,31 
 
KELIGIOUS 
 
 CASES OF CONSCIENCE 
 
 ANSWERED 
 
 IN AN EVANGELICAL MANNER: 
 
 BY THE 
 Rev. S. PIKE, and the Rev. S. HAYWARD. 
 
 14 » 
 
 NEW EDITION 
 
 WITH AN INTRODUCTION BY THE 
 
 REV. HENRY A. BOARDMAN, D. D. 
 
 SMITH, ENGLISH & CO., 40 NORTH SIXTH STREET. 
 
 NEW YORK : R. CARTER AND BROTHERS. 
 
 BOSTON: GOULD AND LINCOLN. 
 
TWf uo 
 
 The Library 
 of Congress 
 
 wash1ngtos 
 
 Entered according to Act of Congress, in the year 1859, by 
 
 SMITH, ENGLISH & CO., 
 
 In the Office of the Clerk of the District Court of the Eastern 
 
 District of Pennsylvania. 
 
 WILLIAM S. YOUNG, Printer. 
 
 S. D. Wyeth, Agt., Stereotypes. 
 No. 209 Pear Street, Phila. 
 
IntrobtttiifliL 
 
 It is of wholesome augury, that the Amer- 
 ican Publishers of this book should be called 
 upon to issue a fresh edition. A century has 
 elapsed since the Lectures which compose the 
 body of the work, were delivered in the city 
 of London ; and the christian public are not 
 yet prepared to let the volume go out of print. 
 A religious treatise which thus commends 
 itself to the respect and confidence of four 
 successive generations of readers, must have 
 a real, intrinsic value. This fact, indeed, con- 
 stitutes a recommendation of the work, which 
 can derive little or no additional weight from 
 the endorsement of any modern pen. All 
 that can be expected or desired from such an 
 endorsement, is, that it may serve to call the 
 attention of parties to the book, who might 
 otherwise overlook it. 
 
 It has been supposed, that the class of sub- 
 jects discussed in the following pages, excite 
 less interest in the Church now than they did 
 
 Oil ) 
 
IV INTRODUCTION. 
 
 at a former period. That the present age has 
 contributed only a few works to the depart- 
 ment of casuistical theology, to which this 
 book belongs, must be conceded. Pre-emi- 
 nently a book-making age, it is not in keeping 
 with the spirit of the times, to publish works 
 on experimental religion. Immutable in its 
 principles, and insusceptible of the ' progress ' 
 which marks the development of the physical 
 sciences, Christianity, nevertheless, assumes 
 a somewhat different type at different epochs. 
 Under the administration of the Providence 
 and Spirit of Grod, it is at one period, polemic, 
 at another, contemplative, at a third, ag- 
 gressive. The Divine wisdom so ordered 
 events, that, after the great Reformation of 
 the sixteenth century, the church should ex- 
 perience a season of long and anxious conflict, 
 which drove her to the earnest and diligent 
 study of the Sacred Oracles. This, in turn, 
 was followed by a season of comparative tran- 
 quillity, in which her treasures of learning and 
 piety were employed in preparing libraries of 
 practical and casuistical divinity. And this 
 was indispensable, not as a mere prelude to 
 this age of Missions, but as a necessary part 
 
INTRODUCTION. V 
 
 of the training of the Church for the activities, 
 secular and spiritual, of the day in which our 
 lot is cast. There is no extravagance in as- 
 serting, that the works of the great Puritan 
 and JSTon-conformist divines, could not have 
 been produced in the age now passing over 
 us ; nor, on the other hand, could the Church 
 of our day have been what it is, without the 
 potential influence of those writings. 
 
 Confining the observation to the Anglo- 
 Saxon race, there are no uninspired works 
 which have had so much to do with moulding 
 our Christianity, as these. They are, next 
 to the Bible, the armory to which we instinct- 
 ively repair, to burnish ' the weapons of our 
 warfare/ and equip ourselves for fresh con- 
 flicts with our spiritual adversaries. To 
 annihilate the works of Owen, Baxter, Elavel, 
 Henry and others, whose names have become 
 household words with us, would be to despoil 
 the Evangelical Church of one of its best 
 earthly treasures. Even where the writings 
 of these eminent divines are but little read in 
 private families, their influence is felt both 
 through the pulpit and the press : for they 
 
 are not likely to lose their place in the libra- 
 
 A2 
 
VI INTRODUCTION". 
 
 ries of Christian ministers. These, and such 
 as these, are the writers who have brought 
 their ample stores of biblical learning and 
 religious experience to bear upon the discus- 
 sion of questions of casuistry, like those pre- 
 sented in this volume. And there are 
 probably, few pastors who have not occasion 
 to consult them on ' cases of conscience' 
 arising among their own people. 
 
 It is quite to the point, in this brief intro- 
 duction, to remark, that these ' cases ' occur 
 as often in our day as they ever did The 
 formal consideration of them in extended 
 courses of sermons and lectures, may have 
 fallen into desuetude — whether wisely or not, 
 it is for the ministry to determine ; — but the 
 same perplexities and difficulties beset the 
 ' narrow path,' and press heavily upon the 
 mind of many a weary pilgrim. The appeal 
 might safely be made to any faithful pas- 
 tor, whether any of the sermons he preaches, 
 excite a deeper interest among his people, or 
 are more cordially welcomed by them, than 
 those which are devoted to questions like these : 
 " In what frame of mind must a sinner come 
 to Christ?" " How may I know that I am 
 
INTRODUCTION. vil 
 
 a Christian ?" "What are the forms, the 
 causes, and the remedy, of spiritual despond- 
 ency ?" "Plow may a person detect and 
 subdue his besetting sins ?" " How may a 
 backsliding professor regain his lost peace of 
 mind?" It is only necessary for a preacher 
 to announce one of these themes from the pul- 
 pit, to enkindle a feeling throughout his con- 
 gregation, which will reveal itself by the most 
 unambiguous tokens. 
 
 Not only so, but questions of casuistry are 
 continually brought before pastors in private, 
 even though they be eluded or overlooked in 
 the sanctuary. And the frequency of these 
 examples warrants the belief, that there must 
 be a very large number of Christians whose 
 minds are harassed with spiritual doubts and 
 difficulties. The presumption, indeed, is, that 
 there are few truly converted persons who 
 escape these trials; although, for the most 
 part, they shrink from unveiling them to any 
 human eye. 
 
 This must needs be the case. For all true 
 religious experience preserves a substantial 
 identity from age to age. The Psalms in 
 which David describes his hopes and fears, 
 
viii INTRODUCTION. 
 
 his misgivings and self-reproaches, his falls 
 and triumphs, have supplied the Church with 
 its favorite formulas of devotion for five thous- 
 and years. Every believer lives over and 
 over again, the touching experience which the 
 great Apostle of the Gentiles has recorded 
 in the seventh chapter of Romans — a 
 chapter, perhaps, of even higher value to the 
 Church, than the eighth, albeit the latter is 
 often represented as the crowning gem of the 
 New Testament. The "Confessions" of 
 Augustine, are virtually the " Confessions " 
 of thousands in every subsequent age, who 
 have fought the same terrific fight with error 
 and sin, and achieved the same victory. And 
 so, all along the centuries, the people of God, 
 of whatever clime or tongue, have been per- 
 petually reproducing the same experiences, 
 which greet us in the records of the earliest 
 saints whose names are transmitted to us. So 
 long as nature and grace struggle together in 
 the hearts of renewed sinners, these lights 
 and shades must continue to chequer the 
 christian life ; and ' cases of conscience ■ will 
 plead for counsel and sympathy. 
 
 In this view, a work like the present de- 
 
IKTKODUCTION. IX 
 
 serves to be well received by the Churches. It 
 aims, on the one hand, to guard well against 
 self-deception : — and the danger of embracing 
 a false hope and trusting to a form of godli- 
 ness without its power, was never greater 
 than it is now. It seeks, on the other hand, 
 to comfort desponding believers, to point out 
 the causes of inefficiency among Christians, to 
 instruct them in the performance of duty, and 
 to aid them in their struggles with sin and 
 temptation. If a doubting Christianity be, as 
 there is reason to fear, too much a character- 
 istic of the piety of our country ; if there be 
 a lamentable want of that simple faith which 
 takes God at his word, and receives every 
 thing He says, just as a child receives every 
 word that falls from his father's lips; this 
 book should find readers :— it has a message 
 for all these timid, halting disciples. Again, 
 there are not a few most exemplary and use- 
 ful persons, who are habitually anxious on the 
 question of their conversion, because they are 
 unable to recall any precise period at which 
 they experienced a change of heart. They 
 would do well to read what is written upon 
 Case xxviii,' 
 
X IOTKODUCTION. 
 
 " A person who has had a religious educa- 
 tion, and cannot remember any time or place 
 when and where Grod first wrought upon his 
 soul; what judgment must he form of his 
 state, and what methods must he take to be 
 satisfied that he is a child of God?" 
 
 The recurrence of the Lord's Supper is to 
 many conscientious and devout believers, an 
 occasion of deep mental solicitude. When- 
 ever this ordinance is administered, they are 
 ready to ask — not always of man, but cer- 
 tainly of Grod — " May a person with doubts 
 of his regeneration, or personal interest in 
 Christ, approach the table of the Lord, with- 
 out being guilty of presumption ?" They 
 will find this question formally answered in 
 the second part of this volume; and the 
 whole subject discussed in several other 
 essays. 
 
 The snares and dangers of a business-life, 
 more formidable in our day than ever before, 
 will commend to Christian merchants and 
 mechanics, the suggestions under ' Case 
 xxii :' " When may a Christian be said to 
 pursue the affairs of the present life, so as 
 
INTRODUCTION. XI 
 
 to prevent his advances in grace, dishonor 
 God, and injure his soul?" 
 
 And since the question of dramatic enter- 
 tainments is still agitated among professing 
 Christians, it cannot be unseasonable to call 
 attention to the remarks under 'Case x:' 
 "Is going to Plays and other Theatrical 
 performances, consistent with the profession 
 and practice of Christianity ?" 
 
 These examples may suffice to give some 
 idea of the topics to which this book is de- 
 voted. It is not to be understood, that a 
 general recommendation of the work, implies 
 an approval of every sentiment and every 
 expression it contains. All discussions of 
 this sort borrow their complexion in some 
 degree, from the age in which they originate ; 
 as they necessarily take their predominant 
 tone from the author's own mind. But the 
 writers of this book were men taught of the 
 Spirit, deeply skilled in the subtleties of the 
 human heart, having a large acquaintance 
 with Holy Scripture and with the mysteries 
 of experimental religion ; and entitled, there- 
 fore, to speak with some authority on these 
 profoundly interesting subjects. The work 
 
xii INTRODUCTION. 
 
 well deserves the place it has so long held in 
 the affections of the Church. May the bless- 
 ing of Grod attend the further circulation 
 of it. 
 
 " H. A. B. 
 Philadelphia^ Jan. 7, 1859. 
 
fttinm 
 
 The following answers were, among others, 
 delivered in a weekly Lecture, during the 
 last winter, with a view to remove the doubts 
 of the timorous Christian, quicken him on his 
 way to Zion, to guard against presumptuous 
 hopes, and promote the life of religion in the 
 soul. That these important ends might be 
 answered, the auditory were desired to sup- 
 ply us with serious Cases of Conscience, 
 arising from the difficulties they met with in 
 the course of their experience, and to conceal 
 their names, that so they might, with the 
 greater freedom, propose their respective 
 Cases, and that we, in our solution of them, 
 might be kept from the least degree of fear 
 or restraint. 
 
 Through the repeated importunities of our 
 
 friends, and from satisfactory evidences of 
 
 usefulness, we have been prevailed upon to 
 
 commit to the public view a select number of 
 
 these answers, though somewhat contracted. 
 
 B (xiii) 
 
XIV PREFACE. 
 
 And we hope, that those into whose hands 
 they may come, will read them with Christian 
 candour. And may the Spirit of God, with- 
 out whose peculiar blessing all attempts will 
 be ineffectual to answer any saving purposes, 
 make these a powerful means of bringing 
 them nearer to Christ, and of making them 
 more lively and active in his service ! If this 
 happy end is but in the least answered, we 
 shall rejoice, and give God all the glory, dis- 
 regarding all the little contempt that may be 
 cast upon us and our imperfect labours. 
 
 It must be acknowledged to be a very diffi- 
 cult and critical work to distribute to every 
 one their proper portion, and so to divide the 
 word of truth, as to give suitable encourage- 
 ment to those to whom it belongs, and yet to 
 leave the hypocrite or presumptuous sinner 
 no room to hope. It is equally difficult to 
 attempt to destroy the vain confidence of a 
 sinner, without disturbing the peace, and dis- 
 couraging the minds of those who are the 
 real followers of Jesus. Who is sufficient for 
 these things ? We readily confess our insuf- 
 ficiency ; but yet hope, that the Lord has en- 
 abled us to be in some measure faithful, so 
 
PKEFACE. XV 
 
 far as our spiritual knowledge extends, and 
 may he enable you who read, to deal faith- 
 fully with your own souls, that so neither our 
 labour, nor your perusal, may be in vain ! 
 London, S. PIKE, 
 
 May, 30, 1755. S. HAYWARD. 
 
 As the Cases of Conscience have already 
 been well received by the religiously disposed 
 part of mankind, the Editor thought that 
 additional Questions of the same nature se- 
 lected from the Pious Thoughts published in 
 the Spiritual Magazine, which breathed the 
 same evangelical spirit, would be acceptable 
 to serious persons, and doubts not, but such 
 as have a regard for gospel doctrine, will find 
 the same useful instruction and comfort from 
 perusing the Questions that are now added. 
 
m nf \\t Cam 
 
 «/v/\/v\/v\/v%/\/www 
 
 CASE I. — How shall we distinguish between the 
 workings of natural affection, and the real exer- 
 cise of grace in religious duties ? S. PIKE, p. 5 
 
 CASE II. — What methods must a Christian, in de- 
 clining circumstances, take to recover a health- 
 ful vigorous frame of soul, so as to be able to 
 maintain real and close communion with Grod 
 amidst the hurries and business of this world ? 
 S. HAYWARD, 13 
 
 CASE III. — A serious person who scruples to com- 
 ply with the usual practice of playing at cards, 
 desires to know whether these scruples arise from 
 a needless tenderness of conscience, or from the 
 faithful monitions of the Spirit of God ? S. 
 
 PIKE, - - - - - 25 
 
 B 2 (xviiV 
 
XViii LIST OP THE CASES. 
 
 CASE IV. — How may a person judge when a prom- 
 ise or threatening comes from God or is brought 
 by Satan to the soul ? S. HAYWARD, - 38 
 
 CASE Y. — How far may a person judge of the 
 strength or weakness of his faith by the bright- 
 ness or darkness of his frames ? S. PIKE, - 48 
 
 CASE YI. — Whether a person, who has been a 
 great sinner, has any ground to expect pardon, 
 and the comforts of the Holy Ghost? and 
 whether he may partake of all the ordinances 
 of God ? S. HAYWARD, . - 51 
 
 CASE VII. — What judgment should that person 
 pass upon himself, who knows himself to be in 
 a dark and corrupt frame, but finds himself 
 greatly unaffected with it, and stupid under it ? 
 S. PIKE, - 66 
 
 CASE VIII. — How may the times of family and 
 closet duty be best regulated to the glory of 
 God, our own comfort, and the advantage of 
 those about us ? S. HAYWARD, - 74 
 
 CASE IX. — Is it not presumptuous for a person to 
 hope he has an interest in Christ when he sees 
 little or nothing in himself, but reason to doubt 
 and question it ? S. PIKE, - - 84 
 
LISP OP THE CASES. XIX 
 
 CASE X. — Is going to plays and other theatrical 
 performances consistent with the profession and 
 practice of Christianity ? S. HAYWARD, - 91 
 
 CASE XI. — How may a person, who is desirous of 
 following the dictates of providence in every 
 respect, know the mind and will of God in any 
 particular circumstance, whether temporal or 
 spiritual? S. PIKE, - - - 100 
 
 CASE XII. — Should not a person who is not com- 
 fortably persuaded of his being a real Christian, 
 abstain from the ordinance of the Lord's Supper, 
 lest he should eat and drink damnation to him- 
 self ? and what method must that person take to 
 satisfy a church of Christ of his being a real 
 Christian, who cannot relate any particular 
 experience of the dealings of God with his 
 soul? S. HAYWARD, - - 112 
 
 CASE XIII. — How may we distinguish the sugges- 
 tions of Satan from the corruptions of our own 
 hearts? S. PIKE, - - 121 
 
 CASE XI Y. — How may a person know when he 
 has the assistance of the Spirit of God in 
 prayer? S. HAYWARD, - - 128 
 
 CASE XY. — How may we keep from spiritual pride 
 
 after special enlargements in duty ? S. PIKE, 135 
 
XX LIST OP THE CASES. 
 
 CASE XVI. — "Whether it is necessary to evidence 
 a person's conversion, that he see and acknow- 
 ledge himself to be the chief of sinners, though 
 he has not been guilty of outward abominations ? 
 Or, what that sense of sin is, which is an 
 evidence of conversion, and is, therefore, 
 accompanied with salvation ? S. HAY- 
 WARD, 141 
 
 CASE XVII. — When a person has received a tem- 
 poral mercy which he has prayed for, how shall 
 he know whether it is granted in answer to prayer, 
 and comes to him as a covenant blessing ? S. 
 PIKE, - - - - - 149 
 
 CASE XYIII. — How may a Christian know that 
 he grows in grace ? S. HAYWARD, - 155 
 
 CASE XIX — How may a deserted believer find out 
 the particular sin or sins whereby he has grieved 
 the Spirit of God ? S. PIKE, - -164 
 
 CASE XX. — How should we read the word of 
 God, so as may be for his glory, and the ad- 
 vantage of our souls ? S. HAYWARD, - 173 
 
 CASE XXI. — How may a Christian attain to per- 
 form the duties of a serious meditation in a 
 right manner? S. PIKE, - - 179 
 
LIST OF THE CASES. xxi 
 
 CASE XXII. — When may a Christian be said to 
 pursue the affairs of the present life so as to 
 prevent his advance in grace, dishonour God, 
 and injure his own soul ? S. HAYWARD, - 186 
 
 CASE XXIII. — How may a professor, who fears 
 lest his experiences are counterfeit and not 
 genuine graces, come to such satisfaction con- 
 cerning his state, as shall encourage his continual 
 reception of the Lord's Supper? S. PIKE, - 193 
 
 CASE XXIV. — Whether a person may desire the 
 blood of Christ to be applied to his soul, and 
 yet be a hypocrite ? S. HAYWARD, - 204 
 
 CASE XXY. — How shall a person know whether 
 the obedience he performs flows from true faith ? 
 S. PIKE, 212 
 
 CASE XXYI. — How should we perform the duty 
 of self-examination, what are the fittest seasons 
 for it, and what use should we make of it ? S. 
 HAYWARD, - - 224 
 
 CASE XXVII. — In what frame does the sinner 
 come when he savingly closes with Christ ? S. 
 HAYWARD, - - - - 233 
 
 CASE XXVIII. — A person has had a religious 
 education, and cannot remember any time or 
 
XX11 LIST OP THE CASES. 
 
 place, when and where God first wrought upon 
 his soul ; what judgment must he form of his 
 state, and what methods must he take to be sat- 
 isfied that he is a child of God ? S. HAY- 
 WARD, 243 
 
 CASE XXIX. — A young person who had a relig- 
 ious education, and gave his parents promising 
 hopes of a work of grace in his heart, and after 
 this, threw aside all his religion, and gave him- 
 self over to many known sins, but has of late 
 been enabled to refrain from these sins, thinks 
 he hates sin as sin, and attends constantly 
 with delight on public worship, prayer, &c, 
 desires to know whether this is restraining grace 
 only or saving grace ; and begs advice and in- 
 struction in a matter of so great importance ? 
 S. HAYWARD, - - - 255 
 
 CASE XXX. — What judgment must a person form 
 of his state, or what must he do, who is in total 
 darkness, and cannot see any thing of a work 
 of grace in his heart ? S. HAYWARD, - 266 
 
A LIST 0E THK 
 
 ^rartiral (tertian*. 
 
 The touchstone of saving faith ; or a plain and brief 
 
 answer to the two following questions : - 27? 
 
 1. How far may a person's heart and ways be recti- 
 
 fied, and he notwithstanding be destitute of sav- 
 ing faith? - - - - 279 
 
 2. How shall we know whether our faith is saving 
 
 amidst all the weaknesses and doubts that may 
 attend it? S. PIKE ; - - - 287 
 
 Quest. 3. When may a person conclude that he 
 enjoys God in the performance of duty? - 301 
 
 Quest. 4. How may a person know, in the exercise 
 of prayer, whether he is under the influence of 
 the blessed Spirit, or under the movings of his 
 owdl natural spirit or imagination ? - 303 
 
 ( xxiii ) 
 
XXIV PRACTICAL QUESTIONS. 
 
 Quest. 5. How far a child of Ggd may fall and yet 
 
 have true grace in his soul ? - - 311 
 
 Quest. 6. What is the essential difference between a 
 
 natural and a spiritual faith ? -* - 311 
 
 Quest. T. How may a person distinguish between the 
 genuine consolations of the Gospel wrought in 
 the heart by the Spirit of God, and those com- 
 forts that spring from our own imagination, or a 
 delusive spirit ?■ - - - -314 
 
 Quest. 8. Why should the king of Moab, by the ad- 
 vice of his privy council, in a time of imminent 
 danger and threatening distress, apply for relief 
 to a prophet of the God of Israel, as Balaam 
 certainly was, and not to Baal-peor, the God of 
 the Moabites? - - - 316 
 
 Quest. 9. How far should the master of a family 
 concern himself about the eternal salvation of 
 his children, servants, &c. ? Is it his duty to 
 read a portion of the Scripture to them morning 
 and evening, and pray with them as often ? 
 Should he not catechise, or ask them pertinent 
 questions at proper seasons ? - - 319 
 
 Quest. 10. Is it possible for a person to be regene- 
 rated, or born again, and yet for many years 
 after, fear he is not ? And may a person no 
 
PRACTICAL QUESTIONS. XXV 
 
 way doubt his regeneration, and, at the same 
 time, be an unconverted person ? - 325 
 
 Quest. 11. What advice can be given to a person 
 grievously distressed with fears, doubts, and un- 
 belief? - - - 331 
 
 Quest. 12. Is the death and sufferings of Christ, or 
 his passive obedience, all that is required for the 
 salvation and justification of a sinner ? Hath 
 his active righteousness no part in the work, or 
 must it be imputed? Is the imputation of 
 Christ's active righteousness an essential point 
 of doctrine, or may a man be safe without it ? - 338 
 
 Quest. 13. Is it possible for a person who is enabled 
 to bewail his own vileness, to be assured of an 
 interest in Christ with eternal joy, and yet not 
 have an astonishing view of the glory, fulness 
 and suitableness of the Mediator, engaging and 
 constraining him to love his Saviour, and delight 
 in his ways ? And is it possible to have such an 
 affecting view of Christ before regeneration ? - 340 
 
 Quest. 14. As I apprehend that the practice of 
 family prayer is unfashionable in our days, is it 
 because this age is so much wiser than the. last, 
 or is it because we are less acquainted with the 
 life, power, and comfort of that religion which 
 is pure and undefiled before God ? - - 342 
 
XXvi PRACTICAL QUESTIONS. 
 
 Quest. 15. How may a person know that he is justi- 
 fied, pardoned, and accepted with God ? - 345 
 
 Quest. 16. May one who doubts of his regeneration, 
 or personal interest in Christ, approach the table 
 of the Lord without being guilty of pre- 
 sumption ? - - - - 310 
 
 Quest. IT. What means must a person use to attain 
 to greater liveliness in devotional exercise, who 
 is desirous of it, and mourns under a sense of 
 formality in them ? - - - 374 
 
 Quest. 18. When and wherein may it be said that 
 
 believers do grieve and quench the Spirit ? - 371 
 
 Quest. 19. How shall a person know he aims prin- 
 cipally at the glory of God in his doing this, or 
 that, or the other thing ? - - 379 
 
 Quest. 20. How may we distinguish betwixt that 
 which is moral, and that which is typical, or 
 merely ceremonial, in the books of Moses ? And 
 consequently, which of these precepts are still in 
 force, and which are those long since abrogated ? 384 
 
 Quest. 21. How shall a person know when a promise 
 or a threatening is brought by God, or by Satan 
 to the soul ? 392 
 
PRACTICAL QUESTIONS. XXV11 
 
 Quest. 22. Does Satan know the thoughts and in- 
 tents of the heart, or only by the gestures and 
 motions of the body, as he has had such long 
 experience ? - - - - 396 
 
 Quest. 23. Can a person that is daily harassed with 
 unclean thoughts and desires, be a child of 
 God ? If so, what can, or what should, a poor 
 unhappy person do according to the direction 
 of God's holy word, in order to vanquish and 
 overcome the same ? - 398 
 
 Quest. 24. How may a Christian know when he eats 
 or drinks by faith the body and blood of the 
 Lord Jesus Christ sacramentally ? Or what is 
 it to be a worthy communicant at the Lord's 
 table? - - *r - - 404 
 
 Quest. 25. What is the true idea, or the most gene- 
 ral and direct intention of the term grace in 
 Scripture? - - - - 409 
 
 Quest. 26. What is faith ? How does it differ from 
 
 hope, love, repentance, &c. ? - - 413 
 
 Quest. 21. May hope, love, repentance, patience, 
 &c, evidence that a person is regenerated, and 
 in the way to glory, if he should be in more 
 doubt about the truth of his faith, &c. ? - 414 
 
XXV111 PRACTICAL QUESTIONS. 
 
 Quest. 28. What is the real difference between true 
 
 faith and mere presumption ? . - - 415 
 
 Quest. 29. Is it possible for that person to be a true 
 believer, who does entirely neglect closet or 
 private prayer ? - - - - 419 
 
 Quest. 30. Which is the best way to cure luke- 
 warmness and trifling indifference in closet 
 prayer ? - - - - £20 
 
 Quest. 31. What is the difference betwixt the real 
 
 spirit and the mere gift of prayer ? - 423 
 
 A few free thoughts on the character and happiness 
 
 of the happy man ? - - 426 
 
CASES OP CONSCIENCE, 
 
 CASE I. 
 
 How shall we distinguish between the workings of natural affection 
 and the real exercise of grace in religious duties ? 
 
 This serious question lately came into my hands in these 
 very words; and, upon reading it, I could not but see that it 
 contained a query of the greatest importance, and therefore 
 thought it might be very proper to take it into consideration, 
 and give it as clear a solution as lay in my power. 
 
 I confess it to be a very close and interesting inquiry, such 
 as requires some skill to answer it, but much more spiritual 
 skill to apply it to our own hearts and cases. You will easily 
 see both the importance and difficulty of the question, by a 
 free and familiar stating it, after this manner. 
 
 There are many that go to, or come from, Gospel ordi- 
 nances entirely stupid, careless, and unaffected, having no real 
 regard for the power or spirit of religion, and aiming at no 
 more than the form of it. To such as these, the present query 
 is an indifferent matter; and their very indifference is an evi- 
 dent proof, that the state of their persons, or the frame of their 
 hearts, is really sad and deplorable, though they know it not, 
 or are utterly unconcerned about it. 
 
 There arc others, who, when they attend upon, or engage 
 in, religious duties, such as reading, hearing, singing, and 
 praying, have their affections strongly moved ; so that these 
 persons can, and do frequently weep under ordinances for 
 grief or joy; they often attend the means of grace with much 
 pleasure in their countenances, and many tears in their eyes. 
 These appearances, I confess, are very pleasing and promising 
 in an assembly, and sometimes indicate that the Spirit of God 
 is at work in their hearts: and many Christians are ready to 
 take it for granted, that those ordinances are truly beneficial, 
 where the passions are thus agitated, and to esteem those 
 lost opportunities, where this is not the case. 
 
 But here I must observe, that we have great^ reason to be 
 suspicious of ourselves, and should not make this the rule to 
 judge of the usefulness of an ordinance by; but make a farther 
 
 1* 
 
6 CASES OF CONSCIENCE. 
 
 inquiry, whether these motions within us, or these impressions 
 upon us, are the workings of natural affection only, as they 
 certainly may be, or the real exercise of spiritual grace? 
 
 And this is the very question under consideration. Many, 
 I fear, are awfully deceived with the mere workings of nature, 
 "by thinking them sufficient evidences of the presence and 
 blessing of Grod in his own institutions; while, on the other 
 hand, many are groundlessly discouraged, because they do not 
 feel such strong emotions as others do; thinking that this is an 
 evident token of the barrenness and uselessness of ordinances. 
 
 That we may not be either deceived, or unreasonably dis- 
 couraged, by these means, let me, therefore, now attempt a 
 serious and plain solution of this query, looking up to the Di- 
 vine Spirit, to make the whole clear to your understandings, 
 and to apply it close to your consciences. 
 
 I would offer the following considerations as preparatory to 
 a direct answer, and then proceed to the solution itself: 
 
 Observe, 1. The affections of the mind may be excited in a 
 merely natural way under divine ordinances. The proof of 
 this point will be best introduced by endeavouring to set be- 
 fore you some of those ways, in which mere nature may be 
 impressed or raised under the means of grace. 1. The af- 
 fections of the mind may be excited by a natural impression. 
 Thus, when a person is attending upon the ministrations of the 
 word, he may find himself moved only by the beauty of the 
 style, or the propriety of the language, or by the loudness or 
 tunableness of the preacher's voice, or the apparent fervency 
 of his address. Such circumstances as these may move the 
 affections in a way purely mechanical, without being attended 
 with any spiritual or saving effects; for hereby only animal 
 nature is touched, or the speculative powers employed, in a 
 pleasing or disagreeable way. This seems to have been the 
 case with the hearers of the great prophet Ezekiel, as men- 
 tioned Ezek. xxxiii. 32 : "ho, thou art unto them as a very lovely 
 song of one that has a pleasant voice, and can play well on 
 an instrument, for they hear thy words, but do them not." Let 
 not any therefore conclude, that ordinances are profitable to 
 them, merely because they are pleasing and delightful to their 
 ears; for the manner of the preacher's address may make a 
 natural impression upon his hearers, without having any spirit- - 
 ual or useful effect. 2. The affections maybe sometimes raised 
 by a natural sympathy; which sympathy regards not merely 
 the manner of the preacher, but the matter also, which he de- 
 livers. If the preacher himself appears very earnest in his ad- 
 dress, and very much affected with what he delivers, this docs 
 often effectually work upon the natural affections of his hearers 
 by way of sympathy. If he appears concerned, they feel a 
 
CASES OF CONSCIENCE. 
 
 sympathetic concern along with him: if he seems raised and 
 delighted, they by sympathy partake of his pleasure to such a 
 degree, as actually to weep and rejoice with him. Again, if 
 the minister be setting forth something, that is in its own 
 nature very affecting, in expressive language, here the power 
 of oratory produces in the minds of the hearers a sympa- 
 thy with that which he is relating or describing, Thus, if 
 the minister be setting forth in very mournful strains the suffer- 
 ings and agonies of Christ, his relation of these tragical occur* 
 rences may move the affections of the people merely in a sym- 
 pathetic way, without making any saving or spiritual impres- 
 sion on their hearts; and there may be no more in these work- 
 ings of affection, than what most persons, I believe, are obliged 
 to feel, when attentively reading that memorable history of 
 Joseph and his brethren, whereby the affections of joy and 
 sorrow, resentment and pleasure, are alternately excited in a 
 way purely natural. 3. The affections are sometimes raised 
 under ordinances from a purely natural or notional inclination. 
 A person may meet with that in a sermon which suits his taste, 
 or falls in with his previous sentiments. And as it is natural for 
 us to be pleased with, and to be fond of, our own opinions, there- 
 fore whenever we meet with what corresponds thereto, we are 
 necessarily pleased and delighted. If what is advanced in a 
 sermon strongly confirms, or beautifully illustrates, what we 
 believe, this will certainly draw forth the pleasure and agree- 
 able affections of the mind: but let us not conclude from 
 thence that we have received any spiritual advantage, or that 
 there has been anything more than the natural effect of a 
 natural cause; for in all this satisfaction there may be nothing 
 spiritual or evangelical, even though what we are pleased 
 with be Gospel truth. ' 
 
 On the other hand, we may meet with something in a ser- 
 mon, that may disgust or displease us; and this may excite 
 answerable affections; and these affections we may be ready 
 to esteem a true zeal for the truth, in opposition to error; yet, 
 after all these emotions of the mind, there may be nothing spi- 
 ritual or savoury brought home to our hearts, nor any working 
 of true grace in the soul. Once more; 4. The affections being 
 raised more or less, may very much depend upon our natu- 
 ral constitutions. T?or we know that some are of a more soft, 
 tender, and affectionate disposition than others; and these are 
 more easily touched and moved by what occurs in an ordi- 
 nance than others, and arc more frequently melted into tears. 
 This therefore must not always bo ascribed to a greater degree 
 of the Spirit's operations, since it may be frequently accounted 
 for, from a cause that is merely natural. Thus we see how 
 natural impressions, natural sympathy, natural inclination, 
 
8 CASES OP CONSCIENCE. 
 
 and natural constitution, may be tlic sole cause or occasion of 
 raising the affections under an ordinance. But, to prevent 
 any discouraging mistake, let me proceed to observe, 
 
 II. That the affections being thus moved in a natural way is 
 an experience that is no way evil in itself. There is no sin 
 in this naturalinclination, sympathy, or constitution; it is but 
 right for us to be thus moved, unless these impressions lead 
 us off from the gospel, or unless they are mistaken for the ope- 
 rations of saving grace. If, indeed, we fall into this mistake, 
 it may be of very dangerous consequence, and an awful means 
 of making us misjudge our frames and experiences; being 
 deluded by natural, instead of spiritual impressions. 
 
 This discourse is not designed to engage you to restrain or 
 suppress such natural workings of the affections, since they 
 are what the God of nature has formed in us; but only to 
 teach us how to distinguish them from what is truly spiritual 
 and saving, that we might not mistake nature for grace. For 
 which reason, I would farther observe, 
 
 III. That the workings of natural affection maybe a means, 
 in the hands of the Divine Spirit, to excite and promote the ex- 
 ercise of spiritual grace. God may bless a natural constitu- 
 tion or sympathy, and make them a means of spiritual good. 
 Many a person, by the means of his natural affections, has 
 been brought and kept under the ministration of the Gospel 
 with delight; and this has been the first occasion of his being 
 begotten through the Gospel. Many have been so captivated 
 by the fervency or oratory of a Gospel minister, as to intro- 
 duce them into privileges, which have been blest to everlasting 
 advantage. Remember the case of Ptuth the Moabitess, how 
 the strong affection that she, though bred up in idolatry, had 
 for her mother-in-law Naomi, induced her to come into the 
 land of Israel with her mother: and in this sweet, gradual, and 
 insensible way, she was prevailed upon to forsake her false 
 gods, and to put her trust in the shadow of the wings of the 
 God of Israel. How beautifully did natural and spiritual affec- 
 tion unite in these words? Ruth i. 16. " Thy people shall be my 
 people, and thy God my God." And as many are caught to their 
 ruin, by those things which lay hold of their natural affections 
 at first, so, blessed be God, some are brought to Christ in 
 the very same way. Once more, it is needful to take notice,' 
 
 IV. That the exercise of saving grace in ordinances, does 
 frequently stir up our natural affections into sensible exercise. 
 Grace working strongly in the heart has an effect even upon 
 the animal frame : the emotions of the soul, by the influences 
 of the Divine Spirit, will occasion and produce a great change 
 in the posture of the animal spirits. So that the case is mu- 
 tual: natural affection may be so blest, as to be an occasion 
 
CASES 0E CONSCIENCE. 9 
 
 of our receiving spiritual grace and comfort; while, on the 
 contrary, the exercise of saving grace may foe the occasion of 
 many impressions upon our animal frames. 
 
 But though these things are thus frequently linked toge- 
 ther, and co-operate with one another, yet still there is a 
 most important distinction between them. 
 
 This, therefore, brings me to collect the whole together, in 
 order to give a direct solution to the question proposed. 
 
 What has been said, will a little alter the form of the query. 
 For, since natural and spiritual affection are so connected to- 
 gether, the question is not, whether our natural affections are 
 moved, or only spiritual affections excited, in ordinances; but, 
 how shall we know whether there be any thing more than 
 what is purely natural in the motions of our affections under 
 divine ordinances? There may be, and generally is, a great 
 deal of what is natural along with that which is spiritual and 
 saving; and there may be nothing of what is spiritual and 
 saving, where there is much of that which is natural. In 
 order to distinguish things that differ in this case, let us 
 put the following queries seriously to ourselves: 
 
 1. Whether that which moves our affections under an ordi- 
 nance, be what is truly spiritual and evangelical? Sometimes 
 we are affected by the oratory of the language, the tuneable- 
 ness of the voice, or the suitableness of the phraseology; and, 
 if this be all, here is certainly nothing but nature. Sometimes 
 we are affected by the matter delivered, as well as by the man- 
 ner of the delivery; but perhaps that which touches and moves 
 us, is the mere superficial or historical part of the discourse, 
 without being at all moved by the interesting, important, spiri- 
 tual part of it; in this case, here is nothing but natural sympa- 
 thy; as the daughters of Jerusalem, (Luke xxiii. 27, 28,) be- 
 held the sufferings of Christ with tears of compassion without 
 seeing or being impressed by the spiritual end of his sufferings, 
 or attending to the awful consequences of them upon the city 
 and its inhabitants. But, if our affections are wrought upon in. 
 a spiritual manner, it is by our regard to the evangelical parts 
 of the discourse. For, so far as true grace works, that which 
 chiefly affects the mind, are those things which respect the 
 method of grace, the salvation of the soul, the suitableness 
 and excellency of Christ and the like; and if we are made to 
 feel the power of these things upon our minds, so as to be im- 
 pressed by the thought of the sinfulness of sin, the fulness of 
 the covenant, the riches of grace, and the way of the Spirit in 
 convincing, converting, sanctifying, and comforting the soul, 
 here is now something more than nature, because nature will 
 never teach us to regard such spiritual things in a spiritual way . 
 
10 CASES OP CONSCIENCE. 
 
 2. We should inquire, not only whether our affections are 
 moved, but likewise whether our very hearts and consciences 
 are touched? There is avast difference between the affections 
 and conscience in subjects of this nature; and it is of the high- 
 est importance for us to discern this difference; because, un- 
 less the conscience be impressed, all other motions and impres- 
 sions are of no saving avail. Let us, therefore, ask ourselves, 
 whether we do see and feel our own concern in the word deli- 
 vered, and whether the thought of its respecting our own state, 
 frame, or duty, be that which makes the word pleasant or pow- 
 erful to us? To familiarize this matter to us, let us be con- 
 cerned to put it home to our souls in particular cases. When 
 we are hearing or thinking upon the doctrine of the depravity 
 of nature, does this affect us in an humbling way, because we 
 see and feel it to be our own case? When we are attending 
 to the doctrine of Christ, in his redemption, atonement, and 
 righteousness, what is it now that affects our minds? Is it 
 merely because we like the doctrine, and are pleased with 
 the manner of handling it? or is it because these important 
 truths are applied to our consciences as the only ground of our 
 hope, and the proper matter of consolation for our souls, under 
 a real sense of the sinfulness and guilt of our own sins? When 
 the nature and necessity of the Spirit's gracious and powerful 
 influences are displayed so as to affect us, is it only because we 
 like the subject, the preacher, or his manner? or is it because 
 we have in our own souls, at that time, a sight and feeling of 
 our need of them, and because we hope and desire to be made 
 partakers of them? Once more; when we hear a searching 
 discourse, a discourse that plainly sets forth the marks and 
 signs of a safe or dangerous state, of a good or bad frame; 
 now let us observe, if this touches our affections, and if it does, 
 whether the reason is, because we are led hereby to a serious 
 examination of our own hearts, state, and frame, and have our 
 hopes or our fears excited upon this principle? Thus, in all 
 cases, inquire whether that which affects us in reading or 
 hearing the word, be the sight we have of our own concern 
 with, or interest in, the things declared? If so, this is an effect 
 that is more than natural, because nature of itself will never 
 thus apply the word to our own hearts and consciences. 
 
 And we may be sure, that a very great point is gained by 
 the word and ordinances of the Gospel, if they come in this 
 manner close to our own state or frame. Whereas, it is to 
 be feared, that many are pleased with, and in some way im- 
 pressed by the word, who are never thus touched to the quick 
 by it. 
 
 3. Let us inquire whether our hearts are so impressed as to 
 
CASES OF CONSCIENCE. 11 
 
 stir np the graces of the Spirit into exercise in our souls? 
 This can never be done, without such an application of the 
 word to the conscience, as has been just described; and where 
 there is this self-application, it seldom fails of quickening and 
 exciting these graces. But forasmuch as it is possible for 
 the word to be misapplied, so as to promote a false hope, or 
 beget an awful despair, it is therefore needful to add this 
 question to the former. Do the declarations of the word 
 humble us under a sense of our own meanness, unworthiness, 
 guilt, and pollution? Are we by the word emptied of self, 
 made to abhor ourselves, because of our defilement and abo- 
 minations? Are our desires raised after Christ, his sanctify- 
 ing grace, and his justifying righteousness? Are we hereby 
 stirred up to flee to Christ,to depend upon him, to seek after 
 a conformity to him, and to love him as one altogether lovely? 
 In a word, are we, by the means of grace, drawn off from 
 self, sense and sin, unto Christ Jesus for righteousness and 
 strength? If there be such motions as these produced or ex- 
 cited in our hearts, in reading, hearing, or prayer, it is evi- 
 dent that the graces of the Spirit are exercised. And although 
 under an ordinance, where such experiences are felt, there may 
 be much of natural sympathy or impression; yet we have no 
 reason to question the operations of grace, because of the 
 workings of nature; but rather should bless God, that he is 
 pleased to turn the natural affections into a spiritual channel, 
 or to make them a means of promoting what is truly spiritual 
 and evangelical. But in order to prevent all mistakes upon 
 this head, that we might not be deceived with counterfeit 
 for real graces, it will be needful to make one more inquiry: 
 4. Whether these motions of affection have any holy ten- 
 dency, and produce a holy effect upon our hearts and lives? 
 These workings of soul under ordinances, let them be ever so 
 strong, ever so pleasant, or in appearance ever so evangelical, 
 are certainly delusive, if they have not the stamp of holiness 
 upon them. If these pleasing impressions tend to make us 
 less watchful against sin, or less careful to perform our duty; 
 if they fill us with a pleasing imagination, that we need not 
 be so much afraid of sinning, or need not be so diligent in 
 duty, because all is safe; this turn of thought, included in 
 these motions of affection, is an infallible mark that the ex- 
 perience is delusive, detrimental and diabolical. But if these 
 workings of soul tend to increase our hatred of sin, and our 
 watchfulness against it, and to promote our love to Christ 
 and true holiness; if they leave such a savour behind them 
 upon our spirits, as imbitters sin, and gives us a relish for, 
 and delight in, the ways of the Lord; if they promote our re- 
 
12 CASES OF CONSCIENCE. 
 
 verence for God's name, and our love to his people, his ordi- 
 nances, and his precepts; we may then be certain that they 
 are of a spiritual and saving nature. 
 
 Let us now collect the whole together, and apply it by a 
 few remarks for instruction and examination. 
 
 1. Hence learn, that there is no grace of the Spirit, but 
 has its counterfeit. Nature can mimic a true faith by a no- 
 tional belief; can mimic a true hope by presuming upon the 
 enjoyment of Gospel privileges; can mimic a true love by a 
 love to the means of grace upon natural principles; can mimic 
 a true godly sorrow by a sympathetic weeping under an 
 affecting discourse; can mimic a true joy in the Lord by a 
 delight in Gospel ordinances upon self-righteous and carnal 
 principles. 
 
 2. Hence learn, that to judge of the degree of our profiting 
 under an ordinance by the degree of affection, is a deceitful 
 way of judging. We may be most profited when least affect- 
 ed, and least profited when most affected. For it is not the 
 degree, but the nature and kind of tke impression, that we 
 are to attend to, when examining whether the word is profita- 
 ble to us or not. This thought, if properly regarded, will 
 afford matter for the conviction of some, and for the consola- 
 tion of others. Art thou often delighted with, and melted into 
 tears under, an ordinance? Do not immediately conclude, that 
 thou art a thriving Christian; for most, if not the whole of 
 this experience may arise only from a natural softness of temper, 
 or from the natural impressions made upon thee by the liveli- 
 ness of the preacher, or the beauty of his style. On the con- 
 trary, art thou seldom affected in a lively manner, or to any 
 sensible degree, under an ordinance? Do not, therefore, at 
 once discourage thyself; for, notwithstanding this defect, thou 
 mayest have a solid love to Christ, hatred of sin, and desire 
 after holiness, promoted and confirmed: and, if this be thy 
 case, thou art no forgetful hearer, but a doer of the work, al- 
 though thou mayest not be so affectionate as some others are. 
 
 8. Hence learn, how to put proper questions to yourselves, 
 to know whether you are truly advantaged by any divine ordi- 
 nances. When you reflect back upon any means of grace you 
 have enjoyed, or upon any spiritual duties you have performed, 
 converse with your souls in some such manner as this: " my 
 soul, thou hast been now engaged in a precious duty, enjoying 
 a spiritual privilege, but how has it been with me under it? Have 
 I been totally stupid, or have I not been, in some measure, affect- 
 ed, impressed, or delighted? If I have been absolutely unaf- 
 fected in hearing, prayer, &c, sure I have great reason to be 
 humbled and ashamed, that my heart has been so hard, and 
 
CASES OF CONSCIENCE. 13 
 
 the powers of my soul so sadly wandering, or so inactive 
 and unemployed, when things of infinite importance have 
 been transacting. But if I have been melted, pleased, or 
 impressed, have I not still some reason to be jealous over 
 myself, lest what has passed in my soul should be what is 
 merely natural, instead of being truly spiritual? Let me then 
 come to a close and serious examination. What was that 
 which made me weep or rejoice, that pleased me or impressed 
 me? Did those glorious truths that were delivered in preach- 
 ing, or those important concerns I transacted with God in 
 prayer, affect my mind? Was I enabled, under the ordinance, 
 to apply these things to my own case? Was I affected with 
 my own interest in them, or my own concern with them? And 
 did these impressions stir me up to go out of myself, and cast 
 my soul upon Christ for righteousness? Were my affections 
 of hope or fear, of joy or sorrow, so excited, as to draw me 
 off from self and sin, to Christ and his grace? And had these 
 experiences any thing of a holy stamp upon them, and have 
 they left a savour behind them to make me more desirous 
 after Christ and holiness, and to be delivered from the power, 
 pollution, and practice of sin? If this be my case, I have 
 great cause to bless God, for the presence of his grace, and 
 the influences of his Spirit; and so far as I find my expe- 
 rience defective in these particulars, so far I am called upon 
 to humble myself before God for the barrenness and unfruit- 
 fulness of my heart in these spiritual duties." 
 
 Thus, upon the whole, we may see how to distinguish be- 
 tween the workings of natural affection, and the exercise of 
 spiritual grace. But let me entreat you to be earnest for the 
 teachings of the Holy Spirit, which are absolutely necessary 
 to apply what has been stated to your own hearts, and to 
 enable you to pass a right judgment for yourselves in a case 
 bo spiritual and so important. 
 
 CASE XL 
 
 What methods must a Christian, in declining circumstances, take to 
 recover a healthful and vigorous frame of soul, so as to be able to 
 maintain real and close communion vrith God amidst the hurries 
 and business of the world ? 
 
 This question is formed from the following Letter: — "I 
 have, through a great multiplicity of worldly affairs, and a deep 
 engagement in them, lost that savour and relish for divine 
 things I once experienced, and am become a sad stranger to 
 that real communion with God, which was heretofore my chief 
 joy; and I am so greatly declined in the Christian life, that I 
 
 U 
 
14 CASES OF CONSCIENCE. 
 
 can sometimes omit the duties of secret prayer and meditation, 
 and at other times I perform them with formality and cold- 
 ness, and yet am no ways suitably affected with my sad defec- 
 tions. Indeed, sometimes I have been helped to bemoan my 
 sad case before God, and to plead with the blessed Jesus, the 
 great and good physician, to heal and help me. But alas ! 
 things remain with me as before ; and, if there be any altera- 
 tion in my case, I really think it is for the worse." 
 
 This is a question, which, I doubt not, is suitable to the cases 
 of many of God's people in the present dark and degenerate 
 day, when there are so many temptations and difficulties to cool 
 their zeal, damp their joy, and fill them with formality and in- 
 difference of spirit, in the service of the Redeemer. It is not 
 with us as it was with our forefathers. We have not their zeal, 
 their faith, their love. We are not humble as they were, nor 
 so watchful as they against the temptations and sins to which 
 we are exposed. We discover not that acquaintance with the 
 power of religion which they had. We walk not so close with 
 God as they. In fine, we have the name, the form, but we 
 have not so much of the life, the spirit, the power of godliness, 
 as our forefathers had, who are now in glory : we are more 
 worldly, more selfish, more proud and haughty, more careless 
 and negligent of our frames and our conversation, and have, in 
 all respects, more of the appearance of almost Christians than 
 they. Yet blessed be God, this is not the case with every in- 
 dividual. There are a few who desire to honour God, by a 
 lively faith, a becoming zeal, and a close and humble walk ; a 
 few, whose concern it is to make the greatest advances in grace, 
 and to maintain daily communion with God, amidst the various 
 hurries of life. They cannot live long without God. They 
 are never easy but when they are feeling his animating and 
 quickening presence with them ; and their souls, in conse- 
 quence of it, warmed, enlivened, and breathing out desires after 
 him. This seems to be the case with the person who sent in 
 the above question. You know something of the excellency 
 of communion with God, my dear friend; you have found what 
 it is to have a sweet relish for divine things; and now you are 
 full of uneasiness at the sad loss you have sustained through the 
 hurries and enjoyments of this life, and desirous of having your 
 former experience revived, and to find your soul again in a lively, 
 healthful, and vigorous condition. Herein you are not singular. 
 Many, I am persuaded, speak the same language you do, feel 
 the same things, have the same desires, and are equally at a loss 
 what to do. It is a case of some importance. May the Spirit 
 of God enable me to answer it in such a manner as may through 
 a Divine blessing, be effectual to bring your soul, and the souls 
 
CASES OF CONSCIENCE. 15 
 
 of others, nearer to God, and quicken you to the pursuit of 
 that, which has a tendency to promote your growth in grace, 
 and make you nourishing and lively Christians! — But, before 
 I directly answer your question, I would make two or three 
 observations upon it, that may give encouragement to per- 
 sons in such circumstances, as well as be a caution to them 
 in the pursuits of this world. — And, 
 
 1. It is a peculiar mercy, when we find our souls in a de- 
 clining condition, to be immediately alarmed at it, and sensi- 
 ble of it. When God is about to bestow the blessings of sal- 
 vation, he first makes the sinner sensible of his need of them; 
 so, when he is about to revive his work in the soul that has 
 been running astray from him, he gives him first a sense of 
 his decline, shows him from whence he has fallen, what a 
 stranger he is to the life of religion, what ingratitude he has 
 been guilty of, how much he has lost of the pleasures of the 
 divine life, and how much he has dishonoured that God who 
 called him out of darkness into his marvellous light. To lie 
 asleep, as David did after his adultery and murder, is awful. 
 Oh! sin is of a hardening nature. The Christian is often 
 stupefied and benumbed with it. It shuts his eyes, and it 
 hardens his heart. He has lost in some measure his zeal 
 and liveliness. His graces are withering. His duties are 
 cold and formal; nay, he can oftentimes omit them. He has 
 not that communion with God he once enjoyed; and yet he 
 appears to be contented. Melancholy case! Bless God that 
 it is not your case. You appear to be sensible of the un- 
 healthy condition your soul is in. You see it is not with you 
 as in months past. Bless God, Christians, if you are sensi- 
 ble of any decays, if your eyes are open, and your souls are 
 impressed with a deep sense of the loss of communion with 
 God, the neglect of duty, or formality in it. 
 
 2. We should esteem it a mercy, if, when under a decline, 
 we are earnestly desirous of a revival. This appears to be 
 the case with you, my friend. Methinks I see you viewing 
 former seasons of communion, falling down before God, and, 
 under a deep sense of your declining circumstances, hear you 
 humbly addressing him in the following manner: — "Lord, 
 show me what thou wouldst have me to do. I would acknow- 
 ledge my many omissions of duty, my great carelessness and 
 negligence, and would be deeply sensible of the loss I have 
 sustained. Oh! revive thy work in my soul, and let me not 
 lie at this languishing rate! Lord, quicken, quicken this 
 slothful heart, enkindle the sacred spark afresh, and let me 
 be all alive for thee!" How happy is it when we are enabled 
 + o speak such language, and find our souls in such a frame as 
 
16 CASES OF CONSCIENCE 
 
 this! But on the other hand, to be careless and unconcerned, 
 to be easy and contented in such circumstances, is an awful 
 sign that religion is languishing in our souls, and that there 
 is no present appearance of an alteration. David, when 
 awake, was not only sensible of the dangerous condition he 
 had been in, but was desirous of a revival of the work of God 
 in his soul, that he might again enjoy communion with him, 
 and nourish and prosper in the divine life. Therefore, he 
 earnestly prayed, that God would graciously look upon him, 
 and return to him, Psalm li. 7. 
 
 3. It is a difficult thing to have much to do with the world 
 and to grow in grace. Through the degeneracy of our hearts, 
 the world is become an enemy to our souls, a hinderance in 
 -our way to heaven. Many, like the young man, keep their 
 enjoyments, to the loss of their souls. The Christian himself, 
 who has found the emptiness of the world, and its insufficiency 
 to satisfy an immortal desire, is, notwithstanding, ready to be 
 too fond of it, and finds it a sad clog and hinderance to him at 
 times. He would often leave it behind him, when he goes to 
 worship God: but it will follow him from duty to duty, inter- 
 rupt his communion with God, lead his heart aside, and damp 
 the exercise of every grace. How ready is the Christian to 
 swell with pride on account of his flourishing enj oym cuts? 
 We have need of great grace to keep us humble in prosperous 
 circumstances either of soul or body. Is the Christian im- 
 mersed in cares? Here he is in danger of being filled with 
 too much anxiety, and of employing too much of his time in 
 the world, to the neglect of some important duties of religion, 
 in the suitable discharge of which, the divine life is kept up in 
 the soul. Thus it is difficult for those who have much to do 
 with the world to grow in grace. I mention this to quicken 
 the Christian diligently to attend to those means, that are ne- 
 cessary for- his keeping up a lively sense of the things of God 
 in his soul, and to keep him from being discouraged, if at 
 any time he sees he has lost his frame, through his many 
 anxious cares, or through the temptations arising from this 
 world. I doubt not but this is the case with many. Many of 
 you, my dear friends, have known what it is to lose commu- 
 nion with God through the hurries of life; what, to have youi 
 souls out of tune; what, to be tempted to the omission of du- 
 ties. I would bring in myself with you, and lay my hand 
 upon my mouth, crying out guilty, guilty. What then shall 
 we do in such unpleasing circumstances? This leads me di- 
 rectly to answer the case; viz., — What methods we must take 
 to recover a healthful and vigorous frame of soul, so as to be 
 able to maintain real and close communion with God amidst 
 
CASES OF CONSCIENCE. 17 
 
 the hurries of life? It requires a person of great experience 
 to give a suitable answer to so important a question. Sensi- 
 ble of my own weakness here, I hope I have earnestly en- 
 treated the assistance of the Spirit of God; in consequence 
 of which, my mind, I trust, has been directed to the follow- 
 ing things, which I would now humbly suggest to you as ne- 
 cessary in this case: — 
 
 1. Examine carefully into the occasion of your decline. 
 That G-od brings some afflictions upon his people, in a way of 
 sovereignty, is plain, if we look into his word: but, when he 
 withholds the special influences of his Spirit from us, the con- 
 sequences of which, are, loss of communion with him, the 
 withering of our graces, and a decline with regard to the life 
 of religion in our souls, we may immediately conclude, that 
 we have dishonoured God in some instance or other, and pro- 
 voked him thus partly to leave us. It is necessary then to 
 inquire into the occasions of God's withdrawment, not only 
 for our present, but for our future guidance. Was Job 
 anxious to know why Grod contended with him in a way of 
 affliction, and shall we not be solicitous to examine into the 
 reasons of our present decline? To lose spiritual enjoyments 
 is much more melancholy, than to be under temporal afflic- 
 tions. Come then, my soul, and come, my Christian friends, 
 and particularly, come you, my dear friend, who sent in the 
 above case, and are desirous of a revival; come, and let us 
 examine wherein we have provoked God to withdraw. What 
 has been the reason of our late coldness and formality? How 
 came we to lose any of our zeal for Christ? How is it we 
 have been led to omit the spiritual duties of prayer, medita- 
 tion, &c. Why is it we have not experienced the presence 
 of the Spirit in ordinances, drawing our souls after Jesus, 
 and shedding abroad his love in our hearts? oh! why is it, 
 that it is not with us as in months past, when we sat under 
 the shadow of the Lord, and his presence filled our souls with 
 unspeakable joy? We have reason to be jealous of our 
 wicked hearts, and to fear that they have led us aside, and 
 so we have grieved the Holy Spirit, and he has discovered 
 his displeasure — Let us make the inquiry: — 
 
 Perhaps we have been too much elated with pride. Pride 
 is a great enemy to the divine life. It has often provoked 
 the Spirit to withdraw his presence, that, being in some 
 measure left to ourselves, we might be humbled, and not 
 think of ourselves beyond what we ought. It was pride 
 that provoked God to leave Peter; and see how shamefully 
 he fell, Luke xxii. 33, 57, 58, 59, 60. The Apostle Paul 
 was like to be carried away with pride, even under those high 
 
 2* 
 
18 CASES OP CONSCIENCE. 
 
 enjoyments he was favoured with; therefore, he had a mes- 
 senger of Satan sent to buffet him, 2 Cor. xii. 1 — 7. Some 
 are proud of the world. They grow in riches; and their 
 hearts are lifted up, as if they were more amiable, or had 
 more interest in God, than others. Is this your case, my 
 friends? Examine; have not temporal or spiritual enjoy- 
 ments lifted you up too much? Have not these vain hearts 
 been flattering you, as persons of some peculiar worth? and 
 have you not been ready to swell with the thought, and, 
 from such an apprehension, to look with an unchristian air 
 upon others? 
 
 Again, perhaps you have been led by your enjoyments to 
 indulge a security and carelessness of spirit. Through the 
 sad wickedness of our hearts, we have often been guilty here, 
 and so have suffered an unspeakable loss. It has often been 
 suggested to us after spiritual enjoyments, that our state is 
 safe and secure; there is no depriving us of the promised in- 
 heritance: God has given us an evident token of his ever- 
 lasting love to our souls; therefore, we need not be so much 
 in duty, but may indulge a little liberty, and enjoy a few of 
 the pleasures and comforts of the present life, and all this, 
 consistent with our hopes of a better. These thoughts, per- 
 haps, we have too eagerly sucked in, from their having a 
 plausible appearance; and they have proved poison to our 
 souls: — For, whilst we have been taking this innocent liberty, 
 we have insensibly grown careless and secure, and have lost 
 our spiritual joy. This may be the case also as to temporal 
 enjoyments. Inquire, therefore, have not these led you to 
 a carelessness and security of spirit? God has perhaps in- 
 creased your substance, and given you every thing richly to 
 enjoy. You are like many of the world, you abound with 
 comforts, and you must be like them too in frame and spirit. 
 Oh! there is great danger here! They apprehend themselves 
 to be too rich to be religious, that God will pay a deference 
 to them on account of their station. And has not this been 
 a temptation to you at times, and so you have sunk in your 
 zeal, and in close communion and converse with God? 
 
 Again, perhaps you have loved this world too much. "If 
 any man love the world, the love of the Father is not in him," 
 1 John ii. 15. Though you may not love the world in the 
 sense of the apostle; yet your affections may be so much set 
 upon it, as to make a jealous God withdraw the special tokens 
 of his love from you. It is every way unsuitable to our pro- 
 fession of love to God, to be so fond of present things. It is 
 offering the greatest affront to our adorable Immanuel; as if 
 there were more excellency in the world than in him, or as if 
 
CASES OF CONSCIENCE. 19 
 
 lie was not a sufficient portion for us, Christian, inquire; 
 inquire, my friend, how your heart stands as to the world. 
 Have you been slighting your lord, your husband, your best 
 of friends, by valuing the world too much ? 
 
 Again, perhaps through a multiplicity of engagements, you 
 have been tempted to neglect those duties, in which Christians 
 meet with God, and by which they find their souls enlivened. 
 Every duty is beautiful in its season. There is a time to 
 mind the world, and a time to attend to the affairs of the soul. 
 To be diligent in our calling is doubtless a duty. A Christian 
 who is careless and slothful in his worldly affairs is no honour 
 to religion. I would not throw one reflection upon industry 
 in the pursuit of our lawful business, but rather applaud it. 
 But then we should remember, that the world has not a right 
 to all our time. Martha was incumbered about making provi- 
 sion for our Lord, when she ought to have been at his feet, 
 hearing his doctrine : Luke x. 38 — 42. So the Christian is 
 often in the world, when he should be in his family, or in his 
 closet. Perhaps your engagements are great ; you are obliged 
 to be much in company. This is a temptation to you to neg- 
 lect some important duties ; duties that have been made sweet 
 and pleasant to your souls. You will permit me, my dear 
 friends, to be quite free. The case under consideration gives 
 me an opportunity for it ; and the prosperity of our souls is a 
 matter of such importance that it requires it. I cannot but 
 be inclined to think that evening clubs, so frequent even 
 amongst professors, are injurious to the Christian life. Let me 
 here explain myself, for fear of mistake. I mean not that we 
 are to avoid all company and conversation in an evening. Chris- 
 tian conversation is necessary, and greatly useful. Nay, whilst 
 we are engaged in the affairs of this life, it will be often neces- 
 sary for a Christian to mix with those that perhaps are not so. 
 But when so much time is spent in evening visits, clubs, &c, 
 as interferes with, and often sets aside, the duties of the family 
 and the closet, or leaves but little time for these things, no won- 
 der we must lose ground in the divine life, especially if this is 
 too much our practice. We should remember, that real reli- 
 gion lies not in much talking, but in a secret converse with God, 
 and in an experience of his quickening presence and grace. 
 Christian conversation, indeed, has an excellent tendency to 
 promote this: and oh, that it was more found amongst us! 
 But great beauty, and a good deal of Christian skill lies in 
 timing of these things. One duty should not jostle out, or 
 prevent the discharge of another. Let me appeal to your 
 conscience, professor, and ask you a few questions. Is it 
 your usual practice to spend your evenings abroad ? What is 
 
20 CASES OP CONSCIENCE. 
 
 tlie consequence ? Do you find your family in a suitable dis- 
 position to attend to social worship at your coming home ? 
 Rather, are they not wearied with the hurries of the day, and 
 wishing for rest ? The duty is oftentimes in such a circum- 
 stance sadly curtailed, if not totally neglected. And how is it 
 with the closet ? That has seldom an evening visit. You have 
 no time to look into your soul, to mourn over the sins of the 
 day, or to call over its mercies ; no time for reading or medi- 
 tation. One neglect of this kind makes way for another; 
 and the professor can content himself with it. Oh! Chris- 
 tians, has this been the case with any of you? Has this been 
 the case with you, my friend ? Has the multiplicity of your 
 affairs, or have your engagements prevented your often being 
 in your closet ? What have you lost ? But, alas ! you are 
 contented, and think that none can blame you, so long as you 
 have been in company with some of the friends of Jesus. Go 
 on so, and see what will be the consequences. You will 
 gradually lose a relish for the power and pleasures of reli- 
 gion, and your zeal will too much degenerate into controversy. 
 You may talk much of G od ; but you will walk but little with 
 him. Pardon my freedom, my dear friends ; I bring no charge 
 against you, but what I would bring against myself; and 
 would therefore put myself upon the inquiry, as well as you. 
 
 Thus examine into the occasions of your decline. I have 
 given you some instances to direct and help your inquiries. 
 But stop not here, but carefully examine every thing by which 
 you may have provoked God to withdraw his special presence 
 from you. 
 
 II. When you have found the occasions of your decline, 
 humble yourselves before the Lord, guard carefully against 
 them for the future, get your hearts sensibly affected with your 
 loss, and earnestly pray that the Spirit may not depart from 
 you, but graciously return unto you. This was the case with 
 David, of whom we have already spoken. When he was 
 brought to a sense of his sins, how humble! He fell down 
 prostrate before God, -acknowledged and bewailed his back- 
 si idings. He was jealous, lest he should have provoked God 
 entirely to withdraw his presence and Spirit from him: there- 
 fore he expostulated with him for the return of his favour, 
 and that he would restore those divine consolations, which he 
 had before experienced, but had lately lost, Psalm li. 11, 12. 
 Though we may not have been provoking God to withhold 
 from us his special presence by the commission of such open 
 and public sins as David, "yet we have been too closely at- 
 tached to the world. Have we neglected some of the great 
 and important duties of the Christian life ? Have we been too 
 
CASES OP CONSCIENCE. 21 
 
 proud, too careless and secure in our frame, our walk, and be- 
 haviour? Have we been trifling with God? It certainly be- 
 comes us to humble ourselves before him, if we expect his re- 
 turn unto us. We should draw near to him with weeping and 
 lamentation; should often be endeavouring to impress our 
 hearts with a sense of our ingratitude; should be often mourn- 
 ing before the Lord; and should set a mark upon those things 
 that have been the occasions of our decline, that we may 
 watch against them for the future. Be often reflecting upon 
 the loss you have had. Consider the sickly condition your 
 souls have been in, whilst the Spirit was withdrawn from you. 
 Consider how justly God might have left you, had he been 
 strict to mark your backslidings: and oh! admire his infinite 
 patience, and earnestly pray for his Spirit to return and breathe 
 upon your dry bones. Let it be your daily concern, to beg 
 of God, that he would keep your hearts, your affections, quicken 
 your souls, and not leave you to coldness and formality. When 
 Israel was exhorted to return unto the Lord, after they had 
 sinned, they are directed to return by prayer, and instructed 
 how to pray, or what to say, Hos. xiv. 2, " Take with you 
 words, and turn to the Lord. Say unto him, Take away all 
 iniquity, and receive us graciously; so will we render thee 
 the calves of our lips," &c. &o. Prayer suits all cases, and 
 is never to be neglected. Is any afflicted? Let him pray. 
 James v. 13. So has any fallen, grieved the Spirit, and lost 
 in some measure that liveliness and vigour of soul he once 
 experienced? let him return to God by prayer. Take with 
 you words, even those words which God has furnished you 
 with, and come to him; take a promise in your hand, and 
 come and plead it with God for the return of his presence 
 and Spirit. 
 
 III. Often make use of your covenant relation to God, in 
 pleading with him, and with your own souls. The person 
 that sent in the case under consideration, does not appear to 
 doubt of his being a Christian. The very form in which the 
 question stands, supposes it; and, upon this supposition, I pro- 
 ceed to give you this necessary direction. Some indeed may 
 say they cannot plead a covenant relation; for they arc greatly 
 in the dark about it, and are therefore afraid to do it. In an- 
 swer to this in general observe — So long as you find yon.i 
 viewing and your pleading your covenant relation quickens 
 you, humbles you, sets you against all sin, and tends to fill you 
 with love to Jesus and his service, look upon this as an evi- 
 dence of your interest in the covenant. Plead, therefore, my 
 friends, this covenant relation to God, if you would have it 
 better with your souls, and would be in such a frame as to 
 maintain communion with God. 
 
22 CASES OF CONSCIENCE. 
 
 1. Plead it with God. A sense of it tends greatly to give 
 you faith and fervency in prayer; and to fill you with hopes 
 of the divine presence and favour. Here is a glorious argu- 
 ment to make use of with God: rejoice in it, my dear friend, 
 and make frequent use of it. Often throw yourself at the 
 footstool of God's throne and address him in such language 
 as this — viz. — "Lord, am I not thine? Didst thou not, 
 Father, choose me from eternity, and determine to bestow 
 salvation upon me? Didst thou not, mighty God, under- 
 take for me, agree to put my name in the book of life, and 
 in consequence of this, come, and suffer, and die in my stead? 
 And hast thou not renewed me, eternal Spirit, and set the 
 broad seal of heaven upon my soul? If I am not thine, Lord, 
 what mean such instances of communion with thee? What 
 means this love to Jesus, these desires after a conformity to 
 his image? Are not these as so many evidences of thine 
 everlasting love? And, oh! wilt thou leave me to wither and 
 languish, to grow cold and formal? Wilt thou not come and 
 kindle this sacred spark afresh, and carry on thy work with 
 an almighty efficacy? I acknowledge, Lord, I am unworthy 
 of thy favour: I have sinned, and deserve thy everlasting 
 displeasure. But did it not please thee of thine infinite grace 
 to enrol my name among thy chosen ones in the volume of 
 eternity? And wilt thou leave me? Lord, it was thine own 
 act, thy free act; and I would humbly plead it. Therefore, 
 come and visit my soul, shed abroad thy love in my heart, 
 pardon my backslidings, and may I be enabled to rejoice in 
 thy covenant love, and walk and act as one who has a real 
 interest in it." Thus plead with God, and follow the example 
 of the Psalmist, who in all difficulties, temporal and spiritual, 
 addressed God as his God. Oh! the sweetness, the happiness, 
 that is couched in these two words, my God! 
 
 2. Often make use of the same argument, and plead this 
 covenant relation with your souls. When you find your 
 souls in danger through sin; when you have lost- your frame, 
 and feel a coldness and formality, and the hurries of the world 
 tempting you to a carelessness in and a negligence of duty; 
 plead with your souls in some such manner as this — " my 
 soul! am I acting like an heir of glory, to be thus incumbered, 
 thus anxious, and thus careless? What, did the Father love 
 me from eternity, and give me to his Son? Did Jesus suffer 
 and die for me? And has the Spirit actually renewed me? In 
 consequence of all this, is heaven my portion? Am I born to 
 glory? Oh ! and what, so cold, so formal? I will not leave thee, 
 my soul, in this withering condition. I will plead with thee 
 the Father's everlasting kindness; I will beseech thee by the 
 
CASES OF CONSCIENCE. 23 
 
 tender compassions of the Son of God, who gave himself for 
 thee: I will press upon thee the infinite love of the Spirit, 
 who said unto thee, live : I will not leave, till I find things better 
 with thee. May not the Father justly complain of thee? 
 Hear, my soul, what he says. What, did I look upon thee 
 from everlasting with infinite kindness, and are these the re- 
 turns thou art making? Is this like one of my chosen ves- 
 sels? Did I pass by thousands, and look upon thee? and is 
 this all the sense thou hast of thy obligations to me? — Hear 
 Jesus gently chiding thee, my slothful soul; saying, What, 
 did I love thee so as to die for thee? Was the day of thy 
 redemption upon my heart from everlasting? and shall my 
 cause, my glory, lie so little upon thine? Behold my wounded 
 soul, see my bitter agonies, and all to rescue thee from ever- 
 lasting death ! and wilt thou not love me more? Hear the Spirit 
 bringing in his charge against thee, and expostulating with thee 
 — Have I not, in consequence of the Father's everlasting love, 
 and the Mediator's purchase, come and brought thee out of 
 darkness into light? What evidences have I given thee of 
 covenant love? How have I calmed thy troubled conscience, 
 shed abroad a Saviour's love in thy heart, been a spirit of grace 
 and supplication in thee, and a spirit of adoption too? And 
 what, art thou so ungrateful, so cold, and secure? Thus may 
 God the Father, Son, and Holy Ghost, upbraid and chide thee, 
 my soul: and shall this not move thee? Lord, my heart 
 begins to melt; it softens, it yields to so much love ! Oh, 
 come and do with me what thou pleasest! May I hate sin; 
 may I love thee with greater fervency, and view every earthly 
 enjoyment with indifference, and use all to thy glory." Thus 
 plead your covenant relation to God, and all the consequences 
 of it, with your souls. Do it frequently, and you will find 
 it, through the divine blessing, a happy means of enabling 
 you to live above this world, whilst you are in it; of humb- 
 ling you for sin; quickening you under all decays; and of 
 bringing you into a spiritual and heavenly frame, so as to 
 maintain some communion with God amidst the hurries of life. 
 IV. If you would keep up communion with God, whilst 
 you are engaged in the affairs of the world, take care and 
 watch over your frame, your ends and views. You may law- 
 fully follow the world with diligence; but take care that you 
 pursue those measures that are necessary to keep your hearts 
 at a proper distance from the world, lest they should be too 
 much carried away with it, and entangled in it. Improve what 
 time you can for God. Particularly take care of your frame, 
 before you actually enter upon your secular affairs. Be con- 
 cerned that the world does not creep into your hearts when 
 
24 CASES OF CONSCIENCE. 
 
 you rise in the morning. Your morning frames are of great 
 importance. Labour to throw aside the world; and do not 
 enter upon business, till you have earnestly sought the pre- 
 sence and blessing of God with and upon you. Consider well 
 over ; in your closets, the affairs of the day, the temptations 
 you are likely to be exposed to; and be earnest with God for 
 his special presence to keep you; and endeavour to get your 
 hearts impressed with the love of Jesus, and you will be in 
 less danger of being carried away by the temptations of the 
 day. You read in the life of Col. Gardiner, that that great 
 man had always his two hours with God in the morning.* If 
 his regiment was to march at four, he would be up at two. I 
 doubt not but that frame he had in his closet, often went with 
 him through the day. I would not intimate by this, that it 
 is the duty of every one of you, my friends, to spend two hours 
 in your closets every morning; but I am satisfied, that if no 
 care is taken to set apart some time to God, that person can 
 never be in a flourishing condition as to his soul. Let me 
 tell you, early rising is not only good for the health of the 
 body, but for the health of the soul too, provided some time 
 is spent with God, and communing with our own hearts. 
 my friends, strive, wrestle with God in your morning hours 
 for his presence in the day, and labour to get love to Jesus 
 enkindled in your breasts, before you go out of your closets, 
 and watch over your frame in the day. Examine your ends 
 and views, the principles and springs from whence you act. 
 Watch over your deceitful hearts. Walk as in the presence 
 of God. In fine, let the glory of Christ lie near upon your 
 hearts, and be afraid of anything that may dishonour God, and 
 provoke his Spirit to withdraw from you. Thus, in endea- 
 vouring to cultivate a spiritual frame and temper, and to walk 
 with humility and circumspection, you will give evidence of 
 your being Christians indeed; may expect the presence of 
 God with you; and I doubt not but, through his divine bless- 
 ing, you will find your souls in a thriving condition. I 
 would now close these few hints with two remarks. 
 
 1. Hence we find it is not an easy thing to be a flourish- 
 ing Christian. We must live much in the exercise of faith; we 
 must be much upon our guard against sin; we must be much in 
 our closets, seeking God by prayer, examining ourselves, and 
 keeping a strict watch over our hearts, lest they should deceive 
 us. A careless Christian cannot be a flourishing one. If you 
 would grow up like tall cedars, and flourish as trees of righteous- 
 ness, you must not be cold and lifeless, careless as to your 
 
 * Col. Gardiner's Life, p. 60. 
 
CASES or CONSCIENCE. 25 
 
 frames and conversation. Like sentinels, you must be ever 
 upon your watch; like persons running a race, you must be 
 pressing towards the mark with all your might; and, like sol- 
 diers, you must be prepared for the battle, and enter the field 
 with your armour on, that you may get daily advantages over 
 your spiritual enemies, and may go from strength to strength, 
 from one degree of grace unto another. To be lively Chris- 
 tians, such as glorify God in every circumstance of life, requires 
 grace to be much in exercise, much of the presence of God, and 
 constant supplies out of our Redeemer's inexhaustible fulness. 
 2. We should each be concerned to inquire how it is with 
 our souls, and, if we are upon the decline, to attend unto the di- 
 rections that have been given. Put off a matter of such vast 
 importance no longer; but examine whether you are Christians 
 indeed, or not, and in what circumstances, whether thriving, or 
 declining: and, if you are upon the decline, let me entreat you 
 to consider what has been said upon this subject, and think 
 it high time to awake out of sleep. Oh! if you have any con- 
 cern for the honour of Christ, any concern for the peace and 
 welfare of your precious souls, labour to have things better 
 with you. Let your loins be girt, and your lights burning; and 
 may none of us be under the least alarm when death approaches, 
 but then, through grace be enabled to say, We have fought the 
 good fight; we have finished our course; we have kept the faith. 
 Henceforth there is laid up for us a crown of righteousness, 
 which the Lord, the righteous judge, will give us at that day, 
 and not to us only, but also to all those that love his appearing. 
 
 CASE III. 
 
 A serious person, who scruples to comply with the usual practice of 
 playing at cards, desires to know whether these scruples arise from 
 a needless tenderness of conscience, or from the faithful monitions 
 of the Spirit of God. 
 
 The above question is grounded upon, and extracted from 
 the following epistle: — " Reverend Sir, — I humbly take 
 the liberty to recommend to your consideration a subject 
 which has been of great concern to my mind. In time 
 past I had a great liking to, and frequently practised the 
 game of cards without remorse, as most young people, I be- 
 lieve, do. But, since I have tasted that the Lord is gracious, 
 (which I hope is my happy case,) I directly laid aside the 
 general practice of it, as what I apprehend unbecoming the 
 Christian character. I have withstood frequent temptations 
 offered for a compliance; but once being in company warm for 
 3 
 
26 CASES OP CONSCIENCE. 
 
 the game, on their solicitation I complied, but not without sharp 
 reproofs of conscience. On which I secretly purposed to 
 have no more to do therewith, and have hitherto kept my 
 resolution. Whether my refusals are needless scruples of 
 conscience, or faithful monitions from God, is my query. 
 And as the season is coming on, in which the game of cards 
 is commonly practised, and I may possibly fall in the way of 
 temptation hereto, I am desirous to know, if by compliance 
 i shall sin against God, and (if so) wherein the evil thereof 
 particularly consists. I am, sir, yours, &c. 
 
 P. S. I leave it to your judgment to frame a question from 
 these thoughts suitable to the occasion." 
 
 As such a conscientious spirit runs through the above epis- 
 tle, I think it may speak the language of many hearts, and 
 therefore the more readily address myself to the consideration 
 of the subject. 
 
 The serious request contained in the foregoing letter cannot 
 be answered without entering into the merits of the cause; 
 for there is no other way of knowing whether the scruples in 
 our minds, as to any particular practice, be needless or just, 
 but by applying to the divine word as the rule of duty, to see 
 what we can gather from thence by just consequence concern- 
 ing the point. So far, therefore, as my judgment reaches, 
 I would endeavour seriously and faithfully to recommend my- 
 self to every man's conscience in the sight of God. 
 
 Let me first speak a few things which agree to the game 
 of cards along with other diversions in common; and then 
 consider what is peculiar to this game, and others of a similar 
 kind; and so by degrees show you wherein and how far it is 
 lawful or unlawful. And, 
 
 1. This diversion, with every other, is certainly evil; when- 
 soever it is attended with those circumstances that are detri- 
 mental and disgraceful; if it be practised with wicked com- 
 pany; if it is pursued at unseasonable hours; if it infringes 
 upon the regular duties, civil or religious, of the family; if it 
 puts by, or drives into a corner, the secret duties of the closet; 
 if it occasions the laying of high stakes, or stirs up the cor- 
 ruptions of anger, envy, revenge, or lays a foundation for swear- 
 ing, quarrels, and confusions. 
 
 And it is still more peculiarly abominable, whenever per- 
 sons' hearts are so hardened by the deceitfulness of sin, as to 
 presume on the practice on the Lord's day. 
 
 Those who are acquainted with this game, and indulge a 
 free use of it, cannot but be sensible that it is very, very of- 
 ten attended with such abominable circumstances; and as it is 
 
OASES OF CONSCIENCE. 27 
 
 for the most part attended with, or productive of, these evils, 
 therefore every one that has any sense of religion, and any 
 conscience towards God, should he very wary and cautious 
 how he ventures upon it. 
 
 2. This diversion, with every other, is certainly evil, so 
 far as it is a disgrace and dishonour to the profession of re- 
 ligion. 
 
 For a professor to give himself up to any diversion immo- 
 derately, is a reproach to him. But for a professor of Chris- 
 tianity to be a professed card-player, is a brand and infamy 
 When any of them are known to be followers of this prac- 
 tice, their characters are sunk in the esteem of all truly se- 
 rious Christians and Gospel churches; and this report spread 
 concerning them, or this practice seen amongst them, raises 
 their credit only among the loose, gay, and vain part of the 
 world, and exceedingly hardens the hearts of those who have 
 not set God before them. 
 
 And that this is a reproachful diversion, is practically and 
 publicly acknowledged by the form of the indentures, where- 
 by youths are bound apprentices; for in these indentures 
 they are bound to abstain from cards and dice, and other un- 
 lawful games. And doubtless this form was established in 
 those indentures, under a conviction that these diversions 
 are peculiarly insnaring to youth. 
 
 If, therefore, professors have any conscientious regard for 
 their reputation as Christians, they are bound, from this prin- 
 ciple, to abstain from the disreputable practice. 
 
 3. This diversion, with every other, is certainly evil, so far 
 as it is insnaring in its own nature. Now it is very evident 
 from matter of fact, that this game has something peculiarly 
 bewitching and entangling in it. How strongly does it cap- 
 tivate the affections, how strangely does it draw away the 
 heart, and how powerful is its efficacy to fill the mind with 
 vanity! to such a degree, that a person must be extremely upon 
 his guard to escape receiving an unspeakable prejudice to his 
 soul. This diversion, therefore, must be certainly unlawful, 
 when it bewitches the mind and produces vanity and car- 
 nality of affection. Besides, it is known, that this game has 
 some such pernicious pleasure in it, as actually enamours the 
 affections, and makes persons to be extremely fond of it, 
 and set upon it, as if it was a matter of the highest impor- 
 tance to have opportunities for it, and to be indulged in it. 
 And, generally speaking, so efficacious is this influence upon 
 the mind, that all arguments and persuasions, all warnings, 
 nay, and the very experience of disadvantages arising from it, 
 prove altogether too weak to detach the mind from it. 
 
28 CASES OF CONSCIENCE. 
 
 Many persons are so fond of it that they will forego almost 
 every thing, rather than be debarred from the infatuating 
 pleasure. With what unaccountable eagerness do some pur- 
 sue it; how are they vexed and grieved at heart, when disap- 
 pointed of a game; and what resentment rises in their minds 
 against those who are so faithful as to reprove or debar them? 
 And that person must be accounted a precisian, an enthu- 
 siast, an enemy to pleasure, who attempts to speak a word 
 against it. Whenever matters are run to such a length as 
 this, or to anything like it, it is an evidence that the games- 
 ters are absolutely intoxicated with carnal pleasure. 
 
 4. This diversion, with every other, must certainly be evil, 
 when it unfits the soul for spiritual duties. It is readily grant- 
 ed, that some diversions are certainly lawful; and it is as 
 readily allowed, that some diversion is really necessary: but 
 then it is only so far as it is suited to unbend the mind for 
 a season from severer thought or to relax the body to render 
 it the more capable to perform necessary duty. Diversion is 
 graciously allowed and designed to fit the body and mind for 
 spiritual and natural duties. But surely a gracious person 
 must acknowledge the following maxim to be just: that what- 
 soever diversions do actually unfit the frame and spirit of the 
 mind for devotional exercises, they so far prove themselves to 
 be hurtful and criminal. And therefore every person that has 
 any regard for the power of godliness in his own soul, must 
 judge and condemn himself as guilty before God, whenever 
 he engages in such diversions, or to such a degree, as to unfit 
 his soul for this communion with God. And if every profes- 
 sor did seriously attend to this rule, and examine himself by 
 this test, I doubt not but he would soon be obliged to decline 
 this practice from his own experience. Give me leave here 
 to put one question to your consciences, a question that needs 
 to be put seriously to you, and by you to yourselves. 
 
 Whether, after a game at cards, you do not actually find 
 yourselves hereby unfitted for spiritual devotion? And I 
 strongly suspect, that if every one of you, who know what 
 cv mmunion with God means would be faithful to yourselves, 
 you would all of you find by sad experience, that this game 
 is an absolute enemy to vital religion. 
 
 Having brought this subject down thus into experience 
 itself, I will beg leave to offer the following considerations to 
 your thoughts. 
 
 Since this game is found to be so peculiarly attended with 
 many evils, to be so peculiarly dishonourable and infatuating, 
 and to be in fact such an enemy to vital godliness, what can be 
 the reason hereof? Is there not some ground to suspect that it 
 
CASES OF CONSCIENCE. 29 
 
 is evil in itself? If it be not so, how comes it to pass, that 
 such evils should necessarily cleave to it, or be necessarily pro- 
 duced by it ? but if it be unlawful, wherein does the particular 
 evil of it consist ? far would I be from exaggerating matters of 
 any kind unjustly; though I am apprehensive that many, who 
 may see these lines, will imagine, that an attempt to prove this 
 game to be evil in itself, must be owing to an over-nicety, 
 preciseness, or scrupulosity of conscience. But let me crave 
 your patience a little, while I attempt to display my thoughts 
 upon this head with all freedom and plainness. 
 
 The whole I have to say upon this subject is founded upon a 
 plain, but too much neglected passage of sacred writ: Prov. 
 xvi. 33 : " The lot is cast into the lap; but the whole disposing 
 thereof is of the Lord ) " i. e. whenever a lot is cast, the entire 
 decision or determination of it is from Jehovah himself. He 
 claims it as his sole prerogative. This proverb will appear to 
 be true concerning all sorts of lots, whether civil or religious, 
 wheresoever, howsoever, or whensoever they may be cast. 
 For, in all cases whatsoever, when a lot is cast, and cast fairly, 
 an event is thereby rendered casual and uncertain, and it is not 
 within the reach of human skill or power to ascertain, foresee, 
 or determine the event: and if it be beyond human contrivance 
 or art to decide the affair, to whom then does it belong; or whose 
 prerogative is it ? Whoever, therefore, believes the universal 
 providence of Grod, must of necessity acknowledge, that all 
 events universally are under the divine direction, more espe- 
 cially those that are casual. And, if Grod is to be owned in 
 those events that come upon us daily, unforeseen, unsuspected, 
 and undesigned by any creature; surely Divine Providence 
 ought to be still more especially regarded by us, whensoever we 
 voluntarily render an event uncertain and casual. We must 
 therefore conclude from the above plain text, and the reasoning 
 upon it, that we ought in no case designedly to render an event 
 casual with respect to us, without some real dependence upon, 
 and submission to, Divine Providence. With which frame of 
 spirit, lots may be cast or established upon proper occasions 
 without any harm or crime.* And, without some such frame 
 of mind in casting or receiving a lot, we are really defective in 
 our regard to Jehovah, as a Grod of providence, even supposing 
 the occasion of the lot to be proper and justifiable. But, if we 
 
 * In cases of necessity and importance, where we cannot without 
 falling into destructive contentions, decide a point in question, the 
 Lord graciously permits us to refer the decision of the affair to him* 
 self by lot, provided we do it with a proper eye to him, as the grand 
 arbiter and disposer. Prov. xviii. 18. " The lot causeth contentions 
 to cease, and parteth between the mighty." 
 
 3* 
 
30 CASES OF CONSCIENCE. 
 
 venture to cast a lot upon trivial occasions, such occasions as 
 it would be profaneness to address Jehovah in, we are then 
 guilty of trifling with that, which ought to be treated with a 
 serious regard to the Lord, as the supreme decider of all 
 events ; and especially of those, whose decision we designedly 
 put out of our own reach. 
 
 It may perhaps here be readily asked, what reference has all 
 this reasoning to the present subject? or how can this be ap- 
 plied to the game of cards and dice ? Let me then briefly 
 state this affair to you, with a view to the diversion in question. 
 
 I confess, that in this game much of the success depends 
 upon the skill and attention of a person who engages in it; for 
 a skilful player can sometimes make a greater advantage of a 
 bad hand, than others can of a good hand. But still, whether 
 a person should have a good or bad hand, depends entirely 
 upon the cutting, shuffling, and dealing out of the cards ; and 
 this is a very important circumstance in the game. I shall put 
 the affair of a lot in the present case only upon this issue. He 
 that shuffles, or cuts, and deals out the cards, either does it fair- 
 ly or unfairly. If it be done unfairly, then there is cheating, 
 knavery, fraud, and dishonesty practised in the game. But, if 
 he does it fairly, it is done in such a manner, that no person 
 can foresee which side should have the advantage: so then here 
 is an event designedly put into a properly casual or uncertain 
 state : and this is, this can be no other than the very act of cast- 
 ing a lot. So that we were necessarily reduced to this dilemma, 
 that either a lot is cast, or the game is conducted in a cheating 
 dishonest way. Therefore, if justice takes place in the game, 
 here is an event of considerable consequence in the play, de- 
 signedly put out of the decision of human skill, forethought, 
 or contrivance; and so the decision of this event must neces- 
 sarily be referred elsewhere, to some invisible power. 
 
 Can it then be improper or unnecessary to ask whither the 
 decision is referred ? Is it to God, to the devil, or to chance 
 and fortune ? If the decision be referred to God himself as a 
 God of providence, this can be esteemed no less than profane- 
 ness; and we are assured that God will not account him guilt- 
 less that taketh his name in vain. And can we with any seri- 
 ousness or decency, at a game of cards, say in our hearts, Lord, 
 give a perfect equitable lot? I know we cannot: you know 
 we cannot. Such language of heart or action can never be 
 esteemed decent in diversion; and those, who have any seri- 
 ousness in their spirits, are far from the thought, and cannot 
 bear the reflection in their own consciences. 
 
 I ask then, farther, if the decision be not referred to the 
 Lord, is it to the devil? No, by no means, you will say. 
 
CASES OF CONSCIENCE. 31 
 
 This you detest as much as the former, as it has a species of 
 witchcraft in it. It only then remains that the reference is 
 made to chance or nothing. To say that it is referred to 
 nothing, is to say, that it is not referred at all, which is con- 
 trary to matter of fact; because the event is actually and 
 designedly referred away from yourselves, and from all human 
 skill and contrivance. And therefore it must be referred to 
 luck, chance, or fortune. This thought is more tolerable than 
 the former: and it is extremely evident that the reference is 
 made hither, from the universal language which obtains in 
 this diversion; in which, nothing is more common than to 
 talk about luck, chance, and fortune. But remember, then, 
 if the reference be made to chance, what is this but substi- 
 tuting, practically substituting, fortune in the room of Divine 
 Providence? which is a species of heathenism and idolatry. 
 
 It may be said, indeed, in order to satisfy or soothe the 
 conscience, that you have no thought or design in shuffling 
 the cards, to make an appeal or reference to any whatever, 
 neither to Grod, the devil, nor chance, and therefore you can- 
 not be chargeable with either of these suggested or supposed 
 evils. But it is easy to reply, that though your remote inten- 
 tion be only to divert yourselves, and to conduct the game fairly, 
 yet a more immediate design professedly intervenes: namely, 
 it is your actual intention, if you are honest and fair, to put an 
 event out of your own reach, and out of the reach of your 
 partner and company, in order for you to divert yourselves 
 by it, and upon it. And if you do designedly and professedly 
 refer the event away from the determination of all human skill 
 and forethought, it highly becomes you, who cast this lot, seri- 
 ously to inquire whither you refer it then; remembering, at 
 the same time, that whatever your thought be, or whether 
 you have any thought about it or no, it is still a universal 
 truth, that when the lot is cast into the lap, the whole disposal 
 of it is of the Lord. Say not, professor, that the providence 
 of God has nothing to do with such trifling concerns, for whe- 
 ther we will or not, the above quoted text is, and must be, of 
 universal extent. Are these concerns too trivial for divine 
 providence, when not a sparrow falls to the ground without 
 our Father, and the very hairs of our heads are all numbered ? 
 Matt. x. 29, 30. 
 
 I am sorry that I am obliged to inculcate and enforce such 
 plain and universal truths, because they are so evidently in- 
 fringed upon, even by professors themselves, through their 
 being habitually ignorant of the evil included in chance diver- 
 sions. And surely, those amusements can scarcely be called 
 harmless, whose innocency can be no otherwise supported, 
 
32 CASES OF CONSCIENCE. 
 
 than by excluding, contracting, or abridging the providence 
 of God. 
 
 But I have another serious thought to offer to your consi- 
 deration, which I cannot but conceive must have some weight 
 in it to a serious mind. 
 
 You know in yourselves, that, whensoever this lot is cast 
 in the diversion, you are more or less concerned about, or 
 concerned with, the event in your minds; your affections are 
 more or less at work, in any way of expectation and hope, 
 to see what advantages chance will give you, or deprive you 
 of, in the game. And the difference is not very great, if you 
 play but for a trifle, or even for nothing; for every person is, 
 in some degree, solicitous and desirous to have the advantage 
 of a good hand, either from a principle of interest or ho- 
 nour. For, if you are totally indifferent about the event of 
 the game, and about having the advantage in it, you actually 
 lose all pleasure and amusement in the diversion. It is this 
 hope and concern that is the spring of all the pleasure attend- 
 ing the diversion to you; and it is this that keeps your atten- 
 tion to it. Accordingly, there is, in some degree, a hope of 
 having a good hand, or a fear of having a bad hand; and 
 certain joy and pleasure, if the former falls to your lot, and a 
 certain sorrow or grief, if the latter comes to your share, 
 by the shuffling and dealing out of the cards. 
 
 Let me then entreat you seriously to reflect what these 
 affections of the mind are excited by, what they are built 
 upon, what is their object and their foundation. Is it not 
 chance, luck, or fortune? If not, what else can be the ground of 
 these motions and affections, from whence the primary pleasure 
 of the amusement springs? Certainly, you agree to refer the 
 decision of the event, (which raises these internal motions, these 
 hopes, fears, or dependencies,) away from all the creatures, 
 from all human skill and power, unto chance, or fortune, and 
 if so, is not it an experimental as well as a constructive substi- 
 tution of fortune in the room of providence? See whether this 
 is not the true state of the case, whenever your minds are in 
 any measure agitated with hopes or fears, pleasure or sorrow, 
 about the goodness or badness of the hand. And if this be, 
 or so far as it is, the spring of your attention 4o, and plea- 
 sure in, the game, what name shall we give to this sort of 
 pleasure? And can we wonder that it should be so peculiar- 
 ly insnaring and intoxicating, as we generally find it to be? 
 
 But, if what has been said in the way of reasoning upon the 
 nature of a lot, and the necessary workings of the mind upon 
 the event decided thereby, docs not convey any conviction, I 
 would try one more method, and that is, by making a plain 
 
CASES OF CONSCIENCE. 33 
 
 and close appeal to the hearts and consciences of those, that 
 have anything of the fear of God before their eyes, concern- 
 ing the working of their minds, the sentiments of their hearts, 
 and the words of their lips, in the practice of these amuse- 
 ments. 
 
 It is possible yon may think there is very little in all this 
 argumentation concerning the nature and design of a lot. Be 
 it so, then: but let us next see what are the unavoidable con- 
 sequences and effects of thus trifling with providence under 
 the feigned name of luck and fortune; for frequently, the in- 
 nocency or evil of any thing is best seen in the immediate 
 and universal fruits and effects. 
 
 Now I will venture to affirm, that this very practice gene- 
 rally, and, as it were necessarily, produces these effects upon 
 professors: 1. Heathenish sentiments; 2. Heathenish language; 
 
 3. Heathenish affections; all which together often introduce, 
 
 4. Heathenish practices. You may well be startled at the 
 very proposal of these particulars. However, all that I desire 
 is, that you would give them that weight which, upon a proper 
 examination, they appear to have in fact upon yourselves and 
 your experience. 
 
 1. Heathenish sentiments appear to be the unavoidable con- 
 sequences of this practice. It actually contracts your notions 
 of divine providence. It makes you ready to imagine, that 
 God leaves some events to chance or fortune. And, indeed, 
 you dare not be clear, consistent, and properly extensive in 
 your sentiments concerning the divine determination of casual 
 events, without making some breach upon, or causing some 
 suspicions in, your consciences concerning this practice, where- 
 in you professedly agree to refer the determination of an event, 
 wherewith you are concerned, away from yourselves, you know 
 not whither, or at least dare not think whether it is in fact re- 
 ferred according to the true doctrine of providence. 
 
 This diversion naturally leads you into an opinion, that 
 chance presides over and rules the game; that fortune some- 
 times takes one side, and sometimes another, in a sort of arbi- 
 trary way. It naturally tends to make you think that some 
 persons are lucky and fortunate, while others are unlucky and 
 unfortunate. To which we may add, that there is a multitude 
 of heathenish notions arising from, or making their way into 
 your minds; such as, that fortune smiles upon some, and 
 frowns upon others; that, if the cards are shuffled in some 
 other manner, or if we change our places, &c, this will turn 
 the power of chance another way. Let me ask you freely, 
 whether you do not find that such imaginations gradually ob- 
 tain some place in your minds? and surely, these conceptions 
 
34 CASES OF CONSCIENCE. 
 
 are not only idle, but heathenish and foolish in the highest 
 degree, and have more evil and infection in them than we 
 may at first view be ready to allow. I am, indeed, very sen- 
 sible, that no judicious, conscientious Christian can, in his 
 sober thoughts, embrace such opinions; but yet a frequent 
 practice of these games will unavoidably leave the infection 
 of them upon the imagination; and that sometimes to such 
 a degree, that a person actually desires to divert himself this 
 way, because of the amusement and entertainment he finds 
 in seeing, (as he thinks,) how fortune shifts sides, desiring 
 and hoping that it may turn about in his own favour. All 
 this will be farther confirmed by observing, 
 
 2. That heathenish language appears to be the unavoidable 
 consequence of this practice. How constantly do we hear 
 the terms luck, chance, fortune, in the process of this game? 
 How freely do the gamesters talk of lucky persons, lucky hands, 
 and fortunate or unfortunate places? This, every one knows 
 is the dialect of the card table. And let me ask thee, pro- 
 fessor, whether such expressions as these are fit for the lips 
 of a Christian? One would rather think, that the very sound 
 of them must be offensive to his ears, and drive him away 
 from the diversion, when he knows that the whole of his 
 phraseology is expressive of sentiments, directly opposite to 
 the Christian doctrine of divine providence. Yea, farther, 
 
 3. Heathenish affections are the unavoidable consequence of 
 this diversion. From hence naturally arise such motions of the 
 soul as these : a wishing that fortune may favour us, a hope 
 that it will, and a real dependence upon it for our success in 
 the play; a grieving and being uneasy at our fortune, if we be 
 particularly unlucky; and envying another whom fortune 
 seems to favour more than us; a being pleased and rejoiced 
 when a good hand comes to our share, and then in our minds 
 insulting over those that are not so happy and prosperous in 
 that respect. And as all persons know that the success of the 
 game very much depends upon chance, therefore, so far as a 
 person's heart is concerned with the event, by reason of his 
 interest or honour being involved in it, so far these various af- 
 fections of the soul are unavoidably moved. So that here is a 
 vast variety of passions fixed upon chance, and excited by it. 
 The desire is towards it, the dependence upon it; and when 
 it frowns, there is either a submission to it, or a fretting at it, 
 or envying and grieving at the fortunateness of another. And 
 it cannot but be acknowledged, that these affections, thus ex- 
 cited, frequently work with great strength, and visibly discover 
 themselves in the countenance, words, and actions. Now, 
 some of these affections are evil in themselves; such as fret- 
 
CASES OF CONSCIENCE. 35 
 
 fulness and envy. They all of them are generally agitated to 
 an immoderate degree; and even those affections, such as 
 hope, fear, submission, dependence and joy, which are lawful 
 in themselves, become heathenish and criminal, so far as 
 they have fortune for their object and motive. 
 
 And were we to try at giving another turn to our account 
 of these affections, and suppose them to be excited not by 
 chance but by the view of the divine decision; this would only 
 make the matter worse, by introducing apparent profaneness. 
 For certainly you would not choose to call the pleasure in 
 having a good hand, thankfulness to God, nor this submission, 
 if you have a bad hand, a submission to the divine provi- 
 dence? any more than you would choose to call any degree 
 of fretfulness or envy in the game, a fretting at the divine dis- 
 posal, or envying another the advantage God has given him.* 
 
 Look, therefore, into your own experiences under such di- 
 versions, and see how far these sentiments, this language, and 
 these motions of heart, are chargeable upon you; and then 
 you will be obliged to allow, that the game is very pernicious 
 and intoxicating to you, whether you will grant the justness 
 of the foregoing reasonings upon the nature of a lot, or not. 
 Though one can scarcely think, that a person who finds and 
 observes these heathenish effects upon him, should be at any 
 loss to judge from whence they proceed; since the very nature 
 of these evil experiences, and the very nature of the evil that 
 is in them proclaim, that they are a practical and experimen- 
 tal substitution of fortune in the room of providence. Upon 
 these principles and observations, we need not wonder, if a 
 fondness for, and a pursuit of, this diversion produce, 
 
 4. Heathenish practices and effects. It naturally tends 
 to make persons lose their reverence for God in the common 
 affairs of life, to make them forget that casual events are under 
 the disposal of the great Governor of the universe, by ascribing 
 them to chance, without looking any higher. It tends to draw 
 off the heart from God, and to discompose the spirit for devo- 
 tional exercises. It fills the mind with such imaginations, 
 sentiments, wishes, hopes, and dependencies, as are unsuitable 
 to a serious Christian, destructive to the power of godliness, 
 
 * In other diversions, wherein the success entirely depends upon 
 the exertions of our own skill or strength, there is no such snare; 
 because therein our hopes or fears, &c. are founded upon a reality, 
 and may therefore be very innocent. But in chance games, a person 
 is in the utmost clanger of letting his affections loose upon that, 
 which, if it be any thing, is, and can be no other, than the Divine 
 Providence, which certainly ought not to be thus played and trifled 
 with. 
 
36 CASES OF CONSCIENCE. 
 
 and are a never-failing hinderance to the spirit of devotion. 
 It generally precludes the worship of God in the family and 
 closet, or drives it into a corner. And as a relish for this di- 
 version increases, so, in proportion, a regard to, a relish for, 
 spiritual vital religion declines; and those that are the most 
 attached to it, are such as live without God in the world. 
 
 All this may be turned into an address to all those that oc- 
 cupy themselves in these diversions. Are there any of you, 
 whose consciences are struck by these representations and ap- 
 peals? How deeply ought you to be humbled before the 
 Lord, that you have walked in the counsel of the ungodly, 
 have stood in the way of sinners, and have even sat in the 
 seat of the scorner! Beg of God the Holy Spirit to fasten 
 the conviction in your hearts, as a nail in a sure place, that 
 you may be never more polluted with these corruptions. 
 
 But are there any of you, who make a profession of reli- 
 gion, who still are found in, and are fond of, these practices? 
 Give me leave to expostulate matters with you: what is there 
 in this diversion, that is so relishable and enchanting to you? 
 Is the pleasure so great, or have you such a regard for your 
 honour or interest at a game of cards, as to bring them into 
 competition with your reputation as Christians; or the interest 
 of your precious souls? 
 
 , I would fain hope, that many of you dare not pursue this 
 game with those circumstances of evil, that most do, by at- 
 tending to it at unseasonable hours, with high stakes, in pub- 
 lic, or vain and irreligious company, &c. If any of you are 
 going on in this way, I must proclaim, there is not the fear 
 of God before your eyes; and your profession of religion is no 
 other than a snare to your own souls, and a means of harden- 
 ing the hearts of others. 
 
 But are there not some, nay, many, of you, that make no 
 scruple of this game occasionally? You satisfy your minds 
 with this thought, that you practise it but seldom, and that 
 at convenient times, and in proper company, and can there- 
 fore see no harm in it, or find any bad effects from it. Come, let 
 us seriously inquire into this matter. Though you may avoid 
 swearing, quarrelling, bad society, and unseasonable hours 
 in this game, does it follow, that it is therefore harmless to you? 
 Have you never observed how unfit your frames have been 
 for spiritual devotion after it? Have you never observed it 
 to be a means of contracting or setting aside your family and 
 closet duties? Have you never observed what ill effects this 
 occasional practice has upon your children and servants? To 
 come closer, can you avoid its polluting your own minds with un- 
 christian imaginations; or its defiling your lips with a language 
 
CASES OF CONSCIENCE. 37 
 
 contrary to the language of Canaan? For my part, I could 
 never see that, when Christians meet together upon this amuse- 
 ment, they could avoid this heathenish phraseology, or these 
 heathenish perturbations of mind in the game more than others. 
 And although it is too natural for you to make light of these 
 things, yet I must affirm, that these workings of affection, and 
 these forms of language you are led into hereby, are far from 
 being trivial crimes. I know, indeed, that things of this na- 
 ture appear very trifling and inconsiderable to those who do 
 not pay a spiritual regard to the first risings of the mind, or to 
 the idle words they speak. But surely, if you have any con- 
 siderable degree of the fear of God before your eyes, and the 
 love of Christ in your hearts, you will think it your indispen- 
 sable duty to avoid the hearing of that, which is so heathenish, 
 and to keep yourselves from being drawn into those sentiments 
 and affections, which such language expresses. These things 
 have undoubtedly in them a species of enthusiasm and in- 
 fatuation, as hereby the thoughts, the affections, and lan- 
 guage, are conversant about a nonentity, (for such is chance 
 and fortune, separate from the providence of God :) and what 
 can be more irrational, what can debase human nature more, 
 than to have its hopes, desires, and dependencies, founded 
 and fixed upon what is really nothing? And according to 
 the scriptural and rational account of what you are conversant 
 with in these games, you have the highest reason to suspect 
 yourselves to be guilty of, or upon the very margin of pro- 
 faneness and idolatry. 
 
 I must now commit the whole to your serious consideration, 
 and to the divine blessing, desiring you to remember, that, as 
 it is a game so very dishonourable to professors, so very detri- 
 mental in its tendency, and so very infatuating in its influence, 
 its lawfulness in itself must be justly suspected. It must be 
 the safest way to abstain from it entirely; and cannot but be 
 hazardous to practise it upon any occasion. If you would keep 
 your consciences clear, and abstain from all appearance of evil, 
 it is highly necessary that you should keep at a distance from 
 this diversion, lest your ears should be defiled with heathenish 
 sounds, your lips with heathenish language, your minds with 
 heathenish sentiments, and your hearts with heathenish af- 
 fections. And do not think it an easy matter to avoid these 
 evils, while you fall into the practice; for, if you truly attend 
 to and examine your own hearts, you will find it really im- 
 possible to indulge the game, and avoid the snare of it. 
 
 As for you, who go on voluntarily and presumptuously in thia 
 diversion, making it your constant practice and your great de- 
 light, to the neglect or contempt of family or closet religion; 
 4 
 
38 CASES OF CONSCIENCE. 
 
 it is very evident, that you have not the fear of God before your 
 eyes. And however easy your consciences may be in the 
 midst of these pursuits, yet take this solemn hint along with 
 you, that for every evil thought, and for every idle word, yon 
 must give an account in the day of judgment. Matt. sii. 36 
 
 CASE IV. 
 
 How may a person judge, when a promise or threatening comes 
 from God, or is brought by Satan to the soul 
 
 This Question you will find contained in the following letter: 
 "Rev. Sir, I am a person who have for some years been a 
 professed follower of Jesus, have had a place in his house, en- 
 joyed great privileges, and have advantages above many, sitting 
 under a sound, faithful, and tender minister. But, under 
 these means of fruitfulness, I, alas! seem barren and unprofita- 
 ble, and am afraid I go backward in religion, and make advances 
 in sin; and what is worse, my heart is so hard, that I do not 
 mourn over these declensions as I ouo;ht: and therefore fear I 
 am not properly affected with them. No sooner does a temp- 
 tation offer, but I fall in with it, so that I often think, whether 
 my refraining from gross immoralities is not more for want of 
 temptations, than from real hatred of them, and love to holi- 
 ness. And yet I hope I sincerely strive, and pray, and resolve 
 against sin in Christ's strength, being convinced that I have 
 none sufficient of my own. But can I sincerely do this, and 
 fall so frequently? I attend on Gospel ordinances; but, I fear, 
 to little purpose, being cold and lifeless under all. I hear the 
 love of Jesus sweetly displayed; but this 1 icy frozen heart is 
 not melted; these languid and lifeless affections not raised to, 
 nor fixed upon, the divine Redeemer. I cannot call him my 
 Redeemer, lest I should be deceiving my own soul; and yet I 
 dare not say I have no part in him, lest I should be ungrateful, 
 and deny his work. Thus I am in a strait: but this I must 
 say, that I desire to call the glorious Saviour my Lord and my 
 God. Another thing that appears discouraging is this — In an 
 answer to a question sometime since, you proved that Satan 
 did often produce passages of Scripture to terrify the trembling 
 Christian. Now this being the case, may he not transform 
 himself into an angel of light, bring promises to our minds, 
 and so deceive us? If so, how can a poor creature judge 
 when a promise or a threatening comes from God or from 
 Satan; especially, when sometimes promises have seemed to 
 be sweetly, seasonably, and powerfully set home upon the 
 soul ; and afterwards awful threatenings have appeared to come 
 
cases or CONSCIENCE. 39 
 
 with equal strength? I beg you will take these things into 
 your consideration, if you think them of sufficient importance: 
 and may the eternal Spirit, whose work it is, direct you to a 
 suitable answer, that I may be capable of judging in some 
 measure of my condition; whether I am but a painted hypo- 
 crite, or a real, though, I am sure, then, a poor unworthy be- 
 liever! Oh, that I could experience this made good to my 
 soul! They that wait upon the Lord, shall renew their 
 strength. Now, God is faithful, and the promise is absolute; 
 they shall, &c- Surely then, if I waited properly on the 
 Lord, or was within the bond of the everlasting covenant, 
 this would be my case. I think if I am more lifeless at one 
 time than another, it is at the Lord's Supper, so that I some- 
 times think I should sin less in neglecting, than in attend- 
 ing in such an unbecoming frame, as I almost constantly do. 
 
 Oh, hard rebellious heart! stupid and ungrateful creature! 
 surely, could you see my vileness, you would never judge fa- 
 vourably of my state." 
 
 This case consists of a variety of particulars, which it 
 would not be well to pass over without notice. I would, 
 therefore, 
 
 I. Consider some of the particular circumstances here 
 mentioned; and then, 
 
 II. Answer this important question, how a person may 
 judge whether a promise or threatening comes from God, or 
 is brought by Satan to the soul? 
 
 1. Let us take a view of the particular circumstances or com- 
 plaints of which this case consists. These we find are various. 
 Here is barrenness and unfruitfulness under abundant means 
 mentioned. Here is coldness and lifelessness complained of. 
 Here is a fear of going backward, and yet a mind not suita- 
 bly affected with it. This person particularly complains of 
 deadness at the Lord's Supper, and of being carried away 
 with temptations which occasion a fear, lest his abstaining 
 from gross immoralities does not arise rather from a want of 
 temptations, than from a hatred of sin, and a love of holiness. 
 He is in a strait whether to concludehe has an interest inChrist 
 or not. He is afraid that his frequent falls are inconsistent 
 with an experience of the grace of G-od. And lastly, he is 
 ready to conclude, that he should sin less in neglecting, than 
 in attending the ordinance of the Lord's Supper, because of 
 his great coldness there. These are the various complaints 
 this person makes; complaints, all which are suitable to the 
 experience of the Christian, and which, therefore, deserve con- 
 sideration. Time indeed forbids our taking particular notice of 
 every one; yet I would not wholly neglect them: and therefore 
 
40 CASES OF CONSCIENCE. 
 
 shall make a few general observations, which will refer in 
 some respect to them all, and tend to direct, encourage, and 
 strengthen the Christian under his various fears. 
 
 1. It is an unspeakable mercy, when we have a deep and 
 humbling sense of our barrenness, deadness, and unprofitable- 
 ness, and to be enabled to spread it before the Lord. Some 
 persons are mere cumberers of the ground indeed. They 
 bring forth no real fruit, and yet are entirely unconcerned 
 about it. They enjoy all the privileges of the Gospel, are fa- 
 voured with all the means of grace; and yet are absolutely un- 
 affected with the great concerns of eternity; are strangers to 
 all real religion; but, notwithstanding all, think well of them- 
 selves, and hypocrite-like, say, stand by thyself, and come not 
 near us; for we are holier than thou. Awful, to be in such a 
 condition! but is this your case, my dear friend? You find 
 a coldness and indifferency under these means, and are afraid 
 you are rather going backward than forward. You complain 
 of hardness and insensibility; but remember, felt hardness is 
 not real hardness. It is rather a blessing, than a judgment, 
 and therefore calls for thankfulness. It is a stupidity felt, and 
 lamented over, and not like the absolute stupidity of the im- 
 penitent sinner. Do you not carry your complaints to God, 
 and tell him of your coldness, your fears, your insensibility? 
 Do you not appear humble in your own eyes on this account? 
 Are you not accusing yourself of your ingratitude, and abhor- 
 ring yourself for your vileness? This is no evidence of a 
 hypocrite, but rather of a real Christian. A hypocrite, that 
 abstains from outward immoralities, thinks all is well with 
 him; but the Christian appears vile and odious in his own 
 eyes on account of the sinfulness of his heart. Though he has 
 no public sins to charge himself with, yet, when he looks 
 within, he finds enough to make himself appear vile and des- 
 picable. It is a peculiar mercy to be made sensible of the 
 plague, the wickedness, the coldness of our hearts, and to be 
 deeply humbled under it. The Spirit of God always shows 
 the Christian what he is, that he may the more readily acqui- 
 esce in the method of salvation exhibited in the Gospel. Be 
 thankful then, Christians, that your souls are not absolutely 
 frozen and benumbed, but that you are sensible of, alarmed 
 at, and humbled for, your indifferency and lukewarmness, 
 barrenness and unfruitfulness, under the means of grace. 
 
 2. It is a good evidence of our being Christians indeed, 
 when we are not easy and contented under such a sense of our 
 barrenness and coldness, but find our hearts filled with desires, 
 and are enabled to endeavour after greater holiness. Are you 
 satisfied with complaints? or do you think it is enough to 
 
CASES OF CONSCIENCE. 41 
 
 mention them? Do you willingly rest here? Do yon find 
 no self-abhorrence on the account of these things, no desires 
 after liveliness of soul, no concern to have things better with 
 you? Do you not pray for, endeavour and strive after, 
 greater degrees and measures of grace ? Then you are asleep 
 indeed, and it is high time to awake! It is an awful circum- 
 stance to be like the door on its hinges, and to have no desire 
 after an alteration ! to sit down, and feebly wish to be better, 
 but cannot find a heart to pray and endeavour after a more 
 spiritual frame, and a growing conformity to God ! This is 
 sometimes pretty nearly the case with the Christian, when he 
 is under the power of any particular corruption. Sin has 
 caused a too great insensibility in his soul, and all his spiritual 
 powers appear asleep, as was the case with David, when 
 Nathan came to him. But is it thus with you, my Christian 
 mourner? May I not answer for you, and say, No? Are you 
 satisfied to be in such a condition? Do you not desire and 
 long to have it otherwise with you? Nay, do you not pray, 
 and cry and strive to have all things altered with you ? Are 
 you contented with feeble wishes? Sometimes, my friend, you 
 may appear to yourself to be in such a condition : but at other 
 times are you not fall of holy concern about it ? Do not you 
 call upon your sleepy soul to awake? Do not you beg to 
 feel the love of Christ melting your hard and stony heart? be- 
 fore duties, are you not concerned to be kept from coldness 
 and indifferency? and, at the close of duties, are you not hum- 
 bled and ashamed under a view of your great imperfections? 
 and do you not apply afresh to the blood of Christ for pardon? 
 and is not all this an evidence of the Christian? Is there not 
 in all this a sense of the excellency of holiness, a real love to 
 it, and therefore an evidence of a work of grace in the heart? 
 Oh, bless God, that it is thus with you, that you can appeal 
 to him, that yor would have your soul filled with greater love 
 to him, and brought into a warmer and more lively frame ! 
 
 3. We should not make our fluctuating frames, nor our 
 being led away by a particular temptation, a mark of our being 
 hypocrites. We are not to judge of ourselves by one particu- 
 lar action in our lives, or by an unbecoming frame, that we 
 may through the power of temptation be led into; but by the 
 general tendency of our desires, frames, and conversation. 
 Sometimes you find all dark within; you cannot call Christ 
 your Saviour. Sometimes you find a sad benumbedness: 
 your soul seems, like the earth in winter-frost, hard and in- 
 capable of impression; the love of a compassionate Saviour 
 does not melt you, when you hear it. All this is consistent 
 with the real experience of the grace of God. These different 
 
 4* 
 
42 CASES OP CONSCIENCE. 
 
 frames are not uncommon. What must we conclude from 
 them? They only show us the difference between earth and 
 heaven, intimate the state of imperfection we are in, and the 
 sad influence of sin even in a renewed heart; but do not by 
 any means give us reason to conclude that we are but almost 
 Christians. The hypocrite is generally in one frame: but the 
 Christian's frames are ever fluctuating. His sky is not always 
 clear : but as the natural sky is sometimes serene, and ap- 
 pears beautiful and pleasant, and again is stormy, dark, and 
 tempestuous; so is it with a Christian's soul. Do not then 
 draw any discouraging conclusion from your various frames. 
 Let a consideration of it keep you humble, make you watch- 
 ful, and fill you with warmer desires after the heavenly world, 
 where your love will never grow cool, nor your enjoyments 
 meet with any interruption : but do not conclude from hence 
 that you are not Christians indeed. 
 
 4. We should ever maintain a godly jealousy over our 
 hearts, yet we should take care and guard against unbelief. 
 We should ever rejoice with trembling. Upon every irrup- 
 tion of sin, and interruption in our frames, we should take 
 the alarm, inquire into the reason of it, and watch the heart 
 with all diligence, knowing that it is deceitful above all 
 things, and desperately wicked. Yet we are not to give way 
 to disputings and unbelief, because our hearts are treacherous: 
 for, if so, we may be always under the power of distressing 
 fears, and never enjoy any satisfaction or peace, saying, we 
 may be deceived. There is a great difference between a 
 godly jealousy and unbelief. If, after examination, our con- 
 sciences do not condemn us, we have no reason to be uneasy. 
 This person knows not what conclusion to draw concerning 
 himself. He is afraid to say he is a Christian, there are so 
 many circumstances that appear discouraging; and yet he 
 would not deny what G-od has done for him. Do not hesi- 
 tate between two opinions. If, so far as you know your- own 
 heart, you have been enabled to give up yourself to Jesus 
 Christ, and receive him in all his characters: if your con- 
 science does not contradict you, when you say you hope you 
 love the Redeemer, you may, and ought to draw a favourable 
 conclusion concerning your state, and to wait for the clearer 
 testimony of the Spirit to make it plain to you. Do not, my 
 friend, be always disputing; that can be of no service to 
 your soul. It will break in upon your peace, dishonour 
 God, and perhaps provoke him to leave you in the dark. 
 Oh, hope and trust! Do not cast away your confidence. En- 
 deavour to live in a thankful frame, considering what Grod 
 has done for you, and rejoice in the evidences of his distin- 
 guishing grace, and give Grod all the glory. 
 
OASES OP CONSCIENCE. 43 
 
 5. We may be growing Christians, and yet not find our af- 
 fections always lively. If we judge of our state and of our 
 progress in grace by affection, we shall be in clanger either of 
 running into all the wild reveries of enthusiasm, or else of 
 falling into despair. Affections may be raised, and yet there 
 be no grace : and, on the other hand, we may have our affec- 
 tions dull, or seem almost to be void of affections, when com- 
 pared with some persons; and yet we may not only have 
 grace, but be growing in grace. Our affections may not be 
 lively, and our souls all on fire; and yet we may really love 
 Christ, and be making some progress in the divine life. 
 Young Christians are often led by affection; therefore their 
 hopes are ever fluctuating. If they are not lively, they con- 
 clude they are no better than hypocrites. Constitution makes 
 a great difference as to the liveliness or dulness of our affec- 
 tions; and so does the present state of the body; and these 
 things should always be considered. Some can weep at plea- 
 sure; whilst others are incapable of shedding a tear. Some 
 appear all alive; others are of a heavier cast, and yet are solid 
 growing Christians, and have a rich experience in divine 
 things. It is doubtless pleasant and profitable too to have 
 our affections raised by divine truths. "When our chariot- 
 wheels move on swiftly, and the fire burns within us, it is 
 sweet meditating, praying, reading, hearing or conversing. 
 Yet we must not judge of the work of God in the soul, by 
 the liveliness of our affections altogether. Indeed, when a 
 person, naturally of lively affections, finds a growing coldness 
 and indifferency to spiritual duties, and is all alive when pur- 
 suing the things of sense, it is a sad sign at least of a bad frame. 
 But though he does not find his soul lively in duty; yet if 
 he is labouring after a greater deadness to the world, if he is 
 secretly mourning after God, and lamenting over sin, if he is 
 pressing on towards the mark, and seeking after a greater 
 conformity to Jesus; if he is more careful against sin, and 
 watchful over his own heart; he is a growing Christian, though 
 in waiting upon God he may not find his affections so lively 
 as he would. The tree does not only grow in summer when 
 it appears in all its gaiety; but even in winter, when it ap- 
 pears to the eye as dead. So the Christian in his winter 
 seasons, may grow in humility, in a knowledge of his own 
 heart, and in love to Christ and holiness, though clouds and 
 darkness are round about him, and his countenance may wear 
 an awful gloom. 
 
 6. Lifelessness and coldness in ordinances, ought not to dis- 
 courage us from waiting upon God in them. If we must leave 
 off waiting upon God for this, the ordinances must not be ad- 
 ministered; because all Christians at times feel this coldness. 
 
44 GASES OF CONSCIENCE. 
 
 We should be humbled for it, but not discouraged. It is un- 
 pleasant to find a deadness in our spirits; but it should not 
 stumble us. We should search into the reasons of it. Per- 
 haps you have taken no pains with yourselves to get your souls 
 into a warm frame, before you came to ordinances. Be not 
 surprised then, that the Spirit was withdrawn. Perhaps you 
 were not so concerned as you ought, to keep a strict watch 
 over your hearts in ordinances; or perhaps there is some sin 
 you have been guilty of, which is not yet lamented over. God 
 may, therefore, stand at a distance, and your souls be cold and 
 lifeless. Inquire, therefore, into the reason of your coldness, 
 and endeavour to get it removed; but be not discouraged. 
 This person particularly complains, that, if he is more lifeless 
 at one time than another, it is at the Lord's Supper; therefore 
 imagines he should sin less in neglecting, than in attending it. 
 This is no natural consequence. It may be your duty to at- 
 tend at the Lord's table; yet in some circumstances you may 
 be out of the way of duty. Perhaps you may have placed too 
 much dependence upon the ordinance, and thought that there 
 you must be always comfortable and lively. God has, there- 
 fore, disappointed your expectations, that you may be taught 
 not to lay such a stress upon ordinances. You have perhaps 
 depended too much upon your preparations, or else you have 
 rushed too boldly upon the ordinance. Or, perhaps God may, 
 for the trial of your faith and patience, withdraw his special 
 presence from you, to humble you, and to lead you to a 
 greater dependence upon Jesus Christ. 
 
 If you desire to wait upon Christ with spiritual views, and 
 in a spiritual frame; if you are watchful over your heart, and 
 labour after a quickening view of the love of Jesus, and a true 
 sense of the nature and design of the ordinance; go on wait- 
 ing upon him. In time, he may give you his comforting 
 presence. Kemember you are not singular in your com- 
 plaints; and you may receive real advantage from an ordi- 
 nance, though you may not be in so desirable a frame as you 
 could wish. Having given you these few hints for your en- 
 couragement and direction, I now proceed to consider the 
 particular question here proposed: 
 
 II. How may a person judge whether a promise or a threat- 
 ening comes from God, or is brought by Satan to the soul? 
 The occasion of this question is as follows; this person found 
 some of the promises of God's word brought with a peculiar 
 sweetness and power upon his mind; and these were succeeded 
 by awful threatenings, which appeared to come with equal 
 force. Now it is of great importance to know whether these 
 come from the Spirit of God, or from Satan; or which of these 
 
CASES OF CONSCIENCE. 45 
 
 properly belong to us, and points out our state, whether the 
 promise or the threatening; that so we may not be deceiving 
 ourselves on the one hand with false hopes, and yet that we 
 may not give way to unbelief on the other, if we have encou- 
 ragement to hope. Satan often transforms himself into an 
 angel of light, as well as appears in the character of a roaring 
 lion, and makes use both of Scripture promises and threaten- 
 ings to carry on his purposes. Thus then, it is a matter of 
 importance to be able to distinguish when these come from 
 Satan, and when from God. I shall therefore hint two or 
 three things which I hope will be sufficient to direct and guide 
 us in this interesting affair. And, 
 
 I. Let us inquire, how we may know whether a promise, 
 or any comfortable portion of Scripture, that is brought to 
 our minds, comes from God, or from Satan. -And, to guide 
 us in our determination of this, we should always consider 
 the circumstances and state of our souls at the time when the 
 promise comes to us, and the immediate end and design, ten- 
 dency and influence of it upon us. 
 
 1. We should consider the circumstances we are in, when a 
 promise, or a comfortable portion of Scripture comes to us. 
 For instance — Are we living in the practice of known sins? 
 Are we secretly or openly gratifying any particular lust? Are 
 we living in the omission of evident appointed duties? If a 
 promise comes to us in such circumstances, to encourage us 
 with the hopes of heaven, we have reason to question its coming 
 from God; because we cannot suppose he will manifest him- 
 self unto any who are walking in evident disobedience to 
 his commands. Is a Christian under the power of any parti- 
 cular corruption? Is he sleepy, c^ead, and careless? He has 
 reason to question whether a comforting promise comes from 
 God, if any such comes before his mind, unless he has been 
 humbled for his backslidings, and has fled to the blood of 
 Jesus for pardon. God has always chastised his people and 
 frowned upon them, when running astray from him. Psalm 
 lxxxix. 30 — 33. Therefore David himself was sorely distressed, 
 after he had been guilty of adultery and murder. All anti- 
 nomian principles and practices, are justly detestable in the 
 sight of God; and so they ought to be in ours. Will God 
 comfort a creature that is wallowing in all the mire of sin? 
 No: if you are a lover of sin, you have no promise from God 
 to support you; and whatever of that kind comes before you, 
 is brought by Satan, who endeavours to entertain the hypo- 
 crite with the pleasing hopes of heaven, and so to lead him 
 into a dangerous security. Examine then your circumstances. 
 How is it with you when a promise comes? Has your case 
 
46 CASES OF CONSCIENCE. 
 
 been represented as above? Then your circumstances are 
 awful and melancholy indeed! But, if your souls are in 
 darkness, mourning and longing after an absent Lord; if you 
 are hungering and thirsting after righteousness; if you are 
 seeking after a sense of the love of God, walking numbly 
 with him, and pressing towards greater degrees of holiness; 
 in this case, when any promise is brought to your mind with 
 any degree of power, you may conclude that it comes from 
 the Spirit of God.* 
 
 2. We should inquire into the immediate end and tendency 
 of a promise brought to us, and its influence upon us. For 
 example — If it lulls us to security, and gives us any hopes of 
 eternal life, though we are careless and indolent; if it leads us 
 to presumption, encourageth us to sin, and yet assures us of 
 an interest in Jesus Christ; we may look upon it as coming 
 from Satan, who is willing to give us all possible encourage- 
 ment, provided it does not produce in us a hatred to sin, and a 
 love to holiness. But if, on the other hand, the promise, 
 when it comes, melts our hard hearts, and fills us with admira- 
 tion of the love and rich distinguishing grace of God; if it not 
 only scatters our fears, and fills us with joy, but makes us 
 humble; if it endears a Saviour more to us, and tends to bring 
 us into a greater conformity to God; if, in fine, it leads us into 
 a more evangelical frame, even that frame that honours God, 
 and is suited to the scheme of salvation in the Gospel; we 
 may then conclude, that it comes from God, and not from the 
 enemy. A promise, having such an influence upon the soul, 
 answers all the ends for which it is revealed. Now we cannot 
 suppose that Satan would bring a promise to answer these 
 important purposes; this w^puld be acting against himself, and 
 destroying his own kingdom: for the more humble we are, 
 the more Christ is endeared to us, and the less is Satan's in- 
 fluence upon us. Thus then we have reason to conclude, 
 that a promise in these circumstances comes from God. 
 
 II. Let us now consider threatenings and awful passages of 
 
 * I may here add one way, by which we may know whether we 
 have an interest in the promises we find in the word of God. We 
 may generally observe something in a promise, that is descriptive of 
 the persons who have an interest in it. Thus, that glorious promise 
 in Isa. xli. 10; "Fear not; for I am with thee; be not dismayed, 
 for I am thy God : I will strengthen thee ; yea, I will help thee ; yea, 
 I will uphold thee with the right hand of my righteousness." This 
 promise is evidently made to those that fear God is not with them, 
 and are dismayed, lest God should not be their God. Those, then, 
 that are in these circumstances, have an interest in this promise. 
 Thus we may find something in most other promises and comforta- 
 ble passages of Scripture, to direct us whether we have an interest 
 in them or not. 
 
CASES OF CONSCIENCE. 47 
 
 Scripture. As there is a variety of these in the word of God, 
 and they are designed for usefulness, yet are often made use 
 of to answer other purposes: so it is of importance to us to 
 know when these come to us from the Spirit of God, and when 
 from the enemy. Now we may take the same method in judg- 
 ing of these, as we did in judging of promises, viz. consider 
 the circumstances we are in, view the end and design of threat- 
 enings when they come, and then examine their influence 
 upon us. Thus, if threatenings, or awful passages of Scrip- 
 ture, come with a design to rob us of our spiritual comfort; to 
 stagger our faith, and bring us into despair, we may conclude 
 they come from Satan, and not from God. But if we are 
 slothful and secure; if we have been running into sin, omitting 
 known duties, and are not yet awake; if the means that have 
 been used, have not been made effectual to revive us, and 
 these threatenings, or awful passages, seem brought to our 
 minds with a design, to rouse us and to stir us up to greater 
 diligence in our Christian course; if, in fine, they have this in- 
 fluence upon us, we may conclude they come from God: for 
 these are the purposes they are designed to answer. We 
 have a variety of passions to work upon. Promises, endear- 
 ing representations of the love of Christ, &c. are designed to 
 touch the finer springs of human nature, to move the softer 
 passions. Threatenings, and awful representations of hell, &c. 
 are designed to alarm us, to compel, and, as it were, drive us. 
 Thus God makes use of various arguments to begin and carry 
 on his work in us. This use then we should make of the 
 more awful parts of Scripture. A view of them, should make 
 us admire that grace, that has plucked us as brands out of 
 everlasting burnings; fill us with a godly jealousy over our 
 hearts; make us seriously inquire whether we are Christians 
 indeed, and stir us up to press forward, with growing cheer- 
 fulness, towards the mark for the prize of the high calling of 
 God in Christ Jesus. When threatenings appear to be 
 brought with this view, and when they have this influence 
 upon us, they are as means in the hands of God for our good. 
 But, when they forbid our hopes, and draw us to despair, we 
 may conclude there is the hand of Satan in it. Upon the 
 whole, so far as threatenings promote our greater holiness and 
 spiritual advantage, so far they are useful, aud answer their 
 end; but so far as they weaken our hands, discourage our 
 souls, and lead us from God, so far they are made use of by 
 the enemy of souls to our spiritual hurt. Thus, then, inquire, 
 you who have had promises, or threatenings, or both, come 
 upon your minds with any degree of force, inquire what cir- 
 cumstances you were in, what the direct tendency of these 
 promises or threatenings was, and what influence they had 
 
48 CASES OE CONSCIENCE. 
 
 upon you; and from hence yon may, in some measure, deter- 
 mine whether they came from God, or from the enemy. I 
 shall now conclude with one remark, viz. 
 
 How glorious is heaven, and how happy the believer there! 
 Here we are fluctuating between hope and fear; we often hang 
 our harp upon the willows: we are watering our couch with 
 tears, and are exposed to the fury of the roaring lion. Oh, 
 happy alteration, when we reach the mansions above, to find 
 all sin perfectly destroyed, every fear scattered! no longer to 
 know what it is to be in darkness, or what the least degree 
 of coldness means! desirable state! to be present with the 
 Lord, and to find his presence animating our souls with the 
 noblest ardour in his service! to have the whole conduct of 
 providence laid before us, and every mystery sweetly unra- 
 velled! to look back upon the many instances of divine wis- 
 dom and grace in our salvation! to find ourselves got safe 
 over Jordan, and appearing in all the glory of the children 
 of Grod, and triumphing as kings and priests! Blessed world! 
 " Hail, happy day! when it will be thus with me! Come thou 
 important period, when this earthly tabernacle shall be dis- 
 solved! Haste that joyful moment, when I shall at once be 
 delivered from all my sins, and all my sorrows; when I shall 
 no more stand in need of promises or threatenings, the one to 
 comfort, the other to quicken me; having the glorious unin- 
 terrupted views of my exalted Mediator, and the sweetest 
 fullest manifestations of his love, to keep the sacred fire 
 ever burning in me, to fill me with joy unspeakable, and 
 to engage my unwearied and everlasting praises ! Thus 
 may we long and breathe after the heavenly state, and in 
 Grod's own time, make the glorious change. Amen. 
 
 CASE Y. 
 
 How far may a person judge of the strength or weakness of his faith 
 by the brightness or darkness of his frame? 
 
 The growth of grace in the heart of a true believer is a very 
 mysterious thing; and there is scarcely any particular whereby 
 Christians in general are more puzzled, and wherein they are 
 more frequently mistaken, than in judging of the strength 
 or weakness of their graces. It is very common for those to 
 judge themselves declining in spiritual experience, who are 
 really growing apace in the divine life; and for those to esteem 
 themselves improving, who are, in reality, decaying and with- 
 ering. I cannot but apprehend that the foundation of these 
 mistakes, lies in their not properly distinguishing between 
 faith and frames. We are apt to judge of the former by the 
 latter; accounting our faith and other graces to be strong, when 
 
GASES OP CONSCIENCE. 49 
 
 our frames are comfortable and lively; and thinking that faith 
 must certainly be weak when these our frames are very dark 
 and distressing. But were this rule just and valid, there 
 would be no manner of difficulty in measuring the degree of 
 grace in us; because no believer can be at a loss to know 
 whether he is in a comfortable or uncomfortable frame. But 
 that this is an improper standard to measure the degrees of 
 grace by, is very evident: because nothing is more variable 
 than our frames, as they are continually waxing and waning 
 alternately. In this respect we are scarce a day at a stand; 
 yea, an hour often makes a great alteration herein : whereas it 
 cannot be supposed that grace itself is so very changeable; 
 for the path of the just is as the shining light, that shineth 
 more and more unto the perfect day. Prov. iv. 18. 
 
 This case is taken under consideration in consequence of 
 two distinct letters transmitted to me: the one regarding com- 
 fortable frames, and the other uncomfortable ones. These two 
 letters contain several experimental queries, and difficulties, 
 all of which, centre in, and may be solved by, a proper answer 
 to the single question above specified. The letters themselves, 
 you will find hereafter inserted in their proper places, where 
 a distinct answer is given to them. 
 
 Be pleased, therefore, to attend seriously to the following 
 observations relating to faith and frames. 
 
 1. A strong faith tends to produce and promote a bright and 
 comfortable frame. This must be granted from the nature of 
 saving faith, and from the express declarations of the divine 
 word. Nothing tends more to take away our doubts, to clear 
 up our evidences, and to comfort our hearts, than the strong 
 and lively exercise of a living faith in the Lord Jesus, as a 
 free and complete Saviour. Faith is often set in opposition to 
 distressing fears. I will trust, says the church, and not be 
 afraid. Isa. xii. 2. We read likewise of the joy of faith, and 
 the assurance of faith; of being filled with all joy and peace 
 in believing, and of rejoicing by faith in Christ with joy un- 
 speakable and full of glory. These Scripture phrases suffi- 
 ciently testify, that there is no better way of having our evi- 
 dences clear, and our comforts strong, than by exercising our 
 faith, trust, and dependence upon a free and glorious Saviour. 
 If, then, we would be truly comfortable, let us desire and en- 
 deavour to live by faith on Christ, and aim at direct acts of 
 recumbency on him; for the more we can, by the realizing 
 and appropriating acts of faith, see of the freeness and fulness 
 of divine grace in Christ, the more experience we shall have 
 of evangelical supports and consolations. On the contrary, 
 we must observe, that, 
 5 
 
50 CASES Or CONSCIENCE. 
 
 2. The weakness of faith tends to promote and produce dark 
 and uncomfortable frames. For since fear and faith are set in 
 direct opposition to each other, therefore, as faith declines, so 
 in proportion fears prevail. The declining of faith in its 
 strength and activity, gives way for our corruptions to work, 
 for temptations to assault and overpower us, for distressing 
 fears to arise; and then the light of Grod's countenance with- 
 draws, and our evidences for heaven are darkened and clouded. 
 As soon as ever we begin to distrust the power of Christ, the 
 faithfulness of the promises, or the absolute freeness of grace, 
 we are sinking. Thus, Peter, when walking upon the water 
 at Christ's command, and in Christ's strength, is upheld as 
 if walking upon firm ground, so long as his faith in Christ's 
 power and kindness is maintained: but no sooner does he at- 
 tend to the boisterousness of the wind, and withdraw his de- 
 pendence from Christ, but he begins to sink; his heart to sink 
 within him, and his body to sink in the waves. And mark 
 what a tender and instructive rebuke Christ gives him upon 
 that occasion, Matt. xiv. 31, "0 thou of little faith, wherefore 
 didst thou doubt?" Much doubting argues little faith. Nothing 
 can be more prejudicial both to our comfort and holiness, 
 than to suspect the almighty power and free grace of Christ. 
 
 These two observations being made and proved, some may 
 be ready to imagine it necessarily follows, that we are to judge 
 of the strength or weakness of our faith, in all cases, by the 
 brightness or darkness of our frames. And the conclusion 
 would be just, were it not for the two following observations. 
 For notwithstanding all that has been said or allowed, yet, 
 
 3. A believer may be in a dark and uncomfortable frame, and 
 yet be strong in faith; and that not only in the grace of faith, 
 but in its exercise too. I acknowledge, that this, at first view, 
 may seem mysterious, and contradictory to what has been de- 
 clared, and it is this one thing which perplexes and stumbles 
 our friend, who wrote one of the letters, when he asks, "Are 
 not light and peace the peculiar privileges and effects of faith?" 
 This consideration, my friend, is perplexing not to you only, 
 but to many others. Let me, therefore, attempt to show you 
 in a plain and evident manner, how this case really stands. 
 Are light and peace the peculiar effects of faith? I answer, yes; 
 but not in such a way as supposes that all our distress and 
 darkness must arise from the want or weakness of faith. A 
 few scriptural instances will make this appear abundantly evi- 
 dent. What think you of the condition of the church, as ex- 
 pressed in Micah vii. 8? The church was at that time in great 
 darkness, and under heavy complaints, and yet was strong, 
 very strong, in faith; as appears by the language there used, 
 
CASES OP CONSCIENCE. 51 
 
 Rejoice not against rae, mine enemy! When I fall, I shall 
 arise; when I sit in darkness, the Lord shall be a light nnto me. 
 
 Again, was not Job in a very dark frame, and under great 
 agony of spirit, when he says, Though he slay me, yet will 
 I trust in him? Job xiii. 15. 
 
 And what shall we say concerning the poor woman of Ca- 
 naan, mentioned Matt. xv. 21 — 28, who renewed her petition, 
 and would not be driven away by the seeming repulses she 
 met with from the Lord Jesus? Was not her agony great, her 
 soul in deep distress, when she heard our Lord say, It is not 
 meet to take the children's bread and to cast it to dogs? But 
 it is indubitably clear that her faith was real; yea, that it was 
 very strong, vehement, and skilful in its exercise, under this 
 distress, when she replied, Truth, Lord; yet the dogs eat of 
 the crumbs that fall from their master's table. Such instances 
 which I have here adduced, are frequently brought as proofs 
 of real faith, though attended with weakness, doubts, and 
 fears. But in reality, these are specimens of faith in its 
 strongest efforts and acts. 
 
 You may, therefore, well ask, how can these things be? If 
 the strength of faith tends to a bright frame, and the weakness of 
 faith to a dark frame, how is it possible that faith should be so 
 lively and strong, and yet the experience of the soul so distressed 
 and complaining? I shall endeavour to explain this paradox 
 by a familiar simile. Compare spiritual things with natural; 
 and let the strength of faith be represented by bodily strength. 
 A person may be very strong in his body, yea, and exercise 
 that strength to the utmost, when under a very heavy burden, 
 and not be so easy or comfortable in himself, as one who has 
 not half his strength, and has no burden, or but a light one, 
 to carry. We are not to judge a person to be weak, merely 
 because he faints, and pants, and labours; nor to judge a 
 person to be strong, merely because he seems lively and active. 
 We must consider the burdens a person has to bear, or the dif- 
 ficulties he has to encounter with, in order to pass a right 
 judgment upon his ability. Now apply this to the case simi- 
 lar to it in spiritual affairs; if a person strong in faith, is tried, 
 has many great duties to perform, or many and heavy trials 
 to struggle with, or many weighty burdens upon him; these 
 things may so put his strong faith to a stand or difficulty, as 
 to make him ready to sink and fail. They may take away 
 or suppress all the sensible pleasure and joy of faith, and 
 make him complain as under distress and darkness. Thus 
 you see faith may be very strong, and very strong in its ex- 
 ercise too, and yet yield no sensible pleasure or exultation, by 
 reason of the great things it has to conflict with and fight 
 
52 CASES OF CONSCIENCE. 
 
 against. These thoughts may likewise help our conceptions 
 in the last observation, which is, that, 
 
 4. A person may be very weak in faith, and yet his frames 
 be bright and comfortable. This is a case not at all uncommon 
 among Christians. Observe, the newly converted person, 
 who is just brought out of darkness into light, has the prin- 
 ciple of grace newly implanted: we cannot suppose, that such 
 a one, in common, is strong in faith, when the seed is but 
 just sown in his heart, or but just sprung up. And yet we 
 find this new-born babe in Christ is frequently favoured with 
 peculiar joys and consolations. And it is very clear, that 
 this newly regenerate person has not his faith as yet strength- 
 ened or established, notwithstanding all his exultations and 
 spiritual delights; for, if there be but a little withdrawment 
 of the light of God's countenance, or if he be but assaulted 
 by but a small temptation, we find his faith appears then to 
 be exceeding weak or unskilful, not able to stand the shock 
 of the temptation, or not sufficiently skilful to expound the 
 meaning of the spiritual withdrawment. A very little change 
 in experience often stumbles the faith, shakes the hope, and 
 discourages the heart of him who is newly convinced and 
 comforted. This surely is an infallible indication that his 
 faith is weak, although he may be favoured with much spi- 
 ritual sweetness and delight. A little child may as well ima- 
 gine that he is a strong man, because he is dandled upon his 
 father's knees, and enjoys his father's smiles, as a newly 
 converted person conclude his case is firm, because his spi- 
 ritual comforts are enlarged. Neither should we confine this 
 remark to the new-born babe in Christ; because there are many, 
 who have had some standing in the grace of Christ, and yet 
 remain very weak in knowledge, and very feeble in their 
 faith: and these we find are sometimes favoured with great 
 spiritual enjoyments. Their corruptions are suppressed, their 
 evidences clear, by the Spirit shining upon his own work; 
 and for that reason, they cannot but be comfortable and joyful 
 in their frames for a season. Now their souls are saying, My 
 mountain stands strong, and I shall never be moved. Yet, 
 no sooner does God hide his face, or permit a corruption to 
 arise, but their souls are affrighted, and their hearts discou- 
 raged. This is a plain token that their faith is really weak, 
 at the very time when their comforts are strong. And thus 
 it comes to pass that those, who are weak in faith, are some- 
 times the most comfortable; and those who are strong in faith, 
 often have less of these spiritual enjoyments. 
 
 These things being premised, may we not thence gather a 
 true answer to the questions proposed in the two letters, that 
 occasioned this discourse? which may be thus disposed: 
 
CASES OF CONSCIENCE, 53 
 
 1. How shall we know whether the darkness of our frames 
 arises from the weakness of our faith? this query, in sub- 
 stance, seems to be aimed at in one of the letters which runs 
 thus: 
 
 "Sir, — I am one, who, through rich grace, have been 
 taught to know and feel myself a sinner, and have been favoured 
 with a clear manifestation of the love of Grod, in Christ Jesus, by 
 the teachings and witnessings of the Spirit: but yet I do some- 
 times walk in darkness May I humbly beg leave to propose 
 the following questions to you? What is the cause of this 
 darkness? Does it not proceed from corruptions within, from 
 temptations from without, or from the omission of duty, or the 
 commission of sin? How may I be able to judge of the cause, 
 when under a dark experience and clouded evidences, so that 
 I cannot see him whom my soul loveth? Are not light and 
 peace the peculiar privileges and effects of faith? O, sir, I 
 am often apt to distress my soul, lest I have sinned, and 
 caused the Lord to hide away his face from me." 
 
 In answer to these affecting queries, I must say, — If you, 
 my friend, are conscious to yourself of the commission of any 
 particular sin, or of the omission of any particular known 
 duty, this consciousness will certainly enfeeble your confidence 
 in Grod, and will cause you to walk in darkness and distress; 
 and you can never arrive at true comfort again, until you have 
 been enabled frankly to confess your sin with humble shame 
 and self-abhorrence, and to make a fresh application for, and 
 a fresh application of, the atoning blood of Christ, by a living 
 faith. Witness the holy Psalmist, in Ps. xxxii. 3 — 5. 
 
 While he kept silence, and would not, through shame, or 
 fear, or pride, ingenuously own before the Lord his guilt and 
 sin; his distress increased, and he could gain no ease or relief; 
 but, when his heart was opened, and he said, I will confess 
 my transgressions to the Lord, then he received a sweet sense 
 of free pardon. 
 
 Contracted guilt is a very sufficient cause of darkness; and 
 you can expect no other, but that God should frown upon 
 your soul, or hide his face from you, and leave you to sorrow 
 and anguish of spirit. Your conscience should, therefore, 
 seriously inquire into this matter; and if, upon inquiry, it bo 
 found that something done or neglected lies at the bottom of 
 the spiritual complaint, you can receive no true consolation, 
 until you have, with humble shame, and by an humble faith, 
 cast your burden upon the Lord. And let me entreat you to 
 beware of any consolation that does not come in at this door. 
 
 With regard to corruptions from within, or temptations from 
 without, these likewise may be the cause of the darkness ii} 
 
54 CASES OF CONSCIENCE. 
 
 your frames, and cast a cloud over your evidences. But in 
 this case, it does not presently follow, that your faitli is weak. 
 If these corruptions be unallowed and lamented, and these 
 temptations opposed and resisted, there may be great grace 
 and strong faith exercised in these circumstances. It is true, 
 that such corruptions and temptations will necessarily rob you 
 of your comfort, and hinder you of a free and delightful enjoy- 
 ment of God, so long as they are permitted to assault and per- 
 plex you. But, if these disagreeable trials and experiences 
 do not sink you into discouragement, and do only quicken and 
 excite you to fight against the temptations, and to mortify the 
 corruptions, in the strength of Christ, your faith is strong, 
 though your soul is disquieted. While faith is acting under 
 these disadvantages, it is incapable of filling you with joy and 
 consolation, until it has gained some conquest over these ene- 
 mies of your peace; but yet it may be vigorous in its exercise 
 to withstand these temptations and to plead the promises for 
 deliverance from the power of these rising corruptions. 
 
 By the foregoing thoughts you may judge, whether the 
 darkness of your frames arises from the weakness of your faith, 
 or not. If, under these complaints, your heart sinks, your 
 spirits are discouraged, so that you are ready to lay down the 
 weapons of opposition, and to quit the field of battle; this is 
 a sign that faith is weak. But if, when a veil is cast over 
 your evidences, you are enabled to exercise direct acts of 
 reliance and incumbency upon Christ; if, when corruption 
 arises or temptation assaults, you are not sunk, but only 
 humbled hereby, and quickened to fly to Christ for strength 
 to mortify sin and overcome temptation, and are determined 
 still to fight and pray, to pray and fight, against these spi- 
 ritual enemies; then the darkness of your soul does not arise 
 from the weakness of your faith, but should be looked upon 
 as only a trial and proof of its strength. 
 
 2. How shall we know whether the brightness of our frames 
 arises from the strength of our faith? Some believers have 
 little or no notion of any comfort or spiritual satisfaction, but 
 what arises from reflection or self-examination; and therefore, 
 bend their whole course this way, in order to attain bright 
 frames and comfortable evidences; and are ready to look upon 
 the satisfaction they obtain in this manner as the assurance of 
 faith, and as almost the only pro^f of the strength of this ex- 
 cellent grace: while others are for paying such a regard to the 
 comfort arising from direct acts of faith upon Christ, that they 
 are tempted to despise or neglect the great duty of self-exami- 
 nation. But it is highly necessary to keep a proper medium 
 between these two extremes, in order to know whether the de- 
 
CASES OF CONSCIENCE. 55 
 
 gree of our consolation and satisfaction proceeds from the 
 growth and exercise of this noble principle. 
 
 It will be proper to introduce in this place, the substance 
 of the other letter, which runs to this effect: 
 
 " Sir, — I have for many years past made it my constant 
 practice to set apart a serious hour for self-examination; and 
 as the word of God is the only unerring rule whereby to judge 
 of spiritual things, I have, (after earnest prayer for the assist- 
 ance of the blessed Spirit,) taken some text of Scripture, such 
 as that, Believe on the Lord Jesus Christ, and thou shalt be 
 saved. In prosecuting the solemn inquiry, I have endea- 
 voured to find out the account of faith, its fruits and effects, 
 as described in the word of God. The effect of this practice 
 as to my comfort has been various, as I could more or less 
 discover the Spirit's work on my heart. Now, sir, the question 
 I would humbly propose is this : "Whether a believer may not 
 warrantably take comfort from the Spirit's work on his heart, 
 as an evidence of his interest in Christ?" 
 
 This serious letter describes a practice, that I would ear- 
 nestly recommend to all those who are desirous to go safely 
 and comfortably in the way to heaven. And as for the ques- 
 tion here proposed, I would answer, without the least hesita- 
 tion, that a believer may and ought, upon serious examination 
 and prayer, to take comfort from, be thankful for, and rejoice 
 in, every evidence of true grace, as so many seals of the Spirit, 
 whereby the believer is sealed up until the day of redemption. 
 But then remember, that the comforts arising from hence are, 
 of themselves, no evidence of the growth or strength of faith : 
 for, if a believer receives the whole of his comfort from the 
 satisfaction he gathers this way, it is a proof that his faith is 
 really very weak; yea, and the comfort itself will prove very 
 wavering and uncertain. This our friend justly acknowledges 
 in his letter, when he says, that th© effect of his practice has 
 been very various as to comfort: and no wonder; for, if a per- 
 son builds his hopes upon his evidences, they will be found a 
 very uncertain basis; these evidences being sometimes clear, 
 and sometimes cloudy and dark. But, blessed be God ! these 
 are not the ground of our hope; for that does not consist in 
 any thing wrought in us, but in the absolute freeness of grace 
 in Christ, for any poor distressed soul to lay hold of, fly to, 
 and rest upon. This freeness of grace is an everlastiisg and 
 stable foundation, which does not change with our frames. 
 And I am verily persuaded, that many believers are so much 
 attached to comfort drawn from evidences, (as it were the only 
 comfort,) that they have very much lost the strength and skill 
 of faith. X?or the business of faith is, not to live and depend 
 
66 CASES OP CONSCIENCE. 
 
 upon a work of grace in us, but humbly and confidently to 
 refer ourselves unto the free and powerful grace of God with- 
 out us, under a real sight and conviction of our own weak- 
 ness, emptiness, pollution, guilt, and unworthiness. 
 
 But, if you would know whether the comforts you obtain 
 by self-examination are attended with the growth and vigour 
 of faith, it is needful you should inquire into the nature and 
 kind of them. Perhaps it may be only a cold speculative sa- 
 tisfaction. You, by the exercise of reason, compare your ex- 
 perience with the word of God, and so coldly draw the impor- 
 tant conclusion, but feel no endearing, enlivening, and sanc- 
 tifying effect from it. If this be all, here is nothing of the 
 work of faith, or the exercise of grace in it. Nay, it is pos- 
 sible for the comfort obtained in this way to be of a soul- 
 stupefying nature. When you have drawn this conclusion, 
 it is used only to still the anxieties and relieve the distresses 
 of the soul, to make you the more contented under the 
 prevalency of some corruption, under the consciousness of some 
 guilt, or under the power of a carnal frame. If this be the 
 tendency of the satisfaction you gain by examination, it is a 
 sad sort of comfort indeed! and let the inference be drawn 
 with ever so much justness or clearness, yet it proves the 
 soul to be in a dangerous or declining frame. 
 
 Once more: a believer in performing the duty of self-exami- 
 nation, ought to take especial care about the ends he has in it. 
 What is it that you aim at in searching after evidences of grace 
 within you? Is it to obtain an assurance that your state is 
 safe, that you might silence the clamours of a guilty conscience, 
 or that you might remove that uneasiness, which your mind 
 feels because of the power of corruption or carnal security; to 
 soothe your mind with this thought that all is well, because 
 you have a secure interest in Christ, and the covenant? If 
 this be your aim and desire, give me the freedom to say, that 
 this is to continue in sin, because grace abounds. And, there- 
 fore, evidences, thus obtained and thus employed, are exceed- 
 ingly dangerous and very suspicious. 
 
 But, if you seek after and improve the evidences of a work 
 of grace in your soul, to help you forward in farther actings 
 of faith upon Christ, to encourage you to be more frequent, 
 fervent, and confident in your application to Christ for fresh 
 supplies of soul-sanctifying, sin-subduing, and heart-strength- 
 ening grace; then your comfort is of the right kind, and the 
 brightness of your frame proves the strength of your faith. 
 Upon the whole we may gather, 
 
 3. How we may know whether our faith be strong or weak, 
 let our frames be what they will. It is not our being in a. 
 
CASES OF CONSCIENCE. 57 
 
 dark frame, but our being discouraged by it to lay down our 
 weapons against sin and Satan in a kind of despairing way, 
 that proves the weakness of our faith. It is not our being in 
 a bright frame, but our being thereby quickened and encou- 
 raged to fly to Christ, and to trust in him for farther grace and 
 strength, that proves the strength of our faith. If our frames 
 are dark, gloomy, and distressing; and these distresses quicken 
 our desires after saving grace, and we are excited to earnest 
 prayers and fiducial pleadings for the blessings of grace, and 
 to fight against sin and temptation in the strength of Christ; 
 this proves that our faith is strong, though our comforts may 
 be very low, and our sorrows very great. If our frames are 
 bright and delightful, and our souls take all our comfort from 
 what we feel, and we begin to trust in, or rest satisfied with, 
 grace received; this proves that our faith is weak and unskil- 
 ful, though our comforts are strong, and our evidences clear 
 to ourselves. 
 
 I shall conclude the whole with the following very brief 
 and compendious advice to believers concerning their frames. 
 
 Are your frames comfortable? 
 
 You may make them the matter of your praise, but not of 
 your pride. 
 
 You may make them your pleasure, but not your portion. 
 
 You may make them the matter of your encouragement, 
 but not the ground of your security. 
 
 Are your frames dark and uncomfortable? 
 
 They should humble you, but not discourage you. 
 
 They should quicken you, and not obstruct you in your 
 application for necessary and suitable grace. 
 
 They should make you see your own emptiness, but not 
 make you suspect the fulness of Christ. 
 
 They should make you see your own unworthiness, but not 
 make you suspect the willingness of Christ. 
 
 They should make you see your own weakness, but not 
 cause you to suspect the strength of Christ. 
 
 They should make you suspect your own hearts, but not 
 the firmness and freeness of the promises. 
 
 CASE VI. 
 
 Whether a person who has been a great sinner, has any ground to 
 expect pardon and the comforts of the Holy Ghost; and whether 
 he may partake of the ordinances of God? 
 
 This question is supported by the following letter: — "Hev. 
 Sir, — I take this opportunity to inquire for your judgment on 
 
58 GASES Or CONSCIENCE. 
 
 the state of my soul, which is as follows: I am a young person, 
 who have had a religious education; but alas! I soon followed 
 the base inclinations of my own heart, and stuck at nothing, 
 let it be ever so vile, till it pleased God, by conversation with 
 a good man upon the evil nature of sin, to fasten deep convic- 
 tions upon my mind. Then, what terrors, torture, and an- 
 guish did I feel! How was my mind filled with horrid blas- 
 phemies! So that I concluded I was given up to a reprobate 
 mind, and that there was no place for repentance, if I sought id 
 ever so carefully with tears. In this awful condition I con- 
 tinued eighteen months, when it pleased God to magnify the 
 riches of his grace to the very chief of all sinners, in sending 
 the glorious Comforter to set my soul at liberty, and make me 
 rejoice with unspeakable joy. But notwithstanding this, when 
 I look back, and consider my great vilencss, I am ready to dis- 
 pute its being a reality. Therefore, I have sent you the 
 above question, to which may the Lord enable you to give a 
 comfortable and speedy answer." 
 
 This is a case that we frequently meet with; a case that de- 
 serves our serious consideration, as it may tend to encourage 
 many distressed sinners in a proper application to Jesus Christ 
 for salvation, and give them the most admiring and animating 
 views of the riches of divine grace manifested therein. In 
 hopes that these ends may be, in some measure, answered; I 
 would consider these two things: 
 
 I. Whether a person who has been a great sinner, has any 
 ground to expect pardon, and the comforts of the Holy Ghost? 
 And, 
 
 II. Whether he may partake of all the ordinances of God? 
 
 I. I am to show whether a person who has been a great sin- 
 ner, has any ground to expect pardon and the comforts of the 
 Holy Ghost. If he continues hardened, and is obstinately de- 
 termined to live in the gratification of any criminal lust and pas- 
 sion; he has no reason to expect either pardon or the consola- 
 tions of the Holy Ghost. But if, under a conviction of sin, 
 he applies to the Mediator, is willing to receive him, and submit 
 to him in all his characters, (which I apprehend is the case with 
 this person,) then we may readily answer this question in the 
 affirmative, and support it by the following considerations. 
 
 1. It is perfectly consistent with the grace and mercy of 
 God, that he should pardon the greatest sinners, and visit them 
 too, (if he pleases,) with the consolations of his Spirit; there- 
 fore there is ground of hope. The grace of God is absolutely 
 free in the salvation of his people. Y\ r hen he chose them from 
 eternity, he viewed them in the character of rebels, unworthy, 
 therefore, of his favour, and deserving his everlasting wrath: 
 
CASES OF CONSCIENCE. 59 
 
 and when he comes to them in time to apply salvation, he 
 finds them dead in trespasses and sins. Free grace laid the 
 foundation, and free grace will finish the spiritual building, 
 and lay the top stone thereof. When our Lord inquires of 
 his Father, wherefore he had revealed the mysteries of his 
 kingdom to such babes as his disciples, and had hid them 
 from the wise and prudent, he says, Even so, Father, for so 
 it seemed good in thy sight, Matt. xi. 25, resolving it all into 
 the free sovereign pleasure of God. If, then, God is abso- 
 lutely free in our salvation, and does not refuse the blessings 
 of it in consideration of the least demerit or unworthiness in 
 us, then he may as well pardon the greatest sinners, as those 
 who have not run into such excess of riot; especially, if we 
 consider that God exalts the riches of his grace in our salva- 
 tion, Isa. lv. 7; Rom. v. 17; nay, that this is the great end 
 he has in view in the whole of our salvation. None should 
 now be discouraged at a view of the greatness of their sins, 
 or question the reality of those spiritual enjoyments God has 
 given them, because they are unworthy of them. The riches 
 of the grace of God infinitely exceed all the demerit of sin, 
 and triumph in the full pardon of the most heinous trans- 
 gressions. Methinks I see the awakened sinner impressed 
 with a deep sense of his vileness, and hear him objecting to 
 the pardon of his great unworthiness. But, my soul! are 
 you indeed exceeding vile? Are your sins exceeding nume- 
 rous, and attended with every aggravation? Are you the 
 unworthiest of creatures? The more exceeding abundant, 
 then, will the grace of God appear in your pardon, comfort 
 and salvation; the more will the great end he has in view in 
 the salvation of sinners be answered, and the more glory re- 
 dound to him. Under a view of this infinite, abundant 
 grace, you may sweetly encourage yourself, and say — "It is 
 true, Lord, I am unworthy; nay, I would call myself the 
 unworthiest of thy creatures. But, Oh ! I would not, I even 
 dare not distrust, and say, I am too great a sinner for a God 
 of so much grace to pardon. Would not this, Lord, lessen 
 the riches of thy mercy? Oh! if I am the greatest sinner 
 thou hast ever yet saved, I shall then be the wonder of hea- 
 ven; I shall claim a right above all my fellow-saints to adore 
 the riches of thy grace; and thou, Lord, wilt be admired of 
 all for thy mercy manifested to a creature so unworthy." 
 
 2. It is consistent with the glory of all the divine perfections 
 to pardon and comfort the greatest sinners; therefore such have 
 ground for hope. If any thing appears to forbid it, it is the 
 justice, the holiness of God, &c, the necessity of inflicting 
 punishment upon the offender to secure the moral government 
 
60 CASES OF CONSCIENCE. 
 
 of Grod from any stain or abuse. Had there been no Mediator, 
 no surety to stand in the sinner's stead, to make satisfaction, 
 and purchase spiritual and eternal blessings; these would have 
 stood as everlasting obstructions to the pardon and salvation of 
 the sinner. But, as there is a Mediator provided; as this 
 Mediator is Grod and man; as he has in our nature obeyed the 
 law, and borne the punishment sin deserved; as the sacrifice he 
 offered had an infinite virtue in it; and so was accepted; so 
 there is a way open for the bestowment of every saving bless- 
 ing, in a perfect consistency with the honour of the law and 
 the Lawgiver, upon the sinner, nay, upon the greatest sinner; 
 for the virtue of this infinitely atoning sacrifice exceeds the 
 utmost malignity and demerit of sin. What glorious encou- 
 raging news should this be to every guilty creature! Behold 
 mercy and truth meeting together, righteousness and peace 
 kissing each other, all being perfectly harmonious in the salva- 
 tion of the most unworthy! See justice laying aside its awful 
 sword, and joining with grace and mercy in holding out the 
 golden sceptre ! See the law receiving the highest honour by 
 the obedience of the Lawgiver! See all the demands of every 
 attribute of the Deity fully answered in Christ's mediation, the 
 glory of each secured, and yet encouragement given to the 
 vilest sinners to hope and seek for salvation! Behold, God is 
 just and yet the justifier of them that believe in Jesus. Bom. 
 iii. 26. He is faithful and just in the forgiveness of sins, and 
 in cleansing from all unrighteousness! 1 John i. 9. And can 
 you now despair of salvation, or say, Grod cannot or will not 
 visit you with the consolations of his Spirit? Have you ever 
 considered the sacrifice that has been offered, its appointment 
 by the Father, its atoning virtue, its perfect acceptableness? 
 And can you say, your sins are too great to be forgiven? Have 
 you applied, my dear, but doubting friend, to Christ, as a suit- 
 able, all-sufficient Saviour, and been enabled to commit your 
 soul without reserve into his hands, to be justified, sanctified, 
 and eternally saved? Let me then tell you, Grod can be even 
 just in pardoning your sins, though never so great; and in com- 
 forting and saving your soul, though never so unworthy. 
 When we look upon our unworthiness-abstraetedly from Christ, 
 we are filled with sad confusion; but, when we look to Jesus 
 the Mediator, our fears are scattered, and our souls revived with 
 the hopes of a glorious immortality. You do not question the 
 virtue of the blood of Jesus, sure ! His blood cleanseth from 
 all sin. 1 John i. 7. Grod, considered absolutely in himself, 
 would appear as a consuming fire to us in our guilty condi- 
 tion; his justice and his truth would make us tremble. But 
 yiew him through this Mediator, and you see his wrath ap- 
 
CASES OP CONSCIENCE. 61 
 
 peased, his countenance wearing a glorious smile; you see his 
 justice and truth too on your side, speaking even peace to 
 your troubled conscience, and securing your pardon and salva- 
 tion. ye sensible and awakened sinners, look upon a cru- 
 cified Redeemer! View his bloody agony in the garden! 
 See the mighty God hanging upon the cross ! And then re- 
 joice and say, "Oh, there is hope for us! We will not give 
 up our souls as lost, so long as the blood of Christ has an in- 
 finite virtue in it. We will humbly hope, that God will par- 
 don such sinners as we are, though we desire the lowest hell, 
 and wash our polluted souls in that overflowing fountain, that 
 is set open for sin and uneleanness." 
 
 3. If we ever find any sense of sin, any humiliation for it, 
 and any desires after salvation, in the way God has determined 
 to bestow it, we may conclude that there is pardon and salva- 
 tion for us. Some persons are afraid they have committed 
 the unpardonable sin. Satan makes this awful suggestion to 
 their minds, and they go under the distressing apprehensions 
 of it from day to day, and are ready to think all ground of 
 hope is gone. But whatever the unpardonable sin is; without 
 inquiring into its nature, we may without hesitation conclude, 
 that we have not been guilty of it, if we find any humbling 
 sense of sin, any relentings for it, any desires after salvation, 
 and any willingness to receive the Lord Jesus Christ, as he is 
 represented in the Gospel. For, here I would ask — How 
 came you to have an humbling sense of sin? Whence are these 
 desires after salvation? Whence this subjection of soul to Je- 
 sus Christ? Is not all this from the Spirit of God? A view 
 of the threatening law may terrify and alarm us; but it is the 
 peculiar work of the Spirit of God, bringing home the Gospel 
 to our hearts, that fills our souls with self-loathing, and draws 
 out our hearts in holy longings after communion with, and a 
 conformity to Christ ! And wherefore does the Spirit of God 
 do this? Is it not a plain intimation that we have not sinned 
 the unpardonable sin? Is it not an encouragement to us to hope 
 that there is salvation for us? Is it not a token for good, that 
 God will give us the blessings we are desirous of enjoying? 
 Some convictions there may be, and often are, in those that 
 perish. But would God show us the odiousness of sin; would 
 he humble us for it; and fill us with desires after deliverance 
 from it; would he show us the excellency of Jesus Christ, and 
 make us willing to receive him in all his characters; and then 
 leave us to perish? Oh! No. You have his promise to plead, 
 ye thirsty sinners, Matt. v. 6. You have Christ's own words 
 to encourage you, ye willing souls, 2 John vii. 37. If you are 
 willing, Christ is so too. Inquire then, has Christ your will? 
 6 
 
62 CASES OF CONSCIENCE. 
 
 Do you see a beauty in him, and is your soul drawn in affec- 
 tion to him? This is an assurance that he will pardon and 
 save you, and give you all those consolations by the way, that 
 he sees to be needful for you. The greatness of your sins 
 will be no objection to him. 
 
 4. God has pardoned, comforted, and saved great sinners. 
 — As God has graciously represented himself as a God par- 
 doning iniquity, transgression, and sin, that is, all sorts of 
 sins; so he has done it in all ages and generations. Let us 
 look into the Old Testament, and we shall find it furnishing 
 us with many instances. Thus Lot was guilty of drunkenness 
 and incest, Gen. xix. 33, &c. David was chargeable with adul- 
 tery and murder; and he was pardoned and comforted too. 
 Solomon fell into idolatry. Manasseh was guilty of such 
 abominations as even exceeded those amongst the heathens; 
 yet he is made a monument of mercy. 2 Chron. xxxiii. And 
 we have a most striking and remarkable instance of rich dis- 
 tinguishing grace in Ephraim. Isa. lvii. 17, 18. For the ini- 
 quity of his covetousness was I wroth, and smote him: I hid 
 me, and was wroth; and he went on frowardly in the way of 
 his heart. What could we expect to hear an offended God 
 saying but this, let him alone to receive the fruit of his doing! 
 Shall I manifest my grace to such an obstinate rebel? Me 
 might have spoken in such awful language as this. But behold 
 the might of God, how astonishing! I have seen his ways, 
 and will heal him; I will lead him also, and will restore com- 
 forts to him and to his mourners. The timorous soul may say, 
 these are instances under a dark dispensation, and therefore 
 come not up to the case. Let us, therefore, now look into the 
 New Testament. And here, the first instance that strikes us 
 is Peter's denying his Lord, and with dreadful oaths and im- 
 precations. Matt. xxvi. 72, &c. Another instance we have 
 in Saul the Pharisee, who was a fiery persecutor, a bold blas- 
 phemer; and yet he not only obtained pardoning mercy, but 
 enjoyed much of the consolations of the Holy Ghost; and he 
 says of his conversion, that it was a pattern of what Christ 
 would do in after ages; that is, that he would pardon and save 
 the greatest sinners. 1 Tim. i. 16. But we have all sorts of 
 sinners mentioned among the sanctified Corinthians; 1 Cor. 
 iv. 11, such were some of you; that is, some were fornicators; 
 others idolaters; others adulterers; others effeminate, or of las- 
 civious tempers and practices; others abusers of themselves 
 with mankind, or such as have been guilty of the detestable 
 sin of Sodom; others thieves, covetous, drunkards, revilers, 
 and extortioners; but you are now the triumph of rich and 
 sovereign grace ; being justified; and in some measure sanctified, 
 
CASES OP CONSCIENCE. 63 
 
 too. Thus we see that all sorts of sins, even the most unnatu- 
 ral, have been pardoned. And can you now say, my friend, 
 that yours are too great to be forgiven, or that God would not 
 comfort such an unworthy creature as you are ? Are there 
 many peculiar aggravations attending your sins ? Were they 
 committed after great mercies and deliverances ? So were 
 Lot's and Solomon's. Have they been committed with great 
 deliberation ? So were David's. Have they been often re- 
 peated ? Peter repeated his three times. In fine, all these 
 instances show, that God can consistently pardon, nay, that 
 he does pardon the greatest of sinners, and favour them too 
 with the consolations of his Spirit. Sometimes, indeed, great 
 sinners have felt great terrors; but these have been often sweet- 
 ly succeeded by great joys. In the life of Colonel Gardiner 
 we read of the sore and long distress he was under; but God 
 was pleased, after some time, to scatter the cloud, to change 
 the scene, and to turn his bitter cries into cheerful praises. 
 Thus we should not be discouraged at the greatness of our 
 sins. 
 
 5. That we may know whether those consolations, with 
 which we have been favoured, are the consolations of the Spi- 
 rit, we must inquire what influence they had upon us. You 
 see God in perfect consistency with all his perfections, bestows 
 the blessings of salvation upon the unworthiest of his crea- 
 tures. That you may be more particularly satisfied about 
 yourself, that those consolations you have enjoyed came from 
 God, look back to the frame of mind you was then in, and in- 
 quire what influence they had upon you. If the joys you felt 
 made you careless, and left in you a greater relish for sin; if 
 you can with greater ease pursue the lusts of the flesh, the 
 lusts of the eye and the pride of life; then you have reason to 
 conclude that all was a delusion. But if you was humbly 
 seeking after salvation when your soul was thus set at liberty, 
 if the joys you felt made sin appear odious, endeared the Re- 
 deemer more; if you was more weaned from the world, filled 
 with admiration at a view of distinguishing grace, and was put 
 more upon prayer and other means towards promoting the 
 power and life of religion in your heart; then you may con- 
 clude that God has been comforting your soul with those con- 
 solations with which he comforts his people; and, consequent- 
 ly, that you have no reason to be discouraged at a view of the 
 greatness of your sins, as if they were effectual obstructions 
 to the manifestations of pardoning and saving grace. Having 
 thus endeavoured to answer the first question, I now proceed 
 to the second: 
 
 H. Whether one, who has been a great sinner, but has been 
 
G4 CASES OF CONSCIENCE. 
 
 enabled to apply to Jesus for salvation, may partake of all the 
 ordinances of the Lord? This is a question easy to be an- 
 swered. If the greatness of our sins does not exclude us from 
 pardoning mercy, it does not exclude us from the ordinances of 
 God. If, through grace, we have an interest in, and a title to 
 the glories of an eternal world, then we may by the same 
 grace claim a right to all the privileges of God's house here. 
 If you were not baptized in your infancy, it is certainly your 
 duty now, that so you may publicly enlist yourself under the 
 banner of the mighty God. As to the ordinance of the Lord's 
 Supper, if you have been humbled for sin, and desire to be 
 delivered from it, if you have been enabled to give up yourself 
 to Jesus, if you desire to love him more, and to grow in con- 
 formity to his image, and would wait upon Christ in all His 
 ordinances, that these ends may be answered; it is then your 
 duty to come to the table of the Lord; and you may do it with 
 a comfortable expectation of the blessing and presence of Christ 
 to make the ordinance effectual to strengthen every grace of 
 the Spirit in you, and to train you up more and more for the 
 heavenly inheritance. You are not to consider the greatness 
 of your sins, when you are inquiring whether it is your duty 
 to wait upon Christ in this ordinance; but to consider the frame 
 and temper of your mind, the ends you have in view, and the 
 principles from whence you act. These are to determine your 
 duty, and not your unworthiness. Permit me, then, to call 
 you to an examination. You have been a great sinner; and 
 have you been humbled upon this account? Are you filled 
 with shame and self-abhorrence? Have you, in the frame of 
 the prodigal son, thrown yourself before an offended God, say- 
 ing with him — '"Father, I have sinned against heaven, and in 
 thy sight, and am no more worthy to be called thy son?" 
 "Oh, no! It is more, Lord, than I deserve to be treated as a 
 hired servant. I deserve to be banished for ever to the infernal 
 regions; but, Lord, stretch out thine hand, pluck me as a 
 brand out of the burning, take me into thy family, and let me 
 not perish for ever. I am loathsome; but do thou clothe me 
 with change of raiment, that the shame of my nakedness do 
 not appear. I am unclean; but do thou wash me in that foun- 
 tain set open. Lord! I would be thine. Adorable Mediator! 
 I would love thee. Behold! here I give up myself entirely 
 unto thee. But I am not indeed worthy of thine acceptance; 
 for, Lord, thou must do all for me and in me. Yet, as I have 
 thy promise, on that I lean for my encouragement." Is not 
 this your case, my friend? Have you been thus enabled to 
 come to Jesus? you have then a right to all the ordinances of 
 the Lord. Come humbly, under a sense of your own unwor- 
 
CASES OF CONSCIENCE. 65 
 
 thiness of the divine favour; yet come cheerfully, easting 
 yourself upon the Lord, expecting that, in waiting upon him, 
 he will fulfil his promises of grace in your complete and ever- 
 lasting salvation. Having thus answered these two questions, 
 I would close with three reflections: — 
 
 1. Hence we learn, that, of all the works of God, those of 
 our redemption and salvation by Jesus Christ are the most 
 glorious. In the creation, God has manifested his wisdom, 
 power, and goodness : but here you see the manifold wisdom 
 of God; here you see the riches of his grace. When we con- 
 sider the character of those who are saved, what the blessings 
 of salvation are, and the method which God took to secure 
 these blessings, we cannot but be filled with the highest won- 
 der. What heights, what depths of wdsdom and love; that 
 God will pardon and save rebels! that he has formed a plan 
 for doing this, in a consistency with his justice and holiness! 
 " Whilst others are viewing the various phenomena of nature, 
 my soul, let me behold this mystery of divine grace! Let 
 me see an incarnate God, and view the King of Glory stooping 
 to take upon him the form of a servant, to obey and suffer in 
 the room of guilty rebels! Let me see, in consequence of 
 this, grace displaying itself in the salvation of sinners, con- 
 quering hard hearts, pardoning the greatest transgressions, 
 plucking brands out of the burning, and raising the vilest crea- 
 tures, from a state of dishonour, distress, and misery, to be 
 kings and priests unto God!" Oh, what entertainment, what 
 pleasure must this give to a rational mind! It is the song of 
 the saints above, the admiration of creatures arrived to a state 
 of the utmost perfection. They are forever employed in 
 searching into, and admiring the mysteries of the grace of 
 God; and shall not we esteem them fit subjects of our contem- 
 plation here? Oh, the blindness and stupidity of those, who 
 see no beauty, no glory, in the scheme of salvation! 
 
 2. Hence, we learn, that none should despair of salvation, be- 
 cause of the greatness of their sins. There is a secret despair 
 which lies in the breast of the sinner, and slays its thousands, 
 yea, its ten thousands. When any conviction is made upon 
 the mind, it is immediately suggested to the poor sinner, that 
 it is in vain for him to hope for mercy; his sins have been 
 attended with such aggravating circumstances that no pardon 
 will be granted. Besides, the difficulties of the divine life 
 are so great, that he can never expect to surmount them. He 
 may as well, therefore, continue his pursuits, and enjoy as 
 much pleasure as he can, and give up all thoughts of being 
 a Christian. With these suggestions, the sinner stifles every 
 conviction, and eagerly pursues sensual gratifications, regard- 
 
 6* 
 
66 CASES OF CONSCIENCE. 
 
 less of the awful consequence. Is this the case with any of 
 you? You may immediately conclude that it is an invention 
 of Satan to secure you the more under his power. Your sins 
 are not too great to be forgiven; nor are the -difficulties of the 
 Christian life insurmountable to those that depend upon the 
 strength of Christ. Many have been pardoned who have been 
 as vile as you: therefore do not despair, and so continue in 
 sin. Oh, that I could convince you, sinner! I would use all 
 possible means. I would endeavour to set before you all the 
 riches of the grace of God, take you to the cross of Christ, and 
 show you an infinite sacrifice. I would present you with a 
 long catalogue of atrocious sinners, pardoned and saved. Do 
 not entertain the dangerous thought, then, that there is no 
 mercy for you; but attend to the important convictions made 
 at any time on your mind, and look to Jesus to justify and 
 save you. 
 
 3. Though what has been said tends to encourage every sin- 
 ner to look to Jesus for salvation, yet it encourages none to 
 continue in sin. They that from hence say, " Let us sin that 
 grace may abound," are in the gall of bitterness, and in the 
 bond of iniquity. There is no mercy, no salvation for those 
 that continue in sin. "He that covereth his sins, shall not 
 prosper: but whoso confesseth and forsaketh them, shall have 
 mercy. " Pro v. xxviii. 13. 
 
 CASE VII. 
 
 What judgment should that person pass upon himself, who knows 
 himself to be in a dark and corrupt frame, but finds himself greatly 
 unaffected with it, and stupid under it ? 
 
 This very interesting and important question is taken into 
 consideration in consequence of the following letter; which, 
 though it be very long, yet will not be found tedious to those 
 who have experienced any variety in the Christian life; because 
 the whole of it is so spiritual and experimental. It runs to 
 this effect: 
 
 " Sir, — Having long walked uncomfortably, and apprehend- 
 ing my case to be different from the common experience of the 
 people of God, under their darknesses and doubts, I would de- 
 sire your judgment and advice upon it. I know it is no un- 
 common thing for those who are renewed by grace to complain 
 of indwelling sin, of the strength of their corruptions, of the 
 weakness of their graces, of the hidings of Grod's face, and of 
 distressing doubts and fears upon these accounts. But, in 
 
CASES OF CONSCIENCE. 67 
 
 the midst of all, there is love to God, and desires after him, 
 which are manifested by their earnest seeking of him; as the 
 church says: 'The desire of our soul is to thy name, and to 
 the remembrance of thee. With my soul have I desired 
 thee in the night/ &c. Isa. xxvi. 8, 9. Christ is precious to 
 them: and could you assure them of their interest in him they 
 would rejoice and be comforted, as knowing that in him they 
 should have all they want, wisdom, righteousness, sanctifica- 
 tion, and redemption. But it is not so with me. 
 
 " My heart, alas ! is alienated from God, backward and 
 contrary to the exercise of religion. I have lost all delight 
 in spiritual things. I cannot call the Sabbath a delight, nor 
 attend to any ordinance with pleasure. Very different is my 
 character from what is described, Psal. i. 2, ' His delight is 
 in the law of the Lord; and in his law doth he meditate day 
 and night/ And as different must be my language from 
 what the Psalmist uses, Psal. cxix. 97, ' how love I thy law/ 
 &c. Those words in Isa. liii. 2, 'He hath no form or comeli- 
 ness/ &c. seem more like the language of my heart and ways; 
 and God may complain of me as in Hos. viii. 12. 
 
 "When I bow before the Lord in secret, it is with a ser- 
 vile temper; not thankful, as enjoying a privilege; but from 
 a sense of absolute necessity, being convinced of my need of 
 mercy. 
 
 "When I am not altogether in a stupid, dull, indolent 
 frame, I bewail before him the wretched depravity of my 
 nature, and the dreadful effects of it through the whole man, 
 appearing in pride, unbelief, neglect of God, and the like. 
 But I am more affected with these things as my misery, than 
 as my sin, and, therefore, fear I do not come to Christ, as 
 those do, who are drawn by the Father. 
 
 "I set my name to that inventory, wretched, and miserable, 
 and poor, and blind, and naked. Rev. iii. 17. And one would 
 think, where there is a sense of these things, the kind, conde- 
 scending, and encouraging language in the next words should 
 excite some sense of gratitude, in the exercise of which would 
 be some delight. But it is far otherwise in my experience. 
 It is true, I cannot but acknowledge that the Saviour, God 
 has appointed, and the method of salvation he has established, 
 do exactly suit my miserable and helpless condition; and it 
 is owing to the free, unconditional promises and invitations 
 of the Gospel, that any hope is kept alive in my soul: (but 
 you know that hope deferred makes the heart sick.) In the 
 exercise of this free hope I can sometimes plead with God, 
 that, if I am to this day wholly under the power of a carnal 
 mind, he can, by the exercise of his sovereign grace, renew 
 
68 CASES OP CONSCIENCE. 
 
 and save me, consistently with all the glorious perfections 
 of his nature. Yet the Lord knows how unaffected I am 
 with, and how unthankful for, these encouragements. 
 
 " If I look back to past experience, when I walked more com- 
 fortably, I remember the jealousies which then arose in my 
 mind; doubting that I did not, in reality, love Christ above 
 all and give the preference to spiritual and heavenly things, 
 
 " As these doubts arose from what I found working within, 
 so a reflection on my outward conversation tends to confirm 
 them; while I judge by this rule, "Out of the abundance of 
 the heart the mouth speaketh." Matt. xii. 34. For I know 
 of no duty in the Christian life which I have more neglected, 
 than speaking of the things of God, partly through the reserved- 
 ness of my natural temper; but chiefly, through a want of be- 
 ing suitably impressed with a sense of those great, glorious, 
 and gracious discoveries he has made in his word. 
 
 " Since this night of inward darkness, I have been visited 
 once and again with bereaving providences; and I find that 
 under these, my affections are working strongly after the crea- 
 tures, though but very faintly after Grod. But, in the midst 
 of all, I have many and great mercies, yet for want of thank- 
 fulness, I lose the enjoyment of them. You will easily allow, 
 that the case of one, who can neither look to earth or heaven, 
 within or without, with any comfort or pleasure, must be very 
 distressing. % If, for a few minutes, I find the pressure of in- 
 ward troubles a little lightened, the weight of outward ones 
 presses in, and keeps down my spirits; and so the clouds are 
 still gathering, and Grod's anger is not turned away, but his 
 hand is stretched out still. 
 
 "I think I have taken care, in representing my case, not 
 to exceed on the dark side, which perhaps persons under dark- 
 ness may be apt to do. And now, sir, I ask, should the Lord 
 call me out of this world in my present condition, can you see 
 any room to hope that I should be made a partaker of the in- 
 heritance of the saints in light? Oh! that the Lord, who per- 
 fectly knows the state of my case, and how far my true charac- 
 ter is drawn in these lines, would give you a discerning judg- 
 ment in this important affair!" 
 
 Thus you have the case drawn out at large in a train of ex- 
 periences which is comprised in a compendious way, in the 
 question now under consideration. And, after you have read 
 over and reviewed this case attentively, I will venture to 
 appeal to you, if you have had any considerable experience of 
 that variety which is in the Christian life, whether this case ia 
 so peculiar or uncommon as our friend imagines. So far from 
 it, that I am verily persuaded, from my own experience, and 
 the various observations I have made upon the experience of 
 
cases or CONSCIENCE. 69 
 
 others, that the far greater number of true believers can adopt 
 almost every particular of these complaints to themselves at 
 seasons. When our friend intimates, that he apprehends his 
 case to be different from the common experience of God's peo- 
 ple, though his thoughts are in some measure just, yet he 
 evidently magnifies the workings of grace in others, and dimi- 
 nishes them as to himself. But remember, my dear friend, if 
 you were to enter into serious conversation with those com- 
 plaining believers, whose spiritual love and desire you speak 
 so strongly of, you would find them absolutely unwilling to 
 allow the whole true concerning themselves, and making the 
 same complaints with you; and in their conversation you will 
 find them as ready to think and speak favourably of you 7 as 
 you are to think and speak favourably of them. 
 
 This spirit of complaining modesty is too common among 
 Christians in the present day; although there is something of 
 that amiable disposition in it, of esteeming each other better 
 than themselves. Do you think their case better than yours? 
 Go to them, and enter into free spiritual discourse, and you 
 will find them thinking your case better than theirs. Every 
 heart knows its own bitterness, and is too ready to magnify 
 it. But you have no more reason to discourage your soul, 
 because you think you see that grace working in them which 
 you cannot observe in yourself, than they have to discourage 
 themselves, because they observe that grace working under 
 your complaints, which they do not see in themselves. Do 
 not say your case is peculiar and uncommon; for you may 
 take it for granted, that most other complaining Christians 
 conceive theirs to be peculiar likewise. 
 
 Having thus prepared the way to prevent such soul-sink- 
 ing thoughts, I would do these three things: 
 
 I. I would go through the particulars contained in this 
 case distinctly: 
 
 II. Give my opinion upon the whole taken in one view; 
 And then, 
 
 III. Conclude with a few words of advice. And oh, that 
 the Spirit of God might set it home upon the hearts of all 
 those who make the same complaints, and are under the same 
 distresses and doubts! 
 
 I. The particular complaints contained in this letter are 
 numerous, but may be all comprised under the following 
 heads, in the order the letter places them. 
 
 1. As to your religious duties. You complain that you are 
 backward to them, can take no delight in them, and can see 
 nothing of the beauty of Christ through them. This is doubt- 
 less a very melancholy frame of soul, and such as calls for 
 
70 CASES OF CONSCIENCE. 
 
 deep "humiliation. But do not think, that it is a complaint 
 which the children of God are strangers to. The best of be- 
 lievers are, at seasons, in a carnal, dull, and stupid frame of 
 spirit. But then they cannot be satisfied with it, nor properly 
 contented under it; they are out of their element, while thus 
 out of frame for spiritual duties. And is not this your case? 
 If it be, let me assure you, that while this spiritual disorder 
 proves the badness of your frame, your uneasiness under it, 
 and dissatisfaction with it, is a promising indication of the 
 renewal of your nature, and of the safety of your state. I doubt 
 not but you do really dislike these frames of soul, and from 
 the very bottom of your heart desire to be delivered from them, 
 and to have a spiritual delight in divine ordinances restored to 
 your soul, and to see God's glory as you have seen it in the 
 sanctuary. Though you cannot take pleasure in divine ordi- 
 nances; yet you desire it; though you cannot see the beauty 
 of Christ in them; yet you say, I desire to see Jesus. And if 
 this be a just description of the bias and tendency of your 
 soul, then it must be said, that still the desire of your soul is 
 to his name, and the remembrance of him. 
 
 2. As to your secret devotions and supplications. You 
 complain that they are performed with a servile spirit, not as 
 enjoying a privilege, but as driven by absolute necessity. 
 Bless God that he by the spirit of conviction and by an in- 
 timate knowledge of yourself, drives you to a throne of grace. 
 It is a sign you are not quite lifeless, ignorant, stupid, or prayer- 
 less. It is a mercy you can at any time plead with God for 
 spiritual blessings, and can wrestle with him, as one in a ne- 
 cessitous, helpless condition. And it is evident you are not 
 entirely destitute of all encouragement, or devoid of all the 
 drawings of the Father; because you are directed to a throne 
 of grace. Bo not call this a disposition merely servile; be- 
 cause though necessity drives you, yet some glimmerings of 
 free grace invite you. It is true, we ought always to esteem 
 it an invaluable privilege to be admitted to the mercy seat of 
 the Lord. But what is it that makes it a privilege? It is 
 principally this; because the necessity of our case, and the 
 helplessness of our condition, requires it. And when you go 
 to God in Christ under a sense of your absolute need, you 
 really go to embrace a privilege: as the man-slayer fled to the 
 city of refuge, accounting it a great mercy that he had such 
 a city to fly to. Endeavour, therefore, to learn the value of 
 the privilege from the feeling you have of your need, since 
 the real value of it will be heightened, by so much the move 
 as your condition is necessitous. 
 
 3. As to your occasional awakenings out of your wonted stu- 
 
CASES OF CONSCIENCE. 71 
 
 pidity. Under these, you bewail the depravity of your na- 
 ture, and the sad effects of it; but complain that you bewail 
 these things, rather as your misery than as your sin. But let 
 me ask, what is it that makes your depravity, and its effects, 
 in pride, unbelief, neglect of God, and the like, to be esteemed 
 your misery? Your pride would be your pleasure, your un- 
 belief would be your boast, your neglect of God would be 
 your ease and content, if you had not some real sight and sense 
 of their sinfulness. Can the depravity of nature be a misery 
 to one that does not see the sinfulness of it? Can pride be a 
 burden to him who does not see the shamefulness of it? Can 
 unbelief be a grief to one who does not see the unreasonable- 
 ness of it? Can neglect of God be an unhappiness to him, 
 who does not see the fault of it? Surely, no. Whenever 
 such things as these are felt as miseries, it is because they 
 are seen as sins. It is this sight that lies at the bottom of 
 these complaints, and makes them to be so burdensome and 
 disagreeable. 
 
 4. As to Gospel encouragements. You complain, that, not- 
 withstanding you see yourself wretched and miserable, yet 
 you are sadly unaffected with them, and unthankful for them. 
 This is, indeed, a sad evidence of the weakness or inactivity 
 of faith. But you yourself have given a very sufficient rea- 
 son, why you do not feel yourself sufficiently thankful for 
 these glorious and encouraging invitations, by hinting that 
 hope deferred makes the heart sick. 
 
 And are you become thus sick at heart, because of the de- 
 ferring of your hope? Bemember, this is no other than what 
 the spouse in the Canticles calls her being sick of love, Cant. 
 v. 8. Which is a very peculiar experience: for generally 
 speaking, as faith increases or decreases in its exercise, so does 
 every other grace. But this is a case wherein love, as work- 
 ing in desire is strong; but faith is weak, and ready to fail. 
 And can you wonder that you should feel no lively thankful- 
 ness in your soul for these Gospel promises, when every one 
 knows, that it must be a high degree of faith, which can ena- 
 ble a person to be sensibly thankful for a bare promise, while 
 the fulfilment of the promise is delayed, and the soul is groan- 
 ing and sinking for want of the blessings promised? 
 
 5. As to your past experiences. You mention, that, when 
 you reflected upon them, you had, even at the best of times, 
 a jealousy in your mind, lest the whole was no more than a 
 superficial work; that it was not sufficiently deep and spiritual. 
 From hence you seem to conclude, that these jealousies arose 
 from the faithful monitions of the Spirit of God; and so they 
 intimate, all was not right between God and your soul, even 
 when you walked more comfortably than now. But give me 
 
1Z CASES OF CONSCIENCE. 
 
 leave to draw another conclusion from the same observation. 
 This experience seems to intimate, that even then you was jea- 
 lous over yourself with a godly jealousy: and these suspicions 
 in your soul, are so far from being indications that the work 
 in your heart was superficial, that their being attended with 
 this holy jealousy, is a circumstance which makes them more 
 likely to be true and saving. And if you did then, and can 
 now, beg of God seriously and sincerely, that he would search 
 you, and see if there be any wicked way in you, you have 
 great reason to hope that both your past and present expe- 
 riences have something of a true work of grace included in 
 them. 
 
 6. As to your present conduct and conversation. You re- 
 mark, that a reflection upon this tends to confirm your former 
 jealousies. But why? Do you live voluntarily in the com- 
 mission of any known sin? Do you allow yourself in the 
 constant neglect of any known duty? Or are you practising 
 any secret iniquity, industriously hiding it from the eyes of the 
 world, when you know you cannot hide it from the omniscient 
 eye of God ? If either of these is the case with you, then, 
 indeed, you have abundant reason to suspect yourself to be 
 no better than a painted hypocrite. 
 
 But what you mention is something of a quite different na- 
 ture. You cannot speak so freely of the things of God as you 
 ought; and would if you were suitably impressed with a sense 
 of the great things of God. This neglect you own arises in 
 part from a reservedness in your natural temper, for which 
 gracious allowances are made; and, upon the whole, you are 
 sensible of, complain under, and strive against, this defect. 
 Surely then, nothing can be gathered from hence to confirm 
 your jealousies concerning your state; but it only proves that 
 the frame of your soul is not so spiritual and lively as it ought 
 to be: which affords matter for lamentation and excitement, 
 but not for jealousy and discouragement. 
 
 7. As to the bereaving and merciful providences you have 
 been visited with. You complain that the former do not ap- 
 pear to wean you from the creature, and that the latter do not 
 promote a spirit of gratitude. This, again, is another expe- 
 rience that calls for deep humiliation of soul. But if serious 
 persons ought to be continually questioning their state, because 
 providences are not so sanctified to them as they desire or ex- 
 pect, we must all give up our hope. The purifying effect of 
 afflictive providences is often undiscerned for a considerable 
 time, and the endearing effects of merciful providences are 
 often prevented for the present, by reason of their being ac- 
 companied with inward or outward troubles; as is evidently 
 your case. 
 
CASES OF CONSCIENCE. 73 
 
 Thus I have offered a few thoughts, freely and briefly upon 
 the particulars of complaint in this epistle, and now proceed, 
 
 II. To give my opinion upon the whole taken together in 
 one view; which shall be done in the few short hints follow- 
 ing. 
 
 I. I conceive that the whole strain of these experimental 
 complaints intimates, 
 
 1. That you have really fallen into that which you seem so 
 cautious against; namely, of exceeding on the dark side, set- 
 ting forth the worst of the case, without attending to or ob- 
 serving what groanings that cannot be uttered are working 
 under these complaints. 
 
 2. That the Lord has given you eyes to look into yourself, 
 to attend to the experimental part of religion, as one that can- 
 not be contented with the form of it; and so are well skilled 
 in the duty of self-examination. But that you had the 
 art of improving what you find in yourself, not to discourage 
 or sink you, but to quicken, animate, and encourage you to 
 fly to, and depend upon, Christ for grace and righteousness. 
 
 3. That in the midst of all these complaints, there is a real 
 desire in your soul after Gospel holiness and Gospel comfort. 
 And though your frame is so dark, your heart so fearful, your 
 soul so corrupted, and your affections so stupid, yet there is 
 a love to Christ and holiness in your soul; only the delight 
 and pleasure of this spiritual love is suspended or suppressed 
 by the power of these heavy complaints. And if so, you 
 exactly answer the character of those whom Christ has pro- 
 nounced blessed. Matt. v. 3 — 6. 
 
 4. That all the fundamental graces of the Spirit are not 
 only wrought in you, but are really acting under and against 
 these spiritual disorders. It is the principle of faith that 
 makes unbelief your burden. It is the principle of hope that 
 struggles with your fears. It is the principle of love that 
 makes your stupidity your complaint. It is the principle of 
 humility that makes your pride your abhorrence. And it is 
 a latent principle of gratitude, which makes you see and la- 
 ment the power of ingratitude in your soul. The deeper your 
 distress is upon account of these spiritual diseases, the stronger 
 is the evidence of your having some principles in your heart, 
 which are opposite to these inward corruptions. 
 
 III. I come now to conclude with a few words of advice. 
 Do not aim at getting ease under the power of these soul 
 
 maladies, so as to be in any danger of resting contented in your 
 present sad frame of spirit; but be concerned to come out of 
 it, and be delivered from it. And in order to do this, go on 
 in the way that you have mentioned and taken; subscribing 
 7 
 
74 CASES OP CONSCIENCE. 
 
 yourself wretched and miserable, and poor, and blind, and 
 naked; acknowledging that the method of salvation by Christ 
 exactly suits your necessitous case; entreating Grod upon the 
 footing of his free, sovereign, and powerful grace, that if you 
 are still in the gall of bitterness, he would renew and sanctify 
 you: encouraging yourself before him with this thought that 
 he can renew, pardon, and save your soul, in full consistency 
 with all the perfections of his nature; and pleading with him, 
 that he would glorify himself more by saving, than condemn- 
 ing you; more by delivering you out of this sad frame, than 
 leaving you in it; more by giving you his quickening and 
 enlivening grace, than by suffering you to remain in such a 
 stupid, corrupt, and carnal frame. With these arguments 
 you may fill your mouth, and encourage your heart before the 
 Lord. 
 
 case vm. 
 
 How may times of family and closet duty be best regulated to the glory 
 of God, our own comfort, and the advantage of those that are 
 about us? 
 
 This question was sent to me with the following letter: 
 "Reverend Sir, — The consideration of your answer to 
 the question on the thirteenth of November, has renewed 
 some difficulties I have often had on my mind, with respect 
 to the times of family and closet religion. You there remarked, 
 that evening clubs and visits, so frequent amongst professors 
 in the present day, are greatly injurious to the divine life. 
 Now, as it is our duty to make religion appear amiable to all 
 about us, and particularly to our families; and as a regular 
 uniform practice of religion, may have a tendency to engage 
 those about us at least to pay a reverence to that which per- 
 haps before they despised; may not the frequent breakings 
 through the times of family religion, bring a reproach upon 
 it in the eyes of our children and servants, and the perform- 
 ance of it sometimes at one season, sometimes at another, 
 make them imagine religion to be only a work by the by? 
 And yet, on the other hand, many unexpected circumstances 
 turn up, and often oblige us to omit it, when perhaps it is 
 the proper season, and to put it off to the last hour of the 
 day; a time when we are in general unfit for the service of 
 God. As to the religion of the closet, glad should I be al- 
 ways to have it performed when in the best frame of mind, 
 which cannot be when we are drowsy through the fatigues 
 of the day; but, alas! this has been too much my case. 
 To prevent this, I have sometimes thought, I have now 
 
CASES OP CONSCIENCE. 75 
 
 some time, and therefore will improve it ; yet, through the 
 business and occurrences of the day, my thoughts have been 
 far from being composed, and I have been in a suspense, 
 whether to perform this duty or not. 1 have therefore sent 
 you the above question, hoping an answer to it may give me 
 satisfaction as to the path in which I should walk." 
 
 This is a subject of great importance, which calls for our 
 consideration. Oh! may we be enabled to attend to it with 
 the utmost seriousness; and with a full determination, through 
 divine grace, to pursue every conviction that may be made 
 upon our minds concerning our duty! That I may answer 
 this question so as may not only be suitable to this particular 
 person, but also to all those who trifle with these sacred 
 duties, I would throw my thoughts into the following method: 
 
 I. Family and closet religion, morning and evening are 
 every way becoming the Christian character, and are necessary 
 and important branches of Christian duty. There is certainly no 
 impropriety in these duties, but rather an entire suitableness to 
 the profession we make. They show the Christian to be all of a 
 piece; and uniformity in one of that sacred character., how orna- 
 mental, how adorning! some have all the public appearances of 
 zealous, active, and growing Christians: they plead for Christ 
 and testify their love to him at his table. But look into their 
 families, and you can see nothing that savours of real religion. 
 What an inconsistency is here! Joshua resolved, that he and 
 his house should serve the Lord, Josh. xxiv. 15. And Abra- 
 ham had a mark of commendation put upon him by God him • 
 self, for his care and diligence to teach his children and house- 
 hold the way of the Lord, Gen. xviii. 19. Family prayer 
 may not be essential to the Christian; but it is no honour to the 
 heads of families professing godliness, to have it said they have 
 no religion in their houses. Some, not willing wholly to omit it, 
 attend to it on the Lord's day; others every evening. But is 
 this filling up the character of a Christian, a head of a family? 
 Is there not as great a necessity for worship, and as great a 
 beauty in it, in the morning, as in the evening? Is it not a 
 more comfortable thing to pray for preservation from sin in the 
 morning, than to confess those faults we have fallen into for 
 want of it, in the evening? It was a practice our forefathers 
 were found in; a practice I must say, necessary to our being 
 flourishing Christians: it was a practice which God has for all 
 ages set his seal to, by blessing those persons and families who 
 have seriously attended to it. As to closet religion, I persuade 
 myself, no professing Christians can object to it, though too 
 many such neglect it, and therefore their souls must be in a 
 starving condition. AVe cannot be thriving Christians, and be 
 
76 CASES OF CONSCIENCE. 
 
 but little with God in secret. It is here that we meet witt 
 God, as well as in public ordinances, and that he carries on 
 his work in our souls, gives us communion with himself, and 
 trains us up for glory. 
 
 II. Family and closet religion should be performed in such a 
 manner, and at such seasons, as may tend most to honour God, 
 and promote the good of souls. We should not therefore pray, 
 or read the scriptures, in a slothful, indifferent manner, as if 
 these were duties of no importance. This is teaching our 
 children and servants to look upon them as trifling, and there- 
 fore as what may be either performed or not. We should not at- 
 tend upon family duties in haste, or hurry them over, as if we 
 wanted to be gone, or thought them a burden; nor should we 
 perform them at unseasonable times, when it is most unlikely 
 that God should be honoured, or our souls profited. We 
 should attend with the utmost seriousness, pray with great af- 
 fection, great reverence and importunity of soul, that we may 
 strike the minds of those about us with an awe of God, con- 
 vince them of the excellency of real religion, and bring them to 
 an esteem of sacred things. We should attend likewise at 
 those times when the great ends of these duties are most likely 
 to be answered. Thus, in the closet, we should not think it 
 enough just to mention a few things in prayer in a lifeless man- 
 ner, or as a parrot talks by rote, and then to hurry away again, 
 as if the duty were over; nor should we choose those times 
 when we cannot attend to duty as we ought. We should en- 
 deavour to enter upon closet duties in the most serious frame, 
 and, in general, aim to have so much time, as to read a 
 portion of God's word, think it over in our own minds, take a 
 view of our own hearts, and then seek the Lord by prayer and 
 supplication. In thus attending to these duties, we may hope 
 for the presence and blessing of God to make them useful to 
 our own souls, and the souls of our families. 
 
 III. We should not wait till we find ourselves in a lively de- 
 sirable frame, before we enter upon these duties. The person, 
 who sent us this case, says, when he has had time to attend to 
 closet worship, he has often found himself out of frame, and so 
 has been under a difficulty, whether to engage in that duty or 
 not. To guide us herein, we may observe, — If we are not to 
 wait upon God till we find our souls in a suitable frame, we 
 may not wait upon him at all. For instance — Suppose, with re- 
 gard to closet duty, in the afternoon you have an opportunity 
 for it, but you find your soul out of tune; the world crowds 
 into your mind, and unfits you for waiting upon God; or some 
 difficulties you have met with perplex your thoughts, or you 
 find a sad slothfulness and drowsiness of soul. On this account 
 you wait till the close of the day, hoping it will then be better 
 
CASES OF CONSCIENCE. 77 
 
 with yon: but alas! it is much the same: nay, perhaps you 
 find it worse with you; the hour of rest is almost come, and 
 feeble nature wants some refreshment. 
 
 Must you omit your duty now, because you find your soul 
 still out of frame? For the same reason you may put it off 
 from day to day, and so live in the total neglect of it. If we are 
 indisposed for duty, yet if we apprehend this the most suitable 
 opportunity we shall have for closet duty, let us embrace it. 
 Let us call upon our souls to awake; let us read the word of 
 G-od, and proceed to prayer; before the duty is over, our souls 
 may be better; our affections may be enlivened; our hard 
 hearts may be softened; we may feel the powerful influences 
 of the love of Jesus, and may rise from our knees quickened 
 and strengthened. In fine, if we wait for a good frame, we 
 may neglect all duty, even public worship. Not that we are 
 to encourage slothfulness, grow careless about the temper of 
 our minds, and rush into the presence of God without serious- 
 ness. We should take some pains with our cold, frozen, and 
 wandering hearts, before we enter upon public or private duties, 
 and consider what we are going about. An attempt in some 
 such manner as this, may be a means of raising our attention 
 and of filling our souls with a peculiar solemnity. "I am 
 going, my soul, to be the mouth of my family to God, to 
 read his word, and to go before them in religious duties: but 
 oh, why this trifling, sleepy frame? Consider what thou art 
 going about, and let me be upon my watch, lest my family 
 should see any thing in my spirit or behaviour, that may give 
 them a distaste to any part of religion. Lord, do thou warm 
 my heart, that with lively affection I may seek thee for my 
 dear children and servants, may mourn over their sins, and 
 commit them to thy grace and protection, that they may be 
 satisfied of the reality of religion, and that I have a true con- 
 cern for their immortal souls." Or, if you are entering upon 
 closet duties, endeavour to get your minds composed. With 
 some degree of solemnity, say to your souls — "I am going to 
 separate a few moments from the world, and engage in the 
 worship of the closet. But, my heart! why so cold? 
 Why this indifference? Come, my soul! let thy loins be 
 girt and thy lights burning; who knows but I may meet with 
 my Lord? He may favour me with his gracious presence, 
 and I may find it to be a pleasant hour. Away then, these 
 trifling thoughts. Where is my faith, my zeal, my love?" 
 Thus, as we should not wait for a suitable frame, so we should 
 not rush boldly upon duties, but labour to get our minds freed 
 from dulness and distractions, and filled with that seriousness 
 of spirit, that is suited to the solemn duties we arc called to 
 
 7* 
 
78 CASES or CONSCIENCE. 
 
 IV. As there is no particular hour appointed in the word 
 of God for family and closet religion, so we must attend to 
 these duties at those seasons that we judge are most suited to 
 the conveniences of both, and to answer the ends for which 
 they are calculated. As to the time or hour of family prayer, 
 it is a prudential thing, and should be suited to the circum- 
 stances of families, that we may make this part of religion as 
 easy as possible, that those under our care may not esteem it 
 burdensome, and attend upon it grudgingly. If a master ex- 
 ercises sovereign authority in this case, and determines the 
 time, without consulting what may be the most suitable to 
 his family, he may, by such imprudence, prejudice the minds 
 of some of his family against him, and against that worship 
 that is of so much importance. As much depends upon a 
 person's prudence, so let me give you the following directions: 
 
 1. Look upon it as a matter of great concern to have family 
 and closet religion suitably attended to. In the one, your 
 families are concerned; in the other, your own souls. Do not 
 treat these things, therefore, as trifling matters; but as what 
 deserve much study, care, and thought, to perform in a man- 
 ner that may be useful to those who are to join with you, 
 win upon the minds of your children and servants, and con- 
 vince them that there is a reality and importance in religion. 
 And as to closet religion, the prosperity of your own souls is 
 concerned. If you are negligent or careless here, you are 
 like to go on in a customary lifeless manner, and not get 
 one step forward to appearance in your way to heaven. It 
 requires, therefore, your serious consideration how and when 
 to perform these duties, so as may answer the most valuable 
 purposes. 
 
 2. Carry the matter to God by prayer for direction. In all 
 circumstances we should look up to God, especially in those 
 affairs wherein his glory is most evidently concerned. This 
 affair calls for a great measure of prudence, seriousness, faith- 
 fulness and resolution; therefore you should be often looking 
 up to him for guidance, and for every thing that is necessary 
 towards the profitably discharging the duties of the family and 
 the closet. Beg of God, that he would impress you with a 
 sense of the importance of these duties to your family and to 
 your own souls; that he would enable you to have his glory 
 in view in them; and that he would make you desirous of at- 
 tending to them in such a manner, and at such seasons, as may 
 answer some great and valuable ends to those that join with 
 you in them. In thus doing, you may expect the blessing of 
 
CASES OF CONSCIENCE. 79 
 
 God upon you, and all that direction he has promised, Prov. 
 iii. 6, and that is suitable to your particular difficulties. 
 
 3. As there is no particular direction or command in the 
 word of God as to the hour of private and family worship, so 
 there is nothing criminal in not observing a stated fixed time. 
 Some families have but little interruption. Their circum- 
 stances will easily permit them to settle a particular hour for 
 worship. Yet at times, even these may be prevented, by some 
 unexpected occurrences, from observing the time appointed. 
 Let not these think they are criminal in this, for it is not the 
 time that is so much to be regarded, as the worship itself, and 
 the manner of its being conducted. Other families cannot fix 
 upon any particular hour; their circumstances are so situated, 
 as to render it impracticable, without the highest and most evi- 
 dent inconvenience. To observe a settled rule is not absolutely 
 necessary to make the family think well of religion. Through 
 custom they may fall into formality, and lose the spirit of wor- 
 ship. When you perform it sometimes at one time, and some- 
 times at another, it does not tend to lessen their esteem for it, 
 provided it is not owing to any apparent negligence in you,. 
 and that you perform it in a suitable manner. Your families 
 will in general see the reasons of your not keeping to an hour; 
 will in some measure weigh them in their own minds, and 
 pass their verdict on your conduct: therefore we should be 
 careful how we act, so as to keep in their minds honourable 
 thoughts of religion, and yet so as to avoid sinking into for- 
 mality and superstition. Thus, as to closet worship, we are 
 not to pay any superstitious regard to any particular hour, 
 but chiefly to regard the manner in which we attend. 
 
 4. Examine seriously and thoroughly the case, and take that 
 method that appears to you most conducive to honour God, 
 and to promote your own and your family's good. Here I 
 would be a little particular as to morning and evening worship. 
 
 1. As to morning worship. — As to the closet: it seems to 
 appear evident, that if those duties are profitably performed, 
 the best time is before we set about the world. If we neglect 
 these till after we have been engaged in our secular affairs, we 
 shall find it a difficult thing to perform them in a suitable, se- 
 rious manner, with a mind free from distractions. It is the 
 fittest that we should give G od our first hours. It is good to 
 begin the day with him. Watch over your frames then, when 
 you rise; and, if you would spend much time with God in a 
 morning, and so as maybe for your growth in grace, and for 
 your spiritual advantage, use yourselves to early rising. 
 tPiou sluggish Christian! didst thou but know what sweet com- 
 munion some have with God in the duties of the closet, whilst 
 
80 CASES OF CONSCIENCE. 
 
 thou art slumbering; upon thy bed, it would certainly rouse' and 
 awake thee. Oh, the precious moments that slide away, whilst 
 thou art crying, A little more sleep, a little more slumber, it is 
 time enough to rise! No wonder thou findest thy heart so 
 cold, and the divine life so feeble and so languid in thy soul. 
 Thou hast but little time to attend to it. Thou spendest so 
 many hours in sleep, that as soon as thou risest from thy bed, 
 thy business calls for thy attention; and so thou must either 
 neglect thy closet, or sadly curtail the duties of it, and per- 
 form them in a cold and trifling manner. 
 
 As to family religion in a morning — Which appears the 
 most fit and proper, to call the family together as soon as pos- 
 sible, or to defer it till after we have refreshed animal nature, 
 and sat down as a family to our morning meal? The first 
 certainly seems to be the most suitable; yet all families are not 
 in the same circumstances, and therefore cannot all do alike. 
 I would not by this encourage you to an indifference to, or neg- 
 lect of, these duties, but leave it to your prudence as to the 
 time. Seriously weigh the matter; and, if you can call the 
 family together, or as many as can be spared from the neces- 
 sary affairs of life, let it be done as soon as possible, because 
 your and their minds are then freest from distractions. But, 
 if you should meet with unexpected interruptions, yet do not 
 neglect the worship, but catch the first opportunity to attend it. 
 
 2. As to evening worship. — Consider your engagements in 
 the evening, and embrace that time that may appear most con- 
 venient to yourselves and families. As to yourselves in the 
 closet — If you can spend some time with God before you go 
 out, let it be done; as this may be a means of keeping you 
 amidst any temptations that may fall in your way, and of keep- 
 ing you from a frame of mind that may be dishonourable to 
 God, and injurious to your own souls. As to your families, 
 you may take the same method with them too, provided your 
 engagements appear necessary, and attending to them would 
 put off family worship to an unseasonable hour. If you have 
 your evenings in general to yourselves, it appears fittest to wor- 
 ship God before the evening meal. Then your spirits are 
 freest, your bodies have least fatigue: whereas, if you defer it 
 to the last hour, you may be rendered unfit for it through the 
 hurries of the day; and your families wanting rest, may think 
 it rather burdensome, instead of joining in it with any degree 
 of pleasure and willingness. This will be to offer the halt 
 and the lame in sacrifice to God; therefore avoid this, if you 
 possibly can. But, if through some unexpected occurrences, 
 it cannot be prevented, then guard your families against heavi- 
 ness. If your evenings are not your own, you must then em- 
 
CASES OP CONSCIENCE. 81 
 
 brace that time that Providence offers you. Here do not mis- 
 take me : I would not encourage persons to a habit of spend- 
 ing their evenings abroad, to the neglect of their families and 
 their closets. But, as this cannot at times be avoided, so use 
 that prudence that becomes your character as Christians. 
 
 In fine — Do not be over-scrupulous on the one hand, or 
 negligent on the other. Do not think, because you cannot 
 keep to a fixed hour, or because through interruptions you 
 cannot fulfil your resolutions, that you are criminal, provided 
 the souls of your families lie upon your minds, you desire to 
 honour God in your houses, and are enabled to attend to family 
 duties in a serious, solemn and instructive manner. And do 
 not willingly indulge any slothfulness or negligence; but care- 
 fully guard against every thing that has a tendency to disho- 
 nour God, and give those around you any trifling thoughts of 
 religion. Having thus given you a few thoughts on this im- 
 portant subject, I would close with a particular address to dif- 
 ferent sorts of persons. And, 
 
 1. To those that neglect family and closet religion. And 
 are there any such amongst you? Do you call yourselves 
 Christians? Do you make a profession? What, and yet never 
 pray, neither in the family nor in the closet? I pity you with 
 my whole soul. Permit me to expostulate with you a little 
 upon this head. I dare not say you are not Christians, because 
 you pray not in your families; but I may certainly say that 
 you act not as such. Oh, do you never consider the sad ex- 
 ample you are setting before your dear children and servants? 
 Do you never consider the cruelty you are guilty of to their 
 souls? Do you never view that awful day, when you must 
 give an account of your stewardship? Are you professors, 
 and yet nothing of God in your families? Have your servants 
 seen as much in a heathen family as in yours? What a dis- 
 honour are you, ye irreligious parents and masters, what a dis- 
 honour to the Christian cause! Never complain of your chil- 
 dren's wickedness, your servants' impiety: you never taught 
 them better by an example in £he family; you never prayed 
 with them. Ami do you neglect closet religion too? I may 
 then warrantably say, you are no Christians, except in name. 
 Your hopes of salvation are ail in vain: you are yet in your 
 sins. Oh! let me importune you to consider, before it is too 
 late! your souls are perishing, starving, sinking, and will soon 
 be lost forever, unless sovereign grace plucks you as brands 
 out of the burning. Oh, whilst you are crying Peace, peace, 
 how awful if sudden destruction should come upon you, as 
 travail upon a woman with child! Then you shall not, you 
 
82 CASES OF CONSCIENCE. 
 
 cannot possibly escape! Oh, that I could draw, or drive you 
 to your knees! 
 
 2. I would address those who keep up family worship in 
 part but not regularly. Some of you, perhaps, only attend on 
 the Lord's day. This day you cannot let slip, without showing 
 your families that you have some regard for religion, though 
 all the week you can slight it. And why is this? What, is 
 religion of no importance on a week day? Are your families 
 never to be put in mind of God and eternity in the week? 
 You perhaps cannot find time. Your engagements are such, 
 that you cannot be at home till an unseasonable hour, and 
 then you are in a great measure unfitted for it, and so neglect it. 
 Thus you will gratify an inclination to pleasure or company 
 every evening, and neglect your own and your family's souls. 
 Excuse the liberty I take with you; it is, I hope, if I know my 
 own heart, out of regard to the honour of my Redeemer, and 
 tender love to your own souls. Others attend every evening, 
 but not in the morning. Your greatest objection, I apprehend, 
 to morning worship, is want of an opportunity. But, if you 
 were to leave your beds a little earlier, and manage your 
 affairs with discretion, you would soon see the vanity of this 
 excuse, and easily find time for morning worship. Can you 
 rationally expect the blessing of God upon you in the day? 
 Is it not worth asking for as a family? Remember an excuse 
 may pass with man, but not with God. Can you tell him you 
 have no time? Oh, consider seriously this weighty affair! 
 
 3. I would address those who keep up the worship of the 
 family morning and evening. And I would call upon you to 
 examine your ends and views in all you do, to inquire into the 
 frame in which you generally attend upon family religion, and 
 to be humbled wherein you have been defective. How lame 
 have your duties oftentimes been ! How imperfectly perform- 
 ed! How often hurried over, as if a task! Have you been 
 concerned to impress your children and servants with a real 
 sense of religion? Have you not been contented with mere 
 prayer; but have you to this added instruction too? Oh, have 
 the souls of your families lain upon your hearts? Have you 
 prayed for yourselves and them: like persons in good earnest? 
 And have you endeavoured to walk agreeably to your prayers? 
 Has it been your concern to live in the discharge of those 
 duties you have recommended to your families? Is it your 
 endeavour to walk so that they may not think meanly of that 
 religion you profess? Go on, my dear friends, in your fami- 
 lies and your closets, and let nothing discourage you. 
 
 4. I would address those who are just entering into the 
 worlcLand becoming heads of families. It is oftentimes a dif- 
 
CASES OF CONSCIENCE. 83 
 
 ficulty with such to set up family religion. But, my friends, 
 what is there for you to be ashamed of? Can you not pray 
 with that connexion and fluency of expression, that you think 
 may be useful? Do not be discouraged; but attempt it in the 
 strength of the Lord, and you will find him far better to you 
 than all your fears. God does not always make the finest 
 prayers the most useful, but blesseth weak means to carry on 
 his work. Fear not, he will encourage your small beginnings. 
 If you give way to fears, they will grow upon you, and conse- 
 quently your difficulties of setting up religion in your families 
 increase. Go to G-od, therefore, and beg that he would give 
 you courage and resolution to walk before and in your family 
 suitably to your character. Set up religion, therefore, in the 
 name and strength of the Lord; and fear not, you will find 
 him a good master to serve. Do not neglect family worship, 
 let me entreat you. If you expect the blessing of God upon 
 your worldly endeavours; if you would enjoy peace in your own 
 minds; if you would have a religious family, and have pros- 
 perity in your own souls; in fine, if you would honour Christ 
 in your day, set up family worship! Oh, begin with God, 
 and let all around you see, that amidst your pursuits of this 
 world, you desire to have your eyes chiefly fixed upon ano- 
 ther, and to make the concerns of your souls your principal 
 business! 
 
 5. I would address those who have the privilege of being 
 in families where religion is kept up. And, 
 
 (1.) I would speak to children — And you, my young friends, 
 who have the privilege of religious parents, and with that all 
 the privileges of family religion, have reason indeed to be 
 thankful. How many children hear nothing but blasphemies 
 from their parents, and see nothing but what tends to poison 
 their minds, and to increase that hatred of divine things with 
 which they were born ! But you have been instructed in the 
 principles of religion; you have had a good example before 
 you. You know your parents love you; for they watch over 
 your souls; they weep over you; they carry you to the throne 
 of grace, and would rejoice to see you the children of God. 
 happy souls! what numbers of petitions have been, and are 
 daily sent up to heaven for you! happy souls, to have a visi- 
 ble interest in the promise, Gen. xvii. 7. I will be a God to 
 thee, and to thy seed after thee! Sure your hearts have been 
 often melted! Sure you highly esteem your privileges! You 
 cannot be profane and careless, surely! Oh, for you to sin 
 costs you much ! For you to live and die strangers and ene- 
 mies to Christ will be inexpressibly awful! What must the 
 punishment be that will be inflicted upon you! "Here the 
 
84 CASES OF CONSCIENCE. 
 
 child of religious parents, (may we not suppose the Judge say- 
 ing?) here is one who had all the privileges of a religious edu- 
 cation; but he would not hearken to the entreaties of his 
 parents; he was deaf to every argument, and hardened under 
 all their tears. Take him away, ye ministers of vengeance; 
 heat the furnace seven times hotter for him, and let him have 
 his dwelling with everlasting burnings." Oh, tremble, trem- 
 ble, my dear young friends; tremble at the thoughts of being 
 found enemies to Jesus; and beg of God, that he would enable 
 you to prize your privileges, and give you the teachings of his 
 Spirit, that you may grow under all your enjoyments, and be 
 the real followers of a gracious Mediator! 
 
 (2.) I would speak to you who are servants in such families. 
 — And do you prize your mercies? Bless God, that he has 
 cast your lot where you hear of Jesus and salvation; where 
 you are under the care of praying masters, such as long for the 
 salvation of your souls. How many have been under some 
 convictions? But, being in irreligious families, their convic- 
 tions have been stifled, and through the influence of an evil 
 example, they have gone back to folly. But you are not only 
 where you hear of salvation, but where every conviction upon 
 your minds will be cherished and encouraged, and all means 
 used to bring you to a saving acquaintance with Christ, and 
 promote your growth in grace. Oh, prize your privileges; 
 esteem those you serve highly; attend to their instructions, 
 and let your walk and conversation be suitable to your cha- 
 racter and enjoyments. Oh, if you should perish, how many 
 will rise up against you, and say, " We had not the privileges 
 of a religious master; we heard nothing of Jesus; but you 
 had daily opportunities of hearing of salvation, and of attend- 
 ing to the concerns of your souls I" Oh, how cutting the re- 
 flection, to consider that once you were prisoners of hope, 
 were invited and exhorted to seek after an interest in Jesus 
 Christ; but now it is over with you for ever! Oh, that you 
 may be sensible of your invaluable enjoyments, carefully and 
 seriously attend family worship, and be concerned to know 
 God and the Gospel of his dear Son! Amen. 
 
 CASE IX. 
 
 Is it not presumptuous for a person to hope lie has an interest in 
 Christ, when he sees little or nothing in himself but reason to 
 doubt and question it ? 
 
 This question came to me in almost these very words; and 
 upon an attentive view of its nature and design, I coul'd not 
 
CASES OP CONSCIENCE. 85 
 
 but apprehend, that a distinct solution of it would have a great 
 tendency to convince the presumptuous, and encourage the 
 fearful. Some presumptuously endeavour to persuade them- 
 selves that they have an interest in Christ, that their sins 
 are pardoned, and that their state is safe; and so deceive them- 
 selves, to the ruin of their souls; and nothing is more danger- 
 ous than such a presumptuous hope; because it is a strong 
 barrier in the way of their receiving that conviction of their 
 sin and misery, that is necessary to drive them out of them- 
 selves and their sins to Jesus Christ. On the other hand, 
 some are as much afraid of receiving the true hope of the Gos- 
 pel, lest they should be guilty of presuming upon Christ and 
 the promises, when they have no right to either; and nothing 
 is more uncomfortable, distressing, and deterring, than the pre- 
 valency of such a fear. It must be acknowledged to be a very 
 difficult matter to steer the right course between these two ex- 
 tremes. For some abuse the freeness of the Gospel, by ima- 
 gining that, since Christ and his grace are entirely free, there- 
 fore they have nothing to do, but to cast away all their suspi- 
 cions, and positively and absolutely to believe that Christ is 
 theirs; while a serious person, being sensible that there is such 
 a thing as a false, vain hope, is, therefore, very backward to 
 embrace the glad tidings of salvation in Christ for himself; 
 and he makes the sight he has of his own vileness, unworthi- 
 ness, and pollution, a bar in the way of his hope, because he 
 can see nothing in himself to ground it upon. The fearful soul 
 reasons after this manner: it is certainly presumption in all 
 cases to believe without evidence; and no sort of persuasion 
 can be more dangerous, than a groundless belief of an inte- 
 rest in Christ; and since I have no ground in myself to believe 
 in or hope for this, therefore I must never venture to apply 
 Christ to myself, until I can see and feel some solid evidences 
 in myself of a work of true grace in my soul. And thus the 
 serious person argues against himself, and prevents himself 
 from embracing Christ as a free Saviour. It is in this view, 
 and with this difficulty upon the mind, that the present question 
 seems to be put: Would it not be presumptuous forme to hope 
 concerning an interest, when I know and feel myself to be so 
 guilty and corrupt, and can see nothing in me but what tends 
 to damp a hope of this kind? A direct and immediate answer 
 to this question cannot be given; for we cannot positively say, 
 in all cases, that cither this is presumptuous, or that it is not 
 so; because that hope which we endeavour to receive, encou- 
 rage, and maintain, may, in one case, be the false hope of a 
 hypocrite, and ; in another case, it may be the struggling of the 
 
86 cases or CONSCIENCE. 
 
 spirit of faith, in opposition to the fears and doubts suggested 
 by the power and prevalency of unbelief. 
 
 That I might carry this matter even so as not to encourage 
 a false hope, nor discourage a true one, I would mention the 
 cases wherein such hope is presumptuous, and under each par- 
 ticular, as I pass on, would show in what cases this hope is 
 such as may and ought to be entertained and encouraged. 
 
 1. It is presumptuous to persuade yourselves of an interest 
 in Christ, when you have no real, hearty concern about it. 
 Perhaps your souls make it a very light matter to belfeve in 
 Christ, or to believe that he is your own; you can easily and 
 calmly persuade yourselves into this opinion. You do not care 
 much about the matter, having never had a real, heart-impres- 
 sive sense of your guilt, danger, pollution, and need of an in- 
 terest in Jesus. Only you persuade yourselves that all is well 
 with you, because Grod is merciful, and Christ is free; and 
 this opinion you entertain on purpose to make yourselves the 
 more easy and satisfied where you are. This is certainly a 
 presumptuous hope, and whoever receives and maintains it, 
 is in the utmost danger of deceiving and ruining his own soul. 
 
 But this seems very different from the case of him who 
 puts this question with proper seriousness and concern. 
 
 Your souls, in putting the query, look upon it as a matter of 
 the greatest importance. You would give all the world to be 
 certain of an interest in the atoning blood, justifying righteous- 
 ness, and sanctifying grace of Christ; your hearts are set upon 
 these things. But, because you cannot arrive at this comfort- 
 able satisfaction, you therefore hang down your heads, and go 
 mourning all the day in darkness and fear. Remember, for 
 your encouragement, ye concerned souls, that if ye are really 
 desirous of, and cannot be satisfied without, the blood of Christ 
 for your pardon, the righteousness of Christ for your justifica- 
 tion, and the Spirit of Christ for your purification; you may, 
 under this concern and these desires, apply yourselves to 
 Christ, and apply Christ to yourselves, without any danger 
 of presuming; because you may be sure the grace of Christ 
 is so free, that if a whole Christ be welcome to you, you are 
 welcome to Christ and all his salvation. 
 
 2. It is presumptuous to persuade yourself of an interest in 
 Christ, if the persuasion be contrary to the tenor of your con- 
 duct. If you are profane in your words, immoral in your 
 practice, or indulge some secret iniquity in your hearts; surely, 
 for you in this case to persuade yourselves of an interest in the 
 favour of Grod, and the salvation of Christ, must be daring pre- 
 sumption; for Christ is not, and cannot be, the minister of sin. 
 It is a presumption of the same nature with that mentioned in 
 
CASES OF CONSCIENCE. 87" 
 
 Micaliiii.il. "The heads thereof judge for reward, and the 
 priests thereof teach for hire, and the prophets thereof divine 
 for money; yet will they lean upon the Lord, and say, Is not 
 the Lord among us? No evil can come upon us." See 
 here, that there is such a thing as leaning upon the Lord in 
 the love and practice of sin; but it is a very presumptuous 
 trust. 
 
 But, if you are, and really desire to be, conscientious in 
 your conduct, circumspect in your behaviour, and to be found 
 walking in all the statutes and ordinances of the Lord blame- 
 less, hating every false way; and you come to Christ for 
 strength against sin, and for grace to purify your hearts and 
 lives, as well as- for the removal of your guilt; this is a desire 
 that ought to be promoted, and a hope in Christ that ought to 
 be encouraged. 
 
 3. It is presumptuous to persuade yourselves of an interest 
 in Christ, if the persuasion be contrary to the conviction of 
 your own consciences. This head does in some measure co- 
 incide with the former. But I mention it, that I might take 
 an occasion to explain a text, and obviate a difficulty which 
 has perplexed some serious minds. The passage referred to 
 is, 1 John iii. 20, 21. "For, if our heart condemn us, God 
 is greater than our heart, and knoweth all things. Beloved, 
 if our heart condemn us not, then have we confidence toward 
 Grod." The difficulty drawn from these words is to this ef- 
 fect. The distressed soul speaks in this language : " In how 
 many things does my heart condemn me? What backward- 
 ness to duty, what deadness and inactivity in the ways of 
 G-od, does my heart convince me of, and condemn me for! 
 These, and many, many more things, have I to lay to my 
 own charge! how then can I have any confidence towards 
 Grod? Or how can I dare to hope in him or depend upon 
 him for pardon and salvation?" 
 
 To this I reply, if your conscience condemns you, as to the 
 secret indulgence of, and delight in, any particular known 
 sin, or as to the voluntary, stated, allowed omission of any 
 known duty; and you endeavour to stifle these convictions, 
 and suppress or silence these rebukes of conscience, by at- 
 tempting to persuade yourselves that Christ is yours; this is 
 indeed truly and awfully presumptuous. In this case your 
 own conscience forbids you to think that you have an interest 
 in Christ, and plainly tells you, that in this state and frame 
 of soul you have no part nor lot in these matters. Oh, do not 
 attempt to stifle, silence, or suppress these convictions; but 
 rather yield to them, and pray that Grod would fasten them 
 upon your spirits, and that he would not let them subside, 
 
88 CASES OF CONSCIENCE. 
 
 that lie would continue and fix them, that you might no longer 
 lie asleep in sin; but may fly to Jesus Christ for pardon and 
 purification! And take it for granted, that so long as you 
 maintain a voluntary love to, and delight in, any particular 
 sin, which your conscience condemns you for, so long your 
 souls and Jesus Christ are parted asunder. 
 
 But how very different is this from the case of one, whose 
 great, whose chief desire, is to he delivered from the power 
 and practice of every sin; who sees and laments the corrup. 
 tion of his nature, the deadness of his frame, and the car- 
 nality of his heart; and who would fain hope concerning an 
 interest in Christ, for his deliverance from these spiritual 
 evils! And, if this be the real temper of your souls, do not 
 say, " My heart condemns me, and how can I have confidence 
 towards God?" Rather say, "My con-science does not con- 
 demn me, as to any allowed guile, or any indulged iniquity; 
 since it is the real desire of my soul, that God would search 
 me, and try me, and see if there be any wicked way in me; 
 and therefore, I may with humble confidence go to God in 
 Christ for pardoning and cleansing grace." 
 
 4. It is presumptuous to persuade ourselves of an interest 
 in Christ, if the hope be contrary to the proposal of Christ 
 in the gospel. This thought will be found a peculiarly turn- 
 ing point, with respect to the nature of our hope. If our 
 souls fly to and receive Christ, as he is proposed in the Gos- 
 pel to us, the hope arising from hence is such as ought to be 
 encouraged, because it is such as will not make ashamed. But 
 if we do not apply to and receive Christ under those charac- 
 ters, and for those blessings, which the gospel displays, then 
 there is an essential flaw in our hope; for the Christ we hope 
 in, is not the Christ of God. Give me leave here just to men- 
 tion three important particulars concerning the view in which 
 the Gospel proposes, and true faith receives, Christ; namely, 
 (1.) As a free Saviour. (2.) As the only Saviour. (3.) As 
 a complete Saviour. 
 
 (1.) As a free Saviour. Some persons, in their first ap- 
 plication to Christ, endeavour to persuade themselves of an 
 interest in him, because they think they have something in 
 themselves, or have done something by themselves, that will 
 recommend them to his regard. This they seek after, and can 
 never think they have a right to lay hold of him, until they 
 can find something of his nature in them; and thus they hope 
 in him not as a free, but as a conditional Saviour. Now, if 
 this be the first ground of your hope, it is a proud, and, there- 
 fore, a false or suspicious one; whereas, every soul that hopes 
 in Christ aright, sees itself to be utterly unworthy of, and un- 
 
CASES OF CONSCIENCE. 89 
 
 prepared for, Christ, and runs to him as a Saviour entirely free. 
 Now, if you see and feel yourselves utterly unworthy, guilty, 
 weak, and polluted, and have nothing in yourselves to hope 
 in, but endeavour to hope in Christ as a free Saviour; this en- 
 deavour is by no means presumptuous. See here, how com- 
 pletely the scale is turned from what unbelief would suggest. 
 A discouraged, distressed person, is apt to think it presump- 
 tuous for him to hope about an interest in Christ, unless he 
 sees or can find something within him to encourage that ex- 
 pectation; whereas, if he imagined any thing within him as the 
 ground of his encouragement, this very circumstance tends to 
 render the whole suspicious. Is it presumptuous to receive a 
 free gift, to plead a free promise, to come upon a free invita- 
 tion, to build upon a free foundation? Surely no. Whereas, 
 if you are determined to force a condition upon Christ, or to 
 come with a price in your hands to him, that is what Christ 
 will reject and disdain. 
 
 (2.) As the only Saviour. If you hope you have an inte- 
 rest in Christ, but do not make him the whole of your salva- 
 tion, but are for joining along with him your own duties, right- 
 eousness, qualifications, or attainments, this will be found a 
 false or suspicious hope. But, if you trust in him alone, cast- 
 ing aside all your own strength and righteousness, as bearing 
 any share in your justification; then the language of your heart 
 corresponds with the sentiments of the pious Psalmist, whose 
 soul was built upon a right foundation. Ps. lxii. 5. "My 
 soul, wait thou only upon God; for my expectation is from 
 him." And if you can heartily say, as in the next verse, 
 "He only is the rock of my salvation;" you may add what im- 
 mediately follows, "He is my defence; I shall not be moved." 
 
 (3.) As a complete Saviour. Christ and his salvation are 
 entirely free; but, if there be any condition allowable, it is this, 
 if you would have Christ, you must have a whole Christ; if 
 you would have salvation, you must have a complete salvation. 
 Christ is not divided, nor his salvation neither. If you are for 
 but half a Christ; for his righteousness and blood to pardon 
 and justify you, but not for his Spirit and grace to renew and 
 sanctify you; your hope in him is false and dangerous. But 
 if it be your desire and aim to receive him whole and entire; 
 to receive his doctrines, instructions, and illuminations, as a 
 prophet; to receive his righteousness and merit, as a priest; 
 and to receive or submit to his government, and sin-subduing 
 grace, as a king; you need not fear to hope in him. 
 
 Thus, as Christ stands in the Gospel under the character 
 of a free and complete Saviour, and the only one, we arc to 
 hope in him accordingly. Once more, 
 
 8* 
 
90 CASES OP CONSCIENCE. 
 
 5. It is presumptuous to persuade ourselves of an interest 
 in Christ, if the persuasion be contrary to the designs of the 
 Gospel and its promises. These designs may be thus briefly 
 expressed; to humble the sinner, to glorify the Saviour, to 
 purify the heart, and comfort the soul. Now then, do you 
 endeavour to hope concerning an interest in Jesus Christ? Ask 
 your souls what is your design in this attempt and endeavour. 
 Is it to have your state safe, and your conscience easy, in the 
 way of sin? Is it that you may be rendered able to justify 
 yourselves in part by your own righteousness, or to sanctify 
 yourselves by your own strength? Is it to gratify your pride, 
 that you may be able to make such a profession, or to perform 
 such services, as may make your name honourable? If such 
 as these are motives of your desire and endeavour to know 
 your interest in Christ, they are all detestable and destructive. 
 
 But, if your desires to have, and to know that you have an in- 
 terest in Christ, be such as these; that you may be more spirit- 
 ual in your frames, enjoy holy consolation in your soul; may be 
 more pure in heart and life; may live more entirely upon Christ 
 for righteousness and strength; may be humble in yourselves, 
 and exalted alone in Christ's grace and righteousness; may be 
 able to honour Christ more, serve him better, and may have more 
 strength for, and more delight in, spiritual duties; surety, such 
 endeavours, such desires, and such hopes, are lawful, are laud- 
 able, and are by no means presumptuous. And what though 
 you may see little in yourselves, but reason to doubt and question 
 your interest; yet be not afraid with such views and desires as 
 these are, to lay hold of Christ for yourselves, and to lay an hum- 
 ble claim to him. You will find, that nothing will be more help- 
 ful to regulate your ways, to subdue your sins, to strengthen 
 you for duty, and to render you capable every way to glorify 
 Christ, (which are the very things you desire,) than a real 
 hope and hearty belief that Christ is yours, and you his. 
 
 But you will, perhaps, still be ready to say, How can I 
 hope or believe that I have an interest in Christ, when I have 
 no evidence in myself to prove it? I answer, this is only an ab- 
 stract argument, which is urged by carnal reason, on purpose 
 to promote discouraging unbelief, and to hinder a Gospel hope. 
 Is there no such thing as hoping against hope? Is not Christ 
 set before you as the only Saviour, as a complete Saviour, and 
 as one entirely free? Look then into the proposals and pro- 
 mises of the Gospel; and in them, though not in yourselves, 
 you will find ground sufficient to encourage your application 
 to Christ, and your application of him to yourselves, for your 
 consolation, sanctification, and salvation. 
 
CASES OP CONSCIENCE. 91 
 
 CASE X. 
 
 Is going to plays, and other theatrical performances, consistent mth 
 the profession and practice of Christianity? 
 
 The answer to this question, you will fnd,is in consequence 
 of the following letter: "Reverend Sir, — I have often 
 been asked by my acquaintance to go to a play. But having 
 had the blessing of a religious education, and the good ex- 
 ample of pious relatives; and being apprehensive that such 
 diversions tend to diminish, if not entirely to extinguish the 
 zeal we should have for the honour of God, and the purity of 
 religion; to eradicate all serious impressions; to cloud our 
 evidences and to make us careless about our precious and im- 
 mortal souls, and remotely incline to impurity and irreligion, 
 I have hitherto resisted their solicitations. But their entrea- 
 ties becoming more frequent, and there being many truly re- 
 ligious persons, who ha\»e gone, and still do at times go to 
 the theatre, my resolutions are almost broken; therefore I beg 
 you will resolve the above query/' 
 
 The question I am now called to answer, needs not much 
 consideration; it being, I apprehend, evident at first view, that 
 going to plays and such pleasing entertainments, cannot be 
 suitable to our character as Christians, as tending greatly to 
 the injury of our immortal souls. Yet, as there are so many 
 who are captivated with these bewitching vanities, and are 
 willing to find excuses for their pursuit of them, and say, 
 there is no harm in it; as there are many who are in great 
 danger of being carried away with these enchanting plea- 
 sures, and yet, would be glad to be fortified against the snare, 
 so I would take the case into particular consideration, and 
 endeavour to convince you of the unsuitableness and danger 
 of such practices. And may what I have to offer upon this 
 subject strike your minds with a peculiar force! May you lie 
 open to conviction, and upon a consciousness of any evil attend- 
 ing this practice be enabled to resolve, through divine strength, 
 to guard against this and every other pleasure, that has a ten- 
 dency to injure your everlasting welfare, and break in upon 
 the peace of your souls ! For the truth of what I shall say, 
 I would appeal to the consciences of those who attend plays 
 and other diversions of the like kind, and only beg this fa- 
 vour, that you would give every thing that is said its due 
 weight, and let conscience have its full liberty: let that but 
 speak, and it will soon decide the point. Having thus in 
 some measure prepared the way, I would recommend to your 
 consideration the following things: 
 
 1. Attending plays, and other diversions of the like kind. 
 
92 CASES OP CONSCIENCE. 
 
 is by no means profitable to our souls. If upon examination 
 we find that no real advantage can be gained, it should be a 
 means of curbing our inclinations, and of making us suspect, 
 whether it is not our duty to guard against all such diversions. 
 Some, indeed, plead as an excuse, that persons may make an 
 improvement of the theatre, and gain as much advantage 
 from a play, as from hearing a sermon. This is a sad reflec- 
 tion upon preaching the word; and, however true it is as to 
 some particular sermons, which are only empty harangues, 
 contrary to the genius of the Gospel, and designed only to 
 tickle the ear and please the fancy; yet preaching, abstractly 
 considered, is a divine institution; and therefore we may ex- 
 pect a divine blessing upon it, to make it effectual to promote 
 our spiritual advantage. This cannot be said of a play, which 
 is a mere human invention, designed not to conform us to God, 
 but only to amuse us : we cannot, therefore, reasonably expect 
 the blessing of God upon it, to makeMt effectual to our real ad- 
 vantage. Such excuses as these are very trifling, and will 
 not bear even the most superficial examination. There is 
 so much that tends to eradicate all serious impressions, to 
 corrupt the mind, and promote dissoluteness of manners; and 
 there is so little tends to usefulness, and this little attended 
 with such circumstances, that there is not the least probabi- 
 lity of our being real gainers by a play. Who would go to the 
 theatre, or to public diversions, to learn to hate sin, to love 
 holiness, and to be brought nearer to God? Do any really 
 attend with these views and desires? I appeal to you. Is 
 it so? You, who have frequented the play-house, what led 
 you thither? Was it a desire of spiritual advantage? I 
 may answer for you, no; and say, you had not the most dis- 
 tant view to this. It was a love of pleasure, of mirth, that 
 carried you thither, and not any view to the glory of God, or 
 to your spiritual profit. You will perhaps say, there is some- 
 thing peculiarly awful in a tragedy; you have seen the as- 
 sembly struck with a solemn silence; nay, many faces all be- 
 dewed with tears. This is no proof that any real advantage 
 is gained. Music has all the charms of eloquence, all the 
 force of oratory in it; and those who have a musical soul 
 cannot withstand its influence. Its effects upon us, either 
 to fill us with melancholy, or to elate us, will be according 
 to the suitableness in the music to our natural frame and 
 constitution. This you see, therefore, is something mecha- 
 nical. So the passions may be touched, and wound up to the 
 highest pitch, by the manner of action upon the stage, &c, 
 but no saving spiritual impressions made, nor any good re- 
 ceived. But, if there was any thing in a tragedy to strike the 
 
CASES OF CONSCIENCE. 93 
 
 mind, and fit it for serious though tfulness; if there 'was any 
 part of the performance, that tended to fasten a conviction 
 upon the spectator; yet the evening generally concludes with 
 some indecent entertainment, or something that tends to re- 
 move all gloom from the mind, and put an entire stop to all 
 solidity of thought. Thus plays, not being calculated to 
 promote our spiritual advantage, have nothing in them that 
 should appear sufficient to engage our attention. But, 
 
 EL Much time is spent in these diversions, that might be 
 spent to better purposes. Time is a precious thing, an in- 
 valuable jewel. None can speak its worth but a dying per- 
 son, or those who have entered the regions of an awful eter- 
 nity. And must this time be spent in vanity, or thrown 
 away upon the empty unsatisfying pleasures of the present 
 life? Time! Oh, what is it? 
 
 Time, the supreme! — Time is eternity: 
 Pregnant with all eternity can give: — 
 Who murders time, he crushes in the birth 
 A power ethereal, only not ador'd. 
 
 Such a sense had the inimitable Young* of time when he 
 wrote these lines : and oh, that we all had the same striking 
 view of it! Could you not spend that time to better advantage 
 that is spent in plays % You will say, indeed you may as well 
 be at the theatre as spending your time unprofitably, as many 
 others do, ^20. in reviling their neighbours, or in frothy ,nay, 
 injuriousconversation.Butif others spend theirs unprofitably, 
 is that a sufficient excuse for you,or any reason that you should 
 do so too'? Whatever we see in others that is unsuitable to 
 the character of a Christian, we should endeavour carefully 
 to avoid : for he is inexcusable who condemns any thing in 
 others, and is guilty of the same, or of worse himself. But 
 consider how many, when you are in the playhouse, are in 
 their closets, examining the state of their souls,or looking up 
 to Grod by prayer ? How many are with their families, en- 
 gaged in social worship, or employed in religious and most 
 instructive conversation'? Had not this better be the case with 
 you? You may sport with time now, in the midst of health: 
 but the awful period is coming, when you will see the value 
 of if? Will so many hours spent in these public diversions, 
 afford a pleasing review"? Will it give you any satisfaction, 
 in the near view of eternity, to look back, and consider how 
 mauy important duties have been neglected, whilst you have 
 been gratifying a lowinclinatiou, among crowds of vain and 
 irreligious persons, at the play-house \ Will such a reflec- 
 tion as this soften a dying pillow, silence the clamours of aa 
 
 * Dr. Young's Night Thoughts, Night II. 
 
94 CASES OF CONSCIENCE. 
 
 awakened conscience, or soothe the horrors of that critical 
 and important hour ? Hear what a soul under the force of 
 alarming conviction says upon the subject; hear the reflec' 
 tions of an expiring sinner ! — "Oh, the time I have foolishly, 
 nay wickedly spent in the play-house, and in other vain and 
 insnaring diversions! Oh, that I should have no concern for 
 my dear immortal soul! Oh, how gladly would I call back 
 the hours I have wasted in such a criminal and stupid man- 
 ner! But they are gone, gone never to return ; and all before 
 me is eternity! Oh, what a review! it fills me with shame 
 and confusion ; and the pleasures that once so much enter- 
 tained me, and raised my laughter, now sting and wound me 
 to my very heart." Would to God that every person who 
 has any fondness for the diversions of the stage, may see them 
 in this light, and be deeply humbled for their spending so 
 much precious time in so unprofitable a manner! Upon this 
 account it is highly unsuitable to our character as rational 
 creatures, especially as Christians, to frequent the theatre. 
 
 III. Attending upon plays, and other such pleasures, greatly 
 unfits us for the spiritual discharge of duties, and leads us to 
 the neglect of them. If the diversions of the stage could be 
 used only as a relaxation of the mind, to unbend our thoughts 
 for the present, that we may be the more fit for engaging in re- 
 ligious duties, and go to them with greater eagerness and de- 
 light, there would then be some show of an argument for the 
 pursuit of them. But do these diversions answer this purpose? 
 I leave your consciences to answer, you who have been there. 
 Is it an easy transition from the play-house to the duties of the 
 family or closet? Can you with so much composure of mind, 
 and freedom and regularity of thought, read the word of 
 God, and seek him by prayer? Can you expect him with you 
 in spiritual duties after you have been wasting so much time 
 in these empty pleasures? Have you gone into your closet 
 with the same quietness of mind and met with the presence 
 of God as usual ? Oh! be faithful to your souls in this point. 
 Bo not smother the truth. Nay, I would charge you, in the 
 name of the Lord, to give conscience its full scope, and let it 
 speak matter of fact. Stand the test then, and answer these 
 questions if you can. Are not your minds full of what you 
 heard, when you come away? Do not the pleasing scenes 
 which struck your fancy, follow you into your closet? Is it 
 not oftentimes some days before jon can shake off the divert- 
 ing thought? Have you not found a shyness to duty after at- 
 tending the stage? Could you go to God with that confidence 
 as before, till you had humbled yourself before him, and ap- 
 plied afresh to the blood of sprinkling? Have you had time 
 
CASES OF CONSCIENCE. 95 
 
 for the performance of family and closet duties, after you have 
 been at the play-house, or been till an unseasonable hour at an 
 assembly? Oh, the duties that have been curtailed, and often 
 neglected, by attending upon such public diversions! If this 
 then is the case, it manifestly appears, that going to plays, and 
 to pleasures of the Jike kind, is by no means suitable to the 
 profession and practice of Christianity. 
 
 IV. Attending plays and other such diversions, has a particu- 
 lar tendency to set persons against the power and life of reli- 
 gion, and to make them take up with a mere form. That religion 
 that will not admit of the pleasures of the play-house, is dis- 
 regarded by all the admirers of the stage. What shall they do, 
 who have had a religious education, and have been followed 
 with repeated convictions? They endeavour by all possible 
 means to satisfy their consciences, that attending plays may be 
 innocently done, and that it is perfectly consistent with real 
 Christianity. Thus the child who has been accustomed to 
 family and closet duties, begins to look upon these as unneces- 
 sary, and to think a pious parent too severe, who is for abridg- 
 ing his children of amusement so innocent. The young per- 
 son, now become gay in his behaviour, and wild in his senti- 
 ments, is ready to think a godly minister too stiff and precise, 
 because he faithfully reproves the lovers of pleasure. He can- 
 not think there is so much duty required; so much praying, 
 self-examination, and mortification necessary; and therefore 
 by degrees loses all that regard for religion, and the people of 
 God, he once professed to have, and at last boldly sits in the 
 seat of the scoffer. I need not ask you, my friends, whether 
 this is the case or not. You have, I doubt not, known many 
 awful instances of it, and thereby see the evil tendency of plays, 
 and other pleasures of that kind. If there be any of you who 
 visit these houses of pleasure, let me again appeal to your 
 consciences for the truth of what I say. Let me particularly 
 appeal to you who have had a religious education, but have 
 been led aside by these captivating pleasures: Is not what I 
 have said agreeable to truth? You dare not deny the awful 
 fact; but you fain would smother it. You once discovered 
 a serious disposition; but plays, assemblies, &c, gave you a 
 disrelish to strict, practical, religion, and led you to look upon 
 it as unnecessary and burdensome: and now you would fain 
 vindicate your present practices; but you cannot; conscience 
 will at times speak and remonstrate. How awful that any 
 should attempt to defend a practice so injurious! Do you 
 ever see any persons attend the play-house, who are growing 
 and flourishing Christians? As soon as they begin to make 
 their appearance there, and to relish the stage, and other such 
 
96 CASES OF CONSCIENCE. 
 
 diversions, they begin to dwindle, and to sink into sad formality. 
 If this then is the case, it clearly shows, how unsuitable attend- 
 ing the theatre is to the profession and practice of Christianity. 
 
 V. Attending plays and other such diversions is accompanied 
 with the greatest evils. This practice is a sad inlet into all 
 manner of sins; it opens a door to the greatest extravagances^ 
 to support which the most desperate measures are often taken, 
 which bring the poor unhappy creature to an ignominious end. 
 The stage may boast of thousands and ten thousands it has led 
 captive, and ruined both as to time and eternity. How many 
 lovely youths, who once bid fair for heaven, here lost all their 
 convictions, were introduced into evil company, turned out the 
 greatest debauchees, consumed their substance, destroyed their 
 constitution, broke the hearts of their aged relatives, and by 
 their intemperance and debaucheries, did not live out half 
 their days ! That this is the case, we have too many awful in- 
 stances to deny; and it is no wonder, when we consider the 
 degeneracy of our natures, and the tendency of plays to lead to 
 profaneness in conversation, and promote impurity of thought, 
 by the wanton songs, and filthy jests, and blasphemous 
 speeches, with which many of them are crowded. A youth 
 who has here lost his religion, becomes an easy prey to the 
 great enemy of souls; for what has he to ballast him? Intox- 
 icated with pleasure, he is like a drunken man, has nothing to 
 prevent his complying with every temptation that is presented 
 before him. Oh, how many upon a dying bed have lamented 
 their frequenting the stage, and other public pleasures! How 
 many have cursed the day that brought them to a sight of a 
 play, and entangled them in such company, as proved their 
 ruin! — "Oh, how happy, had I never stepped out of the road 
 I was directed to by my religious relatives! I was guarded 
 against running into such dangerous paths, cautioned of the 
 consequences; but alas, I would not hearken to the tender so- 
 licitations of my affectionate friends! I thought I might in- 
 nocently go; and oh, there my unwary feet were caught! The 
 net was carefully spread, and I was taken! Oh, lament, la- 
 ment, my soul, the time, the hour I first gazed upon those 
 pleasing, but destructive scenes! Now I am going into eter- 
 nity, to give an account of the improvement of it, to an infi- 
 nitely just and holy Grod; and oh, how awful the view! 
 What can I expect after a life of such irreligion and profane- 
 ness!" Thus many have been led to infidelity and impiety, 
 and will have, it is to be feared, an eternity to bewail their 
 folly and stupidity. 
 
 VI. For professors to attend plays and other such entertain- 
 ments, is to set a bad example. Thus our young friend men- 
 
CASES OF CONSCIENCE. 97 
 
 tioTis it as being a temptation to him, and as an argument al- 
 most sufficient to answer every objection, viz. that many truly 
 religious persons have, and still do at times attend the theatre. 
 An awful consideration this! What! a Christian seen at the 
 play-house! It is something indeed amazing! It is no won- 
 der to see an immoral person crowding after public diversions; 
 one who has no sense of the worth of his soul, and the impor- 
 tance of eternity : but to see a professor of religion, one who is 
 willing to be esteemed a Christian indeed, one who perhaps 
 appears at the table of our Lord; to see such a person amidst 
 a crowded assembly at the theatre, and to hear him excusing 
 his attendance, by saying, there is no harm in it, is something 
 awful ! Well may a poor giddy sinner make a bad use of such an 
 example: well may an unsteady youth say, "I may certainly 
 now go, when such a person attends. I may now conclude it is 
 not inconsistent with a religious character, and therefore may 
 indulge my inclinations, when an opportunity offers." Oh, see 
 the melancholy consequences, and the destructive influence of a 
 bad example ! Remember, if you go, others will go too. And 
 suppose you could go to the theatre innocently; yet many who 
 are prevailed upon perhaps to go through your example, may 
 be ruined forever: they cannot withstand the force of those 
 temptations that are before them; therefore a concern for the 
 glory of God, a consideration of the influence of our example 
 and a regard for others, should keep us from the play-house, 
 and from every pleasure that we think maybe injurious to the 
 souls of others, even suppose it should not be so to our own. 
 
 Thus I have hinted a few things, that are, I apprehend, suffi- 
 cient to show that going to the theatre, &c. is unsuitable to the 
 profession and practice of Christianity. If any amongst you 
 have an inclination to attend the stage or other public pleasures, 
 and can answer it to God, to yourselves, and to others, that 
 none of these things shall be the consequences, then go; but 
 I may venture to say, that the above hints are so near the 
 truth, that none who have frequented public places of pleasure, 
 can deny them, if they would faithfully relate their own ex- 
 perience. I would now, therefore, accompany what I have 
 said with a warm and affectionate address. And, 
 
 1. To masters and heads of families — particularly, to those 
 who attend themselves. And let me entreat you to consider 
 the bad example you are setting before your families. Con- 
 sider the unhappy use they are like to make of it. No won- 
 der you find them desirous of walking in your steps. To see 
 you frequently setting out for the theatre, and to hear you per- 
 haps recommending some of the parts you have seen acted, 
 cannot but raise in them a curiosity to see the same; and they 
 
y» CASES OF CONSCIENCE. 
 
 apprehend they may boldly ask to go, or even take the liberty, 
 if it should be denied. And what can you say to discourage 
 them? You cannot consistently represent the danger of such 
 practices: this would be an argument against your attendance 
 as well as theirs. How can you forbid them going, or curb an 
 inclination in them to the theatre? How can you complain 
 of their extravagancies, or correct them for their being so fre- 
 quently there? You lead them thither yourselves. You may 
 justly chide yourselves, and say, "How can I wonder to see 
 in my children and servants such a desire after the pleasures 
 of the stage, when I have done enough to raise it in them? 
 Must I not blame myself for all the gayety and extravagance of 
 my child? I taught him first to go to a play; and see what 
 evils I have hereby introduced into my family! I gave my son 
 a taste for the play-house, and see what are the consequences! 
 He has contracted an acquaintance with those who will be his 
 ruin! How extravagant in his expenses! How is he en- 
 feebling his constitution by intemperance, &c. And what 
 will be the end of all? A tragical one, I fear; and all occa- 
 sioned by my own folly!" 
 
 Let me speak a word to such as permit their children and 
 servants to frequent those diversions. And is it so? Do you 
 take no care how your children and servants spend their eve- 
 nings? Do you never inquire into the company they keep? 
 Never guard them against those houses of pleasure, that are 
 so ruinous to youth? Can you connive at the liberties they 
 take, the hours they spend abroad, and suffer them wantonly 
 to indulge every criminal inclination? Oh, how can you an- 
 swer it to God, to your own consciences, and to those who in- 
 trusted their children and their relations with you? Do you 
 never consider that the souls of your families are committed to 
 your care? Do your consciences never check you, for acting so 
 cruel a part by your children, and so unfaithfully by your ser- 
 vants? Oh, how are you helping your families to ruin! see- 
 ing Satan hurrying them on to destruction, and yet never en- 
 deavouring to' prevent it! Alas, alas! use your authority: let 
 the souls of your families lie with weight upon your minds; 
 and do not suffer one in your house to be pressing on in the 
 road to everlasting destruction, without warning them of the 
 danger, and endeavouring to do all you can to promote their 
 salvation. 
 
 2. I would address myself to professors of religion upon 
 this subject. Need I ask, whether any of such character at- 
 tend the theatre? This city presents us with too many awful 
 instances of it. See amongst the crowd, that is pressing into 
 the play-house, how many professors! They cheerfully min- 
 
CASES OF CONSCIENCE. 99 
 
 gle with the throng, appear as eager as any in the pursuit 
 of pleasure, and as much delighted with those scenes of vani- 
 ty. Weep, my soul, that this is the case! And will not 
 every one, who has a zeal for Christ, drop a tear, that he 
 should be thus dishonoured? How shall I address you, ye 
 cold professors? Have you any real love to Jesus? Do not 
 your hearts deceive you? Is it surely so? It is a sign that 
 your love is but cold, your faith weak, and that you have but 
 little concern for the glory of G-od, when you can hurry to such 
 places of profaneness. Let me entreat you to consider, how 
 inconsistent your conduct! How can you answer it to your 
 fellow-christians, how to G-od, and to your own consciences? 
 Oh, you stumble, you discourage, nay, you harden many. 
 You occasion many reflections upon Christ and his interest. 
 May he not justly complain of you, and say, — "What, have 
 you no regard for my glory? What, bear my name, and har- 
 den the hearts of so many against me, encourage sin, and 
 bring such a dishonour upon me ! Have I done anything to 
 deserve such coldness, ye lazy professors? Consider my love; 
 consider my service : and let a zeal for my glory continually 
 animate your souls, and guard you against every thing that 
 tends to weaken your hands, and to bring any reflections upon 
 me or my cause. 
 
 3. I would close all with a particular address to young per- 
 sons. You are the persons, who are more particularly under 
 temptation of being carried away by such bewitching vanities. 
 I would therefore guard you against them. Have any of you 
 attended these houses of pleasure? and have you not found 
 them tending to give you looser thoughts of religion than once 
 you had, and to lead you to take greater liberties than you 
 once did? Let this satisfy you that there is danger in them; 
 and, therefore, be persuaded carefully to avoid them; and be 
 deeply humbled before God, that you have ever frequented 
 them. I hope you are not determined against conviction. I 
 would set before you the worth of your souls, the importance 
 of eternity; and call you to view the transactions of the great 
 day, when you will receive a sentence of everlasting life, or of 
 everlasting condemnation. Oh, consider how you will answer 
 to an infinitely holy God for your spending so much time in 
 such empty pleasures ! View the vast assembly that will be 
 gathered! See thousands of thousands at the right hand of 
 Jesus, and a numberless throng at his left hand! See all 
 earthly scenes closing forever, and the state of each person 
 fixed! Oh, if your minds were once suitably impressed 
 with a sense of these important things, you would soon see 
 the impropriety and danger of plays; your minds would be 
 
100 CASES OF CONSCIENCE. 
 
 taken up with viewing subjects of infinitely greater importance, 
 than these low and perishing things. Oh my dear young 
 friends, I cannot leave you, knowing the snares you are ex- 
 posed to. I would entreat you: I would warn you: I would 
 Beseech you. If you have any concern for your souls, if any 
 love for your friends, any desire to honour Christ, let me be- 
 seech you to guard against these and such like bewitching plea- 
 sures. 0, I cannot leave you. I would try once more to 
 convince and move you. I would beseech you by the love of 
 the mighty G rod. Oh, see him willingly veiling his glory, and 
 coming to rescue poor souls from everlasting misery! Behold 
 him nailed to the accursed tree! Hear him groaning! See. 
 him bleeding, dying! And all to redeem precious souls, and 
 to purchase for them the blessings of salvation ! And can you 
 now dishonour this Jesus? I would not think so hardly of 
 you. Sure you cannot! In fine, labour to follow Solomon's 
 advice, Prov. i. 10; and, if sinners entice, consent thou not. 
 Let me beg you to follow the instructions of your religious 
 friends; and, whilst others are spending their time in the pur- 
 suit of pleasure, do you be considering and pursuing the con- 
 cerns of your souls; you will find it to your unspeakable satis- 
 faction, both in life, and at death. Whilst others are trem- 
 bling and shuddering upon the brink; for you to stand and 
 look into eternity; for you to be enabled to say with the apostle, 
 2 Tim. iv. 7, 8, "We have fought the good fight, we have 
 finished our course, and have kept the faith; " oh! it is impos- 
 sible to express the pleasure this will give you. If, then, you 
 have any concern for your peace, living and dying, beg of God 
 to keep you from sin, and to enable you to improve and use 
 your time so as may be for your everlasting advantage. Amen. 
 
 CASE XL 
 
 How may a person, who is desirous of following the dictates of 
 Providence in every respect, know the mind and will of God in 
 any particular circumstances, whether temporal or spiritual? 
 
 This is a question of so large an extent, and of so great im- 
 portance, that the very sight of it, when it came into my 
 hands, raised in me a great desire to give some solution of it. 
 But when I looked more attentively into the nature and pur- 
 port of it, I found it to be a question attended with so much 
 difficulty, and so much nicety in many cases, that I was made 
 almost to doubt whether I should attempt an answer to it or 
 not. However, looking up to the Spirit of God, and into the 
 
CASES OF CONSCIENCE. 101 
 
 word of Glod, for direction in an affair of so much moment I 
 have ventured upon it; and shall now offer you my thoughts 
 on the subject in the most free and open manner. And al- 
 though I cannot pretend to give such a particular, or such an 
 extensive answer to it, as the case may require; yet I shall not 
 account my labour in vain, if enabled to exhibit some general 
 rules, which may be helpful to the serious Christian in deter- 
 mining his course of duty. As for those who have not the 
 fear of Grod before their eyes, they are unconcerned about the 
 matter: they go in the ways of their own hearts, and in the 
 sight of their own eyes, and at best advance no higher than 
 to follow the maxims of human prudence and worldly wisdom. 
 But the truly serious person desires to follow the dictates of 
 Divine Providence in every respect, and is concerned to have 
 the Lord going before him in every step, pointing out his way, 
 and marking out his path for him. He would not, he dares 
 not, walk at random, as knowing that the path of duty is the 
 only path of safety and comfort. But how the Christian 
 should know or find out his path, is the great question before 
 us. 
 
 Here, then, it will be necessary first to explain the terms 
 of the question, and then give an answer to it both negatively 
 and positively. 
 
 I. As to the explication of the meaning of the question it- 
 self: this is so very needful, that, unless you attend to it, you 
 will not be able to see the nature and suitableness of the an- 
 swer. For I apprehend, that a great part of the difficulty be- 
 longing to the subject, arises from a misunderstanding or a 
 misapplication of the terms in which it is conceived; and 
 a clear conception of the meaning of the case proposed, will, 
 of itself, prevent many mistakes, and will give a general clue 
 for the solution of it. 
 
 There is some reason to fear, that by the mind and will of 
 Grod, in a particular circumstance, many understand something 
 that is absolutely unknown to us, or not to be known by us, 
 without a special, fresh revelation; and therefore when they 
 are seeking after, or praying for, the knowledge of the divine 
 will, they aim at some peculiar illuminations or impressions, 
 which are neither to be sought after, nor to be depended upon, 
 by which means they are unnecessarily perplexed, and often 
 sadly deluded. We must, therefore, in this case, be particu- 
 larly upon our guard against a species of enthusiasm, which 
 wo may be too easily inclined to and insnared by. 
 
 To prevent mistakes of this nature, let it be observed, that 
 these phrases, the dictates of Providence, and the mind oi* 
 will of God, though they arc very proper to the subject, yet 
 
 0* 
 
102 CASES OF CONSCIENCE. 
 
 are truly metaphorical. Let me, therefore, express what we 
 mean, (1.) by the dictates of Providence; (2.) by the mind 
 and will of God, in a particular circumstance, and (3.) by fol- 
 lowing these dictates of Providence, or conforming ourselves 
 to this will of God. 
 
 (1.) What is meant by the dictates or voice of Providence? 
 We are not to imagine that Divine Providence of itself, ab- 
 stractly considered, makes known any thing to us; but we 
 must include his word of revelation in the affair. For in re- 
 ality, by the voice of Providence, we mean the voice of God 
 in his word, concerning our duty as to the particular provi- 
 dences we are attended with. Thus we say that afflictive pro- 
 vidences have an humbling voice in them; by which I pre- 
 sume is meant, that when we are under afflictive dispensa- 
 tions, the divine word directs and teaches us to submit to, 
 and be humble under, the mighty hand of God. Prosperous 
 circumstances call us to thankfulness, i. e. God requires us 
 to be thankful for all his mercies to us; and when such favours 
 are bestowed upon us, it then becomes our duty to be thank- 
 ful for them. 
 
 A situation of special temptation or insnarement, has a voice 
 in it to call us to watchfulness; i. e. It is the mind and will 
 of God by his word, that we should be peculiarly upon our 
 guard, when Providence brings us into such circumstances of 
 trial. These particulars are introduced in this place as familiar 
 instances, to give an idea of what we mean by the voice of 
 Providence. And if we clearly conceive the true import of the 
 phrase by these hints, we may proceed, and apply the thought 
 of those circumstances, which more nearly concern the present 
 question, after this manner; whensoever Providence hedges 
 or stops up one way of safety, comfort, or duty, so that we 
 cannot proceed any farther in it, and at the same time opens 
 out another way to go in; then it is evidently the voice or 
 dictate of this providence, that we should leave the former 
 way, and betake ourselves to the other, which appears to be 
 most conducive to our safety, usefulness, or comfort; which is 
 the same as to say, that God makes it our duty, by his word, 
 to take such steps as appear most conducive to his glory, and 
 our real good, in all circumstances in general; and so, by this 
 general rule, it becomes our duty in the circumstances above 
 supposed to leave one path of life and pursue another. And 
 now it will be more easy to learn, 
 
 (2.) What is meant by the mind and will of God in any 
 particular circumstance. Por it cannot intend any secret 
 locked up in the divine breast, which must be made known by 
 a special revelation; but we must understand by it the reveal- 
 
CASES OF CONSCIENCE. 103 
 
 ed will of God, which by its more general or more particular 
 rules gives us proper directions for duty, and safety, and use- 
 fulness, in any distinct circumstances of life or providence, 
 And therefore, 
 
 (3.) To follow the dictates of Providence, must mean no 
 other than to act agreeable to the laws of duty, prudence, and 
 safety, in any particular circumstance, according to the direc- 
 tions and determinations of the word and law of God. He fol- 
 lows these dictates, who takes a due survey of the situation 
 he is placed in, compares that with the rules of the word 
 which reach the case, and acts accordingly. Such a person 
 neither delays when Providence calls, nor hurries on before 
 it calls. 
 
 Having thus explained the terms of the question, I doubt 
 not but you see that the very explication itself tends to solve 
 many difficulties, and prevent many mistakes, and to give you 
 a general clue for your conduct. Let us now bring down 
 what has been said into the question itself. It supposes that 
 you have some particular affair depending, whether temporal 
 or spiritual; that you are at some loss to determine which way to 
 act, or what method to take; and you desire to know what is 
 the mind and will of God in the present case. Here then let 
 me beg you to recollect in your thoughts, what you do or 
 should mean by this will of God. It certainly means no more 
 than for you to be able to understand and judge what is the 
 properest course to be taken, agreeable to the situation you 
 are in, and agreeable to the rules and directions of the divine 
 word in your case. If you mean any more than this, I ap- 
 prehend you aim at, and intrude into those things which are 
 not seen, and which it is not your business to know; for 
 secret things belong to God. Deut. xxix. 29. 
 
 In order to come at the knowledge of that which it is pro- 
 per and needful for us to be acquainted with, we are taught 
 by prudence and conscience to make use of, (1.) Deliberation, 
 (2.) Consultation, (3.) Supplication. 
 
 Our deliberation should be serious and attentive. "We 
 should look around us; and observe what condition and cir- 
 cumstances we are in; should turn our thoughts about every- 
 way that we can, in order to view our situation in every point 
 of light in which it appears; and should then compare it with 
 the rules of prudence and duty laid before us in the word. 
 
 Our consultation with friends should be sincere and prudent, 
 with a design to receive what light their conversation may 
 convey; for in most cases it is true, that in the multitude of 
 counsellors there is safety. 
 
 Our supplication to the Lord for direction, should be serious, 
 
104 CA.SES Or CONSCIENCE. 
 
 earnest, and submissive. Without this, we are in great danger 
 of being led astray, notwithstanding all previous consideration 
 and consultation: for the Lord will be owned and acknow- 
 ledged; and if he is neglected, we are guilty of leaning to our 
 own understanding, or depending upon the wisdom of men. 
 We are strictly required to be submissive to divine direction; 
 for the meek are those that he will guide in judgment, and 
 teach his way. Psal. xxv. 9. And we have the greatest en- 
 couragement to hope for safe conduct in this course; because 
 it is added in the following words, Psal. xxv. 10. All the 
 paths of the Lord are mercy and truth to such as keep his co- 
 venant and his testimonies. Yea, we have a positive and gra- 
 cious promise of divine conduct. Psal. xxv. 12. What man 
 is he that feareth the Lord? Him shall he teach in the way 
 that he shall choose. But, when you are thus seriously em- 
 ployed in seeking direction from the Lord, take heed that your 
 speech, your thoughts, and desires, be ordered aright. Let 
 me here ask you, what do you really mean by seeking divine 
 direction? Do you hereby desire any discovery of his secret 
 will by any unaccountable impulses, or any irrational impres- 
 sions? If so, I really question whether this very desire is 
 either warrantable or safe. I will tell you briefly what I would 
 mean by such a practice. When I pray for his guidance and 
 direction in a particular perplexity, I beg of him, that he 
 would lead my thoughts by his Spirit into such a view of the 
 directions of his word, and of the conduct of his providence, 
 that I may from thence be able to judge what is my path of 
 duty; that he would so order affairs in his providence, as to 
 make my way clear to mc upon the principles of duty, prudence, 
 and conscience, and that he would so fix my view, and so in- 
 cline my heart, as to make me ready and willing to take those 
 steps, or pursue those measures, that may be most conducive 
 to secure the peace of my conscience, to advance the glory of 
 his name and to promote my real good. Having so distinctly 
 explained and guarded the question, I proceed, 
 
 II. To give an answer to it. The question then returns in 
 this form: having made use of proper consideration, consulta- 
 tion, and supplication; what must we look upon, after all, as 
 marks or tokens of the divine will and pleasure in any par- 
 ticular case that now lies before us? The reply must be 
 made both negatively and positively. 
 
 1. Negatively. We are often very prone to increase our per- 
 plexity, or to run into the way of danger, by mistaking the 
 rule, and following those things as guides which have no cer- 
 tainty or safety in them; and this renders it highly necessary^ 
 that false rules should be laid aside, in order to make way 
 for a clear answer to the important query. 
 
CASES OF CONSCIENCE. 105 
 
 (1.) We should not make our inclinations the rule of our 
 conduct; for through the depravity and vanity of our hearts, 
 we may often find a propensity to that, which prudence and 
 conscience, if consulted, would recriminate against; and an 
 aversion to that, which the word and providence of God make 
 our duty. In some cases, indeed, it is very necessary to 
 consult the inclination, genius, or capacity, and take it into 
 consideration, while we are weighing and pondering what 
 course of life will be the most suitable to us, or to our friends. 
 But, after all, inclination has no standard or rule either of 
 duty or prudence. 
 
 (2.) We should not make our particular frames the rule 
 of our judgment and determination, because we find ourselves 
 sometimes in frame for that which is not our present duty; and, 
 when duty and prudence call, our frames may be unsuitable 
 and reluctant. It might not be improper in this place a little 
 to animadvert upon a method, which some serious persons take 
 by forming their judgment from the enlargement or contrac- 
 tion of their frames in solemn prayer. If they are engaged in 
 serious devotions, seeking to the Lord for a particular favour 
 in providence; if they find themselves peculiarly enlarged, they 
 gather from thence, that the favour shall be granted; but if 
 they are peculiarly contracted, they take it as a token of a 
 divine denial; and so frame their actions according to these 
 views or expectations. But this, I apprehend, is an erroneous 
 and uncertain rule of judgment: for, although many a time 
 the event may come to pass agreeably to this rule, yet many 
 times it has proved just the reverse; and if we lay any con- 
 siderable stress upon these frames, we are in danger of being 
 misled as to the way of duty, and of having our faith and hope 
 shocked and stumbled by an unexpected disappointment. As 
 this rule of judgment is not given us in the word, it is therefore 
 uncertain; and yet we should be ready to acknowledge thus 
 much; that so far as the liberty of our frames excites and en- 
 courages us to use proper means, and so far as the contraction 
 of our frames prevents us from being presumptuous or too for- 
 ward in our conduct, so far it is a mercy to us that we are 
 thus encouraged, or thus cautioned. And it is very likely, 
 that Grod may sometimes enlarge our hearts in prayer, with 
 a design to excite and encourage us; or contract our hearts, 
 with a design to prevent us from using those means, or taking 
 those steps, which may be detrimental. But still the rule 
 of judgment and duty is to be gathered from the appearances 
 of providence, and the directions of the word. 
 
 (3.) We are not to be guided by the bare form of Scripture 
 phrases. Very far would I be from laying aside the use of the 
 Holy Scriptures in these points; but would only guard against 
 
106 CASES OF CONSCIENCE. 
 
 abuses of it. There are some Christians who are fond of 
 using the Bible as if it were a fortune book: when a difficulty 
 in prudence or duty occurs, they will open the Bible at random, 
 and observe what texts meet their eye first; and, according as 
 the wild imagination applies that passage to the point in ques- 
 tion, so they think it their duty to act. This is a very weak 
 and dangerous practice, and a sad abuse of the word of God, 
 applying it to a purpose for which the Holy Ghost never in- 
 tended it. Others will make a random application of a pas- 
 sage of Scripture, (which suddenly occurs to, or is strongly 
 impressed upon, their minds,) to their present case and dif- 
 ficulty; never looking into, or attending to, the proper mean- 
 ing of the text, but straining and applying it to something very 
 foreign from the intention of the Holy Spirit. For instance, if 
 the query be, whether you should follow the practice of a 
 neighbour or friend, and you have those words impressed upon 
 your mind, "Go thou, and do likewise,;" you are apt from 
 thence assuredly to gather, that it is the mind and will of 
 God you should do as he does. This method of judging con- 
 cerning prudence and duty, is extremely weak, precarious, 
 and dangerous; for it can never be supposed that the Holy 
 Spirit intended these words in the Bible to be thus applied 
 and used at random. But this brings me to observe, 
 
 (4.) That we are not to be guided by any unaccountable 
 impulses and impressions. There are many who frequently 
 feel such impressions upon their minds, and are inclined to pay 
 a very strict regard to them. Yea, some carry this point so 
 far, as to make it almost the only rule of their judgment, and 
 will not determine any thing, until they find it in their hearts 
 to do it, as their phrase is. Others take it for granted, that the 
 Divine Mind is notified to them, by sweet or powerful impres- 
 sions of some passage of sacred writ:* and there are others 
 who are determined by visionary manifestations, or by the im- 
 pressions made in dreams, and the interpretations they put 
 
 * By these sweet and powerful impressions of Scripture phrases 
 or sentences upon the mind, I do not here mean their being set home 
 upon the heart and conscience, agreeably to the true meaning and 
 proper design of the Holy Spirit in them ; for, whenever this is the 
 case, it is evident they are very desirable and valuable, as the effect 
 of God's Spirit upon the heart. But I mean such unaccountable 
 occasional impressions of Scripture passages, as are foreign from 
 the proper meaning of the Holy Ghost in them. We are not to 
 esteem these any rule of conduct, nor immediately act according to 
 them, as if notifications of the divine will, for they may be delusive, 
 instead of being directory. But, however, it may be granted, that 
 so far as these false impressions excite in our minds those thoughts 
 which are according to Scripture truths, though not the truth of the 
 passage impressed, so far they may be really useful both in provi- 
 dential and spiritual concerns. 
 
cases or CONSCIENCE 107 
 
 upon them. All these things, being of the same general na- 
 ture,may very justly be considered together. And it is a mat- 
 ter of doubt with many, how far these things are to be regarded 
 or attended to by us ; and how we may distinguish any divin-e 
 impressions of this kind from the delusions of the tempter, or 
 of our own evil hearts. Grive me leave here to say, that who- 
 ever makes any of these things his rule and standard, forsakes 
 the divine word, and nothing tends more to make persons 
 unhappy in themselves, unsteady in their conduct, or more 
 dangerously deluded in their practice, than paying a random re- 
 gard to these impulses, as notifications of the divine will. To 
 take it for granted, that it is our duty to act so or so because 
 it is impressed upon our minds, or because our dreams bear 
 such an interpretation, or even because a passage of Holy 
 Writ is applied to our minds in a powerful and unaccountable 
 way; I say, thus to judge, is an enthusiastical delusion, which 
 ought to be avoided and detested by all sober Christians, as a 
 bold intrusion into the secret will of Grod, as a withdrawment 
 of heart from the proper rule of duty, as regarding lying vani- 
 ties, and forsaking our own mercy. But you will say, " Are 
 not some of these impressions divine ? Has not many a Chris- 
 tian found himself mercifully led in the proper path by these 
 impulsive methods'? Nay, have not some believers been com- 
 forted and directed ; yea, and some sinners awakened, and 
 brought savingly to Christ in this impulsive way, by dreams, 
 visions, or powerful impressions of some parts of sacred writ? 
 And, if so, there is certainly some reason to regard them, to 
 desire them, wait for them, and be thankful for them." I 
 would answer, And are not many of them purely enthusiastical, 
 if not diabolical ? The question therefore returns, How may 
 we distinguish those impressions that are delusive, enthusias- 
 tical, or diabolical,from those that are true and divine % Now 
 here it is natural to observe, that the very putting or admitting 
 this question, supposes and proves that these impulses cannot 
 be the standard of duty, nor of themselves indications to us 
 of the mind and will of God; but we must recur to some other 
 rule to try the spirits whether they be of Grod. For which 
 reason, they are not to be depended upon ; and those who 
 find themselves frequently acted upon in this impulsive way, 
 ought to be extremely upon their guard, lest they are so de- 
 ceived or deluded as to place a dependence upon them. It is, 
 doubtless, a mercy and privilege for any to be so impressed, 
 as to be thereby excited or directed into the right path of 
 duty ; and whatever impulses quicken us to it, we may be 
 thankful for : but, after all, they must not be accounted the 
 rule or standard of right and wrong. iTou may, therefore, 
 
108 CASES OF CONSCIENCE. 
 
 take this as a general rule: that whenever these impressions are 
 such as lead us to depend upon themselves, and direct our course 
 according to them absolutely, they are really enthusiastical, 
 or very much to be suspected upon that account. I am obliged, 
 therefore, to put the matter upon this plain issue; either these 
 impulses excite thoughts and reasonings in our mind concern- 
 ing the path of duty or they do not: if they do not, and have 
 nothing to offer as a reason why we should follow them, but 
 because we find ourselves so excited and impressed, they are 
 then properly enthusiastical; but if they do awaken our thoughts 
 and concern, and turn our minds to think upon some spiritual 
 or prudential reasons for our conduct, then the thoughts sug- 
 gested are to be brought to the standard of prudence and duty, 
 and to be determined from thence whether they are right or 
 wrong. And we may vindicate the promised leadings of G od'a 
 Spirit, without giving encouragement to enthusiastic pretences, 
 upon this principle: that the Spirit of Grod has access to our 
 minds, and works upon us so as to lead our thoughts unto 
 the law and testimony, and to direct our minds to such truths 
 of Scripture, and such rules of prudence, as are most adapted 
 to direct us in a present difficulty. Let me add, 
 
 (5.) We must not make the event our rule of judgment. 
 My meaning is this: if we have taken a step conscientiously in 
 the fear of Grod, and it does not succeed; we need not, therefore, 
 reflect upon ourselves, as if we had done wrong; but rather 
 submit to Grod's sovereign providence. And if we have taken 
 a step carelessly, presumptuously, or without proper reason to 
 vindicate it, and it succeeds beyond our expectation, we should 
 not therefore sooth our consciences, as if we had done right; 
 but rather encourage a thankful admiration that Grod should 
 deal with us in kindness, so contrary to our deserts. But it 
 is high time to come to, — 
 
 1. The positive answer to this interesting question. The 
 Spirit of Grod by his operations always makes use of, and di- 
 rects us to the word and providence compared together, in or- 
 der to open to us the path of duty. So that the general rule 
 for us to judge by is this: that which evidently appears, after 
 serious deliberation, proper consultation, and earnest suppli- 
 cation, to be impracticable, unlawful, or imprudent, we are 
 to esteem not to be the mind and will of Grod in the case; and 
 whatever appears to be proper duty, true prudence, or real 
 necessity, that we should esteem to be his will. To render 
 this general rule familiar and easy, I would conclude with 
 the application of it to some extensive particulars. 
 
 (2.) Unless something different from your present situation, 
 
CASES OP CONSCIENCE. 109 
 
 offers itself to your serious consideration, you are not to be 
 desirous of changing your state, except in such cases as the 
 following. Perhaps Providence begins to render your present 
 situation very uncomfortable, and really unprofitable to your- 
 selves or others; or makes your continuance in it truly im- 
 practicable. If so, we may assuredly gather, that we should 
 look out after, and seek for some alteration. Or perhaps, 
 though your present condition may be easy and profitable, yet 
 there may be such changes attending it, as to render it unlaw- 
 ful for you to continue; you cannot remain in this business 
 or place any longer, without making a breach upon your con- 
 science, without violating the divine law, without omitting 
 some incumbent duty, or depriving yourselves of some neces- 
 sary privilege, or being exposed to the prevailing power of 
 some sin or temptation. . Whenever your situation appears 
 such as to render it impossible for you to abide in it without 
 sustaining such sad consequences, you may assuredly gather, 
 that it is now the will of God that you should immediately 
 look out for some other place or employment. You are not 
 to be given to change; but in such cases as these, we are war* 
 ranted and required by prudence and duty to change our state 
 or circumstances, and seek out after something else, whether 
 there be any immediate proposal of another nature, or not. 
 
 (2.) When an alteration of circumstances is proposed to you, 
 or Providence lays two or more things before your eyes; to 
 choose whether to continue where you are, or to enter upon a 
 different situation; or of two different situations, which of them 
 to accept; endeavour to take a distinct view of each proposed 
 case, so far as it comes within the compass of your knowledge; 
 compare them with one another, and with the condition of 
 yourselves or families, &c, and then determine by such maxims 
 as these: — Of two natural evils choose the least: this is a 
 plain rule in prudence. Of two moral evils, choose neither, 
 but fly from both upon every consideration, nor let your con- 
 science be soothed or silenced with that sad principle, Rom. 
 iii. 8, "Let us do evil that good may come" of it; for their 
 condemnation is just who do so, let their consciences be ever 
 so easy or pacified about it. Determine always on the safest 
 side in affairs of conscience; and, while your minds scruple 
 the lawfulness of any thing, and you can with a safe con- 
 science abstain from it, duty requires you should abstain : for 
 he that thus doubteth is self-condemned, if he ventures upon 
 it, because he doth it not of faith, for whatsoever is not of 
 faith is sin. "Happy is the man that condeuincth not him- 
 self in the thing that he allowcth." Rom. xiv. 22, 23. 
 
 Of two moral or spiritual good things choose the greatest, if 
 10 
 
110 CASES OP CONSCIENCE. 
 
 you have capacity and opportunity for it; for duty requires 
 us to be ready to every good word and work. That situation 
 wherein you can do and receive the greatest real good to your- 
 selves or others, that situation wherein you can best promote 
 the glory of God, and serve your generation according to his 
 will, should be embraced by you. 
 
 Of two natural good things, you are not always to choose 
 the greatest, but fix upon that, even though it be the least, 
 that appears best to subserve the real and spiritual good of 
 yourselves and others. Do not set your eye and heart upon 
 worldly riches, honours, or pleasures: "for they that will be 
 rich, fall into temptation and a snare, and into many foolish 
 and hurtful lusts, which drown men in destruction and per- 
 dition/' 1 Tim. vi. 9. These things are to be sought after 
 only in a strict subserviency to real and spiritual advantages ; 
 for which reason, you must take special care about your mo- 
 tives and views in affairs of this kind. For want of this 
 guard upon yourselves you will be in danger of embracing 
 any thing that is .shining and promising to an eye of sense, 
 to the loss and detriment of those things that alone can make 
 you truly happy, comfortable and useful. 
 
 (3.) When, upon due consideration, nothing appears in 
 the necessity of the case, or the pointings of providence to 
 make your way clear, do not hurry providence; but remain in 
 a state of suspense, or abide where you are; waiting upon the 
 Lord in the way of prayer, and wailing for the Lord in the 
 way of his providence; and you need not fear, but that, as 
 soon as it is needful for you to determine, God will by his 
 providence either hedge up the wrong way, by making it im- 
 practicable, uncomfortable, unprofitable, or imprudent to you, 
 and shut you up into his chosen way; or else he will soon give 
 you such a turn in affairs as shall turn the scale; so that 
 conscience, prudence, or a desire of usefulness, will be suffi- 
 cient to determine you, without your making any felt impres- 
 sions, or any supposed revelations, the rule of your conduct. 
 
 (4.) I would lay before you the following general rules, 
 which suit to every case, and so conclude. In all cases, let 
 it be your perpetual concern to keep as much as possible out 
 of the way of temptation to omit any duty, or commit any 
 sin. Let the sixth petition of the Lord's prayer be always 
 yours, and act accordingly: lead us not into temptation, but 
 deliver us from evil. 
 
 In all cases, take the word of God for your rule: see whether 
 there be any thing in it, which, according to its proper meaning, 
 suits your case; whether its rules of duty and its prudential max- 
 ims will not help and direct you in deciding the point. Com- 
 
CASES OF CONSCIENCE. Ill 
 
 pare the declarations of the word with the dispensations of 
 providence towards yon; and thence learn what the Lord re- 
 quires of you in your present circumstances. Be earnest with 
 God, that his Spirit would bring such texts or truths to your 
 mind, as may be proper to direct you; and that he would give 
 you a true insight into them, and help your thoughts to apply 
 them to your case, that you might rightly judge upon the 
 principles of prudence and conscience. And thus you will 
 experimentally prove what is that good, and acceptable, and 
 perfect will of God; and will find the sacred oracles to be a 
 light to your feet, and a lamp to your path. 
 
 In all cases, keep up a reverence for the word and providence 
 of God upon your hearts. Whatever these render unlawful 
 or imprudent, look upon it to be against his will, and accord- 
 ingly avoid it: and what these render necessary from conscience 
 and prudence esteem it agreeable to his will, and comply with 
 it accordingly: not merely as your choice, nor as invented by 
 your prudence; but as the will of the Lord himself. 
 
 In all cases have a steady eye to his glory. Let this be the 
 grand view of your minds, the grand principle of your con- 
 duct, and the grand spring of your actions. And if his glory 
 and your real spiritual good lie uppermost in your minds, it 
 will be a most useful, valuable, and effectual directory to your 
 actions. Lay to heart that excellent caution, direction, and 
 encouragement, which are found together in Prov. iii. 5, 6. 
 Trust in the Lord with all thine heart, and lean not to thine 
 own understanding. In all thy ways acknowledge him; ac- 
 knowledge his word by consulting it, his hand of providence 
 by observing it, his wisdom by admiring it, his sovereignty 
 by acquiescing in it, his faithfulness by relying on it, and his 
 kindness by being thankful for it: and he shall direct thy path. 
 
 Finally, In every case, let it be your great concern and desire 
 to behold God in covenant, as managing every providential 
 circumstance in subserviency to his gracious purposes in Christ 
 Jesus. He, as a covenant God, has committed the management 
 of the kingdom of providence, as well as of grace, into the 
 hands, the faithful, powerful, and gracious hands of our exalted 
 lledeemer: for Christ has all the power both in heaven and 
 earth; and this power is given him on purpose that he should 
 give eternal life to as many as were given him. Beholding 
 every circumstance as thus conducted by the Lord Jesus, in 
 pursuance of the designs of the everlasting covenant, will alle- 
 viate every trial, will sweeten every cross, and add a double 
 sweetness to every providential favour. If Providence renders 
 our present situation uncomfortable, a sight of God's love in 
 Christ will make us contented till there be an opening for our 
 
112 CASES OF CONSCIENCE. 
 
 escape. If Providence renders our abiding in our present 
 state impracticable or unlawful, the viewing Jesus Christ at the 
 helm of all affairs, will enable us boldly to venture out, in his 
 name and strength, into any unknown or rugged path, which 
 necessity or duty may drive us into. When two different 
 situations are offered to our choice; here is now a trial of our 
 love to G-od in Christ; for the Head of the Church brings his 
 people into such a state of suspense, in order to try what influ- 
 ence our love to his name, our regard to his word, and our 
 view to his honour, will have upon the deciding our conduct. 
 And, if we could always view such circumstances in provi- 
 dence as trials of our choice, this very thought would be a 
 great means of quickening and directing our way. If Provi- . 
 dence keeps us for a time in such a state of suspense, we 
 should look upon this as a trial of our patience, to see whe- 
 ther we can wait upon the Lord, and believe in his salvation. 
 Thus, whatever our circumstances are, a real belief of God's 
 love and faithfulness to us in Jesus Christ, and a realizing 
 view of providence as in his hands, will be found of eminent 
 service to keep us close to our duty, and to keep us from enter- 
 ing into any forbidden path: to keep our view upon the ho- 
 nour of Christ, and to keep our faith from failing, our patience 
 from being exhausted, and our souls from misinterpreting and 
 misimproving the dispensations of Providence towards us. 
 
 case xn. 
 
 Should not a person who is not comfortably persuaded of his being 
 a real Christian, abstain from the ordinance of the Lord's Supper, 
 lost he should eat and drink damnation to himself? And, what 
 method must that person take to satisfy a church of Christ of his 
 being a real Christian, who cannot relate any particular experi- 
 ence of the dealings of God with his soul ? 
 
 These questions are of great importance, and therefore 
 deserve a distinct consideration. They were occasioned by 
 two letters sent to me, one of which is as follows, viz. 
 
 " Reverend Sir, — I should be glad if you would resolve 
 the following case, as soon as an opportunity will permit. 
 A person has some hopes he has experienced a real saving 
 change, and is therefore desirous of waiting upon Christ at 
 his table; but is greatly discouraged, from a view of what 
 the apostle says upon this subject, 1 Cor. xi. 27 — 29. This 
 passage has occasioned the following thoughts, namely, If he 
 has really experienced a saving change, he shall be saved, 
 whether he is a partaker of this ordinance or not; but on the 
 
OASES OP CONSCIENCE. 113 
 
 other hand, if lie should be deceived with regard to the state 
 of his soul, he then must eat and drink damnation to himself, 
 and so be excluded from even any future hopes of being saved 
 at all? What, therefore, must he do in these circumstances?" 
 
 This short letter expresses the sentiments of many a Chris- 
 tian. The person who wrote it, is desirous of attending the 
 ordinance of the Lord's Supper, but is not satisfied that he is 
 a child of Grod, and is, therefore, afraid of eating and drinking 
 damnation to himself. The word damnation fills him with a 
 peculiar awe, and sets his soul a trembling. " Is this the con- 
 sequence?" says he. "Oh! what shall I do? How must I 
 act? Must I attend in these circumstances, when I know not 
 but my soul may be ruined for ever? Is it not rather my 
 duty to abstain from the ordinance, as it is not absolutely ne- 
 cessary to my salvation? Here are two things that present 
 themselves before me: (1.) I may be saved, and yet not at- 
 tend at the Lord's table. (2.) I am not sure, but on attend- 
 ing I may eat and drink damnation to myself. What, there- 
 fore, must I do? ' ■ Thus we see the difficulty this person is 
 under; to endeavour to remove which, and to quicken all that 
 love our Lord Jesus Christ, to the cheerful discharge of their 
 duty, I would, 
 
 1. Inquire whether a person may not satisfy himself in ab- 
 staining from the Lord's Supper, because it is not a saving or- 
 dinance? This is too often pleaded as an excuse by those 
 who come not to the table; but it will appear weak as well as 
 ungrateful, if we consider these two things: — 
 
 1. Though the Lord's Supper is not a saving, yet it is a 
 useful ordinance. A person may be saved and never appear 
 at the Lord's table. This consideration should be an encou- 
 ragement to those who are deprived by the providence of God 
 of the opportunity: but it should be no encouragement to neg- 
 ligence, when we are called to attend. If it is not necessary 
 to the being of a Christian, it is to his well-being. Some 
 make a Saviour of it; they are never easy till they have had 
 this ordinance administered unto them: as if the bare receiv- 
 ing it were sufficient to wipe away every sin, and to entitle a 
 person at once to the salvation of Christ. Others slight and 
 neglect it. How happy to be kept from these two extremes! 
 This ordinance was not designed to be a standing means of 
 awakening and converting sinners, but it was of carrying on 
 the work of grace in the heart, and of training up the soul 
 for heaven. Particularly, it is designed to give us a greater 
 hatred of sin, and fill our souls with a deeper humiliation for 
 it. And this it does, as it exhibits all the riches of a Be- 
 deemcr's love, all the glories of his cross. A view of these, 
 
 10* 
 
114 CASES OF CONSCIENCE. 
 
 under the influences of the Spirit, powerfully, though sweetly, 
 works upon an ingenuous mind, and comes with an energy 
 that nothing can withstand. " Oh," says the Christian, "the 
 hatefulness of sin ! Canst thou love it, my soul? Canst 
 thou fondly embrace and pursue it? melt, melt, my hard 
 heart! Why dost thou not move to see thy pierced Saviour, 
 a Saviour pierced for thee, pierced by thee? Dost thou not 
 rise with resentment against the cruel and obstinate Jews, who 
 thus put the Son of God to a painful and ignominious death? 
 But oh, stop thy resentment against them, and look at home! 
 Thy sins, my soul, were the murderers of thy Lord ! These 
 were the nails that fastened him to the accursed tree! These 
 the spear that wounded his side, that covered his body with a 
 bloody sweat, and prepared the bitter cup he drank! weep, 
 mourn, my soul! Be ever humble under a sense of sin, and 
 dishonour not that Jesus, who loved thee and gave himself 
 for thee!" 
 
 Again; this ordinance tends to enliven and strengthen our 
 graces, and to bring us to a greater conformity to God. When 
 we are sitting and viewing the matchless love of Christ, it 
 tends to fasten the deepest convictions of our obligations to 
 him upon our minds, and to increase our love to him. It 
 tends to strengthen our faith in him, under a sense of our guilt 
 and unworthiness, to reconcile us to every difficulty, to quicken 
 us when slothful, to restore us when wandering, to wean our 
 affections from earthly things, and carry on the work of God 
 in the soul. "Oh," says the Christian, "see what love! 
 And shall I loiter thus? Shall I be so cold to Jesus? Oh, 
 why does not the fire burn within me? Why so slothful? Up, 
 my soul! and let thy Redeemer's glory be ever thy concern, 
 as thy everlasting salvation was his." 
 
 Again; this ordinance tends greatly to promote our spirit- 
 ual comfort. Here, behold a Father's love! He parts with 
 his only begotten Son, and delivers him up to an accursed 
 death for us! Here, see the Saviour's heart, how much it is 
 set upon our salvation ! View here the virtue, the glory of 
 an infinitely atoning sacrifice! See justice sheathing its aw- 
 ful sword, death and hell vanquished, the uttermost farthing 
 paid, and all the blessings of salvation fully purchased ! Oh, 
 here behold a righteousness provided, the promises confirmed, 
 and grace and glory both secured to every chosen vessel! 
 How animating, how comforting such a view! "Oh how 
 glorious," says the Christian. "See, my soul, thy Saviour's 
 love ! And wilt thou any more distrust him? View the tri- 
 umphs of the cross ! And wilt thou any longer be afraid? 
 0! what a foundation is here laid for a strong faith and a 
 lively hope ! " 
 
CASES OF CONSCIENCE. 115 
 
 Again; this' ordinance tends to increase our love to one 
 another. It is a cementing ordinance. It cannot but raise in 
 us a mutual affection, whilst we view each other as purchased 
 by the same blood, members of the same body, and children 
 of the same family. Thus, then, though it may not be abso- 
 lutely necessary to our salvation to wait upon Christ at his 
 table, yet it is necessary to our growth in grace, our greater 
 comfort here, and fitness for a better world; and, therefore, it 
 is our duty and privilege to appear amongst his people there 
 But, 
 
 2. Christ himself instituted this ordinance, and invites his 
 followers to wait upon him here. What our Lord said to his 
 disciples, he says also to us in this distant age, Do this in re- 
 membrance of me. 1 Cor. ii. 24. And where is the expres-. 
 sion of our love, where our gratitude, if we refuse to obey? 
 " Oh," says the soul, " has my Redeemer commanded those 
 that love him to wait upon him here? This command is 
 enough for me; I cannot but obey. Who can resist his love? 
 Who can hear the compassionate Jesus, who came and suf- 
 fered death; who can hear him inviting his dear followers to 
 his table, and say, I will not come, for I may be saved without 
 it? How disingenuous is this!" What, has he who loved us 
 so as to give himself for us, called us? And will you not obey 
 his call, because you may get safe to a better world, and yet 
 never attend to this ordinance? Where is your concern to 
 honour your Redeemer? These hints, I hope, are sufficient 
 to show the weakness of this argument, the Christian is so 
 ready to make use of, for his neglect of this institution, and to 
 stir him up to a diligent and cheerful discharge of his duty, 
 that he may glorify his once dead, but now exalted Saviour, 
 and gain some saving advantage to his own soul. I now pro- 
 ceed, — 
 
 II. To consider the other objection which our friend makes 
 to his waiting upon the Lord in this ordinance, viz., a fear lest 
 he should eat and drink damnation to himself. This objection 
 seems to lie in your mind, my dear Christian friend, thus:— 
 "If I should eat and drink unworthily, I shall eat and drink 
 damnation to myself; and I am not sure that this will not be 
 the case; therefore shall I attend when the consequences may 
 be so awful? Oh, that word damnation, it strikes me with a 
 peculiar terror! " Thus the greatest stress appears to be laid 
 upon this alarming word. If, then, I can set this circum- 
 stance in such a light as to remove these distressing fears, I 
 hope the case will be in some measure resolved. That this 
 may be done, I would consider, what that unworthy eating 
 and drinking is, which is brought in as the cause of this 
 damnation, and then the damnation itself. 
 
116 CASES OF CONSCIENCE. 
 
 First, Let us inquire what it is to eat and drink unworthily. 
 He that does so, attends upon this ordinance in a manner and 
 with ends and views different from those for which it was ap- 
 pointed. This was the case with the Corinthians, 1 Cor. xi. 
 18 — 22. They had not the glory of Christ in view when they 
 met together to administer this ordinance. They fell into con- 
 tentions and confusions, so that there could not be that har- 
 mony which was necessary to be found in a church sitting 
 down together at the Lord's table. They came not to view 
 the body and blood of Christ, or to remember his matchless 
 love, but to satisfy their craving appetites, and refresh ani- 
 mal nature; and they were so disorderly, that some even eat 
 and drank to an excess, whilst others had not enough to satis- 
 fy their hunger. Thus we see what it is to eat and drink 
 unworthily, viz., when we attend in an irreverent, disorderly, 
 and carnal manner, and for ends different from those for 
 which the ordinance was appointed by our Lord; when we 
 prostitute it to some earthly purposes, and have no regard to 
 the frame of soul in which we attend, or to the great ends 
 to be answered by it. 
 
 Secondly, Let us now consider what this damnation is. 
 And, 
 
 1. Taking the word in the most awful sense, as signifying 
 eternal condemnation, it should not deter us from waiting upon 
 Christ in this ordinance. In this case, it does not signify, that 
 there is no forgiveness after an unworthy receiving. Many 
 have sat down at the table of the Lord, who were enemies to 
 him, and yet have afterwards been the triumph of sovereign 
 grace. Thus, ye timorous souls, who are so often distressed 
 with a view of this awful word, and entertain from hence such 
 solemn thoughts of this ordinance, see, here is nothing to af- 
 fright you from this, any more than from any other sacred in- 
 stitution. You may as well not read, hear, or pray; because 
 if these are not the means of your salvation, the consequence 
 will be your damnation. Doubtless, all the ordinances the 
 impenitent sinner has attended upon, will appear against him, 
 and increase his misery in the infernal regions. But this 
 should not drive us from the house of G-od, but fill us with a 
 serious concern that our waiting upon G-od may be effectual to 
 bring our souls to Jesus Christ. But, 
 
 2. The word damnation is to be taken in a softer sense. As y 
 (1.) It signifies temporal judgments or afflictions, Luke 
 
 xxiii. 40, and xxiv. 20. 1 Pet. iv. 17. Thus the apostle 
 explains it, when he adds in the next verse, " For this cause 
 many are weak and sickly among you, and many sleep." As 
 if he had said, as you come to the table of the Lord in so dis- 
 
CASES OP CONSCIENCE. 117 
 
 orderly a manner, and have perverted the end and design of 
 this ordinance; so God has manifested his displeasure, by lay- 
 ing his hand upon you, insomuch that many of you are in an 
 unhealthy, feeble, and sickly condition, and many have been 
 removed out of time into eternity. Thus this word damna- 
 tion carries nothing frightful in it. 
 
 (2.) It signifies here such afflictions as are a means of our 
 spiritual good. Thus says the apostle, verse 32, "But when 
 we are judged we are chastened of the Lord that we may not 
 be condemned with the world." That is, when we are thus 
 under outward afflictions, we are mercifully chastened and 
 gently corrected of God, that we may not continue prosti- 
 tuting his sacred ordinances to the vilest purposes, and so be 
 condemned with the world; but that we may be convinced, 
 humbled, and reclaimed. Thus these considerations take 
 every frightful idea from the mind, viewing this formidable 
 word, and consequently tend to remove those distresses and 
 discouragements occasioned by it. 
 
 Some perhaps .may say, this is encouraging indeed! You 
 say, a person's unworthy receiving does not expose him to 
 eternal damnation, but only brings upon him a few temporal 
 afflictions, which are in reality blessings : so that by this you 
 give encouragement to persons to come and trifle with this sa- 
 cred ordinance. God forbid, that I should have such a view 
 as this ! This, I am certain, is far from being the conclusion 
 a real Christian will draw from what has been said. To do evil, 
 that good may come, is not the character of a true follower of 
 Jesus. Because God only gently chastises and corrects our neg- 
 ligence and slothfulness, and makes these corrections a means 
 of our spiritual good, shall we therefore rush boldly upon this 
 ordinance? No. What has been said only tends to remove 
 the distressing fears of the Christian about the word damna- 
 tion; and to encourage him to come to the table of his Lord; 
 and does not promote a carelessness of spirit, nor will have this 
 influence upon a mind under the power of Gospel truths. 
 
 Come, then, ye fearful souls who start at the mention of this 
 ordinance. Do you not love Jesus? Have you not made 
 choice of him as your Saviour? Would you not love him 
 more, and be brought into a greater conformity to him? You 
 are the very persons Christ invites. Would you prostitute 
 this ordinance to any vile earthly purpose? Would you cat 
 and drink in a- disorderly and indecent manner? No. You 
 would come to remember the love of a dying Redeemer, and 
 to view all that is here exhibited: you would come to be quick- 
 ened, to behold a suffering Saviour, to admire the riches of 
 distinguishing grace in the sacrifice of the Son of God; but 
 
118 CASES OP CONSCIENCE. 
 
 you are afraid you are unworthy, unfit persons to make 
 such an approach to God, and be indulged with such a privi- 
 lege, If it be thus with you, do not be discouraged. Ven- 
 ture near your Redeemer. Come humbly to view your ex- 
 piring Lord, and to plead and rest upon his atoning sacrifice, 
 and you will be far from eating and drinking damnation to 
 yourselves. If you were to come for some selfish ends, as the 
 way to worldly advancement or profit, and to pay no regard 
 to the body and blood of a Saviour, you might have reason 
 to conclude you were unworthy receivers. But, if you have 
 an humble sense of your sinfulness, if you desire to come look- 
 ing to Jesus, that you may be strengthened, sanctified, and 
 quickened; you need not be afraid, but come with liberty and 
 cheerfulness. He that has invited you, will make you wel- 
 come, and carry on his work in you by all the ordinances he 
 has appointed. 
 
 Thus I have endeavoured to answer the first question. 
 
 Since I received this, the second question was sent me, 
 which I thought not improper to add here. " A person looks 
 upon it as his duty to wait upon Christ in this ordinance; but 
 the church with whom he would walk, requires him to give 
 an account of the dealings of God with his soul. As he can- 
 not relate any particular experience of this, so he wants to 
 know what he must do in this difficulty." 
 
 This, you see, is a general question, and leaves us at a loss 
 to know wherein the particular difficulty of this person lies. 
 I shall therefore endeavour to state it in two or three differ- 
 ent views, and then show what a person must do to satisfy a 
 church in such circumstances. 
 
 You are desirous of waiting upon Christ in all the ordi- 
 nances of his house; but you cannot relate any experience of 
 God's dealings with you, so as to give the church satisfaction 
 in admitting you to the enjoyment of such a privilege. Per- 
 haps you mean by this that you cannot relate the particular 
 time and circumstances of. your conversion. This was the 
 case with many of those happy souls, who are now standing 
 before the throne of God; and I doubt not, but it is thus with 
 many of those, of whom the churches of Christ are composed 
 here. Some, God sanctifies from the womb; in others, the 
 change, though effectually made, yet it is done imperceptibly. 
 To inquire of such an account of their conversion, or to refuse 
 them, because they are incapable of giving it, is what no church 
 of Christ has a right to do, and therefore should be no stum- 
 bling to you. 
 
 Again; perhaps you have had no extraordinary remarkable 
 circumstances, in the course of your experience, to relate to 
 
CASES OF CONSCIENCE. 119 
 
 the church; and this therefore may involve you in some diffi- 
 culty. God does not deal with all his people in the same way. 
 Some are led smoothly and silently on from step to step. 
 They are savingly enlightened, and brought to Jesus, are car- 
 ried on through the divine life, and get safe to glory, without 
 any noise, or any thing very remarkable in their experience. 
 They appear to be almost always the same, and yet go on from 
 strength to strength. This may be your case, my friend. 
 Others can. give an account of great distresses, great consola- 
 tions and enjoyments, great meltings of soul in ordinances and 
 duties, &c. And because you cannot do the same, you are 
 afraid you have no real experience of renewing grace. You 
 have but very little to say, and that to no purpose, in your 
 own apprehensions. But consider, those accounts are not al- 
 ways genuine, that appear to be the most striking; nor do those 
 always turn out eminent Christians, who are so long and so 
 circumstantial in their declarations. But your question re- 
 turns. What must you do in your present case? 
 
 1. If you cannot remember the time and circumstances of 
 your conversion, and how the work has been carried on, in- 
 quire into the evidences you can give of a change, and relate 
 them to the church. You know, my friend, whether you have 
 made a practice of sinning or not; whether sin has been the 
 object of your delight. If this has been the case, you have 
 no experience of the grace of God. But, if you hope it has 
 been your concern to hate sin, to have your corruptions sub- 
 dued, and to have your heart cleansed from those secret evils, 
 which have appeared detestable to you, and have caused you 
 daily to mourn before God; if you have striven and prayed 
 against them, and longed for deliverance from them; you have 
 a comfortable evidence of your being a Christian indeed. 
 
 Again; Have you been diligent in the use of those means 
 God has appointed? And what are your views herein? Is it 
 to atone for sins you have committed, to establish a righteous- 
 ness to justify you before God, or to answer some selfish pur- 
 poses? You have then no reason to conclude that you are a 
 Christian. But, if it has been out of obedience to the com- 
 mand of God, to meet with him, to feel the quickening, sanc- 
 tifying influences of the Spirit, and to be fitted more for hea* 
 ven, this is another evidence of your having received the 
 grace of God. 
 
 Again; Is Christ precious to you? Have you committed 
 your soul, so far as you know yourself, into his hands? Do 
 you see a suitableness in all his characters? In fine, is he 
 your all and in all? Never say then that you have no saving 
 experience; for what is this? Go, my friend, and tell the 
 
120 CASES OF CONSCIENCE. 
 
 church, that though you are not able to fill up a sheet with a 
 long detail of remarkable circumstances, yet you hope you see 
 yourself guilty: you hate sin, have fled for refuge to Jesus 
 the Mediator, and have left your soul with him; that he is pre- 
 cious to you, you have taken him for your Lord, your portion, 
 your all, and desire to bear his image, and to live to his glory. 
 Is not this enough to give satisfaction? But perhaps you 
 cannot positively say this is the case with you. You are un- 
 der great fears, lest your heart should deceive you. Declare 
 your fears then, as well as your hopes, and leave your case to 
 the decision of the church, praying that they may be guided 
 in their duty towards you. 
 
 2. Examine the present frame of your soul with regard to 
 this ordinance. You say you have no account to give of G-od's 
 dealings with you, and yet you are convinced that it is your 
 duty to wait upon Christ at his table. Now if you have no real 
 experience of the grace of Glod, you have no proper claim to this 
 privilege. I would ask you, therefore, and would beg you to 
 ask yourself, whence it is that you are satisfied that it is your 
 duty? A due examination of this, will, in some measure, lay 
 before you the ends you have in view in desiring to attend this 
 solemn institution, and be a means of furnishing you with 
 something to say to the church to direct them as to your ad- 
 mission amongst them. Do you apprehend, then, it is the 
 duty of every common professor, and therefore yours, to ap- 
 pear at the Lord's table? If this is all we have to say, we are 
 guided by a blind and ignorant zeal. But further, are you de- 
 sirous of coming to this ordinance, as you will be hereby more 
 peculiarly entitled to the divine favour, or that it will gain you 
 reputation amongst those you converse with? This shows 
 you how much you are acquainted with the nature of the ordi- 
 nance, and the Grospel method of salvation, and that it is far 
 from being your duty to attend. I would hope better things of 
 you, my friend. But whence is it, then, that you see it your 
 duty? Have you any reason to hope that you have given up 
 yourself to Jesus Christ, and do you see your presence at the 
 table necessary to testify your love publicly to him? Do you 
 look upon it as useful to quicken, strengthen, and comfort your 
 soul? Do you see any excellency in it, as being peculiarly 
 adapted, and made effectual, by the Spirit, to crucify our lusts 
 and corruptions, to enliven our graces, to kindle a fire of love to 
 Jesus, and help to keep alive a sense of our obligations to him? 
 In fine, do you desire to come here, that you may view a cruci- 
 fied Saviour, feel the influences of his love more on your heart, 
 and be engaged to a more lively obedience? Do you desire to 
 
CASES OF CONSCIENCE. 121 
 
 come as a miserable; guilty, naked creature to Christ, as exhi- 
 bited in this ordinance, to plead his sacrifice, and to lie at the 
 foot of his cross mourning for your sins? These are views 
 suitable to this institution, show that you are a Christian in- 
 deed, that you have a real experience, and that you have a right 
 to all the privileges of Grod's house. To sum up all, if this 
 is the case with you, God has been manifesting himself to your 
 soul, as he does not to the world, and you have reason to be 
 abundantly satisfied. Gro then, and tell the Church what you 
 have seen, what you have felt, what is your present frame, what 
 the foundation of your hopes, and what your trust, what your 
 desires, your ends, your views are; and all this, I doubt not, 
 will appear to them as a sufficient evidence of a work of grace 
 in your heart, and, therefore, of your right to all the ordi- 
 nances Grod has appointed. 
 
 ' CASE XIII. 
 
 How may we distinguish, the suggestions of Satan from the corrup- 
 tions of our own hearts ? 
 
 This question is taken into consideration in consequence of 
 a letter lately received, wherein it was put almost word for 
 word. And certainly it is of great importance, that a question 
 of this nature should be seriously and solidly answered, in or- 
 der to prevent some very uncomfortable or very delusive mis- 
 takes, which different persons are apt to run into. For there 
 are some, who awfully deceive themselves by casting all their 
 sinfulness from themselves, and charging it upon the devil; 
 while there are others, who frequently distress themselves un- 
 necessarily, by laying to their own charge all the evil which 
 they feel in themselves. The unrenewed person is most apt 
 to run into the former mistake, while the serious Christian is 
 most ready to indulge the latter. Those who know not the 
 plague and corruption of their own hearts, are certainly in 
 great danger of deluding themselves; while those who see 
 their own sinfulness and corruption are frequently under a 
 temptation to distress themselves. The carnally secure per- 
 son, when he has been carried into some enormity, which galls 
 his conscience or damages his reputation, is strongly inclined 
 to seek after all manner of excuses for himself; and among the 
 many methods which the pride and corruption of his heart take, 
 this is one, namely, to charge the fault upon Satan, in order to 
 discharge himself from it, and ease his mind under the guilt of 
 it. But surely this is a sad way of acting; and we have reason 
 11 
 
122 CASES or CONSCIENCE. 
 
 to think that the devil is verily innocent of many of those things 
 which are laid to his charge. But we find the serious soul is of 
 a contrary disposition: knowing himself to have all manner of 
 sin in him, he is therefore apt to charge himself with almost 
 every thing: from whence it appears, that it is one artifice of 
 the devil to suggest evil thoughts, and then to persuade the 
 gracious person that he is chargeable with them; and if he can 
 prevail upon the poor believer to take those charges home to 
 himself, this produces the most melancholy distress, and has a 
 tendency to drive him to despair. And I doubt not, but many 
 gracious persons have been brought almost to the very borders 
 of desperation, by being inclined to charge themselves with 
 what was not properly their sin, but was only their affliction. 
 
 The foregoing thoughts make it appear very evident, that 
 this question should be attended to with great diligence. 
 And if I can be a means of giving a satisfactory solution to 
 the important query, it may, by the blessing of God, be a 
 happy means of rousing the carnally secure, and of comfort- 
 ing the distressed believer. 
 
 In order, therefore, to introduce a proper answer to this 
 question, it will be needful to premise two or three things. 
 
 1. That our own hearts can tempt us to the worst of sins, 
 even without the concurrence of the devil. There is nothing 
 too bad, vile, or abominable, for our corrupt hearts to sug- 
 gest to us: for our Saviour tells us, that "out of the heart 
 proceed evil thoughts, murders, adulteries, blasphemies," and 
 the like. Matt. xv. 19. And the apostle James confirms this 
 awful truth, by telling us, James i. 14, 15, "That every 
 man is tempted, when he is drawn away of his own lust and 
 enticed." So that there is great need to be attentive 
 to, and watchful against, the first risings of our depraved 
 nature. 
 
 2. That Satan may suggest evil thoughts to us, even with- 
 out the concurrence of our own hearts. This was indubitably 
 the case with our Lord Jesus Christ, who, though perfectly 
 free from sin, was tempted to the vilest iniquity in the wilder- 
 ness, as is recorded, Matt. iv. 3 — 10. And thus it was like- 
 wise with respect to our mother Eve, when Satan made his 
 first attack upon her. And I doubt not but this hath been 
 the case with many true believers, as will be made evident 
 in the sequel of this discourse. 
 
 3. That sometimes both Satan and our own hearts concur 
 to produce the same evil thoughts within us. Sometimes our 
 own corrupt hearts are first in the sin; and then we may be 
 said to tempt the devil to tempt us. Thus it was with the 
 
CASES OP CONSCIENCE. 123 
 
 Corinthian converts, 2 Cor. xi. 3 : "I fear lest by any means, 
 as the serpent beguiled Eve through his subtilty, so your 
 minds should be corrupted from the simplicity that is in 
 Christ." For we find that these Corinthians had been pre- 
 ferring one Gospel minister to another, by regarding the 
 oratory of speech, and by having itching ears. This, it is 
 evident, was their own fault; and from hence we find, that 
 Satan takes a handle to draw them off from the true simpli- 
 city of the Gospel. At other times Satan is first in the evil, 
 by suggesting wicked thoughts to the mind, which are suited 
 to our nature and corrupt disposition. He takes advantage 
 of our circumstances and tempers, and then our hearts readi- 
 ly fall in with the suggestion; and so we are beguiled and 
 betrayed; and in many cases Satan and corruption so concur 
 together, that it is difficult to know which is first, or which 
 has the greatest influence unto the sin committed, or the cor- 
 ruption indulged. 
 
 But I apprehend that by the following rules we may in 
 some measure know, when Satan has the chief or only hand 
 in the temptation. 
 
 1. When the temptation is unnatural, or contrary to the 
 general bias or temper of our minds. We know that every 
 person has a disposition to some sin more than others; and 
 this is the sin that most easily besets us, as it arises from our 
 natural temper. Now observe, when a temptation falls in 
 with this disposition, it is difficult to know whether it arises 
 from Satan or ourselves: but sometimes persons are tempted 
 to what is directly contrary to this general bias. In the 
 former case, we ought to be very cautious, lest Satan should 
 get advantage of us, and we be ignorant of it; but, in the 
 latter case, it is very evident, the temptation must be chiefly 
 or only from the devil. We have a remarkable proof of this 
 in Peter, who was rather inclined to an over-heated zeal for 
 Christ and his cause; and yet we find him betrayed into the 
 contrary sin, namely, the most abject cowardice: which we 
 find expressly ascribed to Satan, Luke xxii. 31; " Satan hath 
 desired to have you, that he may sift you as wheat." 
 
 2. When the temptation is opposite to the present frame 
 of the mind, then there is reason to think that Satan has a 
 hand in it. The soul of a believer, we know, is in very dif- 
 ferent frames at different seasons; being sometimes more 
 carnal, and at other times more spiritual; sometimes more 
 comfortable, and at other times more dejected. Now, if a 
 temptation falls in with the present temper of our minds, it 
 is very likely our own hearts have the chief agency in it- 
 
124 CASES OF CONSCIENCE. 
 
 For instance: if when we are in a comfortable frame, we are 
 tempted to presumption, or if in a dejected frame, we are 
 tempted to despair. Not but that Satan may have a great 
 influence even in this case, though more undiscernible; as 
 we see in the Corinthian church, where we find that the 
 church was brought into an utter detestation of the sin of 
 the incestuous person: but Satan takes advantage from hence 
 to drive them into extremes, to swallow up the excommuni- 
 cated person with over much sorrow, which is ascribed to 
 the devil, 2 Cor. ii. 11; "Lest Satan should get an advan- 
 tage of us; for we are not ignorant of his devices." On 
 the contrary, it is very apparent, that Satan has the chief 
 hand in the temptation that runs counter to our present 
 frame. For instance: if profane thoughts are injected into 
 the mind, when we are in a devout frame; or if presump- 
 tuous thoughts come in, while we are in a disconsolate frame; 
 or despairing thoughts are injected, when our minds are in 
 a comfortable and spiritual frame; — in either of these cases, 
 it seems evident, from the nature of the thing, that Satan has 
 the chief influence. 
 
 3. When the temptation itself is irrational, being contrary 
 to whatever we could imagine our minds would suggest to 
 us; here is reason to think that Satan has the chief agency. 
 As supposing a serious Christian is tempted to disbelieve the 
 Bible, or to call in question the very being of a God, or is 
 hurried on towards some unnatural crimes; such circum- 
 stances as these are plain intimations, that the cause is rather 
 the temptation of Satan, than our own corruptions. 
 
 4. When the temptation is detested in its first rising or ap- 
 pearance, it is a sign Satan has the chief hand therein. For 
 when our hearts tempt us to any thing, the temptation is at- 
 tended with a secret delight at its first rising, because it is 
 suited to our natures and wills; and we cannot but feel a 
 pleasure in the suggestion itself, because it proceeds from 
 ourselves. But when an injected thought is abominable in 
 our sight, and detestable to our souls, at its first appearance, 
 and is an affliction and burden, rather than a gratification; 
 this is an indication that it comes from Satan. As in the case 
 of our mother Eve; who, though she was at length overcome 
 by the temptation, yet, at its first appearance, her heart dis- 
 liked and rejected it. And it is a comfortable reflection to 
 remember, that while this detestation remains, it is a sign 
 that nothing in it is to be laid to our charge. 
 
 5. When the temptation is violent, it is another indication 
 of Satan's agency. We are perhaps hurried on with a kind 
 
CASES OP CONSCIENCE. 125 
 
 of impetuosity, and urged to commit a sin in the utmost haste. 
 The temptation says, "you must do this," and the suggestion 
 will not allow us time to think, but drives us on, nolens volens, 
 into the iniquity. And what can we judge from such an 
 experience as this, but that we are under some evil influence 
 from the wicked one? 
 
 Further, perhaps the suggestion pursues us from day to 
 day; we want to get rid of it; we strive, we pray against it, 
 but still it follows us, and will not take a denial; but is 
 forcing, rather than persuading us into the abomination 
 tempted to; this likewise is another plain indication of Satan's 
 agency. 
 
 I would finish these remarks with a particular thought, 
 that reaches to all the foregoing heads, and which, from the 
 nature of the thing, appears to be an evidence of Satan's in- 
 fluence; and that is, the temptations being external, or from 
 without. And here I must desire every one to look distinctly 
 into his own experience, to find out the difference between 
 what proceeds from within, and what comes from without. 
 You may easily know in what manner your own thoughts usual- 
 ly arise: you may, as it were, feel them coming forth from 
 your own hearts; and so by this inward feeling they appear to 
 be from within. But at other times the thoughts seem to be 
 produced from an impression upon you; they are darted into 
 your minds, rather than proceed from them. This I must 
 leave to every one's attentive observation of himself; hoping, 
 that by a frequent inquiry, you may be able, from your own 
 experience, to distinguish the one from the other. And if 
 you have clear reason to think, that the evil thoughts are in- 
 jected into, and not produced from, your minds, you may 
 safely ascribe them to the agency of Satan. For he has not 
 immediate access to your hearts, but can only work upon the 
 imagination, and so dart, or suggest thoughts to the mind. 
 
 Having thus endeavoured to give as clear and as scriptural 
 an account as I can of this intricate matter, let me conclude 
 with a few advices and directions. 
 
 1. Take heed and do not charge all upon Satan. This is 
 too common a case, especially among those that have not the 
 fear of Grod before their eyes. When I hear persons continu- 
 ally casting the fault of their sins upon the devil's temptations, 
 and suggestions, I cannot but suspect that such arc awfully 
 ignorant of themselves, have never yet known the corruptions 
 of their own hearts, nor seen the excellency of Jesus Christ. 
 But if persons arc inclined seriously and conscientiously to 
 take the whole fault unon themselves, this is an error on the 
 
 11* 
 
126 CASES OF CONSCIENCE. 
 
 right hand; for it is a great sign of a tender conscience to 
 take too much to ourselves, rather than too little. And 
 doubtless every one that has truly seen the plague, deceitful- 
 ness, and corruption of his own heart, will be rather inclined 
 to suspect himself, than strive to pacify his conscience, by 
 laying the guilt upon Satan, or any other. But you will per- 
 haps say, "How shall I know when to charge any thing upon 
 myself, and how far am I personally guilty of what I find 
 working in me, or injected into my mind?" I answer; you 
 need not be much at a loss upon this head; for I must tell 
 you in real faithfulness, that you are to charge every sugges- 
 tion upon yourselves, as your own fault, so far as you your- 
 selves are either active in them, consent to them, or feel any 
 pleasure in the reception of them; yea, so far as you do not 
 seriously and heartily oppose them, so far you bring blamo 
 and guilt upon yourselves. But yet, 
 
 2. Do not charge all upon yourselves. This advice I have 
 to recommend unto all those that are perpetually troubled 
 with, and perplexed by, those workings in their minds, which 
 are exceedingly grievous and offensive to them. Art thou, 
 poor soul, troubled with blasphemous thoughts, or dost thou 
 find thyself hurried on into that which is contrary to the 
 frame of thy mind and the temper of thy heart? Remember 
 for thy comfort that these things are only to be viewed as 
 afflictions, and that they will not be imputed to thee as sins. 
 Thou art ready to say, indeed, "Oh! lam filled with so 
 many evil thoughts, with so many blasphemies against God, 
 with so much questioning about the truth, that surely my 
 heart must be very bad, and my case very desperate, surely 
 never a poor sinner was ever so vile as I am!" And is this 
 the language of thy soul? Remember this very complaint is 
 a happy token that these things are not to be laid to thy 
 charge; neither will they be imputed to thee by Him who 
 knows the secrets of all hearts. The great and gracious God, 
 that sees all the ways and workings of the wicked one, and 
 knows the workings and strugglings of thy heart against 
 his violent and abominable suggestions, will have compassion 
 upon thee; will consider thy frame, and resent the indignities 
 -that are offered to thee by Satan, as if done to himself. And 
 thou hast great reason to bless God under all this spiritual 
 affliction, if thou art enabled still to withhold the consent of 
 thy will, and still to abhor and detest those suggestions from 
 thy very heart. Let these thoughts encourage and excite 
 thee to go on resisting the devil, being confident in the faith, 
 and he will flee from thee. 
 
CASES OE CONSCIENCE. 127 
 
 3. When you find, upon examination, that it is difficult or 
 impossible to decide from whence the temptation comes, it is 
 the best way to take the fault of it upon yourselves. Some- 
 times experiences of this kind are so intricate, that we can- 
 not come to any certainty, whether Satan or our own hearts 
 have the chief hand in the present evil. Now I apprehend 
 that in such cases we need not be too curious to know whe- 
 ther Satan began first, or our own hearts: for whatsoever it 
 be, or from whencesoever it may first come, yet it is our own in 
 the event, if it suits our natural inclination, if it falls in with 
 the temper of our own minds, and is received with any de- 
 light in our souls. Besides, it is a general rule which we 
 may always take; namely, that whatsoever is difficult to be 
 known, it is of very little importance to decide it. And we 
 maybe very sure it is so in the present case, because that which 
 renders it difficult to make the distinction, is the coincidence 
 of our own hearts with the temptation. Perhaps some per- 
 sons may be for indulging a curiosity of mind in solving 
 this question, and so may spend their time and thoughts in 
 inquiring which is most guilty, Satan or themselves: where- 
 as, their thoughts and time would be better employed in 
 humbling themselves for the share their own hearts have 
 in the iniquity, and in setting about to resist the tempta- 
 tion. 
 
 4thly and lastly. Remember, that neither temptation nor 
 corruption can bar up the door of hope, or be a sufficient rea- 
 son for any soul to sink into desperation. This I speak for 
 the encouragement and direction of those who are perpetually 
 entertaining gloomy thoughts concerning themselves, because 
 they feel so much corruption working, or find themselves so 
 much under the power of temptation. Many serious persons 
 are continually poring upon themselves, and complaining un- 
 der their burdens to such a degree, as to prevent them from 
 taking the comfort, and embracing the hope, which the Gos- 
 pel holds forth. Let this, therefore, be a general rule with 
 you, that whatsoever corruptions are seen and lamented, and 
 whatsoever temptations are felt as a burden, be they ever so 
 bad, they can be no reason for discouragement. Though you 
 may be continually buffeted by Satan's temptations, or con- 
 tinually distressed by the rising of your own corruptions; yet 
 still remember the hope of the Gospel is gloriously full, and 
 completely free; so free, that the corruptions of your hearts 
 cannot destroy it, nor the temptations of Satan deprive you of 
 a right to lay hold of it. Nay, the more violently thou art 
 tempted, and the more thou scest thyself corrupted, the 
 
128 CASES OF CONSCIENCE. 
 
 stronger is the call upon thee to fly to the Lord Jesus Christ 
 for strength both against sin and Satan; for the Lord Jesus 
 Christ is a ready succour to all such as are hurried and per- 
 plexed either by their internal or external enemies. Such 
 as these are the very persons that Christ has promised to save, 
 for it is said, Psal. lxxii. 13, 14; He shall spare the poor and 
 needy, and shall save the souls of the needy. He shall re- 
 deem their souls from deceit and violence; and precious shall 
 their blood be in his sight. Believe, therefore, this gracious 
 promise, and lay hold of it for thyself; and thou mayest then 
 be sure of this, that the God of peace will bruise Satan under 
 thy feet shortly. Rom. xvi. 20. 
 
 CASE XIY. 
 
 How may a person know when he has the assistance of the Spirit of 
 God in prayer ? 
 
 It is not one of the least of our privileges to have the Spirit 
 promised as a Spirit of grace and supplication, Zech. xii. 10; 
 and to have encouragement to expect his assistance in our 
 approaches to the throne of grace. And it is of great im- 
 portance for the Christian to know that he has the Spirit 
 with him in prayer; as it has a peculiar tendency to satisfy 
 him that he is a child of Grod, gives him hopes of acceptance, 
 and is a means of promoting a steady dependence upon him, 
 and encouraging his expectations of all suitable supplies from 
 him. 
 
 Now the Spirit is not always equally present with us in 
 the duty of prayer. We often provoke him to leave us in 
 some measure, that he may try and humble us; and then how 
 heavily do we go on! We perform the outside of the duty, 
 but we are strangers too much to the spirit and life of it. 
 The Spirit indeed is often present with the Christian, and he 
 perceives it not. That we may therefore be able to distin- 
 guish aright here, is our present inquiry. 
 
 Here I shall only mention three things, from which I ap- 
 prehend we may conclude whether we have the Spirit or not 
 in prayer, viz. we may know it from the spiritual light and 
 discerning he gives us of spiritual things — from the manner 
 and frame in which he enables us to pray — and from th* 
 ends we have in view in the duty. 
 
 I. The Spirit, as a Spirit of prayer, opens to us a view of 
 those great and important things, which it is necessary w$ 
 
CASES OF CONSCIENCE. 129 
 
 should know, that we may pray aright. This appears in two 
 things: in opening our eyes, and giving us a sight of our va- 
 rious wants : and in setting before us the nature, variety, and 
 excellency of those blessings that are suited to our circum- 
 stances. 
 
 1. The Spirit opens our eyes, and gives us a sight and 
 sense of our various wants. The Spirit in prayer acts as a 
 Spirit of illumination. He first gives us a view of our state, 
 and then affects our minds with it. He opens to us our 
 hearts, and discovers those things that would otherwise have 
 lain concealed. He impresses upon us a sense, and gives us 
 a view of our guilt, shows us the awful demerit of sin, and 
 the numberless instances in which we have been chargeable 
 with it: so that, to use the apostle's language, "Sin revives, 
 and we die." Rom. vii. 9. We see ourselves lost and undone 
 without an interest in pardoning mercy. The Spirit brings 
 to our view those secret evils of pride, lust, vain thoughts, 
 wanderings in duty, and other heart sins, which escape the 
 notice of the unrenewed sinner. He shows us how filthy our 
 natures are, and what need we stand in of sanctifying grace. 
 He lets us see the imperfections of our best duties, and there- 
 fore how insufficient to justify us before God. He discovers 
 to us the power sin has within us, and our weakness and in- 
 ability to withstand its opposition, and keep on in our Chris- 
 tian course. He shows us our nakedness and poverty, our 
 weakness and folly, our blindness and stupidity; and all to 
 sink us in our own esteem, and to stir us up to seek him in 
 whom all our help is found. This therefore is a necessary 
 part of the Spirit's work. But, 
 
 2. The Spirit sets before us the nature, variety, and excel- 
 lency of those blessings which are represented in the Gospel. 
 Does he show us our guilt ? He shows us . pardon too; by 
 whom it is purchased; and how it is to be had; viz. in an 
 application by faith to Jesus Christ. Does he set before us 
 the sins of our services ; the depravity of our natures, our 
 weakness, folly, and emptiness ? He at the same time directs 
 us to an infinitely pure and everlasting righteousness to justify 
 us, grace purchased and prepared to sanctify us, strength to 
 preserve us, treasures of wisdom and knowledge, and an in- 
 exhaustible fulness in our exalted Redeemer, to supply every 
 want. He opens to us the promises of the Gospel, and shows 
 us their fulness and glory. And finally, he gives us a view 
 of that great salvation exhibited in the Gospel, the blessings 
 of which it consists, their riches, suitableness, and excellency; 
 and all to direct our petitions, and add fervency to our de- 
 sires. Through ignorance, we are often ready to ask amiss; 
 
130 OASES OP CONSCIENCE. 
 
 to be importunate for a temporal blessing, when we should 
 rather have had our eyes fixed upon those of a spiritual nature. 
 It was ignorance that made the mother of Zebedee's children 
 ask that her sons might sit, the one on the right hand, and 
 the- other on the left hand of Christ in his kingdom. Matt. 
 xx. 21. This part of the Spirit's work, therefore, is of great 
 importance; and if, when drawing near to God, we have had 
 a view of our guilt, vileness, weakness, &c. and of the glories 
 of the Gospel, the blessings of the everlasting covenant, and 
 the fulness that is in Christ, we have reason to conclude that 
 the Spirit was with us. 
 
 II. We may know in some measure whether we have the 
 assistance of the Spirit or not, from the frame of soul in which 
 we pray. As, 
 
 1. If we have the Spirit with us, we are in the most hum- 
 ble frame. Thus, when Abraham was pleading for Sodom, 
 G-en. xviii. 23 — 32; with what humility did he do it; what 
 awe and reverence filled his soul at a view of the infinite ma- 
 jesty of that God he was speaking to; and how did he admire 
 his amazing condescension in admitting such a weak imperfect 
 creature to stand before him ! A proud spirit is an abomina- 
 tion to the Lord, and contrary to the spirit of the Gospel. 
 When a Christian comes under the influence of the Spirit to 
 the throne of grace, what a sense has he of his vileness, his 
 ingratitude, his unworthiness of every mercy! How ready to 
 renounce all his own righteousness, and reckon them but as 
 filthy rags! How willing to receive salvation as a free gift, 
 and to admire infinite rich grace in the bestowment of it! 
 This, this is the frame that shows the Christian, and runs 
 through all his duties, when the Spirit is with him. See him : 
 there he is, falling down before God. View his humble pos- 
 ture, an emblem of the deeper humility of his soul. Hear his 
 confessions, how he laments his numerous backslidings, chides 
 his slothful soul, and dares not even lift up his eyes to heaven : 
 but when he does, how sweetly does he admire divine grace 
 to such a wretch! Oh, he sinks into nothing! What is his 
 errand! See how humbly he delivers it! He dare not dic- 
 tate to God. Has he an affliction in prospect, or is he actually 
 under the exercise of one? Though he would rejoice to have 
 the one averted, and the other removed, yet he desires to be 
 all submission; and therefore you hear him saying, "Father, 
 if it may be for thy glory, lot not such an affliction come upon 
 me, or take away this thorn in the flesh; yet shall I presume 
 to direct thee? No, like my dearest Lord, I would say, Not 
 my will, but thine be done/' Matt. xxvi. 39. Thus Eli re- 
 ceived the news from Samuel concerning his children. 1 Sam. 
 
CASES OE CONSCIENCE. 131 
 
 iii. 18. And thus David committed himself and his affairs 
 into the hands of Grod, when xibsalom, in a most unnatural 
 manner, rose up against him, and obliged him to go out of 
 Jerusalem. 2 Sam. xv. 25. When a son comes in this hum- 
 ble frame to the throne of grace, it is a sign that he has 
 the Spirit of Grod with him. 
 
 2. We may conclude that the Spirit of Grod is with us, when 
 we are enabled to pray with continued earnestness and impor- 
 tunity. The Spirit is said to make intercession for us with 
 groanings which cannot be uttered, Rom. viii. 26; intimating, 
 that our desires are sometimes so strong, that we cannot find 
 suitable words to express them by, and therefore utter them 
 by groanings and broken sighs. Have you not found such 
 seasons, when your souls were filled with such breathings after 
 Grod, that you could not express them? This seemed to be 
 the publican's case. He had such a sense of his filthy, mise- 
 rable condition, and such desires after salvation, that he could 
 not properly utter them. He opens his heart first by outward 
 signs, and then in those short but comprehensive words, 
 "Lord, be merciful to me a sinner.'' Luke xviii. 13. The 
 Christian oftentim3S, under temporal or spiritual difficulties, 
 comes and pours out his heart with a peculiar degree of ear- 
 nestness, as the disciples did, when they came and awoke their 
 Master, saying, "Lord, save us; we perish." Matt. viii. 25. 
 The words point out a peculiar eagerness and vehemency, a 
 mind in distress, having more than the tongue can well utter. 
 When we are slothful and formal in this duty of prayer; 
 when we are, as it were, unconcerned about what frame we 
 are in, or what we pray for; when we come only out of cus- 
 tom, and half asleep, present ourselves before Gk>d, and our 
 words die upon our lips, it is a sign that, we know nothing of 
 the Spirit's assistance in that duty. Saul did not pray thus 
 when he was converted. He might indeed whilst he was a 
 Pharisee: but had you seen him upon his knees, after Christ 
 called to him from heaven, you. would have heard him wrest- 
 ling with holy importunity, under a deep sense of his nume- 
 rous sins, and of the importance of spiritual blessings. The 
 Spirit sweetly filled his mouth with arguments, and helped 
 him to expostulate with Grod. Thus Jacob wrestled with the 
 Lord: "He would not let him go, unless he blessed him." 
 Gren. xxxii. 24 — 26. How happy when the Christian is able 
 to do so too! This shows that he has the Spirit of Grod with 
 him, opening his mouth, quickening his desires, melting his 
 soul, enabling him even to turn discouragements into argu- 
 ments, and to hold on pleading as the woman of Canaan did. 
 Who but the Spirit helps the Christian to take a promise, and 
 
132 CASES OP CONSCIENCE. 
 
 come and plead it with Grod? " Lord, here is thy word; the 
 word by which thou hast caused me to hope. I would plead 
 it with thee, Lord: is it not thine own promise, and wilt thou 
 not fulfil it? Oh, permit me to expostulate with thee ! I can- 
 not be silent, but must speak. I am miserable, and shall be 
 forever, unless thou wilt look upon me. Lord, stretch forth 
 thy hand, and for thy great Name's sake do thou pardon, 
 sanctify, and save me." Such wrestlings show that we are 
 in good earnest, and that we have the Spirit of Grod with us. 
 
 3. We have the Spirit with us, when we are enabled to pray 
 in the name of Christ. Thus our Lord tells us, that there is 
 no coming unto the Father, but in and through him; and that 
 whatsoever we shall ask in his name, that he will do, John xiv. 
 6, 13. It is not intimated by this, that it is enough to mention 
 the name of Christ, but that in our addresses to Grod, we look 
 to, and depend upon, Christ the mediator for acceptance. 
 That we come renouncing all merit of our own, taking the 
 sacrifice of Jesus into the arms of our faith, presenting it before 
 Grod as a sufficient atonement for our sins, and pleading its in- 
 finite merit for our pardon, and for the bestowment of every 
 blessing we want. Hear the language of the soul, when draw- 
 ing near to Grod, and see the ground of his dependence: — 
 "Lord, I would venture near thy throne in the name of my 
 Mediator. It is in him alone that it is become a throne of 
 grace, and to him would I ascribe all the glory. Lord, behold, 
 see what he has done and suffered. View the sacrifice thou 
 hast appointed, thou hast accepted, and receive a poor unworthy 
 creature. I have nothing to recommend myself to thee, but, 
 adored be thy infinite grace, my Redeemer has. On his me- 
 diation I would rest my soul, and come with boldness, and, 
 though guilty, expect pardon, and a whole salvation." To ex- 
 ercise this faith in Christ, to sink ourselves and our services, 
 and exalt him, is more than a creature can do. Whenever, 
 therefore, we are enabled to lie at the feet of Christ, and to 
 come thus in his name, we have the Spirit of Grod with us, 
 
 whose peculiar business it is to render the Mediator glo- 
 rious in the eyes of a poor guilty creature. 
 
 4. We may conclude that the Spirit is with us, when we 
 findasweetacquiescence in, andalove to God in prayer; when 
 we are enabled to view the emptiness of all earthly enjoyments 
 and rest in Grod as a sufficient portion; when we find an entire 
 acquiescence in him, and are helped to draw near, crying Abba 
 Father: when we come in a child-like frame, valuing the favor 
 of our heavenlyFatherbefore all inferior things, finding a sweet 
 subjection and obedience of soul, and are satisfiedwiththatcom- 
 munion we have with him. For instance, that Christian has 
 
CASES OF CONSCIENCE. 133 
 
 presence of the Spirit, who is enabled to draw near to God in 
 some such manner as this: — "Lord, whom have I in heaven 
 but thee? and there is none upon earth I desire besides thee. 
 Say but to my soul that thou art my salvation, and I shall 
 rejoice more than if my corn and wine, and oil increased. I 
 am satisfied, Lord, I am satisfied. It is enough that thou art 
 mine. Thou art portion enough. Oh, the everlasting love 
 of thee, Father! What shall I not render to thee for 
 thinking of a creature so unworthy? Oh thine infinite love, 
 O mighty God, in coming to rescue me from darkness and 
 ruin! How amiable is thy person, and how easy thy yoke! 
 Oh, my soul would love thee, and serve thee with greater di- 
 ligence and affection than I have hitherto done. I would 
 esteem thy love better than wine. Oh, my Prophet, my Priest, 
 my King, thou shalt be all to me, and I will give up my all 
 to thee." This shows that we have the assistance of the Spirit, 
 else we could not so fully give up ourselves to- God, and so 
 sweetly acquiesce in him as our portion. 
 
 III. We may conclude that we have the Spirit assisting 
 us in prayer, from the ends we have in view. If we pray 
 only to satisfy conscience, and lull that asleep: if to make 
 atonement for some sins we have been guilty of; to establish 
 a righteousness of our own to appear in before God; or, if we 
 retire only to please those we stand related to, or to bring 
 about some selfish ends, we may at once conclude, that we 
 have not the Spirit with us. But if we come to the throne 
 of grace with a view to the glory of God, and the everlasting 
 advantage of our own and of other's souls; if this is our chief 
 end, this the mark we aim at in prayer; if, therefore, our 
 greatest concern is, that we may be delivered from the power 
 of sin, that our corruptions maybe subdued, our polluted 
 natures sanctified, our tempers, thoughts, and affections, 
 made more spiritual and holy, and our whole souls brought 
 into a growing conformity to God; if we come for wisdom to 
 guide and direct us, for strength to keep us in an hour of 
 temptation, for righteousness to clothe us, and for greater 
 measures of grace to enable us to bring forth the fruits of 
 righteousness to the glory of God; if, finally, they are spirit- 
 ual blessings we have our eyes chiefly fixed upon, and these 
 are the springs and motives from whence we consequently act, 
 we may then comfortably conclude, that we have the Spirit of 
 God with us in prayer. Let us now bring the case more 
 home to ourselves by a particular application. And, 
 
 1. Let us all be concerned to examine ourselves as to this 
 important matter. Let me inquire, my soul, how it is with 
 me, when I come to God by prayer? Have I a sense of my 
 
134 CASES OP CONSCIENCE. 
 
 numerous wants? Do I see my nakedness and poverty? Do 
 I appear vile in my own eyes? Am I enabled to mourn over 
 sin, to humble myself before God, and admire the riches of 
 his grace in taking notice of a creature so unworthy? Do I 
 find a submission of soul to God in prayer, a willingness to 
 be disposed of by him at his pleasure? Have I a sense of the 
 excellency and importance of spiritual blessings, and am I 
 enabled to plead with God for them, as a person in good ear- 
 nest? Do I come in the name of Jesus, looking to him alone 
 for acceptance, and building all my hopes of salvation upon 
 him? Do I at any time find a sweet acquiescence in God, es- 
 teeming myself happy, if I have but any communion with 
 him, and can but cry Abba, Father? yea, inconceivably more 
 happy, than if I had all the world? Have I any reason to 
 conclude, that I have his glory in view? Is my errand to the 
 throne of grace to lament over my sins, to beg for renewing 
 and sanctifying grace, that I may be more like God, and be 
 prepared to honour him more in every circumstance of life? 
 These are questions of great importance, and should be attended 
 to by us all with the greatest faithfulness and impartiality. 
 
 2. We may improve this subject by way of consolation. 
 If, upon examination, you have reason to believe that you 
 have found the Spirit with you, thus directing and assisting 
 your petitions, you may from thence conclude, that you are 
 the children of God. For the Spirit, as a Spirit of prayer, 
 is a special blessing of the new covenant, and is not given to 
 those who are strangers" to the divine life. You .may farther 
 conclude, that your prayers shall be answered in God's own 
 time, and in his own way; and therefore be waiting with ex- 
 pectations of it, and that God will take you under his peculiar 
 care, and fulfil all his promises, in the bestowment of every 
 needful blessing. Hence conclude farther for your comfort, 
 that if the Spirit is with you as a Spirit of prayer, he will be 
 with you too as a Spirit of sanctification, as a Spirit of illumi- 
 nation to enlighten you more and more in the great mysteries 
 of grace; as a guide to direct your ways, till he brings you 
 to his heavenly kingdom; and, when he sees fit, as a Spirit 
 of adoption, as the great Comforter to support and cheer your 
 souls under every difficulty. 
 
 3. Hence learn the difference between the intercession of 
 Christ, and that of the Spirit. The one prays for us; the 
 other prays in us, or helps us to pray. Christ pleads in hea- 
 ven; the Spirit helps his people here on earth; opens their 
 eyes, warms their hearts, quickens their desires, and enables 
 them to turn them into petitions. Christ's intercession and 
 the Spirit's too, are of great importance; and, blessed be' God, 
 
CASES OF CONSCIENCE. 135 
 
 his people enjoy them both. Whilst Christ is interceding for 
 them above, the Spirit is helping them to plead with God for 
 themselves here. Oh, glory be to God who has made such 
 provision for us, and given us such encouragement to pray 
 and wait for his salvation ! 
 
 4. Hence we have reason to be humbled, that we have 
 paid so little regard to the Spirit in prayer. How many have 
 been rather concerned to pray with fluency and elegancy of 
 expression, than to find the Spirit with them, kindling a fire of 
 divine love in their souls, and enabling them to pour out their 
 hearts before the Lord ! Let us each be humbled, that we have 
 so much neglected the Spirit in this important character; take 
 care that we grieve him not, and so provoke him to withdraw 
 from us. And, finally, may none of us dare to live without 
 prayer, and yet always look upon those prayers as useless and 
 unprofitable, which are only put up to satisfy conscience, or 
 out of mere custom, and be concerned that we not only are 
 favoured with the gift, but experience the grace and spirit 
 of prayer. To this may we all say, Amen. 
 
 CASE XV. 
 
 How may we keep from spiritual pride after special enlargements in 
 duty? 
 
 I am directed to take this case under consideration, in con- 
 sequence of the following short, but pithy, and experimental 
 epistle : 
 
 "Sir, — I am one who have professed to have received 
 Christ Jesus the Lord: that I could say, I walked an- 
 swerable to so great and glorious a privilege! But, alas! I 
 find a sad carnality and coldness in duty, and see that my 
 very best performances are utterly insufficient to recommend 
 me to a holy God; nay, that there is enough in each of them 
 to merit everlasting punishment. Yet when I have some 
 happy enlargement in duty, especially that of prayer, this 
 corrupt heart of mine is ready to say, Well done, this is some- 
 thing like prayer; now God will hear my petitions, and ac- 
 cept my person. Thus is my proud heart puffed up! This 
 rust of pride soon eats out all the spirituality of my frame. 
 I should be glad, sir, to have the following query answered. 
 How may a person keep from spiritual pride after unusual 
 enlargement in duty? " 
 
 Methinks, upon laying this letter before you, I hear many 
 
136 CASES OP CONSCIENCE. 
 
 of the hearts of God's dear children echoing to these com- 
 plaints, and longing to have such an important query resolved. 
 It is a common, but a very sad complaint of the believer, that 
 he finds a great deal of coldness and indifference in spiritual 
 duties. He feels his soul cleaving to the dust, his affections 
 stupified, his heart hardened, his conscience benumbed, and 
 all the powers of his soul sadly inactive; so that there seems 
 to be no grace in exercise, and the duties performed appear 
 to be no better than dead works. In the above epistle, we 
 find a very humble and suitable acknowledgment, that the 
 best of our performances are utterly insufficient to recommend 
 us to God, and that there is sin enough in them to deserve 
 eternal punishment. And one would think, that a person 
 who really sees and feels these things in himself, could not 
 but be humbled before God at all times, and upon every occa- 
 sion, being sensible of the imperfections of his best duties, 
 and the sin that cleaves to them. For certainly there is 
 much unbelief mixed with our faith, much diffidence with 
 our hope, much coldness with our love, and much corruption 
 with our desires. But yet we find in the above epistle, that 
 all this acknowledgment, sense, and experience, will not root 
 up, nor keep down, this weed of pride in our hearts. It will 
 and does remain and appear upon various occasions, and at no 
 seasons more commonly than after spiritual enlargement in 
 duty. The manner of its working is here set forth very ex- 
 actly and feelingly; for, if God at any time gives us the 
 tokens of his love, draws forth our desires in prayer, enables 
 us to wrestle and plead with him, and to lay hold of his pro- 
 mises, we find that pride is such a weed that it will grow 
 upon the very best of our duties, and the most comfortable of 
 our enjoyments. Upon this the heart cries out, as Leah did, 
 " Surely my husband will love me because I am fruitful; I 
 shall be amiable in the sight of my Lord, because of the ex- 
 cellency of these duties, and the spirituality of these my affec- 
 tions." And what follows upon all this? Why, the conse- 
 quence is very sad and afflictive: the motions of pride spoil 
 the duty, make it unacceptable and abominable to God, and 
 prevent all the happy effects which we hoped would result 
 from thence. For in this way we hug our comforts to death: 
 pride, like a canker, preys upon the very vitals of the new 
 creature, perverts the affections of the soul, and promotes a 
 carnal security; and thus that, which should have been for our 
 welfare, becomes a snare to our souls. And I will venture 
 to affirm, that whosoever seriously attends to his own heart, 
 will find much of this in him, which may well fill him with 
 
CASES OF CONSCIENCE. 137 
 
 shaine, and make him humble for the pride of his heart; 
 knowing that thereby he has provoked God, and polluted his 
 own soul. Upon this, comfort is withdrawn, God is displeased, 
 he hides his face, and the believer is troubled. But after 
 all the disadvantages we feel from the workings of spiritual 
 pride, we find this cursed principle will rise and work. We 
 know not how to root it out, or keep it under; and would be 
 glad to know what methods to take to be able to walk with 
 true humility before God. I confess it is very difficult to 
 give any effectual directions in such a case as this; because 
 pride is so interwoven in our very natures, and works in such 
 a secret and undermining way. However, I would mention a 
 few particulars, which, by the blessing of God, may be hap- 
 pily successful for the removing this grievous complaint. 
 
 1. Endeavour to detect and pursue the workings of pride 
 in its various appearances. Pride, in the believer's heart, is 
 like a midnight thief, which cares not to be seen and ob- 
 served; and nothing tends more to suppress it, than to be look- 
 ing upon it; for immediately upon its being discerned, it 
 does, as it were, hide its head for shame. This rule our 
 friend in his letter seems to have been enabled, in some 
 measure, to follow; otherwise he could never have drawn out 
 this complaint from his own experience so feelingly, and ex- 
 actly. But it is not sufficient merely to observe it in this 
 particular appearance of it, we ought to pursue it in its other 
 forms; for it is very likely, that the reason why this cursed 
 principle rises and prevails at present, is, because it has got 
 some strength in other respects, which perhaps has not as yet 
 been discovered. Let me, therefore, ask you, my dear friend, 
 whether you, who are so much puffed up upon spiritual en- 
 largements, do not feel yourself as much discouraged and dis- 
 heartened under spiritual contradictions? Perhaps you have 
 been used to think, that these discouragements have been the 
 effect of true conviction and humiliation; you think, that 
 when you have not much enlargement in duty, you have rea- 
 son to be discouraged, and to be afraid of embracing the free 
 hope of the Gospel. Let me, therefore, entreat you to look 
 a little closer into this matter: for I am very suspicious that 
 pride gains and maintains its power in this way; because it 
 is in these circumstances more insensible and undiscerned. 
 You think it reasonable to be sunk in yourself, and imagine 
 that you must not dare to lay hold of free grace, while under 
 spiritual complaints. Now what is this, but a certain kind of 
 secret pride? It is a saying in your heart, that if you had 
 more holiness, and less sin, then you could be more encou- 
 
 12* 
 
138 CASES OP CONSCIENCE. 
 
 raged; winch is as much as to say, that our encouragement to 
 hope before God is grounded upon the smallness of our sins, 
 or the purity of our hearts; as if the greatness of our sins and 
 corruptions took away our right to the free promise of the 
 Gospel. Now such a frame of mind as this, if rightly ex- 
 plained, will be found to be nothing less than the forcing a con- 
 dition upon a free promise. You ought indeed to be humbled 
 and ashamed under corrupt and unbelieving experiences; but 
 if hereby your heart is deterred from laying hold of the free 
 promise, you may take it for granted, that here is pride at the 
 bottom. Perhaps it is in this unsuspected way, the accursed 
 principle maintains its strength in your soul. For it is no 
 wonder, if the same principle, which makes you discouraged, 
 because of your sins and corruptions, should fill you with high 
 thoughts of yourself, when you find any special enlargement. 
 And as we should endeavour thus to detect, so we should 
 likewise attempt to pursue, it in its workings. Are we 
 at first discouraged, as if grace was not entirely free; and do 
 we then begin to see the evil of this unbelieving frame, and 
 to fly absolutely to Christ? We should, in the next place, 
 see whether this same principle does not make us proud of 
 our very faith and humility. When, by the exercise of faith, 
 we have received fresh grace and comfort, now let us see far- 
 ther, whether the same principle does not make us proud of 
 the grace received. Yea, farther, if we set about to humble 
 ourselves for the pride of our hearts, let us watch ourselves 
 narrowly, lest we be made proud of our very humility. Upon 
 the whole, we should thus pursue it from step to step, as it 
 rises; and this, by a divine blessing, will have an admirable 
 tendency to subdue its power, and supplant its workings. 
 
 2. Observe how irrational, abominable, and detrimental, spi- 
 ritual pride is. You know that, in temporal cases, it is not 
 enough to see an enemy; but to see and know him as such, 
 in order to be the more watchful against him, and the more 
 steady in opposing of him. Thus with regard to this danger- 
 ous foe; though it be so suited to our natures, that we arc 
 ready sometimes to take it for a friend, yet it will be found, 
 upon a close examination, to be the most detestable and de- 
 structive enemy. For, what can be more irrational, than for 
 a poor, necessitous, filthy, guilty creature to be elated in the 
 presence of a holy and just G-od? What can be more pro- 
 voking to Grod, than for our hearts to take the crown from 
 his head and put it upon our own? And what can be more 
 detrimental to the life of religion in our souls than self-suifi- 
 ciency? Pride strikes at the very root of all our comforts and 
 
CASES OF CONSCIENCE. 139 
 
 graces, and humility is a necessary ingredient in all spiritual 
 experience. For if our faith be true, it is an humble faith; 
 if our hope be genuine, it is an humble hope; if our love be 
 sincere, it is an humble love. The same must be said con- 
 cerning all the other graces of the new creature. Pride con- 
 tradicts the first principles of the oracles of God; for, when 
 our minds suggest, that God will accept our persons, and re- 
 ceive us into favour because of our enlargement in duty, our 
 hearts then speak directly contrary to the fundamental doc- 
 trines of the Gospel. And still, to set forth more of the ex- 
 ceeding sinfulness of this sin, let us consider how peculiarly 
 ungrateful it must be for us to dishonour God by those very 
 favours and comforts with which he freely indulges us. Let 
 such thoughts as these frequently recur to our minds, that 
 we may maintain a perpetual hatred of this abomination; 
 and this may be a happy means of weakening its influence 
 in us. 
 
 3. Fight against it by the word of God and prayer. You 
 know, in temporal cases, it is not enough to see and hate an 
 enemy; but we are likewise to oppose him, and militate against 
 him. If therefore you would know how to fight against this 
 spiritual adversary, I would direct you to take the sword of 
 the Spirit into your hands, and with it strike at this sin. In 
 order to familiarize the manner in which you are to do this, 
 let me put it in the following light: Does thy heart say, 
 this is something like praying? Then produce some such 
 word as that in answer to the suggestion, that we know not 
 what to pray for as we ought. Does thy mind say, surely God 
 will accept my person, because of my good deeds? Reply to 
 this suggestion in the language of Scripture, Not by works, 
 lest any man should boast. Does the pride of thy heart say, 
 Surely I am amiable in God's sight, because of what I am 
 and have done? Give an answer in some such words as 
 these: What hast thou which thou hast not received? This 
 is the way to play the artillery of revelation against the work- 
 ings of corruption. And while you are attempting thus to 
 resist the devil and your own corruptions, look up to God by 
 prayer; imploring that he would recall to your mind by 
 his Spirit, such portions of his word as may be a full answer 
 to the language of your pride; and that he would likewise 
 impress those sentiments upon -your minds and hearts, and 
 give them such a force and energy, as will effectually humble 
 your souls, and shame your pride. 
 
 4. Endeavour to turn this experience into another channel. 
 You know, that when a river swells and begins to overflow 
 
140 CASES OF CONSCIENCE. 
 
 its banks, the way to prevent it is to open the sluices, and let 
 the water run out; whereby it is kept from running over 
 those places, where it would be detrimental rather than ser- 
 viceable. Men have this wisdom in natural things; and oh, 
 that Christians had but such skill in spiritual things! But you 
 will perhaps say, how shall I turn this sad experience into an- 
 other channel? I answer, art thou enlarged in thy soul, com- 
 fortable in thy frame, lively and spiritual in thy duties? In- 
 stead of taking occasion from hence to be lifted up, rather 
 make it an occasion of thankfulness and encouragement. En- 
 deavour, therefore, to reason after this manner: Am I thus 
 favoured with special and delightful experiences? let me 
 remember, this is not of my own production; and what a call 
 is this upon me to be thankful to Grod for his interposing 
 grace ! This surely will be found a proper method to remove 
 the present complaint; because true thankfulness and spi- 
 ritual pride are direct opposites to each other. For the more 
 thankful we can be to Grod for what he works in us, and be- 
 stows upon us, the less we shall be subject to spiritual pride. 
 Again, let these experiences be improved for farther encou- 
 ragement. For, if pride takes advantage from a spiritual 
 frame to puff us up, it will certainly sink and discourage our 
 hearts, when that happy frame is withdrawn. But if we are 
 enabled to take encouragement from the comforts and quicken- 
 ings we feel, to hope that the same free grace and almighty 
 power will appear in our favour in future times; this will be 
 making the present experience preparatory for that season, 
 when we may be called upon to live by faith, without sight or 
 sense. Let us say in our souls, If the Lord thus comforts and 
 enlarges me by his free and powerful grace at present, then 
 what reason have I to hope, if ever I fall into spiritual dis- 
 tress, or into a carnal frame again, that the Lord will appear 
 and work deliverance for me in the same free, gracious and 
 powerful manner that he has now done? By this means, 
 those spiritual frames which have been the food of our pride, 
 will become the food of our faith and love. 
 
 Lastly, Take advantage, from the workings of pride, to ex- 
 cite and stir up spiritual graces. As, by the complaints of 
 this letter, we see that corrupt nature knows how to bring evil 
 out of good, so we may be sure that the work of grace can 
 bring great good out of this melancholy evil. For as there is 
 nothing too good in this life to be misimproved by pride and 
 self; so there is nothing too bad in Christian experience to 
 be improved for spiritual advantage. There is such a thing 
 as improving upon a barren ordinance, and upon a carnal, 
 
CASES OF CONSCIENCE. 141 
 
 proud and unbelieving frame. The proper way of doing 
 this is as follows: Dost thou find thyself swelled and elated 
 with pride? Take occasion from hence to know more of the 
 corruptions of thine own heart, to see more of the sinfulness 
 of sin, and to be more apprized of thine own insufficiency for 
 every thing that is spiritually good. This sad experience is 
 certainly a fresh evidence and proof of these soul-humbling 
 truths; and if hereby thou art more feelingly convinced that 
 without Christ thou canst do nothing; if thou art hereby more 
 fully apprized of the deceitfulness and baseness of thine own 
 heart; if thou art hereby made more clearly to see thine own 
 impurity; these sights and convictions may be improved as a 
 happy means of humbling and quickening thy soul, to lay thee 
 low at the footstool of free grace, and to cast thyself upon the 
 mercy of God in Christ. To do thus is to fight Satan with 
 his own weapons; to overcome corruption by its own appear- 
 ances, and at once to defeat all the ends of the devil and cor- 
 ruption in the affair. It is very plain, that the design of Sa- 
 tan, and the tendency of these corruptions, are to eat out the 
 life and power of godliness; whereas, if by these means thou 
 lcarnest more of thyself, and seest more need of quickening, 
 strengthening, and purifying grace; then these complaints 
 will be so far from eating out the vitals of religion, that they 
 will be a blessed means, in the hands of the Spirit, of pro- 
 moting true humility and purity of heart. And what though 
 thou shouldst be incapable, after all, to keep pride from work- 
 ing? Yet in this way thou wilt find no real detriment arising 
 from it, but rather the work of humiliation will be promoted 
 and confirmed by the very sight and sense thou hast of the 
 corrupt motions of self and pride. 
 
 Let me conclude the whole with two or three brief reflec- 
 tions. 
 
 1. How imperfect are the graces and experiences of the 
 children of God in the present state! As a believer, in his 
 worst condition, is very uncomfortable and distressed, or very 
 carnal and worldly; so, in his best estate here, he is in great 
 danger of being lifted up with pride and self-conceit. The 
 greatest enjoyments and the highest attainments cannot se- 
 cure him from foiling by it. So that the strongest as well as 
 the weakest believer has need to watch and pray, lest he 
 enter into temptation. 
 
 2. How desirable must heaven be! Since there we shall be 
 filled with joy unspeakable and be possessed of perfect holi- 
 ness; without the least hazard of losing our purity and delight. 
 There will be the highest enjoyment joined with the deepest 
 humility; and the most perfect holiness, without the least 
 
142 CASES OP CONSCIENCEc 
 
 tincture of pride. The perpetual enjoyment of God's love 
 will make us completely nappy; and the constant sight of 
 God's glory will keep us entirely humble. Blessed state in- 
 deed! 
 
 3. How blind are sinners with respect to their own hearts! 
 We very seldom hear them complaining of pride, when, in- 
 deed, they are full of it. They have frequently a high opi- 
 nion of their own virtues, worth, and excellency, and think 
 themselves justified herein; whereas, if they did but see them- 
 selves in the glass of the law, and would compare them- 
 selves with the unspotted purity of God, they would blush^ 
 and be confounded, and abhor themselves as unspeakably vile 
 and abominable. We may take it for granted that all those 
 who have not seen and lamented their own pride, are as yet 
 strangers, both to God and themselves, both to the law and 
 the Gospel; and if ever they are brought to Christ, they will 
 be made to see and be humbled for the pride and stoutness 
 of their own hearts. 
 
 CASE XVI. 
 
 Whether it is necessary to evidence a person's conversion, that he 
 see and acknowledge himself the chief of sinners, though he has not 
 been guilty of outward abominations ? Or, what that sense of sin 
 is, which is an evidence of conversion, and is therefore accompa- 
 nied with salvation ? 
 
 The following epistle shows the propriety of the questions: 
 " Having had the happiness of a religious education, and 
 the privilege of sitting under the sound of the Gospel, I trust 
 I have, by the restraining grace of God, been kept from many 
 external vices, which youth too often run into. I have, by 
 attending on the means of grace, been led to see myself a 
 sinner, and in some degree to feel myself one; for I have 
 daily cause to lament a hard heart, and a corrupt nature; 
 and my daily prayer to God is, that he would search me, and 
 show me the evil of my heart, and lead me in the way ever- 
 lasting, and not suffer me to rest short of an interest in 
 Christ. Now, as I have not been guilty of outward abomi- 
 nations, I cannot say with the apostle Paul, that I am the 
 chief of sinners, and so am afraid that I know nothing of re- 
 newing grace, and therefore should be glad that you would 
 take into consideration the above questions." 
 
 This case seems to be founded upon what the apostle Paul 
 says, 1 Tim. i. 15, who, after he had taken a view of the bias- 
 
CASES OP CONSCIENCE. 143 
 
 pliemies he had been guilty of, and the injury he had done 
 to the cause and followers of Christ, styled himself the chief 
 of sinners. But he did not intimate by this, that all who 
 should for the future be saved, should be persons of his cha- 
 racter. No, he mentioned his being a blasphemer, persecutor, 
 and injurious, that he might set forth the riches of divine 
 grace in the salvation of a person so unworthy, and that it 
 might be an encouragement to those, who in future agea 
 should be distressed on account of the greatness of their sins, 
 when they see that the chief of sinners has been already par- 
 doned and saved. The person who wrote this epistle has not 
 been guilty of any notorious sins, and is therefore afraid he 
 does not see enough of sin; that he has not such a sense of 
 his own vileness as he ought to have; that his impressions 
 are not deep enough; that he must have such a view of the 
 wickedness of his heart, as readily to rank himself amongst 
 the chief of sinners, though his conversation and behaviour 
 had been regular and sober, else he can give no true evidence 
 of his conversion. 
 
 In answering this case I would throw my thoughts into the 
 following method: and may Grod make what may be said 
 effectual both for conviction and establishment. 
 
 I. There is a great difference in sins, as to their heinous- 
 ness. Every sin has an infinite evil in it, as being the viola- 
 tion of the law of an infinite Being. The wages of all sin, 
 therefore, is death. Yet there are many circumstances that 
 render some sins more heinous than others. We read of 
 scarlet sins, and those that have crimson stains in them. Isa. 
 i. 18. Sins against light and knowledge, under strong con- 
 victions and great advantages, are attended with peculiar 
 aggravations. The sins which Paul mentions were great sins, 
 viz., blasphemy, persecution, &c, because he had the Old Tes- 
 tament to converse with, and had many opportunities of exa- 
 mining it whether Jesus was the Christ or not; but he was 
 obstinately fixed against the cause of the Redeemer, and took 
 no methods to soften his prejudices, but rather to increase 
 them. Sins committed by the same person may be more or 
 less heinous, according to the particular circumstances at- 
 tending them. But, 
 
 II. God pardons and saves all sorts of sinners. Among the 
 redeemed of the Lord are all ranks and degrees of sinners. 
 Many, who have had the privilege of a religious education, as 
 this young person, are singing the song of Moses and the Lamb. 
 There are some who were called in their early days, and 
 others, who were not brought in till old age had enfeebled their 
 natural frame. There are those who were sinners of the first 
 
144 cases or CONSCIENCE. 
 
 rank, now triumphing in the mansions above, and arrayed with 
 all the garments of salvation. There were all sorts among the 
 Corinthian converts. 1 Cor. vi. 9, 10, 11. God does not con- 
 fine salvation to a particular sort. He saves sinners to mag- 
 nify his free, rich and sovereign grace; and therefore the 
 heinousness of our sins is no objection. 
 
 III. All that are saved have not the same deep sense of sin. 
 Some see the exceeding sinfulness of sin, feel the greatest legal 
 terrors, and smite upon their breasts with the utmost self-ab- 
 horrence, crying, Lord, be merciful to us sinners. "When Saul's 
 eyes were open, and sin revived; when he came to take a 
 view of his blasphemies, his persecutions, &c, he was amazed. 
 When he came to look within, and to see such a sink of sin, 
 how he mourned, loathed himself, and esteemed himself the 
 chief of sinners, notwithstanding all the righteousness he boast- 
 ed in before ! This sense of sin seemed necessary in him, to keep 
 him humble, to fill him with admiration of the grace of God in 
 putting him into the ministry, and so be a constant spur to 
 all diligence in the service of that Jesus who had laid him un- 
 der such peculiar obligations. But all have not this sense of 
 sin; neither are brought the same way to Christ. Some are 
 brought gently, without any legal terrors. They are drawn 
 with the cords of love. Their hard hearts are melted down 
 with a view of the riches of divine grace; and the Spirit does 
 not make such a discovery to them of sin all at once: it is 
 rather a gradual work, and therefore a work of time. They 
 have no outward abominations, as Saul had to loathe himself 
 for, and have not the same deep sense of sin. God acts herein, 
 so as is most for his own glory, or according to the different 
 tempers of his people; and therefore he takes various methods, 
 both to bring them first in, and to train them up for heaven. 
 
 IV. T\ T e must not judge of a true, saving sense of sin, from 
 the measures or degrees of it, but from the manner of its 
 operation, and its fruits and effects. I would instance in a 
 few particulars: — 
 
 1. We may be said to have that sense of sin that is accom- 
 panied with salvation, when we are brought to a sight of our 
 guilty, naked, helpless, and wretched state and condition. Do 
 you see yourselves transgressors of the law, and therefore ob- 
 noxious to its curse? Do you find you are naked, that you 
 have no righteousness to justify you before God, all your ser- 
 vices being filthy and polluted? Do you see yourselves de- 
 praved in all the faculties of your souls? Are you sensible of 
 your weakness and incapacity, either to make atonement for 
 sin, or subdue its power and dominion? Upon the whole, do 
 you see yourselves lost and miserable, blind and wretched, and 
 
cases or CONSCIENCE. 145 
 
 the need you stand in of a Mediator to bring you into the di- 
 vine favour, and to do all for you, and in you? These heads 
 of inquiry will discover whether you have a right sense of sin 
 or not. These things must be felt and experienced, else all our 
 confessions and acknowledgments of them will be mere words 
 of course, and not the genuine workings of a principle of grace 
 within us. But, however a person may be afraid that he sees 
 not himself vile enough; if he has been led to discern his real 
 state by nature, and is made sensible of his spiritual wants ; it 
 is a comfortable sign that he has a suitable sense of sin. 
 
 2. Where there is a true sense of sin, there is a hatred of it, 
 and a self-abhorrence for it. There may be an awful fear of 
 hell, but no alteration in a person's disposition and affections. 
 The sinner still loves sin, and would be glad to keep his sen- 
 sual enjoyments, could he but escape everlasting burnings. 
 On the other hand, the Christian loathes sin, and appears vile 
 in his own eyes, because so much sin cleaves to his nature. 
 He sees it as opposite to the holy law, and to the infinitely 
 spotless nature of God, as having defaced the divine image 
 in his soul, as carrying in it the greatest ingratitude, as doing 
 the greatest injury, unfitting us for communion with God, inter- 
 rupting us in duty, and robbing us of all our peace and com- 
 fort; finally, he sees its obliquity and deformity, and cannot 
 therefore but hate it, and abhor himself on the account of it. 
 He cannot talk of the goodness of his heart, as some vainly 
 do, but appears vile and contemptible in his own eyes. He 
 sees nothing in himself to lay a foundation for boasting, so long 
 as sin remains in every faculty, and cleaves to every duty. It 
 takes down his spiritual pride, and fills him with humility, and 
 makes him mourn before the Lord. He sinks into nothing, 
 when he considers the odiousness of sin, and wonders at di- 
 vine grace in taking notice of a wretch so polluted. This ha- 
 tred of sin and self-abhorrence is found in every renewed soul, 
 even though he has not been guilty of any outward immorality, 
 and is a clear evidence of our having a saving sense of sin. 
 
 3. When we desire and are earnest to be delivered from it, 
 we may conclude that we have a true sense of sin. You may 
 not see so much of the sinfulness of sin as some do, but it. 
 may be notwithstanding burdensome to you. You may be 
 weary of such a companion, and cannot but desire a freedom 
 from it. You reckon yourself a captive, a slave, and it is 
 your great concern in looking up to God to have deliverance 
 proclaimed. This shows that you have experienced the spe- 
 cial quickening influences of the Spirit of God. This was 
 one of the distinguishing parts of Paul's experience. Hon;. 
 vii. 24. "0 wretched man that I am, who shall deliver me 
 13 
 
146 CASES OF CONSCIENCE. 
 
 from the body of this death? I thank God through Jesus 
 Christ rny Lord." All who can adopt this language, who are 
 longing to be thoroughly purged and cleansed from sin, and 
 are thankful for any hopes of deliverance through the great 
 Mediator, make it appear that sin is their real burden, and 
 that they have such a sense of sin, as is an evidence of true 
 conversion. 
 
 4. This appears, when we are made willing to look to, and to 
 rest upon, Christ for all righteousness and salvation. Those 
 who have no true sense of sin, will never make an applica- 
 tion to Christ for salvation. Whilst Saul the Pharisee thought 
 himself righteous, he was an enemy to Jesus Christ; but 
 when sin revived, he despaired and died; saw Jesus as his 
 only refuge, and was made willing to go to, and to rest upon, 
 him for salvation. His language is now, "I count all things 
 but loss for the excellency of the knowledge of Christ Jesus 
 my Lord — desiring to be found in him, not having my own 
 righteousness which is of the law, but that which is through 
 the faith of Christ, the righteousness which is of God by 
 faith." Rom. iii. 7 — 9. Wherever there is a right sense of 
 sin, the soul will be willing to receive Christ: Christ in every 
 character, as the Gospel represents him. "Lord," says he, 
 "whom have I in heaven but thee? And there is none 
 upon earth I desire besides thee. I would give up my all to 
 thee; I would cheerfully part with my own righteousness, 
 leave my darling lusts, and give up my dearest Delilahs, and 
 come to thee, naked and guilty, weak, helpless, and polluted, 
 that I may be justified, sanctified, and saved by thee." 
 Wherever a sense of sin is attended with these happy effects, 
 we may conclude that it was given us by the Spirit of God, 
 and is an evidence of a saving change. There is one obser- 
 vation more which I would mention. 
 
 V. The more we grow in grace, the more we shall see of 
 the sinfulness and detestableness of sin. Qjir knowledge is 
 like the morning light, which shineth more and more, till it 
 comes to perfect day. You may not see so much of sin and of 
 yourself, as you will when God comes to lead you into an ac- 
 quaintance with your own heart. You may not have been 
 chargeable with any outward immoralities; but, as you grow 
 in grace, you will see more of your own vileness, and see 
 reason enough to style yourself the unworthiest of creatures. 
 
 When you consider your nature, how depraved, that if God 
 had left you to yourself, you would have run into the same 
 excesses as others have done: when you view the sins yon 
 have been guilty of as a Christian, the convictions you have 
 stifled, your murmurings and ingratitude, the rebellion of your 
 
CASES OF CONSCIENCE. 147 
 
 heart, your numberless vain thoughts, your coldness and for- 
 mality, your spiritual pride and ostentation, your carnality, 
 your omissions of duty, your careless performance of duty, 
 and your unmortified affections: as you consider these, you 
 will be convinced more and more of your -own vileness, and, 
 when before God, be ready to style yourself the chief of sin- 
 ners, because your obligations, your engagements, your mer- 
 cies have been so great and numerous. The more we are 
 like God, the more humbling views we have of ourselves. 
 Sin and holiness are two opposites. As sin increases, our 
 aversion to holiness increases. So, on the other hand, as ho- 
 liness increases, we see more of the malignity of sin, and ap- 
 pear more and more odious in our own eyes, even so as to 
 think ourselves more vile than others, though we have not 
 been guilty of any gross abominations. Let us now apply 
 what has been said to ourselves; and that we may come to 
 some conclusion concerning our own state: 
 
 1. Let us carefully examine into our sense of sin. You 
 may not have so deep a sense of sin, as some around you have. 
 You may be afraid that you see not enough of its odiousness, 
 and of your own wretchedness. Are you convinced that you 
 are guilty, helpless, miserable, blind, and naked in your- 
 selves? Do you hate and abhor yourselves. on the account of 
 sin? Do you desire to be delivered from it? Do you mourn 
 over it before the Lord? Cannot you depend upon your ser- 
 vices for justification, they appearing all polluted, and there- 
 fore as an unfit garment to cover you? Are you made sensible 
 of your need of Christ, and willing to receive him in all his 
 characters? Have you, under a sense of sin, been made 
 thankful for a Saviour, been weaned from all self-dependence, 
 and made to fly to him for all salvation? You have reason 
 then to hope, that God has brought you out of darkness into 
 his marvellous light, though your sense of sin may not be so 
 deep and impressing, as it appears in some others. 
 
 2. Hence we see the weakness of Christians in general, in 
 making that discouraging, which ought to be encouraging. 
 You are afraid that you see not enough of your own hearts; 
 you are daily praying, therefore, that G-od would let you see 
 more of the plague that is in them. When he answers your 
 prayers, you are immediately discouraged at the view, and are 
 crying, Will God ever look upon such wretches as we are? 
 Can all this be consistent with grace? You should rather bo 
 thankful for a deeper sense and clearer views of what you arc 
 by nature. If, indeed, you grow more cold; if you omitted 
 duties, &c, you might take the alarm: but if you find the 
 same zeal for God, and a greater humility; if the sight you 
 
148 CASES OF CONSCIENCE. 
 
 have of your hearts is improved by you, makes you appear 
 more vile, and fills you with greater self-abhorrence, and 
 thankfulness for a Saviour, rejoice, and look upon it as the 
 work of the Spirit of God, and an evidence of your growth in 
 grace. 
 
 3. Let us look more into our own hearts, and be often con- 
 sidering the dreadful nature and demerit of sin. When we 
 see that we are the same by nature as the vilest; when we 
 view the wickedness of our hearts, we may be stirred up to 
 admire the grace of God in sending his Son into the world 
 to save such; we may be quickened to adore him for making 
 a difference between us and others, and for giving us any 
 hopes of deliverance from sin. It would tend to keep us ever 
 humble, to make us value the Redeemer more, and to rejoice 
 in that fulness of merit and grace that is in him. And in- 
 deed we should never look upon sin but upon Christ too, else 
 we shall be ready to sink into discouragement. Whilst we 
 view the one to humble us, let us view the other to encou- 
 rage us, and then we shall say with the apostle, Rom. vii. 25, 
 "I thank God through Jesus Christ our Lord." 
 
 4. We may improve this subject by way of conviction. You 
 are all sinners by nature, lost sinners; even you who may 
 think you have a righteousness that is blameless. You who 
 have not run into open notorious sins, but have been sober 
 and regular, you are wretched and miserable, blind and naked. 
 Oh, that I could fasten the conviction upon you! But this 
 is your unhappiness, you are miserable, and you see it not; 
 you will not believe it. Let me tell you, and I tell you the 
 truth, I lie not, that you must see yourselves in this wretched 
 condition, or you will never apply aright to Christ for salva- 
 tion. I must tell you, and I can say it from a real concern 
 for your souls, that notwithstanding all your duties and all 
 your good works, yet, if you have not a sense of your guilty 
 miserable condition; if you have not fled to Christ under that 
 sense, as naked, perishing sinners; you are not fit for the 
 kingdom of God. A hard saying it may appear, but nothing 
 is a greater truth. You are some of those, concerning whom 
 our Lord says, "that publicans and harlots shall go into the 
 kingdom of heaven before them." Matt. xxi. 31. You are 
 such as are endeavouring to establish a righteousness of your 
 own, "not submitting yourselves to the righteousness of God." 
 R,om. x. 3. The Lord open your eyes, and give you a sense 
 of sin, that you may despair and die in yourselves, and, as 
 helpless miserable creatures, may look to him who alone can 
 deliver you from the wrath to come. May we all say, Even 
 so ; Lord Jesus, let it be, Amen. 
 
CASES OP CONSCIENCE. 1 19 
 
 CASE XVII. 
 
 When a person has received a temporal mercy, which he prayed for, 
 how shall he know whether it is granted in answer to prayer, and 
 comes to him as a covenant blessing ? 
 
 It ought to be the concern of every person that has any 
 regard for his own soul, to see that his temporal mercies come 
 to him with a divine blessing. Such a pious concern as this 
 excited a friend to put this question to me; and seeing the 
 importance of it, I have therefore ventured to take it under 
 consideration, and shall do these three things. 1. State the 
 question itself, 2. Give a solution to it. 3. Make an im- 
 provement of it. 
 
 1. As for the question itself, I conceive it to stand in the 
 following light. A person who hopes he has experienced the 
 love of God, in a covenant way, is earnestly desirous to receive 
 every mercy as coming from the hand of a covenant God, 
 with love in his heart, with a smile in his countenance, and 
 with the addition of his blessing. The gracious soul is sup- 
 posed to have been in earnest with God for a particular, im- 
 portant favour of divine Providence; the consequence of which 
 has been, that God has been pleased to grant him the mercy 
 he requested. He is therefore ready to hope that it conies in 
 answer to prayer, and desires that his heart may be affected 
 with it, not only as a providential favour, but likewise as an 
 instance and token of God's especial love. But he is desirous 
 to know how he shall be assured that it comes as a token of 
 the divine acceptance; and would be glad to be certified, 
 whether he may venture to look upon the present providential 
 favour in this encouraging light. He knows it is the very 
 mercy he has prayed for; he knows likewise it is such a favour 
 as calls for special gratitude, and his conscience tells him that 
 his soul was enlarged in prayer for it. These things, then, ho 
 is well assured of: but at the same time, he sees he cannot 
 from hence positively conclude, that the favour is sent in answer 
 to prayer; and if it be, he cannot from hence be certain that it 
 comes with a divine blessing. For he is ready to suspect that 
 he has been too eager in his supplications for a temporal bless- 
 ing; that he has laid too great a stress upon it; and therefore 
 fears, though it be granted, it may be given to him not in love, 
 but in anger. He is therefore very desirous to know in what 
 manner, and upon what plan he may judge in this affair; 
 whether the favour comes in anger or in love; and whether 
 he may humbly depend upon a divine blessing, to make it 
 
 13* 
 
150 CASES OT CONSCIENCE. 
 
 turn out for his real and spiritual good. And doubtless no- 
 thing would be matter of greater joy and pleasure to a gracious 
 soul, than to have reason to conclude, that a divine blessing 
 will attend the providential mercy received; and, on the other 
 hand, nothing can be a greater damp to a serious mind, than 
 to have a prevailing suspicion, that what is granted will rather 
 prove a snare and stumbling block, than a covenant blessing. 
 This is the question : but to amplify it a little, I would endea- 
 vour to make it familiar by an instance or two. You know 
 that every Christian prays that God would give him day by 
 day his necessary food. Now this temporal favour is what 
 God gives to those that do not pray for it, and have no sense 
 of their dependence upon him for it: neither can we be sure 
 that our daily provision is sanctified to us, merely because 
 we pray for it and God gives it. Again, perhaps in some 
 special cases, we pray for a deliverance out of some great 
 trouble, as for the granting of some important favour in pro- 
 vidence; and since it does not immediately follow, that these 
 special mercies granted, will be attended with a divine bless- 
 ing, the question still remains, how shall we know, whether 
 they come in covenant love? I would therefore now proceed, 
 
 II. To give a solution to this serious and experimental 
 question. And here, let it be observed, that three or four 
 things are previously necessary to assure us that what we re- 
 ceive comes to us in a covenant way. 
 
 1. The person praying must be one in covenant with God. 
 One who is destitute of saving blessings, may be so far led 
 into the knowledge of the divine providence, as to be stirred 
 up to pray for a temporal mercy; yea, and to be thankful for 
 it, when he has received it: and yet this cannot assure him 
 that it will be really blessed to him. God may hear the cries, 
 and answer the requests of an unregenerate person; and yet, 
 after all, there is still a curse upon his basket and store: for 
 we know, that, as to unrenewed persons, their very prosperity 
 is cursed. Thus God heard Ahab, when he humbled himself; 
 and yet it does not appear that he was ever savingly renewed. 
 Thus the mariners in Jonah's ship prayed every one to his 
 god, and the Lord answered their request; but we have no 
 reason to think that their deliverance came as a covenant 
 blessing to them. Let not any, therefore, presume to infer 
 that they are interested in God's special love, merely be- 
 cause he answers their prayers with respect to temporal 
 favours. But if thou art a person in covenant, and hast 
 an interest in the blessings of grace, thou hast t' en the 
 more reason to hope that what is granted comes with a 
 
CASES OP CONSCIENCE. 151 
 
 blessing. " For we know that all things work together for 
 good to them that love Grod." Rom. viii. 28. No tempo- 
 ral mercy can come as a covenant blessing to a person who 
 is destitute of saving grace, unless it be made a means of 
 bringing him to Christ; but it may be granted as such to one 
 who is already in Christ by vital union to him. 
 
 2. The mercy prayed for must be such as is lawful for us 
 to ask at the hands of G-od. Sometimes the desires of the 
 children of men, nay, and of the children of G-od too, are so 
 wild and irregular, that they seek after what would rather be 
 hurtful than helpful to them; and if we were allowed to choose 
 for ourselves in all temporal cases, we should many a time 
 make a wretched choice; yea, and if God was to answer 
 such requests, he would do it not in love, but in anger. 
 Thus we find the Israelites asked flesh for their lusts, " and 
 he gave them their request, but sent leanness into their souls. " 
 Psalm cvi. 15. 
 
 3. The views of the mind in asking the blessing must like- 
 wise be lawful. Perhaps we may desire a particular favour, 
 in order to gratify our pride, to indulge our lusts, or to be 
 at a greater liberty to enjoy ourselves, without bringing any 
 glory to G-od. Now, when a person prays for a temporal 
 favour with such views, he has no reason to expect it will be 
 granted him, or, if granted, that it will be a blessing to him. 
 For it is a mocking of Grod to ask a temporal favour with such 
 a view: and it would be rather a mercy than a judgment, for 
 Grod to deny such a request. James iv. 3. " Ye ask and re- 
 ceive not because ye ask amiss, to consume it upon your 
 lusts." We should, therefore, look well to our aims and ends 
 in praying for a providential mercy, if we hope to have it 
 granted in love. 
 
 4. The methods taken to obtain the mercy sought, should 
 likewise be lawful. For, however valuable the favour may 
 be in itself, yet, if it be obtained in an unlawful manner, we 
 have no reason to expect the divine blessing upon it. It is 
 true, God may, and sometimes does, bring good out of evil, 
 as in the case of Jacob's obtaining his father's blessing by 
 fraud. But this must be no pattern to us: nor can we ex- 
 pect that Grod should smile upon unlawful means; and though 
 they should prove successful, it is a thousand to one, but 
 what is obtained becomes a snare, a trap, a stumbling block, 
 and a recompense to us. Rom. xi. 9. 
 
 These four things, I say, must be previously supposed; 
 otherwise we can have no reason to think that the mercy 
 received will be a real blessing to us. And I farther appro- 
 
152 CASES OE CONSCIENCE. 
 
 Lend, that supposing we are right in these four particulars, 
 yet these of themselves are not sufficient to ascertain the pre- 
 sent important point. For some other thoughts must be 
 added, in order to give us ground to conclude that what we 
 receive comes in a .covenant way. 
 
 Are you then earnestly desirous to know whether a special 
 temporal mercy comes with a divine smile and blessing? I 
 must beg you to make the following inquiries: 
 
 1. Inquire whether you have prayed for it as a covenant 
 blessing. If our hearts are right with God and our minds in 
 a proper frame, when engaged in the duty of prayer, we do 
 not ask for any mercy whatsoever, but with a higher view 
 than as a temporal favour. We seek such a mercy, that God 
 may be glorified, that our souls may be endeared to him, that 
 we may be rendered more capable to honour him by what 
 he gives us. We desire to receive it from Christ, not only 
 as King of providence, but likewise as King of grace. We 
 are willing to forego +hc mercy, if God sees it will not be for 
 his glory and our good to grant it; and we dread the thoughts 
 of receiving an} T favour merely as a temporal one. It is in 
 the nature of true prayer in such a case to look abundantly 
 above and beyond the mercy sought, however desirable it may 
 be to flesh and blood. True prayer teaches us to seek such 
 a favour as a branch of the covenant; as a mercy that would 
 subserve the glory of God's name and our spiritual good. We 
 desire' that the Father may be glorified in it, not only as a 
 God of providence, but as a God of grace. We desire that 
 the Son may be glorified by it, as a fruit of his redeeming 
 love and grace. We desire that the Holy Spirit may be glo- 
 rified in it, by making it effectual for quickening, humbling, 
 and endearing purposes. Now, if these are our real views 
 in seeking after a temporal mercy, we have the highest reason 
 to think, that when it is granted, it comes from a covenant 
 God, attended with the blessing of Christ, and the influences 
 of his Spirit. 
 
 2. Inquire whether you received it as a covenant blessing. 
 When it came into your hands, or when it was bestowed upon 
 your persons or families, be solicitous to observe with what 
 frame of spirit you received it. Was it merely as a tempo- 
 ral favour? Was it merely with thankfulness, because God 
 had been so good to yon, as thereby to increase your sub- 
 stance, your family, or reputation? If this was all, you have 
 reason to fear, that it has not come in a covenant channel. 
 But if, on the contrary, you have been made to see something 
 of the connexion between temporal mercies and spiritual 
 
CASES OF CONSCIENCE. 153 
 
 blessings, and have received the present mercy as a token of 
 God's love; and, if in its reception, it made such an impres- 
 sion upon your souls, as endeared your hearts to a God of 
 grace, and stirred up your desires to spend and employ it for 
 God in Christ; this is a happy token, that God has granted 
 it as a real blessing. 
 
 3. Inquire whether you enjoy it as a covenant blessing. 
 Now you have the mercy, doubtless you rejoice in it, and 
 are thankful for it; but how do you enjoy it? Oh! there is a 
 great deal of difference between the enjoyment that a believer 
 has of a mercy when in a right frame, and that enjoyment of 
 it which others have. Unrenewed persons can taste a natu- 
 ral sweetness in a temporal mercy, and can enjoy it with a 
 natural pleasure; but the believer in a right frame, can take 
 a spiritual pleasure, and taste a spiritual sweetness, in the 
 enjoyment of it. It is the real desire of a true believer, in 
 the want of all things, to enjoy all in God, and in the fulness 
 of all things, to enjoy God in all. 
 
 4. Inquire whether you endeavour to improve the mercy 
 as a covenant blessing. You have now got what you prayed 
 for; and what do you desire now to do with it? Are you for 
 making the best of it only in a natural way, and upon carnal 
 principles? Or, are you for improving it in a way of grati- 
 tude to the God of grace, who has freely given you his Son, 
 and has in him, and with him, freely given you this and 
 every other mercy you are partakers of? 
 
 If you can conscientiously and seriously give an answer 
 in the affirmative to the foregoing questions, upon a close ex- 
 amination, you may then with the utmost certainty conclude 
 that what you have received comes to you in a covenant way, 
 and will be blessed to you and yours to answer the most de- 
 sirable and spiritual purposes. 
 
 III. I come now to the third general division ; and that 
 is, to make some improvement of the whole ; which shall 
 be done by the following remarks : 
 
 1. How unhappy are all unbelievers, even in their best en- 
 joyments ! They may indeed spend all their days in plea- 
 sure, honour, and wealth ; they may have, as to this world, 
 more than heart could wish: but it is their great misery, that 
 in all these things they know not God, and therefore can Lave 
 no real enjoyment of him. Alas ! what are all their plea- 
 sures worthwhile they enjoy them with a curse % These tem- 
 poral mercies,unless free grace prevent, will be only found to 
 be a feeding them up unto the day of slaughter. There is 
 such an awful curse upon all the possessions and enjoyments 
 
154 CASES OF CONSCIENCE. 
 
 of the unbeliever, that in the midst of laughter the heart is 
 sorrowful, and the end of that mirth is heaviness. 
 
 2. See hence what is the best method to attain the sweetest 
 enjoyment of what we have. 0, my brethren ! if you desire to 
 have a true relish of your mercies, esteem it a poor mean thing 
 to have riches, honours, and pleasures without G-od. Let it 
 be your first concern to seek after an interest in the covenant 
 of grace; and then see to it, that all you receive comes from 
 the hands of God with a design for your spiritual and ever- 
 lasting good. And if you can arrive at this happy frame of 
 spirit, it will lighten every cross, and add a double sweetness 
 to every enjoyment: for temporal mercies are upon this ac- 
 count abundantly sweeter to believers than to any others. 
 The creature of itself is vain and insufficient. Its pleasures, 
 however delicate, are either defective or cloying: the honours 
 that the creature can bestow, however elevated, are empty 
 and despicable; and the supplies which the creature can af- 
 ford, however opulent, are uncertain and unsatisfying. Such 
 they will be found to be by every one that observes his own 
 experience, or has the least notion of what is truly good and 
 great. To those who are destitute of the grace of God, they 
 are perpetually insnaring and polluting, and will prove rather 
 a preparation for hell than for heaven. But if a person be 
 made a partaker of Christ, and is enabled to maintain com- 
 munion with God; he will find the creature sanctified, blessed, 
 and sweetened to him; he will have such a relish of it, as 
 will abundantly surpass all the pleasure that the carnal man 
 can enjoy, or even conceive. 
 
 But I cannot represent this most spiritual and heavenly 
 experience better than by transcribing a letter to a friend, 
 dictated by the eminently pious Edward Polhill, Esq. of the 
 last age, after he had lost his sight: a letter, which shows a 
 heart full of love to God, and lifted up above the creature in 
 communion with him. 
 
 " Worthy Sir — Yours I received, and return many thanks 
 to you for your kindness and prayers. I am blind, but bless 
 God content. All that he does is wise and just. All that comes 
 in his will is welcome. His choice is better than mine. Eyes 
 might have blinded, but blindness shall enlighten me. God hath 
 not cast me off, but called me aside into the invisible world. 
 There Jesus Christ is the only Sun . Mercy is as a sea of infinite 
 sweetness for faith to bathe in. The promises are as green pas- 
 tures of comfort. God himself is the dew, that makes a spring 
 of graces in the heart. Heavenly truths are the firmament over 
 our heads. The pure air is the Holy Spirit breathing in saints 
 
CASES OF CONSCIENCE. 155 
 
 and ordinances. In this world the blind have a prospect, and 
 may see the land afar off, which lieth beyond the line of time in 
 another world. I may say it is good being here. I cannot see 
 outward things; but the new creature in the heart is a better 
 sight than all the world. I cannot read the letters in the 
 Bible; but if I have the quickening Spirit, it is enough. The 
 covenant may be felt in the heart. The promises may bud 
 and blossom into grace, and notions may fire and be inflamed 
 into holy love. The veil is upon my eyes; but my work is to 
 rend off the veil of time from my heart, and to look into 
 eternity; to put back all creatures, and to have all in God, 
 eyes and all, and this is the greatest possession. If I have 
 all things in themselves, I have them but in a finite sphere; 
 but if I have them all in God, I have them eminently, and 
 in a kind of infinity. In waiting, I wait upon the Lord, till 
 he incline and give me eagle's wings of faith and love to soar 
 up to him. Near enough to him I cannot be. that I 
 were unearthed and unselfed, that my soul might be in per- 
 petual ascensions to him, my love going forth in raptures 
 after him! for the circumcision of the heart! If the film 
 were off mine eyes, I should see the outward world; but if 
 the flesh were off my heart, I should love the blessed God, 
 which is infinitely better. Through grace I hope to come 
 to that blessed region, where God is all. In his light we 
 shall see light, and in his love, we shall be forever inflamed 
 to him. But I forget myself, and run out, but not beyond 
 the pardon of my good friend. 
 
 " My kind salutes to yourself; and begging all your pray- 
 ers, I take leave, and subscribe myself, 
 
 61 Your obliged friend and servant, 
 
 "Edward Polhill." 
 
 that there were such a spirit breathing in each of us! 
 Then we should know what it is to receive, enjoy, and im- 
 prove every temporal mercy as a new covenant blessing. 
 
 CASE XVIII. 
 
 How may a Christian know that he grows in grace ? 
 
 It is a question of some peculiar weight that I have be- 
 fore me. The resolution of it has a tendency to remove the 
 Christian's fears, help him in examining his soul, and to stir 
 him up to a holy diligence and watchfulness in his spiritual 
 
158 
 
 OASES OF CONSCIENCE. 
 
 course, that lie may not be trifling and slothful, but be press- 
 ing on towards the mark, and so be making some progress in 
 his way to Zion. And here I shall, 
 
 I. Make a few observations, that may be necessary to clear 
 this important point. And, 
 
 II. Mention a few instances, wherein it will appear, that 
 the Christian, notwithstanding all the opposition he meets 
 with, really grows in grace. 
 
 I. I would make a few observations, that may be necessary 
 to clear this important point. And, 
 
 1. G-rowth in grace is in general imperceptible to the 
 Christian himself. It is, for the most part, of a very gradual 
 nature: like a plant which grows insensibly, or like a babe, 
 which becomes stronger and taller, till at length he has all 
 the proportions of a man: and yet you see not how this is 
 done. You find in time an alteration, but you cannot perceive 
 the steps by which he approaches nearer and nearer to man- 
 hood. Thus it is with the Christian. He is first a babe, 
 being weak in knowledge and grace; then he is a young man, 
 and after that a father.* These bespeak great improvement; 
 and yet this is in general so gradual, that the Christian is in- 
 sensible of it. He is at first a plant; but afterwards may be 
 compared to a tree, and so goes on oftentimes, till at length 
 he becomes a tall cedar in Lebanon; and yet the steps by 
 which he ascends to this height in stature are chiefly imper- 
 ceptible. 
 
 2. Sometimes growth in grace is more quick and visible. 
 Grod does great work in a little time. Some Christians make 
 great improvements, and come soon to a state of manhood. 
 They ripen apace for a better world, and make great advances 
 in the divine life. When God is as dew to their souls, they 
 revive as the corn, grow as the vine, shoot forth their branches, 
 and make a green and flourishing appearance. "When the 
 Sun of righteousness arises upon them with healing under 
 his wings, they go forth, and grow up as calves of the stall." 
 Mai. iv. 2. As the sun in his return from the winter sol- 
 stice, by his warmth nourishes frozen nature, and makes it 
 
 * The apostle John addresses Christians according to their rank 
 and standing in religion. He writes to babes, or to those who are 
 young Christians, and therefore weak in faith and understanding ; to 
 young men, or to such as were stronger, more vigorous and lively, 
 and therefore fit to encounter with difficulties, and to fathers, or to 
 those of age and experience in Christianity; in all which he alludes 
 to the different stages of the natural life, from one to the other uf 
 which there is a gradual ascent. 1 John ii. 12 — 18. 
 
CASES OF CONSCIENCE. 157 
 
 look green and beautiful, so when the Sun of Righteousness, 
 after some long time of withdrawment, comes to shine again 
 upon the soul, he feels the warmth of his reviving beams, 
 and finds a glorious and sudden alteration. He is then like 
 calves of the stall, which are fitting for slaughter, and there- 
 fore make much quicker improvements than those that are in 
 the open field: the Christian, like them, grows fat, and makes 
 very visible advances in holiness. When Grod fills the pool 
 of ordinances with his heavenly rain, we are sensible of it, 
 feel the refreshment and go from strength to strength. 
 
 3. We may, upon the whole, have made some progress in 
 the Christian life, though for the present we may appear to be 
 going backward. Some corruptions may for the present ha- 
 rass our souls and have led us aside. We may by some neg- 
 lect or other have grieved the Holy Spirit, and he may have 
 left us for a time, and so we may appear to be in a declining 
 and withering condition, though, upon the whole, we may 
 have made some progress in grace, and may have got some 
 cubits added to our spiritual stature since we gave up our- 
 selves to Christ. A child may have some indisposition, which 
 may prevent his growth for a time ; yet he may have got 
 much strength when compared with what he was at first 
 David lay asleep some time, and gave no evidences then of 
 any growth in grace; yet, doubtless, he had made advances 
 in a conformity to God, though now a corruption leads him 
 into captivity. From all this, then, we learn, that we must 
 not compare ourselves with yesterday, if we would know 
 whether we have got any more steps in our way to heaven. 
 It might be much better with us yesterday than to-day, as to 
 the frame of our souls, and yet we may in general have got 
 some ground. If we would know our growth, we must look 
 back to the time when we first gave up ourselves to the 
 Redeemer, if we can remember it, and compare ourselves 
 now with ourselves then. 
 
 4. We may grow in one respect, though we may not grow 
 in all. A tree in winter may appear to be dead; but it is in- 
 deed alive, and is gatheringstrength, though it isnot beauti- 
 fied with blossoms, or loaded with fruit. Thus the Christian 
 has his winter seasons, yet he is making some progress in 
 adversity, when under afflictive dispensations, the bufFetings 
 of Satan, under spiritual darkness and discouragements, he 
 may grow, though his faith may not be so strong, his affec- 
 tions so lively, and his soul so comfortable as he could wish. 
 Some dispensations may be more suited to bring one grace 
 into exercise than another. If any grace is strengthened, 
 14 
 
158 CASES OF CONSCIENCE. 
 
 and we are got in any measure nearer to Christ, we are then 
 growing Christians. Some form to themselves marks and 
 evidences of growth in grace, and if they come not up to that 
 standard, they conclude that they are going backward; 
 whereas, if we grow in one respect, we ought to be thank- 
 ful, though we do not see that we grow in all. 
 
 5. We are not to judge of our spiritual growth by the 
 growth of others. Some with whom we are acquainted, have 
 perhaps made greater advances in grace. They have great 
 knowledge, can reason solidly about the Gospel: their zeal 
 is lively, their faith is strong, their hearts appear warm, and 
 they seem to have much communion with God. Because we 
 find not the same gifts and measures of grace in ourselves, 
 but perhaps a coldness, a sad indifferency, &c, we are ready 
 to conclude that we have no grace, especially that we are far 
 from being growing Christians, not considering that there 
 are different degrees in different persons. Nay, we do not 
 consider that these have their corruptions, their inward strug- 
 gles, their dead seasons, as well as others. Because we are 
 not all Pauls, must we therefore say that we are not Chris- 
 tians at all? Because we do not find the same degrees of 
 love to ordinances as David did, must we say that we have 
 none at all? These would be strange and very unfair con- 
 clusions. Thus, these things being observed, I now come, 
 
 II. To show when the Christian may be said to grow in 
 grace. Amongst other things, I would mention these follow- 
 ing: as, 
 
 1. Growth in grace discovers itself in an increase of spiri- 
 tual light and knowledge. To see more of sin is (as we have 
 observed under another case,) a real sign that the work is 
 carrying on. It was by the light of the Spirit alone, that we 
 first saw the wickedness of our hearts, and a loathsomeness 
 in sin; and it is by this light that our views of it grow clearer 
 and more distinct. When the commandment came, the 
 boasting Pharisee saw himself a sinner. Rom. vii. 9. To 
 see more and more of ourselves, tends to bring us into a 
 more evangelical frame, and so to make us appear more like the 
 followers of Christ. As we see more of ourselves, so, as 
 the work is carrying on in us, we see more of Jesus Christ; 
 the greatness and amiableness of his person, the virtue of 
 his sacrifice, the triumphs of his cross, and the importance 
 of his intercession. Upon the whole, when we see more 
 vileness in ourselves, and more beauty in Christ; more of 
 our own emptiness, and of his fulness; more of our own 
 weakness, and of his strength; more of the insufficiency of our 
 
CASES OF CONSCIENCE. 159 
 
 own righteousness to justify us before God, and of the glory 
 of his; and in a word, more of our wretchedness and naked- 
 ness, and of his suitableness and excellency, we may be said 
 to grow in grace. 
 
 2. When we are enabled to go more out of ourselves, and 
 depend more upon Christ, we may be said to grow in grace. 
 The young Christian is ready to place too much dependence 
 upon his frames. If, in duties, his affections are not sweetly 
 raised, he is ready to conclude such duties to be lost. When 
 he finds a dulness, a contraction, a straitness in his frame, he 
 fears that he has no experience of the grace of God. He is 
 too ready to depend upon his resolutions. When led aside 
 by any corruption, he resolves against it, and goes too much 
 in his own strength. Under spiritual darkness, or afflictive 
 dispensations, he gives too much way to discouragement, and 
 often refuses to be comforted. If then we are enabled to lay 
 a stress upon frames, and look more to Christ, leaving our 
 souls with him; if we are more sensible of our weakness and 
 depend more upon the strength of the great Redeemer; if, 
 when Satan buffets, and God afflicts, we are enabled to leave 
 ourselves with Christ, pleading his righteousness, and waiting 
 for his salvation; if, under a deeper sense of our emptiness 
 we go to Christ's fulness, cleave to and trust in him, resolving, 
 that if we perish, to perish at his feet, it is a sign that we are 
 growing in grace. 
 
 3. We are making some advances when we find a true 
 relish for duties, and grow more spiritual in them. Young 
 Christians have generally more fire than solidity. They are, 
 says Dr. Goodwin, like new musical instruments, they have 
 more varnish than old ones, but they give not so sweet a 
 sound. Their zeal and affection often carry them beyond 
 their duty. They are ready to think that they must pray so 
 often, spend so much time in duties, or they cannot be Chris- 
 tians. But as they grow in grace they find a relish for duty, 
 see its great importance, and attend to it in its proper place. 
 They grow more settled and solid. They have juster con» 
 ceptions of God. Their obedience flows more from love. 
 Their services are more evangelical. They attend to duty 
 more in its proper season, and give every duty its just weight. 
 When indeed we find a growing coldness to duty, and indif- 
 ference, carelessness, and negligence, we have reason to fear 
 a decline : but when we have a true relish for duties, and are 
 more spiritual in them, it is a sign we are making progress 
 in holiness. 
 
 4. We make advances in grace when we are more humble, 
 
160 CASES OF CONSCIENCE. 
 
 submissive, and thankful. An humble frame is that which the 
 whole Gospel is calculated to bring us into, and which the Spi- 
 rit, by all his works in us, promotes. The more we are sunk 
 in our own apprehensions, then, the lower we lie, the more 
 detestable we appear, and the more we show of the Chris- 
 tian. The growing Christian has more of an humble submis- 
 sion to the dispensations of providence. When afflictions first 
 come upon us, we are like bullocks unaccustomed to the yoke; 
 our proud rebellious hearts are ready to rise against God, but 
 as we make advances, we are brought to justify God, and to 
 acquiesce in all his proceedings. "Lord, this proud heart 
 would fain rebel; but, oh, take thine own way with me! 
 "Wherefore should a living man complain, a man for the 
 punishment of his sins? I would be dumb, not opening my 
 mouth against any part of thy conduct, but cheerfully give 
 up myself and my all to thy disposal, saying, Choose my in- 
 heritance for me." As the Christian grows, he is brought 
 into a more thankful and admiring frame. He admires the 
 riches of grace, and this is more and more his language: — 
 Lord, why me? why was my name enrolled in the book of 
 life? Why didst thou call, renew, and sanctify me? Am 
 I an heir of God? Will heaven be my inheritance? Oh, the 
 grace, the infinite grace and compassion of God!" &c. This 
 is the very frame of the saints in heaven. Who are more 
 humble than they are, who more thankful? They are ever 
 adoring divine grace, placing the crown upon their Bedcemer's 
 head, and giving God all the glory, Rev. v.' 9 — 13. The more, 
 therefore, we are brought into this frame, the greater pro- 
 gress we are making in the Christian life. 
 
 5. We grow in grace, when we find our corruptions weaker, 
 and the power of sin more and more subdued in us. There 
 was a time, Christian, when thy poor silly foolish heart was 
 ready to fall in with every temptation; when thy corruptions 
 were strong, and often leading thee into captivity. But hast 
 thou by divine grace got a greater freedom from them? Hast 
 thou been enabled to mourn over them, pray against them, 
 and to bring them to the cross of Christ, and get them morti- 
 fied and slain? Do not pride, passion, envy, discontent, and 
 carnality reign as much as usual? Art thou then more upon 
 thy guard, and dost thou find thy soul more at liberty than 
 before? This is a sign of growth in grace. 
 
 Finally, When we find less of an earthly, and more of a hea- 
 venly disposition, we may be said to grow in grace. When 
 our esteem for this world is sinking, our attachment to it 
 weaker, when our affections are often withdrawn from it, and 
 
CASES OP CONSCIENCE. 161 
 
 we find greater desires to converse with God, and to look 
 above; when heaven grows more pleasing and familiar, and 
 we, something like the inhabitants above, are filled with a 
 warmer zeal for God, and desire to honour him by a more 
 active and lively obedience; when we find a growing concern 
 to be dead to present things, and to have a greater love to 
 Jesus, a stronger faith in him, and an increasing conformity to 
 him, we may comfortably conclude that we grow in grace. 
 I would conclude this subject by a reflection or two. And, 
 
 1. How awful is their case, who are absolute strangers to 
 the grace of God! To be conformed to God is the greatest 
 happiness of a creature. What can render us more amiable, 
 than to have the divine image in us % What can more con- 
 tribute to our real felicity? It is heaven to be like Christ, 
 1 John iii. 2. It is absolutely necessary to our communion 
 with him here on earth, to our full enjoyment of him above. 
 You, then, who are strangers to the new creature, have no de- 
 gree of fitness for a better world. What could heaven be to 
 you, but a tiresome place? Could you exult in God as your 
 highest happiness? Could you join the church triumphant in 
 cheerful, unwearied, and everlasting ascriptions of praise to 
 God and to the Lamb? Sit but down, and seriously consider 
 this, and thou must soon be convinced that thy hopes of hap- 
 piness are absolutely vain, inasmuch as thou art under the 
 power of sin, hast no relish for spiritual services, and conse- 
 quently no real fitness for heaven. Let me beseech thee to 
 consider thy present dangerous and awful condition; and oh, 
 seek to be a Christian indeed, that thou mayest not be pleas- 
 ing thyself with expectations of salvation, and at last meet 
 with a disappointment. This has been the case with many. 
 They thought themselves rich, and increased with goods, when 
 they were poor, and miserable, and blind, and naked. They 
 rejected every admonition, turned off every exhortation from 
 themselves, and would not believe the awful truth, that they 
 were children of wrath and dead in trespasses and sins ; but 
 cried peace, peace, till sudden and everlasting destruction 
 came upon them,and it was too late to seek for grace and look 
 for mercy. This, deplorable as it is, will be thy condition, 
 graceless soul, if death should come upon thee, whilst thou 
 art persuading thyself that all is well. Let me beseech thee, 
 therefore, to consider the things that belong to thy peace 
 before they are forever hid from thine eyes. To be summoned 
 before the tribunal of God, there to be weighed, and pro- 
 nounced too light; to hear the awful word, depart! to see the 
 bottomless pit opening, and no way of escape, no deliverer 
 14* 
 
162 CASES OF CONSCIENCE. 
 
 near; but to see the now compassionate Jesus, then refusing 
 to stretch forth his arm to help thee, to hear him crying, 
 "Thou infatuated creature, thou art ruined for ever: once I 
 called, but thou didst refuse; once I stretched out my hand, 
 but thou didst not regard it; now I will laugh at thy calamity, 
 and mock now thy fear cometh upon thee; thou mayest now 
 call, but I will not answer; thou mayest seek me earnestly, but 
 thou shalt not find me." Oh think, think, I entreat thee, 
 of this melancholy and distressing scene; and let a considera- 
 tion of it engage thee to look into thy heart, and to seek with 
 the utmost diligence after an experience of the grace of God 
 to fit thee for the enjoyments above, and after an interest in 
 the righteousness of Christ, to give thee a title to them. 
 Give God no rest, but earnestly beg that he would send his 
 Spirit to make every thing new in thy heart, proclaim liberty 
 to thy captive soul, lead thee to the feet of the almighty Re- 
 deemer, and prepare thee for the enjoyment of him. 
 
 2. We see what should be our great concern as Christians. 
 Not to be grasping after honours, riches, and the emoluments 
 of earth and time; not to gratify our appetites, in the pleasures 
 of sense, but to be pursuing the glory of G;od, and the pros- 
 perity of our souls. Is this, Christian, what thou hast daily in 
 view? Whilst thou art attending to the affairs of thy family, 
 art thou not neglecting thy soul? Dost thou ever inquire 
 whether that is starving or flourishing? Is it thy greatest care 
 to grow in grace? Art thou watchful, therefore, against 
 every sin, much in prayer, frequent in meditation and self- 
 examination; and art thou looking to Christ daily, for all suita- 
 ble supplies, to enable thee to make advances? Is it matter of 
 humiliation that thou findest so much of the body of sin with- 
 in thee, such coldness to duties, such degrees of ignorance, so 
 much carnality, spiritual pride, &c? Dost thou mourn before 
 the Lord, that there is so little of a divine temper, of thy Re- 
 deemer's image in thee? Dost thou breathe after holiness, 
 pray earnestly for the Spirit of sanctification to cleanse thy 
 heart, and add some cubits to thy spiritual stature? To live 
 a natural life only, is not to live : it is only to breathe. Ye 
 slothful Christians, awake, and consider your character, your 
 happiness, your usefulness, all call upon you to seek after 
 progress in grace. Oh, may this be your motto, " For me to 
 live is Christ!" Seek after more of Christ with you, and in 
 you. Be not contented to be always babes, but be thirsting 
 after an increase of strength, of knowledge, of faith, of love, 
 of every grace, that it may be evident to all that you are not 
 only Christians indeed, but that your souls are in a healthy 
 
CASES OF CONSCIENCE. 163 
 
 and prosperous condition, and that it is your greatest delight 
 to be growing in holiness and usefulness. 
 
 3. If we have any reason to hope that we are growing in 
 grace, we should ascribe all the glory to God. He is the author 
 and finisher of faith. Heb. xii. 2. The same grace that said 
 unto us, live, continues this life. The same power that 
 brought us first to God, must be still exerted, or else we shall 
 soon return to folly. It is not enough for grace to be im- 
 planted; the Spirit must help us to bring it into exercise. Has 
 any corruption been subdued, any victory been gained, any 
 progress been made in thy race, any cubit been added to thy 
 stature? It is God who has done it. The smoking flax would 
 be quenched, and the bruised reed entirely broken, if God was 
 not to stand by thee, and help thee. Thy salvation is all of 
 grace. Grace chose thee from eternity, grace called thee in 
 time, grace sanctifies thee, and carries thee on from strength 
 to strength; and at last, the same free grace will finish the 
 work, and bring thee into the immediate presence of God. 
 No wonder, then, the saints will forever sing, grace, grace. 
 May we learn the song here, and walk under a deep sense of 
 unmerited grace, till we come to that world, where we shall 
 put the crown upon our Redeemer's head, and ascribe un- 
 wearied and everlasting praises to him that sitteth upon the 
 throne, and the Lamb. 
 
 4. How glorious must heaven be, where that work, which 
 God begins and carries on here, will be perfect! The end of 
 ordinances is, "For the perfecting of the saints, for the edi- 
 fying of the body of Christ, till we all come in the unity of the 
 faith, and of the knowledge of the Son of God, unto a perfect 
 man, unto the measure of the stature of the fulness of Christ." 
 Eph. iv. 11, &c. We are at best but babes here, when com- 
 pared with what we shall be. We are now under age, and 
 have our inheritance in prospect, not in possession. Here we 
 are fatigued with numberless conflicts and struggles with sin 
 and Satan. Now and then we get a victory, but again we 
 are overcome. We make but slow progress in our way. It 
 is difficult to get near to God, and to grow into his likeness. 
 "But see, my soul, heaven is before thee: heaven, where all 
 thy corruptions will be perfectly destroyed and thou wilt 
 have no more enemies to contend with, no more victories to 
 gain, no more struggles with thy own heart, but the conquest 
 will be fully thine, and the top stone will be laid in thy salva- 
 tion. See, heaven is just at hand; where the new creature 
 will be perfect, and appear in its beautiful and just propor- 
 tions; where thy understanding will be freed from all the re- 
 mains of darkness, thy will be in sweet and everlasting sub« 
 
164 CASES or CONSCIENCE. 
 
 jection to God, and that heart glow and burn with the purest 
 flame of divine love. happy hour! desirable period! when 
 I shall put off the body of sin, and start into perfection in a 
 moment; when I shall no longer see through a glass darkly, 
 but face to face; when I shall no longer be a babe in Christ, 
 but a perfect man." Awake, ye saints, lift up your heads, 
 for your redemption draweth nigh. Get upon mount Pisgah, 
 and view the heavenly land, where your weary souls will be 
 at everlasting rest, and all your longings will be eternally 
 satisfied with the most perfect and exalted enjoyments. 
 
 CASE XIX. 
 
 How may a deserted believer, find out the particular sin or sins 
 whereby he has grieved the Spirit of God. 
 
 This is doubtless a most searching and experimental ques- 
 tion, wherein there is a necessity for the greatest faithful- 
 ness to be used, both by him who resolves it, and by him 
 who attempts to make use of it for himself. In many cases, 
 it seems very difficult to point out to a soul under declen- 
 sions what is the particular reason of the Spirit's withdraw- 
 ment. However, I shall attempt to bring this matter 'as 
 close home as I possibly can, recommending myself to every 
 man's conscience in the sight of God. 
 
 We must indeed acknowledge, that the Lord may for wise 
 and holy ends, withdraw from his people those comforts and 
 quickenings with which they have been favoured, and that 
 without any immediate respect unto any particular sin or sins 
 committed by them. Sometimes this withdrawment is rather 
 for the prevention of sin, or for the discovery of sin, than as 
 a punishment for it. But generally, divine withdrawments 
 are in consequence of some iniquity, whereby the Holy Spirit 
 has been grieved; and it is the duty and business of every 
 gracious soul, when he finds himself deprived of these tokens 
 of divine love, which he hath usually enjoyed, to ask this 
 serious question, " Why does the Lord thus contend with 
 me?" And on all such occasions he has reason to suspect 
 himself, as being the proper cause of his complaints. Thus 
 the holy Psalmist seems to maintain a godly jealousy over 
 himself, when he says, Psalm cxxxix. 23, 24; "Search me, O 
 God, and know my heart; try me, and know my thoughts, 
 and see if there be any wicked way in me, and lead me in the 
 way everlasting." 
 
CASES OP CONSCIENCE. 165 
 
 The question under consideration, may be placed in this 
 familiar and soul-searching light: a believer that has been 
 used to walk in the light of God's countenance, and under 
 the quickening influence of his Spirit, now finds that these 
 comforts are withdrawn from his soul, and does not experi- 
 ence such a spirituality of frame as he used to do. He now 
 feels himself in a declining condition, his faith weak, his 
 comforts low, his graces not ready for exercise. And not- 
 withstanding all his attempts by prayer and endeavour, he 
 cannot arrive at that spirituality and comfort of soul, which 
 he once enjoyed; and, therefore, cries out with Job,. "O 
 that I were as in months past, as in the days when God pre- 
 served me: when his candle shone upon my head, and when 
 by his light I walked through darkness! " Job xxix. 2, 3. 
 Or, as the same holy person at another time. "Behold I go 
 forward, but he is not there; and backward, but I cannot per- 
 ceive him; on the left hand where he doth work, but I can- 
 not behold him: he hideth himself on the right hand, that 1 
 cannot see him." Job xxiii. 8, 9. This becomes a matter of 
 sad complaint, and the believer wants to know the reason 
 why it is thus with him. Feeling that the Spirit is with- 
 drawn, he sees the greatest reason to suspect that the Spirit 
 has been grieved by him. When he comes to search, he 
 perhaps, so far as he knows himself, is conscious that he has 
 been kept from gross immoralities and enormities: for which 
 reason he cannot be certain what are the particular sins for 
 which he is thus visited. If, indeed, upon reflection, the 
 believer finds that he is fallen into some grievous sin, either 
 of heart or life, in such a case he cannot but know the reason 
 of the visitation. Thus David after the commission of that 
 complicated sin of murder and adultery in the matter of Uriah, 
 could not but see the reason of the present declensions of 
 his frame, and the present decay of his comforts; and there- 
 fore ciies out, Psalm li. 11 — 14, " Cast me not away from 
 thy presence, and take not thy Holy Spirit from me. Restore 
 unto me the joy of thy salvation, and uphold me with thy free 
 Spirit. Deliver me from blood guiltiness, God, thou God 
 of my salvation." Now then, if you are conscious to your- 
 selves of any enormity in your practice, or any wilful neglect 
 of duty, do not wonder if the quickening and comforting 
 influences of the Divine Spirit are awfully suspended. We 
 have a general rule laid down, 1 John i. 6, 7, which should 
 be attended to with great concern in the present case. It con- 
 sists of two parts; the first is mentioned in the sixth verse: 
 "If we say we have fellowship with him, and walk in dark- 
 
166 CASES OF CONSCIENCE. 
 
 ness we lie and do not the truth." The second part is con- 
 tained in the seventh verse: ^*But if we walk in the light, 
 as he is in the light, we have fellowship one with another; 
 and the blood of Jesus Christ his Son cleanseth us from all 
 sin." From whence we may observe, that all those comforts 
 are delusive, which are consistent with the love and practice 
 of sin; and that those who are inclined to walk closely with 
 God, may expect delightful communion with him. But the 
 present case stands in this light: thou perhaps dost not feel 
 that delight and pleasure in spiritual duties, nor that spirituality 
 of frame, which thou wert wont to enjoy. From whence 
 thou very justly suspectest that the Spirit has been in some 
 way or other grieved by thee; but thou canst not be certain 
 in what manner it has been done, because thy conscience 
 does not charge thee with any gross immorality and defects. 
 It is true upon inspection, thou seest abundance of corrup- 
 tion in thy heart, but canst not point out the particular sin or 
 corruption which is the ground of thy present complaint. 
 Thou wouldst, therefore, be glad to know how to discover it, 
 on purpose that the sin may be brought to the cross of Christ, 
 in order to be crucified. 
 
 In answer to this question, doubtless, the first and grand 
 direction is this, to set about the duty of self-examination. 
 disconsolate believer, ransack thine own heart, look 
 through it, look into it as deep as thou canst; and while thou 
 art thus upon the search, beg of God that he would examine 
 and prove thee, that he would try thy reins and thy heart. 
 But it may be, that thou hast been thus searching and inquir- 
 ing, and art still at a loss to fix thine eye upon that particu- 
 lar sin for which thou art visited. You will then ask, " What 
 rule can now be given?" and will be ready to say, that if you 
 yourselves cannot find it out by self-examination, how is it 
 possible that any other should be able to do it? But yet I 
 will venture at it, and would endeavour to act the most 
 faithful and searching part, and then leave the whole to your 
 own conscience to judge. Let me, therefore, give you three 
 or four directions, whereby you may be able to fix your eyes 
 upon the particular sins for which the Lord withdraws from 
 you. And, 
 
 1. I say, the sin which was the immediate cause of your 
 present declensions, and which most prevails under them, is 
 very likely to be the reason of the present awful visitation. 
 Look back, therefore, and observe the time and manner in 
 which you fell into this declining, uncomfortable way. Per- 
 haps, just at the time when your darkness began, you had 
 
CASES OP CONSCIENCE. 167 
 
 some impatience under the divine hand, or perhaps you were 
 left to slight or abuse those quiekenings and comforts which 
 you were favoured with. The spouse in the Canticles seems 
 to be sensible, that this must be the sin by which the Spirit is 
 grieved, Cant. ii. 7: "I charge you, ye daughters of Jeru- 
 salem, by the roes and hinds of the field, that ye stir not up, 
 nor awake my love till he please/' You had been for a time 
 favoured with the divine presence, and the light of his coun- 
 tenance; but you began to grow wanton upon these spiritual 
 privileges, to be careless about them, or to grow remiss in 
 your duty under the enjoyment of them, or perhaps, at this 
 time, you gave way to the rising of some particular corrup- 
 tion; and immediately upon this the Spirit withdrew, and left 
 you in darkness and distress, or under coldness and indiffer- 
 ence; if so, you may be very certain, that this was the par- 
 ticular crime which grieved the Spirit. 
 
 And further take notice what is that sin which most pre- 
 vails under your present declensions. This you will be able 
 to learn by a little inspection. And it is generally found, 
 that the sin which causes the desertion, is that which con- 
 tinues it; and as it has gained such an advantage as to drive 
 the Spirit away, it now rages and triumphs, and grows strong- 
 er and stronger, under these calamitous experiences; where- 
 by you may know, that this is the sin which lies at the bot- 
 tom of your present complaints. 
 
 2. The sin, whatever it be, which you are now for extenu- 
 ating and excusing, you have great reason to think is that 
 which caused and continues the divine withdrawment. It 
 may be, that under your present darkness, you look into your 
 own heart and ways, and find a great many corruptions work- 
 ing, and sins prevailing, in your souls. The more you look, 
 the more you see the corruption of your own hearts, the abo- 
 minations that are working within you; and those things ap- 
 pear in such multitudes, that you know not which to fix upon 
 as the particular cause of your declensions. And, after all 
 your searches, it is not at all improbable, you may overlook 
 the very thing you are seeking after. For those sins and 
 corruptions which you are most ready to fix upon, are such 
 as you are sensible of, lament under, strive and pray against; 
 and these, however they may have caused, yet do not con- 
 tinue, the divine desertion. Those sins which your souls are 
 for magnifying, and for which you are perpetually accusing 
 yourselves, you have the least reason to suspect; because, so 
 far as you thus see your sins, it is a happy token, that the 
 Spirit is present with you as a Spirit of humiliation. Look 
 
168 CASES OF CONSCIENCE. 
 
 therefore farther and see whether you are not maMrg some 
 excuse for, or palliating some of these evils which are in 
 your heart and life; whether you are not for making them as 
 little as possible, and endeavouring to throw off the guilt of 
 them from yourselves. Now, then, as soon as you can ob- 
 serve this disposition with respect to any iniquity, you may 
 immediately charge the fault upon that particular sin. For 
 instance : have you been guilty of neglecting, or slightly per- 
 forming secret, family, or public duties? Have you been 
 negligent in keeping the Sabbath, or careless in the public 
 or private exercises of Grod's worship? Or have you con- 
 formed to any of the vices and vanities of the world? Per- 
 haps in these cases, your hearts are saying, " It is true, I have 
 occasionally neglected secret prayer, or I have in some little 
 instances conformed to the ways of the world; but this is no 
 great matter. I neglected secret prayer, because my heart 
 was not in a frame for it,, or because I had not a clear oppor- 
 tunity for it; and I have given into the ways of the world, 
 because there was some sort of necessity for it." And thus 
 your minds palliate your offences; you are inclined to excuse 
 your negligence or indifference; which plainly shows, that 
 these sins have gained and retain an awful prevalency in you; 
 and therefore you may take it for granted, that these are the 
 iniquities for which you now are visited. 
 
 3. Those sins in your heart and life, which you find the great- 
 est unwillingness to oppose, are the sins which cause or con- 
 tinue the withdrawment. There are many corruptions work- 
 ing, and many temptations assaulting, to bring you into that 
 which is contrary to the law or Gospel. Some of these you 
 can fight, strive, watch, and pray against; others of them are 
 so pleasing to your flesh, or so suited to your inclinations, that 
 you cannot find in your heart to make a vigorous resistance 
 against them; you may then take it for granted, that these 
 latter lie at the foundation of your spiritual complaints. 
 
 4. The sins which you are ashamed or unwilling heartily 
 to confess before the Lord, are those by which the Spirit is 
 grieved. Look attentively into your own hearts, and perhaps 
 you will find there is a sin committed or indulged by you, 
 which you are for keeping secret in your own bosom. You 
 cannot confess it with a true freedom and sincerity: and as 
 you are attempting to enumerate your transgressions before the 
 Lord in a way of confession, perhaps there is one (or two) starts 
 up in your remembrance, which you find yourselves unwil- 
 ling to acknowledge to be so sinful as it really is, and as your 
 conscience and judgment inform you it is. In this case, you 
 know in your own conscience that you cannot frankly confess 
 
CASES OF CONSCIENCE. 169 
 
 the sin before God, because your heart is wedded to it, and 
 you are unwilling to part with it. If it be thus, you need no 
 longer be at a loss to know what it is that hides the light of 
 God's countenance from you. But could you know without 
 reserve, pray and plead, and watch and strive against that 
 sin, which you find thus cleaving to your soul, you would 
 probably be immediately delivered, and find the Spirit of life 
 and comfort restored to you. We have a clear instance of 
 this in Psalm xxxii. 5, where we find the Psalmist had been 
 withholding himself from a frank confession; and so long as 
 he thus kept silence, his guilt and distress remained and in- 
 creased; but as soon as ever he said in his heart, " I will con- 
 fess my transgressions to the Lord/' then God forgave him 
 the iniquity of his sin. 
 
 Thus I have endeavoured in the plainest and most faithful 
 manner I could, to lead you to the knowledge of those sins, 
 which are the causes of your spiritual complaints. And it 
 is very evident, from the nature of the thing, that these must 
 be the sins that separate between you and your God. For 
 those iniquities that you truly hate, that you lament under, 
 that you desire to confess before the Lord, and to carry to the 
 cross of Christ, to be crucified there, are not the sins that 
 maintain the distance between God and you: but those ini- 
 quities, whether spiritual or external, whether in heart or 
 life, which you have such an affection for, that 3^ou cannot 
 heartily condemn yourselves for them, cannot confess without 
 reserve before the Lord, that you cannot find in your hearts 
 to oppose with vigour, these must of necessity cause a con- 
 tinued distance between God and your souls. These are the 
 iniquities which are peculiarly provoking to God. These are 
 the sins that harden the heart, that benumb the conscience, 
 and tarnish the soul. And remember, that you can never 
 expect a return of the divine quickenings and comforts, until 
 you can lay your hand upon these sins, can heartily pray 
 against them, and can fly to the Lord Jesus Christ to have 
 them pardoned and subdued. 
 
 Permit me to conclude this soul-searching subject by a few 
 necessary and important advices upon the whole. 
 
 1. Beware of extenuating or excusing any sin. He that 
 hideth his sins shall not prosper. But yet this is what we are 
 very prone to. When we are under a temptation to any 
 neglects of duty, our corrupt hearts will appear very ready 
 to find out many excuses. They will suggest to us, either 
 that the duty is too hard for us to undertake, or that we have 
 not an opportunity for it, or that there will be no great ad- 
 vantage reaped by it. Thus we are often betrayed into a 
 
170 CASES OF CONSCIENCE. 
 
 criminal omission of what the Lord calls for from us. And 
 no wonder then, if the Spirit be grieved, and we soon feel 
 the sad effects of indulging spiritual sloth; no wonder, if 
 our communion with God be interrupted, if corruption gains 
 an advantage, and a shyness between God and our souls be 
 produced. 
 
 Again, when we are prevailed upon to neglect an incum- 
 bent duty, our corrupt hearts will now proceed to alleviate 
 the fault, and to make many excuses for it, in order to hin- 
 der us from a free acknowledgment of it, and repentance 
 for it: and so we grow more and more hardened and care- 
 less, whereby the grieved Spirit is still more grieved, and 
 the separation between God and our souls is still continued 
 and widened. 
 
 The same may be said concerning a temptation to the com- 
 mission of sin. Our carnal hearts will represent the iniquity 
 as very small, or as very pleasant, in order to induce us to 
 comply with the temptation; and when we are actually drawn 
 away by our own lusts, and enticed; then lust, having con- 
 ceived, bringeth forth sin, and sin, being finished, bringeth 
 forth death. the dreadful tendency of excusing and ex- 
 tenuating sin! 
 
 It is this sad disposition in unrenewed persons, that keeps 
 them under the dominion of their own lusts: it is this pre- 
 vents them from seeing the danger of their state; it is this, 
 likewise, that makes them continually careless, without an 
 interest in Christ's grace and righteousness; and deludes 
 their souls with many vain and dangerous hopes. 
 
 The same inclination when it appears, and in any measure 
 prevails in a gracious person, is peculiarly provoking to God, 
 and effectually robs him of all his comforts and spirituality, 
 makes him grow more and more carnal, and so produces and 
 promotes divine withdrawments. 
 
 Let us all, therefore, beware of extenuating any iniquity; 
 and let us rather endeavour to aggravate it to ourselves, and 
 before God. It is true, that to aggravate our own sins, is 
 very disagreeable to flesh and blood, and often occasions a 
 diminution to our pleasure. But yet it is a necessary work; 
 necessary to our true humiliation; and necessary to keep us 
 in the love and under the smiles of our gracious God. None 
 have a stronger view of the sinfulness of sin, than those who 
 walk closely and comfortably with God. 
 
 2. Be watchful against the devices of Satan, and the deceit- 
 fulness of your own hearts. We cannot have a stronger call to 
 this necessary duty, than what may be deduced from the fore- 
 
CASES OF CONSCIENCE. 171 
 
 going discourse. For here we see that the devil and our own 
 hearts will use all possible means to conceal from us the par- 
 ticular sins that are the most detrimental and dangerous to 
 our souls. Are we afflicted in our persons, or distressed in 
 our minds, and under the evident marks of divine displea- 
 sure? Satan and our corrupt natures join to perplex us so, 
 that we should not know wherefore it is that the Lord con- 
 tends with us. Our perplexed minds will now be for con- 
 demning us, for every other sin besides that which lies at the 
 bottom of our spiritual distresses; and our unbelief will at- 
 tempt to drive us into desperation, because of those corrup- 
 tions we see, lament, and pray against; while the foundation 
 of the controversy between God and our souls lies hid under 
 a criminal excuse. See here a most remarkable evidence, 
 that the heart is deceitful above all things, and desperately 
 wicked. See here the necessity of a narrow inspection, and 
 of divine illumination, in order to attain the knowledge of our 
 own case, and of the ground of our complaints. Watch and 
 pray lest ye enter into temptation. By a thorough search, 
 according to the foregoing rules, joined with prayer for di- 
 vine teaching, you may be led to see the sin that most easily 
 besets you, and that has gained the greatest strength in your 
 souls. 
 
 3. Having found out the particular sin or sins which cause 
 or continue the distance between God and your souls, now 
 endeavour to lay it to heart as most abominable and detrimen- 
 tal. The least sin excused and alleviated by us becomes 
 thereby a most grievous abomination. Observe, therefore, 
 how it has worked, and does work, in your souls. Has it not 
 polluted your souls, weakened your graces, taken away your 
 spiritual strength and enjoyment? Does not this indulged or 
 extenuated sin, be it what it will, destroy the sincerity of 
 your confessions, and the uprightness of your prayers? Can 
 you frankly acknowledge, or heartily pray against that iniqui- 
 ty which your hearts cleave to, and which they would fain 
 countenance? Surely not. Again, consider how provoking it 
 must be to a gracious God to find you harbouring his enemy 
 in your bosom; to find you wishing that it may be spared or 
 winked at. Surely you cannot wonder, if the Lord withdraws 
 from you. He does it justly; you oblige him to it; and he 
 never will, never honourably can, restore his comforts to you, 
 until you are brought to hate, confess, and bewail it before 
 him. O beg, therefore, that the divine Spirit would convince 
 you of sin, and show you more and more the sinfulness of 
 that particular iniquity and indulgence that lies nearest your 
 
172 CASES OP CONSCIENCE. 
 
 heart, that you may see how abominable it is, as well as feel 
 how detrimental it is. 
 
 4. Bring the iniquity to the cross of Christ, to be crucified 
 there. Sin will live every where but under the cross of 
 Christ. You may see your sin, may strive, watch, and pray 
 against it, and it will still prevail to maintain the separation 
 between God and you, until you are directed to exercise faith 
 in the blood of Christ for the forgiveness and mortification of 
 it. "They that are Christ's have crucified the flesh, with 
 the affections and lusts." Gal. v. 24. 
 
 But you will, it may be, ask, " What is it to bring sin to 
 Christ's cross, and to crucify it there? " I answer, it con- 
 tains the following things: 
 
 1. To behold the sinfulness of sin in the death of Christ. 
 You may see much of the evil of it by looking into the holy 
 law, and observing its polluting effect upon our own hearts: 
 but such sights of sin, by themselves, will not subdue it. 
 Look upon the cross of Christ; behold him suffering, bleed- 
 ing, dying, and under his Father's withdrawment for sin im- 
 puted to him; there you may look and wonder, look and 
 mourn, look and raise your indignation against sin in the 
 strongest manner. This will be a most effectual means of 
 making you to be truly ashamed of it, and to mourn for it 
 with a godly and evangelical sorrow. 
 
 2. To account every indulged sin in you as crucifying the 
 Son of God afresh. By giving way to iniquity, by harbour- 
 ing it in your bosoms, or by casting a pleasing glance upon 
 the abominable thing, you are guilty, not only of breaking 
 the law, but of undervaluing the blood of the covenant. 
 What! did Christ die for sin, and shall you indulge it? 
 Surely this would be doing what lies in your power to bring him 
 down, and nail him upon the cross afresh. Oh! could we 
 but have such conceptions of sin indulged, they would 
 greatly tend to set our hearts at the utmost distance from it. 
 
 3. It is to cast the guilt of our sin upon the atonement of 
 Christ, by faith. Do we now see ourselves, verily guilty and 
 filthy? Are we ashamed of ourselves, and enabled to abhor 
 ourselves, because of our abominations? Now surely we 
 cannot but experimentally conceive, that nothing short of an 
 infinite atonement can procure remission. Behold, there- 
 fore, the atonement Christ has made; see how satisfactory it 
 is to divine justice; see how sufficient it is for our pardon;, 
 and let us now endeavour to answer the challenges of a guilty 
 conscience by the blood of Jesus Christ. Thus we shall 
 receive a divine pardon to our consciences; thus we shall 
 
CASES OP CONSCIENCE. 173 
 
 receive peace and reconciliation with God. And then we 
 shall find him restoring comforts to us, restoring the joys of 
 - his salvation, and the quickenings of his free Spirit. 
 
 How unhappy is the believer, while he lies under the 
 guilt of unpardoned sin, and while the corruption and un- 
 belief of his heart keep him back from a free confession of 
 it! He has now lost all enjoyment of himself, all commu- 
 nion with God, and all special pleasure in, or profit by, his 
 ordinances. He now sinks in deep mire, where there is no 
 standing; he has now come into deep waters, where the floods 
 overflow him: but when he is enabled to see his sin, guilt, 
 and impurity, and to disburden his conscience by an applica- 
 tion to the blood of Christ, then his soul is eased, his heart 
 purified, his spiritual liberty restored, and a gracious God 
 returns to him in loving-kindness and tender mercies. 
 
 CASE XX. 
 
 How should we read the word of God, so as may be for his glory, 
 and the advantage of our souls 2 
 
 This is a question of no small moment. It relates to a duty 
 incumbent upon all who are favoured with the word of God: a 
 duty too much neglected by professing Christians, though so 
 peculiarly calculated to promote our spiritual advantage, and 
 often made effectual for that purpose. The person who sent 
 in the question appears to be in some perplexity how to dis- 
 charge his duty, so as to get some spiritual profit. I will 
 give you his own words. 
 
 " I am under some uneasiness concerning the word of God. 
 I hope I love to hear it opened; to hear of that glorious Sa- 
 viour exhibited therein, and that satisfaction he has made to 
 justice; but, as to reading it, what coldness do I find in that 
 duty. I sometimes appear to delight in the duty; but if I 
 try to meditate on the word read, how sadly do my thoughts 
 wander! So that it is but little that I understand of it. I 
 know not what method to take in reading; whether it would 
 be most useful to begin at the beginning, and so go regularly 
 on. Besides, there is a great part I know not the meaning of. 
 I have often heard of the glorious promises there; but when 
 I meet with them, am afraid to take the comfort of them, lest 
 I should be deceiving myself with false hopes. I have some- 
 times, before I read the word, put up a few petitions, that I 
 mi^ht read and meditate on it with advantage; but, alas! I 
 
 15* 
 
174 CASES OF CONSCIENCE. 
 
 Lave so carelessly attended to it, that I have thought at times 
 I had better omit these petitions. In this perplexity, there- 
 fore, I should be glad of your directions, and of your answer 
 to the above question." 
 
 In this case, you find the experience of many, and the 
 question given is of great importance, and is worthy of our 
 consideration, as ijb may be useful, by a divine blessing, both 
 to our direction and quickening. As there are numbers in 
 this Gospel land who never look into the Bible; so many of 
 those who read it, do it in such a manner, as to receive little or 
 no profit by it. Some read it as a task; others in a careless, 
 customary manner, thinking they have done enough if they 
 have but gone through a chapter or two, though they have 
 hurried through it without consideration, or read it when half 
 asleep. If you thus read the word of God, you cannot expect 
 any great advantage from it; for when we trifle with God in 
 duties, we provoke him to withdraw his Spirit, and to with- 
 hold his blessing. 
 
 The directions I shall give for the profitable reading the 
 Scriptures, will be most particularly suitable to your closet 
 retirements; for I hope that you, who look upon prayer as 
 one part, look upon reading as another important part of 
 closet duty. Permit me, therefore, to suggest to you the 
 following directions : 
 
 1. Read the word with prayer. Prayer is one of the great 
 means of bringing down the divine blessing upon all ordi- 
 nances and duties to our spiritual edification. It is a means 
 of preparing our hearts for other duties, and of enabling us to 
 get good from them. It would be well for prayer to go before 
 reading. However, if circumstances will not permit you to 
 spend some time in this duty before you read the word, do not 
 absolutely neglect it; but send up a few petitions to God, 
 that he would prepare your heart for the work that lies before 
 you; open your eyes, that } r ou may understand the Scriptures; 
 and accompany reading with a divine blessing, that it may 
 answer some valuable purpose in your soul, either to enlighten, 
 quicken, or comfort, or in some way or other to promote your 
 spiritual good. When you consider these things, you cannot 
 but see the propriety of prayer before reading. But especially 
 accompany reading with prayer. Do not think you have clone 
 all that is incumbent upon you, when you have read the 
 Scripture either in the family or the closet. Pray over it 
 before God. Have you been reading any promises of spiritual 
 blessings? Plead them with God. Has the chapter been 
 representing the odiousness of sin, its dreadful consequences, 
 the falls of God's people, and the salvation of the chief of 
 
CASES OF CONSCIENCE. 175 
 
 sinners? Beg that your eyes may be opened to see the ma- 
 lignity of sin, the wickedness of your heart, and that you may 
 be kept from those evils, which many have fallen into, and be 
 enabled to admire the riches of free grace in the salvation of 
 creatures so unworthy, and in your own in particular. Have 
 you been reading of the privileges of Grod's children here, and 
 the glory they shall have hereafter; or have you been taking 
 a view of the various duties in their respective relations and 
 circumstances in life; or of their various experiences, and of 
 the dealings of God with them? Beg that your heart may 
 be suitably affected with such representations, that you may 
 be encouraged in your Christian course, quickened to run 
 your race, confirmed in your belief of the reality of religion, 
 and be enabled to continue, till you receive the end of your 
 faith, even your complete and everlasting salvation. Has 
 the chapter been representing the Mediator, his glorious per- 
 son, his important offices, his amazing love, the triumphs of 
 his cross, or his qualifications for the great work he has un- 
 dertaken, and therefore his all-sufficiency to save? Be ear- 
 nest with Grod, that you may be enabled to leave yourself with 
 this Jesus, may be sprinkled with his blood, have a share in 
 all the blessings he has purchased, and that his love may ever 
 endear him to your souls, kindle the sacred fire in your 
 breasts, and engage you to walk before him in holiness and 
 righteousness all the days of your life. Thus let reading bo 
 accompanied with prayer. Remember the Scripture is full 
 of important mysteries, which we cannot see the beauty of, 
 unless the Spirit opens the eyes of our understandings. Our 
 hearts are naturally full of prejudices against the glorious 
 contents of Scripture, and therefore we want the Spirit to re- 
 move these, and to give us a true relish for the great truths 
 of revelation; and impress them powerfully upon our minds 
 to our salvation. They that neglect prayer, and depend upon 
 their own judgment and skill to guide them in matters of 
 everlasting moment, have no reason to expect the Spirit's 
 teachings, and are therefore liable to fall into every error, 
 even those that will prove eternally destructive to their high- 
 est interests. Pray, therefore, for divine direction, for divine 
 quickenings, that what you read may be the means of bring- 
 ing you nearer to Grod, and of promoting your everlasting 
 advantage. Finally, earnestly pray, that whilst you "are be- 
 holding the glory of the Lord in the glass of his word, you may 
 be changed into his image, from glory to glory," and may find 
 those truths you are reading properly impressing, warming 
 and establishing your hearts, that "you may be growing in 
 
176 CASES OF CONSCIENCE. 
 
 the image of your Redeemer, and be training up for a glo- 
 rious and everlasting World above. " 
 
 2. Observe some order in reading tlic word, and make use 
 of those helps that may be necessary to your understanding it. 
 This person is at a loss to determine, whether he shall begin 
 with the Bible, and so go regularly through it, or not. This 
 seems to be the best method to observe at your stated times 
 of reading; and it will not prevent your looking into other 
 parts of Scripture, when you have opportunity. This method 
 will give you a view of the great events which the Scripture 
 mentions, and of the various circumstances of the church 
 from period to period, and of Grod's dealings with them. 
 By this means, you have a regular view of things, as they 
 appeared, from the creation down to Christ and his apostles. 
 You will hereby have a greater insight into Scripture his- 
 tory and chronology, which will be both entertaining and 
 useful, and keep your ideas of things relating to persons 
 and facts distinct and clear. This person farther says, 
 there is a great part of Scripture he does not understand. 
 You should read the Scripture, therefore, with an exposition 
 or paraphrase.* This will open the text to you, show you 
 the connexion, the design, the meaning, and so furnish you 
 with matter for serious meditation. What end will it an- 
 swer for you to read this sacred volume, and not under- 
 stand it? If it is a sealed book, it is likely to be useless. 
 Upon the whole, though you may understand some parts, 
 yet there are others that will appear mysterious, and will re- 
 main so, to your great disadvantage in reading, unless you 
 have some interpreter to help you to understand their mean- 
 ing. 
 
 3. You should be concerned to read the word of G-od with 
 great seriousness and attention, and a real desire to have the 
 contents of it impressed upon your mind, that you may be fit- 
 ted more for glorifying God in every character and station. 
 If you run through a chapter or two in a hasty, cursory man- 
 ner, } 7 ou cannot expect much advantage. You should be 
 concerned to attend with the utmost care and diligence, as 
 well as with the greatest seriousness. A sense of the glo- 
 rious Author, and of the subject matter of Scripture, should 
 
 * It is an unspeakable privilege that we have such a variety of 
 these, both upon the Old and New Testament. Permit me to re- 
 commend that excellent paraphrase Of Dr. Guise's upon the New 
 Testament, when you are reading that part of Scripture, on account 
 of its clearness, fulness, and yet conciseness, as well as from the ex- 
 perience I have had myself of its peculiar usefulness. 
 
cases or CONSCIENCE. 177 
 
 fill } T ou with a peculiar awe, and command a reverence. It 
 is the word of God; it comes with a thus saith the Lord, has 
 his image instamped upon it, and is his message to you con- 
 cerning things of everlasting moment. It is not designed to 
 amuse us with trifling and empty speculations, or divert us with 
 romantic stories; it contains things of a far nobler and more 
 sublime nature, even things that concern our everlasting 
 peace. It reveals the transactions of eternity concerning the 
 salvation of man. It represents the fall, with all its melan- 
 choly consequences; our state by nature, how wretched and 
 deplorable! It sets forth the riches of divine grace in ap- 
 pointing a Saviour, and in the method taken to bring about 
 our redemption and salvation. It shows us the encourage- 
 ments we have to apply to the Redeemer for all saving bless- 
 ings, represents the nature, variety and excellency of them, 
 the happiness of the saints in heaven, the triumphs and 
 solemnity of the great day, the sentence that will be passed 
 upon the wicked, and the awful execution of it in hell. It is 
 full of promises on the one hand, and threatenings on the 
 other, and therefore calls for the greatest seriousness and 
 attention in those who read it. It is designed to be a means 
 of our sanctification, and so to fit us for the heavenly world, 
 and therefore we should seriously attend to it. And, lastly, 
 it is that word by which we must be judged. This is the 
 grand book that will be opened; according to this will the 
 sentence be passed, and all the opportunities we have had of 
 reading and hearing it, but not improved, will appear against 
 us, if found strangers to Jesus, and aggravate our condem- 
 nation. How seriously, reverently, and attentively then 
 should we read this sacred word! In fine, when we read the 
 Scripture it should be with views and desires of feeling its 
 power and tasting its sweetness; that our minds may be more 
 enlightened by it, and our souls more established; that our 
 corruptions may be more mortified, and our graces more 
 quickened and strengthened; that our doubts may be more re- 
 moved, and our souls be supported under all the difficulties 
 of life; that the promises may be more and more our joy, 
 heaven be more in our eye, and we be set a longing more 
 after the full and everlasting enjoyment of God above. 
 
 4. Reading the word of God should be accompanied with 
 meditation and self-examination. Reading alone will be of 
 little service. Food taken into the stomach will answer no 
 valuable purpose, unless it is digested. Meditation is a di- 
 gesting spiritual things, and turning them into nourishment 
 to our souls. By this we extract honey from every truth, 
 
178 CASES OF CONSCIENCE. 
 
 and so get some additions made to our knowledge and expe- 
 rience. It is a means of humbling, quickening and establish- 
 ing our souls, and of kindling a fire in our affections. Whilst 
 the Psalmist was musing, the fire burned, Psalm xxxix. 3. 
 How often, in meditation upon what the. Christian has been 
 reading, has he found his affections raised, and his soul 
 brought in some measure near to God! How often, whilst 
 musing, has he been filled with an indifference to this world, 
 hatred of sin, self-abhorrence, love to the Lord Jesus Christ, 
 admiration of his rich and infinite grace, warm desires after 
 the enjoyments above, and satisfying views of an interest in 
 them! By meditation, the word takes deeper root in us, 
 makes a more powerful impression on our minds, and furnishes 
 us with matter for prayer. As often as you read, be con- 
 cerned to meditate upon it. Examine yourself too, by it, and 
 see what concern you have with it, what influence it has had 
 upon you, and how you may improve it. Have you been read- 
 ing any of the marks and characters of the people of God, 
 the graces of the Spirit? Inquire whether you have found 
 any of them in your own soul. Has the chapter been repre- 
 senting some of the doctrines of Christianity? Examine what 
 knowledge you have of them, how they suit your experience, 
 and what use you may make of them for humiliation, encou- 
 ragement, &c. Have you been reading of the love of God in 
 the various parts of redemption and salvation by Christ Jesus? 
 Here is a theme for your meditation; here is a call for exami- 
 nation. Inquire whether it has ever affected your heart, 
 raised your admiration, and kindled a sacred flame in your 
 soul. Finally, Compare your heart with what you read; see 
 whether it is not your case that is represented, and endea- 
 your, by meditation upon it, and a self-application of it, to 
 get some spiritual advantage from it. To these directions I 
 may add, 
 
 5. Read the word of God frequently. The oftener you 
 read the Scriptures, the more benefit you are likely to receive. 
 Let the Bible be your companion. Be much conversant with 
 it. Consult it upon all occasions. In every difficulty; when 
 you want quickening, direction, comfort or establishment, 
 look into the sacred word. Let it be your daily practice to 
 read it, as by this means you will get a growing acquain- 
 tance with it, its various mysteries, the duties it represents, 
 the encouragements and directions it gives you in every case; 
 and so, by a divine blessing, will have your knowledge and 
 experience increased, your graces confirmed and strength- 
 ened, and your way made easy and pleasant through this 
 difficult wilderness. I shall now close with two reflections. 
 
CASES OF CONSCIENCE. 179 
 
 1. What reason have we to be thankful for the Scriptures, 
 and the free use of them? When we consider the divine au- 
 thority of this book, view its important discoveries, its pecu- 
 liar usefulness, and how many are deprived of it, we have 
 reason to admire infinite grace that we enjoy it, and should 
 ever esteem it as the choicest of our treasures. We have 
 great reason to be thankful, that God is delivering us from 
 time to time from Popery, as by this means our sacred privi- 
 leges are continued to us, and we have the free use of the 
 Bible, have it in our own houses, as well as in the house of 
 God, and can examine it upon all occasions, and try every 
 doctrine by this divine standard. These must not be ranked 
 amongst the least of our mercies; they are of great impor- 
 tance, and call for our highest and our united praises. 
 
 2. What matter of lamentation is it, that this sacred book 
 is so much neglected, and how inexcusable must such forever 
 be? There are many families, it is to be feared, in this land, 
 who have not so much as a Bible in their houses; nor do 
 they desire it. There are others who have it, but let it lie 
 neglected, as an unfashionable book. Bomances, plays, his- 
 tory, and various sorts of human compositions are in constant 
 use: but this most excellent volume, this book that is the 
 foundation of all our knowledge of divine things, our holi- 
 ness, and our comfort, is thrown aside, or when it is ever 
 opened, it is with reluctance. What amazing ingratitude 
 and stupidity is this! Oh, may we all be humbled for our 
 own and others' negligence, and be concerned in our respec- 
 tive stations to esteem, use, and improve the Scriptures our- 
 selves, and do all we can to excite others to do the same; 
 that we may see peace and righteousness again flourish, 
 ignorance and superstition banished, and a knowledge of the 
 gospel spreading throughout the land. So, Lord, let it be. 
 Amen, and Amen. 
 
 CASE XXI. 
 
 How may a Christian attain to perform the duty of serious medita- 
 tion in a right manner? 
 
 This question is grounded upon the following letter: 
 "Sir: — I am by profession a follower of the blessed Re- 
 deemer, and hope I can appeal to the Searcher of all hearts, 
 that it is my desire to walk in all the statutes and ordinances 
 
180 CASES OF CONSCIENCE. 
 
 of the Lord blameless. Holy, serious meditation is, I am 
 persuaded, a duty which every Christian ought to exercise 
 himself in. It is a duty in which I once took great pleasure 
 and delight. Not a day was suffered to pass in the neglect 
 of it for a considerable time. But alas! to my shame may I 
 speak it, an alluring world, a tempting devil, and a still viler 
 traitor within, conspired against the welfare of my nrecious 
 and immortal soul. I began to perform it in a slight, indif- 
 ferent manner, and at last was prevailed upon to neglect it. 
 Now I feel the awful effects thereof, in a dark understanding, 
 a hard heart, and cold affections. I endeavour to set about 
 the duty; but oh! the Spirit is withdrawn, I have lost my 
 God; and I, whither shall I go? My thoughts are imme- 
 diately gone after some trifling vanity; I endeavour to rally 
 them, but they are soon gone again; I command them in 
 the name of the Lord to attend, for I have a great work to 
 do; but all is of no avail. 
 
 "I should be greatly obliged to you, Sir, if you would take 
 my case under your notice, and give me some directions con- 
 cerning the right performance of this so important a duty. 
 
 I shall aim at an answer to the various particulars con- 
 tained in this serious case, by laying down the following pro- 
 positions: 
 
 1. There is a great difference between speculative study 
 and spiritual meditation. This observation is of the greatest 
 importance to direct us what we are to aim at, when we are 
 striving to perform this duty. Our friend, in the letter, 
 seems to have a very clear notion of the nature of this duty, 
 and the difference between it and mere study, from his 
 own experience. But yet it is needful to say a few words 
 to make this distinction clear; for though there be in appear- 
 ance a near affinity between study and meditation, yet in 
 reality they are as different from one another, as the sun 
 shining in the heavens, and a sign of the sun painted. It 
 is to be feared, that many persons are apt to imagine, that 
 meditation is nothing else but thinking over, looking and 
 inquiring into the doctrines and duties of the word of God. 
 But it is plain, a person may employ himself much in this 
 way, and yet be a stranger to true meditation. The difference 
 lies here: Study is the looking into divine things in order to 
 understand them; but meditation is the ruminating upon them 
 in order to apply them to our eases and consciences, and to 
 raise our affections towards spiritual things. Study is, as I may 
 say, the thoughts of the head, while meditation consists in the 
 
CASES OF CONSCIENCE. 181 
 
 thoughts of the heart. By studying concerning God, for in- 
 stance, a person inquires into the evidences for his existence, 
 and for a notional acquaintance with his perfections and glo- 
 ries: but by meditation, he contemplates those glories, in order 
 to affect his own heart with them, and to see his own concern 
 in relation to them. The same difference may be observed 
 between these two with regard to any of the doctrines or 
 duties of law or Gospel. If therefore you would attain to 
 perform this duty in a proper manner, it is highly necessary 
 you should know what it is when you set about it, and 
 should keep up this important distinction lest you should cheat 
 yourselves with bare speculative study in the room of holy 
 meditation. 
 
 2. That the chief part of the experience of religion is in- 
 cluded and contained in a right performance of this great duty. 
 It is in holy meditation, that we feel all the experiences of the 
 spiritual life, and exercise all the graces of the Spirit. "What 
 is the exercise of faith, but realizing thoughts upon divine and 
 spiritual truths? What is holy desire, but a realizing view 
 of the desirableness of God in covenant so as to draw forth 
 our longings after him? What is the exercise of the grace 
 of hope, but serious meditation upon the promises and bless- 
 ings promised, with suitable affection? Where consists the 
 exercise of the grace of love, but in endearing thoughts and 
 views of God in Christ? And what is the grace of humility, 
 but the having low and abasing thoughts of ourselves? So 
 that I may venture to affirm, that true grace is no farther ex- 
 ercised by us, than as our thoughts are employed by holy 
 meditation, in viewing and realizing spiritual things, in a spi- 
 ritual, heart-affecting manner. And this duty of meditation 
 is of such a nature, that it is included in all other spiritual 
 duties, so far as they have any thing of the exercise of grace 
 in them. For instance: in prayer we have no exercise of 
 grace, but so far as our souls take notice of our own wants, 
 and of Christ's grace and fulness. In reading we have no 
 exercise of grace any farther than as we understand, realize, 
 and apply to ourselves what we read. The same may be 
 said concerning singing the divine praises, hearing the divine 
 word, confessing our sins, and the like. So far then as 
 there is any thing of the power of religion in our souls, so 
 far the thoughts of our very hearts are engaged in, and em- 
 ployed about, the spiritual things we are conversant with. 
 And thus, when any grace is exercised, there is some spiri- 
 tual meditation, let the duty engaged in be what it will. But, 
 16 
 
182 OASES OP CONSCIENCE. 
 
 sometimes tliis duty of holy meditation is performed alone as 
 a separate duty; namely, when the soul is enabled to look 
 with a spiritual e}^e, and in an affectionate, realizing manner, 
 upon the things which are not seen, and are eternal; when 
 we set ourselves designedly to think on spiritual subjects, 
 have thoughts flowing in upon us, and have the doctrines, 
 promises, or precepts of the word brought to our minds, and 
 we receive them to ourselves, and apply them to our own 
 cases. But, whether meditation be performed by itself, or 
 in any other duty, remember, that if it be rightly performed, 
 it always includes in it the exercise of grace, and the exer- 
 cise of grace always includes meditation. From what has 
 Jbeen said concerning this duty, it immediately follows, that 
 none but the lively Christian can daily perform it in a right 
 manner; and this seems to have been the happy case of the 
 person who wrote this letter. 
 
 3. There is a necessity for the spiritual operations of the 
 Spirit of G-od, in order to a right spiritual performance of this 
 duty. Let us contemplate as well as we can upon what we 
 read, hear, or know; yet unless we are- favoured with the 
 presence and influences of the divine Spirit, we shall find 
 ourselves incapable of true meditation. Without him, all 
 our contemplations will be dry .study, speculative thought, 
 and laborious attempt, without success. But if the divine 
 Spirit takes of the things of Christ, and shows them to our 
 souls, then we can see them, then we can realize them, then 
 we can feel them, and apply them to ourselves, and can think 
 upon them with spiritual affection. As a proof of all this, I 
 may appeal to the experience of all God's people; and may 
 say, as Job does in another case, "If it be not so now, who 
 will make me a liar, or make my speech nothing worth?" 
 
 4. That the Holy Spirit is a gracious, just, and sovereign 
 agent. We must acknowledge that he is sovereign; for he, 
 like the wind, blows where he listeth. John iii. 8. But let 
 us not forget, that he is likewise a wise and just agent. He 
 is, I say, a just agent; for when he is quenched or grieved, 
 he resents the indignity, and justly withdraws. If, therefore, 
 we grow negligent in any duty, or give way to any sin, we 
 have reason to expect that he will withdraw from us: and 
 when he is gone, there is an end, as I may say, for the pre- 
 sent, to all the right performance of holy meditation. Far- 
 ther, it is plain that the Spirit acts as a wise agent; he knows 
 best when to favour us with his influences, or when to sus- 
 pend them. 
 
 5. Though we have not the influences of the Spirit at our 
 
CASES 01 CONSCIENCE. 183 
 
 command, yet there are many things that may he done hy us, 
 which may drive him away, and many means may be made 
 use of to obtain his gracious return. As to the former of these, 
 I need not tell you how to drive him away. This is what I 
 hope you dread and detest as the sorest evil. But when he 
 is withdrawn, the great question is, What means must be 
 made use of for his return, that thereby our souls may be 
 fitted for the spiritual exercise of holy meditation? This is 
 what I apprehend our friend desires particularly to know. He 
 wants direction for the right performance of the duty, now 
 he finds he has lost his capacity for it. But I hope he does 
 not imagine, that any directions can answer his end without 
 the Spirit's return. So that the first and chief concern, is 
 not, How I may set about this work so as to attain the delight- 
 ful performance of it? but, What method must I take to have 
 the former influences and assistance of the Spirit restored to 
 me? For then, and not till then, will this duty be rightly 
 performed. Give me leave here to lay before you a few plain 
 directions as follows: 
 
 1. Is the Spirit withdrawn? Endeavour to maintain a sen- 
 sibility of his absence. For it is a good sign that he is not 
 totally withdrawn, while there is left in our souls a distressing, 
 humbling sense of his absence. But if we grow careless and 
 indifferent about his presence and influence, and now think 
 to recover ourselves by virtue of the use of means in our 
 power, we have missed the way, and can never attain to what 
 we want, until our souls are led out after his gracious influ- 
 ences. 
 
 2. Inquire into the particular cause or occasion of the 
 Spirit's withdrawment; and when you have found out the 
 sin or sins which have occasioned it, then go and humbly 
 confess them before God, loathe yourselves for them, and 
 bring them unto the cross of Christ to be pardoned and cru- 
 cified. 
 
 3. Never omit spending some time in secret, daily converse 
 with God, with his word, and with your own souls. Keep 
 steady to closet religion, and endeavour to make the best of 
 it. By no means neglect the duty itself, under a pretence 
 that you cannot perform it aright without the Spirit. It is 
 indeed very unpleasant, and very discouraging, when we find, 
 from day to day, that the wheels of devotion drive on heavily. 
 But, however unpleasant it be, yet you ought still to keep to 
 it, in order to maintain a sense of, and an humble frame of 
 spirit under, divine withdrawmcnts. But if you should be 
 prevailed upon to neglect these regular exercises, you can 
 
184 CASES OF CONSCIENCE. 
 
 have no reason to expect, that the life of religion should he 
 maintained, or the comforts and pleasures of it restored to 
 your souls. 
 
 4. Take advantage from what you feel in yourselves to pro- 
 mote the work of meditation. Are you in a dark, declining, 
 and deserted frame? It is true, you cannot at present medi- 
 tate as you would upon the glories of God in Christ with 
 sweetness and delight; and all your endeavours to realize and 
 impress these glorious subjects upon your mind will he found 
 abortive, while you remain in this declining frame. But re- 
 member, that in this dark season you are called upon to an- 
 other sort of meditation; namely, to meditate upon the sin- 
 fulness of sin, the deceitfulness of your own hearts, the cor- 
 ruption of your natures, and the sad effects produced by the 
 working of corruptions in you. And, if you can contemplate 
 seriously upon these awful, humbling subjects, this may be a 
 happy means of rendering Christ and his grace the more pre- 
 cious and desirable to your souls. Though in your present 
 frame you cannot find in your hearts to dwell upon glorious 
 and delightful subjects, yet you may find matter enough in 
 your present condition to fill your thoughts with subjects of a 
 self-abasing and penitential nature. And when you are em- 
 ployed in this sort of meditation, turn it into confession and 
 humble supplication. 
 
 5. And lastly, Do not think that the duty of holy medita- 
 tion must be confined to itself; but bring in other spiritual 
 duties to its assistance. It is not very often we can perform 
 this duty in a right manner separated from other duties. It 
 is indeed a happy thing, if a person can regularly and daily 
 form his mind to it, and find his frame fitted for it, whenever 
 he sets about it designedly. But I believe, that generally 
 speaking, this is a privilege that is not very common. For 
 when we apply our minds to it professedly, and attempt to 
 pursue a spiritual subject in a way of contemplation, the 
 vanity of the mind either prevents us from entering upon 
 any regular chain of thought, or soon breaks in upon it; 
 and when we are thus disappointed, the more we strive 
 against the stream, the more embarrassed and perplexed we 
 shall be. It would be proper, therefore, to turn this at- 
 tempt for meditation into mental prayer, or else take the 
 word of Grod or some spiritual author in hand, with a view 
 to direct our thoughts, and apply what is read to our own 
 case and circumstance. And' if we can have our thoughts 
 seriously employed, either in repeating any portion of Scrip- 
 ture from our memories, or in reading it, or in lifting up our 
 
CASES OF CONSCIENCE. 185 
 
 hearts to God in ejaculatory prayer; this is as real medita- 
 tion, as if it were performed in a separate duty. Upon the 
 whole, if you are inclined to attend to such rules as these, 
 you may hope that, ere you are aware, your souls will make 
 you as the chariots of a willing people. Cant. vi. 12. 
 
 I shall conclude the whole with a few remarks upon this 
 experimental case for the benefit of all. 
 
 1. How gradually does sin make its entry into our souls! 
 We perhaps at first only begin to perform a duty in a slight 
 manner, then we proceed to an occasional neglect of it, then 
 to an almost total neglect; whereby the door is set open for 
 sin and Satan to enter, and our hearts grow more and more 
 hard, our thoughts more vain, and our souls weak to with- 
 stand any temptation, or engage in any duty. 
 
 2. How sad are the consequences of grieving the Spirit! 
 It must be acknowledged, that he is very often grieved by us; 
 but, blessed be his name, he does not always take the advan- 
 tage against us; does not always resent the affronts we cast 
 upon his gracious and comforting influences, by undervaluing 
 or overvaluing them. If he did, the people of God would 
 be perpetually in a deserted, uncomfortable condition. But 
 when he is once provoked to such a degree as actually to 
 withdraw, what sad effects follow ! Now the graces of the 
 Spirit seem to lie dead, now nothing but sin and corruption 
 seem to reign, now we arc exposed to fall a ready prey to our 
 spiritual enemies, and we may be obliged to pray and wait a 
 long time before there be any comfortable return. Let us, 
 therefore, be very cautious and watchful, lest we dishonour 
 and offend him; for when we begin to fall, we know not how 
 low we may fall, or how dismal our case may be, before he 
 returns and we are revived. 
 
 8. How ungovernable are our thoughts and affections! It 
 is evident to a demonstration, that we have them not at our 
 command. They are like an army of undisciplined and dis- 
 affected soldiers. The will is, as it were, the general of the 
 army; he commands them to act, but they stir not; he sees 
 them running away, and commands them to rally, but to no 
 purpose. To will is present with us, but to perform that 
 which is good we find not. See how necessary it is that 
 we should be under a superior influence to that of our own 
 hearts. 
 
 4. How ignorant are they of the nature of true religion, 
 who think it at their option to be pious, holy, and spiritual at 
 pleasure! They who think so, betray their weakness, igno- 
 rance, and unbelief. For, if the spiritual Christian, a person 
 
 16* 
 
186 CASES OP CONSCIENCE. 
 
 tliat lias tasted of divine grace, finds his corruptions so un- 
 tanieablc, his affections so irregular, and his thoughts so un- 
 governable; how can it be, that unbelievers should have any 
 strength so much as to think a truly good thought? 
 
 Lastly, What a plain rule may we collect from this subject 
 to judge of the progress or declension of spiritual grace in 
 our souls! We may easily judge how things go with us only 
 by observing how strong or how weak, how frequent or how 
 seldom the meditations of our hearts are upon spiritual sub- 
 jects. The more advanced a Christian is in the spiritual life, 
 the more his heart can dwell upon divine subjects with plea- 
 sure and self-application, and the more natural it is to him 
 really to meditate in the midst of the duties both of life and 
 religion. But if we, from day to day, find our thoughts vain, 
 our meditations barren, our hearts dry and unsuited. to de- 
 vout contemplation, it is a sign that religion is at a low ebb 
 with us. Be, therefore, frequently asking yourselves such 
 questions as these : whether the very thoughts of your hearts 
 are employed upon divine subjects'? whether you can truly 
 meditate when you are reading, can meditate when you are 
 hearing, can meditate when you are praying? And, accord- 
 ing to the answer your consciences give to these questions, 
 so you may determine concerning the growth or declension 
 of true religion in your souls. Happy are they whose 
 thoughts and hearts are daily taken up with spiritual things; 
 and how much happier still are they, who are advanced to 
 glory, where they are employed without intermission, and 
 without end, in nothing else but holy contemplation upon 
 heavenly things in heavenly places ! 
 
 CASE XXII. 
 
 When may a Christian be said to pursue the affairs of the present 
 life, so as to prevent his advances in grace, dishonour God, and 
 injure his soul? 
 
 As this question appears to be of so critical and important 
 a nature, and will lead me to touch upon a darling sin, a sin 
 too common among us, viz. love of the world; so to be pro- 
 perly upon my guard, and to clear the way for a direct answer, 
 I would first premise these two things: 
 
 1. That all persons ought to be diligent in that calling in 
 which God in his providence has placed them. Diligence in 
 
CASES OF CONSCIENCE. 187 
 
 the sliop is "highly commendable. For want of this, persons 
 have often gone backward in the world, have thereby lost all 
 opportunities of being useful, and have brought themselves 
 into such circumstances, as greatly reflect upon the amiable 
 character they bear as Christians. Poverty and distress are 
 the consequences of slothfulness; Prov. xxiv. 30 — 34; "I 
 went by the field of the slothful, and by the vineyard of the 
 man void of understanding; and lo, it was all grown over with 
 thorns, and nettles had covered the face thereof, and the 
 stone wall thereof was broken down. Then I saw and con- 
 sidered it well. I looked upon it, and received instruction: 
 yet a little sleep, a little slumber, a little folding of the^ hands 
 to sleep." It was a command, which the apostle, under the 
 direction of the Spirit, gave, that if any man would not work, 
 neither should he eat. 2 Thess. iii. 10. Industry is not only 
 consistent with, but highly becoming the Christian. It is of 
 peculiar service to keep persons from temptations, both tem- 
 poral and spiritual. A slothful life is a dangerous life. Sa- 
 tan has greater opportunities of laying his schemes with ad- 
 vantage. Whilst our hands are employed, our head is amused, 
 and the enemy cannot so easily distress us. I hope none 
 will take occasion, from any thing I may say in my solution 
 of this question, to intimate that I discourage diligence. I 
 would rather press it. The children of God, though interest- 
 ed in his peculiar favour, and heirs of glory, yet are not ex- 
 empted from labour, even with regard to the present world. 
 If they will have bread and other of the comforts of life, they 
 must get them by the sweat of their brow. Yet, 
 
 2. The enjoyments of this world, through the depravity of 
 our hearts, are greatly insnaring, and often prove greatly in- 
 jurious to the Christian. They are blessings in themselves, 
 and call for thankfulness; but through the corruption of our 
 nature, become temptations to us, often take away our affec- 
 tions from God, give us a coolness to spiritual duties, and en- 
 danger at least the eternal destruction of our souls. This is 
 the reason why our Lord, in such strong terms, represents the 
 great difficulty of a rich man's salvation. Matt. xix. 24. " It 
 is easier for a camel to go through the eye of a needle, than 
 for a rich man to enter into the kingdom of God." And 
 this is the reason that the apostle tells Timothy to "charge 
 them that are rich in this world, that they be not high-minded, 
 nor trust in uncertain riches." 1 Tim. vi. 17. No wonder 
 then, that Agur made such a wise choice, and begged that 
 God would give him "neither poverty nor riches; but would 
 feed him with food convenient for him." Prov. xxx. 8. I men- 
 
188 CASES OP CONSCIENCE. 
 
 tion this remark, to show how much persons ought to be upon 
 their guard in their pursuits of this world. The first obser- 
 vation shows the necessity of diligence, this tends to keep di- 
 ligence from degenerating into an immoderate thirst after out- 
 ward enjoyments. I now, then, come to the question itself: 
 " When may a Christian be said to pursue the affairs of the pre- 
 sent life, so as to prevent his advances in grace, dishonour God, 
 and injure his soul? " It is a difficult matter to steer between 
 two extremes. We are either ready to be too negligent on 
 the one hand, or too anxious and eager on the other. The 
 Christian may often increase in worldly wealth, but God sends 
 leanness into his soul. When we act unsuitably to our cha- 
 racter, we grieve the Holy Spirit, and he in a measure departs 
 from us, and leaves us to ourselves. But the Christian may 
 be said to pursue the world, so as to dishonour God, prevent 
 his growth in grace, and injure his soul, 
 
 1. When it breaks in upon his opportunities of attending 
 to spiritual duties. It is not enough that we spend one day 
 in seven in attending to the concerns of our souls. The 
 Christian must not let the week slip away, even if his worldly 
 engagements are never so great, without conversing with God 
 and his own heart: if he does, it is a sad sign of his being in 
 languishing circumstances. Spiritual meditation, self-exami- 
 nation, prayer, religious conversation, and reading the Scrip- 
 tures, are all duties of great importance; duties in the per- 
 formance of which the Christian life is maintained, corrup- 
 tions are subdued, graces are strengthened, and he is enabled 
 to make some progress in his way to Zion. I say not how 
 often a person must pray, read, hear, &c. that he may grow in 
 grace. But when we find our worldly engagements breaking 
 in upon our spiritual duties, and gradually curtailing our op- 
 portunities of attending to them, we should take the alarm. 
 We have many enemies to encounter with, in our Christian 
 warfare. We have but little strength. We had need be 
 much upon our guard, be much in prayer, and in the use of 
 those means, which are necessary to our spiritual prosperity. 
 When the world, therefore, encroaches upon our time so as 
 to leave but little for these duties, we have reason to be 
 afraid of a decline. Many have begun well, have set out 
 with attending to the duties of the family and the closet; 
 but the world, increasing upon them, has taken up their time; 
 they have left off all family prayer, and are, I fear, too little in 
 the' duties of retirement, and plead for an excuse, they have 
 no time. They content themselves herein by a persuasion 
 that the work was begun some time since, and therefore they 
 
CASES OF CONSCIENCE. 189 
 
 are safe, though they cannot so well attend to all the duties 
 they once did. Whether these persons are Christians or not, 
 I dare not determine; but I apprehend we may, without hesi- 
 tation, conclude, that they are not growing Christians. They 
 bring no honour to religion. They who give up such oppor- 
 tunities as these, for the world, reflect thereby upon the con- 
 cerns of the soul, as of a trifling nature, and far inferior to 
 outward enjoyments; and I need not say how much this 
 grieves the Spirit, and brings a consumption upon the new 
 man. But if, whilst you are pursuing the world, you will re- 
 serve time for family and closet religion, for looking into 
 your hearts, and attending to the means of spiritual improve- 
 ment, you may be growing as to both worlds. 
 
 II. The Christian may be said to pursue the things of the 
 world to the dishonour of God and the injury of his soul when 
 he finds thereby a growing coldness and indifference to spiri- 
 tual duties, and his thoughts are much taken off from God. It 
 is an unspeakable happiness, when, amidst the engagements 
 of this life, we find a readiness to duty, and a delight in it; 
 when we can rejoice that the Sabbath is just at hand, and find 
 that the enjoyments of the world do not give us an indiffer- 
 ence to the great duties of it; when we find a holy warmth 
 upon our spirits, a readiness to spiritual conversation, serious 
 meditation, and a pleasure in closet duties. It is happy, when 
 the Christian is enabled to keep the world at a proper dis- 
 tance, to look upon it as it is, emptiness and vanity, and 
 cheerfully endeavour to abstract his thoughts from it, and at- 
 tend, when God gives him an opportunity, to those things 
 that relate to his immortal part. It is happy, when, like the 
 good man, whom David describes, he often employs his 
 thoughts in sweet and spiritual meditation; when he labours 
 to have his soul above, whilst his hands are employed, or to 
 be habitually in a spiritual frame, to rise up to God often in 
 holy thoughts, desires and affections. This is the person 
 who makes advances in the divine life, even whilst he is 
 busily engaged in his secular concerns, and pursuing them 
 with all becoming diligence. But, if we find the world chill- 
 ing our hearts, producing a barrenness in our frames, and a 
 coldness to duty; if we can let slip opportunities of attending 
 to our souls, making an excuse to God and our consciences, 
 that we are busy, (though it really flows from that inclif- 
 ferency the world has given us to spiritual exercises:) if we 
 find a growing fondness for present things, and as that fond- 
 ness increases, our relish for the spiritual parts of religion 
 lessens; if we can pursue the world with a particular gust, 
 
190 CASES OP CONSCIENCE. 
 
 eagerness, and delight; but, when we come to enter upon 
 duties, we find a sad deadness and reluctance to them; if we 
 find a growing indifference to spiritual conversation, but a 
 pleasure in that which is worldly and trifling, we may con- 
 clude that we are pursuing the world, so as to dishonour 
 God, and that whilst our outward circumstances may be 
 flourishing, our souls are in a lean and starving condition. 
 Always suspect danger, when you find your warmth in, and 
 relish for, spiritual duties upon the decline; when your heart 
 is willing to make frequent excuses for the omission of them; 
 conclude that you have been overacting your part, and too 
 eagerly pursuing present enjoyments. 
 
 III. The Christian goes beyond his duty in the pursuit of 
 this world, when his inclination of improving the mercies 
 God has given him, is in some measure taken away, and he 
 grows into a worldly, covetous temper. The world is not 
 given us for ourselves only, but to improve, to lay out for the 
 glory of God, and the good of others. Christ has left his poor 
 with us as a legacy; we are to take care of them, to nourish 
 and support them. We are to feed the hungry, clothe the 
 naked, and supply the necessitous. We are to support the 
 Gospel, and in a variety of instances use what we have to pro- 
 mote the interest of our Redeemer. If then you are seeking 
 after the world, and are diligent in your respective callings, 
 that not only you and your families may have a comfortable 
 subsistence, but that you may have opportunities of doing 
 good to others, by supplying the indigent, and showing regard 
 for the Gospel, if you are concerned to set apart a portion of 
 what God has given you for his cause, and to improve as his 
 providence calls, and you find this temper of mind increases 
 with your wealth, then you have reason to conclude that your 
 enjoyments come with a blessing; you walk in a great mea- 
 sure suitably to your character, and may be making improve- 
 ments in the divine life. But if, as the world increases, you 
 lose your desire of usefulness; if you find your concern for 
 promoting the glory of God and the good of others is lessened; 
 if what little you give, you give grudgingly; if you find an 
 increasing fondness for the world, and a growing desire 
 after riches; if you are willing to grasp at all you can, and 
 cloak your covetousness under the names of prudence and 
 frugality; if, upon the whole, you become more selfish, and 
 your views and desires are more contracted, you have reason 
 to conclude, that you are pursuing the world with too much 
 eagerness, that you have suffered some loss as to your souls, 
 walk unsuitably to your character, and bring but little 
 
GASES OF CONSCIENCE. 191 
 
 honour to God. To put a brand upon covetousness, and to 
 show its dangerous and destructive tendency, it is called idol- 
 atry. Col. iii. 5. The nearer we approach to it, therefore, 
 the forth er we go from God. 
 
 IV. The Christian dishonours God, and hurts his own soul, 
 when his pursuing the world produces a proud carnal frame, 
 or too great anxiety and distrust. This has been too often the 
 case. When Christians have succeeded as to this world, they 
 have grown proud. Paul tells Timothy (as we observed be- 
 fore,) to " charge rich men that they should not be high-mind- 
 ed/' 1 Tim. v. 17. And Agur was afraid lest riches should make 
 him deny God. Prov. xxx. 8. When Jeshurun waxed fat, 
 he kicked. Deut. xxxii. 15. Christians, through a flow of 
 prosperity, have too much forgotten God, become carnal and 
 trifling in their frames and conversation, have been too much 
 carried away with the thoughts of their enjoyments, aimed 
 at a superiority over others, looking upon them with an air 
 of haughtiness, or treating them as if they were not made 
 of the same materials; as if they were not children of the 
 same family, interested in the same God, and equally pre- 
 cious to the same Redeemer. Carefully avoid such a frame 
 as this. It provokes God to withdraw his Spirit in a mea- 
 sure, the consequence of which is a sad decline in the power 
 of religion. "He that trusteth in his riches shall fall." 
 Prov. xi. 28. Always be afraid that you are going backward, 
 when your enjoyments lift you up, and bring you into a care- 
 less spirit. Again, if your pursuits of the world are accom- 
 panied with anxiety, suspect some danger. Some persons are 
 so eager after the world, or put such a value upon it, that 
 they are ever fretful and uneasy if they meet with the least 
 disappointment. They pursue present things with the utmost 
 solicitude, are afraid lest their schemes should not be properly 
 executed, are ever doubting of success, and discontented if 
 every circumstance does not appear suitable to their incli- 
 nations, or if others prosper more than they. Now what 
 does all this signify but a too great dependence upon the world, 
 valuing it too highly, as if all our happiness consisted in the 
 enjoyment of it? And what a reflection is this upon God, his 
 providence and ways? What a grieving the Spirit? What 
 a sinking the concerns of the soul? How unsuitable to the 
 Christian character, and to all those who have heaven in 
 prospect? Thus I have endeavoured to answer the question 
 in a few particulars, and shall now close with some suitable 
 reflections. 
 
 1. How awful is their state, who have this world as their 
 
192 cases or CONSCIENCE, 
 
 portion? It is absolutely incapable of giving complete hap- 
 piness. All its enjoyments are empty and unsatisfying, and 
 are by no means suitable to the desires of a soul. How many 
 have been miserable in the midst of all their affluence! A 
 circumstance in providence robs them of all their peace, and, 
 like Haman, they cannot be happy whilst there is a Mordecai 
 sitting at the gate. All the world will leave them at death. 
 The term of life is as long as they can possibly hold their 
 enjoyments: then, however unwilling, they must take their 
 everlasting farewell, and oftentimes when they have the 
 highest relish of them, and delight in them, they must leave 
 all behind, and make an awful exchange of worlds. "Lo, 
 this is the man that made not G-od his strength, but trusted 
 in the abundance of his riches, and strengthened himself in 
 his wickedness/' Psalm lii. 7. He is not happy in life; he 
 is far from being so at death. He leaves all, and lies down 
 in everlasting sorrow; all that he enjoyed not being able to 
 secure him from the terrors of the second death, or give him 
 the least degree of ease; but in hell he lifts up his eyes, 
 being in great torments. Lukexvi. 23. Lord, deliver us from 
 such a condition. 
 
 2. How much should each be concerned to examine himself 
 with regard to his pursuits of this world. If any man love the 
 world, the love of the Father is not in him. 1 John ii. 15. 
 The covetous shall not inherit the kingdom of God. 1 Cor. 
 vi. 10. This should put us upon inquiry, whether we fall 
 under this character or not. "We should inquire, whether we 
 do not dishonour Grod, and injure our souls, by a too diligent 
 pursuit of inferior comforts? Does the world take up all my 
 time? Can I easily omit duties, the duties of the family, or 
 of the closet? Do I find a growing coldness to spiritual du- 
 ties? What is my end in pursuing the world, to gratify an 
 unbounded ambition of honour, wealth, or pleasure; or is it 
 to improve every mercy, and employ every talent, for the 
 glory of God? With what frame do I pursue the world? 
 What impression, what influence has it upon me? G-od knows 
 how it is with you; I must leave it to your consciences to 
 answer. 
 
 3. "What matter of lamentation is it, that there are so 
 many professing Christianity, who are of so worldly a temper! 
 Does it not call for a tear, when we see so much of a covet- 
 ous, proud, carnal, trifling spirit amongst those who call 
 themselves Christians? Alas, alas! how much time in the 
 world, how little with G-od! What eagerness in worldly, but 
 what coldness in spiritual pursuits! How cheerfully are op- 
 
CASES OP CONSCIENCE. 193 
 
 portunities embraced for the world, but how are they omitted 
 for God! How does the world lift us up! What readiness 
 to lay out any thing upon self, how backward to use it for the 
 good of others! What self-love among Christians! Is it 
 not so? Canst thou stand the test, Christian'? Is not thy 
 heart too much divided? Art thou not too greedy of earthly 
 gain? Dost thou not trust too much in thy riches? Where 
 is thy love to God, thy zeal for his glory? Oh be ashamed, 
 ye professors of religion, be ashamed for your earthliness, 
 your coldness, your carnality, and unprofitableness. 
 
 Let us all then be upon our guard, and pursue the world 
 so as that we may honour God, and grow in grace. Consider, 
 amidst your pursuits of present things, that they are all tran- 
 sitory and uncertain. Luke xii. 16 — 21. Consider, and 
 walk under the view of that day, when you must give an 
 account of your improvement of time, with all your enjoy- 
 ments. Consider the obligations Christ has laid you under 
 to him, and what a short time you have to do anything for 
 him or his people. Consider how much more excellent spir- 
 itual enjoyments are than temporal. And may the Lord 
 enable us all to keep a watch over our hearts, and to use this 
 world so as not to abuse it, knowing that the fashion of all 
 things is passing away. 
 
 CASE XXIII. 
 
 How may a professor, who fears lest his experiences are counter- 
 feit and not genuine graces, come to such a satisfaction concern- 
 ing his state, as shall encourage his continued reception of the 
 Lord's Supper? 
 
 This question, which so much regards all members of Gos- 
 pel churches, is taken into consideration upon account of the 
 following letter: 
 
 " Reverend Sir, — I am a young person who have had a re- 
 ligious education, and have had hopes that it was not entirely 
 in vain; though I desire to be ashamed, that I have improved 
 it no better. I should be very much obliged to you, if you 
 would form a question, and answer it, as soon as possible, 
 from the following broken account of myself. I was under 
 convictions, when I was very young; but they were toooften 
 stifled by me. But since that I have returned, and did be- 
 lieve God had begun a good work on my soul. I then thought 
 it my duty to give myself up to the Lord in a public manner, 
 was received into a church of Christ, have often found plea- 
 17 
 
194 CASES OP CONSCIENCE. 
 
 sure in attending upon those ordinances, and in particular 
 have found comfort at the Lord's table. Though it has not 
 been always the same with me when there, yet I have hoped, 
 that when the ordinance was not so comfortable, it was an hum- 
 bling one. I am often in darkness about my state, and am 
 ready to fear lest I should have deceived myself; but desire 
 still to seek God, and would esteem an interest in Christ 
 above all the perishing riches of this vain world, nay, above 
 ten thousand worlds. But, sir, I know not what to think of my- 
 self after all. If there is a false faith, a false love, a false hope, a 
 false humility, and the like, perhaps mine may be no better. 
 Is it my duty to go to the table of the Lord, if I have no real 
 love to him, and no true faith in him? Is not this an ordi- 
 nance of love? And when we attend upon it, is not this a time 
 to put faith in Christ in exercise? But if my faith and love 
 are false, what must I do? Am I not deceiving myself and 
 others, and mocking God? Surely none ought to go to this ordi- 
 nance, who have not a change wrought in them; and if there 
 be a false pleasure in such an ordinance, as well as a false faith, 
 how can I know that mine is not so? I fear I lean too much 
 to outward duties. I should esteem it a favour, if you would, 
 sir, show me what is true faith, true love, &c, and what is the 
 difference between them and false experiences, that I may 
 know in some measure how it is with me. If I belong to 
 Christ, I desire to honour him both living and dying." 
 
 This letter plainly expresses the doubtful state of many a 
 serious Christian that has had the enjoyment of Gospel ordi- 
 nances for a considerable time, and has been admitted into 
 the peculiar privileges of church fellowship. I doubt not but 
 that there is many a person whose heart reasons just after this 
 manner: I hope I have received the grace of God in truth, 
 and do now make a public profession of it; but oh! when I 
 hear that even professors may deceive themselves with false 
 instead of true hopes, with a false instead of a true love, I am 
 afraid of myself, lest all my experiences should have been of 
 this kind. And since there is so much perplexity in my 
 case, so much deceitfulness in my heart, and so much confu- 
 sion in my mind concerning myself, how shall I come to know 
 whether it is my duty to go on receiving the Lord's Supper as 
 usual? I am afraid all is not right between God and my 
 soul; and if, after all, it should appear, that my faith is a 
 false faith, my hope a false hope, my humility a false hu- 
 mility, and the like, it is plain I have no right to partake 
 of the Lord's Supper. Though indeed I have a visible 
 right to the ordinance by reason of my profession and 
 
CASES OF CONSCIENCE, 195 
 
 church-membership, yet I am afraid I have no real spiritual 
 right to it. Had I not then better suspend an attendance 
 upon the Lord at his table, lest I should go on deceiving my- 
 self and others, until I can gain a clearer satisfaction con- 
 cerning my state? And if 1 should thus withhold for a time, 
 how shall I arrive at this desired satisfaction, or how shall I 
 attain to a well grounded persuasion that my experiences are 
 true and genuine graces, not spurious and counterfeit?" 
 
 In this way of reasoning, many a conscientious professor 
 and serious Christian often perplexes himself about his pre- 
 sent duty; while the mere nominal Christian, the hypocritical 
 professor, has generally no doubts upon this head, but goes 
 en in the outward participation of Gospel privileges, to the 
 deceiving of others, and the hardening of his own heart more 
 and more. May the Lord enable me to speak to this impor- 
 tant point with faithfulness and clearness; and may the bless- 
 ed Spirit set it home upon each of our hearts for our humi- 
 liation and consolation. 
 
 In order, therefore, to answer this question, I must desire 
 all who make a visible profession, to look closely into these 
 four things: 1. Look into your conduct and practice. 2. Into 
 the nature and ground of your doubts and jealousies. 3. Into 
 the frame and temper of your mind with respect to the Lord's 
 Supper. And, 4. Into the tendency of those experiences you 
 feel in yourselves. 
 
 1. Look attentively into your conduct and practice. For 
 we must take that as a general rule in all cases, which the 
 apostle lays down, 1 John i. 6, 7; "If we say we have fel- 
 lowship with him, and walk in darkness, we lie, and do not 
 the truth. But if we walk in the light, as he is in the light, 
 we have fellowship one with another; and the blood of Jesus 
 Christ his Son cleanseth us from all sin." Be careful, there- 
 fore, to put those two suppositions faithfully to yourselves. 
 If you walk in darkness, that is, if you go on knowingly and 
 willingly in the path of sin, or in the omission of known in- 
 cumbent duty, you may take it for granted that all your pre- 
 tences are vain, that your profession is hypocrisy, and though 
 you are church members, and so have a visible right to all 
 the ordinances of the church, yet you are strangers to Christ, 
 his truth, and Spirit. Your allowed practice of any known 
 sin, whether secret or open, gives your profession the lie; or, 
 as the apostle strongly expresses it, you lie and do not the 
 truth. But if, on the contrary, it is your real desire to walk 
 in all the statutes and ordinances of the Lord blameless; if you 
 desire to be found in the way of your duty, to watch ; strive, 
 
196 CASES OF CONSCIENCE. 
 
 and pray against sin; if you are sincerely desirous to honour 
 and serve the Lord from a principle of love to hirn, and from 
 a sense of his love to you, then you have real spiritual fel- 
 lowship with one another, and with the church of God; and 
 will happily find that the blood of Jesus Christ, represented 
 in the sacrament, cleanses you more and more from all sin. 
 I hope this is the case with the young person who wrote this 
 letter; for there are many things in it that seem to prove the 
 sincerity of his profession; such as these: he desires to seek 
 God; esteems an interest in Christ above all the perishing 
 riches of this vain world, nay, above ten thousand worlds; is 
 afraid that he leans too much to his own outward duties, 
 and has a desire to honour Christ both living and dying. 
 Surely this is not the language of an unregenerate heart. 
 Thus then let all professors inquire into their conduct and 
 practice. 
 
 2. Inquire into the nature and ground of these doubts and 
 jealousies. You say you are often in darkness about your 
 state, and are ready to fear that you have been all along de- 
 ceiving yourself; and understanding that there are such 
 things as false experiences, false faith, false hope, false hu- 
 mility, false delight, and the like, your suspicions are strength- 
 ened, and your heart is discouraged. Now, I say ask your- 
 selves what is the reason of these doubts and suspicions? I 
 know that Satan and an unbelieving heart will unite to cast 
 a damp upon the mind, and inject a surmise with special 
 strength and weight. But perhaps it is only a surmise that 
 is injected, which does not offer any particular reason for 
 its support. JNow if these injections and surmises offer no- 
 thing to ground themselves upon, they are not to be attended 
 to, but to be resisted and rejected. You are in this case to 
 take the shield of faith, in order to quench these fiery darts 
 of the wicked one. Whensoever such jealousies seize your 
 mind, ask that question seriously, which the Psalmist put to 
 himself, Psalm xlii. 5; "Why art thou cast down, my soul; 
 and why art thou disquieted within me?" Do not hearken 
 to the suggestion, unless it gives some sufficient reason for 
 its support. 
 
 But if your mind offers any reason for these doubts and 
 fears, then look attentively to them. Perhaps you will say, 
 " Oh, I see much reason to doubt, for I feel much corruption 
 in my heart, much deadness and carnal security, much vanity 
 and selfishness, and every abomination in me, while I expe- 
 rience but little of love to God, or faith in his Son." And 
 
CASES OF CONSCIENCE. • 197 
 
 are such tilings as these the true reasons of your fears? You 
 have then great ground to hope that all is well with you. 
 For this is an intimation, that the Lord has enlightened you 
 into a knowledge of yourself; has given you a view of the 
 plague of your own heart, and does not suffer you to be con- 
 tented under the prevalency of any corruption. This sort of 
 doubt is so far from rendering your experience the more 
 suspicious, that it rather proves all you feel, that is like faith, 
 hope, and love, to be true and genuine; for this jealousy 
 proceeds upon a spiritual sight and conviction of your own 
 unworthiness, guilt, and corruption. 
 
 Again, look into the tendency of these suspicions. Which 
 way do they work? Do they not tend to make you more 
 humble and watchful; and while you thus walk in the dark, 
 do you not therefore walk the more slowly and cautiously? 
 Do they not make you more desirous after true grace and 
 greater enlargement in duty? Do they not make you long 
 more for holiness? If they work this way, you have great 
 reason to conclude, from the very nature of your suspicions, 
 that your hearts are right with God, and principled with his 
 saving grace. 
 
 3. Inquire into the frame and temper of your spirit with 
 regard to the Lord's Supper. Why do you desire a con- 
 tinued enjoyment of this privilege? What is it makes you 
 want to have free access to this ordinance? Is it to subserve 
 some temporal interest? Is it to make a justifying righteous- 
 ness of this privilege? Or is it that you may be the better 
 esteemed among Christians or professors? If it be, then you 
 have sad reason to fear, that you have no real right to the 
 ordinance. 
 
 But do you desire the continued enjoyment of this privi- 
 lege, to testify your love to Christ, to have your sins sub- 
 dued, to have your graces strengthened, your affections for 
 Christ inflamed, and to have some sweet enjoyment of him 
 along with the saints of God? In a word, are your views 
 and desires conformable to the design of Christ, in appoint- 
 ing this spiritual ordinance? If they are, how dark soever 
 your frame may be, how dubious soever you may be as to 
 your state, or how much soever you complain under the 
 power of corruption, you may come and welcome to the 
 Lord's table; since your designs and desires in coming are 
 to behold that which Christ therein exhibits, and to receive 
 what Christ has to bestow. This ordinance was particularly 
 designed to comfort and establish such as are worried by 
 
 17* 
 
198 CASES OF CONSCIENCE. 
 
 the temptations of Satan, and oppressed by their tyrannizing 
 corruptions. 
 
 As, therefore, you have a visible right by being a church 
 member, and under no church censure, you ought to account 
 that you have a real right to it; because the Lord draws 
 forth your desires, and directs your views to that which is 
 the very design of this sacred institution. Come then, and 
 welcome: continue your attendance; for you are welcomed 
 to the table by Christ himself, as well as by his church. 
 
 Lastly, Inquire into the tendency of those experiences you 
 feel in yourselves. In looking over the particulars of the 
 letter which occasioned this question, I find there are five 
 fundamental graces of the Spirit mentioned; concerning all 
 of which, our friend desires to know how he shall be satis- 
 fied, that they are true and genuine; namely, faith, hope, 
 love, humility, and spiritual pleasure. It is true, there is a 
 counterfeit to each of these in the hearts and experience of 
 temporary believers and mere notionalists. But, if you 
 would know whether yours are true or false, look into the 
 tendency and working of them in your hearts. It would re- 
 quire much time and several discourses to enter deeply into 
 the consideration of each of these graces, and to set forth 
 the evidences and marks of their being either spurious 01 
 genuine. But I shall endeavour to run through them in as 
 brief a manner as I can, suggesting a few thoughts that 
 may give some satisfaction concerning the truth of each of 
 them. 
 
 1. Look into your faith, You sometimes feel motions in 
 your heart, that have the appearance of faith in and reliance 
 upon the Lord Jesus. But, as there is a false faith, you are 
 afraid yours may be such. Consider then, and ask your- 
 selves such questions as these: whether your faith is only 
 notional, or whether it be joined with a serious concern for 
 yourselves, about an interest in Christ and his salvation? 
 Again, inquire whether you go to Christ for sanctification, as 
 well as for justification; inquire, likewise, whether the reason 
 of your application to Christ be an inward conviction of your 
 own guilt, corruption, and helplessness, or whether it be only 
 a flighty affection, without any serious insight into your- 
 selves? Now, you may be sure, that if your souls act towards 
 Christ from a serious concern for holiness, as well as for hap- 
 piness, proceeding upon an inward knowledge of yourselves, 
 and founded upon the free encouragement of the G-ospel, you 
 may be sure your faith is true and genuine. 
 
 2. As to your hope. You have at seasons some pleasing 
 
cases or CONSCIENCE. 199 
 
 hope in your souls concerning an interest in Christ, and the 
 possession of his salvation. You not only fly to Christ, hut 
 you have received some hope into your souls that he will save 
 you with an everlasting salvation. Take notice then, what 
 is the foundation and what is the tendency of this hope. 
 
 Observe what is the foundation of this hope. If it be 
 grounded upon an imagination of the excellency of your du- 
 ties, and the goodness of your heart, it is a hope that will 
 make you ashamed; because it betrays your ignorance of 
 your own imperfections and corruptions. But if it be found- 
 ed upon the freeness of divine grace, the riches of divine love, 
 and the faithfulness of the divine promises, it will stand the 
 trial because it proceeds from the love of God shed abroad in 
 your hearts by the Holy Spirit. Rom. v. 5. 
 
 Again, Look into the tendency of your hope. If it tends 
 to make you careless under the power of sin, or more careless 
 about walking with God, because you have a prospect of being 
 happy forever, this is all wrong; such a hope is certainly spuri- 
 ous and presumptuous. But if, on the contrary, it is your 
 heart's desire to glorify God, to fly from sin, and to increase 
 in holiness, the more your hopes grow, this is a token that 
 your hope is genuine; for he that has a Gospel hope in him, 
 " purifies himself, even as Christ is pure." 1 John iii. 2. 
 
 3. As to your love. You feel some outgoings of affection 
 to Christ, to his ordinances, to his people; but you fear lest 
 all this may be counterfeit; and so it is, if this your love is 
 consistent with the love and liking of sin: but if your affec- 
 tion for Christ teaches you to cleave unto the Lord, to delight 
 in his ordinances^ and to love his people on account of their 
 being such; and if it makes you the more willing and desi- 
 rous to serve and honour the Lord Jesus Christ, it is surely a 
 genuine love. 
 
 4. As to your pleasure and delight in spiritual things. 
 You sometimes feel a delight in divine ordinances, a secret 
 pleasure in attending upon the means of grace, because they 
 are sweet and comfortable to your souls; but fear lest this 
 likewise should be false. Indeed, we must acknowledge, 
 that even a hypocrite may have pleasure in enjoying the 
 means of grace, as we are told, Isaiah lviii. 2. There it is 
 said, concerning the hypocritical Israelites, that they sought 
 Cod daily, delighted to know his ways, and even delighted in 
 approaching to God. But what was the reason and ground of 
 their delight? It was because they hoped by such services to 
 make atonement for their sins, and bring themselves into the 
 divine favour by their own dutics ; as appears, verse 3, "Where- 
 
200 CASES OP CONSCIENCE. 
 
 fore have we fasted, say they, and thou seest not? Where- 
 fore have we afflicted our souls, and thou takest no know- 
 ledge?" They had such a high opinion of their duties, that 
 they thought it strange God did not smile upon, and reward 
 them for their religious services. But now ask yourselves 
 this question, What is the reason of your delight in divine or- 
 dinances? Is it from a hope of being justified thereby, or of 
 laying God under some obligation to you? Do you take plea- 
 sure in them merely because they are suited to your own senti- 
 ments, or because they convey a pleasure to your ears? Then, 
 indeed, it may be counterfeit. But if your pleasure in ap- 
 proaching God is, because you desire and hope to find him 
 in his ordinances, because you would receive supplies from him, 
 and enjoy communion with him, and would be brought 
 nearer to him, and be made more like him, you may then be 
 sure that your pleasure and delight are genuine. 
 
 Lastly, As to your humility. You find something within 
 }'ou that looks like a proper humiliation before God and his 
 people; but your fear is, lest this likewise should be spurious 
 and counterfeit. To be satisfied as to this matter, seriously 
 inquire into the nature of your humility, whether it be feigned 
 or forced, or whether it arises from a real sight and conviction 
 of your own meanness, guilt, and pollution, as before God. 
 There is a kind of voluntary humility, 'which some are very 
 fond of, striving to represent themselves before their fellow 
 Christians as very contemptible and polluted, as very igno- 
 rant and weak, professing themselves to be such before men, 
 when they know in their own consciences they would not 
 choose their companions should have that opinion of them; 
 but they do it on purpose that their friends may think 
 them -very modest and self-abased. It is evident at first 
 thought that this humility has a most hateful pride at the 
 bottom of it; and those that are given to it, and fond of 
 it, have great reason to suspect themselves; as they would 
 certainly be suspected by their friends, could they see through 
 the disguise. 
 
 But true humility is an unfeigned, unforced thing: the 
 person that has it is really low in his own eyes; he sees and 
 laments before God, his own guilt, weakness, and impurity; 
 he confesses himself in the sight of God, as the chief of sin- 
 ners; and the more he sees of the grace of God in Christ, 
 the more he admires it, is affected with it, yea, and hum- 
 bled by it. None arc more humble in reality, than those 
 who can view and receive the grace of the Gospel as entirely 
 free. The truly humble person, the more he sees of the di- 
 
CASES OP CONSCIENCE. 201 
 
 vine glory, and the more lie beholds of the riches of grace, 
 the more he lays himself low at the divine foot-stool. He 
 S;!vs with Job, chap. xlii. 5, 6, "I have heard of thee by the 
 hearing of the ear, but now mine eye seeth thee; wherefore, 
 I abhor myself, and repent in dust and ashes.''' This is that 
 broken spirit and contrite heart which God will not despise. 
 But God does, and man too would, despise a feigned, volun- 
 tary, affected humility. Inquire, therefore, whether your 
 being abased is thus sincere or feigned. 
 
 Once more, look into the depth of your humility. Perhaps 
 you are low in your own eyes, merely because of some par- 
 ticular defects of capacity or knowledge; or chiefly because 
 of some enormities or irregularities in your practice. If this 
 be all, it is not sufficiently deep. But if that which makes 
 you self-abased, is a view of your own spiritual emptiness and 
 poverty, a view of the corruptions of your nature, and the sins 
 of your thoughts and affections; and you see yourselves in 
 such a light as to be heartily willing to receive all salvation 
 as a gift entirely free, and to be truly thankful for every de- 
 gree of hope you are favoured with as utterly undeserved and 
 unprocured by you; then you are among the number of those, 
 whom Christ, first of all, pronounces blessed, saying, Blessed 
 are the poor in spirit, for theirs is the kingdom of heaven. 
 Matt. v. 3. 
 
 Thus inquire into the genuineness of your experiences, 
 and look up to the blessed Spirit to enable you to pass a right 
 judgment upon thern. The whole is this: if that faith, hope, 
 love, delight, and humility, you experience in yourselves, tend 
 to wean you more and more from sin and the world, to win 
 you over to embrace and admire the free grace of the Gospel, 
 and to make you depend upon and delight in Christ, both for 
 justification and sanctification, your graces are true and ge- 
 nuine, not spurious and counterfeit. 
 
 But, after all that can be said upon this searching subject, 
 I know that in many cases no clear satisfaction can be given 
 or received in a way of self-examination. There is a neces- 
 sity for the witness of God's Spirit to join with ours, to assure 
 us that we are the children of God. There is so much dark- 
 ness in our minds, deccitfulness in our hearts, and perplexity 
 in our thoughts, that the clearest cases will sometimes be 
 clouded, and the brightest evidences obscured. 
 
 You will say then, what must a poor soul do in such cir- 
 cumstances? When he cannot gain the satisfaction he wants 
 by reason of the Spirit's withdrawment, must he abstain from 
 the peculiar privileges of church fellowship? Must he desist 
 
202 CASES OF CONSCIENCE. 
 
 from a regular reception of the Lord's Supper, until these 
 matters be cleared up to his satisfaction? 
 
 I shall give my answer to this, in the application, which 
 shall be, (1,) for encouragement, (2,) for reproof, (3,) for 
 warning. 
 
 1. For encouragement. Let me here speak a free word 
 to such poor doubting souls. Let me ask you, are you con- 
 scious of indulging and embracing any secret or open sin? 
 Do you harbour any sinister or worldly views in desiring to 
 eat of the children's bread? Do you want to make a justify- 
 ing righteousness of this special ordinance? I hope you can 
 answer in the negative to these queries, by saying, that so far 
 as you know your own hearts, you would not, you dare not. 
 If so, then you do not impose upon the church, or pervert 
 the design of the ordinance in your reception of it. 
 
 Do you still say, " Oh, but I fear, and have great reason 
 to fear, that I have been a self-deceiver; for I cannot come 
 to any clear evidence of the truth of my graces and experi- 
 ences! " And do you, therefore, think it your duty to desist, 
 upon this account, from attending at the Lord's table? Think 
 again, what would be the consequence, if every doubting 
 soul were to reason in this manner? If none but those that 
 were free from doubts would attend, I fear that very few would 
 be found at the sacramental feast. Our churches are thin 
 enough already: many gracious persons keep themselves from 
 the fellowship of a church upon the same account. And how 
 few, very few, would honour Christ by such a profession of 
 his name, if all were to act upon this plan? And what will 
 you say as to the pastor himself? Do you think him to be 
 always free from such doubts, fears, and perplexities of soul? 
 If you do, you are very much mistaken. And what if he 
 should absent himself every time his heart is dubious and 
 perplexed? This would run church ordinances into confu- 
 sion indeed. It is therefore abundantly evident, that a seri- 
 ous church member should not absent himself from the Lord's 
 table, because of his doubts and fears. No, no: doubting, 
 distressed souls, should rather come, that there their doubts 
 may be scattered, their faith strengthened, and their comforts 
 restored. Come and welcome, so that you come with views 
 and desires to meet with Christ, to see him, to receive from 
 him, and to testify your regard for him, as the chief desire and 
 only hope of your souls. You need not fear receiving any 
 damage by coming unworthily, if you come with such views 
 as these; but may rather hope to find Christ and his love 
 there shed abroad in your hearts. 
 
CASES or CONSCIENCE. 203 
 
 2. I have now a word of reproof to many serious Chris- 
 tians. I cannot but find fault with several for being always 
 upon the complaint. You harbour your doubts and fears, 
 you encourage them; your souls refuse to be comforted; you 
 are always making scruples, raising objections, and seem to 
 be resolved not to be satisfied with the plainest evidences. 
 Such a temper as this is surely dishonourable to Christianity; 
 it is grieving the good Spirit; and it is ungrateful to Glod, who 
 has given you some tokens of his love. Because he has not 
 given you all the .grace and comfort he has to others, you will 
 therefore continually suspect his love. But I must leave this 
 charge to every one's own conscience; and while I heartily 
 pity those who are truly in darkness and distress of soul, I 
 must say that those are much to be blamed, who are fond of 
 recommending themselves to their fellow Christians, by making 
 themselves appear as very dark and discouraged. Those who 
 are this way inclined, do insensibly sink themselves lower 
 and lower, and provoke the Spirit of God more and more to 
 withdraw his enlightening and comforting influence. Once 
 more, 
 
 3. A word for warning and conviction. Remember there 
 are three sorts of church members: those who have their evi- 
 dences clear, and graces in exercise; and those who are un- 
 der darkness and doubts; and those who mind none of these 
 things, so as they can but keep up a visible profession, and 
 maintain their credit among Christians. These last are 
 very easy and satisfied; they have no scruples nor doubts; and 
 think it enough if they can but keep themselves from fall- 
 ing under the censure of the church, or of their fellow profes- 
 sors. Let me tell you, that such as these, it is to be feared, 
 are tares among the wheat. These have great reason to sus- 
 pect, that all is not right with them. And though I would do 
 and say all I could to encourage the serious, dubious soul; 
 yet I must proclaim, that such carnal gospellers are in the 
 most dangerous condition. They receive this sacrament only 
 to keep the name alive; and, by continuing in this way, they 
 stifle the convictions of their own consciences, harden their 
 hearts more and more, and are in danger of falling into sin and 
 hell from all their profession and privileges. If these lines 
 come into the hands of any such, oh, that they may be made 
 to strike home to their consciences; and remind them that 
 the case of the serious, fearful, and dubious soul, who comes 
 with trembling and concern to the table of the Lord, is 
 abundantly preferable to theirs, who boldly claim a privilege 
 with no higher view than to support the name they bear in the 
 
204 cases or conscience. 
 
 eyes of others. May the Lord convince and deter such, 
 whilst he comforts and encourages the feeble-minded by hi3 
 word and Spirit. 
 
 CASE XXIV. 
 
 Whether a person can desire the blood of Christ to be applied to his 
 soul, and yet be a hypocrite? 
 
 This question gives me an opportunity of clearing a point, 
 which appears full of difficulties in the view of some, is treat- 
 ed by others as an enthusiastic fancy, but is a point of the 
 greatest importance to souls. The application or sprink- 
 ling of the blood of Christ is absolutely necessary to our 
 everlasting salvation, however unintelligible the phrase may 
 appear to unenlightened minds. It is the peculiar glory 
 of revelation to make known this important mystery, to 
 let us see how salvation comes to us, and to encourage us, 
 in our application for it, in the way which is most for the 
 glory of God, and our happiness. Yet notwithstanding 
 the clear revelation of this most interesting truth, many 
 have but confused conceptions of it, and cannot get their 
 ideas clear and free from perplexity. To set this point, 
 therefore, in as distinct a light as I can, I would do these 
 three things: 
 
 I. Consider what is meant by the blood of Christ. 
 
 II. How this blood is applied to, or sprinkled upon us. And, 
 
 III. For what purpose it is applied. A consideration of 
 these things will, I hope, free the subject from all difficulties, 
 and furnish our friend with a sufficient answer to his question. 
 And may God bless what may be delivered, to enlighten our 
 minds more and more in these great and distinguishing truths 
 of Christianity, and bring us to a hearty acceptance of, and 
 dependence upon, the great sacrifice for sin, for all the ends 
 it was designed to answer. 
 
 1. I am to consider what is meant by the blood of Christ. 
 We have frequent mention made of the blood of Christ in the 
 New Testament, which, by a synecdoche, is put for all his 
 sufferings in life and death, and all being of the greatest im- 
 portance to us. His agony in the garden, as well as his 
 other sufferings, must be considered. Much stress seems to 
 be laid indeed upon his death, and much imputed to it, be- 
 cause without this he could have been no Saviour: this was 
 the last act of his obedience; now the wrath of God, in a pe- 
 
CASES OF CONSCIENCE. 205 
 
 (Miliar manner, lay heavy upon him; men and devils now 
 united their force against, and vigorously beset him; and 
 now he spoiled principalities and powers, and triumphed 
 over them openly. For these reasons we have a particular 
 mention made of the death of Christ. Thus the apostle says, 
 Grod forbid that I should glory, save in the cross of our Lord 
 Jesus Christ. G-al. vi. 14. But he does not mention this to 
 exclude the sufferings of his life, or even the obedience which 
 Christ paid to the preceptive part of the law; the apostle be- 
 ing sensible of the great importance of all these to his salva- 
 tion; but he might particularly mention the cross of Christ 
 for the above considerations. Blood signifies farther, that 
 Christ suffered in his whole human nature. The blood of the 
 sacrifices of old was to be sprinkled upon the altar, and to 
 make atonement for sin. Lev. xvii. 11. Now in the blood 
 lay the life of the beast, and therefore the Jews were forbid- 
 den to eat blood, ver. 10. The blood sprinkled was typical, 
 and showed what was absolutely necessary in the great sac- 
 rifice that was to be offered, viz. that not only the blood of the 
 Lamb of G-od should be actually shed, or that his body should 
 be wounded, but that his soul too should be pierced and 
 bruised. This we find was indeed the case. He made his 
 soul an offering for sin. Isaiah liii. 10. His soul was exceed- 
 ing sorrowful, even unto death. Matt. xxvi. 38. It was the 
 agony of his soul chiefly, that discovered its intenseness by 
 his bloody sweat in the garden. Oh, the anguish he must 
 feel when drinking the bitter cup! No wonder innocent na- 
 ture struggled at the view. God spared not his Son. He 
 spared neither body nor soul, but bruised them both, that so 
 the sacrifice might be complete. Thus, by the blood of 
 Christ, we must understand all the sufferings of his human 
 nature both in life and death, or all that was necessary to 
 his being a proper propitiation for sin. But as the active 
 and passive obedience of Christ are not to be separated, but 
 are both necessary to our justification before God; so I would 
 not speak of one to oppose or exclude the other, but have my 
 eye upon both, as being of the utmost importance. Let us 
 now consider, 
 
 II. How this blood is applied to, or sprinkled upon, us. 
 It is not enough for us, that the blood of Christ was shed; 
 unless it is applied to us, we shall never receive any saving 
 benefit from it. It is called, therefore, the blood of sprink- 
 ling, because it is sprinkled upon us. Heb. xii. 2-1. The 
 saints above are said to have washed their robes and made 
 them white in the blood of the Lamb. Rev. vii. 14. Here 
 18 
 
206 CASES OF CONSCIENCE. 
 
 is something else then to be considered, besides the offering 
 the sacrifice. There must be an application of it, or else the 
 great ends and purposes of it can never be answered. Now 
 in this application of the blood of Christ there are two acts, 
 an act of God, and an act of ours: both these are absolutely 
 necessary to our enjoying the blessings purchased by the blood 
 of Christ. Particularly, 
 
 1. God sprinkles this blood upon us. This is by an act of 
 imputation, a foundation for which was laid in the substitu- 
 tion of Christ in our room and stead. The Lord, therefore, 
 is said to lay on him the iniquities of us all. Isaiah liii. 6. 
 And the apostle says, that he his own self bare our sins in 
 his own body on the tree. 1 Pet. ii. 24. And again, 2 Cor. v. 
 21; He hath made him to be sin for us. He suffered and 
 died as a sinner, though he was not actually so. He bore 
 the punishment which the sins of his people deserved; and 
 this opens a way for God's dealing with us according to the 
 infinite virtue and merit of the Redeemer's sacrifice, or for 
 imputing his righteousness to us. Upon the whole, when 
 Christ was obeying the law, and suffering its penalty, God 
 considered Christ as the representative of his people; and 
 therefore in his own time, in a perfect consistency with his 
 justice, and by an act of his grace, he imputes this righteous- 
 ness to us, or makes it ours, so as effectually to answer all the 
 ends and purposes for which it was appointed. The impress- 
 ing the heart and conscience with a view of this atoiiing 
 blood for its relief under all disquietude, is likewise an act 
 of God, and of great importance to fill the soul with joy and 
 peace in believing. 
 
 2. There is an act of ours, too, necessary to the real saving 
 application of the blood of Christ to our souls. This is to be- 
 lieve. Faith must be wrought in us, and exercised by us, or 
 else we can have no interest in the death of Christ, nor receive 
 any saving advantage from it. Faith is the hand which the 
 soul stretches forth and lays hold of Christ and his righteous- 
 ness; it is that by which the sinner transfers his sins to Christ, 
 lays his hand upon the head of the great high-priest, and 
 makes confession of his sins, views the intent and virtue of 
 the Redeemer's blood, pleads it with the Father, and makes 
 it all his dependence. Thus both these acts are necessary, 
 absolutely necessary to our interest in Christ, and all the 
 important blessings he has purchased. By the one, God 
 sprinkles this blood upon us; by the other the sinner receives 
 it. The one is of imputation, the other is of believing. The 
 one is an act of God's grace towards us, the other is a grace 
 
CASES OF CONSCIENCE. 207 
 
 implanted in us, and exercised by us, under the influences of 
 the Spirit of God. And here we may observe, that God and 
 the sinner have the same ends in view, the one in sprinkling, 
 the other in receiving this blood. There must be a union 
 in this important point, or else there can be no communion 
 with God, no enjoyment of him. And therefore you will 
 find in the sinner, when properly applying to the blood of 
 Christ, a frame of mind corresponding with the purposes of 
 God in the appointment and sprinkling of this blood. This 
 brings me, 
 
 III. To inquire into the purposes of God in the shedding 
 and application of the blood of Christ; and we shall find, 
 that these very purposes the sinner has in view in looking to 
 his blood, and so shall have a sufficient answer to this question. 
 And here I shall not confine myself to the sufferings of Christ, 
 but take into consideration the whole of that righteousness 
 which God imputes, and which the sinner receives, as this 
 will by no means be inconsistent with the question sent me. 
 
 Now the design of this blood, in its being shed for us, and 
 sprinkled upon us, is threefold, viz. To justify us before God; 
 To give peace to our conscience, and boldness at the throne 
 of grace; and, to promote our sanctification. To answer 
 these important purposes, God imputes the righteousness 
 of the great Mediator to us, and these are the ends the 
 sinner has in view in looking to it, receiving it, and depend- 
 ing upon it. 
 
 1. The blood or righteousness of Christ is designed to 
 justify us before God. If we consider it as intending the 
 sufferings and death of Christ, these were absolutely neces- 
 sary to make atonement for sin, by satisfying infinite justice, 
 and opening a way for God's pardoning the guilty creature, 
 in a consistency with the glory of e^ery divine perfection. 
 This was the end of Christ's sacrifice. It was a true expia- 
 tory sacrifice, and therefore typified by the sacrifices of old. 
 In this and in no other sense, can he with the least propriety 
 be said to be the Lamb of God taking away the sins of the 
 world. This would by no means have been a suitable cha- 
 racter for him, if he had only lived and died as an example, 
 and to confirm the doctrines he preached. "He was wound- 
 ed for our sins, he was bruised for our iniquities, the chas- 
 tisement of our peace was upon him, that by his stripes we 
 might be healed." Isaiah liii. 5. "He was made a curse for 
 us, that he might deliver us from the curse of the law" we are 
 naturally under. Gal. iii. 13. When his blood is sprinkled 
 upon us, our iniquities are forgiven; we may look upon tho 
 
208 CASES OF CONSCIENCE. 
 
 sword of divine justice as sheathed, and God as become re- 
 conciled. If we consider the phrase, blood of Christ, as in- 
 cluding his obedience to the preceptive part of the law, wo 
 shall have a complete righteousness to introduce us actually 
 into the favour of God, make us appear amiable in his sight, 
 and give us an unquestionable title to eternal life, as well as 
 a full atonement to procure our pardon and to deliver us from 
 everlasting punishment. This is the righteousness which 
 is the only justifying righteousness of a poor sinner. This 
 is the righteousness which the apostle Paul desired above all 
 things to be found clothed with. Phil. iii. 9. This is the 
 righteousness which is by faith; the righteousness with which 
 infinite justice is well pleased; the righteousness which the 
 believer carries with him out of time into eternity, and ap- 
 pears in before the bar of God. In fine, the design of God 
 in imputing this righteousness, and the design of the soul in 
 applying to it by faith, is his justification. And there is in 
 the sinner, in receiving this righteousness, a frame of mind 
 suitable to the end God has in view in the imputation of it. 
 Thus, it is designed for his justifying righteousness. The 
 soul comes humble, under a suitable sense of the insufficien- 
 cy of all his own religious duties and services to answer that 
 purpose, renouncing all he has done, acknowledging him- 
 self to be but an unprofitable servant, and pleading to be 
 clothed with this wedding garment, and looking to it alone 
 for justification before God. But, 
 
 2. Another end of the blood of Christ is to give peace to 
 the conscience, and boldness and confidence before God. 
 The apostle exhorts us, when we draw near to God, to do it 
 in "the full assurance of faith, having our hearts sprinkled 
 from an evil conscience." Heb. x. 22. It is the application 
 of the blood of Christ by faith, that alone can deliver us from 
 a terrifying and condemning conscience, silence all its cla- 
 mours, and fill it with solid peace and tranquillity. When a 
 soul therefore is awakened and distressed with sin, he can 
 find no rest, till he is enabled to view and apply the blood of 
 Christ. When he considers the infinite evil there is in sin, 
 and the many transgressions he is chargeable with; when 
 he views the condemning sentence of the law, and the justice 
 and holiness of God, he is filled with distressing fears, till 
 he fixes his eyes upon the sacrifice of Christ. He is afraid 
 to come into the presence of God, he is ready to think it 
 presumption to hope for his favour, and that he is one cast off, 
 and must expect to be doomed to everlasting darkness, the 
 portion which he has justly deserved. His conscience is 
 
CASES OF CONSCIENCE. 209 
 
 like the restless sea, ever uneasy: it wounds, it terrifies him: 
 he hears no sound but that of everlasting burnings, he knows 
 not where to fly for peace: he goes to duty, thinking that 
 will give him relief; but so many imperfections appearing, 
 this will yield him no satisfaction. But when he is led to 
 view the blood of Christ, the eternal appointment of the 
 great sacrifice, its perfect accentableness to the Father, and 
 its infinitely atoning virtue; when the Spirit realizes to, and 
 impresses upon, his conscience, the atoning sufferings of 
 Christ, shedding abroad the dying love of the .Redeemer in 
 his heart: when he is enabled by faith to apply it to his 
 guilty soul, he finds it a cordial indeed; it opens a door of 
 hope in all his distress, and fills him with joy and peace in be- 
 lieving. Thus Christ gives rest to the labouring and heavy- 
 laden souls. Methinks I see the poor distressed creature 
 emerging out of his difficulties, and lifting up his head with 
 comfort, saying to conscience, "Oh, conscience, how hast 
 thou wounded me with thy killing language, thy repeated and 
 painful stings! I knew not what to do; fly from thee I could 
 not; approach the throne of God I durst not with any lively 
 hope; but now I have found a messenger, one among a thou- 
 sand, one who is able to answer all thy accusations, to remove 
 all thy heavy and awful charges, and to speak peace to my 
 weary soul. See the blood of Christ! Hear, it speaks better 
 things than the blood of Abel. Am I guilty? through this 
 shall I have pardon. Am I unworthy? there is an infinite 
 fulness of merit in this. Have I violated the law of God? 
 Christ was made a curse for me. With his sacrifice in the 
 arms of my faith, I can view a holy God, come into his pre- 
 sence with the boldness and confidence of a child, and expect 
 all the blessings of salvation." Thus it speaks peace to con- 
 science. 
 
 3. The blood of Christ is the great means of our sanctifi- 
 cation. It not only purchased grace for us, but is the great 
 means of increasing it in us. Christ came to purify his peo- 
 ple, and a believing view of his sacrifice tends greatly to 
 bring about this important purpose. When the believer is 
 enabled to apply the blood of Christ to his soul, to view its 
 infinite virtue, the riches of grace manifested in it, and the 
 blessings he enjoys through the Application of it; oh, he finds 
 in it, the most powerful dissuasives from sin and the strong- 
 est motives to holiness; he finds it sweetly melting his hard 
 heart, filling him with hatred of sin, with deep self-abhor- 
 rence, stirring him up to a holy diligence and watchfulness 
 in the service of God. animating him with boldness and 
 
 18* 
 
210 CASES OF CONSCIENCE. 
 
 courage, reconciling him to every difficulty, filling him with 
 patience and cheerfulness in every trial, endearing the Lord 
 Jesus to him, kindling the fire of divine love, and bringing 
 him into a greater conformity to the image of Christ. There 
 is nothing gives a greater stab to sin, nothing crucifies our 
 lusts and corruptions more, than a view of a crucified Saviour. 
 When we look upon him that was pierced, we mourn. Zech. 
 xiv. 10. When the apostle'viewed the cross of Christ, he 
 found himself crucified to this world, and this world to him. 
 Gal. vi. 14. Upon the whole, there is nothing destroys sin 
 more in the soul, than to look to Christ on the cross. They, 
 therefore, are always the most flourishing Christians, who 
 converse most with Christ by faith. These, then, are the 
 ends God had in view in establishing this way of salvation, 
 in the shedding the blood of Christ, and sprinkling it upon 
 the soul. Now, if these are the ends you have in view, in 
 desiring to have this blood applied to your souls, it is a com- 
 fortable evidence of your being Christians indeed. For in- 
 stance: if, sensible of your guilt, and the insufficiency of 
 your own righteousness to justify you before God, you are 
 willing to receive him as your Lord, your righteousness, rest- 
 ing upon the infinite merit of his blood alone; if you look to 
 this to ease your wounded conscience, give you boldness and 
 confidence in your approaches to God, and support you under 
 every accusation of sin and Satan; if you desire this blood to 
 be applied to your soul, to cleanse it more and more from the 
 pollution of sin, and to purify your heart, that you may be 
 growing in holiness, you may then conclude that you have 
 passed from death unto life, and are far from being a hypo- 
 crite. But if you approve only of the justification of a sin- 
 ner by the righteousness of Christ, and see not a beauty in 
 real holiness ; if you would have the blood of Christ sprin- 
 kled upon you. to deliver you from everlasting punishment, 
 but not to cleanse your polluted heart; if you would be saved 
 from hell, but yet live in sin, you have no reason to look 
 upon yourself as a real Christian; and, therefore, all your ex- 
 pectations of pardon and salvation from Christ will meet with 
 an awful disappointment. Christ must not be divided. If 
 we are not willing to receive him in all his characters, it is in 
 vain to call ourselves Christians. He is made of God to all 
 his people, wisdom, righteousness, sanctification, and redemp- 
 tion. Thus you are furnished with an answer to the above 
 important question. I shall now close all, with a word or two 
 of improvement. And, 
 
 1. Hence we see how lovely the Lord Jesus Christ should 
 
CASES OF CONSCIENCE. 211 
 
 appear to us all. Did ho come and obey the law? Did he 
 come and submit to the death of the cross? Did he bear the 
 ■wrath of God, and give his life a ransom; and all this for us, 
 to make atonement for our souls, and secure to us all the bless- 
 ings of salvation? How amazing the love! How hard the 
 heart that feels no affection for this Jesus! How ungrate- 
 ful the creature who can despise the Redeemer! His love 
 should recommend him to all. It will recommend him to all 
 the saints. They love him here, and they long often for a 
 better world, where they will love him with a supreme and 
 undivided affection. 
 
 2. If any would know whether their hopes of eternal life 
 are rightly founded, we see what inquiries they must make. 
 Not only whether they believe the Gospel, with all its impor- 
 tant truths; but whether they see their need of the blood of 
 Christ; consequently, whether they see themselves guilty, na- 
 ked, polluted, and miserable; whether they are willing to fly 
 to the Lord Jesus Christ, and are enabled to depend upon 
 him for all salvation; whether they want to be sprinkled with 
 his blood, not only for their justification, but sanctification 
 too. These are inquiries of the most important nature, and 
 should be attended to by all who would know the state of 
 their souls. 
 
 3. Hence we see where relief must be found for a distressed 
 soul. The righteousness, the death, the suretyship of Christ, 
 are what lay a foundation of comfort to awakened sinners. 
 Here is room for the chief of sinners to hope for pardon, for 
 the greatest backsliders to accept mercy. Here is a sovereign 
 balm, which will heal every wounded spirit. When thou art 
 discouraged on account of thy sins, their heinousness, their 
 number, thy unworthiness, and art ready to conclude that 
 there is no hope for thee; look upon the blood of Christ; con- 
 sider for what ends it was shed; view its infinite virtue; 
 hear what the glorious Mediator said just before he gave up 
 the ghost, It is finished; and view the happy thousands above, 
 all the living evidences of the saving efficacy of Christ's death 
 and sufferings. Art thou a great sinner? the blood of Christ 
 proclaims pardon. Hast thou a hard heart? the blood of 
 Christ, applied by faith, will quickly melt it. Art thou full 
 of terrors of soul? this blood is sufficient to remove all, allay 
 the furious storm, and cause a perfect calm, a peaceful serenity. 
 Art thou sadly entangled with thy corruptions? this same 
 blood can set thee free, and cleanse thy polluted soul. It is 
 an overflowing fountain, always full. Its virtue is not in the 
 least exhausted. Come then, ye despairing sinners! come, 
 
212 CASES OF CONSCIENCE. 
 
 thou dejected creature! the blood of Christ can remove all thy 
 complaints. Thou mayest say with the apostle, Rom. viii. 
 34, "Who is he that condemneth? It is Christ that died, 
 yea, rather that is risen again, who is even at the right hand 
 of Grod, who also maketh intercession for us. To him be 
 glory for ever and ever. Amen. " 
 
 CASE XXV. 
 
 How shall a person know whether the obedience he performs flows 
 from true faith? 
 
 The taking this serious and spiritual case under conside- 
 ration, was occasioned by the reception of the following judi- 
 cious letter; which indeed puts a question, that, at first ap- 
 pearance, seems very different from that now before me. 
 However, upon an attentive view of the letter, and its princi- 
 pal design, it will appear that the solution of the above case 
 will answer the chief end of the letter. It runs thus : 
 
 "Rev. Silt, — I would humbly propose the following ques- 
 tion to be answered, which may possibly be of use to others 
 in similar circumstances, as Well as to myself. 
 
 " The question is this, Whether faith, as containing in its 
 nature the sonl's assent to the great Gospel promise of salva- 
 tion, and consent that Jesus should be its Saviour in particu- 
 lar, according to the tenour of that promise, may not be looked 
 upon as evidential of union to Christ, and the safety of my 
 spiritual state in him? And whether a conscious perception 
 of these actings of my understanding and choice, may not be 
 considered as criterions of true faith, and improved as such, 
 although the joy of faith, vigour of hope, and ardour of affec- 
 tion, be for a time absent, and inward corruptions violently 
 (at times) oppose the forming such a conclusion? 
 
 " My reason for confining the query to the grace of faith, 
 is, from the difficulty I find in ascertaining the truth of my 
 love, repentance, opposition to sin, and even my obedience 
 itself, unless all these appear in me to flow from faith in 
 Christ as their principle. 
 
 " Another reason is, in examining myself as to my state or 
 frame, I find, that if my conscience is mistaken, or ignorant 
 of the rule of God's word, all the conclusions resulting from 
 comparing my heart and ways with it, must be wrong and un- 
 certain in the same degree as my conscience is erroneous, 
 and its testimony false. These things considered, make me 
 
CASES OE CONSCIENCE. 213 
 
 very anxious to know the truth of my case. I am afraid of 
 self-deceit. I have long been of opinion, that faith without 
 works is dead, or rather is no faith at all : I am equally cer- 
 tain, that works, however splendid, without faith as their ani- 
 mating principle, are dead works also. For the end of the 
 commandment is charity, out of a pure heart, a good con- 
 science, and faith unfeigned; which I am persuaded are 
 either all together, or else do not exist at all in my heart. 
 "I remain, 
 
 " Your obliged servant." 
 
 In perusing this epistle, you will easily see, that the ques- 
 tion, as first laid down, is rather put in a speculative than in 
 an experimental form. But the evident scope and design of 
 it is to enter deep into Christian experience. For which 
 reason I have chosen to alter the form of the question, and 
 place it in a more compendious and experimental view; 
 which best comports with the design of this exercise, and, 
 at the same time, will fully answer the end proposed by the 
 letter; namely, to know whether our repentance, love, and 
 obedience be genuine and evangelical; or, in other words, 
 whether our obedience flows from true faith. 
 
 Let me then observe, as an introduction to the whole; it 
 is a great mercy, that the truth and reality of faith in our 
 hearts does not depend upon the distinct knowledge of its 
 nature and workings. Many persons doubtless have this 
 divine principle wrought in them, and they feel its workings, 
 though they know not how to describe its nature, or to give 
 a proper account of its actings even in their own minds. It 
 is, indeed, of some importance to have a doctrinal knowledge 
 of this fundamental grace; because those that have, are the 
 better able to judge concerning their own experiences, and 
 may by their knowledge arrive at a more clear and solid sa- 
 tisfaction about their own state or frames. But yet it is 
 abundantly more desirable and important to know it experi- 
 mentally than doctrinally; and it is frequently found, that 
 when a soul, under the influences of the Spirit, is drawn 
 forth to exercise this amiable grace, there is such a mixture 
 and such a variety of affections working, that it would be 
 difficult to describe them, or conceive the manner in which 
 they work. Let us not then be so solicitous to know the 
 nature of faith in a doctrinal or controversial way, as to trace 
 its chief evidences and appearances in our own souls, and its 
 effects upon our actions and conduct. 
 
 To assist you in this examination is the design of the fol- 
 
214 CASES OF CONSCIENCE. 
 
 lowing nnes; and we shall be able to see the beautiful and 
 experimental connexion between faith and obedience by at- 
 tending to these two interesting questions: 
 
 I. What is that faith which produces true obedience? And, 
 
 II. What is that obedience which flows from true faith? 
 I. What is that faith which produces true obedience? 
 
 There are various sorts of faith mentioned in Scripture, which 
 have been exercised or experienced by the children of men. 
 Some of which are of a spiritual or saving nature; but others 
 are such kinds of faith, as may be in persons who are stran- 
 gers to all true grace and holiness. It is therefore necessary 
 that we should carefully distinguish between that sort of faith 
 which produces true obedience, and that which can never 
 produce it. There was a miraculous faith whereby persons 
 were able to perform miracles, which faith, however valu- 
 able, was notwithstanding exercised by some of those who 
 knew nothing of the grace of God in truth. There is like- 
 wise an historical or speculative faith, whereby persons un- 
 derstand and believe the truths of the Gospel with their 
 heads, and in the notion of them. And many now have this 
 sort of faith, who are dead in trespasses and sins. There is 
 likewise a temporary faith, which is so much like a true 
 saving faith, that it is sometimes very difficult to distinguish 
 the one from the other. This temporary faith, is that where- 
 by a person not only believes the truth in his notion, but has 
 some sort of relish for it, approbation of it, nay, and feeling 
 of it too in his mind. But after all the truth only floats upon 
 his affections, and does not enter deep into the heart and 
 conscience. Now neither of these forementioned sorts of 
 faith is of such a nature as to produce true obedience. For 
 nothing will produce true holiness, short of such an inward 
 spiritual belief and impression of Gospel truth, as effectually 
 prevails upon the soul to go to and receive the Lord Jesus 
 Christ for all salvation. 
 
 Our friend in the letter inquires, whether an assent to, 
 joined with an approbation of the Gospel method of salvation, 
 be not sufficient to evidence the truth of our faith, and the 
 safety of our state, although we may not have that joy, hope, 
 and comfort with which some are favoured? To which I 
 readily answer, that doubtless our faith may be true and 
 saving, though it be not attended with such satisfaction and 
 assurance, as to fill the soul with peace and joy. 
 
 Faith may be true, and yet be very weak; it may be true, 
 and yet be sadly suppressed or overborne as to its actings and 
 exercises. Yes, it may be both true and strong, yet be 
 without much spiritual joy and consolation; for a strong faith 
 
cases or CONSCIENCE. 215 
 
 may be overloaded with and borne down by temptations. A 
 soul may truly go to Christ, though with a trembling heart; 
 and may truly receive Christ, though with a trembling hand; 
 and may have a strong reliance upon Jesus Christ, and yet 
 be distressed and perplexed. But though all this be allowed, 
 yet I cannot apprehend, that a mere assent to, and appro- 
 bation of, Christ, and the method of salvation, is the whole 
 that is included in that faith which produces true obedience. 
 There must be some real application to Christ, and some real 
 application of Christ to us, in order to answer this end. 
 
 Let us then see how the Scriptures describe the essential 
 actings of saving faith, and endeavour to render this important 
 subject familiar to our minds, by comparing natural and spi- 
 ritual things together. 
 
 Every one that has read his Bible with any attention will 
 see, that true faith is frequently set forth by a coming to 
 Christ and receiving of him. Let us then take into conside- 
 ration these two ideas, and see what we can learn from them 
 for our instruction into the nature of true faith and its act- 
 ings. In order to conceive of these things aright, we must 
 take this general rule with us: let us observe what is inclu- 
 ded in the act of a necessitous person, when he goes to a rich 
 generous person for help, and receives a supply at his hand: 
 only cast aside the mere external acts of coming and receiving, 
 and see what thoughts and affections are working in his mind, 
 when performing these external acts. 
 
 The reason why we are, in this comparison, to cast aside 
 the external acts of the body is, because faith is only a spiri- 
 ritual act of the mind and heart. Retaining, therefore, the 
 spiritual part of these acts, we may draw the similitude be- 
 tween natural and spiritual coming and receiving to great 
 advantage. 
 
 Let us then suppose a poor necessitous person to have 
 heard of a generous and wealthy gentleman : how well soever 
 he may know this generous person, how much soever he 
 may know about him, and how much soever he may approve 
 of his method of distributing his bounty, yet if, after all, 
 he does not actually go to this gentleman, and receive a sup- 
 ply from him, the necessitous person is still as poor as ever. 
 So that his mere knowledge and approbation will not suffice 
 without coming and receiving. On the other hand, let us 
 suppose the necessitous person to have but little knowledge 
 of this generous gentleman; to have only heard perhaps his 
 name and character in general, yea, and to have some fears 
 in his mind, lest he should not be accepted or supplied; yet 
 if he has knowledge enough, and hope enough, to induce him 
 
216 CASES OF CONSCIENCE. 
 
 to go, and goes accordingly, lie receives the bounty, and is 
 supplied. So that the smallness of his knowledge, and the 
 greatness of his fears, are no effectual bar in the way of his 
 receiving the benefit. From whence it appears, that there 
 may be much knowledge of Christ, and some consent to the 
 method of his grace, and no act of saving faith; while, on the 
 contrary, there may be but little knowledge and many fears, 
 and yet a true act of faith put forth. Some knowledge there 
 must be of Christ, otherwise the sinner knows not where to 
 go for salvation; and there must be a real approbation of 
 Christ as a Saviour, or the sinner will never apply to him. 
 But by a close attention to this simile, and applying it to 
 spiritual purposes, we shall see that, besides a mere assent 
 and consent, there are in the act of saving faith these follow- 
 ing particulars: 
 
 (1.) There is a personal concern in his heart, who exercises 
 faith in Christ. A necessitous person will never go for a 
 supply unless he knows his own necessity, and is concerned 
 about it. Thus, whenever a soul goes to Christ, by faith, he 
 has a real sight and sense of his own emptiness and necessity; 
 he feels his own wants pressing upon him; sees himself una- 
 ble to obtain a supply for himself by his own industry or 
 merit; cannot be contented in his present starving or naked 
 condition; and this awakens him to seek out after help for 
 himself. An unconvinced, unconcerned soul does not, cannot 
 exercise an act of faith upon Christ. Thus then it is evident 
 that a true concern about the salvation of our souls, and 
 about an interest in Christ, is necessary in an act of saving 
 faith. 
 
 (2.) There is likewise a probable hope of acceptance and 
 supply in that soul that actually goes to Christ for salvation. 
 If a necessitous person conceives no probability of succeed- 
 ing in his application, he will not go. Though a full assu- 
 rance of his success is not absolutely necessary, yet some hope 
 of it is to encourage a poor person in his first setting out. 
 This hope may, indeed, in some cases, be as it were but a 
 peradventure; but then it is such a probability as he believes 
 he has not elsewhere. Like the lepers at the gate of Sa- 
 maria; they knew that if they continued where they were, 
 they should die; if they went into the city, they knew they 
 must perish there, because of the famine; but they conceived 
 that if they went to the camp of the enemy, they might possi- 
 bly be saved alive. This expresses the lowest degree of 
 hope that will be a foundation for making a trial. I mention 
 this, not that convinced perishing souls may content them- 
 
CASES OE CONSCIENCE. 217 
 
 selves with such a weak hope. No, no, for I may boldly as- 
 sure such distressed souls, that they have, from the promises 
 of the Gospel, the firmest ground to hope for success in their 
 application to Christ. The difference between a sinner's go- 
 ing to Christ, and these lepers going into the camp of the 
 Syrians, is very great. For these lepers went to the camp 
 of an enemy; but a sinner applying to Christ, goes to him 
 who is the friend of sinners, and has said, " Him that cometh 
 to me, I will in no wise cast out." 
 
 Only let me observe, that this probable hope, which a sin- 
 ner has in the first actings of faith, is not founded upon 
 any good he may fancy in himself, nor upon any duties he 
 performs; but is founded entirely and alone upon the freeness 
 of divine grace, and upon the report that the Scriptures have 
 given of Christ as one ready to receive the most unworthy, 
 to welcome the most guilty, and to supply the most necessi- 
 tous. Thus then the sinner, in coming to Christ, not only 
 approves of Christ, but has some degree of hope in him, by 
 turning his eye towards, and fixing his thoughts upon, the 
 hope held forth in the Gospel invitation. 
 
 3. There is likewise an actual application to Christ made 
 by the soul that believes in his name. A necessitous person 
 is not only concerned about, and desirous of a supply; not 
 only hopes to receive it, but he, in consequence, actually 
 applies for it. Thus the soul, in believing, having his 
 concern raised by a sight and feeling of his own need, 
 having his desires raised by a view of the fulness and suita- 
 bleness of Christ, and having his hope raised by a belief of 
 the freeness of the Gospel, he forthwith addresses himself to 
 Christ, or to God in Christ, by earnest prayer and supplica- 
 tion. He goes to the throne of grace, offers up his desires 
 to God, lays forth his sinfulness and misery before God, and 
 pleads the promises and invitations of the Gospel. He vo- 
 luntarily casts aside all his vain hopes, and throws himself 
 upon the free mercy of God in Christ. Once more, 
 
 4. There is likewise a spiritual application of Christ made 
 to the soul in the act of believing. A necessitous person not 
 only comes for supply, but he likewise takes it to himself, 
 receives it for his own use; otherwise, he is still never the 
 better; he is still in the same necessity as before. Thus the 
 soul in believing receives Christ and his blessings, Christ and 
 his promises to itself, for its own use. The believer makes 
 use of Christ's blood for his pardon, his righteousness for his 
 justification, his promises for his support and comfort, and 
 his fulness for his supply. The applying of Christ to our- 
 
 19 
 
218 CASES OF CONSCIENCE. 
 
 selves in this way is a matter of the greatest consequence. 
 It is what is expressed as a fundamental act of saving faith, 
 John i. 12: "As many as received him, to them gave he 
 power to become the sons of God, even to them that believe 
 on his name." And what is it thus to receive Christ? It is 
 something that is better experienced than expressed. In this 
 act the soul takes Christ home to itself, for its own; it ap- 
 propriates him to itself, in all his characters and offices as a 
 free and complete Saviour. And though this may be done 
 with a trembling hand and a fearful heart, yet there is still in 
 it an application of Christ to ourselves, whereby we are ena- 
 bled to apprehend him for ourselves. To express myself 
 plainly as I can upon this deep and spiritual subject, I would 
 lay it forth in the following manner: the believer sees what 
 himself and what Christ is, and makes an affecting comparison 
 between what is in himself and what is in Christ. He sees 
 that Christ's atonement answers to his own guilt, Christ's 
 righteousness to his own unworthiness, Christ's purifying 
 Spirit to his pollution, Christ's strength to his weakness, 
 Christ's riches to his poverty, and Christ's fulness to his own 
 emptiness. Having seen and been affected with this exact 
 suitableness and correspondence of what is in Christ to his 
 own wants, he is in some measure persuaded of Christ's fine- 
 ness and willingness to give himself to his soul, and therefore 
 ventures, humbly ventures, to take Christ home to himself. 
 He applies Christ's atonement to his own guilt, and thereby 
 answers the challenges of a guilty conscience: he applies 
 Christ's righteousness to his own unworthiness, and thereby 
 answers the objections that unbelief brings against him for it: 
 he applies Christ's fulness and riches to his own emptiness 
 and poverty, and thereby relieves his mind under these hum- 
 bling views of himself, and says, "What though I am so 
 guilty and unworthy, yet let me not be discouraged, for 
 Christ is worthy; what though I am poor and empty, yet let 
 me not despair, for in Christ all fulness dwells; and though 
 I am all over polluted, yet let me not therefore despond, for 
 the blood of Jesus Christ cleanseth from all sin." And thus 
 the believer pacifies his conscience, silences his fears, supports 
 his hopes, satisfies and comforts himself in Christ, by a 
 special application of Christ to himself. This appropriation 
 is stronger or weaker, according to the degree of faith in 
 exercise; and sometimes it can triumph over every fear, 
 danger and distress, by saying, "Who is he that condemneth? 
 It is Christ that died." Thus the soul and Christ are brought 
 together into a spiritual and experimental union; and from 
 
CASES OF CONSCIENCE. 219 
 
 bence it conies to pass, that the believer purifies himself by 
 washing in Christ's blood: can perform duties in Christ's 
 name and strength; can resist the devil, overcome tempta- 
 tion, surmount difficulties that lie in his way; out of weak- 
 ness is made strong; and can do all things through Christ 
 that strengthens him. 
 
 This, this is the faith that works by love, that produces 
 true obedience. And unless Christ be in some degree thus 
 applied to the soul, there is no strength for obedience, no 
 true delight in it, nor any Gospel motive to it inwrought in 
 the heart. But if a soul, knowing and approving the method 
 of salvation by the atonement, righteousness, and purchase 
 of Christ, is really concerned about an interest in hiin, has 
 some encouragement from the freeness of the promises, and 
 thereupon applies to Christ for strength and salvation, and 
 can now receive Christ to himself; he then begins to live 
 upon Christ and to work for him, from a principle of faith in 
 him, and love to him. Thus evangelical repentance is ex- 
 cited; thus evangelical love is drawn forth; and thus evan- 
 gelical obedience is performed. 
 
 I have here given you as distinct and regular an account, 
 as I am able, of the several particulars contained in that 
 faith which produces true obedience. But after all, I dare 
 not say that these various motions and actings of soul are 
 always to be distinctly discerned in experience; for they 
 are often so weak and imperfect in themselves, or so inter- 
 mingled and confused with one another, that we cannot trace 
 them distinctty. However, in the midst of all these confu- 
 sions, the believing soul has such a regard for Christ, his 
 grace and Gospel, that what is seen, felt, and received, be- 
 comes the spring and motive of holy obedience in heart, lip, 
 and life. The truth of our faith is best known by its influ- 
 ence and tendency rather than by its distinct and particular 
 actings, which are often so confused. If Christ be so re- 
 ceived and applied, as that our views of him, regard to him, 
 and reliance upon him, lead us to him and his grace for mo- 
 tives to raise our abhorrence of sin, for strength to subdue 
 it, and for excitements to holiness of heart and life, we may 
 be sure that our faith is true and genuine. 
 
 Give me leave to observe, before I pass to the other^ ques- 
 tion proposed, that this representation of faith as coming to 
 and receiving Christ, is far from casting any discouragement 
 in the way of the weak believer. Some may be ready to say, 
 "Oh, if all this be contained in true faith, and if there be 
 such an application of Christ to the soul in it, then I am 
 
220 
 
 CASES OF CONSCIENCE. 
 
 destitute of it; for I could never venture thus to appropriate 
 Christ to myself.''' But let me ask you, What is it that makes 
 you thus afraid to take Christ home to your souls? Would 
 you not be glad to do it, and is it not your greatest discourage- 
 ment, that you fear you may not? Let me tell you that this 
 view of faith has in it the best and strongest encouragement 
 to you. For hereby you are told, that if you can heartily 
 approve of Christ, and have a real concern about an interest 
 in- his grace and righteousness, then you may and ought to go 
 to him, plead with him, cast your souls upon him, and apply 
 all that he has done, suffered and purchased, to your own souls, 
 for your satisfaction, supply and consolation. Such a hope 
 and comfort as this I desire by all means to encourage; and 
 would aim to make it appear to all the souls that are truly 
 concerned, that they have a liberty, a free, unrestrained 
 liberty to trust in Christ for themselves, and apply Christ to 
 themselves. Surely you do not desire to be saved without 
 Christ, or to be satisfied without an interest in him. I would 
 not encourage such a desire or promote such a satisfaction; 
 what I want is to lead } t ou to an application of Christ to your- 
 selves, that you may be satisfied, comforted, and supported in 
 him and by him. And if you can, though in but a low degree, 
 trust in and rely upon Christ for yourselves, you may be then 
 said in some measure to know and believe the love that God 
 hath to you in Jesus Christ. In this way you will find 
 strength both to work for Christ, and to fight against sin 
 and Satan. Which brings me to the other part of this dis- 
 course. 
 
 II. What is that obedience which flows from true faith? 
 The letter upon which this question is founded, justly observes, 
 that, "as faith without works is dead, so works without faith, 
 as their animating principle, are dead also." They are only 
 splendid appearances, and little better than shining sins. 
 Though I would by no means disparage good works, yet it is 
 highly necessary that our works be of the right Gospel stamp, 
 otherwise they are unacceptable to God, and often delude 
 our souls. But, indeed, when we come to weigh our works 
 in the balance of the sanctuary, and bring them to the test of 
 the Gospel, I am ready to suspect, that not only all the works 
 of unbelievers, but that many of the works even of believers 
 themselves are dead works. For there are a great number of 
 duties performed in a legal, carnal, self-sufficient manner 
 by the children of God. Happy is he that can bring forth 
 much spiritual fruit to the glory of God, by works of faith 
 and labours of love; and we ought to be thankful, if in any 
 
cases or CONSCIENCE. 221 
 
 instances we can prove that what we do is truly in the name 
 and strength of the Lord Jesus. It is therefore necessary to 
 remark, that when we put' this question, What is that obe- 
 dience that Sows from true faith"/ it is not done so much with 
 a design to determine a person's state, as to show the nature 
 of his duty, and to give him a rule to judge when his works 
 are done in a right manner. We must not conclude that we 
 are destitute of divine grace, unless every act we perform is 
 found to flow from true faith; for then the greatest believer 
 in this world may well doubt and despond. All of us, even 
 the best of us, will find reason to look back with shame upon 
 many of our duties, and be obliged to confess that they have 
 been dead works, having little or nothing of the divine life 
 quickening them. * Nay, we shall often detect ourselves of 
 being kept back from some sins, and stirred up to some du- 
 ties, by the most mean, carnal, and worldly motives, rather 
 by restraining than by renewing grace. It is therefore much 
 to be desired, that believers should know how to distinguish 
 not only good works from bad ones, but even the good works 
 they performed in an evangelical manner, from those "which 
 are performed in a legal or carnal way. That we may 
 know which we ought to be peculiarly thankful for, and 
 which to lament over, let me then lay down the follow- 
 ing marks by which to judge of those duties that flow from 
 faith. 
 
 (1.) If our obedience flows from true faith, we are moved 
 thereto not by self-will, but by a regard to the authority and 
 command of Christ. Many services we perform, merely 
 because they suit our inclination, fall in with our temper or 
 conveniency, or because they are of our contrivance or inven- 
 tion. In this way, persons may perform innumerable ser- 
 vices, excellent in themselves, and agreeable to the divine 
 word, and yet be little better than will-worship; because that 
 which spurs us on to them, animates us in them, and carries 
 us through them, is their being done at a time, and in a 
 manner, that suits to our own tempers. But true faith teaches 
 us to regard and reverence the authority of Christ: then 
 whatever we perform, it is because Christ commands us; and 
 whatever we avoid, it is because Christ forbids us. The 
 obedience of faith teaches us to eye Christ as our Lord and 
 Master, and we are desirous to follow him in his directions. 
 We would not do anything but by his commission and order, 
 however it may suit our inclination; and would not omit any 
 thing he calls for, however it may cross our own wills. 
 Whatever we do, it is not so much to please ourselves as to 
 
 19* 
 
222 CxVSes or conscience. 
 
 please him who has an authority over our consciences and a 
 love to our souls. 
 
 (2.) If our obedience flows from true faith, we are moved 
 thereto, not from anything visible, but from a realizing view 
 of things invisible. "We walk by faith, not by sight." The 
 generality of mankind are moved to do one thing, and avoid 
 another, because of what they see or feel: all their motives 
 are drawn from things within the verge of nature, and within 
 the view of sense. But true faith teaches a person to look 
 at and live by, the things which are not seen, which are 
 eternal; and it is a good sign our obedience is of the right 
 kind, if we are excited to it, animated and supported in it, not 
 merely by the applause or fear of man, but by a belief of 
 those things which the Gospel reveals concerning Christ's 
 glory, grace, love, and salvation; all which are things unseen. 
 
 (3.) If our obedience flows from true faith, we are moved 
 thereto, not from self-righteousness, but from love to Christ. 
 When we avoid sin, or perform duty in a right manner, we 
 do not think to work out a justifying righteousness thereby, 
 either in whole or in part; neither do we aim hereby to 
 make the least atonement for our sins. For these things, 
 namely, for pardon and justification, we look to Christ's blood 
 and righteousness alone. But we work from love to Christ, 
 knowing or hoping that he has loved us and given himself 
 for us. "The love of Christ constraineth us:" and then 
 "we live not to ourselves, but to him who died for us, and 
 rose again." Self-righteous performances are not the obe- 
 dience of faith; they are the direct contrary to it, as they 
 oppose the very first fundamental principles of the Gospel. 
 Once more; 
 
 (4.) If our obedience flow from true faith, we enter upon 
 our duties, not in our own strength, but in the strength of 
 Christ. We know, we see, we feel our own utter insuffi- 
 ciency to think a good thought, or perform a good work in a 
 right manner. We are conscious to ourselves that there 
 will be no life nor.spirit in our performances without the as- 
 sistance or influence of Christ's grace; and therefore we en- 
 gage in a duty looking up for, and relying upon the strength 
 and Spirit of Christ. Whereas self-sufficient performances 
 betray our ignorance of the nature of true holiness and spiri- 
 tual duty; and arc neither acceptable to God, nor truly bene- 
 ficial to ourselves. 
 
 Several more thoughts might be added, but let these 
 suffice; only give me leave to recommend to you the serious 
 perusal of the eleventh chapter of the Hebrews, where you 
 
CASES OP CONSCIENCE. 223 
 
 will b* furnished with a variety of instances; all which 
 show the nature of the obedience of faith, and will teach 
 you to judge whether what you perform flows from true faith 
 or not. 
 
 I shall conclude the whole with three brief reflections. 
 
 1. How impossible is it to be truly holy, and spiritually 
 obedient, without faith in Christ and union to him! Many 
 think that their obedience is the way to, and the condition 
 of an interest in him. But, alas, all the obedience we perform 
 before faith, is self-will, self-righteousness, and self-sufficien- 
 cy. There is not the least degree of acceptable obedience 
 or true holiness previous to a union with Christ by faith; 
 and all those who talk of true piety and virtue, without reli- 
 ance upon Christ and love to him, know not what they say, 
 nor whereof they affirm. If any, therefore, are desirous to 
 become holy and evangelically obedient, let it be their first 
 concern to fly to, and believe in, the Lord Jesus Christ for 
 righteousness and strength. We can never bring forth fruit 
 to God, until we are dead to the law, and married to Christ. 
 Eom. vii. 4. And we must become dead to the law, that we 
 might live unto God. Gal. ii. 19. 
 
 2. How imperfect and defective is the obedience of even 
 true believers! It is happy indeed, when a Christian is so 
 circumspect and conscientious in his services that he is 
 blameless and harmless in the midst of a crooked and per- 
 verse generation; when he is diligent and abundant in the 
 work of the Lord : but if he seriously inquired which of his 
 duties flowed from true faith, and where to cast aside all 
 those performances that were attempted in his own strength, 
 with a view to his own honour, and which he was moved to 
 merely by his own will, or by things visible and sensible, 
 there would then be but very few remaining to place among 
 the number of truly good works. The believer may say, "It 
 is true, I have done such a duty, attended such a service, or 
 resisted such a temptation : but where has been my love to 
 Christ, my dependence upon him, my view to his glory in 
 such a performance? " If you, believers, have your thoughts 
 clear, and your eyes open to behold your own hearts and ways, 
 you will find that your works have not been perfect, have 
 not been filled up with true faith, love, and affection before 
 God, as they ought to be. This is matter for deep and con- 
 stant humiliation. 
 
 3. How necessary is it to put good works in their proper 
 place! If they are misplaced, they are in a sense destroyed! 
 all their excellency and value is lost. They must flow from 
 faith in Christ, or they arc good for little. 
 
224 CASES OF CONSCIENCE. 
 
 Place tliein after faith, as the fruit and evidence of it, and 
 they are^ beautiful; they honour God and are acceptable to 
 him; but if they are once made the ground of our hope of 
 pardon and justification, they become offensive to Grod, as 
 they dishonour Christ, and overturn the scheme of the G-ospel. 
 Let us then, all of us, be concerned to be obedient, and to 
 perform all the works of righteousness that lie in our power* 
 only see to it that they are performed from a sense of Christ's 
 love, with a view to his glory, from a regard to his authority, 
 and with a dependence upon his grace and Spirit. 
 
 CASE XXVI. 
 
 ON SELF-EXAMINATION. 
 
 " Sir — I have attended your "Wednesday evening lectures, 
 and have heard you frequently exhorting the people to at- 
 tend to the duty of self-examination. I acknowledge it is a 
 very important duty, and T doubt not but it is often very 
 useful; but I find it very difficult to go through it with any 
 advantage to my soul. My heart is so averse to everything 
 that is serious, especially to a duty so close and interesting as 
 this, that I know not how to go about it. I should be glad, 
 therefore, to have it set in a proper light; how I must perform 
 it; what are the fittest seasons for it; how I must view it; and 
 what use I must make of it. In thus obliging me, you may 
 be useful to others." 
 
 That self-examination is a duty, appears evident from 
 Scripture. " Examine yourselves whether ye be in the faith, 
 prove your own selves: know ye not your own selves, how 
 that Jesus Christ is in you, except ye be reprobates? " 2 Cor. 
 xiii. 5. A duty, you will easily see, at first view, to be of 
 peculiar importance, as it tends to lay open the heart, and 
 bring us to the knowledge of our state towards God. It is 
 necessary, and esteemed an act of prudence, for the merchant 
 to look into his accounts, to see what condition his worldly 
 concerns are in, so that he may not deceive himself, or injure 
 others; certainly much more is it necessary for us all to ex- 
 amine into the state of our souls, as these are concerns of in- 
 finite moment: as wo are all hastening to an eternal world, 
 and a mistake here, when death has discharged its solemn 
 office, can never be rectified. 
 
 The subject I am called to consider is weighty indeed. It 
 
CASES OP CONSCIENCE. 225 
 
 concerns you all; and, therefore let me entreat your serious 
 attention, whilst I endeavour to answer the following ques- 
 tions: 
 
 I. What must we examine *into? 
 
 II. In what manner must we do it? 
 
 III. What are the fittest seasons for it? And, 
 
 IV. In what light we should view it, and what use should 
 we endeavour to make of it? 
 
 May the answer to these questions strike our minds, and 
 engage us diligently and frequently to attend to this duty, so 
 as may be for the advantage of our souls. 
 
 I. What must we examine into? It will be easy to deter- 
 mine what must be the matter of our inquiry, viz. the state ot 
 our souls, or things relating to our experience as Christians, 
 in which the glory of God, and the peace and welfare of our 
 souls are concerned. Particularly, when we set apart some 
 time for this duty, we should chiefly be concerned to inquire 
 into one or both of these things: 
 
 1. Whether we are real Christians or not? And, 
 
 2. Whether we are growing or declining Christians? 
 
 1. We should inquire whether we are real Christians or not? 
 This is a point of the greatest importance. If we are Chris- 
 tians indeed, all things shall go well with us, both in life and 
 at death, in time and eternity. But if we have only the 
 name, however we may live in earthly pleasure, it will be 
 awful dying. "He that believeth on the Son hath everlast- 
 ing life; but he that believeth not the Son, shall not see life, 
 but the wrath of God abideth on hiin." John iii. 36. How 
 many have been, and are still in the melancholy state of the 
 foolish virgins, have the form of godliness, but know nothing 
 of the power of it; we read of the hope of the hypocrite, 
 which shall perish. Job viii. 13. What will become of his 
 hope and him, when God taketh away his soul? Job xxvii. 8. 
 As this is the case then, surely we should all be concerned to 
 make a strict and solemn inquiry, what character we fall un- 
 der, what state we are in. Would you know whether you 
 are passed from death unto life, look back to the time when 
 you think the change was made, and inquire into the circum- 
 stances attending it. What view had you of yourself, of sin, 
 of Christ? Did you see your lost, miserable, and wretched 
 condition, and were you made willing to renounce all that stood 
 in competition with the Redeemer, and to receive him in all 
 his .Mediatorial characters? Many cannot remember when 
 the change was made; therefore do you inquire what evi- 
 dences you can produce of the grace of God in you. Do you 
 
226 CASES OP CONSCIENCE. 
 
 liate sin? Do you desire therefore, above all things, to be de 
 livered from it? Is it your daily burden? And does heaven 
 appear peculiarly amiable, because there sin will be no more? 
 What is your faith? He that believcth shall be saved. 
 Mark xvi. 16. Is Christ the object of your faith? Christ as 
 he is represented in the Gospel? Do you go to him for right- 
 eousness to justify you, his Spirit to sanctify 3 r ou, and his whole 
 salvation to be bestowed upon you? What is your humility? 
 Do you appear vile in your own e} T es? Are you filled with 
 self-abhorrence? Do you see nothing in }~ourself, nothing in 
 your services, and are you willing to receive salvation as the 
 free gift of God, and to admire his rich distinguishing grace 
 in the bestowment of it? Do you seek after a submission to 
 the dispensations of his providence, not dictating to infinite 
 wisdom, or censuring his conduct, but thinking honourably 
 of all his ways, and desiring to say always, " Father, not my 
 will, but thine be done?" What is your hope? Does it lull 
 you to security, and encourage you to take your ease, for all 
 is well? Or does it put you upon duty, enliven you in it, 
 reconcile you to afflictions, animate you with zeal, and put 
 you upon seeking after purity of heart and life? What is 
 your love? Can you say, "Whom have I in heaven but thee, 
 and there is none upon earth I desire besides thee?" When 
 Christ is present, do you rejoice? When he withdraws, are 
 your souls grieved? When he is dishonoured, do you mourn? 
 Do you long after clearer views and fuller enjoyments of 
 Christ? These, and such like questions, should be put to 
 your soul when inquiring into your state. 
 
 2. Another subject of inquiry is, whether we are growing 
 or declining Christians. Inquire, Do you see more of the odi- 
 ousness of sin? Do you grow more confirmed in this great 
 truth, that you are nothing? Are your views clearer of your 
 weakness and poverty, of the glory and suitableness of Christ, 
 and of the excellency of the Gospel? How are your corrup- 
 tions? Are they as prevalent as usual? Are not your affec- 
 tions more mortified to the world? Does pride possess your 
 breast as much as ever? Does passion still boil in you, and 
 lead you aside as often as before? Are you as much en- 
 tangled with lust, as easily conquered? Have you got no 
 victories over sin, got no steps forward in your journey, added 
 no cubits to your spiritual stature? Are you not in some 
 measure more like your Lord? Have you more of his divine 
 temper? Are you therefore more meek and lowly in heart; 
 more patient and submissive to your Father's pleasure, more 
 active and diligent in promoting his glory, and more concerned 
 
CASES OF CONSCIENCE 227 
 
 to live usefully and profitably? In what condition is your 
 faith? Does it grow stronger? Do you feel more of its puri- 
 fying influences? Do you love Jesus and his people more 
 than you did? Are you more afraid of offending your Re- 
 deemer, more desirous of honouring him, more humble under 
 a sense of the little you do for him, and longing more after a 
 better world, where you shall love and praise him for ever? 
 Finally, Are you become more spiritual, more heavenly in 
 your temper, your duties, your conversation; more circum- 
 spect in your walk; and more concerned to fill up every re- 
 lation and character in such a manner, as you may adorn the 
 doctrine of Grod your Saviour in all things? Thus inquire 
 into these two important points, whether you are Christians, 
 and what progress you have made; whether you have reason 
 to say, Oh, that it was with me as in months past, and so to 
 be humbled under a conviction of a decline; or whether you 
 have reason to admire distinguishing grace, for any advances 
 in holiness, and growth in experience? 
 
 II. In what manner must we examine ourselves, or how 
 must we perform this duty? If we do not attend to it in a 
 proper manner, it will be of no real advantage. That the 
 ends of it may be answered, therefore, let us, 
 
 1. Look up to the Spirit by prayer for his assistance. If 
 you have set apart some time for this duty, begin with 
 prayer. You will have but little satisfaction, if the Spirit is 
 not with you. You will be ready, either to draw a shade over 
 the work of Grod in your heart, and so come from the duty 
 under discouragements, or else you will perhaps take that 
 for real saving experience, which is not so, and so run into 
 presumption. Be earnest with Grod, therefore, to be with 
 you; to impress you with a deep sense of the great import- 
 ance of the duty you are entering upon, that you may not 
 trifle with Grod, and your own soul; to enable you to examine 
 your heart thoroughly, and as in his presence; and if he has 
 given you an experience of renewing grace, that he would 
 shine upon his work, that your evidence of the Christian 
 may clearly appear; or if you have been deceiving your- 
 self with false hopes, that he would convince you of it. Wres- 
 tle with God for his presence, if you would succeed in the 
 duty. 
 
 2. Do not make marks yourself, but observe and try your- 
 self by those which God has given you in his word. Some 
 make marks of the Christian themselves, just as their fancy 
 leads them, and are either deceiving themselves by them, or 
 else drawing uncomfortable conclusions concerning their 
 
228 CASES OP CONSCIENCE. 
 
 state. The hypocrite thinks it is enough to attend ordinances, 
 and go through a round of duties, and so is resting upon a 
 sandy foundation. The Christian is ready to make a com- 
 fortable frame, lively affections, a warm heart, &c. marks of 
 grace, and therefore is often ready to look upon himself as a 
 hypocrite. Look into Scripture, and see what God has made 
 marks of the Christian, and do not let fancy be your guide in 
 a matter of such importance. Distinguish between marks of 
 grace, and marks of growth in grace, and apply each to their 
 proper subjects in your inquiries. For instance, if you would 
 know whether you are a Christian, do not inquire into the 
 measures or degrees of faith, love, &c, but into the reality of 
 them. A weak faith renders the Christian as safe as a strong 
 faith; and a spark of real love, is an evidence of a saving 
 change, though it is not blown up into a flame. 
 
 3. Be impartial in this duty of self-examination. The 
 Christian and the hypocrite are both ready to be too partial; 
 the last in his own favour, the othor against himself. The 
 hypocrite can see every thing that is encouraging; he doubts 
 not but all is well: whereas, the Christian can see nothing in 
 himself that is good. As the woman of Canaan by faith 
 turned every discouragement into an argument; so the 
 Christian, on the other hand, too often through the power of 
 unbelief turns every appearance of grace into an objection. 
 Give every thing its due weight. Do not stop as you are 
 ready to do, at a view of your imperfections. Do not say, I 
 need go no farther, here is evidence enough of my hypocrisy; 
 but go farther, and see what of the Christian you can observe, 
 and weigh both impartially. 
 
 4. If you can find but one mark, you may draw a favoura- 
 ble conclusion. A real mark of grace is the actings of grace; 
 and therefore, whenever you can see but one mark, you 
 may comfortably conclude that God has begun a good work 
 in your heart. Should you have reason to conclude that you 
 love the brethren, love them for the image of Christ in them, 
 you need not hesitate about your state; for this love is the 
 exercise, or goings out of that grace God has implanted. 
 Sometimes one mark appears visible, and sometimes another 
 If you have but one, be thankful, and give God all the glory. 
 I might add some other directions, but I pass on to the third 
 question. 
 
 III. What are the fittest seasons for self-examination? It 
 is a duty that should be frequently attended to. Every day 
 we should be looking within, and taking a view of our 
 hearts. At the conclusion of the day, we should be concerned 
 
CASES OF CONSCIENCE. 229 
 
 to ask our souls such questions as these — How have I spent 
 this day? What sins have I fallen into? What frame have 
 I been in? What advantage have I gained in my way to 
 Zion? When we have been reading the word, it will be pro- 
 per to examine ourselves by it, what we have seen in it, 
 what we have experienced of it, and how we may improve it. 
 After prayer, we may inquire into our frame, our views, and 
 our experience in prayer. These and many other opportuni- 
 ties Grod in his providence is giving us to look into ourselves. 
 But there are seasons more peculiarly set apart for self-ex- 
 aimnation,when we should look back upon many years, com- 
 pare the frames and experiences of one year with those of 
 another, see how Grod has been dealing with us, that we may 
 come to some conclusion concerning our state. I shall 
 only mention three hints, as they will be some direction 
 to us as to proper seasons. 
 
 1. When we have most time to go through this duty. 
 It should not be hurried over, but attended to with the 
 greatest deliberation, because it relates to. the state of our 
 souls. We should therefore "endeavour to set apart as much 
 time as we can, that our minds may be composed, that we 
 may not trifle with Grod or our own souls, but may attend 
 with that solidity and seriousness which the subject requires, 
 and may take a thorough view of things. Let not this lead 
 you to a constant neglect of the duty, pleading as an ex- 
 cuse, that you have not proper time for it; but let it rather 
 put you upon striving to order your affairs so, that you 
 may have these opportunities frequently returning. 
 
 2. When our thoughts are likely to be most disengaged from 
 this world, and most free from interruption. As the week 
 days do not afford us many opportunities for this duty, we 
 should often fix upon the Lord's day. Now we are free from 
 business, we hear the word, and engage in spiritual duties, 
 all which tend to bring us into a serious and composed frame. 
 When you have been in God's house, then retire into your 
 closet in the afternoon, shut the door about you, and there 
 not only call over the word you have heard, and look into the 
 present frame, but set yourselves upon .this solemn work, look 
 back and take an impartial view of things, and try to come 
 at a knowledge of your state and experience. Any other day, 
 likewise, when you find yourself in a serious frame, set apart 
 an hour for this important purpose. 
 
 3. When anything in providence more peculiarly calls 
 us to this work. Here I would mention three seasons that 
 seem to invite you to this duty. When you are going to 
 20 
 
230 CASES OF CONSCIENCE. 
 
 wait upon Christ at his Supper. For this you have the di- 
 rection of the Holy Ghost. 1 Cor. ii. 28. This is a public 
 surrender to God, and therefore you should inquire whether 
 you are heartily willing to give up yourself wholly to Christ. 
 This ordinance is designed peculiarly for the people of God. 
 
 It is necessary, therefore, that you should inquire whether 
 you are one or not, lest you should take that which God has 
 designed for his own children. Another season is affliction. 
 This duty seems proper to be attended to, when God's hand 
 is upon us. Many are ready to think afflictions inconsistent 
 with God's love. Inquire, therefore, whether you are a Chris- 
 tian or not; it may be a means of supporting your soul, 
 whilst you see the rod in a Father's hand. Inquire into your 
 sins. Perhaps you may hereby see the cause of your afflic- 
 tions, and see matter for humiliation, as well as may be made 
 sensible of the ends God had in view in afflicting you, and 
 so be directed in the way of your duty. Lastly, Another 
 season proper for this duty is, when eternity is approaching: 
 Then, as good old Jacob, you should view the conduct of 
 Divine Providence towards you, and see what appears in your 
 whole life as an evidence of the Christian. How happy will 
 it be, if, upon a diligent examination, you should be enabled 
 through grace to say, "I have fought the good fight, I have 
 finished my course, I have kept the faith: henceforth there 
 is laid up for me a crown of righteousness!" How pleasant 
 will it be to die! How will your soul long to hear the cha- 
 riot wheels of your Redeemer coming! And, on the other 
 hand, if you are not a Christian, to die in this state will be 
 inconceivably awful. And how happy to be made sensible 
 of it, and find your soul willing to fly to Jesus, if it be but 
 at the last hour! Thus these appear to be all fit seasons 
 for this important duty. Let us now consider the last ques- 
 tion. 
 
 IV. In what light must we view this duty, and what use 
 " should we endeavour to make of it?" Some look upon, and 
 represent self-examination as legal, and that comfort- that 
 arises from marks and evidences as not truly evangelical; but 
 objections of this kind will fall to the ground, when we con- 
 sider the following particulars: 
 
 1. Self-examination is not designed to make us proud, but 
 to fill us with admiration. This use we are to make of it. 
 If in this duty any marks and evidences of the Christian 
 appear, we must not be lifted up, as if we were something; 
 but be humble, giving God all the glory. This is the im- 
 provement which the Christian desires to make of this duty: 
 
CASES or CONSCIENCE. 281 
 
 this is the frame it leads him into. Has he any reason to 
 conclude that he is a child of God? See how his soul is 
 melted with a view of the grace of God. " Oh, why should 
 God look upon a creature so unworthy! Am I indeed a 
 Christian? Need I not dispute it? Is there a change made 
 in my heart? Oh, what grace, what grace is that which God 
 has manifested to me ! what grace to pluck me as a brand out 
 of the fire! View it, my soul, and ever adore and admire. " 
 
 2. Self-examination is not to lull us into security, but to 
 quicken us. Do any marks of the Christian appear? We 
 must not say, "Soul, take thine ease, eat, drink, and be 
 merry." Thou art a child of God, and nothing can ever cast 
 thee out of his favour. They that draw such conclusions, 
 have never yet received the grace of God. A view of God's 
 love to us should, and will quicken and enliven us in duty. 
 "Oh, what shall I render unto the Lord for such distinguish- 
 ing grace? love the Lord, my soul, and never loiter in 
 the service of him, who has laid thee under such peculiar 
 obligations to love and honour him for ever." If no marks 
 appear, then we have no reason to conclude that we are 
 Christians; this should rouse and alarm us, and stir us up to 
 seek after an acquaintance with the divine life. 
 
 3. We must not depend upon this duty for justification, 
 but use it as a means to promote our comfort and sanctifica- 
 tion. If we can see any traces of the image of God in us, 
 we have reason to rejoice. For this purpose it is that the 
 Spirit comes, and lets the soul see his interest in the Re- 
 deemer; it is that we may rejoice with joy unspeakable and 
 full of glory. And who cannot, who does not, at such a dis- 
 covery? As this view fills the soul with joy, so it gives him 
 a hatred of sin, melts him into godly sorrow, subdues the 
 power of sin, more and more in him, and so promotes his 
 sanctification. If we have not these ends in view in this 
 duty; if we think we have now enough to justify us before 
 God, and so depend upon our own righteousness for eternal 
 life, we give no evidence that we have experienced a saving 
 work in our souls. 
 
 4. After all, therefore, we should keep close to Christ, look- 
 ing to him for all righteousness for justification, and all 
 strength and grace for sanctification. If all is dark within, 
 and we can see nothing to encourage us to conclude that we 
 are the children of God, yet be not dejected, but look to 
 Christ. Our salvation does not depend upon our seeing our- 
 selves Christians, but upon our being united to Christ. Do 
 not be discouraged, this is not the ground of your hope, but 
 
232 CASES OF CONSCIENCE. 
 
 only the means of your comfort. If we find what we seek 
 after, viz. the marks of the Christian : yet, whilst we are re- 
 joicing that we are the heirs of God, let us depend upon 
 Christ for righteousness to justify us, for all grace and 
 strength to enable us to persevere in faith and holiness, till 
 we come to the full and everlasting enjoyment of him in 
 heaven. Thus we are to improve this duty. Hence, 
 
 Let me ask you concerning this duty; nre there not some 
 of you, who have never yet examined how the case stands with 
 you? Do not your consciences upbraid you with negligence? 
 Do you not blush at your folly? Do you please yourselves 
 with the thoughts that man sees you not in your closets, 
 that your friends know not but you are engaged in duty? 
 33 ut alas ! alas ! what a poor comfort is this ! when God knows 
 and sees your neglect, you yourselves are conscious of it, 
 your souls are starving, eternity is drawing near, and yet you 
 know not how it is with you. You are careful as to outward 
 things, pursuing pleasure, wealth; but have never yet sat 
 down and asked, Am I fit to die? How is it with my soul? 
 Oh, my friends, if you have any regard for your peace, your 
 happiness in life, at death, make the inquiry, how it is with 
 you? It is a reasonable request I ask. It is with a desire 
 after your salvation. To-morrow you may be in eternity. 
 There is much to be done before you are lit to die; and yet 
 see, you have not asked a single question seriously about it! 
 It is time to awake. Thinkest thou to sleep on so till death 
 approaches? Was it not for thy soul, sleep on; but to see 
 an immortal creature in danger of falling into everlasting fire 
 is enough to raise my compassion, and calls loudly upon me 
 to endeavour to rouse thee. Awake, awake, soul, get up 
 and examine thyself. Some of you may be afraid to look 
 within, afraid to see what is there. You are suspicious that 
 things are bad, you would avoid the sight, you would fly from 
 it; but oh, you cannot. Should you stifle conscience and 
 lull it asleep for the present; yet the time is coming when 
 you can no longer withstand the force of conviction; when 
 conscience will awake, and fill you with everlasting sorrows, 
 if found strangers to Christ. Oh, inquire, then, what is the 
 state of your souls'? 
 
 As God has now brought us to the close of this lecture, so 
 it may not be improper for each of us to examine into our 
 views, frames in it, and improvements of it. Let us, my dear 
 brethren, inquire what ends we have had in view in engaging 
 in it? How have we attended to it? with seriousness, with 
 an affectionate concern for souls, with earnest prayer for assis- 
 
CASES OP CONSCIENCE. 233 
 
 tance and success? Do you examine, who have attended 
 this lecture? What frame have you attended in? What 
 were your views? only to gratify a vain curiosity, or to meet 
 with Jesus, to. have your doubts resolved, and your souls 
 brought nearer to God? What benefit have you received? 
 Have you seen more of your own hearts, more of the suita- 
 bleness and glory of Christ; and been more and more estab- 
 lished and grounded in the faith? Thus let us all be exami- 
 ning into the state and frame of our souls. Let this be our 
 frequent employment; and let us rejoice more in the prospect 
 of that world, where all our cases of conscience will be fully 
 answered, every dark cloud for ever scattered; where every 
 fear will vanish, and our souls be possessed of. complete and 
 uninterrupted happiness in the everlasting enjoyment of God. 
 Amen. 
 
 CASE XXVII. 
 
 In what frame does the sinner come when he savingly closes with 
 Christ? 
 
 This question is of great importance, and deserves a particu- 
 lar consideration, as it peculiarly tends to direct the inquiring 
 soul how to come to Jesus, to convince the hypocrite of 
 his being destitute of the grace of God, and to satisfy the 
 humble Christian that he has been enabled to come aright, 
 that he has therefore an interest in the Redeemer, and shall 
 be a partaker of all the blessings of his purchase. I am not 
 here to consider how such an alteration is brought about in 
 the sinner, that from an enemy to, he is made an admirer, 
 and becomes a follower of, a despised Jesus. This is owing 
 to the free and all-conquering influences of the grace of God. 
 The inquiry is, how the sinner comes to Jesus, when the Spi- 
 rit has fastened saving convictions upon his mind? In what 
 frame he comes? What are the workings of his mind at the 
 time that he closes with the Redeemer, and makes a sur- 
 render of his soul into his hands? If we look back and con- 
 sider how it was with us, at the time of our espousals; if we 
 take a view of the convinced and humbled sinner, and if we 
 look into the word of God, where we have the sinner repre- 
 sented, in his state of enmity, under his convictions, in his 
 closing with Jesus, and in his progress through the Christian 
 life, we shall find that the frame of his soul, at the time he 
 comes to Jesus, is suitable to the convictions the Spirit has 
 set home upon his mind. Thus, 
 
 20* 
 
234 CASES OF CONSCIENCE. 
 
 I. The Spirit has convinced him of his guilty condition; 
 answerably to which convictions, he comes to Christ in an 
 humble and an admiring frame. There must be a conviction 
 of sin, else there will never be a dependence upon, and a 
 looking to, Christ for salvation. It is the sick person that 
 applies to the physician, and not the healthy and vigorous. 
 Matt. ix. 12. We are all ready to acknowledge ourselves to 
 be sinners, but we never have a true humbling sense of sin, 
 till the Spirit comes and gives us a view of it. The Spirit 
 gives the soul a view of sin, what it is,- how directly it is 
 levelled at all the perfections of God, what an abuse of divine 
 goodness, what a contempt of his law, and what ingratitude 
 it carries in it, and how justly it exposes us to his everlast- 
 ing indignation. This leads the sinner to admire the infinite 
 patience and long-suffering of God in continuing so guilty 
 a creature in life, and that he was not long since sentenced 
 to the infernal prison. The sinner under his convictions is 
 all astonishment, all humility. The lion is turned into a 
 lamb: the proud rebel, who a few moments before would 
 suffer no control, is now lying prostrate at the feet of Jesus; 
 and all his cry is, mercy, mercy: see every proud thought that 
 exalted itself against God removed, the haughtiness of the 
 sinner brought low, and the poor convinced creature in deep 
 distress and humiliation, smiting upon his breast, and ad- 
 miring infinite grace and compassion that he is not in hell. 
 
 The Spirit takes different methods with sinners in convic- 
 tion of sin. Sometimes he opens the heart, and gives us a 
 view of that fountain of corruption that lies there; at another 
 time, he brings some actual sin, sets it before the soul in 
 all its aggravations and deserts; and at another time, draws 
 up a whole catalogue of sins, with which a poor creature 
 stands chargeable before God, and so convinces him of his 
 miserable and wretched condition. There is a great differ- 
 ence likewise as to legal terrors, both as to the degrees of 
 them, and as to their continuance. Some know not what 
 legal terrors mean; they see themselves guilty, but their 
 souls are not discouraged with the view; their hearts are 
 opened at once, and they receive the Redeemer, and rely 
 upon him, sweetly pleading his righteousness for pardon and 
 salvation. Others are pricked at the heart, and like the 
 Jews under Peter's preaching, are full of awful astonishment 
 at a view of their wretched condition ; or, like the jailer, come in 
 deep agony of soul, and under all the terrors of an awakened 
 conscience, cry out, "Oh, what must we do to be saved?" 
 Acts ii. 37, and xvL 29, 30. Some lie for some considera- 
 
CASES OP CONSCIENCE. 235 
 
 ble time under awful and distressing views of sin, and filled 
 with, the deepest compunction and contrition for it, before 
 they are cheered with a view of pardoning mercy; others 
 just feel the smart and are led to Jesus. As soon as they 
 are wounded, they are healed. But in all those cases where 
 there is a saving work of the Spirit, there is such conviction 
 of sin as to humble the soul. All see themselves lost and 
 undone without a Saviour; all confess their guilt, fall down 
 at the footstool of God's throne, and there acknowledge their 
 sins with every aggravation; charge themselves with the 
 greatest ingratitude, appear, in their own apprehensions, de- 
 serving of everlasting burnings, confess how much they 
 have dishonoured God, and wonder and admire at infinite 
 compassion that they are prisoners of hope, and have any en- 
 couragement to expect an interest in pardoning mercy. All 
 this is strongly represented in the parables of the publican and 
 the prodigal. What a deep sense has the publican of his 
 unworthiness ! how humble! he is afraid to draw nigh, lest 
 that should be esteemed presumption; he therefore stands 
 afar off. He dare not lift up his eyes towards heaven, the 
 place of God's habitation, sensible that he had not the least 
 reason to expect an admittance there; with his eyes, there- 
 fore, fixed upon the earth, and with the deepest sense of 
 guilt, he smites upon his breast in taking off his wretched- 
 ness, and though unworthy to be received, and fit only to be 
 thrown into hell, yet he ventures to speak to God; but all 
 his plea is mercy, "God be merciful to me a sinner," Luke 
 xviii. 13. Thus beautifully and strongly is this humble frame 
 represented in the parable of the prodigal son, Luke xv. 17, 
 &c. He had wasted his substance in riotous living, had been 
 guilty of the greatest ingratitude to a kind and indulgent 
 father; when he, therefore, comes to be sensible of it, how is 
 his soul humbled! See how he approaches the father whom 
 he had abused! he falls down at his feet, makes a free and 
 full confession of his sins, and only begs to be admitted as a 
 servant. " Father, I have sinned against heaven and in thy 
 sight, and am no more worthy to be called thy son; make me 
 as one of thy hired servants." I have forfeited the amiable 
 title of a son; I can no more expect to be treated as a child; 
 I have forfeited every endearment of a father; I ask it not 
 therefore; only let me be admitted as a servant; that is all I 
 at present crave; I dare look no farther. Thus the frame in 
 which the sinner comes to Jesus is humble. 
 
 II. The Spirit convinces the sinner of the infinite purity 
 and holiness of God, the odiousncss of sin, and the impcrfec- 
 
236 CASES OF CONSCIENCE. 
 
 tions attending all his religious duties. He conies to Jesus, 
 therefore, filled with self-abhorrence, and renouncing all his 
 poor services, as being insufficient to justify him before God. 
 As the sinner is to be brought to an entire dependence upon, 
 and a hearty acceptance of Jesus Christ in all his characters, 
 so the Spirit takes those methods with him that have a direct 
 tendency to bring about this important end. For this pur- 
 pose, therefore, he gives him some suitable conceptions of 
 God. He had perhaps before, as many others, conceived of, 
 and represented him as a being of infinite benevolence, good- 
 ness, and mercy; but now, though he adores his mercy, that 
 shining perfection of his nature, yet he has a striking view of 
 his infinite justice, purity, and majesty; together with this, 
 the Spirit gives the sinner a view of the odiousness of sin; 
 how contrary it is to the holiness of God, to his holy law, and 
 what deformity it has introduced into the soul; the understand- 
 ing, will, and affections being sadly polluted. This fills him 
 with self-abhorrence; he finds himself "carnal and sold under 
 sin," when compared with God and his law. Rom. vii. 14. 
 Pie finds such an inconformity of soul to the divine nature, 
 that he appears vile and detestable. He sees so much of the 
 malignity of sin, that his breast is filled with a hatred of it, 
 and he cannot forgive himself for so greedily pursuing that 
 which has so much obliquity in it. The Spirit does not, in- 
 deed, make a full discovery to the soul at the first of the ma- 
 lignity of sin; this he docs gradually as he carries on his 
 work; the evil of sin and the plague of his heart are laid 
 open more and more, to raise his abhorrence of himself; but 
 at first he gives the sinner such a view of the odiousness of 
 sin, as to make him appear vile in his own eyes, and really 
 despicable. Thus he styles himself the very " chief of sinners; 
 not worthy the least of all God's mercies." He is filled with 
 self-loathing, "with shame and confusion of face;" and thus 
 he comes to the Redeemer. And though before he was ready 
 to lean upon a few religious duties he had performed, yet 
 now he sees such defects in them, as to make them absolute- 
 ly unworthy of the acceptance of an infinitely holy God, and 
 therefore unfit for a guilty creature's dependence. He comes 
 therefore, renouncing all his own righteousness, and with the 
 church, esteeming it but "as filthy rags, and an unclean 
 thing." Is. lxiv. 6. He is now in a great measure emptied of 
 self. Under first convictions, indeed, he might fly to duty, 
 under an apprehension that this would remove his fears and 
 ease his conscience; but now he comes to Jesus, he sees his 
 poverty, he comes naked. He is far from a Laodicean tern- 
 
CASES or CONSCIENCE. 237 
 
 per. He is not puffed up with the Pharisee, endeavouring 
 to quiet the clamours of conscience with what he has done; 
 but conies renouncing all his religious privileges, all his 
 shining gifts, and all the duties he has done, being convinced 
 that all of them put together are incapable of appeasing an 
 infinitely righteous Judge, and of entitling him to an ever- 
 lasting felicity. 
 
 3. The Spirit convinces the sinner of the suitableness and 
 all-sufficiency of Jesus Christ; this is accompanied with warm 
 desires after him, a high esteem for him, and a thankful ac- 
 ceptance of, and obedience to him. The Spirit does not 
 leave the poor sinner when he has convinced him of his 
 nakedness and misery. As he is the Glorifier of Christ, so 
 he takes of his things and shows them unto him, John xvi. 
 14. Has he no righteousness to justify him before God? He 
 presents him with a fulness of righteousness in the Redeem- 
 er; righteousness that is pure and perfect, that has been ap- 
 proved of and accepted by the Father, and that has infinite 
 and everlasting virtue and efficacy in it, and therefore is per- 
 fectly suitable to the case of a guilty sinner. Is he guilty? 
 There is pardon purchased by the great Mediator, free and 
 full pardon for every sin. Is he miserable and wretched? 
 There are riches of salvation in Christ, yea, durable riches 
 and righteousness, Prov. viii. 18. Is he weak? There is 
 strength in Jesus the mighty G-od. Is he unworthy? Christ 
 is worthy, for whose sake all the blessings of grace and glory 
 should be given him. In fine, are his circumstances, circum- 
 stances of the greatest indigence? Is he made up of wants? 
 Christ is all fulness to answer his condition. Now such a 
 view as this cannot fail of raising in the sinner an esteem for 
 such a Saviour, fill him with desires after him, and make him 
 thankfully accept of him. Is it so? says the sinner! Is Jesus 
 able to save unto the uttermost all that come unto God by 
 him? And will he look upon such a poor, vile, despicable 
 creature as I am? Oh blessed news! let me not stay a mo- 
 ment, oh my soul; let me fly to this Saviour; let me love 
 him, trust my everlasting all with him, receive him, and trust 
 in him as my righteousness and strength. When the sin- 
 ner sees a door of hope thus opening, and that Jesus is the 
 person that has done it for him, he is alive, admires, adores, 
 loves, desires, and comes and ventures his soul upon Christ, 
 and trusts in him for all that salvation he stands in need of. 
 And thus the frame in which the soul comes savingly to 
 Christ, is a depending believing frame. 
 
 4. He is convinced of the necessity and beauty of holiness, 
 
238 CASES OF CONSCIENCE. 
 
 of the love of Jesus Christ in giving himself for such guilty 
 creatures, and this is accompanied with an entire, obediential 
 and submissive frame. The soul is brought not only to the 
 obedience of faith in Christ as the Lord his righteousness, 
 but to take him in all his characters. Before his convictions 
 he was ready to say, Who is the Lord that I should obey him? 
 I cannot relish so many duties; I en; mot think of enduring 
 reproaches and persecutions for Christ. If he makes a pro- 
 fession, it is only an empty one; and that perhaps the effect 
 of custom and education, or occasioned through the authority 
 and influence of his friends. But when the Spirit works 
 upon bis heart, and brings him to the feet of Jesus, he gives 
 up himself a willing subject to the Bedeenier, agreeably to 
 what the Father promises the Son, Psalm ex. 3. Thy people 
 shall be willing in the day of thy power. The love of Christ 
 now constrains him; and as Jesus has done so much for him, 
 he cannot refuse him so small and reasonable a request as his 
 heart. He yields himself a cheerful sacrifice. He chooses 
 Christ and his service before all the pleasures of sin. He 
 willingly parts with his Delilahs, takes Christ as his Lord and 
 King, takes him with his cross, and is willing to employ all 
 the powers of his soul for his Bedeemer's glory, and to be 
 entirely at his disposal. He is willing to have his corrup- 
 tions all subdued, his Bedeemer's image implanted, and to be 
 ruled and governed constantly by his laws. Thus we see 
 what is the frame in which a sinner closeth with Jesus 
 Christ, what are the workings of his mind. Not that these 
 things may be so distinctly and separately ranged in the soul 
 at first; yet he has a general sense of them, and in time dis- 
 tinctly considers them in all their importance. To illustrate 
 what has been said the more, let us represent a sinner under 
 these serious and important impressions coming to Jesus. 
 Methinks I see him struck with conviction, falling down be 
 fore Grod and breaking out in some such manner as this: 
 "Lord, what a guilty creature am I! Why hadst thou not 
 long ago cut me off, and sent me to the infernal regions to 
 receive the just rewards of my sins? Against thee, thee have 
 I sinned, and done innumerable evils in thy sight: I have 
 absolutely forfeited the blessings I am come to thee for; yet 
 stretch forth the hand of thy mercy, and get to thyself a name 
 and a praise in the salvation of one so unworthy. Oh the 
 infinite patience and long suffering of Grod to a wretch so pro- 
 voking! Lord, I am all sin. I am a lost, undone, perishing 
 creature. I thought once all was well. I boasted of ray 
 duties. I apprehended myself rich, but now I see I am 
 miserable, and blind and naked, having nothing to recom- 
 
CASES OF CONSCIENCE. 239 
 
 £iend me to thy favour, but enough to make thee view me 
 (vith detestation and abhorrence. Lord, I have nothing to 
 plead but free mercy; nothing to depend upon but that 
 blessed sacrifice, which I would ever have in the most grate- 
 ful remembrance. Oh Jesus, thou art the only able Saviour. 
 A sense of my need of thee has filled that heart that was all 
 enmity to thee, with desires after thee. How suitable dost 
 thou appear in all thy characters! I hope I now love thee. 
 I now feel my heart melting under the all-conquering influ- 
 ences of thy love. I would now be thankful for thy under- 
 taking, adore thine infinite grace that such a wretch has en- 
 couragement to come unto thee; and I would come, abhor- 
 ring myself and repenting in dust and ashes. I would come 
 renouncing all my poor despicable duties and services: I 
 would be clothed with thy righteousness and thine only. 
 Lord, I would come giving up all my sins, my pleasures, all 
 my worldly interest, and I would take thee with thy cross, 
 thy reproaches and difficulties, esteeming it greater riches 
 to have an interest in thee, than were I possessed of all the 
 world. Here I am, Lord, at thy feet; I would make an un- 
 reserved surrender of myself to thee, to thy guidance, govern- 
 ment and disposal. Do with me whatsoever seemeth good in 
 thy sight, so I may but be an object of thy favour here, and 
 be happy in thy everlasting presence above." This is a true 
 evangelical frame of soul. This is the frame in which the 
 sinner comes to Jesus for salvation; and whoever has been 
 enabled to come in the manner that has been represented, 
 has savingly closed with Jesus Christ, and he is really and 
 actually united to and interested in him. For the particular 
 satisfaction of the soul, I would prove, by the three following 
 things, that he who thus comes, comes savingly to Jesus 
 Christ. 
 
 1. This frame of soul is every way answerable to the ends 
 God has in view in the scheme of salvation. The great end 
 God has in view in the whole of our salvation, is to glorify 
 and exalt the infinite riches of his sovereign grace, and to 
 keep the creature from boasting. All the methods therefore 
 that he has taken, have that particular tendency. Thus the 
 objects he has pitched upon are sinners, oftentimes some of 
 the most contemptible sinners, that they may not have the 
 least apparent ground of boasting. Those that are brought 
 to the marriage supper are not the rich, the honourable, &c; 
 but the lame, the halt, and the blind, and such as arc in the 
 highways and hedges, the most despised part of mankind, Luke 
 xiv. 23. " Ye see your calling, brethren," says the apostle, 
 " how that not many wise men after the flesh, not many mighty, 
 
240 CASES OF CONSCIENCE. 
 
 not many noble are called; but God hath chosen the foolish 
 things of the world, to confound the wise; and God hath 
 chosen the weak things of the world to confound the things 
 which are mighty; and base things of the world, and things 
 which are despised, hath God chosen, yea, and things which 
 are not, to bring to naught things that are." And why is all 
 this? "That no flesh should glory in his presence/' 1 Cor. i. 
 26 — 29. He has likewise fixed upon the weakest means to 
 bring about the conversion and salvation of his chosen people; 
 and all that the excellency of the power may be of God and 
 not of man, that so he may be glorified. Thus the frame of 
 soul in which the sinner comes to Jesus, is answerable to 
 these views. He comes humble, he is emptied of self; he 
 admires divine patience and grace; he pleads free mercy, and 
 lies at the feet of Christ an humble suppliant, depending 
 upon him alone for acceptance. This frame, then, so exactly 
 corresponding to the ends God has in view in the whole 
 scheme of salvation, makes it appear to be a true gospel frame, 
 shows that we come aright to Christ, and shall meet with ac- 
 ceptance in him. 
 
 2. This frame corresponds with the representations we 
 have of Jesus Christ in the Gospel. How is he represented, 
 but as our righteousness and strength, our wisdom, our all in 
 all? He is held forth as the object of our faith, as the only 
 foundation of our hopes of eternal life. He is represented as 
 the true vine, being the only fountain of all spiritual life to 
 his people, and having in him an inexhaustible fulness of all 
 grace for the supply of all our wants, John xv. 1. He is 
 called the Lord our Righteousness, Jer. xxiii. 6, to signify 
 that he is all in justification. He is our green fir tree, all 
 our fruitfulness depends upon him, Hosea xiv. 8. In fine, 
 without him we can do nothing, John xv. 5. Agreeable to 
 these and such-like representations of Christ, is that frame 
 we have been considering; and therefore I conclude it is a 
 right frame, and all such as come so to Christ have an inte- 
 rest in him. If the sinner owns Jesus in all his characters; 
 gives him the glory of all his characters; receives him as his 
 righteousness, his strength, his all, he certainly comes aright, 
 and has that faith which is saving. 
 
 3. This frame is agreeable to the experience of the saints 
 recorded in the word of God. It is the frame recommended 
 by our Lord in the parable of the Pharisee and Publican. It 
 is the frame the prodigal is represented as coming in to the 
 Father, and which the Father owns and approves of, Luke 
 xv. 20, 21, &c. It is the frame David appeared in when sen- 
 sible of his backslidings, and receiving a fresh assurance of 
 
CASES OF CONSCIENCE. 241 
 
 pardon. 2 Sam. xii. Psalm li. Peter appeared in this very 
 frame when he was restored after his fall. Luke xxii. 62. 
 And Saul, the obstinate Jew, the rigid Pharisee, appeared to 
 be under the same impressions, and manifested the same 
 spirit at his conversion. He had a deep sense of sin, and he 
 absolutely despaired of ever obtaining eternal life by his own 
 righteousness. Rom. vii. 9. He desired to be found in Christ, 
 clothed with his perfect and everlasting righteousness, Phil, 
 iii. 9, and made a full surrender of himself into the hands of 
 Jesus, to do with him, and dispose of him, as he pleased, Acts 
 ix. 6, and he, trembling and astonished, said, "Lord, what 
 wilt thou have me to do? " "Here I am at thy feet, thy con- 
 quest; the triumph of thy grace; I willingly yield myself a 
 sacrifice to thee, take me, Lord, and rule in me, direct, order 
 me where and as thou pleasest, I am ready to follow thee in 
 all things." Upon the whole we may with the greatest satis- 
 faction and readiness conclude, that the frame that has been 
 described is a true evangelical frame, and that in general 
 it is the real frame in which every sinner savingly closeth 
 with Christ. Let me now then see how this case may be 
 improved. And here I would address myself, 
 
 1. To those that are inquiring the way to Zion, and crying 
 out, What shall we do to be saved? Art thou, oh soul, un- 
 der the apprehensions of guilt? Art thou lost and undone, 
 without an interest in the Saviour? Art thou sensible that 
 Jesus only can deliver thee? Art thou saying, How shall I 
 come to him? I am altogether unworthy of his notice; I 
 deserve his everlasting frowns: I have nothing to say to 
 move him to look upon me, unless this will do it, that I am 
 miserable, wretched, blind, and naked: and will he receive 
 such a creature? Thus come, oh inquiring soul; this is the 
 best frame thou canst come to thy Redeemer in. Come thus, 
 and thou shalt find acceptance. Art thou unworthy? Come 
 and tell the Mediator. Let him know thy wants; tell him of 
 thy desires; give up all into his hands, and plead his own 
 free gracious promise, that "he that comes to him he will in 
 no wise cast out." John vi. 37. This is to come aright, this 
 is the temper, the spirit of the Gospel; and be assured thou 
 shalt meet with a hearty welcome. Jesus will take thee 
 into his bosom; open all his heart to thee; give thee his 
 presence here, and make thee eternally happy with himself 
 in the mansions above. Thy unworthincss shall be no ob- 
 struction; thy crimson sins shall be all washed away; Jesus 
 gives all his blessings freely, he gives them to the most un- 
 worthy. 
 
 21 
 
242 CASES OF CONSCIENCE. 
 
 2. I would address myself to the Christian who is afraid 
 he never came to the Redeemer aright. Thou art calling 
 this in question; let me ask thee, How was it with thy soul, 
 when thou gavest up thyself to Jesus? Wast thou not hum- 
 ble? Didst thou not come confessing thy sins, lamenting 
 over them; renouncing x *hy righteousness, thy Delilahs, and 
 giving thyself up wholly to Jesus? Didst thou make any 
 reserve? Didst thou not take the Redeemer in all his cha- 
 racters and say, Lord, take my heart, take all I have; not only 
 save me from hell, but sanctify me; do with me, and by me, 
 and in me, what will be most for thy glory? Was not this 
 the case? Let conscience speak, for to that I appeal, and that 
 must give its witness to what I have said. Yea, oh humble 
 Christian, thou didst come aright to Christ. God has given 
 thee saving faith in the Redeemer. Go on with cheerfulnesss; 
 thou hast most assuredly an interest in Jesus Christ, and hea- 
 ven will infallibly be thine. 
 
 3. I would address myself to the hypocrite and empty pro- 
 fessor upon this question. And it is plain that you have no 
 more than a name to live. Your hopes of eternal life are ab- 
 solutely vain, and "you are yet in the gall of bitterness and 
 in the bond of iniquity." You profess to believe, indeed, that 
 Jesus is the Saviour, but have you ever savingly closed with 
 him? Did you ever see your nakedness, misery, and poverty, 
 the all-sufficiency of Jesus Christ, and thus come to him for 
 salvation? Were your hearts ever made willing to receive 
 him in all his characters? And have you made a full and- 
 unreserved surrender of yourselves to Jesus? Let conscience 
 act but a faithful part, and it will witness against you. To 
 what purpose is it for you to entertain hopes of eternal life 
 then? If you are strangers to Christ, you are in the most 
 awful state, being under the wrath of God. Oh, do not de- 
 ceive yourselves with the expectations of an everlasting in- 
 heritance, and yet have no more than a mere form of godli- 
 ness. Examine yourselves, and you will find you are stran- 
 gers to that frame that has been described. You know no- 
 thing savingly of Jesus Christ, and therefore have no interest 
 in him. 
 
 Lastly, How much they are mistaken who are ready to con- 
 clude they have not a work of grace, because they never have 
 felt those legal terrors others have, they never appeared under 
 such degrees of humiliation as many have discovered. The 
 Christian is often complaining of an unhumbled soul. He is 
 afraid he has not seen enough of sin; he begs to have a deep- 
 er sense of it. He sees others full of contrition, their hearts 
 deeply impressed with a view of it; but his heart is frozen, 
 
cases or CONSCIENCE. 243 
 
 dead, and stupid; he cannot mourn as some do; and, there- 
 fore, he fears he has not that real humiliation, which is a ne- 
 cessary evidence of the grace of Grod. In this thou art great- 
 ly mistaken; hast thou seen so much of sin, as to fill thee 
 with desires after, and to make thee willing, heartily willing, 
 to receive Jesus Christ in all his characters, and cast thy soul 
 upon him? Thy convictions then are saving; thy humilia- 
 tion is real; and thy state is happy. Ever remember for your 
 direction and satisfaction, the great question is not, whether 
 you have been under such and such legal terrors or not;— 
 whether you have discovered such and such degrees of hu- 
 miliation; but whether you have seen sin in such a light as 
 to make you humbly, willingly, and thankfully accept of the 
 Saviour, and give up yourselves to him. If so, you have been 
 enabled to come aright to Jesus Christ, and have savingly 
 closed with him. 
 
 CASE XXVIII. 
 
 A person has had a religious education, and cannot remember any 
 time or place, when and where God first wrought upon his soul; 
 what judgment must he form of his state, and what methods must 
 he take to be satisfied that he is a child of Grod? 
 
 This is a question that is suitable to the case of many of 
 God's dear children, and what occasions innumerable fears 
 and doubts; sadly breaks in upon the peace of their souls, 
 and leads them into that frame that dishonours Grod. When 
 the Christian has been hearing the converted sinner represent- 
 ing the time and circumstances of his conversion; how Grod 
 awakened him to a sense of sin, humbled his proud heart, and 
 brought him to the feet of the Redeemer. When he has been 
 hearing a servant of Christ representing the early discove- 
 ries Grod was pleased to make to him of his wretched condi- 
 tion, and how in the bloom of life he was brought to give 
 himself up to a divine Saviour: when the Christian hears these 
 and others pointing out most circumstantially the manner 
 of their being brought to Christ, he goes away under great 
 discouragements, and opens his heart in the following man- 
 ner. "See, oh my soul, how it has been with others! hear 
 the account they have to give. Their conversion has been 
 evident to themselves and others; and had I really received 
 the grace of Grod, should I not remember some of the circum- 
 stances of that happy moment? It is true, I have been sober 
 
244 CASES OP CONSCIENCE. 
 
 from my youth, and am not chargeable with any gross immo- 
 ralities; my conversion could not, therefore, be so visible as 
 that of the open and profane sinner, yet there is a great dif- 
 ference between mere morality and grace; and if a good work 
 is begun in me, whenever it was, the change was great; and 
 must I not remember some of the happy circumstances? 
 Have I not reason to fear, that all my religion is nothing 
 more than the effect of education and example? Will not the 
 instructions of a parent, will not the daily observance of the 
 regular exercises of religion in a family have a great influence 
 to till the mind with awe, guard a person against outward im- 
 moralities, and be a spur to the discharge of some of the du- 
 ties of religion, even so much as to appear as a real Christian? 
 And may not this be my case? What reason have I to draw 
 a different conclusion? What must I do in my present pain- 
 ful dilemma? What method must I take to get satisfaction 
 in a point of such vast importance? In fine, what must I 
 call myself? Am I a child of God, or am I only an almost 
 Christian, a Christian by force of education?" I grant thee, 
 oh timorous soul, something of this is awfully true. A per- 
 son may be carried to some considerable lengths in the pro- 
 fession of religion through the influence of an education, 
 and especially the daily example and instructions of an affec- 
 tionate parent or guardian, whilst they are present; but when 
 they are gone, and temptations begin to present themselves 
 in all their force, the person may throw off all restraint, and 
 no longer appear the Christian. Thus " Joash did that which 
 was right in the sight of the Lord, all the days of Jehoiada, 
 but when he was dead, he fell into idolatry." 2 Chron. xxiv. 
 1 — 17. This is, too often the case: the children of godly 
 persons sometimes turn the greatest apostates, and from a 
 strict profession run the greatest lengths in infidelity. These 
 things are often stumbling to the humble Christian, who can- 
 not remember the time and circumstances of his conversion, 
 and he is ready to fear, that he is no more than an outward 
 professor, and shall one day absolutely fall, and make it appear 
 that he never received the grace of G-od in truth. Having 
 thus then represented thy case, thy doubts and difficulties, I 
 would answer the question in the following manner. 
 
 1. Do not hastily conclude, that thou art a stranger to a 
 work of grace. It is enough to make us fear that we are al- 
 most Christians, to say we cannot remember the time when 
 God first brought us to Christ, and what methods he took to 
 do it. This will appear, if we consider the three following 
 things. 
 
CASES OF CONSCIENCE. 245 
 
 1. A remembrance of our conversion is no mark of grace. 
 A real mark of grace is of the same nature with grace itself; 
 therefore, there cannot be a mark of grace, but there must bo 
 grace itself. For instance, love to Jesus Christ is a mark of 
 grace, a real, a genuine mark, because it is the very actings of 
 grace itself; or it is that habit of grace implanted in the soul 
 brought into exercise. Therefore, wherever there is love to 
 Christ, it is a certain and undoubted evidence, that a real 
 saving work is begun in such a soul. But it cannot be said so 
 of our remembrance of the circumstances of our conversion. , 
 If this was a mark of grace, then those that could not remem- 
 ber their first awakenings and closing with Christ, must con- 
 clude they are yet strangers to the grace of God. So that 
 remembrance of conversion is no real mark of it; for if so, 
 how many thousands must be deemed only outward professors, 
 who give all the real evidences of a saving acquaintance with 
 Jesus Christ'/ Many are sitting at the right hand of Jesus, 
 and sweetly singing the song of Moses and the Lamb, who, 
 whilst here, could never remember the time when God first 
 implanted a principle of spiritual life in their souls. Yea, may 
 I not say there are many of the most eminent of God's saints, 
 who, like stars of the first magnitude, shone with a peculiar 
 lustre, and yet were at a loss in this particular point. Thus, 
 if you are ready to look upon a remembrance of your con- 
 version as necessary to determine you Christians, you are un- 
 der a great mistake; and this will be a means to fill you with 
 perpetual anxiety, and so unfit you for that cheerful conver- 
 sation and discharge of duties which is suitable to the Chris- 
 tian character. You have no warrant from Scripture for 
 such a conclusion, but the unhappiness is, we make marks of 
 grace, and then examine ourselves by them; and if we find 
 them not, immediately conclude we are no better than hypo- 
 crites, though at the same time we have no foundation from 
 the word of G-od for such a conclusion. 
 
 2. Many are sanctified from the womb, or so early, that 
 they cannot remember when the Spirit first began his work 
 in them. Jeremiah seems to be such a person, chap. i. 5. 
 " Before I formed thee in the belly I knew thee, and before 
 thou earnest forth out of the womb, I sanctified thee." 
 Though the word sanctify may signify (set apart) and that 
 God designed him for the work he afterwards employed him 
 in, yet the other sense may not be excluded, Wo cannot, 
 we dare not say it is impossible for Cod to sanctify a babe; 
 though we cannot comprehend how it can be done, yet all 
 things are possible with God. lie can and does do it, else our 
 
 21* 
 
246 cases or conscience. 
 
 dying infants must be in melancholy circumstances. They 
 come into the world, destitute of grace, or considered as the 
 children of the first Adam, they have lost their divine image; 
 and this must be restored, that they may be fitted for the 
 everlasting enjoyment of God. And if dying infants are 
 sanctified, why may not the living ones? It is equally possible 
 with God, the one as the other. Samuel appears to bo one 
 of those that were sanctified so early, 1 Sam. i. 2, and many 
 instances almost every age has produced, of children in their 
 most tender years discovering a love to God, and an esteem 
 for^acred things. And this has been chiefly amongst the 
 children of God's people. He has put an honour upon his 
 saints, and has early fulfilled his promise to their seed. 
 Thus then you may have been early sanctified, yea, so early 
 sanctified, that it is impossible for you to remember the work; 
 and would you conclude yourselves hypocrites, or only almost 
 Christians, because you cannot point out the time of your con- 
 version? Perhaps as far as you can look back, you can remem- 
 ber that your minds were in a great measure under the same 
 impressions they now are; and this seems to be a happy inti- 
 mation, that God was pleased early to sanctify you, so that you 
 arc absolutely incapable of remembering the happy moment. 
 Be not discouraged then, because you cannot speak of your 
 first convictions, and tell how the Spirit brought you to Jesus; 
 nor say that a saving work has never been wrought in you; 
 you would hereby be limiting an infinitely wise and gracious 
 God, and so act unsuitably to the obligations he has laid you 
 under to him. 
 
 3. Grace is often insensibly and imperceptibly infused into 
 the hearts of those who have had a religious education. The 
 change is so gradual, or so easy, that it is scarcely to be distin- 
 guished. The Christian cannot point out the first movings of 
 his heart; he cannot remember any extraordinary impressions. 
 There is nothing of Mount Sinai attending the change; no 
 thunders of the law; no alarms of conscience. The work is 
 done in a moment; the heart is opened as it were with the 
 turn of a key; a saving change is made, and yet the person 
 perceives it not, but appears the same. Some can as soon 
 lose a sense of their existence, as they can forget that impor- 
 tant season when God suddenly struck them with the most 
 awful convictions, and filled them with all the terrors of Sinai. 
 Their conversion was visible and remarkable, whilst others 
 have been as effectually brought to Jesus, but it has been with 
 the utmost silence; the Spirit came with a still but powerful 
 yoice, called them to the Redeemer, and changed the natural 
 
CASES OF CONSCIENCE. 247 
 
 bent of their hearts, and they are not aware of it. No wonder 
 the swearer, the blasphemer, or profane person, remembers 
 the particular steps God took with him. But here one ap- 
 pears the same he ever was. lie has been taught to pray 
 from a child, to read the Scriptures, and to attend divine or- 
 dinances; he has been all along habituated to good conversa- 
 tion, and he knows not when he first began to relish these 
 sacred things. Saul's conversion was remarkable; Acts ix. 
 but when Samuel's was^_ whether he was sanctified in infancy, 
 or the work was begun after the dawnings of reason, was 
 difficult for him, and those that knew him, to determine, as 
 he had been always habituated to religious exercises. 
 
 It is probable, that those who cannot remember the time of 
 their being brought to God, were wrought upon in their ten- 
 der years, when, through the unripeness of their judgments, 
 they were incapable of distinguishing what was a real work 
 of grace: the work being then actually begun, gradually and 
 insensibly discovers itself in their after life, and they often 
 become shining Christians, without being able to give an 
 account of their being brought to the Redeemer. Thus, oh 
 soul, these considerations are sufficient to guard thee against 
 those rash conclusions thou art sometimes ready to make, 
 that thou art no Christian, because thou canst not remember 
 the time and circumstances of thy conversation. God may 
 have sanctified thee from the womb, or so early and so gra- 
 dually led thee into a real experience of the divine life, that 
 it is impossible for thee to point it out. Be not discouraged 
 therefore; neither give way to unbelief, because thou art dis- 
 honouring God hereby, and mayest provoke him to withhold 
 from thee those sweet tokens of his presence, which would 
 fill thy soul with divine consolation. So much negatively. 
 
 II. Examine yourselves by those things that tend to give 
 you satisfaction in this important matter, and that come 
 within your reach. Thus, 
 
 1. Look into what you have experienced. That you have 
 had some experience of the things of God in those duties to 
 which you have been inured, I make not the least doubt. It 
 will sufficiently appear upon examination. How has it been 
 with you when approaching God in secret prayer? (for I take 
 it for granted you attend to that.) What has been your frame 
 of soul, the workings of your minds, when under hearing the 
 word? How have you been in meditation, and in the various 
 duties in which you have from time to time been engaged? 
 Have you gone one continued round in a dull and lifeless 
 manner, without having any real sense or experience of the 
 
248 cases or conscience. 
 
 workings of divine grace? Have your natural affections been 
 moved, but not with a sense and real view of spiritual objects? 
 Rather have you not found your souls differently impressed, 
 and in different frames at times? When Jesus has been re- 
 presented in his various important characters, have you not 
 found sometimes your souls melted in some measure with his 
 love, your hearts filled with desires after him, and with a high 
 esteem of him? "When sin has been represented in all its 
 odiousness, our natural depravity, our weakness and great 
 unworthiness, have you not at times been humbled, seen 
 yourselves vile, and been filled with self-abhorrence? Have 
 you not found your hearts filled with hatred of sin; have 
 you not mourned over it, and begged to be delivered from 
 it? Have you not found those hearts, those spiritual evils 
 which all God's people so much complain of, viz.: spiritual 
 pride, workings of corruption, and distractions in duty, cold- 
 ness and formality, &c? And have you not complained of 
 these, and lamented over them before God in secret? Once 
 more, have you not, when in your closets, when none have 
 been witness but God, have you not there sometimes found 
 meltings of soul, when mourning over your sins? Have you 
 not, so for as you know yourselves, given up yourselves to 
 Jesus without reserve, in the most solemn manner, to be 
 justified, sanctified, governed, and saved by him? Have you 
 not found a willingness to be his, viewed and received him 
 as your all, found a subjection of soul to him, renounced all 
 that stood in competition with him? And did you not take 
 him with his cross, with all his difficulties, and give up your- 
 selves wholly to his conduct and disposal? Thus look into 
 what you have experienced. 
 
 2. Examine the present state of your soul. How is it with 
 you now? Have you lost all sense of the things of God, or 
 do you still retain the same sentiments of them, and experi- 
 ence the same at times as you did? Examine not whether 
 you find any remains of coldness; be not discouraged if you 
 find your hearts sometimes seized with a sudden benumbed- 
 ness: this is the case with all Christians at times. But in- 
 quire into the following particulars. 
 
 What are your views of sin? Does it appear the same it 
 did? Do you look upon sin in general, or upon any particular 
 sin, in a favourable light? Do you secretly hug it in your 
 bosom, and roll it as a sweet morsel under your tongue? Or 
 does it appear full of deformity, and do you find your soul 
 filled with detestation of it, and do you desire to have all the 
 faculties of your mind delivered from it. 
 
CASES OP CONSCIENCE. 249 
 
 What views have you, my friend, of yourself? Are you 
 elated with pride, from an apprehension of some peculiar ex- 
 cellencies you are possessed of? Are you puffed up, Phari- 
 see, like, because you have not been guilty" of public sins as 
 others? Do you think yourself to be something, when you 
 are really nothing? Or do you appear vile and detestable, 
 notwithstanding you are not chargeable with outward immo- 
 ralities? Are you sensible of the sad depravity of your 
 nature? Are you crying out of the badness, uncleanness, 
 wickedness of your hearts? Do you loathe and abhor your- 
 self when you take a view of an infinitely holy Grod, and of 
 Iris righteous and holy law? Have you no righteousness 
 to mention before Grod, but it is all as filthy rags, and as an 
 unclean thing? Do you appear every way unworthy of the 
 divine notice? 
 
 What views and thoughts have you of Christ? Did he 
 once appear amiable to you, and does he not now? Or cannot 
 you view him, or think of him with any degree of pleasure? 
 What think you of him as Grod? Is that an amiable cha- 
 racter, and do you see the necessity df it to render him a com- 
 plete Saviour? How does he appear as man, hanging as a 
 sacrifice upon the cross, under all the evidences of divine 
 wrath, and exposed to all the cruelties and reproaches of 
 man? Is he a stumbling block to you as he was to the Jews, 
 and do you esteem the doctrine of his cross to be full of ab- 
 surdity? Rather do you not view this mystery of godliness, 
 u Grod manifested in the flesh, " as the peculiar glory of the 
 Christian religion, and are not you often struck with the love 
 of the great Mediator? How does Christ appear in his va- 
 rious mediatorial characters? Is he all over lovely, as a king 
 as well as a priest? Do you find a willingness to be his sub- 
 ject, to follow him through life, and to live in his presence above, 
 and to sing his praise forever? Do you not value the enjoy- 
 ment of Christ above all sublunary things? Cannot you say, 
 (so far as you know your heart,) a Lord, whom have I in 
 heaven but thee? and there is none upon earth I desire besides 
 thee," Psalm lxxiii. 25. If thou art my portion, I have 
 enough. In fine, is Christ the foundation of your hopes of 
 eternal life? Do you not build your everlasting all upon 
 ^him, and daily commit your soul to him to be saved by him? 
 
 Again, what is your general conduct? Here remember 
 the inquiry is not to be, whether you have been, or arc guilty 
 of any particular slips and falls; as man's state is not to be 
 determined by one or two particular acts, but by the general 
 bent and tendency of his life. Is sin then in general the 
 
250 CASES OF CONSCIENCE. 
 
 object of your pursuit? or, are you seeking after a growing 
 conformity to Jesus? Are the commandments of the Lord 
 grievous, or do you see a beauty in every part of God's law, 
 and are you concerned to walk in daily obedience to it? Is 
 holiness your aim, your happiness? Are you watchful over 
 your heart, and against whatever has a tendency to lead you 
 from God? 
 
 How are you in your closet? You doubtless find formality 
 and indifference there. But are you not enabled to complain 
 over all done there? Do not you tell God of your corrup- 
 tions, bewail over your sins, and beg for pardoning mercy 
 and sanctifying grace? Do you not find your soul sometimes 
 ashamed before God under a sense of your ingratitude, and 
 melting into godly sorrow? Do not you seem sometimes to 
 be quite disinterested in the surrender of yourself to Jesus, 
 and do not you find in your soul longings after him, and that 
 world where you shall perfectly love and eternally praise 
 him? 
 
 How is it with you in the house of God? Dull and lifeless, 
 I doubt not, too often; your heart is wandering from God, and 
 you appear to be quite insensible. Yet do not you go in ge- 
 neral to meet with God? Are you not humbled at your care- 
 less attention? Do not you often call upon your wandering 
 heart to return and give attention? Do not you desire to 
 be spiritually affected with what you hear? Do not you 
 mourn when you meet not with Jesus, and is not your soul 
 all life, all zeal and love, all humility and joy, when Jesus 
 gives you his presence, or the Spirit breathes upon your dry 
 bones ? 
 
 Thus, my dear friend, inquire into the present state and 
 frame of your soul, if you would know what judgment to 
 form of yourself. And further to help you, 
 
 3. Examine what your resolutions are. Is it your purpose 
 and resolution, through divine grace, to hold on your way, 
 and be faithful unto death? Are you sensible of your weak- 
 ness, but is it your determination in a dependence upon the 
 mighty Redeemer, to continue praying and waiting, and using 
 all the means God has appointed to carry on the work of grace 
 in the heart? You must be apprehensive of many difficulties 
 in the Christian race; and is the prospect discouraging, are 
 you not willing to submit to reproaches, and whatever you 
 may be called to for Christ's sake? You may be afraid of your 
 not enduring to the end; that you shall sink long before you 
 have the haven in prospect; but does not this fear arise 
 from a sense of your weakness; your enemy's power and 
 
CASES OF CONSCIENCE. 251 
 
 craftiness, and not from any present doubt about your willing- 
 ness to follow Jesus till death? In fine, do you. resolve 
 through grace to leave yourself in the hands of the Redeemer, 
 together with all your concerns, following him in all duties 
 through the various parts of life, desiring to honour his name, 
 adorn his doctrine, grow into his image, and glorify him both 
 living and dying? Thus these are some of the necessary in- 
 quiries to be made if you would know what conclusion to 
 draw concerning your state. 
 
 III. A third direction I would give you is this. If upon 
 examination you have reason to hope your heart can give some 
 satisfactory answer to the above questions, draw a favourable 
 conclusion concerning your state, admire the grace of God in 
 giving you a real experience of the Spirit's work, and go on 
 your way rejoicing. I doubt not. your being able through 
 grace to answer the above inquiries. Methinks I see you, in 
 your retired moments, looking over these various heads of 
 examination, and hear you breaking out in some such manner 
 as this: "'Tis true, oh my soul, I cannot remember the time 
 and circumstances of my conversion* but have I had no ex- 
 perience of the operations of the Spirit on my heart in duties 
 and ordinances? See, have I not been at times melted, raised, 
 quickened and humbled? And what is it has moved me? 
 Was it not a view of my sins, my ingratitude; a view of the 
 love of Jesus, or some spiritual truth brought home to my 
 heart? And have I not, if my heart does not deceive me, 
 chosen Jesus for my Saviour, his G-ospel for my rule, his 
 people for my companions, and his salvation for my best por- 
 tion? And how is it with me now? Am I grown weary of 
 the ways of Grod? Dost thou repent, oh my soul, thy choice 
 of Jesus? Is he not still amiable? What mean those secret 
 longings after him, that concern to honour him, that fear of 
 offending him? Are not these tokens of love? Oh does he 
 not appear precious in all his characters? I cannot do 
 without him. I must have an interest in him. How is it, 
 oh my soul, as to sin? Dost thou really love it? Why then 
 dost thou secretly mourn over it? Why desire to be divert- 
 ed from it? Why art thou filled with self-abhorrence? Why 
 appcarest thou so vile? Does not this bespeak a hatred of 
 sin, and some real humility? In fine, tell me, oh my soul, 
 what is the foundation of thy hopes of eternal life? Is it 
 not Christ? Dost thou not desire to be made holy? to take 
 Christ as king as well as priest? What is thy purpose 
 and resolution? Is it not through grace to cleave to Christ. 
 in faith and humble obedience till death? Dost thou do- 
 
252 CASES OP CONSCIENCE. 
 
 ceive me, oil my wicked heart, in these important affairs? 
 Am I mistaken? Surely I am not. I hope I find it as I have 
 represented." 
 
 Thus, oh humble soul, I am persuaded it is with thee: 
 and surely this is an evidence of grace. What can I call thee 
 but a Christian? What canst thou conclude thou art but a 
 child of God? Was it ever known in any age of the world, 
 that a good education taught a person really to hate sin and 
 love Jesus Christ? Can any thing short of the influences 
 of the Spirit conquer the enmity of our hearts, and make 
 us willing to submit to, and close in with the Redeemer? 
 Was it ever known that a hypocrite could heartily join with 
 the apostle, and adopt his language in the seventh chapter to 
 the Romans? But is not this thy case? What canst thou 
 then be but a Christian indeed? Hatred of, and desire of 
 deliverance from, all sin, even heart sins, and a love to our 
 Lord Jesus Christ, will remain, as long as the world conti- 
 nues, standing and incontestable evidences of an interest in 
 Jesus, and an acquaintance with him. Canst thou not remem- 
 ber when God made the change? Let not that discourage 
 thee: it is of no great importance. Rejoice that thine eyes 
 are opened, and maintain and keep up a prevailing hope 'of 
 spiritual and eternal blessings. Let not others' experiences 
 stagger thee, oh humble soul; but rejoice in, and adore the 
 infinite grace of God to thee. Be often viewing with admi- 
 ration the grace of God in giving thee a religious education 
 and impressing thy mind with so early a sense of divine 
 things ; and be often reasoning with thyself in some such 
 manner as this: — " Why should I question my experience of 
 the grace of God, oh my soul, because I cannot point out the 
 time when the change was made ? Surely I will not give up 
 my hopes. What, though I cannot call to mind the happy 
 moment when God sent his Spirit into my heart, may I not 
 be a real Christian for all this ? To deny it, would be to 
 limit the grace and power of God, to dictate to infinite wis- 
 dom, to run myself into difficulties, to lay a foundation for 
 continual uneasiness, and to unfit myself for the cheerful 
 discharge of those various duties which are incumbent upon 
 me. Let me therefore rejoice in the Lord, and not let go 
 my confidence, which hath great recompense of reward. I 
 hope I love Jesus; I would love him more: and can I love 
 him and not be a Christian? Oh return unto thy rest, oh my 
 soul, for the Lord hath dealt bountifully with thee." Thus 
 go on thy way rejoicing. I would give one direction more. 
 
 IV. If you cannot receive satisfaction from any of the above 
 
CASES OF CONSCIENCE. 253 
 
 inquiries, but are still in the dark, then come and throw your- 
 selves at the feet of Jesus, leave your souls with him, and rest 
 upon him for salvation. We may examine ourselves at some 
 seasons without any advantage. Our souls being in the dark, 
 we may not be able to see any thing in us that looks like the 
 work of Grod, or we may be afraid of drawing a wrong con- 
 clusion. Is this the case with thee, soul? Hast thou ex- 
 amined thyself, and canst thou not receive that satisfaction 
 which thou wouldst desire? Art thou still dubious about thy 
 real character? Do not be discouraged; but go to Jesus, and 
 throw thyself at his feet as a naked, guilty sinner. Commit 
 thy soul into his hands, and determine to rest there. Say — 
 " Lord, I dare not conclude I am a child of Grod; but I would 
 come to thee; I see no other refuge but thee. I am lost if 
 thou takest me not under thy wing; oh, here I am a guilty, 
 polluted unworthy creature, pardon me, sanctify, cleanse 
 me. I dare not say I have believed in thee; but if I have 
 been acting the hypocrite, yet, Lord, I would venture to 
 come; I ain within that gracious promise, which is a promise 
 of thine own, John vi. 37; 'Hirn that cometh to me I will in 
 no wise cast out/ Lord, I would lie at thy feet, I would rest 
 entirely upon thee, and leave myself with thee, to be dis- 
 posed of as shall seem most convenient to thee." 
 
 This is a noble resolution, a noble act of faith; when the 
 soul is in doubt about his state, under distressing fears, to go 
 and throw himself upon Jesus, and say, Lord, here I will lie 
 at thy feet, if I perish, I will perish there. Oh timorous 
 soul, go thou and do likewise. This honours Christ, is a 
 means of bringing peace to the soul, and fits for the discharge 
 of duty. If this is thy resolution, it is a sign thou hast re- 
 ceived the grace of Grod in truth; take it as a token for good 
 that thou art a child of Grod: go on, therefore, trusting and 
 waiting, and in God's own time, when he sees it most for his 
 glory, he will arise and shine upon his work in thy heart, 
 and give thee "the Spirit of adoption crying, Abba Father." 
 
 Thus I have freely attempted to answer thy case, oh hum- 
 ble soul, and direct thee what to do under the various diffi- 
 culties that surround thee. I shall now close with two or 
 three reflections. 
 
 1. Hence we learn how unsuitably we act when we make 
 our own or others' experiences a standard. One has been 
 brought early to Christ, and he is uneasy because his conver- 
 sion is not so visible as that of others. Another has been 
 brought to Jesus at an advanced age; he is afraid the work is 
 not right, or that he shall never meet with acceptance, be- 
 22 
 
254 CASES OF CONSCIENCE. 
 
 cause he was not enabled to give himself up to his Redeemer 
 in youth. Some have been under great terrors, awful awa- 
 kenings at conversion; these are ready to expect that others 
 should meet with the same; or else they question the reali- 
 ty of a work of grace; because their souls were not melted 
 down with the love of Christ. Others have been drawn by 
 love, the doctrines of Divine grace have like dew gently 
 fallen upon their souls, and been made effectual to produce 
 a saving change without any inward terror. These are afraid 
 the work is not right, because they have been strangers to 
 striking convictions of sin, &c. Thus each in his turn is un- 
 easy; and for confining an infinitely gracious God to a par- 
 ticular method in beginning and carrying on his work in the 
 soul. How unjustifiable is this conduct, as well as weak 
 and ungrateful ! Shall he not take what method he pleases? 
 And can he not as effectually do it by one as by another? 
 However the work is done, rejoice that you are brought to 
 Jesus, and do not set up your own experience as a standard 
 for others, or another's as a standard for you. 
 
 2. In our examination of ourselves, we should not lay such 
 a stress upon the time and circumstances of our conversion, 
 but examine ourselves by the real marks and evidences of 
 grace. It is happy, indeed, if we can remember the time of 
 our espousals, and view the various steps of our conversion, 
 but all cannot do it. The surest way is to examine ourselves 
 by the marks of grace. And here we should confine ourselves 
 to those that are true scripture marks, and not make marks 
 of our own, which are really no marks, and so be led into dan- 
 gerous mistakes. 
 
 3. How awful it is if there are any of us who have not yet 
 been savingly brought to Christ! Awful is thy case, oh formal 
 hypocrite, whatever thy hopes are of an eternal world; thou 
 art resting upon an outward profession, and art destitute of all 
 saving grace. Awful is your case, ye children of God's people, 
 who are enemies to Jesus Christ, and have not yet felt an al- 
 mighty power changing your hearts, and bringing you to an 
 obedience to the Redeemer. Your privileges will rise up 
 against you at the judgment, and aggravate your misery, 
 unless you close with Jesus. But doubly awful is your case; 
 you, who have almost spent your days, and yet can give no 
 evidences of a work of grace in your hearts! You are just 
 come to the end of your race, and yet strangers to Christ! 
 A few days may put a period to your existence here, and yet 
 no real concern for your souls ! Oh that the Spirit of God may 
 lead us all effectually to Jesus Christ, that we may believe 
 on him to the everlasting salvation of our souls. 
 
CASES OF CONSCIENCE. 255 
 
 CASE XXIX. 
 
 A. young person who has had a religious education, and gave his 
 parents promising hope of a work of grace in his heart, and after 
 this threw aside all his religion, and gave himself over to many 
 known sins, but has of late been enabled to refrain from those 
 sins, thinks he hates sin as sin, and attends constantly with de- 
 light on public worship, prayer, reading, meditation, &c. desires 
 to know whether this is restraining grace only, or saving grace; 
 and begs advice and instruction in a matter of so great importance. 
 
 Of all things those that relate to our everlasting happiness 
 are of the greatest moment, lie with the greatest weight upon 
 the mind, and fill the awakened humble soul either with a pain- 
 ful anxiety, or a divine satisfaction, according to the frame he 
 is in, or the point of view in which they appear to him. No 
 wonder we find a soul so solicitous after salvation, or so par- 
 ticularly concerned to know whether what he has experienced 
 is the work of the Spirit. His everlasting all is at stake, and 
 he cannot but be anxious to know whether it is secure. He 
 has a deep sense of the worth of his immortal soul, of the 
 awful ness of a mistake as to its vast concerns, and cannot, there- 
 fore, be satisfied till he has some reason to hope he has an in- 
 terest in Jesus, and a real acquaintance with the divine life. 
 
 This I apprehend to be your case, my dear young friend, 
 who have sent in the above question. You once gave your 
 affectionate parents great hopes of your future appearance. 
 Your tender mind seemed to be under some particular im- 
 pressions concerning the excellency and importance of religion. 
 You attended, in some measure, to the instructions of your 
 fond indulgent parents, who were rejoicing at the amiable 
 prospect that appeared of your serious spirit, and admiring, 
 perhaps, divine grace for this important addition to their hap- 
 piness. Had God cut you off in those early days, how cheer- 
 fully would your friends have submitted to the stroke, and fol- 
 lowed you to the grave without one single doubt of your ever- 
 lasting felicity. But see the uncertainty of all earthly depen- 
 dencies; whilst they are taking the satisfaction arising from 
 such a view of things, behold a sudden alteration appears in 
 the temper and conduct of their beloved son, damps their 
 ioys at once, and darkens every agreeable prospect. Some- 
 thing or other turns up to give a turn to his mind. He quits 
 his character as a Christian, and commences that of an apos- 
 tate. He stifles all his convictions, he gives a loose to every 
 criminal inclination; his corruptions begin now in good ear- 
 nest to rise in his heart, destroy all the effects of a good edu- 
 
256 CASES OF CONSCIENCE. 
 
 cation, and the unhappy youth is hurried with the utmost 
 impetuosity from one act of sin to another, without so much 
 as thinking what the consequences will be. Was not this in 
 some measure the case with you, my friend? Methinks I see 
 you eager to get rid of every religious impression, and drowning 
 all thoughts of a future world by the intoxicating pleasures 
 of sin. Satan now takes every method he can to secure you 
 in his possession. Fearing lest the chains are not strong enough 
 by which you are held, he labours to add strength to them. 
 Pie prompts you to desert all your first principles, teaches you 
 to think slightly of every important duty in religion, stirs up 
 your inclinations to sinful enjoyments, and persuades you 
 that they alone can give you the truest happiness. 
 
 Thus you are bidding a farewell to God and a religious life, 
 and hastening on to the regions of everlasting destruction; 
 when, behold!' the kind Mediator, who I hope enrolled your 
 name amongst his people's in the book of life, sees you, steps 
 in to your relief, saves you from everlasting ruin, and says, 
 Father, this is a chosen vessel, behold his name in the ever- 
 lasting roll, see it in the sacred records of eternity; I have 
 purchased him with my own blood; say therefore unto him, 
 live. The command, the ever glorious command is given: 
 and see the Spirit comes, sets the broad seal of heaven upon 
 thee, turns the strong man armed out of his possession, and 
 brings thee out of thy dreadful captivity. 
 
 And what is now the consequence? Thou art struck with 
 admiration: the new creature begins to move; thou art no 
 longer a chained captive, the triumph of Satan. The union 
 is broke between sin and thy heart, and it no longer appears 
 the charming object it once did. Now thou art humbled, 
 filled with self-abhorrence, with hatred of all thy sins, and 
 beginnest to find a relish for those duties thou wast brought 
 up to, but hast sadly neglected. Now salvation is thy grand 
 concern; eternity appears full of importance; thy soul a jewel 
 of unspeakable value, and what wouldst thou not give for an 
 interest in the Redeemer? But now things look dark; nothing 
 so desirable as being a Christian indeed; but thou art afraid 
 this is not thy happy case. Thou lookest back to the time 
 when thy parents entertained hppes of thee, but thou hast 
 sadly fallen since, and now art afraid the present alteration is 
 only owing to restraining grace; that it is only some revival 
 of early convictions, and that thou shalt again fall into a 
 course of sin, and make it appear that thou art an absolute 
 stranger to the grace of God. I doubt not but all the circum- 
 stances of thy early hopes, and of thy sad apostacy, crowd into 
 
CASES OF CONSCIENCE. 257 
 
 thy mind, and greatly discourage thee from entertaining the 
 happy thought that G-od has now begun a saving work in thy 
 soul. Thou art giving some comfortable evidences of such a 
 work, in a hatred of sin, and a relish for, and delight in, the 
 great duties of religion, but thou art afraid to look upon these 
 as evidences in thee; afraid lest thy heart should again de- 
 ceive thee. Oh, couldst thou but be satisfied that thou art a 
 new-born creature, what an ease would it be to thy burdened 
 mind! how would thy soul rejoice and exult, and admire the 
 grace that made the change! But, alas, this is a matter in 
 dispute: therefore thou art desirous of knowing what judg- 
 ment thou must form of things in their present situation, and 
 what methods thou must pursue to get satisfaction. 
 
 This, I apprehend, my dear young friend, is thy case in 
 general. And now, with the tenderness and affection of a 
 brother, and the faithfulness of a minister, I would attempt 
 to answer it. And here are three things which lie upon your 
 mind, and which make up the difficulties in your case. 
 
 I. You are discouraged from a view of your early profession 
 and your apostacy, lest your present change should not be 
 saving. 
 
 II. You want to know whether a hatred of sin, or a delight 
 in the duties of religion are the effects of restraining or renew- 
 ing grace. And, 
 
 III. Upon determining these points, you would know what 
 is your duty. I would attend to each of these. 
 
 1. Let us consider the discouragement that arises from a 
 view of your early profession and your apostacy, lest your 
 present change should not be saving. Now how does your 
 mind work upon this view? Do not things appear to you in 
 some such light as this, and are you not led to reason in the 
 following manner? " See, oh my soul, I once made a flourish- 
 ing profession. My parents began to hope I was really re- 
 newed. I was had in some peculiar esteem, and had the re- 
 putation of a Christian. But, alas! I soon apostatized, and 
 became a mere withered branch. I ran into many known 
 sins, stifled conscience, and deserted all my first principles, 
 and made it fully appear that my heart had never been estab- 
 lished with the grace of God. All my early religion, even 
 that which gave my dear parents such encouraging hopes of 
 me, was nothing more than the mere effect of education; and 
 I did deceive my friends and myself then with a mere name, 
 an empty show; and may I not be doing the same now? Is 
 not such an apostacy a plain intimation to me, that I must not 
 believe the most flourishing appearances again? May not my 
 
258 CASES OF CONSCIENCE. 
 
 present profession only be a sudden fit of zeal occasioned by 
 the remonstrances of conscience, which will soon be sup- 
 pressed, and so my goodness appear but as the morning cloud 
 and as the early dew which soon passeth away? Can I reason- 
 ably expect, that after such a flagrant apostacy, after stifling 
 so many clear convictions, flying in the face of so much good- 
 ness, and abusing so many important privileges, that God 
 would send his Spirit into my heart, conquer my enmity, and 
 bring me effectually to Jesus? Is it not the greatest presump- 
 tion in me to look upon any present appearance of religion as 
 a real work of grace? For would God ever look favourably 
 upon such a wicked apostate, such a vile ungrateful wretch 
 as I am? Had I not been favoured with a religious education; 
 had I not made so strict a profession, my sins would not have 
 been attended with such aggravating circumstances. But I 
 was a child of many prayers; saw daily a good example; re- 
 ceived daily good instructions, found in some measure the 
 influence of them, and entered apparently into the service of 
 the Redeemer. And behold now I have since fallen, and 
 have I any encouragement to hope then that God will visit 
 my soul in mercy, and give me his salvation?" 
 
 Such as these perhaps are some of your present thoughts, 
 my dear young friend; and so every thing looks dark and 
 discouraging around you, arising from a view of your former 
 apostacy. Permit me to ask you a few questions and to of- 
 fer you a few hints that may be a means of setting you right 
 in this important affair. And do you apprehend God cannot, 
 or that he will not bring such an apostate to himself? You 
 cannot, I am persuaded, believe that he is not able to begin a 
 real work of grace in your heart. For what is it omnipotence 
 is not able to do? Has he never brought such a rebel as you 
 to the feet of Jesus? Has he never melted such a heart as 
 yours? What was Ephraim? He was favoured with a varie- 
 ty of privileges, but he abused them all, and went on froward- 
 ly in the way of his heart; God afflicted him; but he was like 
 a bullock unaccustomed to the yoke, that kicked and flung, 
 and could not tell how to brook the rod; yet sovereign Al- 
 mighty grace turns his heart, melts his soul into godly sorrow, 
 and he falls down at the footstool of God, smites upon his 
 thigh, and sadly laments the sins of his youth. Jer. xxxi. 18, 
 19. Thus can God bring you, my friend, to the Redeemer, 
 however you have endeavoured to harden your heart against 
 him. The religious appearance you once made, therefore, 
 and the hopes you gave of a real work of grace, together with 
 your sad apostacy, is no reason why your present convictions 
 
CASES OF CONSCIENCE. 259 
 
 should not be saving, or why the work in your heart should 
 not be real; therefore, let not this discourage your mind. 
 But you will say, perhaps, your fears are that God will not 
 come and quicken you after such affronts offered him, after 
 such ingratitude. You have such a sense of your vileness 
 that you dare not think he will manifest himself to such a 
 wretch, and that, therefore, your present convictions will 
 again wear off, and leave you as great a stranger to God as 
 you were before. But remember, my friend, God does 
 not think as we, nor does he act as we do. Isa. lv. 8, 9. Were 
 he not to save the vile and the unworthy, he must save none. 
 For though all are not public sinners, yet even those that ap- 
 pear the most amiable to our eyes on account of a regular uni- 
 form obedience, appear more detestable in their own c} r es, 
 are ready to style themselves the chief of sinners, and adore 
 infinite free grace in their salvation. Consider for your en- 
 couragement God can not only pardon, but he can " abundant- 
 ly pardon." Is. lv. 7. He made it abundantly evident in the 
 conversion and salvation of Saul the Pharisee; who was a 
 public enemy to Christ, an open blasphemer, a cruel persecu- 
 tor of the churches, yet he obtained mercy, "that the grace 
 of our Lord Jesus Christ might appear exceeding abundant." 
 1 Tim. i. 13, 14. Some of the Corinthians were ranked 
 amongst the chief sinners, such as whoremongers, adulterers, 
 idolaters, drunkards, thieves, covetous, &c. 1 Cor. vi. 9, 10, 
 11, and all this to discover the riches of the grace of God, 
 and to show the encouragement that all sorts of sinners have 
 to hope for pardon. There is abundance of grace in God to 
 pass by innumerable sins, and there is an infinitely glorious 
 righteousness in Jesus Christ to entitle the chief of sinners to 
 eternal life. God's end in the salvation of sinners, is to 
 glorify his grace; and this grace, therefore, triumphs over the 
 greatest unworthiness. Are you afraid you are too great a 
 sinner for God to save? Oh, make the trial. Put all your 
 sins in one scale, and all the riches of divine grace in the 
 other, and see which will overbalance. If you were to be 
 saved by works, you would have reason to fear your ever 
 reaching the everlasting mansions; but as you arc to be saved 
 entirely by grace, remember, grace will stick at nothing to 
 glorify itself. The more unworthy you are, the more glory 
 will redound to divine grace in the salvation of so guilty a 
 creature. 
 
 Thus you have no reason to be discouraged, or to conclude 
 tliat you have not now felt the renewing influences of the 
 Holy Spirit, because you once made a profession, but fob. 
 
260 CASES OF CONSCIENCE. 
 
 away. Many have stifled conviction after conviction, act- 
 ed contrary to conscience, and every tie an,d engagement, 
 and yet have at length been made the triumph of sove- 
 reign distinguishing grace. You are not so much concern-* 
 ed about what you have been, but what you are now, to in- 
 quire into the present work of God upon you, and examine 
 whether you can give any evidences of its being saving or 
 not. And this leads me, 
 
 IT. To consider, whether a hatred of sin as sin, and a de 
 light in the duties of religion, such as hearing, reading, pray- 
 er, meditation, &c. are the effects of restraining or renewing 
 grace. Through restraining grace, or through the restraints 
 God has put upon the mind, by the influence of an education 
 or by the force of some convictions, a person may abstain 
 from gross immoralities, and make some figure in the exter- 
 nals of religion: nay, he may be brought in some measure to 
 detest the one and be pleased with the other. Thus, when 
 Eli-sha told Hazael of "the evil he would bring upon the child- 
 ren of Israel; that their strong holds he would set on fire, 
 their young men he would slay with the sword, and woulpl 
 dash their children, and rip up their women with child," he 
 said with a sort of resentment, "What! is thy servant a dog, 
 that he should do this great thing?" 2 Kings viii. 12-, 13. 
 Dost thou divest me of humanity, and make me appear as 
 cruel and despicable as a brute beast, to imagine that I should 
 be guilty of such detestable things? 
 
 When children have heard their parents representing the 
 odiousness of such and such sins, they may be prevailed upon 
 to look upon them as abominable, and yet afterward be guilty 
 o p . them. So, through being habituated to a course of duty, 
 an unrenewed person may, with an apparent pleasure, attend 
 the round, may hear, may read, may pray, and like the stony 
 ground hearers, be sometimes filled with joy through the 
 working of his natural affection. But all this comes far short 
 of your experience, my young friend. For, 
 
 I. You hate sin as sin. Now what does this signify? It 
 supposes that you have not only seen the dreadful nature and 
 destructive tendency of sin, but that you have seen its obli- 
 quity; that it carries in it the greatest inconformity to the 
 Divine nature, and consequently deprives the soul of its 
 greatest beauty, and sets it at the greatest distance from God, 
 the fountain of all excellency; that it carries in it the greatest 
 ingratitude to God, whose goodness it highly abuses; that it 
 unfits you for the great duties of religion, and has introduced 
 into your soul the most hateful deformity. Having these 
 
CASES OF CONSCIENCE. 261 
 
 views of it, you find it appear odious: your soul is filled with 
 a detestation of it. You mourn over it; it appears burden- 
 some to you; you cannot willingly indulge it as before; but 
 you pray against it, are ashamed before God that you have 
 been tso guilty of that which is so dishonourable and so 
 hateful to him, and you desire above all things to be delivered 
 from it. Is not this really the case, my friend? Are these 
 the views you have of sin? These the workings of your 
 mind upon it? Are you not filled with self-abhorrence on 
 the account of sin's dwelling in you? Arc you not filled 
 with shame at a view of your duties, because of sin's cleaving 
 to them? Does not your heart appear loathsome because 
 of sin? In fine, are you not vile and despicable in your own 
 eyes, because sin has so much defiled you? Then you hato 
 sin as sin, you hate sin really with all your heart; and what 
 clearer evidence can you have of renewing grace than this? 
 Is it possible for the force of convictions, or of education, to 
 give you a real hatred of sin? Terrors may make the person 
 resolve he will leave sin, and education may make a person 
 believe that sin is odious; but he can never hate it, till he 
 sees its odiousness by the light of the Spirit. When the 
 Spirit takes possession of the heart, therefore, he leads the 
 soul to a view of sin, so that he is covered with shame and 
 confusion, and bursts into tears of ingenuous sorrow. Fear 
 arises from a sense of guilt; shame from a view of the defor- 
 mity of sin. There may be the first, and no work of grace 
 in the heart; but the latter is the evidence of grace, and ne- 
 cessarily supposes the implantation of it in the soul. Thus 
 then, my young friend, I cannot but conclude, as you thus 
 view, are ashamed of, and hate sin, that you are a new-born 
 soul; have passed from death unto life, and are a Christian 
 indeed. Did not Joseph give a full evidence of his real love 
 to God, when under that strong temptation to adultery from 
 Potiphar's wife, he said, "How can I do this great wicked- 
 ness, and sin against God?" Gen. xxxix. 9. He did not hate 
 the sin because it might expose him to the contempt of man, 
 but because it was levelled against God; therefore he dare 
 not, he cannot indulge it. Can I be so ungrateful to that God, 
 whose goodness and mercy have so remarkably followed me? 
 (Jan I act so inconsistently with my profession of, and my re- 
 lation to him'? God forbid. I cannot be guilty of such base 
 ingratitude. How clear an evidence was this of his real love 
 to God, and interest in him ! Thus, when the apostle Paul 
 complained of sin, mourned over it, and desired to be deli- 
 vered from it, he gave an undoubted evidence of his having 
 received the grace of God. Rom. vii. And thus your hating 
 
262 CASES OF CONSCIENCE. 
 
 sin, as sin, my dear friend, cannot be the effect of restraining, 
 but of renewing and converting grace. But, 
 
 2. You take delight in attending upon public worship, 
 rcading,meditation, prayer, &c. Wherever the grace of God 
 is implanted, it teaches persons not only to hate sin, but to 
 love holiness, and to pursue those means which have a pecu- 
 liar tendency to make us holy. Persons indeed may attend 
 regularly upon public worship, may read the Scriptures, may 
 pray, &c, and yet be absolute strangers to the power of re- 
 ligion; but when there is a delight in, and relish for these 
 duties, it is an evidence of a saving change. And is this 
 your case, my young friend? Have you any delight in these 
 duties, any relish for them? Have you found your heart at 
 times melted in them, through a view of spiritual truth? 
 Has God met you, and communed with you? Have public 
 ordinances been at times effectual to quicken your slothful 
 soul, to warm you with desires after spiritual things? Have 
 you found the word and eat it, and has it been the joy and 
 rejoicing of your soul? Have you in reading the word found 
 any quickenings, any truth set home to humble, convince, or 
 enliven you? Has any part of the word been opened to 
 you, and afforded you new light in your head, and life in your 
 heart? Have you in prayer at times found your soul pos- 
 sessed with some suitable sense of the perfections of God, 
 humbled under a sense of sin, and stirred up with holy re- 
 lentings, to plead with the penitent publican, "Lord, be mer- 
 ciful to me a sinner? " Have you found your soul set at li- 
 berty, brought even to God's seat, your mouth filled with argu- 
 ments, and you enabled to plead and wrestle with him for 
 spiritual blessings? Have you foun d the Spirit breathing upon 
 your dry bones, melting your hard heart, and filling you 
 with holy affection? Have you in meditation at times been 
 raised with a view of spiritual objects, been humbled, com- 
 forted, and quickened, got your affections in some measure 
 disentangled from present enjoyments, and been enabled to 
 view all sublunary things with a becoming indifference? All 
 this cannot but give you a relish for these sacred duties, and 
 fill you with uneasiness when you find it not thus with you. 
 I doubt not but you are dull enough at times; it is not always 
 that you find your affections raised, and your soul in this 
 sweet, this delightful frame; you are often in the dark, and 
 left in a great measure to a dull and lifeless frame. But this 
 is matter of deep concern. This does not take off your 
 relish for these important duties; you still prize them, make 
 choice of them, or engage in them voluntarily, and desire to 
 meet God in them. What can this then be but the effect of 
 
CASES OF CONSCIENCE. 263 
 
 the grace of God in you? Time was when you could not bear 
 to attend upon these duties; or else you attended in the most 
 careless manner, and had not the glory of God and your ever- 
 lasting interest in view. 
 
 But now what draws you to the house of God? "What pre- 
 vails upon you to pray, to read, to meditate? Is it not an 
 experience of the presence of God in these duties, a relish 
 for them, a desire after meeting with God in them? This, 
 then, speaks you a Christian indeed. Was it not an evidence 
 of David's being an Israelite indeed, when he longed after 
 the ordinances of God in his state of exile, and cried out, 
 " When shall I come and appear before God? ?? Psahn xlii. 1, 2. 
 Is not a good man set forth by having his " delight in the law 
 of the Lord, and meditating upon it day and night?" Psalm i. 
 2. Was it not brought in as an evidence of Saul's conver- 
 sion, that he prayed? Acts ix. 11. 
 
 Thus, then, upon the whole, it appears, my friend, that you 
 have experienced an almighty power changing your heart. 
 Restraining grace might produce a considerable reformation 
 in you, custom and education might make you look upon some 
 sins with a sort of detestation; but what can make you hate 
 sin as sin, but the special grace of God? This hatred of sin 
 shows, that the union is dissolved between sin and the heart, 
 that the reign of sin is destroyed in the soul, the captive set 
 at liberty, and the divine life begun. What can make a soul 
 delight in spiritual duties but the special grace of God! 
 Read, hear, and pray you might, and not be a Christian; but 
 to delight in these, to have a relish for them, is an evidence 
 that the finger of God has been at work in the soul, and has 
 implanted a real principle of spiritual life. I now come to 
 consider your last request, which is, 
 
 III. To intimate to you what is your duty, or to give you 
 some instructions suitable to your case. And, 
 
 1. Believe the change, and admire the infinite riches of 
 divine grace manifested therein. Do not encourage a doubt- 
 ing temper; that will bring no glory to God, nor peace to 
 your own soul. But believe the work God has done for 
 and in you, and consider and adore the grace that said unto 
 you, live. I would suggest some such hints as these for you 
 frequently to attend to, viz.: "See, oh my soul, what God 
 has done for thee. Oh, what hadst thou been doing now, if a 
 gracious covenant God had not stopped thee? What would 
 have been thy portion? Oh, stand and view the grace, the 
 abundance of grace thou hast received, and be filled with ad- 
 miration! When I look back upon my apostacy, and con- 
 
264 CASES OF CONSCIENCE. 
 
 sicler how eager to stifle every conviction; what ingratitude I 
 was guilty of; whither I was going with hasty speed, and 
 where I should soon have been, if God had left me; oh, I 
 tremble, I shudder! Oh, the rich grace of God! What, stop 
 such a daring rebel! Hold out the golden sceptre to him! 
 What, pardon such a guilty, ungrateful creature, melt his 
 hard heart and bring him to a divine Saviour; who can point 
 out the grace ! Oh, may I ever admire the free love, the in- 
 finite pity of God, and long for that world, where my ever- 
 lasting song will be, grace, grace !" 
 
 2. Rejoice that as God has begun a good work in you, so he 
 will carry it on to perfection. Before, you had only an ap- 
 pearance of a work of God in you; you therefore soon fell in 
 with the temptations that were offered. But now a real work 
 is begun, and therefore you shall be kept by the mighty power 
 of God through faith unto salvation. Remember what your 
 securities are; the oath and promise of the Father, the media- 
 tion of the Son, and the presence of the Almighty Spirit. 
 Oh, be often viewing these things, as it will be of peculiar 
 service to your soul, in animating you with zeal and resolu- 
 tion, in quickening you to duty, and in encouraging you with 
 the hopes of perseverance in the midst of the most threaten- 
 ing difficulties. When you stumble, up and be pressing on 
 towards the mark, for the prize is secured. Fear not, for no 
 weapon formed against you shall prosper; you are not of 
 them that draw back unto perdition, but of them that believe 
 unto the saving of the soul. 
 
 3. Be not self-confident, but entertain a godly jealousy 
 over your heart, and watch against the first appearance of 
 backslidings. Whilst you are rejoicing in what God has 
 done for you, take care that your heart is not filled with pride; 
 neither grow secure and careless. Though you are safe, so 
 as not totally to fall from grace, yet you may fall so as to dis- 
 honour God, and darken your evidences of an interest in Jesus, 
 and wound your soul. Peter was too self-sufficient, there- 
 fore he fell into an open abomination. I would advise you 
 to attend to the exhortation of the Psalmist, Psalm ii. 11: 
 11 Serve the Lord with fear, and rejoice with trembling." Do 
 not be afraid, yet do not be secure, nor full of self. .Watch 
 against whatever has a tendency to lead you aside; the more 
 self-confident you are, the more you are in danger of falling; 
 the more diffident of self, and the more you honour God, 
 the more you are secured from falling into sin. Oh, ever re- 
 member, that though through grace sin cannot destroy you, 
 yet it may greatly weaken and wound you. 
 
CASES OF CONSCIENCE. 265 
 
 4. Walk worthy of that vocation wherewith you are called. 
 I am certain you cannot, you will not conclude from what has 
 been said, that you have liberty to sin, that your state is safe, 
 and therefore you will indulge yourself in every outward 
 pleasure. He that draws such a conclusion from the doctrines 
 of Divine grace, or from an apprehension of the grace of God 
 to his soul, cannot be a Christian, at least he acts not like 
 one. my friend, if you have a suitable sense of what God 
 has done for you, you will be saying, '0 what shall I render 
 unto the Lord for all his goodness?' How shall I honour God? 
 Oh be not cold in his service, oh my soul ! let it be my great 
 concern to make the glory of God my aim, and let this be my 
 motto, 'For me to live is Christ/ 
 
 Thus be concerned to walk, so as that you may honour 
 God: let your conversation be suitable to that profession you 
 make; be concerned that your graces be in a flourishing con- 
 dition, and that your daily walk is becoming the gospel of 
 Christ; that so you may have growing evidences of a real 
 change in your heart, and may be rejoicing in the prospect 
 of that glorious world, where you shall clearly see the foot- 
 steps of Divine Providence and grace to you in bringing you 
 to Jesus, and triumph in God as your everlasting portion. I 
 shall now close all with one remark. 
 
 Hence we learn, the greatest sinners have encouragement 
 to come to Jesus, and to hope for salvation. Have you stifled 
 one conviction after another? Have you made a profession, 
 bound yourselves by solemn vows to be the Lord's, made 
 numberless resolutions, and broke them all, and turned again 
 to folly? Yet are you now sensible of sin? You have en- 
 couragement to come to the Redeemer, and hope for accep- 
 tance. Here is a young person that once made some appear- 
 ance of religion, and afterwards stifled every conviction, ran 
 into many known sjns, and was taking all methods to hard- 
 en his heart against God; yet see, the grace of Godhas melted 
 his heart; he now hates sin, and gives a comfortable evidence 
 of his having experienced a saving change in his soul. 
 
 let this encourage you, ye children of believing parents, 
 who have wandered into the ways of sin, let this encourage 
 you to, come to Jesus, and plead free grace and the blood of 
 Christ. Whoever you are, let not secret despair keep you at 
 a distance from the Redeemer. Hear what the gospel procla- 
 mation is, Isa. lv. 1. "Ho, every one that thirsteth, come ye 
 to the waters, and he that hath no money; come ye, buy and 
 eat, yea come, buy wine and milk without money, and without 
 price." Our Lord himself, in that general promise John vi. 
 23 
 
266 cases or conscience. 
 
 87, encourages all that come to hiin with the hopes of salva- 
 tion. "And him that cometh to me, I will in no wise cast out." 
 Art thou thirsty? Art thou willing to come to Christ? Thy 
 willingness to come, is an evidence of his willingness to re- 
 ceive and save thee. J Tis he that has made thee willing to 
 come to him; and for what purpose, but that he may exalt 
 the riches of his grace in thy salvation. Let none then des- 
 pair of pardon, that are desirous of leaving sin and of coming 
 to Jesus. 
 
 CASE XXX. 
 
 What judgment must a person form of his state, or what must he do, 
 who is in total darkness, and cannot see anything of a work of 
 grace in his heart? 
 
 What a difference is there between the hypocrite and the 
 real believer? The one is always full of self-flattery, enter- 
 taining the kindest thoughts of his state; the other is writing 
 bitter things against himself, ever humble, and afraid lest to 
 entertain a hope of an interest in Jesus would be esteemed 
 presumption. lie appears so unworthy in his own eyes, so 
 vile and despicable, that he dares not draw a favourable con- 
 clusion concerning himself, but as he knows he has deserved 
 the everlasting indignation of a just and holy God, so he is 
 ready to fear that will be his awful portion, notwithstanding 
 all the promises of Divine grace, and all the encouragements 
 the Gospel exhibits to the greatest sinners. He can see no 
 amiable n ess in himself, nothing to give him any hopes he is 
 a child of God, but a thick cloud hangs over his soul, hides 
 the Sun of righteousness from his view, and all is dark 
 within. This is not always the case with the believer; but 
 when it is, it is peculiarly melancholy. He has no joy or 
 peace in believing; he is full of doubts and fears, is surround- 
 ed with darkness, and is under the most fearful apprehen- 
 sions of sin and wrath. 
 
 This appears to be your case, my friend, according to the 
 account you have sent in. Distressed as it is, perhaps" many 
 here can join with you, and say they feel they fear the same 
 you do. In addressing one, therefore, I address you all; 
 and may the Spirit accompany what may be said with his 
 almighty power, that it may be made effectual to still your 
 minds under all discouragements, and to lead you to a 
 
CASES OF CONSCIENCE. 267 
 
 cheerful dependence upon Jesus Christ for all the blessings 
 of salvation. 
 
 That I may answer this question in a manner that may be 
 in some respects suitable, I would, 
 
 1. Take all the complaints represented in this person's case 
 and show their consistency with our being Christians; or 
 show that a total darkness and great fears about our spiritual 
 state, lay no just foundation for us to conclude that we are 
 not Christians indeed. If it can be made to appear from 
 Scripture and experience, that these are the complaints of 
 God's own people, then we have no reason to conclude that 
 our state is bad, unless we bear the real marks and characters 
 of an unrenewed soul. 
 
 Let us then view the case in all its particulars. And we 
 find here a complaint of violent and sore temptations. But it 
 is plain this is no ways inconsistent with an interest in Christ, 
 because Christ himself was tempted. The devil tempted him 
 in the wilderness to distrust, presumption, &c. Matt. iv. 3, 
 &c. And when the awful hour of his sufferings approached, 
 the prince of this world again attacked him, and made his 
 last furious onset upon him. John xiv. 30. Thus our Lord 
 likewise tells Peter, that " Satan had desired to have him that 
 he might sift him as wheat."Luke xxii. 31. The words seem 
 to be expressive of sore temptations. 
 
 The apostle Paul, though so great a Christian, and distin- 
 guished with such high enjoyment, yet had a "messenger of 
 Satan sent to buffet him." 2 Cor. xii. 7. Thus temptations 
 are consistent with grace; for always observe, it is not our 
 sin for the most blasphemous things to be offered to our minds 
 by Satan : we are no further chargeable with temptations, than 
 we encourage and fall in with them. 
 
 Again, Another circumstance our friend brings in as 
 unfavourable, is the frowns of Providence. This has been a 
 common case with God's people. They have met with vari- 
 ous disappointments as to this world, have lost their outward 
 enjoyments, and have been under afflictive dispensations. 
 Thus it was with Job, with David, and with many others. 
 Nay, the apostle tells us, "that it is through much tribulation 
 that we must enter into the kingdom of heaven." Acts xiv. 
 22. So that whatever afflictions we may be exercised with 
 in the present state, they lay no just foundation for us to sus- 
 pect or conclude that we are not real Christians. 
 
 Again, we find in this case, want of assurance, and fears of 
 being a cast-away: and these only arc consistent with grace, 
 because we find thein in God's people. Thus, the Psalmist 
 
268 CASES OF CONSCIENCE. 
 
 cries out, Psalm lxvii. 7, under awful fears that God had 
 left him, " Will the Lord cast off for ever, and will he be 
 favourable no more? Is his mercy clean gone for ever? Doth 
 his promise fail for evermore? Hath God forgotten to be 
 gracious? Hath he in anger shut up his tender mercies? " 
 His unbelieving heart seems to lead him to suspect the 
 faithfulness, unchangeableness, and mercy of God. Thus 
 the church in captivity is represented as drawing a sad con- 
 clusion that God had left her. Isaiah xlix. 14, 15. God ad- 
 dresses the timorous and doubting, Isaiah xli. 10; "Fear not, 
 for I am with thee; be not dismayed, for I am thy God; I 
 will strengthen thee, yea, I will help thee, yea, I will uphold 
 thee, with the right hand of my righteousness." Here's 
 plainly a want of assurance; and here are fears supposed to 
 arise in the soul that God is not our God; and yet God says, 
 I am thy God. From whence we conclude, that this com- 
 plaint is not inconsistent with an experience of Divine grace 
 in the heart. 
 
 Again. The person that sent in the above case, complains 
 of being under the hidings of God's face, and appears to be 
 in great darkness of soul. But even this is a case that has 
 been common to God's people. Thus Job inquires where- 
 fore God "hid his face from him." Job xiii. 24. David re- 
 presents God as " hiding himself in times of trouble," Psalm 
 x. 1, and Psalm xxx. 7, he speaks of God's "hiding his face, 
 and his soul being therefore troubled." "Nay, the prophet 
 goes still further, Isa. 1. 10, and says, that walking in dark- 
 ness and having no light," is consistent with our interest in a 
 covenant God: therefore he exhorts such to trust in the name 
 of the Lord, and to stay upon their God. If we examine the 
 experiences of believers, we shall find this to be frequently 
 the case. God has hid his face; their souls are in great 
 darkness; they can see no traces of the divine image in their 
 souls; but a shade is drawn over all the work of God. Were 
 we to conclude, because this is the case with us, that we 
 were but nominal Christians, how small would be the num- 
 ber of real ones; and how unfavourably must we think of 
 those, who, notwithstanding this, gave the clearest evidences 
 of their experience of the grace of God. 
 
 Again, another complaint is, fears of death, and distressing 
 views of hell. This was the very case with the Psalmist, as 
 he expresses it, Psalm cxvi. 3. "The sorrows of death com- 
 passed me, and the pains of hell got hold upon me; I found 
 trouble and sorrow." How frequent it is to find the Christian 
 alarmed at the viows of death, and afraid of falling into the 
 
CASES OP CONSCIENCE. 269 
 
 hands of an angry God ! It requires strong faith to triumph 
 over death, or even to calm the soul under the views of it; 
 especially when the Christian has a deep sense of his guilt 
 and unworthiness. It cannot, then, be an evidence of our 
 having no grace when we are under fears of death, and under 
 any melancholy apprehensions of the bottomless pit. Your 
 case, my friend, is not singular, for many, even of eminent 
 saints, have felt the same, who are now standing in the pre- 
 sence of God, as conquerors through him that loved them. 
 
 Again, our friend represents many Scriptures brought to 
 his mind, which are discouraging. Such as these: "What 
 will it profit you, if you gain the whole world and lose your 
 soul?" Matt. xvi. 26, and Heb. ii. 3, " How shall we escape if 
 we neglect so great salvation?" This is a case very frequent 
 amongst the children of God; when Satan has any design to 
 execute, or any temptation to offer, he knows how to apply 
 Scripture itself. Thus, when he tempted our Lord to pre- 
 sumption, to give the temptation the greater force, he quotes 
 Scripture, saying, " For it is written, He shall give his angels 
 charge concerning thee, and in their hands they shall bear 
 thee up, lest at any time thou dash thy foot against a stone/' 
 Matt. iv. 6. Thus, when he has a design of distressing the 
 Christian, he will perhaps offer a text of Scripture to the mind, 
 to fill the soul with awful fears, and, if possible, to lead him 
 to despair. This complaint, therefore, lays no foundation for 
 us to conclude that we are strangers to the grace of God. 
 
 Lastly, another dark circumstance is, that our friend has no 
 answers to prayer. This has been the complaint of others. 
 They have prayed and waited, and God has not satisfied their 
 desires. The woman of Canaan seemed to be put off at first: 
 our Lord answered her not a word. When his disciples en- 
 treated for her, he appeared to cast contempt upon her, though 
 at last he gave her the blessing. Matt. xv. 22, &c. Here 
 we must observe, that God does not always answer the 
 prayers of his people in the very particulars they seek to him 
 about. Yet he may answer them, and does do it, by giving 
 them blessings equivalent to those they asked. Thus Paul 
 prayed three times, that the difficulty he was under might be 
 removed. God did not remove it, yet he heard and answered 
 his prayer, by saying, " My grace is sufficient for thee," 2 Cor, 
 xii. 8, 9. Thus, when we say we have prayed with earnest- 
 ness, with a view to God's glory, but have met with no ac- 
 ceptance, we are under a mistake; he hears our prayers, 
 though we perceive it not; and our souls arc the better for 
 
 23* 
 
270 CASES OF CONSCIENCE. 
 
 praying, though we may not be so sensible of it. Thus we see 
 that all the complaints represented in this case, are con- 
 sistent with our experience of the grace of God; and that 
 therefore, you have no reason to conclude that you are not 
 Christians indeed, merely because you find it with you as it 
 has been represented; for these are not the marks of hypo- 
 crites. 
 
 II. As these things are so often discouragements to humble 
 Christians, I would just, in a few words, show the usefulness 
 of this method, which God is pleased to take with his people. 
 The way to heaven is through the valley of Baca; it is a 
 way of affliction, of temptation; a dark and discouraging way. 
 But whatever the Christian may think of the difficulties of it, 
 they are all useful; God is hereby glorified. His power is 
 glorified, in keeping his people amidst such apparent dangers. 
 His grace is exalted, as it appears to be free, rich, and abun- 
 dant in our salvation. His faithfulness is glorified, in 
 fulfilling all the promises of his covenant; and his wisdom 
 is glorified, in taking such methods with his people as best 
 tend to answer his infinitely gracious purposes. These things 
 are, therefore, far from being marks of the hypocrite, and 
 should never determine us to write bitter things against our- 
 selves. Besides, God brings good out of them to us. He is 
 training us up by such methods for his everlasting kingdom. 
 By temporal and spiritual difficulties, we are brought to see 
 more and more our own weakness, are guarded against self- 
 dependence, and are enabled to rely more and more upon 
 Jesus Christ. We are by this method humbled more, brought 
 to see more of the glory and excellency of, and to acquiesce 
 more heartily in, the gospel scheme. These things further 
 tend to wean our affections more from present things, make 
 heaven more glorious, and set us a longing after the enjoy- 
 ment of it. Rest is the more welcome to the traveller that 
 is weary, and the port to the sailor that has been in danger- 
 ous storms and tempests. And lastly, these things will afford 
 us rich entertainment when we get to the heavenly world, and 
 lay a foundation of everlasting admiration and praise. Here 
 these various difficulties appear dark and discouraging to us, 
 and are sometimes ready to overset us; but there we shall see 
 the reason of all. There we shall view the need we had of 
 afflictions and spiritual difficulties; how they humbled us, 
 emptied us, quickened us. There we shall see how almighty 
 power kept us, how seasonably infinite grace stepped in to 
 our relief, saved us from threatened and feared destruction, 
 and made all things work together for our good. Oh! what 
 
CASES OF CONSCIENCE. 271 
 
 entertainment, in viewing the conduct of providence and 
 grace. 
 
 Thus, then, these considerations are sufficient to keep us 
 from concluding that the above complaints are inconsistent 
 with grace, and from ranking ourselves amongst the almost 
 Christians. Unless we have some other things which are 
 sure marks of the hypocrite, what have been mentioned give 
 us no reason to conclude that we are so. 
 
 III. We should consider what appears favourable in our 
 case, as well as what appears dark and discouraging. Though 
 there are so many difficulties in the case before us, yet there 
 are many things that appear encouraging: particularly — 
 The person has a sense of his blindness, emptiness, and ig- 
 norance. I am blind, yea, very blind. "Would to God this 
 was the language of every one in this assembly. Felt blind- 
 ness is a great mercy. The Pharisees were filled with in- 
 dignation at our Lord, when he intimated they were blind. 
 John ix. 41. "Are we blind also?" They were so far from 
 being blind in their own apprehensions, that they were ready 
 to imagine none had so much knowledge as they. The na- 
 tural man thinks he knows enough, till the Spirit gives eyes 
 to his mind, then he sees his soul full of darkness. That 
 person is in a fair way for heaven that sees, confesses, and 
 bewails his ignorance: grace, as soon as it is implanted, makes 
 the soul out of love with self. 
 
 And is this thy case? Dost thou see thy blindness? Dost 
 thou appear as nothing in thy own eyes? Dost thou now view 
 thyself as a poor, ignorant, empty creature? Didst thou always 
 appear so? Wast thou not once blind indeed, and yet un- 
 concerned about it? Canst thou not say, whereas I was once 
 blind, now I see? But methinks I hear thee saying, "True, 
 £ see; but what is it I see? I see my ignorance, I see enough 
 to discourage me, viz. that I am a poor, blind, naked, empty, 
 ignorant creature; that I am made up of wants." Bless God 
 for this view of thyself. It would have been an awful thing 
 to have been under an insensible blindness. If thou ever 
 gettest to heaven, thou must be emptied of self first, and see 
 and bewail thy ignorance and darkness. What should be 
 matter of thankfulness to thec, is rather stumbling and dis- 
 couraging. Oh, my dear friend, go to God and bless him, 
 praise him, admire his grace, that he has given thec a view of 
 thyself, has thrown down thy pride, and has made thee ap- 
 pear nothing in thy own eyes. 
 
 Again, Another favourable circumstance in this case is, 
 that this person has a sight and sense of his own vileness 
 
272 CASES OF CONSCIENCE. 
 
 and unworthiness. I am all sin and pollution. And dost thou 
 really see thyself all sin and pollution? And art thou pleased 
 with the sight, or art thou unconcerned about it, unhumbled 
 for it; then indeed thy case is discouraging, whoever thou 
 art. But if thou art lamenting over this view; if this sight 
 of sin fills thee with self-abhorrence; if thou appearest vile 
 and despicable on the account of it; it is then a happy, 
 most happy circumstance in thy favour. Hear the apostle 
 himself making use of the most expressive language to 
 represent his sinfulness, Rom. vii. 14. I am carnal and 
 sold under sin. Oh! my friends, the more we see of our sin- 
 fulness, vileness, emptiness, &c, the more we should rejoice, 
 provided this sight humbles us, lays us low, and has a proper 
 influence upon us. The Spirit sees it absolutely necessary 
 to do all this, that we may be brought into a G-ospel frame, a 
 frame suited to the scheme of salvation which God has con- 
 trived and revealed. If we did not see our vileness, unwor- 
 thiness, nakedness, &c, we should never close with Christ 
 aright. But now we are made to receive salvation as a free 
 gift, to depend upon the Redeemer alone, and to give God 
 all the glory: do not be discouraged, my friend. If thy view 
 of sin takes down thy pride, makes thee mourn and lament 
 before God, and gives thee a sense of thy unworthiness, oh, 
 look back upon it as a token for good, and bless God for it. 
 
 Again, Here is in this person a desire after grace, and that 
 God would take his own way with him, so as he may be saved. 
 There are many that are willing to be happy in a better world, 
 but are not desirous of receiving salvation in God's own 
 way. Convictions often make persons cry out, Lord, what 
 shall we do to be saved? &c; but they cannot submit to the 
 method of salvation. This is no sis;n of a srood work be<mn. 
 But when we see not only our guilt, but our odiousness 
 through sin; when we see not only the excellency of happiness, 
 but the excellency of holiness too; if, as far as we know our 
 hearts, we are not only desirous of being saved from hell, but 
 willing that God should take his own way, subdue sin in us, 
 and bring us to an entire subjection to Jesus Christ; this is a 
 comfortable evidence, that the Spirit of the Lord is at work 
 in our hearts. And is this your case, my friends? Do you 
 say, not in a sudden fit of rashness, but from real conviction, 
 choice, and mature deliberation, Lord, take thine own way 
 with uspmake us holy? Are you breathing after a conformity 
 to Jesus Christ? These things certainly appear encouraging 
 in your case, and ought to be taken into your consideration, 
 when you are examining into your state and condition. But, 
 
 Again, Here is a sense of the emptiness of the present world, 
 
CASES OF CONSCIENCE. 273 
 
 and a preferring Christ above all tilings. The language of 
 this person, I doubt not, is the language of many of your souls 
 — " The nearest and dearest enjoyments to me here, have their 
 mixture: no solid peace nor pleasure will they give. I want 
 for nothing here below, so much as the great Redeemer." 
 And is this really the case? Art thou not mistaken? Is Jesus 
 and his presence really lovely? Does the world lose all its 
 glory, and appear insignificant and trifling when compared 
 with Christ? Dost thou want to love Christ, and to honour 
 him more? What before thou wast ready to look upon as 
 gain, dost thou now esteem loss for Christ? If this is thy case, 
 there is encouragement to hope concerning thee. If we really 
 find it thus with us, we have reason to rejoice, and to admire 
 the infinite, rich, and sovereign grace of Grod to us. 
 
 Lastly, Another circumstance favourable in this case is, that 
 this young person is enabled to pray, and yet has a deep sense 
 of the unworthiness of his prayers, and his insufficiency to 
 pray. In one part of this account, our young friend complains 
 he cannot pray; and yet says, I have cried and begged, and 
 pleaded hard of the Lord, that he would teach me to pray. 
 Now what is this but prayer? It is pouring out the heart be- 
 fore G-od, expressing our desires in words; though perhaps in 
 a broken and imperfect manner. And what, is this praying? 
 says the humble soul. I have gone to Grod, I have, in the dis- 
 tress of my mind, put up a few broken petitions to the Lord, 
 but have been ashamed of such praying, and could not enter- 
 tain a kind thought of such poor duties. This, my friends, is 
 praying, that praying that is acceptable to Grod through Christ. 
 So prayed Hczekiah when he was in distress, Isaiah xxxviii. 
 14, "Like a crane or a swallow so did I chatter: I did mourn 
 as a dove. Mine eyes fail with looking upward: Lord, I am 
 oppressed, undertake for me." There are many hypocrites 
 that pray: and if you think you shall be heard for your pray- 
 ing; if you pray only out of custom, or if you depend upon 
 your prayers; this is no evidence of your being Christians. 
 But if you love praying; if you make it your daily concern; 
 if you are humbled under it; if you cannot live without it, 
 and yet place no dependence upon it, but reckon yourselves 
 only unprofitable servants; however imperfectly you pray, it 
 is a good evidence of a work of grace in your hearts. 
 
 Thus I have endeavoured to consider what is favourable 
 in this case; and, considering all these circumstances to- 
 gether, they certainly amount to a comfortable evidence of 
 your being Christians indeed. And if you find it with your 
 soul as I have endeavoured to represent, you have reason to 
 
274 CASES OP CONSCIENCE. 
 
 be thankful, and to conclude that you are an object of God's 
 distinguishing grace. However, do not take things upon a 
 slight view, but examine your heart again and again, that 
 you may not be deceived in a matter of so great importance. 
 Be impartial in your inquiries. Not only view your com- 
 plaints, but consider what appearances there are of a work of 
 grace, and do not be rash in your conclusions; but if you find 
 it as I have mentioned, give God the glory. And, 
 
 IV. Guard against a distrustful unbelieving frame, and a 
 habit of complaining. When things look dark with us, we 
 are immediately ready to despond, and to draw some sad con- 
 clusion. We should be concerned indeed to maintain a god- 
 ly jealousy over our hearts, but to have a jealousy and dis- 
 trust of God, because he may hide his face from us, or afflict 
 us, is by no means our duty: some Christians are almost al- 
 ways doubting; and what is the consequence? They dis- 
 honour God thereby; they provoke him to withdraw his pre- 
 sence and Spirit; they unfit themselves for the cheerful dis- 
 charge of duties, and they rob themselves of peace and com- 
 fort. Distrust has no tendency in itself to promote your 
 spiritual good. You that have been so timorous and unbe- 
 lieving, that have put off the promises and the word of en- 
 couragement from you, have you found any real advantage in 
 so doing? Have you been quickened more by it, loved Christ 
 more, hated sin more, and got nearer to God? I appeal to 
 you, has it not weakened your faith, disturbed your peace, 
 and sometimes almost driven you from duty, by insinuating, it 
 is to no purpose to continue praying, &c. If this is the case, 
 let me guard you, my friend, against an unbelieving frame: 
 to be alwa}^s doubting because your circumstances are ap- 
 parently discouraging, will bring no advantage to your soul. 
 
 Have you nothing that absolutely determines you to be a 
 hypocrite? Do not conclude you are, from the various cir- 
 cumstances of darkness you are in: there is no religion in 
 doubting. Some persons have got a habit of complaining; 
 whenever you converse with them, they have nothing to enter- 
 tain you with but sad complaints. This arises either from a 
 mistake of their duty, or from pride, being willing to copy 
 after others' examples ; and to be thought Christians of some 
 excellency. 
 
 You will then say, what, if I am in darkness and real dis- 
 tress of soul, would you not have me speak of it? Yes, my 
 friend, carry thy burdened soul, and unbosom it to thy minis- 
 ter or thy friend; tell him all thou feelest, all thou fearest, and 
 do not be silent and keep Satan's counsel. A person often- 
 
CASES OF CONSCIENCE. 275 
 
 times goes distressed, because he will not open his heart to 
 his friend. Be free, therefore, and keep nothing to thyself; 
 but take care, at the same time, thou dost not contract a 
 habit of complaining, as if any part of Christianity consisted 
 in it. When thou art telling thy fears, tell thy hopes too, or 
 what Grod has done for thee. Take care and guard against a 
 doubting frame, and do not think real humility lies in doubt- 
 ing. "0, thou of little faith, wherefore dost thou doubt?" 
 why dost thou distrust? will that ease thee? will that cure 
 thy wounded soul? will that bring thee nearer to God, recom- 
 mend thee more to his favour, or prepare thee for a Saviour's 
 mercy? Oh, no! that soul cannot go on in a nourishing and 
 comfortable manner, who is much carried away with doub tings 
 and distrust. But methinks I hear you say, what would you 
 have me then do? I cannot see myself in the light in 
 which you have represented me. To which I answer, 
 
 Y. Commit thyself into the hands of Jesus Christ, and leave 
 thyself with him, wait upon him in all the means and ordi- 
 nances he has appointed, in expectation of receiving all that 
 he has promised in thy complete and everlasting salvation. 
 There is no other sanctuary whither thou canst fly and find 
 safety. Christ is ready to receive all distressed souls. He 
 is " a hiding place from the wind, a covert from the tempest, 
 as rivers of water in a dry place, and as the shadow of a great 
 rock in a weary land." Isa. xxxii. 2. There is all fulness 
 in him: he can supply every want: he can remove every 
 distress; he can deliver thee from wrath, cleanse thee from 
 sin, recommend thee to his Father, and cheer and comfort 
 thy soul. In fine, he is an able and willing Saviour, exactly 
 suited to all thy necessitous and distressing circumstances. 
 Go to him, then, cast thyself upon him, leaving thyself with 
 him, believing that he is what he has represented himself to 
 be. Wait upon him in his ordinances; follow him in the 
 use of all mcaus, and so expect that he will do all that for 
 thee, and in thee, that is necessary to thy complete salvation. 
 So long as- thou findest thy hope in Christ does not lessen thy 
 esteem for ordinances and duties, or make thee negligent and 
 careless, embrace it, entertain it, and let nothing rob thee 
 of it, or drive thee from it. If thou wast to find, indeed, 
 thy regard for the various duties Christ has appointed, grow- 
 ing weaker, thy soul growing careless and secure, then thou 
 wouldst have reason to be afraid, and suspect thyself to be in 
 a dangerous situation. But if thy love to ordinances is the 
 same; if thou art desirous of following Christ in all the duties 
 of religion, of honouring him by an humble and holy conver- 
 
276 CASES OF CONSCIENCE. 
 
 sation, then be not afraid, only believe. Keep on waiting 
 upon him in every ordinance ; he will fulfil his promises, 
 and keep that which thou hast committed to him against 
 the great day. "He never said to the seed of Jacob, Seek 
 ye me in vain." "Blessed are they that hunger and thirst 
 after righteousness, for they shall be filled." Fear not, 
 Christ is to be found in his ordinances ; there he feeds his 
 flock, and there he will meet with thy soul, and train thee up 
 for heaven, and at length bring thee thither, however he may 
 exercise thy faith with trials and difficulties here by the 
 way. I would just mention two things byway of reflection. 
 1. With what propriety may we put up the apostle's peti- 
 tion, "Lord, increase our faith." Were faith more in exercise, 
 it would put our souls in a flourishing condition, would quick- 
 en our zeal, increase our love, purify our hearts, scatter our 
 fears, arm us against every difficulty, comfort our souls, and 
 make us live and die like Christians, to the honour of our 
 great Mediator. Lord, then, increase our faith; breathe upon 
 us, oh eternal Spirit: strengthen this grace, bring it into ex- 
 ercise, that these happy and important ends may be attained. 
 2. How melancholy is their state that have no concern 
 at all about their souls! Let us drop a tear over them. 
 Oh that they were wise, that they understood this, that 
 they would consider their latter end. 
 
THE 
 
 SPIRITUAL COMPANION, 
 
 OR 
 
 THE PROFESSING CHRISTIAN 
 
 TRIED AT THE BAR OF GOD'S WORD; 
 
 Being answers to several important Questions ; together with a few 
 free Thoughts on the Character and Happiness of the Happy Man. 
 To which is prefixed, 
 
 THE TOUCHSTONE OF SAVING FAITH. 
 
 BY SAMUEL PIKE. 
 
 [This important subject is taken into consideration in consequence 
 of the following letter to me:] 
 
 "Rev. Sir, — Through grace, (if I am not mistaken,) I 
 have long had hope of being saved by Christ alone, and yet 
 am at some uncertainties as to the nature of true faith; 
 whether I am a real believer or not; and am concerned to 
 know, if my hope be not the hope of a Pharisee, too much 
 built upon such acts of the mind as arise from a legal prin- 
 ciple; such as, an humbling sense of the pollution of my 
 nature, and the sinfulness of my heart, strivings against sin, 
 endeavours after a religious frame of mind, and raised affec- 
 tions in worship; together with some knowledge and belief 
 of Christ in his glorious person and offices, that he is an all- 
 sufficient, ready, free, and the only Saviour. I strive against 
 any trusting in duties and frames; but still I want to know, 
 whether I have been made partaker of the true saving faith, 
 that is of the operation of God, though mixed or accom- 
 panied with doubts and unbelief. Therefore, sir, I entreat 
 you in your casuistical lectures to describe that faith, by 
 which the soul makes out to, applies and receives Christ 
 24 (277) 
 
278 CASES OF CONSCIENCE. 
 
 alone for salvation; to describe what are those thoughts or 
 acts of the mind towards Christ, or God in Christ, which flow 
 from regenerating grace, or the new principle of spiritual 
 life implanted in the soul by the Holy Spirit. Principles 
 are known by their effects. This principle of living faith is 
 known by its acts, by the inward frame, thoughts, and affec- 
 tions of the heart. I have often heard of inward feelings of 
 rest, joy, and peace, which I want and pray for. If a soul 
 seeks to Christ at uncertainties, with this thought, if I am 
 saved, it must be by Christ alone, and therefore at a perad- 
 venture prays for pardon and salvation with some hope, is 
 this a sufficient evidence of true justifying faith? Or may 
 not an unrenewed sinner, under the influence of common 
 grace, have these thoughts and desires working in his mind, 
 and yet be destitute of the appropriating possession and en- 
 joyment of Christ, or union with him? I have written thus 
 much, because I would fain have my case rightly taken, and 
 I hope you will comply with my request. Your kind in- 
 struction and help herein may be a means of my relief under 
 this real concern of mind, and will much oblige me, (per- 
 haps many.) 
 
 "I am, reverend sir, with cordial respect, yours, 
 "A Sincere Seeker." 
 
 "P. S. Perhaps you will make more than one question to 
 answer my desire ;; 
 
 This letter is evidently a serious and deep inquiry into the 
 very vitals of religion, into the very essence and foundation 
 of experimental Christianity; and therefore deserves the 
 closest attention in considering it, and the utmost care in 
 handling it. A mistake here may be most detrimental; 
 and we ought to be very cautious, lest we fall into an error 
 on either hand; lest the false hope of the hypocrite be en- 
 couraged, or the true hope of the gracious - soul be discou- 
 raged. We must not administer peace, where there is no 
 peace; nor yet grieve the hearts of those, whom the Lord 
 would not have made sad. To steer the direct course be- 
 tween presumption and despondency, is most desirable, and 
 yet truly difficult. Let every one, therefore, read what fol- 
 lows with close attention, comparing it with the word of 
 God, and begging that the Lord, the Spirit, may enable them 
 to apply it to their own cases and consciences in a right 
 manner. 
 
 The writer of the above letter very, justly remarks, that it 
 will be needful to solve more than one question, in order to 
 
cases or CONSCIENCE. 279 
 
 answer the full design of it. And I think the two following 
 will be sufficient. 
 
 Q. 1. How far may a person's heart and ways be rectified; 
 and he notwithstanding be destitute of saving faith? 
 
 Q. 2. How shall we know whether our faith be saving, 
 amidst all the weaknesses and doubts that may attend it? 
 
 Let us now attempt to bring ourselves to the touchstone 
 of the sacred Scriptures, while we have laid before us the 
 consideration of these two important queries; the former of 
 which is of a very searching nature, and the latter of a very 
 satisfying and consolatory nature. 
 
 To begin with the first: 
 
 How far may a person's heart and ways be rectified, and 
 he notwithstanding be destitute of saving faith? 
 
 It is evident from Scripture and experience, that persons 
 may come very near to the kingdom of God, and yet never 
 actually enter into it. Permit me, therefore, to proceed in 
 this inquiry step by step. 
 
 1. A person may be of a very good natural temper, and be 
 endowed with many valuable qualifications, although desti- 
 tute of saving faith. What is generally called good nature, 
 is a gift of Divine Providence, which is by no means peculiar 
 to true believers. For those whose tempers are naturally 
 rough, may be favoured with a principle of special grace, 
 while persons of a sweet natural disposition may be total 
 strangers to it. Although human nature is very degene- 
 rate and corrupt in all, yet we find sometimes many things 
 very amiable in those that have no religion at all. There 
 may be so much decency, sobriety, humanity, compassion, 
 generosity, fidelity, and the like, in the natural dispositions 
 of persons, as make them truly valuable, very agreeable, and 
 really useful in life. Yea, it is very difficult to say how 
 far a sweetness of temper, cultivated by an education, may 
 extend its influence to the regulation of the conduct. But, 
 after all, nothing is more evident, than that all this may be, 
 where there is no saving faith; for even a heathen, that knows 
 nothing of Christ or his Gospel, may be possessed of such 
 amiable qualifications. And among those that are favoured 
 with the light of revelation, there are apparently some of a 
 rugged natural disposition, who have the true fear of God 
 before their eyes; while others, with all their lovely qualifi- 
 cations, have no appearance of true religion. God is pleased 
 to bestow his special blessings upon some of both sorts, on 
 purpose to make us distinguish between good nature and 
 saving <n*ace. 
 
280 CASES OP CONSCIENCE. 
 
 2. A person may be influenced by the principles of civility 
 and morality, and yet be destitute of saving faith. He may 
 see the necessity and propriety of doing justice and loving 
 mercy; and may see it to be his incumbent duty to do to others 
 as he would that others should do to him; and so become 
 strict in his morals, upright in his conversation between man 
 and man; may abhor lying, cheating, and all kinds of deceit; 
 have a great regard for honesty and integrity, for paying his 
 just debts, speaking the truth of his neighbour, and would 
 upon all occasions do him justice. In a word, he may have 
 a conscientious regard to the duties of the second table, both 
 with respect to himself, and to his neighbour; and so be what 
 is generally called, a sober, virtuous, honest, temperate, 
 useful person. All these things are doubtless very good in 
 themselves; and where there is true religion, these things 
 will be found. But let us not think them sufficient evi- 
 dences of saving grace; for all these moral principles may be 
 entertained and followed by a person that has never known 
 or perhaps heard of Christ. The young man in the Gospel 
 was evidently such a one while a stranger both to the doc- 
 trine and to the experience of faith. Matt.xix. 18 — 20. 
 
 3. A person may be influenced by many serious religious 
 principles, and yet be without a principle of saving faith. 
 He may have a serious regard to his duty towards God, as 
 well as towards his neighbour and himself. His conscience 
 may be impressed by a sense of the divine authority, his heart 
 may be engaged by a sense of the divine goodness in provi- 
 dence, and his concern may be awakened by a consideration 
 of the affairs of his precious immortal soul. All these things, 
 and many more of the like nature, may be, where there is not 
 the least grain of true faith. These will appear strange as- 
 sertions to many; but I doubt not to make them evident from 
 the word of God, and from the nature of the thing. Let 
 me descend into a few particulars: (1.) A person maybe 
 constant to, and take delight in, devotional exercises; may 
 give himself to reading good books, hearing of sermons, 
 may fast and pray, and receive the sacrament, and after all be 
 a stranger to the saving grace of God. "Was not this the 
 case of the Israelites? Isaiah lvii. 2. Was not this the 
 practice of the hypocritical and self-righteous Pharisees in 
 Christ's time? And yet none can think that these were truly 
 gracious. Let none therefore conclude that they have the 
 grace of God, merely because they regularly attend to, and 
 upon devotional services. Yea, (2.) A person may attend to 
 these duties with real seriousness and concern for the wel- 
 fare of his soul, and so far as he knows himself, be sincere 
 
CASES OF CONSCIENCE. 281 
 
 herein, having no hypocritical or worldly views. To use ihe 
 words of a late valuable author, " Men in a natural state may 
 have a strong conviction of the infinite power, wisdom, jus- 
 tice, and goodness of God, and of the judgment to come, and 
 of the everlasting happiness of the godly, and the torments 
 of the wicked; and their convictions may stir them up, not 
 only to make a high profession, and to utter rare sayings 
 concerning God and godliness; but also to labour with 
 great earnestness to avoid all known sin, to subdue their 
 lusts, to perform universal obedience to God in all known 
 duties, to serve him with their lives and estates to the utmost, 
 and to extort out of their hearts some kind of love to God 
 and godliness; that if possible they may escape the terrible 
 torments of hell, and procure everlasting happiness by their 
 endeavours/' 
 
 These are hard sajdngs to many. But I have two reasons 
 to offer for the proof of these things. One reason is, because 
 the apostle Paul, before his conversion, appears to answer this 
 character according to the account he gives of himself. 
 And the other is because all this seriousness, piety and de- 
 votion, may be produced only by the general principles of the 
 being and perfections of God, and the certainty of a future 
 world, without any dependence upon, regard to, or right 
 knowledge of, the Lord Jesus Christ; and the person may 
 be working upon purely self-righteous principles, thinking 
 to make his way to heaven by his own strength and merit. 
 It is indeed impossible to say, how far merely moral princi- 
 ples may work upon the mind, rouse the concern, affect the 
 conscience, and stir up the endeavours. There may be much 
 seriousness and devotion in the mind, without any thing of 
 faith in Christ at the foundation. Nay, (3.) A person may 
 be engaged to pay some regard to the inward part of religion. 
 He may see something of the evils of his heart and thoughts, 
 may mourn over them: he may strive to curb and subdue his 
 passion, his pride, his revenge, his notional impurities, and 
 the like; he may strive to get his heart affected in and by re- 
 ligious duties; may be very active and intent upon devout 
 practices, in order to subdue his sinful lusts; and all this 
 (pray observe it) with a view to obtain the favour of God, anc{ 
 to make some atonement for his sins: whereby he shows him- 
 self to be still wedded to the law, and to know nothing of 
 faith in Jesus Christ. He may pray frequently and fervent- 
 ly, hear attentively, read seriously: and in the midst of all 
 these things, be averse to the frecness of divine grace in 
 Christ, and be building upon a self-righteous bottom, as the 
 
 24* 
 
282 CASES OF CONSCIENCE. 
 
 devout Pharisees did. Yea, (4.) He may have some desire 
 after an interest in Christ and his purchase; have some no- 
 tion of the necessity of coming to him for salvation; while he 
 does all these things to fit himself for Christ, and to appear 
 before him. He strives, he mourns, he prays, thinking that 
 be may not, and ought not to come to Christ, until he has in 
 some measure prepared and purified himself. Here is indeed 
 an appearance of true humility, but there is a cursed pride at 
 the bottom of all. He still goes about to make his own 
 righteousness stand, and will not submit to the righteousness 
 of God. He aims not to receive Christ and salvation as a 
 free gift, but strives to entitle himself and recommend him- 
 self to Christ, by the excellency of his own prayers and en- 
 deavours. Though he follows after the law of righteousness, 
 he does not attain to the law of righteousness, because he 
 seeks it not by faith, but as it were by the works of the law. 
 Rom. ix. 31, 32. Thus, you see how far a person may pro- 
 ceed in practical, devotional, and even experimental religion, 
 without having the least degree of true faith in Christ. 
 
 4. A person may be well acquainted with, and be zealous 
 for, the peculiar doctrines of the Gospel, and yet be destitute 
 of savin"- faith. This is one thing mentioned in the above let- 
 ter, namely, a knowledge and belief of Christ in his glorious 
 person and offices, that he is an all-sufficient, ready, free, 
 and the only Saviour. Doubtless there may be much notional 
 knowledge of Gospel doctrines without a principle of saving 
 faith. For a person may understand the truth, and never feel 
 the power of it; he may be orthodox in principle, and hete- 
 rodox in practice. This is a truth that needs no proof to 
 support it, because it is awfully verified in too, too many in- 
 stances. Yea, a self-righteous principle may lurk under the 
 appearance of disbelieving and disclaiming it. Are there not 
 some, who, instead of making their knowledge of the Gospel 
 a means of leading them to Christ for grace and salvation, do 
 make their very knowledge itself to be a part of their justify- 
 ing righteousness'/ They pride themselves in it, make their 
 boast of it, and think that because they are so intelligent and 
 orthodox, therefore Christ will receive and save them. Thus 
 their knowledge and zeal make them proud, instead of bring- 
 ing them to the footstool of free grace. And where this is 
 the case there is great reason to suspect the want of saving 
 faith, though orthodoxy of sentiment may be even joined 
 with regularity of practice. For a person may understand 
 all mysteries, and all knowledge, and yet want that faith 
 which worketh by love. 1 Cor. xiii. 2. 
 
CASES OF CONSCIENCE. 283 
 
 5. A person may be affected with the doctrines of the Gos- 
 pel and the love of Christ, and yet be destitute of saving faith 
 This I am obliged to add to all the foregoing, because the 
 Scripture is so express upon it, and because the superficial 
 experiences of many confirm it. In Matt. xiii. 20, 21, we 
 read of the stony ground hearers, who attend to the word with 
 pleasure, and receive it with joy, and yet have no root in 
 themselves. Thus many, in this day, attend upon the Gos- 
 pel with much delight, seem greatly pleased with it, and affect- 
 ed by it, and are sometimes raised almost to ecstacies and rap- 
 tures; they are melted by the word read or heard, and so are 
 highly delighted. Now such as these, one would imagine, 
 could not fail of being true believers, and we are ready to 
 expect that they will prove eminent Christians. But, alas! 
 all this perhaps proves like the morning cloud, or the early 
 dew; we soon find something in their temper and conduct, 
 that carries a sad evidence with it, that the work is not solid 
 and saving. As therefore we have such instances, it is dan- 
 gerous to conclude from present feelings and motions. Under 
 these occasional impressions, persons may seem cheerfully to 
 venture their souls upon Christ, to be really and strongly 
 desirous of an interest in him, may appear greatly delighted 
 with the method of grace, and to have a flaming love to 
 Christ, and zeal for his cause. In a word, there is scarce 
 one experience you can mention as an evidence of true faith, 
 but it is mimicked by the affections on such occasions. But, 
 in reality, the word does not enter into the heart itself, it 
 only floats on the imagination, and instead of being written 
 or engraven upon the heart, the work appears to be superfi- 
 cial in the event. Some take occasion from such instances 
 to confirm themselves in the denial of that most establishing 
 doctrine of the saint's perseverance. But we must answer 
 with the apostle John, in his first epistle, chap. ii. 19. They 
 went out from us, but they were not of us; for if they had 
 been of us, they would no doubt, have continued with us. 
 We must have more solid evidences for the truth of grace in 
 the heart, than those which arise from the mere motions of 
 the affections. 
 
 I must add one particular more. 
 
 6. A person may be fully persuaded in his own mind, that 
 he has an interest in Christ, and yet be destitute of saving 
 faith. There are some who make such a persuasion as this 
 to be the very essence of saving faith; and so conclude that 
 every person who can persuade himself or be persuaded to 
 believe Christ to be his, is a true believer; and that those who 
 
284 CASES OP CONSCIENCE. 
 
 fall short of this persuasion, are void of faith. This is a very 
 discouraging and dangerous opinion. It is a very discouraging 
 tenet, with respect to truly serious souls. For, if none have 
 the principle of faith in them, but such as are arrived to this 
 assurance, then we must cast out of the list of true Chris- 
 tians, many thousands of souls, who give the clearest proof, 
 in every other respect, that they are born of Glod. It is the 
 duty of G-ospel ministers to hold forth the freest encourage- 
 ment to distressed, doubting souls, and so be helpers of their 
 joy. But further, this is a very dangerous opinion, and it is 
 to be feared some have made an unholy use of it. Some 
 persons of this notion apprehend, that because grace is ab- 
 solutely free, therefore all a sinner has to do, is to persuade 
 himself directly and immediately, that Christ and all the 
 blessings of grace are his. Thus they encourage a presump- 
 tuous hope, an ungrounded assurance; and would persuade 
 persons at once to believe their interest in Christ; and then 
 assure them that all is well. Do any such presumptuous per- 
 sons read these lines, I would here take the freedom to de- 
 scribe their character, and read their doom. You say in your 
 hearts, "Well, since Christ and grace are free, I will, there- 
 fore, firmly believe that Christ is mine, and heaven is mine, 
 let my conscience, let my conduct, say what it will to the 
 contrary. I am persuaded that all is well; and because I am 
 so persuaded, therefore, all is actually well with me; I will 
 make it my chief business to keep this persuasion alive in my 
 mind; and when anything arises in my experience or conduct 
 that will forbid the persuasion, I will believe through it 
 all, and so prove the truth and strength of my faith, by be- 
 lieving in opposition to all my sense, feeling, and conversa- 
 tion/' And when a person has risen to such a pitch of pre- 
 sumptuous hope and assurance, he grows the looser in his con- 
 duct, and the more regardless about sin and duty, and looks 
 down with contempt upon the poor, doubting, but cautious 
 Christian; esteeming him a legalist for the tenderness of his 
 conscience, and for the sacred regard he has to practical and 
 experimental religion, I hope there are not many who abuse 
 the precious doctrines of free grace in such a vile manner. 
 But be they many or few, they may see their picture, and 
 read their doom, in Micah ii. 11, 12. a The heads thereof 
 judge for reward, &c, yet they will lean upon the Lord and 
 say, Is not the Lord among us? Surely no evil can come upon 
 us. Therefore shall Zion for your sake be ploughed as a field/' 
 &c. Those will thus lean upon the Lord, will persuade 
 themselves at all adventures that they are safe, while they 
 
cases or CONSCIENCE. 285 
 
 regard iniquity in their hearts, and practise it in their lives, 
 are the most detestable of all that wear the Christian name, 
 and must expect to have their presumptuous hopes totally 
 demolished; while the poor, dark, conscientious Christian, 
 whom they despise, shall be brought forth to the light of 
 comfort and joy. 
 
 Let us now close up this branch of the subject, by a few 
 words of improvement. 
 
 1. How dangerous is all self-righteous doctrine on the one 
 hand, all Antinomian doctrine on the other! 
 
 Both these sorts of doctrine, are, indeed, very agreeable to 
 proud, corrupt nature; this makes it pleasant, but the more 
 pernicious. Some teachers discover no difference between 
 good nature and saving grace; others make little more than 
 mere morality the essence of their religion, not knowing the 
 difference between heathenish morality and Gospel holiness. 
 And how dangerous must it be for souls to be led to depend 
 upon their own piety, virtue or devotion, instead of being 
 directed to Christ in whom alone salvation is to be found! 
 But while morality and piety should not be so exalted, as 
 to be put into the place of Christ for righteousness; so nei- 
 ther should the free grace of God be exalted in such a man- 
 ner, as to neglect or darken the necessity of true holiness 
 in heart and life. Ministers had need take special heed 
 how they preach, and others should be as careful how and 
 what they hear; lest the pride of human nature should be fed 
 by self-righteous doctrine, or the corruption of human nature 
 be indulged by Antinomian doctrine. He is a true Gospel 
 divine that can keep the medium between these two ex- 
 tremes in his preaching; and he is a true Christian that keeps 
 this medium in his experience and conduct. An inclining 
 to either side, to the right hand or to the left, in preaching 
 or practice, is very pernicious. 
 
 2. What necessity is there, for all that make pretensions 
 to religion, to examine themselves thoroughly, lest there be 
 a flaw, an essential flaw in their religion ! You may be pos- 
 sessed of many amiable qualifications, may have performed 
 many duties, may make high pretensions, and a shining ap- 
 pearance in your own eyes, and in the eyes of others without 
 the least degree of true Christianity in the heart. Do not 
 conclude you are true believers upon slight grounds. Are 
 you moral? So was Paul when a stranger to the work of grace. 
 Arc you devout? So were the Pharisees, and yet were ene- 
 mies to Christ. Are you orthodox? So are many that never 
 felt the power of the truth. Arc your affections sometimes 
 
286 CASES OF CONSCIENCE. 
 
 moved under ordinances? so it was with the stony-ground 
 hearers. Have you a persuasion within yourself that Christ 
 is yours? so has many a presumptuous enthusiast. Look there- 
 fore closely into your hearts and ways, and see whether, in 
 the midst of all your profession and pretensions, you have 
 that faith in Christ which worketh by love. Pray earnestly 
 that the Lord would examine and prove you, that he would 
 try your reins and your heart. 
 
 3. How desirable and useful are many things, that are yet 
 short of true Christianity! We should not, we would not de- 
 grade or depreciate any of those particulars, which have been 
 laid aside as insufficient evidences of a saving faith. God 
 forbid, that we should despise civility, morality, devotional 
 exercises, or scriptural knowledge. It is the duty of all 
 to aim at, and seek after, these things. And those who 
 have believed in God, are under special obligations to main- 
 tain good works; for these things are good and profitable to 
 men. 
 
 4. What a mercy is it that any are endowed with saving 
 faith, and may come to the knowledge of it for themselves ! 
 Some may be ready to say, if these things are so, who then 
 can be saved? But let us not say this in a way of discou- 
 ragement, but rather answer ourselves; with men it is impos- 
 sible, but with God all things are possible. And, if we have 
 any desire after this faith and salvation, ©r any concern about 
 it, let us take that rule with us, James iv. 6, " God resisteth 
 the proud, but giveth grace to the humble." 
 
 Do you farther inquire, "How is it possible for me to 
 know whether I have received this precious faith? I am 
 afraid I have not, since there are so many things that are 
 short of it, and so many difficulties attending the inquiry." 
 I answer, let me entreat you to supend your doubtful and 
 gloomy thoughts upon this head, till you have seen or heard 
 the other part of this subject. I would not have any serious 
 soul discouraged by what has been offered. If the Lord 
 should make it a means of demolishing any false hopes, or 
 awakening the consciences of any deluded souls, it will be 
 a great mercy to them; while the timorous soul, that desires 
 to lean and live upon Christ, will, I trust, receive some en- 
 couragement from the plain solution of the next question. 
 
CASES OF CONSCIENCE. 287 
 
 WE NOW PROCEED TO THE OTHER QUESTION PROPOSED. 
 
 How shall we know whether our faith be saving amidst all the 
 weaknesses and doubts that may attend it ? 
 
 It will be very proper, in this place, to peruse afresh the 
 letter, which occasioned both the questions; because this latter 
 query, as well as the former, is founded upon, and has a con- 
 tinued respect to it. 
 
 There is scarcely a subject in divinity, wherein valuable 
 sound divines are apparently more disagreed, and whereby 
 Christians are more often perplexed, than this which relates 
 to the nature and workings of true saving faith; and yet it 
 is undeniably a subject of the greatest importance: for the 
 implantation of this grace, and an experience of its workings 
 and actings, are necessary to the very existence of vital Chris- 
 tianity. No subject is more plainly treated of, more copiously 
 handled, nor more frequently referred to in the sacred Scrip- 
 tures, than this. There is scarcely a page in any of the devo-« 
 tional or doctrinal parts of the Bible, but faith is mentioned, 
 or some of its actings described under the words trusting, 
 .hoping, waiting, receiving, and the like. What is the true 
 reason of this disagreement among judicious Christians, is diffi- 
 cult to ascertain. But I am greatly apt to imagine, that the 
 difference is chiefly in words; the subject itself being of an 
 experimental nature, the appearances of saving faith being 
 so very various, and language being scarcely adequate to the 
 theme. Nothing is more difficult than to express, in proper 
 words, the motions and workings of the mind. The great 
 question is this, What is the nature of that act of the mind, 
 whereby a soul betakes itself to Christ for all salvation? Does 
 it include in it an assurance or persuasion of a person's own 
 interest in Christ, and the blessings of salvation? If it does, 
 what degree of this persuasion or hope is necessary in saving 
 faith? And if it does not, wherein does the applying act of 
 faith consist? For my part, I shall endeavour to cast aside 
 perplexing queries, and take the whole of what I have to say 
 from the sacred Scriptures, mentioning and explaining the 
 ideas the Bible gives us of the nature and actings of saving 
 faith; hoping that this method will strike out the clearest 
 light, and afford the most satisfying evidence. 
 
 The subject is very copious and large, because the Scrip- 
 ture is so full and distinct upon it; but I shall confine myself 
 chiefly to those searching, interesting questions that are put ; 
 
288 CASES OF CONSCIENCE. 
 
 and to those difficulties that are started in the letter, upon 
 which both these cases of conscience are founded. 
 
 The writer of the letter desires me to describe that faith, 
 by which the soul makes out to, applies and receives Christ 
 alone for salvation; to describe what are those thoughts or 
 acts of the mind towards Christ, which flow from, and are 
 proper evidences of regenerating grace. He next proceeds 
 to argue in a judicious way upon it, by observing that princi- 
 ples are known by their effects, and that, therefore, this 
 principle of living faith must be known by its acts, by the in- 
 ward frame, thoughts, and affections of the heart. And then 
 puts a question, whether a soul's applying to Christ for salva- 
 tion with a peradventure, is a sufficient evidence of justify- 
 ing faith? 
 
 All these questions I shall endeavour to give a reply to, 
 by explaining the language and ideas of Scripture on the sub- 
 ject, which I apprehend is the best and safest, and likewise 
 the clearest method. Bear with me then, while I expatiate 
 freely upon it; and let me beg you to read with peculiar 
 attention, as upon a matter that concerns the life of your 
 souls. 
 
 We have an exact and ample description of this grace of 
 faith in that well known passage, Heb. xi. 1. "Now faith is 
 the substance of things hoped for, and the evidence of things 
 not seen." Without any learned or critical remarks upon this 
 text, we may easily observe, that what faith fixes upon as its 
 object, are things invisible or future, things hoped for, and 
 things not seen. And thus it is distinguished from sight. 
 Now it is here said, that faith is the substance of things hoped 
 for; as it gives these things a substance or subsistence in the 
 mind, by substantiating and realizing them to the mind, and 
 impressing them upon the heart. It is likewise the evidence 
 of things not seen, as it applies the evidence of their re- 
 ality to the mind, and makes them as evident and real to the 
 soul, as if they were visible things. So that the whole is this: 
 faith in itself is nothing else but the real impression and ap- 
 plication of Grospel truths and Grospel promises. When a 
 person truly believes, the Grospel is written in and upon the 
 heart, engraven upon the spirit of the mind, so as to become 
 the principle of a person's actions and affections. Carnal 
 and worldly persons are acted upon, and influenced by worldly 
 and carnal principles; but believers, as such, are acted upon 
 and influenced by Gospel principles. And those Grospel prin- 
 ciples are chiefly such as these, that Christ is a most necessa- 
 ry, most suitable, most free, and an all-sufficient and the only 
 
CASES OF CONSCIENCE. 289 
 
 Saviour. If a person has these truths not only printed upon 
 his imagination, but written upon his heart, and applied to 
 his own case and conscience, he is then possessed of saving 
 faith. 
 
 But a person cannot clearly know that these truths are 
 savingly impressed and applied, but by the motions and act- 
 ings of his mind in consequence thereof. For let a person 
 have ever so clear a knowledge of the truth, ever so firm a 
 belief of it, ever so great a value for it, or have his affections 
 ever so much moved by it; yet if his soul is not excited 
 to those actings which are suited to the truth believed, he 
 has no proof of his being possessed of this saving principle. 
 
 You will ask then, what are those actings of the heart which 
 are suited to, and produced by the saving impression of such 
 Gospel truths? I answer in Scripture language, If any one 
 truly believes, for himself, his own necessity, and the fulness 
 and freeness of Christ as a Saviour, he is induced hereby to 
 fly to him, to trust in him, to lean upon him, lay hold of him, 
 to go to him, to take shelter under him, to make him his re- 
 fuge, his portion, his hope, and his salvation. Here lies the 
 centre of the whole evidence; not in the degree of a person's 
 knowledge, nor in the degree of his persuasion concerning 
 his own personal interest. 
 
 You will proceed to ask, What is this coming to Christ, 
 receiving of him, leaning upon, taking shelter under him, 
 and the like? I answer, all these phrases, though various in 
 words, are the same in sense, when applied to the workings 
 of the mind, and so they illustrate and confirm each other. 
 So that it is much the same which of these I fix upon; and it 
 would be too tedious to run through them all distinctly. They 
 are all of them figurative expressions; taking a natural and 
 common idea, and applying it to the spiritual motions and 
 actings of the soul; and therefore are all to be understood 
 in a spiritual sense. I would make choice of one out of these 
 various phrases, and explain it with a particular view to 
 doubts on the one hand, and assurance on the other. 
 
 That which I shall at present fix upon, is the act of fly- 
 ing to a refuge, or taking shelter under a covert. Christ is 
 the true city of refuge, and souls in believing are represent- 
 ed as fleeing for refuge, to lay hold on the hope set before 
 us. Heb. vi. 18. Christ is a covert from the tempest, Isa. 
 xxxii. 2, and believers by faith take shelter under it. Let 
 me then illustrate and diversify this similitude in a familiar 
 way. 
 
 Let us suppose a person in the field to see a terrible storm 
 25 
 
290 CASES OF CONSCIENCE. 
 
 a-coming, which he wants to be sheltered from. The sight 
 makes his heart tremble with a peculiar awe and fear. Let 
 us likewise suppose him to be informed of, or to see, a safe 
 refuge, shelter, or covert at hand. Now let this person bo 
 ever so well persuaded of the safety of this shelter, and his 
 welcome to it, yet if he does not actually take sanctuary un- 
 der it, he is still exposed to the violence of the storm, what- 
 ever be his motive or reason for not flying to it. Perhaps 
 he may be indifferent about it, not apprehending the storm 
 to be very dangerous; or he may think to weather it himself 
 without a shelter, or he may have a dislike to the shelter it- 
 self, or may think that some other shelter may be sufficient 
 for him. In either of these cases he still neglects to fly to 
 it, and so must take the consequences, although he may see 
 the storm, and believe the freeness and safety of the refuge 
 proposed. This is an exact representation of the case of the 
 sinner, who begins to be under some concern about his soul; 
 has learned, and docs believe, in a sense, that Christ Jesus 
 is a free and sufficient shelter; but either through indiffer- 
 ence about Christ, or through dislike to him, or through an 
 opinion of his own sufficiency, still keeps off from Christ, as 
 the true Saviour, and so stands exposed to the storm of God's 
 wrath, notwithstanding all his knowledge of, and opinions 
 about the Lord Jesus Christ. 
 
 Let us next put the case in a different point of view; and 
 suppose a person seeing a storm coming, and greatly terri- 
 fied by the apprehensions and appearance of it; but knows 
 very little of the shelter that is near at hand: he has heard 
 something of it, enough to make him wish that he was un- 
 der it, and to be persuaded he would be safer there than any 
 where else; but may question whether he shall be admitted 
 into it, whether he has any right to fly to it; and many other 
 such doubts and fears may possess him. Yet he is driven by 
 mere necessity, sees no other relief, and upon the whole has 
 such a glimmering hope, that possibly he may be admitted, 
 while he is certain to be destroyed otherwise; he, therefore, 
 in this trembling way, actually betakes himself to it, and 
 so is safe, whether he apprehends it or not for himself in the 
 act of flying to it. For his actual safety is not hindered by 
 the fears of his soul, nor would it be promoted by any no- 
 tional assurance; but the whole of his security depends upon 
 the safety of the refuge itself, and upon his admittance into 
 it, on his recurring to it, and taking sanctuary under it. This 
 is an exact representation of the frame and condition of a 
 poor soul, who knows but little of Ohrist, fears much through 
 
CASES OF CONSCIENCE. 291 
 
 the weakness of his faith, and yet ventures through all ob- 
 jections to cast himself upon the Lord Jesus for all salvation. 
 I will leave it to your own thoughts to apply the similitude 
 more distinctly; and shall proceed to collect from hence the 
 real workings of the believer's heart in the act of believing 
 on, or running to, Christ for spiritual safety. 
 
 Casting aside the natural simile, and the outward act of 
 flying, we are now to attend to the works of the soul, both 
 when faith is very strong and clear, and when it is very dark 
 and feeble. 
 
 If faith acts in a very vigorous, lively, and comfortable 
 manner, the language of the heart is to this purpose: "My 
 misery I feel to be exceeding great, my state I see is in itself 
 exceeding dangerous and helpless; I know and see that there 
 is no help in myself; I cannot atone for one sin, I cannot 
 root out one corruption. I cannot perform one duty myself; 
 neither can I secure myself from that vengeance that is due 
 to me, or prevent my being miserable for ever: but, O my 
 soul, do not therefore despond, I have heard of a glorious, 
 all-sufficient Saviour; one who is able to save to the very ut- 
 termost, having made a perfect atonement, and wrought out 
 a perfect righteousness for poor, miserable, guilty wretches, 
 such as I am. The truth of G-od and the oath of Grod assure 
 me that this salvation is altogether free; that the most unwor- 
 thy, guilty, and polluted souls are welcome to Jesus, coming 
 to him for pardon and purification; that I myself, notwith- 
 standing all my sin and misery, am not excluded from this 
 hope and salvation: I will therefore, without hesitation or 
 fear, repair directly to this Saviour, thankfully accept of his 
 whole salvation, being fully persuaded, that him that cometh 
 he will in no wise cast out. I believe his promise, I will go 
 and plead his own word, and lay a bold, but humble claim to 
 all the salvation I need; nothing shall hinder me from this 
 confidence in him; but I will go and call him my Saviour, 
 and my Grod, my portion and my salvation; knowing that he 
 will not disappoint my hope, deny my claim, or rebuke my 
 confidence; though I am in myself so utterly unworthy and 
 polluted. " The soul having thus by faith in free grace, 
 reasoned itself into this glorious hope, immediately repairs to 
 Christ, pleads the promises, claims Christ and all his salva- 
 tion, and finds rest in him. Oh, what satisfaction and conso- 
 lation, what joy and triumph does the soul now experience! 
 This is the joy and pleasure of faith, founded not upon any 
 past evidences; but upon the entire fulness and frecness of 
 Christ. Now this satisfaction in Christ produces a hearty 
 
292 CASES OF CONSCIENCE. 
 
 love to him, delight in him, and a desire to honour and serve 
 him for ever. It makes the soul abandon all self-righteous- 
 ness, as nothing worth; and to hate every false and sinful 
 way, as dishonourable and abominable to that Jesus whom it 
 loves with a superlative affection. 
 
 But if faith acts in a very weak, feeble, and uncomfortable 
 manner, the heart speaks to this purpose: "0 my soul, in 
 what a miserable condition art thou! Surely I am a lost crea- 
 ture, I am ruined, I have ruined myself, my sins cry aloud 
 for vengeance, and my heart is above measure, beyond con- 
 ception, polluted and abominable. I cannot help myself, all 
 the creation cannot help me; my sins are gone over my head 
 as a heavy burden, too heavy for me to bear: and oh, what 
 shall I, what can I do? Whither shall I fly for shelter from 
 the wrath due to me, and how shall I get this sinful heart of 
 mine cleansed, fit to appear before God? O I am lost, utterly 
 undone in myself. Bat is there no help, no hope? I have 
 heard indeed, that there is an all-sufficient and gracious Sa- 
 viour provided: but I greatly fear whether he will pity me and 
 save me. I cannot believe that ever I shall be welcome to 
 him, cannot think that ever he can pardon such a vile sinner, 
 or will cleanse such a polluted heart as mine is. I cannot 
 apprehend, that such infinite favours as I must have, or pe- 
 rish, will ever be granted to one so ill-deserving and hell-de- 
 serving as I. Surely I can never be one for whom he shed 
 his precious blood, and therefore can expect no welcome at 
 his throne, no admittance into his love. But my necessities 
 press hard upon me: if I stay in this condition my damnation 
 is certain. It is, however, possible there may be some hope. 
 If I go to him, and venture to lay myself at his feet, it cannot 
 make my condition worse. I will', therefore, go and confess 
 my sins, and see if there be any mercy for me. But what 
 shall I say? I tremble to think of appearing before him, 
 whose name I have dishonoured, whose blood I have trifled 
 with, whose mercies I have abused, and whose calls and invi- 
 tations I have slighted. However, go I will, and if I perish, 
 I perish. ,; Whereupon the poor desponding soul ventures to 
 the throne of grace, paurs out its complaint, confesses its 
 guilt, mentions something in a trembling manner of the free 
 grace of Christ; and perhaps is in such a fright, under such 
 tremor and dread, that it knows not where it is, nor what it is 
 about; little thinking that it is now acting faith upon Christ. 
 Well, being thus come, the soul receives just encouragement 
 enough to go again and again; and from this time forward 
 it loves and prizes a throne of grace, is watchful against 
 
CASES OF CONSCIENCE. 293 
 
 G^cry tiling that may grieve the Spirit, and offend the Sa- 
 viour; it seeks to no other refuge, but looks this way alone, 
 and receives such a view of Christ as to make him lovely and 
 desirable. Though darkness and doubts may still possess the 
 mind, yet it will cleave to Christ heartily, desiring to be 
 found in him, and to be made more and more like him. 
 
 A person that approaches to Christ, and acts in this trem- 
 bling way, obtains the same safety, though he does not pos- 
 sess the same comfort and assurance, with the former. For 
 our safety does not depend, as I said before, upon our assu- 
 rance, but upon the welcome which Christ gives to the 
 coming sinner. Though we believe not with such assured 
 faith, he abideth faithful; he cannot deny himself. Oh what 
 encouragement is here for the weak faith of such trembling 
 souls, to show them what hope they may entertain, and what 
 free promises they may plead! 
 
 There are various degrees between these two opposite 
 cases which I have represented; and there is a vast variety 
 of experience. For the same soul, that at one time comes 
 with trembling, may, at another time, receive farther hope, 
 and then sink back again into the same discouragement as 
 before; while a person that has at first fled to Christ with 
 much assurance, may have his faith assaulted and staggered 
 afterwards. In other persons, there is a great mixture of 
 hope and fear, joy and distress, by turns; but, in general 
 there is a gradual increase of hope and love; for the path of 
 the just is as the shining light, that shineth more and more 
 unto the perfect day. 
 
 Let me once more observe, that there is a great variety, 
 not only as to the strength or weakness of faith; but likewise 
 as to means and ordinances, in and by which it works. For 
 with some, these actings of faith are exercised in a way of 
 serious meditation; whilst others cast themselves upon Christ 
 by prayer; and not a few have these workings drawn forth 
 in reading or hearing the sacred oracles. And those, who 
 observe the motions of their souls, will find, that in either 
 of these ways the soul does actually, seriously, and cordially 
 betake itself to Christ, and cast itself upon him. 
 
 Thus I have endeavoured to describe in a plain and fami- 
 liar way, chiefly under one figure, that of flying to a refuge, 
 the special actings of saving faith. I might in the same man- 
 ner run through, and expatiate upon, tbe other representa- 
 tions of it, such as, coming, leaning, receiving, and the like. 
 But this is unnecessary, because it would still be found to be 
 the same thing, the same sort of act under them all. For it 
 
 25* 
 
294 CASES OE CONSCIENCE. 
 
 is the coming to a free fulness, leaning upon a free prop, re- 
 ceiving a free gift, as well as running to a free shelter. And 
 tinder them all there is really an appropriating possession of 
 Christ, and an application of him to the soul with greater or 
 less degrees of hope and comfort, founded upon the free wel- 
 come the Grospel gives to a coming sinner. 
 
 But after all that has been said it must be confessed, that 
 sometimes the very act of faith is so weak or confused, that 
 a person cannot by a reflection upon these transactions be- 
 tween Christ and his soul, arrive at a clear persuasion whether 
 he has believed or not: it might, therefore, be proper to say 
 something more upon this head, to give all the light I am able 
 into the matter. Sometimes, indeed, faith acts in such a 
 powerful and perspicuous manner, that it evidences itself, 
 the Spirit witnessing with our spirits that we are the children 
 of Grod : and then a person can no more doubt of his interest, 
 or of the truth of his faith, than he can deny or overlook 
 the clearest and strongest motions of his own soul. In this 
 case, the soul can at once say, My Lord and my G-od; can 
 directly appropriate a saving promise, taste the sweetness of 
 it, and apply the blessings to itself. 
 
 Besides, it may appear, that there is a deceit even in the 
 soul's own assurance; this may be only a flighty passion, a 
 fond imagination, or a dangerous delusion; the assurance of 
 faith. It is, therefore, highly necessary, that this persuasion 
 itself should be examined into, and brought to the test of 
 sacred Scripture. While, on the contrary, those who have 
 not any clear assurance at all, may be proved from the divine 
 word to be true believers. There may be such fears mixed 
 with our hope, such unbelief with our faith, or the act of 
 faith may be in itself so weak, that it may be impossible, 
 from these experiences themselves, to prove our interest. 
 Yea, we may be so dark in our minds, or so very jealous of 
 our own hearts, as to make us afraid to draw the happy con- 
 clusion in our favour. And what must we do in these cases? 
 Surely we may and ought to recur to marks and signs, ac- 
 cording to the apostle's direction, 2 Cor. xiii. 5, "Examine 
 yourselves whether ye be in the faith;" while he at the same 
 time insinuates the most substantial evidence for it, namely, 
 jhat Christ is in us except we be reprobates. And if we 
 pay any regard to the present experiences of believers, we 
 shall often find that a soul has fled to Christ at first in the 
 dark; not having received any clear consolation, till after- 
 wards the fruits of faith in the heart and life have been dis- 
 covered, and this discovery by the word and Spirit of Cod 
 
CASES OF CONSCIENCE. 295 
 
 has been the first introduction of a comfortable and settled 
 hope. 
 
 I will therefore endeavour now to put you and myself into 
 a proper and clear way to know whether our faith be saving, 
 amidst all the weakness and doubts that may attend it, by 
 producing a few satisfactory marks and evidences. And may 
 the Lord enable all that peruse these lines, and who are in 
 doubt, to put the questions home to themselves, that may be 
 proposed! There is a great variety of marks and signs of 
 this grace laid down in the word of God, and judiciously 
 opened and applied by divines; such as an aversion to sin, 
 the Spirit of prayer, conquest over the world, and the like, 
 which are all good and solid marks, if rightly understood. 
 But the only thing that can determine whether our hatred of 
 sin, or contempt of the world, or love to God, &c. flows from 
 faith, and is evidential of it, is an inquiry into the principles 
 and motives of these experiences. I shall, therefore, aim to 
 put the questions as close as I can, to search into the very 
 springs of our conduct. 
 
 I must take it for granted of every one who has true faith, 
 that to him, (1,) himself is vile; (2,) the Gospel is precious; 
 (3,) sin is hateful; (4,) holiness is desirable; (5,) Christ is 
 honourable; (6,) God's children are amiable. He is no true 
 Christian that cannot set his seal to these things: for if a 
 person is proud of himself, slights the Gospel, makes a mock 
 at sin, is not concerned to be conscientious in duty, despises 
 Christ, or dislikes the people of God as such, he can have no 
 apparent pretensions to this holy and spiritual grace. But 
 still it is not enough for us to apprehend that we have the 
 above marks ; because there is a sort of humility, hatred 
 of sin, love to Christ and holiness, that does not flow from 
 faith ; and there may be an appearance of all these things 
 from legal principles. Wherefore, under each of these 
 heads, I must put the questions double : Whether it is so 
 with you, and why it is so? 
 
 1. Are you vile and base in your own sight? This I appre- 
 hend is mentioned as a characteristic of a true saint in Psalm 
 xv. 4. Wc read it thus: "In whose eyes a vile person is con- 
 temned:" I rather choose to render it, "Who is vile and de- 
 spised in his own eyes." This every true Christian is before 
 God, because he sees so much of the meanness .and corrup- _ 
 tion of his nature, and of the majesty and purity of God. 
 But it is to be apprehended that some persons may answer 
 this character, who have been only under a legal work, not 
 knowing any thing experimentally of faith in ChrLst. I must, 
 
296 CASES OP CONSCIENCE. 
 
 therefore, ask farther, What is it that makes you thus appear 
 low and contemptible in your own eyes? You may see 
 enough of yourself, your sin, and your misery, to discourage 
 you, and drive you to despair, and yet have a legal pride at 
 the bottom of all this seeming humility; and this may keep 
 you from Christ, by making you unwilling to go to him, till 
 you can purify yourselves to prepare yourselves for him. But 
 if your humility is promoted by, and founded upon, a view of 
 the froeness of grace in Jesus Christ, so as you see, that if 
 you are saved, it must be by free, powerful, preventing grace: 
 and the sight of grace is absolutely free, melts your soul, sub- 
 dues your pride, and shames your unbelief: this is a good mark 
 that you have seen Christ, and believed on him. Or thus, if 
 you are humbled and ashamed in yourself, not only because 
 you have broken the law, but likewise because you have been 
 so unbelieving as to the grace of the gospel; because you have 
 no more trusted in Christ, loved him no more, and have 
 sought him with no more eagerness and delight; I say, if 
 such things as these make you low, vile, and abominable in 
 your own sight, it is a happy evidence, that you have had 
 something of the Grospel engraven upon your heart. 
 
 2. Is the Grospel precious to you? This is another thing 
 that is universally true of all believers; who, as new-born 
 babes, desire the sincere milk of the word, that they may 
 grow thereby, 1 Pet. ii. 2. But it is certain, that persons 
 may be fond of the G-ospel, may be zealous for its doctrines, 
 and plead its cause, without having ever felt the saving power 
 of it upon their hearts. Ask yourselves, therefore, another 
 question: Why is it that the G-ospel is precious to you? 
 What are the peculiar doctrines of it, that you are most ac- 
 quainted with, and why do you lay such a stress upon them? 
 For instance, the atonement of Christ, the imputation of his 
 righteousness, and the divinity of his person. Cannot you bear 
 to part with these truths, because you see and feel that in them 
 is contained all your salvation, all your desire, and all your 
 hope? Can you say for yourself, that if these doctrines are 
 uncertain, all your comfort and expectation is removed, and 
 the very foundations destroyed? If your value for these truths 
 arises from an inward conviction that you must be lost with- 
 out them, and from such a regard to the honour of Christ, 
 that you cannot bear to have him so degraded and dethroned; 
 this is a blessed sign, that your regard for the Grospel flows 
 from, and is evidential of, a saving belief of it. 
 
 3. Is sin hateful to you? This is another particular, with- 
 out which a person cannot be supposed to be a true believer; 
 
CASES OE CONSCIENCE. 297 
 
 but for this to be a proper proof of a true faith in the heart 
 it is necessary you should farther inquire, Why you hate it? 
 If you detest it merely because it endangers your reputation, 
 or distresses your conscience, or hurts your constitution, or 
 merely because it renders you liable to everlasting misery, 
 the strongest detestation of any iniquity upon these grounds 
 will not prove the truth of faith in your hearts. But if you 
 hate sin, because Christ died for it; if you see the sinfulness 
 of it, as appearing in the cross of Christ; if you can look upon 
 a suffering Jesus, and mourn for your sins, as what pierced the 
 Saviour; if you cannot bear to indulge it in any of its appear- 
 ances, because it would be the highest ingratitude to Christ, 
 who loved us so as to give himself for us: such grounds as 
 these for hating sin, will evidence a person to have believed 
 in Christ, and have had some true taste of his love. 
 
 4. Is holiness desirable to you? Or is it your desire and 
 endeavour to walk in all the statutes and ordinances of the 
 Lord blameless? This is a necessary ingredient in true Chris- 
 tianity; for it is a scripture maxim, that without holiness no 
 man shall see the Lord. He in vain pretends to have true 
 faith, who has no real love to and desire after holiness. But 
 for this to be an evidence of true faith, you must farther in- 
 quire, Why you love it? Perhaps you would be glad to be 
 regular and obedient, in order thereby to promote your tem- 
 poral interest, or to advance your good name, or perhaps to 
 recommend yourselves to God by your own righteousness. 
 Such by-ends, or selfish and self-righteous views being at 
 the bottom of your obedience and endeavours, will spoil all, 
 and rather prove that you are destitute of true faith; but if 
 your regard for, and aim at, holiness, arises from a love to 
 Christ, a desire to serve and glorify him, if it is a sense of his 
 love, and a view of his loveliness, that quickens and con- 
 strains hereunto; this is a blessed evidence that your faith is 
 saving, howsoever dark or doubting your frames may be. 
 
 5. Is Christ Jesus honourable in your esteem? We are 
 expressly told that he is so to them that believe. 1 Pet. ii. 7. 
 Believers have a real value for him, love to him, and estima- 
 tion of him. But in order to know whether this value for 
 Christ is of the right kind, and is evidential of saving faith, 
 it is necessary to inquire upon what accounts Christ is pre- 
 cious to you? Is it merely because he is able and willing to 
 save from the wrath to conic? or is it because he saves from 
 sin, as well as from wrath?* Do you value Christ because he 
 is an effectual Saviour, and an absolutely free Saviour, and 
 a holy Saviour? Perhaps you like that he should assist you 
 
298 CASES OF CONSCIENCE. 
 
 to save yourselves; but do not like that he should do it effec- 
 tually, by his own efficacious grace: or it may be, you would 
 like to be interested in his redemption, but had rather re- 
 ceive it upon conditions to be performed by you, than as a free 
 gift, or you may like that he should save you from the desert 
 of sin, while you had rather have him spare sin itself. A 
 regard for Christ and his salvation, in either of these ways, 
 is no evidence of saving faith. But if you esteem, honour, 
 and value Christ, because he saves freely and effectually, and 
 that both from the guilt and from the power of sin ; this will 
 prove that your faith is saving. 
 
 6. Lastly, Are the children of God amiable to you? This 
 is another necessary characteristic of a true believer. " For 
 we know that we have passed from death unto life, because 
 we love the brethren." 1 John iii. 14. But let us take heed 
 of a deceit here. You may love the children of God, because 
 perhaps they are, some of them, your particular friends, or 
 your relations, or because they have been kind to you, or 
 because their natural temper, and valuable qualifications, 
 make their conversation agreeable to you. Such things as 
 these may draw forth a strong affection in you, towards them, 
 while you yourselves may be strangers to the grace of God. 
 Ask yourselves, therefore, Why you love them? If it be, be- 
 cause they bear the image of Christ, because they are holy, 
 serious, spiritual, heavenly, and zealous for Christ, and if you 
 love them the more, the more you see of these things in them 
 whatever they may be in other respects, this is a proof that 
 the same principle of faith and love is in you that is in them. 
 
 By putting such queries as these, a person may, under 
 the influence of the divine Spirit, arrive at this important 
 knowledge, whether he has saving faith or not. Though 
 perhaps you cannot recollect the particular actings of your 
 minds towards Christ, cannot observe the special workings of 
 faith in your souls; yet if you can say, that you are low in 
 your own eyes, that the Gospel is precious to you, sin hateful, 
 holiness desirable, Christ honourable, and God's children 
 amiable, and can find that the reasons and grounds of this 
 temper of spirit are of an evangelical nature; you may humbly 
 and safely conclude, that this divine principle is wrought in 
 your souls. 
 
 Let me now conclude the whole with a suitable improve- 
 ment, by way of information, consolation, humiliation, and 
 direction. 
 
 1. For information. Hence learn that a person may safely 
 make use of marks and signs, to know whether he has truly 
 
CASES OF CONSCIENCE. 299 
 
 believed or not. I make this plain remark, upon account of 
 one paragraph in the epistle which occasioned this discourse. 
 The writer expresses himself as concerned to know, whether 
 his hope be not too much the hope of a Pharisee; too much 
 built upon such acts of the mind as arise from a legal prin- 
 ciple, such as his humility, his striving against sin, and his 
 endeavours after a religious frame of mind: that is, he queries 
 whether a hope raised upon such evidence is not legal, and 
 does not tend to make him trust in duties and frames. To 
 which I answer, that to raise our hopes upon such experi- 
 ences as are or may be of a legal kind, is indeed very dan- 
 gerous. But we must not carry this thought so far as to deny 
 or depreciate the use of marks and signs, for fear of trusting 
 in them. It is indeed very difficult to take encouragement 
 and hope from marks and evidences, without relying upon 
 them, or putting them in the room of Christ. But there are 
 two things that will prevent us from doing thus. 
 
 One is, to look upon nothing as a true evidence of faith, 
 that has not an evangelical principle at the bottom of it. If 
 we take our encouragement from our humbling sense of sin, 
 from our strivings against it, and from our endeavours after 
 holiness, without inquiring what it is that makes us humble, 
 penitent, and diligent, we are in danger of being deluded by 
 a false evidence, and of placing our confidence upon it, 
 rather than upon Christ. But if we are concerned to look 
 into the motives and principles of our humility, repentance, 
 and diligence, and to see that a regard to Christ in all his 
 offices be the grounds thereof, then our evidence is true; 
 and we are not in such danger of falling into a legal frame; 
 because now nothing but Christ in us is our hope of glory. 
 
 The other thing necessary to prevent us from trusting in 
 frames, evidences, and duties, is to make use of the hope 
 we have obtained from them, to encourage us farther to trust 
 in Christ, and live upon him. Having obtained some good 
 hope through grace of an interest in Christ by way of reflec- 
 tion upon past experience, we are now to say in our hearts, 
 u Has Christ revealed himself to me so freely, graciously, and 
 powerfully? Let me then go to him with an enlarged confi- 
 dence for all those supplies of grace, strength and comfort 
 that I want, being encouraged herein by the experience I have 
 had of his free grace and almighty power." If we, therefore 
 raise our hope from such evangelical marks, and improve it to 
 farther reliance upon Christ, we are not guilty of trusting in 
 frames or duties. 
 
 2. For consolation. Happy, thrice happy, is he that is en- 
 
300 CASES OF CONSCIENCE. 
 
 dowed with tliis special grace, tlie mother, as I may say, of 
 all the rest; for the word of G-od solemnly declares, that he 
 who believeth is justified, will be sanctified, and shall be 
 eternally saved; that he has an interest in all spiritual bless- 
 ings, in all the sure mercies of David. He that has this di- 
 vine principle of saving faith, is safe, whether he knows it or 
 not; yea, the least degree of it is saving, whatever doubts or 
 weaknesses may attend it. Let me assure you, believers, 
 that you need not be discouraged, because of your many dark- 
 nesses, fears, enemies, or temptations, for you shall come off 
 more than conquerors, through him on whom your faith rests. 
 You may be apt to perplex your minds, and sink your spirits, 
 because your faith is so weak, because you cannot distinctly 
 recollect the actings of it in your experience, or have not had 
 those deep, awful convictions of sin, or those lively joys and 
 comforts that others can relate. But do not distress your- 
 selves for want of these feelings; if you can conscientiously 
 answer the foregoing questions, your state is safe, though you 
 fall short of many others in knowledge, in comfort, and lively 
 experiences. Wherefore, comfort yourselves with these words; 
 remembering that Christ will not break the bruised reed, nor 
 quench the smoking flax, but will bring forth judgment unto 
 victory. 
 
 3. For humiliation. Can we prove the truth of our faith 
 only by the motives and grounds of our humility, devotion, or 
 diligence? How many of the experiences and duties of be- 
 lievers themselves are defective in this respect ! How many 
 by-ends, selfish views, and carnal motives, lie at the foun- 
 dation of most of our performances ! Surely we have all rea- 
 son to lament the weakness of our faith, and its absence from 
 many of the services we engage in. Let us humble our- 
 selves before Grod, that our repentance, our resolutions, our 
 hopes, our comforts, our obedience, and all our duties, are 
 no more evangelical, having so little of faith under them and 
 in them. 
 
 4. For direction. Though we may make use of marks and 
 signs to try the truth of our faith, yet let us take care not to 
 live upon these evidences, but to live by faith on Christ. 
 You have had a large description of the direct acts of faith in 
 this answer; and let me assure you, that the best way to 
 clear up your evidences, to strengthen your graces, and to 
 promote the life of religion, is to be found frequently thus 
 acting upon Christ, flying to him, and taking sanctuary in him. 
 Are you in darkness? go to him for light. Are you in doubts 
 through unbelief? go to him for satisfaction and consolation. 
 
ANSWERS TO PRACTICAL QUESTIONS. 301 
 
 Are you weak and feeble? go to him for strength. Let every 
 complaint drive you to him. Make use of every ordinance 
 to direct you to him. Improve every comfort and hope to at- 
 tract you to him, and to encourage your confidence in him. 
 In this way, by frequent recurring to Christ, you will find, 
 not only your faith cleared and strengthened, but likewise 
 true grace, true holiness, and true consolation, advancing in 
 your souls, till faith be swallowed up in sight, and hope in en- 
 joyment. 
 
 Question III. — When may a person conclude that he enjoys God in 
 the performance of duty? 
 
 A very serious and weighty query indeed! I wish I was 
 able to answer it, from a happy and large experience of the 
 enjoyment of God. By duty here, I suppose is meant not 
 any common function of life, which may be performed with- 
 out the help of special grace; but any religious duty, which 
 God, in his word, hath enjoined on his people, and in the 
 performance of which he graciously condescends to meet 
 with them, according to his promise. Such are the duties of 
 prayer, &c. 
 
 1. To enjoy God in duty is to enjoy his gracious assistance, 
 or the enlightening, quickening, strengthening, and sanctify- 
 ing influences, and operations of his Spirit; without which, 
 it is impossible to perform any duty in a right, holy, and ac- 
 ceptable manner. Then one may conclude that he enjoys 
 God in duty when his mind is impressed with a deep sense of 
 the reasonableness, use, and design of the duty; when he 
 willingly and heartily engageth in it, in the name of the Me- 
 diator; with reverential thoughts, and a holy awe of God; 
 with a single view, and ardent desire to glorify God; with 
 self-abasement, and inward loathing of himself before God; 
 with humble and sincere reliance upon him, and with unut- 
 terable breathings and pantings after him: — When he wholly 
 resigns his heart to God; to be constantly governed, eternally 
 possessed, and perfectly sanctified by him: — And, in short, 
 whenever the graces of the Spirit are in real exercise. These 
 things, I think, cannot be experienced by a soul destitute of 
 the influence and assistance of the divine Spirit. 
 
 2. I humbly conceive, that a person may be said to enjoy 
 the presence of, and have fellowship with, God in duty: — - 
 "When he heartily approves of, and contemplates with plea- 
 sure upon the being, attributes, works, providences, word, and 
 worship of God; — When his thoughts are emptied of all crea- 
 
 26 
 
302 OA.SES OF CONSCIENCE. 
 
 tures, but filled with a holy and delightful meditation upon 
 the glorious perfections of God. When he esteems and con- 
 fides in God as his God and everlasting portion; viewing the 
 Father, as his Father in Christ; looking upon the Son, as 
 his only and complete Saviour; and regarding the Holy 
 Spirit as his sanctifier, comforter, and guide; and all this 
 with a solid peace, heavenly calm, and unspeakable satisfac- 
 tion: — When he feels his heart glowing with gratitude, and 
 flaming with love to God, Father, Son, and Spirit; and doth 
 experience such perfect oneness, such strong union, and such 
 sweet and delightful fellowship between God and his immor- 
 tal part, so far that it exceeds all fellowship and union be- 
 tween his soul and any creature whatever; and which he can- 
 not possibly express; as if God were nearer and dearer to 
 him than his own self, interwoven with his very heart, and 
 become the life and -essence of his inmost soul: — When he 
 doth not only confide in, and love God, as his God, but doth 
 see and know that he is so, enjoying sweet manifestations and 
 clear discoveries of the love and mercy of God to his soul : — ■ 
 When gospel promises are so powerfully applied to him; 
 when his heart is so filled with sacred joy and overpowered 
 with heavenly light; and when the Holy Spirit witnesseth to 
 his spirit his election, vocation, &c. so clearly and free from 
 doubts, that he cannot forbear breaking out thus, or to this 
 effect. 
 
 "Oh, my God! my God indeed! now I cannot question 
 thy love; oh! I feel it! I feel it! nor do I doubt of my interest 
 in thee; nay I am thine, and that forever! I! the vilest 
 wretch! the meanest worm! astonishing! Thou hast created 
 me in order to redeem and create me anew! oh, my heavenly 
 Father! now I behold thy smiling countenance! now I am 
 happy beyond expression! 0, what joy do I now feel! what 
 glory do I now behold! what a treasure I now possess! the 
 world, the whole world, cannot give what I now enjoy! 'tis 
 heaven; 'tis thou, my God, that thus fills, and more than 
 fills my soul with bliss; with joy unspeakable and full of 
 glory. Oh! precious Redeemer, thou hast died for my sins! 
 yes! for mine. Oh! thou divine Sanctifier, thou hast 
 changed my vile and abominable heart! thou hast raised me 
 from death to life! thou hast brought me from the suburbs 
 of hell to the gate of heaven ! now I feel the everlasting arms 
 of Jehovah undereath me; and behold the attributes of the 
 Most High, as so many bulwarks round about me! 0! I am 
 infinitely secure and eternally happy! 0! lovely Jesus! 
 how gladly this moment would I bid adieu to all below the 
 
ANSWERS TO PRACTICAL QUESTIONS. 303 
 
 sun, and turn mine eyes from every earthly object, to gaze 
 eternally upon thy transcendent beauties and divine perfec- 
 tions ! 
 
 "But oh! how distressing the thought of losing this 
 precious taste of thy love! and especially of my proving, 
 after all this kindness to me, unthankful, unstable and un- 
 faithful to thee! Oh, that I might never sin once from 
 henceforth! Hasten the time, my God, when, instead of 
 sipping now and then by the way, I shall eternally drink of 
 the water of life, at the fountain-head! and appear in thy 
 presence, to spend eternal ages in wonder, bliss, and praise V 
 
 I do not think that every Christian doth enjoy an equal 
 degree of the soul-refreshing presence of God, which holy 
 men of old called the light of his countenance. Neither do 
 I believe that any enjoys all that I have observed, whenever 
 God is present with him in duty. A believer may enjoy a 
 comfortable portion of the divine presence, so as to experi- 
 ence sweet serenity, inward tranquillity, and inexpressible 
 calmness; yet, without strong raptures and transporting ec- 
 stasies. I am likewise fully persuaded, that a believer, in the 
 performance of duty, may be under the convincing and (in 
 that sense,) enlightening influence of the blessed Spirit, so 
 that the poor man doth hate and loathe himself to a very great 
 degree, yet may have but little comfort; nay, perhaps his very 
 soul may be wounded with fear, lest he should be utterly cast 
 away at last. Now though that doubting soul is certainly 
 under the very necessary teachings of the Holy Spirit, and 
 God is really present with him in duty; yet, properly speak- 
 ing, he doth not enjoy God. It is one thing to be under the 
 saving operations of the Holy Ghost, but another thing to 
 enjoy or have fellowship with God. The enjoyment which 
 our blessed Lord had at his baptism, and also on the mount 
 where he prayed, differed much from that in the garden. 
 And I doubt not but Paul's enjoyment, Acts ix. 11, differed 
 considerably from his enjoyment, chapter xxii. 17. But I 
 add no more, than that it may be your happy lot and mine to 
 enjoy much of God now, and have the glorious vision and 
 fruition hereafter. 
 
 Question IV. — How may a person know, in the exercise of Prayer, 
 Whether he is under the influence of the blessed Spirit, or, under 
 the movings of his own natural spirit or imagination? 
 
 It is undoubtedly the most excellent of all knowledge, for 
 a man to be able to discern himself at all times, especially in 
 our approaches to a sovereign God ; before whose infinite ma- 
 
804 CASES OF CONSCIENCE. 
 
 jesty all the posterity of apostate Adam is less than nothing, 
 and altogether vanity. This is a knowledge infinitely more 
 refined in its nature, than that which distinguished ancient 
 Greece by the title of the eye of the world. A knowledge, 
 not to be attained by drinking the pure streams of Castalio's 
 fountain, retiring to the solitude of Parnassus, or climbing 
 the heights of Helicon: not to be attained by attending at 
 the feet of Gamaliel, either ancient or modern human lite- 
 rature being unconnected therewith, though in itself no 
 enemy, but a friend thereunto. This knowledge is attainable 
 no where else but in the school of Christ, under the enlight- 
 ening influence of his Spirit. . By human instructions, 
 human knowledge and that alone, is attainable, for the 
 streams can never rise higher than the fountain, but the 
 knowledge of discerning spirits is in its nature divine, there- 
 fore must be the fruit of divine instructions. 
 
 According to the query, and 1 John iv. 6, the spirits by 
 which every person is actuated, by the one or the other, are 
 two, viz. the Spirit of truth, and the spirit of error. One or 
 other of these presides over all the thoughts of the heart, the 
 words of the mouth, and every action of the life of all the 
 posterity of Adam. For I know no medium between truth 
 and error, nothing indifferent in religion. As prayer is the 
 matter under consideration, it behooves us to inquire when 
 in that exercise a man may be said to be under the one, 
 and when under the other? In answer thereunto, I have of- 
 ten observed, that in all, or most of the exercises of religion, 
 there are three paths, viz. two extremes, and a middle term 
 or path : these three paths engross all the professors of reli- 
 gion; the two extremes are under the directon of the spirit 
 of error. One, the name of which is the middle path of 
 judgment, is reserved to the direction of the Spirit of truth. 
 AVe shall find this is nothing more than in the manner of 
 prayer. 
 
 I. There are some people excessively afraid of formality in 
 prayer; and there are others still, who, from a principle of 
 mere negligence, utterly neglect premeditated prayer, equally 
 with those who despise it from a principle of enthusiasm: 
 these two kinds of people, under the influence of their own 
 corrupt imagination, or a spirit of darkness and error, (call 
 it which you will,) are led into an extreme on the one hand; 
 but on the other side, there are some who, to avoid the errors 
 which generally attend the precipitancy of the former, err as 
 much on the other hand, and dare neither trust the dictates 
 of their own hearts, nor the instructions of Him by whom 
 Christians are taught to pray; but must have not only their 
 
ANSWERS TO PRACTICAL QUESTIONS. 305 
 
 matter and method premeditated, but their very sentences 
 must be constructed by another upon whose skilfulness they 
 implicitly rely, and must have their rules before them in 
 black and white. These are both of them extremes, and 
 claim for their patron the spirit of error, which dealeth all 
 in extremes. 
 
 But betwixt these two, if I mistake not, the path of judg- 
 ment, in which the blessed Spirit doth lead his people, is 
 found. I do not mean, that if the Spirit of God doth not 
 teach his people to rely upon the compositions of others, that 
 he directeth them to pre-compose for themselves, though this, 
 alas, is the modern custom; but that he leadeth them to pre- 
 consider the sense they have of the greatness, goodness, and 
 wisdom of Jehovah, that when they conre to address his 
 throne their verbal adorations of him, in these and all his 
 other attributes, may not overrun their mental adoration of 
 1dm. I mean, that he teacheth his people to pre-consider 
 their interest in and relation to God, that their external in- 
 vocation of him may not express more confidence than their 
 hearts are really possessed of. 
 
 For nothing bears a more hateful aspect, than the words 
 our Father, in the mouths of such who deny that we can cer- 
 tainly know our adoption in time. I mean further, that the 
 Holy Ghost leadeth his people to consider the sin they have 
 to mourn over and confess, the blessings they, or the persons 
 for whom they pray, do immediately want, the evils which 
 they are to deprecate, the blessings for which they are to ex- 
 press their thankfulness, &c. Such premeditation, if I am 
 not grossly ignorant, is the duty of every Christian, and a 
 considerable part of the Spirit's instruction. 
 
 IT. It is not always safe for a man to conclude that he is 
 influenced by the Spirit of God, when he finds a fluency of 
 words and freedom of utterance, for this doth very frequently 
 proceed from natural causes, such as a happy position of the 
 animal spirits — or from familiarity with the persons with whom 
 we pray, especially if we are conscious that their gifts are 
 inferior to our own; yea, if we only imagine so, it will an- 
 swer the same end. For my own part, I have frequently 
 found that pride lurking in my heart hath been greatly con- 
 cerned in my volubility; but the first, viz., the animal spirits 
 having such a strong connexion with the mental faculties, 
 as well as the organs of speech, arc very much, yea, most of 
 all concerned in our volubility in prayer. There arc many 
 well decorated orations made with great freedom of speech, 
 adorned with a graceful utterance, prayer-wise, when, alas, 
 the Spirit of prayer is not there as would readily appear, if 
 
 26* 
 
306 CASES OP CONSCIENCE. 
 
 the orator would be so honest as to tell us the real disposi- 
 tion of his heart while in prayer; whether he viewed God or 
 himself most; whether he considered the greatness of Jeho- 
 vah, or the taste of the people with whom he prayed. 
 
 III. Nor is it safe for a man to conclude, that he is under 
 the influence of the spirit of error, when in prayer he seems 
 to be at a great distance from the favour of God. For it fre- 
 quently happens, that a soul is never more under the influ- 
 ences of sanctifying grace, than when he seems in his own 
 apprehension to be at the greatest distance. But because I 
 know all are not of my mind in this, I must beg of them, 
 who think otherwise, to consider the case of Job, who when 
 he was nearest his enlargement underwent the severest re- 
 bukes; and why not so with God's children in our days? 
 For my own part, without hesitation, I look on a sense of 
 distance to be a great degree of nearness to God; a sense of 
 deadness to be a goodly measure of life; a sense of barren- 
 ness in prayer, to be a goodly sign of a soul fructified by 
 grace. Very often the soul, in great seeming distance, is 
 under the immediate influences of the Spirit of God, Isa. 
 xlii. 16, especially if the person find any of the following 
 tokens of the Spirit's presence. 
 
 1. Let a man or woman conclude themselves under the in- 
 fluences of the Holy Spirit in prayer, when, in his approaches 
 to the throne of grace, he is possessed of such a sense of the 
 divine greatness of a prayer-hearing God, which sinketh him 
 low in self-abasement, and so covereth him with a holy shame, 
 that it is with some degree of confusion he lifteth up his 
 guilty eyes to the throne of infinite holiness. In such a case, 
 creatures will be to him just nothing at all. In such a frame, 
 swelling words of vanity, which infest not only our modern 
 pulpits, but crowd into our Christian meetings appointed for 
 social prayer, will be strange to the person's tongue; there 
 should be no verbal adorations, but what carry heart and 
 soul in them. 
 
 2. When he is blessed with a sense of nearness to God, 
 and though, under a sense of the awfulness of the divine 
 Majesty, he is enabled to admire that affinity of grace and 
 goodness in God, which irradiates all his greatness, and en- 
 dearcth his sovereignty unto us. Then, with a profound awe 
 and holy reverence, mixed with a becoming boldness and 
 child-like confidence, he approaches the eternal throne, which 
 he seeth sprinkled over with the atoning blood of the imma- 
 culate Jesus. In such a praying frame, shame will depart 
 from the person, knowing that his business is with God. 
 
ANSWERS TO PRACTICAL QUESTIONS. 307 
 
 8. When lie hath such a sense of sin and deadness, that he 
 can make little other confession thereof, but with sighs and 
 groans, there is a great deal of the Spirit's influences in such 
 a confession, though the person himself should not be able to 
 utter one sentence. Yet there are many souls, who, for want 
 of understanding to discern the spirits by which they are in- 
 fluenced, never think they pray by the Spirit's assistance, 
 but when with pleasure they can nil up their usual time in 
 freedom and utterance; but this is a distressing mistake. 
 There is a vast difference between the Spirit and the gift of 
 prayer. Let such precious souls observe, that words make 
 up but a very small part in prayer. There is more persua- 
 sive eloquence in a single sigh or groan, forced from a sense 
 Oi indwelling corruption, than in ten thousand well-construct- 
 ed sentences without that sense. Grammar and rhetoric are 
 not essentials of prayer. 
 
 4. When there is such a sense of our wants, that all our 
 petitions are thereby circumscribed, and by the rules pre- 
 scribed by our necessities, all our petitions are regulated; 
 a person under the Spirit's influences, dare ask no bless- 
 ings but what he really knows he wants, either for himself 
 or others for whom he prays. All precipitation, levity, af- 
 fectation, superfluous words, vain repetitions, and sometimes 
 our elocutions, are the fruit of our own spirit, which may 
 justly be called a spirit of darkness and error. But so are 
 not all tautologies in prayer, for these frequently proceed 
 from a fervency of spirit, with which only the Holy Ghost can 
 inspire us. 
 
 As I am afraid I have already been too prolix, I dare add 
 no more, only sum up what I have written, concluding, that if 
 we are under the Spirit's influences, all our adorations will 
 be ruled by the sense we have of his divine Majesty, — all our 
 petitions by a sense of our wants, — all our thanksgivings by 
 a sense of the mercies we are partakers of, — all our invoca- 
 tions of God will be ruled by the sense we either have, or 
 desire to have, of our interest in and relation to hini, and our 
 confessions by our sense of sin. 
 
 Another ansioer to the above Question 
 I apprehend, that the difference, as stated in the plan, may 
 
 be considered in the manner of the operation or influence; 
 
 the tendency of it, and the termination of it. Two things I 
 
 take for granted, both which I think are indubitably evident. 
 1. That every believer, every heaven-born soul, is, by the 
 
 divine work upon his heart, made to abhor every evil way, 
 
808 CASES OF CONSCIENCE. 
 
 every sin; and yet he at the same time finds, almost (at 
 least) every sin working within. And, 2. That all be- 
 lievers, are in every thing liable to be actuated either by the 
 blessed Spirit; the influence of good angels; or by their own 
 evil imagination, and by the suggestions of Satan: so, con- 
 sequently, Satan's methods with the wicked and the godly 
 are very different; but it is only the believer which comes 
 within the verge of our correspondent's plan; and to this I 
 confine my thoughts. 
 
 I. As to the manner of the operation, I humbly appre- 
 hend, there is an apparent difference to an observing mind. 
 The Spirit of Grod does not at any time debase the nobler 
 power of the soul, the understanding, by attempting an en- 
 trance at the servile door of the affections; but honours him- 
 self, and the soul of man, by entering in at the beautiful gate, 
 the everlasting door of the understanding; and so, in an al- 
 luring way, commands the compliance of the will, and the 
 affections will naturally follow; whereas the evil spirit comes 
 as a thief, and is glad to get entrance at the servile door 
 of the affections, working by the senses on the imagination 
 and fancy, and so the will is, as it were, dragged into a com- 
 pliance, and the understanding is, as it were, darkened, and 
 become a servant. Happy would it be if believers had a 
 better understanding of themselves, and a greater and more 
 constant guard over their affections. 
 
 The wise man directs to keep the heart with all diligence; 
 and as to our senses, they are not to be trusted or indulged 
 at any time. David prayed that his eyes might be turned 
 away from beholding vanity. A gazing on the creature, gives 
 the devil an opportunity to strike the fancy, and then our 
 feet are soon gone. Again, the operations of the Spirit come 
 with pureness and pleasure: the light in the understanding 
 diffuseth itself through all the faculties. But Satan's influ- 
 ence, and that of our own hearts, as there is no light in it for 
 the understanding, so there is no purity, peace, or pleasure 
 for the believer; but something painful and defiling. To 
 transgress is a hard way; an unclean and troublesome way, 
 Prov. xiii., the way in which transgressors choose to walk. 
 
 The operations of the Spirit, the influence of Satan, and 
 the motions of our own hearts, are all at times very sudden, 
 and something surprising; but the operations of the divine 
 Spirit, however sudden or surprising, are always calm, pure, 
 transforming, and humbling, referring all unto the uninter- 
 rupted word. Whereas the motions of our own hearts, and 
 Satan's suggestions, are always attended with something or 
 
ANSWERS TO PRACTICAL QUESTIONS. 309 
 
 other inconsistent with, and directly opposite to these. Oh, 
 that those who have eyes to see, would but make use of them. 
 
 II. We may view the difference in the tendency of the one 
 and the other. 
 
 1. The operation of the Spirit has an immediate and direct 
 tendency to lead in the way of truth, and the way of truth is 
 but one. It is the way of life, and that is above, Prov. xv. 
 24, above the reach of the natural man: it is the way ever- 
 lasting, the way Jesus did walk in, the way which he him- 
 self is. But there are innumerable pernicious ways which 
 are directly contrary to truth; and Satan, and our own cor- 
 rupt and deceitful hearts, are always moving us, (when not 
 prevented by sovereign grace,) to walk in some one or other 
 of them; so that we may know that we are moved either by 
 Satan or our own hearts, when it has a tendency to lead us 
 in any other way, (let it be approved of ever- so much by 
 men, yea, by good men,) except the way of truth. Persuaded 
 I am, the generality of believers, souls born again, in this 
 degenerate age, are, in their general walk, actuated by the 
 spirit of error; for though they have the Spirit of truth, which 
 always abides in them, and they are often moved by it, yet 
 they both grieve and quench it. Alas, are we not grown so 
 very polite and rational, (having so much outward liberty,) 
 that we are ready to conclude there is no need of, or room for, 
 the divine influence, except in some uncommon affairs, or 
 extraordinary cases? Eut with me it is evident, that the 
 Spirit of God, by and with the written word, is the covenant 
 blessing which the people of God should be waiting for, and 
 living in the expectation of, to guide them through this wil- 
 derness, in respect of their natural, their civil, and religious 
 conduct. It is not in man that walketh to direct his steps. 
 In all our ways we are bid to acknowledge God; and till we 
 are led to it, and to observe his secret operations, I do not ex- 
 pect to see the revival of the power of religion. But I leave 
 the hint to the wise and considerate. Another tendency of 
 the divine Spirit's influence, is to promote the wisdom which 
 is from above; for the Spirit is a spirit of wisdom; and the 
 apostle James, in chap. iii. 17, gives us such a pathetic and 
 familiar account of it, that all discerning persons may see 
 wherein, and when, they are under the influence of the divine 
 Spirit, and under the movings of their own hearts, or the sug- 
 gestions of Satan. 
 
 Again, another tendency of the Spirit of God, is to lead 
 into glorious liberty; but what comes from Satan, and our 
 own corrupt hearts, our own imagination tends to lead into 
 
810 CASES OF CONSCIENCE. 
 
 bondage. How is the believing soul many times entangled 
 with one lust and another! And do they not arise from Satan, 
 or our own hearts? How is the poor saint pressed down 
 with a sense of the guilt of sin! And consequently entangled 
 with the power of it; and this, too, after God spoke peace 
 and pardon to him, through the blood and righteousness of 
 the Lord Jesus. And this pretended part of religion, like 
 other temptations, shall be backed with Scripture. But let 
 the believer consider, that the Spirit of God is a Spirit of 
 liberty, freeing from a sense of guilt, and in that view, in 
 some measure, giving power to overcome sin. The devil does 
 not love to see the believer walk in full assurance of faith, and 
 therefore he takes all the methods he can to prevent it; and 
 the believer had need have his eyes wide open to see the 
 snare, when the devil turns himself into an angel of light. 
 To war with spiritual wickedness in high places, we had 
 need have on the whole armour of God. He that hath said 
 to the believing soul, " Fear not, for I am thy God," will never 
 .move him to fear afterwards; and may those who have felt 
 the love of God in their hearts, start back at the first motion 
 they find to call it in question, as from the devil. 
 
 III. But the termination of the Spirit of truth and the 
 spirit of error, plainly speaks the difference. That which 
 comes from God, cannot terminate in any thing short of 
 God. It is his glory the believer is led to aim at, when under 
 divine influence. The man is led out of himself, he is no 
 longer his own. God is love! and that faith, which the ope- 
 rations of God do lead the soul to live by, always worketh by 
 love. So according to the degree and force of the operation 
 is the degree of love in which it terminates. Love is of 
 God! And this will spread itself far and wide. See how 
 the apostle John has embellished (if I may so express my- 
 self) his epistles with the beauties of it, in the description 
 he has given thereof; so that every believer (if not asleep) 
 may at once discern what is of God, and what is not. Be- 
 sides, I humbly apprehend there is in every believer a cer- 
 tain criterion; a peculiar property in every saint, whereby 
 lie can distinguish truth from error better than the nicest 
 logician, or the most exact critic. He that hath the new 
 name in the white stone knows it, and none but himself 
 can know it. Moreover, can any man appeal to any thing 
 besides, or above the sun, to determine whether he sees the 
 light of it or not? so, to what shall the believer appeal, but 
 to the Spirit of God to determine for him? It is "in thy light 
 we see light," saith the Psalmist. And here I would only add, 
 
3WERS TO PRACTICAL QUESTIONS. 311 
 
 Peter's ready compliance to let clown the net, Jeremiah's in 
 hiding the girdle, and Abraham's in offering his son, can 
 hardly comport and correspond with the maxims and conduct 
 of the day; which is, I apprehend, to reason themselves into 
 faith and obedience, contrary to the plain meaning of the 
 Holy Ghost, 2 Cor. iv. 13; and hence I observe, poor trem- 
 bling believers are kept low, and the vaunting orthodox goes 
 on with ease. 
 
 Questions V. and VI. — 1. How far a child of God may fall, and yet 
 
 have true grace in his soul? 
 2. What is the essential difference between a natural and a spiritual 
 
 faith? 
 
 It is recorded by the Spirit of God, (who best knew the 
 mind of God, and by which the prophets and apostles spake,) 
 "Though your sins be as scarlet, they shall be white as snow: 
 though they be red like crimson, they shall be as wool." Isaiah 
 i. 18. Also in John i. 7, "And the blood of Jesus Christ 
 his Son, cleanseth us from all sin." And again, "All manner 
 of sin and blasphemy, shall be forgiven unto men: but the 
 blasphemy against the Holy Ghost shall not be forgiven unto 
 men." Matth. xii. 31. Now seeing there is no sin, be it 
 ever so great, even blasphemy itself, though it reach unto 
 heaven, yea, the most desperate of sins, murder even not ex- 
 cepted: yea, the most crimson sins, the blood of Christ is 
 able to clean; yea, from sins like David's, whose sin was of 
 the most complicated nature as could possibly be; yet the 
 Lord suffered him not to lie in that backsliding way, but sent 
 his prophet to bring his sin to his remembrance. Peter is 
 another striking picture of backsliding; yet the Lord left 
 him not in the hand of Satan his ^enemy, but brought him 
 baek with weeping and supplication. But, nevertheless, 
 though his loving-kindness he will never take from his chil- 
 dren, yet he will visit their offences with the rod, and their 
 sins with scourges. But to return to the question. It can, 
 therefore, never be determined how far a child of God may 
 fall, does fall, or can fall, till we can determine what the sin 
 against the Holy Ghost is. Now we may come a little at 
 the nature of that sin, by the context of the chapter where 
 it is spoken of. But to say to any man or men, You have 
 committed the unpardonable sin, is to go beyond the word of 
 the Lord; and for any man to determine how far a man may 
 sin before he commits that sin, would be to determine what 
 the Lord himself puts out of the power of any finite creature; 
 
312 CASES OF CONSCIENCE. 
 
 and lie alone knows how far his children may fall, before 
 they fall into that sin which shall never be pardoned, which 
 none of the children of God ever did, or ever shall fall into, 
 because the oath and power of God is engaged to defend 
 them from falling eternally. But there is one thing to be 
 here noted, viz. That there is not one instance in all the 
 book of God, wherein any of the children of God fell or 
 committed any sin, that upon being charged with it, ever 
 cloaked it or strove to make it appear as no sin, but on the 
 contrary, acknowledged it, and extolled the love of Jesus, 
 who, through, the eternal Spirit, gave himself a ransom for the 
 guilty; and those who, through the sin they had contracted, 
 by coming through the loins of their father Adam, and their 
 own personal guilt, had brought condemnation and destruc- 
 tion (even everlasting) upon themselves. So that from the 
 whole of what has been said on the first question, it plainly 
 appears, that none but God can expressly determine how far 
 one of his children may fall. As to the latter clause in the 
 first question, it is also clear, that all the children of God 
 have the true grace of God in their souls, and shall never lose 
 it, whether they stand or whether they fall, though their falls 
 shall be to their shame, and the hurt of their own con- 
 science here, as well as to the dishonour of the cause they 
 espouse. These few hints, I hope, will satisfy on the first 
 question. 
 
 As to the second, there need be very little said upon the 
 clearing of it, though the point itself is the main point where- 
 in every man living is nearly concerned, viz. whether his 
 faith is natural or spiritual? I say, this is the main point and 
 inquiry of every seeking soul, who has in the lowest degree 
 tasted that the Lord is gracious, but is still (through weakness 
 and infirmity) unable to see his title to the kingdom of God 
 by Christ Jesus. Well, then, how are we to know the differ- 
 ence, or rather what is the real difference? They are un- 
 doubtedly some of these following hints: — 
 
 I. A natural faith, though ever so high, trusts not in 
 Jesus Christ for righteousness. But, on the contrary, a spiri- 
 tual faith, or the faith of God's elect, is on a God in Christ, 
 reconciling the world unto himself. 
 
 II. He that is only possessed of a natural faith, trusts in 
 his doing what he can, and so in Jesus, as he says, for the 
 rest; but he that has a spiritual faith, wholly trusts to Jesus, 
 and not to himself, in whole, or in part. But the main dif- 
 ference lies here. 
 
 III. The heart is not changed, nor the man as yet 
 
ANSWERS TO PRACTICAL QUESTIONS. 313 
 
 justified, and. therefore, "He that believeth not is condemned 
 already/' &c., John iii. 18; but, in the same verse, tl He that be- 
 lieveth on him is not condemned." Now we know that he that 
 belie veth is likewise justified, not on account of his faith as 
 an act, but he is justified by the blood of Christ, brought 
 home to the conscience by the Spirit of God through faith, 
 it being the hand (if I may so speak) which lays hold of the 
 atonement. But again, 
 
 IV. As there is no change of soul wrought by the Spirit 
 of God, so there is no love of God; neither indeed can there 
 be, seeing they were never convinced; and so never knew 
 of a deliverance, which is the spring of love; for, saith one 
 apostle, we love him, because he first loved us: but the be- 
 liever loves God, and all his obedience proceeds from a prin- 
 ciple of love which is sealed in his heart, and from which all 
 his works proceed as from a fountain. 
 
 Fifthly and lastly, Though in outward appearance, a man 
 with natural faith may actually appear as upright in the sight 
 of men, (I do not say it is always so,) as the most spiritual 
 believer, and live as uprightly, (with respect to conscientious 
 living,) but here lies the main point, — he, at the best, only 
 acts as Paul did before his conversion; for he cannot say, as 
 Peter from a felt sense of the love of God, " Lord, thou know- 
 est all things; thou knowest that I love thee." Now this, he 
 that hath a spiritual faith, can truly say: and the Lord can 
 likewise say, yea, and doth still say, as of old, "Behold an 
 Israelite indeed, in whom is no guile." 
 
 The main difference then is clear, I hope, from these few 
 hints; I mean the Scripture difference: but there is one thing 
 further to observe, viz. That the believer, though he falls 
 daily, his views are always fixed and centred in Jesus, that 
 fountain opened for sin and for uncleanness, which he knows 
 must cleanse him, or he must perish; he has repentance given 
 to him, which need not to be repented of; but if the natural 
 man's conscience begins to trouble him, he flies, (not to the 
 blood of Christ for relief,) but to something he calls repen- 
 tance or amendment of life; but all this time he knows not 
 what repentance is: he considers not that repentance unto 
 life is a change of heart wrought by the Spirit of God, and 
 is the gift of God. 
 27 
 
314 OASES OF CONSCIENCE. 
 
 Question VII. — How may a person distinguish between the genuine 
 consolations of the Gospel, wrought in the heart by the Spirit of 
 God, and those comforts that spring from our own imagination or 
 a delusive spirit? 
 
 An important query indeed! a query that ought to be well 
 weighed, in this age of carnal security on the one hand, and 
 fatal delusion on the other. The question is not to be solved 
 by any mortal to the believer's full satisfaction. The divine 
 Teacher is the infallible casuist. Nevertheless, as the Holy 
 Spirit condescends to smile sometimes upon weak attempts 
 .to answer doubts that lie heavy upon the hearts of his be- 
 loved ones, and we are commanded to comfort his people, 
 and particularly the feeble-minded, to such the following 
 thoughts are humbly presented. 
 
 By consolations and comforts in the query, I shall under- 
 stand ease, quietness and satisfaction, regarding our present 
 and eternal state, so as to produce joy and gladness. 
 
 The query itself denotes that genuine consolations are 
 wrought in the heart by the Spirit of God. I shall endeavour 
 first, to point out this genuine work begun and carried on by 
 the G-od of all solid comfort. Let it be well noted that this 
 consolation is wrought only in mourners; yet not all mourn- 
 ers; for Christ came to comfort those that mourn in Zion. 
 They have been enlightened to see that sin is beyond all ex- 
 pression sinful; their heart is wounded with a sense of their 
 own vileness: their sorrow for sin is after a godly manner. 
 Being often so loaded with guilt, they are afraid lest it should 
 sink them to the nethermost hell; they refuse to be comforted; 
 for a wounded spirit who can bear? There are different 
 degrees of sorrow, and so there are of comfort. The Holy 
 Spirit wounds before he heals,' bringeth low before he lifteth 
 up, even to the dunghill before he setteth upon the throne, nay, 
 sometimes to the gates of hell before he leads to the borders 
 of heaven. Now when the blessed Spirit doth administer 
 comfort to those he hath made sorrowful, he will always di- 
 rect them to Christ, as the very fountain-head, spring, and 
 source of all true joy. He will display the riches of Christ, 
 his ability and willingness to save even to the uttermost: he 
 will never fail to glorify the Redeemer. Not only the be- 
 liever's first comfort and peace is derived from Christ; but all 
 after consolations that are solid abound by Christ. It is joy 
 and peace in believing. This peace sometimes flows in like 
 a river, it passeth all understanding, saith the great apostle. 
 It proceeds from him who said, " My peace I give unto you." 
 
ANSWERS TO PRACTICAL QUESTIONS. 315 
 
 This inexpressible tranquillity is communicated, sometimes by 
 the powerful and evident application of a particular, and re- 
 markably suitable promise, that at once answereth all doubts, 
 and effectually scattereth the clouds; yet it is not impossible 
 for this joy to be grounded upon the whole scope of the Gos- 
 pel, taking the promises collectively together, as centering in 
 Christ. At certain seasons, this peace and joy in the Holy 
 Ghost may be in much assurance, but it may not be so 
 always. Let the degree of this consolation be high or 
 low, its fruits and effects have the same tendency. Where 
 it is happily enjoyed, it doth wonderfully evacuate and 
 cleanse the heart of pride, self-conceit, levity, &c. Faith 
 in exercise doth always accompany this inward serenity, so 
 it hath a peculiar tendency to mortify sin; for it is the very 
 earnest and foretaste of heaven itself, and the more of heaven, 
 the less of sin. As the comfort flows from Christ, the be- 
 liever will certainly attribute the whole of his salvation to 
 his great and exalted Redeemer. To behold the fulness of 
 Christ by a weak faith, will seldom fail to yield some degree 
 of consolation, which will be like oil to the wheel of obedi- 
 ence; the person will run with joy the way of God's com- 
 mandments, though the whole world should be against him: 
 the joy of the Lord is his strength. Such as walk in the com- 
 fort of the Holy Ghost, will walk in the fear of the Lord. If 
 we rejoice in the Lord always, let our moderation, meekness 
 and holiness be known unto all men. I am fully persuaded 
 that these and their kindred fruits are, without any peradven- 
 ture, found wherever the true Comforter doth work under 
 that character. The comfort of the Holy Ghost cannot be 
 where the fruit of the Spirit is not. Yet even in a true belie- 
 ver, I question not but comforts may spring from his own ima- 
 gination or a delusive spirit. The comforts will not fail to 
 produce corrupt fruit. Instead of melting, it will harden the 
 heart, filling it with pride and vanity, not with humility and 
 gravity. They will cause the wheel of obedience to run 
 heavily, whether it respects private devotion or public wor- 
 ship; the general conduct also will be more lax and careless, 
 for the "conversation" will not be more "in heaven." The 
 person will be more prompted to an offensive and sinful 
 self-seeking, than to a savoury and holy self-denial. He will 
 be carried away more by sense than by faith, and in many 
 parts of his conduct he will imitate an unbeliever, rather 
 than bear the image of his holy Redeemer. We should 
 beware of imaginary and delusive consolations, as much aa 
 we should pray for those that are genuine. The former 
 
316 CASES OP CONSCIENCE. 
 
 will certainly dishonour the Gospel, but the others adorn it. 
 How many are there who are altogether in a state of nature, 
 and destitute of saving grace, yet have their imaginary and 
 delusive comforts. Pagans, Mahommedans, Jews, the most 
 ignorant of the Papists, and all gross idolaters, have their 
 devotion, and, no doubt their imaginary comfort. The igno- 
 rant protestant, who knows little more of real Christianity 
 than a Hottentot, probably may imagine that Grod will not be 
 so unmerciful as to cast him into everlasting torments, so he 
 hath some delusive comfort. I have the same opinion of 
 Deists and other self-righteous, and self-confident gentlemen, 
 who so swarm in our age, and set so light by the blood of the 
 everlasting covenant. May the Lord open their eyes and 
 forgive them, for they know not what they do, any more than 
 their brethren, who cried, " Away with him ! away with him ! " 
 Likewise the Antinomian, who boasted so much of the blood 
 and righteousness of Christ, but withal doth wallow in sin, 
 and bring forth no fruit meet for repentance; his delusions 
 are exceedingly strong and dangerous. 
 
 It evidently appears by these hints, that we ought carefully 
 to examine our comforts. Our Lord's maxim is very good 
 in many cases: "By their fruits ye shall know them." The 
 more we are acquainted with divine consolations, the easier 
 and clearer we shall discover those that are false, either in 
 ourselves or others. 
 
 Qukstion VIII. — Why should the King of Moab, by the advice of 
 his privy council in a time of imminent danger and threatening 
 distress, apply for relief to a prophet of the God of Israel, as Ba- 
 laam certainly was, and not to Baal-Peor, the god of the Moabites ? 
 
 Balaam's character is set out in the query so favourably, 
 that a stranger to the Bible might easily imagine him to be a 
 true prophet; for he is not only supposed, but asserted to be, 
 " a prophet of the Grod of Israel; " but the Scripture informs 
 us that he was a soothsayer, and that he sought for enchant- 
 ments. In the following texts, we may see what sort of per- 
 sons soothsayers and enchanters were: Exodus vii. 11, 22, 
 Deut. viii. 10, 11, 2 Kings xvii. 17, Jer. xxvii. 9, Micah v. 12, 
 Acts viii. 9, 11, and xiii. 6, and xvi. 16, with other parallel 
 places. It will be said, that "he had free access to God upon 
 several occasions." I cannot find any hint of that in Scripture, 
 but only in the case before us. True, we find here, that the 
 Lord spake to him often, yet even in this remarkable affair, 
 ^e see, he sought for enchantments. But when he found, 
 
ANSWERS TO PRACTICAL QUESTIONS. 317 
 
 after repeated attempts, there was no enchantment against 
 Jacob, nor divination against Israel, but they were to a mi- 
 racle, preserved of God, it is said, " He went not, as at other 
 times, to seek for enchantments. " This seems to suggest 
 that at each of the former times, he used enchantments or 
 devilish arts; and it is probable that every time he sought 
 the Lord, he used those very sinful arts. 
 
 If it be queried, how the Lord condescended to reveal 
 his will to such a person? The matter appears to me thus: 
 Balaam was a man of great fame, much such another as 
 Simon Magus, and had a very artful way of deceiving the 
 people; so that they thought certainly, that whom he blessed, 
 was blessed; and whom he cursed, was cursed. It is plain, 
 that his aim was to amass riches, and not to instruct the 
 people in the will of God. The messengers sent from Balak, 
 took the rewards of divination in their hands; for he loved, 
 and ran greedily after the wages of unrighteousness. In the 
 whole account of the affair, it is evident that he was desirous 
 to go and curse Israel; for he said, " The Lord refuseth to give 
 me leave to go with you." As he now was earnestly solicited, 
 and willing to go and curse the peculiar people of God, I am 
 persuaded that there was an eminent divine interposition, so 
 that he was under special restraints from the Almighty, and 
 obliged, against his inclination, to bless, and not to curse 
 Israel. For it seems he entreated leave to curse them; for it 
 is said, "The Lord would not hearken unto Balaam, but turned 
 the intended curse into a blessing." . I do not think he was 
 ever under divine inspiration, but only upon this notable oc- 
 casion; and that by an evident and wonderful interposition 
 of God in favour of his people. 
 
 We have other instances of this kind. When Laban, 
 Balaam's countryman, both being Syrians, pursued after 
 Jacob, intending to hurt him, God came to him, and said, 
 "Take heed that thou speak not to Jacob, either good or bad." 
 Let it be here observed, that Laban saith, " The God of your 
 father spake unto me." Here he disowns the God of Abra- 
 ham, and does not look upon him as his God; yet he durst 
 not at this time, go beyond the commandment of the Lord, 
 to do good or bad, any more than Balaam could; and Jacob 
 knew the reason of it, for said he, "Except the God of my 
 father, the God of Abraham, and the Fear of Isaac, had been 
 with me, surely thou hadst sent me away now empty: God 
 hath seen my affliction, and the labour of my hand, and re- 
 buked thee yesternight." Genesis xx. 3, &c. and 1 Sam. xix. 
 22, &c, are not foreign to our present purpose. 
 27* 
 
318 CASES OF CONSCIENCE. 
 
 That Balaam was not one of the holy men of God, will 
 appear, if we consider, that notwithstanding he could not 
 possibly curse, but evidently bless Israel, he yet did all in his 
 power to hurt them; for by his counsel, he taught Balak to 
 cast a stumbling-block before Israel; and the Midianites, 
 being by him instructed, vexed them with their wiles, and at 
 last beguiled them, so as to prevail upon them to eat things 
 sacrificed to idols, and to commit fornication, which cor- 
 rupted the people, and brought the plague among the congre- 
 gations of the Lord. Had he been a truo prophet of the 
 (xod of Israel, he would not have taSen this method. But 
 when vengeance is brought upon the Midianites,, for following 
 the counsel of Balaam, it falls also upon the head of the pro- 
 phet; whose iniquity and madness the dumb ass rebuked and 
 forbade in time. Thus, as he lived a wicked life, so he died 
 the death of the wicked, and not of the righteous. 
 
 It does not appear to me, that Balak applied to Balaam, 
 because he believed him to be a prophet of the God of Israel; 
 but only because he took him to be a very famous practi- 
 tioner, as a soothsayer and enchanter. If Balak had regard 
 to any deity on this point, I think it must be to Baal-Peor, 
 for as soon as Baalam came, he is taken to the high places of 
 Baal, and after that to the top of Peor. That Balaam was no 
 great enemy to Baal-Peor, appears by his manner of sacri- 
 ficing upon seven altars, upon the high places of Baal, and on 
 the top of Peor. I am of opinion, that neither Naaman the 
 Syrian, nor his master, had the least design to change their 
 deity in coming to ElLsha; but I suppose, they took him to 
 be something like a great soothsayer, as Daniel is called by 
 a heathen king, master of the magicians; so a grand present 
 is brought to Elisha; but the true prophet was not very greedy 
 of filthy lucre. It is true, when the cure was done, Naaman's 
 heart was so affected, that he entertained very favourable 
 thoughts of the G-od of Israel; but still he was resolved to 
 bow in the house of Bimmon. 
 
 The conclusion of the whole is this: Balaam's character 
 will hardly admit him to be ranked among the prophets of 
 the God of Israel; and as Balak does not seem to me in the 
 least inclined to consult another deity, I see not how he can 
 affront Baal-Peor; nay, he pays him divine honour and 
 liomage, in building him so many altars upon his high places, 
 by the direction and assistance of Balaam; then it is easy to 
 conclude that assistance and protection, aid and succour, is 
 earnestly entreated of Baal-Peor, at this time of distress. 
 And when all failed, the soothsayer at last puts Balak in a 
 
ANSWERS TO PRACTICAL QUESTIONS. 319 
 
 way to bring Jacob over to the idol of Moab; for Israel joined 
 himself to Baal-Peor; neither was the people soon cleared of 
 his sin; for a good while after, it is said, "Is the iniquity of 
 Peor too little for us, from which we are not 'cleansed unto 
 this day, although there was a plague in the congregation of 
 the Lord?" As for the truths which Balaam spoke, concern- 
 ing Israel, and other nations, I believe it was to show Balak 
 and his prophet, how effectually God could turn the curse 
 into a blessing, and confound them both. He seemed to 
 tremble at his own prophecy, when he said, "Alas! who shall 
 live, when God doth this!" Caiaphas was no great friend of 
 our Lord Jesus Christ, yet he prophesied great truths concern- 
 ing Christ and his people. 
 
 Question IX. — How far should the master of a family concern him- 
 self about the eternal salvation of his children, servants, &c? la 
 it his duty to read a portion of the Scripture to them, morning 
 and evening, and pray with them as often? Should he catechise 
 or ask them pertinent questions, at proper seasons? 
 
 An important query, tending to excite, and stir up to a 
 duty much neglected within the pale of the Christian church, 
 and that by many whose profession runneth very high. When 
 vital religion, or the power of godliness is upon the decline, 
 as it is lamentably so at this day, those branches of practical 
 godliness are almost the first that are neglected. One, who 
 is not very well acquainted with the professing part of man- 
 kind, but hath, nevertheless, a just sense of the forcible 
 principles of humanity, would be apt to think it impossible 
 for a parent, (who is himself acquainted with the heinous na- 
 ture of sin, the impartial justice of God, and the vanities of 
 bewitching earth,) to be careless about the eternal salvation 
 of his children. Yet with grief we see numbers of professing 
 parents, though in every respect as careful as any man, for 
 the training up of their children in the modish fashions of 
 the times, and the procuring fortunes for them against the 
 time they shall dispose of them in marriage, who, at the 
 same time, appear to be indolent enough in that great part of 
 a parent's duty, "The inculcating moral principles upon the 
 minds of their children." A practice which ought to be early 
 begun, and continued in with prayer and perseverance; the 
 neglect of which may, perhaps, be one visible reason why 
 some Christians find such intolerable crosses from the con- 
 duct of their up-grown children. The laws of nature enforce 
 an obligation upon parents, to care fur the happiness of their 
 
3-20 CASES OF CONSCIENCE. 
 
 children, even as they consult their own. Solomon points 
 man to the diminutive ant, from its conduct, to learn instruc- 
 tion, in point of industry and frugality. After his example, 
 I think I may, without prejudice to truth, say, "0 ye inhu- 
 man parents, who feel little or no concern for the eternal wel- 
 fare of your children, go to the beasts of the field, and from 
 them learn a lesson of parental care." Their highest sense 
 of happiness is present sensation; and how careful are they 
 that the happiness of their young be the same, both in spe- 
 cies and measure, with their own! See the maternal hen, 
 she prefers the safety and happiness of her young to that of 
 herself. Now, though I do not intend to act the naturalist 
 with you, yet from the observation before us, a sharp reproof 
 is given to you, who yourselves have tasted the sweetness of 
 religion, and neglect obedience to that natural obligation, 
 to do all that lies in your power, if, by any means, your in- 
 structions, under the Lord's blessing, may be instrumental 
 in rendering the happiness of your children the same in kind 
 with your. own. Now, as we are not mere naturalists, but 
 profess ourselves Christians, we have a sure and certain rule 
 whereby to govern our conduct. "To the law and to the tes- 
 timony," therefore, let us go; for "as many as walk according 
 to this rule, peace shall be on them," &c; and herein we find 
 some things as indispensably required of parents in behalf 
 of their children. 
 
 I. Diligently to lead them into the Christian system of 
 morality. There are three means which God hath institu- 
 ted, and on which his blessings may be expected, in order to 
 the attaining of this. 
 
 1. The restraining them from immoral practices, 1 Sam. iii. 
 12, 13, 14. " In that day I will perform against Eli, all things 
 which I have spoken concerning his house; when I begin, I 
 will also make an end. For I have told him, that I will 
 judge his house for ever; for the iniquity which he knoweth; 
 because his sons made themselves vile, and he restrained 
 them not. And, therefore, I have sworn to the house of Eli, 
 that the iniquity of Eli's house shall not be purged with sac- 
 rifice for ever; " and in chap. iv. we see the awful fulfilling of 
 this denunciation of wrath. " The ark of G-od was taken; Hoph- 
 ni and Phinehas, the sons of Eli, were slain;" Eli hears the 
 dismal tidings, falls from his seat and breaks his neck; the 
 wife of Phinehas falls into labour, and dies in child-bearing. 
 Thus swift destruction to an eminent family in Israel was 
 procured by the sinful indulgence of a tender father, who, in 
 other respects, was a very good man. This is a warning 
 given for professing parents in latter times ; that they may be 
 
ANSWERS TO PRACTICAL QUESTIONS. 321 
 
 aware and avoid the judgments that good men fell under. 
 As to the manner of restraint, it is threefold. First, Cau- 
 tioning them against every known sin, of which the forecited 
 Scripture is proof sufficient. Secondly, reproof of their er- 
 rors, which is much recommended by the wise Solomon, in 
 a variety of his proverbial texts; especially, Prov. xxix. 15, 
 17. " The rod and reproof give wisdom, but a child left to him- 
 self bringeth his mother to shame/' &c. Not such lifeless re- 
 proofs as that of Eli: "Nay, my sons, for it is no good report 
 I hear of you." A far sharper rebuke may come from as 
 tender a heart as old Eli's. Thirdly, The rod of correction, 
 as Prov. xiii. 24: a He that spareth his rod, hateth kis son; 
 but he that lovcth him, chasteneth him betimes." And 
 chap. xix. 18 : " Chasten thy son while there is hope, and let 
 not thy soul spare for his crying." And chap, xxiii. 13, 14, 
 and xxix. 17, &c. 
 
 2. The second institution, on which the divine blessing 
 may be expected, is instruction; Psal. lxxviii. from the first 
 to the ninth verse. "I will utter dark savings of old, which 
 we have heard and known, and such as our fathers have told 
 us; we will not hide them from their children, showing to 
 the generation to come, the praises of the Lord," &c. It 
 is doubtless the incumbent duty of parents, as far as possible, 
 to set before their children what is in itself morally good, 
 or morally evil; and to prohibit the one by threatening, and 
 by precept enjoin the other; G-en. xviii. 18, 19: "Abraham 
 shall surely become a mighty nation," &c. "For I know him 
 that he will command the children of his household after him; 
 and they shall keep the way of the Lord, to do justice and 
 judgment." And Deut. vi. 6, 7: "And these words which 
 I command thee this day, shall be in thine heart, and thou 
 shalt teach them diligently to thy children." Nothing, I 
 think, appears more rationally to be the parent's duty; there- 
 fore I proceed to mention the 
 
 3. A holy example. Neither threatening reproof nor 
 precept is likely to be of much service, if this be wanting; 
 1 Tim. iii. 4: "One that ruleth well his own house, having his 
 children in subjection, with all gravity, or holiness." And 
 Eph. vi. 4: "And, ye fathers, provoke not your children to 
 wrath, but bring them up in the nurture and admonition of 
 the Lord." Parents may provoke their children to wrath, or 
 ungodliness, by bad example, as well as otherwise; but this 
 I need not insist on, for none will deny this branch of duty. 
 
 II. The second duty of a parent is to enforce upon the 
 minds of their young ones, the literal knowledge of the 
 
322 CASES OF CONSCIENCE. 
 
 principles of religion, as you may see from Prov. xxii. 6: 
 " Train up a child in the way he should go, and when he is 
 old, he will not depart from it." Any one, I presume, will 
 allow, that scriptural and orthodox principles of religion are 
 not the slightest part of that way spoken of, but rather the 
 principal thing intended. But further to strengthen the pro- 
 position, let me point you to Deut. xi. 18, 19: "Therefore 
 shall ye lay up these my words in your hearts and in your soul, 
 and bind them for a sign upon your hand, that they may be 
 as frontlets between your eyes; and ye shall teach them to 
 your children, speaking of them when thou sittest in thy 
 house, when thou walkest by the way; and when thou liest 
 down, and when thou risest up." That was, doubtless, a well 
 governed family in which Timothy was educated, for he is said 
 to "know the Scriptures from a child," 2 Tim. iii. 15. It 
 can hardly be imagined, that the knowledge of the Scriptures 
 grew spontaneously in the mind of the child Timothy, without 
 the application of his good mother's diligence in instructing 
 him. Yea, it is laid down as an express institution, in the 
 above cited Deut. xi. 19; That we teach our children the 
 knowledge of the Scriptures, and of the principles of religion, 
 immediately founded upon the word. And, for my own part, 
 I have had great reason to bless God, that my parents knew 
 it to be their duty to observe what is thus divinely appointed; 
 for the knowledge of the Scriptures, &c, which I attained by 
 their careful instructions, in my infancy, was the first and 
 principal means of my convictions, both of sin, and my utter 
 danger by it; and of the grace of Grod, and my interest 
 therein. And since my first experimental acquaintance with 
 the person, grace, and righteousness of the ever adorable 
 Jesus, the Scripture, and knowledge thereof, have been as 
 bulwarks to defend me against the abounding, grace-depre- 
 ciating errors of the age, in which it hath pleased Grod to cast 
 my lot. This knowledge of the principles of divine truth, 
 is best attained by the children, where there is 
 
 1. The word daily read in the family. David delighted in 
 the law, or word of Grod, and made it his daily studjr, which 
 could not be done without reading of it; and if David him- 
 self had such veneration for the word, we are well assured 
 he would recommend it to the love and study of his house- 
 hold; for it would argue a parent worse than a barbarian, who 
 having found a goodly treasure himself, will not suffer the 
 children of his loins to partake with him. The neglecting 
 this part of a parent's duty, is a forbidding little children to 
 come to Jesus Christ; but because there is no absolute com- 
 
ANSWERS TO PRACTICAL QUESTIONS. 323 
 
 mand, which in express terms enjoins the word to be read 
 evening and morning, people of carnal minds are too apt to 
 shuffle it off from being a duty. Surely these words, " Thou 
 shalt speak of them when thou risest up, and when thou liest 
 down," have emphasis enough laid upon them to enforce the 
 practice. What can Paul mean, Eph. vi. 4, by training up 
 our children in the nurture and admonition of the Lord? 
 Surely he must intend an inuring of them to all the means 
 of instruction, to godliness in principle and in practice. 
 Reading of God's word is a part of instituted worship, and 
 God is to be worshipped in all the families of his people. 
 Jer. xxxi. 1. And if reading the word is a part of religious 
 worship, consequently it ought to be read daily; for God is to 
 be worshipped daily. The Bereans are said to be more noble 
 than those of Thessalonica, because they searched the Scrip- 
 tures daily. Acts xvii. 11. 
 
 2. Where catechising of the young ones is maintained, 
 which is either stated or occasional, there ought to be certain 
 seasons, inviolably appointed, to that great purpose; without 
 which the usual reading of the word is not likely to have 
 the same success; and, blessed be the Lord, we have many 
 excellent helps published for this purpose, which, with the 
 many occasional opportunities parents have of putting such 
 pertinent questions to their children or servants, may prove 
 very beneficial. This ought to be much recommended to 
 parents, especially to mothers who have more of these oppor- 
 tunities than we can expect a father engaged in business 
 to have. 0! how happy were it for our uprising generation, 
 if less time were spent in decking and adorning the bodies 
 of their children, and more pains taken to impress upon their 
 minds a sense of the great things of moral and divine reli- 
 gion. I would not have any one to think, that I suppose it 
 in the parent's power to give their children the saving grace 
 of God, without which all other things are insufficient to bring 
 them to glory: but I am sure that consistent principles 
 taught them, can never be a hinderance of their receiving 
 that grace; and, when received, makes it shine with greater 
 lustre. 
 
 III. Praying with, and for our children, is indispensably 
 necessary; and that in the family, as well as in private. Jer. 
 x. 25: "Pour out thy fury upon the heathen that know thee 
 not, and upon the families that call not upon thy name." Here 
 is a dreadful curse upon prayerless families, and that it 
 were well understood and feared! I must acknowledge, it is 
 with difficulty that I can persuade myself, that any master of 
 
324 cases or conscience. 
 
 a family, who has tasted that the Lord is gracious, can, upon 
 any account whatever, neglect that natural duty of family 
 worship, which to me appears to be the glory of a family. 
 To be instrumental of bringing children into the world, and 
 not to solicit the Almighty in their behalf, doth argue us 
 worse than infidels. Which way shall children or servants be 
 taught to know that prayer is a part of natural religion, which 
 all men owe to God, if parents and masters of families deny 
 them the privilege of joining with them therein? I well 
 know, that human instruction can never teach them that 
 prayer is the privilege of God's saints. But surely we ought 
 to distinguish between the peculiar privilege of saints, and 
 that which is a moral and natural obligation upon all men. 
 The latter may well be inculcated, both by example and pre- 
 cept, without infringing upon the liberties of the other. 
 David, in Psal. lv. 17, tells us, "that evening and morning, and 
 at noon, will I pray and cry aloud, and he shall hear my 
 voice." I would recommend to the Christian reader the three 
 sermons preached by Mr. Matthew Henry from this text. 
 This resolution of David's beateth down that asylum which 
 people so often fly to for shelter, against condemnation for 
 the neglect of family prayer: I mean the hurry of business: 
 for any man who knows the world, knoweth very well, that 
 no man hath more business on his hand, and less time to 
 spare for either reading the word, or prayer, than a prince, 
 who hath the uncommon weight of national concerns upon 
 him. But the truth is, and I fear not to speak it, that when 
 hurry of business causeth neglect of family worship, it bc- 
 trayeth a heart engrossed by the world, and little if any love 
 at all to God in it. See Dan. vi. 10. "Now when Daniel 
 knew that the writing was signed, he went into his house, 
 and his windows being open, in his chamber towards Jeru- 
 salem, he kneeled upon his knees, three times a day, and 
 prayed and gave thanks before his God, as he did aforetime." 
 By what follows in the succeeding verse, it is evident, that it 
 was verbal family prayer which he exercised himself in. 
 Joshua xxiv. 13 : " But as for me and my house, we will serve 
 the Lord/' From these texts of scripture, observe first — 
 David cried aloud, which people seldom do in closet prayer; 
 therefore it appears likely that family prayer was maintained 
 thrice a day in his house. And Daniel's prayer was 
 such, that people who stood without doors, could hear suppli- 
 cations; and this was the cause of his being cast into the 
 lion's den. Secondly, Joshua resolves not for himself only, 
 but for his whole house, or family; Abraham-like, he com- 
 
ANSWERS TO PRACTICAL QUESTIONS. 325 
 
 manded his house to follow his example; and I do not believe 
 any body will venture to say, that Joshua worshipped not 
 God in his family. As masters of families are invested 
 with power sufficient to command children and servants 
 to attend the worship of God in the family, I know not how 
 parents can justify their neglect of it. There is a re- 
 markable instance of the acceptance of family prayer, in 
 the case of Cornelius the centurion, Acts x. 30. But I pro- 
 ceed, 
 
 IV. To observe the expediency of habituating children, 
 when yet young, to all the branches of external religion. 
 Nothing, with greater propriety, can be called the way of 
 the Lord than this: this is what Paul means by nurture, and 
 what ought not to be neglected. Hence we see parents 
 ought to command their children and servants to attend on 
 public worship, where the word of God is powerfully 
 preached, and where the ordinances are regularly adminis- 
 tered. Parents ought to make conscience, how either chil- 
 dren or servants spend the day of the Lord, and lay such 
 necessary restraints, or give such encouragements, as the case 
 requires. 
 
 All that hath been said in regard to children, holds good 
 in the case of servants, and, if any should doubt of it, I ap- 
 peal to that memorable precept given by our Lord, to do to 
 others the same things that you would wish others to do to 
 you. Matt. vii. 12. Now let masters lay this rule of equi- 
 ty to heart, and ask themselves, Would you be willing that 
 your children should live with masters who take no care of 
 their souls? I know you would not. Then why should you 
 act in such a manner, careless whether your servants honour 
 God or not, provided they do their business? Does it not in- 
 dicate that such masters are mercenary and base? Is it a 
 sign that they love the Lord with all their heart, and delight 
 in his service? Does it not evidence their disregard to di- 
 vine precepts? Their love to the world? Their igno- 
 rance of the value of immortal souls? Likewise the inconsis- 
 tency there is betwixt their practice and profession? May 
 not poor Christian parents insert into their prayers — From 
 such masters, good Lord preserve our children? 
 
 Question X. — Is it possible for a person to be regenerated, or bora 
 again, and yet for many years after, fear he is not? And may a 
 person no way doubt of' his regeneration, and, at the same time, 
 be an unconverted person? 
 
 If we consider the mental circumstances of the person 
 
 28 
 
826 CASES OF CONSCIENCE. 
 
 regenerated, that there are yet the remains of sin and unbe- 
 lief abiding with him, and that the best are much clouded 
 with ignorance, as well as liable to the bewildering tempta- 
 tions of deceitful friends; we need not think it impossible for 
 a regenerate person to be afraid that he never experienced 
 that gracious work upon his mind. It is observable, that 
 some of Jehovah's most eminent saints have been left, and 
 that in their last distress, to call in question the truth of their 
 interest in Christ, and consequently their regeneration. 
 That eminent saint and minister of Christ, the Rev. Mr, 
 Ralph Erskine, late of Dunfermline, (of precious memory to 
 the church, whose sonnets and sermons will be dear to the 
 saints, while both exist on the earth; and notwithstanding 
 some defects, such as attend the best human compositions, 
 do fully demonstrate his skill in the Spirit's work, in regene- 
 ration and sanctification ; likewise his doctrinal acquaintance 
 with the person, grace, and righteousness of Christ; add unto 
 this, his eminent usefulness in the work of the ministration 
 of the word,) when he came to a death-bed, was left in such 
 deep desertion, that all his friends who attended on, or visited 
 him, could not persuade him from the melancholy reflection 
 "That after he had preached to others, he himself was be- 
 come a cast-away," and in this sad and mournful condition 
 he continued till his friends thought him past speaking: then, 
 when least expected, he lifted up his withered hands, and 
 clapt them thrice, shouting, Victory ! — Victory !— Victory ! I 
 also find that other northern worthy, Samuel Rutherford, in 
 his letters, expressing his fears, lest he was but half a Chris- 
 tian, or such another as King Agrippa, an almost Christian; 
 but I have never heard these men's Christianity called in 
 question, till eagle-eyed Sandeman arose, who, I doubt not, 
 would find many faults with Paul, or Peter, were they preach- 
 ers contemporary with himself. I could name many in- 
 stances of the like nature, but those two shall sumce, being 
 men esteemed by all the orthodox. 
 
 My friend and neighbour, Camillus, is a good man, of 
 exemplary piety, and good understanding in the mysteries of 
 truth, and zealous for the honour of that Grod whose cause 
 he professeth; yet I often find him under downcastings: it 
 was the other day I went to visit him, and found him sitting 
 alone, very pensive, in his parlour. After mutual salutation, 
 without using any of the modern formalities, so graceful in 
 the esteem of some, I inquired into the cause of his dejec- 
 tion. To which he told me, that he had been a professor of 
 religion for these twenty years past, and oftentimes thought 
 
ANSWERS TO PRACTICAL QUESTIONS. 327 
 
 he had reason to believe that he was called by grace accord- 
 ing to the purpose of God; but that now he found himself 
 incapable of "believing that ever he had any grace at all. I 
 immediately found my soul to sympathize with my friend, and 
 offered what advice I thought most proper, intermixed with 
 some portions of sacred writ for the removal of his doubts. 
 I expatiated upon the usefulness of adapting our present 
 frame to some suitable portion of Scripture, such as, " Blessed 
 are the poor in spirit," &c. And from thence drawing such 
 a rational conclusion as he was best enabled, till the Lord, 
 the Spirit, should be pleased to make his witness more visi 
 ble. To which he replied, So very manifest to me have been 
 the past changes of both the frame of my mind, or the bent of 
 my inclinations, and the general tenor of my life, that, could 
 I always believe the veracity of the Scriptures, I should never 
 doubt of my interest in the promises therein contained; for I 
 very well see the character of Christ's sheep, as there de- 
 scribed, and see my own spots to be of the same colour with 
 theirs. But, alas ! such is my unbelief, I cannot receive the 
 Scriptures as the word of God." 
 
 I told him, that I thought it was impossible for any reasona- 
 ble person who believed that there is a God, to resist the 
 evidence of the divinity of the Scriptures of both Testaments, 
 and here enumerated proofs thereof. To which he replied, 
 " What you say is true, but it is a hard matter, sometimes, to 
 believe that there is any God at all." I then told him that I 
 did not think it possible for any man to take a view of the 
 creation, and, at the same time, to say that there is no God; 
 our reason itself being a strong advocate for the existence of 
 a Deity. Then he bid me to consider, that there may be 
 certain seasons in the Christian's life, wherein his reason 
 may be overpowered by temptation and sin, and for a proof 
 thereof, he pointed out Isaiah lix. 19, where it is said, "When 
 the enemy shall come in like a flood, the Spirit of the Lord 
 shall lift up a standard against him." Which portion of Scrip- 
 ture, added to what I have formerly experienced in some cloudy 
 days, convinced me of the truth of my friend's doctrine; for 
 if the enemy comes in as a flood, then of necessity he must 
 bear down all before him; our graces, and our evidences of 
 those graces. A flood carries all before it, — houses, trees, 
 &c. And if he, for a season, is permitted to bear down, or 
 suppress our graces, why may not his license reach the un- 
 derstanding, and our reasoning faculties? If this is granted, 
 as I think it cannot be denied, it is very accountable why 
 some Christians of extensive knowledge and sanctity find 
 
328 CASES OF CONSCIENCE. 
 
 themselves ill set, (at certain times,) to keep clear of the 
 whirlpool of atheism; and likewise accounts for a regenerate 
 person being liable to those fears noted in the query. 
 
 One very fruitful nurse to these opposites of faith, is our 
 too much reliance on the Spirit's work within us, and our 
 neglecting his word and testimony, as contained in the Bible; 
 here a man may miss his way so far, that the very things 
 which evidence grace in us, may be made a ground for such 
 fears, and I believe are frequently so used. 
 
 For instance, a discovery of the secret abominations of 
 the heart, and our helplessness to deliver ourselves from such 
 inbred vermin, for the most part, is what our fears do least 
 spring from; whereas, if our eye were fixed on thus saith the 
 Lord in his word, although we could never be joyful, purely, 
 because these abominations dwell in our heart; yet we both 
 could and would rejoice, that the Lord had discovered them 
 to us. It is a certain proof that God hath been here, when 
 his light shines into our darkness, which only can manifest 
 our darkness to us; it is his grace alone can show to us 
 the depravity of our nature. However great the attainments 
 of a hypocrite may be, he can never be capable of mourning 
 over his natural propensity to sin, through the depravity of 
 the whole man; and, by the way, I apprehend the regenerated 
 person mourns more over this, than all his actual transgres- 
 sions. Now a word to the latter part of the query, viz. And 
 may a person no way doubt of his regeneration, and yet be 
 an unconverted man? 
 
 This I would say, He may. There are three distinct classes 
 of men, who doubt not at all of their regeneration; and yet 
 they are all unconverted: these are, the notionalists, the le- 
 galists, and the profane rabble. 
 
 The notionalist is, perhaps, at as great a distance from sal- 
 vation, by the works of the law, as any body; and, it may be, 
 he is as zealous for Grospel truths as any in the neighbour- 
 hood: and, having those good qualities, one would be apt to 
 say, what lacks he yet? the answer is, he lacks every thing 
 of value. He is like the man who hath read navigation, but 
 never was at sea; he hath the theory, but not the practical 
 part: yet he who hath got the theory of sailing, reckons him- 
 self as well skilled as the man who hath sailed round the 
 world. The notions, alas! all float in the brain, without de- 
 scending into the heart. 
 
 It is now many years that Sententius hath sat under 
 an orthodox ministry, that now he hath learned the theory 
 of the gospel by rote, he can pray with great propriety of 
 
ANSWERS TO PRACTICAL QUESTIONS. 329 
 
 speech, for half an hour together in company; but not in 
 private, unless he is apprized that somebody is watching him. 
 He will contend vigorously for Gospel truths, provided it 
 do not clash with his interest: he will talk with you for a 
 day on certain subjects; but if you fall into the work of the 
 Holy Spirit upon the mind, or inward holiness, you tie his 
 tongue at once, and presently may discern an uneasiness 
 attend him. You may talk against sin in general, as long as 
 you will, he will join you: but if you happen to hit the right 
 nail on the head, and pierce his beloved lust, then he and 
 you differ, otherwise he is silent. He can converse with 
 you, this hour, upon divine subjects; the next hour he is fit 
 company for any body, let their discourse be what it will. 
 If it be profane, he can bear it without affecting his heart; 
 if it be any way tolerable, he will join with them in it; he 
 would not swear an oath upon any account, but he can hear 
 another swear without being over-disturbed. He will not 
 get fuddled neither; but he can sit with drunkards, and drink 
 as much as they upon occasion. And yet this man has no 
 more doubts about his regeneration, than the strongest Chris- 
 tian in Britain. He takes it for granted that the knowledge 
 of the doctrines is regeneration, and indeed so it is, pro- 
 vided it be a sanctified knowledge, but his knowledge, alas! 
 is barely speculative. The various doctrines dwell in a con- 
 fused mass, as so many mingled phantoms in his brain; and, 
 phantom-like, have no weight at all, either upon his heart 
 or conversation. 
 
 Legalius, his next neighbour, is quite opposite to him, in 
 regard to sentiments, so that they can never agree. Senten- 
 tius takes his speculation for the fruits of regeneration; 
 Legalius takes his goodness for the same thing, and despiseth 
 the notions of Sententius, in the same manner that he de- 
 spiseth the works of Legalius. For, you must know, Lega- 
 lius is a constant at tender on the word preached, and the sa- 
 crament, and is very devout at both; besides he maintaineth 
 family-worship, and says many long prayers by himself, and, 
 to perfect the matter, he feeds the hungry, and sometimes 
 clothes the naked; add unto these his negative holiness; he 
 never wrongs any man, never was drunk, never swore an 
 oath in his life, and all the comfort he desires when he comes 
 to die, is, that he may have nothing to do but to look back, 
 and take a view of his well-spent life. Now, all these good 
 things being summed up together, who would not be blamed 
 for saying, that Legalius is but an almost Christian? It is 
 true he thinks himself a good Christian, and that of a better 
 rank than the most; but I will at all events assert, that he 
 
 28* 
 
330 cases or conscience. 
 
 hath no Christianity in him, and prove it from his motives 
 and proposed ends; and every body may know, that it is the 
 end which crowns the work. 
 
 The love of Christ constrains Christians to obedience, 
 but it is self-love which constrains Legalius to these his reli- 
 gious acts. If he were sure that he could always live in 
 this world, they might be religious who would, for him, for 
 he would not, unless with Jehu he found his account in it; 
 or, if he were assured that he could escape hell when he dies, 
 he would not care much whether he gets to heaven or not. 
 A separation from the joys of heaven at death, being insepa- 
 rably joined with the torments of hell, Legalius is obliged to 
 stir himself, in order to escape that which he is afraid of: 
 thus the fear of hell is what oils the wheels of his obedience, 
 and he hath no eye to the glory of God, nor the good of his 
 fellow- creatures, in any of his duties, moral or religious, but 
 merely to save himself from the vengeance of eternal fire: 
 he believes he could not live so holy, as his fancy tells him 
 he does, if he were not regenerated. 
 
 Vitiamor lives in the same street with these two men, and 
 is an utter enemy to both of them. He hates the notions of 
 Sententius, equally as he does the deeds of Legalius. You 
 may meet with Vitiamor in the exercise of every sin, and yet 
 he does not so much as once question the goodness of his 
 heart, or even his regeneration. 
 
 Now let these three men know, that their pretended faith 
 is no more than a fancy. Their hope is rotten at heart, and 
 will perish in a trying day, however confident they are now 
 as to all being well with them. To conclude, I cannot but 
 wonder that any person who denies the popish doctrine of 
 Christian perfection, should be so inconsistent with them- 
 selves as to tell us, that an uninterrupted assurance of an inte- 
 rest in the love of Grod, is essential to true faith. 
 
 The assurance of faith is either a grace of the Spirit, or it 
 is not: if it is not a grace of the Spirit, it cannot be essential 
 to Christianity. If it is a grace of the Spirit, and in an un- 
 interrupted degree, essential to Christianity, by parity of 
 reason, an uninterrupted humility, self-denial, resignation, 
 love, repentance, and heavenly-mindedness, (for these are 
 likewise graces of the Spirit,) are essential to Christianity; 
 and then to talk of growing in grace would be nonsense. 
 For if one grace or virtue may be perfect, what reason can 
 be assigned why the rest may not? But whilst you and I are 
 in the body we shall find our faith interrupted with unbelief; 
 our hope with fear; our love with carnal enmity; and every 
 other grace with its opposite. 
 
ANSWERS TO PRACTICAL QUESTIONS. 331 
 
 Question XI. — What advice can be given to a person grievously 
 distressed with fears, doubts, and unbelief? 
 
 In perusing the subsequent letter, the query may be more fully 
 understood. 
 
 "Sir, — As you desired, in your last, to know the particu- 
 lars of my unbelief, of which I have complained in my pre- 
 ceding letter, you will find my compliance with your request 
 in the following lines. 
 
 "My unbelief consists chiefly in these things, viz., I am in 
 some doubt, now and then, concerning the being of God, his 
 nature, attributes, and person: concerning Jesus Christ, his 
 excellency and mediatorial capacity, or qualifications: con- 
 cerning the Holy Ghost, regarding his immediate energy or 
 operation on man: concerning the resurrection of the dead, 
 the general judgment, and the certainty, that all persons that 
 ever have been, are, or shall be, will exist in either of two 
 places or states. But my doubts, about these articles, are not 
 so abiding as they are regarding the particulars hereafter 
 mentioned; yet even these do grieve and distress my soul 
 more-than a little, and I fear they are the cause of the hard- 
 ness of my heart; especially when they attack me in prayer, 
 meditation, &c; though when assaulted in my addresses to 
 God, I know they have caused me to pray more earnestly at 
 some seasons; then I would endeavour to conclude that they 
 were darts from Satan, and not the disposition of my mind: 
 yet still dreading myself to be an unbeliever. 
 
 "But the most settled and general part of my unbelief may 
 appear by the following hints, viz. I cannot view Jesus Christ 
 in that loveliness, excellency, and pre-eminence, as I find him 
 set forth in the word of truth. I cannot find sufficient ability 
 in my soul to believe in him, wholly and unfeignedly; and 
 how can I believe in him, without a right view of him? 
 Sometimes I can set him forth to others, in the words and- 
 light of Scripture, so that I believe many of the children of 
 God have their very souls nourished and fed by what T say: 
 and upon certain times I myself am much delighted in, and 
 with the work; but when I retire into myself, and consider 
 the barrenness of my soul, my strangeness to, and alienation 
 from God, Jesus Christ, &c, I conclude that my good frame 
 and my delight in preaching, proceed from the agreeable 
 frame of the people, rather than from any good wrought in 
 me; that God will endue me with a measure of light in his 
 word, and grant me some delight in the ministration thereof, 
 
332 CASES OF CONSCIENCE. 
 
 for the benefit of his people, yet not for any love or regard 
 he has to my person, but that my soul is rejected of him; as 
 a person that unfavourable and kind to a nurse, while nursing 
 his children only for their sake; that thereby she might be a 
 better and more qualified nurse; but when her work is done, 
 he turns her off, as one that is not of his family, but only for 
 a time, and for the purpose just mentioned; - then it will 
 appear to all she never was of his family. Again, though I 
 set forth Christ to others, yet I question whether Christ be in 
 me and I in him. A person cannot experience the true joy 
 except he believes! and because I cannot rejoice at the very 
 thoughts of grace, death, the resurrection, and the life, I am 
 afraid I do not truly and sincerely believe. Believers are 
 exhorted to rejoice always; but I cannot rejoice when I pon- 
 der upon the most important concerns of my soul; therefore 
 I fear I am not a believer. Alas! I am not able to look 
 steadily upon Christ as my Saviour. At times when I join 
 with the saints in divine worship, I am pretty confident of an 
 interest in Christ; but when I retire, I conclude that that 
 proceeds only from a kind of a heavenly gale upon them, or 
 else upon myself, merely to capacitate me for more use and 
 service among them. I conceive that my heart is not in the 
 least renewed, but in the sense of Scripture is still a stone. 
 1 do not question Grod's everlasting love to his people as much 
 as I do his love to me. What will it avail me to know that 
 God is unchangeable, and that his unchangeableness is a 
 strong hold to his people under all their instabilities and vi- 
 cissitudes, when at the same time, I cannot conclude that he 
 hath loved me? Are there not some whom he never loved? 
 I fear I am one of those. If he has not loved me, all the 
 things in heaven and on earth, nay his infinite power cannot 
 prevail with him to love me, seeing he is unchangeable in 
 his nature. I do not question the ability and capacity of 
 Jesus Christ to save to the uttermost, even the vilest and 
 chief of sinners, so much as I question whether he will save 
 me? not because he cannot, regarding his capacity, but be- 
 cause he will not: not because my sins, though so great 
 and numerous, are more than he can take away; but I fear 
 lest he should leave me to die in them. One sin is enough 
 to condemn, except there be an interest in Christ. I do 
 not so much call in question perseverance in grace, as 1 
 do the beginning of grace in me. If I were sure that the 
 good work of grace was begun in my soul, I think all my 
 other doubts would flee away and vanish. But while I doubt 
 of the very beginning of the work, I cannot be confident in 
 
ANSWERS TO PRACTICAL QUESTIONS. 333 
 
 any tiling that may profit me. If I did now endeavour to 
 resolve, believe, and conclude myself to be a gracious person, 
 and that it will be well with me at last, notwithstanding all my 
 fears, and so strive to be comfortable, not giving way to 
 doubts any more, such confidence would but vanish, after all, 
 to my endless horror. I endeavour to perform every secret 
 duty in religion constantly; but fear all my aim is to quiet an 
 uneasy conscience. I diligently observe every public duty, 
 as a professor of the Christian religion, and as a minister of 
 the Gospel; yet often fear the whole terminates in self and 
 vain glory, so that I have my reward ! I am acquainted with 
 many far and near, who, I believe are godly persons, and I 
 am of opinion, that the greatest part of them, if not all, judge 
 me to be truly a gracious man; nay, I am confident they 
 look upon me as a person eminent in grace : but all that does 
 not amount to a proof of the power of godliness in me, 
 neither does it evidence the least degree of supernatural 
 grace in my heart. I think that pious people who hear me 
 preaching and praying, conclude that I am very comfortable 
 in my soul, and that I enjoy much communion with God in 
 the discharge of duties; but their conjecture is no evidence 
 that I enjoy the least grain of solid comfort: though their 
 favourable judgment should yield me some groundless joy for 
 the present, yet if I am not born again, it can yield me no 
 sweet consolation at death and judgment. I am endued 
 with some measure, of light in all the doctrines of grace, 
 which, I believe are consistent, according to the Scriptures, 
 and I am enabled to express, and set them forth according to 
 the consistency of my ideas, against the oppositions made to 
 them, both in private conference, and in a more public 
 manner; but that profiteth me nothing, while I imagine 
 that I am an utter stranger to every experience of saving 
 grace in my own soul. Satan knew very well that all the 
 doctrines of grace are remarkably harmonious, yet he is not, 
 in the least, more happy for that. I am, m the general, per- 
 suaded that all those who believe in Christ shall be saved; 
 but as I cannot believe, how can I be saved? The word says, 
 that perfect love casteth out fear; I fear greatly; I cannot be 
 confident, but rather disbelieve; therefore how can the love of 
 God dwell in me! and if I love not God, what is my state 
 better than that of the most profligate? Though I under- 
 stand something of the doctrine of grace, I understand like- 
 wise by the same doctrine and by experience, that nothing 
 can persuade me to believe in Christ, but the Spirit of God; 
 and if I should believe in Christ, I perceive that it is inipos- 
 
334 CASES OF CONSCIENCE. 
 
 sible for any to convince me that my faith is of the right kind, 
 except it be by the same Spirit. Therefore, Oh! that God 
 would be pleased to make use of some means, some word, 
 some instrument or instruments to resolve my doubts and 
 dissipate my fears, for his own glory and my present and 
 eternal comfort and advantage. Oh! where shall such a mes- 
 senger be found? An interpreter, that would be to me one 
 among a thousand? I am yours," &c. 
 
 My advice is this; that such a person should instantly 
 attempt his duty, to believe on Christ afresh, just as he did at 
 first. When he cannot come to Christ as a believer, let him 
 come, as being in himself, an every way helpless and misera- 
 ble sinner; and let him do this instantly and repeatedly, as 
 soon, and as often as he is attacked with fear from his felt and 
 future dreaded misery. Nothing like a fresh act of faith, to 
 baifle Satan's temptation, and the suggestions of his own un- 
 believing heart, that he is yet in a state of unbelief. If the 
 grand enemy of souls can but get believers to reason the point 
 with him, whether they have believed or not, from past ex- 
 periences in the time of veiled evidences, or from present ex- 
 perience, at a time of suspended influence: he knows he 
 will lead them at once into an endless maze of sore perplex- 
 ity, to God's dishonour, and to the wounding of their souls 
 exceedingly. Let such a person then attend the Saviour's 
 voice, "Look unto me, and be ye saved, all ye ends of the 
 earth, for I am God, and there is none else." Here such a 
 person may see that the words divide themselves naturally 
 into two branches, the first respects duty, looking, the second 
 respects privilege, salvation. And the command is given to 
 sinners, at the greatest apprehended distance from God, by 
 sin, at the very ends of the earth. Let such a person then, 
 as a sin-wounded soul, an apprehended law-condemned sinner, 
 a Satan-accused, and conscience-condemned sinner too, in- 
 stantly look up to that great Saviour who is exalted on high, 
 to save to the uttermost every poor soul that looks unto him 
 for the whole of his salvation. For as Moses lifted up the 
 serpent in the wilderness, so once was the Son of man 
 lifted up on the cross; and now is the Son of man, as the 
 great ordinance of God, for a sinner's salvation, lifted up to 
 his Father's throne, and in the glorious Gospel, to be looked 
 unto by a perishing sinner for his eternal life, as the stung 
 Israelite was to look for healing, by God's appointment, to 
 the brazen serpent: and having looked, let such a person in- 
 stantly attempt his further duty, to believe that he shall be 
 saved in looking. Let him credit the word of truth, the 
 
ANSWERS TO PRACTICAL QUESTIONS. 335 
 
 royal grant of the Prince of grace, from his high throne of 
 his everlasting salvation, in his looking unto him; for lo, he 
 says to all and to every one of them, "Be ye saved." The 
 word is gone out of his mouth in faithfulness, in immutable, 
 omnipotent grace, and he will not, cannot reverse it: he is 
 God, and cannot lie nor repent. Once hath he spoken, 
 and it stands fast forever. His unchanging word, of all-pro- 
 ducing grace and glory, stands engaged for that soul's salva- 
 tion eternally. And thus he himself, who is the faithful and 
 true witness, tells us, that the inseparable consequent of his 
 being looked unto, as lifted up, is salvation; that " whosoever 
 belie veth in him," (i. e. looks unto him to answer the type,) 
 u should not perish, but have everlasting life." Now let such 
 a person consider, whether this solemn declaration of the great 
 Saviour, is not worthy to be credited by him, instantly and 
 constantly for God's glory and his own joy! Whoever, or 
 whatever, from within, or without him, says to the contrary, 
 can he doubt it, if it is but for one moment, without grievous 
 sin, without making the God of truth a liar? Pie must, 
 even in this, either set to his seal that God is true, or 
 give his truth the lie. Again, let such a person observe, that 
 his looking to Christ for salvation, in obedience to the divine 
 command, is faith's first and direct act, to which the promise 
 of life, in the sacred word, is annexed. And his persuasion 
 of salvation is an after and reflex act of faith, that is, and 
 ought to be, founded upon the promise given to him, as a be- 
 liever in Jesus: the former respects his eternal security, 
 the latter God's glory and his more abundant joy. If he 
 has now pat forth the direct act, he is, and ever shall be, 
 in God's account, and according to his written word, a true 
 believer, and though he may not at present make conscience 
 of the reflex act, or may be obstructed in the exercise of it, 
 by Satan and unbelief, this makes no alteration in his state 
 as a believer, but only robs God of that glory which he ought 
 to give to his Saviour, and himself of that joy which is his 
 soul's desire, in a full persuasion of God's everlasting favour. 
 Having been so prolix in my answer to the query, I need say 
 the less to the letter, but, 
 
 Dear Sir, take a few hints. You tell us, " that you still 
 dread yourself to be an unbeliever." As to this, if I under- 
 stand you rightly, you take believing in Christ, through the 
 main of your letter, to be a believing your interest in the Sa- 
 viour unto joy in his intimate favour. This is answered 
 above, as being that which does not constitute your state as a 
 believer: it is the direct act of faith, in looking, coming, fly- 
 ing, &c, unto the Saviour, that puts a specific difference be- 
 
336 CASES OF CONSCIENCE. 
 
 tween you and all the unbelievers in the world. Indeed, Sir, 
 in this closing part of your sentence, you preface it with your 
 being tempted to doubt of these several articles of faith : you do 
 well, when thus assaulted, to endeavour to conclude that they 
 are darts from Satan; but as to their " not being the disposi- 
 tion of your mind/' you must distinguish between your new 
 and your old mind. Darts from Satan, are designed most 
 certainly, to wound your new mind, and to excite in your old 
 its native infidelity. For in you, though a believer, there 
 dwells and works unbelief; and Satan's temptation, to disbe- 
 lieve the doctrines of faith, as well as our acts of faith, 'may 
 more or less draw out the forces of our unbelief with respect 
 to both. And what Satan suggests, is the disposition of your 
 own mind, so far as it is unbelieving; but this remaining un- 
 belief ought not in any wise to make you doubt of your having 
 the grace of faith in your hearts; for if you had not faith in 
 those doctrines, your temptations to doubt them would v be 
 to you no affliction. It is your new mind, or your soul, so 
 far as renewed by grace, and blest with the grace of faith, 
 that is grieved and distressed with temptations to, and the 
 workings of, unbelief. Again, sir, you say, "I cannot view 
 Jesus Christ in that loveliness, excellency, and pre-eminence, 
 as I find him set forth in the word of truth. I cannot find 
 sufficient ability in my soul to believe in him wholly, entirely, 
 and unfeignedly, and how can I believe in him, without a 
 right view of him?" Let me ask you, have there been no 
 moments in which you have viewed Christ, in that loveliness, 
 excellency, and pre-eminence, in which he is set forth in the 
 word of truth? If you have ever seen his glory; when pre- 
 sented to your eye of faith by the Holy Ghost in the word of 
 truth, how did you esteem him then? Did he not then ap- 
 pear in your view, to be transcendently excellent? A Sa- 
 viour none like unto him? If he did, this was faith in your 
 understanding, discerning, or seeing of the Son; and how did 
 this work upon your will? Did not your will bow to, and 
 choose the Saviour beheld as, and to be, your Saviour? If 
 it did, this was faith in your will; and hence did not your 
 affections go out after him? Was not he altogether lovely, or 
 all desires, unto you? If so, this was faith in your affections, 
 or that faith which worketh by love, to its all-surpassing, and 
 altogether lovely object! And have there been no moments 
 in which the blood of Christ, in its cleansing, and pardon and 
 peace-procuring efficacy, has appeared sufficient to your con- 
 science? ~ In which his righteousness, as your desired justi- 
 fying dress, has appeared all glorious? In which his fulness 
 of sanctifying grace, unto an increasing, and perfect meetness 
 
ANSWERS TO PRACTICAL QUESTIONS. 337 
 
 for eternal glory, appeared to you most precious and soul- 
 satisfactory? If there has, this was faith in your conscience, 
 and so you have been blest with a spiritual, a supernatural 
 ability, to believe in Christ wholly, in a whole Christ, with 
 all the powers of your soul, so far as they are renewed. And 
 whether you refer this faith to its direct, or reflex act, it 
 is true with respect to both, so far as they are put forth; you 
 believe wholly in a whole Christ, with all the powers of your 
 soul, so far as they are sanctified initially: and yet, with regard 
 to the unrenewed, unsanctified part which still remains in 
 yo^r every faculty, you may be said as truly not to believe in 
 Christ wholly, i.e. with all the powers of your soul as entire 
 faculties, as darkness in your understanding, rebellion in your 
 will, earthliness in your affection, and legality in your con- 
 science, still remain; but your regenerate part, being your 
 leading principle of action, your acts of faith therein, are in 
 every power of your soul therefrom, on, and in Christ: from 
 hence you are denominated a believer in him; and however 
 unbelief, in your un regenerate part, may be permitted to 
 work, this doth not in the least injure your state. You add, 
 sir, "Sometimes I can set him forth to others in the words 
 and light of Scripture; and upon certain times I myself 
 am much delighted with the work; but when I retire into 
 myself, and consider the barrenness of my soul, my strange- 
 ness to, and alienation from God, Jesus Christ, &c, I con- 
 clude that my good frame and delight in preaching, proceed 
 from the agreeable frame of the people, rather than from any 
 good wrought in me." To this I reply, That your retiring 
 into yourself, to consider your own barrenness, &c, is from 
 the weakness of your faith in its reflex act, which ought to 
 be strong in, and towards the promise, given you in Christ 
 upon your first direct act. "Abraham considered not his own 
 body being dead, nor yet the deadness of Sarah's womb; he 
 staggered not at the promise of God through unbelief, but 
 was strong in faith, giving glory to God, believing that what 
 he had promised he was able also to perform/' And it is an 
 excellency in Abraham's children, Abraham-like, to be strong 
 in faith, to consider the promise, and God's power and faith- 
 fulness, and not their own barrenness. Your conclusion, sir, 
 "That your delight in preaching Christ proceeded rather 
 from the agreeable frame of the people in hearing/' I think is 
 ill-founded. As you afterwards say, "At times when I join 
 with the saints in divine worship, I am pretty confident of an 
 interest in Christ." JNow, sir, as L take it, this your confi- 
 dence of an interest in Christ, while preaching him to others, 
 29 
 
338 cases or conscience 
 
 is the ground of your supreme delight in the work; though 
 from the agreeable frame of the people in hearing, you may 
 have a lower additional pleasure in your being an instrument 
 to exalt your beloved before others, and thereby to win them 
 unto faith in Jesus, and to build up those who have be- 
 lieved through grace on their most holy faith; and your faith 
 of interest in Christ, which gives you a supreme delight in the 
 work, is a pregnant proof, that God has wrought in you faith's 
 good and saving work. Once more you say, " God will endue 
 me with a measure of light in his word, and give me some 
 delight in the ministration thereof, for the benefit of his^feo- 
 ple, yet not for any love or regard he has to my person; as a 
 person is favourable to a nurse, while nursing his children, 
 but when her work is done, he turns her off, as one that is 
 not of his family." This, sir, is a temptation, and an afflic- 
 tion that is common to you, with others of your ministering 
 brethren. The grand enemy, though he cannot destroy the 
 Lord's servants eternally, by this strives to destroy their 
 joy in his service temporally: he well knows that what the 
 Lord's servants love supremely, which is himself, and his 
 special favour eternally, they cannot bear the thought that they 
 must part with these without pain of extremity. No, dear 
 sir, God has adopted you as a believer into his family, and 
 from his love to your person, he calls you to be a servant to 
 some of your dear brethren; and having put you among the 
 children of his infinite favour, you shall abide in his family 
 for ever, and possess, with the rest, his great Self, as your 
 vast and eternal inheritance! If you believe the Saviour's 
 ability, and doubt his will to save you eternally, come and 
 try; come in all your discerned pollution and misery, and fall 
 down before him, and say, "Lord, if thou wilt, thou canst 
 make me clean;" and Jesus, moved with compassion, will 
 say, "I will, be thou clean." 
 
 Question XII. — Are the death and sufferings of Christ, or his passive 
 obedience, all that is required for the salvation and justification 
 of a sinner ? Hath his active righteousness no part in the work, 
 or must it be imputed? Is the imputation of Christ's active 
 righteousness an essential point of doctrine, or may a man be 
 safe without it? 
 
 A most momentous and necessary query! as it tends to put 
 the sinner upon the most accurate inquiry after things of the 
 greatest importance, viz. the matter and cause of his justifica- 
 tion before God, and acceptance with him; things essential 
 to our present and future happiness, and without which none 
 can be saved; the knowledge of which is both prior and pre- 
 
ANSWERS TO PRACTICAL QUESTIONS. 339 
 
 vious to a person's knowing either his duty or privilege, how 
 to worship God, or pray acceptably, or what to believe or rely 
 on the Lord Jesus Christ for. 
 
 To suppose the sufferings and death of Christ, all that is 
 required for the salvation of a sinner, is to answer Paul in 
 the affirmative, who asked the Corinthians, "Is Christ di- 
 vided?" 1 Cor. i. 13. Yea, this would not only divide, but 
 reject and cast away part of Christ, as useless and of no value; 
 a thought to be abhorred by every pious soul. The believer 
 hath a whole Christ for his salvation, viz. the life and death, 
 body and soul of Christ, all are his, and he is Christ's. 1 Cor. 
 iii. 22, 23. As the law of God requires perfection and per- 
 petual obedience of the sinless, so it pronounceth condemna- 
 tion and death on the sinful, which sentence justice will 
 certainly inflict, unless reconciliation be made, and plenary 
 satisfaction given, which satisfaction cannot be but by the 
 death of the High-Priest; for without shedding of blood is 
 no remission, and it is not possible the blood of beasts should 
 take away sins; therefore Christ hath done it with his own 
 blood, Gen. xxi. 27, Gal. iii. 10, Numb. xxxv. 32, Heb. ix. 
 22, and x. 4, Col. i. 22, Rom. v. 11. Now as the passive 
 obedience of Christ, is absolutely necessary for the washing 
 and saving the soul from guilt, and all the dreadful effects 
 of sin, Rev. i. 5, so his active righteousness is as necessary 
 to constitute the sinner righteous before God, Zech. iii. 4. 
 For as one delivers from hell, the other makes ready for, and 
 recommends to, heaven. Matth. xxii. 11, 13, Rev. xix. 7, 
 8. Here Matthew presents to our view a man not having a 
 wedding garment, with his last and miserable end, bind him 
 hand and foot, and cast him into outer darkness. John shows 
 us the bride the Lamb's wife made ready, and tells us what 
 her wedding garment is, "fine linen, clean and white; for 
 the fine linen is the righteousness of the saints." Let it 
 be observed, this righteousness of the saints is either wrought 
 out by the saints themselves, or by some other person for 
 them; that it is not wrought out by them is certain, because 
 "all our righteousnesses are as filthy rags." Isaiah lxiv. 6. 
 But Christ's righteousness is clean and white, wrought out 
 for the saints, given to them, and put upon them; as Paul 
 affirms, Rom. v. 17 : " They which receive abundance of grace, 
 and the gift of righteousness, shall reign in life by one Jesus 
 Christ. Even as David describeth the blessedness of the 
 man unto whom God imputed righteousness without works." 
 Rom. iv. 6. 
 
 Whatever God doth is essential and right, and as he is 
 declared to impute righteousness to the blessed, it must be 
 
340 CASES OP CONSCIENCE. 
 
 essential and right, nor can a man be safe without it: this 
 Paul knew right well, and therefore "suffered the loss of all 
 things, and did count them but dung, that he might win 
 Christ, and be found in him, not having his own righteousness, 
 which is of the law, but that which is through the faith of 
 Christ, the righteousness which is of God by faith," Phil, 
 iii. 8, 9, viz. Christ's righteousness imputed, which is wrought 
 out by God the Son, given by God the Father, revealed by 
 God the Spirit, and received by faith as the soul's justify- 
 ing dress. 
 
 Perhaps some may object, and ask, Is it natural, reason- 
 able, and just, to suppose one man is righteous because an- 
 other is so? Or that one man is made righteous by the obe- 
 dience of another? 
 
 I answer, between men in common it is not so, nor is it 
 reasonable so to think; but between Christ and his church, 
 it is most natural, reasonable, and just it should be so, because 
 of that federal union subsisting between them; he the head, 
 and they the body, so as they are no more twain but one, i. e. 
 one body and one Christ, one spirit and one life. Col. i. 18; 
 1 Cor. xii. 16, 17; Col. iii. 3, 4; Heb. ii. 11. Whatever is 
 done and suffered by any person, whether it be by his head, 
 or any other member of his body, we naturally, reasonably, 
 and very justly ascribe the same to that person, and the whole 
 man or body bears the shame, or receives the reward, accord- 
 ing to the merit or demerit of the thing done, good or bad. 
 1 Cor. xii. 25, 26, 27. Hence it is that our sins against God 
 fell on Christ, Horn. xv. 3, and Christ's righteousness is im- 
 puted to us. "For as by one man's disobedience many were 
 made sinners, so, by the obedience of one, shall many be 
 made righteous." 
 
 Whatever is done by the head is justly imputed to the 
 body; Christ, the Head, having fulfilled the whole righteous- 
 ness of the law, therefore it is justly imputed to his body, 
 the church; Rom. viii. 5; that the righteousness of the law 
 might be fulfilled in or by us. 
 
 Question XIII. — Is it possible for a person who is enabled to be- 
 wail his own vileness, to be assured of an interest in Christ with 
 eternal joy; and yet not have an astonishing view of the glory, 
 fulness, and suitableness of the Mediator, engaging and constrain- 
 ing him to love his Saviour and delight in his ways ? And is it 
 possible to have such an affecting view of Christ before regenera- 
 tion? 
 
 In all our researches of this nature, we should sincerely 
 aim at the glory of God, our own growth in grace, and the 
 
ANSWERS TO PRACTICAL QUESTIONS. 341 
 
 edification of others. When this is the case/ we may and 
 ought to pray earnestly that we may be directed in the right 
 Way; neither should we despair of a blessing. With regard 
 to the query, I believe that God is often pleased to conde- 
 scend so far as to indulge his people with a comfortable view 
 of their interest in Christ, and consequently of their eternal 
 glory and joy. I mean a view so clear and evident, that 
 they may say, " My Lord and my God; I am my beloved's, 
 and my beloved is mine; who shall separate," &c, and, at the 
 same time, the believer may have a very distressing view of 
 his own vileness. I do not think there is a child of God 
 upon earth without the rebellious warring law in his mem- 
 bers. How necessary, and yet how humbling and self-abas- 
 ing it is to see the depravity of our nature! upon some 
 seasons the blackness and comeliness may appear at the same 
 time. I am of opinion, that the comeliness seldom or never 
 appears, but the blackness is also in view. A very instruc- 
 tive contrast to a follower of Jesus Christ. I suppose Job 
 had a clear evidence of the favour of God, as well as the 
 majesty of Jehovah, when he cried out, "I abhor myself!''" 
 When the apostle breaks forth in that mournful manner, "0 
 wretched man," &c, he could thank God for the victory through 
 Jesus Christ. When he talks of the incorruptible glory 
 above, he points at the corruptible here: and when he men- 
 tions the glorious body of Christ in heaven, and the saints' 
 likeness to them there, he does not forget the vile body here. 
 These observations appear to me very evident, viz. 
 
 The clearer any one doth see his relation to, and interest 
 in, Christ, the more he will see and bewail his own depravity. 
 
 A person may sometimes have a very oppressing sense of 
 the prevalency of sin, and at the same time his interest in 
 Christ much clouded and called in question; yet at those 
 very seasons he may be under the saving and sanctifying in- 
 fluence of the Holy Spirit. 
 
 It is possible, and perhaps too common for true believers 
 to be in so stupid a frame, that they arc little aifected with a 
 sense of sin, or of the beauty of Christ and true holiness. 
 These are sad seasons, and much to be dreaded; for where 
 they are of long continuance, the state of that poor barren 
 soul is much to be lamented. 
 
 It is my certain and unshaken belief, that a person can 
 never be enlightened by the Holy Spirit, so as to be assured 
 of his interest in Christ, but he will, under the heart-purify- 
 ing operation of the same Spirit, bewail bitterly the remain- 
 der of indwelling sin. This heart-grief and sorrow is quite 
 
 '29* 
 
312 CASES OP CONSCIENCE. 
 
 consistent with spiritual peace and joy in the Holy G-host. 
 I believe, likewise, that where this sorrow and joy really 
 exist, the person must of necessity have an astonishing view 
 of the glory, fulness, and suitableness of the Mediator, his 
 willingness, power, and capacity to purify entirely and glo- 
 rify eternally a worm so vile in itself. This view of things 
 will certainly engage the heart to love Jesus Christ in the 
 most sincere and affectionate manner, and out of love, excite 
 to yield him cordial, grateful, and cheerful obedience, in 
 principle and practice. I am confident that it is impossible 
 to experience these things in their transforming and affect- 
 ing manner above noted before regeneration. Then these 
 consequences will follow: — 
 
 There may be assurance, or strong faith, where much cor- 
 ruption still remains unmortified; the Canaanites will dwell 
 in the land: yet this faith purifies the heart, breathes after 
 more holiness, and is in arms against the Canaanites. 
 
 That true faith, weak or strong, leads not to a loose, un- 
 guarded and licentious life. 
 
 That the faith which disposes to a dissolute conduct is not 
 genuine, but a most pernicious delusion. 
 
 That those who say assurance leads to licentiousness, do 
 testify how destitute they are of the real experience of the 
 true grace of God. 
 
 That when a person doth love Jesus Christ, and depend 
 upon him for acceptance with God; when he doth hate sin, 
 love and follow holiness, he may conclude that he is born 
 again. 
 
 That when a person doth not experience these things, he 
 may conclude himself to be in a natural state, and in the 
 broad way. 
 
 Question XIV. — As I apprehend that the practice of family prayer 
 is unfashionable in our days, is it because this age is so much 
 wiser than the last, or, is it because we are less acquainted with 
 the life, power, and comfort of that religion which is pure and un- 
 dented before God ? 
 
 A query upon social religion in the family is already well 
 answered page 818, where it is very justly observed, that 
 "when vital religion and the power of godliness are upon the 
 decline, this social religion in the family is almost the first 
 thing neglected." That reading a portion of Scripture to the 
 household, and praying with them is not only expedient and 
 profitable, but an incumbent duty, is evidently proved, I think, 
 
ANSWERS TO PRACTICAL QUESTIONS. 343 
 
 in that answer. That it is very much neglected, and by some 
 professors even derided, is a mournful truth, so glaring and 
 open, that it wants no proof. That it was much more in 
 practice, a century past, may be easily demonstrated. Now 
 the query is, whether the present race of professors have at- 
 tained to a superior degree of wisdom above their fathers, or 
 doth this negligence proceed from some other cause? I will 
 not pretend to justify every thing in our holy, valiant and 
 heavenly-minded ancestors; but I dare say, they did imitate 
 that great and renowned man, Abraham, who, for his cmi- 
 nency, was styled the friend of God, and father of the faith- 
 ful, better than their successors do. He took care to erect 
 an altar for Godwin his house, and set his children and servants 
 an honourable precedent: how well they were trained up in 
 religion, may be seen in the piety and faithfulness of his chief 
 servant. God himself, the searcher of his heart, gives him 
 this excellent and exemplary character: "I know him, that he 
 will command his children and his household after him, and 
 they shall keep the way of the Lord." A glorious testimony, 
 where the family were so numerous, and many of them even 
 bought with his money: it would be well if our countrymen 
 and others would lay this example more to heart, and endea- 
 vour to copy after it. But alas! we have here, in this land 
 of light and peace, many professing families that call not upon 
 God: will not Cornelius, the Gentile officer in the Roman 
 army, rise up in judgment against them? He was diligent in 
 prayer, and feared God with all his house, a clear evidence 
 what pains he took with his family, and that his religion was 
 not confined to his closet. Perhaps the prayerless masters 
 of our families would soon be offended, were they told, that 
 their conduct doth evidence they are but little acquainted 
 with the life, power, and comfort of true religion, and that 
 they neither fear God nor regard the souls of their families. 
 If what is already observed in the answer above mentioned 
 is not sufficient to convince them of their duty, I pray that 
 God may, in his mercy, show them the right path, and deli- 
 ver them from fatal deceptions. I think it needless to add 
 any more that way upon the subject. However, I would beg 
 leave to propose a few queries to three sorts of people. 
 
 I. To those who treat the point with disdain, and boldly 
 plead it is not their duty to read the scripture, and pray morn- 
 ing and evening with their family. 
 
 Do you not greatly, if not entirely, neglect closet prayer, 
 self-examination, and heavenly contemplation? Then it is 
 no wonder you neglect others. 
 
344 CASES OF CONSCIENCE. 
 
 Do you bring up your children and servants in the nurture 
 and admonition of the Lord? Let conscience answer in the 
 presence of God. 
 
 If you do, pray what method do you take with them? Con- 
 sider well. 
 
 Do you take care to bring them acquainted with the word 
 of God, with their misery by nature, and the absolute neces- 
 sity of an interest in Christ? 
 
 Do they know very well that you pray often, and highly 
 value the scripture, or have they room to conclude you sel- 
 dom, if ever pray? 
 
 Do you oppose the practice, because you believe in your 
 conscience that it is a sin before God to read the word and 
 pray in your family? Or do you oppose it because you are 
 too indolent to engage in it, and too busy about other concerns 
 that better suit your taste? 
 
 Do you think it to be the work of Satan to promote family 
 worship, but the work of the Holy Spirit to demolish it, or is 
 it the contrary? 
 
 Can you in the presence of God, say to those under your 
 care, I am clear from your blood? If not, what will be the 
 issue? 
 
 II. To those who believe it their duty, but often if not al- 
 ways neglect it. 
 
 Are you so negligent about the affairs of this world as you 
 are about the very important concerns of the next? Think 
 of it seriously. 
 
 Do you think reading a chapter and prayer would much 
 hinder and hurt your secular business? Did you ever find it 
 so? Is time so precious that you cannot afford half an hour, 
 morning and evening, for religious exercises? 
 
 Do not strangers, that come accidentally into your house, 
 wonder they find no more religion under your roof? Is this 
 adorning the gospel? 
 
 Are you more skilful to excuse your negligence than to re- 
 form it? How will this turn out at last? 
 
 III. To those who are willing to set up, and carry on this 
 family religion, but are too bashful, and afraid they have not 
 sufficient qualifications for it. 
 
 Do you earnestly pray in your closet, that you may be ena- 
 bled to discharge the duties incumbent upon you as the go- 
 vernor and leader of a family? 
 
 Did you attempt your duty? Do it again, and wait for a 
 blessing: think more about it, read more and converse more 
 about religion with your family. Consult, also, with solid, 
 
ANSWERS TO PRACTICAL QUESTIONS. 345 
 
 pious, and judicious friends that are capable of advising you. 
 If it is a duty, do it as well as you can; you will impr 
 
 rove. 
 
 Question XV. — How may a person know that lie is justified, par- 
 doned, and accepted with God, and how many ways God takes, 
 according to scripture, to give evidence and comfort of such justi- 
 fication, &c. ? 
 
 I suppose the author of the query, by justification, pardon, 
 and acceptance with God, would be thought to mean a mani- 
 festation of it to the conscience. As I apprehend, that all the 
 elect of God were from eternity virtually justified, so I look 
 upon a discovery of interest in it to be a weighty and awful 
 concern; and if this be the meaning of the gentleman that 
 proposed the query, it is as much as if he had said, "What 
 foundation stands my soul upon, respecting another world? 
 On what basis are my hopes built for heaven, and where 
 will my soul be lodged when it leaves the earthly house, the 
 prison of the body, and takes its flight into a world of spirits?" 
 These thoughts have occasioned the attention of my mind, 
 and often employ my thoughts to the utmost extent; and such 
 will be the case with those whose search is truly ingenuous 
 and spiritual, whose powers and faculties of soul are lively, 
 and all directed by the unerring guidance and management 
 of the Lord, the Spirit; for as led by this teacher, every sen- 
 sible sinner has his recourse to the Spirit for such manifes- 
 tation, &c. 
 
 For a person to know that he is justified, pardoned, and 
 accepted with God, is a thing of great importance, though a 
 privilege that perhaps is peculiar only to some of God's people, 
 or but a few of them comparatively enjoy the comfortable 
 sense of. Among others, it is one of the chiefest of the 
 secrets of the Lord, revealed only to them that fear him, 
 Psalm xxv. 14; a secret that can never be purchased by any 
 creature whatsoever; a secret that no natural man, (as such,) 
 can ever be acquainted with; a secret that is not only totally hid 
 from the men of this world, but sometimes, for a season, from 
 the favourites of the Lord, his own dear children, that he 
 esteems as his jewels, and who will be evidently so in the clay 
 when he makes them up. Mai. iii. 17. A secret that will 
 ever employ the saints in their Father's house, while the 
 glorious displays of the greatness of the grace will demand 
 the attention and excite the wonder of the angelic tribes. 
 
 That there are but few of the Lord's family acquainted sa- 
 tisfactorily with it, appears from their many great and bitter 
 complaints, the frequent distresses they arc in, the sinkings 
 
346 cases or conscience. 
 
 of soul they labour under, who, with David, in another case, 
 are sometimes heard to say, with uncommon compunction, 
 "0 my God, my soul is cast down within me," Psalm xlii. 6. 
 Which, having been my case, through divine goodness being 
 delivered from the burden, I can therefore speak of it by expe- 
 rience; having found, it is one thing to be justified, pardoned, 
 and accepted, (which are the words of the query,) and an- 
 other thing to know that mercy belongs to me: the former 
 ascertains the safety of the people of God, that they can never 
 perish, nor miscarry of everlasting happiness; and the latter 
 is the foundation of their present comfort, under all their 
 trials in the wilderness, as that which enables them, by the 
 Spirit of the Lord, always to triumph in Christ: and as to the 
 knowledge of this justification, pardon and acceptance with 
 God, it is through believing in Jesus Christ for salvation, 
 which a soul could not do, did not the mercy belong to him, 
 and were it not given on the behalf of Christ, Phil. i. 29, and 
 he that believeth and is baptized shall be saved, Mark xvi. 16, 
 and he that believeth hath the witness in himself, 1 John v. 
 10, and as the apostle fully expresseth it in Acts xiii. 39, "by 
 him (Christ) all that believe are justified from all things, from 
 which ye could not be justified by the law of Moses." From 
 which it is evident, and an inquiring soul may rest satisfied 
 in the truth of this, that whoever believes in Christ, whether 
 he be a Jew or Gentile, as his faith fastens upon and lays 
 hold of him, he is justified, his sins are pardoned, he is 
 accepted with God. 
 
 The first part of the life of young Christians is mostly made 
 up of sight; they have sensible enjoyments from the Lord; 
 and here their souls are filled with raptures; they can bless 
 and praise the Lord, and exult in him; can tell others what he 
 has done for their souls; here their mountain stands strong, 
 and they can do much for Christ, under such divine influence, 
 and with Peter, they think and say, Lord, "I am ready to go 
 with thee, both into prison, and to death." Luke xxii. 33. 
 They find no duty hard or difficult, can pray with much fervour 
 and enlargement of soul; their mouths are filled with argu- 
 ments at the throne of grace; the Spirit of the Lord is now a 
 Spirit of freedom and liberty: they are not shut up as in after 
 seasons, but entertained with the pleasing beauties of a risen 
 and exalted Redeemer, at which times they can trust the 
 Lord, and are ready to think that this is all faith, and that 
 they are strong in this grace, when, at the same time, this is 
 rather sensation arising from the evident manifestation of the 
 divine presence: now when these are withdrawn from them, 
 
ANSWERS TO PRACTICAL QUESTIONS, 347 
 
 there is little or no faith in exercise to be found; their joy, 
 hope, and consolation, (to thern,) seem for awhile to be lost; 
 and, in fact, some of them, when this is the case, are ready 
 to think, that their Christ, pardon of sins, and heaven are all 
 gone; but faith believes, trusteth in the Lord, lives upon Christ, 
 and the fulness of grace that there is in him; walks with him 
 in darkness; lives upon what it shall one day enjoy, and de- 
 pends upon him when he hides his face, believing the word 
 and promises of God, his faithfulness to perform them, the 
 certainty of the covenant of grace, and the respects in which 
 it is well ordered : here the statutes of the Lord (by the view 
 of faith) become the songs of the saints in the house of their 
 pilgrimage, Psalm cxix. 54. I would not be understood to 
 think lightly of the presence of Christ, nor write any thing 
 diminutively of it, having enjoyed the happiness of it in my 
 own soul, and prizing it above all the world, and all things 
 in it, nay, ten thousand of worlds; I know nothing that can 
 be compared with it, having found it my strength, hope, and 
 joy, meat and drink, the life of my soul, and substance of 
 vital godliness; but I speak of these things in this manner to 
 show the mistaken notions of young Christians at such seasons, 
 and how apt we are to take that for a life of faith which is 
 rather the sweet emanations of divine love, wrought in the soul 
 by the Spirit of Christ, in a special and sensible enjoyment 
 of his presence, which is sight, more properly than faith, 
 though the latter is a concomitant that will always attend it 
 in our present state; neither can the former be where the latter 
 is wanted, except it be in imagination only; for faith must be 
 first seated in the soul, (as to the habit of it at least) before 
 it can be known that there is sensible communion with the 
 Lord: for it is after believing that the soul has holy joy, com- 
 fort, peace, and consolation, and the visits of Christ in a saving 
 way; to suppose the contrary, will appear as ridiculous as it 
 is blasphemous, unscriptural, and diametrically opposite to 
 the experience of all the redeemed of the Lord, who at times 
 enjoy not only his sensible presence, but a persuasion of faith 
 in him, each of which are pre-libations, or foretastes of the best 
 things, and by which it may be known, or a soul may fairly 
 conclude that he is justified, his sins are pardoned, he is accepted 
 with God, &c. It is true, and I grant, that there may be that 
 faith in the soul that is of a right kind, called like precious 
 faith, 2 Pet. i. 1, and the faith of the operation of God, Col. 
 ii. 12, and faith which worketh by love, Gal. v. 6, and faith 
 that purifies the heart, Acts xv. 9, &c, and at the same time, 
 it may be difficult for the subject of it to determine whether he 
 
348 CASES OF CONSCIENCE. 
 
 has it or not, the thing may appear dubions and doubtful to 
 the soul, for want of a close application to the word, the na- 
 ture of God's dealings with those he brings to glory, and the 
 various methods he makes use of in effecting the same. Where 
 corruptions work strongly, and are frequently bubbling up, 
 and there is but a small measure of faith, it is not to be -won- 
 dered at: most of God's people at their first awakenings find it 
 to be so, though the genuine effects of it, as a living faith, 
 are evident and satisfactory to other saints, who have tasted 
 and savingly handled them themselves, and find them agree- 
 ably recorded in the sacred writings, and can make out their 
 title to heaven from them, as such that believe, are justified, 
 their sins pardoned, and they accepted with God. 
 
 But to make the thing more evident, (as to my own expe- 
 rience of it, respecting the author of the query, if the Lord is 
 pleased'to bless it to him, or any other of God's people,) as by 
 faith in Christ, lean be assured that I am justified, my sins 
 are pardoned, and I am accepted with God, I apprehend that 
 my faith is of a right kind, because I have been enabled to 
 venture my soul upon Christ, and I find none ever did this 
 and perished, were lost and cast away. The case of the soul 
 that is brought to do this, is like that of the four lepers, 
 mentioned 2 Kings vii. 3, 4. " And there were four leprous 
 men at the entering in of the gate; and they said one to another, 
 Why sit we here until we die? If we say, We will enter into 
 the city, then the famine is in the city, and we shall die there; 
 and if we sit still here, we shall die also. Now therefore, 
 come, and let us fall unto the host of the Syrians; if they save 
 us alive, we shall live; and if they kill us, we shall but die." 
 So the soul that is spiritually enlightened from above, views 
 himself as a leper by sin, a nauseous and filthy creature in his 
 own eyes, in a deplorable state and condition, undone as to 
 any help in himself, and either more or less for the present 
 is ready to conclude, he must be shut out of the camp of God 
 for ever; till he has faith given him, whereby, upon the de- 
 claration of the Gospel in its power, he looks to Christ, and 
 runs where the righteous run and find safety, Prov. xviii. 10, 
 and says, "Lord, if thou wilt, thou canst make me clean/' 
 Matt. viii. 2; and to some the Lord is pleased, more clearly 
 and particularly to say, as he did to his disciples, John xv. 3, 
 " Now ye are clean through the word which I have spoken unto 
 you; " and what was this but the word of faith, the word of sanc- 
 tification, the word of hope, the word of peace, and the word 
 of pardon, brought home to the soul by the Spirit of the Lord, 
 which removes the burden of sin, (though the soul may 
 
ANSWERS TO PRACTICAL QUESTIONS. 349 
 
 experience sad declensions and backslidings, and may be 
 heard with David, under a sense of it, to cry to the Lord to 
 restore him to the joy of his salvation, and to uphold him with 
 his free Spirit, (Psal. li. 12,) and enables the soul to believe 
 that God abides faithful, and cannot deny himself, and thus 
 to depend upon it, that he is justified, his sins pardoned, and 
 he accepted with God, &c. A conformity to Christ, in a 
 measure, with Gospel obedience, will ever be found where 
 the new creature is, and there is a solid foundation for 
 heaven. The apostle Paul lays it down for granted as an 
 undeniable maxim, that "to whom ye yield yourselves servants 
 to obey, his servants ye are, to whom ye obey, whether of sin 
 unto death, or of obedience unto righteousness," Rom. vi. 16; 
 from which I would conclude, that yielding obedience to a 
 person, proves the person, so yielding this obedience, to be 
 his servant, and this obedience will ever follow a soul's ven- 
 turing upon Christ; but to make it appear more plainly, I 
 would give the reasons why I conclude I have ventured my 
 soul upon Christ; and, 
 
 1. I conclude I have ventured my soul upon Christ, or into 
 his hands, as I have seen my need of him: a conviction of 
 the need of Christ is absolutely necessary and prior to a 
 sinner's venturing upon him; and, without it, it is impossible 
 to be done. The prodigal convicted of this and his own imbe- 
 cility, cries out, "I perish with hunger, and I will arise, and 
 go to my father," Luke xv. 17, 18. "They that be whole 
 need not a physician, but they that are sick," Matt. ix. 12, 
 and the Spirit of Christ discovers this to the soul, not the 
 law, (which may show a man his misery, and there leave him, 
 without pointing out to him any remedy; but cannot show 
 him a Christ, nor lay before him the need he has of an in- 
 terest in him,) this being the proper work of Christ, revealed 
 to the soul by his Spirit, which searches all things, yea, the 
 deep things of God, 1 Cor. ii. 10, which " convinces of sin, and 
 of righteousness, and of judgment." John xvi. 8. Neither 
 does a saving or spiritual conviction, wherever it is, leave the 
 soul under a view of his miserable state, without hope, 
 wretched and undone, as a legal or natural conviction does: 
 great sorrow for sin is not always a proof that the heart is 
 Tight with God, it may be where there is no grace of a saving 
 nature, no love to God, nor delight in him, nor spiritual life 
 in the soul: such was the sorrow of Cain, Judas, and others. 
 Fear of punishment may fill the mind with horror and terror; 
 make a man formally serve God; but the reason is fear of 
 the devil, and so his sorrow leaves him upon the verge 
 30 
 
350 
 
 CASES OP CONSCIENCE. 
 
 of hed, in the very suburbs of damnation: bis conscience 
 not being cleansed or purged by faith, in the blood of Christ, 
 must necessarily be evil, and so it may haunt him from place 
 to place, testifying that he is not only a sinner, but a great 
 one too, and so- remaining a stranger to the sanctifying work 
 of the Spirit of the Lord upon his soul, and having no be- 
 lieving views of Christ, will sooner or later make him con- 
 clude, notwithstanding his great degree of sorrow, that his 
 case is desperate, and will admit of no relief. 
 
 II. I conclude that I have ventured my soul upon Christ 
 because I have been enabled to confide in him, even in 
 seasons of darkness, both in providence and as to the frame 
 of my mind, and have trusted him with it and all its concerns, 
 agreeably to what the Psalmist declares, "and they that know 
 thy name, will put their trust in thee," Psalm ix. 10. Here I 
 have found myself immovable as mount Zion, Psalm cxxv. 1. 
 Nothing could move me from my hold and confidence; here 
 I could not only challenge, but face death and hell, and all 
 the powers of darkness; here I saw my soul steadfast, and 
 well anchored amidst the storms and billows of a fluctuating 
 state and tempestuous world; here I could meet all opposi- 
 tion, and see every mountain of apparent and supposed diffi- 
 culties to become a plain, Zech. iv. 6, 7; come trials, temp- 
 tations, evil tidings, or death, my heart was fixed; I was 
 not afraid of them, trusting in the Lord, Psalm cxii. 7. 
 
 III. I conclude that I have ventured my soul upon Christ, 
 having been enabled to take him as a gift of grace, the gift 
 of God, for my whole and complete salvation. Here I saw 
 the emptiness and insufficiency of all things but Christ; and 
 every thing in this world was so many nothings and dross, 
 when compared with him. I heartily approved of him, and 
 him only, as God's way of saving sinners, through the ful- 
 ness of his offering and satisfaction to divine justice. These 
 things I have mentioned in the room of many others; from 
 which I conclude I have ventured my soul upon Christ, and 
 that I am justified, my sins pardoned, and my person accept- 
 ed with God: but here are six things, among others, that I 
 was greatly taken with in Christ. 
 
 1. With his supreme ability as a Saviour: that he was able 
 to save to the uttermost, all that come to God by him, Heb. 
 vii. 25; that no sin or iniquity whatever, could be any bar 
 in his way; he speaks in righteousness, mighty to save, Isaiah 
 lxiii. 1; and is called the mighty God, Isaiah ix. 6; capable 
 and every way qualified and fitted for so great an underta- 
 king; mighty, without any aid from men or angels — niighty 
 to fulfil, make good, and perform, all that he has promised — 
 
ANSWERS TO PRACTICAL QUESTIONS. 351 
 
 mighty beyond all our mighty and potent enemies, whether 
 men, devils, or corruptions; and this is beautifully implied 
 in every sensible sinner's being brought to him in the lan- 
 guage of the disciples, "Lord, save us, we perish." Mat- 
 thew viii. 25. 
 
 2. I was greatly taken with the call of Christ, not in an 
 outward, but inward and spiritual way, Rom. ii. 28, 29; (I 
 sat long under the means of grace, and was so externally 
 called, but knew nothing of the power of grace till the Lord 
 was pleased to work it;) I found my heart waxing warm to 
 the Lord: this was the day of his power, when he made me 
 willing to relinquish all my former hopes and righteousness. 
 I was enabled to hunger and thirst after the bread and water 
 of life, and nothing but Christ, and him alone, could satisfy 
 my soul. I found him to be my rest, and seldom went to the 
 throne of grace but I enjoyed his presence. My heart was 
 drawn forth, and my soul like the chariots of Anrinadab* 
 Cant. vi. 12, and the more my joys and comforts were, the 
 more my soul was humbled in me. I was enabled to praise 
 the Lord, to bless the Lord, and lift up my hands in his name. 
 Psalm lxiii. 3, 4. This was a time of love manifested and 
 discovered; and such was the indulgence of the Lord, that 
 at some seasons, it was but to ask and have. I drank deeply 
 of that love that passeth knowledge, and must say was some- 
 times almost filled to the brim; and from hence began to 
 conclude I should never know darkness nor carnality any 
 more, as the Lord manifested his everlasting love, by draw- 
 ing me with loving-kindness, Jer. xxxi. 3, as the effect of 
 his early regard for me. There were no previous prepara- 
 tions nor qualifications in my soul prior to this, that I could 
 ever find, nor should I ever have desired Christ nor loved 
 him, had he not first set his desire upon me, and loved me, 
 Cant. vii. 10, 1 John iv. 19, and his making it known by 
 calling me is an undeniable evidence of my relation to him, 
 as the apostle expresseth it: "Moreover, whom he did pre- 
 destinate, them he also called; and whom he called, them he 
 also justified, and whom he justified, them he also glorified," 
 Rom. viii. 30: so that it is plain from this portion of Scrip- 
 ture, that a person who is thus called by special grace, may 
 make it out that he is justified, his sins are pardoned, and 
 that he is accepted with God. 
 
 3. I was greatly taken with Christ, in his taking possession 
 of my heart: in consequence of this, and not before, was I 
 enabled to give it to him, and observe his ways. Prov. xxiii. 
 26. The heart of man must first be touched, opened, and 
 
352 CASES OP CONSCIENCE. 
 
 possessed by the Spirit of Christ, before lie can make an en- 
 tire and solemn surrender of it into the hands of the Lord; 
 and whoever is enabled to do this, not only performs it by a 
 supernatural power, but may assure himself of his sonship 
 with Christ: he that impartially, and without mental reser- 
 vation, gives his heart to Christ, must be an heir of Christ. 
 
 4. I was greatly taken with Christ in his being precious to 
 my soul; and I find this to be among the discriminating cha- 
 racters of them that truly believe: to such the apostle Peter 
 tells us he is precious, 1 Pet. ii. 7; and here my hope for 
 glory, I apprehend, is made steadfast; and when Christ has 
 been remarkably so to my soul, I have longed to be at home, 
 and wished for the wings of a dove, that I might fly away, 
 and be at everlasting rest, Psalm lv. 6, and nothing would 
 have been so welcome to me then as death; but alas! this has 
 not been always my experience, since I have known the grace 
 of God in truth; at some seasons I have shuddered and trem- 
 bled at the thoughts of it; but since the Lord has weighed me 
 out fresh trials and afflictions, and given me his presence when 
 in the furnace, I have been more established in the covenant 
 of grace; afflictions have been sweet seasons to my soul, 
 having enjoyed the Lord in them; they have been his candle 
 to discover my darkness, and to bring me into his light. 
 Never has Christ been more precious to my soul than now, 
 nor his word more sweet and savoury. I have now found him 
 to be my safe rest indeed, "the shadow of a great rock in a 
 weary land," Isaiah xxxii. 2. He has taken my burdens off 
 my shoulders, and spoken peace to my soul in the blood of the 
 everlasting covenant: my heart hath been so upon Christ, my 
 treasure, that I could scarcely think upon any thing else; my 
 meditation upon him was sweet, and his company to me was 
 the most entertaining; sleeping and waking, still with the 
 Lord; a sweet, large, and composing portion to my soul: oh! 
 by what tongue can these j.oys of the saints be expressed ? 
 
 5. I was greatly taken with Christ, as being my King as 
 well as Prophet or Priest, and I desire that he would always 
 sway the sceptre in my soul, and suffer no rival there. I de- 
 light in his laws, his government and rule, and not only in the 
 pleasing prospect of his driving out, and destroying all my in- 
 bred enemies at last, but in his power in subduing .and keep- 
 ing them under at present, not suffering them to reign nor 
 domineer. When corruptions sensibly rise, from the old cor- 
 rupt fountain, and begin to stir themselves, it is the grief and 
 trouble of my soul, and I beg of the Lord to keep them down, 
 and keep me watchful*. 
 
ANSWERS TO PRACTICAL QUESTIONS. 353 
 
 6. I was greatly taken with contentment in Christ, and all 
 his dealings, having been enabled to choose him as my whole 
 and entire salvation. A view of interest in Christ, tends to 
 reconcile the mind of a child of God to all his dispensations, 
 teaches the soul to think and say, that it is all well with him, 
 that his heavenly Father is wise in heart, and that his wis- 
 dom as well as his power is concerned for him, and stands 
 ever engaged to bring good out of every apprehended evil. 
 Cannot it be supposed, that a spirit of discontent can prevail 
 with a believer, when he is under the witnessing of God's 
 Spirit, and no intervening cloud between God and his soul: 
 when he is satisfied of covenant relation with him, and the cer- 
 tainty of his person being secured in Christ from everlasting-, 
 he can read his name written in heaven, and by faith see it 
 written upon the breast-plate of Christ, and that he is " graven 
 upon the palms of his hands, set as a seal upon his heart, as 
 a seal upon his arm," and that his best things are seated on 
 high beyond the reach of every adversary % Ask the man that 
 has known this, how it was with him under such enjoyments. 
 He will tell you he was enabled to submit cheerfully to the 
 will of God, and thought (for the time) no evil of his dealing 
 with him in the affairs of this world, but that he hath done all 
 things well. "I was content," says he, "with Christ my por- 
 tion, had I been deprived of even bread and water: as long 
 as I have the bread and water of life, this satisfies my soul; 
 the fountain, Christ, is open; and I have enough, though the 
 springs of all creature comforts should be dried up: here I 
 am content with adversity in afllictions, and can welcome the 
 cross, shame and disgrace for Christ; and with a thankful heart, 
 bless the Lord for these mercies ; for I esteem them such." 
 
 Thus have I related a little of my experience in this affair, 
 as I thought upon the query, which if the person that pro- 
 posed it cannot exactly fall in with, yet if he can make out his 
 faith in Christ; his trusting in him alone for salvation; his 
 venturing upon him; his finding him precious to his soul; his 
 being called by efficacious grace; his having the genuine fruits 
 and effects of it, or the things which accompany salvation; 
 his being a sharer of the love of God as it is free, rich, dis- 
 criminating mercy, and of his good pleasure, which he pro- 
 posed in himself, Eph. i. 9, called his choice in Christ before 
 the foundation of the world, Eph. i. 4; an ordination to eter- 
 nal life, Acts xiii. 48; an appointment to salvation by our 
 Lord Jesus Christ, 1 Thess. v. 9; the foundation of God and 
 his seal, 2 Tim. ii. 19; a setting apart, Psal. iv. 3; his having 
 mercy on whom he will have mercy, Kom. ix. 18; the favour 
 
 30* 
 
354 CASES OP CONSCIENCE. 
 
 that he bears to his people, Psal. cvi. 4; a graying upon the 
 palms of his hands, Isa. xlix. 16: if so, he may warrantably 
 conclude, that he is justified, his sins pardoned, and he ac- 
 cepted in the Beloved. W. D. 
 
 A Supplement to the foregoing Answer. 
 
 When I take my pen in my hand, it is not because I am 
 inclined, or disposed to censure Mr. W. D. No; his doctri- 
 nal sentiments I approve of. "What he has delivered of his 
 experience, I look upon to be agreeable to Scripture, and love 
 to read the experience of solid, savoury and pious persons: 
 by it my soul has been often affected and benefited; and 1 
 have read what he has written with a good deal of satisfac- 
 tion; I am glad to see it, and hope it will be of use to others. 
 But I trust it will give no offence, if I declare it to be my 
 opinion, that the experience of no person upon earth can be 
 a common standard to another. The sacred Scripture only 
 is, and ought to be, the infallible touchstone. I apprehend 
 that the experience of saints differs as their faces do. There 
 are differences of administrations and diversities of operations; 
 yet, as the good work in all is begun and carried on by the 
 Holy Spirit, it is unreasonable to suppose that the experience 
 of every believer will, and doth agree in the main part; as 
 there is a great similarity in every man's countenance, not- 
 withstanding all the difference. I am fully persuaded, that 
 many of the Lord's people, while they are young in years, 
 and younger in graces, are warm in their affections, zealous 
 in their profession, fervent and frequent in prayer, comfort- 
 able in their soul, and circumspect in their conduct. In 
 short, their love to Jesus is strong; they love his name and 
 person; they admire his early and unchangeable love, the free- 
 ness, sufficiency and riches of his grace; they delight in his 
 ordinances and truths; they rejoice in his salvation, neither 
 are they afraid or ashamed of his cross; so they may answer 
 in most particulars to what Mr. W. D. has observed. But 
 then I am as fully persuaded, that many of the flock of 
 Christ, though beloved, chosen, redeemed, and called, have 
 very different experience at the beginning of their spiritual 
 pilgrimage. Here I design to be so free as to give a short 
 sketch of my own experience, hoping and praying it may be 
 of some use to the weak and hindmost of the travellers through 
 the wilderness. 
 
 It is above twenty years since I began to be seriously 
 thoughtful about a future state, though I had been from my 
 very infancy kept from open vice and gross immorality, for 
 
ANSWERS TO PRACTICAL QUESTIONS. 355 
 
 ■which I would be very thankful while I have breath; yet I 
 had no relish, but rather aversion, to true religion and real 
 piety. I was not without some convictions now and then, 
 yet they were not abiding. Thus I spent the first twenty 
 years of my time to very little purpose in the world, and have 
 more than once looked upon it as so much precious time lost. 
 I remember well, that the conversion and visible alteration 
 in the life and conversation of some young people of my age 
 and acquaintance, did sensibly and closely affect my mind, 
 so that I was brought to think, what would become of me. 
 I soon after began to pray, hear, read, think, and converse 
 about religion, with more relish, feeling and concern than 
 in time past; and of course I soon did forsake former unprofi- 
 table company and other vanities of youth. So there was a 
 change wrought in me, by steps or degrees almost impercep- 
 tible. But notwithstanding all this, my comforts were not 
 many, my joy was not great; but my love to Jesus Christ was 
 in my apprehension, exceeding weak, my affections for hea- 
 ven very languid, my heart very hard, and I was generally 
 much straitened and very dull in prayer: nay, I have often 
 greatly questioned my state, from my barrenness in prayer, 
 and that for many years, thus thinking, if I were a child 
 of G-od, surely I should have more freedom and liberty to 
 speak to my Father. I did, after awhile partake of the 
 Lord's Supper, under a persuasion of duty; but still I was very 
 little affected. My discouragements every way were nume- 
 rous, yet I was by some means or other enabled to continue 
 in the path of duty, though I much doubted whether any thing 
 of a real saving work was begun on my soul. When I would 
 read or hear the experience of others, expressed much in the 
 same manner as Mr. W. D. does his, and found so little of it 
 in myself, my doubts would greatly increase; but still I went 
 on feebly praying, and faintly hoping. Many times did I 
 hear, or read of others crying and complaining in Job's words, 
 " that I were as in months past, as in the days when God 
 preserved me; when his candle did shine upon my head, 
 when by his light I walked through darkness; as I was in the 
 days of my youth. " But that was never my complaint to this 
 day. My longings and desires were for better times, more 
 life and light, stronger love, warmer zeal, clearer evidence, 
 and sweeter comforts than ever I had yet been indulged with. 
 Thus I continued for the most part of twenty years, though 
 not without some ebbings and Sowings. My deadncss and 
 formality in private prayer for about twelve years of that time, 
 or upwards, few would believe it ; I think, were I to relate 
 
356 CASES OF CONSCIENCE. 
 
 particulars; yet through all there was something of the savour 
 of religion kept up in the soul, and I durst not forsake the 
 little I had. I prayed then in my weak way for many things; 
 but my unbelief in prayer was very prevalent, for I hardly 
 expected to receive what I prayed for: nay, I did often rather 
 conclude, or at least fear, I never should. How often did I 
 -doubt in prayer? poor shattered prayer indeed! I had. many 
 causes of complaint, but little heart to do it. I found more 
 ability by far, to trust God with my temporal concerns, than 
 to lay hold on Jesus Christ and all his fulness, or to be satis- 
 fied about my eternal state, that concern was so weighty; 
 whether God had undertaken for me, was the great question. 
 Nevertheless, I certainly was like the four lepers at the gate 
 of Samaria: I was resolved to depend upon Christ, let what 
 would follow. I did choose, if I must perish, to perish wait- 
 ing upon and longing for Christ, rather than to die in a course 
 of wilful rebellion against him: though he should slay me, I 
 would wait and hope to the end. Thus for many years, I had 
 but little comfort, nor was I despairingly distressed with ter- 
 rifying fears; but I was not easy and unconcerned, though too 
 lifeless in my soul. I think it needless to proceed any further 
 to relate my own barrenness; no matter how few of the Lord's 
 people do tread the same paths: yet I must make this observa- 
 tion, that in all this time, there was rather increase than a 
 decrease in life and religious favour, when I consider things 
 in general; so that I never long wished for former experience, 
 but wanted to press forward, though so weak and heartless. 
 Surely, the glory of all my salvation is to be rendered unto 
 God, and I am very desirous it should. 
 
 I will not, at this time, produce any argument to prove that 
 I am justified, &c. I look upon the way mentioned by Mr. 
 W. D. to be safe and good, for those who are favoured with 
 the same experience as that mentioned by him. But I believe 
 there are others, who, when they read the comfortable ex- 
 perience of good men, are so discouraged and cast down, 
 that they are ready to conclude that they are not justi- 
 fied, that their sins are not pardoned, and that they are 
 not accepted with God, because they feel not in themselves 
 what they hear others do feel and enjoy. This greatly daunts 
 them, and they fear to think seriously of death and an awful 
 eternity. They know not what they do. Chiefly for the 
 sake of these weak brethren of mine I write this; therefore, 
 to such I beg leave to show my opinion upon the important 
 point. 
 
 Thou weak and fearful believer; — if thou art so concerned 
 
ANSWERS TO PRACTICAL QUESTIONS. 357 
 
 about thy future state- and eternal happiness, and thy mind 
 enlightened so far as to perceive the vileness of sin, and to 
 bewail thy own vileness because of sin; if thou seest the 
 suitableness of Christ, as a Redeemer, to deliver thee from 
 all the. dreadful curses of a good and holy law, which thou 
 liest exposed to for sin. If thou art brought to depend upon 
 Christ with all thy soul, for thy whole salvation; if the little 
 hope in Christ which thou hast doth humble thee, and en- 
 courage thee to obedience; if thy soul doth long after perfect 
 holiness; and if the thought of the probability of salvation 
 freely by grace through Jesus Christ does give thee some 
 ease and satisfaction, and animate thee to pray, to purity of 
 heart and life, &c; — my dear friend, if this is thy case, I will 
 be confident to say unto thee, " Son, or daughter, be of good 
 cheer, thy manifold sins be forgiven thee." But methinks I 
 do as it were, hear the good man or woman, with a trembling 
 heart, ready to answer, "Aks! my eternal salvation is so 
 weighty a concern, that I know not how to take your word 
 for it. ,; I can in that sensibly feel with thee. However, go 
 on still, as I did. I can tell thee, that through great mercy, 
 I have been, for some time, much better satisfied about the 
 state of my soul, than in years past. I did for several years 
 believe certainly, that the Lord might be pleased, some time 
 or other, to administer comfort to such unworthy dust as 
 I; and even still, I believe and hope I may yet be favoured 
 with clearer views of things by far, than I have now, before 
 I leave the wilderness. Lord, help me to be humble, and go 
 forward, leaning upon Christ, and to take poor weak be- 
 lievers with me by the hand. Therefore, my friend, look up, 
 and not be dejected; there is yet hope in Israel concerning 
 thee. 
 
 But further, one part of the query above mentioned, is, 
 How many ways doth God take, according to Scripture, to 
 give evidence and comfort of justification, &c. It has been 
 already observed, that there are diversities of operations by 
 the same Holy Spirit; and I believe that may be safely applied 
 to the present case: but among writers, two more general 
 ways are taken notice of, viz. by the direct or by the reflex 
 act of faith. The direct act is a looking directly to Christ, 
 as set forth in the Grospel, in the fulness and freencss of his 
 grace, in his capacity, ability, compassion, and readiness to 
 receive poor sinners, let them be ever so much pressed down 
 with their guilt, and a wounding, humbling sense of their vile- 
 ness, helplessness, unworthiness, rebellion, &c. This, I be- 
 lieve, was the case with the thief on the cross, the jailer, with 
 
358 CASES OF CONSCIENCE. 
 
 a great number of those whose conversion is mentioned in 
 the New Testament, and I am persuaded is the case with 
 many to this day. The Gospel comes in power, under the 
 special influence of " the Holy Ghost, and in much assurance." 
 They are enabled to believe the Gospel report, and to lay 
 hold on it, as their own precious portion, and that with joy 
 and thankfulness. This blessing has been afforded to many 
 soon after their first enlightening, as the Thessalonians and 
 others. But the Lord is pleased to work in this powerful 
 manner upon some, who have been a considerable time under 
 real soul concern. These persons do not consider and de- 
 pend upon former experience, as they do on the Lord's pre- 
 sent dealings and free promises, the ability they find in them- 
 selves to believe in Christ as their own Saviour and pre- 
 cious Redeemer, the warmth of their affection to him and his 
 ways, and their love to his cross, so far as to despise any shame 
 upon his account: they being comfortably and safely persuaded 
 ' of their justification, that their sins are pardoned, and they 
 accepted with God. 
 
 The reflex act of faith, is a looking back, and seriously 
 considering the dealings of God with the soul, in time past, 
 viz. What convictions have been experienced, what impres- 
 sions have been made on the heart, what light received in the 
 understanding, what change in the will and affection, and 
 what alteration in the mind. So, upon an impartial search, 
 they find that old things, in a great measure, are passed away, 
 and all things wear a new complexion, therefore they con- 
 clude they are new creatures. They say with Manoah's wife, 
 thus, If the Lord did not design my salvation, he would not 
 have wrought these things upon my heart. If Christ had not 
 loved me, and given himself for me, I had never loved him 
 as I do; if I had not some real love to him, I should never be 
 so uneasy that I do not love him more, and so jealous lest 
 other objects should steal away my affections; if I had not been 
 a child of God, my experience could not agree in so many 
 particulars with that of Old and New Testament saints. 
 They loathed themselves; they bewailed their sinfulness; they 
 hated vain thoughts; they sometimes refused to be comforted; 
 they could hardly speak or look up, iniquities did so prevail; 
 they had such a quick sense of sin, when they would do 
 good, evil was present; the flesh lusted against the holy 
 wishes, desires, and longings of the spirit; where the spirit 
 was willing, the flesh was weak, so they could not find how 
 to perform that which was good. These particulars, and 
 many more of the same nature, I find recorded in Scripture, 
 
ANSWERS TO PRACTICAL QUESTIONS. 359 
 
 and expressed by eminent saints as their own experience. 
 Thus the believer, upon comparing notes, will soon agree 
 with former saints in complaints. He can also join with them 
 in prayer, saying, " Create a clean heart in me, renew a right 
 spirit within me." u that my ways were directed to keep 
 thy statutes! open thou mine eyes/' &c. By this close and 
 impartial reasoning, and comparing themselves with Scripture, 
 many come to enjoy a comfortable view of their justification, 
 pardon of sin, and acceptance with God. I look upon this to 
 be a safe and Scripture way. The apostle puts believers 
 upon diligence, that they might enjoy the comfort of their 
 election in life, and leave the world in full joy. The first 
 epistle of John is full of this kind of reasoning and con- 
 cluding, see chap. ii. 3 — 10, &c: chap. iii. 3, 10, 14, 17, 24; 
 chap. iv. 12, 13, 19; chap. v. 2, 3, 13. Now in the direct 
 and reflex act of faith, it is the Holy Spirit only that can 
 enable to believe aright, for it is his proper work to comfort 
 and seal. And I am persuaded he condescends to seal in 
 both these ways; and 1 do believe he doth often join these 
 together. He that is enabled to believe in the direct way, 
 casting himself wholly and immediately upon Jesus Christ 
 and his fulness, if he lives any time after in the world, should 
 look that his character and conduct answers to Scripture, 
 2est after all he should be under a delusion, for Satan is art- 
 ful. Some have thought their faith of this kind to be right, 
 when, alas! they did too much resemble those mentioned in 
 the epistle of Jude, verses 4, 8, 10, 11, 12, &c. Again, he 
 that receives comfort from the reflex act of faith, should by 
 no means neglect the direct looking unto Jesus for justifica- 
 tion, pardon and acceptance; otherwise he will be grievously 
 perplexed, and a legal spirit will steal in. The believer 
 should be, like those living creatures, full of eyes before and 
 behind." 
 
 Obj. Should not a person always have some particular pro- 
 mise set home upon his soul with a particular energy, before 
 he can receive any comfortable and safe evidence of his jus- 
 tification, &c, such as, I have blotted out thy sins, or some 
 promise of that kind? 
 
 Ans. Many have had comfortable and satisfactory evidences 
 that way, but perhaps others have rejected good evidences, 
 because not brought to them in the same manner. If a per- 
 son finds his heart enabled to depend upon Christ, and a wil- 
 lingness to devote himself to his service, yielding himself to 
 the Lord: upon the whole scope and authority of the gospel, 
 I think his foundation quite safe, and that he should not fear 
 
360 CASES OF CONSCIENCE. . 
 
 to receive comfort. We may be sure that Satan may, and 
 often doth, apply Scripture to deluded minds, in order to se- 
 cure them more and more in their delusions. See his bold 
 attempt upon the Lord of life and glory, Matth. iv. 6. I 
 think that in 2 Kings ix. 36, and x. 10, little better. We 
 are not always to depend upon particular Scriptures brought 
 to our mind, except they incline us to love Christ, for the 
 Holy Spirit always leads us to Jesus. If the Scriptures 
 brought to, and fastened on our mind, render our hearts 
 tender of the glory of God; if we are by their influence 
 made more humble, holy and resigned to the will of God, and 
 disposed to deny our self-will, take up the cross and follow 
 Christ; then we may trust that those Scriptures are applied 
 by the good Spirit: likewise, if we find in ourselves this dis- 
 position upon the general scope of Scripture, it may answer 
 the same end. 
 
 Now, upon the whole, these observations seem to me true, 
 viz. 
 
 That some of the people of God have much comfort soon 
 after regeneration, though afterwards much darkness and 
 gloominess may prevail. This observation should excite 
 comfortable persons to be very watchful and humble. 
 
 That others of the heirs of glory may be very weak at the 
 beginning, and continue heartless and dejected a long while; 
 and yet be growing in grace, so that in process of time, they 
 are filled with joy and peace in believing. 
 
 That those who enjoy a comfortable measure of evidence, 
 should not despise the weak and feeble; and conclude they 
 are graceless because their fears and doubts are so many. 
 Those that stand, should take heed lest they be left of God, 
 and fall. 
 
 That those who are much in the dark about their future 
 state, and often in great fear about it, should not be over 
 much dejected and cast down, but lift up their heads, trust 
 in Christ, pray to God, consider the nature of his promises, 
 and hope for better times. " Others out of weakness were 
 made strong," and why not they? 
 
 That persons may be much straitened in prayer, and other 
 religious exercises, and yet be new creatures. 
 
 That if many believers have experienced much more than 
 I ever did, I should not from thence conclude myself an 
 unbeliever. If I do now experience what I did not for- 
 merly, why may I not hope that I may yet experience much 
 more than I do now? the possibility should excite and ani- 
 mate me to prayer, hope, belief, and the diligent use of means. 
 
ANSWERS TO PRACTICAL QUESTIONS. 361 
 
 That some may well remember the time and means of their 
 effectual calling; but the work upon others has been so gra- 
 dual, that they cannot point out either: but if a person is 
 enabled to conclude, that he is called by the grace of God, 
 he should give the glory to the Author of his salvation, and 
 not perplex himself about times and seasons. 
 
 That every believer should pray for, and expect a clear 
 and comfortable evidence of his interest in Christ, and more 
 spiritual joy. 
 
 That the Holy Spirit. has divers ways to seal believers; but 
 all, according to Scripture, leading to Christ, and a holy 
 life. " He that naineth the name of Christ should depart from 
 iniquity." 
 
 A second Answer. 
 
 In this judicious and useful query, I doubt not but the 
 pious inquirer intended to put the sin-burdened and discon- 
 solate soul upon the most effectual and speedy method for 
 receiving peace and consolation, nothing being so conducive 
 to the relief and comfort of an awakened conscience, and al- 
 most despairing sinner, as the proof and evidence of its justi- 
 fication, pardon, and acceptance with God; but to come at 
 the knowledge of these things, it is essential that we know 
 what the things are. To justify, pardon, and accept, arc 
 God's acts of justice and mercy towards ungodly sinners, 
 through the obedience and merit of our Lord Jesus Christ, 
 exclusive of their good works, Rom. iii. 26, and iv. 5. To 
 declare, I say, at this time his righteousness; that he might 
 be just, and the justifier of him which believeth in Jesus. But 
 to him that worketh not, but believeth on him that justifieth 
 the ungodly; not that God justifies sinners as ungodly, nor 
 for their ungodliness, but from their sin, as the redeemed of 
 Christ, who was made sin for them, that they might be made 
 the righteousness of God in him. Christ being their surety, 
 had all their sins transferred unto him, was chargeable with, 
 and answerable for them, was treated by the justice of God 
 as if he had been the vilest sinner; was condemned unto 
 death, made a sacrifice, and, in order to atone for sin, died 
 in the room and stead of his people, and, by dying made sa- 
 tisfaction; rose again their Head and Representative, was 
 legally discharged, acquitted, and justified, and they in him. 
 Hence, it is evident, that our sins were the matter and meri- 
 torious cause of Christ's condemnation, and his obedience, 
 &c. of our justification; for, by the obedience of one, many 
 shall be made righteous, Rom. v. 19. But no man can know 
 his interest in these things, without the faith of the operation 
 31 
 
862 CASES OP CONSCIENCE. 
 
 of God, and the Spirit's revealing Christ's righteousness as 
 the matter of our justification, &c; therefore we are said tc 
 be justified by faith, not that faith justifies, but is the means 
 or eye by which we see ourselves justified through Christ, 
 and so have peace with God. Faith is the substance of things 
 hoped for, and the evidence of things not seen: we live and 
 walk by it, and can see things at a great distance from us. 
 Abraham looked forward, and saw Christ's day at about two 
 thousand years' distance; thousands since have looked back 
 to Christ's death and merit, who also are looking forward to 
 his coming, kingdom, and glory, when we shall see him as 
 he is, be like him, and for ever with him. But God, accord- 
 ing to the Scripture, gives the evidence and comfort of these 
 things many ways. And then, 
 
 1. That awakening, faith-creating, and soul-renewing power, 
 the preached word has upon poor sinners, by which they are 
 called out of darkness into God's marvellous light, is a scrip- 
 tural and certain evidence of election, justification, pardon, 
 acceptance, and eternal salvation. Let this be observed as a 
 certain maxim, that whoever or whatever proves the sinner's 
 election, doth at the same time prove his justification, and all 
 the concomitant blessings of salvation, from the foundation to 
 the topstone, 1 Thess. i. 4, 5. Rom. viii. 30; " Knowing, 
 brethren, beloved, your election of God; for our Gospel came 
 not unto you in word only, but also in power, and in the Holy 
 Ghost, and in much assurance." — "Moreover, whom he did 
 predestinate, them he also called; and whom he called,them he 
 also justified; and whom he justified, them he also glorified.' 7 
 
 Then if called, we may with comfort conclude we are saved; 
 for calling, according to God's purpose, is the effect of a pre- 
 vious salvation in Christ, and in order to a future salvation 
 with him, 2 Tim. i. 9, " Who hath saved us, and called us with 
 a holy calling, not according to our works, but according to 
 his own purpose and grace, which was given us in Christ Jesus 
 before the world began." 
 
 2. The nature and influence of faith, is an evidence which 
 God gives, according to, and by the Scripture, of our justifi- 
 cation, Gal. v. 6; " For in Christ Jesus neither circumcision 
 availeth any thing, nor un circumcision; but faith which 
 worketh by love." Now if our faith influence us to love 
 Christ, because we believe he hath first loved us, and do ex- 
 perience Christ precious, (for so he is to them that believe,) 
 then is our faith of the right kind, and we are justified, ac- 
 cording to Acts xiii. 39, "And by him all that believe are jus- 
 tified from all things." 
 
ANSWERS TO PRACTICAL QUESTIONS. 363 
 
 3. The witness within is an evidence which God gives of 
 our sonship, pardon and acceptance, testified by the Scrip- 
 tures, for our consolation and comfort, 1 John v. 10; "He that 
 believeth on the Son of God hath the witness in himself."' 
 God's Spirit is the cause of faith, and proof of adoption. " Be- 
 cause ye are sons, God hath sent forth the Spirit of his Son 
 into your hearts, crying, Abba, Father." Can we call God 
 Father, we surely are his children, and accepted according to 
 that Scripture, Eph. i. 5 — 7: "Having predestinated us unto 
 the adoption of children by Jesus Christ unto himself, accord- 
 ing to the good pleasure of his will, to the praise of the glory 
 of his grace, wherein he hath made us accepted in the beloved; 
 in whom we have redemption through his blood, the forgive- 
 ness of sins, according to the riches of his grace." 
 
 4. Love to the brethren is an evidence according to Scrip- 
 ture. 1 John iii. 14: "We know that we have passed from 
 death unto life, because we love the brethren." Not because 
 we love them that are brethren, as men, as relations, or as 
 friends; this may be done from selfish and carnal principles: 
 but if we love them purely as they are brethren, because God 
 loved and chose them, Christ loved and died for them, and 
 because we see the image of Christ in them, we love them 
 for Christ's sake, as Christ's disciples; then are we passed 
 from death unto life, viz. from a state of sin, to a state of 
 grace, in order for a state of glory, which God will give; 
 grace and glory being inseparably connected together, Psalm 
 lxxxiv. 11: "The Lord God is a sun and shield; he will give 
 grace and glory." 
 
 5. A being willing to forsake all for Christ, to be saved 
 alone by him, is an undoubted evidence, according to Scrip- 
 ture, of pardon and salvation through him. " Thy people shall 
 be willing in the day of thy power — And whoever will, let 
 him take the water of life freely." If we are desirous to part 
 with sin, the world, and all its good things, to be cast on 
 Christ as perishing sinners, thirsting for no other salvation: 
 we are come to Christ, so must and shall be saved by him — 
 "Him that cometh to me, I will in no wise cast out." "The 
 Lord of hosts hath sworn," &c. God hath given his word 
 and oath to confirm this truth. 
 
 Therefore we may venture upon the security, and it is im- 
 possible for God to lie, we have strong consolation who are 
 fled for refuge to lay hold of the hope set before us; what- 
 ever our case, trials, and fears have been, or are, we are safe 
 in Christ, and may with as much comfort and certainty con- 
 clude upon the enjoyment of heaven, as if already there; 
 
364 CASES OP CONSCIENCE. 
 
 Psalm ex. 3; Rev. xxii. 17; John vi. 37; Isa. xiv. 24; Heb., 
 vi. 18. 
 
 A third Ansiver. 
 
 The witness of the Spirit of Christ, is that by which a per- 
 son may know that he is justified, his sins pardoned, and he 
 accepted with God, &c. This is part of that nnction with 
 which the people of God are anointed, as they are one with 
 Christ which abideth in them, and teacheth them all things 
 necessary to be known, and of which there is no lie. 1 John 
 ii. 27. Notwithstanding, I grant that though there may be 
 many shining advantages, that have attended, and ever will, 
 either more or less, attend the subjects of such special enjoy- 
 ment, it is impossible for the soul, however near the throne he 
 may be, and whatever language he may have acquired, and be 
 master of, to declare and explain the one half that is felt and 
 experienced in the heart; something he can speak, though 
 but little comparatively, and may say of the witness of the 
 Spirit, as the queen of Sheba of Solomon's wisdom, &c. : "It 
 was a true'report that I heard in mine own land. 2 ' 1 Kings x. 6. 
 The Spirit of Christ dwells in all his people, and without it, 
 it will be difficult to prove justification, &c; nay, without this 
 they cannot be Christ's, Rom. viii. 9; without this, no adop- 
 tion can be proved, chap. viii. 14, 15, 16; without this no 
 sanctification can be manifested, and consequently no right 
 to eternal life, 1 John iv. 13; 1 Cor. i. 30. The indwelling of 
 the Spirit, and the witness of the Spirit, are two different 
 things: the former may be where the latter is not manifest, 
 and the former may be where it is not known to be the sub- 
 ject, but questioned, doubted, and feared; but it is not so 
 with the latter, which carries more or less its own evidence 
 with it; the wind bloweth where it listeth. John iii. 8. "He 
 that hath received his testimony, hath set to his seal that 
 God is true," verse 33. The former is the mercy of every 
 child of grace, whether sensible of it or not, and which always 
 abides and works as the Spirit of grace, but so it cannot 
 always be said of the latter, by which I would mean it is not 
 every child's merc}^; and though upon the former, the salva- 
 tion of God's people is connected, yet their salvation does not 
 depend upon the knowledge of it, though much of their present 
 comfort does; and when the Spirit witnesscth with their 
 spirits, as to the certainty of the work, it causes evangelical 
 joy, boldness, strength, and large sips and foretastes of that 
 everlasting consolation, flowing from a Christ-wrought expe- 
 rience, which being begun here, will never leave them, even 
 
ANSWERS TO PRACTICAL QUESTIONS. 365 
 
 when safely wafted over the tempestuous billows of time, 
 into those mansions that Christ, as the forerunner, is gone to 
 prepare for them; and therefore whoever has enjoyed this 
 witness-bearing of the Spirit, may rest satisfied that he is jus- 
 tified, his sins pardoned, and he accepted with Grod, &c. and 
 he may be sure of it on these three accounts. 
 
 I. Because the witness of the Spirit is a great witness, it 
 is the moving, breathing, stirring up, and secret-declaring 
 unto our spirits, our right of sonship, our being children, heirs 
 of G-ocl, and joint heirs with Christ, Rom. viii. 17, and it may 
 be called great with respect to its author, its power, and effects; 
 if the subjects of it are tempted, tried, persecuted, and charged 
 mistakenly with being hypocrites, they can herein rejoice, 
 and say with Job, " Also now behold my witness is in heaven, 
 and my record is on high." Job xvi. 19. This witness may 
 be where there is no particular portion of the word applied: 
 it is applied sometimes in a more secret way, though never 
 contrary to it; it is always consistent with the Grospel of Christ, 
 which is the evidence of its veracity, as it is the pure word 
 of Grod, revealed by him, indited by his Spirit, and handed 
 down to us by holy men of Grod, but the latter has here the 
 pre-eminence, as says the apostle, " If we receive the witness 
 of men, the witness of Grod is greater," 1 John v. 9; "And he 
 that believeth hath the witness in himself," ver. 10; the per- 
 son that has been favoured with this knows it to be true: as 
 the man that has tasted sugar, can say it is sweet, so he that 
 has enjoyed this witness, knows it to be exceedingly great, 
 for there is no witness equal to it. 
 
 II. Because the witness of the Spirit is a peaceable witness, 
 it quiets and silences all the rough and surging waves that 
 before appeared in the soul; it comes not empty-handed, nei- 
 ther does it deal in a scanty way: these consolations of Grod 
 are not small, Job xv. 11, and why is it so? Because it is 
 conveyed by Christ as a gift of the covenant; he makes it 
 known, he brings it home, reveals it, sprinkles it upon the 
 conscience, testifies of it, preaches it as a sure and certain 
 blessing, lodged in the arms of everlasting love, without any 
 view to creature acts and performances, and however a child 
 of Grod may be backslidden, brought into bondage, and in an 
 hour of desertion tempted to think the contrary; yet has he 
 received mercy in days past, been made thankful for it, as 
 its true and genuine consequence: however it may be at pre- 
 sent with him, these mercies will be returned again; for "he 
 will speak peace unto his people and to his saints, but let 
 them not return again to folly." Psalm lxxxv. 8. 
 
 31* 
 
366 CASES OF CONSCIENCE. 
 
 III. Because the witness of the Spirit is a perfect witness, 
 and if nothing more than this could be produced, this itself 
 is sufficient and a nervous argument, containing in its bow- 
 els a solid foundation, whereon a believer may rely, and 
 make out that he is justified, &c; for as Moses declares in 
 his song, "He is the rock, his work is perfect," Deut. xxxii. 
 4, and this is further confirmed to the experience of faith, 
 four ways. 
 
 1. Faith receives the witness; this takes it as the gift of 
 G-od; it looks not only upon it, but as a special hand it han- 
 dles it, in the way of its bestowment, and is enabled to use 
 it for its service; rejoices in it more than those that find great 
 spoil, and is entertained with the enabling power that is given 
 with it; for as many as received him, to them gave he power 
 to become the sons of God. John i. 12. 
 
 2. Faith eyes the witness; it views it in its pleasing pros- 
 pects in Jesus Christ, with its nature, properties, and excel- 
 lencies, as supported and increased by him; it eyes the wit- 
 ness as an earnest of the heavenly inheritance, as the fruit of 
 that love which is the foundation of every blessing we now 
 enjoy, and are in expectation of; as the rest into which those 
 that believe are now entered; Heb. iv. 3, — as one of the 
 privileges of those, that are not only sons, but sons in hope, 
 for it does not yet appear what we shall be; 1 John iii. 2, — - 
 as a part, though but a small part comparatively, of that light 
 which is sown for the righteous, Psalm xcvii. 11, — as a token 
 for good from the Lord, which the most eminent saints in 
 every age have been concerned with him for the throne of 
 grace; Psalm lxxxvi. 17, — as part of that goodness, which 
 was laid up in promise and covenant contract for them that 
 fear the Lord, and as to its nature and worth called great; 
 Psalm xxxi. 19, — as the shining of the light of his counte- 
 nance, and special presence with whom there is fulness of joy; 
 Psalm xvi. 11, — as that help which encourages the saints to 
 trust and confide in the Lord, after they have lost something 
 of the sweetness and savour of his refreshments upon their 
 soul; Psalm Ixiii. 7, — as that which increases their thirst for 
 God, in consequence of his pouring water upon them, and 
 floods according to his promise; Isaiah xliv. 3, — in a word, 
 faith eyes the witness, as given freely, wholly, and entirely, 
 the same as the blood of the everlasting covenant, Heb. xiii. 
 20, the precious blood of atonement, Rom. v. 9, 10, 11, 
 without money and without price. Isaiah lv. 1. 
 
 3. Faith holds the Lord to the witness; its genuine language 
 is, as I have found it in my soul, " Though he slay me, yet will 
 I trust in him," Job xiii. 15: this it does, or rather is empow- 
 
ANSWERS TO PRACTICAL QUESTIONS. 367 
 
 ered to do sometimes under sharp trials and conflicts, when 
 the fig-tree does not blossom, and a poor believer is crying 
 out, " Wo is me, for I am as when they have gathered the 
 summer fruits, as the grape gleanings of the vintage," Micah 
 vii. 1; but all this, and much more, cannot hinder that strength 
 which is given from Christ, whereby the soul pleads what 
 God has promised, as Jacob did, " And thou saidst, I will 
 surely do thee good," Gen. xxxii. 12, and verse 26, "I will 
 not let thee go except thou bless me:" and like unto the 
 spouse, "I held him, and would not let him go." Cant. iii. 4. 
 
 4. Faith rests upon the witness, as it is the witness of him 
 that cannot lie, and in full assurance of the same, draws near 
 to God. Heb. x. 22. I have insisted upon the witness of 
 the Spirit of Christ at this time, because this is an undoubt- 
 ed testimony of the truth of justification, of which it can- 
 not be said of many other things, and whatever soul is 
 made partaker of the same, is not only happy now, and highly 
 favoured of the Lord, but will be so for ever and ever: and 
 as the weakest saints are as dear and precious to Jesus Christ 
 as the strongest, but for want of these gracious visits in that 
 full and satisfactory way, are often kept low, and in the dark, 
 suspicious, and questioning their interest in his love, arfd no 
 other reason, that is substantial, can be assigned for it but it 
 is the pleasure of their heavenly Father; for this and some 
 other reasons, I shall mention a few things to show why many 
 of God's dear children are so troubled about it, viz., for the 
 want of the witnessing of the Spirit of Christ with their 
 spirits, that they are his children. And, 
 
 (1.) Some are troubled about it, because the witness of the 
 Spirit is the owning of Christ: they are sensible of this from 
 the word of God, and for want of the enjoyment of the same, 
 life is often more unpleasant than what it would otherwise be : 
 they cannot be so content nor satisfied with the dealings of 
 Providence, nor with the will of their heavenly Father: nay, 
 they are afraid to speak of him, under that endearing charac- 
 ter and relation; and sometimes in the room of that they are 
 tempted to think themselves vessels of wrath, that are only 
 ripening and preparing to be shut up in the prison of hell: 
 the darkness they find in their souls they take to be the fore- 
 bodings and presages of eternal darkness. When they are in 
 company with those that live at the fountain-head, and hear 
 them relate their experiences, they are ready to tremble, and 
 are often obliged to be silent, secretly wishing with Job, that 
 they knew where they might find him, (the Lord) Job xxiii 
 3. Had they the witnessing of his Spirit, this would be 
 Christ's owning of them indeed, this would be his naming of 
 
368 CASES OF CONSCIENCE. 
 
 them, Isaiah xliii. 1; — Ms owning of them for his jewels, Mai. 
 iii. 17; — his counting of them, as those born of him, and 
 writing of them up, Psalm Ixxxvii. 6, and it will not be 
 denied by those that know the love of Christ in their souls, 
 and what grace in its operations means, that the witnessing of 
 the Spirit is some of the ownings of Christ and his unsearchable 
 riches, which a child of God, being persuaded of from the word, 
 and in times past experiencing, but now not enjoying, is rather 
 doubtful, and in great confusion and perplexity in the soul, 
 which may be the case, at times, of most of them that are 
 saved in and by Christ, with an everlasting salvation; for it 
 is not always a child of God remembering his past experience 
 of the witness of the Spirit, that will afford him comfort and 
 consolation, but when the Lord remembers it to him. 
 
 2. Some are troubled about it, because the witness of the 
 Spirit is the joy and gladness of Christ to the soul, for this is 
 the native and genuine production thereof: these seasons, 
 some few know at least, to be the heart-enlivening and Christ- 
 exalting seasons, and wherever this is savingly discovered, 
 namely, the witness before specified, it will either more or 
 less be attended with joy or gladness, in either one or each 
 of these four following things: 1. In meditation; for nothing 
 like this prepares the soul for it, as it lays before the under- 
 standing, the beauty and excellency of the word, and a more 
 than ordinary glory appears than in the sacred pages in gene- 
 ral: the truth of which is evident in the experience of the 
 Psalmist, — " My meditation of him shall be sweet, I will be glad 
 in the Lord." Psa. civ. 34. And as it arises from this, it is 
 a certain proof, that all that joy and gladness which is not put 
 in the heart by the Lord is deceptive and false, Psal. iv. 7. — 2. 
 In prayer, the witness of the Spirit produces joy and gladness 
 also; and if ever God's children pray, it is now. Here they 
 speak intimately with the Lord, can call him Father and the 
 guide of their youth, Jer. iii. 4. Now they are free and open- 
 hearted with him, and can unbosom their very souls to him. — 
 3. In the house or church of Christ here below, the witness 
 of the Spirit produces joy and gladness, which makes the 
 saints delight so in, love and long after it; " Lord, I have loved 
 the habitation of thy house, and the place where thine honour 
 dwelleth," Psa. xxvi. 8, now a day in his courts is better than 
 a thousand, Psa. lxxxiv. 10; and under this enjoyment they 
 would be glad to abide; their converse now is with things 
 within the veil, and with Peter, they say, "Lord, it is good for 
 us to be here." Matt. xvii. 4. — 4. The witness of the Spirit 
 produces joy and gladness in the belief of the complete and 
 perfect enjoyment in the church above, the thought of the 
 
ANSWERS TO PRACTICAL QUESTIONS. 369 
 
 dissolution of the body, is so far from being terrible and shud- 
 dering (as is sometimes the case when the soul is in bondage) 
 that it is rather delightful and entertaining, to be with Christ 
 which is for better, to be filled with joy and gladness in the 
 perfection of it, and that which will arise from immediate 
 views and unclouded prospects of their great and exalted Re- 
 deemer, as there will be no more complaints of the want of 
 the witness, the hidings of Christ's face, the hardness of their 
 hearts, the damp that at times, in this state of imperfection, 
 attends their spirits, (their sun being eclipsed, and at times 
 seeming to be quite set,) for here it will never go down, nei- 
 ther will it ever be withdrawn, "for the Lord will be their 
 everlasting light, and the days of their mourning shall be 
 ended," Isaiah lx. 20. From these hints, gracious souls will 
 be ready to set to their seals, that from the witness of the Spi- 
 rit, joy and gladness is produced in the respects before men- 
 tioned, as it proceeds from Jesus Christ, called the faithful 
 witness, Rev. i. 5, and the faithful and true witness, chap, 
 iii. 14. 
 
 (3.) Some are troubled about it, that is, they do not enjoy 
 the witness of the Spirit, and they are distressed, as knowing 
 that this witness is the bread of life; others partake of it, they 
 find it to be so: but as for those, they think they must pe- 
 rish with hunger; they go on heavily, and look sadly for want 
 of it; they refuse to be comforted, and manifest it by hang- 
 ing their harps upon the willows, Psalm cxxxvii. 2, and are 
 at a loss how to sing the Lord's song in a strange land, verse 
 4, and it may be noted for a wonder, if a spark of envy does 
 not sometimes arise in their minds towards their brethren, 
 that go on so comfortably, and walk in the light, while dark- 
 ness is about their own tabernacle; but as for those, that are 
 under this witness, as it is the bread of life, they can plead 
 these three things among others. 
 
 [1.] They plead the favour of Christ, and this is not the 
 smallest part of their portion: in his favour, which is his 
 presence, there is life, Psal. xxx. 5; they find it to be so, this 
 is the life of their spirits, Isaiah xxxviii. 16; the life of their 
 faith, the life of their hope, the life of their patience, the 
 life of their love, the life of their joy, the life of their expecta- 
 tions, the life of all the ordinances of Christ, the life of the 
 word of Christ which dwells in them richly in all wisdom, 
 Col. iii. 16 ; the life of hearing the word of Christ, the life of 
 reading the word of Christ, the life of meditating on the word 
 of Christ, the life of hiding and laying up the word of Christ, 
 Psalm cxix. 11; the life of singing in the ways of Christ, 
 Psalm exxxviii. 5; the life of all the promises of Christ, $2 
 
370 OASES Off CONSCIENCE. 
 
 Pet. i. 4; the life of all afflictions and persecutions which 
 were given them in Christ with calling grace, 2 Tim. iii. 
 12; and chap. i. 9; the life of living, for Christ in the world, 
 Phil. i. 21; the life of living upon Christ, and, in a word, in 
 the favour of Christ is the life of all the enjoyments of Christ: 
 and as they plead the favour of Christ, so when it is his sove- 
 reign will to withdraw from them, nothing is more melan- 
 choly, nor affecting to them: here they have sad and heart- 
 disquieting hours, for when he hides his face their souls are 
 troubled; as there is no beholding of him, though they are his 
 children, when this is the case, Job xxxiv. 29. 
 
 [2.] They plead the seal of Christ, and the impressions of 
 this are not easily forgotten by them: this is a confirmation to 
 them of their acceptance in the beloved, which can never be 
 reversed; such is the beauty that a promise appears in to a 
 child of God, in the hands of the Spirit. 
 
 [3.] They plead the portion of Christ, or rather Christ as 
 their portion; can live upon him as such: "Whom have we in 
 heaven but thee, and there is none upon earth that we desire 
 beside thee," Ps. lxiii. 25, is the native air in which they 
 breathe, and the new creation addresses at the throne of grace: 
 their pleading this under the witness of the Spirit, makes them 
 live like joint heirs of Christ, quite different persons and dif- 
 ferent lives than the generality of mankind and professors do. 
 This weans them from this world, makes them live above it; 
 they behold it, and all creatures, when compared with Christ, 
 as too mean, base, and sordid for them, and from which they 
 are enabled to soar above, where they will quickly stand with 
 " white robes and palms in their hands, crying, with a loud 
 voice, Salvation to our Grod, which sitteth upon the throne, 
 and unto the Lamb." Rev. vii. 9. 
 
 Question XVI. — May a person with doubts of his regeneration, or 
 personal interest in Christ, approach the table of the Lord, without 
 being guilty of presumption ? 
 
 The point is important, and concerns many of the dear 
 children of Grod; therefore it should be very seriously handled, 
 judiciously discussed, and plainly resolved. I should be glad 
 to see this done by an able hand, taught of Grod how to deal 
 with babes in Christ. As the query has been so long de- 
 pending, and no answer yet appeared, I humbly propose the 
 following hints, lest the weak should be tempted to conclude, 
 that they are despised or neglected. 
 
 The sum of the query is this: "May one partake of the 
 Lord's Supper before he is indulged with undoubted assurance 
 
ANSWERS TO PRACTICAL QUESTIONS. 371 
 
 of personal interest in Christ?" It is easy to answer in the 
 affirmative. If assurance of salvation were absolutely neces- 
 sary to qualify for the Lord's table, then worthy conimuni 
 cants would be much fewer than they are; and were that the 
 case, it would easily appear that our blessed Redeemer had 
 appointed the sacred supper, not for the babes in his house, 
 but for the strong men in his family: which would be very 
 discouraging to the feeble-minded, and, I am persuaded, was 
 very far from the design of the tender-hearted Shepherd, who 
 is so mindful of his lambs, and so compassionate, that he ga- 
 thers them in his arms, and carries them in his bosom. 
 
 But here, methinks, the next query will be, What are the 
 qualifications necessary to approach the Lord's table? Answer, 
 strictly speaking, I do not see that an unregenerate person 
 has any right to that solemn ordinance. But it is possible, 
 that a person may be truly born again, and yet be perplexed 
 with doubts and fears about his regeneration and personal in- 
 terest in Christ. Now the qualifications necessary in a worthy 
 communicant, are things plain and evident; I reckon these 
 to be the chief of them, viz. 
 
 To be so deeply convinced of sin, as to see its vile nature 
 and fearful tendency, the just and eternal, as well as intolera- 
 ble punishment it exposes to; his own utter inability to re- 
 move sin out of the way, or to cleanse himself from the defile- 
 ments of it, and, therefore, the absolute necessity of a Re- 
 deemer. To have such a knowledge of Christ as to be fully 
 persuaded, that he is the only Saviour that can deliver from 
 sin and punishment, and that there is no salvation but in and 
 through Jesus Christ the Son of God. To find an inward 
 desire, inclination, disposition, and resolution to depend upon 
 Christ alone for justification before God, pardon of sin, all 
 needful grace here and endless glory hereafter. To love the 
 Lord Jesus Christ, so far as to yield cheerful obedience to 
 his commandments, ready submission to his will, as an evi- 
 dence of unfeigned loyalty to him, as the only and rightful 
 sovereign. To find an inward hatred of sin, even the sin of 
 the mind- as well as that of the conversation; secret sin, as 
 well as public iniquity. To have the heart so tender of the 
 glory of God, as to design, by divine grace assisting, to be- 
 have in the house of the Lord in a becoming manner; and in 
 the whole of his life and conduct, to adorn his profession, tes- 
 tifying, by his pious, humble, and circumspect deportment, 
 that he has forsaken the service and slavery of sin and Satan; 
 but. desires to be for ever a disciple and follower of Jesus 
 Christ, being neither afraid nor ashamed to own his Master. 
 To take the word of truth as the only rule of his belief and 
 
372 CASES OF CONSCIENCE. 
 
 practice; and to look upon himself always as a poor, helpless 
 and unworthy creature, not able of himself to do any thing as 
 he ought, but as assisted by grace and accepted through 
 Christ. These things imply, that the person's moral charac- 
 ter is as becometh the Gospel, whatever his station of life is. 
 But furthermore, 
 
 Our view in coming to the Lord's table should be, — To re- 
 member, with a thankful heart, the meritorious death of 
 Christ, his great and matchless love, in shedding his precious 
 blood to take away sin, as nothing else could possibly remove 
 it out of the way. To testify before all, that we look upon 
 ourselves as poor naked sinners, unworthy of any favour, and 
 yet depend entirely and wishfully upon Jesus, as a crucified 
 Saviour, for eternal salvation. To devote ourselves afresh 
 unto the Lord, every time we come, in a solemn manner be- 
 fore heaven and earth, saints and sinners, all that will see, 
 friends and foes. To evidence that we choose to be with the 
 people of God here, in the church militant, as well as here- 
 after, in the church triumphant; to suffer reproach and afflic- 
 tion with them, and likewise to share in their privileges. To 
 wait for more faith, comfort and joy; to have a clearer sight 
 of our personal interest in Christ, and to be sealed to the 
 day of redemption. To have our love to God, the Father of 
 all our mercies, to Jesus, our divine Redeemer, the Author 
 and Captain of our salvation, and to the Holy Ghost, the sanc- 
 tifier of our soul and body, and the comforter of our hearts, 
 increased; our affections to holiness universally warmed and 
 excited, and to have the power and vigour of sin weakened 
 and withered, to have the old man, the body of sin, effectually 
 crucified. Finally, That we may grow in every grace, have 
 repeated communication and fellowship with God, that our 
 hearts and affections may be more weaned from the world, but 
 more and more joined and cemented to those whom God hath 
 chosen out of the world, who are the excellent of the earth, 
 in whom all our delight should be; that we may see clearer, 
 by faith, the glory of God in his temple, and be indulged 
 with some fresh prospect, and foretaste of the glory above, 
 where saints shall be arrayed in white robes, drink the new 
 wine, and for ever remember the death of Christ and all the 
 fruit of his love, which will render the songs of Zion inex- 
 pressibly vigorous, melodious, and harmonious, to the end- 
 less revolutions of eternity. 
 
 Now let a person examine himself regarding his experience 
 of, and sincerity in, these things; then let him eat of the bread 
 and drink of the cup; it is not presumption for him so to do, 
 but it is his duty and privilege; nay, it is his sin to neglect and 
 
ANSWERS TO PRACTICAL QUESTIONS. 373 
 
 disobey a precept so plain. It is his folly and imprudence 
 to absent and deprive himself of a feast so rich, an entertain- 
 ment so animating and refreshing. He may be confident 
 that he discerns the Lord's body, in an acceptable manner, 
 though his doubts and fears may be many still, yet let him 
 come to the supper which our blessed Lord hath instituted, 
 to the table which he hath spread for the encouragement, 
 support, and nourishment of his people, the weak and timo- 
 rous, as well as the strong and courageous. No man is of 
 himself worthy of so great a privilege. A sight and sense of 
 our unworthiness is one considerable qualification; but I 
 would close with a word of advice : 
 
 1. To those who statedly partake of the Lord's Supper. My 
 dear friends, prize your precious privileges: rest not in, nor 
 depend upon ordinances; as they should not be lightly es- 
 teemed, so they should not be idolized: look for bread for 
 your souls at your Redeemer's table; pray that you may 
 grow in every grace, that the world may be convinced that 
 you have been with Jesus. Examine yourselves impartially: 
 before you receive, think where you are going; and after, 
 think where you have been: it is sad if Gospel ordinances 
 are dry breasts. Take care you do not prostitute and profane 
 sacred institutions. Some do eat and drink at the table of the 
 Lord, and yet in their conversation lift up their heels against 
 him: but these, after all, shall go to their own place; the 
 door will be shut against such professors. 
 
 2. To those who come not to the Lord's table. — Of these 
 there are some who despise all divine ordinances, and wallow 
 in sin; — the Lord pity them, and open their eyes! I do not 
 expect them to read this, therefore shall not trouble them 
 now with exhortations: but there are others who seem to 
 stand about half way between the Lord's flock and the pro- 
 fane herd. My friends, consider that our blessed Saviour, 
 on that agonizing night in which his sweat was like great 
 drops of blood; in that night, for ever to be remembered of 
 his people, he said, Take, eat; — drink ye all of that cup — Do 
 this in remembrance of me. — Will you still say, No? Why will 
 you say so? Have you not some darling sin you cannot part 
 with? Do you not think that Christ requires his disciples to 
 be more holy than you choose to live? say to your idols, 
 u What have we any more to do with you?" If fear and dif- 
 fidence keep you back, pray for more strength; ask advice of 
 those you judge to be pious, faithful and experimental. Do 
 not indulge an indolent, lazy disposition. You complain of 
 weaknesses, yet will not come for food; you weaken the 
 hearts of saints, but harden the hearts of sinners. You do 
 
 32 
 
374 CASES OF CONSCIENCE. 
 
 yourselves an injury, and withdraw your shoulder from the 
 yoke of Christ. 
 
 Question XVII. — Wliat means must a person use to attain to greater 
 liveliness in devotional exercises, who is desirous of it, and mourns 
 under a sense of his formality in them ? 
 
 To be lukewarm in prayer and other devotional exercises, 
 ought much to be lamented, though sdmething of it is to be 
 expected, while any remainder of sin dwells in the believer. 
 When that which is mortal is swallowed up of life, then fare- 
 well formality and indifference, farewell every depravity and 
 disorder of soul and body; then all complaints will cease for 
 ever. But what shall be offered to the consideration of our 
 pious querist under his present circumstances? I humbly 
 conceive in this tender point, that these few interrogatories 
 should be duly weighed. 
 
 Do you not indulge some lust with which you know not 
 how to part? It is possible to mourn under, and because of, 
 formality; and yet be fond of the very cause of that complaint. 
 Do you follow so eagerly after the world, that your spirits and 
 affections are quite spent upon it, and you utterly unfit for 
 devotion? "We should attend to our proper calling and busi- 
 ness in life, yet not so as to neglect the worship of Grod, and 
 lose our souls; — the less should give place to the greater. 
 Where the world is loved too much, "those persons fall into 
 temptations and a snare, and many foolish and hurtful lusts." 
 Are you given to that which the carnal man calls pleasure? 
 Suppose, for instance, eating or drinking too freely; keeping 
 company with those who are not Mends to true religion, 
 so that a light, vain, and worldly spirit quite prevails, but 
 the vigour and relish of real devotion are withered, weak- 
 ened, and wasted, if not quite lost: or allowing so much liberty 
 in any other kind of voluptuousness, that sin is more excited 
 than mortified; the sinews of sensuality strengthened, but 
 the nerves of spirituality proportionably enfeebled. Do you 
 watch and pray against pride, self-conceit, peevishness, sour- 
 ness, revenge, and other unruly passions, and evil concu- 
 piscence? If these, or any of their kindred, but cursed lusts, 
 are nourished and cloaked, they will soon introduce spiritual 
 sloth: then the voice of Christ, of conscience, of ministers, 
 of providence, &c. will be heard but in a kind of dreaming 
 way. Christ will withdraw, the Spirit will be grieved; and 
 we may mourn after an absent Grod many days. Then we are 
 not to expect much liveliness in devotional exercises, for "he 
 that covereth or palliateth his sins shall not prosper." If 
 iniquity is regarded and favoured, we are not to look for 
 
ANSWERS TO PRACTICAL QUESTIONS. 375 
 
 much life in prayer, nor any speedy answer to it. Because 
 of our foolishness, we may be troubled, bowed down greatly, 
 and go mourning all the clay long. Sin sticks very closely, 
 and lust is very deceitful. He that would be comfortable in 
 his soul, should be very open to conviction, saying sincerely 
 and frequently, "-Keep back thy servant. — Search me, 
 God, and try me. — Let the righteous smite me/' 
 
 Moreover, let the following hints be observed. He that 
 meditates and delights in the word of God, day and night, 
 shall be like a tree planted by the rivers of water; he shall 
 be green, vigorous, prosperous, and successful. We should 
 meditate on, and endeavour steadily to believe free promises, 
 such as these: "I will water it every moment — Thoushaltbe 
 like a watered garden — I will pour water upon him that is 
 thirsty; he shall spring up as willows by the water-courses — 
 I will be as the dew unto Israel; he shall grow as the lily, and 
 cast forth his root as Lebanon: he shall revive as the corn, 
 and grow as the vine:" with a vast number of like precious 
 promises, which the man that wants life in his devotion may 
 easily find out. We should meditate much upon the fulness 
 and suitableness of the grace treasured up in Christ, endea- 
 vouring to fix our eye of faith, though weak, upon his glory 
 as Mediator, Head, Surety, and Intercessor: in so doing we 
 shall be more like him, and then more lively. We ought to 
 consider his gracious invitations and encouragements to poor, 
 dry, barren, and helpless souls; such as these: "Let not the 
 stranger say, The Lord hath utterly separated me from his 
 people; I am a dry tree; nay, but let him take hold of my 
 covenant — I am as a green fir tree, from me is thy fruit found. 
 Come to the waters; eat that which is good, feed and live 
 upon the sure mercies of David — Come to me, all ye that 
 labour, and are heavy-laden, and I will give you rest — If 
 any man thirst, let him come to me, and drink. I will in 
 no wise cast him out." 
 
 We should likewise observe conditional promises, which I 
 look upon as adapted and intended to encourage, excite, and 
 quicken to duty. These are a few of them: "Blessed is he 
 that watcheth daily at my gates — They that wait on the Lord 
 shall renew their strength: they shall mount up with wings 
 as eagles — If any one do his will, he shall know whether the 
 doctrine be of God — He that keepeth my commandments, I 
 will manifest myself unto him: if any one will love me, and 
 keep my word, I and my Father will come to him and make 
 our abode with him — If we follow on to know the Lord, then 
 lie will come unto us as the rain, as the latter and former 
 rain upon the earth." It might be of use to consider closely 
 
37ft CASES or CONSCIENCE 
 
 the great encouragement given to continue steadfast in 
 prayer, in Luke xviii. 1, &c, and elsewhere. God's chosen 
 may be left to cry for a space of time, day and night to their 
 Father, who is in heaven, but he will at last hear, and grant 
 their desire and request. Let us remember how saints of old 
 acted when it was low with them. The Psalmist expresses 
 himself to this purpose, Quicken me, Lord — Make haste — 
 Make no long tarrying, lest I sleep the sleep of death; lest I be 
 swallowed up; lest I perish. When they were weary with cry- 
 ing; when their throat was dried, though their eyes failed, 
 yet they waited on the Lord — They persevered in seeking, 
 when they could not find; to call when they had no answer. 
 By and by, ere they were aware, they " found their beloved, 
 they held him, and would not let him go." There was life 
 in devotion then. 
 
 We should pay due regard to all other appointed means. 
 We should read with care, and attend the public solemnities 
 of the house of God, hearing, praying, with other ordinances 
 appointed for the reviving of believers. It would be our wis- 
 dom and advantage to embrace and improve every opportunity 
 we can, to converse with those we judge to be skilful in ex- 
 perimental religion. In order to grow in grace, I think it 
 not only expedient, but very necessary, to set apart some time 
 to retire from the world, for prayer and communing with our 
 own heart, besides our common time of devotion. Suppose 
 an hour, or half an hour, every day, or every other day; if 
 that cannot be, then twice a week; or once at least, as our 
 circumstances will admit. Col. Gardiner had his two hours 
 every day, viz. from four to six in the morning. In this time, 
 our very spirit should make a diligent search, sifting ourselves 
 as in the presence of God, to inquire into the true state of 
 our souls; whether impairing or improving in grace; if im- 
 pairing, what the cause? What the probable means of revi- 
 val? What evidence for heaven? What corruption doth 
 most easily beset us, what promises suit our cases best, what 
 are our encouragements? And abundance of variety regard- 
 ing our temporal and eternal state, and that of others, may 
 employ us. I believe David had many sweet seasons of this 
 kind in bed, and probably it is the case with many still; but 
 young people generally, and perhaps many others, find their 
 ideas clearer, and themselves more lively, and fit to engage 
 in so solemn a work, when out of bed. However, every one 
 should consider the most proper seasons, according to their 
 constitutions and various situations. Once more, it may have 
 a tendency to quicken us in duty, to think of the loss we 
 sustain, when cold and formal. We lose comfort, joy, satis- 
 
ANSWERS TO PRACTICAL QUESTIONS. 377 
 
 faction, nearness to. God, and inexpressible delight. Let 
 us think of the glory above, how active, how bright and 
 incessant! The flames of devotion burn there! Poor 
 languid souls that we are ! 
 
 But when all is done, we should carefully remember, and 
 if we should forget it, yet we shall find feelingly that we 
 are but like dry bones still, except the Holy Spirit is pleas- 
 ed to breathe upon us. Then we should beware lest we 
 depend too much upon our own performances. Though we 
 ought to wait in the path of duty, yet we mar our work, 
 if we put that dependence on it which should be upon 
 Christ only. If our souls are refreshed in the conscien- 
 tious discharge of duty, the glory is the Lord's, and not 
 ours : it is enough for us to have the comfort of it. When 
 we -are engaged in any part of divine worship, we should 
 pray for the Spirit to assist, else we shall be like a becalmed 
 ship. If after we have used the means with sincerity and 
 due caution, we find deadness and formality still prevailing, 
 let us keep on examining ourselves, praying, waiting, believ- 
 ing, and hoping. The vision will speak; if it tarry, we should 
 wait for it, depending that it will neither lie nor deceive. 
 They that trust in the Lord, shall be as mount Zion which 
 cannot be moved, but abideth for ever. Sometimes the Lord 
 is pleased to break in upon his people in a way of wonder- 
 ful grace, mercy, and good will, and revive them : at other 
 times he rouses them up, out of their lethargy, by terrible 
 things, wounding and awful strokes which they little expect- 
 ed. .Blessed be his name, he doth all well. May we be help- 
 ed to acknowledge and forsake our sins, observe our duty, 
 and not forsake our own mercies, and very valuable privileges. 
 
 Question XVIII. — When and wherein may it be said, that believers 
 do grieve and quench the Spirit ? 
 
 We are to consider, that grievingand quenching the Spirit 
 of God, are figurative te«rms, and that they must not be un- 
 derstood in a strict, literal, and proper sense. That the Holy 
 Spirit of God is intended, appears evident from Eph.iv. 30. 
 He can never grieve and change his mind, or suffer any mu- 
 tations of affections or passions as we do. When God is said 
 to grieve at heart, to repent, with other similar expressions, 
 it is a h « \ir o called A nt/iropopal/iy, that is, speaking after the 
 manner or affections of men. For instance, the Lord who 
 sees all things, is represented as having eyes, because we see 
 with our eyes, as having ears, because we hear with our ears 
 
 33* 
 
378 CASES OP CONSCIENCE. 
 
 as having a mouth , because we speak with our mouth: so 
 God is represented as having hands, fingers, back-parts, face, 
 countenance, nostrils, heart, bowels, soul, &c; yet we must 
 believe that God is a spirit, and hath no body, parts, or pas- 
 sions. He is the Lord, and doth not change. We grieve, 
 because we have acted imprudently; or because of some event 
 we could not foresee or prevent; or for some oppression and 
 disappointment we did not expect, nor are we able to remove; 
 or because of some consequence we fear. Neither of these 
 can happen to the Holy Spirit. Then I humbly conceive, 
 that the phrase grieving the Spirit, denotes that the conduct 
 of believers towards God is such as would grievously vex 
 man; and that God's dealings in the course of his providence, 
 will resemble the effect of grief, displeasure, anger, and re- 
 sentment in man. So the Lord is said to hide himself, to 
 hide his face, to depart, to chastise, &c. As a father doth 
 chastise, frown upon, and depart from a child, whose conduct 
 has been very provoking and disobedient. 
 
 When the Spirit is supposed to be quenched, he is com- 
 pared to fire; but it is a fire that can never be extinguished: 
 yet he may, and often does suspend his gracious, enlighten- 
 ing, enlivening, and comforting operations and influences on 
 the minds of his people. 
 
 These hints being intended by way of explanation, I pro- 
 ceed now to consider the query. 
 
 It may be observed, that the very same conduct in believers, 
 does both grieve and quench the Spirit: I believe, that when- 
 ever we give place to the devil, we then grieve and quench 
 the Spirit. But to be a little more particular; When we love, 
 set our affections upon, and pursue, the things and concerns 
 of this world immoderately; when we conform to the con- 
 duct of unbelievers, making their practice our rule more 
 than the Scriptures; when we delight in their company and 
 conversation; embracing the very spirit and temper of those 
 who neither love nor fear God, we then grieve and quench 
 the Spirit. When we are indifferent about faith in an ex- 
 alted Redeemer, believing and attracting views of his riches 
 and glorious grace, with our own personal interest therein; 
 when we are careless about promoting the glory of God, 
 living upon, and according to, his promises, growth in every 
 grace, communion and fellowship with, or endearing nearness 
 to the Father and the Son, adorning the Gospel of Christ and 
 his ways, we may be said to grieve the Spirit. When we 
 study more to gratify, nourish, cloak, and excuse the corrup- 
 tions of our flesh and spirit, than to discover, mortify, destroy, 
 and expel them; when close self-examination is neglected, 
 
ANSWERS TO PRACTICAL QUESTIONS. 379 
 
 when frequent exercises of faitli and other graces of the Spirit 
 are not minded, when secret prayer is indolently attended to, 
 and superficially performed, when family religion is not cul- 
 tivated, when the solemnities of the house of God are not 
 delighted in, or at least not attended with care, reverence, 
 and godly fear, and, in short, when we do not exercise our- 
 selves "to keep a conscience void of offence towards God and 
 towards men," we maybe said to quench the Spirit. When 
 we despise the Gospel as Israel did the manna, when we 
 murmur against Providence, entertain either a vain, light, 
 and empty disposition, or a sullen, envious, angry, malicious, 
 revengeful, censorious temper, and when we receive not 
 instruction, reproof, convictions, and admonitions, whether 
 from enemies, from friends, from Providence, from Scripture, 
 or conscience, I think we may be said to grieve and vex the 
 Spirit. 
 
 More particulars might be mentioned, such as self-confi- 
 dence, self-will, distrust, unbelief, unthankfulness, &c. I 
 would only add a few hints, whereby believers may conclude 
 that they have grieved the Holy Spirit. "When we find 
 darkness, dulness, heaviness, coldness, formality, with all 
 their dismal trains prevailing; we shall soon find ourselves 
 backsliding and revolting from God, leaving our first love, 
 and lie sadly exposed to temptations; we may then conclude 
 that we have grieved the Spirit, and consequently, we must 
 expect to be really grieved and sorely vexed ourselves; for 
 the Holy Comforter is departed, and we left to the sad buffet- 
 ings of Satan, to grope in the dark, like the blind at noon- 
 day; are left to fears and tremblings, to hardness of heart, 
 and what not? Well might the Holy Ghost say, "Wo unto 
 them when I depart from them/' Hos. ix. 12, and they may 
 mourn and say, " Wo unto us that we have sinned, the joy 
 of our heart is ceased, the crown is fallen from our head." 
 Lam. v. 15, 16. The Lord draw us that we may run, and 
 follow hard after him, keeping near and cleaving to him, with 
 full purpose of heart. 
 
 Question XIX. — How shall a person know, and be satisfied lie aims 
 principally at the glory of God, in his doing this, or that, or the 
 other thing? 
 
 God is glorified, though not intentionally or designedly, 
 various ways, by the whole creation, and will be glorified to 
 all eternity! The Most High will have his own glory even 
 in, and upon, the ungodly. And divers ways his own people 
 glorify their God, while here in this state of imperfection. 
 
380 CASES OF CONSCIENCE. 
 
 But the query respects only our aim to glorify God, in doing 
 this or that. I suppose the term doing is confined to the 
 actions performed by the members of our body; yet I con- 
 ceive that the judgment, will, and affections, may be deemed 
 as much the actions of the soul, as any thing else can be of 
 the body, or any member thereof. The soul must aim aright, 
 otherwise it is impossible for any lower bodily actions to be 
 directed in a due manner. Then, in order to glorify our 
 Father, who is in heaven, while we are here on earth, it is 
 necessary that our understanding should be enlightened, our 
 judgment informed, and our affections drawn to God, through 
 the loveliness and suitableness of the Mediator, 2 Cor. iv. 6, 
 under the drawing, endearing, and attracting influence of the 
 blessed Spirit. This being premised, I would consider all 
 our actions as inward or outward. 
 
 By inward actions, I mean the motions and outgoings of 
 the soul toward some ultimate or chief object. For in- 
 stance, the principal aim of the covetous man is, to enrich 
 himself. With this view, he turns and winds many things in 
 his own mind; he judges and deliberates whether such and 
 such a project be the most likely way to increase his riches, 
 that being his main end, whatever subordinate, right, or 
 wrong means he may pursue. His labouring mind compasses 
 sea and land; he often plans and tries what his hands never 
 execute, because, upon second and always inventing thoughts, 
 he hopes he has formed a scheme that will answer his end 
 better than all former ones. The same may be said of the 
 proud and ambitious, seeking honour and pre-eminence, 
 the voluptuous man, the indolent, the unclean, &c; their 
 minds and affections work, act, and press toward their proper 
 object. These are the actions of the soul, and are esteemed 
 so, when the body does not act, and often cannot keep pace 
 with the soul. Israel erred in their heart, and in their hearts 
 turned back into Egypt. Sinful thoughts, strictly speaking, 
 are actual sins, and must be forgiven, if sin is forgiven. 
 But he that seeks principally the glory of God, is by far the 
 most happy man; he has the advantage of all the rest of 
 mankind. Being enabled to believe sublime and divine 
 truths, such as free, sovereign, and distinguishing love, with 
 all the extensive and glorious salvation, which is through Je- 
 sus Christ; he admires the goodness, grace, mercy and wisdom 
 of God, and his soul is drawn out in love to him. When he 
 is heart-wounded for sin by deep convictions, in confessing 
 it with self-abasement, while he adores the holiness of God, 
 and stands amazed at his own sinfulness, he glorifies God 
 
ANSWERS TO PRACTICAL QUESTIONS. 381 
 
 greatly. When we are enabled to believe divine promises, 
 whether they regard time or eternity, though those promises 
 are very unlikely to come about in our present view of 
 things, we glorify God. Abraham, Mordecai, and Paul, were 
 eminent instances of this sort. When, believing the pro- 
 mises, through every discouragement, we bear patiently and 
 resignedly all our sharp trials, trusting still, that all will turn 
 out well, because we judge him faithful that promised; this 
 is sanctifying and glorifying the Lord God in our hearts. 
 When out of love to God, we in our minds shun sin, but 
 delight in purity and true holiness, we. glorify God in our 
 spirit. This is cleansing ourselves from all filthiness of spirit : 
 in depending upon, and believing in, Jesus Christ for eternal 
 salvation, we glorify God in the highest pitch we are capable 
 of here. In prayers, social or private, we glorify our God, 
 when with our spirit we adore his perfections, admire afresh 
 his grace, believe and plead his promises, give unto him as- 
 criptions of praise, and devote ourselves unto him through 
 Jesus Christ, to be his for ever and ever. Perhaps this is 
 worshipping God in the Spirit and with the Spirit. But I 
 shall have occasion to speak further of this inward working 
 in treating of the outward, therefore I hasten to it. 
 
 By outward actions, which I suppose are chiefly intendey 
 in the query, I understand any, and every act where the body, 
 or any member of it, is employed. I think our words are 
 the actions of our tongue, as well as any thing may be deemed 
 the actions of our hands or feet. Before the tongue is con- 
 cerned, they are properly thoughts, or the actions of the 
 mind; now the question returns, How may I know and be 
 satisfied, that I aim principally at the glory of God in what 
 I do? I must here descend into a few particulars. 
 
 I will point out, for instance, my present writing. Do I by 
 it seek my own glory, or any other base or by-end? I put to 
 my own soul, in the presence of Jehovah, these queries: Is it 
 my aim that God may be further known in his grace and 
 glory, that he may be more ardently loved, and more comforta- 
 bly and cheerfully worshipped, obeyed, and praised by his peo- 
 ple here? Is it my aim, that my brethren in the tribulation 
 of this wilderness, may be further instructed, directed, edified, 
 and comforted, that, under the divine blessing, they may be 
 able to glorify God, according to their measure of grace, while 
 here? When I can, with humility, answer these in the affirma- 
 tive, which a believer ought to do; and when I look for no 
 perishing reward, nor any name known to the public, being 
 conscious of my own infirmities, I satisfy myself that the glo- 
 
382 CASES OF CONSCIENCE. 
 
 ry of G-od is my principal aim, especially when I find the mo- 
 tion of my soul directed, in love towards God by Jesus Christ, 
 and my desire aiming at the salvation and comfort of his 
 people. 
 
 I am confident that the gentleman who proposed the query, 
 is capable of satisfying himself, in some measure, according 
 to the above hints. Yet perhaps he, and other pious per- 
 sons, may still object and say, "Alas, we find self-seeking so 
 ready to creep in at every crevice, that we fear it is mere 
 presumption to think that the glory of God is our principal aim, 
 therefore we lay aside our attempts." It is a truth much to 
 be lamented, that sinful self cleaves very close to our best 
 performances. Blessed be Grod for our great High-Priest, 
 who bears the iniquity of our holy things. If we do nothing 
 to promote the glory of God, till we be clear of all sinful self- 
 seeking, perhaps very little will be done on this side heaven! 
 
 The hearts that are well furnished for service in the church 
 of Christ, whether it be by writing, preaching, praying, or 
 any other way, let them bewail before God their indwelling 
 sin, yet let them not upon any account hide their talents 
 in the earth, but rather stir up the gift of God, bestowed 
 upon them, for edification. How did Bradford the martyr 
 complain of his heart! yet what a holy and honourable man 
 was he! 
 
 In divine worship, ministers may be said to aim principally 
 at the glory of God, when their intentional and direct designs 
 are to show forth the glory and majesty of his perfections, 
 his goodness, grace, and mercy, through Jesus Christ; how 
 worthy he is to be loved, served, trusted, praised, and adored; 
 and when they endeavour to set forth man's misery out of 
 Christ, to proclaim the glory, fulness, and compassion of 
 Christ, with a view that poor sinners should fall in love with 
 him, and embrace the salvation through him. Ministers aim 
 rightly when the whole bent of their lives is to promote the 
 salvation of souls, in G-od's appointed way, and depend upon 
 his blessing, and the gracious influence of his Spirit. Hear- 
 ers aim at the glory of Grod, when they attend on God, in 
 the use of means appointed by him, with a longing desire to 
 know him more that they may serve him better, and when 
 they conscientiously keep their place in the house of God, to 
 pray, hear the word, and partake of his ordinances, in order 
 to bear their testimony for God and his worship against the 
 openly profane, and the careless professor. When we have 
 these things in view, we glorify God in our closet, in our 
 family worship, and in the solemn assembly, and in eating 
 and drinking at his table. 
 
ANSWERS TO PRACTICAL QUESTIONS. 883 
 
 In our common conduct and calling in life, we should aim 
 principally at the glory of God: this we do when we pray to 
 him for direction, when we take his word for our rule, when 
 our conscience is tender of his glory, and when the general 
 bent of our heart is to demean ourselves every day, so that 
 others may, by our holy and inoffensive conversation, be in- 
 duced to think and speak well of God and his ways; or at least 
 that we give no just occasion for others to blaspheme or to 
 speak evil of the holy name by which we are called, of the 
 glorious doctrine we profess, or of the good ways we own. 
 Thus the apostle served God with all humility of mind, and 
 walked inoffensively, suffering much, with this view, that the 
 ministry might not be blamed, behaving holily, justly, and un- 
 blameably; so husbands and wives, parents and children, mas- 
 ters and servants, are exhorted to do, that the doctrine of 
 God our Saviour may be adorned in all things, and God glo- 
 rified. 
 
 Eating and drinking should be with an eye to glorify God. 
 God hath appointed eating and drinking in common, for the 
 continuance of our life and strength, that we may be capable 
 of service, while our span of time here lasteth. When we 
 eat and drink with this view, giving God thanks for it, we do 
 it to his glory. We may eat savoury food like Isaac, but we 
 should consult our health and circumstances, with inoffensive 
 life, more than our taste and palate: when we eat and drink 
 to excess in quantity, or beyond what is meet in quality, 
 we sin. It may be further observed, that the eating and 
 drinking in 1 Cor. x. 31, seems to refer to things offered to 
 idols, treated of at large in the chapter. 
 
 In every thing we have to do with, we should consider for 
 what end God principally appointed it; and then as far as we 
 pursue the same end, I think we glorify him. 
 
 When all is said and all is done, it must be confessed, that 
 in every thing we put our hand to, we come short of the glory 
 of God. This should keep us very humble at his foot, and 
 dependent on a divine Kedeemer, the more endeared by so 
 much the more we see our need of him. Jesus Christ glori- 
 fied God without the least imperfection. Let us endeavour 
 to glorify him according to our measure of grace, and in our 
 proper station, with all humility, and comfort yourselves with 
 the believing views of that state wherein we shall glorify God 
 forever, without the least hesitation or imperfection. 
 
 It is to be feared there are too many who pretend to glori- 
 fy God, like those in Isaiah lxvi. 5, when their principal aim 
 is, like Diotrephes, to have the glory and pre-eminence them- 
 selves. In this very point, a corrupt heart hath deceived many 
 
384 CASES OF CONSCIENCE. 
 
 Question XX. — How may we distinguish Ibetwixt that which is moral, 
 and that which is typical, or merely ceremonial, in the books of 
 Moses? and consequently, which of those precepts are still in 
 force, and which are those long since abrogated? 
 
 The people of Israel for a long while did, and still do, read 
 the books of Moses with a veil upon their heart. It is to be 
 feared that many who call themselves Christians, are in the 
 same case: and not a few real believers read that part of the 
 word of God with little understanding, and others neglect it, 
 esteeming it, for the most part, as a collection of old rituals, 
 and antiquated ceremonies, of no signification now, because 
 obsolete, and out of date long ago. That a considerable part 
 of the books of Moses was abolished at the death of Christ, I 
 firmly believe. My design in proposing the query, was to be 
 informed what part is abolished, and what not; that we might 
 read that, as well as other parts of the word of God, with un- 
 derstanding, delight, and to our spiritual advantage. 
 
 The Mosaic law is generally divided into three principal 
 branches, viz. the moral, the civil, and the ceremonial law. — 
 The moral law directed and enjoined our duty to God and 
 man. It was given to our first parents in their state of inno- 
 cency, and creation purity. After the fall of man, this law 
 continued still in being and full authority to the days of Mo- 
 ses. Then God was pleased to give a new, plain, and fair 
 edition of it, written with his own finger, on two tables of 
 stone. This is commonly called, the ten commandments. It 
 is concisely collected, yet plainly expressed by our Lord Je- 
 sus Christ, in these words: " Thou shalt love the Lord thy God, 
 with all thy heart, with all thy soul, and with all thy mind; 
 this is the first and great commandment, (this is the first table 
 containing the first, second, third, and fourth commandments,) 
 and the second is like unto it, Thou shalt love thy neighbour 
 as thyself, (this is the second table, and contains the last six 
 commandments.) On these two commandments hang all the 
 law (this is the very sum and substance of the moral law) 
 and the prophets." This is the subject matter of all that 
 was commanded by all former prophets and preachers, in all 
 their sermons, admonitions, and exhortations. Now this law 
 was never abrogated. Jesus Christ came not to destroy, but 
 to fulfil, magnify, and make it honourable. 
 
 The civil law is also termed the judicial or judiciary law. 
 Here we are to observe, that in Moses' time, the Lord was 
 pleased to take the people of Israel, and single them out as a 
 peculiar people, above all people; a body politic, or king- 
 dom: so he condescended to be their king. Hence they 
 were a theocracy, or a people governed Iby God. Now the 
 
ANSWERS TO PRACTICAL QUESTIONS. 385 
 
 Lord, as tlieir king and lawgiver, gave them proper laws and 
 statutes, peculiar to themselves, directing how to act, judge, 
 and i pass sentence in all civil debates about property, and to 
 regulate the punishment of offenders in civil matters. This 
 was founded upon the moral law, and yet was given in par- 
 ticular to Israel as a theocracy. The civil law is just and 
 reasonable, therefore, an excellent foundation and directory 
 for the civil law, or law of the land, in every kingdom and 
 government under heaven. Yet I do not think that the judi- 
 cial law, in Israel, is now, precisely as such, in force among 
 us, or any other Gontiles: but that the kings and governors 
 in every nation, have full power and authority to enact laws 
 and statutes, according to the customs, manners, and circum- 
 stances of their own country. Nevertheless, the legislators 
 in every realm and climate should have particular regard to 
 the moral law, lest that should be transgressed by their civil 
 law: the Gospel dispensation should also be well weighed, 
 where the Gospel is professed. Every where, reason, justice, 
 equity, and circumstances are to be observed in enacting and 
 executing the laws of the land. The judge in Israel had a- 
 discretionary power lodged in himself. Upon the whole, we 
 may look upon the judiciary law given to Israel, as partly in 
 force, and partly abrogated. 
 
 The ceremonial law, which regarded the sacrifices, un- 
 clean nesses, purifications, and all the types and shadows be- 
 fore the coming of Christ, was therefore called, "The shadow 
 of good things to come." This was given to our first parents 
 after the fall: it was somewhat enlarged in Abraham's time, 
 but there were so many things added upon mount Sinai, that 
 it was after that time called, " The law of Moses." Then the 
 tribe of Levi was set apart, and their whole service was to 
 manage, determine, and execute this law, and it is called, 
 The Levitical Law. This was to continue to the death of 
 Christ, and then both the law and the priesthood, with all the 
 Levitical service, were to vanish entirely. See Heb. vii. 11, 
 12. So the ceremonial law is long ago abrogated wholly. 
 Yet still it ought to be read with care and veneration, for it 
 points unto excellent things that were then to come, even 
 Jesus Christ, and the glorious salvation by him. The whole 
 of it was Gospel, but in obscure shadows and dark adumbra- 
 tions. Many of the types of this law arc profitably explained 
 in the first volume of the dialogue betwixt Truth and Friend- 
 ly; to which I refer the inquisitive reader. 
 
 Now my query is, How may we distinguish between these 
 laws, as they are so intermixed and interwoven in the books 
 of Moses? And consequently, what of them we are to look 
 33 
 
386 CASES OP CONSCIENCE. 
 
 upon as binding upon us? But let this always be remem- 
 bered; the whole is to be read, as the sure and good word of 
 God, given to his own people, in former ages, and pointing 
 out great things to us in these last times. I can think of no 
 general and plain rule, whereby common Christians may dis- 
 cern this with ease and edification; therefore I have taken 
 a general survey of the whole, and in some things have been 
 very particular and minute. The result of the whole, I hum- 
 bly and freely submit to the inspection, scrutiny, censure, 
 and emendations of the candid and judicious. I have taken 
 the books in order thus: 
 
 GENESIS, 
 
 For the most part, is a sacred and divine history. The 
 most ancient in the world, and yet authentic. It gives a true 
 account of the principal genealogies, the most eminent and 
 illustrious persons, with the most important and striking 
 transactions, for upwards of two thousand years; that is, from 
 the creation of the universe to the death of Joseph. This 
 book is also interspersed with many precious promises, some 
 regarding the present life, others concerning Jesus Christ, 
 and the great, free, and blessed salvation through him. The 
 sacrifices and offerings mentioned in Genesis, before and 
 after the flood, and likewise the circumcision belonging to the 
 ceremonial law, and therefore ceased : they are, in my opinion, 
 part of the hand-writing which was nailed to the cross of 
 Christ. 
 
 EXODUS, 
 
 From the beginning to the end of chapter xi. contains a 
 piece of history so well attested, and so astonishing in every 
 part of it, that the world at that time were struck with won- 
 der and amazement. The power and glory of God shine in it 
 still. Chapter xii. gives us a very exact account of the pass- 
 over, and the rites belonging to it. This is a considerable 
 part of the typical law. Christ celebrated the last passover, 
 that was according to divine institution, in the night in which 
 he was betrayed. Then the history is resumed, and con- 
 tinued to the end of chap, xix.; yet in these chapters we have 
 an account of several types and emblems of great things, as 
 separating the first-born unto the Lord; the charge concern- 
 ing the passover repeated; the song of Moses; the manna; 
 the water out of the rock, with some other particulars. In- 
 deed we have in the 18th chapter, verse 13th, &c, the first ap- 
 pointment and regulation of judges of divers degrees among 
 that people, their truly noble, great, and disinterested qualifi- 
 cations are set down, verse 21. These were to execute the 
 
ANSWERS TO PRACTICAL QUESTIONS. 387 
 
 civil law. In chapter xx. we have the moral law delivered 
 in a most solemn manner, with glory and awful majesty. As 
 it was the introduction, so it seems to be the foundation of 
 all that was afterward delivered from the fiery mountain. 
 All shadows and the substance, the types and the anti-type, 
 cast a lustre upon the moral law. The substance of this law 
 will continue for ever, even in heaven. Verse 24, &c. be- 
 long to the ceremonial law. 
 
 Chapter xxi. begins the collection of their political or civil 
 law. For they were then a kingdom, or body politic, set 
 apart from all other people, and their gracious, but dread 
 Sovereign, was now issuing out wholesome laws peculiar to 
 his new erected empire. The statutes concerning Hebrew 
 servants bought, (verse 1 to the 7th) and daughters sold, 
 verse 7, &c, I believe pertained only to that people, in that 
 country, and under that dispensation. It is certain that the 
 slave trade was in being then. The several laws beginning 
 verse 12, were merely of the civil kind, founded upon reason 
 and justice; yet in the latter, peculiar to that people; ne- 
 vertheless, in substance, they suit every nation, even at this 
 time; though in these there were some things typical, as 
 the city of refuge, verse 13, and the altar, verse 14. At that 
 time, the judges were vested with a discretionary power, verse 
 22, and so they are still, provided they do not transgress a 
 positive law. 
 
 Chap. xxii. is upon the same subject. Some things in it 
 pertained to Israel only, such as verses 20, 25, &c: verse 29, 
 &c. belong to the ceremonial law. 
 
 Chap, xxiii. to verse 9, belong to the civil law, and give 
 excellent directions to be every where now observed. From 
 thence to verse 19, we have parts of the typical law; from 
 verse 20, to the end, we have instructions, promises, and en- 
 couragements, suited only to Israel in their then present si- 
 tuation in the wilderness, and about their entrance into the 
 land of Canaan. But still they afford Gospel believers many 
 useful instructions. 
 
 From the beginning of chapter xxiv. to the end of chapter 
 xxxi. we have a number of types and adumbrations of great 
 and good things to come. All belonging to the Levitical 
 law, therefore are vanished away; yet we are to remem- 
 ber that it is the word of God, affording many excellent 
 lessons for the man of God, for whom all scripture is chiefly 
 given. 
 
 Chap, xxxii. and xxxiii. entertain us with an humbling and 
 striking history of the people's provoking revolt, the judg- 
 ment upon them, Moses' intercession, &c, all peculiar to Is- 
 
388 CASES OP CONSCIENCE. 
 
 rael at that time; but still to be read carefully, and considered 
 seriously by us under the Gospel; for they are written as a 
 warning to others in after time. 1 Cor. x. 1, &c. 
 
 Chap, xxxiv. to verse 17, gives instruction, promises, and 
 cautions to that people, under their circumstances at that 
 time. A believer now may look over that with profit and 
 pleasure, finding that it yields doctrine, reproof, correction, 
 and instruction. From verse 17 to the 26th, we have some 
 branches of the ceremonial law repeated. Concerning seeth- 
 ing or boiling the kid in his mother's milk, there are divers 
 opinions: we have the prohibition three times in the books 
 of Moses. What, I think, bids fairest for the truth is this: 
 that it was a heathen and idolatrous custom: some affirm, 
 that the idolatrous nations, at the ingathering of their fruit, 
 took a kid and boiled it in the milk of the dam, and then, in 
 a magical way, went about and besprinkled all their fields, 
 gardens, orchards, and trees, thinking, by this means, to make 
 them more fruitful the next year. The Lord would not have 
 his people act so idolatrous, unnatural, cruel, or barbarous a 
 part. From verse 27 to the end, we have a history very instruc- 
 tive, and it had something of a type in it. See 2 Cor. iii. 13, &c. 
 
 Chap. xxxv. verse 2, belonged to Israel and to us; verse 
 3, to Israel alone, and perhaps was to continue only while 
 they were in the wilderness, as they had no fuel provided in 
 their then moveable habitations. See Numb. xv. 32, &c. 
 From verse 4, to the end of Exodus, we have the particulars 
 about building the tabernacle, with all the appurtenances 
 thereof. The whole typical, directing to spiritual and hea- 
 venly things. See Heb. ix. 1, 2, &c. 
 
 LEVITICUS, 
 
 For the most part, directs the priests and Levites how to 
 execute their office. It contains the main body of the ce- 
 remonial or Levitical law. From the beginning to the end 
 of chapter vii. instructions are given regarding the divers 
 kinds of sacrifices. Some few remarks may be here made. 
 The sin mentioned in chap. iv. may be considered as of a 
 moral nature; though perhaps it might be a transgression of the 
 ceremonial law, it was also a transgression of the moral law. 
 Chapter vi. mentions sins against the political law. When 
 that law was transgressed, then both tables of the moral law 
 were violated. The fat forbidden in chap. vii. 23, was only 
 that which they used in their sacrifices, verse 25, according 
 to the positive command, chap. iii. 9, 10, and other places. 
 Concerning blood, verses 26, 27. I look upon the law as 
 moral and typical, as the precept was given before Moses, 
 
ANSWERS TO PRACTICAL QUESTIONS. 389 
 
 and the prohibition renewed by the apostles, when met all 
 together, and under the direction of the Holy Ghost. Acts 
 xv. 20, 28, 29. 
 
 Chapter viii. relates very minutely how solemnly Aaron and 
 his sons were clothed, anointed, consecrated, and installed into 
 the priestly office. Chap. ix. informs how they began to ex- 
 ecute their holy and important function. Both chapters con- 
 cern the ceremonial law. Chapter x. transmits to us how 
 soon the sons of Aaron transgressed the sacred law, just 
 before given to them; with the immediate and awful judg- 
 ment of God upon them. It stands to this day, like Lot's 
 wife, as a caution to all, and especially to ministers. Verses 
 9 — 11, pertained, no doubt, to Aaron and his surviving sons, 
 with all their successors, while that priesthood continued. 
 It should now suggest to every minister of Jesus Christ how 
 watchful and temperate he ought to be. The latter part of 
 the chapter is typical. 
 
 Chapter xi. directs the people of Israel what beasts, birds, 
 and fish they had liberty to eat of, and what not. I look upon 
 the difference between the clean and unclean here, to be ce- 
 remonial; for to Noah and his posterity it was said, " Every 
 living thing that moveth shall be meat for you." And Peter's 
 vision seems to suggest, that this difference pertained to the 
 Mosaic economy only; denoting the distinction, and was a part 
 of the partition wall between the Jews and the Gentiles, but 
 abrogated when that wall was broken down by the death of 
 Christ. Yet I think that the clean beasts, birds and fish, by 
 the law of Moses, are still the more proper and wholesome 
 food, though " every creature of God is good, if received with 
 thanksgiving." 
 
 Chapters xii. xiv. xv. xvi. xvii. are altogether typical, and 
 ceased with the Levitical priesthood. Nevertheless, we have 
 in them many humbling and instructive lessons, showing 
 what vile and unclean persons we are, and how absolutely 
 necessary it is that we should be washed and cleansed in 
 the blood of Christ: nothing else will take out the deep stain. 
 
 Many plead that the law in chapter xviii, is ceremonial, 
 and therefore abolished. But to me it appears to be evident- 
 ly of a moral nature, and as carefujly to be observed now, by 
 us Gentile believers, as it was then. The introduction, and 
 the conclusion of the chapter, strongly prove it. None of 
 you shall approach to any that is near of kin, ver, G, that is, 
 you shall have no intermarriages with any that is near of kin. 
 Then the particular kindred forbidden arc punctually pointed 
 out. When all the particulars are mentioned, with some 
 
 33* 
 
800 CASES OP CONSCIENCE. 
 
 Other abominations, which are, without any contradiction, of 
 a moral nature, it is said, " Defile not yourselves in any of these 
 things, for in all these the nations are defiled which I cast 
 out before you/ 7 verse 24. They are all termed abominable 
 customs, verse 30. 
 
 Chapter xix. is mixed, verses 3, 4, moral, and still in force; 
 verses 5 — 8, ceremonial, and abolished; verses 9, 10, civil, 
 and perhaps partly typical, not literally now in force; yet it 
 teacheth us to take care of the poor, and be ready to com- 
 municate. From verses 11 to 18, partly moral and partly 
 political, and now to be observed. The gendering with divers 
 kinds, in verse 19, I believe is still forbidden; it is confound- 
 ing creatures and the order of nature. But I suppose the 
 mixed seed and garment was ceremonial; for the various 
 kinds of grain are given for our food; likewise wool and flax 
 are given for clothing; verses 20 — 22, of the ceremonial 
 and civil kind, but does not pertain to us now. Yerses 23 
 — 25, ceremonial; verse 26, I believe to be moral; 27, 28 
 also moral, being a prohibition not to follow idolatrous nations, 
 denoting immoderate grief for the dead; verses 29 — 32, 
 moral, and still in force; verses 33, 34, something peculiar 
 to Israel, but instructive now. The following verses are 
 moral, and to be observed. 
 
 Chapter xx. to verse 6, was peculiar to Israel; then, for the 
 most part to the end, it instructs what punishments to inflict 
 upon the transgressors of the foregoing laws. The laws men- 
 tioned as transgressed, I believe are branches of the moral 
 law, but the penalty was political. Whether the penalty is 
 still to be inflicted, may be a question. The crimes are now 
 cognizable and punishable by the magistrate, but the legisla- 
 tors should consider the penalty, according to the dispensa- 
 tions we are under, having strict regard to the moral law, 
 reason and justice. 
 
 Chapters xxi. xxii. xxiii. belong all to the ceremonial law, 
 and are abolished. And so chapter xxiv. to verse 9, the affair 
 of the blasphemer is a true and sacred history, and that affair 
 gave occasion to enact the law in verses 15, 16, which was 
 on Israel strictly binding. How far the penalty is now to be 
 inflicted, I will not determine, but every transgressor of this 
 kind is certainly guilty before God, who is ever jealous of his 
 own glory: ver. 17, &c. are the political or civil law. It should 
 now be well considered, in enacting and executing laws, 
 though probably not literally followed. Chapter xxv. per- 
 tains to the Levitical law and priesthood, and is ceased. 
 
 Chapter xxvi. consists of precepts, prohibitions, promises, 
 threatenings, &c. suited to the Mosaic dispensation; yet full 
 of instruction to us at this time. Though the dispensation 
 
ANSWERS TO PRACTICAL QUESTIONS. 891 
 
 is changed, yet morality and divine worship are carefully to 
 be observed, with reverence and godly fear, else temporal and 
 eternal judgments are to be expected. The threatenings in 
 this chapter have been accomplished on Israel long ago, and 
 they are still under the rod. The promises, ver. 44, 45, have 
 been in part fulfilled, on their return from Babylon, and at 
 other times; yet I am confident there will be a further ac- 
 complishment of those, and many other promises to the twelve 
 tribes of Israel. Verse 46, imports that all the preceding 
 laws were enacted in a peculiar manner between G-od and the 
 Israelites, and to continue to the coming of Christ. 
 
 Chapter xxvii. pertained to the ceremonial law, and is 
 abrogated. 
 
 NUMBERS. 
 
 Chap. i. ii. iii. iv. antiquated; most of them suiting Israel 
 only while in the wilderness. Chapter v. partly political, 
 and partly ceremonial; the letter of it is now abrogated, but 
 the doctrine to be retained with care. The vow and law of 
 the Nazarite, chap. vi. is not binding on Gospel believers: 
 ver. 23, &c. was a set form for the priests to bless the people, 
 see Deut. x. 8, and xxi. 5. This form was peculiar to Israel; 
 in Chapter vii. we have the free offering of the twelve princes 
 at the dedication of the tabernacle. Chap. viii. is ceremonial, 
 and abrogated. Chapter ix. to verse 14, abolished: the rest of 
 the chapter is an instructive history. In chapter x. we have 
 some further rites, pertaining only to Israel, to verse 10, then 
 we have an account of the first march of the people after the ta- 
 bernacle was erected, and all the regulations on Mount Sinai. 
 
 Chapters xi. xii. xiii. xiv. contain a very important history, 
 and was written for our example. 1 Cor. x. 11, 12. Chapter 
 xv. ceremonial, but verses 30, 31, 1 think belong to the moral 
 law, though in some things suited to that dispensation. So, 
 concerning the Sabbath breaker, yet we should pay due re- 
 gard to the Lord's day. Chapter xvi. is a most awful warn- 
 ing piece: chap. xvii. is a kind of appendix to it, is a true his- 
 tory, and a shadow of good things to come; chapters xviii. 
 and xix. are abrogated; chapter xx. is a short detail of great 
 things, by which we should be admonished, and so chapter xxi. 
 Here we are to observe, that the water out of the rock, and 
 the brazen serpent, were eminent types of Christ. 
 
 In chapters xxii. xxiii. and xxiv. we have the famous and 
 interesting account of Balak and Balaam; chapter xxv. pre- 
 sents us with the sad fruits and consequences of Balaam's 
 wicked and ungodly advice; chapter xxvi. and xxvii. contain 
 more scripture history, interspersed with some traces of their 
 polity, regarding their settlement in the land of Canaan; 
 chapters xxviii. and xxix. belong all to the ceremonial law, 
 
392 CASES OF CONSCIENCE. 
 
 and are mostly a recapitulation of what was before delivered, 
 with some explanation; chapter xxx. is an addition to Lev. 
 xxvii. The other chapters in Numbers are merely historical, 
 yet very instructive; and several passages belong to their 
 civil law, and were also typical, especially the city of refuge. 
 
 DEUTERONOMY, 
 
 Is a view of the forty years' journey in the wilderness, from 
 whence solemn exhortations, admonitions, warnings, &c. are 
 given to Israel. Some former laws are repeated, moral, judi- 
 cial, and ceremonial, which are pretty easily discerned by 
 what I have said already. From the beginning of chapter 
 xix. to the end of chapter xxv. belong almost entirely to their 
 judicial or civil law; and a great part of it peculiar to the 
 people of Israel under that dispensation. I see no necessity 
 to add any more remarks upon this book, as it so corresponds 
 and tallies with what hath been already noted. 
 
 Question XXI. — How shall a person know when a promise, or threa- 
 tening, is brought by God or by Satan to the soul? 
 
 I am fully persuaded, that Satan, very often, does apply 
 promises and threatenings to saints and sinners; but so very 
 artfully that neither the one nor the other is always able todis- 
 cern it. As Satan is a common adversary ,we may be sure that 
 he has an evil design in hand whenever he makes use of the 
 sacred word. Seeing the case is so, when we find the word 
 of Grod brought to our mind, and fastening on our hearts, we 
 should thus ask, "Is this word brought by the Holy Ghost, 
 or by the evil spirit? Now the question is, How shall I know 
 who brought it?" Let us try these particulars. 
 
 1. We should consider the end and tendency of the promise 
 or threatening which affects our mind. When the Holy Spirit 
 is pleased to apply a promise, the soul is more or less led to 
 Jesus Christ; for all the promises of God are yea and amen in 
 Christ. There is also some direction given to look to Jesus, 
 and strength offered to trust in him. This implies approbation 
 of, and a degree of love to, the Redeemer: and this love will 
 excite hatred to sin; for faith purifies the heart, and works by 
 love. Then holiness is promoted, the glory of God is in view, 
 and all those precious fruits of the Spirit mentioned in Gal. v. 
 22, 23, &c. Colos. iii. .12, 13, Jam. iii. 17, are more or less 
 experienced, and unfeignedly sought for. When a threatening 
 is brought to the mind by the same Blessed Spirit, it has gene- 
 rally, perhaps always, a tendency to excite us to flee to Christ. 
 For instance, this threatening is brought, "Thou shalt die 
 in thy sin," i. e. unless thou flee to Jesus. Again, "Cursed 
 is every one that continueth not in all things written in the law, 
 to do them;" but still it is, except they flee to Christ. To de- 
 
ANSWERS TO PRACTICAL QUESTIONS. 393 
 
 ter from sin, the Spirit hides the word in the believer's heart 
 with this view, that he may not sin. You shall perish, saith 
 he, except ye repent: if thou regardest and nourishest iniquity 
 in thy heart, God will not regard thy prayer. To diligence 
 in duty. "If any man draw back," saith the Spirit, " My soul 
 shall have no pleasure in him." The man, under the influence 
 of the heavenly Teacher, will say, "I would not draw back, 
 on any account; I will endeavour to push forward, though I 
 am weak and feeble : if he slay me at last, I will wait, trust, 
 and hope, even to death." But, 
 
 When Satan brings a promise, he has other designs in hand; 
 he has quite different ends to serve. He will not lead to 
 Christ faithfully, for if he does transform himself into an an- 
 gel of light, it is to carry on the work of darkness. He may 
 say, Trust in Christ; but it is in order to turn the grace of 
 God into lasciviousness : if Satan says, "the foundation of God 
 standeth sure," it is to harden the person's heart, that he 
 may not depart from iniquity. He often applies promises to 
 promote sin. We have a glaring instance of this in his com- 
 bat with the Lord of life and glory. Matt. iv. 6. When he 
 acts so on the green tree, what will he not do on the dry! 
 When we are emboldened by a promise to commit sin, and 
 then excited to cloak it, we may be sure the serpent is at 
 work. When he deals in promises, he is like a filthy sow, 
 tempting and soliciting to brutal uncleanness and sensuality; 
 but when he deals in threatenings and menaces, he resembles 
 a roaring lion, or a fiery dragon. He says, "It is in vain to 
 flee to Christ, it is too late, thou art too vile, Christ will have 
 nothing to do with such a wretch as thou art," or any thing 
 that hinders to Christ, he does not care what, if it but answer 
 the end. He says, "It is in vain to pray;" the wily serpent 
 will throw in a crowd of vain thoughts while the believer is 
 praying, and when prayer is over, he will say, " There is a 
 fine prayer; give over for shame; God will not hear sinners; 
 such prayers as these are an abomination to him." When the 
 Holy Spirit reproves for vanity in prayer, he says, "Be more 
 watchful, more humble, more earnest," &c. He will wound 
 the very heart, but it is to heal and strengthen the weak, sickly 
 believer. But the devil is always a murderer; he says, " It is in 
 va in to hear or read; the word is the savour of death unto death." 
 If one goes to the Lord's table, he says, "Thou catest and 
 drinkcst thine own damnation." Thus he terrifies poor souls, 
 and many arc so ignorant of his devices, that they believe him. 
 
 II. When the Spiritof Cod applies a promise or threatening, 
 it is to promote something useful, to the glory of God, and 
 the good of his people, to support under affliction, and direct 
 through difficulties, in a holy and an humble way. To Joshua 
 
394 CASES OF CONSCIENCE. 
 
 he says, I will never leave thee nor forsake thee. This was 
 to keep up his heart in the hard service before him. That 
 he had the glory of God near at heart appears evidently, for 
 when God seemed to forget his good promise, the holy man's 
 plea was, " What wilt thou do unto thy great name? " Joshua 
 vii. 9. The same promise is brought to believers long after 
 that, to discountenance covetousness and distrust; but to ex- 
 cite contentment and holy fortitude. Heb. xiii. 5, 6. 13ut 
 Satan brings promises to promote trifles, and excite self-con- 
 ceit. He brought a promise to persuade Jesus Christ to cast 
 himself down headlong. To what purpose was that? What 
 end could it answer? Those who prayed for things to con- 
 sume on their lust, very probably pleaded promises. While 
 pope Alexander was treading on the neck of Frederick the 
 emperor, at Venice, Mr. Fox tells us, that he repeated that 
 promise, "Thou shalt tread on the lion and the adder, the 
 young lion and the dragon shalt thou trample under feet." 
 There have been sad instances of shameful madness carried 
 on under the pretence of promises. When Jehu was driving 
 on furiously, and wading through blood to the throne, he would 
 again and again say, "This is the word of the Lord, which he 
 spake by his servant the prophet; " yet all the while he was an 
 idolater, under Satan's influence. 
 
 III. The Holy Spirit brings promises and threatenings to en- 
 courage the use of proper and appointed means to obtain free 
 promises, and escape just threatenings. Paul believed that he 
 had a promise from God, and that it should be according to the 
 promise; yet they use precaution to shun rocks: the sailors 
 who were more skilful than the soldiers and passengers, in 
 time of danger, must abide in the ship, as the instruments by 
 whom the promise was to be accomplished. The people must 
 take food and be cheerful, they use then all possible means to 
 thrust the ship any way to shore. Hezekiah had a promise 
 that he should recover, that he should go to the house of the 
 Lord on the third day; and lest he should doubt the promise, 
 he had the token on the dial, which he chose himself: but for 
 all this, a plaster must be applied to the boil, by the prophet's 
 direction. Ezra had a general promise, that the hand of God 
 is upon all them for good that seek him. Here we have a de- 
 scription of the very persons to whom the promise pertains, so 
 they give themselves to prayer and fasting. Ezra viii. 21, 22. 
 Daniel read the promise in Jer. xxix. 10; but withal he saw 
 there that the people should pray, ver. 12, 13; so the .prophet 
 gives himself to prayer, and pleads fervently in his supplication : 
 see Dan. ix., almost through the chapter. When Satan pro- 
 duces threats or promises, he does it to supersede the use of 
 means, and to persuade the persons to despise and lay aside 
 
ANSWERS TO PRACTICAL QUESTIONS. 395 
 
 duty. As if Paul had said, I believe it will be as God hath 
 promised, therefore let the sailors go where they will: we need 
 not fear rocks, quicksands shipwreck, or any thing; we shall 
 go safe to land. As if Ezra and Daniel had said, God will 
 make good his promise, he regards his own veracity more 
 than our prayers, therefore, we may be easy. Or as if Heze- 
 kiah had reasoned thus: God hath promised; he hath set the 
 time, and given a token also; what signifies troubling myself 
 with a plaster? Many are deluded with promises, but look 
 upon duty, in order to obtain promises, as a poor, low, mean, 
 legal way; as if true faith must not produce obedience and 
 works. Others are terrified with threatenings to frighten 
 them from duties as above observed. The poor believer sel- 
 dom thinks that Satan is so apt to show him the imperfections 
 of all performances. O friends, be not discouraged in duty; 
 but still go on, let what will follow. 
 
 IV The good Spirit brings to remembrance promises and 
 threatenings, faithfully and honestly, in a way consistent with 
 the whole scope of Scripture, true religion, real godliness, and 
 right reason. But Satan is the father of lies, even when he 
 quotes the true promises of a faithful God. He mutilates, 
 wrests and tortures the scriptures, makes one part to clash 
 with the other. When Satan urges Christ with a promise of 
 protection, he does it like a serpent, leaving out in the midst 
 of the promise, that word which was against his purpose, "To 
 keep thee in all thy ways; " but our divine Master has taught 
 us that we are not to tempt God in depending oa promises, 
 when we go out of the way, Matt. iv. 6, 7. God is not the 
 author of confusion, but Satan always is. 
 
 V. When the Lord brings a promise or threatening to the 
 soul, the understanding is enlightened, the judgment is at li- 
 berty to reason, weigh, and conclude impartially; nay, is charged 
 so to do in the light of an illuminated understanding, under the 
 eye of conscience, under the direction of God's infallible word, 
 in the presence of the Almighty, and looking forward to the de- 
 cisive tribunal, where judgment shall soon be set to the line 
 and plummet. So many weighty considerations must un- 
 doubtedly strike the soul with awe; yet where Satan does not 
 disturb, there is an inward serenity, coolness, calmness, satis- 
 faction, and pleasure in all this. The soul loves to be under 
 so many eyes, to be so well guarded, and will say, Lord, search 
 me; try me: let all be according to thy word, thy will. When 
 the case is thus with the soul, the affections arc drawn to right 
 objects, and the willis submissive, so that there is harmony 
 among the higher and nobler powers of the soul. But when 
 Satan brings the promise, the address is generally made to the 
 
896 CASES OF CONSCIENCE. 
 
 affections, the fancy, the senses, and often very corrupt and 
 headstrong passions; then the understanding is blinded, a mist 
 is raised before the mind, so that it is darkened, conscience 
 must sleep, the word must not appear at all, nor any part of it, 
 but what must serve to carry on the present purpose; so the 
 judgment is in darkness, and chained there, and reason is 
 bribed and corrupted. But the will bears all before it, though 
 even that is but a slave to the affection, the fancy, the corrupt 
 appetites, &c. Out of many, I will produce one instance: 
 Ahab was determined to go and fight for Ramah, in Grilead. 
 Jehoshaphat would have him inquire at the Lord, whether it 
 was right for him to go, and if the expedition would be suc- 
 cessful. Ahab complies immediately, but must consult his own 
 prophets, that he might be sure to have it his own way: they 
 all agree to a man, and promise success to the king, but every 
 one under the influence of the lying spirit. When mention 
 was made of Micaiah, Ahab was afraid he would overturn the 
 whole scheme: but when the King of Judah would have his 
 opinion, the messenger entreats Micaiah to speak good to the 
 king. The lying spirit wanted to corrupt the Lord's prophet 
 like the rest; but when that would not do, Ahab would have his 
 own will, and give no ear to truth. Now, in the whole affair, 
 the devil's design was to fill the king of Israel with the imagi- 
 nation of victory, on purpose to deceive him, that he might 
 fall in Ranioth Grilead. 2 Kings, xxii. 21, 22, &c. 
 
 VI. In applying promises and threatenings, the Spirit of 
 truth promotes the great and essential parts of religion; such as 
 faith in Christ, a holy life, self-trial, mortification of sin, self- 
 denial, &c. But Satan applies promises and threatenings to 
 carry on with rigidness, and imprudent warmth some small 
 things of religion, like the people who tithed their mint, rue, 
 and cummin, but neglected the weightier matters of the law. 
 
 Question XXII. — Does Satan know the thoughts and intents of the 
 heart or only by the gestures and motions of the body, as he has 
 had such long experience? 
 
 It is the prerogative of God alone to know the thoughts afar 
 off, and discern the very intents of the heart; to look upon 
 them intuitively, that is, with the utmost ease, and without the 
 least difficulty or labour at all; they being all open and naked 
 before him. Therefore, Jehovah himself proposed this univer- 
 sal challenge : "Who can know the heart? " The answer by the 
 nouth of truth is, I, the Lord know, or search the heart, I try 
 the reins. So, by way of eminency, Grod is the searcher of the 
 heart. Then we may safely conclude, that Satan does not know 
 the thoughts of man as Grod doth — But still, as Satan is a 
 spirit, he has a more free and frequent intercourse with the hu- 
 
ANSWERS TO PRACTICAL QUESTIONS. 397 
 
 man mind than many are aware of. I look upon the mind to 
 be the spring, and thoughts to be the streams issuing from it 
 Satan cannot exactly see or discern the spring head, nor per- 
 haps all the streams. A good man may have many thoughts 
 which Satan cannot be very privy to. I think, that, in the ex- 
 ercise of faith, love, hope, &c. thoughts must be employed, as 
 the mind is enlightened by the Holy Spirit. I am of opinion 
 the evil spirit has no great heart to be very near, so as to pry 
 into particulars when the good Spirit shines and breathes on 
 the soul, and the Sun of righteousness warms and sanctifies 
 the heart. But even then the enemy is skulking about, and 
 knows that the thoughts are upon things above, and enters 
 where he cannot go. He is about the door, and knows there 
 is a feast within, but cannot understand all the conversation. 
 I imagine that persons in a state of nature may have many 
 deep thoughts concerning natural things which Satan is not 
 entirely acquainted with: for instance, the inventors and im- 
 provers of any art; suppose mathematics, or any other science 
 or mechanic art. Nay, I think there is no person but has 
 some thoughts with which Satan is not wholly acquainted. 
 
 Nevertheless, I think, that of all creatures, the fallen angels 
 are the most skilful to know our thoughts. Not that I suppose 
 the devils to be wiser, more intelligent, or of more extensive 
 knowledge than the angels in heaven. The innumerable com- 
 pany of angels above stand before God, minister unto him, 
 and behold his face always; so their knowledge is more hea- 
 venly and sublime; they learn the mind of God; they are sent 
 upon embassies here among men, to serve the heirs of salva- 
 tion, whenever it pleaseth God to send them. But heaven is 
 their chief residence. Now the devil's main exercise is to de- 
 ceive man, inventing and improving all devices to destroy him. 
 Hence it is, that Satan is so artful and busy to know thoughts, 
 which is not so much the concern of holy angels. There is one 
 remarkable advantage, that the enemy has, to know thoughts: 
 he has a way and method undoubtedly to corrupt our mind by 
 injections, and hellish suggestions; which is thus, (as far as I 
 can at present conceive of:) an idea is presented to the eyes of 
 our body or mind that is most likely to suit our temper and 
 constitution; then the corruption within us is excited by him 
 and irritated: and when he proceeds, which he often does, he 
 may easily know thoughts, that are employed in his service, or 
 set to work by him. He always works in the children of dis- 
 obedience, and often takes them in his snare at his will, but not 
 always with equal success. It is not as he wills in every re- 
 spect, but as God is pleased to give permission. In paradise, 
 the serpent began by presenting objects; Eve thought the for- 
 34 
 
398 CASES OF CONSCIENCE. 
 
 bidden fruit exceedingly pleasant. Achan was taken by the 
 eye, the goodly garment, the two hundred shekels of silver, 
 and the wedge of gold, stirred up the corruption of his heart. 
 When Satan had leave, how soon did he present Job's oxen and 
 asses to the minds of the Sabeans, and excited their covetous- 
 ness and fury, so that they fell upon them like madmen, and put 
 the servants to the sword ! The Chaldeans invaded the camels 
 in the same manner. I will add one instance more: we may 
 conclude that Satan proposed to Judas thus : " If thou dost now 
 go to the chief priests and scribes, they will give thee any mo- 
 ney to betray thy Master; now is thy opportunity." Satan 
 must have been some time about that awful affair. In John xiii. 
 2, it is said, " The devil having put into the heart of Judas to 
 betray him;" that is, injected thoughts into Judas, or proposed 
 temptations which stirred up his covetous disposition. Then 
 in verse 27, we find Satan entered into him; that is, he had 
 greater influence over him, and would let him rest no longer; 
 so he went out, and betrayed his Lord. The case of Ananias 
 and his wife, with many more, are still upon record. But this 
 is rather noting how Satan tempts, than answering the query. 
 Upon the whole, I conclude, that Satan knows the thoughts and 
 intents of the heart above any creature, except the man himself; 
 and as he is so subtle a spirit, his apprehensions so piercing, his 
 scent so quick, (as he has a very near access to our spirits, and 
 by our corruption, is admitted to converse very close too often,) 
 perhaps, in general, we have not many thoughts that he is igno- 
 rant of. He is more perfectly acquainted with the thoughts of 
 sinners that are his royal subjects, than the thoughts of belie- 
 vers in Christ; for he is cast out of the heart of the people of 
 God, and so has lost much of his dominion over them, and in- 
 timacy with them. 
 
 Question XXIII. — Can a person who is daily harassed with unclean 
 thoughts and desires, be a child of God? If so, what can, what 
 should a poor unhappy person do, according to the direction of 
 God's holy word, in order to -vanquish and overcome the same ? 
 
 I would answer the former part of the query at once in the 
 affirmative, were it not for the term desires in it, which may 
 admit of different constructions. For the most part, the word 
 denotes the full and earnest wish of the mind, to that degree, 
 that nothing is wanted to fulfil the desire but liberty, opportu- 
 nity, &c. Then the desire is enlarged as hell, and cannot be 
 satisfied: this is a mischievous desire, an inordinate affection, 
 an evil concupiscence. If the word is taken in this sense in 
 the query, it is really mental adultery; it is transgressing the 
 law, and defiling the man. I believe such a desire as this is 
 intended in Matth. v. 28. I can hardly conceive that a child 
 of God can be in this manner daily polluted. Therefore, I 
 
ANSWERS TO PRACTICAL QUESTIONS. 399 
 
 suppose that the word desires, in the query, designs only lust- 
 ful irritations, stimulations, or inclinations. Taking this to be 
 the ease, I would observe a few particulars. There is in most 
 persons a natural inclination to generation] these desires are 
 absolutely necessary for the continuance and increase of man- 
 kind. God has appointed that his purposes should in this 
 manner be accomplished, and his glory promoted. Neverthe- 
 less, these desires are not to be enlarged as hell, but to be re- 
 strained and limited by the holy law of God. Things in them- 
 selves useful and necessary, according to the law of creation 
 and conservation, are much perverted by our sad depravity. 
 If we have no appetites, that is, no desire and inclination to eat 
 and drink, we cannot be useful in our place, nor live long; yet 
 the glutton, the drunkard, and the voluptuary, greatly abuse 
 the good creatures of God, to tke shame, ruin and destruction 
 of soul and body. So, in the case under consideration, when 
 our desires are unlimited, unseasonable, and to excess, they 
 become sinful. Again, as Satan is an unclean spirit, his ele- 
 ment is to promote all manner of uncleanness; — therefore we 
 need not doubt but he has a hand to carry on, tempt, and pro- 
 voke to, the uncleanness in the query, so that it is possible, 
 that a child of God may be daily and grievously harassed 
 with unclean thoughts for a time. In attempting to answer 
 the second part of the query, I shall have occasion to expa- 
 tiate a little upon this head, then I shall proceed to observe, 
 
 "What a poor unhappy person should do, according to 
 the direction of God's holy word, in order to vanquish 
 and overcome unclean thoughts and desires, which do often 
 harass him." The will of God is the sanctification of his 
 people, " that every one may know how to possess his ves- 
 sel in sanctification and honour;" but many are at a loss 
 to know how to do this; the subject is as seldom handled 
 in this case as any other whatsoever. Distressed ones are 
 also at a loss how, or where to apply for direction, therefore, 
 I shall here propose a few, with the freedom of a friend. 
 
 1. Consider that the seventh commandment is holy, just, 
 and good; the law of a holy God, and written in the heart of 
 a holy person; observe that Matt. v. 28, is a plain and infal- 
 lible explanation of this commandment. Beware of idleness. 
 — Be careful and industrious in some necessary calling and 
 useful exercise — in eating and drinking, be prudently and 
 conscientiously sparing. Observe what is necessary to sup- 
 port nature, so as to preserve thy health, andfollow thy call- 
 ing comfortably. Learn to distinguish between that which 
 is necessary food, and that which serves not only to inflame 
 Iust,but to injure thy body and oppress thy mind. The heart 
 
400 cases or CONSCIENCE. 
 
 5s overcharged with eating and drinking sooner and oftener 
 than many choose to see. We are strictly charged, by our 
 kind teacher, to take heed lest at any time it should be so. 
 Sodom was proud, had "fulness of bread, but abundance of 
 idleness; " so they committed abomination with a high hand; 
 therefore God made them an awful " example to those who 
 after should live ungodly." When Israel had bread to the 
 full, they were as fed horses, and committed abominable lewd- 
 ness. Joseph followed his business as knowing that to be 
 the way to keep under his body. A careful and discreet 
 watch over the eyes, ears, and tongue, is absolutely necessary 
 to some, perhaps to most. 
 
 We may easily conclude from Scripture account, that Job 
 was a person of strict chastity; yet he found it needful to make 
 "a covenant with his eyes." By the eye, David and many 
 more were insnared. Whoever would have the victory over 
 unclean or impure thoughts, let him turn away the eyes of 
 his body from any object that he finds to have the least ten- 
 dency to excite heart impurity, such as obscene pictures, cuts, 
 or any thing of that kind must be avoided. There are too 
 many books, such as plays and romances,that seem to be calcu- 
 lated on purpose to corrupt mankind. Some authors have an 
 unhappy talent to dress vice and filthiness in the flowers of 
 rhetoric and a charming style. A very pious and holy man 
 expresses himself thus upon this head: "I am really afraid 
 to read Spenser's Fairy Queen: he is in fancy superior, per- 
 haps, to every poet; yet so luscious in some of his represen- 
 tations, which I have casually dipped upon, that it is impos- 
 sible, for me at least, to advert to them withoutcatching the 
 contagion. His pictures of this sort are drawn with a good 
 design. He makes his heroes victors of the soft allurement; 
 but,I believe, few minds are so case-hardened against sensual 
 pleasures, as not to receive disadvantageous impressions. I 
 am therefore determined not to look on it again; never to 
 gather the honey of poetry from the briars of contamination. 
 Flee temptation is the advice of an inspired apostle, and I 
 will pay due regard to it." Nay, there should not be a fond- 
 ness for reading anything upon the subject: even in religious 
 books, though handled with modesty, and tending to discou- 
 rage vice,yet we should carefully observe what effect that has 
 upon us. We are to watch no less carefully over the eye of 
 the mmd.,for that may infect the thoughts, either by reflection 
 or imagination. Sin is multiplied by calling to remembrance. 
 Eyes of body or mind, that are "full of adultery, cannot 
 cease from sin." The ears likewise are to be stopped from the 
 filthy conversation of the wicked. Unclean thoughts may 
 
ANSWERS TO PRACTICAL QUESTIONS. 401 
 
 arise from the hearing of the ear. The tongue, by all means, 
 should not be defiled with filthiness, and foolish talking, or 
 any corrupt communication. He that does not bridle his 
 tongue, in this case does but trifle, when he complains of his 
 thoughts. When conversing with a serious man, and in a 
 serious way, of the corroding wickedness and lamentable de- 
 bauchery of the age, I mentioned what was reported of par- 
 ticular persons in our own neighbourhood, which was the oc- 
 casion of our discourse: though we detested the conduct and 
 bewailed the misery of vile wretches, yet for all this, I found 
 some of the filth sticking to my mind, perhaps for two or three 
 days after. How cautious ought we to be! 
 
 II. Care should be taken to distinguish between our own sin 
 and Satan's temptations. We may be sure that the enemy is 
 full of wiles in this affair, both with the godly and the ungod- 
 ly, in thoughts and actions. But the query regards only the 
 thoughts of the godly. The sacred history informs us, that 
 pious husbands and wives are in danger of being tempted by 
 Satan for their incontinencies. Satan knows very well the 
 constitution, disposition or inclination of the person, as noted 
 in the foregoing queries. He observes and improves times, 
 seasons and advantages. He knows what sin will most easily 
 beset us; he hath numerous ways to disturb our mind. Our 
 eyes, ears, and tongues are often made instruments of much 
 hurt in his service. By the cast of an eye, he may at once 
 be able to pour in a crowd of injections, which are neither 
 quickly nor easily cast out. It is possible that a person may 
 be tempted, and yet not defiled, nor contract any guilt; but 
 every Christian cannot be a proper judge in this point. Our 
 Lord Jesus Christ "was tempted in all points, like as we are." 
 Amazing indeed! yet he was in no point defiled. He was 
 like a glass of pure water, let it be stirred ever so much, it 
 is clear still. True, no mere man is so free from sin : when 
 we are tempted, we are apt to be defiled. Yet a good man 
 may imagine that his sin is much more heinous than really 
 it is. Satan has a subtle way of raising ideas in the mind, 
 which may distress us grievously, and we may at that very 
 instant loathe and detest the thoughts, yet we cannot be free 
 from them. Now the devil may grieve us sadly, by persuading 
 us that these are all our sins, when in truth they are his fiery 
 darts, which excite and inflame us continually, when we would, 
 with our very souls, be intent on quite different objects; yet 
 still we are hit in the teeth with these. We can have no rest 
 or peace for these unwelcome quests; these fiends will be 
 haunting us. This we may confidently believe is from Satan. 
 Yet the wicked one will tell us, see what a nest of serpents 
 
 34* 
 
402 CASES OF CONSCIENCE. 
 
 thy heart is! a child of God was never in thy case, &c. We 
 should indeed be sorry to think and find that Satan has so 
 much room to work upon us, yet we have no business to take 
 his temptations as our own sins. But if we entertain his 
 temptations, we sin immediately. He is like an enemy with- 
 out the city, throwing in fire as fast as he can; but we should 
 be like prudent and valiant citizens, endeavouring to extin- 
 guish it with all our skill. We may still be at a great loss how 
 to distinguish exactly between Satan's temptations and our own 
 hearts' corruption. It is not very material. Let us endeavour 
 to know when we are defiled; when we delight to revolve in 
 our thought that which is not convenient, then we sin and 
 contract guilt, and that gives our enemy the advantage. 
 
 III. It is a good way to despise these injections, and pay 
 no regard to them; they are the seed which the enemy sows; 
 and, if they find no depth of earth, they will wither away. It 
 is possible to grieve where we should not; but always let us 
 beware lest we be lulled to sleep on Delilah's lap. 
 
 IV. We should hope, and even be confident, that we shall 
 obtain yet a greater victory than sometimes we imagine. 
 Though the holiest man on earth is not quite free from all 
 temptation, nor from some corruption, yet in the case under 
 consideration, one remarkable instance occurs to my mind, 
 viz. a person so given to impurity, that he fancied himself in- 
 vincibly impelled to it by his very constitution, that he thought 
 nothing but shooting through the head could have cured him; 
 nay, he supposed that Omnipotency itself could not reform 
 him without destroying his very body, and giving him an- 
 other. This was before the great change wrought in him by the 
 grace of God. His conversation was uncommonly remarkable, 
 and he was so effectually cured of his impurity, which he 
 thought incurable, that after many years, he said, that all 
 desires and inclinations were as entirely removed as if he had 
 been a sucking child. This, to be sure, was a remarkable 
 instance. The wonderful change in him was about the age 
 of thirty-one. His freedom was from sinful thoughts and 
 actions, not otherwise; for he was married about seven years 
 after his conversion, and had many children. He was a 
 most tender and affectionate husband, and a shining ornament 
 to religion; his holiness and chastity were exemplary. He 
 left the imperfect state of this life in 1745. This case, though 
 not common, should encourage distressed ones to wait for 
 deliverance. Then when Satan acts the filthy sow, turning 
 up stinking kennels, let us despise his low, mean, abominable 
 course, and dispute not with him, but say, O Lucifer! art 
 thou fallen from the height of light and glory to this exercise? 
 Get thee hence, Satan, I will yet look up. 
 
ANSWERS TO PRACTICAL QUESTIONS. 403 
 
 V. Abstain from that familiarity with the different sex, 
 which may be justly deemed needless and too free, especially 
 when it is found to give occasion to unholy thoughts. "Cham- 
 bering and wantonness" is "making provision for the flesh. " 
 
 VI. With all, and through all, other means it is absolutely 
 necessary that we should look to faith and prayer. The mind 
 ought to be employed about things above, looking unto Jesus, 
 who suffered so much for vile wretches, by whose blood alone 
 we must be cleansed from all filthiness of flesh and spirit. Eaith 
 in his blood is the only way to quench the fiery darts. We 
 should be fervent in prayer, that the Holy Spirit may conde- 
 scend to bring often and efficaciously to our remembrance the 
 things of Jesus, so that we may be sanctified wholly in soul, 
 body and spirit. The query does only regard thoughts and 
 desires, and the persons concerned in it are conscientious to 
 keep far from unclean actions. Those who delight in impure 
 thoughts, and hate not unchaste actions, have not the seventh 
 commandment written in their hearts; they have not crucified 
 
 the flesh with the affections and lusts, therefore they would 
 do well to consider Gal. v. 19 — 24. The query may concern 
 some that are unmarried; let them seriously observe, 1 Cor. 
 vii. 2,7,9,39. It seems the apostle was not married himself; 
 he had such supports from all-sufficient grace that he wish- 
 ed others like himself. Some in the conjugal relation may 
 be concerned in the query likewise. I myself am in that 
 honourable relation; I have known the conflicts of both 
 states, yet hitherto I am upheld, bless the Lord, my soul ! 
 I will conclude with a short quotation out of a letter written 
 by a celebrated author, who, while here, made it his business 
 to glorify God in his conversation, in his ministry, and with 
 his pen; who entered into that state where holiness is in full 
 perfection, and purity untainted for ever,in 1 758; to his friend 
 he writes thus, "Recommend Jenk's Victory of Chastity to 
 Mr. — ,and tell him, that though the lusts of the flesh are in- 
 veterate enemies, yet three methods may be prescribed for a 
 victory over them. 1. A believing application of the Redeem- 
 er's death. The saints in glory, once men of like passions 
 with ourselves, overcame through the blood of the Lamb; he 
 bare our sins in his own body on the tree, that we being dead 
 untosin mightliveunto righteousness. 2. An habitual reli- 
 ance on the Spirit of God. If ye, through the Spirit, do mor- 
 tify the deeds of the body,ye shall live. Christ by his Spirit 
 acts on our depraved,polluted hearts,as a refiner's fire, and as 
 a fuller's soap. 3. An improvement of the divine promises. 
 God hath given unto us great and precious promises, that by 
 these we might be made partakers of the divine nature,having 
 
404 CASES OE CONSCIENCE. 
 
 escaped the corruption that is in the world through lust." In 
 another place the same author notes, that St. Augustine justly 
 observes, " That ' of all the conflicts of the Christian, those con- 
 cerning chastity are the sharpest, because the combat is strenu- 
 ous and lasting, a complete victory being rarely obtained/ " 
 
 Question XXIV. — How may a Christian know when he eats or 
 drinks by faith the body and blood of the Lord Jesus Christ sac- 
 ramentally ? or, What is it to be a worthy communicant at the 
 Lord's table? 
 
 We can seldom, probably never, in our time, see a company 
 sitting down at the Lord' s table, but they consist of two different 
 sorts, viz. believers and unbelievers. By unbelievers, I under- 
 stand every one that is not regenerated, or born again; that 
 is not quickened and enlightened savingly by the Spirit of God; 
 that is not a new creature; and that has not a spiritual taste, 
 appetite, and relish for true religion, whose conversation is not 
 as becometh the Gospel. Of these many are openly profane. 
 It is a pity such should be suffered to come to the Lord's table. 
 It looks like casting holy things to dogs, and pearls before swine. 
 Others are self-righteous persons and hypocrites. It is not 
 so easy to know these; therefore, they are false brethren that 
 will come to the assembly of saints, even when they are sepa- 
 rated from the world: these tares will be among the wheat, and 
 the foolish virgins will intermix with the wise; but when the 
 great Shepherd comes, he will entirely and infallibly separate 
 the sheep from the goats. Then and there it will be in vain to 
 plead, Lord, we have eaten at thy table, &c. Many that eat at his 
 table, lift up their heels against him here, yet at last they shall go 
 to their own place. Unbelievers then of every rank and complex- 
 ion, are in reality unworthy communicants. They never can 
 eat and drink in the exercise of true faith, which they have not. 
 
 Again, believers themselves may eat unworthily as the Co- 
 rinthians are supposed to be; yet weakly and sickly, because 
 of their unworthy eating; and as they judged not themselves 
 as they ought to have done, they were chastened of the Lord, 
 that they should not be condemned by the world. The pre- 
 sent query seems to suppose that a true Christian may at some 
 seasons be an unworthy communicant, not eating and drinking 
 in faith: but that the very same person may, at other times, 
 be a worthy receiver, as he eats of the bread and drinks of 
 the cup in faith. I am of opinion that the case may be so 
 undoubtedly. Now then the question is, 
 
 How may a Christian know when he is a worthy commu- 
 nicant, and when not? 
 
 There are many cases where it may be very difficult for a 
 
ANSWERS TO PRACTICAL QUESTIONS. 405 
 
 person to determine to his own satisfaction, as there is in every 
 believer some true faith, be it ever so feeble; and also, at times 
 much unbelief. Consequently, there is in every believer some 
 Scripture worthiness, and much unworthiness. A real Chris- 
 tian, eating and drinking every way unworthily, must be in a 
 sad and deplorable case indeed. I hope there are none of the 
 children of God in our country who come up to the case of 
 the Corinthians. However, it is possible, perhaps, for a Chris- 
 tian to be so far declined in spirituals, as to come to the Lord's 
 table, though he lives in a known and heinous sin; is carnal 
 and earthly-minded; the savour of religion is done away by a 
 sensuality and worldly conformity, yet comes to the sacred or- 
 dinance in a mere customary way; and perhaps to cloak his ini- 
 quity, that others may not suspect that he is so lifeless as he 
 knows himself, in some sense to be; he is waxed gross and 
 almost impenetrable; he is not duly affected with his woful 
 case; he thinks but little about it before-hand, or while he sits 
 senseless at the table, or after he gets away. If this should be 
 the case, I think that surely such persons must eat and drink 
 very unworthily. But it may be queried, 
 
 What may such a poor creature do, in such a deplorable 
 case as this? 
 
 What! Let him examine himself, and see whether he right- 
 ly discerns the Lord's body or not. Let him consider from 
 whence he has fallen, repent, and do the first works. Let 
 him "be watchful, and strengthen the things which remain, 
 but are ready to die; for his work is not perfect before Grod." 
 
 Quest. Is it best for a person, in such a dead and benumbed 
 state, to partake or not? 
 
 Ans. If he chooses and resolves to continue in that shameful 
 and lamentable state, let him not come to the Lord's table, but 
 refrain his defiled hands from the sacred elements. Yet I would 
 hope that a child of God would not deliberately choose such a 
 dead and uncomfortable frame : but if a person be grievously 
 distressed on the account of a state of soul so very disagreeable, 
 and is at a loss to know what to do; which is the best, to commu- 
 nicate or refrain; I humbly conceive that it is the duty of that 
 distressed and burdened soul to wait in the way, and come to 
 remember afresh the love, sufferings, and death of a compas- 
 sionate Saviour, who died and suffered so much in order to re- 
 lieve apd save poor souls: it may be the Lord will have pity 
 on him, and that before he is aware, his soul shall be set at 
 liberty; he may not wait long before he cries out, I found him 
 whom my soul loved and longed for. 
 
 Quest. Is it the duty of a believer to refrain once or twice 
 from the Lord's table, on account of the commission of some 
 
406 CASES OF CONSCIENCE. 
 
 particular sin, or fall by a temptation which is known only to 
 himself; yet his soul oppressed with guilt? 
 
 Ans. I would determine nothing in such an affair. A per- 
 son should act prudently. Satan may get an advantage, when 
 one is swallowed up with over-much sorrow. If I be wounded 
 at heart because of sin committed, yet if it be not known to 
 others, it is my opinion I may, with great humility and self- 
 abasement, come to the Lord's table. "Ye have done this 
 wickedness, yet turn not aside from following the Lord, but 
 serve the Lord with all your heart/ ' Yet if I choose, by way of 
 self-abhorrence and humiliation, to refrain once or twice from 
 communion, perhaps it may not be amiss. " If her father had 
 but spit in her face, should she not be ashamed seven days? Let 
 her be shut out of the camp seven days, and after that let her be 
 received in." If my fall or sin be known to some person or per- 
 sons, and so my case may, possibly, be made more public, I think 
 it then prudent to refrain, and wait the issue, deploring my cir- 
 cumstances before God, and praying that his good ways may not 
 be reproached on my account; for if my fall should come to light, 
 whatever the frame of my heart, with regard to repentance, has 
 been, it will be deemed still an aggravation to my crime, that 
 after the commission of it, I should presume to communicate. 
 That will look to others as if I were hardened in sin, though my 
 compunction for sin had been ever so deeply and sensibly felt. 
 
 Quest. What if a person has been guilty, and his fellow- 
 communicants know of it, and perceive in him evident signs of 
 repentance; yet are offended if he does not suspend his com- 
 munion for some time, by way of reproof? 
 
 Ans. It appears to me to be his duty then, for the honour of 
 the Gospel, and to avoid further offence, to refrain and comply 
 with the desire of his friends, thereby testifying his humility. 
 Yet his brethren should not be too severe, but consider them- 
 selves, lest they also be tempted. If these queries be reckoned 
 digression, I hope the candid reader will pardon it, and per- 
 mit me now to return. 
 
 A person may be sure that he eats and drinks the body and 
 blood of Christ by faith, when his soul within him is greatly 
 humbled for sin before God; and he, at the same time, looks 
 upon Christ as crucified for his sin, and bruised for his iniqui- 
 ty. Behold Jesus exceeding glorious, even in dyed apparel, 
 though stained with his own blood; yet as he is pierced with 
 the believer's own personal transgressions, the numbm recei- 
 ver loves him with intense love for the glory of his person, his 
 inconceivable love, every way free, bestowed and fixed upon a 
 wretch so vile, to deliver him from endless flames, where he 
 deserved to have had his everlasting abode; and as if deliver 
 
ANSWERS TO PRACTICAL QUESTIONS. 407 
 
 ance from hell were a small thing, the love of Christ goes much 
 farther, and gives an indubitable right to,.and fitness for, eter- 
 nal glory, and all the enjoyment and employment of heaven. 
 Where this is in reality the case, the highly favoured and very 
 grateful communicant will delight to approach the Lord's ta- 
 ble, to remember the unchangeable and inconceivable love and 
 dying agonies of our divine Redeemer; to behold afresh the 
 precious, precious blood, and to read again his title to the glo- 
 rious inheritance. The sacred solemnity will be to him a feast 
 of fat things, and wine well refined; as his Lord sits at the ta- 
 ble addressing him in such heart-engaging, heart-melting lan- 
 guage as this : " Eat, friend; drink; yea, drink abundantly, be- 
 loved : I assume this body for thy sake; it was broken for thy sins, 
 and this blood was shed to wash away all thy filth: thou shalt 
 soon be with me where I am, beholding and delighting thyself 
 in my glory." To that soul Christ will be all in all; his media- 
 tion, incarnation, obedience, sufferings, death, resurrection, in- 
 tercession, relation to him, &c. will be bread indeed, and the 
 best wine that goeth down sweetly, which will cause his very 
 soul to long for the new wine in the kingdom of heaven ; this wine 
 will strengthen and refresh him, so that it will be his meat and 
 drink to do the will of Grod, and yield obedience to a beloved 
 Saviour; whose very reproach is far preferable to all the gaudy 
 grandeur of this world : he would be glad to have always holi- 
 ness to the Lord engraven on all his conduct. This person 
 will be sure to examine himself, and discern carefully the Lord's 
 body. He comes to the house of God, not that he may rest 
 in any outward ordinance, though of divine institution, but that 
 while he is waiting in the appointed way, he may, by faith, 
 have a clearer view of, and more endearing communion with 
 him whom his soul loves; with whom he hopes to be forever, 
 and in whose presence is fulness and perfection of joy. 
 
 Probably there are many humble souls, in Christian socie- 
 ties, who find themselves come very short of what is above 
 noted, and is so ready to cry out, " What shall we do? " I 
 am fully persuaded, there are worthy receivers, not a few, 
 whose experience does not reach to the light, comfort and en- 
 joyment above observed. Then J would proceed and at- 
 tempt to show when a poor, weak, doubting person may con- 
 clude himself to be a worthy communicant. Notice has been 
 taken already, that a true Christian may be in a sad and wretch- 
 ed declining state, very dead, helpless, and earthly-minded. 
 When a person is in this lamentable case, sensible of it, and 
 groaning under it, he may be a worthy communicant, though 
 dejectedly cast down, and burdened with a sense of his un wor- 
 thiness. To what has been observed, I would add a hint or 
 
408 CASES OF CONSCIENCE. 
 
 two. Let me ask such a soul what his design is in coming to 
 the sacrament. If he answers, "I long for more spiritual life 
 and light j I know Jesus alone can relieve me, and supply my 
 manifold wants; I would come still, like the poor woman, to 
 beg and wait for a few crumbs from his rich table; I depend 
 upon him only for grace here, and glory hereafter; therefore I 
 would be obedient." This person should remember, for his 
 encouragement and comfort, what "the compassionate Redeem- 
 er said to that good woman, who reckoned herself with the 
 dogs, that she might happily have some crumbs— " woman, 
 great is thy faith \" So he should conclude, that he eats and 
 drinks in faith, but prays for more faith. 
 
 Some may be under fiery temptations, or grievously dis- 
 tressed with doubts, fears, and unbelief; and therefore afraid to 
 come to the holy communion. If these are desirous to be re- 
 lieved by Jesus Christ, the great friend of distressed publicans 
 and sinners, and are determined, according to their little 
 strength, to be his. disciples, and wait the issue in his way; 
 they are welcome to the feast; let no sinful plea and excuse 
 hinder them; let them start no objections against themselves, 
 but come. With all their fear they may be very worthy re- 
 ceivers. 
 
 For the clearing up of this point, I would beg the reader's 
 patience a little more. Persons may imagine they have no 
 love to Christ, because they have so many fears, doubts, &c; 
 but they should consider, that perfect love doth cast out 
 slavish fear; yet where fear doth sadly torment and distress, 
 there may be, and often is, true and real love, though not 
 perfect. If my love be not perfect, it would be weak in me 
 to conclude that I have no love at all. That would be as though 
 I would argue, because I am not so tall or strong as such a person, 
 therefore I am no man at all. This would be a very un- 
 just, untrue, and unfair way of reasoning; yet many of the 
 people of God are tempted to conclude in this weak way, to 
 their own discouragement. Fear that my love is not true, 
 and a desire to have it increase, is an evidence of some love. 
 Where unbelief prevails, and doubts are numerous, many 
 fear there can be no faith. This also is Satan's false reason- 
 ing. The strongest believer is often distressed with unbelief. 
 But it is a certain truth, that there is often some true faith 
 where much unbelief remains. Others fear, because they 
 have such a sense of their unworthiness, therefore they con- 
 clude, they cannot be worthy communicants. These should 
 consider, that no man living is worthy of himself. True wor- 
 thiness consists in a conviction of sin, to be in pain for it, to 
 long after deliverance from it, to look unto Christ alone for 
 
ANSWERS TO PRACTICAL QUESTIONS. 409 
 
 this deliverance, &c. Many have this worthiness, and yet 
 are afraid; because they enjoy not evident communion with 
 God, are not feasted with divine love, have not their heart as 
 free from sin as they could wish : these things and many more, 
 are very desirable; but we should wait for them in the use 
 of means, and not expect them while we neglect means. If 
 a weak person says,' " I will not eat, because I am not 
 strong," another would soon advise him to eat that he may 
 be strong. 
 
 If, after all, any object thus: K I have often come to the 
 communion, under many discouragements, yet still hoping to 
 meet with more comfort; but my fears rather increase, and 
 I am almost tempted to give over: a word of advice would 
 be acceptable. " Ans. You are tempted to desist from the 
 use of appointed means, and to disobey the plain command 
 of a dying friend, "Do this in remembrance of me." But 
 are you not tempted likewise to neglect the very necessary 
 and profitable duty of searching and trying your ways, and 
 return unto the Lord? To discover the accursed thing that 
 nourishes your corruption, but deadens you in religion? To 
 neglect fervent prayer before God, with self-abasement? To 
 love the world, with the pernicious pleasures thereof, more 
 than Jesus Christ, and endearing fellowship with him? To 
 be unconcerned about the glory of God, with many other 
 things unbecoming a disciple of Christ? Pray for strength 
 against these temptations, then expect that the temptations 
 to forsake the Lord's table may cease. But some conscien- 
 tious, humble, and pious souls may be concerned in the ob- 
 jection. To such I would say — Continue on; wait until the 
 Lord has mercy upon you, Psalm cxxiii. 2, until you meet 
 with comfort. Bemcmbcr, endeavour to believe, and look 
 for the blessing promised to those that wait. Prov. viii. 34. 
 A daughter of Abraham was bound by Satan eighteen years; 
 but was loosed on the Sabbath-day. Abraham himself waited 
 for a son five and twenty years after the promise was made: 
 but having waited, through faith and patience, even hoping 
 against hope, he at last inherited the promise to his great joy. 
 Hcb. vi. 11, &c. Bom. iv. 18, &c. The poor man, at the pool, 
 waited, labouring under his infirmity thirty and eight years, 
 yet at last he obtained health and comfort. 
 
 Question XXV. — What is the true idea, or the most general and 
 direct intentiou of the term grace in Scripture? 
 
 The term is used in divers languages, with very little al- 
 teration; but in common conversation, and among writers, it 
 is taken and understood divers ways. The query regards 
 35 
 
410 CASES OP CONSCIENCE. 
 
 only the Scripture use of it. We do not find it often in that 
 part called the Old Testament; yet in these few places, it is 
 easy to discern that the word has not always the same meaning; 
 for instance, in Prov. i. 9, and iii. 22, and iv. 9, grace de- 
 notes comeliness and ornament. So James i. 11. In Prov. 
 xxii. 11, it signifies acceptable and affecting words. Near 
 akin to this is Luke iv. 22, Psal. xlv. 2, Eph. iv. 29, Col. 
 iv. 6. In Esther ii. 7, it denotes favour, or good will and 
 pleasure. So the word favour is used very often in Scrip- 
 ture. To find favour and to find grace, are synonymous 
 phrases. 
 
 In answering the query, we are not required to observe 
 every acceptation of the word in Scripture, but only the true 
 idea, that is, the most general and direct intention of it. By 
 the grace of God, I think, is meant, in the strict and primary 
 sense, " The infinite goodness, the eternal and unchangeable 
 pleasure, or good will of God, bountifully, transcendently, 
 and most freely flowing forth to his rational creatures/' In 
 the first and strictest meaning of the word grace, I do not 
 apprehend it regards either vileness or worth. All the glory 
 and felicity of the angels in heaven is of pure grace or rich 
 bounty, freely bestowed and ever-flowing. All that was be- 
 stowed on man in his primitive purity and creation hap- 
 piness was entirely grace. God was under no manner of 
 obligation then to place man in any nobler station than the 
 meanest worm. At that time, he was the clay in the hand 
 of the potter. But most commonly in Scripture, by grace, we 
 are to understand, " The good will of God to his chosen people, 
 regarding their safety here, and eternal glory hereafter." 
 Being now come to the most direct intention of the term, 
 I would note, that it is a most charming and comprehensive 
 word, implying the free, eternal, and undeserved love of God, 
 and the rich fruit and effect of it to the elect, fixed, bestowed, 
 and settled with inconceivable pleasure, satisfaction, and de- 
 light, so that all his great and gracious designs shall be ac- 
 complished. See Matt. xi. 26, Eph. i. 5; concerning all the 
 goodness of God to his people, whether in intention or in exe- 
 cution, it may be safely said, "He rejoices over them with joy; 
 he rests in his love; he joys over them with singing." Zeph. 
 iii. 17. With great delight, and of grace, the first plan of 
 their salvation was laid; or rather, the wonderful plan of their 
 salvation was the eternal delight of Jehovah. The soul of 
 the Father delighted in Christ, redeeming his people: even 
 when the soul of the beloved Bedeemer was put to grief, jus- 
 tice was inexpressibly pleased. Notwithstanding the weight of 
 the burden ; the greatness of the work, with the sorrow ; shame, 
 
ANSWERS TO PRACTICAL QUESTIONS. 411 
 
 and contempt attending it, yet our Lord delighted to do the 
 will of Cod, to save his people; he despised all the shame 
 for the joy set before him. His delights of old were with 
 the sons of men, and he would love them to the end, and 
 save them to the uttermost. 
 
 I must not forget to observe, that all the good gifts of God, 
 pertaining to the salvation of his people, are generally called 
 grace in Scripture, and that very justly, because freely bestowed 
 with joy and delight. Thus Jesus Christ is the Father's un- 
 speakable gift; and through Christ, God is pleased to adopt his 
 people, or make them his children; to justify them, to regene- 
 rate them by his Spirit, and to sanctify them; so at last he will 
 glorify them: all this. freely, therefore, of rich grace. All the 
 goodness of God to his chosen, from everlasting to all eternity, 
 is grace, because done gratis, and with pleasure. 
 
 Among divines, faith, hope, love, repentance, patience, &c. 
 are called graces. I do not remember that they are so called in 
 Scripture; but as they are the effect and fruit of the gracious 
 operations and influence of the Spirit on the mind, they may 
 be termed graces, but rather improperly or figuratively. They 
 may, as they grace or adorn the mind and conduct, be reckoned 
 graces. 
 
 While I was musing on this sweet word grace, a thought, 
 entirely new to me, occurred, which has in it something very 
 entertaining; but here I must confess, the learned have some 
 advantages above the plain Englishman. I will beg leave to 
 give the hint, but leave others to enlarge upon the theme. The 
 Greek word for grace is charts, derived from chara, which in 
 English, signifies joy, gladness, or joyfulness. The word charts, 
 also, in Scripture, signifies thanks, or gratitude, and very 
 often the word evcharistia is so taken. With regard to thanks- 
 giving or gratitude, the Latin is remarkably emphatical, actio 
 gratias, or gratiarum, and in English denotes joyful thanks- 
 giving to God for grace received, or, in other words, acting or 
 returning the graces to God again, giving to God his own with 
 usury. Here, indeed, all the motions of the mind towards God, 
 under different circumstances, named faith, hope, love, &c. 
 may be called graces. There is to me something exceedingly 
 pleasant and delightful in this subject. I would express myself 
 as plainly as I can. Grace is God's goodness, and love, flowing 
 freely, and with infinite delight to his people. Grace, as per- 
 sonally bestowed on the objects of divine love, one by one, as 
 in their lost state under sin, is a bringing home to them some 
 of the great things prepared for them. The Holy Spirit first 
 gives them spiritual life, and then capacity to conceive of, and 
 relish these good things; then they hunger after them and are 
 
412 CASES OF CONSCIENCE. 
 
 solicitous lest they should come short of them. After that be- 
 ginning, which is no other than regeneration, then every sup- 
 port; supply, and encouragement, afforded to the believer, is 
 grace, bestowed freely by the Spirit of grace: this is sanctifica- 
 tion. Glory hereafter bestowed on the saints, will be grace in 
 its full bloom and perfection. Moreover, the praises which 
 saints here give to God for his unspeakable gifts, is grace in 
 small rivulets returning to the ocean from whence they flowed; 
 but the high-sounding praises of the triumphant church above, 
 is, and will be, grace returning in broad rivers and swimming 
 streams for ever. There will be a constant influx and reflux, 
 there will be actio gratiarum, a returning of graces, in com- 
 plete and delightful perfection. For as God bestows his boun- 
 ties through Christ, with the greatest delight and joy, as God; 
 so believers here, according to their measure, capacity, and ex- 
 perience, return thanks for bounties in hand, and hope, in 
 possession and in re version, with inexpressible joy, frankness, 
 satisfaction, and delight: but in heaven, the pleasure and joy 
 will exceed every thing of the kind here; as the heavens are 
 higher than the earth, and as an elegant feast will exceed a 
 scanty taste, or an imperfect report. There grace will run in 
 a perpetual circulation. Delightful, transporting thought! 
 
 Finally, charity is derived from chain's, grace, and denotes a 
 generous, benevolent mind, true nobility, and real greatness, 
 evidenced by readiness to relieve the needy freely, and with 
 delight. So liberality, in 1 Cor. xvi. 3, is grace, according to 
 the original; and grace, in 2 Cor. viii. 6, 7, signifies the libe- 
 ral contributions of the churches to supply the wants of the 
 needy. In 2 Cor. ix. 5, 6, we have the very spirit of a truly 
 charitable man; he bestows cheerfully, readily, and bounti- 
 fully. This still is the very nature of grace. 
 
 Now I would just observe, That the salvation of God's peo- 
 ple, from first to last, is of mere bounty, good pleasure, and 
 rich grace: — that this grace bestowed upon poor, naked, de- 
 filed, and deformed sinners, will render them exceeding rich, 
 lovely, amiable, and graceful; — that having received this grace, 
 they will be active for God, move towards him as their centre, 
 and give him all the glory of their salvation, shouting grace ! 
 grace unto it! — that all this grace is through Jesus Christ; — 
 that every partaker of this grace loves Jesus Christ, and is 
 sorry he cannot love him more; — that by grace Jehovah is 
 pleased to give himself to his people; and having received this 
 grace, the children of God give themselves to their Father. 
 
ANSWERS TO PRACTICAL QUESTIONS. 413 
 
 Question XXYI. — What is faith ? How does it differ from hope, 
 love, repentance, &c. ? 
 
 Tnis query is two-fold. The former part requires a defini- 
 tion of faith. Perhaps most readers think the answer to this 
 so easy, that it is needless to spend time about it; however, I 
 do not think so, but I am sure the subject is very important. 
 Happy those who are acquainted most with it, and are able to 
 give a good account of it. I find a good and infallible defini- 
 tion of faith given thus, in Heb. xi. 1 : " Faith is the substance 
 of things hoped for, the evidence of things not seen." 
 
 This is a solid answer to the former part of the query. Here 
 we may infer, that faith deals with, and regards things absent 
 and at a distance, which we cannot now fully enjoy, nor see 
 with the eyes of our bodies, nor yet but imperfectly with the 
 eyes of our minds. Faith, then, is a persuasion of, and con- 
 cerning absent things upon proper information and evidence; 
 or thus, the faith by which the believer lives and is saved, is an 
 effectual persuasion of absent things upon a divine testimony. 
 For instance, faith is an affecting persuasion that there is a glo- 
 rious, yet compassionate God, though never seen by an eye of 
 flesh, — that he spake the word only, and the whole creation 
 was formed, — that the Scripture is a true account of the most 
 important things, given by God himself, — that man for sin is 
 under the curse: — and that Jesus Christ is the Son of God, the 
 alone Redeemer from the curse, and the way to eternal glory. 
 Faith is a persuasion that it shall be as God hath promised, and 
 that Jehovah is the fountain and centre of all felicity, bliss, and 
 joy. To live by faith is to live upon the promises of a faith- 
 ful God, being persuaded that he will take care of us, manage 
 in the best manner for us here, and glorify us hereafter. 
 Again, to live by faith, is to be persuaded that Jesus is the Lord 
 oui righteousness, and so depend upon him wholly for salvation, 
 living upon him, as the glorious mark aimed at in our whole 
 conversation. Much more might be added, but I hasten to 
 
 The second part of the query, which is, How does faith dif- 
 fer from hope, love, repentance, &c? 
 
 Faith is the persuasion, that what is revealed in Scripture 
 is true, and that things mentioned and promised therein have 
 a real existence. Hence it is the substance or foundation of 
 things hoped for, and the evidence, or certainty of things not 
 seen: — Love is a delight, satisfaction, rest, and pleasure in 
 the things revealed, promised and behoved. — Hope is a craving, 
 wishful desire and expectation of the things revealed, pro- 
 mised, believed and loved. — Patience is a submissive, quiet 
 waiting for God's time to bestow what he has graciously pro- 
 mised, what the heart believes, and the soul loves. — Repentance 
 
 35* 
 
414 CASES OF CONSCIENCE. 
 
 is the change wrought in the mind, affections, and conduct,- 
 bj the revelation of Gospel truths, and the belief of them. 
 
 Question XXVII. — May hope, love, repentance, patience, &c. evi- 
 dence that a person is regenerated, and in the way to glory, if he 
 should be in more doubt of the truth of his faith, &c. ? 
 
 Yes. For I cannot love that which I do not believe, nor 
 hope for what I am not persuaded of. But this point should 
 be handled with some care. We have glorious truths re- 
 vealed in the gospel. One man hears them, and in a tradi- 
 tionary way believes them, but is no way affected with them, 
 nor much concerned about them, therefore regards them not. 
 This man's faith is dead, or more plainly, he is a stranger to 
 the faith that accompanies salvation. Another hears the 
 same truths; feels in himself a strong persuasion of the re- 
 ality and importance of them; he greatly loves the things re- 
 vealed, upon the evidence he feels in himself of the truth of 
 the report, though he sees them not. Thus he loves Jesus 
 Christ, and eternal glory, nay, he loves the law, the Gospel, 
 the worship of God, his ordinances, people, house and ways. 
 Now every one that loves these, believes the truth of them. 
 So my love to these things will at once evidence my faith, 
 regeneration, &c. Again, if I hope for eternal life through 
 Christ, I must believe that there is eternal life, and that it 
 is obtained through Christ. I observed above, that repen- 
 tance is wrought in the mind, affections and conduct, by the 
 revelation, report and belief of Gospel truths. Divine re- 
 velation comes with power and authority, and works upon the 
 mind; or rather, the Holy Spirit enlightens and affects the 
 mind by, and according to, the word. Upon this new and 
 affecting light, this new and strong evidence, there is an in- 
 ward change. Salvation is now a weighty point, which be- 
 fore was little minded. Jesus is now the chief among ten 
 thousand, though before there appeared in him no desirable 
 comeliness. When this living light is experienced, the Bi- 
 ble is the chief book, though so much neglected and slighted 
 in time past. Heaven is earnestly longed for, but hell dreaded. 
 Holiness is now rather wished for than experienced, sin be- 
 ing felt and hated, though before much delighted in. This 
 inward alteration has a strong influence on the affections, 
 which will also appear in the life and conduct. In short, old 
 things are passed away, and all things are become new. Not- 
 withstanding this change, the light will increase under the 
 gracious influence of the Holy Spirit; then it will disco- 
 ver more sin still remaining, which causeth godly sorrow; 
 this is commonly called repentance, though in reality repen- 
 
ANSWERS TO PRACTICAL QUESTIONS. 415 
 
 tance takes in all the inward changes of the mind, and the 
 reformation of manners; or perhaps more properly, the change 
 in life and conduct is the fruit and evidence of true repen- 
 tance. Now if I find this inward change, I may humbly con- 
 clude that I am regenerated, justified, called effectually, &c. 
 
 After all, a doubting believer may object to this purpose: 
 " I believe all the above truths and particulars, yet question 
 often whether mine is the faith of God's elect. The devils 
 and unconverted believe, and I fear my faith is no bet- 
 ter." True, devils and unconverted persons do believe; but 
 they do not love the truths which they believe. Love and af- 
 fection to the truth believed, is a better evidence of true grace 
 than strong confidence. A person may be very confident, yet 
 the fruit of his faith be very sour. Where the fruit is good the 
 tree cannot be bad. I conclude on the whole, that love, hope, 
 repentance, patience, humility, resignation, obedience, &c. are 
 certain effects and evidences of true faith; and that it is better 
 to judge of our state by those than by faith. Yet by all means 
 let it be noted, that I reckon no faith to be true, but that which 
 depends upon Christ, and the free promise, and lays the crea- 
 ture low and wounded in the dust. This faith, and this alone, 
 will work by love, and will affect the heart so that the com- 
 mand of God will be embraced. It was this faith that de- 
 termined Moses to choose affliction and reproach with the 
 people of God rather than the enjoyment of sin. This faith 
 made the primitive Christians to glory in tribulation. 
 
 Some ingenious writers choose to look upon faith as the 
 root and principle; and upon hope, love, &c. only as hope 
 diversified, or taking different roads, or actuating the several 
 natural affections according to the good pleasure of the Holy 
 Spirit, and the different circumstances of the soul. I do not 
 blame these thoughts, but perhaps they are too abstracted 
 and metaphysical for common readers, who yet may be savoury 
 good Christians, lie that would enjoy the comfort and sa- 
 tisfaction that is to be found in believing, let him think much 
 of an unseen Jesus. Let him pray for the gracious teaching 
 of the Holy Spirit. All men are fallible; imperfections abound 
 here. Yet the Lord is pleased often to favour his people 
 with evidences of their interest in Christ. 
 
 Question XXVIII. — Whal is the real difference between true faith 
 and mere presumption? 
 
 TrrE query implies, that faith and presumption resemble 
 each other in some things; though in other things (hey widely 
 differ. On both these accounts we are apt to run into mis- 
 takes. Therefore, in order to distinguish in this important 
 
416 CASES or CONSCIENCE. 
 
 point, I would attempt, first, to show wherein there seems to 
 be some resemblance, viz. 
 
 Faith renders a person bold, courageous, and resolute. This 
 we see very evident in Stephen, the apostles, the whole mul- 
 titude of martyrs and confessors, and all believers more or less 
 to this day: for what is a Christian without some courage? 
 How can he else encounter so many enemies, and face so many 
 oppositions in the way to glory? A disciple of Christ must 
 be of an heroic disposition. So presumption renders a person 
 bold and headstrong. This is awfully evident in Korah, Da- 
 than, and Abiram, with their company. Notwithstanding they 
 were warned so seriously and solemnly by Moses, yet they 
 took their censers, and presumed to stand with boldness be- 
 fore the Lord. They heard all that Moses said, yet they did 
 not seem in the least to be affected, till the earth opened and 
 swallowed them all up. It is to be feared this is the case 
 with many to this day, till they sink down to the horrible pit. 
 
 Faith yields the believer a considerable degree of content- 
 ment and satisfaction. By faith Paul was brought to be con- 
 tent in all conditions, and in the same way many others were 
 enabled to be content with their allotment here. Presumption 
 also gives much satisfaction for the present; as it induces the 
 man to be a lover of sinful pleasure more than he is a lover 
 of God, of Jesus Christ, &c. 
 
 Faith excites one to despise all oppositions, and give some 
 degree of strength against all obstacles. Herein the believer 
 follows Christ, who despised the shame, and endured all the 
 contradictions of sinners. "None of those things move me," 
 saith the apostle. Presumption resembles faith in this, for it 
 fills a person with pride, so that he despises all in his way. 
 There were many of this sort in the days of the apostles, who 
 were presumptuous, self-willed, not afraid to speak evil of 
 dignities; but fierce, and despisers of those that were good. 
 This is generally the case with a presumptuous person. 
 
 Faith renders one active and enterprising. It worketh by 
 love, so that the believer is neither barren nor unfruitful in 
 his belief and knowledge. Presumption likewise renders one 
 daringly bold and enterprising. The presumption of those in 
 Acts xix. 13, 14, was amazing. They attempted to cast out 
 devils in the name of Jesus, though they were under the do- 
 minion of sin and Satan themselves. 
 
 Faith enables and encourages one to expect very great things 
 indeed; for it is the evidence of things hoped for. Presump- 
 tion here also is the ape of faith, so that the person says, "I 
 shall have peace, though I walk in the imagination of my own 
 heart." The presumptuous generally expect great success 
 hcre ; and heaven hereafter. 
 
ANSWERS TO PRACTICAL QUESTIONS. 417 
 
 Many particulars more might be added this way; but to 
 avoid tediousness, I proceed to consider wherein they evidently 
 disagree. 
 
 They differ in their author and origin. Faith is the gift 
 of God, comes from above, and is wrought in the soul by the 
 Holy Spirit. But presumption is the brat of Satan, begotten 
 on a corrupt heart, let the appearance in the world be what 
 it will. 
 
 They differ in their nature and definition. Faith is a be- 
 lief of the word of God universally, and consistently, according 
 to the degree of light received, and the evidence felt and ob- 
 served; the promise, precept, and threatening: but presump- 
 tion is a partial, inconsistent, and unseasonable belief of the 
 Scripture. This will appear if we consider how 
 
 They differ in their fruits and effects; which perhaps is the 
 surest way to distinguish them, and so separate precious faith 
 from vile presumption. Let these particulars be weighed. 
 
 I. Faith excites one to love and regard the whole Scripture, 
 as it is the word of God, though some parts of it speak against 
 the believer's strongest corruption. The good man loves that 
 law which condemns every sin. It is possible that a believer 
 may find sad inclination to covetousness, but he loves the word 
 that says, "Thou shalt not covet." The holy commandment 
 shows that sin is exceeding sinful; yet he says, the law is 
 holy, just and good, though no good thing dwell in my flesh. 
 Faith compares one part of the word with another, and upon 
 this universal and consistent belief, he proceeds so boldly 
 and courageously as above noted; this yields him contentment 
 in trouble. Presumption disposes a person also to love the 
 word, but the person's love is to those portions of Scripture 
 that he imagines to give most liberty to his most beloved and 
 reigning sin. Jehu was resolved to go to the throne through 
 all opposition, and upon every victory and fresh slaughter 
 was ready to shout forth and say, "This is the word of the 
 Lord." Presumption drives on unadvisedly to his own ruin, 
 like Israel, who presumed to go up against Amalek. They 
 built upon a former promise, Numbers xiv. 40, but they dis- 
 obeyed the command, which was not to go at that time, verses 
 41, 42, 43. Presumption makes the promise and the precept 
 generally to clash, but faith shows how harmoniously they 
 agree, and so defend each other. 
 
 II. Faith purifies the heart, mortifies sin, so that if a Christ ia n 
 is confident, he will be humble; if he is holy, he will bewail his 
 remaining corruption. If he despises opposition, he thinks 
 others much better than himself; if he is enterprising and 
 active, he is on his guard against sin; if he hopes for great 
 
418 CASES OP CONSCIENCE. 
 
 things, it is in God's revealed way, and according to his pro- 
 mise. But presumption makes the man more filthy, and adds 
 more strength to his corruption; yet the person will be more 
 heady, high-minded, proud, and self-conceited. He seldom 
 bewails his sin from the heart, nor does he choose to think 
 others better than himself; he makes light of sin, if he can 
 but have his own way; he depends more upon his own pro- 
 mises than upon God's. See a full account of persons under 
 the influence of presumption, in 2 Pet. ii. from verse 10, to 
 the end of the chapter. 
 
 III. By faith a believer is enabled to put his whole trust in, 
 and dependence on the Lord Jesus Christ, according to the 
 promise of God: yet the same faith excites to all diligence in 
 every part of divine worship, private and public, according to 
 the Scripture, and to embrace all the means revealed and ap- 
 pointed for spiritual growth; that the Gospel may be adorned, 
 and God glorified. Faith perceives that fervent praying and 
 circumspect watching are not only consistent, but must go 
 together. It rests in, and lives upon,. Christ, yet teaches the 
 necessity of, and in some measure the way to deny ungodli- 
 ness and worldly lusts, and to live soberly, righteously, and 
 godly in this present evil world. Alas! I fear many specious 
 professors have not faith: they do not seem to know how to 
 live upon Christ, nor to his glory and praise. Presumption 
 pretends to trust much upon Christ, but it is sure to turn the 
 grace of Cod into lasciviousness one way or other. It makes 
 persons negligent in the discharge of duty. Some seldom 
 or never pray, yet say they believe in Christ, though they 
 neglect Gospel ordinances; they do not care whether they 
 read or hear much about real and practical religion. Many talk 
 much of promises, yet are evidently under the dominion of sin. 
 
 IV. Faith makes a person more quick-sighted; the under- 
 standing being enlightened, and the Holy Spirit being the 
 teacher; yet the man that lives by faith, will observe the 
 word of exhortation, will receive reproof and instruction. 
 His conscience being tender, he will be convinced of his error 
 and mistake, then will reform. "Reprove him, and he will be 
 wiser." Faith will bear patiently keen rebukes, Micah vii. 
 9; but the presumptuous man is wiser in his own conceit 
 than others. It is generally impossible to convince him of 
 error: he is so blind, so bigoted, and so resolute, he cares not 
 who is offended, stumbled, hardened, or grieved. 
 
 V. Faith renders the saint sensible of his own infirmities, so 
 that he is humble in himself, on account of his manifold weak- 
 nesses: he feelingly bewails them before God and men; yet 
 still he is resolved to trust in the Lord, and endeavour to keep 
 
ANSWERS TO PRACTICAL QUESTIONS. 419 
 
 on in his way, through all inward and outward discourage- 
 ments. Presumption so hardens, that a person gradually 
 becomes like one past all feeling; and in this woful state he 
 will neither lament his case nor be humbled before God or 
 man, but will proceed to his own ruin. 
 
 In many other particulars, faith and presumption differ; yet 
 in others they seem to be so near akin, that we should be 
 earnest in prayer for a discerning spirit, and very careful to 
 try ourselves by the word of God, that we may clearly and 
 comfortably distinguish the great difference. As a good tree 
 brings forth good fruit, so faith, being from heaven, produces 
 heavenly fruit. What is said of the wisdom from above, and 
 that which is not from above, in James iii. 13, &c. is true re- 
 garding faith and presumption. There are many presumptu- 
 ous persons who are entirely destitute of, and strangers to, 
 true faith; who are altogether unacquainted with unfeigned 
 repentance, the transforming influence of the Holy Spirit, and 
 the consolation of the children of God: yet perhaps there is 
 not a godly person in the world who is entirely free from pre- 
 sumption. The weak in faith often fear they have no faith, 
 but all presumption; yet that is their infirmity. We should 
 endeavour to judge more skilfully and discern more judicious- 
 ly. If I be convinced of much presumption still remaining, 
 I should lament and bewail it, but not conclude that I am quite 
 destitute of faith, though I find but a small degree. I should 
 rather pray for more faith, then presumption will have less 
 room. If I be strong in faith, rejoicing in hope of the glory 
 of God, yet I may be guilty of much presumption. The note 
 in Psalm xix. 12, 13, should be well weighed by every one 
 that desires to enjoy much comfort in his soul here, and glory 
 hereafter. 
 
 Question XXIX.— Is it possible for that person to be a true believer, 
 who does entirely neglect closet or private prayer .' 
 It is a common maxim, that God has no still-born children. 
 I suppose the design of the maxim is this; that as children in 
 a natural way, who are not born dead, or dying, generally 
 cry; so as soon as a child of God is born again, or regene- 
 rated, he cries; or it may be said of him, as of Saul, soon after 
 his regeneration, "Behold he prayeth." Prayer is a child s cry- 
 ing, speaking, and complaining to his Father. Is it possible 
 fo? a child to be nursed up with his father and mother and 
 yet never speak to cither of them, or ask any thing ot them, 
 except it be now and then in company? Surely it cannot be: 
 I believe no instance can be produced. So, as the spirit ot 
 prayer is promised, and given in some degree, to every ckild 
 
420 CASES OF CONSCIENCE. 
 
 of God, for every one that is godly will pray, Psa m xxxii. 
 '6, — I conclude that the person who entirely neglects private 
 prayer, can produce no evidence that he is a child of God; 
 when we have so many exhortations and encouragements to 
 pray, and have so many evidences that it was the common 
 practice of both Old and New Testament saints, and as I be- 
 lieve no good man will attempt to disprove the point, I think 
 it needless to spend much time to prove it. I suppose that 
 those who are no friends to private prayer, are no great ad- 
 mirers of social prayer, and consequently not much acquainted 
 with that valuable piece of the spiritual armour, all prayer. 
 If it be queried, how often a person should pray in private? 
 I will briefly give my opinion. If a person does not retire 
 somewhere to pray, once or twice, at least, every day, I think 
 he is very barren in his soul; he does not seem to have a good 
 taste for spiritual things, nor is he fond of following the 
 footsteps of the flock of Christ. He does not appear to be 
 very desirous of converse with God, to wrestle in prayer, 
 pleading his own want, and the divine promises through Christ 
 Those who are willing to excuse themselves, will say, that 
 they pray in their heart, and by ejaculations converse with 
 God. I believe good men pray much this way; therefore 
 this way of praying should be continued; but if this were all, 
 where would be the propriety and necessity of that command, 
 " enter into thy closet, and shut thy door?" Why should our 
 blessed Lord so often retire to a secret place to pray? Not 
 enlarging any further, I answer the query in the negative, be- 
 lieving certainly that the person who entirely neglects private 
 prayer is in the broad way. 
 
 Question XXX. — Which is the best way to cure lukewarmness and 
 trifling indifference in closet prayer? 
 
 Trifling indifference in private prayer is very daunting; 
 and it has tempted many to neglect it to a lamentable degree. 
 But surely negligence will by no means mend the matter. 
 The best place for a person to judge of his real state in reli- 
 gion, is generally in secret, when the eye of God chiefly ob- 
 serves. Now when a good man endeavours to consider his 
 frame and circumstances in prayer, yet finds lukewarmness, 
 deadness, and formality prevailing, so that he has little heart 
 to engage in the important work, and has but few words, and 
 those very lifeless, he knows not what to do, nor what course 
 to take. To a person in this uncomfortable situation, I would 
 humbly propose the following particulars, praying for the di- 
 vine blessing. 
 
 I. Entering into his closet, or any retired place, in the house 
 
ANSWERS TO PRACTICAL QUESTIONS. 421 
 
 or out, by night or by day, let him commune with bis own 
 heart to this purport: "Now I am retiring, as it were, out 
 of the world; I am going to kneel down before, and in the 
 presence of, the great Jehovah; in whose awful presence, 
 holy angels veil their faces; a God glorious in holiness; there- 
 fore with what reverence and godly fear should I approach 
 this throne! a God full of grace, ready to hear, pity, and 
 pardon, through Jesus Christ; therefore with what confidence 
 and humble boldness should I address him!" With his pure 
 eye he beholds the hypocrite, and hates his prayer; but he 
 hears the very groanings of the weak in faith: he knows all 
 his wants and all his infirmities; he regards the prayer of the 
 destitute, and grants the desire of the helpless; a contrite 
 spirit he will not despise, but will be near to him that trem- 
 bles at his word. Having weighed these things, we should, 
 
 II. Consider the chief springs of lukewarmness in prayer. 
 If love to sinful objects, or even to the perishing things of this 
 world engages and carries away the whole heart and affec- 
 tions, so that divine promises or threatenings are seldom 
 thought of, the heart very little impressed with a sense of 
 divine love or fear of wrath : vital religion is neither delighted 
 in nor relished. Alas! what a deplorable state the poor soul 
 must then be in! what a stranger to true consolation! No 
 wonder private prayer is dead and lifeless. The person 
 should fall down before God, confess his sin, arid bewail his 
 case. If a believer falls gradually into a wretched state of for- 
 mality in prayer, then let him consider from whence, and how 
 he has fallen; let him pray for repentance, and entreat that 
 he may be revived. If a lifeless frame proceeds from igno- 
 rance and darkness, then we should carefully read and hear 
 the word of God, and give the more earnest heed unto it. 
 The Psalmist was often quickened by the word. We are 
 great losers by an indolent temper and disposition. 
 
 III. Be sure to consider from whence life, light, and warmth 
 in prayer are to be expected. The Holy Ghost is the pro- 
 mised Spirit of grace and supplication. He helps the infirmities 
 of poor saints. He brings to remembrance the fulness and suit- 
 ableness of Christ; he explains and applies promises; he en- 
 courages the weak to be strong in the grace that is in Christ 
 Jesus; he enables the person to see what a poor creature he 
 is, what he wants, and what his errand to the throne of grace; 
 so life, light, and strength are communicated; then private 
 prayer is delighted in, and not easily neglected. I do not think 
 any one can be lively and savoury in his private addresses, 
 but he must either experience the kind and sweet assistance of 
 the Spirit of prayer; or else, feeling his want, he importunate- 
 
 36 
 
422 . CASES OF CONSCIENCE. 
 
 Iy entreats and craves the help and direction he longs for. I 
 am persuaded no man prays aright, but he is excited to look 
 to the love, person, sufferings, righteousness, and faithfulness 
 of our great Redeemer: the blessed Intercessor, who has much 
 incense to ojffer up with the weak breathings, and imperfect 
 prayers of all the saints. We must have faith in prayer, deal- 
 ing with Christ, and pleading promises, else we shall be formal. 
 
 IV. Predestination is very conducive to liveliness in prayer. 
 We should meditate on our present state, what our privileges, 
 what our mercies, what our infirmities, temptations, and trials, 
 what the promises and threatenings, what and who our ene- 
 mies, &c. When the mind runs, wanders, and rambles from 
 morning to evening, upon the world, with the intoxicating lusts 
 thereof, thinking little or none at all of Divine Providence, 
 the cause and glory of God, growth or declension in grace, our 
 comfort here, and great salvation hereafter; we must, in such 
 a case, be shamefully trifling and formal in prayer. And if 
 we be not wounded for, and cured of this disease, we shall be 
 apt to leave off prayer, entirely, in a little time. 
 
 V. Religious and experimental conversation, will greatly help 
 in private prayer. As iron sharpeneth iron, so a believer the 
 face and heart of his brother. When our conversation is 
 worldly, carnal, and void of religion, it is no wonder if we be 
 quite disconcerted for private converse with God, who heareth 
 not sinners. Our devotion will of course be insipid, sleepy, 
 and loathsome; we may expect and fear that God will say, I 
 will spew thee and thy prayer out of my mouth. We are com- 
 manded to exhort one another daily. 
 
 VI. It might be of great service to consider the loss sus- 
 tained by lukewarmness in prayer, and the very desirable gain 
 by warm and lively devotion : while we take a brief survey of 
 the gain by the one, it is not very difficult to guess at the loss 
 by the other. When life and light are experienced in the closet, 
 and the soul draws nigh to God, his only and rich portion, his 
 exceeding joy and great reward. There is freedom and bold- 
 ness of access to the throne of grace. The soul is fed with 
 sweet and heavenly consolation; there the love of God is 
 shed abroad in the heart; the believer is sealed to the day of 
 redemption. Moses was retired when he had his Pisgah 
 view. Jacob was alone when he pleaded and wrestled, obtained 
 strength and prevailed. Hannah's prayer was private, when 
 she was comforted, and her countenance was no more sad. 
 Daniel was in private prayer, when he was favoured with great 
 revelations. In prayer, (almost, if not quite, private,) Jesus 
 Christ was transfigured. In private prayer Cornelius was di- 
 rected to send for Peter to preach the Gospel, that the door 
 
ANSWERS TO PRACTICAL QUESTIONS. 423 
 
 of salvation might be opened to the Gentiles. Peter also was 
 at private prayer when he was directed or persuaded to go with 
 the messengers sent by the centurion, nothing doubting. Paul 
 seems to have been wrestling with God in secret, when that 
 good word came unto him, "My grace is sufficient for thee/' 
 While the believer's soul is poured forth in prayer, his faith 
 is strengthened, and he obtains fresh vigour to run his race 
 honourably through the wilderness. In secret, the lively Chris- 
 tian reveals his concerns to his Father, tells him what treat- 
 ment he meets with in the world: he thanks him most heartily 
 for all that is done for him, for all that he has in hand, and 
 much more in hope, and often says, Thus it pleased thee, O 
 Father. The dead and lifeless in prayer is a stranger to all, 
 or most of these things, and many more. 
 
 VII. Some will be ready to say, "Alas! I am so pestered with 
 vain and impertinent thoughts in private prayer, I am ashamed 
 and afraid to enter into my closet: and when I come out, I am 
 rather loaded with guilt. I am often tempted to give over pri- 
 vate prayer on that very account." True, such a frame is 
 much to be lamented. If these thoughts flow naturally from a 
 heart swallowed up and lost in cares and pleasures of this 
 world, then they are very sinful. The particulars already 
 noted may, and ought to be, seriously considered. But our 
 thoughts in prayer may run upon those things our very souls 
 hate, and things we seldom or never think of at other times, and 
 so cause us much grief. A great part of this may be caused 
 by Satan, and proceed from the law yet in our members. 
 This may be, and often is, where much life in prayer is ex- 
 perienced, though more still is longed for. These things 
 should, by no means, hinder private prayer; but should often 
 remind us of that needful advice, watch and pray." 
 
 Question XXXI. — What is the difference betwixt the real spirit and 
 the mere gift of prayer ? 
 
 The Spirit of prayer is a very valuable and precious gift, 
 but it is common among divines, and other Christians to make 
 a distinction between the spirit and the gift of prayer. That 
 distinction is the sum and substance of the query. Therefore, 
 by the gift of prayer is generally understood, "Freedom and 
 fluency, or a flow of words, properly, pertinently, agreeably, 
 and affectionately expressed in prayer." By the Spirit of 
 prayer, is meant, "An agreeable temper and disposition of 
 mind towards God in prayer." The Spirit maybe considered, 
 either as meaning the Holy Ghost assisting and helping our 
 infirmities, enlightening our mind, bringing promises to our re- 
 membrance, suiting our cases, strengthening and emboldening 
 
424 CASES OP CONSCIENCE. 
 
 our faith in Christ; and thus, in some measure, dictating the 
 very words of prayer : or else as designing more properly our 
 own spirit engaged in prayer, under the gracious influence of 
 the Spirit of God. Now this spirit of prayer in the believer 
 is the very breathing of the new creature, or new nature, which 
 is no other than a new disposition wrought in the soul. In 
 order to explain the point a little further, we may observe the 
 properties and operations of this Spirit, where it is, before 
 prayer, in prayer, and after it. 
 
 Before prayer, the Spirit will excite the person to think, 
 and while he is thinking he is enlightened to see what a poor 
 helpless creature he is, and so pressed to pray for relief, lest 
 he should perish; he is led, while thus meditating, to see the 
 fulness of Christ, and his suitableness. He looks on him whom 
 he has pierced. He considers promises as made by a faithful 
 and almighty God; he thinks how others have been answered, 
 and though he is convinced of his utter unworthiness, yet he 
 is resolved, in a kind of heroic, though humble boldness, to 
 pour out his soul before God. Then, 
 
 In prayer, this spirit is neither idle nor inactive; but will 
 excite us to eye God more than man, to look over former medi- 
 tations afresh, so that we feel our wants and plead the pro- 
 mises; this spirit draws out the affections towards God, through 
 Jesus Christ, towards the glorious inheritance above and the 
 endless felicity of the people of God; so that the very soul is 
 poured out afresh, as it were, before God, loving, hoping, and 
 apprehending great things, admiring the glory, grace, and good- 
 ness of God, what he has promised to, and provided for, a 
 worm so vile as he finds and feels himself to be. Under this 
 very desirable assistance of the Spirit in prayer, there is gene- 
 rally a wonderful freeness and pertinency of expression, the 
 words proceed with ease, but are very weighty, savoury, and 
 importunate, evidencing the intenseness of the mind, the 
 warmth of the heart, and the simplicity of the soul. But there 
 are times and seasons when a believer may be under the influ- 
 ence of the good Spirit, and yet much straitened in thoughts 
 and words. The person may be under such deep convictions 
 of sin, under darkness and fear, that he knows not what to do, 
 his ignorance such that he knows not what to say, yet the 
 Spirit assists him to groan out his complaints before God. 
 Such prayers as these are generally heard, and graciously an- 
 swered, though we may fear they are hateful before God. 
 
 After prayer, this Spirit will excite to watch and make ob- 
 servations to wait for answers to the petitions made; if the 
 vision tarry, the Spirit says wait for it. The person will be 
 enabled to wait in the way of duty as he has made his suppli- 
 
ANSWERS TO PRACTICAL QUESTIONS. 425 
 
 cation according to the will of God. And while lie waits, a 
 desirable agreement and harmony may be observed betwixt 
 his heart and tongue, his word and works, his lip and life, 
 his prayer and practice. If he has had desirable freedom in 
 prayer, he will be on his watch lest a snare and a fall should 
 be at hand, lest pride should rise, and Satan get the advan- 
 tage, and so he be taken by the fowler, and a sad cloud soon fol- 
 low the bright gleam. Jonah's gourd was soon up, and soon 
 down. After a dark and lifeless opportunity in prayer, the 
 Spirit will set the believer to examine into the cause, to spy 
 out lurking sins, to be more watchful, and continue in prayer, 
 notwithstanding this discouragement. The believer often 
 learns many useful lessons from dry and mortifying seasons. 
 Under the influence of the Spirit, the man will be humble. 
 
 Now let us a little consider the gift of prayer as separate 
 from the Spirit. This is no more than a natural capacity, pro- 
 ceeding from quick natural parts, strong memory, and fluency 
 of utterance, and these often much assisted by acquirements; 
 such as a religious education and advantages, much reading 
 and hearing, extensive acquaintance with men and things. 
 Some of these persons may study beforehand how to place and 
 pronounce their words, how to express themselves so as to 
 come up to, or exceed others, more than what they want, and 
 should chiefly aim at in prayer. Others who are full of words 
 give themselves little concern to think beforehand; when they 
 are engaged in prayer, they generally run over the same words 
 and phrases, for the most part, in a lifeless and insipid manner. 
 But that threadbare form of words and set of phrases hardly 
 deserve to be termed the gift of prayer. Those who are for 
 cultivating the gift of prayer merely, may also have their 
 thoughts employed before, in, and after prayer, yet they have 
 no eye to the glory of God, the intercession of Christ, the in- 
 fluence of the Holy Ghost, mortifying sin, cleansing and pu- 
 rifying the soul, the increase of faith, and growth in grace; 
 all which are eyed by those assisted by, and endued with, 
 the Spirit of prayer. 
 
 From these hints, it is easy to observe, — That the Spirit of 
 prayer is a precious gift bestowed, in different degrees, on all 
 the children of God, and on them only. That every one en- 
 dued with the Spirit has also some degree of the gift of prayer. 
 That there may be large gifts in prayer, yet without the in- 
 wrought influence of the Spirit. That the Spirit of prayer is 
 a Spirit of faith and holiness. Though a person may be reck- 
 oned a gifted man, yet if his heart and tongue clash, if his works 
 contradict his words, so that his lip and life disagree, his prayer 
 and practice jar, it may be concluded that his prayer is littlo 
 
 36* 
 
426 GASES OE CONSCIENCE. 
 
 better than " great swelling words of vanity." That those who 
 are endued with the Spirit, may be too negligent about the 
 gift of prayer. We should study to cultivate an agreeable and 
 useful gift. A door of utterance in prayer is very necessary 
 as well as in preaching. But we should beware lest we 
 quench the Spirit. 
 
 A FEW FREE THOUGHTS ON THE CHARACTER 
 AND HAPPINESS OF THE HAPPY MAN. 
 
 The happy man was once miserable, and in all respects 
 like to others, divested of God's love and image, degenerated 
 and become earthly, sensual, and devilish; without strength, 
 and entirely helpless, having no will or power to return to God 
 or seek happiness in him; but through most free and rich 
 grace, he was in a time and manner most pleasing to him, 
 who is rich in mercy, and worketh all things after the counsel 
 of his own will, convinced by the divine Spirit of his wretched- 
 ness and sinfulness by nature and practice, and feels what 
 an evil and bitter thing it is to depart from God; so that now 
 he feared the consequence of his sad prevarication, being a 
 constant expectant, that the taper of life will soon dwindle 
 into oblivion, and he shall then feel the fiery indignation and 
 vindictive wrath of an inexorable God, a consuming fire: but 
 this valley of Achor becomes a door of hope; and, as misera- 
 ble and helpless, he becomes the object of divine mercy and 
 succour. He is now drawn by the Father to the Son; seeing 
 the inability of the law, and by faith, wrought in him, appre- 
 hending the sufficiency of the anointed Lord Jesus, as able, 
 mighty, and willing to save him, even to the uttermost; he 
 is now turned to the strong hold as a prisoner of hope, and 
 fled for refuge to lay hold on the hope set before him; the 
 offices and sweet characters of Christ conveyed inexpressible 
 joy and comfort to him, and were as ointment poured forth; 
 he saw him just such a Saviour as he wanted in every respect, 
 and accepted him on Gospel terms, as a prince, as well as a 
 Saviour; for wisdom and sanctification, as well as righteous- 
 ness and redemption; and soon the joyous moment came, when 
 he was enabled to call him, my Lord, by the Holy Ghost; "my 
 beloved is mine, and I am his:" with a holy becoming bold- 
 ness, the soul claims relation to Christ, and with a holy 
 triumph proclaimed it: mine according to the tenor of the 
 Gospel-covenant, and effectual soul-satisfying application, 
 given to, and bestowed on, me, to be all that to me, that my 
 soul wanted, a complete and whole Saviour. His soul doth 
 now magnify the Lord, and his spirit rejoices in God his Sa- 
 
CHARACTER OF THE HAPPY MAN. 427 
 
 viour; he hath now received beauty for ashes, joy for mourn- 
 ing, and the garment of praise for the spirit of heaviness; his 
 is the blessedness of that man, unto whom the Lord imputeth 
 not sin; being justified by faith, he has peace with God 
 through Jesus Christ his Lord; feeling the soul-enriching 
 union with Christ, knowing that he is in him by the Spirit 
 that he hath given him, there is, therefore, now no condem- 
 nation to him. Because he is a son, God hath sent forth the 
 Spirit of his Son into his heart, crying, "Abba, Father;" 
 God saith to him, " Thou art my beloved Son, in whom I 
 am well pleased. — Son, all I have is thine." For being 
 made a child, he is become an heir of God and joint heir 
 with Christ. He feels that he is passed from death unto 
 life; that though once afar off, he is now -made nigh by the 
 blood of Christ; no longer a stranger or foreigner, but a 
 fellow-citizen with the saints, and of the household of God. 
 His soul, at the discovery of this rich and free grace, stands 
 astonished, lost in wonder and admiration, crying, Why me, 
 Lord! what am I or my father's house, that thou hast brought 
 me hitherto? Oh! the depth and unsearchable riches of the 
 wisdom and love of God ! Being born of God, he now bears 
 the image of his Father; born from heaven, he is now travelling 
 thither; delivered from the power of darkness, and translated 
 into the kingdom of God's dear Son, he becomes a willing sub- 
 ject of the prince of peace; worships God in the Spirit, works 
 out of himself, and rejoices in Christ Jesus, and has no confi 
 d mcc in the ilcsh. He is a new creature; old things are passed 
 away, and all things are become new: his understanding is il- 
 luminated, and he is light in the Lord, and walks as a child of 
 light; his will is renewed, for to will is present with him; his 
 affections arc changed, for he delights in the law of God after 
 the inner man; and with the mind serves the law of God, 
 walking not after the flesh, but after the Spirit; savouring the 
 things that are of God; sowing to the Spirit; having his fruit un- 
 to holiness, walking in all the ordinances of the Lord blameless, 
 educated in the school of obedience unto life, in consequence 
 of his being made a partaker of the divine nature, and renewed 
 in the spirit of his mind. In short, he is inwardly and out- 
 wardly changed: having quitted with the prodigal the drudgery 
 of the citizen of the country, and conic to his Father's house; 
 delivered out of Egypt as Israel, he is led to (he holy moun- 
 tain to receive the law written on the fleshly table of his hearl ; 
 " for the law of the Spirit of life in Christ Jesus hath made him 
 free from the lawof sin and death:" his trade is religion orprac- 
 tioal godliness, being diligent in the work of Grod, unto which 
 he is created anew, watching unto prayer and sclf-dcuial, going 
 about doing good, visiting the sick, the fatherless, and the 
 
428 OASES OF CONSCIENCE. 
 
 widow, directing (by precept or precedent) all to the knowledge 
 and love of God. He walks in the valley of self-abasement, 
 humiliation, and godly sincerity, in the plain garment of sim- 
 plicity and lowliness; but has a richer suit to appear in court, 
 called "the best robe, the wedding garment, and white linen, 
 or righteousness of Christ." I cannot help looking back on 
 what he once was; by nature he was, in his blood, loathsome, 
 defiled, and unclean; but there is a beauty and perfect comeli- 
 ness put on him; he is stripped of his filthy garments, and is 
 fair with the beauty he has received out of Christ's wardrobe; 
 he shines in the beams of Christ's righteousness; it is indeed 
 sometimes hid' from him, and he has only the humbling sight 
 and sense of his deformity; but is never more fair than when he 
 judges himself to be most deformed; indeed the higher he is, 
 the lower; the richer, the poorer; the fuller, the emptier; the 
 stronger, the weaker; strange paradoxes! union and communion 
 with Christ, in his life, which is said to be hid with Christ in 
 God: his graces and spiritual life are continued as beams by the 
 constant emission of light and heat from the sun; and the stream 
 of his holy joys and comforts is perpetuated by the constant 
 flowing of the fountain. Blot the bright promulger of light 
 and heat out of the firmament, and the bright stars are at once 
 in the blackness of darkness; so take away Christ, or sepa- 
 rate the soul from him, and all its graces, life and comfort are 
 no more; the happy man says of Christ, all my springs are in 
 thee; from thy merits and Spirit flow my redemption, justifica- 
 tion, sanctification, peace, joy in the Holy Ghost, and blessed- 
 ness in the world to come. He has a Benjamin's portion, a 
 plentiful inheritance in Christ, the mercy of mercies, in whom, 
 as an inexhaustible fountain all necessary mercies are treasured, 
 and with whom they shall be conferred. Christ, his Rose of 
 Sharon, never withers; nothing unlovely is found in Christ; he 
 is a sea of sweetness without one drop of gall; all is wholly 
 and altogether lovely, and his incomparable excellencies are 
 pure and unmixed; new wonders are, and will be eternally 
 rising out of him. He is a deep which no line of any created 
 understanding, angelical or human, can fathom. The happy 
 man, who possesses him, and has property in him, may well 
 say with Esau, "I have enough." A happiness, indeed, com- 
 mensurate to the unlimited capacities, and suitable to the exi- 
 gencies and desires of his large high-born soul. And in order 
 to hold fast that whereuntohe hath attained, and increase with 
 all the increase of God, he walks closely with God, panting after 
 growing communion with, and conformity to him; and in every 
 duty, use of ordinances, and acts of lively obedience to God in 
 Christ, he hath special irradiations of divine life, light and love; 
 and the more constant his acting is toward Christ, the more 
 
CHARACTER OF THE HAPPY MAN. 429 
 
 continued is his actual enjoyment of special communion with 
 Christ; he finds that obedience is the very place where mani- 
 festive love delights to display its glories, and, "by keeping 
 Christ's commandments, he abides in his love;" it is his constant 
 prayer, (not satisfied with favour, though full with the blessing 
 of the Lord,) all ye sovereign winds of the Spirit of God, 
 breathe upon the garden of my soul, that the sweet odours of 
 these thy plants may both be increased, and may also be dis- 
 persed afar, and carried into the nostrils of my well-beloved; 
 that while the King sitteth at his table my spikenard may send 
 forth a sweet smell. 
 
 If he is rich, (though it is very rare that riches and this hap- 
 piness are together,) he is faithful in the mammon of unright- 
 eousness, not trusting to such uncertainties, trading with his 
 Lord's talent, as a steward that must give a good account, laying 
 up in store for himself a good foundation against the time to 
 come: if he is poor, (perhaps like Lazarus,) as to temporals, 
 yet he has a large freehold estate in Christian contentment, so 
 that having nothing, he possesses all things: he knows how to 
 be abased, and how to abound, and glories that he, through 
 perfect weakness, can do all things through Christ which 
 strengtheneth him; he is wafted by Hermon's spicy gales, and 
 enjoys the sweet balmy air, with Arabia's perfumes, expands 
 aloft and drinks the floating joys ever springing, finding within 
 himself a well of water springing up into everlasting life, issuing 
 and flowing from the throne, and from thence watering the city 
 of God; he is filled with joy and peace in believing, and abounds 
 in hope through the power of the Holy Ghost, partaking of those 
 joys that a stranger to God intermeddles not with; and bids 
 them all taste, that they may see how gracious his Lord is, 
 saying, Come and welcome to the vital feast, and feel and know 
 with me that God is yours. He simply believes God, (because 
 he hath said it,) and considers what he says in order to speak 
 after him, hope and expect from him, and obey perfectly. 
 
 He lives much at home, though in the exercise of his god- 
 like graces he most affectionately helps, assists, and for- 
 wards others in the way to heaven; knowing that he who 
 hath God at home, that is in his own soul, hath all riches, 
 all perfections. As he loves God, in consequence of his love 
 first to him, so he loves his children who with himself are 
 begotten of God also; the law of love is preserved inviolably 
 in his heart, and ever appears legible in his life, and lie knows 
 he has passed from death unto life, because he loves the bre- 
 thren; he is drawn to love most whore God does; Cod's jewels 
 and peculiar treasure arc his, having all his delight with David, 
 in the saints, and excellent of the earth. As he is born of 
 incorruptible seed, so is he sustained by spiritual food, and 
 
430 CASES OP CONSCIENCE. 
 
 has meat to eat which the world knows nothing of; his drink 
 is the sincere milk of the word, and wine of the kingdom. 
 He sleeps in the lofty chamber of divine tranquillity, on a green 
 bed of perfect love; his pillow is made of promises, and round 
 about and underneath him are the everlasting arms : he break- 
 fasts every morning on spiritual prayer, and sups every night 
 on the same, having access by faith into that grace wherein 
 he stands, and rejoicing in hope of the glory of God. He 
 was a paradox to himself, but now he sees how it is; as to 
 the world they know him not; his happiness lay not exposed 
 to common observation; as a saint, he is one of God's hidden 
 ones; a jewel among # the rubbish, a pearl among pebbles, and 
 precious among the vile; he has put on the robe of salvation, 
 the beautiful garment of gladness; Jesus is his beauteous 
 dress; he is clothed with the sun, and the moon is under his 
 feet, where it should be; he feels and knows, by happy expe- 
 rience, that he has in heaven an enduring substance, and 
 where his treasure is, there is his heart also, so that, 
 Unchain' d, and disengag'd from earthly dross, 
 He treads the thorny footsteps of the Saviour's cross. 
 
 His citizenship and conversation are in heaven; he is enti- 
 tled to all the privileges and immunities of the kingdom of 
 grace and glory: grace rises gradually in his soul as the sun 
 in the heavens shining more and more unto the perfect day; 
 he is always ready to give an answer for the hope that is in 
 him with meekness and fear. Death is not terrible, neither 
 does he dread judgment; he is both habitually and actually 
 ready, waiting till preferred from cross to crown, warfare to 
 rest, and is taken into the joy of his Lord. 
 With him numbered may I be, 
 In time and to eternity. 
 
 THE CHARACTER OF AN HONEST MAN. 
 He looks not what he might do, but what he should. Jus- 
 tice is his first guide; the second law of his actions is expediency. 
 He had rather complain than offend; and hates sin more for 
 the iniquity of it than the danger; his simple uprightness 
 works in him that confidence which oft times wrongs him, 
 and gives advantage to the subtle, when he rather pities their 
 faithlessness, than repents of his credulity. He hath but 
 one heart, and that lies open to sight; and were it not fpr 
 discretion, he never thinks aught whereof he would avoid a 
 witness: his word is his parchment, and his yea, his oath, 
 which he will not violate for fear or for loss. The mishaps of 
 following events may cause him to blame his providence, but 
 can never cause him to eat his promise; neither saith he, 
 This I saw not, but, This I said. When he is made his 
 
CHARACTER OF THE FAITHFUL MAN. 431 
 
 friend's executor, lie defrayeth debts, payeth legacies, and 
 scorneth to gain by orphans, or to ransack graves; and, there- 
 fore, will be true to a dead friend, because he sees him not. 
 All his dealings are square and above the board; he discovers 
 the fault of what he sells, and restores the overseen gain of 
 a false reckoning. He esteems a bribe venomous, though it 
 comes gilded over with the colour of gratuity. His cheeks 
 are never stained with the blushes of recantation; neither does 
 his tongue falter to make good a lie, with the secret glosses 
 of double, or reserved senses; and when his name is traduced, 
 his innocency bears him out with courage: then, lo, he goes 
 on the plain way of truth, and will either triumph in his in- 
 tegrity, or suffer with it. His conscience overrules his pro- 
 vidence, so as in all things, good or ill, he respects the na- 
 ture of the actions, not the sequel; if he sees what he must 
 do, let God see what will follow. He never loadeth himself 
 with burdens above his strength, beyond his will; and once 
 bound, what he can he will do, neither doth he wiil but 
 what he can do. His ear is the sanctuary of his absent 
 friend's name, and of his present friend's secret; neither of 
 them can miscarry in his trust. He remembers the wrongs 
 of his youth, and repays them with that usury which he 
 himself would not take. He would rather want than borrow, 
 and beg than not to pay. His fair conditions are without dis- 
 sembling, and he loves actions above words. Finally; he 
 hates falsehood worse than death; he is a faithful client of 
 truth; no man's enemy; and it is a question whether more 
 another man's friend or his own; and if there were no hea- 
 ven, yet he would be virtuous. 
 
 THE CHARACTER OF THE FAITHFUL MAN. 
 
 His eyes have no other objects but absent and invisible; 
 which they see so clearly, that to them sense is blind; that 
 which is present they see not: if I may not rather say, that 
 which is past or future, is present to them. Herein he ex- 
 ceeds all others, that to him nothing is impossible; nothing 
 difficult, whether to bear or undertake. He walks every day 
 with his Maker, and talks with him familiarly, and lives ever 
 in heaven, and sees all earthly things beneath him. When 
 he goes in to converse with God, he wears not his own 
 clothes; but takes them still out of the rich wardrobe of his 
 Redeemer, and then dares boldly press in and challenge a 
 blessing. The celestial spirits do not scorn his company, yea, 
 his service. He deals in these worldly affairs as a stranger, 
 and hath his heart ever at home: without a written warrant 
 he dare do nothing, and with it anything. His war is per- 
 
432 CASES OF CONSCIENCE. 
 
 petual, without truce, without intermission, and his victory 
 certain: he meetswith the infernal powers, and tramples them 
 under feet. The shield that he ever bears before him, can 
 neither be missed nor pierced; if his hand be wounded, yet 
 his heart is safe; he is often tripped, seldom foiled, never 
 vanquished. He hath white hands, and a clean soul, fit to 
 lodge God in, all the rooms whereof are set apart for his ho- 
 liness: "niquity hath oft called at the door, and craved enter- 
 tainment, but with a repulse; or if sin of force will be his 
 tenant, his lord it cannot. His faults are few, and those he 
 hath, God will not see. He is allied so high, that he dare 
 call God father, his Saviour brother, heaven his patrimony; 
 and thinks it no presumption to trust to the attendance of 
 angels. His understanding is enlightened with the beams 
 of divine truth; God hath acquainted him with his will, and 
 what he knows he dare confess; there is no more love in his 
 heart than liberty in his tongue. If torments, if death, stand 
 between him and Christ, he contemns them; and if his own 
 parents lie in his way to God, his holy carefulness makes 
 them his footsteps. His experiments have drawn forth rules 
 of confidence, which he dares oppose against all the fears of 
 distrust; wherein he thinks it safe to charge God with what 
 he hath done, with what he hath promised. Examples are 
 his proofs, and instances his demonstrations. What hath 
 God given which he cannot give? What have others suf- 
 fered which he may not be enabled to endure? Is he threat- 
 ened banishment? there he sees the loved Evangelist in Pat- 
 mos; Cutting in pieces? he sees Isaiah under the saw: 
 Drowning? he sees Jonah diving in the living gulf: Burning? 
 he sees the three children in the hot walk of the furnace: 
 Devouring? he sees Daniel in the sealed den, amidst his ter- 
 rible companions: Stoning? he sees the first martyr under his 
 heap of many grave-stones; Beheading? lo there the Baptist's 
 neck bleeding in Herodias' platter. He emulates their pain, 
 their strength, their glory. He wearies not himself with 
 cares; for he knows he lives not at his own cost; nor idly 
 omitting means, but not using them without diffidence. In 
 the midst of ill rumours and amazements, his countenance 
 changes not; for he knows both whom he hath trusted, and 
 whither death can Lead him. He is not so sure he shall die, 
 as that he shall be restored; and out-faceth his death with his 
 resurrection. Finally, he is rich in works; busy in obedience; 
 cheerful and unmoved in expectation; better with evils; in 
 common opinion, miserable; but in true judgment more than 
 a man. 
 
 THE END. 
 
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