Part 3

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,

[Picture: Signature of J. C.]

_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,

[Picture: Signature of J. C.]

_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.