circumstances vary, the heart of man, the aids of grace, and the artifices of Satan, in general, are universally the same. And whenever you are to preach, remember that some of all these sorts will probably be before you, and each should have something said to their own peculiar case.

The tempted and distressed will be most probably relieved, by opening the various states and exercises of the heart, and by showing, from scriptural and other examples, that no new thing has befallen them. The careless and backsliders, who have made a profession, should be reminded of that blessedness they once spoke of, and warned of their danger. Those who are now upon the mount, should be cautioned to expect a change, and to guard against security and spiritual pride. To the dead in trespasses and sins (some such will be always present,) it is needful to preach the spirituality and sanction of the law, that they may be stirred up to seek Jesus. Of him all awakened souls love to hear much. Let him, therefore, be your capital subject. If you discuss some less essential topic, or bend all your strength to clear up some dark text, though you should display much learning and ingenuity, you will probably fall short of your main design, which I dare say, will be to promote the glory of God, and the good of souls.

pro

preach without notes, I must frequently write more or less upon the subject. Often, when I begin, I am at a loss how I shall ceed; but one thing insensibly offers after another; and in general, I believe, the best and most useful parts of my sermon occur de novo, while I am preaching. This reminds me of Luther's maxim, “Bene precâsse est bene studuisse." When I can find my heart in frame and liberty for prayer, every thing else is comparatively easy.

I should be very glad if any thing I have offered, may afford you satisfaction. The sum of my advice is this: Examine your heart and views. Can you appeal to him who knows all things concerning the sincerity of your aim, that you devote yourself to the work of the ministry, not for worldly regards, but with an humble desire to promote the Redeemer's kingdom? If so, and his providence has thus far concurred with you, trust him for your sufficiency of every kind, and he will not disappoint you, but will be near to strengthen you according to your day. Depend not upon any cisterns you can hew out for yourself, but rejoice that you have liberty to come to the fountain that is always full, and always flowing. You must not expect a mechanical sufficiency, such as artificers acquire by habit and exercise in their business. When you have preached well nineteen You will likewise find advantage, by at- times, this will be no security for the twen tending as much as you can on those preach-tieth. Yea, when you have been upheld for ers, whom God has blessed with much power, twenty years, should the Lord withhold his life, and success in their ministry; and in hand, you would be as much at a loss as at this you will do well not to contine yourself first. to any denomination or party; for the Spirit of the Lord is not confined. Different men have different gifts and talents. I would not wish you to be a slavish admirer of any man. Christ alone is our Master and Teacher. But study the excellencies of each; and if you observe a fault in any (for no human models are perfect,) you will see what you are yourself to avoid.

If you lean upon books or men, or upon your own faculties and attainments, you will be in fear and in danger of falling continually. But if you stay yourself upon the Lord, he will not only make good your expectations, but in time will give you a becoming confidence in his goodness, and free you from your present anxiety.

dom for public service depends much upon the spirituality of our walk before God and man. Wisdom will not dwell with a trifling, an assuming, a censorious, or a worldly spirit. But if it is our business, and our pleasure, to contemplate Jesus, and to walk in his steps, he will bless us; we shall be like trees planted by a constant stream, and he will prosper the work of our hands.—I am, &c.

One thing more I must mention as belongYour inquiries respecting my own experi-ing to the subject: That a comfortable freeence on this subject, must be answered very briefly. I have long since learned, that if I was ever to be a minister, faith and prayer must make me one. I desire to seek the Lord's direction, both in the choice and management of subjects; but I do not expect it in a way of extraordinary impulse, but in endeavouring to avail myself, to the best of my judgment, of present circumstances. The converse I have with my people usually suggests what I am to preach to them. At first, my chief solicitude used to be, what I should find to say; I hope it is now, rather that I may not speak in vain. For the Lord has sent me here, not to acquire the character of a ready speaker, but to win souls to Christ, and to edify his people. As to preparation, I make little use of books, excepting the Bible and Concordance. Though I

LETTER III.

A letter to a friend, on the Question, Wheth er the sins of believers shall be publicly declared at the great day? or, how are we to understand the apostle's assertion, “we must all appear before the judgment-seat

of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad?" 2 Cor. v. 10, compared with Rom. xiv. 12.

MY DEAR SIR,-My heart congratulates you. What changes and events many, in younger life, may be reserved to see, who can tell! But your pilgrimage is nearly finished; you stand upon the river's brink, with the city full in view, waiting and wishing for the appointed hour. You need not be anxious concerning your passage; for every circumstance attending it is already adjusted by infinite wisdom and love, and the King himself will be ready to receive you. While you continue here, I am glad to hear from yon, and should be glad to contribute in any way or degree to your satisfaction, or even to show my willingness, if I can do no more. I can propose little more than the latter, by offering my thoughts on the subject you propose from 2 Cor. v. 10, and the apparent difficulty of understanding that passage, in full harmony with the many texts which seem expressly to assert, that the sins of believers are so forgiven as to be remembered

reason to think that this caution has been lost upon me.

I think all the great truths in which we are concerned, are clearly, and expressly laid down, not only in one, but in many places of scripture; but it sometimes happens, that here and there we meet with a text, which, in the first and obvious sound of the words, seems to speak differently from what is asserted more largely elsewhere; which texts, singly taken, afford some men their only ground for the hypothesis they maintain. Thus the Arians lay a great stress on John xiv. 28, and the Arminians on James ii. 24, &c. But their true interpretation is to be sought according to the analogy of faith. They are capable of a sense agreeable to the others, though the others are not intelligible in the sense they would fix upon these. In like manner, I would say, whatever may be the precise meaning of 2 Cor. v. 10, we are sure it cannot be designed to weaken what we are taught in almost every page, of the free, absolute and unalterable nature of a believer's justification; the benefit of which, as to the forgiveness of sin, is signified by the phrases of "blotting out,"-"not remembering,"-"casting behind the back," There is doubtless, as you observe, a per-—and "into the depths of the sea." The feet consistence in every part of the word of God; the difficulties we meet with are wholly owing to the narrowness of our faculties, and the ignorance which, in some degree, is inseparable from our present state of imperfection. And we may, in general, rest satisfied with the thought, that there is a bright moment approaching, when the But it is probable that those stray expresveil shall be wholly taken away. It is the sions chiefly, if not entirely, respect the part of faith to rest upon the plain declara-guilt, imputation, and deserved consequences tions of Scripture, without indulging a blameable curiosity of knowing more than is clearly revealed; yet, while we humbly depend upon divine teaching, it is right to aim at as enlarged a sense of what is revealed as we can attain to. Every acquisition of this kind is more valuable than gold, especially respecting those points which have an immediate tendency to comfort and support us under the view of an approaching dissolution. The question you have proposed is undoubtedly of this nature.

no more.

May the Lord direct my thoughts and pen, that I may not "darken counsel by words without knowledge!" I have been looking over the passage you refer to in Dr. Ridgely, and think I might be well excused from saying any thing further on the subject, as he hath briefly and fully stated all the arguments that have occurred to me on either side of the question, and closes with a proper caution not to be peremptory in determining, lest by attempting to be wise above what is written, I should betray my own folly. Yet, as you desire to have my thoughts, I must ay something. I wish I may not give you

sins of a believer are so effectually removed, that even when, or if they are sought for, they cannot be found; for Jesus has borne them away: believers are complete in him, and clothed in his righteousness. They shall stand before God without spot or wrinkle. Who shall lay any thing to their charge?

of sin.-None can suppose that the Lord will, or can forget the sins of his people, or that they can ever be hid from his all-comprehending view. Neither can I think they themselves will forget them. Their song is founded upon a recollection of their sins and their circumstances in this life, Rev. v. 9; and their love, and consequently, their happiness, seems inseparably connected with the consciousness of what they were, and what they had done, Luke vii. 47. And I think those are the sweetest moments in this life, when we have the clearest sense of our own sins, provided the sense of our acceptance in the Beloved is proportionably clear, and we feel the consolations of his love, notwithstanding all our transgressions. When we arrive in glory, unbelief and fear will cease for ever; our nearness to God, and communion with him, will be unspeakable beyond what we can now conceive. Therefore, the remembrance of our sins will be no abatement of our bliss, but rather the contrary. When Pharaoh and his host were alive, and pursuing them, the Israelites were terrified; but afterwards, when they saw their enemies

dead upon the shore, their joy and triumph | receive and present us before the throne were not abated, but heightened, by the con- above. I trust we meet daily before the sideration of their number. throne of grace; hereafter we shall meet in glory. The paper will allow no more. lieve me yours in the Lord, &c.

Lord.

LETTER IV.

To Theron, on Family Worship.

Be

With respect to our sins being made known to others, I acknowledge with you, that I could not now bear to have any of my fellow creatures made acquainted with what passes in my heart for a single day; but, I apprehend it is a part, and a proof of my present depravity, that I feel myself disposed to pay so great a regard to the judgment of men, while I am so little affected with what I am in the sight of a pure and holy God. But SIR,-A neglect of family-prayer is, I am I believe that hereafter, when self shall be afraid, too common amongst professors in this entirely rooted out, and my will perfectly day. I am glad that you consider it both as united to the divine will, I should feel no re- a duty and a privilege, and are by grace deluctance, supposing it for the manifestation of termined, that when you shall commence his glorious grace, that men, angels, and master of a family, you will worship God devils, should know the very worst of me. with all your house. It was Abraham's comWhether it will be so or no, I dare not deter- mendation, that he not only served the Lord mine. Perhaps the difficulty chiefly lies in himself, but was solicitous that his children the necessity of our being at present taught and household might serve him likewise. I heavenly things by earthly. În the descrip- trust that he who inclines your heart to walk tions we have of the great day, allusion is in the footsteps of faithful Abraham will made to what is most solemn in human trans- bless you in the attempt, and give you peace actions. The ideas of the judgment-seat, in your dwelling; a mercy which is seldom the great trumpet, of the book being opened, enjoyed, which, indeed, can hardly be expectand the pleadings, Matt. xxv. 37-44, seemed by those families which call not upon the to be borrowed from the customs that obtain amongst men, to help our weak conceptions, rather than justly and fully to describe what will be the real process. Now, when we attempt to look into the unseen world, we carry our ideas of time and place, and sensible objects, along with us; and we cannot divest ourselves of them, or provide ourselves with better: yet, perhaps, they have as little relation to the objects we aim at, as the ideas which a man born blind acquires from what he hears and feels, have to the true nature of light and colours. Mr. Locke mentions one, who, after much thought and conversation, supposed he had got a tolerable notion of scarlet, and that it was something nearly resembling the sound of a trumpet. Perhaps, this is no improper emblem of the utmost we can attain to, when we are endeavouring to realize the solemnities of the judgment-day. What we mean by memory and reasoning, may possibly have no place in the world of spirits. We guess at something more suitable, perhaps, when we use the term intuition. But I apprehend we must die before we can fully understand what it signifies: perhaps, thoughts may be as intelligible there as words are here.

In a word, my dear Sir, if I have not given you satisfaction (I am sure I have not satisfied myself,) accept my apology in the words of a much wiser, and an inspired man: "Such knowledge is too wonderful for me: it is high, I cannot attain unto it." Ere long we shall know in the mean while our cause is in sure hands: we have a shepherd who will guide us below, an Advocate who will

Though I readily comply with your request, and should be glad if I can offer any thing that may assist or animate you in your good purpose; I am afraid I shall not answer your expectations with regard to the parti culars of your inquiry, concerning the most proper method of conducting family worship. The circumstances of families are so various, that no determinate rules can be laid down, nor has the word of God prescribed any; because, being of universal obligation, it is wisely and graciously accommodated to suit the different situations of his people. You must, therefore, as to circumstantials, judge for yourself. You will do well to pursue such a method as you shall find most convenient to yourself and family, without scrupulously binding yourself, when the scripture has left you free.

We have no positive precept enjoining us any set time for prayer, nor even how often we should pray, either in public or private; though the expressions of, "continuing instant in prayer," "praying without ceasing," and the like, plainly intimate that prayer should be frequent. Daniel prayed three times a day; which the Psalmist speaks of as his practice likewise; and in one place declares his purpose of praising God seven times a day. This last expression is, perhaps, indefinite; not precisely seven times, but very often. Indeed, a person who lives in the exercise of faith and love, and who finds, by experience, that it is good for him to draw nigh to God, will not want to be told how often he must pray, any more than how often

that one or more members of a family are unconverted persons. When there are such present, a great regard should be had to them, and every thing conducted with a view to their edification, that they may not be disgusted, or wearied, or tempted to think that it is little more than the fashion or custom of the house; which will probably be the case, unless the master of the family is lively and earnest in the performance of the duty, and likewise circumspect and consistent in every part of his behaviour at other times. By leading in the worship of God before children, servants, strangers, a man gives

he must converse with an earthly friend. | mechanically performed, unless we are conThose whom we love, we love to be much tinually looking to the Lord to keep our with. Love is the best casuist, and either hearts alive. It most frequently happens, resolves or prevents a thousand scruples and questions, which may perplex those who only serve God from principles of constraint and fear. And a believer will account those his happiest days, when he has most leisure, and most liberty of spirit, for the exercise of prayer. However, I think family prayer cannot be said to be stated, unless it be performed at least daily, and when unavoidable hinderances do not prevent, twice a day. Though all times and seasons are alike to the Lord, and his ear is always open, whenever we have a heart to call upon him; yet to us there is a peculiar suitableness in beginning and closing the day with prayer: in the morn-bond, as it were, for his behaviour, and adds ing, to acknowledge his goodness in our pre- strength to every other motive which should servation through the night, and entreat his engage him to abstain from all appearance presence and blessing on our persons and of evil. It should be a constant check upon callings in the course of the day; and at our language and tempers in the presence of night, to praise him for the mercies of the our families, to consider that we began the day past, to humble ourselves before him for day, and propose to end it, with them in what has been amiss, to wait on him for a re- prayer. The Apostle Peter uses this argunewed manifestation of his pardoning love, ment to influence the conduct of husbands and to commit ourselves and our concerns and wives towards each other; and it is to his care and protection while we sleep. equally applicable to all the members of a You will of course choose those hours when family; "That your prayers be not hindered:" you are least liable to be incommoded by the that is, either prevented and cut off, or decalls of business, and when the family can spoiled of all life and efficacy, by the ferassemble with the most convenience; only ment of sinful passions. On the other hand, I would observe, that it greatly preserves the proper exercise of family-prayer, when regularity and good order in a house, to keep recommended by a suitable deportment, is a constantly to the same hours when it is prac-happy means of instructing children and serticable; and likewise, that it is best not to defer evening-prayer till late, if it can be well avoided, lest some who join in the exercise, and perhaps the person himself who leads in it, should be too weary or sleepy to give a due attention. On this account, I should advise to have family-prayer before supper, where people have the choice and disposal of their own hours.

I think, with you, that it is very expedient and proper that reading a portion of the word of God should be ordinarily a part of our family-worship; so likewise, to sing a hymn or psalm, or part of one, at discretion, provided there are some persons in the family who have enough of the musical ear and voice to conduct the singing in a tolerable manner; otherwise, perhaps, it may be better omitted. If you read and sing, as well as pray, care should be taken that the combined services do not run into an inconvenient length.

The chief thing to be attended to is, that It may be a spiritual service; and the great evil to be dreaded and guarded against in the exercise of every duty that returns frequently upon us, is formality. If a stated course of family-prayer is kept up as constantly in its season as the striking of the clock, it may come in time to be almost as

vants in the great truths of religion, of softening their prejudices, and inspiring them with a temper of respect and affection, which will dispose them to cheerful obedience, and make them unwilling to grieve or offend. In this instance, as in every other, we may observe, that the Lord's commands to his people are not arbitrary appointments, but that, so far as they are conscientiously complied with, they have an evident tendency and suitableness to promote our own advantage. He requires us to acknowledge him in our families, for our own sakes; not because he has need of our poor services, but because we have need of his blessing, and without the influence of his grace (which is promised to all who seek it) are sure to be unhappy in ourselves and in all our connexions.

When husband and wife are happily partakers of the same faith, it seems expedient, and for their mutual good, that, besides their private devotions, and joining in family prayer, they should pray together. They have many wants, mercies, and concerns, in common with each other, and distinct from the rest of the family. The manner in which they should improve a little time in this joint exercise cannot well be prescribed by a third person; yet I will venture to suggest one thing: and the rather as I do not

remember to have met with it in print. I conceive that it may prove much to their comfort to pray alternately, not only the husband with and for the wife, but the wife with and for the husband. The Spirit of God by the apostle, has expressly restrained women from the exercise of spiritual gifts in public, but I apprehend the practice I am speaking of can no way interfere with that restriction. I suppose them in private together, and then I judge it to be equally right and proper for either of them to pray with the other. Nor do I meet with any thing in St. Paul's writings to prevent my thinking, that if he had been a married man, he would, though an apostle, have been glad of the prayers of his wife. If you ask, how often they should pray together? I think the oftener the better, provided it does not break in upon their duties; once a day at least; and if there is a choice of hours, it might be as well at some distance from their other seasons of worship. But I would observe, as before, that in matters not expressly com

affliction to mortify the body of sin, and to wean you more effectually from the world. But this I will confidently say, that the Lord will both honour and comfort those who thus honour him. Seasons will occur in which you shall know, and probably your neighbours shall be constrained to take notice, that he has not bid you seek him in vain. If you meet with troubles, they shall be accompa nied by supports, and followed by deliverance; and you shall upon many occasions experience, that he is your protector, preserving you and yours from the evils by which you will see others suffering around you.

I have rather exceeded the limits I proposed, and therefore shall only add a request, that in your addresses at the throne of grace you will remember, &c.

LETTER V.

manded, prudence and experience must di- On the Snares and Difficulties attending the

rect.

I have written upon the supposition that you use extempore prayer; but as there are many heads of families who fear the Lord, and have not yet attained liberty to pray extempore before others, I would add, that their inability in this respect, whether real, or whether only proceeding from fear, and an undue regard to self, will not justify them in the omission of family prayer. Helps may be procured. Mr. Jenk's Devotions are in many hands, and I doubt not but there are other excellent books of the same kind, with which I am not acquainted. If they begin with a form, not with a design to confine themselves always to one, but make it a part of their secret pleading at the throne of grace, that they may be favoured with the gift and spirit of prayer; and accustom themselves while they use a form, to intersperse some petitions of their own; there is little doubt but they will in time find a growth in liberty and ability, and at length lay their book entirely aside. For it being every believer's duty to worship God in his family, his promise may be depended upon, to give them a sufficiency in all things, for those services which he requires of them.

Happy is that family where the worship of God is constantly and conscientiously maintained. Such houses are temples, in which the Lord dwells, and castles garrisoned by a divine power. I do not say, that, by honouring God in your house, you will wholly escape a share in the trials incident to the present uncertain state of things. A measure of such trials will be necessary for the exercise and manifestation of your graces, to give you a more convincing proof of the truth and sweetness of the promises made to a time of

Ministry of the Gospel.

DEAR SIR,—I am glad to hear that you are ordained, and that the Lord is about to fix you in a place where there is a prospect of your being greatly useful. He has given you the desire of your heart; and I hope he has given you likewise a heart to devote yourself, without reserve, to his service, and the service of souls for his sake. I willingly comply with your request; and shall without ceremony, offer you such thoughts as occur to me upon this occasion.

You have doubtless often anticipated in your mind the nature of the service to which you are now called, and made it the subject of much consideration and prayer. But a distant view of the ministry is generally very different from what it is found to be when we are actually engaged in it. The young soldier, who has never seen an enemy, may form some general notions of what is before him; but his ideas will be much more lively and diversified when he comes upon the field of battle. If the Lord was to show us the whole beforehand, who that has a due sense of his own insufficiency and weakness, would venture to engage? But he first draws us by a constraining sense of his love, and by giving us an impression of the worth of souls, and leaves us to acquire a knowledge of what is difficult and disagreeable by a gradual experience. The ministry of the gospel, like the book which the apostle John ate, is a bitter sweet; but the sweetness is tasted first; the bitterness is usually known afterwards when we are so far engaged that there is no going back.

Yet I would not discourage you; it is a good and noble cause, and we serve a good