A Goodly Heritage

There are few subjects or exercises more deeply important to professing Christians, than that which forms the principal topic in the following admirable treatise -- the work of self-examination. But self-examination is a work of great difficulty, and is accordingly shrunk from, or altogether declined by the great body of professing Christians. It is more the habitual style of the mind's contemplations to look at that which is without, than at that which is within -- and it is far easier to read the epistles of the written Record, than to read the tablets of one's own heart, and so to ascertain whether it be indeed a living epistle of Christ Jesus our Lord. There is something so shadowy and evanescent in the phases of the human spirit -- such a want of the distinct and of the tangible, in its various characteristics -- such a turmoil, and confusion, and apparent incoherence in the rapid succession of those thoughts, and impulses, and emotions, which find their way through the a

WE MUST KNOW WHAT THINGS ARE SINFUL.  And, first, let us inform ourselves well what those sins are from which we ought to abstain. And here we must not take our measures from the maxims of the world, or the practices of those whom in charity we account good men. Most people have very light apprehensions of these things, and are not sensible of any fault, unless it be gross and flagitious, and scarce reckon any so great as that which they call preciseness: and those who are more serious, do many times allow themselves too great latitude and freedom. Alas! how much pride and vanity, and passion and honour; how much weakness, and folly, and sin, doth every day show itself in their converse and behaviour? It may be they are humbled for it, and striving against it, and are daily gaining some ground: but then the progress is so small, and their failings so many, that we have need to choose a more exact pattern. Every one of us must answer for himself, and the practices of others will never

DIVINE LOVE EXEMPLIFIED IN OUR SAVIOUR:  His diligence in doing God’s Will and His patience in bearing it.  That sincere and devout affection wherewith his blessed soul did constantly burn towards his heavenly Father, did express itself in an entire resignation to his will; it was his very “meat to do the will, and finish the work of him that sent him.” This was the exercise of his childhood, and the constant employment of his riper age. He spared no travel or pains while he was about his Father’s business, but took such infinite content and satisfaction in the performance of it, that when, being faint and weary with his journey, he rested himself on Jacob’s well, and entreated water of the Samaritan woman. The success of his conference with her, and the accession that was made to the kingdom of God, filled his mind with such delight, as seemed to have redounded to his very body, refreshing his spirits, and making him forget the thirst whereof he complained before, and refuse the meat

The serious and frequent consideration of these, and such other divine truths, is the most proper method to beget that lively faith which is the foundation of religion, the spring and root of the divine life. Let me further suggest some particular subjects of meditation for producing the several branches of it. And, first, To inflame our souls with the love of God, let us consider the excellency of his nature, and his love and kindness towards us. It is little we know of the divine perfections; and yet that little may suffice to fill our souls with admiration and love, to ravish our affections, as well as to raise our wonder; for we are not merely creatures of sense, that we should be incapable of any other affection but that which entereth by the eyes. The character of any excellent person whom we have never seen, will many times engage our hearts, and make us hugely concerned in all his interests. And what is it, I pray you, that engages us so much to those with whom we converse? I

"Rejected silver" (Jeremiah 6:30) "Nothing but leaves" (Mark 11:13) "Let us not love with words or tongue but with actions and in truth" (1 John 3:18). "You have a reputation of being alive, but you are dead" (Revelation 3:1) If we profess to have any religion at all, let us be careful that it is authentic. I say it emphatically, and I repeat the saying: Let us be careful that our religion is authentic. What do I mean when I use the word "authentic." I mean that which is genuine, and sincere, and honest, and thorough. I mean that which is not inferior, and hollow, and formal, and false, and counterfeit, and sham, and nominal. "Authentic" religion is not mere show, and pretense, and skin-deep feeling, and temporary profession, and works only on the outside. It is something inward, solid, substantial, intrinsic, living, lasting. We know the difference between counterfeit and authentic money--between solid gold and tinsel-

We must always be accepted for Christ’s sake, or we cannot ever be accepted at all. This is not true of us only “when we believe.” It is just as true after we have believed. It will continue to be true as long as we live. Our need of Christ does not cease with our believing; nor does the nature of our relation to Him or to God through Him ever alter, no matter what our attainments in Christian graces or our achievements in Christian behavior may be. It is always on His “blood and righteousness” alone that we can rest. There is never anything that we are or have or do that can take His place, or that can take a place along with Him. We are always unworthy, and all that we have or do of good is always of pure grace. Though blessed with every spiritual blessing in the heavenlies in Christ, we are still in ourselves just “miserable sinners”: “miserable sinners” saved by grace to be sure, but “miserable sinners” still, deserving in ourselves nothing but everlasting wrath. That is the attit

‘A prayer for one who feels that he is approaching the borders of another world’, from Alexander’s Thoughts on Religious Experience ), 1 pp.259-262. Most merciful God, I rejoice that Thou dost reign over the universe with a sovereign sway, so that Thou dost according to Thy will, in the armies of heaven and among the inhabitants of the earth. Thou art the Maker of my body, and Father of my spirit, and Thou hast a perfect right to dispose of me in that manner which will most effectually promote Thy glory: and I know that whatsoever Thou dost is right and wise and just and good. And whatever may be my eternal destiny, I rejoice in the assurance that Thy great name will be glorified in me. But as Thou hast been pleased to reveal Thy mercy and Thy grace to our fallen miserable world; and as the word of this salvation has been preached unto me, inviting me to accept of eternal life upon the gracious terms of the Gospel, I do cordially receive the Lord Jesus Christ as my Saviour and only

The Difference between the Pleasant Spiritual Impressions peculiar to true Believers, and those which Hypocrites may have in the Ways of Religion. 1. True and saving impressions are sociable; they accompany one another and go hand in hand together: for example holy fear does not cast out love nor love cast out fear: holy triumph in the Lord does not take away trembling at his presence; nor holy trembling take away triumph: joy does not destroy godly sorrow for sin; nor godly sorrow remove spiritual joy: faith does not destroy repentance; nor repentance destroy faith: the man's humility does not destroy his boldness before God; nor his boldness of access destroy humility. His low thoughts of himself does not destroy his high thoughts of Christ; nor his high thoughts of Christ destroy his low thoughts of himself: his self-diffidence does not destroy his holy confidence; nor his holy confidence destroy self-diffidence. Nay, instead of destroying one another, they advance and harmoni

How far may a person judge of the strength or weakness of his faith by the brightness or darkness of his frames? The growth of grace in the heart of a true believer is a very mysterious thing; and there is scarcely any particular whereby Christians in general are more puzzled, and wherein they are more frequently mistaken, than in judging of the strength and weakness of their graces. It is very common for those to judge themselves declining in spiritual experience, who are really growing apace in the divine life; and for those to esteem themselves improving, who are in reality decaying and withering. I cannot but apprehend that the foundation of these mistakes lies in their not properly distinguishing between faith and frames. We are apt to judge of the former by the latter; accounting our faith and other graces to be strong, when are frames are comfortable and lively: and thinking that faith must certainly be weak, when these our frames are very dark and distressing. But, were this