Chapter I: OWE you a long epistle, for the many kind letters I have received from (1)

you. This acknowledgment of my debt is a part of payment. Being a little confined through indisposition of body, I thought I would pen a few thoughts to my dear friend, trusting they will be acceptable at this time.

I am more than ever delighted with the pleasing theme the Gospel exhibits of our most adorable Lord, of whom it is written, _that in all our afflictions he was afflicted_; _that he was the subject of all sinless infirmities_; _that he was a man like ourselves_, _sin only excepted_. This is a sweet thought to me, under every pressure; and surely it proves our union with him, and a participation of his Spirit, of course of the same covenant privileges. What a Christ have we got! God with God, Man with Man, very God and very Man; a kind brother, to feel with and for me, under all my trials, and a God able to supply my every need; and what adds a glory to this point is, that as God-Man he is the glorious Mediator, commissioned to give all I need; for this purpose he hath ascended upon high and received gifts for the rebellions! This is a most charming consideration, it is the joy of my heart; I feel it so—and such an High Priest became us: O! for an heart to bless him, to praise him as I ought, as I wish to do! I long to be disembodied for this purpose. O could my soul leap out of her dull clay, scarce should a harp above aim at a sweeter, nobler song, _Unto him that hath loved me_. My dear brother, I feel mortality, I am at times very glad of it: I have had much sickness of late, it is a signal, it is a knock, it is a servant sent with a message. Mark the command, _Look_, _as when the messenger cometh_, _and shut to the door_: _is not the sound of his master’s feet behind him_? I keep the messenger; I retire; I read the note, Thus saith my Master, _Behold I come quickly_; I can send no answer back but thus—_Even so come_, _Lord Jesus_. May I therefore esteem every pain, every felt weakness, and every beating pulse, but as so many messengers sent in covenant love, to remind me of my mortality—that this is not my rest, that my whole bodily frame is but as a Shepherd’s tent, as Hezekiah calls it, soon unpinned, easily taken down, and removed, as the Arabian Shepherd’s tents were.—Hence the scriptures in a variety of places shew that the body is but earth, dust and ashes, formed of it, lives on it, and must soon return to it. The apostle calls the body an outward man, which must decay, while the inward man, the hidden man of the heart, is renewed day by day, by the secret influences of the Spirit. This work is carried on by a continual application of Gospel promises, and tokens of love: this inward man gets renewed day by day, till we arrive to perfect day. This is going from strength to strength, and being changed from glory to glory. This body is the temple of the Holy Ghost, the object of God’s Love, and the purchase of the precious blood of Jesus. This frame is called by Solomon, an house, built up in infinite wisdom, supported by Almighty power, and is the noblest workmanship of Jehovah. Compared to an house, the understanding faculty is the windows, the receptive capacity is the door; and as the soul is converted to God, the will and the affections is the throne, the principal seat of Jesus; the graces of the Spirit is the furniture, and Father, Son, and Spirit, are the glorious and ever blessed inhabitants thereof, where they will dwell for ever. The Body, only, I am about to notice.

I acknowledge I am not much skilled in Anatomy, it is a science I never learned, though I believe the best Anatomist is a person who can dissect the human heart. Yet the body being the great work of God, I would view it with wonder, with admiration, and praise. I dare say you are sometimes amazed at this wonderful, curious-wrought frame; this wonderful display of divine skill. Permit me just to notice only a very few things, though you are so well acquainted with anatomy. I trust you will correct me where I err, in considering this earthly house of our tabernacle. I must refer you to the excellent Hervey’s description of the human frame, in his 12th Dialogue of Theron and Aspasio, which I beg you to read: that excellent author observes, first, the _Bones_, cast into a variety of moulds, enlarged or contracted into a variety of sizes, all strong, that they may bear up the fleshy machine, yet light, that they may not depress the animal with an encumbering load. Insensible themselves, they are covered with a membrane of exquisite sensibility. The _Feet_ compose the firmest and neatest pedestal, capable of altering its form and extending its size, containing a set of the nicest springs, which help to place the body in a variety of graceful attitudes; the _Legs_ and _Thighs_ are like substantial and stately columns, forced in such a manner as is quite commodious to the acts of either walking or sitting. The _Ribs_ turned into a regular arch, are gently moveable for the act of respiration; they form a secure lodgment for the lungs and the heart, and fortify them. The back bone is intended, not only to strengthen the body, and sustain its most capacious store rooms, but also to bring down that communication of the Brain, which is usually termed the Spinal Marrow, and guards the silver cord. The _Arms_ are exactly proportioned to each other; these being the guards which defend, and the ministers which serve the whole body, are fitted for the most extensive operations, firm with bone, yet not weighty with flesh; they bend inwards or turn outwards, they rise upwards or stoop downwards, and they throw themselves into whatever direction we please. To these are annexed the _Hands_, and all terminated by the _Fingers_, which give a most graceful appearance, yet destined to almost incessant employ; though the extremities or the fingers are an assemblage of the finest fibres, most acutely sensible; for this reason our Almighty Maker has overlaid them with an horny substance called _Nails_, to preserve the tender part from dangerous impressions. Above all, is _the Head_, a majestic dome, designed for the residence of the Brain; ample to receive it, strong to uphold it, and firm to defend it. This stately Capital, is screened from heat, defended from cold, and at the same time much beautified by a copious growth of Hair, which no ways encumbers the wearer. This is the _outward_ Man, the noble work of the great God our Saviour, who became man for our sakes.

It is equally as wonderful to notice the _Inside_ of this house; with the amazing arrangement of Fibres that unite the several Limbs of the Body, tough and strong. The small _Membranes_ appointed, enwrap the fleshy parts, to part some, and form a connection with the others. _Arteries_, some of which ascend to the Head, others spread themselves over the shoulders; some extend to the Arms, and others descend to the Feet. _Veins_, these are appointed to receive the blood from the arteries, and reconvey it to the heart. _Glands_, whose office it is to filtrate the passing fluid; an assemblage of _vessels_, complicated and intervolved with seeming confusion, but with perfect regularity. _Muscles_, wove in natures finest loom, seem composed of the slenderest fibres, yet indeed with incredible strength; these, with their tendons, constitute the instruments of motion; not like a sluggish beast, but quick as lightning. _Nerves_, surprisingly minute tubes, derived from the Brain, which gliding into the Muscles, set them on work, depress the power of sensation through the body, or returning upon any impression from without, give all needful intelligence to the soul. The _Skin_, like a curious surtout, exactly fitted, is superadded over the whole, formed of the most delicate net work. The _Pores_ are minute, and nervous fibres are multiplied even to a progeny.—The Veins beautifying the human structure, especially the most conspicuous parts of it; the pliant wrist and the taper arm, are adorned with them, they spread vermillion over the lips, and plant roses on the cheeks; while the eye, tinged with glossy jet, or sparkling with the blue of Heaven, is fixed in an orb of polished chrystal.

The grand means of keeping up this wonderful frame, is a point worthy our attention; for this purpose it is furnished with the powers of nutrition. _Teeth_, the foremost thin and sharp, fit to bite asunder, or cut off such a portion as the mouth can conveniently manage: those which are broad and strong are qualified to grind in pieces whatever is transmitted to their operation. The _Throat_, the _Stomach_, with its various operations and appendages, which are so admirably constructed, I leave you to muse upon. There are but two things more I have time to notice. High in the Head, and conspicuous, as a star in the evening, is placed the _Eye_. This is one of the greatest works of our blessed Creator, consisting only of simple fluids, inclosed in thin tunicles: it conveys to our apprehension all the graces of blooming nature, and all the glories of the visible heavens. The _Eye_ so particularly tender, that a slight accident, scarce perceivable by any other part of the body, would be very injurious to its delicate frame. It is intrenched deep in the Head, and barricadoed on every side with a strong fortification of bones, defended by two substantial curtains, hung on a slender rod, which secures it from every troublesome annoyance. The _Ear_. The structure of this organ is so wonderful that God claims it as his own work, _He that planted the Ear_. Amazing nice and exact must be the formation and the tension of the auditory nerve, since they correspond with the smallest tremors of the atmosphere: these living chords, tuned by an Almighty hand, receive the impressions of sound, and propagate them to the Brain. These give existence to the charms of music, and the entertainment of discourse. I must not enlarge—read the whole of that Chapter, and no doubt you will be well entertained.

But while I would admire this noble work of God, I rejoice that Jesus has taken my nature, and lives in it for ever; and that he will raise my frame from the disgrace of corruption, earth, and worms, to glory, happiness, and God. I am at the same time deeply affected with the miseries of my fallen nature, in consequence of sin; this has injured all its fine powers, damaged every room in this wonderful house, so that in consequence of the bad tenants which occupy it, the Almighty landlord has ordered us to quit it. We have received by many a pain, a writ of ejectment, but being unwilling to leave this clay frame, though in such a damaged state, the owner and builder of this house takes it down by degrees, which, Solomon mentions in the following four verses. Ah! my brother, what has sin done! the pains, miseries, strife, and agonies introduced into our poor bodies, and distress into our souls. Permit me here to mention that affecting description which the Angel gave to Adam, soon after his fall, as represented by Milton.—

—Immediately a place
Before his eyes appear’d, sad, noisome, and dark;
A lazar house it seem’d, wherein were laid
Numbers of all diseas’d; all maladies,
Of ghastly spasm, or racking torture, qualms
Of heart-sick agony, all feverous kinds,
Convulsions, epilepsies, fierce catarrhs,
Intestine stone and ulcer, colic-pangs,
Demoniac phrensy, moping melancholy,
And moon-struck madness, pining atrophy,
Marasmus, and wide-wasting pestilence,
Dropsies, and asthmas, and joint-racking rheums.
Dire was the tossing, deep the groans; despair
Tended the sick, busiest from couch to couch;
And over them triumphant death his dart
Shook, but delay’d to strike, though oft invok’d
With vows, as their chief good, and final hope.
Sight so deform’d what heart of rock could long
Dry-ey’d behold? Adam could not, but wept,
Though not of woman born; compassion-quell’d
His best of man, and gave him up to tears.

From this sight let us turn, likewise, and consider the infinite love and condescension of God our dear Saviour, who took all our infirmities, bore our sickness, and knows how to sympathize with our poor natures in all their sorrows; and such an High Priest became us; such a Saviour is exactly adapted for all our miseries; and hence he is called a Physician of value, he healeth all our diseases, and surely the mind is awfully diseased with sin, nothing but his skill can penetrate into the depth of the diseases of the mind; whatever may be the ailments of the body, they are but emblems of the diseases of the soul; the blindness of ignorance, the deafness of spiritual unconcern, the fever of concupiscence, the jaundice of malice, the swelling tympany of pride, the vertigo of inconstancy, the quinsey of cursing and blasphemy, the dropsy of covetousness, the palsey of stupidity, the pleurisy of envy, the rheumatism of discontent, the delirium of constant levity, the moon-struck madness of passion and rage, with unbelief, hardness of heart, temptations of Satan, and the stings of conscience, of whatever disease we may feel we have got; these the adorable Physician heals. Let us carry all our hard cases to him—_See Brown’s Tropology_. We are always welcome to him, and though he may not seem to notice our case for a season, yet he will in his own appointed time. This text has often been very precious to my soul, _Therefore will the Lord wait that he may be gracious to you—and therefore will he be exalted that he may have mercy upon you_.

Finally, The earthly house of our tabernacle shall soon be dissolved, it has got the plague in it, the plague of leprosy, and the house is condemned to come down. Leviticus xiv. _He shall break down the house_, _the stones of it_, _and the timber of it_, _and all the mortar of the house_, _and he shall carry them forth out of the city into an unclean place_, even to the grave, till the last trumpet shall sound, and the tabernacle be raised again, beautiful and glorious, like the human nature of our most glorious Covenant Head; and this will be thy lot, O Theophilus, as sure as the trumpet of the Gospel ever quickened your soul.

I shall add no more, but my prayers for you, as I trust I have your’s for me.

[Picture: Signature of J. C.]

_LETTER VII_.

TO MRS. D—.

_Peckham_, _July_ 11, 1814.

_MY DEAR FRIEND_.

MAY the Father of Mercies and God of all consolation be with you, as your all in all, the foundation of your soul, the shield of your faith, the helmet of your hope, the length of your days, the joy of your mind, the strength of your heart, and your portion for ever.

I think, a few months ago you requested, and I promised you, a few remarks on the 12th of Ecclesiastes. Having repeated it in the Pulpit in a Sermon, I will how endeavour to give you my opinion in the most literal and spiritual manner I can, with all due deference to superior judgments; and humbly submit my sentiments to the whole Church of Christ, which is the pillar and the ground of the truth.

It has been asserted that Solomon was the wisest of all men; here I beg leave to differ, I humbly conceive he was not so wise as Adam, before the fell; nor perhaps so wise as the Apostle Paul: but when it is said he was the wisest of men, it must be considered merely in a political point of view; as God blest him with much natural wisdom, so that he was able to manage the affairs of the Nation without a Parliament, and to try all causes without a Bench of Judges; this was indeed a great work, and the Lord fitted him for it, by a spirit of wisdom and understanding, which he requested of the Lord. He was the wisest man, therefore, in natural things, that perhaps ever lived since the fall.—He collected and framed three thousand Proverbs, and a thousand and five spiritual Songs. He was well versed in, and well explained the nature of Herbs and Animals of every kind. Solomon had several books to study, the Book of the Ceremonial Law, which is often alluded to in the Proverbs, the Book of the Moral Law, out of which he was taught his need of a Mediator, and a better righteousness than his own, to justify him before God, the Book of all the scriptures that were then extant. Into these he was deeply led. He had the book of nature, and appeared to be a Master of all the Sciences of natural and spiritual Philosophy. He was well skilled in Astronomy, in Botany, and Anatomy; the last he shews his skill in, as this last chapter of the Preacher shews. This book was probably written in his old age, after his recovery from his fall, and God had healed his broken bones. Age and sorrow coming on him, he felt the decline of mortality, urges the necessity of spiritual knowledge and practice, while health lasts and God furnishes a man with opportunities, knowing that the mental faculties would soon decay, however bright they might have been. These are set forth in three verses. He then notices the decay of the human frame—its weakness, and how every limb and joint, every power and passion, every member and faculty is affected, either by age, sickness, or trouble. The Lord, indeed, sometimes sends for his dear people, suddenly. He snatches them away from the power of enemies, and the evil to come; but others are gently gathered, not hastily plucked. God takes down our tabernacle a pin at a time, and loosens the cords just as we are able to bear it; gives kind warnings, and then appears like a cloud of the latter rain. This gradual decay Solomon pays a particular attention to, he had noticed it in others, perhaps began to feel it himself; and having called the Body an House, he describes its timbers, its strong beams, its supporters; _in the day when the keepers of the house shall tremble __and the strong men bow themselves_. The almost universally received opinion of these _Strong men_, _the keepers of the house_, is, that they signify the _Hands_ and _Feet_, which include the _Shoulders_, the _Arms_, and _Hands_, the _Thighs_, the _Legs_, and the _Feet_.—These Hands and Arms are the keepers of the house, for when the scripture speaks of preserving, defence, and deliverance, the Hands and Arms are generally mentioned, besides, they keep the house by providing for it, getting maintenance for the whole body. _These Hands_, says Paul, _have ministered to my necessities_: these protect the house, and also keep off an adversary; these tremble through age or infirmities, as experience shews; and this includes all weakness and inactivity of those parts in this condition, whether they are outward, as stiffness and contraction, or inward, as aches, pains, numbness, palsies, cramps, and tremblings. Thus the Keepers tremble. The wise Man then descends to notice the inferior, the _Feet_, containing these parts in connection, the Thighs, Legs, Ancles, and Feet. These are the strong men; sometimes they are called the Strength of a man; and the Spouse is setting forth the majesty and glory of her beloved, in his strength, by this text, _His legs are as pillars of marble_; and because the great strength of a Man lays in these parts, therefore in his infirm and weak condition, these parts must become more eminently weak. As the diseases which affect the superior part, also affect the inferior, as the rheumatism, gout, and such like, the keepers and the strong men are subject to a similarity of diseases; and the learned say they are in the original exprest nearly alike—_The keepers of the house tremble_, _and the strong men shall nod_, _or shake_.

The next part of this shakey house the Wise Man observes, is the _Grinders_; these cease, because they are few. Grinding, all men know to be performed by two hard bodies, the one immovable, on which the Grinding is made, the other movable; which by strong compression against the former, and by its motion, makes the grinding. The upper and the nether millstone, as the scripture calls them, the firm stander, and the strong mover. Now, similar unto these in a mill, there are for that grinding which is performed in the mouth, two jaw-bones, the upper and lower; the upper admits no movement at all, the lower is movable, and so both perform that act called mastication, or chewing. Out of these jaw-bones proceed a certain number of small bones, we call _Teeth_—these are the proper _strict_ instruments of grinding. By the ceasing of the Teeth, we must understand all those infirmities that are incident to them by reason of age, whether looseness, hollowness, rottenness, brokenness, blackness, or whatever else may be an impediment to them in their use; for as age comes on, the natural moisture at the root of the teeth is consumed, and a preternatural is distilled in its room: thus as the teeth drop out, and very few are left in it, the chewing in the mouth ceaseth, more so than when there is none at all, for then the gums might act one against another. But when the grinders are few, they hinder those from working, and having no antagonists they are not able to work themselves, and so the whole grinding ceaseth, which is a great symptom of the decay of life, at least of a state of weakness.

The next great object which we are called to observe, is, the _Decay_ of _Sight—Those that look out of the windows_, _are darkened_. I believe none has ever questioned but this means the eyes, and the infirmities of them in old age. One may be said to look out of a window, when he looks through the glass of the window, or when he looks through the open casement. Now a man could not look through a window, if it was not made of glass, or something of the kind, neither could he perceive any thing with his eye were not the parts thereof which the passage is made of, the very same substance. The parts of the eye through whose bodies the visible _species_ must pass, that they may be discerned, are either the humours, or the tunicles; the humours are three, the watery, the chrystalline, and glossy humour, so Anatomists call them; and however they differ, yet they are all instrumental to vision. The tunicles or coats, through which the sight is made, are only two, though there are others which conduce to the sight, yet there are but two through which the beams of light pass; the first is as fine and curious as a Spider’s web, and being derived from the Brain and optic Nerve, it becomes a vestment for the humors, and is pellucid and transparent. The other is an hard and horny membrane, and encompasseth the whole body of the eye, without perforation, and on the back part, behind the sight of the eye is more obscure and dark, but on the fore part is far more plain and clear. Solomon observes these _lookers out of the windows to become dark_, that is, as age enfeebleth the eye the form and figure becomes more plane and depressed than it was before, and the chrystalline humor, which had a power of reducing itself, now becomes dry and altogether unfit for such an end, which must breed a confusion in the sight. As age comes on, and increaseth, it is well known the sight goeth away, the lookers out of the windows must be darkened. We have scarce any description in scripture of an old man and his infirmities, but the decrease of sight is mentioned, their eyes were dim, and they could not see.

I hope you will pardon this very short description of the eye, as it is a very large subject, and a vast deal may be said open it, which I reluctantly omit, lest I should swell this letter to a volume.—Thus my dear friend, our poor bodies in sickness and age, are compared to an old house, with its teams, pillars, and windows, terribly shattered; condemned by the Parish to come down. But I cannot let this letter pass without the promise of another. May your confidence increase, and abound more and more in this blessed truth, _If this earthly house of our tabernacle is dissolved_, _we have a building of God_, _an house not made with hands_, _eternal in the heavens_—there may we meet.—Amen.

I remain ever yours in Jesus,

[Picture: Signature of J. C.]

_LETTER VIII_.

TO MRS. D—.

_Peckham_, _July_ 21, 1814.

_MY DEAR FRIEND_,

What an unspeakable blessing it is for you, that the Holy Ghost has enabled you to rejoice in hope of eternal glory, and put that expression in your mouth, as well as the hope and confidence in your heart, _I know that if this earthly house of my tabernacle were dissolved_, _I have a building __above_, _an house not made with hands_, _eternal in the heavens_—this is in your hope, and a God of truth has declared your expectation shall not be cut off. The blessed Spirit is promised to all the Elect seed, as the earnest of that promised rest. While the glorious operations of that self-same Spirit, are designed to prepare us for that glorious inheritance. My dear Sister has, I trust, been long taught the sad state of man by nature, that though he was originally built for God to dwell in, and his image did reside in man a little while, yet an enemy came against this little City, besieged it, and raised awful bulwarks against it, gained the possession of the capital, and keeps it in peace, till the stronger than he, even the eternal Spirit comes on him, spoils him of his armour, makes him quit his territory, and gets full possession of his heart. Solomon well instructed in the operations of the Spirit, under the emblems of old age and its infirmities, points out this work in striking, figurative language. _In the days when the keepers of the house shall tremble_, _and the strong men shall bow themselves_. We are not at a loss to conjecture who those keepers are in the worst of senses, Satan having blinded the eyes of man, it is his work, to study how to keep them blind, keep them enemies, keep them in prejudice, keep them proud, and keep them in awful rebellion. This is the work of the devil, nor is he at a loss for means to carry on this work. Religious systems, and erroneous preachers, are the Devil’s under-strappers, by whom he carries on his infernal work. Hence the out-cry made against the truth, whenever and wherever it is preached; the endeavours to stop the progress of truth in the world, lest the light of the glorious Gospel should shine into the heart, and poor sinners be saved. These strong keepers of the house tremble at the approach of the light of the Gospel, and as soon as it comes in power they must submit, bow themselves, relinquish their claim, and turn out, knowing they come in by art, and with a view to deceive the house, that it might share the same fate as devils do. But viewing this subject experimentally, the Spirit coming to convince of sin, to apply the law to the conscience, and to shew us the works of the devil, at his coming these keepers tremble, but we do not find them gone, till the power of the Gospel is felt. Many have trembled at the curse of the Law; at the preaching of the Law as Felix did, when Paul reasoned of judgment, temperance, and righteousness. It is one thing for a criminal to tremble in his chains, and another for Satan to be overthrown. Satan will maintain his seat in the heart as long as he can, but God says, _I will overturn_, _overturn_, _overturn it_, _until he comes_, _whose right it is_; _and I will give it him_.—There is nothing Satan hates so much as light, when this comes into the mind he is discovered, his works hated, and the poor sinner votes against both him and his works, cries unto the Lord because of these oppressors, while his hope springs up in the Gospel news, that the Son of God was manifested in the flesh, that he might destroy the works of the devil, as the power of the word is felt, as grace reigns, so these keepers and strong ones bow, and like the soldiers at the sepulchre, the keepers thereof became as dead men. When the Angel of the covenant descends to open the prison doors, the poor prisoner comes forth as Peter did, from his prison, though the keepers stand at the door they are not able to retain the captive; hence the question, _Shall not the prey be taken from the mighty_? _Shall not the lawful captive be delivered_? Yes, blessed be God it is the mighty work of God the Spirit to cast down the strong holds of the devil, carnal enmity, pride, prejudice, and self-righteousness; when these are demolished, Satan has no hope of the damnation of such a soul; though the poor sinner himself cannot perhaps see his own part and lot in the salvation of the Gospel; he may still remain in bondage to the fears of death, the dread of hell; unbelief still prevails, doubts, fears, and sad despondency may still operate to keep the soul in misery, till the Holy Ghost favours it with an increase of faith, gives it strength enough to believe in his love, in his Person and in his glorious Work; then we enter into rest. This is done by believing the report of the Gospel, by believing such precious truths as these: _He shall finish transgression—he shall make an end of sin_. _He shall magnify the law_. _Blotting out the handwriting contained in Ordinances_, _that was against __us_. _Ye are complete in him_, _having forgiven us all our trespasses_. _I have loved thee_, _I have redeemed thee_. _I have blotted out as a cloud thy transgression_, _and as a thick cloud thy sins_. _He hath made to meet on him the iniquities of us all_. _The Lord is well pleased with his righteousness sake_.

Now, my dear friend, I can assure you that I always feel peace and joy in believing these precious truths for myself; they are for such poor sinners as I have described; but faith to receive these precious things is the gift of God. And this work of God carries us above our strong fears and doubts, which are as much the corruptions of the human heart as our sins. This glorious conquest of the keepers and strong men is sometimes achieved by sensible tokens, clear deliverances, and open manifestations; it was not so with me, but it has been the happy experience of many who have had much legal bondage; not favored with a clear ministry of the word, and when God intends them either for much suffering or for public usefulness. I have often wished it my case, but I should be sorry to endure what many have, nor would I murmur that my heavenly Father has not drove me into such awful deeps.—This portion of scripture I get into very well; _to you which believe he is precious_; yea, he is preciousness itself: This I find true in my experience, and it is enough to convince me that the good work is begun, that the work is of God, and must terminate in an exceeding and eternal weight of glory. Thus we see, feel, and admire the conquests of sovereign Grace; this brings us to God, this endears the Saviour, this inspires us with a lively hope, this turns our feet to God’s testimonies, opens the eyes to see the beauty of God’s word; the glories of the Saviour, and imbitters, yea, darkens all terrestial objects. The eyes by nature are full of evil, they are fixed on sinful objects, they are full of sin.—Hence we read of _eyes full of adultery_. We read of lofty eyes, and of an evil eye, the one signifies pride of self-righteousness, the other of a churlish, envious disposition. These eyes must become dark, dim, and least exercised as grace reigns. The lust of the eye is, and must be the grief of all who feel it; with this temptation Satan beset poor Eve; she saw the tree was good; she soon fell after this. Satan plied this to the Saviour, but in vain. He shewed him all the kingdoms of the world, and the glory of them, in a moment of time. The eye is the inlet of sin; hence Job says, _I have made a covenant with my eyes_; _why then should I think on a maid_. Job xxxi, verse 1. The power of almighty grace most effectually _at times_, affects the very sight of the believer, and makes him delight in looking into the Word of God, and employing even his very eyes as well as every other faculty, in the good ways of God; and as these are open to every thing that is good, they must be darkened to what is evil, neither the heart nor the eyes of a believer, _as converted_, are designedly set to evil; but when the one wanders and the other slides back from God, it is then the soul mourns,

Prone to wander, Lord I feel it,
Prone to leave the God I love!

This Subject may lead us to further experimental remarks, I do not decidedly pretend to fix the mind of the Holy Ghost on this passage, but while I contemplate the keepers of the house, in the worst sense, may we not look at them in a better point of view; as faith, hope, fear, and love, the christian’s keepers; the believer’s strong men, who have done much for the Church. Paul has given us a whole chapter on what faith has done, 11th of Hebrews. Hope keeps us at an anchor, firm in our confidence, though it may be small in enjoyment. Fear will never let us wholly depart from God, while love bears us up, and carries us through difficulties, duties, and dangers, and abides with us for ever. These graces are not self-active, they cannot act but as the Spirit keeps them up; they are always in us as spiritual principles, but they are set always active, though perhaps all the ways in which they operate are not known to us. These are very strong in time of tribulation; at least in most cases. Faith is tried deeply when guilt is felt on the conscience, when Satan roars, when the mind is distressed, when outward circumstances run crooked; then faith often leans towards the Atonement; trusts in an unseen, though not an unknown God; waits on God till light springs up, and is looking for suitable promises to support the soul, to plead with God, and to animate the mind at a future day. Thus faith keeps us from sinking. _I had fainted unless I had believed to see the goodness of the Lord in the land of the living_.

But Solomon found some days in his experience when these keepers were not so strong; when these strong men bowed through weakness, and when his sight was not so well occupied, nor his mind quite so clear. He found something, as Sampson did, which weakened his strength, which might have made him question the reality of his faith, the sincerity of his love, and the foundation of his hope, when he found the hedge of Godly fear broken down, and himself at a sad distance from God, befooled in his old age, and led into awful idolatry. When conscience was awakened, and the hand of God was upon him, he then found the keepers were weak indeed; Love had been out of exercise, and the inordinate love of women came in; fear was out of exercise, and idolatry was soon practised, a sin God detests more than any other. Faith was inactive, and hope at a low ebb, so that Satan stept in when these keepers were weak. And is not this, at times, the painful experience of God’s Elect, in their degree? Do we not find every sin indulged weakens the graces of the Spirit, beclouds our evidences, and brings us low; so that as soon as trouble comes on, we find neither faith nor hope, nor love, nor fear, nor zeal, nor spirituality. A worldly spirit, levity, evil tempers, giving way to our most easy besetment; hearkening to Satan, conforming to the world, or medling with erroneous sentiments. These things will weaken, and make the strong men tremble. Guilt felt, sin creeping in between conscience and God, and faith not strong enough to make use of the Atonement; this makes us tremble indeed, while the eyes of an illuminated understanding become very dim—this darkness we feel when we can neither see the way behind nor before with pleasure. Ah! how painful, how truly wretched is this for God’s children—_but the backslider in heart shall be filled with his own ways_. What a painful subject is this I am writing to you; but yet it is necessary to know these things; such knowledge is painful, but it is good to write thus to warn, having tasted this bitter cup myself. Here we see the necessity of abiding continually in Jesus, keeping near him, that we may have peace maintained in the conscience; be kept from sin, and led on in the ways of God, strong in faith, cheerful in hope, fervent in love, and tender in conscience. May that be your felicity and mine, dear Sister in Jesus, is the earnest prayer of ever yours in Jesus.

[Picture: Signature of J. C.]

_LETTER IX_.

TO MRS. D—.

_Peckham_, _August_ 4, 1814.

_MY DEAR FRIEND_,

GRACE and peace be yours. I am come to visit you once more with pen and ink, though I am not able to come in person to see you. This is a means of conversation the Almighty has afforded us, nor can we be too thankful for it, as we may write to each other on those momentous subjects which concern our never dying souls; nor can the pen be better employed than in stirring up each other’s mind, by way of remembrance. Time with us both is short; you are farther advanced in years than I am, but both are going to our Father’s house; let us therefore follow that advice of the Wise Man’s while we can, _Whatsoever thy hand findeth to do_, _do it with all thy might_, _for there is no work_, _nor device_, _nor knowledge_, _nor wisdom_, _in the grave whither thou goest_.

It is the work of faith to lay hold of eternal life. The knowledge of faith gives present peace; the wisdom of faith is to cleave to God, and the art or device of faith is to endeavour to gain all it can, to be useful to others. This faith leads us to think God’s thoughts, and approve of them; to do what Jesus has commanded—to carry our cases to God; to search diligently into his word, and to open the mouth for God when we have an opportunity.—Faith opens the mouth to God in prayer and praise, and for God’s glory, in a firm, warm, decided attachment to his cause, his people, his ways, his truth; and while we are favoured with health and means, let us improve them. The faculty of speech, the opening of the lips, and the exercise of the lungs, should be all employed in his service and to his glory, who died, the just for the unjust, to bring us to God. Age, infirmities, trials, and death itself, will soon put an end to these; let us therefore employ them while we can, and in the lively hope of glory, may we sing, with the excellent _Cowper_,

And when this lisping stammering tongue,
Lies silent in the grave,
Then in a nobler sweeter song,
I’ll sing thy power to save.

Hence Solomon exhorts to these things in your favourite chapter, which I glanced at in my last letter. He reminds us of the solemn period to which we are all hastening, _when the doors shall be shut in the street_; _the sound of the grinding be low_, _and __he shall rise up at the voice of the bird_, _and all the Daughters of Music shall be brought low_.

I believe I have already intimated that Solomon, was well versed in the science of Anatomy; that he well understood the human frame, and perhaps much better than any before him. He had in the former verse spoken of the Animal System; in this fourth verse he proceeds to notice the Natural Faculties, inward and outward. A great writer says these words form but one sentence: _The doors shall be shut in the streets_, _when the sound of the grinding is low_. This Grinding is supposed to relate to almost every part in man, which is preserved, kept up, and supported by food, and respects the alteration which that food undergoes, that it may be really transubstantiated into our flesh. These are by Physicians called digestion or concoction. By the _sound_ of the Grinding is meant some natural symptoms which are expressive of digestion, and prove that all things are right in the bodily frame, which a want of digestion would prove to the contrary. The voice of the Grinding is the natural appetite of the stomach to meat and drink, and is what we call hunger and thirst after food, with the strength and power of the stomach to retain what it receives, and nourishes the whole body. This Grinding and its voice takes in at once all the excellencies of nature, while they are in power; but, as age comes on, all the indicators of strength and concoction must be depraved, diminished, and abolished. Loss of appetite, with all its attendants, is the lowness of the voice of this Grinding; the doors of course are shut in the streets. When this is the case with a sickly, feeble, aged body, the mouth, the throat, in speaking, and the stomach in receiving food; the nostrils, and the eyes, which are called doors, these are all affected and must weaken as nature ceaseth to perform its original offices. Thus these doors are shut in the street when the Grinding is low. The Streets are the several passages of the body, which the matter of nourishment passeth through, and are the roads and highways to and from the places where the Grinding is performed. May not this expression likewise refer to the inability of the sick, feeble, and aged, to encounter with the noise and bustle of business; and to the doors and shutters shut, as a signal of the departure of some of the family; and the voice of singing, even of common cheerfulness is altered.

Solomon gives us another intimation of the weakness of the human body—listlessness of repose, easily awakened. _He shall rise up at the voice of the Bird_. His age, or sickness, is like the wealth of the rich man, it will not suffer him to sleep; in the night he may have some unquiet drowsiness, but the approach of morn, when healthy young people sleep sound, he shall be broad awake, and at the crowing of the cock, or the singing of a Bird, he shall be rising up from his sleepless bed. Hence the saying, The singing of Birds and the sighing of old Men are generally contemporaries—these are as soon weary of their lodgings, through the pains and wakefulness in the night season, as the Birds are for lifting up their pleasant notes.

The last remark in this verse is, _The Daughters of Music shall be brought low_. These Daughters are considered by those skilled in Anatomy, to be both active and passive, such as make Music and such as receive Music; the active make a Music themselves, or bear a part in it; the other delights in that of which they have not the least share in making. There are three several kind of organs that do more immediately, yet distinctly and gradually, conduce to the production of vocal Music; the first is the Lungs, which are the proper instruments of our breathing; the second sort of organs that conduce to music, are such as form the Breath into the Voice, or Respiration, the Tongue, the Palate of the Mouth, the Teeth, especially the four Front Teeth, and, lastly, the Lips: these form the sound into a Voice; the others that modulate this Voice into Music, are the cartilaginous parts of the Wind-Pipe; the head of the Wind-Pipe is very small, yet it has thirteen Muscles belonging to it, most of which are framed only for the modulation of the Voice. Some shut the Pipe, some open it, some dilate, some contract it, so that acting severally or jointly, according as there is occasion, they do wonderfully conduce to the variation of sound. This also has got five Cartilages some are moveable, some immoveable, some of one form, others of anther, that they may better contain the air and break the Voice into Melody. This is the Pipe to sing the high praises of God with, and which infinitely excels all the Instruments of Music: these are the active Daughters of Music which are brought low through age; the passive Daughters of Music are the organs of hearing; these are inward and outward; the outward Ear is spread abroad like a net, that it may gather and catch the sound as it rolls about the ocean of the air; the inward ear is a great secret, that no one can possibly understand—all have confessed their ignorance of this great matter; the first part we meet with is a thin strong membrane, which being placed over the Hole of the Ear, transversely, divides between the inward and the outward Ear; within this there are three Cavities, and three little Bones. So likewise there is implanted in the Ear a pure, subtil, and quiet air, with the filaments of the auditory Nerve; and then the whole Nerve itself. By the help of those several parts our hearing is thus performed; in age the several holes and Cavities of the Ears are stopped; the drum is unbraced; the hammer is weakened, the anvil is worn, the stirrup is broken, and the inward air is mixed and defiled; the filaments are dulled, the nerve itself is obstructed, so that there cannot but follow heaviness of hearing. Hence old _Barzillai_ complains to David, 2 Samuel, xix, 35, _I am this day eighty years old_, _and can I discern between good and evil_? _Can I hear any more the voice of singing men and singing women_? _Wherefore should thy servant be yet a burden to my lord the king_? Thus the habit and taste for Music is brought low. This appears to be the literal sense of this passage, and some of those unpleasant days which many of our fallen race see with grief; all must lament it as creatures, but yet Believers must rejoice, as new creature, that all their musical days are not at an end—no, but that they are only beginning, as son as they enter upon their Father’s house above, and in the resurrection morn their harps, their powers, will be sweetly tuned to the praise of electing grace and eternal love. Permit me here to insert those lines from the hymn just quoted.

Lord I believe thou hast prepar’d,
Unworthy tho’ I be,
For me a Blood-bought, free reward,
A golden harp for me.
’Tis tun’d and strung for endless years,
And form’d by power divine,
To sound in God the Father’s ears,
No other name but thine.

In once more looking over this verse, my mind is impressed with other ideas, which I must commit to paper and send to my dear friend. We read in sacred Writ of the Door of the Heart, and of the Door of the Lips, and of the Conscience: these Doors are all opened by the finger of God. The conscience is quickened to feel the native guilt of our sins; the heart, the mind, all the faculties of the soul are opened by the operations of the eternal Spirit; the Understanding is enlightened to perceive the glories of the Saviour; the Will is bowed down to chuse Jesus, the Affections are set upon him, the Thoughts love to retain him; thus the Door of the Heart is open. Hence the Spouse says, _He put in his finger by the hole of the Door_, _and my bowels were moved for him_, _I rose up to open to my beloved_. The Door, here, may signify Faith in her heart; the Hole of the Door, a principle of love, though not wide open, free, and at sweet liberty, yet, as a principle, it was there. The Lord Jesus putting forth his powerful grace in the heart afresh, stirred her up, opened all the faculties, and afresh quickened the Conscience, she was led forth in soul after him. This is opening the Door. Hence he addresses the Laodicean Church; _Behold I stand at the door and knock_; _if any man hear my voice and open the door I will come into him_. This text has been awfully perverted by the Arminians and Modern Calvinists of the day: they tell us that the Deity is knocking at the door of every man’s heart, begging to come in—waiting till the creature will open the door, and receive salvation! Alas! what a most miserable perversion of the text. The passage has nothing to do with the World, it is an address to the Church in a backsliding state, as the 5 Chapter of Songs shews. The Church knew her Beloved’s voice, which is the Gospel. Every enlightened, quickened soul, understands the truth, whether it is drowsy or not; the soul is again made willing to receive Jesus, to seek most ardently the best of friends: this is opening the door, as we are made willing in the day, the time, the moment he puts forth his power. This is what the Church means by _the Beloved putting forth his hand by the Hole of the Door_. The heart moved after him, the door of the lips is opened, in prayer, in entreaty, and when admittance is gained, they are opened in praise, and in speaking good of his name. _They shall speak of the glory of thy kingdom_. Thus the doors are opened for the King of Glory to come in. These are everlasting doors and will never be fully shut against Christ, nor will his doors ever be shut against his Church. He manifests himself to us, and we entertain him with the fruits of his own Spirit. The Grinders cease in the best of senses. The worst oppressors we ever meet with is a broken Law and a tempting Devil, and accusing conscience, this is the trouble of the Spirit. Hence that fine passage, _They shall cry to the Lord because of the oppressors_. _He shall send them a Saviour_, _a great one_, _and he shall deliver them_. The manifestation of pardon eases the conscience; the testimony of the Spirit that we are complete in Christ’s righteousness, silences the Law, and the Saviour’s great Work, pleaded by himself as an Advocate with the Father, drives off the Devil. Thus these oppressors cease, because they are few. A Believer can bear and endure any thing while all is right within, between God and the soul; not that he is rid of the inbeing of his sins, or the temptation of Satan, these will often oppress him; nor will they fully cease till he lays down his poor body in the grave.