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dreadful Majesty, so that Moses said, "I exceedingly fear and quake;" and then he made all his goodness to pass be fore him, and proclaimed his name, "The Lord God gracious and merciful," &c. So it was with Elijah; first, there is a stormy wind, and earthquake, and devouring fire, and then a still, small, sweet voice, 1 Kings xix. So it was with Daniel; he first saw Christ's countenance as lightning, that ter rified him, and caused him to faint away; and then he is strengthened and refreshed with such comfortable words as these, "O Daniel, a man greatly beloved," Dan. x. So it was with the apostle John Rev. i. And there is an analogy observable in God's dispensations and deliverances which he works for his people, and the manifestations which he makes of himself to them, both ordinary and extraordinary.

But there are many things in scripture which do more directly shew, that this is God's ordinary manner in working salvation for the souls of men, and in the manifestations God makes of himself and of his mercy in Christ, in the ordinary works of his grace on the hearts of sinners. The servant that owed his prince ten thousand talents, is first held to his debt, and the king pronounces sentence of condemnation upon him, and commands him to be sold, and his wife and children, and payment to be made; and thus he humbles him, and brings him to own the whole of the debt to be just, and then forgives him all. The prodigal son spends all he has, and is brought to see himself in extreme circumstances, and to humble himself, and own his unworthiness, before he is relieved and feasted by his father, Luke xv. Old inveterate wounds must be searched to the bottom, in order to healing: And the scripture compares sin, the wound of the soul, to this, and speaks of healing this wound without thus searching of it, as vain and deceitful, Jer. viii. 11. Christ, in the work of his grace on the hearts of men, is compared to rain on the new mown grass, grass that is cut down with a scythe, Psal. Ixxii. 6, representing his refreshing, comforting influences on the wounded spirit. Our first parents, after they had sinned, were first terrified with God's majesty and justice, and had their sin with its aggravations, set before them by their

Judge, before they were relieved by the promise of the seed of the woman. Christians are spoken of as those "that have fled for refuge, to lay hold on the hope set before them," Heb. vi. 18, which representation implies great fear and sense of danger, preceding. To the like purpose, Christ is called "a hiding place from the wind, and a covert from the tempest, and as rivers of water in a dry place, and as the shadow of a great rock in a weary land," Isa. xxxii. at the beginning. And it seems to be the natural import of the word gospel, glad tidings, that it is news of deliverance and salvation, after great fear and distress. There is also reason to suppose, that God deals with particular believers, as he dealt with his church which he first made to hear his voice in the law, with terrible thunders and lightnings, and kept her under that schoolmaster, to prepare her for Christ; and then comforted her with the joyful sound of the gospel from mount Zion. So likewise John the Baptist came to prepare the way for Christ, and prepare men's hearts for his reception, by shewing them their sins, and by bringing the selfrighteous Jews off from their own righteousness, telling them that they were "a generation of vipers," and shewing them their danger of "the wrath to come," telling them that "the axe was laid at the root of the trees, &c.

And if it be indeed God's manner, (as I think the foregoing considerations shew that it undoubtedly is) before he gives men the comfort of a deliverance from their sin and misery to give them a considerable sense of the greatness and dreadfulness of those evils, and their extreme wretchedness by reason of them; surely it is not unreasonable to suppose, that persons, at least oftentimes, while under these views, should have great distresses and terrible apprehensions of mind; especially if it be considered what these evils are that they have a view of; which are no other than great and manifold sins, against the infinite majesty of the great Jehovah, and the suffering of the fierceness of his wrath to all eternity. And the more so still, when we have many plain instances in scripture of persons that have actually been brought into great distress, by such convictions, before they have received

saving consolations: As the multitude at Jerusalem, who were "pricked in their heart, and said unto Peter and the rest of the apostles, men and brethren, what shall we do?" And the apostle Paul, who trembled and was astonished, before he was comforted; and the gaoler, when he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and said, Sirs, what must I do to be saved?"

From these things it appears to be very unreasonable in professing Christians to make this an objection against the truth and spiritual nature of the comfortable and joyful affections which any have, that they follow such awful apprehensions and distresses as have been mentioned.

And, on the other hand, it is no evidence that comforts and joys are right, because they succeed great terrors, and amazing fears of hell.* This seems to be what some persons lay a great weight upon; esteeming great terrors an evidence of the great work of the law wrought on the heart, well preparing the way for solid comfort; not considering that ter ror and a conviction of conscience are different things. For though convictions of conscience do often cause terror; yet they do not consist in it; and terrors do often arise from oth er causes. Convictions of conscience, through the influences of God's Spirit, consist in conviction of sinfulness of heart and practice, and of the dreadfulness of sin, as committed against a God of terrible majesty, infinite holiness and hatred of sin, and strict justice in punishing of it. But there are some persons that have frightful apprehensions of hell, a dreadful pit ready to swallow them up, and flames just ready to lay hold of them, and devils around them, ready to seize them; who at the same time seem to have very little proper enlightenings of conscience, really convincing them of their sinfulness. of heart and life. The devil, if permitted, can terrify men

* Mr. Shepard fpeaks of "men's being cast down as low as hell by sorrow and lying under chains, quaking in apprehension of terror to come, and then raised up to heaven in joy, not able to live; and yet not rent from lust: And such are objects of pity now, and are like to be the objects of terror at the great day." Parable of the ten Virgins, P. i. p. 125.

as well as the Spirit of God, it is a work natural to him, and he has many ways of doing it, in a manner tending to no good.

He may exceedingly affright persons, by impressing on them images and ideas of many external things, of a countenance frowning, a sword drawn, black clouds of vengeance, words of an awful doom pronounced,* hell gaping, devils coming, and the like, not to convince persons of things that are true, and revealed in the word of God, but to lead them to vain and groundless determinations; as that their day is past, that they are reprobated, that God is implacable, that he has come to a resolution immediately to cut them off, &c.

And the terrors which some persons have, are very much owing to the particular constitution and temper they are of. Nothing is more manifest than that some persons are of such a temper and frame, that their imaginations are more strongly impressed with every thing they are affected with, than others; and the impression on the imagination reacts on the affection, and raises that still higher; and so affection and imagination act reciprocally, one on another, till their affection is raised to a vast height, and the person is swallowed up, and loses all possession of himself.†

And some speak of a great sight they have of their wickedness, who really, when the matter comes to be well examinined into and thoroughly weighed, are found to have little or no convictions of conscience. They tell of a dreadful hard heart, and how their heart lies like a stone; when truly they

"The way of the Spirit's working when it does convince men, is by enlightening natural conscience. The Spirit does not work by giving a testimony, but by assisting natural conscience to do its work. Natural conscience is the instrument in the hand of God to accuse, condemn, terrify, and to urge to duty. The Spirit of God leads men into the consideration of their danger, and makes them to be affected therewith, Prov, xx. 27. "The spirit of man is the candle of the Lord, searching all the inward parts of the belly." Stoddard's Guide to Christ, page 44.

+ The famous Mr. Perkins distinguishes between "those sorrows that some through convictions of conscience, and melancholic passions arising only from mere imaginations, strongly conceived in the brain; which, he says, usually come on a sudden, like lightning into a house." Vol. I. of his works, page 385.

have none of those things in their minds or thoughts, wherein the hardness of men's heart does really consist. They tell of a dreadful load and sink of sin, a heap of black and loathsome filthiness within them; when, if the matter be carefully inquired into, they have not in view any thing wherein the corruption of nature does truly consist, nor have they any thought of any particular thing wherein their hearts are sinfully defective, or fall short of what ought to to be in them, or any exercises at all of corruption in them. And many think also they have great convictions of their actual sins, who truly have none. They tell how their sins are set in order before them, they see them stand encompassing them round in a row, with a dreadful frightful appearance; when really they have not so much as one of the sins they have been guilty of in the course of their lives, coming into view, that they are affected with the aggravations of.

And if persons have had great terrors which really have been from the awakening and convincing influences of the Spirit of God, it doth not thence follow that their terrors must needs issue in true comfort. The unmortified corruption of the heart may quench the Spirit of God (after he has been striving) by leading men to presumptuous, and selfexalting hopes and joys, as well as otherwise. It is not every woman who is really in travail, that brings forth a real child; but it may be a monstrous production, without any thing of the form or properties of human nature belonging to it. Pharaoh's chief baker, after he had lain in the dungeon with Joseph, had a vision that raised his hopes, and he was lifted up out of the dungeon, as well as the chief butler; but it was to be hanged.

But if comforts and joys do not only come after great terrors and awakenings, but there be an appearance of such preparatory convictions and humiliations, and brought about very distinctly, by such steps, and in such a method, as has frequently been observable in true converts; this is no certain sign that the light and comforts which follow are true and saving. And for these following reasons:

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