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And lastly, Sir, as I have ventured so far, I am desirous to speak to you of my walk. I do firmly believe we must walk in the Spirit, if we would not fulfil the lusts of the flesh. This is the walk I am seeking to attain; but whether I strive lawfully I cannot determine. I hope, in time, God will appear for me, though I certainly at present go very heardessly on; but I will bear the indignation of the Lord, because I have sinned against him; and surely it is of his tender mercies I am not consumed.

Will you forgive my intrusion, reverend Sir, even if you should not seel a wish to answer me? I certainly am very unworthy your attention.

I am, Sir, with due respect,

Your very humble, guilty,

ahd unworthy servant,

Cove os Cork.

J. H.


To J H , Cove of Cork, Inland.

Fellow sinner in Adam, and sellow faint in Christ Jesus, grace and peace be multiplied unto you, through the great channel of all conveyance. That the Most High God should condescend to own, bless, or acknowledge any thing written or spoken by me, is wonderful to many, and a humbling consideration to me; but this treasure is in. the earthen vessel, that the excellency may appear to be of God, and not of man; and the more weak and contemptible the vessel, the less liable to rob the fountain that fills it. I know of no disparity, Sir, between the children of men in God's sight, unless sovereign Grace has made it. Christ will have nothing to do with any of the human race in a way of grace, but with sensible sinners; for though all men are the creatures of his care, these only are the people of his charge. Sinful and polluted is the whole fountain, Sir; and who can bring a clean thing from it? None but God, who hath sent forth his own Son, made of a woman, and yet holy, harmless, and underiled, and who is a fountain that cleanseth us from all sin.


The name of an Ancinomian is to me like the serpent upon a rock, or like the ship in the midst of the sea; the former makes no impression,'and the latter soon lofes its wake. A conscience purged from guilt, and furniihed with the Spirit's testimony, is proof against all the counsel of devils, and artillery of men. If God choofes, who can reprobate? It is God that justisieth, who can condemn? If he gives peace, who can create trouble? No weapon formed can profper. Let them all curse, but bless thou.

You are shut out from ordinances, and from the converfation of the godly and experienced; this you intimate to be your lamentation,' and I have, for upwards of twenty years, viewed such a situation to be the one thing needful. My soul is sick of this world, sick of men, sick of preachers, sick of prosessors, and sick of many real faints, who are blown tco and fro wish every wind of doctrine, charmed with novelty, transported with an empty noise, zealously affected with the wanton allurements and emptv oratory of the sons of Eelial, and who cannot distinguish between Christ and Satan; nor between an ambassador of Christ by whom the Lord speaks, and false teachers by whom Satan speaks. Satan, from the first, spoke by the serpent, and proclaims his guile by a generation of vipers to this day. The Lord rebuked Balaam by the ass, and by despicable means he still speaks to sinners: now, the former is admired for his cunning,

B 4 the the latter rejected for its stupidity. To distinguish here is the wisdom of the wise; and to pursue the consecrated path of the latter, is walking in the way which no fowl knoweth. God does all things well* his lips transgress not in judgment, nor can there be any error in his government; where he fixes our station is best for us, and all things shall work for our good. Company entice us to talk, loneliness leads us to think: the former empties the cruse, the latter fills it: the latter humbles, sweetens, and meekens us; the former exalts us, and nurses pride. The talk of the lip tendeth only to penury; but meditation is sweet to the soul. You are welcome to your company; give me a place of wayfaring men; let the swallow fly with her shoal, but let me be the sparrow alone upon the house-top; in the multitude of words there wanteth not sin, but prayer in the clofet brings open reward. All discontent flows from a consciousness of distance, guilt, or some legal impediment, rebellion, carnal enmity, stubbornness, or some indulged lust, or prohibited idol, sensibly felt as standing between God and the foul, which provokes the Lord to jealousy, hides his face, clofes his ear to prayer, clasps his bountisul hand, and straitens the bowels of his mercy against us; for our God is a jealous God, and will never unite with inordinate affections, nor suffer a rival to himself unresented. When the intercourse between God and the soul is open, we are in good company; and when the heart is fixed,

every part of the globe is both a home and a habitation.

I am not ignorant of the ghastly images exhibited on the carnal mind, as so many deformed representations of the object of worship. All idolatry began here: the idol was first set up in the heart, then represented to the limner, and formed by the artist. This was Israel's first stumbling-block: Satan drew the plan on the stage of fancy, and, when the idol was formed, they worshipped the first founder in the idol; they facrificed to devils, and not to God. The advocate for catholic images should have told you what form you should conceive when you pray; but here the divine question is, To whom then will you liken God? or what likeness will ye compare unto him? Ifaiah xL i8. 25; xlvi. 5. A human form must not be conceived; this conception is exploded. Thou thoughtest that I was altogether such an one as thyself, but I will reprove thee, and set thy sins in order before thee; now consider this, ye that forget God, &c. The godhead is not to be likened to corruptible man, to fourfooted beasts, nor to creeping things, whether portrayed by the devil, or graven by art and man's device. Rom. i. 23; Acts xvii. 29. Israel faw no similitude, and therefore was strictly forbidden the making of a>ty image, male or female, the likeness of any fowl, beast, creeping thing, or fish. Read Deut. iv. The Deity compares himself to living water, Jer. ii. i3; to fire, Heb. xii. 29;

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