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For there is in it a sort of complacency of soul, in the attribute of God's justice, as displayed in his threatenings of eternal damnation to sinners. Sometimes at the discovery of it, they can scarcely forbear crying out, IT IS JUST! IT IS JUST! Some express themselves, that they see the glory of God would shine bright in their own condemnation, and they are ready to think that if they are damned, they could take part with God against themselves, and would glorify his justice therein. And when it is thus, they commonly have some evident sense of free and all-sufficient grace, though they give no distinct account of it; but it is manifest, by that great degree of hope and encouragement they then conceive, though they were never so sensible of their own vileness and ill-deservings as they are at that time.
Sonsc, when in such circumstances, have felt that sense of the excellency of God's justice, appearing in the vindictive ex. ercises of it, against such sinfulness as theirs was; and have had such a submission of mind in their idea of this attribute, and of those exercises of it-together with an exceeding loathing of their own unworthiness, and a kind of indignation against themselves—that they have sometimes almost called it a willingness to be damned; though it must be owned they had not clear and distinct ideas of damnation, nor does any word in the bible require such self-denial as this. But the truth is, as some have more clearly expressed it, that salvation has appeared too good for them, that they were worthy of nothing but condemnation, and they could not tell how to think of sale vation being bestowed upon them, fearing it was inconsistent with the glory of God's majesty, that they had so much contemned and affronted.
That calm of spirit that some persons have found after their legal distresses, continues some time before any special and delightful manifestation is made to the soul of the grace of God as revealed in the gospel. But very often some com. fortable and sweet view of a merciful God, of a sufficient Redeemer, or of some great and joyful things of the gospel, immediately follows, or in a very little time : and in some, the first sight of their just desert of hell, and God's sovereignty with respect to their salvation, and a discovery of all-sufficient grace, are so near, that they seem to go as it were together.
These gracious discoveries given, whence the first special comforts are derived, are in many respects very various. More frequently, Christ is distinctly made the object of the mind, in his all-sufficiency and willingness to save sinners; but some have their thoughts more especially fixed on God, in some of his sweet and glorious attributes manifested in the gospel, and shining forth in the face of Christ. Some view the all. sufficiency of the mercy and grace of God; some, chietly the infinite power of God, and his ability to save them, and to do all things for them; and some look most at the truth and faithfulness of God. In some, the truth and certainty of the gospel in general is the first joyful discovery they have; in others, the certain truth of some particular promises ; in some,
; the grace and sincerity of God in his invitations, very commonly in some particular invitation in the mind, and it now appears real to them that God does indeed invite them. Some are struck with the glory and wonderfulness of the dying love of Christ; and some with the sufficiency and preciousness of his blood, as offered to make an atonement for sin ; and others with the value and glory of his obedience and righteousness. In some the excellency and loveliness of Christ, chiefly engages their thoughts; in some his divinity, that he is indeed the Son of the living God; and in others, the excellency of the way of salvation by Christ, and the suitableness of it to their necessities.
Some have an apprehension of these things so given, that it seems more natural to them to express it by sight or discovery; others think what they experience better expressed by the realizing conviction, or a lively or feeling sense of heart; meaning, as I suppose, no other difference but what is merely circumstantial or gradual.
There is, often, in the mind, some particular text or scripture, holding forth some evangelical ground of consolation ; sometimes a multitude of texts, gracious invitations and promises flowing in one after another, filling the soul more and more with comfort and satisfaction. Comfort is first given to some, while reading some portion of scripture ; but in some it is attended with no particular scripture at all, either in reading or meditation. In some, many divine things seem to be discovered to the soul as it were at once ; others have their minds especially fixing on some one thing at first, and afterwards a sense is given of others; in some with a swifter, and others a slower succession, and sometimes with interruptions of much darkness. The way
that grace seems sometimes first to appear, after legal humiliation, is in earnest longings of soul after God and Christ; to know God, to love him, to be humble before him, to have communion with Christ in his benefits; which longings, as they express them, seem evidently to be of such a nature as can arise from nothing but a sense of the superlative excellency of divine things, with a spiritual taste and relish of them, and an esteem of them as their highest happiness and best portion. Such longings as I speak of, are commonly attended with firm resolutions to pursue this good for ever, together with a hoping, waiting disposition. When persons have
begun in such frames, commonly other experiences and discoveries have soon followed, which have yet more clearly manifested a change of heart.
It must needs be confessed that Christ is not always distinctly and explicitly thought of in the first sensible act of grace, (though most commonly he is) but sometimes he is the object of the mind only implicitly. Thus sometimes when persons have seemed evidently to be stripped of all their own righteousness, and to have stood condemned as guilty of death, they have been comforted with a joyful and satisfying view, that the mercy and grace of God is sufficient for them—that their sins, though never so great, shall be no hindrance to their being accepted; that there is mercy enough in God for the whole world, and the like—when they give no account of any particular or distinct thought of Christ. But yet, when the account they give is duly weighed, and they are a little interrogated about it, it appears that the revelation of mercy in the gospel, is the ground of their encouragement and hope ; and that it is indeed the mercy of God through Christ that is discovered to them, and that it is depended on in him, and not in any wise moved by any thing in them.
Sometimes disconsolate souls have been revived, and brought to rest in God, by a sweet sense of his grace and faithfulness, in some special invitation or promise ; in which nevertheless there is no particular mention of Christ, nor is it accompanied with any distinct thought of him in their minds; but yet it is not received as out of Christ, but as one of the invitations or promises made of God to poor sinners through his son Jesus. And such persons afterwards have had clear and distinct discov. eries of Christ, accompanied with lively and speciał actings of faith and love towards him.
Frequently, when persons have first had the gospel-ground of relief discovered to them, and have been entertaining their minds with the sweet prospect, they have thought nothing at that time of their being converted. To see, that there is an all-sufficiency in God, and such plentiful provision made in Christ after they have been borne down, and sunk with a sense of their guilt and fears of wrath, exceedingly refreshes them. The view is joyful to them; as it is in its own nature glorious, gives them quite new and delightful ideas of God and Christ, greatly encourages them to seek conversion. This begets in them a strong resolution to devote themselves and their whole lives to God and his Son, and patiently to wait till God shall see fit to make all effectual; and very often entertain a strong persuasion that he will in his own time do it for them.
There is wrought in them a holy repose of soul in God through Christ, with a secret disposition to fear and love him, VOL, IV.
and to hope for blessings from him in this way. Yet they have no imagination that they are now converted, it does not so much as come into their minds: and often the very reason is, that they do not see that they accept of this sufficiency of salvation they behold in Christ, having entertained a wrong notion of acceptance; not being sensible that the obedient and joyful entertainment which their hearts give to this discovery of grace is a real acceptance of it. They know not that the sweet complacence they feel in the mercy and complete salvation of God, as it includes pardon and sanctification, and is held forth to them only through Christ, is a true receiving of this mercy, or a plain evidence of their receiving it. They expected I know not what kind of act of soul, and perhaps they had no distinct idea of it themselves.
And indeed it appears very plainly in some of them, that before their own conversion they had very imperfect ideas what conversion was. It is all new and strange, and what there was no clear conception of before. It is most evident, as they themselves acknowledge, that the expressions used to describe conversion, and the graces of God's Holy Spirit-such as “a spiritual sight of Christ, faith in Christ, poverty of spirit, trust in God," &c.—did not convey those distinct ideas to their minds which they were intended to signify. Perhaps to some of them it was but little more than the names of colours are to convey the ideas to one that is blind from his birth.
In this town there always has been a great deal of talk about conversion and spiritual experiences; and therefore people in general had formed a notion in their own minds what these things were. But when they become to be the subjects of them, they find themselves much confounded in their notions, and overthrown in many of their former conceits. And it has been very observable, that persons of the greatest understanding, and who had studied most about things of this nature, have been more confounded than others. Some such persons declare, that all their former wisdom is brought to nought, and that they appear to have been mere babes, who knew nothing. It has appeared that none have stood more in need of instruction, even of their fellow-christians, concerning their own circumstances and difficulties than they: and it seems to have been with delight, that they have seen themselves thus brought down, and become nothing, that free grace and divine power may be exalted in them.
It was very wonderful to see how personal affections were sometimes moved—when God did as it were suddenly open their eyes, and let into their minds a sense of the greatness of his grace, the fulness of Christ, and his readiness to saveafter having been broken with apprehensions of divine wrath, and sunk into an abyss, under a sense of guilt which they
were ready to think was beyond the mercy of God. Their joyful surprise has caused their hearts as it were to leap, so that they have been ready to break forth into laughter, tears often at the same time issuing like a flood, and intermingling a loud weeping. Sometimes they have not been able to forbear crying out with a loud voice, expressing their great admiration. In some, even the view of the glory of God's sovereignty, in the exercises of his grace, has surprised the soul with such sweetness, as to produce the same effects. I remember an instance of one, who, reading something concerning God's sovereign way of saving sinners, as being selfmoved-having no regard to men's own righteousness as the motive of his grace, but as magnifying himself and abasing man, or to that purpose-felt such a sudden rapture of joy and delight in the consideration of it; and yet then he suspected himself to be in a christless condition, and had been long in great distress for fear that God would not have mercy on him.
Many continue a long time in a course of gracious exercises and experiences, and do not think themselves to be converted, but conclude otherwise; and none knows how long they would continue so, were they not helped by particular instructions. There are undoubted instances of some who have lived in this way for many years together; and these circumstances had various consequences, with various persons, and with the same persons, at various times. Some continue in great encouragement and hope, that they shall obtain mercy in a steadfast resolution to persevere in seeking it, and in an humble waiting for it before God. But very often, when the lively sense of the sufficiency of Christ and the riches of divine grace, begins to vanish, upon a withdrawment of divine influences, they return to greater distress than ever. For they have now a far greater sense of the misery of a natural condi. tion than before, being in a new manner sensible of the reality of eternal things, the greatness of God, his excellency, and how dreadful it is to be separated from him, and to be subject to his wrath ; so that they are sometimes swallowed up with darkness and amazement. Satan has a vast advantage in such cases to ply them with various temptations, which he is not wont to neglect, in such a case, persons very much need a guide to lead them to an understanding of what we are taught in the word of God concerning the nature of grace, and to help them to apply it to themselves.
I have been much blamed and censured by many, that I should make it my practice, when I have been satisfied concerning persons' good estate, to signify it to them. This has been greatly misrepresented abroad, as innumerable other things concerning us, to prejudice the country against the