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MEDITATION LXI.

SAINTS HAVE THE GREATEST REASON TO REJOICE.

Plymouth, Jan. 7, 1759.

No O wonder that Paul doubles his admonition to the converted Philippians, "Rejoice in the Lord always, and again I say rejoice;" for nothing better becomes the saints than spiritual joy, though none are greater strangers to what they have so good a title, than they. The joy of the sinner and the laughter of the fool are alike, just as the crackling of thorns under a pot, nothing but a noise, and quickly gone; but it is not so with the saints, for there is more joy even in their penitential groans, more consolation in their mourning, than in all the gladness of the carnal world. What should make the children of a king sad, the sons of such a Sovereign as HE, who is "the King eternal, invisible, immortal, dwelling in light inaccessible, and full of glory;" who alone hath immortality essentially, and in the light of whose countenance saints commence their journey here towards his more immediate presence, and shall hereafter hold on their journey towards his adorable perfections for ever.

If my hope can lay hold on thee, if my faith can fasten here, I ought certainly to be filled with more joy than I have in believing; and, from this divine relation to him who is the Lord of the whole creation, should be possessed of a joy that shall be more than match for all sublunary sorrow. Indwelling sin, prevailing temptation, and tempestuous corruption only claim perpetual sorrow, and unceasing lamentation; yet, with the great apostle, while with

one breath I cry, "O wretched man that I am! who shall deliver me from the body of this death?" I may in another breath say, in view of the sure and sweet deliverance that shali come," I thank God, through Jesus Christ our Lord."

Does it become those to be sad who are possessed of all things? and, O saints!" all things are your's, and ye are Christ's, and Christ is God's." Is it seemly for those to weep, at whose conversion angels joy, and on whose account heaven and earth are in harmony?" Truth springs from earth, and righteousness looketh down from heaven." Is it like one

of royal blood to bewail the loss of a pebble, when he has a crown set with diamonds, yea, a crown of glory that fadeth not away, laid up for him? Is it congruous for the expectants of celestial bliss to lament the loss of time-trifles, when the treasures of eternity are reserved for them Is it decent in the conjugal affection of the spiritual spouse, the Lamb's wife, to be inconsolable at the death of a carnal relation, when the Husband, who is better than any, than all other relatives, is eternally alive? How mean is it in the great soul that is born from above, to look dejected because the world looks down upon him, when God beholds him with a pleasant countenance ? How foolish were it for one travelling through a strange country to be disquieted because the children of every town stare at his foreign dress, or the fools laugh at him in his journey; when he is conscious that his king is acquainted with his character, approves his journey, and will honour him on his arrival home? In a word, how abject and base for the Christian to complain of the whirlwinds scattering. his mole-hill of sand; when the spoils of principali

ties and powers, won by the divine Conqueror in that tremendous day when he gave his life away-the mountains of prey, and treasures of eternity-shall enrich him for evermore !

Now I reprove my sorrow, and reprehend my sadness. I will rejoice in the Rock of my salvation with acclamations and shouting; yea, sometimes I would fain emulate the cherubim in their sublimest strains, did not the sight of so much dishonour done to the divine majesty by others always, and by myself too often, make my joys recoil, and inward sorrow flow. Yet in thee will I rejoice, till the day dawn, when I shall enter into the joy of my Lord, which likewise entering into me, shall be mine everlasting strength.

MEDITATION LXII.

INDWELLING SIN.

Plymouth Sound, Jan. 14, 1759.

THERE is a mysterious wisdom in the way of God with his people, to whom he grants to know but in part, and to be renewed but in part. Were they, while here, wholly delivered from sin, and had the unclouded vision of his face, and full communion with God, there would be nothing reserved for the day of glory. It is with them, therefore, as with ancient Israel, among whom God wisely left some of the devoted nations undestroyed, even them whose land was divided by promise, to excite their faith, and stir up their endeavours to extirpate them, and to be a means of preserving them from sinning with security and impunity.

Now, God has promised to subdue all our sins, and so he does, that they shall never condemn us; but such is the corruption of nature, which is sanctified but in part, and of creatures who know but in part, that it is rare to be holy and humble, to be full of God, and empty of ourselves. Even the great apostle Paul, after he had been with God, in a special manner, and seen unutterable glories in the highest heavens, instead of having some of the heavenly host as his companions, after his kind reception at the celestial court, had a messenger of satan sent to buffet him, lest he should be exalted bove measure with the divine vision. A humbling change this to come from heaven to combat with hell!

Our very critical situation in this world might keep us humble. Corrupt nature, like weeds among flowers, is ready to spring up with every refreshing shower of grace, and sun-blink of manifestation, if not into acts of sin, yet into pride, self-conceit, and security. When we see things above us, we are ready, through the mists of remaining corruption, to forget ourselves, and provoke God to show ourselves unto ourselves, that we may not be puffed up with ourselves. For to the high and lofty One, who delights. to dwell with the humble, nothing is more abominable than pride, and no pride more odious to him than spiritual pride. The soldier that is not match for his enemies will always keep in the camp, and under protection of his general; so the believer must dwell by faith, if he would be secure, under the shadow of the Almighty.

But it is impossible for us to be delivered wholly from indwelling sin in this world. For,

1. This would be turning earth into heaven, grace into glory, and time into eternity, before the great day of revelation. We must not be crowned with victory till we come off the field of battle; and this we cannot leave till our enemies are subdued before us, or we taken hence in triumph from them. We are still in the dominions of him who is the god of this world, in the territories of the prince of the power of the air; and he will always be seeking whom he may devour, till the God of peace bruise satan under our feet, till the old serpent be bound for eternity, and cast into the burning lake.

2. Were there no indwelling sin, no remains of corruption in the justified, sanctification could not be progressive. But here "the path of the just is like the shining light, that shineth more and more unto the perfect day."

3. Were saints from the first moment of their conversion set at liberty from all sin, where were the divine victories of all-triumphant grace, by which God is glorified, and the saints prepared for the better inheritance? Had not an enemy, and a giant too, defiled the armies of Israel, the power and goodness of God could not have been displayed, as it was in killing him ; so the divinity of grace, in babes of the heavenly family, shines in this, that they are enabled to resist temptations from the same deceiving serpent that beguiled our first parents in the state of innocence ; that they are enabled to wrestle, not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, and against spiritual wickedness in high places.

4. Were the case so with the saints, the book of life were in effect laid open in the eyes of men, who

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