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Title: The Morning of Spiritual Youth Improved, in the Prospect of Old Age
and Its Infirmities

Author: J. Church

Release date: October 2, 2018 [eBook #58012]

Language: English

Other information and formats: www.gutenberg.org/ebooks/58012

Credits: Transcribed from the [1814] R. Thomas edition by David Price

*** START OF THE PROJECT GUTENBERG EBOOK THE MORNING
OF SPIRITUAL YOUTH IMPROVED, IN THE PROSPECT OF OLD
AGE AND ITS INFIRMITIES ***

Transcribed from the [1814] R. Thomas edition by David Price, email
ccx074@pglaf.org

THE
MORNING
OF
SPIRITUAL YOUTH
IMPROVED,
IN THE PROSPECT OF
Old Age and its Infirmities;

BEING A

LITERAL AND SPIRITUAL PARAPHRASE
On the Twelfth Chapter of Ecclesiastes.
In a Series of Letters.

By J. CHURCH, V. D. M.

“Rejoice, O young Man, in thy Youth.”—Solomon.
“The prudent Man foreseeth the Evil, and hideth himself.”
“—and add to your Faith Virtue.”—Peter.

LONDON:
PRINTED BY R. THOMAS, RED LION STREET, BOROUGH.

PREFACE.

CHRISTIAN READER,

I need make no apology far publishing the following Letters, as the Subject
was first delivered in several Discourses, and is now by the particular
desire of many friends, published to the Church in the form of familiar
Letters—appearing in the homely dress of plain speech, they will, doubtless,
meet the censure of the carnal critic, but my mind is fully made up on that
point—that which is highly esteemed amongst such men, is abominable in
the sight of God.
Being favored with much of the presence of God in preaching the Sermons,
and since then in writing some of these Letters, I trust every wise, spiritual,
and humble Christian, into whose hands this Work may fall, will be edified,
reproved, comforted, and built up on their most holy Faith.—
So prays thy witting Servant
in Christ Jesus,

LETTER I.

TO AMICUS.

Lambeth, 1814.
DEAR FRIEND,

Having waded through many deep waters of late, and, I hope, learned many
interesting lessons in the School of the Cross, I cannot forbear dropping you
a few thoughts on the great things of God. It is my mercy and yours, that
our salvation is the joint work of the adorable Trinity in Unity, originating
in eternal love, planned in infinite wisdom, and executed by almighty
power. This salvation I have been led to prise, of late, more than ever I did;
and to bless a covenant God that I ever heard its joyful sound; that I was
ever convinced of my need of its blessings; that I ever was enabled to
receive it as my own: which glorious salvation consists in the pardon of sin
—the acceptation of the Saviour’s obedience—the clear witness of God’s
Spirit—and the happy heart-felt communion with God. This is the salvation
of the Gospel I have been made acquainted with in some degree, and trust I
shall yet more abundantly, even in this present life, and beyond the grave be
favored with it in body and soul for ever. This is what I have in humble
hope and expedition, and God declares it shall not be cut off. The Spirit of
God is given us as an earnest of this, and faith is the evidence of it—and
though I am not yet in the enjoyment of it, the promise still stands firm,
Thine eyes shall see the king in his beauty—they shall behold the land that
is far off. Thine eyes: are you inclined to ask, Whose eyes?—the answer is
ready—those who are in possession of a good work of grace—hence,
having begun the good work, he will perform it unto the day of Jesus Christ.
—Sometimes you hope, you believe, you trust, nay you are sure this work
is begun; then I am sure it will be carried on, and must be completed; for
the Man will not be in rest till the great work is done, and he presents us to

himself a glorious Church, not having spot or wrinkle, nor any such thing.
May you and I live in the pleasing prospect of this, and finally, die to enjoy
it—no doubt it will be an heaven worth dying for—when I contemplate this
glory, I forget the trials of the way.
But, perhaps, my dear friend, while reading this, is particularly tried in the
way; for as vinegar upon nitre, so is he that singeth songs to an heavy
heart. Well, then, I must pay you a visit in Achor’s vale, where I know you
are truly safe, though miserable; reflecting on the days that are past, and
contrasting them with what you now feel and fear—once feeling light, joy,
peace, comfort, love, zeal, activity, and diligence; but now you feel
darkness, insensibility, lowness the workings of inbred sin, and too often
have to lament the out-breakings of them. This may be succeeded by legal
bondage, unbelief, fretfulness, enmity, and a sad distance between God and
the soul; and instead of activity and diligence, a general stupor; calling all
in question, because you cannot act as you have formerly done—quite
forgetting him that has said, and who is now making good his promise,
Even the youths shall faint and be weary, and the young men shall utterly
fail, but those who wait on the Lord shall renew their strength.
Permit me, my brother, just to intimate, that there is nothing singular in
your trials; it appears to be the very path the Redeemer went, and the very
footsteps of the flock. Hence we read, directly after the Baptism of our dear
Lord, when his soul was filled with all the fulness of God; when the Father,
with an audible voice, proclaimed from above, This is my beloved Son!—
and the Holy Spirit was seen hovering over his head, in a body of light, just
like a Dove in its descent—the Redeemer rising from the watery tomb, and
the gazing spectators astonished at the solemn scene—immediately after
this transaction we find him led into the Wilderness to be tempted of the
Devil; and he was with the wild beasts, and evil angels came to him; and
upon the back of this, Satan, the head, the chief Devil, most daringly
tempted him to presumption, to doubt his Sonship, and to commit suicide!
—and can my brother wonder that he is a subject of temptation—that he
has forty days of mourning, without a spiritual entertainment, or the
manifestative presence of Christ—that he is among the wild beasts of his
inbred sins—that evil thoughts stirred up by evil angels, should ever trouble
or visit him? And can you wonder that you should be tempted to doubt
your sonship—tempted to presume—that is, forbear to use the scripture

means in time of trouble, or even tempted to suicide? You think some
strange thing has happened to you, but this is the path the Redeemer trod, in
his measure—and, recollect, the servant is not greater than his Lord—it is
enough to be as he was, that we may be as he is. This part of your
experience was strikingly exhibited in the case of the Israelites, who came
through the Red Sea with joy and praise—shouted victory, through the
mercy of Jehovah—and felt happy that they were delivered. But their
felicity was soon abated, for they were ordered to encamp at Marah, in the
Wilderness. So you find it: you have been convinced of your lost state; you
have felt the slavery of sin and the Devil; you have felt the bondage of the
Law; you have seen the Redeemer making an atonement for sinners: your
faith has received this; your hope has enjoyed this; your love has been led
out to him in sweet return; and though you still felt yourself a sinner, yet
your mind was happy in Jesus, his glorious Person, and his great Work.
Here you sung with Moses and Miriam, with gospel ministers and people,
The Lord is my strength and my song, he also is become my salvation, and I
will exalt him. But your note was soon changed, for you presently found
yourself in the wilderness of fears, lest you had been deluded, and lest you
had presumed—lest your grief had been like Esau’s, and your joys the
raptures of a way-side hearer; quite forgetting that that religion which
comes from God, always leads to God, as our salvation and our eternal all.
This was certainly your experience; then why doubt the reality of it? The
commandment has gone forth, that you, for wise and God-glorifying
purposes, should pitch your tent at Marah; here you must taste of the bitter
cup of sorrow. This will only endear the Tree of Life to you, who was cut
down, and cast into deeper waters than you can possibly go into; and will
lead your faith to apprehend, that though your waters are deep and bitter,
yet faith tastes them sweet, by virtue of Christ’s removing the curse—

Thus believing we rejoice,
To see the curse removed.

Your path may indeed be hard and thorny, but, bless God, there is no curse
in it; let this console your mind, I am sure it will, if the Holy Spirit gives
you power to believe it. Your present experience of darkness, guilt,
deadness, bondage, contraction of spirit, and great stupor, are the days of
evil that Solomon speaks of, which are many, but must at last issue in an

exceeding and an eternal weight of glory. But seeing such are the days that
must come on the followers of the dear Saviour, how truly important, and
how highly interesting that exhortation in the twelfth of Ecclesiastes,
Remember now thy Creator, in the days of thy youth, while the evil days
come not, and the years draw nigh, wherein thou shalt say I have no
pleasure in them. Solomon could well talk of these things, for he had a
wonderful share of them, and wrote the whole Book of Ecclesiastes upon
the subject. The word is said by some, to mean the Preacher, but others
think it signifies Restoration to the Church. It was also written by him in
his old age, after his recovery from backsliding; as such it must be a
precious treasure in the hands of a poor sinner, who knows the plague of his
heart, the weakness of human nature, the inconstancy and mutability of all
transitory things, of all terrestial objects.
This book shews the vanity of all things out of Christ; that they are fleeting,
insubstantial, and disappointing; that they elude the grasp of their followers,
and leave the soul in darkness, misery, and woe. Having learnt so much by
deep heart-felt experience, of the power of grace and the power of sin, and
having been deeply taught by the Holy Ghost, he advises as a father to his
children, how to act, before the sad days of tribulation come on; and this is
agreeable to his own declaration, The prudent man foreseeth the evil (i.e.)
day and hideth himself, but the simple pass on and are punished. Thus in
this chapter he exhorts, which, through God’s assistance, I shall consider in
an experimental manner; and shew, I hope, the mind of the Spirit upon this
important theme.
I have often been grieved when this precious text has been taken by mere
Moralists, who knew nothing of the Spirit’s work upon the heart, as the
testifier of Jesus; and applied to youth, literally, who are destitute of the
grace of God—and by a mere moral harangue, they have set youth to
perform a task they themselves never did. Hence, in general, Sermons are
preached to young people from this passage, when the very passage shews
they are characters that have been taught of God; else why exhort to a
remembrance of that glorious object, Thy Creator? it must imply some
knowledge of him; and this great Creator can only be known by his own
Word and Spirit; only seen in his own light, for the world by wisdom knows
not God, nor can all the works of God lead us to God, as some dream; there
is no coming to a knowledge of trusting in, or loving, or obeying God, but

by the glorious Mediator, and the impulse of the Holy Ghost. I consider it
necessary then, my dear Brother, to shew you, First, The Characters
addressed in this important exhortation—the Youth. Secondly, the grand
object recommended to their attention, Thy Creators. Thirdly, What is
implied in the idea of remembering him. Fourthly, The Arguments the wise
man makes use of to urge this important act, viz. The approach of evil days
and years—which I shall endeavor to explain in a scriptural and
experimental way, to comfort some poor mourner; to show the value of a
precious Saviour; and endear salvation, by free grace alone.
On the first head of this subject, I would just observe, the blessedness of
being early called by the grace of God, can never be fully appreciated in
this world. We read of some who were called at a very early period:
Jeremiah was really sanctified from the womb: John the Baptist was filled
with the Holy Ghost in the womb; which shews the possibility of a work of
grace in the souls of those who die in infancy, as they are in general, if not
all, influenced by the Holy Spirit before their departure, and are passively
the subjects of Regeneration. What a consolation for a parent bereaved of a
lovely babe!—It appears Joseph was early taught of God; perhaps the first
martyr, Abel, was—it is very clear Obadiah, Josiah, David, and Solomon,
were early converted. Samuel and Timothy knew the Saviour at a very
early period—the Lord was their guide from their youth. This saves a
person from many a bitter pang,—many a sigh, many a tear, many a deep,
black, sad reflection of parents, broken hearts, violated sabbaths, a despised
gospel, a ruined pocket, and constitution. To be sure grace shines very
bright in the calling of such; but you and I must say, we are greater debtors
to preserving grace. I rejoice your mind was so early imprest with the
power of godliness, and that you was directed under a sound ministry,
which clearly pointed out the way of salvation, by free grace alone; for the
labour of some foolish preachers wearieth every one, because they know
not how to go to the city. But this is not the youth in the text, they are the
seed which the Lord hath blessed—the seed of God; the seed that was to
serve the Lord, called the seed of Jacob; for these the Redeemer entered
into a covenant with his Father—for these he travailed in spirit, groaned,
cried, obeyed, bled, and died. Hence the promise, He shall see of the
travail of his soul and be satisfied. This is begun in our conversion, and
will be accomplished in our final glorification. Hence the Psalmist says, As

arrows in the hand of the mighty so are the children of thy youth. And the
matter of the covenant between the Father and the Son, is thus exhibited—
Thy people shall be willing in the day of thy power, in the beauties of
holiness. From the womb of the morning thou hast the dew of thy youth—
which beautiful passage Mr. Hervey translates, and paraphrases thus: “As
the morning is the mother of dews; produces them, as it were, from a
prolific womb; and scatters them with the most lavish abundance, over all
the surface of the earth: So shall thy seed be, O thou everlasting Father! By
the preaching of thy word, shall such an innumerable race of regenerate
children be born to thee, and fill all lands. Millions, millions of willing
converts, shall croud into thy family, and replenish thy church; till they
become like the stars of Heaven, or the sands of the sea, for multitude; or
even as numberless, as these fine spangles, which now cover the face of
nature.”
Of the same opinion was the late Mr. Huntington; see his “Light shining in
Darkness;” on the 110th Psalm. “The youth which is to spring from the
womb and is to be numerous as the drops of the dew, seem to be a time yet
to come; when the knowledge of the Lord shall cover the earth—when a
nation shall be born at once—when a little one shall become a thousand—
and when the Lord’s family will consist of strong men in the faith; who are
called youth; instead of thy fathers, shall be thy children, whom thou
mayest make Princes in the earth;” this must be when the greatest kingdom
under the whole heavens shall be given to the saints of the most high, and
they shall take it, and possess it, for

Jesus shall reign where’er the Sun
Does his successive journies run.

The truly excellent Dr. Hawker reads this passage in reference to the
heavenly extraction of the Lord’s people, to shew, That sovereign grace will
give to Christ an abundance of souls, like the dew drops; so numerous as to
be perfectly incalculable: “And they shall come of heavenly extraction, as
the dew from God, being born not of the will of the flesh, but of God; and
unperceived, unnoticed, and unknown, as the silent drops of the morn; for
the kingdom of God cometh not by observation: and as they are begotten
like the dew, without the aid of man, so also shall they be preserved by the
same predisposing cause, without man’s descent.—Not by might or by

power, but by my spirit, saith the Lord of Hosts.” Thus the youth to whom
Solomon writes are the spiritual seed of God, and not to mere carnal
worldly youth, who are destitute of the knowledge of God. Dear Amicus,
adieu—Grace and peace be with you.
I remain, your’s in the Sinner’s friend,

LETTER II.

TO AMICUS.

Lambeth, 1814.
BELOVED FRIEND,

Amidst a vast multitude of thoughts which occurred to my mind this
morning, one more than all the rest, seemed longest to abide, namely, that
as the Lord’s people are called Servants as well as Sons, it appears to me
that the services of none are accepted of God, but only the services of those
who are Sons by adoption and graces and by the testimony of the Holy
Spirit in the heart. Such Sons are also called his Servants, who shall serve
him: they were by nature the servants of the Devil, wore his livery, and did
his will; but Almighty grace having wrought a glorious change in the heart,
there is a change of the service; and this service is not in the oldness of the
letter, but in the newness of the spirit; then it must be with a new heart, a
new spirit; with new views, aims, pursuits and ends. Into this service we
are first pressed—then we become volunteers, and though we meet with
many discouragements by the way, yet we are not tired of our Master, nor
he of us; nor do we serve in heart, in affection, in word and deed, as we
wish we could, yet he kindly accepts the will for the deed, and says, If there
be a willing mind, it is accepted according to what a man hath, and not
according to what he hath not. In the service of so divine a Lord, our
chariot wheels would fain run swift along. My dear Brother can recollect
when his feet run cheerfully in the way—ye did run well, who did hinder
you? and you had a divine command for it—Rejoice, O young man, in thy
youth, and let thy heart cheer thee in the days of thy youth. Walk in the way
of thy new heart, and in the light of truth that you are favored with; but it is
added, that all this work must be tried, judged, and proved, that it may
appear to be genuine, that what belongs to God may go to God, and what

belongs to nature you may discover, and lament; for this is the design of the
furnace, the design of the fire of tribulation—therefore do not be alarmed,
as though some unaccountable thing had happened. In the days of
prosperity you did right to be joyful; in those days of adversity you must
now consider, the Lord approved of the days of your youth, and even
promises a renewal of them; and David declared he experienced it: this you
may see in the following texts—I remember thee, and the kindness of thy
youth, and the love of thy espousals, when thou wentest after me in a land
that was not sown.—He shall return to the days of his youth. Thy youth is
renewed as the Eagle’s. This is experienced after a season of backsliding
and darkness, deadness, and misery. In these youthful days it is necessary
to be diligent, as dark days may come. Hence the exhortation, Remember
thy Creator in the days of thy youth. These youthful days do not so much
regard the time of life as the time of the light, love, and liberty of the
children of God; these are our first, best, and sweetest days.
Hence it is said, it is good for a man that he bear the yoke in his youth:
whatever may be the sense of this text, it is a point beyond all controversy,
that it is a mercy to be taught out of the Law, in our first setting out, to bear
the yoke of our transgressions, and receive deliverance from them by the
precious blood and righteousness of Christ. It is likewise a mercy to be in
the service of Christ, in health and strength of body and mind; the service of
Christ is easy and his burden light; so he told his disciples, Take my yoke
upon you. The word youth, does not always signify the term of years; this
is evident from Job’s pathetic moan—O that it was with me as in the days of
my youth, when I was blest with health of body, peace of mind, cheerful
days, plenty of ordinances, and means to get the knowledge Jesus; and an
inclination thereto, while the Spirit taught me to say, My Father, thou art
the guide of my youth. And hence the apostate and backslider is said, to
forsake the guide of her youth. Thus it appears the time to remember our
creators is the days when first imprest with the good things of God; when
powerfully drawn on by the cords of love; when we feel strong, lively,
warm, and affectionate; when peace, comfort, and joy, are felt; when the
mind is free from care, vexation, temptation, and misery; when God blesses
us with health and strength, with ministers and books, with ordinances, and
the company of saints. These are our most happy but not most god-
glorifying times; yet, while they last, Solomon advises a careful attention to

great truths, as we may meet with many crafty, cruel, malicious enemies to
God, enemies to the doctrines of the Trinity in Unity; enemies to the
Covenant of Redemption; enemies to free Grace, to the Work of the Holy
Ghost; to the Divinity and work of the adorable Immanuel; and in fact, to
every revealed truth. So Paul advises, Put on the whole armour of God,
that ye may stand in the evil day. Every part of this armour will be needed,
for it is provided for poor believers, who have to wrestle hard with sins, and
doubts, and fears, nothing short of an experimental knowledge of the truth
will abide the furnace, will stand in the days of evil, which are coming on,
and which all the Lord’s children, either in a greater or less degree, must
endure for it is plain those who fall away had only the form of godliness,
without the power: there may be a form of sound words, a form of
knowledge; a form of faith, of hope of love, of humility—this is but
superficial; my dear Brother, I hope, has been convinced of the danger of
this, and that nothing short of the gracious teachings of the Holy Ghost can
satisfy his mind. This leads me to consider the second particular I promised
to attend to in my first letter—The glorious object—Thy Creators.
I need not tell you I am no scholar, I wish I was; but the passage must be
read in the plural, according to the testimony of most Hebrew scholars—
Remember now thy CREATORS. There are other texts which must be read in
the same way: Where is God thy MAKERS, who giveth songs in the night?
Let Israel rejoice in THEM that made him. Thy MAKERS is thy husband; the
Lord of Hosts is his name. We live in an awful day, wherein the most
crying sin of our nation is the dreadful opposition to the doctrine of the
most adorable Trinity in Unity, though it is a truth so clearly revealed—the
foundation of the Church and the christian’s highest glory. Alas! how
awfully opposed! Many great and learned, experimental christians have
employed their pens in proving from sacred scripture, this most glorious
point of Doctrine, the foundation of all the rest. The adversaries of this
truth pretend to hold the Unity of the Godhead—so do we. They say there
is but one God—so do we; but can they prove that the Godhead does not,
cannot admit of three distinct Persons in that Essence?—No! We, then,
who are Trinitarians, can prove that there is but one simple, undivided
Essence; and, that, if there is any truth in the Bible, there are distinct
subsistences in that one Godhead—that these three are equal in power,
majesty, dignity, and glory; co-equal, co-essential, and co-eternal. There are

not three Gods, but three Persons in the Godhead. That there are three
distinct Subsistences, which, for want of better words, we call Persons, is
evident from a vast many passages of scripture—distinct from each other, in
Person, Name, and Office; for, to what beside the term Person, can we with
any propriety apply the distinct acts of speaking, working, and
commanding? And the Persons in the Trinity are clearly set forth by their
personal characters, such as I, me, him, thou, his, he. The scriptures plainly
declare that there are three that bear record in heaven, the Father, the
Word, and the Holy Ghost—and these three are one—one in the divine
Essence, undivided, which Essence is peculiar to the three; yet these have
different modes of subsisting in this Essence, which we must call Persons—
and they must be Persons, to be Testifiers—testifying is a personal act; if
the Father is one testifier, the Son another, and the Holy Ghost a third, they
must be three Persons, not three Gods; only one in the divine Essence, but
three distinct in Personality, Name, and Office. The Unity of the Godhead
is exprest in this text, Hear O Israel, the Lord our God is one Lord. But the
Plurality of Persons in the Godhead is exprest as before—There are three
which bear record, the Father, the Word, and the Holy Ghost. There is one
God; this is not said to the exclusion of the Son and the Spirit, for the Word
is applied to both as well as to the Father, and in the same senses.
This doctrine will still appear more plain, to my dear brother, by the plural
names of God. In the first verse of the Bible it is evident—In the beginning
God created the heaven and the earth. That this name is plural, is plain by
the work of the distinct Persons. And the spirit of God moved upon the face
of the waters. And the third person is spoken of as the WORD, who said Let
there be light. Thus the three in one were concerned in creation. In
Ephesians iii, 9, God is said to create all things by Jesus Christ—this is one
Person—Christ is said to be creator too—by the word of the Lord was the
heavens made, and all the host of them by the breath of his mouth. Here is
the Word that was with God, and was God; and the spirit of God moved
upon the face of the waters. By his spirit he garnished the heavens, and his
hand framed the crooked Serpent. This is the Holy Trinity in Unity—the
Persons who said, Let US make man in OUR image, after OUR likeness.
Behold the man is become at one of US. Go to, let US go down.—Whom
shall I send, and who will go for US? These words clearly prove a plurality

of Persons. If any man love me, my Father will love him, and WE will come
unto him, and make OUR abode with him.
In the Epistle of John we read of Communion with the Father, and the Son;
and Paul speaks of Communion with the Holy Ghost. The glorious
Covenant of Grace shews a Plurality of Persons. Divine worship is to be
given to the three Persons. Baptism is in their Names: sometimes one
Person is mentioned before the other; the grace of our Lord Jesus Christ,
the love of God, and the communion of the Holy Ghost; here Christ is first
mentioned. The Lord direct your hearts into the love of God, and into a
patient waiting for Christ. The acknowledgement of God, and of the
Father, and of Christ—thus we see the Spirit is mentioned first. In the first
chapter of Ephesians the Father is first introduced—Paul prays that the
Father of our Lord Jesus Christ would grant the spirit of wisdom in the
knowledge of Christ. These, and many other passages evidently prove that
there are Three in One and One in Three, God blessed for evermore; so the
Scripture teaches, and so must we believe; to err in this subject is fatal. But
the Spirit has engaged to lead us into all truth, nor can one humble follower
of Jesus go down to the shades of death, opposing this glorious doctrine.
How these are one, and how each Person subsists in the one Divine
Essence, is not for us to know, nor is it of any importance, it is enough for
me to know, that the terms of Father, Son, and Spirit, are not given to shew
what the Trinity is in the divine Essence, as God; but what they are to the
church in an everlasting Covenant; and this is life eternal to know the
Father, that adopted me as his own—to know the Lord Jesus, in the
greatness of his salvation, by the teaching and leading of the Holy Ghost.
This is the harmonious witness in the word, and I bless God for the same in
the heart. There are three which bear witness; and he that believeth on the
Son hath the witness in himself; and this is the witness, the Father says, Yea
I have loved thee; the Redeemer says, I have redeemed thee; and the voice
of the Spirit is known, I have called thee. This is the point I want you, my
brother, to apprehend, to feel, and enjoy. This is a religion that will stand
the test, will bear the furnace, and all religion, besides what comes from,
and leads to the adorable Trinity, is madness, delusion and daring
presumption! This is the maker or MAKERS—CREATORS, father, husband,
friend, and God.

The wise man not only points out the glorious Object, but the Work in
which they are engaged, even the Work of Creation. These glorious
Persons having formed the grand plan of salvation, which was the first great
act of Jehovah, in Council and Covenant, now brings forth the grand theatre
of the Universe, whereon to display the glories of rich, free, restoring grace;
and this act of power, love, wisdom, and goodness, is the joint Work of the
three Persons; as the word God is a plural term, Elohim, or as some term it
Alehim—the Persons engaged, the Covenanters. This is a point that has
been long proved by good and great men—the several acts of Creation—
God created the heaven and earth, formed both; then the Spirit’s, act—and
the Spirit of God, the Lord and giver of life, moved upon the face of the
waters, to separate the parts which were mixed together, and to give them a
quickening virtue, to produce living creatures in them. Then the Saviour is
represented as saying, Let there be light, and there was light. This came
from himself, who is called the Light of the World. And God said (this is
repeated nine times over; and as the term God is plural, and includes the
Three, there is great propriety and beauty in the expression) Let US make
man in OUR image, after OUR likeness. This consultation is designed to
point out that honor and dignity that was to be conferred on Man, the
noblest work of all his creatures—in his image, as God’s vicegerent; having
dominion over the creatures; erect in his body; with every excellent
endowment of his mind; in purity, holiness, and righteousness; in wisdom
and beauty—thus man was made in his image. But though this is a great
truth, yet I humbly conceive this is not all; from all eternity God had a
favour towards man; and having exalted the dear Saviour to be the great
Head of the Church, he set him up in the nature of his people, so that Adam
was formed in the nature, in the very image which God had designed to
honour Christ in; that image made he man: this was agreeable to divine
consultation. In this image our dear Lord four thousand years afterwards
made his appearance; and this was the joint work of the Holy Trinity—a
body hast thou prepared me. He took part of the children’s flesh and blood
—The power of the Holy Ghost shall come on thee, and that which shall be
born unto thee shall be called the Child of the Most High.
Thus the formation of our nature is the joint work of the Trinity, in the first
and second Adam; but this point will appear of equal importance if we
contemplate our New Creation, as the work of the same divine Persons.

Our Regeneration is called a Creation, but more of this in my next. The
best of blessings attend you.
So prays your willing servant to command
in all Godliness,

LETTER III.

TO AMICUS.

DEAR FRIEND,

GRACE and peace be with you. I thought it needful to drop you another
Letter on a subject of infinite importance to you, to myself and to the whole
church of God. The Saviour, in a conversation with a learned and polite
Doctor of Divinity, positively declared the necessity of another, a New, a
second Birth. Blessed be God, the salvation of the children of God is
completed without this, but we must be born again to know this salvation is
ours; and to pretend to lay claim to such Salvation, without being born
again, is most daring presumption! This new Birth is a change of heart and
life; the formation of a new man; an infusion of holy principles—all new—
every thing; that is, every principle which the Holy Spirit inspires is new;
new views, new sensations, new ideas, new pursuits; and new trials; all is
become new. If any man be in Christ Jesus he is become new. This birth
goes by various names in scripture—it is stiled a Calling; The master is
come and calleth for thee. It is represented as an implanting or engrafting
—Cut off from the old stock: Our souls cleave to Jesus as our all in all. It is
a Conquest; by the power of the Holy Spirit our enmity is slain, our wills
subdued, and our affections set on heavenly objects. It is called an heavenly
Birth—Of the seed of God’s word we are said to be begotten to a lively
hope. A new man is formed; for this the Redeemer travailed in spirit; for
this ministers labour and toil; and to enjoy God in Christ Jesus, no small
portion of spiritual labour falls to the share of the happy possessor. The
Saviour enters the soul; this must create a stir there. He comes into, and by
the door of the heart; all that come in any other way, as sin and Satan did,
are thieves and robbers. Upon his entrance we, by his light, see our lost
state—feel our guilt—conscience is quickened, as well as the mind
enlightened; and here, my brother, you may discover the vast disparity

between the Possessor and the mere nominal Professor; it is not to be seen
either in their light, or conduct, for a man destitute of the grace of God, may
be clear in his head, and upright in his moral deportment. This is the snare
that is come upon the Churches: these are the false evidences by which
thousands are deceived—it is not enough, the main spring is wanting, which
is Life. This is the genuine work of God: this proves our union with the
Living Vine. By this life I feel myself condemned by the Law. I feel a
spirit of bondage to fear. I feel the sting of death. I feel the workings of
corruption, which I knew nothing of before. I feel dreadful apprehensions
of God’s wrath; and while my conscience feels these things, I see, in the
light of the word, and by the Spirit, the exact suitableness of the dear
Saviour. I am enabled by the same Spirit to believe he lived, obeyed,
suffered, died, and is risen again, and receives poor sinners—the lost, the
helpless, the guilty, and the vile. This begets a hope in my mind that he will
save me. The Promises encourage me—the freeness of grace—the Lord
delighting in mercy, through the satisfaction of Jesus—the scriptural
account of poor sinners as vile as me being saved. These things encourage
me to hope; while my faith, small as it is, argues at times, as Manoah’s wife
did, If the Lord had meant to have destroyed me, would he have shewed me
what I see?—or told me what he has? No, no!
But while I thank God, and am taking courage, perhaps sin again
overcomes me—the Law still works wrath; Satan then takes the advantage,
and down I sink again, and must there lay till the dear Father of Mercies
draw me to Christ again. Thus the spiritual life, at this time, hangs in doubt,
and there is no assurance of life, either spiritual or eternal. This is travailing
in spirit, coming to the birth, and no strength to bring forth. This is tarrying
long in the place of the breaking forth of children; panting, breathing,
looking, thirsting, longing for the knowledge of the pardon of sin, the clear
witness of the Spirit, and the sweet, smiting, kind, loving approbation of
God. Such souls are already pronounced blessed, and what God has
promised he will surely perform. Such long to come forth; are afraid of
peace and comfort, ease and quietness, lest it should not be God’s work; and
such would rather be always in bondage than in carnal ease, or false peace
or confidence.
Beautiful that Promise, Blessed are they that hunger and thirst after
righteousness, for they shall be filled. Such are represented as waiting upon

God. Those that wait upon the Lord shall renew their strength—and they
shall not be ashamed that wait for me. At the Pool of Bethesda they lay till
Jesus appears—at the posts of God’s Doors they wait till favour is shewed
them—they are admitted to the Inner Court, till faith gathers strength
enough to believe in the love of God towards them; and till they can receive
into their souls the Atonement this gives peace to the conscience, and joy in
God, and this honor have all the saints. This is the New Birth, which you, I
trust, know something of experimentally; but darkness will sometimes hide
it from you. I must recommend you a sweet text in Job. Thine age shall be
clearer than the noon day—thou shalt shine forth, thou shall be clear as the
morning.
But this new-making second Birth, and new Creation, is the joint work of
the adorable Trinity, and is, of course, property ascribed to each Person,
Remember therefore thy new Creators. Let Israel rejoice in them that made
him. God the Father is called the Father of Christ, the Father of Lights. Of
his own will begat he us, with the Word of Truth. He sheds the dew of the
Spirit upon us abundantly, through Jesus Christ our Lord. This Work is also
attributed to Jesus; he is the Resurrection and the Life—he raiseth up and
quickeneth whom he will; and it is by virtue of his Resurrection from the
dead that we are begotten again to a lively hope.
The blessed and eternal Spirit, the Lord and giver of Life, is also the Author
of this New Creation—Except a man be born of water and the Spirit he
cannot enter into the kingdom of heaven. It is the Spirit that quickens; he it
is prepares the mind for Christ, then testifies of Christ to the soul. May
you, my dear Friend, enjoy much of his testimony, and set to your seal, that
God is true—and, if I have not tired your patience, let me remind you of
another great act of your Creators, the completing the Work in a
manifestative way, in the glorious Resurrection of the Body, to enjoy
endless felicity with the soul. This is what we have in lively hope and
earnest expectation; for this we groan—this is the redemption of the
purchased Possession. God our covenant Father loved our bodies as well as
our souls—the dear Redeemer bought the one as well as the other—he
suffered in the body for sins done by the body. The Holy Spirit graciously
takes up his abode in the soul, as the earnest of the future inheritance.

This Doctrine has been denied by many—this has been ridiculed as contrary
to sense and reason; but why should it be thought a thing incredible that
God should raise the Dead? it can easily be accomplished by the infinite
power and wisdom of God, as well as the first formation of it; the one will
be as easy to him as the other—the sacred scriptures assure us of it, our
faith gives credit to it; and this faith is not in vain, the Redeemer would lose
a part of his purchase if the dead rise not; besides, he has redeemed them to
God, and from the grave; and the general judgment requires that those who
sleep in the dust should come forth. There is a necessity of the body rising,
else we should lose part of our bliss; for we shall want some of our
members in heaven, as the eye, to see Christ in the flesh, and one another;
and the ear, to hear the everlasting songs of praise; and the tongue, to sing
them.—Nor is this contrary to reason; hence the dear Redeemer, and his
servant Paul, has set it forth by the figure of a corn of wheat, which, being
sown, alters, corrupts, and then springs up a very different figure, yet it is
the same corn of wheat that was sown, though now it appears with a stalk, a
blade, and an ear: so our bodies will be sown; and spring up again with
additional circumstances. Blessed and holy is he that hath part in the first
Resurrection. What heart can conceive the joyful meeting of soul and body
again? This is most affectingly described by Blair:

—Nor shall the conscious soul
Mistake its partner, but amidst the crowd,
Singling its other half, into its arms
Shall rush, with all the impatience of a man
That’s new come home, and having long been absent,
With haste runs over every different room,
In pain to see the whole. Thrice happy meeting!
Nor time, nor death shall ever part them more.

This Resurrection to eternal life, is the joint work of our glorious Makers.—
Knowing that he which raised up Jesus from the dead, shall raise us up also
by him, and shall present us with you. So this great act is ascribed to the
dear Saviour; he shall change our vile bodies. The Holy Spirit will have an
hand in this momentous affair, he shall also quicken our mortal bodies. And
it is a charming thought, my Brother, that as sure as we have been
quickened in the soul we shall be in the body—certain as we hear the voice

of Jesus in the Gospel, we shall hear it in the Resurrection, calling us forth
to eternal life. And as sure as the Gospel trumpet proclaims liberty to our
souls, the last trumpets sound shall bring liberty to our bodies. Let this
thought comfort you, nor shall you be ashamed of your hope, for the mouth
of the Lord hath spoken it.
It is time I proceed to speak of the third particular, the Wise Man’s
exhortation—Remember.—We meet with many such fatherly admonitions
in scripture, and in fact, God promises we shall remember. Thou shalt
remember all the way the Lord thy God hath led thee in the Wilderness.—
And one of the blessed Offices of the Holy Ghost is that of a
Remembrancer. This influence over the mind we often need in our state of
pilgrimage: we have, naturally, bad memories—besides, Satan is a thief,
and he is secretly watching to steal all the good he can from us, and to leave
us all the dregs. Our inbred sins, and many outward foes, also hurt our
memories—they are Foxes that spoil the Vines, that have tender grapes. It
is an unspeakable mercy that our Salvation does not depend upon our
memories, but in God’s remembering of us. Hence he has said, If I forget
thee, O Jerusalem, let my tongue cleave to the roof of my mouth. He
remembered his Covenant, he remembered his mercy. I will remember my
Covenant with thee. Then he appeals to parental affections, and asks, Can a
woman forget her sucking child? Yea, she may forget, (perhaps, my
Brother, I am an instance of it) yet will I not forget thee. My kindness shall
not depart from thee, nor the Covenant of my peace be removed, saith the
Lord, that hath mercy on THEE, O thou afflicted, tossed with tempest, and
not comforted.—Here is our security, though we are so forgetful, so
ungrateful—forever we dwell in his heart, forever in his mind; and he has
graciously intimated there are some things which he can never do,
consistently with his Nature, his Perfections, and Covenant. It was
impossible for God to lie: he cannot forget his people, he will not remember
their sins; he will never leave nor forsake those he once has loved.
But we are exhorted to Remember him. This act, in scripture, signifies to
keep in mind somewhat future and important, that we may notice it when it
comes again. Remember thou keep holy the Sabbath day: it signifies to
think of, and deeply consider. When I remember thee on my bed and
meditate on thee in the night watches: it signifies to love and esteem. No
man remembered that same poor man: to praise or mention the great acts of

covenant love, in a way of gratitude. Remember his marvellous works
which he hath done: it signifies to call to mind. Remember that ye were
Gentiles in the flesh: so that we remember God, when we think of, believe
in, and depend on him for help and strength. Some put their trust in horses,
some in chariots, but we will remember the Lord our God. To remember, in
scripture, also signifies to make a collection. Hence the Apostle speaking
of christian alms giving, says, That we should remember the poor; the same
which I was always forward to do. Here, then, clearly appears our
privilege, to think deeply of the great things of God—often to call them to
mind; his everlasting love, its freeness and power; his everlasting covenant,
that cannot be broken—his everlasting purposes to save the ruined, the
helpless, and the vile. The everlasting righteousness of the dear God Man
Mediator—the everlasting salvation with which all the elect shall be saved
—the value, the efficacy, and unspeakable worth of the Atonement—the
preciousness of the offices, glory, titles, and characters of the adorable
Trinity in Unity. These things must be deeply learnt and kept in mind—the
knowledge of them will surely do us good in the days of evil. To make a
collection of the good things the Spirit has shewn to us—every token for
good, every sermon he has blest with power, every sweet view of Jesus,
every precious promise that has been applied, every ray of comfort, every
season of access and nearness to God, every good word and kind hint he has
given us, every deliverance he has wrought for us, every clear answer to
prayer, whether of things temporal or spiritual. These we ought to notice,
keep in mind, and often think over, with humility, with gratitude, with joy,
with wonder; and ask, with the humble Ruth, Why have I found grace in thy
sight, that thou shouldest take knowledge of me, seeing I am but a stranger?
Remember, with diligence; for as we abound in faith the Apostle says, We
are to abound in all diligence. The pious Psalmist declares, His heart and
spirit made a diligent search. The woman who had lost her piece of silver,
is said, To sweep the house, and search diligently till she found it—and the
Lord is sure to bless the diligent remembrance of himself; take the
following texts: The hand of the diligent maketh rich. The hand of the
diligent shall bear rule. The substance of the diligent man is precious. The
soul of the diligent shall be made fat. The thought of the diligent tends only
to plenty. He that diligently seeketh good procureth favour.—Thus we see
what God has promised to the diligent. Say not this is legal, No!—I am

exhorting a believer, a quickened soul, one that has light, life, and love. All
spiritual actions, acceptable to God, must spring from this quarter. Do you
attend while you can to these important things, nor shall you fail of your
reward. Be not deceived, God is not mocked, for whatever a man soweth
that shall he also reap; and sure I am, every man shall find this text true in
his experience, 2 Cor. ix, 6, He that soweth sparingly shall reap sparingly:
He which soweth bountifully shall reap bountifully. So the scriptures
affirm: I have found it and so shall you.
Thus while you are in health of body, peace of mind, furnished with the
Spirit’s influence as a Remembrancer—do call to mind, collect together and
highly esteem these things, in meditation and prayer, and bless him for what
he has done for you and in you. Turn down those pages in your Bible
which you have found precious. Tell the dear people of God what Christ
has done for you, that they may help you to praise him; for it is written,
They shall come and declare the Work of God in Zion.—Nor would you lose
any thing by it, should you keep a Diary of the Lord’s dealings with you; it
would be blessed to read it over another day, especially in the days of evil.
Hence the exhortation, Set thee up way marks: set thee up high heaps—for,
being like poor Jacob, we want reminding of our vows, and of God’s
goodness. Hence the command, Arise, go to Bethel, where thou anointedst
the Pillar, and make thee an altar to God, who appeared for thee when thou
fleddest from the face of Esau. It is well to remember what God has done
for us, it encourages us in prayer and sweet confidence another day, as may
be seen in this good man’s History, Genesis xxxii, when pleading with God
for his safety. He acknowledges past mercies, when he only possessed a
staff twenty years before, and with it came over that very place where he
then stood with two hands! He confesses his utter unworthiness, and pleads
with God upon the ground of his promises he had applied to him in times
pest. Presents his prayer, mixed with thanksgiving, and obtains an answer.
To feel gratitude is a mercy for it well becomes the just to be thankful.

I’ll speak the honors of thy name,
With my last lab’ring breath;
And, speechless, clasp thee in my arms,
My joy in life and death.

This leads me to notice the reasons Why Solomon urges this point; because
the evil days and years are coming on, in which you will truly say, I have no
pleasure in them. And as you have a little pleasure at times, and have had a
good deal of pleasure in the Bible, in the House of God, at the Table of the
Lord, in company with the saints, in private retirement, in doing good to
some, in pitying and in praying for others, and could understand something
of this text, They meetest him that rejoicest in thee—those that remember
thee in thy ways. In which things you have had pleasure, and could rejoice
in these youthful days. But as some of these days are gone, and the rest
may fly, let me advise you against such seasons as you will say, You have
no pleasure in. But may the Lord water you every moment, and keep you
night and day, to final salvation—maintain his own work, and bear
testimony to your spirit, what is his work, and what is not. This you have
prayed for many a time, and by terrible things in righteousness God is
pleased often to answer us.
I remain your’s,

LETTER IV.

TO AMICUS.

DEAR FRIEND,

I HAVE been a little concerned of late about the term Prophet. You guess
what is the cause: many eminent professors, who are better acquainted with
the News-paper than the Bible, have been lately venting out a good deal of
spite against the memory of a late Minister, in consequence of what they
call his ambitious and strongly-conceited Epitaph—“A Prophet hath been
among them.” Quite forgetting that all real, faithful ministers, are entitled
to the same name. The passage is, in part, quoted from Ezekiel ii, 5. And
they, whether they will hear, or whether they well forbear, for they are a
rebellious house, yet shall know that a Prophet hath been among them. I
believe this name is applied to gospel ministers, nearly twenty times in the
New Testament. Many things of eternal importance do they prophecy; and
one branch of their prophecy I am sure you will find true, viz. That through
much tribulation, they must enter the kingdom.—Jacob called his sons
together and said, I will tell you that which shall befal you in the latter
days. And Solomon, the type of our most blessed Immanuel, acting in this
character, gives intimation, of what we must experience, that are created
anew in Christ Jesus, and predestinated to the possession and enjoyment of
the good work of Jesus—the good work of the eternal Spirit, and the good
work and enjoyment of the blessed in Heaven. These God has ordained we
should walk in—these are the evidences of union to Jesus; and as these are
our privileges, so we must indeed drink of the same Cup Jesus did, and be
immersed in the same Baptism. This was what the Holy Spirit witnessed to
Paul, that in every city where he came bonds and affliction should await
him, and he must go through them. No doubt these will have a glorious
tendency, for our Covenant God does nothing in vain. You have hitherto
been much indulged; I have really envied you, but the change you now

experience is only to shew you what need you have of the whole armour of
God. You are but just come into the field of action, to combat with sin,
Satan, errors, hypocrites, and erroneous men—to combat with many
outward and inward foes, who now appear to your view.
But the dear Saviour will also appear very precious now, in other forms, to
what you have ever felt of seen him. The Spirit will take every opportunity
to reveal him just as you really need him. You will so learn Christ that you
will be able to stand in these days of evil, which must come on the
followers of the dear Saviour, and in which they must say they feel no
pleasure. These evil days are set forth by Solomon under the following
metaphors: The darkness of the sun, the moon, and stars, with a long, heavy,
lowering sky. These things will be understood by the tried family of God;
so that while you have the season of getting, or doing good, you must use
that period for that use—hence such seasons are called an Hour—very
short, but precisely fixed and determined by our covenant God. This season
is called a Day that will soon go away, and the Night commence. This day
is far spent with you, and a night is come on, in which you cannot work, but
must wait—in which you cannot run, but must stand still, till the Lord sends
you bright clouds, and a clear shining after rain. This season, in your
experience, is called a Morning. How lovely and pleasant, while through
the falling dew of God’s favor, your graces budded, and the softly-pleasing
southern gales caused your spikenard to send forth a delightful perfume.
But evil days must come; not such evil days as must befal those as have no
interest in, or love to the Saviour, and which may never come on in this
world. Hence they are said to receive their good things in this life, but the
righteous evil things. What a mercy, my brother! in all that befals you there
is no curse, no hatred in God to you, no unatoned guilt, no danger of hell, or
of coming short of the desired haven; nor perhaps many fears or dread of
these things: I hope they are gone out of your conscience long ago: not but
you may be tempted about them for a time, but these shall be gone. Hence
God promises, that on all hills which shall be digged with a mattock there
shall not come thither the fears of briars and thorns; the real cause of these
fears never shall come on you again. But the design of this Letter is simply
to point out some of the evil days. Literally, Solomon refers to old age,
with all the infinities that attend it. And this may be applied to the
weakness of the human frame, the trouble, as well as to longevity of life;

and hence the 71st Psalm, composed by David, and indited by the Spirit,
which belongs to Christ. He, the adorable Messiah, prays, Cast me not off
in the time of old age, which is explained in the next clause, when my
strength faileth me; and is doubtless the meaning of the 18th verse. This
may be seen in his agony in the garden, when he cried out, O my Father! if
it be possible let this cup pass from me. Now likewise his prayer was
answered, for there appeared an angel from heaven to him to strengthen
him. Thus age is not always applied to length of years; a person through
affliction of body, many cares, crosses and losses, may be old; that is, as
weak in constitution as the most aged and infirm character. No doubt many
bear up amazingly well under the infirmities of age; but it must be allowed
these are evil days: that alone which can sweeten them, is a good hope
through grace, the clear witness of the Spirit of God to the conscience, a
lively precious faith in an everlasting covenant, in the blood of the Lamb,
and in the faithfulness of that God who has graciously said, and even to old
age and hoary hairs will I be with you. Justified in the Redeemer’s
obedience, and kept firm in the truth. Solomon says, The hoary head is a
crown of glory if it be found in the way of righteousness. Happy, thrice
happy old man! just upon the threshold of that joy that awaits thee. Soon
thy spiritual Joseph will send the waggons of his holy angels to conduct
thee to himself, to behold all his glory.

Yet a season and you know,
Happy entrance shall be given—
All your sorrows left below,
And earth exchang’d for heaven.

What a prospect! what a scene! what a joy! nor shall you be disappointed of
your hope, seeing Christ is commissioned to keep what you have long
committed to his dear divine hands, your body and soul, the one for almost
immediate glory, the other for a joyful resurrection.
Thus having viewed the passage in this literal form, let me return to point
out some of the days of evil of which the Bible speaks, and you may meet
with, that when they come you may remember I told you of them. When
God is pleased to shew us our sinful hearts in that degree we are able to
bear it. When conscience reproaches us for sins of omission and
commission; sins long practised and long pursued by us. Satan taking the

advantage of these convictions, and throwing in his fiery darts. These are
called the days of evil. Wherefore should I fear in the days of evil, when the
iniquity of my heels shall compass me about. This is a time you will surely
meet with, as Job and others have, who have said before you, Thou makest
me to possess the iniquities of my youth. Thou hast set my secret sins before
me. Remember not the sins of my youth. Such days as these, when guilt lies
heavy on the conscience, you will feel no pleasure, till faith embraces the
atonement, and banishes fear. Another evil day you will have is the day of
temptation, when Satan is apparently let loose upon you, as he was upon
poor Job, and Paul, and Jeremiah. When you will want your head covered
in the day of battle, and feel your need of the shield of faith and the helmet
of hope, the one to cover your head, the other to repel these fiery darts of
the Devil, which he will shoot at you—fiery shot, from the burning malice
of Hell, such as strong temptation to excite burning lusts, blasphemous
thoughts of God, horrid suggestions, debasing thoughts of Christ, with all
the Atheism, Deism, Arianism, Socinianism, Arminianism, and
Antinomianism of the human heart, stirred up by the Devil, to foster
despair, enmity, and hatred of God. Thus tried you must watch the motions
of the Spirit, leading you to the death of the Saviour, and with your Spirit
exclaiming, Thou, O Lord, art my hope in the day of evil.
I must notice another day: Public troubles on the Church, which I believe
will come yet; I humbly conceive the man of sin will die hard; he seems to
be hearing some of his dying groans at present, but it will have its last
convulsive struggle; the hour of temptation must come on—the Church
seems in her Laodicean state, and it may be really in that state for all I
know, though many great men suppose the Church in her Sardian state; be
that as it may, have we not cause to lament the general drowsiness of the
Church, the very few names that have not defiled their garments—the
cloudy state of Professor and Possessor—the state the Prophet alluded to,
when he said, It shall come to pass that the light shall not be clear nor
dark. Is it not true of that light which is in the Church? the people not
wholly in the dark about the Doctrines of the Gospel, yet they are not clear;
and perhaps, never was a time in the Church when God’s real people were
so cloudy, generally, about their interest in the Saviour, so that we may look
for the sieve—a sifting time will come, for the Church and the World seem
too much allied, at present, in principle and practice. The Saviour says, Be

ye seperate—and if this small, still voice is not obeyed, you may depend
upon it he will bring his rod, for his fan is in his hand, and he will
thoroughly purge his floor. Hence his own declaration, And I will bring
upon thee a day of evil. This you may feel personally. Also, after having
been a little at ease, and careless of God’s glory, his cause, and his ways, he
may permit you to fall; or by associating with carnal Professors, or the
World too much, God may bring on you a rod to drive you from them—and
if you should chance to fall, and they know it, though God in mercy, gives
you repentance to life, they will be the first to stone you, and like the Priest
and Levite, take care to avoid you; and if after this, you maintain the
sentiment of human weakness, and insist upon it man is nothing, but as he
is made and kept by the grace of God, these stout men, these whole-hearted
professors, will hate you and your Doctrines; so Job found, when he said,
He that is ready to slip with his feet, is as a lamp despised in the thought of
him that is at ease. But God may bring on you such an evil day.
Another day of evil is, Suffering persecution from the world for the truth’s
sake; or from those who profess a part of the truth. Such may hate you, nay
the Saviour says they shall hate you, and say all manner of evil against you
—all manner, not a few hard and ill-natured things, but any thing
disrespectful, spiteful, and disgraceful. This may be the lot of my Brother
—this you will find very hard, seeing you have been kind to all, and acted
as upright before men as you could, never deserving this from man,—yet
meeting with it. Defamation of character, endeavouring to injure you in
your situation, trying to prejudice all your friends against you, and to stir up
your own household to oppose you. But these things will they do to you,
because, says the Saviour, They have not known the Father nor me.
However, you will not be wholly destitute of some who will be raised up
for your good. Hence the promise to the persecuted saint, And I will cause
you to be well entreated in the day of evil. This was God’s promise to poor
Jeremiah; and the Saviour gives the command, Let my out-casts dwell with
thee, Moab, be thou a covert to him, from the face of the spoiler.
Thus the Lord will take care of you in time of persecution, national
troubles, which the children of God must feel in their degree, through the
loss of trade, bankruptcies, a long war, the high price of provisions, and the
scarcity of every national blessing; yet, depend upon it, the Lord will find
bread for you. So David encourages the people of God, I have been young

and now am old, yet I never saw the righteous forsaken nor his seed
begging of bread. Or, as the learned say, it should be rendered, though
begging of bread, yet not forsaken. Bread and water the Lord has promised
you, and remembering that you are one of his prisoners, that he is bound to
maintain you, Friends will be raised up, a supply will be sent in from the
most unlikely quarters. And the earth helped the woman.—I have
commanded the Ravens to feed thee there. Thus you shall not want in the
day of evil. You may meet with many family troubles as Jacob did, and say
with that dear Patriarch, at the close of your life, Few and evil have the days
of my life been. Many evils have I met with from my children and relations,
enough to break a heart of stone. My relations were envious, oppressive,
cruel, and ungrateful. My children’s conduct often pierced my heart.—I
have been in many wants and dangers, but the Lord that redeemed me from
all evil, has thus far led me on, and I am now going home, for I have waited
for thy salvation, O Lord.
Thus my dear Brother, you may have some days of evil, from family
troubles, losses, crosses, and cares. You may have no small opposition from
men of corrupt minds, that lay in wait to deceive. Hence the Apostle
recommends a clear experimental knowledge of the truth—Christ the
essential truth, and the word of God as the revealed truth. A few head
notions though very clear, are not able to withstand the artifices of hell, for
if a man is argued into a set of notions, he is liable to be argued out of
them. When a man of ability, reason, sense, and a vast string of arguments,
against the previous truths of the gospel, attacks such as have no grace in
the heart, they are soon moved from the truth; but when those are attacked
that have felt the precious truths of the gospel in the heart, though the poor
believer is not able to answer him one question out of an hundred, he can
prove the reality of those truths he holds, because they have done so much
for him. The truth has brought him from darkness to light, from sin to
holiness, from the service of the devil to the Service of God. Thus He can
prove the reality of Bible truth, by his own present experience; and thus he
is able to stand in the evil day, the day of rebuke and blasphemy. I can
prove the Divinity of God my Saviour; by the answers he has given me to
prayer, by the words he has sent to my heart, with power, and by the virtue
of his sacrifice, which has lifted up my mind, so as no human power or
object could have done, I can likewise prove the Doctrine of the Trinity, by

the operation of the Father’s love, the manifestation of the Atonement of the
Son, and by the regenerating influences of the Spirit. So we can
experimentally prove the truth of every doctrine and divine ordinance. But
then, when all my former experience is hid from me; what am I to do, when
attacked by my foes in this evil day, and I am as a dumb man, in whose
mouth are no reproofs? How shall I act? methinks you are ready to say. To
which I must reply, that there is a time to keep silence, and a time to speak;
but if shut up in heart and lip, then stand still, and hence the watch word,
Stand! stand! shall they cry, but none shall look back—still abide by the
stuff, if you are not able to go out to battle, you shall share alike with those
that do. Having done all to stand, stand in the evil day. Still go on hearing,
praying, reading, hoping, and waiting, and whatever errors are thrown into
your mind, and have brought it into bondage, you may depend upon it the
Lord will deliver you from them; and here you will see sovereign grace,
yourself delivered, and the wise and prudent given up to believe a lie. This
made the redeemer glad; he rejoiced in spirit and said, I thank thee, Father,
Lord of heaven and earth, that thou hast HID these things from the wise and
prudent, and hast revealed them unto babes—even so Father, for so it
seemeth good in thy sight.—Thus may you stand in the days of evil.
But finally; sickness, age, death, and judgment, are days of evil; not that
there can be any curse in these things, to one of God’s elect, but they will be
found such to those who know not God.—These are days in which none but
the favourites of Christ can lift up their heads: the prudent man foreseeth
the evil, and hideth himself, but the simple pass on and are punished. But
in times of sickness and age, the brightest saint may suffer much in body,
and be afflicted in mind: God may hide his face, Satan may plague,
conscience may be uneasy; pain may be great, the spirits may droop; but
there is no curse in all these things: one smile from the Saviour will clear all
up, and make the soul happy in a sickly body. Hence the promise, blessed
is he that considereth the poor and needy; even a precious Jesus in his
personal or mystical suffering, the Lord will make his bed in his sickness.
This my dear brother is acting the part of a kind nurse, he will strengthen
you upon the bed of languishing: thus shall my subject be felt in times of
sickness and age, even the peculiar blessedness of considering, of
remembering our Creator in the days of youth. Death and judgment will be
evil times to many of our fallen race, but they must be the crowning days of

all who love his appearing. But I must not enlarge, I think I shall tire your
patience in this long letter; the sheep are gathering together, I must ran with
some food for them—’tis past seven o’Clock; God bless thee.
Ever your’s in him who is our hiding place, and our shield,

LETTER V.

TO THEOPHILUS.

DEAR FRIEND,

I well remember some conversation which we once had upon the subject of
the creation, and feeling my mind particularly imprest with that subject, I
venture only to drop a word or two upon it, ’tis a mercy to be satisfied with
what God has said; but some are daringly presumptuous, so that they can
treat both the Deity and his revelation with contempt. I am glad you are
delivered from that snare. The Mosaic account of the Creation has always
been supposed to be too weak, simple, and incorrect for a philosophic mind;
they vainly suppose the mind ought to have been led through the whole
Planetary System, instead of being led to the glorious Work of Redemption,
which reflects his highest honour and beauty; for here, and here alone, his
brightest form of glory shines.
The six days work of Creation was to open to the eye of faith his works
very gradually, that like the stars of a night, they might be seen one by one.
The six days work, and the seventh day of rest, was no doubt designed to
shadow forth the Seven Millenniums, which would include all time between
the two eternities. The first day, from Adam to Enoch, had in it a revelation
of the true light—the second, from Enoch to Abraham, including the
division of the waters—the third day, from Abraham to David, including the
separation of the nations of the world—the fourth day, represented the
Thousand Years from Solomon to Christ, the time when the Shekinah
appeared in the Temple: the Church, fair as the Moon, and the Prophets, the
Stars, shone bright in the firmament. At the close of this, Christ the true
Sun appeared. The fifth day was to point out the state of the church and the
world, from Christ to the Reformation, when the great Whales of Anti-
christian powers, troubled the seas. This lasted till the glorious

Reformation, the beginning of the Sixth Day, in which we now are, and
longing for the Seventh, the rest of Jesus and his Bride, in the den of Eden,
the glorious Millennium. But infidels object to the Mosaic account of light,
the finest emblem of Jesus—there is nothing in the account contrary either
to reason or philosophy. I acknowledge the question which philosophers
have asked, cannot be solved, the Bible has not engaged to satisfy vain
curiosity, viz. What was that light that made its appearance before the Sun?
A very learned man supposes it to have been an emanation of the same Sun
that enlightens us, and which was created though it had not yet appeared in
his glory, yet it shed sufficient light to make the Globe visible.—This is not
a bad idea for a half-hearted Christian Philosopher.—Milton seems to lean
this way when speaking of light—

To journey through the aerial gloom began,
Sphered in a radient cloud, for yet the Sun
Was not, she in a cloudy tabernacle
Sojourn’d the while.

This is a very pretty idea, nor is it at all contrary to reason any more than
the cloud that followed the Israelites which contained a shade, a fire,
darkness, and light at the same time. Yet the word of God is true, and to
that we must adhere. As light without the sun was first formed, so it
appears the great Creator collected these particles of light into one body, the
Sun. The language of scripture often expresses the appearance of things to
us, such as the Sun rising and setting, which at the same time, perfectly in
the main point, agreeing with the Newtonian System of Philosophy. Did
light appear first? was it not to notice the dispensation for the four first
thousand years, till on the fourth day the Sun of Righteousness should
appear? Was it not an emblem of all the light the Church of God has now,
till the second appearance of the Son of God in our nature, and of that light
which we have till the Saviour shines upon the soul, with healing in his
beams? We have light to see ourselves and his glory, but we want him to
shine with power, then we shall be light in the Lord, till then, light and
darkness must struggle together; and God divided them, to shew the
difference between the Law and the Gospel—between the Flesh and the
Spirit, between the Church and the World—between the Elect and the
Reprobate—Christ and Anti-christ. See the light and darkness struggling;

see it soon begins in Cain and Abel, and to this day it continues, and will for
ever. The Elect and Reprobate are divided in election, in redemption, in
calling, in principles, in practices, in death, judgment, and eternity. May
this subject lead you and me to the Saviour, who is the light, the beauty,
purity, loveliness, and glory of the Church. O may we see him, love him,
adore him, and enjoy him, till we behold him in Heaven.
Permit me to notice further, that the Holy Ghost is pleased to represent
various characters and things by these same terms, Sun, Moon, Light, and
Stars,—which is really worthy our attention. He sets forth the Lord Jesus
by that well known emblem, the Sun, and I think it is the finest figure in
nature; and hence that very precious promise to those who are the called
according to his purpose, Unto you that fear my name shall the Sun of
righteousness arise with healing in his beams. Eternal sun, whose morning
measures all our days, who hast gradually risen on my dear friend’s heart,
shine brighter to perfect day, even to that blessed meridian when in our
flesh we shall see God.
Sometimes the moon, in scripture, signifies the Church of God as inferior to
Christ, the glorious sun, from whom they borrow all their light and truth;
their frames and feelings inconstant, spotted in their hearts and lives, which
is the cause of much grief to their souls, yet they are the light of this lower
world, and their influence is great on the sea of this troubled state.
Light is sometimes used as an emblem of God’s word, as pure, glorious,
pleasant, and comfortable, penetrating and purifying. While favored with
this light, may we walk in it, lest darkness overtake us, as it is written, Give
glory to the Lord your God, before he cause darkness.—By Stars, in
scripture, sometimes the Spirit condescends to point out the Ministers of the
Gospel, with all the Ordinances, which are designed, like the Star in the
East, to lead to the grand end, the Babe of Bethlehem. These are fixed in
the firmament of the Church, for adorning it, and for guiding the spiritual
mariner to endless glory, amidst the nights of trouble and woe. These are
held in the hands of Christ, kept, supported, and blest by him; and though
constantly opposed and troubled, yet shine on, and shine forth. This is the
mystery of the Seven Stars. But these are likewise used to point out other
things in sacred writ. When God foretold the exaltation of Joseph, in a
dream, he shewed him, in a second revelation, the sun, moon, and eleven

stars, bowing down to him; which was afterwards explained by the
venerable Patriarch finding an asylum with his son Joseph, and his brethren
doing him homage in his state of exaltation.—And was it not a striking type
of our truly-exalted spiritual Joseph? honored by the most dignified
characters in our world, for kings shall submit themselves to him, and the
whole Church of Jesus, the moon, with all the stars, ministers of the Gospel,
that should bow before him, and Crown him Lord of all.
I remark again, that when the Saviour predicted the overthrow of Jerusalem,
he foretold that the sun should be darkened, that is, that the Lord, who was
the light of the Jewish Church, should withdraw his light, justly leave them
in judicial blindness, in which they remain to this day—that the moon
should be turned into blood, that is, their Synagogue, their Church, which
was put to the sword, (at least the greatest part of them)—that the stars
should fall—their doctors, rulers over the church and state—which they
did. But Solomon, in his 12th of Ecclesiastes, verse 2, seems to borrow
these metaphors of sun, moon, light, and stars, and applies them to the
human frame, when sickness or old age has impaired it. Good Mr. Henry
remarks on this passage—the decays and infirmities of old age are here
elegantly set forth in figurative expressions, which have some difficulty in
them to us now, who are not acquainted with the phrases and metaphors
used in Solomon’s age and language. But the general scope is plain, to
shew how uncomfortable, generally, the days of old age are. Then he
proceeds, and says, that the sun, moon, stars, and light will be dim to old
people, through the decay of their sight; their countenance is decayed, and
the beauty and lustre of it is eclipsed—their intellectual powers and
faculties, which are as light in the soul, are weakened—their understanding
and memory fail them, and their apprehension is not so quick, nor their
fancy so lively as it has been.—Light is often put for joy and prosperity—
the days of their mirth are over, and they have not the pleasure either of the
converse by day, or the repose of night, for both the sun and moon was
darkened to them; then the clouds return after the rain, as when the weather
is disposed to wet, no sooner is one shower blown over but another
succeeds it, when one pain is a little abated another comes on—the gout, the
rheumatism; and so these afflictions being common to aged persons, they
are continually grieved.

That famous commentator, Patrick, observes on this verse, that the words
intimate the universal decay of the whole frame of nature, and a failing of
the mind in all its faculties and powers—that something particular is
signified by every word; that by the sun is meant the soul itself; by the light
the understanding, by the moon his will, by the stars all the motion of the
mind and memory, with all the affections and powers in the will. So the
sense of the wise man is thus—the mind of man grows feeble in all its
powers, the understanding dim-sighted, the memory forgetful, the reason
weak and childish, giving even a feeble light, that can neither direct
ourselves or others. The will listless in all its desires, dull about our
greatest concerns, wavering and inconstant in all resolutions, and so on.
But the interpretation first mentioned seems most consistent.
Surely then, my Brother, these are some of the evil days which are
hastening on us, and though we may not live to see old age, yet, through
affliction we may have all our faculties as much impaired as the most
ancient person in the world; this has been very often seen.—What a mercy I
do consider it, that he who hath begun the good work in my heart, can carry
it on without my aid, or the concurrence of my powers or faculties working
with him. Say not it is my duty to do so and so, in and with the work of the
Spirit: Thou, Lord, says the Church, shall work all our works in us, and
ordain peace for us. But while we would look forward to the evil days
which must come on the body, may we not notice some evil days that our
souls may meet with, when the all-healing, comfortable, soul-reviving,
soul-cheering, heart-warming beams of Christ, the glorious Sun of
Righteousness shall be with-held, and coldness, deadness, sickness,
darkness, legality, and distance is felt; and such seasons have befel the
brightest saints. Hence the mournful cry, Why hidest thou thy face, O Lord?
thou hidest thy face and we are troubled, about our state, our feelings, our
wants, our prospects, our way, our end. We always know when we feel him
shine and when we do not, though, as it respects himself, he is just the same
in his shining, but we are not sensible of it by reason of the cloud that
cometh betwixt. When we feel this wretched state we are always ready to
fly to means, though we ought never to neglect them; yet there is a
proneness in us to cleave to something short of the main subject. But, alas,
we find the moon of Ordinances is just as dark! We move backwards and
forwards, like the door on its hinges, yet get neither dew nor rain, light, life,

comfort, nor joy. At the table of the Lord we neither feel love nor pity for
our dear Saviour. In singing his praises we have no heart, in associating
with his people we get nothing from them; if they talk of joys, we have
none! if of a broken-heart, we feel nothing but hardness—if of light or
comfort, we feel destitute of both—thus the moon gives no light. As to
ministers, they don’t seem to touch our case, nor is their word cloathed with
any power. We fancy they are very much altered in their preaching—we
change them: the passions are stirred up for a little while, but we find we
are in just the same state. Hence the spouse is represented as having lost
her lover—she rises, runs, seeks, mourns, and is still disappointed. I sought
him but I found him not. Then she went into the broad places of public
worship, then into the streets, among the inhabitants; after this to ministers,
to enquire, how? why? and wherefore? But, for a season, all was still dark,
yes, very dark indeed: these stars seem to give but little light during such
painful seasons: the scriptures of light shut up in their beautiful histories,
promises, types, parables, and doctrines, where we could see Christ once in
every part, and enjoy him; now, alas, it is not so, but it is as a spring shut
up, and sealed from us. While this is attended with a lowering sky, and a
continual dropping of rain; no bright clouds now return as they used to do,
and how it is with us we cannot tell. Once if we felt a little dark or
uncomfortable, it was soon gone, smiling hope used to spring up, or a
promise sent home with power. The company of God’s people cheered us
up, or a little access to God’s throne revived us. Seldom heard a sermon but
we got something by it—and if a few storms of persecution, temptation or
corruption, or family trials befel us, the Lord made a bright cloud after it;
but, alas, it is not thus with us now, these clouds don’t return after the rain
—thus

Afflictions like vapours may rise,
Light, love, and delight may be gone;
The sun may be dark in the skies,
And hell with its legions come on!

Ah, my dear Brother, these are dark days truly, but it shall not be always
thus; to the upright there arises light in darkness—this light is sown for us,
and shall spring up again.

But may I not here enquire, as on another occasion, the Prophet did, Shall
there be an evil in the City and the Lord hath not done it? Is there not a
cause? Why doth a living man (a quickened man) complain? Let us
enquire the cause: Have you not been making too much of your comforts?
Have you not been looking at them instead of the Saviour, living on them
instead of his fulness?—and were you not too prone to slight those who had
not attained the same consolation? And, if so, Can you wonder that God
should permit a partial death to overtake you?—Or, perhaps, there may be
other causes—a sad neglect of those means which are appointed for the
spiritual health of the soul: as abstinence, or neglect of food, will soon bring
the body into a pining, languishing condition, so, if the means of the
knowledge of grace be not diligently attended to and implored, our souls
must get into a starving state. The indulgence of sensual pleasures may
bring on deadness, darkness, and distance. See this in Sampson, while
sleeping in the lap of Delilah, he was shorn of his strength; and he arose to
shake himself as at other times, but he wist not that the Lord had departed
from him. But perhaps the Lord has done this to shew his adorable
sovereignty, as in the case of Job: hence his complaint, He hath fenced up
my way that I cannot pass, and he hath set darkness in my path. And so
complains Jeremiah, He hath led me, and brought me into darkness, and not
into light. Sometimes this is done to humble us, lest we should be exalted
above measure. But, above all, the Spirit leads into these deep and painful
feelings, to make us prize our adorable Redeemer, and see our continual
need of being supplied from his fulness. He lets our cisterns run dry, that
we may come and lay our vessels under the flowings of the blessed fountain
of life, that from him we might receive grace for grace.
May great grace rest on you. I remain
Your willing Servant in Christ,

LETTER VI.

TO THEOPHILUS.

DEAR BROTHER,

I OWE you a long epistle, for the many kind letters I have received from
you. This acknowledgment of my debt is a part of payment. Being a little
confined through indisposition of body, I thought I would pen a few
thoughts to my dear friend, trusting they will be acceptable at this time.
I am more than ever delighted with the pleasing theme the Gospel exhibits
of our most adorable Lord, of whom it is written, that in all our afflictions
he was afflicted; that he was the subject of all sinless infirmities; that he
was a man like ourselves, sin only excepted. This is a sweet thought to me,
under every pressure; and surely it proves our union with him, and a
participation of his Spirit, of course of the same covenant privileges. What
a Christ have we got! God with God, Man with Man, very God and very
Man; a kind brother, to feel with and for me, under all my trials, and a God
able to supply my every need; and what adds a glory to this point is, that as
God-Man he is the glorious Mediator, commissioned to give all I need; for
this purpose he hath ascended upon high and received gifts for the
rebellions! This is a most charming consideration, it is the joy of my heart;
I feel it so—and such an High Priest became us: O! for an heart to bless
him, to praise him as I ought, as I wish to do! I long to be disembodied for
this purpose. O could my soul leap out of her dull clay, scarce should a
harp above aim at a sweeter, nobler song, Unto him that hath loved me. My
dear brother, I feel mortality, I am at times very glad of it: I have had much
sickness of late, it is a signal, it is a knock, it is a servant sent with a
message. Mark the command, Look, as when the messenger cometh, and
shut to the door: is not the sound of his master’s feet behind him? I keep the
messenger; I retire; I read the note, Thus saith my Master, Behold I come

quickly; I can send no answer back but thus—Even so come, Lord Jesus.
May I therefore esteem every pain, every felt weakness, and every beating
pulse, but as so many messengers sent in covenant love, to remind me of
my mortality—that this is not my rest, that my whole bodily frame is but as
a Shepherd’s tent, as Hezekiah calls it, soon unpinned, easily taken down,
and removed, as the Arabian Shepherd’s tents were.—Hence the scriptures
in a variety of places shew that the body is but earth, dust and ashes, formed
of it, lives on it, and must soon return to it. The apostle calls the body an
outward man, which must decay, while the inward man, the hidden man of
the heart, is renewed day by day, by the secret influences of the Spirit. This
work is carried on by a continual application of Gospel promises, and
tokens of love: this inward man gets renewed day by day, till we arrive to
perfect day. This is going from strength to strength, and being changed
from glory to glory. This body is the temple of the Holy Ghost, the object
of God’s Love, and the purchase of the precious blood of Jesus. This frame
is called by Solomon, an house, built up in infinite wisdom, supported by
Almighty power, and is the noblest workmanship of Jehovah. Compared to
an house, the understanding faculty is the windows, the receptive capacity
is the door; and as the soul is converted to God, the will and the affections
is the throne, the principal seat of Jesus; the graces of the Spirit is the
furniture, and Father, Son, and Spirit, are the glorious and ever blessed
inhabitants thereof, where they will dwell for ever. The Body, only, I am
about to notice.
I acknowledge I am not much skilled in Anatomy, it is a science I never
learned, though I believe the best Anatomist is a person who can dissect the
human heart. Yet the body being the great work of God, I would view it
with wonder, with admiration, and praise. I dare say you are sometimes
amazed at this wonderful, curious-wrought frame; this wonderful display of
divine skill. Permit me just to notice only a very few things, though you are
so well acquainted with anatomy. I trust you will correct me where I err, in
considering this earthly house of our tabernacle. I must refer you to the
excellent Hervey’s description of the human frame, in his 12th Dialogue of
Theron and Aspasio, which I beg you to read: that excellent author
observes, first, the Bones, cast into a variety of moulds, enlarged or
contracted into a variety of sizes, all strong, that they may bear up the
fleshy machine, yet light, that they may not depress the animal with an

encumbering load. Insensible themselves, they are covered with a
membrane of exquisite sensibility. The Feet compose the firmest and
neatest pedestal, capable of altering its form and extending its size,
containing a set of the nicest springs, which help to place the body in a
variety of graceful attitudes; the Legs and Thighs are like substantial and
stately columns, forced in such a manner as is quite commodious to the acts
of either walking or sitting. The Ribs turned into a regular arch, are gently
moveable for the act of respiration; they form a secure lodgment for the
lungs and the heart, and fortify them. The back bone is intended, not only
to strengthen the body, and sustain its most capacious store rooms, but also
to bring down that communication of the Brain, which is usually termed the
Spinal Marrow, and guards the silver cord. The Arms are exactly
proportioned to each other; these being the guards which defend, and the
ministers which serve the whole body, are fitted for the most extensive
operations, firm with bone, yet not weighty with flesh; they bend inwards or
turn outwards, they rise upwards or stoop downwards, and they throw
themselves into whatever direction we please. To these are annexed the
Hands, and all terminated by the Fingers, which give a most graceful
appearance, yet destined to almost incessant employ; though the extremities
or the fingers are an assemblage of the finest fibres, most acutely sensible;
for this reason our Almighty Maker has overlaid them with an horny
substance called Nails, to preserve the tender part from dangerous
impressions. Above all, is the Head, a majestic dome, designed for the
residence of the Brain; ample to receive it, strong to uphold it, and firm to
defend it. This stately Capital, is screened from heat, defended from cold,
and at the same time much beautified by a copious growth of Hair, which
no ways encumbers the wearer. This is the outward Man, the noble work of
the great God our Saviour, who became man for our sakes.
It is equally as wonderful to notice the Inside of this house; with the
amazing arrangement of Fibres that unite the several Limbs of the Body,
tough and strong. The small Membranes appointed, enwrap the fleshy
parts, to part some, and form a connection with the others. Arteries, some
of which ascend to the Head, others spread themselves over the shoulders;
some extend to the Arms, and others descend to the Feet. Veins, these are
appointed to receive the blood from the arteries, and reconvey it to the
heart. Glands, whose office it is to filtrate the passing fluid; an assemblage

of vessels, complicated and intervolved with seeming confusion, but with
perfect regularity. Muscles, wove in natures finest loom, seem composed of
the slenderest fibres, yet indeed with incredible strength; these, with their
tendons, constitute the instruments of motion; not like a sluggish beast, but
quick as lightning. Nerves, surprisingly minute tubes, derived from the
Brain, which gliding into the Muscles, set them on work, depress the power
of sensation through the body, or returning upon any impression from
without, give all needful intelligence to the soul. The Skin, like a curious
surtout, exactly fitted, is superadded over the whole, formed of the most
delicate net work. The Pores are minute, and nervous fibres are multiplied
even to a progeny.—The Veins beautifying the human structure, especially
the most conspicuous parts of it; the pliant wrist and the taper arm, are
adorned with them, they spread vermillion over the lips, and plant roses on
the cheeks; while the eye, tinged with glossy jet, or sparkling with the blue
of Heaven, is fixed in an orb of polished chrystal.
The grand means of keeping up this wonderful frame, is a point worthy our
attention; for this purpose it is furnished with the powers of nutrition.
Teeth, the foremost thin and sharp, fit to bite asunder, or cut off such a
portion as the mouth can conveniently manage: those which are broad and
strong are qualified to grind in pieces whatever is transmitted to their
operation. The Throat, the Stomach, with its various operations and
appendages, which are so admirably constructed, I leave you to muse upon.
There are but two things more I have time to notice. High in the Head, and
conspicuous, as a star in the evening, is placed the Eye. This is one of the
greatest works of our blessed Creator, consisting only of simple fluids,
inclosed in thin tunicles: it conveys to our apprehension all the graces of
blooming nature, and all the glories of the visible heavens. The Eye so
particularly tender, that a slight accident, scarce perceivable by any other
part of the body, would be very injurious to its delicate frame. It is
intrenched deep in the Head, and barricadoed on every side with a strong
fortification of bones, defended by two substantial curtains, hung on a
slender rod, which secures it from every troublesome annoyance. The Ear.
The structure of this organ is so wonderful that God claims it as his own
work, He that planted the Ear. Amazing nice and exact must be the
formation and the tension of the auditory nerve, since they correspond with
the smallest tremors of the atmosphere: these living chords, tuned by an

Almighty hand, receive the impressions of sound, and propagate them to the
Brain. These give existence to the charms of music, and the entertainment
of discourse. I must not enlarge—read the whole of that Chapter, and no
doubt you will be well entertained.
But while I would admire this noble work of God, I rejoice that Jesus has
taken my nature, and lives in it for ever; and that he will raise my frame
from the disgrace of corruption, earth, and worms, to glory, happiness, and
God. I am at the same time deeply affected with the miseries of my fallen
nature, in consequence of sin; this has injured all its fine powers, damaged
every room in this wonderful house, so that in consequence of the bad
tenants which occupy it, the Almighty landlord has ordered us to quit it. We
have received by many a pain, a writ of ejectment, but being unwilling to
leave this clay frame, though in such a damaged state, the owner and
builder of this house takes it down by degrees, which, Solomon mentions in
the following four verses. Ah! my brother, what has sin done! the pains,
miseries, strife, and agonies introduced into our poor bodies, and distress
into our souls. Permit me here to mention that affecting description which
the Angel gave to Adam, soon after his fall, as represented by Milton.—

—Immediately a place
Before his eyes appear’d, sad, noisome, and dark;
A lazar house it seem’d, wherein were laid
Numbers of all diseas’d; all maladies,
Of ghastly spasm, or racking torture, qualms
Of heart-sick agony, all feverous kinds,
Convulsions, epilepsies, fierce catarrhs,
Intestine stone and ulcer, colic-pangs,
Demoniac phrensy, moping melancholy,
And moon-struck madness, pining atrophy,
Marasmus, and wide-wasting pestilence,
Dropsies, and asthmas, and joint-racking rheums.
Dire was the tossing, deep the groans; despair
Tended the sick, busiest from couch to couch;
And over them triumphant death his dart
Shook, but delay’d to strike, though oft invok’d
With vows, as their chief good, and final hope.
Sight so deform’d what heart of rock could long

Dry-ey’d behold? Adam could not, but wept,
Though not of woman born; compassion-quell’d
His best of man, and gave him up to tears.

From this sight let us turn, likewise, and consider the infinite love and
condescension of God our dear Saviour, who took all our infirmities, bore
our sickness, and knows how to sympathize with our poor natures in all
their sorrows; and such an High Priest became us; such a Saviour is exactly
adapted for all our miseries; and hence he is called a Physician of value, he
healeth all our diseases, and surely the mind is awfully diseased with sin,
nothing but his skill can penetrate into the depth of the diseases of the mind;
whatever may be the ailments of the body, they are but emblems of the
diseases of the soul; the blindness of ignorance, the deafness of spiritual
unconcern, the fever of concupiscence, the jaundice of malice, the swelling
tympany of pride, the vertigo of inconstancy, the quinsey of cursing and
blasphemy, the dropsy of covetousness, the palsey of stupidity, the pleurisy
of envy, the rheumatism of discontent, the delirium of constant levity, the
moon-struck madness of passion and rage, with unbelief, hardness of heart,
temptations of Satan, and the stings of conscience, of whatever disease we
may feel we have got; these the adorable Physician heals. Let us carry all
our hard cases to him—See Brown’s Tropology. We are always welcome to
him, and though he may not seem to notice our case for a season, yet he
will in his own appointed time. This text has often been very precious to
my soul, Therefore will the Lord wait that he may be gracious to you—and
therefore will he be exalted that he may have mercy upon you.
Finally, The earthly house of our tabernacle shall soon be dissolved, it has
got the plague in it, the plague of leprosy, and the house is condemned to
come down. Leviticus xiv. He shall break down the house, the stones of it,
and the timber of it, and all the mortar of the house, and he shall carry
them forth out of the city into an unclean place, even to the grave, till the
last trumpet shall sound, and the tabernacle be raised again, beautiful and
glorious, like the human nature of our most glorious Covenant Head; and
this will be thy lot, O Theophilus, as sure as the trumpet of the Gospel ever
quickened your soul.
I shall add no more, but my prayers for you, as I trust I have your’s for me.

LETTER VII.

TO MRS. D—.

Peckham, July 11, 1814.
MY DEAR FRIEND.

MAY the Father of Mercies and God of all consolation be with you, as your
all in all, the foundation of your soul, the shield of your faith, the helmet of
your hope, the length of your days, the joy of your mind, the strength of
your heart, and your portion for ever.
I think, a few months ago you requested, and I promised you, a few remarks
on the 12th of Ecclesiastes. Having repeated it in the Pulpit in a Sermon, I
will how endeavour to give you my opinion in the most literal and spiritual
manner I can, with all due deference to superior judgments; and humbly
submit my sentiments to the whole Church of Christ, which is the pillar and
the ground of the truth.
It has been asserted that Solomon was the wisest of all men; here I beg
leave to differ, I humbly conceive he was not so wise as Adam, before the
fell; nor perhaps so wise as the Apostle Paul: but when it is said he was the
wisest of men, it must be considered merely in a political point of view; as
God blest him with much natural wisdom, so that he was able to manage the
affairs of the Nation without a Parliament, and to try all causes without a
Bench of Judges; this was indeed a great work, and the Lord fitted him for
it, by a spirit of wisdom and understanding, which he requested of the
Lord. He was the wisest man, therefore, in natural things, that perhaps ever
lived since the fall.—He collected and framed three thousand Proverbs, and
a thousand and five spiritual Songs. He was well versed in, and well
explained the nature of Herbs and Animals of every kind. Solomon had
several books to study, the Book of the Ceremonial Law, which is often

alluded to in the Proverbs, the Book of the Moral Law, out of which he was
taught his need of a Mediator, and a better righteousness than his own, to
justify him before God, the Book of all the scriptures that were then extant.
Into these he was deeply led. He had the book of nature, and appeared to be
a Master of all the Sciences of natural and spiritual Philosophy. He was
well skilled in Astronomy, in Botany, and Anatomy; the last he shews his
skill in, as this last chapter of the Preacher shews. This book was probably
written in his old age, after his recovery from his fall, and God had healed
his broken bones. Age and sorrow coming on him, he felt the decline of
mortality, urges the necessity of spiritual knowledge and practice, while
health lasts and God furnishes a man with opportunities, knowing that the
mental faculties would soon decay, however bright they might have been.
These are set forth in three verses. He then notices the decay of the human
frame—its weakness, and how every limb and joint, every power and
passion, every member and faculty is affected, either by age, sickness, or
trouble. The Lord, indeed, sometimes sends for his dear people, suddenly.
He snatches them away from the power of enemies, and the evil to come;
but others are gently gathered, not hastily plucked. God takes down our
tabernacle a pin at a time, and loosens the cords just as we are able to bear
it; gives kind warnings, and then appears like a cloud of the latter rain. This
gradual decay Solomon pays a particular attention to, he had noticed it in
others, perhaps began to feel it himself; and having called the Body an
House, he describes its timbers, its strong beams, its supporters; in the day
when the keepers of the house shall tremble and the strong men bow
themselves. The almost universally received opinion of these Strong men,
the keepers of the house, is, that they signify the Hands and Feet, which
include the Shoulders, the Arms, and Hands, the Thighs, the Legs, and the
Feet.—These Hands and Arms are the keepers of the house, for when the
scripture speaks of preserving, defence, and deliverance, the Hands and
Arms are generally mentioned, besides, they keep the house by providing
for it, getting maintenance for the whole body. These Hands, says Paul,
have ministered to my necessities: these protect the house, and also keep off
an adversary; these tremble through age or infirmities, as experience shews;
and this includes all weakness and inactivity of those parts in this condition,
whether they are outward, as stiffness and contraction, or inward, as aches,
pains, numbness, palsies, cramps, and tremblings. Thus the Keepers
tremble. The wise Man then descends to notice the inferior, the Feet,

containing these parts in connection, the Thighs, Legs, Ancles, and Feet.
These are the strong men; sometimes they are called the Strength of a man;
and the Spouse is setting forth the majesty and glory of her beloved, in his
strength, by this text, His legs are as pillars of marble; and because the
great strength of a Man lays in these parts, therefore in his infirm and weak
condition, these parts must become more eminently weak. As the diseases
which affect the superior part, also affect the inferior, as the rheumatism,
gout, and such like, the keepers and the strong men are subject to a
similarity of diseases; and the learned say they are in the original exprest
nearly alike—The keepers of the house tremble, and the strong men shall
nod, or shake.
The next part of this shakey house the Wise Man observes, is the Grinders;
these cease, because they are few. Grinding, all men know to be performed
by two hard bodies, the one immovable, on which the Grinding is made, the
other movable; which by strong compression against the former, and by its
motion, makes the grinding. The upper and the nether millstone, as the
scripture calls them, the firm stander, and the strong mover. Now, similar
unto these in a mill, there are for that grinding which is performed in the
mouth, two jaw-bones, the upper and lower; the upper admits no movement
at all, the lower is movable, and so both perform that act called mastication,
or chewing. Out of these jaw-bones proceed a certain number of small
bones, we call Teeth—these are the proper strict instruments of grinding.
By the ceasing of the Teeth, we must understand all those infirmities that
are incident to them by reason of age, whether looseness, hollowness,
rottenness, brokenness, blackness, or whatever else may be an impediment
to them in their use; for as age comes on, the natural moisture at the root of
the teeth is consumed, and a preternatural is distilled in its room: thus as the
teeth drop out, and very few are left in it, the chewing in the mouth ceaseth,
more so than when there is none at all, for then the gums might act one
against another. But when the grinders are few, they hinder those from
working, and having no antagonists they are not able to work themselves,
and so the whole grinding ceaseth, which is a great symptom of the decay
of life, at least of a state of weakness.
The next great object which we are called to observe, is, the Decay of Sight
—Those that look out of the windows, are darkened. I believe none has
ever questioned but this means the eyes, and the infirmities of them in old

age. One may be said to look out of a window, when he looks through the
glass of the window, or when he looks through the open casement. Now a
man could not look through a window, if it was not made of glass, or
something of the kind, neither could he perceive any thing with his eye
were not the parts thereof which the passage is made of, the very same
substance. The parts of the eye through whose bodies the visible species
must pass, that they may be discerned, are either the humours, or the
tunicles; the humours are three, the watery, the chrystalline, and glossy
humour, so Anatomists call them; and however they differ, yet they are all
instrumental to vision. The tunicles or coats, through which the sight is
made, are only two, though there are others which conduce to the sight, yet
there are but two through which the beams of light pass; the first is as fine
and curious as a Spider’s web, and being derived from the Brain and optic
Nerve, it becomes a vestment for the humors, and is pellucid and
transparent. The other is an hard and horny membrane, and encompasseth
the whole body of the eye, without perforation, and on the back part, behind
the sight of the eye is more obscure and dark, but on the fore part is far
more plain and clear. Solomon observes these lookers out of the windows
to become dark, that is, as age enfeebleth the eye the form and figure
becomes more plane and depressed than it was before, and the chrystalline
humor, which had a power of reducing itself, now becomes dry and
altogether unfit for such an end, which must breed a confusion in the sight.
As age comes on, and increaseth, it is well known the sight goeth away, the
lookers out of the windows must be darkened. We have scarce any
description in scripture of an old man and his infirmities, but the decrease
of sight is mentioned, their eyes were dim, and they could not see.
I hope you will pardon this very short description of the eye, as it is a very
large subject, and a vast deal may be said open it, which I reluctantly omit,
lest I should swell this letter to a volume.—Thus my dear friend, our poor
bodies in sickness and age, are compared to an old house, with its teams,
pillars, and windows, terribly shattered; condemned by the Parish to come
down. But I cannot let this letter pass without the promise of another. May
your confidence increase, and abound more and more in this blessed truth,
If this earthly house of our tabernacle is dissolved, we have a building of
God, an house not made with hands, eternal in the heavens—there may we
meet.—Amen.

I remain ever yours in Jesus,

LETTER VIII.

TO MRS. D—.

Peckham, July 21, 1814.
MY DEAR FRIEND,

What an unspeakable blessing it is for you, that the Holy Ghost has enabled
you to rejoice in hope of eternal glory, and put that expression in your
mouth, as well as the hope and confidence in your heart, I know that if this
earthly house of my tabernacle were dissolved, I have a building above, an
house not made with hands, eternal in the heavens—this is in your hope,
and a God of truth has declared your expectation shall not be cut off. The
blessed Spirit is promised to all the Elect seed, as the earnest of that
promised rest. While the glorious operations of that self-same Spirit, are
designed to prepare us for that glorious inheritance. My dear Sister has, I
trust, been long taught the sad state of man by nature, that though he was
originally built for God to dwell in, and his image did reside in man a little
while, yet an enemy came against this little City, besieged it, and raised
awful bulwarks against it, gained the possession of the capital, and keeps it
in peace, till the stronger than he, even the eternal Spirit comes on him,
spoils him of his armour, makes him quit his territory, and gets full
possession of his heart. Solomon well instructed in the operations of the
Spirit, under the emblems of old age and its infirmities, points out this work
in striking, figurative language. In the days when the keepers of the house
shall tremble, and the strong men shall bow themselves. We are not at a
loss to conjecture who those keepers are in the worst of senses, Satan
having blinded the eyes of man, it is his work, to study how to keep them
blind, keep them enemies, keep them in prejudice, keep them proud, and
keep them in awful rebellion. This is the work of the devil, nor is he at a
loss for means to carry on this work. Religious systems, and erroneous

preachers, are the Devil’s under-strappers, by whom he carries on his
infernal work. Hence the out-cry made against the truth, whenever and
wherever it is preached; the endeavours to stop the progress of truth in the
world, lest the light of the glorious Gospel should shine into the heart, and
poor sinners be saved. These strong keepers of the house tremble at the
approach of the light of the Gospel, and as soon as it comes in power they
must submit, bow themselves, relinquish their claim, and turn out, knowing
they come in by art, and with a view to deceive the house, that it might
share the same fate as devils do. But viewing this subject experimentally,
the Spirit coming to convince of sin, to apply the law to the conscience, and
to shew us the works of the devil, at his coming these keepers tremble, but
we do not find them gone, till the power of the Gospel is felt. Many have
trembled at the curse of the Law; at the preaching of the Law as Felix did,
when Paul reasoned of judgment, temperance, and righteousness. It is one
thing for a criminal to tremble in his chains, and another for Satan to be
overthrown. Satan will maintain his seat in the heart as long as he can, but
God says, I will overturn, overturn, overturn it, until he comes, whose right
it is; and I will give it him.—There is nothing Satan hates so much as light,
when this comes into the mind he is discovered, his works hated, and the
poor sinner votes against both him and his works, cries unto the Lord
because of these oppressors, while his hope springs up in the Gospel news,
that the Son of God was manifested in the flesh, that he might destroy the
works of the devil, as the power of the word is felt, as grace reigns, so these
keepers and strong ones bow, and like the soldiers at the sepulchre, the
keepers thereof became as dead men. When the Angel of the covenant
descends to open the prison doors, the poor prisoner comes forth as Peter
did, from his prison, though the keepers stand at the door they are not able
to retain the captive; hence the question, Shall not the prey be taken from
the mighty? Shall not the lawful captive be delivered? Yes, blessed be God
it is the mighty work of God the Spirit to cast down the strong holds of the
devil, carnal enmity, pride, prejudice, and self-righteousness; when these
are demolished, Satan has no hope of the damnation of such a soul; though
the poor sinner himself cannot perhaps see his own part and lot in the
salvation of the Gospel; he may still remain in bondage to the fears of
death, the dread of hell; unbelief still prevails, doubts, fears, and sad
despondency may still operate to keep the soul in misery, till the Holy
Ghost favours it with an increase of faith, gives it strength enough to

believe in his love, in his Person and in his glorious Work; then we enter
into rest. This is done by believing the report of the Gospel, by believing
such precious truths as these: He shall finish transgression—he shall make
an end of sin. He shall magnify the law. Blotting out the handwriting
contained in Ordinances, that was against us. Ye are complete in him,
having forgiven us all our trespasses. I have loved thee, I have redeemed
thee. I have blotted out as a cloud thy transgression, and as a thick cloud
thy sins. He hath made to meet on him the iniquities of us all. The Lord is
well pleased with his righteousness sake.
Now, my dear friend, I can assure you that I always feel peace and joy in
believing these precious truths for myself; they are for such poor sinners as
I have described; but faith to receive these precious things is the gift of
God. And this work of God carries us above our strong fears and doubts,
which are as much the corruptions of the human heart as our sins. This
glorious conquest of the keepers and strong men is sometimes achieved by
sensible tokens, clear deliverances, and open manifestations; it was not so
with me, but it has been the happy experience of many who have had much
legal bondage; not favored with a clear ministry of the word, and when God
intends them either for much suffering or for public usefulness. I have
often wished it my case, but I should be sorry to endure what many have,
nor would I murmur that my heavenly Father has not drove me into such
awful deeps.—This portion of scripture I get into very well; to you which
believe he is precious; yea, he is preciousness itself: This I find true in my
experience, and it is enough to convince me that the good work is begun,
that the work is of God, and must terminate in an exceeding and eternal
weight of glory. Thus we see, feel, and admire the conquests of sovereign
Grace; this brings us to God, this endears the Saviour, this inspires us with a
lively hope, this turns our feet to God’s testimonies, opens the eyes to see
the beauty of God’s word; the glories of the Saviour, and imbitters, yea,
darkens all terrestial objects. The eyes by nature are full of evil, they are
fixed on sinful objects, they are full of sin.—Hence we read of eyes full of
adultery. We read of lofty eyes, and of an evil eye, the one signifies pride
of self-righteousness, the other of a churlish, envious disposition. These
eyes must become dark, dim, and least exercised as grace reigns. The lust
of the eye is, and must be the grief of all who feel it; with this temptation
Satan beset poor Eve; she saw the tree was good; she soon fell after this.

Satan plied this to the Saviour, but in vain. He shewed him all the
kingdoms of the world, and the glory of them, in a moment of time. The
eye is the inlet of sin; hence Job says, I have made a covenant with my eyes;
why then should I think on a maid. Job xxxi, verse 1. The power of
almighty grace most effectually at times, affects the very sight of the
believer, and makes him delight in looking into the Word of God, and
employing even his very eyes as well as every other faculty, in the good
ways of God; and as these are open to every thing that is good, they must be
darkened to what is evil, neither the heart nor the eyes of a believer, as
converted, are designedly set to evil; but when the one wanders and the
other slides back from God, it is then the soul mourns,

Prone to wander, Lord I feel it,
Prone to leave the God I love!

This Subject may lead us to further experimental remarks, I do not
decidedly pretend to fix the mind of the Holy Ghost on this passage, but
while I contemplate the keepers of the house, in the worst sense, may we
not look at them in a better point of view; as faith, hope, fear, and love, the
christian’s keepers; the believer’s strong men, who have done much for the
Church. Paul has given us a whole chapter on what faith has done, 11th of
Hebrews. Hope keeps us at an anchor, firm in our confidence, though it
may be small in enjoyment. Fear will never let us wholly depart from God,
while love bears us up, and carries us through difficulties, duties, and
dangers, and abides with us for ever. These graces are not self-active, they
cannot act but as the Spirit keeps them up; they are always in us as spiritual
principles, but they are set always active, though perhaps all the ways in
which they operate are not known to us. These are very strong in time of
tribulation; at least in most cases. Faith is tried deeply when guilt is felt on
the conscience, when Satan roars, when the mind is distressed, when
outward circumstances run crooked; then faith often leans towards the
Atonement; trusts in an unseen, though not an unknown God; waits on God
till light springs up, and is looking for suitable promises to support the soul,
to plead with God, and to animate the mind at a future day. Thus faith
keeps us from sinking. I had fainted unless I had believed to see the
goodness of the Lord in the land of the living.

But Solomon found some days in his experience when these keepers were
not so strong; when these strong men bowed through weakness, and when
his sight was not so well occupied, nor his mind quite so clear. He found
something, as Sampson did, which weakened his strength, which might
have made him question the reality of his faith, the sincerity of his love, and
the foundation of his hope, when he found the hedge of Godly fear broken
down, and himself at a sad distance from God, befooled in his old age, and
led into awful idolatry. When conscience was awakened, and the hand of
God was upon him, he then found the keepers were weak indeed; Love had
been out of exercise, and the inordinate love of women came in; fear was
out of exercise, and idolatry was soon practised, a sin God detests more
than any other. Faith was inactive, and hope at a low ebb, so that Satan
stept in when these keepers were weak. And is not this, at times, the painful
experience of God’s Elect, in their degree? Do we not find every sin
indulged weakens the graces of the Spirit, beclouds our evidences, and
brings us low; so that as soon as trouble comes on, we find neither faith nor
hope, nor love, nor fear, nor zeal, nor spirituality. A worldly spirit, levity,
evil tempers, giving way to our most easy besetment; hearkening to Satan,
conforming to the world, or medling with erroneous sentiments. These
things will weaken, and make the strong men tremble. Guilt felt, sin
creeping in between conscience and God, and faith not strong enough to
make use of the Atonement; this makes us tremble indeed, while the eyes of
an illuminated understanding become very dim—this darkness we feel
when we can neither see the way behind nor before with pleasure. Ah! how
painful, how truly wretched is this for God’s children—but the backslider in
heart shall be filled with his own ways. What a painful subject is this I am
writing to you; but yet it is necessary to know these things; such knowledge
is painful, but it is good to write thus to warn, having tasted this bitter cup
myself. Here we see the necessity of abiding continually in Jesus, keeping
near him, that we may have peace maintained in the conscience; be kept
from sin, and led on in the ways of God, strong in faith, cheerful in hope,
fervent in love, and tender in conscience. May that be your felicity and
mine, dear Sister in Jesus, is the earnest prayer of ever yours in Jesus.

LETTER IX.

TO MRS. D—.

Peckham, August 4, 1814.
MY DEAR FRIEND,

GRACE and peace be yours. I am come to visit you once more with pen
and ink, though I am not able to come in person to see you. This is a means
of conversation the Almighty has afforded us, nor can we be too thankful
for it, as we may write to each other on those momentous subjects which
concern our never dying souls; nor can the pen be better employed than in
stirring up each other’s mind, by way of remembrance. Time with us both
is short; you are farther advanced in years than I am, but both are going to
our Father’s house; let us therefore follow that advice of the Wise Man’s
while we can, Whatsoever thy hand findeth to do, do it with all thy might,
for there is no work, nor device, nor knowledge, nor wisdom, in the grave
whither thou goest.
It is the work of faith to lay hold of eternal life. The knowledge of faith
gives present peace; the wisdom of faith is to cleave to God, and the art or
device of faith is to endeavour to gain all it can, to be useful to others. This
faith leads us to think God’s thoughts, and approve of them; to do what
Jesus has commanded—to carry our cases to God; to search diligently into
his word, and to open the mouth for God when we have an opportunity.—
Faith opens the mouth to God in prayer and praise, and for God’s glory, in a
firm, warm, decided attachment to his cause, his people, his ways, his truth;
and while we are favoured with health and means, let us improve them.
The faculty of speech, the opening of the lips, and the exercise of the lungs,
should be all employed in his service and to his glory, who died, the just for
the unjust, to bring us to God. Age, infirmities, trials, and death itself, will

soon put an end to these; let us therefore employ them while we can, and in
the lively hope of glory, may we sing, with the excellent Cowper,

And when this lisping stammering tongue,
Lies silent in the grave,
Then in a nobler sweeter song,
I’ll sing thy power to save.

Hence Solomon exhorts to these things in your favourite chapter, which I
glanced at in my last letter. He reminds us of the solemn period to which
we are all hastening, when the doors shall be shut in the street; the sound of
the grinding be low, and he shall rise up at the voice of the bird, and all the
Daughters of Music shall be brought low.
I believe I have already intimated that Solomon, was well versed in the
science of Anatomy; that he well understood the human frame, and perhaps
much better than any before him. He had in the former verse spoken of the
Animal System; in this fourth verse he proceeds to notice the Natural
Faculties, inward and outward. A great writer says these words form but
one sentence: The doors shall be shut in the streets, when the sound of the
grinding is low. This Grinding is supposed to relate to almost every part in
man, which is preserved, kept up, and supported by food, and respects the
alteration which that food undergoes, that it may be really transubstantiated
into our flesh. These are by Physicians called digestion or concoction. By
the sound of the Grinding is meant some natural symptoms which are
expressive of digestion, and prove that all things are right in the bodily
frame, which a want of digestion would prove to the contrary. The voice of
the Grinding is the natural appetite of the stomach to meat and drink, and is
what we call hunger and thirst after food, with the strength and power of the
stomach to retain what it receives, and nourishes the whole body. This
Grinding and its voice takes in at once all the excellencies of nature, while
they are in power; but, as age comes on, all the indicators of strength and
concoction must be depraved, diminished, and abolished. Loss of appetite,
with all its attendants, is the lowness of the voice of this Grinding; the doors
of course are shut in the streets. When this is the case with a sickly, feeble,
aged body, the mouth, the throat, in speaking, and the stomach in receiving
food; the nostrils, and the eyes, which are called doors, these are all affected
and must weaken as nature ceaseth to perform its original offices. Thus

these doors are shut in the street when the Grinding is low. The Streets are
the several passages of the body, which the matter of nourishment passeth
through, and are the roads and highways to and from the places where the
Grinding is performed. May not this expression likewise refer to the
inability of the sick, feeble, and aged, to encounter with the noise and bustle
of business; and to the doors and shutters shut, as a signal of the departure
of some of the family; and the voice of singing, even of common
cheerfulness is altered.
Solomon gives us another intimation of the weakness of the human body—
listlessness of repose, easily awakened. He shall rise up at the voice of the
Bird. His age, or sickness, is like the wealth of the rich man, it will not
suffer him to sleep; in the night he may have some unquiet drowsiness, but
the approach of morn, when healthy young people sleep sound, he shall be
broad awake, and at the crowing of the cock, or the singing of a Bird, he
shall be rising up from his sleepless bed. Hence the saying, The singing of
Birds and the sighing of old Men are generally contemporaries—these are
as soon weary of their lodgings, through the pains and wakefulness in the
night season, as the Birds are for lifting up their pleasant notes.
The last remark in this verse is, The Daughters of Music shall be brought
low. These Daughters are considered by those skilled in Anatomy, to be
both active and passive, such as make Music and such as receive Music; the
active make a Music themselves, or bear a part in it; the other delights in
that of which they have not the least share in making. There are three
several kind of organs that do more immediately, yet distinctly and
gradually, conduce to the production of vocal Music; the first is the Lungs,
which are the proper instruments of our breathing; the second sort of organs
that conduce to music, are such as form the Breath into the Voice, or
Respiration, the Tongue, the Palate of the Mouth, the Teeth, especially the
four Front Teeth, and, lastly, the Lips: these form the sound into a Voice; the
others that modulate this Voice into Music, are the cartilaginous parts of the
Wind-Pipe; the head of the Wind-Pipe is very small, yet it has thirteen
Muscles belonging to it, most of which are framed only for the modulation
of the Voice. Some shut the Pipe, some open it, some dilate, some contract
it, so that acting severally or jointly, according as there is occasion, they do
wonderfully conduce to the variation of sound. This also has got five
Cartilages some are moveable, some immoveable, some of one form, others

of anther, that they may better contain the air and break the Voice into
Melody. This is the Pipe to sing the high praises of God with, and which
infinitely excels all the Instruments of Music: these are the active Daughters
of Music which are brought low through age; the passive Daughters of
Music are the organs of hearing; these are inward and outward; the outward
Ear is spread abroad like a net, that it may gather and catch the sound as it
rolls about the ocean of the air; the inward ear is a great secret, that no one
can possibly understand—all have confessed their ignorance of this great
matter; the first part we meet with is a thin strong membrane, which being
placed over the Hole of the Ear, transversely, divides between the inward
and the outward Ear; within this there are three Cavities, and three little
Bones. So likewise there is implanted in the Ear a pure, subtil, and quiet
air, with the filaments of the auditory Nerve; and then the whole Nerve
itself. By the help of those several parts our hearing is thus performed; in
age the several holes and Cavities of the Ears are stopped; the drum is
unbraced; the hammer is weakened, the anvil is worn, the stirrup is broken,
and the inward air is mixed and defiled; the filaments are dulled, the nerve
itself is obstructed, so that there cannot but follow heaviness of hearing.
Hence old Barzillai complains to David, 2 Samuel, xix, 35, I am this day
eighty years old, and can I discern between good and evil? Can I hear any
more the voice of singing men and singing women? Wherefore should thy
servant be yet a burden to my lord the king? Thus the habit and taste for
Music is brought low. This appears to be the literal sense of this passage,
and some of those unpleasant days which many of our fallen race see with
grief; all must lament it as creatures, but yet Believers must rejoice, as new
creature, that all their musical days are not at an end—no, but that they are
only beginning, as son as they enter upon their Father’s house above, and in
the resurrection morn their harps, their powers, will be sweetly tuned to the
praise of electing grace and eternal love. Permit me here to insert those
lines from the hymn just quoted.

Lord I believe thou hast prepar’d,
Unworthy tho’ I be,
For me a Blood-bought, free reward,
A golden harp for me.
’Tis tun’d and strung for endless years,
And form’d by power divine,

To sound in God the Father’s ears,
No other name but thine.

In once more looking over this verse, my mind is impressed with other
ideas, which I must commit to paper and send to my dear friend. We read
in sacred Writ of the Door of the Heart, and of the Door of the Lips, and of
the Conscience: these Doors are all opened by the finger of God. The
conscience is quickened to feel the native guilt of our sins; the heart, the
mind, all the faculties of the soul are opened by the operations of the eternal
Spirit; the Understanding is enlightened to perceive the glories of the
Saviour; the Will is bowed down to chuse Jesus, the Affections are set upon
him, the Thoughts love to retain him; thus the Door of the Heart is open.
Hence the Spouse says, He put in his finger by the hole of the Door, and my
bowels were moved for him, I rose up to open to my beloved. The Door,
here, may signify Faith in her heart; the Hole of the Door, a principle of
love, though not wide open, free, and at sweet liberty, yet, as a principle, it
was there. The Lord Jesus putting forth his powerful grace in the heart
afresh, stirred her up, opened all the faculties, and afresh quickened the
Conscience, she was led forth in soul after him. This is opening the Door.
Hence he addresses the Laodicean Church; Behold I stand at the door and
knock; if any man hear my voice and open the door I will come into him.
This text has been awfully perverted by the Arminians and Modern
Calvinists of the day: they tell us that the Deity is knocking at the door of
every man’s heart, begging to come in—waiting till the creature will open
the door, and receive salvation! Alas! what a most miserable perversion of
the text. The passage has nothing to do with the World, it is an address to
the Church in a backsliding state, as the 5 Chapter of Songs shews. The
Church knew her Beloved’s voice, which is the Gospel. Every enlightened,
quickened soul, understands the truth, whether it is drowsy or not; the soul
is again made willing to receive Jesus, to seek most ardently the best of
friends: this is opening the door, as we are made willing in the day, the time,
the moment he puts forth his power. This is what the Church means by the
Beloved putting forth his hand by the Hole of the Door. The heart moved
after him, the door of the lips is opened, in prayer, in entreaty, and when
admittance is gained, they are opened in praise, and in speaking good of his
name. They shall speak of the glory of thy kingdom. Thus the doors are
opened for the King of Glory to come in. These are everlasting doors and

will never be fully shut against Christ, nor will his doors ever be shut
against his Church. He manifests himself to us, and we entertain him with
the fruits of his own Spirit. The Grinders cease in the best of senses. The
worst oppressors we ever meet with is a broken Law and a tempting Devil,
and accusing conscience, this is the trouble of the Spirit. Hence that fine
passage, They shall cry to the Lord because of the oppressors. He shall
send them a Saviour, a great one, and he shall deliver them. The
manifestation of pardon eases the conscience; the testimony of the Spirit
that we are complete in Christ’s righteousness, silences the Law, and the
Saviour’s great Work, pleaded by himself as an Advocate with the Father,
drives off the Devil. Thus these oppressors cease, because they are few. A
Believer can bear and endure any thing while all is right within, between
God and the soul; not that he is rid of the inbeing of his sins, or the
temptation of Satan, these will often oppress him; nor will they fully cease
till he lays down his poor body in the grave.
Another sweet priviledge, He shall rise up at the voice of the Bird. This is a
most blessed truth in our experience, for the gospel attended with power
stirs up all our faculties, and we follow hard after God. This voice as used
by the ministers of the word, is called The time of the singing of Birds. The
Gospel Dispensation is called a spring time, and when the love of Jesus is
felt casting out fear, when the storms of sin cease, by the voice of pardoning
mercy, this sweet text is well understood: My beloved spake, and said unto
me, rise up my fair one, and come away, for lo, the winter is past, the rain
is over and gone; the time of the singing of Birds is come. The Lord Jesus,
and the blessed Spirit of all Grace, are called Birds, and their voice is heard,
known, and felt. My Sheep hear my voice, and follow me. These leave all
when Jesus speaks by the Spirit to their souls; while every kind promise,
every sweet invitation, and every precious declaration, form the sweet voice
of Jesus, in the word and in the souls of them that believe. The Ministers of
the Gospel are called Birds, and when they are understood and the power of
their message is felt, the soul yields the obedience of faith. Conscience,
approving and taking part with the man, as his experience is genuine, is a
Bird, and is called by Solomon, a Bird of the air; this accuses or approves
as God the Spirit influences it.
Thus, in the best of senses, we read this text; but, alas! we must take
another view of it, as alluding to some evil days the soul may experience in

passing through this valley of Bochim, or Weeping. We find the saints of
old at times had the Doors of their Hearts and Lips shut as well as open.—
One said, I am shut up, I cannot come forth.—Another, I go bound in the
Spirit: Another, I was dumb, and opened not my mouth. Ezekiel was dumb
for seven days before the people, as a Preacher, and in the streets of Zion,
that is among the inhabitants of Gospel Zion. This has been often
experienced to their grief, shut up in prayer, either reluctantly going to the
exercise, or else finding but little access there; hurrying through the act.
Hence the charge against one of old, Thou restrainest prayer before God.
Job did not say such did not pray, but they were not open, free, familiar, or
staid at the throne till liberty was felt; but the act was performed merely to
quiet conscience. At times in company, dumb almost about the things; and
though the voice, the lips, the tongue, the lungs, were sweetly exercised
before, yet these Daughters of Music are brought low, for they neither
sound with prayer or praise, or godly conversation, or reproof, or comfort,
to any other! Thus these Doors are shut in the streets. Conscience is,
however still awake, and the poor Believer is alarmed; is startled at the
voice of that Bird, when listening to its accusation of sin committed, of duty
neglected, of a worldly spirit of levity or covetousness, or of some
corruption given way to, or permitted to lie on the conscience. Thus the
voice of the Bird is heard, and it is well to listen to it, lest another day it
should fill the soul with horror and sorrow. This is what David felt after a
long series of months, with guilt on his conscience, till Nathan came with
his Parable; but not knowing what it meant, he vows vengeance against the
man that did it, That he should surely die. This was indeed true, for it was
David’s wayfaring man, the man of sin, that came to steal the ewe Lamb;
but David rose up at the voice of this Bird, and life went with the word to
David’s soul, Thou art the man. He felt it, conscience was afresh
awakened, and it is our mercy to have the life of God in the Conscience; for
the main difference between the Christian and the mere nominal Professor,
lays in this; the one has got all his religion in his Head, and if that was cut
off, he would have none; the others lays in his Conscience, as pardoned by
blood, and quickened by the Holy Spirit.
Another evil day we may find in this dark state, when so sadly shut up, is
the fewness of them that preach all the truth as it is in Jesus: Hence the
Church in her sad state ran to some who did not know her case; of course

we find they ceased to give advice. She ran to others; they only rebuked
her, and added affliction to her bonds, doubted her interest in the garments
of Salvation. Hence she says, The watchmen found me; to whom I said,
Saw ye him whom my soul loveth? Then again in the 5th Chapter, The
watchmen met me, they wounded me; they smote me; they took away my veil
from me: and sure I am that nothing can be more trying than for a soul in
such intricate paths not to be able to find one to suit its case; and if they do,
the word not being attended with power, they get neither light nor life.
These are called Teeth in scripture, as they prepare food, break the bread of
life, make all things plain, easy, and intelligible to the people; fixed in their
Covenant Head, harmonize and agree in sentiment, at least in the main
points, and engaged in the same work. These may cease by death—the
Prophets, do they live for ever?—by removals in providence far from the
abode of such a soul as I have been describing; or they may not be blest
much to tried souls. They may be few in number, and those cease, as it
respects their usefulness to some; so that, though they were once as a lovely
song, and as one who could play well on an instrument, yet they may get
dry, barren, and lifeless; at least, apparently so for any use they may be to a
soul in the above circumstances. The make us mourn, nor can the
Daughters of Music make melody again till he shines. We are compared
Instruments of Music, set in tune by the Spirit, but can make no Music till
he touches the chords of the heart; then upon the instruments of ten strings,
he gets praise. The Doors of his Heart, his House, his Table, and his
Throne, will never shut against you, any of his children. The days of your
Mourning will soon end, the voice of Jesus will call you at the glorious
resurrection of the just, when you will rise up at that voice, and sigh and sin
no more.—Hallelujah.
Ever your’s,

LETTER X.

TO MRS. D—.

Peckham, August 30, 1814.
MY DEAR FRIEND,

I once more resume my pen to give you a few more thoughts on the 12th of
Ecclesiastes, but lament the limits, of a Letter, or even a Sermon would be
too short to do justice to that subject. The Wise Man has in the verses we
have already considered, described age to us, in the influence it has upon all
the functions and faculties of a man; and shews how they are all weakened
in his declining state. He now proceeds to notice one sad effect of age, that
is, Fear. Verse 5, Also they shall be afraid of that which is high, and fears
shall be in the way; and the Almond tree shall flourish, and desire shall fail,
and the Grasshopper shall be a burden, because man goeth to his long
home, and the mourners go about the streets.
The first is Fear, either of things high or low. He shall be afraid of that
which is high, either in respect of place or objects; as steep, and eminent
ways, hills, mountains, steeples, and towers; some of which formerly they
could ascend without fear, in their juvenile and manly days; but it is not so
now, they are weak in mind, nervous, low, timid, and fearful; so they are
afraid of high things, as fiery meteors, strange apparitions, thunder,
lightning, and such like. So they are likewise, probably, afraid of abstruse
and mysterious points in any science, which while strong, they durst have
ventured upon, but now they are too weak in the faculties to dive deep into
them; they are always in fear lest tiles of houses, or chimney pots, or any
thing else should fall on them, especially in windy weather. They have
fears about them constantly on all hands; they see danger, lest they should
dash their foot against a stone; lest some people in their hurry should push
them down, or should rush upon them, and injure them. Being conscious of

their own impotency, it makes them most obnoxious to this terrible passion,
which is the great change made on them in the time of age. Thus Solomon
notices the change made in the mind by sickness, trouble, and age. He then
points it out clearly upon the body in the next line, The Almond tree shall
flourish. The learned tell us, this tree waketh, and riseth from its winter’s
repose before any other, it flowers in the month of January, and by March
bringeth its fruit to maturity. The forwardness of this fruit-bearing tree is
intimated by the vision which Jeremiah had of the speedy Destruction of
Jerusalem; For the word of the Lord came to Jeremiah, saying, what seest
thou? And he said, I see a rod of an Almond tree. Then said the Lord, thou
hast well seen, I will hasten my word to fulfil it. Jeremiah, 1 chapter, XI
verse. This was to shew the speedy fulfilling of the word of God against
that City. Now there is no change that befalleth man, that can be so lively
represented by the blooming of the Almond tree, as that whereby the hair of
the head becomes hoary and white. The grey head is similar to this tree, for
its whiteness, so in hastiness of appearance, as the Almond tree buds sooner
by two or three months than most other trees, so do these hasty buds of age
appear; these steal upon men suddenly before they are aware. Some
peoples’ hair turns grey at thirty or forty years of age, while other symptoms
of the decay of life do not appear on them till sixty or seventy years of age.
Both these attract attention. An Almond tree in full blossom, and an almond
head, especially if found in the ways of God, these are alike in their
indications, they foretel what is approaching—a change; fruit will come
after; so grey hairs prognosticate that death is at hand; these are Church-
yard flowers, which serve, like passing bells, to give those notice that bear
them, that their end is near. Two things more the Wise Man observes; The
Grasshopper shall be a burden, and desire shall fail. The learned say the
word Grasshopper, likewise signifies the Locust, and will apply to both in
the original language; and they likewise suppose that Solomon here alludes
to some parts of the body, which being shrivelled and deformed, appear like
the Locust and Grasshopper. These Species are both of them hard, crusty,
cragged, crumpling creatures, differing from all others, principally in the
protuberance of the limbs, having their legs strangely crooked, and their
joints very closely inverted, and at a great distance from the trunk of their
body. This description may refer to some of the bones in the neck, the back,
the loins, the heels, and the ancles. Now when a man by reason of age,
begins to stoop, and bend forwards, and withal those fleshy parts that cover

these processes, begin to shrink and decay, he resembles these creatures.
This may also include the change upon the cartilages of the body, the
Ligaments, the Membranes, the Fibres, the Veins, the Nerves, the Arteries,
the Tendons, and the like, which all grow harder and drier in old age, and
become a burden; the skin, likewise, as man declines, becomes crusty, dry,
callous, and consequently falls into many wrinkles. This may also include
that fretfulness to which aged people are subject; every thing is a burden,
though light, weak or trifling as a Grasshopper. Good Mr. Henry, observes,
Perhaps this Grasshopper or Locust was some light food, such as John did
eat; but even this was a burden to an aged man’s stomach; then, of course,
through these things Solomon well adds, Desire shall fail: Sensual and
natural desire for food, pleasure, or any sensual delight whatever. This
word Desire, the celebrated Dr. Smith says, should be translated Capers, the
fruit, or rather the flowers of the Caper Shrub, or Bush; and alludes to
something calculated to give appetite; and that as the Grasshopper did
represent the Bones, or hard parts of the Body, so these the soft, spongy, and
dilated; and what Solomon by this expression means, is the alteration of all
the moist and tender parts of the body, usually called the Sanguineous;
including the change that befals the Blood, and the natural Humours of the
Body in time of age, for they become low, and much depauperated; they are
diminished and far less in quality than they were before. The reason of this
is, for man goeth to his long home, and the mourners go about the streets.
The grave, said Job, is my house, and soon the funeral proclamation must
be repeated over us, Dust thou art, and unto dust shall thou return. The
grave is the home for the body, when once it comes there, as long as there is
any dust to cover it, or heavens to surround it, Man lieth down, and riseth
not till the Heavens be no more; they shall not awake, nor be raised out of
their sleep till death is swallowed up in victory. And the mourners go about
the streets. This we see daily; the friends, the relations, characters of every
description. Mourning, is not because my friend is gone to glory, but on
account of the loss I sustain, that person being near and dear to me; besides,
it is a solemn call, Be ye also ready, for in such an hour as ye think not, the
Son of Man cometh. And oh, my dear friend, to have the lamp of salvation
from sin, its guilt, and curse, and power, and to have my soul filled with joy
in God, through Jesus—this is the oil which will blaze when he appeareth.
But if I have not much joy, I am blessed with a good hope, through grace; a
hope that maketh not ashamed, and God declares it shall never be lost;

There is hope in thy end, and thy expectation shall not be cut off. Praise ye
the Lord.
I would again glance at this Text in another sense. Having considered the
evil days coming on the body in this verse, let us once more survey some
days of evil, in which I am sure you and I can say I have no pleasure in
them. Fear shall be in the way, and the Almond tree shall flourish; the
Grasshopper be a burden, and desire shall fail, for man goeth to his long
home, and the mourners go about the streets. Without turning, twisting, or
wresting this Text, I am forcibly struck with the following thoughts, which I
must pen and send you. 1st. The Believer’s home. 2ndly. The way to it.
3rdly. The fears which attend him. 4thly. Their cause, which is a source of
grief, and causes the spiritual mourners to go about the streets of Zion. I
know of no dwelling or resting place, for a soul born of God, but the
everlasting love of God in Covenant; the Person and Work of the Lord Jesus
Christ. This is my habitation, my dwelling, my resting place; nor is there
any safety, happiness, felicity, or peace, any where else. All that are born of
God, naturally, in this sense, tend to this one grand object. Hence the
question of a seeking soul, Does God love me? Did Jesus die for me?—and
after the soul knows this, yet in general, there is a thirsting after greater
knowledge, and greater enjoyment of it, nor is a Believer ever at home but
when he is here. He rests not in his attainments of this knowledge, but is
anxious to go on to know the Lord, in his infinite love; to feel more, to
enjoy more, to be delighted with more of it, till he arrives at perfect bliss,
and is filled with all the fulness of God, which is love. He tastes what the
poet did, and has exprest in these two lines:

’Tis heaven to rest in thine embrace,
And no where else but there.

This is our resting place, as Faith apprehends it in its antiquity, its freeness,
power, complacency, and beneficence: It is truly delightful to eye the goings
forth of this Love, in the ancient settlements, in the covenant engagements
of each Person in the adorable Trinity, in the gift of Jesus to the Church, in
his great work, and wonderful Person, as God-Man Mediator, in the Gifts of
the Spirit, and all his saving operations upon the soul, testifying of Christ,
as putting away sin, as obeying the Law, as delivering us from going down
into the pit, and making intercession for us. On these topics we, who have

the Life and love of God, are quite at home; especially as the Holy Ghost
realizes them in our hearts; for this we labour in Spirit, to know and enjoy;
and this one point we wish to die to know, and to plunge in this sea of bliss.
—To view the Father’s love, the Son’s dear face, and the Holy Spirit’s
Grace, in Heaven, are objects worth dying for; this is the home, the place,
the state, the mansions of peace, rest, joy, satisfaction, and pleasure, we
hope to get to shortly. This is our long home, eternal as the throne of God.
No foe shall ever enter there. No friend shall ever depart—they shall go no
more out; so shall we be ever with the Lord. This is our everlasting home,
nor will our Lord let us rest short of this. There may we meet soon, Amen.
But do you ask me, 2ndly. The way? It is clearly set forth in the word, and
I hope you have long known it, and highly approved of it, and been led into
it; nor shall you ever finally depart from it. The word of truth says, I am the
way; not a way, but the way. Ah, my dear Friend, how lamentable that
thousands are deluding their souls with this unscriptural notion, that all the
sects, parties, and religious denominations in the world, are only as so many
different ways to one city. Hence they suppose the Turk, the Pagan, the
Papist, the Socinian, the Arian, the Arminian, and the Antinomian, are all
going right, and some out of all these will be saved as such. Alas, what an
error; there never was but one way to God, to heaven, and to glory, and that
is Christ, as the adorable Mediator; all that reject this will find to their grief,
that whatever way they went it led to the chambers of death; it led to hell.
What a mercy to be satisfied with a precious Saviour, and to hear the voice
of the Word and Spirit pointing to him, saying, This is the way, walk ye in
it. Christ is the way to the Father, to the knowledge and enjoyment of his
love. By the sacrifice he offered, by his perfect law-fulfilling
Righteousness, by the path he trod as our fore-runner, by the Door of Hope
that he opened, by the way of life he cast up, and consecrated through the
vail of his flesh, by the doctrine he taught, by the example he set, and by the
promise of life and peace. We are brought into this way by the Holy Spirit
of Promise, and kept in it by the same, with an eye to Jesus, as the way. We
walk in his appointments, in his ordinances. We use them to gain the
knowledge of the Pearl of great price. By waiting upon him we renew our
strength, and by abiding in him we bring forth fruit. This way leads us to
God, and will bring us to glory, assure as it brings us to a sense of his love
on earth. Many have waited long, and travelled far in this way, before they

have been very fully persuaded of God’s Love to them; but all shall have
their minds satisfied about that, though not all in the same degree, as
walking in this way of truth, way of holiness, way of wisdom, way of
charity, way of life, and way of peace. We are called Strangers, Pilgrims,
Travellers, Runners in a Race, and going a Journey. Our Pilgrim’s Coat is
an imputed righteousness; our Staff is Christ; our Map is his word; the
Girdle is truth; our Shoes is peace; our Way is marked out for us,
omnipotent Power guards us, infinite Wisdom directs us, Mercy is often
shewed us, and eternal Love cheers us, while we can sing with a Pilgrim
who has reached glory before us,

How harsh soe’er the way,
Dear Saviour still lead on.

But as this is God’s way we must expect to meet with enemies, with savage
beasts of prey, with robbers, many a stormy day, and many a dismal night,
when neither moon nor stars appear to cheer the Pilgrim’s way, for it is our
lot to travel much by night; this begets fears lest we have come wrong, lest
this be not the right road. God’s dear people are unavoidably the subject of
many fears; when the eyes are first opened, they fear the wrath of God, they
fear Death, Judgment, and Eternity: these are high things. If they hear of
Christ, the Promises, and Ordinances, they fear to come to these high
things, or make use of them, lest they should presume. Thus there are fears
in the way, and many times after God has raised the soul up to hope, they
fear the work is not genuine; they fear they shall fall into sin, and disgrace
their profession; and feeling the power of sin, and the weakness of their
souls, they fear they shall at last fall away. When they see many apparently
brighter characters than themselves go back into the world, or sink into
error, they fear it will one day be their case; and when they see how far a
person may go in a profession and yet be nothing, they startle, they fear, lest
they should. Thus we find fears in the way, and when the mind is low,
deprest, and every grace of the spirit, to all human appearance out of
exercise, they are afraid of high, great, precious, and important Doctrines,
lest they should presume in medling with them, fearing they have no
interest in them. Sometimes fears of poverty, pain, persecution, and what
we may suffer in the agonies of death. These kind of fears may come on us,
and above all, the fears that all we have experienced may be a delusion, and

that hypocrites may come as far as we have, talk better than we do, and give
a better account of themselves than we can; this makes us fear in the way.
All these fears is for want of looking unto Jesus, and permitting Satan to get
so much ground, by listening to his suggestions. These fears, likewise, are
occasioned by other feelings, and trying parts of our experience. What
Satan principally aims at is to make us as miserable as himself, and as
rebellious against God; to this end he endeavours to get us to look within in
seasons of darkness, that we may dispute the whole of the Spirit’s work, and
consider all our sins, failings, and corruptions as sure tokens of a speedy
destruction, just as Jeremiah saw the rod of an Almond tree speedily
flourishing; so might have been our profession, but soon gone away. So we
fear may be all our religion, and then be damned for being hypocrites. O
the misery of looking within, when we should be looking unto Jesus! What
a gloomy prospect before us! what unbelieving fears are indulged; and this
must be our misery, till the Saviour shines again. But what a mercy when
we have grace enough to look from our sins, our grace, our Religion, or any
thing in us, or done by us, to God the Father’s Christ, who lived and died
for poor sinners.
A second source of fears is, Sin but little felt, so as to be lamented, so as to
break the heart, humble the spirit, and endear the Saviour. It appears God
sometimes sent the Grasshoppers to devour the fruits of the earth, as in
Amos, chapter 7, where the Prophet foresees the Destruction of Jerusalem,
by Pul, king of Assyria, bringing his vast troop to devour that land, coming
up like Grasshoppers for their number and destructive influence. So in the
Book of Judges it is said, the enemies came up among them as
Grasshoppers for multitude to destroy them. As these represented the
enemies of God’s dear people of old, do they not point out the corruptions
of the heart, inbred sin, the Old man, with its deceitful lusts? Are they not
numerous is Grasshoppers, and as destructive to every thing that is good?
Do not these destroy our peace, our joy, our bright evidences, and cause us,
sometimes, to fear we have neither part nor lot in the matter, especially
when we cannot see that these sins are pardoned by the precious blood of
Christ?—These are felt as a burden too heavy to bear, and a burden we fear
will sink us to hell, till we believe they are all blotted out, then the inbeing
of them becomes a burden to us. But here we must admire divine mercy,
communicating to us spiritual life that we may feel these things a burden.

As this life operates the difference between a child of God and one that is
not, is clearly seen; they who are not quickened by the Spirit do not feel
these things; but, alas, my dear Friend, have not you been left in such a
strange state of mind, that you have neither felt sin, nor grace, neither
mourned at the judgments of God, the terrors of hell, the sufferings of
Christ, the afflictions of the Church, nor the plague of the heart. O! worst
of states my soul ever was in; this deadness, carelessness, dull, stupid,
heavy frame, I hate it, I lament it. Before this came on I could sigh deeply
on account of my sins, their number, and destructive tendency, but now I
have fresh fears that all is not right, because I don’t see sin such an evil as it
is. I don’t groan beneath it; I don’t lament my vileness. Surely my soul
cannot be right with God, while this is the case; the Grasshopper is a
burden, because it is so light; I am burdened, because I don’t feel sin that
heavy, hateful burden, I have felt it, and as others do.—Thus you see, my
dear sister, what poor, foolish, fearful creatures we are, how discontented
with the cross; when we feel much sin, we fear, and when we scarcely feel
it at all, then we fear also. Alas, how much of poor Jonah’s spirit do we all
possess. Murmuring, repining, rebelling.
But I must mention a third source of Fear, The failing of Desires. The
people of God are the objects of his desire; Christ saw them in the glass of
the Father’s decrees and purposes. He desired them. Hence the Church
triumphs in the Song, I am my Beloved’s and his desire is towards me. He
desired the Church for himself, and gained it, every one that he desired, in
electing grace, is brought to desire Christ, by calling grace, and one blessed
effect of being truly called, is the desire of the soul towards God, to hold
communion with him, to be like him, and to be with him. Hence that sweet
Promise will one day be accomplished, He will fulfil the desire of them that
fear him. This will not be till we awake up in his likeness; then, but not till
then, shall we be satisfied.
These desires of the soul are highly commended by the Saviour, as they
spring from a feeling sense of need; are the pulse of the soul, which beats
for God. Many a poor Believer in seasons of darkness, has blessed God for
the feeling desire, the hunger, the thirst, the wish for what God has
promised, and what the soul feels its need of. But let me ask you again,
have you not found such days of evil, as the loss of these desires? No life,
no spirituality, no appetite, no earnestness, no fervent desires, not a breath

of the New man felt or seen; and to be left in this state a considerable time,
when all has been shut up? I have still triumphed in my desires, but when
these have failed, all is dark, gloomy, wretched, desolate. This has sent me
mourning about the streets of Zion, crying, Saw ye him whom my soul
loveth? This is the enquiry of souls who are afresh quickened to feel their
native guilt, their deadness, and want of the light of comfort, of joy, of
peace, and the testimony of the Holy Spirit. The Saviour was sent to
comfort them that mourn after a godly sort, sorrowing after Jesus; to gain a
sense of his love, a token for good, a fresh view of pardon, and eternal life.
This is calculated to comfort the mourner in Zion, to cheer his heart, and
enable him to look forward to death and the grave, with sweet composure,
knowing Jesus is the conqueror of death, spiritual, temporal, and eternal.
To him, I commend you, and remain
Your’s in him,

LETTER XI.

TO MRS. D—.

Peckham, September 30, 1814.
my dear friend in Christ Jesus.

I have been just reflecting a little on that glorious Title and Office of our
most blessed Lord, a Surety: the longer I live the more I feel the need of
him as such; the bondage, sin, and misery I am daily and hourly
experiencing, except a few sweet seasons of liberty in prayer, preaching,
writing, and conversing about the precious things of God. It is well he
became one with us, in the eye of the law, that he kindly undertook for us,
and infallibly secured the payment of that obedience it demanded of us.
This whole debt he took upon himself, and crossed our name from the bond,
and addressed his divine Father for us, Whatsoever my people owe thee, put
that to my account. The Father graciously accepted this, and has declared
himself well pleased with it. Every blessed view of this gives me hope,
peace, and rest. I am truly miserable but when this is shewed me, then I
feel a sweet serenity of mind. O! precious Surety, O! glorious Redeemer,
thy Person, thy Name, and thy Work, is very dear to my heart:

No other stay have I beside,
If these should alter I must fall.

I need this to support me now, I shall need it as much when my heart and
flesh fail. When the Silver Cord is loosed, when the Golden Bowl is broken
at the Cistern, when the Pitcher is broken at the Fountain, and the Wheel
broken at the Cistern, this glorious Saviour will then carry my regenerated
spirit to God who gave it me, and this is as sure to my soul as that God has
begun the good Work in it. He begins it with a view to carry it on, and he
will perfect that which concerneth me, for his mercy endureth for ever.

I will now drop you a few thoughts on the sixth verse, with which I must
close these letters, which I trust you will candidly read, and where I err,
attribute that to me, but receive the truth as from that God whose I am, and
whom I serve. Here are four symptoms of approaching dissolution; the first
is the loosing the Silver Cord. By this is most probably meant the Spinal
Marrow, and all the Nerves arising therefrom; with all the Filaments,
Fibres, and Tendons that proceed from those Nerves; as there can be no
motion or drawing performed in all the Body without these; and through the
influence of the animal Spirits upon them; and although these belong to the
spinal Marrow, and all draw together as it were, yet Solomon expresses it in
one word, the Silver Cord, because the rest are but a continuation of the
same thing. This is called the Silver Cord from its colour, for it appears to
the eye a white, bright as silver; it is seated deep in the body; it lays lower
and deeper, and safer than the Veins or Arteries, or other common
conveyers in the Body, and it is reckoned the most excellent of all, so that
some Philosophers have termed it the Foundation of Life. The loosing of
this Cord, is an undoubted sign of death; sometimes this is only affected in
one part, and is the cause of Paralytics, but when it happens to the head of
the spinal Marrow, it hinders the influence of the spirits upon the whole
Silver Cord, and consequently takes away all sense and motion from all the
subjected parts, and gives a sure prognostic of death, especially in aged
people. Thus the Silver Cord is loosed.
The next object worthy notice is, the Golden Bowl broken, by which some
think is meant the Scull pan; or, as the Seventy translate it, the Repository
of the Brain. The celebrated Dr. Smith (to whom I am indebted for many of
his ideas on Anatomy) says, there are two Membranes within the Skull, a
thicker and harder, and a thinner and finer, which does more immediately
encompass the Brain, and by an immediate contact, encircles the very
Substance of it, which seems to me to be the Golden Bowl, so called, by
way of eminence, which is broken. This is called Golden, for the same
reason that the other is called the Silver Cord, in its colour. The Membrane
is of a flavious colour, nearer to that of Gold; it is hidden, secret, and well
defended; and requires much wisdom and time to find our all its secret
caverns and mysterious branches, and also for its ductility; above all, it may
be compared to Gold, for excellency and use. Now as long as man remains
in his strength, this Golden Bowl is knit unto itself in all its parts, but in the

event of extreme old age, when he is just giving up the ghost, it can no
longer retain itself, by reason of its natural dryness, shrivelling into itself, or
preternatural moisture, imbibing excrementitious humours, till it is over
full, it often snaps asunder, and so recurs into itself, from whence the Brain
must naturally subside, and all the parts cease from their several uses; upon
this we perceive a change of the whole countenance; the nose appears very
sharp, the eyes sunk into the head, the temples are pinched in, with all the
other symptoms of approaching dissolution. This brings the house down
indeed, when the animal faculty is so deeply affected. I think there is
something very interesting in the idea of the body compared to a Golden
Bowl, not China, Earthenware, or Tin, but Gold, to shew how precious our
bodies are in his sight who redeemed them; that he will take special care of
them, collect all the various pieces together, and raise them up a glorious
body by and by.
The third point worthy our consideration, is, The Pitcher broken at the
Fountain. This must refer to something belonging to the vital faculty; it
appears in sacred Scriptures, that the life of man consists in his blood; For
the life of all Flesh is in the Blood thereof; and this most noble liquor of
Life, hath a primary Seat or Fountain, where it is principally made, and
from whence it is dispensed through the whole Body, and this Fountain is
the Heart, for out of it are the issues of life. This part continually issueth
out abundance of Blood, wherein is the life, to all the parts of the body.—
This is a deep Fountain, it is the Fountain of Life, the first living, and last
dying Part of Man. Within the Body of the Heart there are two firmly-
divided Cavities, a right and left, called Ventricles; from these are certain
vessels. Out of the right Ventricle, of the Heart, proceeds the great Vein,
which sends forth Branches throughout the whole, and hath, at its entrance
into the Heart, certain Portals, and also an Artery. Out of the left Ventricle
proceeds a Vein, inserted into the Lungs, and also the great Artery, which
disperseth its Branches throughout the whole Body, both whose Cavities are
defended with the like Portals. How the blood passeth in and through these
passages I have not time to describe, I wish I had. By the Pitcher, therefore,
we must understand the true and proper concepticle of the Blood, namely,
the Veins, which throughout the whole body, serve only as vessels to
contain that noble liquor, and carry it back again to the Fountain. This is
the Pitcher here intended. The Fountain is the right Ventricle of the Heart.

But neither the Fountain nor Pitcher continues for ever; the Pitcher does not
go so often to the Fountain but at last it comes home broken. The breaking
of it in old age, is the failing of the Veins, their ceasing from their natural
action and use; when they can no longer carry back, nor conveniently pass
into the Heart that liquor, the blood they contain, it stops, it is stagnated, it
dies in the Veins. This is breaking the Pitcher at the Fountain.
Finally, The Wheel broken at the Cistern. The Cistern is the left Ventricle of
the Heart, as the Fountain is represented as the right; for the Blood being
enlivened and ennobled in the right Ventricle, it remains only to be
dispersed into these several parts it is to quicken, which it cannot
consequently do, except it be received into this Cistern. The Wheel is that
round, or circulation of the Blood which flows from the left Ventricle of the
Heart. Take this part of the symptom of Death, the chasing of the Pulse; the
instruments of pulsation decay, and can no longer perform that work which
must necessarily be continued for the preservation of life; when that ceases
to beat, the man ceaseth to live; thus the Wheel, which till now, run its
constant round, is broken at the Cistern, heart and flesh now fail. O! that
when this is your case and mine, we may have nothing to do but to depart
and be with Christ. May our Spirits return to God who gave them, while
the poor tabernacle returns to its original dust. Solemn thought!—But the
Gospel opens to my wondering, pleasing view, the Resurrection of this
Body, formed and fashioned like the glorious Body of my Jesus, who
appeared on Mount Tabor, or Mount Lebanon, as perhaps we shall appear
when he comes in glory. May this be your felicity and mine, Amen.
Do accept a few thoughts more upon this verse, of the evil days which may
come on the mystical Body of Christ, which is drawn together, acts, moves,
and is kept together by the strong Silver Cord of everlasting love. I drew
them with the Cords of Love, with loving kindness have I drawn thee.—This
keeps the whole Body together; and Paul tells us to endeavour to keep the
unity of the Spirit in the bond of peace. Love is the bond; put on charity,
which is the bond of perfectness. This is the Cord that draws us to heaven:
this unites us in heart to Jesus. Love as a principle, and as shed abroad in
the heart, unites us to his Truth, his Ways, his Ministers and his People.
When this is sweetly felt, and especially in that degree the Apostle speaks
of, when perfect, that is eternal love comes in, it casts out fear, which hath
torment: to live under this influence is truly blessed, but such seasons are

short, they are pleasant days truly; and in our first setting out, or some part
of our pilgrimage, we do experience them truly blessed. So did Solomon,
but he had some evil days, when his own corrupt heart overflowed with sin,
which brought on a sad distance between God and his soul. This is also
attended with a shyness to the Household of Faith, and very few pleasant
seasons in God’s House of Prayer. No love is felt to Jesus, and scarce a
desire after him; very little affection is felt to faithful ministers, as there is
but little received under their message, which used to be so sweet to them,
and their love to ministers so strong, for the truth’s sake. Thus, by
contracted guilt, the cord of love is loosed, not in God, but in our exercise
of this grace. So of those we once viewed saints, many we have proved to
be nothing but hypocrites; some only mumping a living under the mask of
religion; some lying in wait to deceive; some watching for our halting, to
find something amiss in our conduct; and if they can catch any thing, it is
marrow and fatness to their bones. Tattling, lying, backbiting, jealousies,
and evil speaking. These things we begin to discover, and groan on account
of them in Professors, till we can hardly help exclaiming with the Prophet,
There is none upright among men, the best of them is a briar, the most
upright is sharper than a thorn hedge. Very little spiritual love being now
felt, the Silver Cord, appears to be loosed, not that the principle is lost, but
God is teaching the Believer wisdom, and directing the principle of love to
the proper object, even to the Household of Faith—not to every Professor,
but only to those who stand manifest in our consciences, that they are
taught of God; yet it must be acknowledged that while the heart is shut up
from the exercise of love it is an evil, a trying day. Sin on the conscience,
backsliding, getting into a worldly spirit, the affections being entangled
with creature love—these things bring on evil days. O! what a mercy to
have the heart right with God. When the soul is thus filled with love, it is
always attended with an illuminated mind, a mind receiving the truth.
Charity rejoiceth in the truth, believeth all things God hath said, as well as
hopeth for what God hath promised. But it is possible to stumble upon the
dark mountains; God may cause darkness to come on the mind, the
judgment to be bewildered, and errors to creep in—the Golden Bowl may
be broken.—Ephraim, says God, is oppressed and broken in judgment,
either by evil men, who lay in wait to deceive, or by a curious spirit, which
a Believer may be plagued with, till he has imbibed some error, which leads
him into darkness, bondage, and misery. A sound judgment is valuable, like

a Golden Bowl, but many of God’s children have got proud, and God has
permitted Satan to lay a snare for their feet, a haughty Spirit before a fall,
and into awful errors they have run, till days of trouble have come on, and
they have found out their errors. Moreover, real contrition for sin; a heart
affected with grief after the Saviour, mourning on account of him.—
Compunction and godly sorrow of heart is precious, is valuable to God;
with this sacrifice he is well pleased; this is a Golden Bowl broken indeed,
in the best of senses. Blessed are they that mourn, for they shall be
comforted. The Silver Cord of Love, the Golden Bowl of a sound
Judgment, and an heart influenced by the Spirit of Grace, are in sweet
connexion; these make a Believer shine in the Church—such are valuable
characters, but they are few. My soul desired the first ripe Fruit.
The Pitcher may be broken at the Fountain. Our Lord Jesus is a never-
failing Fountain in his Person, in his Offices, in his Love, and in his Work.
He is the Fountain of all spiritual and eternal Life. What a deep, never-
failing, abundant source of all good he is to his Covenant People. He is a
fountain of Gardens for his Church, a Fountain of living Waters, and a
Fountain opened for Sin and Unclearness. Faith wrought in the heart, may
be compared to a Pitcher, which draws its supplies from that inexhaustible
source of all blessings. It receives the Atonement into the conscience, it is
the great Artery in the spiritual Body, which conveys peace and joy through
the whole soul, as it receives the precious Blood from the heart of Christ,
and every other blessing is in this one, Jesus died for me. While Faith is
thus busied, the exercises of Religion, like a wheel, go their happy round to
the Cistern of Gospel Ordinances; for a while Faith is thus exercised on
Jesus, the mind, the soul is made willing, and rolls its happy round, like a
wheel well oiled. Faith is going to the Fountain while the Believer is
willingly running the way of God’s Commands. It is worthy our notice, that
all the treasures of blessings in Christ, are compared to a Fountain; but in
Ordinances, in Ministers, and Means, it is but a Cistern. Hence the folly of
those who seek salvation in their round of duties; they forsake the Fountain,
and cleave, in general, to those Cisterns that can hold no water. Faithful
Ministers and Gospel Ordinances hold the Water of Life, and wisdom
declares the man of understanding shall draw it out. This I dare say you can
prove in your own experience; if your soul is, through faith in the Person
and Work of Jesus, happy in his love—all the while the Pitcher of Faith is

bringing you such supplies, you can come as regular to the Cistern of
Gospel Ordinances, and as willing as a wheel, well set in motion, goes its
round. In such days of the Power of Faith, we are made willing to believe,
to do, to suffer, and to obey. Such days we have had, but we have had some
evil days besides, some opposite reasons, when the Pitcher of Faith
appeared to be broken, for all the good it did for us; it ceased to act, at least
in the way it had done; it brought no grace, no love, no joy, no comfort; it
was like a Broken Pitcher; not that it can cease to exist, as a principle, but
only in its motions, ’tis weak, low, and of course the mind must be low, and
the wheel move slowly, if it moves at all, in Ordinances, in Conversation, in
Prayer, in Reading, and every other religious Exercise. Ah, my dear friend,
have you not met with such days of evil? but all things work together for
good, even those sins, those hindrances to our comfort, shall terminate
right; for the elder sin shall serve the younger. Sin makes us pray, cry,
groan, wrestle, entreat; this makes Faith grow and increase, and what
belongs to God ascends to him, gravitates to its own centre. Faith comes
from him, is busied about him, affections go to him, hope centers in him,
patience waits on him, humility is precious to him; this is the fruit of his
own Spirit, and we find by daily experience, that the Spirit goes to God who
gave it, while all that is carnal in us will cleave to the dust, to sin, to the
world, to all that is opposite to God; like loves its like, that which is born of
the Spirit, is Spirit, and delights in spiritual objects; that which is born of
the Flesh is Flesh, and is desirous of sensual gratification. This is the
Believer’s affliction; but we shall soon be done with time, and commune
upon an eternal scene, when all that belongs to the earth, to the dust, will
return to it, and all of me, and belonging to me, will return to him from
whom it came. The Lord carry on his Work in your soul and mine; and
while we live, may we be enabled, through all, and by all our evil days, to
distinguish between the Dust and the Spirit, the Old-Man and the New—to
watch the operations of both; lament the one, and bless God for the other.
Yours in him,

FINIS.

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