Letter III.
April, 1772.

My Lord, —My two last letters turned upon a mournful subject—the depravity of the heart, which impedes us when we would do good, and pollutes our best intended services with evil. We have cause, upon this account, to go softly all our days; yet we need not sorrow as they who have no hope. The Lord has provided his people relief under those complaints, and teaches us to draw improvement from them. If the evils we feel were not capable of being overruled for good, He would not permit them to remain in us. This we may infer from his hatred to sin, and the love which He bears to his people.

As to the remedy, neither our state nor his honour are affected by the workings of indwelling sin, in the hearts of those whom He has taught to wrestle, strive, and mourn, on account of what they feel. Though sin wars, it shall not reign; and though it breaks our peace, it cannot separate from his love. Nor is it inconsistent with his holiness, and perfection to manifest his favour to such poor denied creatures, or to admit them to communion with himself; for they are not considered as in themselves, but as one with Jesus, to whom they have fled for refuge, and by whom they live a life of faith. They are accepted in the Beloved. They act from a principle of love, they aim at no less than his glory, and their habitual desires are supremely fixed upon himself. There is a difference in kind between the feeblest efforts of faith in a real believer, while he is covered with shame at the thoughts of his miscarriages, and the highest and most specious attainments of those who are wise in their own eyes and prudent in their own sight. Nor shall this conflict remain long, or the enemy finally prevail over them. They are supported by almighty power, and led on to certain victory. They shall not always be as they are now; yet a little while, and they shall be freed from this vile body, which, like the leprous house, is incurably contaminated, and must be entirely taken down. Then they shall see Jesus as He is, and be like him, and with him forever.

The gracious purposes to which the Lord makes the sense and feeling of our depravity subservient, are manifold. Hereby his own power, wisdom, faithfulness, and love, are more signally displayed; his power, in maintaining his own work in the midst of so much opposition, like a spark burning in the water, or a bush unconsumed in the flames; his wisdom in defeating and controlling all the devices which Satan, from his knowledge of the evil of our nature, is encouraged to practise against us. He has overthrown many a fair professor, and, like Goliath, he challenges the whole army of Israel; yet he finds there are some against whom, though he thrusts sorely, he cannot prevail; notwithstanding any seeming advantage, he gains at some seasons, they are still delivered, for the Lord is on their side. The unchangeableness of the Lord's love, and the riches of his mercy, are likewise more illustrated by the multiplied pardons He bestows upon his people, than if they needed no forgiveness at all.

Hereby the Lord Jesus Christ is more endeared to the soul; all boasting is effectually excluded, and the glory of a full and free salvation is ascribed to him alone. The righteous are said to be scarcely saved, not with respect to the certainty of the event, for the purpose of God in their favour cannot be disappointed, but in respect of their own apprehensions, and the great difficulties they are brought through. But when, after a long experience of their own deceitful hearts, after repeated proofs of their weakness, wilfulness, ingratitude, and insensibility, they find that none of these things can separate them from the love of God in Christ, Jesus becomes more and more precious to their souls. They love much, because much has been forgiven them. They dare not, they will not ascribe anything to themselves, but are glad to acknowledge, that they must have perished (if possible) a thousand times over, if Jesus had not been their Saviour, their Shepherd, and their Shield. When they were wandering, He brought them back, when fallen He raised them, when wounded He healed them, when fainting He revived them. By him out of weakness they have been made strong; He has taught their hands to war, and covered their heads in the day of battle. In a word, some of the clearest proofs they have had of his excellence have been occasioned by the mortifying proofs they have had of their own vileness. They would not have known so much of him if they had not known so much of themselves.

Further, a spirit of humiliation, which is both the decus et tutamen [an ornament and a safeguard], the strength and beauty of our profession, is greatly promoted by our feeling, as well as reading, that when we would do good evil is present with us. A broken and contrite spirit is pleasing to the Lord. He has promised to dwell with those who have it; and experience shows, that the exercise of all our graces is in proportion to the humbling sense we have of the depravity of our nature, . . . Whoever is truly humbled will not be easily angry, will not be positive and rash, will be compassionate and tender to the infirmities of his fellow sinners, knowing that if there be a difference it is grace that has made it, and that he has the seeds of every evil in his own heart. And under all trials and afflictions, he will look to the hand of the Lord, and lay his mouth in the dust, acknowledging that he suffers much less than his iniquities have deserved. These are some of the advantages and good fruits which the Lord enables us to obtain from that bitter root, indwelling sin. 

I am, with great deference, etc.
J.N.