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shadow of a doubt, what your views and desires are; yea, you express them in your letter, in full agreement with what the Scripture declares of the principles, desires, and feelings of a Christian. It is true that you feel contrary principles, that you are conscious of defects and defilements; but it is equally true, that you could not be right if you did not feel these things. To be conscious of them, and humbled for them, is one of the surest marks of grace; and to be more deeply sensible of them than formerly, is the best evidence of growth in grace. But when the enemy would tempt us to doubt and distrust, because we are not perfect, then he fights, not only against our peace, but against the honour and faithfulness of our dear Lord. Our righteousness is in him, and our hope depends, not upon the exercise of grace in us, but upon the fulness of grace and love in him, and upon his obedience unto death.

There is, my dear Madam, a difference between the holiness of a sinner and that of an angel. The angels have never sinned, nor have they tasted of redeeming love; they have no inward conflicts, no law of sin warring in their members: their obedience is perfect; their happiness is complete. Yet if I be found among redeemed sinners, I need not wish to be an angel. Perhaps God is not less glorified by your obedience, and not to shock you, I will add by mine, than by Gabriel's. It is a mighty manifestation of his grace, indeed, when it can live, and act, and conquer in such hearts as ours; when, in defiance of an evil nature and an evil world, and all the force and subtilty of Satan, a weak worm is still upheld, and enabled not only to climb, but to thresh the mountains; when a small spark is preserved through storms and floods. In these circumstances, the work grace is to be estimated, not merely from its imperVOL. II. G

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fect appearance, but from the difficulties it has to struggle with and overcome; and therefore our holiness does not consist in great attainments, but in spiritual desires, in hungerings, thirstings, and mournings; in humiliation of heart, poverty of spirit, submission, meekness; in cordial admiring thoughts of Jesus, and dependence upon him alone for all we want. Indeed these may be said to be great attainments; but they who have most of them are most sensible that they, in and of themselves, are nothing, have nothing, can do nothing, and see daily cause for abhorring themselves, and repenting in dust and ashes.

Our view of death will not always be alike, but in proportion to the degree in which the Holy Spirit is pleased to communicate his sensible influence. We may anticipate the moment of dissolution with pleasure and desire in the morning, and be ready to shrink from the thought of it before night. But though our frames and perceptions vary, the report of faith concerning it is the same. The Lord usually reserves dying strength for a dying hour. When Israel was to pass Jordan, the Ark was in the river; and though the rear of the host could not see it, yet as they successively came forward and approached the banks, they all beheld the Ark, and all went safely over. As you are not weary of living, if it be the Lord's pleasure, so I hope, for the sake of your friends and the people whom you love, he will spare you amongst us a little longer; but when the time shall arrive which he has appointed for your dismission, I inake no doubt but he will overpower all your fears, silence all your enemies, and give you a comfortable, triumphant entrance into his kingdom. You have nothing to fear from death ¿ for Jesus, by dying, has disarmed it of its sting, has perfumed the grave, and opened the gates of glory for his

believing people. Satan, so far as he is permitted, will assault our peace, but he is a vanquished enemy; our Lord holds him in a chain, and sets him bounds which he cannot pass. He provides for us likewise the whole armour of God, and has promised to cover our heads himself in the day of battle, to bring us honourably through every skirmish, and to make us more than conquerors at last. If you think my short unexpected interview with Mr. C**** may justify my wishing he should know that I respect his character, love his person, and rejoice in what the Lord has done, and is doing for him and by him, I beg you to tell him so: but I leave it entirely to you.

We join in most affectionate respects.

I am, &c

FIVE LETTERS

ΤΟ

MR. ****

LETTER I.

Dear Sir,

YOUR

March 7, 1765.

OUR favour of the 19th February, came to my hand yesterday. I have read it with attention, and very willingly sit down to offer you my thoughts. Your case reminds me of my own: my first desires towards the ininistry were attended with great uncertainties and difficulties, and the perplexity of my own mind was heightened by the various and opposite judgments of my friends. The advice I have to offer, is the result of painful experience and exercise, and for this reason perhaps may not be unacceptable to you. I pray our gracious Lord to make it useful.

I was long distressed, as you are, about what was, or was not a proper call to the ministry; it now seems to me an easy point to solve, but perhaps will not be so to you, till the Lord shall make it clear to yourself in your own case. I have not room to say so much as I could : in brief, I think it principally includes three things:

1. A warm and earnest desire to be employed in this service. I apprehend, the man who is once moved by the Spirit of God to this work, will prefer it, if attainable, to thousands of gold and silver; so that, though he is at times intimidated by a sense of its importance and difficulty, compared with his own great insufficiency, (for it is to be presumed a call of this sort, if indeed

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from God, will be accompanied with humility and selfabasement,) yet he cannot give it up. I hold it a good rule to inquire in this point, whether the desire to preach is most fervent in our most lively and spiritual frames, and when we are most laid in the dust before the Lord? If so, it is a good sign. But if, as is sometimes the case, a person is very earnest to be a preacher to others, when he finds but little hungerings and thirstings after grace in his own soul, it is then to be feared his zeal springs rather from a selfish principle than from the Spirit of God.

2. Besides this affectionate desire and readiness to preach, there must in due season appear some competent sufficiency as to gifts, knowledge, and utterance. Surely, if the Lord sends a man to teach others, he will furnish him with the means. I believe many have intended well in setting up for preachers, who yet went beyond or before their call in so doing. The main difference between a minister and a private Christian seems to consist in these ministerial gifts, which are imparted to him, not for his own sake, but for the edification of others. But then I say, these are to appear in due season; they are not to be expected instantaneously, but gradually, in the use of proper means. They are necessary for the discharge of the ministry; but not necessary as pre-requisites to warrant our desires after it. In your case, you are young, and have time before you; therefore I think you need not as yet perplex yourself with inquiring if you have these gifts already it is sufficient if your desire is fixed, and you are willing in the way of prayer and diligence, to wait upon the Lord for them: as yet you need them not. 3. That which finally evidences a proper call is a correspondent opening in Providence, by a

gradual

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