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powerfully tends, through remaining depravity, to produce a lethargic and indolent frame of mind: the man attends on religious ordinances, and the constant succession of duties, more from habit and conscience, than from delight in the service of GoD: and even they, who have acquitted themselves in a varied course of trials and conflicts, often lose much of their vigour, activity, and vigilance, in these fascinating circumstances. No situation, in which a believer can be placed, requires so much watchfulness as this does: other experiences resemble storms, which keep a man awake almost against his will: this is a treacherous calm, which invites and lulls him to sleep. But pious discourse, the jealous cautions of faithful friends, and recollections of the Lord's dealings with us in times past, are admirably suited to counteract this tendency. The subsequent dialogue contains the author's own exposition of several particulars in the preceding allegory.

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171..1. Guilt...This word is used, here and in other places, not to signify the evil of sin in the sight of GOD, and the transgressor's deserved liableness to punishment; but the remorse and fear of wrath, with which the convinced sinner is oppressed, and from which he often seeks relief by means which exceedingly increase his actual guilt. Nothing, except. a free pardon, by faith in the atoning sacrifice of CHRIST, can take away guilt: but the uneasiness of a man's conscience may be for a time removed by various expedients. The words guilt or guilty are often used in this latter sense, by modern divines; but it does not seem to be scripturally accurate, and may produce misapprehensions.

176..6. Coming...Coming to CHRIST is properly the effect of faith: yet the language here used is warranted by scripture. The word reveal, and the vision of CHRIST conversing with HOPEFUL, feem to sanction such things as have been greatly mistaken and abused, and have occasioned many scandals and objections: yet it is evident, that the author meant nothing contrary to the most sober statement

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of scriptural truth.-CHRIST did not appear to HOPEFUL'S senses, but to his understanding: and the words spoken are no other than texts of scripture taken in their genuine meaning; not informing him, as by a new revelation, that his sins were pardoned, but encouraging him to apply for this mercy, and all other blessings of salvation. So that, allowing for the nature of an allegory, the whole account for substance exactly coincides with the experience of the most sober christians; who, having been deeply humbled, and ready to sink under discouragement, have had such views of the love of CHRIST, of his glorious salvation, the freeness of the invitations, the largeness of the promises, and the nature of justifying faith, as have "filled them with peace and joy in "believing:" and these have been followed by those abiding effects afterwards described, which completely distinguish them from all the false joys of hypocrites and enthusiasts. Others indeed cannot relate so orderly an account of their convictions and comforts; yet they are brought (though by varied methods) to the same reliance on CHRIST, and the same devoted obedience.

178..3. I take...In the following dialogue IGNORANCE speaks exactly in character; and the answers of the pilgrims are conclusive against such absurd and unscriptural grounds of confidence, as are continually maintained by many who would be thought pious christians.

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....19. Desire...The desire of heavenly felicity, when the real nature of it is not understood, the proper means of obtaining it are neglected, other objects are preferred to it, or sloth and procrastination intervene, is no proof that a man will be saved.-In like manner this expression, the ⚫ desire of grace is grace,' must be owned to be very fallacious and ambiguous. Men may be notionally convinced that without grace they must perish, and mere selfishness may excite some feeble desires after it; though worldly affections predominate, and the real value of the spiritual good is not perceived. But to hunger and thirst for GoD

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and his righteousness, his favour, image, and service, as the supreme good; so that no other object can satisfy the earnest desire of the heart, and every thing is renounced that interferes with the pursuit of it, is grace indeed, and shall be completed in glory.

179..4. Comforts...It is exceedingly dangerous to make comfort a ground of confidence; unless the nature, source, concomitants, and effect of that comfort be considered: for it may result entirely from ignorance and self-flattery, in a variety of ways.

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180..5. Natural..." That which is born of the flesh is flesh;" "the carnal mind is enmity against GOD; is not "subject to his law, neither indeed can be; so then they "that are in the flesh cannot please GOD;" for " they are by nature the children of wrath." This is man's natural condition: but of the regenerate it is said, "Ye are not in "the flesh, but in the fpirit," "for that which is born of "the Spirit is fpirit;" and to such persons the texts adduced do not apply.

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181..13. Stinks...The external services performed by unregenerate persons from selfish motives, being scanty and partial, and made the ground of self-complacency, and the pride of self-righteousness," are abomination in the sight of GOD," however "highly esteemed among men:" for men "look at the outward appearance, but the Lord looketh "at the heart." Even the obedience of a true believer, though it springs from right principles, and has some spiritual excellency in it, is yet so defective and defiled by sin, that if it were not accepted as the fruit of the Spirit, through the mediation of CHRIST, it would be condemned by the holy law, and rejected with abhorrence by a GOD of infinite purity. Men may allow this in words, and yet not know what it is to come as condemned sinners, for a free justifi cation and salvation, by faith in CHRIST. The way of being justified by faith, for which IGNORANCE pleads, may well be called 'fantastical,' as well as 'false;' for it is no where laid

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down in scripture: and it not only changes the way of acceptance, but it takes away the rule and standard of righteousness, and substitutes a vague notion, called sincerity, in its place, which never was, or can be, defined with precision. 183..21. Hid...Pride, unbelief, and carnal prejudices or affections so close the mind of a sinner against the spiritual glory of the Person and redemption of CHRIST, that nothing, but the illumination of the Spirit removing this veil, can enable him to understand and receive the revelation of the sacred oracles on these important subjects.

185..3. Pilgrims...If such numbers of ignorant persons may be found among the apparently religious, what must be the case of those who are left without instruction to their native pride and self-conceit!

..15. But they...Fears of wrath are too generally ascribed to unbelief, and deemed prejudicial: but this arises from ignorance and mistake; for belief of GOD's testimony must excite fears in every heart, till it is clearly perceived how that wrath may be escaped; and doubts mingled with hopes must arise from faith, till a man is conscious of having experienced a saving change. These fears and doubts excite men to selfexamination, watchfulness, and diligence, and thus tend to the believer's establishment, and "the full assurance of hope 66 unto the end:" while the want of them often results from unbelief and stupidity of conscience, and terminates in carnal security and abuse of the gospel. They may indeed be exces sive and unreasonable, and the effect of unbelief: but it is better to mark the extreme, and caution men against it, than by declaiming indiscriminately against all doubts and fears, to help sinners to deceive themselves, and discourage weak believers from earnestly using the scriptural means of " mak"ing their calling and election sure.”

186..29. Pitiful...The expression, pitiful old self-holiness,' denotes the opinion that ignorant persons entertain of their hearts as good and holy; while the term "self-righteousness" relates to their supposed good lives: but nothing can be

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further from our author's meaning, than to speak against "sanctification by the Spirit unto obedience," as evidential of our union with CHRIST and acceptance in his righteous

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187..8. Did you?...TEMPORARY was doctrinally acquainted with the gospel, but a stranger to its sanctify. ing power. Such men have been forward in religion, but that is now past; for they were always graceless, and came short of honesty, in their profession, if not in their moral conduct, and were ever ready to turn back into the world at a convenient season. They have indeed been alarmed; but terror without humiliation will never subvert self-confidence: and of the numbers with whom some ministers converse under trouble of conscience, and of whom they hope well, how many disappoint their expectations, and after a time plunge deeper into sin than ever! Such convictions resemble the blossoms of the fruit-tree, which precede the ripe fruit, but do not always produce it: so that we cannot say, the more blossoms there are, the greater abundance will ⚫ there be of fruit;' though we may be assured that there can be no fruit if there be no blossoms. The reasons and the manner of such men's declensions and apostacy are very justly and emphatically stated; though perhaps not with sufficient delicacy to suit the taste of this fastidious age.

190..2. Then they...The hypocrite will not pray always; nor can he ever pray, with faith or sincerity, for spiritual blessings: but he may deprecate misery, and beg to be made happy, and continue to observe a form of private religion. But when such men begin to shun the company of lively christians, to neglect public ordinances; and to excuse their conduct by imitating the devil, the accuser of the brethren, in calumniating pious persons, magnifying their imperfections, insinuating suspicions of them, and aiming to confound all distinction of character among men; we may safely conclude their state to be perilous in the extreme. While professors should be exhorted carefully to look to themselves, and

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