REMAINS

ETC.

I.

Scheme of a dialogue between the various powers and affections of the pious mind.

[Mentioned in his Diary, Feb. 3, 1744.]

1. THE understanding introduced, (1.) As discovering its own excellency, and capacity of enjoying the most sublime pleasure and happiness. (2.) As observing its desire to be equal to its capacity, and incapable of being satisfied with any thing that will not fill it in the utmost extent of its exercise. (3.) As finding itself dependent, not self-sufficient; and consequently unable to spin happiness (as the spider spins its web) out of its own bowels. This self-sufficiency observed to be the property and prerogative of God alone, and not belonging to any created being. (4.) As in vain seeking sublime pleasure, satisfaction,

and happiness adequate to its nature, amongst created beings. The search and knowledge of the truth in the natural world allowed indeed to be refreshing to the mind, but still failing to afford complete happiness. (5.) As discovering the excellency and glory of God, that he is the fountain of goodness, and well-spring of happiness, and every way fit to answer the enlarged desires and cravings of our immortal souls.

2. The will introduced, as necessarily, yet freely choosing this God for its supreme happiness and only portion, fully complying with the dictates of the understanding, acquiescing in God as the best good, his will as the best rule for intelligent creatures, and rejoicing that he is in every respect just what he is; and withal choosing and delighting to be a dependent creature, always subject to this God, not aspiring after self-sufficiency and supremacy, but acquiescing in the contrary.

3. Ardent love or desire introduced, as passionately longing to please and glorify the divine being; to be in every respect conformed to him, and in that way to enjoy him. This love or desire represented as most genuine; not induced by mean and mercenary views; not primarily springing from selfish hopes of salvation, whereby the divine glories would be sacrificed to the idol self; not arising from a slavish fear of divine anger in case of neglect, nor yet from hopes of feeling the sweetness of that tender and pleasant passion of love in one's own breast, but from a just esteem of the beauteous object beloved. This love further represented, as attended with vehement longings after the enjoyment of its object, but unable to find by what means.

4. The understanding again introduced, as inform→ ing, (1.) How God might have been enjoyed, yea, how he must necessarily have been enjoyed, had not man sinned against him; that as there was knowledge, likeness, and love, so there must needs be enjoyment, while there was no impediment. (2.) How he may be enjoyed in some measure now, namely, by the same knowledge, begetting likeness and love, which will be answered with returns of love, and the smiles of God's countenance, which are better than life. (3.) How God may be perfectly enjoyed, namely, by the soul's perfect freedom from sin. This perfect freedom never obtained till death; and then not by any unaccountable means, or in any unheard of manner; but the same by which it has obtained some likeness to, and fruition of, God in this world, namely, a clear manifestation of him.

5. Holy desire appears, and inquires why the soul may not be perfectly holy; and so perfect in the enjoyment of God here; and expresses most insatiable thirstings after such a temper, and such fruition, and such most consummate blessedness.

6. The Understanding again appears, and informs, that God designs that those whom he sanctifies in part here, and intends for immortal glory, shall tarry a while in this present evil world, that their own experience of temptations, &c. may teach them how great the deliverance is which God has wrought for them; that they may be swallowed up in thankfulness and admiration to eternity; as also that they may be instrumental of doing good to their fellow-men. Now if they were perfectly holy, a world of sin would not be a fit habitation for them and further, such manifestations of God as are necessary completely to sanc

tify the soul, would be insupportable to the body, so that we cannot see God and live.

7. Holy impatience is next introduced, complaining of the sins and sorrows of life, and almost repining at the distance of a state of perfection; uneasy to see and feel the hours hang so dull and heavy ; and almost concluding that the temptations, hardships, disappointments, imperfections, and tedious employments of life will never come to a happy period.

8. Tender conscience comes in, and meekly reproves the complaints of impatience; urging how careful and watchful we ought to be, lest we should offend the divine being with complaints; alleging also the fitness of our waiting patiently upon God for all we want, and that in a way of doing and suffering; and at the same time mentioning the barrenness of the soul, how much precious time is misimproved, and how little it has enjoyed of God, compared with what it might have done; as also suggesting how frequently impatient complaints spring from nothing better than self-love, want of resignation, and a greater reverence of the divine being.

9. Judgment, or sound mind, next appears, and duly weighs the complaints of impatience, and the gentle admonitions of tender conscience, and impartially determines between them. On the one hand it concludes that we may justly be impatient with sin; and supposes that we may also with such sorrow, pain, and discouragement, as hinder our pursuit of holiness, though they arise from the weakness of nature. It allows us to be impatient of the distance at which we stand from a state of perfection and blessedness.

It further indulges impatience at the delay of time, when we desire the period of it for no other end, than that we may with angels be employed in the most lively spiritual acts of devotion, and in giving all possible glory to him that liveth for ever. Temptations, and sinful imperfections, it thinks we may justly be uneasy with; and disappointments, at least those that relate to our hopes of communion with God, and growing conformity to him. And as to the tedious employments and hardships of life, it supposes some longing for the end of them not inconsistent with a spirit of faithfulness, and a cheerful disposition to perform the one and endure the other; it supposes that a faithful servant, who fully designs to do all he possibly can, may still justly long for the evening; and that no rational man would blame his kind and tender spouse, if he perceived her longing to be with him, while yet faithfulness and duty to him might still induce her to yield for the present, to remain at a painful distance from him. On the other hand, it approves of the caution, care, and watchfulness of tender conscience, lest the divine being should be offended with impatient complaints! it acknowledges the fitness of our "waiting upon God," in a way of patient doing and suffering; but supposes this very consistent with ardent desires to "depart, and to be with Christ." It owns it fit that we should always remember our own barrenness, and thinks also that we should be impatient of it, and consequently long for a state of freedom from it; and this, not so much that we may feel the happiness of it, but that God may have the glory. It grants that impatient complaints often spring from self-love, and want of resignation and humility. Such as