be it is because he knows that these things are attended with less perplexity, and that we are less liable to be deceived by them than others. He best knows our nature, and the nature and manner of his own operations; and he best knows the way of our safety. He knows what allowances to make for different states of his church, different tempers of particular persons, and varieties in the manner of his own operations; how far nature may resemble grace, and how far nature may be mixed with grace; what affections may rise from imagination, and how far imagination may be mixed with spiritual illumination. And therefore it is our wisdom not to take his work out of his hands; but to follow him, and lay the stress of the judgment of ourselves there, where he has directed us. If we do otherwise, no wonder if we are bewildered, confounded, and fatally deluded. But if we had got into the way of looking chiefly at those things which Christ, his apostles, and prophets chiefly insisted on—while judging of ourselves and others, chiefly regarding practical exercises and effects of grace, not neglecting other things—it would have been of manifold happy consequence. This would above all things tend to the conviction of deluded hypocrites, and to prevent the delusion of those whose hearts were never brought to a thorough compliance with the strait and narrow way which leads to life. It would tend to deliver us from innumerable perplexities, arising from various inconsistent schemes about methods and steps of experience; it would greatly tend to prevent professors neglecting strictness of life, and tend to promote their engagedness and earnestness in their christian walk; and it would become fashionable for men to show their Christianity, more by an amiable distinguished behaviour, than by an abundant and excessive declaring of their experiences. We should then get into the way of appearing lively in religion, more by being lively in the service of God and our generation, than by the forwardness of our tongues, and making a business of proclaiming on the house-tops the holy and eminent acts and exercises of our own hearts. Then Christians who are intimate friends, would talk together of their experiences and comforts, in a manner better becoming christian humility and modesty, and more to each other’s profit; their tongues not running before their hands and feet, after the prudent example of the blessed apostle, 2 Cor. xii. 6. Many occasions of spiritual pride would be cut off, and so a great door shut against the devil; and a great many of the main stumbling-blocks against experimental and powerful religion would be removed. Religion would be declared and manifested in such a way as—instead of hardening spectators, and exceedingly promoting infidelity and atheism—would above all things tend to convince men that there is a reality in religion, and greatly awaken them, and win them, by convincing their consciences of the importance and excellency of religion. Thus the light of professors would so shine before men, that others seeing their good works, would glorify their Father which is in heaven!
TO THE TREATISE OF THE AFFECTIONS, IN TWO LETTERS 547
Notes
These Letters were first printed in the “Quarterly Magazine.” Edinb.