crying guilt. 
 
 4 O Jesus, my Priest, 
 And sweet Lamb of God, 
 No balm bringeth rest 
 But that of thy blood! 
 
 This only is pleasing 
 In thy Father's sight ; 
 
 This only is easing 
 A sinner outright ! 
 
 5 All thanks to thy love 
 And pity and grace ; 
 Which could thy heart move 
 To die in our place ! 
 
 We set thee a grieving. 
 Yet such was thy choice ; 
 
 Set us a believing, 
 And we shall rejoice. 
 
 6 Thy wonderful cross ; 
 With pleasure we trace ; 
 Its blood be on us, 
 And all of our race ; 
 
 A spring to refresh us 
 And nourish the soul, 
 
 A Jordan to wash us 
 And make lepers whole, t 
 
 HYMN 267. 
 " I perceive thou art a prophet." 
 19 J Acts iii. 22. 
 
 1 A Prophet we want 
 j\. Of delicate skill. 
 Our nature to paint, 
 Just as it looks ill ; 
 
 To shew us our blindness, 
 And woful bad case. 
 
 And set out the kindness 
 Of God in his grace. 
 
 2 Deceitful and vile 
 And helpless we are ! 
 
 t 2 Kings V. 14, 
 
 John iy» 
 
80 
 
 SION S SONGS. 
 
 Yet sinners will smile 
 
 Such Jtidings to hear ; 
 Disdaining to read it, 
 
 They call it absurd ; 
 And cannot give credit 
 
 To God in his word. 
 
 3 I was of their mind 
 To cover my sore, 
 And thrust it behind 
 The back of my door ; 
 
 I would not hear of it, 
 
 But now I perceive 
 Christ is a true prophet, 
 
 And him I believe. 
 
 4 He probed my soul, 
 And lanced my skin ; 
 And shew'd I was foul 
 Without and within : 
 
 He, like a physician. 
 
 With wonderful art, 
 Discios'd my condition. 
 
 The plague of my heart.f 
 
 5 All thanks to my Lord 
 For giving this light ; 
 His Spirit and word 
 Have cleared my sight j 
 
 I see ev'ry feature 
 
 Distorted indeed ! 
 I am a lost creature. 
 
 And Jesus I need ! 
 
 6 Now shew me thy face 
 In smiles from above, 
 And help me to trace 
 The depths of thy love ; 
 
 Be evermore healing 
 
 My wounds in each part 
 
 And sweetly revealing 
 Thy love to my heart. 
 
 HYMN 268. 
 ** A wise man built his house upon a rock." 
 Matt. vii. 24. " And that rock was 
 Christ:' 1 Cor. x. 4. 
 
 1 IV/fY heavenly hope 
 -LVX I built on the sand ; 
 And rear'd my house up, 
 And thought it would stand : 
 
 Without it was painted, 
 
 And seem'd a neat fort 5 
 Within it was sainted 
 
 With worth of all sort. 
 
 2 But lo, a storm fell, 
 A terrible blast. 
 With thunder and hail, 
 And down my house cast ! 
 
 It stagger'd and cracked, 
 And broke with the shock, 
 
 t 1 Kings viii, 28, 
 
 And out I ran naked, 
 And crept to a rock. 
 
 3 No sooner my arm 
 Was on the Rock laid, 
 But vanish'd the storm, 
 And vanish'd all dread ! 
 
 My bosom was cheered 
 
 And felt a new bliss ; 
 My feet were up-reared, 
 
 And walked in peace. 
 
 4 All clamorous strife 
 
 Is banished from hence ; 
 
 And waters of life t 
 
 Are flowing from thence ; 
 And combs full of honey $ 
 
 From all the sides drop ; 
 And oil without money § 
 
 Is bought on its top ! 
 
 6 O Rock of delight. 
 
 On thee may I stand. 
 
 And view from its height 
 
 The promised land : 
 Thy strength I would rest in, 
 
 And with thee abide, 
 And build a safe nest in 
 
 The cave of thy side. 
 
 6 Thy honey refresh 
 And sweeten my soul ; 
 Thy purple stream wash 
 And make my heart whole ; 
 
 Thy pure oil of gladness || 
 
 My spirit anoint. 
 To drive away sadness. 
 
 And supple each joint. 
 
 7 Here build me a tent 
 For present abode, 
 
 A dwelling-place lent. 
 
 An inn for the road : 
 And let me be viewing 
 
 Thy love, a sweet stock ; 
 And good works be doing, 
 
 Yet rest on my rock. 
 
 HYMN 269. 
 " Behold the Lamb of God.'' John i. 36. 
 
 1 mHE sweet Lamb of God 
 
 X Comes forth to be slain. 
 
 And offers his blood 
 
 To purge off" our stain j 
 With bitterest anguish 
 
 And groans on the tree, 
 The Saviour did languish 
 
 For sinners, like me. 
 
 2 Look on him, my soul. 
 And gaze on his smart ; 
 
 + Exod. xvii, 6. J Psal. Ixxxi. 16. 
 II Isai. Ixi. 3. 
 
 Daat. xxxii. IS, 
 
SIGN S SONGS, 
 
 91 
 
 His cries may control 
 
 The lusts of thy'heart ; 
 His blood has set often 
 
 The worst broken bones, 
 His love too can soften 
 
 Hearts harder than stones. 
 
 3 Right worthy indeed 
 He is of high fame ; 
 And saints have all need 
 To trust in his name ; 
 
 Not feed on their graces 
 
 Nor strut with a frame, 
 But fall on their faces,* 
 
 And worship the Lamb. 
 
 4 Lo, here is a feast 
 Of delicate food, 
 For prodigals drest. 
 Yet costly and good ! 
 
 Our Father provided 
 
 This Lamb for a treat ; 
 And if you are minded, 
 
 You freely may eat. 
 
 5 None other repast. 
 My spirit would have ; 
 Thy flesh let me taste. 
 Sweet Lamb, and yet crave j 
 
 Thy blood ever flowing 
 
 My pleasant cup be ; 
 Thy fleece on earth growing 
 
 Make clothing for me. 
 
 6 Thus cover'd and fed 
 At thy proper cost. 
 The path I would tread 
 Which pleaseth my host j 
 
 Thy patience inherit. 
 
 Thy lowliness prove. 
 Catch all thy sweet spirit. 
 
 And burn with thy love. 
 
 HYMN 270. 
 *< Unto you that fear my name, shall the Sun 
 of Righteousness arise with healing in his 
 wings." Mai. iv. 2 ; Psal. Ixxxiv. 11. 
 
 1 rpHE spiritual lame 
 
 X And spiritual poor. 
 
 Who fear the Lord's name, 
 
 And dwell at his door ; 
 With darkness are frighted. 
 
 And storms in the skies, 
 Nor can be delighted 
 
 Until the sun rise. 
 
 2 And while a black night 
 Drags heavily thro*. 
 They cannot strike light 
 By all they can do ; 
 
 But joy is returning 
 To visit their heart ; 
 
 * R«v. vii. 9, 10, 11. 
 
 A smile of the morning 
 Bids sorrow depart. 
 
 3 Thou heavenly Sun, 
 True light of the world,t 
 Most fair to look on, 
 Thy beauties unfold ; 
 
 Step forth from thy chamber % 
 And shew thy sweet face, 
 
 With locks bright as amber, 
 And sparkling with grace. 
 
 4 Enlighten me well 
 With heavenly truth, 
 And fairly reveal 
 
 The weeds of my growth ; 
 My bosom uncover. 
 
 My nakedness shew, 
 And kindly discover 
 
 The depths of my woe. 
 6 Yet comfort me too 
 
 With beams from above. 
 
 And let my heart know 
 
 The depths of thy love ; 
 With mercy surround me, 
 
 Too sweet to be told. 
 To shew thou hast found me 
 
 And brought to thy fold. 
 6 One other request, 
 
 And then I have done ; 
 
 Let Sion be blest 
 
 With rays of thy Sun ; 
 Grow modest and wealthy 
 
 In gifts and in grace, 
 And teem with an healthy 
 
 And numerous race. 
 HYMN 271. 
 '* Christ is the head of his body, the church.** 
 Col. i. 18. 
 
 1 rpHE carcase of man, 
 
 X Disjoin'd from its head, 
 
 With limbs may be seen, 
 
 But all of them dead j 
 The foot or the flnger 
 
 No motion can have, 
 And only can linger 
 
 Awhile in a grave. 
 
 2 So dead is the soul 
 Disjoined from Christ ! 
 No light in the ,whoIe, 
 Nor hunger nor thirst j 
 
 No spiritual feeling. 
 
 Discernment or taste ; 
 It looks for ho healing, 
 
 Nor sees itself lost. 
 
 3 But Jesus supplies 
 His body right well ; 
 
 As headf he brings eyes,§ 
 And hearing and smell j || 
 
 John viii. 12. 
 Prov. XX. 12, 
 
 Psal. xix. 4, 5. 
 
 Isa, xi, 3— Bible-margin. 
 
82 
 
 SION S SONGS. 
 
 Brings palate for manna, 
 
 Fresh palate each day ; 
 Lips singing hosanna, 
 
 And tongue that can pray. 
 
 4 And thus the church stands 
 Upheld by close ties, 
 Redeem'd by Christ's hands, 
 And near his heart lies ; 
 
 With him it has union 
 
 Thro' faith in his blood. 
 And thereby communion 
 
 In spirit with God. 
 
 5 Then, Lord, let me be 
 Supplied from thy head ; 
 A small limb of thee. 
 Yet quicken'd and fed ; 
 
 The foot or the shoulder, 
 
 It matters not much ; 
 And as I grow older. 
 
 Still closer thee touch. 
 
 HYMN 272. 
 
 Where a testament (or last will) is, there 
 must be the death of the testator ; for a will 
 is only of force after men are dead." Heb. 
 ix. 16, 17. 
 
 1 mHE first of our race 
 
 X Was comely and good, 
 
 Yet sullied his face. 
 
 And tainted his blood j 
 Of glory bereaved. 
 
 He fell into thrall ; 
 And dying, bequeathed 
 
 A curse to us all. 
 
 2 Thus ruin'd I am, 
 Yet often thro' pride 
 Would cover my shame, 
 As Adam first did ; 
 
 Well pleased to swagger 
 
 And prate of my worth, 
 Tho' born but a beggar. 
 
 And blind from my birth. 
 
 3 Condemned to die 
 We stand on record, 
 A voice from on high 
 Hath utter'd the word ; 
 
 To vanity given. 
 
 We fret and complain ; 
 And whilst we are living, 
 
 Are living in pain. 
 
 4 But lo ! a kind friend, 
 Beholding our cage. 
 His love to commend, 
 Steps into our place. 
 
 Takes on him our nature 
 
 In lowliest form. 
 And God in the creature 
 
 Appears like a worm.t 
 
 5 Tho' shrunk to a reed, 
 And mournful in mien, 
 The Godhead indeed 
 Was thro' the vail seen ; 
 
 Winds, waters, and devils, 
 
 Submit to his nod. 
 And healing all evils • 
 
 He shews himself God. 
 
 6 With ferventest zeal 
 He acted and spoke. 
 And well did fulfil 
 The law that we broke ; 
 
 Then, little bewailed. 
 
 Hung on a sad cross. 
 And fast to it nailed 
 
 Our shame and our curse. 
 
 7 Let mountains and hills 
 A lofty song raise. 
 And vallies and rills 
 Re-echo his praise ; 
 
 Shout, all the creation, 
 
 Below and above. 
 And sing of salvation 
 
 From Jesus his love. 
 
 8 And now his will stands 
 In force after death. 
 Conveying good lands 
 To men full of faith j 
 
 Arrears are forgiven. 
 
 And sinners find peace. 
 With title to heaven. 
 
 And meetness thro' grace. 
 
 HYMN 273. 
 
 He retaineth not his anger for ever^ because 
 he delighteth in mercy. He will turn again, 
 he will have compassion upon us, he will 
 subdue our iniquities, and cast all our sins 
 into the depths of the sea." Micah vii. 18, 
 19. 
 
 1 A RT thou a sad soul, 
 JLJL Surrounded with fears, 
 Whose heavy days roll 
 
 In sighing and tears. 
 Bemoaning the hidings 
 
 Of Jesus thy Lord, 
 And hearing no tidings 
 
 Of joy from his word ? 
 
 2 Mark what the Lord says 
 To men of sad heart. 
 Who love the Lord's ways. 
 Yet under sin smart ; 
 
 *' Mine anger for ever 
 
 " I will not retain," 
 No, no, the kind Saviour 
 
 Will heal up thy pain. 
 
 3 " Sweet mercy I love," 
 And mercy will shew ; 
 And mercy shall prove 
 A balm for thy woe ; 
 
SIGN S SONGS. 
 
 83 
 
 Fair mercy shall blossom 
 
 And smile on thy face ; 
 And ent'ring thy bosom, 
 
 Thy heart shall embrace. 
 
 4 " I will turn again," 
 And gladden thy days j 
 My sun and my rain, 
 An harvest shall raise ; 
 
 Thy pestilent nature 
 
 My grace shall subdue, 
 And alter each feature, 
 
 Creating it new. 
 
 5 The sins which are past, 
 And clamour at thee, 
 Thy Jesus will cast 
 Them into the sea ; 
 
 Thy sins shall all under 
 
 I'he deepest wave pass ; 
 And cause thee to wonder, 
 
 And love me and bless. 
 
 6 Then let us proclaim 
 Christ's love to our race, 
 And honour his name. 
 His mercy and grace ; 
 
 His mercy enduring, 
 
 And never to cease ; 
 His grace well insuring 
 
 Our health and our peace. 
 
 HYMlVf 274. 
 
 << Jhy love is better than wine.^^ Cant. i. 2. 
 
 1 /^UR Jesus bestows 
 
 yj Good cheer on his friends j 
 
 What in his land grows. 
 
 He blesses and sends j 
 Pure love is a blossom 
 
 Of heavenly birth. 
 And thro' the Lord's ransom 
 
 It blooms upon earth. 
 
 2 Love from his pierc'd heart 
 Does pleasantly spring. 
 And water each part 
 
 And plant of the King ; 
 All heaven it filleth 
 
 With joys ever new, 
 And here it distilleth 
 
 In sweet honey-dew. 
 
 3 The Comforter brings 
 This joy to the soul, 
 
 At which the heart springs. 
 
 And feels itself whole ; 
 Love summons all graces, 
 
 And kindles all praise^ 
 And sweetens all faces, 
 
 And gladdens all days. 
 
 4 Hosannas they send 
 To Jesus on high. 
 And follow their friend 
 With shouts to the sky ; 
 
 His blood's precious merit 
 
 They boldly proclaim, 
 And thro' his good Spirit 
 
 Can trust in his name. 
 
 5 No cordial on earth 
 Heart-grief will remove ; 
 No wine has the worth 
 Of Jesus his love ; 
 
 This banisheth sorrow 
 
 From ev'ry sad breast, 
 And welcomes the morrow 
 
 With joy for its guest. 
 
 6 This pilgrimage feast 
 For Sion below, 
 Lord, give me to taste. 
 My pilgrimage thro' ; 
 
 So shall I unceasing 
 
 Attend to my race. 
 And live and die blessing 
 
 The riches of grace. 
 
 HYMN 275. 
 
 *^ I am black, because the sun hath looked 
 upon me." Cant. i. 6. 
 
 1 "VrO wisdom of man 
 
 X 1 Can spy out his heart, 
 
 The Lord only can 
 
 Shew this hidden part ; 
 Nor yet are men willing 
 
 To have the truth told, 
 The sight is too killing 
 
 For pride to behold. 
 
 2 A look from the Lord 
 Discovers our case, 
 And bringeth his word 
 Attended with grace j 
 
 The man is convicted 
 
 And feeleth his hell. 
 And groweth aflBlicted 
 
 More than he can teU. 
 
 3 If once the sun shines 
 Upon a soul clear. 
 
 He reads the dark lines 
 
 Which sin has wrote there j 
 Begins to discover 
 
 His colour and make. 
 And cries, I'm all over 
 
 As any fiend black, 
 
 4 But when the Lord shews 
 A reconcil'd face. 
 
 And buries our woes 
 
 In triumphing grace, 
 This blessed look stilleth 
 
 The mourner's complaint. 
 And with a song filleth 
 
 The mouth of the saint. 
 
 5 Sweet love and sweet sham« 
 Now hallow his breast j 
 
84 
 
 SIGN S SONGS. 
 
 Yet black is his name, 
 
 Tho' by his Lord blest ; 
 I am he says, homely, 
 
 Deform'd in each part, 
 All black, and yet comely, 
 
 Thro' Jesu's desert. 
 
 6 A look of thy love 
 
 Is all that we want ; 
 
 Ah, look from above. 
 
 And give us content : 
 Looks set us adoring 
 
 Thy person most sweet, 
 And lay us abhorring 
 
 Ourselves at thy feet. 
 
 HYMN 276. 
 
 *^ Jesus said, I am the resurrection and the 
 life ; he that believeth in me, though he 
 were deadp yet shall he live" John xi. 25. 
 
 1 A Soul dead in sin, 
 
 x\ Must sleep in his grave, 
 
 Till Jesus begin 
 
 The sinner to save : 
 His word is with power. 
 
 And opens blind eyes ; 
 He calls at his hour. 
 
 And up the dead rise. 
 
 2 In Laz'rus we view 
 A sinner's sad case, 
 Bound hand and foot too, 
 And bound on his face j 
 
 No arm may release him, 
 
 And give a new birth. 
 Till Jesus says, " Loose him," 
 
 And then he comes forth. 
 
 3 But all the life still 
 
 Is drawn from his aid ; 
 
 Or vain were his will 
 
 To quicken the dead : 
 For never can flourish 
 
 The spiritual flame. 
 Unless the Lord nourish 
 
 And fan up the same. 
 
 4 The body and soul 
 Herein well agree. 
 That life in the whole 
 Depends not on thee ; 
 
 Thy[skill cannot save it, 
 Tho' means are all tried j 
 
 He only, who gave it, 
 Can make it abide. 
 
 6 O thou, who dost keep 
 
 Death's key in thine hand, 
 
 Behold how men sleep. 
 
 And hard at hell stand ; 
 We call, but they slumber, 
 
 And hear not our word j 
 They are a great number, 
 
 Oh, waken them, Lord. 
 
 6 On Sion send peace, 
 
 Distilling like dew ; 
 
 Their graces increase. 
 
 Their comforts renew ; 
 In faith and love build up 
 
 Thy family here, 
 And keep the folds fill'd up 
 
 With lambs of each year. 
 
 HYMN 277. 
 
 ** Without me, ye can do nothing." 
 
 John XV. 5. 
 
 1 TTTITHOUT thee, O Lord, 
 
 f V I nothing appear, 
 
 No will for thy word. 
 
 No liking to pray'r ; 
 No heart to adore thee. 
 
 No feet for the race. 
 No thirst for thy glory, 
 
 No hunger for grace. 
 
 2 Of honour bereft 
 By nature I am. 
 And nothing is left 
 
 But limping and shame ; 
 Yet, with an high spirit. 
 
 And frothy delight, 
 We boast of our merit. 
 
 And wisdom, and might. 
 
 3 I zealously sought 
 
 To keep my own heart, 
 
 And verily thought 
 
 It was my own part j 
 But as I grow older. 
 
 Am learning at length 
 To borrow Christ's shoulder. 
 
 And walk in his strength. 
 
 4 And now I confess 
 His word to be true. 
 Apart from his grace 
 I nothing can do ; 
 
 My wisdom is folly, 
 
 My arm utter weak, 
 My heart is unruly. 
 
 My stomach quite sick. 
 
 5 Lord, bid me renounce 
 This pride of my will. 
 And give up at once 
 Myself to thy skill. 
 
 No longer rely on 
 
 My watch and my ward, 
 But trust in the Lion 
 
 Of Judah to guard. 
 
 6 Such royal faith give, 
 As honours thy throne, 
 A faith that will live 
 On Jesus alone. 
 
 Thy arm my protection. 
 
 Thy labours my rest. 
 Thy word my direction. 
 
 Thy Spirit my guest. 
 
SIGN S SONGS, 
 
 85 
 
 HYMN 278. 
 
 *< Thy Maker is thine husband" Isa. liv. 
 
 1 mHE Lord of the earth, 
 
 JL To'Adam allied, 
 
 Sends messengers forth 
 
 To fetch him a bride ; 
 To many he chuseth 
 
 His love to impart. 
 And none he refuseth 
 
 Who give him their heart. 
 
 2 Strange marriage indeed 
 For heaven's fair King, 
 Yet Jesus will wed 
 With any poor thing ; 
 
 He liketh the maimed. 
 The halt and the blind, 
 
 The poor and defamed, 
 The lowest in kind. 
 
 3 So after the banns 
 Are publish'd below, 
 Comes joining of hands 
 With joined hearts too ; 
 
 Then debts are discharged, 
 
 Tho' heavy they be. 
 And she is enlarged. 
 
 From bondage set free. 
 
 4 A rich wedding-suit 
 
 Is to the bride brought. 
 Of love the sweet fruit. 
 And by the King wrought ; 
 
 With this he does cover 
 Her nakedness quite, 
 
 And deck her all over 
 As fair as the light. 
 
 6 A ring for the bride 
 Is from the King sent, 
 With jewels beside 
 To deck her heart meant ; 
 
 With these she grows loving. 
 And modest, and mild. 
 
 In good works improving, 
 And seemeth a child. 
 
 6 Now Christ is her joy. 
 Her song, and her hope j 
 She for him will sigh, 
 And long to go up ; 
 
 And he, from his tower 
 Peeps on her e'erwhile, 
 
 And tells his love to her. 
 And drops her a smile. 
 
 7 At length the approach 
 Of wedding is come, 
 And, lo, a state-coach 
 To fetch the bride home : 
 
 Kind angels are bringing 
 
 Her fast as she list. 
 And up she goes singing 
 
 Hosanna to Christ. 
 
 5. 
 
 HYMN 279. 
 
 " All thy saints shall bless thee, they shall 
 speak of the glory of thy kingdom, and talk 
 of thy power." Psal. cxlv. 10, 11. 
 
 1 A Ransomed race 
 
 -^jL The Saviour should bless. 
 And sing of his marvellous power and 
 grace. 
 
 2 He gave us a birth. 
 And formed the earth. 
 
 And feedeth us kindly with all it brings 
 forth. 
 
 3 He makes the heart warm. 
 Defends it from harm. 
 
 And holds up our steps with a fatherly 
 arm. 
 
 4 He bids the sun rise 
 To gladden our eyes, 
 
 And calls up night-watches to spangle the 
 skies. 
 
 5 His provident eye 
 Is watchfully nigh, 
 
 To guide us, and guard us, and bring us 
 supply. 
 
 6 But grace is the thing 
 That makes the heart ring. 
 
 And fetcheth out lustiest praise to the 
 King. 
 
 7 Sweet mercy comes here 
 To scatter our fear. 
 
 And bowels of love in the Godhead ap- 
 pear. 
 
 8 A ransom has been 
 Concerted for men, 
 
 And God in our nature the ransom is seen* 
 
 9 Blood only was meet. 
 To cancel our debt. 
 
 And bleeding most freely he cancell'd it 
 quite. 
 
 10 And thus a new road 
 Is found unto God, 
 
 Ofiensive to nature, thro' faith in his 
 blood. 
 
 11 His Spirit prepares • 
 The ransomed heirs 
 
 For kingdoms of glory, eternally theirs. 
 
 12 Hearts changed and new 
 Are ready for you ; 
 
 The grace of our Jesus all things can 
 subdue. 
 
 13 He stilleth all wants. 
 And husheth complaints. 
 
 Oh, sing him hosannas becoming the 
 saints. 
 
86 
 
 SIGN S SONGS. 
 
 HYMN 280. 
 ^' And David brought forth the Ammonites, 
 and put them under saws and harrows of 
 iron, and axes of iron." 2 Sam. xii. 31. 
 
 1 O TR A NGE tidings I hear, 
 O Which grate on mine ear, 
 
 King David from outrages cannot forbear. 
 
 2 Tormenting his foes, 
 No pity he shews, 
 
 But heaps upon Ammonites wonderful 
 woes. 
 
 3 He saweth their necks, 
 And plougheth their backs. 
 
 With axes he choppeth, with harrows he 
 rakes. 
 
 4 Yet here I may view 
 My lovely Lord too. 
 
 Who Ammonites spares not in me or in 
 you. 
 
 5 Whenever a child 
 
 Is running quite wild, 
 Our David will smite him, tho' loving and 
 mild. 
 
 6 Brisk rods he will send. 
 Until the child mend. 
 
 Saws, axes, and harrows, and plagues 
 without end. 
 
 7 He spareth no lust. 
 The least or the worst. 
 
 But chops, till he layeth its head in the 
 dust. 
 
 8 Ye children, beware 
 Of sin and its snare, 
 
 With watchfulness walk, and with dili- 
 gent pray'r. 
 
 9 And woe to the man 
 That sins without pain. 
 
 Who feels no correction, but sins on again. 
 
 10 By feeling no smart 
 He cheers up his heart, 
 
 But Paul tells him, roundly, a bastard 
 thou art.t 
 
 1 1 Much thanks to the Lord 
 We owe for his word. 
 
 And for the instruction his harrows af- 
 ford. 
 
 12 When thee I neglect, 
 And wisdom reject. 
 
 Correct me, O Lord, but in mercy cor- 
 rect. 
 
 t Heb. xii. 8. 
 
 HYMN 281. 
 " The Lord thy God led thee these forty years 
 in the wilderness, to humble thee, and prove 
 thee, and make thee know what was in thine 
 heart." Deut. viii. 2. <« Who led thee 
 through that great and terrible wilderness, 
 wherein were fiery serpents, and scorpions, 
 and drought, that he might humble thee, 
 and prove thee, to do thee good at thy latter 
 end." Deut. viii. 15, 16. 
 
 1 T>E HOLD the Lord's plan 
 Jj Of dealing with man. 
 
 Thro' all generations repeated again. 
 
 2 His people of old 
 
 To Pharaoh were sold, 
 A notable tyrant, in wickedness bold. 
 
 3 He binds heavy bands. 
 And wearies their hands ; 
 
 To Jesus they cry, and salvation he sends. 
 
 4 The sea is pass'd o'er ; 
 They sing and adore, 
 
 And view all their enemies dead on the 
 shore. 
 
 5 With cheerfullest praise 
 They trip up steep ways. 
 
 And hope to see Canaan in six or ten 
 days. 
 
 6 All evils now seem 
 
 Quite vanish'd from them ; 
 Of milk and sweet honey they only can 
 dream. 
 
 7 But, lo, a sad thirst 
 Distresses them first ; 
 
 And now their fine song, and brave cou- 
 rage is lost. 
 
 8 Then quickly we read 
 A murmur for bread, 
 
 A sigh for old Egypt, a wish to be dead, 
 
 9 No end of complaint ! 
 More water they want. 
 
 And now would kill Moses in sad discon- 
 tent. 
 
 10 And thus the Lord shews. 
 By bringing fresh woes. 
 
 The horrible evils, which in the heart 
 grows. 
 
 11 Where faith is not right. 
 It never can fight j 
 
 The wilderness trials will slay a man quite. 
 
 12 But if the Lord's grace 
 A sinner embrace. 
 
 The wilderness proveth a blossoming 
 place. 
 
 13 The heart is well read. 
 While under the rod. 
 
 And learns to walk humbly and closely 
 with God. 
 
SIGN S SONGS, 
 
 87 
 
 14 So may I be found 
 When trials abound, 
 And learn to walk steady on wilderness- 
 ground. 
 
 HYMN 282. 
 << Come unto me, all ye that labour and are 
 heavy-laden, and I will give you rest." 
 Matt. xi. 28. 
 
 1 f^ GOD tidings I bring 
 
 VT From Judah's fair King, 
 To cheer up a mourner and make his 
 heart sing. 
 
 2 The Lord his love sends, 
 To all his sad friends. 
 
 And much his grace to them and truth 
 recommends. 
 
 3 His love is to all, 
 
 The great or the small. 
 Who weary of sin are, and come at his 
 call. 
 
 4 True mourners he makes. 
 Invites 'em, and takes 
 
 With lighter or heavierload on their backs. 
 
 5 His bosom has room 
 For all that will come. 
 
 And early or late you may find him at 
 home. 
 
 6 He knoweth your case. 
 How wretched and base. 
 
 And yet he says, Come, and be saved by 
 grace. 
 
 7 No fury he hath. 
 Come to me, he saith. 
 
 Come lowly in prayer, and boldly in faith. 
 
 8 Tho' sadly distrest, 
 Come to me for rest, 
 
 : And Jesus will wash the guilt out of your 
 I breast. 
 
 9 Tho' wholly unclean. 
 Come loathing of sin. 
 
 And grace will not suffer corruption to 
 reign. 
 
 10 Come just as you are. 
 Without any fear. 
 
 And come at all seasons my mercy to 
 share. 
 
 11 The call, that I read, 
 Is cheering indeed. 
 
 And just such a Saviour a sinner does 
 need. 
 
 12 I come to thy door. 
 Am weary and poor. 
 
 Relieve me, and use me, as thine ever- 
 more. 
 
 HYMN 283. 
 « Thou hast played the harlot with many lo- 
 vers, yet return again to me, saith the 
 Lord." Jer. iii. 1. 
 
 1 TT EAR what the Lord says, 
 XTL And turn from your ways. 
 
 Ye lovers of mammon, and pleasure, and 
 praise. 
 
 2 Tho' idols beset 
 Your wandering feet. 
 
 And harlots encompass your heart in a 
 net : 
 
 3 Though folly beguile 
 Your heart with a smile. 
 
 And courting damnation, you laugh all 
 the while : 
 
 4 Yea, tho' you have gone 
 In baseness long on,t 
 
 Committing all evils that can be well 
 done : 
 
 5 Gr if growing slack. 
 You have slidden back. 
 
 And turned from Jesus, and cast off his 
 yoke : 
 
 6 To you a kind word 
 Free grace can afford, 
 
 " Return yet again unto me, saith the 
 Lord." 
 
 7 Return unto me, 
 Tho' late it now be. 
 
 And mercy, rich mercy is ready for thee. 
 
 8 To Jesus return. 
 And tenderly mourn. 
 
 And he will receive thee among his new- 
 born . 
 
 9 Thy peace he will seal, 
 And pardon reveal. 
 
 Thy bent to backsliding he also will heal. 
 
 10 Then let us proclaim 
 His merciful name. 
 
 And sing of his grace, and accept of the 
 same. 
 
 11 Return we now may ; 
 Yet turn us, we pray, 
 
 Gr still we shall wander, and further shall 
 stray. 
 
 HYMN 284. 
 <* If any man desire to he first, the same shall 
 be last of all, and servant to all," Mark 
 ix. 35. 
 
 1 A MBITIGN we find 
 XA. In every mind ; 
 Yet earthly ambition is paltry and blind. 
 
 t Jer* iii. 5. 
 
88 
 
 SIGN S SONGS. 
 
 2 Each man would excel ; 
 So far it is well, 
 
 Yet each pushes foremost, and so is last 
 still. 
 
 3 Our Jesus did shew 
 Where honour will grow, 
 
 But rough is the path, and untrodden we 
 know. 
 
 4 Who seeks to he first 
 Must rank himself last, 
 
 And learn with complacence to wait on 
 the least : 
 
 6 He must become small, 
 And run at each call ; 
 As Jesus, the highest, was servant of all. 
 
 6 So angels, that sit 
 The foremost in state. 
 
 On heirs of salvation most cheerfully 
 wait. 
 
 7 These patterns are true, 
 Tho' notic'd by few, 
 
 And should be held evermore up to our 
 view. 
 
 8 Here honour is found 
 Upon its own ground, 
 
 Not empty and flashy, but noble and 
 sound. 
 
 9 Dear Jesus, impart 
 A spice of thy heart, 
 
 To season us well for this servant-like 
 part. 
 10 Make others appear 
 Deserving our care. 
 How low in their station soever they are. 
 
 HYMN 285. 
 ** Whither I go, thou canst not follow me now, 
 but thou shalt follow me afterwards." John 
 xiii. 36. 
 
 1 r^ OOD tidings I hear 
 VT Saluting mine ear, 
 
 A word from the Saviour to rid us of fear. 
 
 2 An honey-comb sweet, 
 And savoury meat. 
 
 To cheer up a pilgrim, and quicken his 
 feet. 
 
 3 Rough Peter ador'd 
 His Master and Lord, 
 
 Believ'd in his name, and regarded his 
 word : 
 
 4 He could suffer loss, 
 And hardy he was 
 
 Yet courage he wanted to die on a cross. 
 
 5 But Jesus has grace 
 For such a sad case. 
 
 And Peter's sweet promise a saint should 
 embrace. 
 
 6 The way that I go. 
 Is hard for thee now, 
 
 But shall be made easy for Peter and 
 thou. 
 
 7 Tho' like a young tree. 
 Unstable thou be ; 
 
 A reed groweth lusty, when grafted on 
 me. 
 
 8 By grace a poor worm 
 Can weather a storm ; 
 
 And what I command thee, my grace 
 shall perform. 
 
 9 Keep on in thy way. 
 Trust in me and pray. 
 
 And strength shall be suitable unto thy 
 day. 
 
 10 Such aid we implore. 
 Nor need we ask more 
 Than suitable help for the feeble and poor. 
 
 HYMN 286. 
 *' Thy daughter is dead^ why troublest thou 
 the master any further 1 Jesus saith, 6e 
 not afraid, only believe." Mark v. 35, 36. 
 
 1 /^ R sooner or late. 
 
 Diseases will wait 
 On every household, and knock at the 
 gate. 
 
 2 A ruler in chief. 
 Much laden with grief. 
 
 From Jesus seeks for his sick daughter 
 relief. 
 
 3 But news very sad 
 He meets on the road, 
 
 " Cease troubling the Master, thy daugh- 
 ter is dead." 
 
 4 Such news I oft hear 
 Assaulting mine ear. 
 
 When unto my Saviour I come with a 
 pray'r. 
 
 5 Mine enemies flirt, 
 
 And make me their sport, 
 And unbelief crieth out after this sort. 
 
 6 Thou poor silly fool, 
 
 Sad dunce of Christ's school, 
 Cease troubling the Master, thou art a 
 dead soul. 
 
 7 Long hast thou laid in 
 A grave full of sin. 
 
 Dead prayers, dead praises, and all dead 
 within. 
 
 8 Such news I receive. 
 And listen, and grieve, 
 
 Till J esus says, " Fear not, but only believe," 
 
SIGN S SONGS. 
 
 89 
 
 9 His pow'r is then known, 
 And sweetly is shewn 
 To heal a sick sinner, or raise a dead bone. 
 
 10 Lord, give me such faith, 
 As fetcheth its breath, 
 
 And hopes against hope in the feelings of 
 death. 
 
 11 So will my short race 
 Be passed in peace, 
 
 Not resting on feelings, but leaning on 
 grace. 
 
 HYMN 289. 
 
 '* I pray thee let me go over, and see the good 
 land." Deut. iii. 25. 
 
 1 rjlHERE is a good land, 
 
 A. And layeth at hand. 
 Yet little sought after, and few on it 
 stand. 
 
 2 A land of free grace. 
 Abounding with peace, 
 
 And many fine clusters of sweet righte- 
 ousness. 
 
 3 Saints, dwelling below, 
 Its blessedness know, 
 
 And here they find Jesus, and feast on 
 him too. 
 
 4 Near Jordan it lies, 
 Well water'd with joys. 
 
 An image, tho' faint, of the land in the 
 skies. 
 
 5 And wouldst thou it see ? 
 Put Moses from thee, 
 
 And let the Lord Jesus thy forerunner be. 
 
 6 Yet reckon it good 
 To wash in his blood, 
 
 This bringeth thee peaceably nigh unto 
 God. 
 
 7 So when thou hast found 
 This wonderful ground, 
 
 Be watchful and prayerful all the year 
 round. 
 
 8 For many a beast. 
 The country infest, 
 
 And, if you are dronish, will mangle your 
 breast. 
 
 9 Walk well upon guard. 
 For battle prepar'd, 
 
 And trust in your Captain all danger to 
 ward. 
 
 10 With Jesus in sight 
 All matters go tight, 
 His whistle puts all the foul monsters to 
 flight. 
 
 OCCASIONAL HYMNS 
 
 HYMN 290. 
 
 ** The clouds poured down water ; thy thun- 
 der was in the heavens; the lightnings 
 flashed through the world ; the earth trem- 
 bled and shook." Psal. Ixxvii. 17, 18. 
 
 To be sung in a tempest. 
 
 1 TTOW awful art thou seen, O God, 
 XJL When lightnings issue forth. 
 
 When rattling thunders roll abroad, 
 To shake and rend the earth. 
 
 2 If here we dread thy fiery breath, 
 Nor scarce with it can dwell, 
 
 O Lord, how dreadful is thy wrath, 
 Which blaze th out in hell ? 
 
 3 The forked lightnings know thy will, 
 And mark thy beck'ning hand ; 
 
 They harmless pass, or blasting kill, 
 As thou dost give command. 
 
 4 Thou only art our fence and tow'r, 
 Our help is in thy grace ; 
 
 Preserve us in this awful hour. 
 And guard our dwelling-place. 
 
 5 Such tempests, like the fiery law, 
 Thy majesty proclaim ; 
 
 Oh, may we learn, with rev'rent awe, 
 To glorify thy name. 
 
00 
 
 SION S SONGS. 
 
 HYMN 291. 
 
 *' There was a marriage in Cana, and Jesus 
 tvas invited to the marriage." John ii. 1, 2. 
 At a Christian wedding-. 
 
 1 /^UR Jesus freely did appear 
 V^ To grace a marriage-feast ; 
 
 And, Lord, we ask thy presence here, 
 To make a wedding-guest. 
 
 2 Upon the bridal pair look down. 
 Who now have plighted hands ; 
 
 Their union with thy favour crown, 
 And bless the nuptial bands. 
 
 3 With gifts of grace their hearts endow. 
 Of all rich dowries best ! 
 
 Their substance bless, and peace bestow, 
 To sweeten all the rest. 
 
 4 In purest love their souls unite, 
 And link'd in kindly care, 
 
 To render family burdens light. 
 By taking mutual share. 
 
 6 True helpers may they prove indeed 
 In pray'r, and faith, and hope ; 
 
 And see with with joy a godly seed 
 To build the household up. 
 
 6 As Isaac and Rebecca give 
 
 A pattern chaste and kind ; 
 So may this new-met couple live 
 
 In faithful friendship join'd. 
 
 HYMN 292. 
 
 *' I will sing of thy mercy in the morning.^' 
 
 Psal. lix. 16. 
 
 A Morning Hymn. 
 
 1 rriHRO' Jesu's watchful care 
 
 JL I safely pass'd the night ! 
 I J is providential arm was near, 
 And kept off every fright. 
 
 2 No pains upon my bed 
 Prevented my repose ; 
 
 But laying down my weary head, 
 Refresh'd with sleep I rose. 
 
 3 And here I stand possest 
 
 Of strength and vigour new ; 
 And with my limbs and senses blest, 
 Another morn I view. 
 
 4 From thee my mercies flow, 
 In pearly drops they fall ; 
 
 But give a thankful bosom too, 
 The sweetest pearl of all. 
 
 6 Be thou my guide to-day, 
 
 My arm whereon to rest. 
 My sun to cheer me on the way, 
 
 My shield to guard my breast. 
 
 6 From Satan's fiery dart 
 
 And men of purpose base, 
 And from the plague within my heart, 
 '" Defend me by thy grace. 
 
 HYMN 293. 
 
 *' Praise the Lord likewise at evening" 
 
 1 Chron. xxiii. 30. 
 
 An Evening Hymn, 
 
 1 npiHE Lord's almighty arm 
 
 JL Has been my shield to-day. 
 He watcheth every rising harm, 
 And thrusts it far away. 
 
 2 Nor sick I am nor lame, 
 My limbs and senses sound. 
 
 Supported is my feeble frame, 
 And mercies close me round ! 
 
 3 Along with mercies kind, 
 A thankful sense impart. 
 
 To raise sweet wonder in my mind, 
 And melt and tune my heart. 
 
 4 Be thou my guard to-night. 
 And safe my dwelling keep, 
 
 Defend my heart from every fright, 
 And send refreshing sleep. 
 
 5 No teasing care molest, 
 
 Nor wanton thought intrude, 
 And harmless keep my dozing breast 
 From fancy's idle brood. 
 
 6 Or sleeping or awake. 
 
 Do thou surround my bed. 
 And with thy peace a pillow make 
 To rest my weary head. 
 
 HYMN 294. 
 '< Servants, obey your masters, and please then 
 well, not answering them, again, nor pilfer- 
 ing, but shewing all good fidelity." Titur 
 ii. 9, 10. 
 
 A morning hymn for an household servant. 
 
 1 rpo Jesus, my dear Lord, I owe 
 
 X The rest I had this night ; 
 By him preserv'd from every woe, 
 I wake to view the light, 
 
 2 Accept, O Lord, my early praise, 
 It is thy tribute due ; 
 
 And let the morning-soilg I raise, 
 Rise with affection too. 
 
 3 My dear Redeemer, while on earth 
 A servant was to all ; 
 
 With ready foot he stepped forth, 
 Attentive to each call. 
 
 4 If unto labour I am bred, 
 My Saviour was the same ; 
 
 Why then should I a service dread, 
 Or count it any shame? 
 
 5 Yet, Lord, I need a patient mind, 
 And beg a ready will, 
 
 To pay my master service kind, 
 And every task fulfil. 
 
 6 No saucy language I would use, 
 Nor act a treacherous part, 
 
SIGN S SONGS. 
 
 91 
 
 But serve him with the purest views, 
 And work with freest heart. 
 HYMN 295. 
 " Servants, be subject to your masters with all 
 reverence, not only to the good and gentle, 
 but also to such (masters) as are froward." 
 1 Pet. ii. 18. 
 An evening hymn for an household servant. 
 
 1 A CCEPT, O Lord, an evening song, 
 x\. And sure it need be warm ; 
 
 For mercy watch' d me all day long, 
 To screen we well from harm. 
 
 2 Sound limbs and senses I possess, 
 Nor food or raiment want ; 
 
 Good cause I have the Lord to bless, 
 And should be well content. 
 
 3 While some with hunger pine & starve. 
 And feel a thousand cares, 
 
 The master, whom I daily serve, 
 My daily food prepares. 
 
 4 His just commands may I fulfil, 
 His person kindly treat. 
 
 His substance never waste or steal, 
 Nor wink when others cheat. 
 
 6 Or if ungentle he should prove, 
 
 And treat me with disdain ; 
 May yet no wrath my bosom move, 
 
 To answer pert again. 
 6 Lord, send me quiet rest to-night. 
 
 And safe the household keep, 
 Preserv'd from all alarming fright, 
 
 And blest with kindly sleep. 
 
 [Observe, if the servant waits on a mis- 
 tress, then mistress must be said instead of 
 master, and her instead of him or his.'] 
 
 HYMN 296. 
 '^ In the sweat of thy face shalt thou eat bread, 
 till thou return to the ground." Gen. iii. 
 19. 
 
 Morning hymn for a Christian labourer. 
 
 1 T Thank my Lord for kindly rest 
 X Afforded in the night ; 
 
 Refresh'd, and with new vigour blest, 
 I wake to view the light. 
 
 2 What need I grieve to earn my bread. 
 When Jesus did the same ? 
 
 If in my Master's steps I tread, 
 No harm I get or shame. 
 
 3 Oh, let me bless, with thankful mind. 
 My Saviour's love and care. 
 
 That I am neither sick nor blind, 
 Nor lame, as others are. 
 
 4 A trusty workman I would be. 
 And well my task pursue ; 
 
 Work when my master does not see. 
 And work with vigour too. 
 
 5 And whilst I ply the busy foot. 
 Or heave the labouring arm. 
 
 Do thou my withering strength recruit. 
 And guard me well from harm. 
 
 6 To sweeten labour, let my Lord 
 Look on, and cast a smile; 
 
 For Jesus can such looks afford, 
 
 As will the hours beguile. 
 
 HYMN 297. 
 
 *' The sleep of a labouring man is sweet." 
 
 Eccles. V. 12. 
 
 Evening hymn for a Christian labourer. 
 
 1 rpHE Lord be prais'd for labour done, 
 
 X And strength to work this day j 
 The clock has struck, the time is gone, 
 And calls from work away. 
 
 2 When all my rolling years are past, 
 And labouring days shall cease. 
 
 Then let my soul have rest at last 
 In thy sweet world of peace. 
 
 3 And whilst I dwell on earthly ground, 
 And toilsome work pursue ; 
 
 Prese* ve my limbs and senses sound, 
 And aaily strength renew. 
 
 4 May Jesus on my labour smile. 
 And each day's earning bless ; 
 
 Then, like the widow's meal and oil,* 
 It yields a daily mess. 
 
 5 Direct my feet in wisdom's ways, 
 And keep my heart from care, 
 
 Refresh it with thy love and praise, 
 And guard it with thy fear. 
 
 6 My humble cottage safely keep, 
 It will not move thy scorn ; 
 
 And let thy labourer have sweet sleep, 
 
 And rise refresh'd at morn. 
 
 HYMN 298. 
 
 ** This is the day, which the Lord hath made, 
 
 we will rejoice in it." Psal. cxviii. 24. 
 
 Lord's-day morning. 
 
 1 /^N this sweet morn my Lord arose, 
 \J Triumphing o'er the grave ! 
 
 He dies to vanquish deadly foes. 
 And lives again to save ! 
 
 2 I bless my Lord, and hail the morn^ 
 It is my Lord's birth-day ; 
 
 And faithful souls will surely scorn 
 To doze the hours away. 
 
 3 A day for holy joy and rest, 
 Yet clouds will gather soon. 
 
 Except my Lord become my guest, 
 And put my harp in tune. 
 
 4 No heavenly fire my heart can raise,. 
 Without the Spirit's aid ; 
 
 * 1 Kings xvii. 12, &c, 
 
92 
 
 SIGN S SONGS. 
 
 His breath must kindle pray'r and praise, 
 Or I am cold and dead. 
 
 5 On all the flocks thy Spirit pour, 
 And saving health convey ; 
 
 A sweet refreshing Sunday show'r 
 Will make 'em sing and pray. 
 
 6 Direct the Shepherds how to feed 
 The flocks of thy own choice ; 
 
 Give savour to the heavenly bread, 
 And bid the folds rejoice. 
 
 HYMN 299. 
 *' A day (spent) in thy courts, is better than a 
 thousand (spent elsewhere) J' Psal. Ixxxiv. 
 10. 
 
 Lord's-day evening. 
 
 1 TTOW lovely are thy courts, O Lord, 
 Jn How sweet thy dwelling-place. 
 
 When thou dost bless the gospel-word, 
 And shew thy gracious face ! 
 
 2 While Jesus in his chariot rides, 
 And truth and mercy brings, 
 
 My heart will taste no joy besides, 
 And nauseates earthly things. 
 
 3 One savoury day in his house spent 
 More sweetness yieldeth far. 
 
 Than thousands pass'd in merriment, 
 Or than whole ages are. 
 
 4 The gospel word may Jesus bless, 
 To quicken sinners dead. 
 
 To give the children growth in grace, 
 And raise the mourner's head. 
 
 6 Refresh my soul with thy sweet love, 
 
 Well water'd let it be, 
 And, soaring up to things above. 
 
 Cry out and thirst for thee. 
 
 6 Let each new sabbath bring new rest, 
 
 New faith and love impart. 
 Crowd sweeter praise within my breast, 
 
 And hallow more my heart. 
 
 HYMN 300. 
 
 ** Glory to God in the highest, peace on earth, 
 
 good-will towards men." Luke ii. 14. 
 
 On the birth of Christ. 
 
 IAN heavenly host triumphant bring 
 
 x\. The news of Jesu's birth. 
 They sing and say the heavenly King 
 Is come to dwell on earth : 
 
 2 Is come to save a guilty race. 
 By opening mercy's door ; 
 
 Is come to purchase stores of grace, 
 To set up sinners poor. 
 
 3 So God's good- will to man is told, 
 And friendship is begun : 
 
 What can the Father now withhold. 
 Who freely gave his Son ? 
 
 4 Lift up a song to God most High, 
 For love so free, so dear ; 
 
 Exalt his praise above the sky. 
 And make his angels hear. 
 
 5 And thou,most precious Prince of Peace, 
 Accept my homely heart ; 
 
 Thy name I love, thy feet I kiss. 
 For pleasant sure thou art ! 
 
 6 A manger I have got for thee. 
 It is my bosom, Lord ; 
 
 And if the Lord can dwell with me, 
 It will be richly stor'd. 
 
 HYMN 301. 
 
 ^' Great is the mystery of godliness; God 
 
 manifest in the flesh!" 1 Tim. iii. 16. 
 
 On the birth of Christ. 
 
 1 /^Sweet mysterious grace 
 yj 0x1} 
 
 mortal man bestow'd ! 
 My God comes down with human face, 
 To fetch me home to God ! 
 
 2 Tho' might was all his own. 
 And boundless too his sway. 
 
 He vails his glory, quits his throne, 
 And takes an house of clay. 
 
 3 From everlasting sure ; 
 Yet of a mortal span ! 
 
 And will from age to age endure, 
 Yet proves a dying man ! 
 
 4 He formed man and beast. 
 And rear'd the worlds around ; 
 
 Yet suckled at a creature's breast, 
 And in a manger found ! 
 
 5 Mysterious love indeed ! 
 Who can its depth explore ? 
 
 Yet as it suits my saddest need, 
 Its depth I must adore ! 
 
 6 The wonders of his birth 
 
 An heavenly song could raise, 
 And sure the ransom'd sons of earth 
 Should sing and shout his praise. 
 
 HYMN 302. 
 " Is it nothing to you, all ye that pass by 7 
 Look and see, if there be any sorrow like 
 unto my sorrow, wherewith the Lord has of" 
 ficted me, in the day of his fierce anger. ^* 
 Lam. i. 12. 
 
 On the crucifixion of Christ. 
 
 1 "VTE sons of mirth, and sons of pride, 
 
 X Cast here a pensive eye; 
 Behold the Saviour crucified. 
 Nor pass him heedless by. 
 
 2 With kind concern he says, " Look up, 
 " Behold, I die for you ; 
 
 " The sorrows in my deadly cup, 
 *' O sinner, were thy due ! 
 
SIGN S SONGS. 
 
 93 
 
 3 " For thee my back is lash'd and torn, 
 *' With thorns my head is crown'd ; 
 
 " For thee I hang a wretch forlorn, 
 " Fast on a gibbet bound ! 
 
 4 *' Thy guilt brings all my sorrows down, 
 " More sad thanT can tell ; 
 
 *' And now my God begins to frown, 
 ** And sure his frown is hell ! 
 
 6 " O Father dear, some pity take, 
 " And ease my tortur'd breast ; 
 
 ** O God, my God, do not forsake, 
 " I sink, I sink opprest ! " 
 
 6 And were these pangs, dear Lord for 
 These cries and deadly smart ? [me, 
 
 And by thy bonds am I set free? 
 Then take my ransom'd heart. 
 
 HYMN 303. 
 
 ** Jesus said. It is finished: and he bowed his 
 head, and yielded up his Spirit." John 
 xix. 30. 
 
 On the crucifixion of Christ. 
 
 1 rriHE dreadful scene is past ; 
 
 JL " 'Tis finish'd," Jesus cries : 
 Redemption's work is done at last; 
 He bows his head, and dies. 
 
 2 " 'Tis finish'd ;" Mark it well ! 
 All legal debts are paid : 
 
 He freely took our curse, our hell, 
 And full atonement made. 
 
 3 The law he magnified. 
 And gave it honour due ; 
 
 Complete obedience he supplied, 
 Not for himself, but you. 
 
 4 His life a title brings 
 To glory full and fair ; 
 
 His death robs death of all its stings, 
 . And sets the guilty clear. 
 
 5 The Father reconcil'd. 
 
 No frowning vengeance shews. 
 But hasting to a weeping child, 
 A pardoning kiss bestows. 
 
 6 Thy cross be all my boast. 
 Thou bleeding love divine ! 
 
 Redeem'd I am, and at thy cost, 
 Oh, take and keep me thine. 
 
 HYMN 304. 
 
 ^* Jesus is not here, he is risen : come, see the 
 place where the Lord lay." Matt, xxviii. 
 6. 
 
 On the resurrection of Christ. 
 1 AT length the joyful morn is come, 
 
 J\. A triumph o'er the grave j 
 The stone is rolled from the tomb, 
 
 And Jesus quits his cave. 
 
 2 An angel, with commission sent,t 
 The Saviour sets at large ; 
 
 To shew that justice was content. 
 And gave a full discharge. 
 
 3 Eternal laurels gird thy brow, 
 And grace thy temples well ! 
 
 All hail, my Lord, triumphant now 
 O'er sin, and death, and hell ! 
 
 4 The battle thou hast nobly fought, 
 The wine-press trod alone j 
 
 Thy single arm salvation brought, 
 The glory all thine own ! 
 
 5 With songs exalt the Prince of Peace, 
 And give a joyful shout; 
 
 His love we must arise and bless. 
 Or will the stones cry out. 
 
 6 Within his cave I would abide. 
 And bid the world good night, 
 
 There bury all my guilt and pride. 
 And soar to endless light. 
 
 HYMN 305. 
 
 *' If ye be risen with Christy seek those things 
 
 which are above." Col. iii. 1. 
 
 On the resurrection of Christ. 
 
 1 TN vain the sealed cave, 
 
 X In vain the Roman guard. 
 My Lord will quit his silent grave 
 Just at the time prepar'd. 
 
 2 An earthquake tells the hour,t 
 Of Jesu's second birth. 
 
 An angel opes the prison-door, 
 And lo I he springeth forth ! 
 
 3 All hail, my risen Lord, 
 Triumphant Saviour now ! 
 
 Sin, death, and hell, with one accord ^ 
 Before thy footstool bow. 
 
 4 The fight is bravely fought, 
 The work is nobly done, 
 
 A full salvation thou hast bought, 
 And endless honour won. 
 
 5 Oh, bid thy little flock 
 Their risen Lord pursue. 
 
 Gaze after him with wishful look, 
 And warm afi*ections too. 
 
 6 Instruct the saints below 
 To seek the things above. 
 
 And soaring upwards, sweetly grow 
 In light and heavenly love. 
 
 HYMN 306. 
 
 '* While Jesus blessed them, he was parted from 
 them, and carried up into heaven : and they 
 worshipped Tiim." Luke xxiv. 61, 52. 
 On the ascension of Christ. 
 
 1 A ND now the Saviour goes, 
 XJL The parting hour is come, 
 
 i Matt, xxviii, 2, t Matt, xxviii. 2, 
 
94 
 
 SlON S SONGS. 
 
 A parting blessing he bestows, 
 Then mounts triumphant home ! 
 
 2 With easy flight he soars 
 Beyond our feeble ken : 
 
 Unfold, unfold, ye heavenly doors,t 
 And let the Saviour in. 
 
 3 Amaz'd the skies reply, 
 Who is this mighty Lord ? 
 
 The King of Glory, angels cry, 
 By all but fiends ador'd ! 
 
 4 'Tis Jesus from the dead. 
 Who lives to die no more ! 
 
 Bow down, ye gates, your lofty head, 
 And hail him, and adore! 
 
 6 Now girt with glory round, 
 
 With praises ever blest, 
 My King on Sion's hill is crown'd. 
 
 Where none can break his rest, 
 
 6 He sits and rules on high. 
 
 And sends his heralds forth, 
 Who run to raise a gospel-cry, 
 
 And spread his fame on earth. 
 
 HYMN 307. 
 '* They were all filled with the Holy Ghost^ and 
 spake with other tongues, as the Spirit gave 
 them utterance." Acts ii. 4. 
 On the pouring out of the Spirit at Pentecost. 
 
 1 T> EHOLD ! the promis'd help is come, 
 JlJ And holy fire sent down at last! 
 Thehe raids are no longer dumb, 
 When warmed with the Holy Ghost. 
 
 2 With other tongues they freely speak, 
 And blow the gospel-trumpet loud. 
 Proclaim the word to Jew and Greek, 
 And much amaze the list'ning crowd ! 
 
 3 So now, when heralds come abroad. 
 With gospel on their bosom seal'd. 
 And full commission feel from God, 
 With other tongues their mouth is fill'd. 
 
 4 A son of thunder first appears, [ground. 
 To shake the earth, and plough the 
 To wake the dead with guilty fears. 
 And make a sinner feel his wound. 
 
 5 But when the lofty cedars bow. 
 And sink and fall at Jesu's feet, 
 A Son of consolation now. 
 
 His lips, like honey-combs, are sweet ! 
 
 6 If peace salute the guilty mind. 
 And faith has found the joyful rock. 
 An other voice the shepherds find. 
 On Jesus Christ to build the flock. 
 
 7 Such tongues the heralds now receive. 
 Not such as in the Acts we read, 
 
 Yet such as God alone can give. 
 And suited well to every need. 
 
 t Psal. xxiv. 7. 
 
 HYMN 30g. 
 
 '' Jesus shall baptize you with the Holy Ghost.^* 
 
 Mark i. 8. 
 
 On the baptism of the Spirit. A Pentecost hymn. 
 
 1 T) APTISMAL water I have had, 
 Sj And hold the water needful too. 
 Yet sure I need the Spirit's aid 
 
 To wash my heart, and make it new. 
 
 2 No spark of spiritual life I find. 
 Without the Spirit's quick'ning breath ; 
 Supine and earthly is my mind. 
 
 And slumbers in the arms of death. 
 
 3 Come, breathe thine influence. Holy 
 
 Ghost, 
 And light and heavenly love impart ; 
 Bring down a gracious Pentecost, 
 And kindle fire in every heart. 
 
 4 Without thy breath we are but clay. 
 Our harp is on the willows hung, 
 Devotion droops and dies away 
 
 On fainting heart,andfaultering tongue. 
 
 6 Thy heavenly unction let us feel. 
 And give us faith, and faith's increase ; 
 The blessings of the covenant seal. 
 And bring the year of sweet release, t 
 
 6 Our spirit unto God unite, 
 And keep us meekly in his fear ; 
 Thy holy law within us write, [cere. 
 And make the treacherous heart sin- 
 
 HYMN 309. 
 
 '^ Lord, behold, he whom thou lovest, is sick." 
 
 John xi. 3. 
 
 For a believer in sickness 
 
 , TjlROM thee, O sin, our sorrows flow, 
 J? Our short and painful years! 
 
 And life becomes a scene of woe, 
 A mournful vale of tears ! 
 
 2 No sooner is one sickness past. 
 But others quickly come j 
 
 They break the earthly case at last. 
 And lodge it in the tomb. 
 
 3 O Jesus, thou the healer art 
 Of human pain and grief; 
 
 Thy balms alone assuage the smart. 
 And bring us kind relief. 
 
 4 See, Lord, thy servant here is sick ! 
 We trust, beloved well, 
 
 Yet pray thou wouldst in mercy speak. 
 And all thy kindness tell. 
 
 5 In every faint and trying hour. 
 Thy arm be round his bed, 
 
 Supporting by thy secret pow*r 
 His drooping heart and head. 
 
 G With heavenly peace refresh his mind. 
 And keep the bosom still, 
 
 + Deut. XV. 1, 2. 
 
SION S SONGS. 
 
 95 
 
 To live or die alike resign'd, 
 As suits thy holy will. 
 
 HYMN 310. 
 
 ** Whom the Lord loveth, he correcteth." 
 
 Prov. iii. 12. 
 
 For a believer in sickness. 
 
 1 r^UR heavenly Father must correct 
 \J A well-beloved child ; 
 
 Or sure he would his will reject, 
 And wanton grow, and wild. 
 
 2 He knows how apt we are to start, 
 And cast his fear aside ; 
 
 And by his rod's instructive smart. 
 He brings us near his side. 
 
 3 O Father, make thy love appear. 
 But every doubt remove, 
 
 By whispering in the sick child's ear, 
 " I smite, because I love." 
 
 4 While rods are in the Father's hand, 
 A father's heart reveal, 
 
 And teach the child to understand 
 Thy loving-kindness well. 
 
 5 Support his heart, and hold his head, 
 And sanctify the rod ; [bred. 
 
 Purge out the dross which health has 
 And draw his heart to God. 
 
 6 Bestow a calm and patient mind. 
 With strength to suffer pain. 
 
 And in the furnace let him find 
 Some rich and solid gain. 
 
 HYMN 311. 
 
 '* The Lord will be thine everlasting Light) and 
 the days of thy mourning shall be ended." 
 Isa. Ix. 20, 
 
 For a believer, in much weakness of body, 
 
 1 A FFLICTED soul, lift up thine eyes 
 -TV. To Jesu's glorious throne ; 
 
 Thy mourning days, and pensive sighs, 
 Will all be quickly gone. 
 
 2 The Shepherd, while on earth, did weep 
 A thousand tears for thee ; 
 
 Nor can his lambs, nor can his sheep 
 From grief exempted be. 
 
 3 Beset we are with sins and fears. 
 Our peace they much annoy ; 
 
 But they that sow awhile in tears, 
 Shall reap with endless joy. 
 
 4 The loving Saviour has prepar'd 
 A rest for all his saints ; 
 
 And when he brings the rich reward. 
 Farewell to all complaints. 
 
 6 There sin and pain are banish'd quite. 
 
 And mourning fled away ; 
 The Lord will be thy glorious light, 
 
 And make eternal day. 
 
 6 Such heavenly peace he will impart, 
 
 As here we cannot prove ; 
 And fill up well thy ravish'd heart. 
 
 With endless joy and love. 
 
 HYMN 312. 
 
 ** Look upon my affliction and my pain" 
 Psal.xxv. 18. 
 
 For a believer, in strong pain. 
 
 1 /^ Lord, bow down thy gracious ear, 
 \J And listen to our grief; 
 
 Look on a child afflicted here. 
 And send him some relief. 
 
 2 With pain and anguish sore opprest, 
 He makes a piteous moan ; 
 
 Behold the torture of his breast. 
 And mark each labouring groan. 
 
 3 Thou knowest well our feeble frame, 
 The house is built of clay ; 
 
 And if thou only crush the same. 
 It moulders fast away. 
 
 4 Some pity take, O Lord, relieve, 
 His agonizing pain ; 
 
 And bid the aching- limbs receive 
 Some cheering rest again. 
 
 5 But if thy hand renew his smart. 
 And grant him no release ; 
 
 Yet let thy hand uphold his heart. 
 And yield it heavenly peace. 
 
 6 And if the house, which tottering stands, 
 Should make the tenant fly ; 
 
 A better house not made with hands, 
 Provide him in the sky. 
 
 HYMN 313. 
 
 " Why art thou cast down, my soul ? hope 
 thou in God, for I shall yet praise him." 
 Psal. xlii. 5. 
 For a believer, in great darkness and distress. 
 
 1 "TTTHY so cast down, dejected soul ? 
 
 * Y A loving Christ is near ; 
 Thy broken bones he can make whole, 
 And drooping spirit cheer. 
 
 2 If guilty stings thy conscience feel. 
 And pierce thee thro' and thro', 
 
 Yet past backslidings Christ can heal. 
 And love thee freely too. 
 
 3 If justice draw its flaming sword. 
 And seems intent to kill ; 
 
 On Jesus call, and trust his word. 
 And thou shalt praise him still. 
 
 4 Thy soul with tempest may be tost. 
 And Satan sorely thrust ; 
 
 Yet sure no soul shall e'er be lost. 
 Who makes the Lord his trust. 
 
 6 Dear Jesus, shew thy smiling face. 
 And Calvary's peace impart, 
 
9(3 
 
 SIGN S SONGS. 
 
 Display the pow'r of saving grace, 
 And cheer a troubled heart. 
 
 6 Refresh his eye with sweeter light, 
 
 And whisper in his ear, 
 " Thy soul is precious in my sight, 
 
 " No need thou hast to fear." 
 
 HYMN 314. 
 
 *' Blessed are the dead, who die in the Lord ; 
 
 they rest from their labours." Rev. xiv. 13. 
 
 On the death of a believer. 
 
 1 /~\ Happy soul, who safely past 
 \_/ Thy weary warfare here, 
 
 Arriv'd at Jesu's seat at last, 
 And ended all thy care ! 
 
 2 No more shall sickness break thy rest. 
 Or pain create thee smart ; 
 
 No more shall doubts disturb thy breast. 
 Or sin afflict thine heart. 
 
 3 No more the world on thee shall frown. 
 No longer Satan roar, 
 
 Thy man of sin is broken down. 
 And shall torment no more. 
 
 4 " Adieu, vain world, the Spirit cries, 
 " All tears are wip'd away ; 
 
 " My Jesus tills my cup with joys, 
 " And fills it every day. 
 
 5 *' A taste of love we get below, 
 " To cheer a pilgrim's face ; 
 
 " But every saint must die to know 
 " The feast of heavenly grace. 
 
 6 " Delightful concord always reigns 
 
 " In Jesu's courts above ! [strains, 
 
 f* There hymns are sung in rapt'rous 
 *' With ceaseless joy and love !" 
 
 HYMN 315. 
 
 *' death, where is thy sting?" 
 
 1 Cor. XV. 55. 
 On the tiiumphant death of a believer. 
 
 1 4 T length he bow'd his dying head, 
 XjL And guardian angels come ; 
 
 The spirit dropt its clay and fled. 
 Fled off triumphant home. 
 
 2 An awful, yet a glorious sight, 
 To see believers die ! 
 
 They smile, and bid the world good night. 
 And take their flight on high I 
 
 3 No guilty pangs becloud the face, 
 No horrors make them weep ; 
 
 Held up and cheer'd by Jesu's grace. 
 They sweetly fall asleep. 
 
 4 On death they cast a wishful eye, 
 When Jesus bids 'em sing, 
 
 ^' O grave, where is thy victory, 
 " O death, where is thy sting ?" 
 
 5 Releas'd from sin and sorrow here, 
 Their conflict now is o'er ; 
 
 And feasted well with heavenly cheer. 
 They live to die no more. 
 
 6 So may I learn by grace to live. 
 And die in Jesus too ; 
 
 Then will my soul that rest receive. 
 Which all his people do. 
 
 HYMN 316. 
 
 " Dust thou art, and unto dtist thou shalt re- 
 turn." Gen. iii. 19. 
 A funeral hymn. 
 
 1 T)HAY, cast a look upon that bier, 
 jL a corpse must preach to-day. 
 
 It tells the old, and young, and fair. 
 Their house is built of clay. 
 
 2 The strong may think their house a 
 Yet soon as Jesus calls, [rock ; 
 
 Some sickness brings a fatal shock. 
 And down the building falls. 
 
 3 The limbs, now lifeless, only crave 
 A coffin for their bed. 
 
 With leave to find a silent grave. 
 And lodge among the dead. 
 
 4 The funeral knell, you heard to-day. 
 By tolling tells your doom ; 
 
 The hours are posting fast away, 
 To lodge you in the tomb. 
 
 5 But are you wash'd in Jesu's blood, 
 And thus prepar'd to die ? 
 
 His blood alone gives peace with God, 
 And ripens for the sky. 
 
 6 The Saviour yet invites you all 
 To knock at mercy's gate j 
 
 Arise, arise, for mercy call, 
 Before it be too late. 
 
 HYMN 317. 
 
 *' While the child was yet alive, I fasted and 
 wept ; but now it is dead, why should I fast 
 or weep." 2 Sam. xii. 22, 23. 
 On the death of a child. 
 
 IAN early summons Jesus sends 
 J\ To call a child above, 
 
 And whispers o'er the weeping friends, 
 'Tis all the fruit of love. 
 
 2 To save the darling child from woe. 
 And guard it from all harms, 
 
 From all the griefs you feel below, 
 I call'd it to my arms. 
 
 3 Ah, do not rashly with me strive, 
 Nor vainly fast or weep ; 
 
 The child, tho' dead, is yet alive^ 
 And only fall'n asleep. 
 
 4 'Tis on the Saviour's bosom laid. 
 And feels no sorrow there } 
 
SION S SONGS, 
 
 97 
 
 *Tis by an heavenly parent fed, 
 And needs no more your care. 
 
 6 To you the child was only lent ; 
 
 While mortal, it was thine ; 
 But now in robes immortal pent, 
 
 It lives for ever mine. 
 
 6 Arise and run the heavenly road, 
 
 Nor in dumb mourning sit ; 
 Look up toward the child's abode, 
 
 And haste to follow it. 
 
 HYMN 318. 
 
 ** What is your life? It is even a vapour, 
 
 that appeareth for a whilef and then va- 
 
 nisheth." James iv. 14. 
 
 A funeral hymn, 
 
 IAS vapours, issuing from the earth, 
 
 l\. Dance in the liquid air, 
 But when the sun is peeping forth, 
 March off and disappear : 
 
 2 So frail is man, so fleet his age, 
 A floating vapour true ! 
 
 A while he danceth on the stage, 
 Then bids the world adieu. 
 
 3 A thoughtless creature sure he seems, 
 And roams about to-day, 
 
 And in the midst of earthly dreams, 
 Is check'd and snatch'd away. 
 
 4 Or full of mirth, or full of care. 
 And heedless of his doom. 
 
 Till sickness stops his wild career. 
 And drops him in the tomb. 
 
 6 One drops, and straight another falls. 
 And raise a passing-bell ; 
 
 We startle at the solemn calls, 
 Yet soon forget the knell. 
 
 6 Awake, O Lord, our drowsy sense. 
 
 And rouse the soul at last 
 To seek in Christ a sure defence. 
 
 Before the doom is past. 
 
 HYMN 319. 
 
 " Prepare to meet thy God." Amos iv. 12. 
 
 A funeral hymn. 
 
 1 AN awful work it is to die ! 
 j\ A work we all must do ; 
 
 And every day is creeping nigh. 
 More nigh to me and you. 
 
 2 Disease will shake our house of clay. 
 And make it reel and fall ; 
 
 The spirit will be forc'd away. 
 When Jesus gives a call. 
 
 3 Before his awful judgment seat 
 Each mortal must appear ; 
 
 And Christ will fit their doom complete. 
 In joy or sad despair. 
 
 4 And are you deck'd in heavenly dress. 
 Prepared to meet your God ; 
 
 Array'd in Jesu's righteousness. 
 And wash'd in Jesu's blood ? 
 
 5 Does heavenly love inspire your breast. 
 And find you sweet employ ? 
 
 Is God's dear word your savoury feast, 
 And Christ your song and joy ? 
 
 6 Be wise before it be too late. 
 And seize your gospel-day ; 
 
 The Lord yet waits at mercy's gate, 
 Awake, arise, and pray. 
 
 SACRAMENTAL HYMNS 
 
 HYMN 320. 
 
 1 rpHE table now is spread, 
 
 JL With guests around the board ; 
 Dear Jesus, bless the wine and bread. 
 And heavenly peace afford. 
 
 2 Yea, let the Lord appear 
 With looks divinely mild. 
 
 And whisper in each humble ear, 
 '' I love thee well, my child." 
 
 HYMN 321. 
 
 1 T\EAR Jesus, end our legal strife, 
 AJ And send the Spirit down, 
 
 Breathe on our souls the breath of life. 
 And seal us for thine own. 
 
 o 
 
98 
 
 SIGN S SONGSi 
 
 'B 
 
 2 Our little grain of faith increase, 
 
 Our feeble hope improve, 
 Refresh us with thy cross's peace, 
 
 And ground us well in love. 
 
 HYMN 322. 
 
 1 II^Y Saviour would become 
 IVJ. A man of griefs for me, 
 
 My guilt he buried in his tomb. 
 To set the sinner free. 
 
 2 No longer I would rove 
 In sin or folly's ways ; 
 
 Henceforth may all my heart be love. 
 And all my life be praise. 
 
 HYMN 323. 
 ^EAR Jesus, come and grace thy 
 board. 
 And peep on every mourning guest ; 
 The table now with food is stor'd, 
 But thy sweet presence makes the feast. 
 2 Come in, thou blessed of the Lord, 
 And bring the gospel-banquet here, 
 Thy presence and thy peace affoi^d, 
 And feast our souls with heav'nly cheer. 
 
 HYMN 324. 
 
 *' Theif shall look on me, whom they have 
 pierced, and mournJ^ Zech. xii. 10. 
 
 1 Tr\EAR dying friend, we look on thee, 
 XJ And own our foul offences here ; 
 We built thy cross on Calvary, 
 
 And nail'd and pierc'd thy body there. 
 
 2 Yet let the blood, our hands have spilt. 
 Be sprinkled on each guilty heart. 
 
 To purge the conscience well from guilt, 
 And everlasting life impart. 
 
 3 So will we sing thy lovely name^ 
 For grace so rich and freely giv'n, 
 And tell thy love, and tell our shame. 
 That one, we murder 'd, bought our 
 
 heav'n. 
 
 HYMN 325. 
 
 1 rpHE Lamb of God slain 
 
 X We love and adore. 
 
 Now risen again 
 
 To reigii evermore ; 
 All riches possessing. 
 
 And wisdom and might. 
 All honour and blessing. 
 
 And in his own right. 
 
 2 While seraphs bestow * 
 Their loftiest praise. 
 His people below 
 Hosannas should raise ; 
 
 And glory to Jesus 
 We cheerfully sing, 
 
 • llcv. V. 11. 
 
 His honours well please us, 
 All joy to our King. 
 
 HYMN 326. 
 
 SPIRIT of glory come 
 And light of life impart ;* 
 Bring J esu's blessings home, 
 And seal 'em on each heart ; 
 Well hallow every humble breast, 
 And make it thine eternal rest. 
 
 HYMN 327. 
 
 1 ■pATHER, Ve adore thy grace, 
 Jl Bless the love so richly shown, 
 Shown to an apostate race, 
 
 Up in arms n gainst thy throne. 
 
 2 Long we did thy Spirit grieve. 
 Now we humbly sue for peace, 
 And a blessing would receive, 
 Sealed with a Father's kiss. 
 
 3 Shew thy heart is reconcil'd, 
 Call us sons and daughters dear. 
 Give us tempers of a child. 
 Godly love, and godly fear. 
 
 HYMN 328. 
 
 MOST holy, holy, holy Lord, 
 The Three-One God, by saints ador'd 1 
 Whose mercy shewn in covenant grace, 
 Restores a vile apostate race : 
 We bless the grace, and thankful own 
 Salvation is from God alone.t 
 HYMN 329. 
 
 1 T) OUGHT I am, and dearly too, 
 JJ Jesus paid my ransom due,t 
 Freely paid it with his blood. 
 Tells me I am bought for God. 
 
 2 Lord, my all I would resign. 
 Soul and body now be thine. 
 Take and use me as thy own. 
 Let thy holy will be done. 
 
 HYMN 330. 
 
 1 TTvEFIL'D I am indeed, 
 
 I J Defil'd throughout by sin ; 
 Thy purple fountain. Lord, I need,§ 
 To wash a leper clean. 
 
 2 The fountain open stands. 
 Yet on its brink I dwell ; 
 
 Oh, put me in with thy own hands, 
 
 And that will make me well. 
 HYMN 331. 
 1 4 TONEMENT Jesus made, 
 
 XX For he our surety stood, 
 The ransom-price he fully paid. 
 
 And paid it with his blood. 
 
 * John viii. 12. 
 I 1 Cor. vi. 20. 
 
 ♦ Psalm iii. 8. 
 § Zech, xii. 1. 
 
SION S SONGS. 
 
 99 
 
 2 His blood for mercy cries, 
 And bids the sinner come 
 
 To feast upon the Sacrifice, 
 
 And whispers " There is room." 
 
 3 I bless thee, dying Friend, 
 For making my curse thine : 
 
 Such pity none but God could lend, 
 Such love is all divine. 
 
 HYMN 332. 
 
 1 /~\UR Father has prepar'd a feast, 
 yj Where prodigals may come and 
 
 dine ; 
 Each hungry soul may suit his taste, 
 Who wants to feed on food divine. 
 
 2 Here kind repentance is bestow'd. 
 And precious faith is freely giv'n, 
 With bosom pray'r to suit the road. 
 And grace to train us up for heav'n. 
 
 3 " All things are ready," you are told,t 
 A gracious God waits on you still. 
 And grace is not for merit sold. 
 
 But free for whosoever will.t 
 
 HYMN 333. 
 
 1 /~\ Love divine, sweet lamb of God, 
 \J Our sins are swallow'd up in thee ; 
 The cleansing virtue of thy blood 
 From bondage sets believers free ; 
 Thy blood's sweet voice, thro' earth and 
 
 skies. 
 For mercy, boundless mercy cries. 
 
 2 O let me plunge into this sea, 
 Which drowneth guilt, and bringeth 
 And if a billow threat'neth me. [rest j 
 I'll dive into the Saviour's breast ; 
 And viewing mercy all wrote there. 
 Will sing away my grief and care. 
 
 HYMN 334. 
 
 1 A Monthly feast we keep, 
 
 Xa. Where hungry souls may come ; 
 Kind Shepherd, gather in more sheep. 
 For in thy fold is room. 
 
 2 Thy table would provide 
 For many a twenty more ; 
 
 No bread we lack, nor wine beside. 
 Send guests, a precious store. 
 
 HYMN 335. 
 
 1 npHRO' Jesu's death we live, 
 X Upon his cross we rest ; 
 
 And faithful souls receive 
 
 What makes a sinner blest ; 
 The Father's love, the Spirit's grace, 
 And Jesu's legacy of peace. 
 
 t Matt, xxii, 4. 
 
 t Rev. xxii. 17. 
 
 2 Eternal love and praise 
 
 To Jesus Christ are due ; 
 
 And ransom'd souls may raise 
 
 The new song, ever new ; t 
 A song, which from redemption came, 
 The song of Moses and the Lamb. 
 
 HYMN 336. 
 
 1 rpHE flocks of Jesu's choice 
 
 X The Shepherd's love should praise^ 
 He cheers them by his voice. 
 And guards them in their ways ; 
 He hears and heals their sad complaints, 
 Hosanna to the King of saints ! 
 
 2 His precious name we bless. 
 His person we adore ; 
 
 And what can saints do less 
 
 Than love him evermore 1 
 Our souls and bodies are his due. 
 Our highest love and service too. 
 
 HYMN 337. 
 
 1 "VrOT worthy. Lord, we must confess, 
 Xi That we of children's bread should 
 
 taste. 
 Yet trusting in thy righteousness. 
 We venture to the gospel feast ; 
 The bread we ask which comes from 
 
 heav'n. 
 And let some blessed crumbs be giv'n. 
 
 2 Lord, set thy cross before our eyes. 
 With all its wond'rous toil and smart, 
 And feast us on the Sacrifice, 
 
 And shew our names upon thy heart ; 
 Till faith cry out, I Jesus view, 
 I trust him now, and feel him too. 
 
 HYMN 338. 
 
 1 T)OOR sorrowful soul, 
 JL To Jesus repair. 
 
 He makes sinners whole. 
 That broken heart are ; 
 Whatever their plight is, 
 No matter for that. 
 He healeth all gratis 
 That come to his gate. 
 
 2 No case is too hard. 
 So great is his skill ; 
 No one is debarr'd. 
 So kind is his will ; 
 Come sooner or later. 
 You find him at home ; 
 The sooner the better, 
 Yet knock till he come. 
 
 t Rev. xiv. 3 ; xv. 3. 
 
100 
 
 SION S SONGS. 
 
 AFTER SACRAMENT 
 
 -.<»<B>»— 
 
 HYMN 339. 
 
 TO Father and Son 
 And Spirit of grace 
 Full honour be done 
 By Adam's lost race ; 
 And may a free blessing 
 
 Come down from above, 
 While we are rehearsing 
 Their covenant-love. 
 
 HYMN 340. 
 
 ERE we leave thy table, Lord, 
 Drop us down a pledge of peace ; 
 Give us*all a parting word, / 
 Sealed with a parting kiss. 
 
 HYMN 341. 
 
 HOLY, holy, holy Lord, 
 Ever live by ws ador'd ; 
 Ever should a sinner cry. 
 Glory be to God most High. 
 
 HYMN 342. 
 
 THE Lord of the feast 
 We solemnly bless, 
 And pray that each guest 
 May grow in his grace : 
 Thanks for his preparing 
 
 This banquet of love ; 
 Oh, may we all share in 
 The banquet above. 
 
 FINIS. 
 
 POTTON : 
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