LETTER XXVI.

“For the Spirit itself, _Himself_ beareth witness with our Spirits, that we are the children of God, and if children, then heirs.”

To —

One of the very great errors of the present day in which we live amongst our professing churches, is not giving to God the Holy Ghost, the glory of his distinct personality in the Godhead, in perfect equality with the Father and the Son, adoring and worshiping him as a person in God, and making him the object of our faith, hope and love. We confess that he is equally interested in our salvation, but do we give him equal praise? I fear not. It is a mercy to be divinely led to understand the personality, divinity, covenant offices and work of God the Holy Spirit; the different characters he bears to his people, and in which he is presented to our view in his own word as an advocate, reprover, comforter, sanctifier, teacher, leader, sealer, glorifier and _witness_ of Jesus in his word, and to the hearts of his own dear people, for which he is well qualified as the spirit of knowledge, a spirit of judgment, and a spirit of truth; and he that believeth on the Son of God hath the witness in himself, because the Spirit has taken the great things of Christ, and shewn them to his soul; for all the spiritual knowledge we have of Christ is by his teaching, and in no other way: the Holy Spirit has borne his witness of Christ as God in the language of _Isaiah_, “His name shall be called the mighty God and of his Sonship, and I saw and bare record that this is the Son of God, and of the person, work and offices of the Redeemer. He shall testify of me.” This he has graciously done in the word, and to the souls of all his elect redeemed ones in all ages. He also is a witness with, or to the hearts of his people. Hence the apostle asserts that the Lord’s people are heirs of God, and joint-heirs with Christ; being interested in God as the covenant God of his people _in_ Christ, and _with_ Christ, as the head of the Church, and heir of all things, and although they are put into the possession of _some_ of the _all_ things to which they are heirs,—and their spirits, or consciences, can witness the fact—yet there are sad seasons, when we are permitted to doubt it ourselves, and in which this may be disputed by Satan. We have indeed much to accuse ourselves of. Sin has a voice against us—natural conscience has a voice, and is always finding fault, and the devil is sure to accuse us right or wrong; and declare we have no part in David, nor no inheritance in the Son of Jesse. Till these accusers are borne down by better witnesses, and where the one fails the other is sure to prove victorious. The first witness is our spirit, an enlightened conscience—and the second is the holy condescending spirit of truth, the infallible witness.—Good men have called this twofold witness, the common and the uncommon, or the ordinary and extraordinary witness. The former is at all times in the believer’s heart, and by a ray of divine light, it is given him to discover it. Conscience can bear witness of the work of God upon the soul, and draw its inference upon a review of the Lord’s dealings with it, as Manoah’s wife did. If the Lord had been pleased to have destroyed us, he would not have done this, nor would he have told us such things as he has. Conscience bears its testimony to the work of God on the soul _within_, by comparing it with the word of God _without_, and this is done by proving that our minds have been opened to receive God’s testimony of Christ; what he is, and what he has done; and this not in a bare rational way, however clear, but that we have so received him, as to believe in him, desire him, call upon him, prize him, trust him, hold communion with him, and most earnestly desire to live to his glory; and as we have received him, so to walk in him, be conformed to his image, and spend a blest eternity with him, to love all that he loves, and to hate all that he hates. Conscience bears witness of our sincerity in these things. This is the witness of conscience, and it is a mercy to hear it speak amidst the host of witnesses against us. Satan’s accusation, as in the case of Job before God, accusing him of hypocrisy, although God had declared he was the most sincere character in the world—and in the business of Joshua, the high priest, satan stood at his right hand to resist him, as it had long before been predicted of Judas. “Set thou a wicked man over him, and let satan stand at his right hand.” The world is also waiting to accuse, longing for every opportunity to ridicule the religion of the Son of God. Mere professors are all upon the watch, and even preachers, who are inimical to truth. “My mother’s children were angry with me—_not_ my father’s, but my mother’s, children—all my familiars watched for my halting, they said peradventure he will be enticed, and we shall prevail against him. The watchmen found me, they smote me, they wounded me, they took away my veil from me.” Natural conscience legally biassed, and external appearances in the dispensations of Providence leads us on till we exclaim in the passionate language of Jacob, “All these things are against me.” Falling amongst thieves, we are stripped and wounded, and left half dead; or to keep up the metaphor, these witnesses would swear us out of our eternal life. But blessed be God, conscience can witness to the sincerity of our souls, the reality of our faith _that_ it is unfeigned, the goodness of our hope _that_ it is founded upon the person and work of Christ; _that_ our love to God, and all that is dear to him is without dissimulation, and _the_ desires of our souls are to Christ and the glory of his name. Yet, alas! what sad seasons of darkness, doubts and fears come on till these clouds which come betwixt, are dispersed by some precious manifestation of love; the holy spirit creating in the mind some very precious exalted views of Christ, clear apprehensions of the love of God, his secret purposes, and decrees the glorious covenant of redemption, the gracious transactions of each adorable person in the Trinity, respecting the salvation of the church; the truth as it is in Christ producing holy meltings of soul, and filling it with all joy and peace in believing; sometimes cloathing the word with such power as fills the mind with extacy; suddenly visiting the soul with light, life and love, and indulging us with sweet sensible communion with Father, Son and Spirit: this is an infallible witness. These things form no part of the salvation which is in Christ; yet they are very valuable tokens of God’s high approbation of us in Christ: these should be coveted by us—prayed for, that our joy might be full. This is a spiritual baptism indeed, of which water baptism is an outward and visible sign; this is being immersed in the spirit, and filled with the spirit; and those who have not yet attained should tarry in Jerusalem till they be endued with this power from on high. Peter calls it rejoicing with joy unspeakable, and full of glory; and although many of the Old Testament saints had glorious manifestations, yet this spiritual baptism is more clearly revealed, and is peculiar to the New Testament dispensation. If my reader complains he has not yet arrived at these things, nor been thus favoured with such extraordinary witness of the spirit, it is still our mercy to rejoice the holy spirit has began the good work in our hearts, and as that is made manifest, it is the witness of the spirit _to_ us that we belong to God; and while his gracious power is afforded to conscience, it is the Spirit _with_ our spirit, bearing testimony that we are his people, heirs of God, and joint heirs with Christ; for as many as are led by the spirit of God, they are the sons of God. The Lord be pleased to bless the reading of this simple statement of this important work to your heart, that you may rejoice in Christ, worship God the Spirit, be favoured with clearer views of the Father’s love, and rejoice in hope of the glory of God. This witness of the spirit is the Lord’s secret with the righteous; it is the deep mystery of faith, it is a path that no foot knoweth, and that the vulture’s eye hath not seen; it is one of the mysteries the Saviour gives his disciples to know, and which is hidden from the wise and prudent (in their own esteem). This work is a mystery at times, even to the real possessor; in fact, all he is, all he knows, all he feels, and all he meets with is very mysterious to him; he is a complete paradox to himself and all others—he is a riddle. This reminds me of what the excellent Erskine says in his “Gospel Sonnets,” to which I must refer you, but cannot pass by a few verses without transcribing them from his riddle.

To works, but not to working dead, From sin, but not from sinning freed; I clear myself from no offence, Yet wash my hands in innocence; I’m still at ease, and still opprest, Have constant troubles, constant rest, Both clear and cloudy, free and bound, Both dead and living, lost and found. My inward foes, that me alarm, Breed me much hurt, yet little harm; I get no good by them, yet see, To my chief good they make me flee; I’m innocent, yet guilty still, I sin against, and with my will. Though fain I’d be the greatest saint, To be the least I’d be content; Down like a stone I sink and dive, Yet daily upward soar and thrive; To heaven I fly, to earth I tend, Still better grow, yet never mend; Mine enemies that seek my hurt, Of all their bad designs come short; They serve me duly to my mind, With favours that they ne’er design’d: The fury of my foes makes me, Fast to my peaceful refuge flee, And every persecuting elf, Does make me understand myself; Their slanders cannot work my shame, Their vile reproaches raise my name: In peace with heaven, my soul can dwell, E’en when they damn me down to hell.

I could quote a great deal more, but must request you to read the work itself and you will find a scriptural description of the mystery of the saint’s life, warfare and state; and while you are at times perplexed about yourself, may you be led to enjoy the clear witness of the Holy Spirit in your soul, this will comfort you in life, cheer you in death, and let this be our daily prayer.

Witness _in_ us, _by_ us, _for_ us, With thine agency divine, Nor in that great day deny us, When the saints in glory shine; Then bear witness Of our souls, that they are thine.—Amen.

Yours, J. C.

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Thus I have compiled with the request of those who so earnestly solicited a brief account of my life to the fortieth year. In a second edition I shall see great reasons for omitting some things which I have inserted, and introducing others of greater importance; also of correcting the errors of this little work, in the hasty printing of it. {270} I have been obliged to be thus brief, owing to a variety of circumstances. If I am spared I shall add a third part to this work: at present, reader, whether friend or foe, I bid you farewell, praying that we may experience more grace in the heart, more knowledge in the understanding, and more love to the Friend of sinners; that we may live more devotedly to his glory; being redeemed from the hands of them which hate us, we may serve him in holiness and righteousness all the days of our lives.—Amen.

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END OF THE SECOND PART.

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R. Weston, Printer, Crosby Row, Southwark.

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FOOTNOTES.

{17} I beg leave to remark, the appearance of spirits in this lower world has been the subject of much controversy. Some believe it, others do not. Some ask the question, how can a spirit be seen? I ask another question, how were angels seen by the people of God in old times?—Read _Job_, iv. 12 to 18, and doubt the subject if you can. I refer you to Dr. Watts on Separate Spirits, and the great Ambrose on the Ministration of Angels.

{33} I should not have related this simple tale, but for a reason which you will find in the Second Part of my History, of the dealings of God with my soul in spiritual experience.

{51} An account of the present state of this school will be given in a subsequent number.

{86} Of an external nature, but the blind pharisees who wrote them forget their own hearts; I beg such to read _Matthew_ xv. from 1st to 20th verse.

{90} Not sacrament money, as hundreds know I have nothing to do with that; though my accuser has, as I am informed.

{91} With a motley group of —.

{106} See Poem on Spiritual Birth, by Mr. Huntington.

{110} In the printed book this page is numbered 112, but is on the back of page 109, so the page number has been corrected in this transcription.—DP.

{114} _Numbers_, xxii, 29.

{117} Of Moses—_Acts_, xxi 20, to the end.

{124} And, of course, illegally.

{127} History of Little Faith.

{128} This reminds as of “_Non mi ricordo_!”

{164} I am well pleased to see an exposure of some of the errors in the “Whole Duty of Man,” inserted in the “Gospel Magazine,” vol. 8, new series; a book, the writer remarks, that has gone through more impressions than any other work, the Bible and Common Prayer excepted—The “Whole Duty of Man,” “New Week’s Preparation,” “Companion to the Altar,” &c. are books forming no part of my small library: for of such books and their admirers, it may be truly said—“They are blind leaders of the blind, both shall fall into the ditch.” For, as Mr. Huntington solemnly remarks—“If he is cursed of God, that causeth the blind to wander out of the way, to what a curse must that man be entitled, that gives him his hand to lead him into the ditch.” The author of that miserable performance says, of parents’ duty to children “a duty that belongs to their souls, is their bringing them to the sacrament of _baptism_, whereby to procure them early right to all those precious advantages which that sacrament _conveys_ to them.” This is a duty the parents ought not to delay, it being most reasonable that they who have been instruments to convey the stain and pollution of sin to the poor infant, should be very earnest and industrious to have it _washed off as soon as may be_. Yea, Mr. John Wesley says—“that he lost all the grace that was given to him in his _baptism_, by then he was ten years old.” And who can doubt it? On the Lord’s Supper, the above author says—“When thou art about to receive the _consecrated_ bread and wine, remember that God now offers to seal to thee that new covenant made with mankind, in his Son; but then remember that this is all upon _condition_ that thou performest _thy part_ of the new covenant.” On alms-giving it is stated, “that the _motive_ is to be the hope of that eternal _reward_ promised to this performance—to gain a _title_ to endless felicities, and to be sure to make this our _sole aim_.” On the mercy of the gift of Christ to man, we have a curious account. Speaking of the Son of God, “who came to make known to us the whole _will_ of the Father, in the performance of which we shall be sure to be _accepted_ and _rewarded_ by him.” Reader, what mercy to be _better_ taught!

{169} One quotation more from the old “Whole Duty of Man.” That blind author tells us, “Christ came to enable, or give us strength to _do_ what God requires of us; this he doth by taking off from the hardness of the law given to Adam (which was never to commit the least sin, on pain of damnation) and requiring of us only an _honest_ and hearty endeavour to _do_ what we are able, and where we _fail_, to accept of _sincere_ repentance.”

How directly contrary to the gospel method of salvation, as laid down in the Holy Scriptures, and clearly stated in the Prayer Book of the Church of England, is the above statement of the grand errand of Christ? “From all blindness of heart, from all false doctrine, and contempt of thy Word—Good Lord deliver us.”

{200} The printer lost count of the letter numbering here and this and the following are all out but as in the book.—DP.

{229} Mr. Toplady.

{239} He that listens, the listener.

{270} In the book this page is clearly numbered 297, and has page 269 on the reverse. It has therefore been renumbered to 270 in this transcription.—DP.