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 Page 1

Using Statistics

10:10:07:08:07 Page 1
 Page 2

10:10:07:08:07 Page 2
 Page 3

Using Statistics:
A Gentle
Introduction
Gordon Rugg

10:10:07:08:07 Page 3
 Page 4

Open University Press

McGraw-Hill Education
McGraw-Hill House
Shoppenhangers Road
Maidenhead
Berkshire
England
SL6 2QL

email: [email protected]
world wide web: www.openup.co.uk

and Two Penn Plaza, New York, NY 10121-2289, USA

First published 2007

Copyright © Gordon Rugg 2007

All rights reserved. Except for the quotation of short passages for the
purposes of criticism and review, no part of this publication may be
reproduced, stored in a retrieval system, or transmitted, in any form,
or by any means, electronic, mechanical, photocopying, recording or
otherwise, without the prior permission of the publisher or a
licence from the Copyright Licensing Agency Limited. Details of such
licences (for reprographic reproduction) may be obtained from
the Copyright Licensing Agency Ltd of Saffron House, 6–10 Kirby
Street, London, EC1N 8TS.

A catalogue record of this book is available from the British Library

ISBN-13: 978 0 335 22218 6 (pb) 978 0 335 22219 3 (hb)

ISBN-10: 0 335 22218 8 (pb) 0 335 22219 6 (hb)

Library of Congress Cataloguing-in-Publication Data

CIP data applied for

Typeset by RefineCatch Limited, Bungay, Suffolk

Printed in Poland by OZGraf S.A
www.polskabook.pl

10:10:07:08:07 Page 4
 Page 5

Contents

List of figures vii

Preamble ix
Acknowledgements xi

1 Some introductory concepts 1

2 Measurement theory 15

3 Descriptive statistics 20

4 Patterns in data and presentation of data 25

5 ‘None of the above’: the role of knowledge representation 46

6 The sixfold paths: some observations on probability theory 53

7 Inferential statistics: some introductory thoughts 68

8 Non-parametric statistics 77

9 Correlations 89

10 Parametric statistics 100

11 Multidimensional statistics 108

12 Some general considerations 117

Appendix 124
Bibliography 127
Glossary and useful concepts 129
Sources of quotations 132
Index 133

10:10:07:08:07 Page 5
 Page 6

10:10:07:08:07 Page 6
 Page 7

List of figures

2.1 A ratio scale 16

2.2 An interval scale 16
2.3 A visual analogue Likert-style scale 17
3.1 An irregularly divided ruler 21
4.1 A sinful pie chart without numbers 26
4.2 Bar chart of Internet use among younger and older people 27
4.3 Number of days per week on which respondents use the
Internet 27
4.4 Time per week spent using the Internet for leisure 28
4.5 Scattergram of age plotted against hours per week spent using
the Internet for leisure 29
4.6 Error bars 31
4.7 Idealism ratings among managers, by age 33
4.8 Idealism among individual managers 33
4.9 A perfect positive correlation 35
4.10 A perfect negative correlation 35
4.11 A descending curve 36
4.12 An increasing curve 37
4.13 An ‘S’ curve 37
4.14 An ‘S’ curve with some vertical exaggeration 38
4.15 An ‘S’ curve, with some vertical compression and horizontal
stretching 39
4.16 A ‘U’ curve 39
4.17 A scattergram of two separate groups 40
4.18 A scattergram of two overlapping groups 41
4.19 A scattergram of data showing no obvious pattern 42
4.20 A floor effect: mean scores on the Base Jumping Aptitude Test 42
4.21 A ceiling effect: mean student performance on the in-house test 43
4.22 Anomalous outliers in test scores 44
4.23 A bimodal distribution 44
4.24 A normal distribution 45
6.1 Pathways to places 56
6.2 Total scores which can be reached with two six-sided dice,
and number of ways of reaching each total score 56
6.3 Number of travellers reaching each destination 57

10:10:07:08:07 Page 7
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viii USING STATISTICS: A GENTLE INTRODUCTION

6.4 Total scores which can be reached with three six-sided dice,
and number of ways of reaching each total score (for scores
between 3 and 10) 58
6.5 Total scores which can be reached with three six-sided dice,
and number of ways of reaching each total score (for scores
between 11 and 18) 59
6.6 Number of routes to each total score for three six-sided dice 60
6.7 Number of routes to each total score for three six-sided dice,
with a line graph superimposed, to show the normal
distribution emerging 61
6.8 A simplified view of a normal distribution 62
8.1 Tiddlywinks outcomes 79
8.2 Two-member club pathways 80
8.3 Paths for two counters going into two different-sized pots 82
8.4 Observed frequencies of counter distributions 84
8.5 Counter distributions: expected frequencies 84
8.6 Observed values minus expected values 85
8.7 Squared and divided values 85
8.8 Part of a significance table 86
9.1 Weakly correlated numbers 90
9.2 Highly correlated numbers 90
9.3 Very highly correlated numbers 90
9.4 Data from Figure 9.2 with ranks added 92
9.5 Differences between rankings 93
9.6 Differences and squared differences between rankings 93
9.7 Part of a significance table 94
9.8 Gorilla ages and nest heights 96
9.9 Gorilla ages and nest heights, with some calculations 97
10.1 Raw data for limpet performance 105

10:10:07:08:07 Page 8
 Page 9

Preamble

Some [. . .] literati with whom I discussed the matter were at first shocked by or
contemptuous of my audacity in declaring that I intended to bring out a simple
version . . .
(I Ching: The Book of Change, p. 17)

So there you are, contemplating the prospect of having to use statistics. If

you’re a normal human being, then it’s not a tempting prospect. For most
people, reading about statistics is like the time they tried teaching themselves
chess from a book. The first page says what all the pieces are, and what the
rules are; it helpfully explains that the one looking like a nice horsey is the
knight. Two pages later the author is deep in a description of the Refused
Capablanca Gambit, and the average reader is utterly lost and confused. Intro-
ductory stats courses can be even more dispiriting. They’re typically taught by
statisticians whose brains appear to be wired up differently from yours, and by
the end of week two you’re feeling like a delinquent sailor being dragged
through heavy surf on a hatch cover as punishment for your sins, struggling
just to keep your head above water, with no chance of seeing any bigger
picture of things.
Most people emerge from their first encounter with stats feeling distinctly
bruised, and with a mental image of stats as a bizarre set of meaningless rituals
that you have to follow because you’re told to, but which are of no real use to
you. The trouble is that even the best introductory stats courses don’t have
enough time to work through both the big picture and the nuts and bolts of
statistics, so students end up with a shaky edifice of knowledge built on thin
foundations. Traditional stats books tend to focus on the tests themselves, and
on the maths underlying them, as opposed to the issue of why you might want
to use them as part of your research, and how you can use them to help answer
your research questions. Many books do a very good job of describing statistics
from the viewpoint of statistics. This is fine if you’re a statistics student, but a
bit much to grasp if you’re just doing a stats module on a psychology or biol-
ogy course, and particularly awkward if you’re not very comfortable with
maths. Statistics books are also typically strong on logical, efficient layout, and
not quite so strong on readability, excitement, mystery and the like.
There are also guidebooks for various stats software packages, which are
fine as a guide to the relevant package, but not so fine for seeing what the
underlying concepts are or for seeing how those concepts link up with other

10:10:07:08:07 Page 9
 Page 10

x USING STATISTICS: A GENTLE INTRODUCTION

important parts of research, such as choosing a research design or a data analy-

sis method. When you try using the package, you typically have to choose
between lots of options which you don’t really understand, after which it spits
out a long set of figures which look very precise, but which mean absolutely
nothing to you: it’s horribly tempting to cut and paste them into your write-up,
and hope miserably that nobody asks awkward questions about whether you
used the right test in the first place.
There is at least one brilliant exception to this woeful set of generalisations,
in the form of Darrell Huff’s book How to Lie with Statistics. It’s crystal-clear,
it gives the big picture as well as describing the nuts and bolts, and it’s so well
written that you can read it for entertainment. Unfortunately, it only covers a
subset of statistics, and in the half century since Huff wrote it, nobody as far as
I know has done the same for the rest of statistics. Modesty forbids claiming
that I’ve finished the job that Huff started, but I have had a crack at it.
This book is intended to provide an overview of statistics, and to explain
how statistics fit into the big picture of research, with particular attention to
using statistics as part of a coherent research design. It also describes the con-
cepts on which statistics are based, to give you some idea of what’s going on in
a given test. When a new concept makes its first appearance, it’s shown in bold
italics, as a signal that it’s a technical term. I’ve explained various bits of the
maths where necessary, but have tried not to go overboard on this. On the
same basis, I’ve not given the formulae for working out most tests, since most
people use a stats package to do the calculations, so they never see the formu-
lae. If you feel the praiseworthy desire to do the calculations by hand, there are
references at the back of the book to a few classic stats books, which contain
the formulae for large numbers of statistical tests. Similarly, there’s not much
about individual stats packages, for which good guides are available. That’s left
more space for explaining the underlying concepts, and for illustrating them
with improving tales and assorted metaphors.
To provide some variety, each chapter begins with a quotation. There is no
need to read the original sources of these quotations, since some of them are
the product of misspent youth; tales of eldritch horror about elder gods and
albino werewolves are unlikely to bring a good night’s sleep. All the anecdotes,
however improbable, are faithfully reported, though some of the ‘friend of
a colleague’ stories may originally be urban legends.
I hope that you will find this book enjoyable and useful.

10:10:07:08:07 Page 10
 Page 11

Acknowledgements

To render just praise to the gallant conduct and impetuous attack of Mr Dillon,
I am perfectly unequal to.
(Master and Commander, p. 326)

I am grateful to many people for their help with this book. I would particularly
like to acknowledge Wynford Bellin and Elizabeth Gaffan for the help they
gave when I was first learning statistics. Barbara Kitchenham, Helen Urwin and
Alexandra Lamont gave invaluable help in the preparation of this book. Any
errors in this book are my fault, not theirs. I would also like to thank Sue
Gerrard for her help with the manuscript.

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 Page 12

10:10:07:08:07 Page 12
 Page 1

1
Some introductory
concepts
. . . a wretched character, who had been ostracised, not because anyone was
afraid of his power and prestige, but because he was a thoroughly bad lot and a
disgrace to the city.
(History of the Peloponnesian War, p. 580)

Learning statistics is a bit like learning wilderness survival. Discovering how to

survive in an Arctic blizzard is all very well if you enjoy that sort of thing.
Similarly, if you’ve chosen to do a statistics degree, then you’re likely to
appreciate the beauty of an elegant equation or a challenging bit of measure-
ment theory. It’s different, however, if you’re an easy-going indoor type of
person by inclination, but are having an unintended learning experience with
snowdrifts and wind chill after your car breaks down one January night, miles
from the nearest habitation. Many students first encounter statistics in a simi-
lar way: one day they are happily studying Biology 101, savouring the joys of
nature, and then they are suddenly thrown into the Statistics for Biologists
module, whether they like it or not, on the grounds that it’s good for them and
on the syllabus. Explaining that you’re not very good at sums or that you’re
scared of maths will not get you far. At best, you might receive a sympathetic
word before being thrown back into the module; at worst, you might receive
an improving homily which is the statistical equivalent of being told about the
woman who survived a plane crash in the Sierra Nevada in midwinter and
walked through the snow for thirty-six hours to civilisation. In high-heeled
fashion boots. With a broken arm. It may be true, but it’s unlikely to help your
morale or your attitude towards statistics.
If you view statistics as something unconnected with the rest of the world,
then your experiences are likely to be uninspiring at best, and depressingly
frustrating at worst. It’s much the same if you view statistics as a set of recipes
which you have to memorise without understanding them. If, however, you

10:10:07:08:07 Page 1
 Page 2

2 USING STATISTICS: A GENTLE INTRODUCTION

work backwards from what statistics are used for in research, then it all starts to
make much more sense.
The reason has its origins in history. Research is about finding answers to
questions. Some questions can be answered without using numbers, and there
is a long and honourable tradition of doing this. Suppose, for instance, that
you were an ancient Athenian being taught by Socrates, and that some syco-
phantic creep of a student claimed that Socrates was immortal because of his
wisdom. You could respond by using logic, with no numbers involved, point-
ing out that Socrates was a man, and that all men are mortal, therefore Socrates
was mortal. Whether this would get you a better grade in his next test is
another question, but it would answer the question elegantly and concisely.
Other questions require a different type of evidence to give an answer. Sup-
pose, for instance, that someone starts an argument about the shape of horses’
teeth. You can’t find the answer to this question by just using logic; the answer
has to come from observation, which in this case would involve observing the
contents of a horse’s mouth.
You can answer quite a lot of research questions using a combination of logic
and observation, but you can’t handle every problem this way. There are many
problems which involve a chain of reasoning which looks logical, but which is
clearly not quite right. For example, Zeno’s paradox involves an archer and a
target. Before the archer’s arrow can hit the target, it has to travel half-way
to the target. That sounds fair and reasonable. Before it can travel half-way,
though, it has to travel a quarter of the way. Again, fair and reasonable. Before
it can travel a quarter of the way, it has to travel an eighth of the way, and you
now begin to realise where the reasoning is going. Since you can subdivide the
distance an infinite number of times, you can go on forever subdividing it, so
the arrow never gets the chance to move, therefore movement is impossible.
There’s something wrong in the reasoning, since movement clearly is pos-
sible, but where is the error? It took more than two thousand years before
someone showed where the error was, and it involved some heavy theory
about the nature of infinity. If the conclusion of that chain of reasoning hadn’t
been so obviously silly, would anyone have spotted that there was an error in
the reasoning? And how many other chains of reasoning with sensible-looking
conclusions do we accept unquestioningly, which might have equally huge
gaps in their logic hiding deep beneath their placid surface? It’s not an
encouraging thought.
Observation also has drawbacks and limits. Imagine, for instance, that a
traveller from a distant land tells you a story about having seen a crocodile give
birth to live young, rather than laying eggs in the usual manner. How could
you check the accuracy of this account? Observing thousands of other croco-
diles wouldn’t help much, since what is at issue is the particular crocodile
he saw. Even if you found that crocodile, and it laid eggs every year for the rest
of its life with never a live birth in sight, the traveller could still claim that it
had given birth to live young when he was watching it, and that the later
observations were irrelevant.

10:10:07:08:07 Page 2
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 The perfection of human kind is such a state of mind and body,
as their nature admits of, and as God has provided for them, in the
ocean of his love, and treasures of his grace. The sum of our
perfection is, that being saved from all our enemies, (that is sins,
including all wrong tempers, as well as words, and actions,) we love
God with all the powers of the soul, and serve him, with the whole
capacity, of both our soul and body. And whoever has attained to
this (which whoso denies the possibility of, rejects the counsel and
word of God) is, a perfect man, according to the scripture; manifold
infirmities, necessarily connected with a dying body notwithstanding.

*This servant of God had his infirmities, properly so called, which

often made him weep in secret places. And yet, so powerfully did
the grace of our Lord work in him, to the destruction of sin; and to
such a degree of victory did he attain over himself, the world and
Satan, that, to many, he seemed more than human; being in truth a
man of another world, in whom dwelt richly the Spirit of the living
God.

To such as were witnesses of his fervent zeal, mighty prayer,

steady seriousness, and habitual heavenly-mindedness, I shall not
wonder if all that follows, seems far short of a full description of him.
And yet, I am aware on the other hand, that to many others, it may
have all the air of mere ideal flight, or enthusiastic folly; to persons,
who, cold themselves, think ardor comes from hell.
 The deep, and genuine acquaintance with God, to which he
attained, was in truth beyond that which the generality of Christians
arrive at; although all are, without doubt, equally entitled thereto.
He truly put off the old man with his deeds, and became renewed in
the spirit of his mind. He fully experienced the significancy of those
words, Sin shall not have dominion over you. And he that hath
suffered in the flesh, hath ceased from sin. As also, ye are dead: and
he that is dead, is freed from sin. And from hence it was, that there
appeared throughout his whole carriage, such fruit unto holiness. In
him might be seen, how great things God doth for his children, who
simply follow him, even in this world: no less than making them
complete before him in love.

My first acquaintance with him, begun soon after the mercy of

God had stirred me up, to seek his face. From a studious regard to
the holy scriptures, it was soon given me to understand, what
manner of person a Christian approved of God must be: and
thenceforward, I both read, conversed, and thought of little else.
And in him I saw clearly, what till then I had only conceived: in him
my conceptions were truly exemplified. Much had been reported,
both of the gifts and graces of Mr. Walsh; yet, I found in him, much
more, than I had either conceived or heard. Nor did the long
intimacy with him, with which I was afterwards privileged, alter, in
the least my sentiments.

It might perhaps be thought tedious, minutely to describe all the

particular graces, which adorned his life. And indeed to conceive of
the excellencies which appeared in him, they need not be attended
to, one by one; for neither so, could they be fully comprehended.
But he walked before God, in such a manner, as abundantly included
them all. He was a person of a surprizing greatness of soul, for
which the whole circumference of created good, was far, far too
little: he found in God.
 “That something still, which prompts th’ eternal sigh,

For which we bear to live, nor fear to die.”

The love of Jesus, filled up in his soul, that mighty void, this whole
creation leaves in human hearts.

His exactness in all those particulars, which comprize men’s duty

to God, their neighbour and themselves, was such, and so well
known, that it would be easy to swell this chapter, by enlarging on
each of them, to an enormous size. But passing over the greater
part of them, I shall only point out a few particulars, relating chiefly
to his internal state, which were within my own notice: referring the
reader, for a larger, and more satisfactory picture of him, to the
following collection from his diary: in which are represented, those
secret transactions of God upon his soul, to which himself alone
could be privy.

The particulars I premise are,

I. His Prayer.

From the earliest dawn of the grace of God in his soul, he was
singularly remarkable for constancy and importunity in prayer. He
was early a wrestler with God, and prevailed to the obtaining that
eminency in the knowledge of God, for which he was apprehended
in Christ, and which is here related in part. The more he got
acquainted with divine things, the more did he increase in this soul-
enriching exercise. “He that has never prayed, can never conceive;
and he that has prayed, as he ought, can never forget, how much is
to be gained by prayer.”
 Beside the daily, and often public pouring out of his soul, in
general intercession, and occasional addresses to God, in behalf of
needy souls (groaning under the guilt of sin, or body of corruption,
or whatever was the cause) who often came to him for that
purpose; he had his own stated times for approaching God in secret;
in which it was far from sufficing, barely to present himself, and
wait, whether in silence, or in discourse before the Lord. He
accounted the work still to do, unless he felt his spirit affected with
sentiments suitable to his condition; whether of holy mourning, self
reprehension, recovery, or increase of peace and joy in the Holy
Ghost, or some establishment in faith, meekness, patience, hope, or
love.

Praying with all prayer, seemed the business of his life; for the
doing of which, he waited neither for postures, times, or places. An
heart so disposed, rendered holy to him, every thing of this kind,
which may be said of places.

*Prostrate upon his face, kneeling, standing, walking, eating; in

every posture, and in every place and condition, he was a man
mighty in prayer. In sleep itself, to my certain knowledge, his soul
went on (Canticles v. 2.) in groans, and sighs, and tears to God. His
heart having attained such a habit of tendency to its Lord, could
then only give over, when it ceased to beat.

The enjoyments of the divine sweetness, which God imparted to

him in secret, and the nearness of access to the divine Majesty, with
which he was favoured, were indeed amazing. He has been
sometimes, as it were, lost in glorious absence, on his knees, with
his face heavenward, and arms clasped round his breast: in such
composure, that scarce could one hear him so much as breathe.
 His soul seemed absorbed in God, and enjoyed a calmness and
transport, which can here, be well enough reconciled. From the
serenity, and something resembling splendor, which appeared on his
countenance, and in all his gestures afterwards, one might easily
discover, what he had been about.

*It was especially towards the conclusion of his Lord’s work, that
he was favoured with such near fellowship with him. He approached
the throne of grace with much of the reverential boldness of faith,
believing, that whatever he asked, he should have the petitions he
asked for; the holy Spirit making intercession in his heart, according
to the will of God. And to such a degree of confidence in him, did he
arrive by this means, that in the greatest straits of his life (and he
met with some things which came home to him, with the deepest
sensibility) he was more than kept up; so that he seemed to fear
nothing, even where, to all human apprehension, every thing was to
be feared. He so abandoned himself to God, in the discharge of his
duty, that his very friends were sometimes ready to charge him with
being a little rash or imprudent. Altho’ he endeavoured to use his
understanding as far as ever it would go; yet acting in view of those
things which are not seen, and from motives referring to eternity, he
was not, it is true, so attentive to the decorums among men, as
mere human prudence would have dictated. And in reality it is a
truth, which is learned from a series of experience, and confirmed by
numberless examples, that whoever would do much for God, should
take care of being (in a sense) too wise. There is reason to think,
that if the apostles themselves had consulted the directions of bare
human reason, they never had undertook the conversion of the
world.
 An habitual spirit of mortification served as wings to his prayer.
And perhaps the want of this, is, much more than is commonly
thought, a grand cause of that indisposedness to, and weariness in
prayer, which is so generally complained of among Christians; many
of whom are often even glad of a pretended occasion to avoid the
duty. “Something is amiss in us, and it wanted a name, till the Spirit
of God, by enjoining us the duty of mortification, hath taught us to
know, that want of mortification of spirit, is the case of all, at least
of many of our secret and spiritual indispositions. The excellencies of
heaven cannot be discerned but by a spirit disrelishing the low
appetites of the world. Unless our spirit be mortified, we neither love
to pray, nor does God love to hear us.” We find all the way thro’ our
heavenly journey, that to be carnally minded, in the least degree, is
a proportionable degree of death. And that a mind truly spiritual
alone, has true life and peace.
 It is hard to say positively which he was most remarkable for, the
spirit or the gift of prayer, tho’ it need not be told which he most
esteemed. His public character, made it right and necessary for him,
to desire and endeavour after spiritual gifts. And the eminency to
which he arrived therein in general, is too well known to need a
particular relation. To hear him, on some occasions pour out his soul
to God, made one often think, whence hath a man these things?
Such a sluice of divine oratory ran thro’ the whole of his language on
religious subjects, as is rarely to be met with. His public addresses to
God, were commonly well nigh altogether, in the words of the Holy
Ghost. *It seemed as tho’ he turned the whole bible into words of
adoration, confession, petition, supplication, thanksgiving and glory:
while at the same time his expressions glowed with the love of God:
and all this with such ardour, intention, pertinency and faith, that it
has seemed sometimes (one time in particular was peculiarly
noticed) as tho’ the heavens were burst open, and God himself
appeared in the congregation. Something of that Acts iv. 31. was
often conceived while he prayed. But he made no account of this
with regard to the perfection of his own soul. He made it his chief
aim to follow after love, and to live in a momentary spirit of watchful
prayer.

*He has sometimes had very remarkable answers to prayer. One

only I shall mention. A number of religious societies both in England
and Ireland appointed a public fast, for the imploring God, to restore
to health an eminent servant of the church, who had been some
time under languishment of body. Mr. Walsh was then in Dublin, and
pouring out his soul about noon, he spoke aloud, in a manner which
shewed it not to be of himself, and said he shall not die, but live,
and declare the works of the Lord. And, blessed be God, the event
shewed the prediction to be of God.
 Towards the latter part of his progress, and before his last
sickness in particular, his prayer had less of labour in it than
formerly; and consisted for the most part, of a passive receiving the
impressions of the divine Spirit: God acting rather in him, than he
acted himself. And so still, and recollected did he frequently appear
herein, that it was as if God was visibly before him, and that he
spoke to the divine Majesty, with nearness of access, and child-like
familiarity. Indeed every object and occurrence, spoke to him of
God: nor could there be wanting to him, at any time or place,
incentives to raise his heart in prayer or praise to him whom his soul
loved.

One particular which he learned in the course of his experience,

was, that altho’ the lights which are received from God in the way of
prayer, are, of all others, to be most faithfully attended to; yet
nevertheless, one ought not to act upon every appearance of this
kind; that the enemy of man’s salvation can, and often does, mimick
the Spirit of God; and as an angel of light, imposes upon the
servants of God, by representing as from him, that which is often no
other than Satan’s illusions, or our own imagination: on account of
which, some persons have in most ages, been led into grievous
mistakes, and improprieties of conduct. He perceived danger with
regard to himself from this quarter, and was therefore very sparing
in mentioning much of what he often felt. He weighed every thing by
the word of God, avoided precipitancy of conduct, and making
haste; and at the same time, laboured continually to abandon
himself, as it were blindfold to the teaching of the Spirit of truth, and
of purity.

II. Redeeming the time.

 In order to do this effectually, his manner was to draw up a plan
in writing (till use made it familiar to him) of the manner, in which he
judged it most profitable to spend the day. He distributed it into
certain portions, and assigned to each its particular employment:
allowing only for occasional interruptions in the business of his
profession. Reading the scriptures, prayer, and visiting the sick, had
the grand places in this division. He could never find any leisure for
mere, ceremonious visits, or unnecessary conversation of any kind.
Even at meals, and indeed in every little incidental matter he ceased
not to pursue his main end of living: namely, to get, and to do good
in his generation.

*It was really surprizing, to see his thriftiness in this particular.

He even deprived himself of such indulgences as nature required, in
order to her performing the offices he imposed upon her: such, for
example, as abstaining from all study immediately after meals:
when, notwithstanding he eat exceeding sparingly, more relaxation
would have been better for his health: likewise, a sufficient quantity
of proper exercise; but most of all, a sufficiency of sleep.

He was often up late at study, and his general time of rising was
four o’clock, or a little after, sometimes between three and four. He
was often urged to take more rest. I remember once to have heard
a gentlewoman, compassionating the wasting, dying condition of his
body, saying, “Sure Mr. Walsh, you may at least, lie longer in bed on
Sunday morning, when the preaching is not so early.” To which he
replied with his usual zeal and abrupt plainness, ‘Should a man rob
God?’ He was commonly up earliest on the Lord’s-day, for which he
had the highest veneration. He has sometimes said, he thought
there was something peculiarly sacred in the very air, and the whole
structure of nature on this day.
 *During the long intimacy I had with him, I do not remember to
have known him spend a minute in discourses about national
occurrences, politics, or worldly diversions. He knew that these were
not his affairs, and that his business was One. And the same may be
said of what is called free and pleasant conversation. So provident
was he of time, and so bent upon the pursuit of that “immense
revenue which each moment pays,” that in whatsoever company he
was, unless something relative to the one thing needful was
discoursed of, he either took out a book (impolite as it may seem) or
continued in profound silence, save when he answered a question.
And if at any time any thing vain, or tending to levity was spoken, so
as to occasion the least appearance of approbation in his looks or
gesture, he severely reprehended himself for it afterwards, and
prayed for strength for the time to come.

And yet notwithstanding all his caution, care, and diligence, he

frequently lamented his not improving the time better, ‘I do not use
every moment to the best purposes,’ was a frequent reflection with
him against himself.

III. Disengagement from the world.

Although what has been said of him already, implies his just
contempt of every earthly thing; yet his eminency therein, deserves
to be taken some farther notice of. His indifferency to this world was
such, as even bordered upon abhorrency; and the rather, as he
could not but observe, what a gulph to souls it is; and how many are
lost for ever through their undue attachment to it. He kept at the
utmost distance from what worldly men most ardently court, and
earnestly sought what they most abhor.

The vain things; riches, honours, and pleasures of this world,

were too poor, for so generous a heart: he shewed the greatness of
his soul, by despising all that was beneath it. He had the most
generous contempt of money; esteeming it (unless to bestow on the
poor, or procure a book sometimes) as the pebbles in the street.
 He had a full reliance on the providence of God, and found a
happiness therein, which infinitely surpassed all the enjoyments and
treasures of the universe.

IV. Recollection of spirit, and government of his thoughts.

*His carriage, aspect, words, and the whole of his behaviour,

spoke the solemnity and profound recollection of his soul. Nor can a
stranger better conceive of him, in regard to this particular, than by
forming to himself, an idea of a person returned from the happy
dead, conversing with men. And it was nearly in this manner that
some have expressed their surprize at him. A gentleman said to me
one day, “I met Mr. Walsh in the street, and I declare he seemed to
me like a person returned from the other world.” So emaciated a
countenance, such fixedness of thought, and serenity of deportment,
as appeared in him, towards the conclusion of his race especially,
were surprising in so young a man; and discovered a something,
very different from the busy ways of men. One needed only to look
on him to perceive that there was something in him more than
common. And if as the son of Sirach says, “A man may be known by
his look, and one that has understanding may be perceived by the
marking of his countenance,” they must be indeed, superficial
observers, that could not discern in his very aspect the excellencies
that dwelt within him. An air of wisdom and piety appeared in him
continually. There seemed to be something peculiarly distinguishing
in the very features of his countenance. Some have taken him to be
little less than forty years of age, at the time he was but about five
and twenty.
 *His uniform composure was the rather to be noticed, as his life
was not of the recluse, but of the popular kind. He had to do with
multitudes; and, unless on special occasions, was seldom above six
hours together out of company. It is true he seldom appeared in
publick, unless to speak of the things of eternity, in some respect or
other. But he was so shut in with God, that all places became alike to
him; and he retained the same attention to God in the most
thronged streets of London, as he could have had in the most
sequestered wilderness. Curious sights, elegant furniture in shops or
houses, magnificent buildings, fine shews, the ringing of bells, firing
of guns, with every thing of this kind; were no more to him than the
chirping of a sparrow, or the buzzing of a fly.

*To all which, the constant government which he had over his
senses, greatly contributed. The difference of tastes, harmony of
sounds, and whatever his eyes could behold, were as nothing to
him. He was in this respect truly crucified to the world, and the
world to him. Even in travelling through the most pleasant parts of
the country, and in the pleasantest seasons, when the stupendous
beauties of the creation, the spacious firmament, the verdure of the
country, (nature’s loveliest universal robe;) the music of the groves,
and all the joint beauties of nature, might have furnished him with
delightful contemplation; yet he seemed insensible to the whole,
enjoying a

“Paradise within him happier far!”

*When he at any time adverted to the works of God in the

creation, he was delighted chiefly with the heavens, paved as it
were, with those living fires, the spangled stars. But the use which
he made of every thing, was to get more acquainted with God, and
so
 —―by this stupendous scaffolding

Creation’s golden steps to climb to him!

He was in truth loosed from earth’s inclosure, and from the

contracted circle of the sun, his heart was set at large. Christ, and
the scriptures, with things pertaining to them, were the only and
uniform objects of his attention, and every thing, place or person,
which did not serve to promote, in some degree, his knowledge and
love of these, had with him the estimate of trivial and insignificant.

*And hence it was, that the presence of God became so

exceeding familiar to him. He could not be content a moment
without it. And hereby was he fitted likewise, for more glorious, and
more frequent divine communications; of which he had not a few, in
the course of his progress. Several times has he been quite lost to
himself, and insensible of every thing about him, being left in the
visions of God. Two instances in particular are related in his diary, in
which he seemed as though he was out of the body for sometime.
One day I remember going to visit a person who was ill, as soon he
got to the stair case, being in his usual composure, “Did you see that
light?” said he, with a sudden low voice. To which I answered partly
with a sigh, having seen nothing. He said no more. But it was easy
to discern in him the rest of that day and night, a very peculiar
solemnity of soul.
 In places of publick worship, he hardly ever saw any body, so as
to distinguish them; and in every means of grace, his grand aim
was, to find more of God within him. He waited for this in lively
earnest composure; and thus approaching the Lord’s table in
particular, he ate the flesh and drank the blood of the Son of God
indeed. “My heart burned! Was in a flame! O what a fire of divine
love was there!” were the frequent memorials which he left in his
diary, after communicating those heavenly sweets, which often
overflowed his soul at the altar, and spread their inundation over
every other part of his holy living. His recollection carried itself into
the midst of all his labours, in which he was still preserved, without
dissipation, notwithstanding their multiplicity, and sometimes
intricate nature. It was very usual with him to express what he felt
of God, by the simile of fire, to which the operations of the Holy
Ghost are frequently compared in scripture. He often felt in prayer, in
preaching, and walking, a kind of scorching within him, from the
love of God. And from the abundance of the heart, his mouth
generally spoke. Words of life, and fire issued as it were out of his
lips, which were no other than the sparks of a burning heart. And
often he could hardly refrain from expressing the holy raptures of his
soul out aloud; as, O holy God! Glorious Jehovah! Blessed Jesus! Son
of the living God! He used frequently to stand up and sing,
 O love, how chearing is thy ray!

All pain before thy presence flies!

Care, anguish, sorrow melt away,

Where’er thy healing beams arise;

O Jesu, nothing may I see,

Nothing hear, feel, or think but thee!

Give to my eyes refreshing tears,

Give to my heart chase hallow’d fires,

Give to my soul with filial fears,

The love that all heaven’s host inspires:

That all my powers with all their might

In thy sole glory may unite!

There was at first an eagerness in his spirit for the success of his
labours, but he in time became unanxious on the head, being taught
of God, that having done his part, he should think no more about
the matter, but still go on straight forward, keeping himself in repose
with God: in imitation of the angels, who continually watch over the
souls, which God hath given them in charge; but who lose nothing of
their tranquility or happiness, even when their utmost care is
unsuccessful.
 And from hence partly, arose that extreme tenderness of
conscience, which was so remarkable in him, and which gave him a
constant holy jealousy over himself in every thing he did; so that not
a word, motion, or a look, could escape him, unexamined or
uncensured, if it deserved it; hence likewise it was, that he had so
very peculiar a regard to all his words; speaking either to the
purpose, that is, when occasion required him to speak, or not at all.
And yet notwithstanding his utmost circumspection, he was deeply
conscious, how far short he still came of that rectitude, and entire
renovation becoming a person in fellowship with the God of
unspotted holiness.

C H A P T E R ♦XII.
♦ “V.” replaced with “XII.”

Some particulars relating to the head of his communion

with God.

V.

H IS great rule was to imitate our Lord Jesus Christ, in the most
perfect manner he could. The whole tenor of his conduct
plainly discovered, that he sought nothing but God. There was in the
chastity of his manners, a purity next to angelical; and a
circumspection in his every step, which declared, that to him to live
was Christ. He kept at the utmost distance from sensual indulgences
of every kind. His senses were kept under the closest custody, and
he examined his conscience almost continually. Nor could it be
observed at any time, that he acted otherwise than within the rules
of the utmost decency.
 VI.

*He was a man of tears, and sighs, and groans. He wanted not
indeed the joy of a good conscience; and knowing continually in
whom he believed, he enjoyed the benefits resulting therefrom, and
yet this notwithstanding, the whole of his Christian pilgrimage, was
interspersed with much weeping. He seldom had a dry handkerchief
a whole day together; his eyes being for the most part, in private
especially, as opened fountains; and which did not cease to flow in
the night season. How often have I known him water his pillow with
those briny rivers! Sometimes lamenting his two great estrangement
from his beloved; sometimes mourning for the mourners; but
oftener than all, he was sick of love! Love to the Crucified!

To some indeed, there seemed in him something, at least

bordering upon, an unyielding austerity of spirit: and so much is
true, that with regard to men, and evil angels, he was undaunted,
and courageous, as a lion, in the cause of God, and of a good
conscience: yet, in other respects, he was a man of the keenest
sensibility, and tenderest affections. He was in the presence of his
invisible observer, pliant as melted wax, and cloathed with dove-like
meekness. He was often, as it were, deluged in tears, prostrate
before the footstool of his Lord’s majesty, and overwhelmed with a
sense of his glory.

VII.
 He was without affectation, a man of humility; not indeed so as
to disown, or not to make use of the gifts and graces, with which
God had endowed him: this would have been to lie against the truth;
but notwithstanding all that he had, yet taking knowledge whence it
came, he esteemed himself as nothing; but was truly diffident of,
and heartily despised himself. And the only use which he made of
the superior qualifications which God bestowed upon him, was to
consider himself as obliged thereby, to devote himself more
abundantly to the service of God, and of his neighbour. The praises
of others served only to abase him, at the sight of his own
nothingness. ‘Lord, I am vile! a worm! O deliver me from this evil
man myself! Thou only art worthy,’ were the frequent expressions of
his lips and pen. If any person, at any time, gave him but the
smallest hint, by way of reproof, he received it either with silence, or
thankfulness, according to the manner and occasion thereof. And
supposing it to be a matter in which he was really without blame,
yet the reproof was not lost upon him. He thereby took occasion, to
enter more deeply into himself, making the strictest scrutiny into the
whole of his tempers and behaviour. He often said to God on these
occasions, ‘Lord, though thou knowest I am clear in this matter, yet,
alas! How many things are there for which I stand reproved before
thee! My God, I adore thee in this, which thou hast permitted.’ He
often repeated as a lesson of instruction to himself, those words of
Kempis, “Thou dust, learn to obey. Thou earth and clay, learn to
demean thyself. Thou oughtest to be such a little child, that every
body might trample thee under their feet in the streets.”

VIII.
 There was the utmost steadiness in the whole of his religious
conduct. The course of the sun, and the seasons, is not more
regular, than were his successive exercises of prayer, meditation,
preaching, and study; so that from knowing how he spent one day,
may be gathered, his manner of spending whole months, or years;
allowing only for the difference of circumstances and occasions.
Thus it was in things pertaining to God, and his service; though at
the same time, his attention to himself, his ease and conveniencies,
was such, that some have accounted it not less than blame-worthy
negligence: so truly did he live, not to himself, or the will of man,
but to God.

IX.

The love of God was the fountain, whence issued forth those
fruitful streams, which rendered his soul flourishing as the garden of
the Lord, and extended their salutary influence all around, wherever
he came. It was to this he reduced every thing. All his works were
done in love, and therefore wrought in God. It was a debt he was
ever paying, and from which he was never to be discharged.

‘My God, let me love thee! Jesus, Son of the living God, thou
knowest that I love thee! O love divine, what hast thou done! O that
all the world did but know thee! How would they then love thee,
thou altogether lovely!’ To this effect he often breathed out the
warm emotions of his heart: so deeply was he penetrated with the
love of God his Saviour. He was always exceedingly pleased with,
and frequently repeated those lines,

“Eternity too short to speak thy praise!

Or fathom thy profound of love to man!”

And again, without regarding their connexion; but overwhelmed

with the thought of the dying love of Jesus, he would utter
sometimes abruptly, and with astonishment,
 “Sensations new in angel bosoms rise

Suspend their song; and make a pause in bliss.”

*Lastly, By faith I stand! was his concluding point, after all that
God had done for him. And it was not unusual with him to say, on
the closest examination of all he was, and all he did, “If Christ
forsook me but for a moment, I should fall and perish after all.” Yes,
it was from his fullness he received all his good things, and with the
dependent helplessness of an infant, he had recourse to him
continually, for light, and strength, and love: for every thing in short,
which he wanted. He could be happy only in conversation with him;
delighted peculiarly in those parts of scripture which describe and
endear him; and from the fulness of his whole soul, repeated often,
God forbid that I should glory, save in the cross of my Lord Jesus
Christ. To him that hath loved us, and washed us from our sins in his
own blood, to him be the glory, both now and to eternity!

*To sum up this head. He thought prayer to be more his business

than any thing else in this world; and from the desire which he had
to redeem the time, he employed great part of the night, as well as
the day, in prayer, meditation, study, and labouring for the good of
his neighbour. He was profoundly serious, and always recollected at
home and abroad. He watched over every motion of his soul,
keeping his thoughts in subjection to Christ continually. He proposed
to himself the man Christ Jesus, as his great model and rule in every
thing; imitating him especially, in the purity of his body, and in the
chastity of his affections. Walking in deep humility before God, he
was patient of reproof, nor ever retorted any thing, with heat or
prejudice. There was a steadiness in his proceedings for God, and in
reference to eternity, which not all the powers of earth and hell were
able to interrupt. He ate but little, wept much, loved more, received
all by faith; and rarely opened his mouth, but about heavenly things.
 P A R T III.

C H A P T E R I.
An extract from Mr. Thomas Walsh’s diary, relating chiefly,
to the experience of his own soul, in his course of walking
with God.

C ONCERNING the extract which here follows, it may be premised,

1. That although there was the utmost uniformity in the whole
series of his progress; nevertheless, few persons were so sensible of
various alterations in spirit, with respect to the sensations of joy and
sorrow; delight in God, and complainings for the want of it: owing in
great measure to a singular tenderness of conscience; and the close
attention which he had to all the movements of his inward man; so
that things which some overlook, or entirely disregard, were
esteemed by him, with regard to himself at least, as capital
defections, from the law of perfect liberty and love.

His diary consists of the feeling of his own heart, through every
part of his Christian race, with scarce a single hour omitted. He
always wrote down reflections upon himself, as either the pressure,
or felicity of his soul at that time suggested; adding any spiritual
observation, or maxim, which his own experience confirmed to him.
 2. It will be easily discerned, that the peculiarity of his writing, is
a certain sententious abruptness; owing in part to the genius of the
Hebrew tongue, in which his latter studies wholly terminated.
Though what most contributed thereto, was the rapid flow of his
soul, on the subjects of which he either spoke or wrote, which raised
him above attending to that accuracy, which writings, at least of a
public nature require. In many places there is therefore a manifest
deficiency, both as to words, particles and stops; in short, like the
writings of the antients, without period or paragraph, in most places:
so that liberty has been necessarily taken to add, retrench, or alter,
sometimes a word, or sentence, to render the sense intelligible;
though still retaining his sense entire.

3. The inserting the precise date of every day’s experience, is

judged unnecessary. Moreover the experience of several days,
sometimes distant from each other, (tho’ rarely above a week) are
thrown into the same paragraph, for the sake of brevity. The series
of particulars, as to the order of time, is related as they occurred;
and every paragraph begins with the experience of a distant day.

The reader being advertised of these particulars, we proceed to

the extract itself.

“At the close of this last day of the year, (1750, the year in which
he began to preach) I examined myself how I had lived the past
year? And could only say, I had not wickedly departed from my God;
but was heartily ashamed that I had not glorified him better;
resolving to watch for the time to come.”

*“I prayed to God for quietness, and humility of mind; and found
assistance against ‘this evil man, myself.’ O for a heart constantly
fixed on God! I was reproved this day in spirit for an idle word.”
 “The Lord was with me all this day. I desire to be with the Lord
continually, that my communion may be stronger with Jesus than
ever. O, it is heaven upon earth to have Christ in ones heart. It is the
beginning of the glory of God, to receive the lovely Jesus; and with
him, the joy of the Holy Ghost. O that I had the tongue of an angel
to praise my Lord! Hasten Lord the glad hour when I shall see thee
as thou art!”

“I preached this morning on the great and precious promises,

Ezekiel xxxvi. My soul aspired to have them accomplished; for I feel
the evil of my nature, and especially the evil heart of unbelief that is
within me.”

“Friday, February 22. I preached this morning on Song of

Solomon ii. 8. but was both dark and weak, having scarcely any
power to explain any thing. O what a grief it is for one to preach,
when he is left to himself, when the Lord is not his present strength
and teacher! To preach consolation to others, and feel none himself!
This exposes one to great temptation.”

“Saturday 23. My soul enjoyed sweet repose in the blood of the

Lamb, while my heart was engaged in meditation on his dying love.
O, where can we find an instance of such love, as that of God to
men on Calvary! When the innocent died for a guilty world, to bring
them to God!”

“Wednesday 27. I was not alive to God to-day. Unnecessary talk

brought deadness upon my soul.”
 “Great part of this day I lived as in heaven. Heaven was within
me. God was in my soul. The influences of his Spirit wrought so
powerfully upon me, that my joy was beyond expression. O the
length and breadth, and height, of the love of God! Well may it be
said to pass knowledge. The spiritual man may discern it, but cannot
set it forth in the manner he feels it. Those words of Isaiah lxi. 10.
lifted up my soul, as in a fiery chariot, above the fabric of this world.
I will greatly rejoice in the Lord, my soul shall be joyful in my God,
for he hath cloathed me with the garments of salvation, he hath
covered me with the robe of righteousness, as a bridegroom decketh
himself with ointments, and as a bride adorneth herself with her
jewels. I could say, that the Lord had so done for my soul. O what
enemies are the children of men to their own souls? They deprive
themselves of happiness here, and of eternal glory hereafter;
imagining that earthly enjoyments are above what religion can
afford. But alas! it is because they know not this religion which
brings such happiness to the soul.”

*“O how sweet was Jesus to my soul. The rose for sweetness;
the lilly for whiteness; the apple-tree for fruitfulness; what are they
all to thee! Entering into my closet, the moment I bowed my knee,
the Lord poured down a blessing into my soul. O what a heaven
upon earth did I experience for some moments! Tongue cannot
express the goodness of God to my soul. O where shall I find words
to praise? How am I lost in the ocean, of the immensity of thy
mercy! Lord, I know not how to give thee thanks. Where to begin, I
cannot tell. O my soul, fall into silent amazement! Let all I have, or
am, drop into nothing!”

“March, Friday 8. This was a day of much temptation; but God,

for my support and confirmation, was pleased to give me fresh
manifestations of his love.”
 “Reading and prayer to day, were of little comfort to me. If it
were not that I find the abiding witness of the Spirit in my soul, my
bondage would be very great. It is the goodness of God which
preserves me in the faith. The enemies of my salvation are thrusting
sore at me from day to day. Defend, and keep me, O my God, for
Jesu’s sake.”

“In prayer, I saw the great difficulty of being a Christian in reality.

There are many who eat their own bread, and wear their own
apparel, and are willing to be called by the name of Jesus, to take
away their reproach—The abomination of being called Heathens. But
they love notwithstanding, the ways of death, and darkness, rather
than light; and do what Heathens would not do. The ninety-first
psalm was made a great blessing to me, the ninth verse especially.”

“This morning the Lord gave me language that I knew not of,
raising my soul to him, in a wonderful manner. After preaching
however in the evening, at my return to my room, I felt little life in
my soul, but a Spirit of slothfulness. O what a poor creature! How
incapable of thinking a good thought, or doing a truly good action!
Sinful dust and ashes.”

Friday 22. In the morning I had an earnest desire to be

dissolved, and to be with Christ. I wanted to see Jesus, who bore
and suffered so much for me.”

“The 25th, my soul was very dull. I had a desire to pray, but
could not, through the deadness of my heart, and wandering of my
thoughts. This is a thing I have to complain of in general; namely,
wandering in prayer, want of earnestness and fervour.”

“The 29th, I cannot say, that till three o’clock I had true
communion with God. But then, the Lord clearly manifested himself
to me.”
 “1751. April 6. I had not much of the presence of God, nor of the
comfort of the Holy Ghost, yet my heart and my flesh cry out for the
living God!”

“O what an aversion I had this morning to study, and following

the Lamb! If it were not for promises which the gospel affords, I
should be often brought into bondage: very often is my soul cast
down and my spirit disquieted within me; so that I must needs
utterly faint, if it was not that I firmly hope I shall yet praise God for
the health of his countenance. I felt neither comfort nor power in
preaching. O what a poor creature am I when left to myself! How
dark of conception; how slow of heart and speech! It sometimes
happens, that while I am thus writing down my condition, the Lord
appears to my help: so it is now; for God has been pleased to
manifest himself unto me! And O what a welcome guest! At his
coming my reins and my heart rejoice; my troubles are done away;
my soul is greatly refreshed; my faith strengthened; my hope
confirmed, and my love encreased. Glory be to God most high!”

“God and his ways were sweet to my soul this morning. Great
was the peace of my mind, and the joy which arose from considering
what the Lord had done for my soul. O how did I long to be
altogether like him, in righteousness and true holiness! Throughout
the day, I enjoyed sweet repose in the blood of the Lamb. In the
evening I preached on 1 Corinthians i. 30. And God did indeed pour
of his gracious spirit into my soul. Truly we had a heaven upon
earth! O that I had the tongue of an angel to glorify thee for all thy
benefits!”

“Thursday May 23. I was in great trouble, going to preaching this

morning. My temptations were sore, and my trials exceeding great;
occasioned partly, by the condition of some, who for a time ran well,
but are turned again to the flesh-pots of Egypt. While I preached
however, on Psalms xxiii. 1. my Shepherd gave me to feed upon his
hidden manna.”
 *“I found it hard work to be wholly set apart for God this day. I
preached comfort to others, but could lay hold on little of it myself.”

“I am often like a day in spring; the sun shining bright for a little
while, and soon withdrawing again. The sun of righteousness often
shines upon me, with his bright beams; but alas! the light is soon
clouded, and the joy vanishes away. Yet still, blessed be God, my
heart stands fast believing in the Lord. For I take it for granted, that
the want of strong light and joy, no more argues want of faith, than
the absence of unclouded day, argues no sun in the firmament.”

“An unusual fondness for company, brought deadness upon my

soul. The vanities of the world importunately intruded upon me. If
God were not on my side, I should have been long ago as Sodom,
and like unto Gomorrah. Such vanities crouded in upon me at prayer,
that even I forgot what I was saying. I am a man sorely distressed
with the wandering of my heart. I arose from prayer and read, and
prayed again. The Lord at length met me, and instantly released me
from my sorrow, and gave me power to wait upon him without
distraction.”

“Saturday June 12. Great was the comfort which I had in God. I
had the full assurance of faith, that God was my God, and Christ my
Saviour. O the happiness of knowing this!”

“Tuesday 28. I was deeply convinced of my depravity. O my God,

I see the impurity of my heart in such a manner as frightens me. I
know that Christ can have no communion with Belial; neither
righteousness with unrighteousness. Lord break not the bruised
reed, nor quench the smoaking flax. Rather send down thy Holy
Spirit, and set me free from the power of indwelling sin. Consume it
O God. Cast out the spirit of uncleanness for Christ’s sake.”

“This afternoon I walked in the fields, and had a sweet meeting

with my Lord. He gave me his love.”
 “Sunday morning. I was so stupid, that I could scarcely pray.
Wandring thoughts crouded in upon me. O for an heart to pray. I
find in general, that under the most afflictive trials, when I can in
fervent prayer pour out my soul before the Lord, he gives me instant
relief. But when I cannot pray, O then is my life burthensome to me;
I cannot bear myself.”

“The word this morning, was sweet to the souls of the people.
They seemed to drink of the fountain of the water of life. I had a
glorious manifestation of the love of God to my soul. My delight
surely is in the Lord, and his Son Jesus Christ. Thou art my God, my
love, my joy, my help, my health, and my all in all! Blessed be thy
name, Amen.”

“Too much given to talk; had not the usual longing after prayer
and meditation. Yet the Lord helps mine infirmity.”

“I had great joy in my soul, and longing desires to be with Christ.

O that even now, I could behold his lovely face, and amiable
countenance!”

“Friday, July 9th. I had a lively sense of the Lord’s having blotted
out my former transgressions; and that he had promised to give me
a clean heart. I had great peace; my soul being filled with the love
of God.”

“Saturday 10. Exercised this morning by false accusations. My

only concern was, lest it should hinder the work of God. But in
consideration of his over-ruling power and providence, I rested
patiently on his will. My Jesus was made perfect through sufferings.
O that I may be enabled to follow my master, in the way of the
cross!”

Walking in a garden this day, God made it an Eden to my soul;

pouring his love into my heart. I partook of the water and the tree of
life: and the hidden manna was rained from heaven into my soul!
 Monday 19. All the day, my soul thirsted for the living God. I was
transported, and exceedingly rejoiced in reading some divine
meditations. O my God, What shall I say? Angels cannot praise thee
worthily! What then shall I who am a worm of the earth do? O that I
had wings like a dove? Lovely Jesus, when shall I see thy face,
joining the rest of the redeemed, to celebrate the wonders of thy
redeeming love! O that this were the moment! My soul shall ere long
take its flight to the mansions, which I firmly believe my Saviour is
preparing for me. O my God, my Saviour, my all!

“Thursday 25. I had but little light or power. The Lord humbled,
and shewed me mine own weakness; but did not leave me to it. He
shewed me clearly, that it was neither to my graces, humblings,
desires, doings, or sufferings I must trust for happiness and
salvation, but in Christ alone.”

“Ah, Lord, who is sufficient for these things! O let me die, that I
may see thee! Whither is my beloved gone? Return Lord, return. I
am a feeble and helpless creature. Yet rejoice not against me, O
mine enemy; for though I fall into temptations, heaviness, and trials,
I shall rise again. O proud Philistines, deceitful Delilahs, inbred sin,
pride of heart, anger, and folly, who can remove you. Lord Jesus,
thou canst, and thou alone.”

“At the sacrament, O how did my soul banquet in Jesus! What

divine consolation did I feel in God my Saviour.”

“Wednesday 23. Tempted to laugh on my very knees, O Lord my

God be my rock. Hide me in thy wounds, and deliver me from
myself. O Jesus I cry out of the deeps, hear my prayer, and let my
cry come up before thee!”
 “Sure I am, that if my salvation depended on ought but the love
of God my Saviour, I never should see the Lord. Alas I am all
weakness, unbelief, disobedience, and darkness. My soul was
weighed down with inbred sin. But I no sooner began to complain,
and bewail myself before him, than he poured his love upon me, and
gave me sweet access to him.”

“1752. January 6. I could hardly account to myself, how my

thoughts had been employed this day. O that they were every
moment taken up in the contemplation of thy wondrous love and
compassion to me, and all the fallen race; O for an humble, lowly,
simple, pure, and perfect mind! What shall I say to thee, thou
delight of my heart? How much fairer art thou than the sons of
men!”

*“When I look back upon my life I can see nothing that does not
need to be washed with the blood of Christ. My best actions are
imperfect I have need to fly to my Saviour, that from him I might
receive that robe, which is pure and compleat. My whole desire is to
be devoted to thee!”

“Ashamed, to lift my eyes up to heaven. I fell down before the

Lord my maker; and I may well say that he waited to be gracious;
for before I could utter many words his love filled my heart. I could
then look up with confidence, and saw my Father God, smile upon
me, and my dear Redeemer at his right hand full of grace and truth
for me. O how sweetly did the ever blessed Trinity join to bless me!
Help me to praise thee, O thou strength of Israel.”

“God was much with me in private. O what a heaven upon earth

is it, to commune with him in prayer, holy reading, and divine
meditation. Jesus is a well of life. How blessed is it to hold intimacy
with him! This is paradise indeed.”

“Sunday. It was a glorious sabbath to my soul.”

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